94714863 Meditation According to Non Dual Shaivism of Kashmir

7/29/2019 94714863 Meditation According to Non Dual Shaivism of Kashmir

1/23

MEDITATION 1 (ACCORDING TO NON-DUAL SHAIVISM OF KASHMIR)

INTRODUCTION

Introduction Upya-s: The

four means or

methods

Tattva-s orcategories

First glance Techniques 1

Concluding Remarks Further Information

s

INTRODUCTION

Gabriel Pradpaka, once again. We are about to start our studiesin Meditation according to Non-dual Shaivism of Kashmir. This is

the first document on meditation I am publishing. You will have a

first glance of meditation and several techniques to practice. I

advise to study this document along with Non-dual Shaivism of

Kashmir (go to Trika section on this website) to be able tounderstand correctly the teaching.

What is to meditate? According to the sage Patajali, there are

two terms: Dhra (Concentration) and Dhyna (Meditation). Oh,good, but: What is to concentrate? Patajali says:

Deabandhacittasya dhra||1||

Concentration (dhra)is the

mind's (cittasya) fixation (bandha) on one point (dea).

(Yogastra-s ofPatajali, 1staphorism, Book III)
http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Intrmeditation1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Intrmeditation1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Firstglancehttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Firstglancehttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Techniques1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Techniques1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Concremmeditation1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Concremmeditation1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Furthinformmedit1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Furthinformmedit1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Furthinformmedit1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Concremmeditation1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Techniques1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Firstglancehttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Tattvacategorieshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Fourmeanshttp://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#Intrmeditation1


2/23

So, when you can to fix your mind on a particular point, just for

an instant, you are concentrating. OK. But, how is Concentration

related to Meditation? Patajali states in a second aphorism that:

Tatra pratyayaikatnat dhynam||2||

In that --in Dhra-- (tatra), the continuous flow of

similar (ekatnat) mental modifications (pratyaya) is

Meditation (dhynam).(Yogastra-s ofPatajali, 2ndaphorism, Book III)

Good, but what does it mean really? In short, Concentration is to

fix one's mind for a moment, while Meditation is to fix mind for a

longer time. Simple! Imagine a necklace: each bead is

Concentration, while the entire aggregate of beads is Meditation.

OK, so we are already meditating. True! When I study a difficult

book I have to concentrate my mind for a long time. In a word, I

am meditating on the subject dealt with in that book. When I am

driving my car, I have to meditate on the road. Therefore, I am

not about to teach you how to meditate, because you already

know this, but how to meditate on your real essential nature. Call

this "real essential nature" as you wish: God, Spirit, Supremo

Being, Soul, etc.

And the only difference between meditating on something (roads,

books, music, etc.) and meditating on your innermost essential

nature is the change of the meditation object (from roads, books,

music, etc. to your real essential nature). However, the process

remains the same: "you will have to concentrate your mind for a

certain period of time". It is that simple!


3/23

Later on, I will teach you various techniques. Please, do not be

confused about them. The meditation techniques are helpful but

they are not the goal of your meditation. They must be used

wisely. Sometimes, you will enter spontaneously in meditationand no techniques will be necessary. The beginners often feel

attachment toward a particular technique. Thus, they feel their

technique is indispensable to access meditation, but this is not

the case really. You should behave in a wise manner.

Imagine you want to cross the Atlantic Ocean. Of course, you will

have to prepare yourself and be wise while sailing. For example:

if you know that a hurricane is approaching, you will attempt to

evade it. And if you can not evade it, you will haul sails down or

something. And so on. Therefore, use a different meditation

technique in every situation. Do not feel attachment toward any

technique. It is possible you experience now and then

spontaneous and natural meditation. When this happens, do not

use techniques, just enjoy that spontaneous meditation.

Remember that meditation has Joy as its ultimate goal. So, behappy when Joy arises and please do not use techniques at that

time. Use techniques only when you cannot meditate

spontaneously.

Well, I hope you have understand.

top

UPYA-S: THE FOUR MEANS OR METHODS

Non-dual Shaivism of Kashmir is a philosophical system coming

from Northern India. As a matter of fact, it comes from God, but

it is also true that the first teachers were born and

taught Trika (a short name for Non-dual Shaivism of Kashmir) in

Kashmir.
http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#startmedit1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#startmedit1http://www.sanskrit-sanscrito.com.ar/en/trika_meditation/meditation1.shtml#startmedit1


4/23

This system teaches fourmeans or methods (upya-s) for you tocome near your essential nature. The word "upya" is derivedfrom the verbal root "upe = upa + i" (to come near, to

approach). So, "upya" is a means or method by which you comenear God. Romantic, really!

Their names are as follows:

1. ANUPYA (AN + UPYA): Lit. "without any means or

methods".

2. MBHAVOPYA (MBHAVA + UPYA): The means ormethod ofambhu (iva or God).

3. KTOPYA (KTA + UPYA): The means or method

ofakti (dynamic power ofiva or God).

4. AVOPYA (AVA + UPYA):The means or method

pertaining to the au (the limited being).

Each of theseupya-s (means or methods) utilizes a particularaspect of yours. I will explain all this later, in "First glance".

top

TATTVA-S OR CATEGORIES

And now I have to teach you Tattva-s (categories in the Process of

Creation). Of course, it will be a concise explanation. Please, go

to Trika section for further information.

The Tattva-s start from iva ("I", a Witness to all) and endin Pthiv(the earth element, the "solidity" in all). They are rather

stable and form autonomous universes. For example: "mind" is


5/23

the tattva 16, the "ego" is also a tattva (number 15) and so on.

There are 36 tattva-s according to Non-dual Shaivism of Kashmir.

Let us start:

1.IVA

Cicchakti(Cit-akti)Power of

Consciousnes

s I AM

2.AKTInandaaktiPower of

Bliss

Anritaiva(Unmanifested Universe)

3.SADIVA

IcchaktiPower of Will

I AM THIS

(and THIS is an indistinct --foggy-- universe)

4.VARAJnaaktiPower of

Knowledge

THIS IS ME

(and THIS is a distinct --sharp--universe)

5.SADVIDY

KriyaktiPower of

Action

I AM I AND THIS IS THIS

(the result of the quick alternation between

I AM THIS and THIS IS ME)

Rise ofavamala (primordial limiting condition) --which is a contractionof the Power of Will-- . It gives rise to the erroneous notion "I am

imperfect". In this stage I am a Vijnkala because I have consciousperception (vijna) but I have no Power of Action (akala).I perceive allas a Witness, but I cannot participate in the world's activities.

6.MY (that which

apparently

turns the

Infinite Self

or "I" into a

finite reality)

Rise ofKrmamala (a contraction of the Power of Action). Itgives rise to the erroneous notion "I am a doer".Rise

ofMyyamala (a contraction of the Power of Knowledge). Itgives rise to the erroneous notion "I am different from

those objects and they are different from each other". This

two mala-s (limiting conditions) are just seeds here. They

will act with full impact from tattva 12 downward. This is thelevel of the deep dream, the profound void of ignorance,


6/23

wherein the objects are unmanifested as it were.

Those mala-s remain as causal seeds, ready for bringing

about the creeper of the various mental and physical

worlds.

7.KAL

Kriyakti -Power ofAction-having

undergone

contraction

(It infuses or

inoculatesthe

erroneous

notion "I

have limits

regarding

action, I

cannot do

this, I cannot

do that,

etc.")

THE FIVE KACUKA-S or SHEATHS OF

IGNORANCE (Ignorance is My.Sometimes, it is even considered to be a

sixth Kacuka or Sheath)

8.VIDY

Jnaakti -Power ofKnowledge-having

undergone

contraction(It infuses or

inoculates

the

erroneous

notion "I

have limits

regarding

knowledge, Ido not know


7/23

this, I do not

know that,

etc.")

9.RGA

Icchakti -Power ofWill- havingundergone

contraction

(It infuses or

inoculates

the

erroneousnotion "I lack

something, I

feel

attachment

toward this

or that,

etc.")

10.KLA

nandaakti-Power ofBliss-having

undergone

contraction

(It infuses or

inoculates

theerroneous

notion "I am

not eternal, I

am young, I

am old, etc."

In

consequence,

the seed ofTime has


8/23

been sown.)

11.NIYATI

Cicchakti (Cit-akti) -

Power ofConsciousness- havingundergone

contraction

(It infuses or

inoculates

the

erroneousnotion "I am

not all-

pervasive, I

am here and

that is over

there, etc."

In

consequence,

the seed of

Space has

been sown.)

12.PURUA

The all-

pervasive

"I-

consciousn

ess (iva-akti)"being

experienced

only on one

point.

Strange

indeed!

(Inconsequence,

I feel that I (iva) am living on one pointof the space-time manifested by Niyati -tattva 11- and Kla-tattva 10-,respectively. Afterward, when the physical

body is manifested, I will feel that "I am this

physical body". Complete ignorance, no doubt

about it.The three Gua-s or qualities appear

at this level. Their

names: Sattva, Rajas andTamas. They are

really the

previousJnaakti,Icchakti andKriyaktirespectively, having undergone contraction

once again.


9/23

the seed of

the future

attachment

toward the

physical body

-I am this

physical

body- has

been sown)

13.PRAKTI

The

aggregate

ofthree Gua-s(qualities)in a perfect

equilibrium.

The Gua-s are thefollowing:

SATTV,RJAS andTMAS(In

consequence,

the seed of

the Matter

has been

sown)

14.BUDDHI

Intellect or

discriminati

ve facultyThis aggregate of three tattva-s is the Inner

(Psychical) Organ or AntakaraaThe three tattva-s work together in order to

give me a structured psychical life, which

ordinarily is turned to the senses

15.AHAKRA

Ego or

limited "I"

16.MANASMind or net

of thoughts


10/23

17.ROTRA Power ofhearing

JNENDRIYA-S-POWERS OF PERCEPTION-

(The various energies circulating usually

through the organs of perception: ears, skin,

eyes, tongue and nose respectively)

18.TVAKPower of

touching

19.CAKUS Power ofseeing

20.JIHV Power oftasting

21.GHR

A

Power of

smelling

22.VK Power ofspeaking

KARMENDRIYA-S-POWERS OF ACTION-

(The various energies circulating usuallythrough the organs of action: mouth, hands,

feet, anus and genitals respectively)

23.PI Power ofhandling

24.PDAPower of

locomotion

25.PYU Power ofexcreting

26.UPASTH

A

Power of

sexual

action and

restfulness

27.ABDA Sound-as-such TANMTRA-S

-SUBTLE ELEMENTS-

(They are a kind of "pattern". Hence "as-

such" is added. For example: Sound-as-such

is a pattern sound which is behind all sounds.

However, this pattern sound cannot be said

to be an ordinary sound perceived by the

ears. It is just a pattern or model and by

means of it one can hear various sounds. Thisexample can also be applied to the rest

28.SPARA Touch-as-such

29.RPA Color-as-such

30.RASA

Flavor-as-

such


11/23

31.GANDH

A

Odour-as-

such

ofTanmtra-s)

32.KA Ether or

Space

MAHBHTA-S-GROSS ELEMENTS-

(They form all one's physical world.

Everything at this level of reality is made of

these five Gross Elements. They are derived

from Tanmtra-s.)

33.VYUAir

(gaseous

state)

34.AGNI

Fire

(color and

heat)

35.PAS Water(liquid state)

36.PTHIV Earth(solidity)

Yes, I know, I know: You did not understand fully. Do not worry,

I will keep teaching Tattva-s through the various documents on

Non-dual Shaivism of Kashmir. Go to Trika section then.

top

FIRST GLANCE

You may wonder: "When am I going to meditate?" Wait a minute.Just as when you want to learn music you have to learn some

theory before playing, so you must learn some meditation theory

before practicing. Most people will agree with you if you tell them

that they will have to study for several years before working as

physicians or lawyers, and so on. But, when you tell them that

they will have to study just a little to be able to meditate

properly, they will protest. They want all at once and effortless.

They are not still spiritually mature. I had to study for almost


12/23

seventeen years to be able to start publishing the simple

documents you can read on this Sanskrit site. So, you will have

to study a few minutes at least to be able to start meditating by

using the means and methods postulated by Non-dual Shaivismof Kashmir.

People often do not understand that the human machine is very

complex. When you meditate, lots of changes are taking place

both in your mind and your physical body. Even though the whole

process is almost entirely controlled by the wise spiritual energy,

you should have some knowledge about it. Thus, you will be able

to advance more quickly and no time will be wasted in useless

confusions. Besides, to study meditation theory is a good chance

to develop our lazy intellects. These dull intellects are in fact a

hindrance if they do not work properly. Do not listen to your

intellect when it says: "Oh, I am so tired. I will study meditation

theory tomorrow" or "I do not feel like concentrating my mind" or

any other thing like that. Be strong and keep studying. If not

now, you will realize the relevance of this knowledge later on. Theknowledge itself when accumulated in you, it works as a ballast

which stills your restless mind. One person with plenty of spiritual

knowledge would not need any meditation techniques, since the

knowledge itself would be enough to keep his mind still.

Trika states four Upya-s (means or methods). Let us analyzethem one by one:

Anupya(lit. "without a means or method")

This is not really a means or methods but rather "the culmination

ofmbhavopya" (next means or method). Anupya is the directperception that I AM IVA, that I AM THE SUPREME BEING. Youdo not have to resort to any practice or method. That is why, this

is not really a upya as I said before.


13/23

When you realize that YOU ARE THE LORD, that is Anupya.Nothing else can be said about it.

mbhavopya(lit. "the means or method pertainingto ambhu or iva")

The great master Abhinavagupta says:

M kicittyja m gha|

Virama svastho yathvasthita||

Do not(m)abandon(tyja)anything (kicid), donot(m)accept (gha) anything (kicid); stop (virama),

thus(yath)abiding(avasthita) in your own Self(svastha).

Abhinavagupta has stated the core ofmbhavopya. Only asublime master like him can do that by just using a few simple

words. An ordinary teacher (like me) has to write an entire book

to explain those simple

words. Abhinavagupta, Vasugupta, Kallaa, Somnanda, Utpaladeva, Kemarja,Bhskara, Rmakaha and the rest, are the foundersof Non-dual Shaivism of Kashmir. I pay my respects to them.

Their compassion, by taking on the form ofTrika, has beenpoured upon this suffering mankind, no doubt about it.

mbhavopya uses Icchakti or Power (akti) of Will(icch).Tattva 3 or Sadiva is Icchakti Itself (look at the tableabove). Since on Sadiva level the experience is indistinct(foggy), the techniques pertaining to this Upya have also to dowith the indistinct or foggy universe (Go to Trika sectionPart

3right now and read the Introduction and Sadiva).
http://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtml


14/23

As Abhinavagupta said previously, in this Upya you neitherabandon nor accept anything. Mind continues to think of this and

that, but you do not attempt to control it and simultaneously you

do not accept those thoughts either. You only abide like a Witnessto all of them. The same process can be applied to the external

world. You probably think that you will look like a zombie. Not at

all. Despite this neutral attitude may be used when you sit for

meditation, it may also be used all the time. To abide like a

Witness does not keep you from doing actions, thinking of your

beloved, etc. No, no, but you do not feel attachment toward

anything because you are in your own Self. Another names for

"Self": "true essential nature", "spirit", "I", "God", "Supreme

Being", "Absolute", etc. And when you experience dettachment,

only then you may feel true love of everyone. A "hard to accept"

teaching indeed. When you are a slave to your mind, when you

constantly accept or reject thoughts, you are not able to feel true

love, because a part of your mind "loves" and the other "does not

love". Experience by yourself. On the contrary, when you do not

accept or reject thoughts, you abide beyond the mental scopeand you are free to feel real "Love".

We will continue to talk about mbhavopya in the nextdocument (Meditation 2: mbhavopya). And now let us studythe next Upya: ktopya.

ktopya(lit. "the means or method pertaining to akti")

akti is the power ofiva. Through akti, iva (You) can beconscious of His existence. akti is the "am" in the phrase: I AM.This very akti also appears to be everything around You (theWitness or iva). And She is also the mind, which makes youmove about. Therefore, when you practicektopya, you are

using the mind to search your own essential nature. The maintool to be used is the Mantra. So, you will learn here what


15/23

aMantra is, how to repeat it and so on. The

entire Mantrayoga dwells in ktopya. Besides, you will also learnhow to contemplate the mental processes.

ktopya uses Jnaakti or Power (akti) of Knowledge(jna).Tattva 4 or vara is Jnaakti Itself (look at the tableabove). Go to Trika sectionPart 3right now and read vara.

By means of the utterance of a Mantra, you will be able to realize

this Reality remaining beyond the utterance. Mantra is a

"uddhavikalpa" (a pure thought). Any uddhavikalpa has two

functions:positive and negative. In turn, the positive one may bedivided into three parts: Mantraakti (PowerofMantra), Sattarka (true reasoning) and uddhavidy (PureKnowledge). In short, you receive a Mantra and by repeating it

you become conscious of its Power (Mantraakti). You re-inforceyour practice with ideas and reasonings (Sattarka) arising from

the knowledge you have learnt from your teacher. While

repeating the Mantra you remember that you are neither the

physical body nor the mind, and so on. Thus, the practice gets

deeper. And as time passes by, uddhavidy (Pure Knowledge)arises in you. When this Knowledge appears, you have attained to

the goal of Mantra practice, you have attained your own Self.

The negative function of a uddhavikalpa (a pure thought) is asfollows: a uddhavikalpa removes the sense of duality. You feel

now different from the others and the entire universe indeed.Again, you feel different from God. All this ignorance is removed

by uddhavikalpa

I will give full explaination of this subject when I publish

Meditation 3. And now the last Upya: avopya.
http://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtml


16/23

avopya(lit. "the means or method pertaining tothe au --the limited being--")

In this Upya (means or method of approach), you will be usingthe intellect, vital energy (pra), physical body and externalobjects to become conscious of your essential nature. This is so

because the au (conditioned being or self) consider himself to behis intellect, vital energy, physical body, etc. And he also feels

attachment toward external objects and people.

avopya uses Kriyakti or Power (akti) of Action

(kriy).Tattva 5 or Sadvidy is Kriyakti Itself (look at the tableabove). Go to Trika sectionPart 3right now and read Sadvidy.

Mlinvijayatantra (a sacred scripture to Trika)describes avopya in this manner:

Uccrakaraadhynavarasthnaprakalpanai|Yo bhavetsa samvea samyagava ucyate||

The complete (sa... samyak) absorption into one's

essential nature(samvea) that (ya) occurs (bhavet) bymeans

of

Uccra,

Karaa,

Dhyna,

Varaand

Sthnakalpan (uccra-karaa-dhyna-vara-sthnaprakalpanai),is knownas (ucyate) ava (ava).

(II, 21)

So, avopya may be divided into fiveportions: Uccra, Karaa, Dhyna, Vara and Sthnakalpan.
http://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtmlhttp://www.sanskrit-sanscrito.com.ar/en/trika_overview/trika3.shtml


17/23

Uccra is concerned with fixing the attention on the variousaspects of the vital energy (pra).

Karaa uses the physical body and Mudr-s (sealing gestures).

Dhyna is (in this case) a special kind of meditation which is fullof active and creative visualization.

Varnais concerned with listening to the subtle anhata(unstruck, uncaused) sound.

Sthnakalpan is concerned with fixing the mind on externalthings.

I will give full explaination of these when I publish Meditation 4 &

5.

With this simple table I summarize the teachings:

MBHAVOPYA

It uses

Power ofWill

(Icchakti)

You use a

passivevigilance or

choiceless

awareness

You neither accept nor rejectanything, but you remain as a

Witness to all

KTOPYA

It usesPower of

Knowledg

e

(Jnaakti)

You use

a uddhavikalpaor pure thought

Positive function

ofuddhavikalpa(it may be

divided into

three portions)

Mantraakti(Power of

the Mantra)

Sattarka (true reasoning)

uddhavidy(Pure

Knowledge)

Negative function

ofuddhavikalpa(it removes

the sense of duality)


18/23

You contemplate

and understand

the mental

processes

You learn that your mind

is akti Herself havingundergone contraction

AVOPYA

It uses

Power of

Action

(Kriyakti)

You have five

ways of

practicing this

means or

method

Dhyna

An active

meditation

full of

creative

contemplati

on

Uccra

You fix the

attention on

the

variouspra-s (vital

energies)

Vara

You fix the

attention on

the subtleanhatasound that

continues to

sound

"unstruck,

uncaused"

all the time

Karaa

You useyour own

physical

body, as

well as

severalMudr

-s (seals)

SthnakalpanYou fix your

attention on


19/23

external

things

And now, a few meditation tecniques at last.

top

TECHNIQUES 1

I am going to teach three meditation techniques. The first

technique belongs to mbhavopya, the second oneto ktopya and the third one toavopya. Of course, thesetechniques are not my own invention, but they have been stated

by Vijnabhairava (a sacred scripture).

Sit down and keep your back straight. If you can sit crosslegged

(lotus pose and similar postures), that would be much better.

However, if you cannot cross the legs, simply sit down and keep

your back straight. Even though you can meditate lying down, I

do not recommend this because you may fall asleep. Meditation is

meditation, and sleep is sleep:

1

Ghadibhjane di bhittistyaktv vinikipet|

Tallaya tatkadgatv tallayttanmayo bhavet||59||

(The yog) should cast (vinikipet) his eyes (dim) in the

empty space(bhjane) inside a jar (ghaa) or any


20/23

other (similar) object(di), leaving aside (tyaktv) theenclosing partitions (bhitti). And having getting

absorbed (tat-layam... gatv), in an instant (tatkat),(in

that empty space) he becomes (bhavet) equal (maya) tothat (void)(tad) through that (tad) absortion (layt).

Vijnabhairava, 59

In mbhavopya there is no Supporting You remain as a formlessand timeless Witness to all. This is the state of your essential

Self: a formless and timeless Witness. This Upya uses some

"aid" in order that you realize your true condition as a Witness. Inthis case, a jar or any other similar object with an empty space is

being used.

The purport behind this practice is as follows: since mind takes on

the form of what it perceives, if mind perceives an empty space it

will also become "empty". So, you have to take a jar or a pot and

cast your eyes in the empty space inside it. If you persevere, you

will notice that your mind becomes gradually empty, and thus

you get absorbed in the essential reality or iva. Very simple!

The following technique pertains to ktopya, even though itbegins with avopya.

2

Kaplntarmano nyasya tihanmlitalocana|

Kramea manaso drhyllakayellakyamuttamam||33||


21/23

Fixing (nyasya) (one's) mind (mana) on theinterior (antr) of the cranium(kapla)and

remaining (tihan) with the eyes (locana)closed(mlita);

one gradually (kramea) perceives or discerns (lakayet), bythe mental (manasa) stability(drhyt), that which isgreatly (uttamam) perceivable or discernible (lakyam).

Vijnabhairava, 33

In ktopya one uses his mind to search for the Ultimate Realityor I. In this case, you will use the interior of your cranium as a

starting point in your search for God. Within the cranium lies abrilliant light equal to that of millions suns. However, do not

imagine any light, but simply fix your attention inside the cranium

or kapla. Experience by yourself.

There is also a secret meaning for "kapla" (cranium): "ka" wouldmean "akti" and "pla" would mean "iva" (the protector).Therefore, according to this interpretation, kapla would stand for

the union ofiva and akti, the union of "I" and "AM". So, youshould fix your mind on the union ofiva and akti, but this isvery difficult to do for the time being. In consequence, practice

firstly by using the ordinary meaning of "kapla", in sum:"cranium". Fix your mind inside your cranium and you will

gradually perceive your own essential nature, which is greatly

perceivable or discernible. This essence is obvious indeed, and at

the same time it is apparently hidden and one has to find it. Areal mystery!

The following technique pertains to avopya.

3


22/23

Klgnin klapaddutthitena svaka puram|

Pluam vicintayedante ntbhsastad bhavet||52||

(The Yog) should (thus) imagine (vicintayet):

"(My) own (svakam) body (puram) has beenburnt (pluam) by Klgni(kla-agnin)rising (utthitena) fromthe (big) toe of my right foot(klapadt)". At last (ante), a

Flash (bhsa) of Peace(nt) will then (tad)shineforth (bhavet).

Vijnabhairava, 52

"Klgnirudra" is the universal destroyer. He burns all theuniverse by means of "Klgni" (the fire of the end of Time). Youimagine here the aforesaid fire is rising from the big toe of your

right foot, and then it is spreading all over the body. The term"klapada" means "toe of the right foot", but according to myown experience the heat is actually felt firstly in the big toe. So,

visualize a fire rising from this big toe "of your right foot".

What is the meaning of fire? There are two answers:

1) From the au's viewpoint (viewpoint of the limited self), the

fire burns all your impurities and thus you are free.

2) From a higher viewpoint, the fire burns your identity separated

from iva. You become conscious that you are not different fromHim. You understand your own divinity.

You may choose either and everything will be fine.

Have fun!


23/23

CONCLUDING REMARKS

All right, the document is finished. A final recommendations:

remember that you must keep your back straight when

meditating. Besides, it is auspicious to meditate in the early

morning. But if you cannot do this, you may meditate just before

going to bed. I recommend you meditate for one hour and a half

or less (not more) every day. To meditate for a longer period of

time, you will have to practice celibacy and be on a milky diet.

Since every person is a particular case, you will need a

meditation guru to do this.

What is the hurry? Start meditating for a short period and

gradually increase it up to one hour and a half. Then, if you want

to meditate more, you will have to go to a true

meditation guru and ask for instructions. Do not understimate

meditation. It generates a powerful fire which will burn all your

erroneous notions. In consequence, follow my advises and

everything will be fine, be sure. If you ignore my instructions, you

will be getting into troubles, no doubt about it.

Date post:	04-Apr-2018
Category:	Documents
Upload:	erich-webb
View:	242 times
Download:	5 times

94714863 Meditation According to Non Dual Shaivism of Kashmir

Documents