{"id":183,"date":"2015-10-05T06:42:55","date_gmt":"2015-10-05T06:42:55","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=183"},"modified":"2015-10-05T06:42:55","modified_gmt":"2015-10-05T06:42:55","slug":"vijnanabhairava-tantra-shloka-70-2","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=183","title":{"rendered":"Vij\u00f1\u0101nabhairava-tantra (Shloka 70)"},"content":{"rendered":"

Vij\u00f1\u0101nabhairava-tantra,\u00a0<\/em>Verse 70<\/strong>\u00a0\u00a0 Recalling a sexual encounter<\/strong><\/p>\n

Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche<\/p>\n

The \u015bloka <\/em>reads as follows:<\/em><\/p>\n

\u201cO Mistress of the Gods, bliss surges even in the absence of a \u015bakti<\/em>, through the act of recalling intently the pleasure experienced with a woman, the kissing, the embracing, the clasping.\u201d<\/p>\n

\u0932\u0947\u0939\u0928\u093e\u092e\u0928\u094d\u0925\u0928\u093e\u0915\u094b\u091f\u0948\u0903 \u0938\u094d\u0924\u094d\u0930\u0940\u0938\u0941\u0916\u0938\u094d\u092f \u092d\u0930\u093e\u0924\u094d\u0938\u094d\u092e\u0943\u0924\u0947\u0903\u0964<\/strong>
\n\u0936\u0915\u094d\u0924\u094d\u092f\u092d\u093e\u0935\u0947\u093d\u092a\u093f \u0926\u0947\u0935\u0947\u0936\u093f \u092d\u0935\u0947\u0926\u094d \u0906\u0928\u0928\u094d\u0926\u0938\u092e\u094d\u092a\u094d\u0932\u0935\u0903\u0965 \u096d\u0966\u0965<\/strong><\/p>\n

lehan\u0101manthan\u0101ko\u1e6dai\u1e25 str\u012bsukhasya bhar\u0101t sm\u1e5bte\u1e25 |
\n<\/em>\u015baktyabh\u0101ve ‘pi deve\u015bi bhaved \u0101nandasamplava\u1e25 <\/em>|| 70 ||<\/p>\n

The operative word is \u2018recalling\u2019 (sm\u1e5bte\u1e25<\/em>). It presupposes an earlier experience. \u00a0It is not fantasizing, or imagining what has not happened.\u00a0 It is not a form of pornography or voyeurism. It is not compensation or make-believe. It is the act of recalling a delightful episode, which did in fact happen.<\/p>\n

This recalling is to be distinguished from the karmamudr\u0101<\/em> in Buddhism, which is the experience of union with a real woman (mudr\u0101<\/em>), or the j\u00f1\u0101namudr\u0101<\/em> which is the contemplation of womanhood. Note that similar terms, karmad\u016bt\u012b<\/em> and j\u00f1\u0101nad\u016bt\u012b<\/em>, appear in the \u0100gamarahaysa<\/em> where the word d\u016bti <\/em>refers to the sexual partner. Note also that the word d\u016bti <\/em>is prominent in the description of the Kula Ritual in chapter 29 of Abhinavagupta\u2019s Tantr\u0101loka<\/em>.<\/p>\n

The term sukha<\/em> forms one item of the pair sukha<\/em> – duhkha<\/em>, pleasure – suffering. This reliving of pleasure (sukha<\/em>) with a woman (str\u012b<\/em>) leads to the experience of that bliss (\u0101nanda<\/em>) which is the state of \u015aiva and \u015aakti in their 1000 year intercourse (maithuna<\/em>) (the figure 1000 being code for \u2018everlasting\u2019).<\/p>\n

\u015aiva and \u015aakti, in their eternal union, are the basis of all reality. Everything that exists is the outflow of their sexual intercourse. Therefore the individual man and woman in their joining are expressions of \u015aiva and \u015aakti, and are united with all the copulations that occur in every moment, for the whole world is one vast field of love-making. That is why the couple senses such harmony with the whole universe. All mirrors all.<\/p>\n

The pleasure was powerful at that time in the past because it was an inkling of the bliss that belongs to \u015aiva and \u015aakti in their eternity.\u00a0 The act of remembering returns the practitioner to that moment.<\/p>\n

The previous \u015bloka<\/em> 69 refers to the concluding moment of an actual sexual act, therefore to the sth\u016bla<\/em> (objective, \u2018gross\u2019) level.\u00a0 This\u00a0 \u015bloka<\/em> 70 is a dh\u0101ra<\/em>\u1e47<\/em>a<\/em> at the subtle level based on the power of memory (sm\u1e5bti)<\/em>. Both lead to the sense of maithuna<\/em> at the supreme (para<\/em>) level, since all is derived from para<\/em>.<\/p>\n

brahmac\u0101r\u012b<\/em><\/strong><\/p>\n

The question arises then about the brahmac\u0101r\u012b<\/em> who has not experienced pleasure with a woman.\u00a0 Is he excluded from practicing this dh\u0101ra<\/em>\u1e47<\/em>a<\/em>. Yes, of course, since he has not had a past sexual encounter. \u00a0But the sexual encounter of that sort is limited by its very nature. It did not, could not, last. The brahmac\u0101r\u012b<\/em> by contrast, does not seek \u201cthe kissing, the embracing, the clasping\u201d (lehan\u0101manthan\u0101ko\u1e6da<\/em>) as the means to experiencing the eternal union of God and Goddess. Rather, he seeks to experience the supreme (para<\/em>) divine intercourse from the outset. The desire arises in him for an eternal maithuna<\/em>, which is found in every circumstance. This is his desire, his intention (samkalpa<\/em>) from the start.<\/p>\n

By a powerful gift of grace he experiences already at the highest level the union of the Divine Couple. He knows he is already \u015aiva in union with \u015aakti but also in union with all the \u015baktis that emanate from her. He experiences the stillness and energy that lies at the very origin of all things. He knows the divine maithuna<\/em> at the deepest level of consciousness, for that godly sexuality is the heart of reality.<\/p>\n

He is inverting the procedure, therefore, not proceeding from the lower to the higher but allowing the higher to inform the lower. As he rests in this state of bliss (\u0101nanda<\/em>) his whole person, his word, mantra, mind, emotions, feelings, his very body and all its faculties are filled also with the delight (sukha<\/em>) that is sexual. He knows both the \u0101nanda<\/em> and the\u00a0 str\u012bsukha. <\/em>Thus, at every moment, the brahmac\u0101r\u012b<\/em> experiences intercourse ever more frequently, ever more consciously. He has the fullness of sexuality and is united with the whole of the universe. This is described by Abhinavagupta, in Tantr<\/em>\u0101loka<\/em> 29.79, as follows:<\/p>\n

Moreover, having by his own nature become the sole Lord of the Kula, he should satiate the many \u015baktis by pairing [with them], he who possesses every form.<\/em><\/p>\n

Jayaratha, in his commentary on T\u0100 29.79 reinforces this statement with a quote<\/p>\n

“His \u015baktis are the whole universe …….<\/em>”<\/p>\n

In Christian terms, the teaching has always been that the truly dedicated virgin, male or female, experiences already both the original and the future state:<\/p>\n

For in the Saints who consecrated themselves to Christ
\nfor the sake of the Kingdom of Heaven,
\nit is right to celebrate the wonders of your providence,
\nby which you call human nature back to its original holiness
\nand bring it to experience on this earth
\nthe gifts you promise in the new world to come.
\n(Roman Missal<\/em>, \u2018Preface of Holy Virgins and Religious\u2019)<\/p>\n

This teaching receives a fuller explanation in the light of \u015bloka<\/em> 70.<\/p>\n","protected":false},"excerpt":{"rendered":"

Vij\u00f1\u0101nabhairava-tantra,\u00a0Verse 70\u00a0\u00a0 Recalling a sexual encounter Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche The \u015bloka reads as follows: \u201cO Mistress of the Gods, bliss surges even in the absence of a \u015bakti, through … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[12],"class_list":["post-183","post","type-post","status-publish","format-standard","hentry","category-texts","tag-vbht"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/183","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=183"}],"version-history":[{"count":1,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/183\/revisions"}],"predecessor-version":[{"id":184,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/183\/revisions\/184"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=183"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=183"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=183"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}