CHAPTER III.

AṆAVOPAYA.

Now with a view of explaining Anavopaya, he describes the nature of Aņu.

I. Atma (is) chiṭṭa. Chitta is of the form of Buddhi, Ahamkāra and Manas, whose constant functions are Adhyāsa, etc., as it is filled with deposits of the experience (Vasana) of objects. It ațați, i.e., wanders in wombs, by taking up the activities of Saṭṭva, etc., by ignorance of its own nature of consciousness; hence it is Atma, the Aņu. (But) ațana, wandering, does not (really) belong to him, who is of the sole nature of consciousness. Hence Atma has already been described by (the Suṭra) chaiṭanyam Aṭmā, intended to describe its own real nature. Now, however, it is defined so as to indicate its āṇāva (atomic) state, characterised by contraction and expansion (samkocha and avabhāsa). Thus there is no contradiction between the earlier and the later (definitions).

[INTRODUCTION TO THE 2ND SUṭRA.]

Of the Atma, who is of the form of chiṭṭa and who is aņu,

ज्ञानं बन्धः ॥ २ ॥

II. Knowledge is bondage.

That knowledge, which is of the form of the experiences (vrițți) of pleasure, pain, indifference, illusion, aḍhyavasāya, etc., and of the nature of relative consciousness appropriate to them, is bondage. He being bounded by it enters Samsāra. It is said in the Manṭrasaḍbhāva: "Those who are under the influence of Saṭṭva, Rajas, and Tamas are knowers of Gunas. The embodied (man) wanders thus and goes from place to place." It is also said: "Being imprisoned in the Puryashtaka,* which rises from the tanmāṭras, and resides in Buddhi, Ahamkara and Manas, he, the dependent, undergoes the experiences born from it (the puryashtaka) and from objects. Thence he wanders in Samsāra." Thus in the Spanḍa (49, 50) in reference

*All the tattvas from Prakrți down to earth form the lingaḍeha called Puryashtaka in the Shaiva school. It is composed of (1) Prakṛți, (2) Gunas, (3) Buddhi, (4) Ahankara, (5) Manas, (6) Organs, (7) Tanmāṭras, (8) Bhūtas. Madhava in Chap. VII of the Sarvadarshanasangraha discusses this word and tries in a confused manner to reconcile different enumerations of the eight constituents of the Puryashtaka by different writers,

to the previous passage, "now we explain the cause Samsara and Pralaya."

[INTRODUCTION TO 3RD SUTRA.]

Now, seeing that as said in Shri Vijñāna bhairava : “All knowledge is illuminative; Aṭmā, too, is the illuminator; on account of the identity of these two, the knower shines in knowledge," knowledge is illumination, how, then, can it be of the nature of bondage? This is true, if by the grace of Paramashiva, we obtain this pratyabhijñā (recognition of this fact); but, when by His Māyāshakti, this knowledge is not (born),

कलादीनां तच्वानामविनेको माया ॥ ३ ॥

III. Māyā is the ignorance of the taṭṭvas, Kalā, etc.

"Of the tattvas," from Kalā to Kshiti, characterised by restricted potency, which exist as Kañchuka,* Puryashtaka and Sṭhūladeha "The ignorance," the consciousness of their identity, in spite of their appearing to be distinct, is māyā, the universe filled with ignorance of the tattvas. It is said in the Manṭrasaḍbhāva : “He whose consciousness is shaken by Kalā, sees objects by Vidya, is colored by Rāga, is associated with the organs, buddhi, etc., is said to have as his heart, the bondage of Māyā. The qualities attached to it are briefly dharma and adharma. The one fit to be bound is bound by them." In the Spanḍa, (20), too, this is indirectly referred to in: These, of unenlightened buddhi endeavor to conceal their nature." Hence for the ending of this,

शरीरे संहारः कलानाम् ॥ ४ ॥

IV. In the body, the destruction of the Kalās.

"Body." Made of the great elements, of the form of Puryashtaka, ending with Shamana (Moksha), being the gross (body), the subtle (body), and the supreme (body, called Kañchuka, respectively). Therein (reside) the parts, (called) Kalās, being the taṭṭvas from the earth to Shiva. Their destruction is to be understood either by meditating on each as being dissolved in its cause, or by thinking of them as (forming) the body, etc., (and hence objective to the man). In the Vijñāna bhairava: “Let him think of all, in order, in the forms

*The five tattvas above Purusha, viz., Māyā, Kalā, Kāla, Vidyā and Niyati, which envelope the Purusha are called the Pañcha Kañchuka-fivefold envelope. The Puryashtaka comprises the 25 tattvas below Purusha.

of the world, objects, etc., in the states of gross, subtle and supreme till, in the end, they are dissolved in the Manas." Again: "Let him think of his city as burnt up in the Kālāgni, born from Kāla. In the end, the illumination called Shāntā is born." Such and similar (teaching) is found in all Agamas. Hence, meditation, etc., have been said to be aṇava in the early Shastras, as in "that state is well called āṇava, which is produced by the different kinds of uchchhāra (breathing), karaṇa (mudrās, etc.,) dhyāna (meditation), varṇa (mantras), sthāna (centres)." As this deals with the gross (āṇavopāya), it is not explained in the Spanda which deals with the Shaktopāya. What in this work leads ultimately to the Shākṭa (upāya) etc., we have tried and shall try to show its agreement with the Spanḍa.

[INTRODUCTION TO 5TH SUTRA.]

Having thus described the aṇavopāya called Dhyana, he (now) describes Prāṇāyāma, Dhāraṇā, Pratyāhāra and Samāḍhi which are allied to it.

नाडीसंहार भूतजय भूतकैवल्य भूतपृधत्व्कानि ॥ ६ ॥
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V. The stoppage of the Nadis, the conquest of the elements, the separation from the elements, and the independence of the elements, have to be meditated on by the Yogis. This (predicate) has to be added. "The Nadīs." The tubes which are carriers of Prāṇa, Apāna, etc. "Their stoppage," causing their dissolution in one place, viz., the central tube of the fire of Udana by joining the Prana and Apāna to it. It is said in Shri Svachchhanḍa : "Fill by means of the left; empty by means of the right. This is the purification of the Nādīs, and the path that leads to Moksha." "Prāṇāyāma is said to be threefold, emptying, filling and control. The outer (prāṇāyāma) is common (to all beings); again the inner is threefold. Empty by means of the inner; fill by means of the inner; by them making Kumbhaka without motion, the three inner are done."

"The conquest of the elements." Subjection of the elements, the earth, etc., by Dhāraṇā. It is said in Shri Svachchhanḍa: "The Dhāraṇa (lit., steadying) of vāyu in the thumb and the toe, of fire in the middle of the navel, of the earth in the throat, of water in the ghațika, of the ākāsha in the head, is known to be the cause of all Siddhis."

The separation from the elements, the Pratyāhāraṇa, drawing away

of the chitta from them. It is said: "When the prāṇa which moves in the heart and manas which runs after sense-objects are confined in the navel, it is Prāṇāyāma, the fourth, called Suprashanţa."

"The independence of the elements." Pure, independent, consciousness, apart from them. It is said, “Having regularly broken up all that end with unmana* and given them up by the means already described, O Devī, he attains independence." What has been previously described as "the union with Bhūtas, the dissociation from Bhūtas, the conjunction with the universe" (i-20), is acquired without effort by one who is engaged in Sambhavopāya. But this is acquired with effort by means of aṇavopāpa. This is the difference. [INTRODUCTION TO 6TH SUTRA.]

This Siddhi, which is called taṭṭvarūpa (reality), coming from purification of body, purification of the elements, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi, is due to being environed by illusion, not to knowledge of truth. This is taught in (the next sūṭra).

VI. Siddhi (is) from being surrounded by illusion (moha).

Moha is Māyā, what causes loss of knowledge. From being surrounded by it, on account of the gradual development of dhāraṇā, etc., already described, is produced the siddhi which consists in the enjoyment of that (māyā) ṭattva, but not the knowledge of the supreme taṭṭva. It is said in the Lakshmikaulārņava: "The selfborn Lord Deva is devoid of birth and samsāra; the deluded one does not see the changeless, supreme abodes without beginning and end, peaceful, revealed in all beings."

[INTRODUCTION TO 7TH SUTRA.]

In the case of one whose moha is destroyed, "following the middle prāṇa, then the interior prāṇa and apāņa, taking hold of jñāna shakţi, one should reach Asana (fixity) therein." Uḍāna is jñāna shakti, because all characteristics of life are drowned in it. "Giving up the characteristics of the gross (body), i.e., prāņa, etc., then, the interior subtle (ones), the spanda, the supreme, that which is beyond the subtle is reached. Hence this is called prāṇāyāma; thence one does not slip. Giving up the functions of gunas, sound,

*For the explanation of unmxanā, vide comm. on ii. 7. infra,

etc., which are experienced by the mind, one should enter the supreme abode by his mind. This is called praṭyāhāra, which cuts off the noose of death. Transcending the qualities of buddhi, meditating on that which is beyond meditation, the supreme, the pervading, one should meditate on the self-luminous; this the wise know to be dhyāna. That by which one is always steadied in the supreme ātmā is called dhāraṇā, that puts an end to the noose of birth. Regarding equally the elements (residing) in oneself, and others and in the world, the samādhi (fixity) in (the thought): “ I am Shiva, I am the secondless," is the supreme (state). Thus, as described in Shri Mṛityujidbhattāraka, even by ḍhāraṇā, entry into the supreme taṭṭva is produced; but not partial development (mițasiddhi). This is said (in the next sūṭra).

मोहजयादनन्ता भोगात्सहजविद्याजयः ॥ ७ ॥

VII. By conquest of moha endless, extensive (is produced) the acquisition of sahajaviḍyā. Moha, Māyā, the bondage which is ignorance and ends with shamana (the ending of samsāra). By its jaya, conquest, endless, up to the destruction of samskāras (potential deposits of karma), extensive, immense, is produced jaya, acquisition, of sahajavidya, (the knowledge) described as "the knowledge of beginningless dharma, etc.," (vide comm, on i. 21.) (Dhāraṇā, etc., which are aṇavopāya, lead to this desirable result) for as already said even āṇavopāya leads to shāktopāya. This in Shrisvachchhanḍa in the passage which commences with: "O fair one, the web of bondage, endless, ending with shamana," and which closes with : "After giving up the perception of bondage, the cognition of (real) nature is āṭmavyāpṭi; shivavyāpți is different from it; when one thinks of the objects possessing omniscience, etc., as (alone) operative, that is shivavyāpți, the cause of chaitanya", it is said that by the conquest of the moha which leads to āṭmavyāpți is attained the unmanā, which is shivavyāpți, the sahajaviḍyā. It is said there : "Giving up thence the atmataṭṭva, one should unite with the vidyāṭaṭṭva.

This is known as unmana, determined by the manas. From the gradual determination of the manas, the knowledge (called) unmanā is once for all established. It is the supreme Vidya, because

* Vide footnote on i. 3.