{"id":231,"date":"2016-07-29T13:46:40","date_gmt":"2016-07-29T13:46:40","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=231"},"modified":"2016-07-29T13:48:42","modified_gmt":"2016-07-29T13:48:42","slug":"tantraloka","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=231","title":{"rendered":"Tantr\u0101loka"},"content":{"rendered":"

Tantr\u0101loka<\/em><\/strong> chapter 5 \u015bloka<\/em> 71<\/strong><\/p>\n

Summary of discussion on Tantr\u0101loka<\/em>\u00a0made by Guru Yogi Matsyendranath and Rev. John Dupuche<\/p>\n

The verse reads as follows:<\/span><\/p>\n

\u201cLet the wise man come to the \u2018heart\u2019: when the <\/span>\u015bakti<\/em> is aroused, when he enters into the <\/span>kula<\/em>, when he is aware of the extremities of all the channels, when there is omnipresence, when everything is drawn into the Self.\u201d<\/span><\/p>\n

\u015b\u0101kte k\u1e63obhe kul\u0101ve\u015be sarvan\u0101\u1e0dyagragocare |<\/em>
\n<\/em>vy\u0101ptau sarv\u0101tmasa\u1e41koce h\u1e5bdaya\u1e41 pravi\u015betsudh\u012b\u1e25 ||<\/em><\/p>\n

T\u0100<\/em><\/strong> 5:71<\/strong><\/p>\n

This \u015bloka<\/em> lists a range of different contexts of pleasure and concludes by noting that that the wise person (sudh\u012b\u1e25<\/em>) will, in all these various contexts, arrive (pravi\u015bet<\/em>) at the principle that unites them all, which is the heart (h\u1e5bdaya\u1e41<\/em>).<\/p>\n

The contexts proceed from the outer and most visible to the most interior and unperceived. This is in keeping with the general principle that the inner is superior to the outer, the universal to the particular, the unexpressed to the expressed; the inner is the source of the outer; the purpose of the outer is to reach the inner.<\/span><\/p>\n

The list goes, by stages from the individual \u2018external \u015bakti\u2019 to the sense of universal presence and ultimately to the \u2018self\u2019. These are put in sequence to show that one leads to the other, for when there is sexual union, either actual or remembered, then all the faculties are heightened, every sensation is awakened, and one acquires a sense of universality and of the Self. The list is thus read as a sequence, a series of consequences, a progression.<\/span><\/p>\n

The list can also be read as a set of alternatives: the actual intercourse, the memory of it, the awakening of any faculty, the sense of universal pervasion, the focus on the self etc.\u00a0 Any of these methods will lead to the heart. This idea is found also in the <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em>, which consists of 112 methods of which only two are clearly sexual. These two are quoted in Jayaratha\u2019s commentary on <\/span>T\u0100<\/em> 5:71.<\/span><\/p>\n

Jayaratha\u2019s commentary:<\/strong><\/p>\n

Jayaratha prepares the reader for T\u0100<\/em> 5:71 by making two comments. First he notes that the \u2018individual means\u2019 (\u0101\u1e47avop\u0101ya<\/em>), which is the subject matter of Tantr\u0101loka<\/em> chapter 5,<\/em> is a practice (s\u0101dhanatva<\/em>) concerned with pleasant things (sukha<\/em>). He then goes on to say that pleasure has a host of disparate (bhagna<\/em>) forms. How then can the practitioner maintain a sense of unity or single-mindedness (ekaka<\/em>)? The question is valid. Given the multiplicity of forms of pleasure is there not a risk of the practitioner\u2019s mind being dissipated? Will he not become so distracted by one delight after another that he becomes disjointed?<\/p>\n

To answer this question Jayaratha takes each of the different contexts of <\/span>T\u0100<\/em> 5:71 and supplies a <\/span>\u015bloka<\/em> from the <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em> as an illustration.<\/span><\/p>\n

\u015b\u0101kte k\u1e63obhe<\/em><\/strong><\/p>\n

Jayaratha specifies that \u015b\u0101kte k\u1e63obhe<\/em> refers to the enjoyment of the\u00a0 \u2018external \u015bakti<\/em>\u2019 (b\u0101hya\u015baktisa<\/em>\u1e43<\/em>bhoge<\/em>), namely the act of intercourse. In illustration he quotes Vij\u00f1\u0101nabhairava-tantra<\/em> 69, which we have studied elsewhere in detail. <\/em><\/p>\n

\u201cHe comes to the \u015bakti; the \u015bakti is fully aroused; he enters into the \u015bakti; the climax occurs: – the pleasure [experienced at that point] is \u2018Brahma\u2019; that pleasure is his very own.\u201d<\/span><\/p>\n

\u0936\u0915\u094d\u0924\u093f\u0938\u0919\u094d\u0917\u092e\u0938\u0919\u094d\u0915\u094d\u0937\u0941\u092c\u094d\u0927\u0936\u0915\u094d\u0924\u094d\u092f\u093e\u0935\u0947\u0936\u093e\u0935\u0938\u093e\u0928\u093f\u0915\u092e\u094d\u0964
\n\u092f\u0924\u094d\u0938\u0941\u0916\u092e\u094d \u092c\u094d\u0930\u0939\u094d\u092e\u0924\u0924\u094d\u0924\u094d\u0935\u0938\u094d\u092f \u0924\u0924\u094d\u0938\u0941\u0916\u0902 \u0938\u094d\u0935\u093e\u0915\u094d\u092f\u092e\u094d \u0909\u091a\u094d\u092f\u0924\u0947\u0965 \u096c\u096f\u0965<\/span><\/p>\n

\u015baktisa\u1e43gamasa\u1e43k\u1e63ubdha\u015bakty\u0101ve\u015b\u0101vas\u0101nikam |
\n<\/em>yat sukham brahmatattvasya tat sukha\u1e43 sv\u0101kyam[1]<\/strong><\/a> ucyate || 69 ||<\/em><\/p>\n

The phrase <\/span>\u015b\u0101kte k\u1e63obhe <\/em>is echoed in <\/span>\u015bakti-sa\u1e43gama-sa\u1e43k\u1e63ubdha <\/em>of 69: <\/span>\u2018<\/em>the \u015bakti is fully aroused\u2019. This phrase, <\/span>\u015b\u0101kta k\u1e63obhe,<\/em> is further investigated in the following <\/span>\u015bloka<\/em> at<\/span> T\u0100<\/em> 5:72 where Jayaratha asks what is the meaning of <\/span>\u015b\u0101ktasya k<\/em>\u1e63<\/em>obhasya<\/em> and makes it clear that it refers to sexual union.<\/span><\/p>\n

kul\u0101ve\u015be<\/em><\/strong><\/p>\n

T\u0100<\/em> 5:71 broadens the area of awareness, from the individual woman to the realm of the feminine. The term kula<\/em> can refer to \u015aakti and is contrasted with Akula, which refers to \u015aiva, but it can also have a wider reference, namely all the outpourings of \u015aakti who is the source of the universe.<\/p>\n

Jayaratha quotes <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em> 70, which speaks of the memory of a past encounter and all that happened.\u00a0 We have already studied it elsewhere in detail.<\/span><\/p>\n

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

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

sarvan\u0101\u1e0dyagragocare<\/em><\/strong><\/p>\n

T\u0100<\/em> 5:71 expands the realm of awareness.<\/p>\n

Jayaratha gives two interpretations at this point. <\/em>First of all he interprets sarvan\u0101\u1e0dyagragocare<\/em> to refer to dv\u0101da\u015b\u0101nta<\/em> (\u2018end-of-twelve\u2019), which can refer to a multitude of locations such as at twelve finger widths from the nostril where the outgoing breath ceases but \u2018principally or eventually\u2019 (pradh\u0101ne p\u0101ryantike v\u0101<\/em>) \u00a0to the point at twelve finger widths from the crown of the head where all the channels come together.<\/p>\n

With reference to dv\u0101da\u015b\u0101nta<\/em> he quotes Vij\u00f1\u0101nabhairava-tantra<\/em> 51.<\/p>\n

\u2018One should focus the mind on the higher centre (<\/span>dv\u0101da\u015b\u0101nte<\/em>) in whatever which way. After a few days, once the agitation gradually comes to an end, the Ineffable (<\/span>vailak\u1e63a\u1e47ya\u1e41<\/em>) occurs.\u201d<\/span><\/p>\n

\u092f\u0925\u093e \u0924\u0925\u093e \u092f\u0924\u094d\u0930 \u0924\u0924\u094d\u0930 \u0926\u094d\u0935\u093e\u0926\u0936\u093e\u0928\u094d\u0924\u0947 \u092e\u0928\u0903 \u0915\u094d\u0937\u093f\u092a\u0947\u0924\u094d\u0965
\n\u092a\u094d\u0930\u0924\u093f\u0915\u094d\u0937\u0923\u0902 \u0915\u094d\u0937\u0940\u0923\u0935\u0943\u0924\u094d\u0924\u0947\u0930\u094d \u0935\u0948\u0932\u0915\u094d\u0937\u0923\u094d\u092f\u0902 \u0926\u093f\u0928\u0948\u0930\u094d \u092d\u0935\u0947\u0924\u094d\u0965 \u096b\u0967\u0965<\/span><\/p>\n

yath\u0101 tath\u0101 yatra tatra dv\u0101da\u015b\u0101nte mana\u1e25 k\u1e63ipet ||
\n<\/em>pratik\u1e63a\u1e47a\u1e41 k\u1e63\u012b\u1e47av\u1e5btter vailak\u1e63a\u1e47ya\u1e41 dinair bhavet || 51 ||<\/em><\/p>\n

agragocare<\/em><\/strong><\/p>\n

Jayaratha goes on to focus on a section of the term sarvan\u0101\u1e0dyagragocare,<\/em> namely the phrase agragocare<\/em> <\/em><\/strong>and <\/strong>gives a wider interpretation of the word \u2018extremity\u2019 (agra<\/em>) and includes all sorts of places (pr\u0101ntade\u015be<\/em>) in this. He provides the example of gently pressing the armpit (kak<\/em>\u1e63<\/em>a<\/em>). Great pleasure is felt (mah\u0101nanda<\/em>) there. So it is no only the point above the crown of the head but at any and every point that great pleasure can be felt.<\/p>\n

To illustrate this point, he quotes <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em> 66, which speaks of <\/span>mah\u0101nando<\/em>. It also refers to the element of surprise, as though by a trick of magic (<\/span>kuhanena<\/em>).<\/span><\/p>\n

\u201cAs though by magic, O Lady with the eyes of a gazelle, a great bliss suddenly rises. As a result, the Reality manifests itself.\u201d<\/span><\/p>\n

\u0915\u0941\u0939\u0928\u0947\u0928 \u092a\u094d\u0930\u092f\u094b\u0917\u0947\u0923 \u0938\u0926\u094d\u092f \u090f\u0935 \u092e\u0943\u0917\u0947\u0915\u094d\u0937\u0923\u0947\u0964
\n\u0938\u092e\u0941\u0926\u0947\u0924\u093f \u092e\u0939\u093e\u0928\u0928\u094d\u0926\u094b \u092f\u0947\u0928 \u0924\u0924\u094d\u0924\u094d\u0935\u0902 \u092a\u094d\u0930\u0915\u093e\u0936\u0924\u0947\u0965 \u096c\u096c\u0965<\/span><\/p>\n

kuhanena prayoge\u1e47a sadya eva m\u1e5bgek\u1e63a\u1e47e |
\n<\/em>samudeti mah\u0101nando yena tattva\u1e41 prak\u0101\u015bate || 66 ||<\/em><\/p>\n

vy\u0101ptau<\/em><\/strong><\/p>\n

Abhinavagupta makes the point that it is not only in the act or memory of lovemaking, or in the sensations felt at the extremities, but also by the sense of universal presence that entry is gained to the heart.<\/p>\n

Jayaratha quotes two texts in this regard. The first is <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em> 109, which we have already studied elsewhere in detail.<\/span><\/p>\n

\u201cThe Supreme Lord is all-knowing, all-doing, and all-doing, pervading. \u2018I am He indeed, the reality of \u015aiva\u2019. As a result of dwelling on this thought, one becomes \u015aiva.<\/span><\/p>\n

\u0938\u0930\u094d\u0935\u091c\u094d\u091e\u0903 \u0938\u0930\u094d\u0935\u0915\u0930\u094d\u0924\u093e \u091a \u0935\u094d\u092f\u093e\u092a\u0915\u0903 \u092a\u0930\u092e\u0947\u0936\u094d\u0935\u0930\u0903\u0964
\n\u0938 \u090f\u0935\u093e\u0939\u0902 \u0936\u0948\u0935\u0927\u0930\u094d\u092e\u093e \u0907\u0924\u093f \u0926\u093e\u0930\u094d\u0922\u094d\u092f\u093e\u091a\u094d \u091a\u093f\u0935\u094b \u092d\u0935\u0947\u0924\u094d\u0965 \u0967\u0966\u096f\u0965<\/span><\/p>\n

sarvaj\u00f1a\u1e25 sarvakart\u0101 ca vy\u0101paka\u1e25 parame\u015bvara\u1e25 |
\n<\/em>sa ev\u0101ha\u1e41 \u015baivadharm\u0101 iti d\u0101r\u1e0dhy\u0101c civo bhavet || 109 ||<\/em><\/p>\n

The second is <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em> 110, which we have already studied elsewhere in detail.<\/span><\/p>\n

\u201cJust as the waves arise from the water, flames from fire and rays from the sun, so too from me, Bhairava, the aspects of the universe arise in their variety.\u201d<\/span><\/p>\n

\u091c\u0932\u0938\u094d\u092f\u0947\u0935\u094b\u0930\u094d\u092e\u092f\u094b \u0935\u0939\u094d\u0928\u0947\u0930\u094d \u091c\u094d\u0935\u093e\u0932\u093e\u092d\u0919\u094d\u0917\u094d\u092f\u0903 \u092a\u094d\u0930\u092d\u093e \u0930\u0935\u0947\u0903\u0964
\n\u092e\u092e\u0948\u0935 \u092d\u0948\u0930\u0935\u0938\u094d\u092f\u0948\u0924\u093e \u0935\u093f\u0936\u094d\u0935\u092d\u0919\u094d\u0917\u094d\u092f\u094b \u0935\u093f\u092d\u0947\u0926\u093f\u0924\u093e\u0903\u0965 \u0967\u0967\u0966\u0965<\/span><\/p>\n

jalasyevormayo vahner jv\u0101l\u0101bha\u1e45gya\u1e25 prabh\u0101 rave\u1e25 |
\n<\/em>mamaiva bhairavasyait\u0101 vi\u015bvabha\u1e45gyo vibhedit\u0101\u1e25<\/em>|| 110 ||<\/em><\/p>\n

sarv\u0101tmasa\u1e41koce<\/em><\/strong><\/p>\n

Abhinavagupta then refers to the act of withdrawing from all these external sensations and perceptions. It is the focusing (sa\u1e41koce<\/em>) without any object of knowledge, a movement beyond knowledge, into the depths.<\/p>\n

In his commentary Jayaratha quotes the phrase <\/span>naitadvastu sat ki<\/em>\u1e41<\/em>cit<\/em>, \u2018there is nothing at all\u2019, which echoes <\/span>kasyacin naitad <\/em>\u00a0in <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em> 99 which he quotes.<\/span><\/p>\n

\u201cAll knowledge is without cause, without support, fallacious.\u00a0 In absolute terms, no one has [knowledge]. By adopting this point of view, O Beloved, one becomes \u015aiva.\u201d<\/span><\/p>\n

\u0928\u093f\u0930\u094d\u0928\u093f\u092e\u093f\u0924\u094d\u0924\u092e\u094d \u092d\u0935\u0947\u091c\u094d \u091c\u094d\u091e\u093e\u0928\u0902 \u0928\u093f\u0930\u093e\u0927\u093e\u0930\u092e\u094d \u092d\u094d\u0930\u092e\u093e\u0924\u094d\u092e\u0915\u092e\u094d\u0964
\n\u0924\u0924\u094d\u0924\u094d\u0935\u0924\u0903 \u0915\u0938\u094d\u092f\u091a\u093f\u0928\u094d \u0928\u0948\u0924\u0926\u094d \u090f\u0935\u092e\u094d\u092d\u093e\u0935\u0940 \u0936\u093f\u0935\u0903 \u092a\u094d\u0930\u093f\u092f\u0947\u0965 \u096f\u096f\u0965<\/span><\/p>\n

nirnimittam[2]<\/strong><\/a> bhavej j\u00f1\u0101na\u1e41 nir\u0101dh\u0101ram bhram\u0101tmakam |
\n<\/em>tattvata\u1e25 kasyacin naitad evambh\u0101v\u012b \u015biva\u1e25 priye || 99 ||<\/em><\/p>\n

He reinforces this idea with another quote from the <\/span>Vij\u00f1\u0101nabhairava-tantra<\/em> 102.<\/span><\/p>\n

\u201cIf one meditates on the universe by considering it to be a fantasm, a painting or a whirlwind and comes to perceive all things in that way, happiness (<\/span>sukha<\/em>) arises.\u201d<\/span><\/p>\n

\u0907\u0928\u094d\u0926\u094d\u0930\u091c\u093e\u0932\u092e\u092f\u0902 \u0935\u093f\u0936\u094d\u0935\u0902 \u0935\u094d\u092f\u0938\u094d\u0924\u0902 \u0935\u093e \u091a\u093f\u0924\u094d\u0930\u0915\u0930\u094d\u092e\u0935\u0924\u094d\u0964
\n\u092d\u094d\u0930\u092e\u0926\u094d \u0935\u093e \u0927\u094d\u092f\u093e\u092f\u0924\u0903 \u0938\u0930\u094d\u0935\u092e\u094d \u092a\u0936\u094d\u092f\u0924\u0936\u094d\u091a \u0938\u0941\u0916\u094b\u0926\u094d\u0917\u092e\u0903\u0965 \u0967\u0966\u0968\u0965<\/span><\/p>\n

indraj\u0101lamaya\u1e41 vi\u015bva\u1e41 vyasta\u1e41 v\u0101 citrakarmavat|
\n<\/em>bhramad v\u0101 dhy\u0101yata\u1e25 sarvam pa\u015byata\u015bca sukhodgama\u1e25 || 102 ||<\/em><\/p>\n

h\u1e5bdaya\u1e41 pravi\u015betsudh\u012b\u1e25<\/em><\/strong><\/p>\n

This is the climax of T\u0100 5.71.<\/p>\n

Jayaratha does not quote any text for this final section.\u00a0 He simply explains that the wise person has fullness of knowledge (<\/span>p\u016br\u1e47aj\u00f1\u0101na<\/em>) and will not experience rebirth (<\/span>janm\u0101<\/em>). By union with all manifestations the wise person comes to (<\/span>pravi\u015bet<\/em>) union with the source of them all, namely the \u2018heart\u2019 (<\/span>h\u1e5bdaya\u1e41<\/em>), which Jayaratha defines as the \u2018place of emission\u2019 (<\/span>visargabhuva<\/em>) and therefore the universal <\/span>yoni<\/em>. The heart is the totality of things, without the limitation of particular sensations. The particularities of earlier experiences are, in the hands of a wise person, the means of entry into universality. Unity is found by not by rejecting experiences but by allowing them to lead to the fine point at the origin of them all. \u00a0Unity and diversity are reconciled.<\/span><\/p>\n

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[1]<\/a> For \u0101kyam <\/em>read \u0101khyam <\/em>\u00a0\u2018named\u2019, \u2018called\u2019, \u2018declared\u2019. The word sv\u0101khyam <\/em>can be spelt out as sva-\u0101khyam <\/em>\u2018deemed to be his own\u2019.<\/p>\n<\/div>\n

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[2]<\/a> Silburn\u2019s and B\u00e4umer\u2019s versions of Vij\u00f1\u0101nabhairava-tantra<\/em> 99 place \u00a0nirnimittam<\/em> \u00a0first and nir\u0101dh\u0101ram<\/em>\u00a0 later. Jayaratha\u2019s version inverts the order.<\/em><\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Tantr\u0101loka chapter 5 \u015bloka 71 Summary of discussion on Tantr\u0101loka\u00a0made by Guru Yogi Matsyendranath and Rev. John Dupuche The verse reads as follows: \u201cLet the wise man come to the \u2018heart\u2019: when the \u015bakti is aroused, when he enters into … 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":[13],"class_list":["post-231","post","type-post","status-publish","format-standard","hentry","category-texts","tag-tae"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/231","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=231"}],"version-history":[{"count":2,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/231\/revisions"}],"predecessor-version":[{"id":233,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/231\/revisions\/233"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=231"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=231"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=231"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}