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ktopya - The way of knowledge

1. Introduction 2. First approach 3. uddhavikalpa 1. Sattarka 2. uddhavidy 3. Understanding our mind 1. Techniques 3 2. Concluding remarks 3. Further Information

4. Mantraakti 4. Summary Screen styles - LowRes-1024x768 More information

Hi, this is Gabriel Pradpaka. Last time, we studied mbhavopya (The Way of Will). This is the highest way to attain to final liberation, but it is somewhat difficult for most people. That's why the following two upya-s (means or methods) have been designed for those people who failed to grasp the core of mbhavopya. The remaining two upya-s are ktopya and avopya. The former uses the Power of Knowledge, while the latter uses the Power of Action. Both means or methods are good, no doubt about it. In the present document, we will study ktopya (the Way of Knowledge) here. There are two fundamental practices in it: Mantra repetition and understanding of one's mind. Let us get down to work. top

First approach
Look at this simple table: Table 1 KTOPYA It uses Power You use a of Knowledge uddhavikalpa or (Jnaakti) pure thought Mantraakti (Power of the Mantra) Positive function of uddhavikalpa (it Sattarka (true may be divided into reasoning) three portions) uddhavidy (Pure Knowledge) Negative function of uddhavikalpa (it removes the sense of duality)

You contemplate You learn that your mind is akti and understand the Herself having undergone contraction mental processes This table shows all characteristics of ktopya. We are going to study them step by step. First of all: ktopya uses Jnaakti as a means to Self-realization. Jnaakti is the Power of Knowledge. Knowledge of what? Knowledge of our essential nature. This is also known as Knowledge of Self. One aphorism of ivastra-s (the primordial scripture in Trika) states that the Knowledge of Self is Vitarka: Vitarka tmajnam||17|| Firm and unwavering awareness (vitarka) (that I am iva) is the knowledge (jnam) of Self (tma). (See: Pronunciation 3: Aphorisms) The constant awareness that "I am iva" is the real Knowledge of Self. Knowledge is to be understood here in its subtlest sense. It is not knowledge of externals, but our innermost essential nature. Therefore, even though we use firstly the knowledge of mind in this Upya, we have our eyes on the subtle "I-consciousness" beyond the mind. This "Iconsciousness" may be put into words approximately, this way: I AM "I am", "I am iva", this is Knowledge of Self. And this "I am" or "I-consciousness" is akti (tattva 2) or Power of iva. See "Non-dual Shaivism of Kashmir: Part 2". So, this means or method is known as "ktopya" because it is based on akti or I-consciousness. It is also called: Jnopya, since it uses "Jnaakti" or "Power of knowledge". There are three relevant terms in this Upya (means or method): Mahhrada Anusandhna Mantravrynubhava Mahhrada means "Great (mah) Lake (hrada)". This is an epithet for "I-consciousness" or akti. It is called so, because it is deep, calm and transparent just like a lake. It is "I am", the generative source of all words. The inner mental voice you are listening to right now comes from "I am". In fact, all comes from it. Obviously, the mantra-s (sacred formulae) come from "I am" too. That's why when repeating a mantra one should be lastly conscious of "I am". But I will teach you "mantra-s" later on. Another name for the Great Lake is "Parvk" (Highest Speech). Anusandhna means "close examination with a view to union". Examination of what? Examination of the Great Lake or "I am".

Mantravrynubhava means both "the experience (anubhava) of the virility or potency (vrya) of mantra (mantra)" and "the experience (anubhava) of the generative source (vrya) of all mantra-s (mantra)". When you do Anusandhna of the Great Lake, you have an experience of your Essential Nature which is both the embodiment of mantra's potency and the generative source of all mantra-s. It is that simple. In short, you examine closely "I am" and get a divine experience. This divine experience is known as "Self-realization", "Liberation", "Final release", etc. In the practical aspect, you will have to use a uddhavikalpa in order to realize Mahhrada or "I am". But, what is a uddhavikalpa? top

uddhavikalpa is a "pure (uddha) thought (vikalpa)". It is a positive thought leading to the Truth. It may be a "formal mantra" but not necessarily. For example, the simple statement: "I am iva" is a uddhavikalpa, because when you repeat it all the time leads you to Selfrealization sooner or later. And what is Auddhavikalpa? It is exactly the opposite. An Auddhavikalpa leads you to slavery. You may find plenty of examples of it: "I am a man", "I am shy", "I am weak", "I am a sinner", "I belong to this country", "I am white", "I am this, I am that". In sum, "I am anything but iva", haha! This kind of thought is not auspicious at all. It brings about lastly bondange. But "I am the Self", "I am iva", this is uddhavikalpa. Despite iva is not bound by any vikalpa (pure or impure), a pure thought is helpful. Abhinavagupta, the great Trika master, says the following regarding vikalpa: Vikalpabaldeva jantavo baddhamtmnamabhimanyante| So'bhimna sasrapratibandhahetu| Ata pratidvandvirpo vikalpa udita sasrahetu vikalpa dalayattyabhyudayahetu|| People (jantava) think (abhimanyante) that they (tmnam) are bound (baddham) on account of (balt eva) thoughts (vikalpa). That (sa) conception (abhimna) is the cause (hetu) of their being bound (pratibandha) in transmigratory existence (sasra). That's why (tas), when an opposite (pratidvandvirpa) thought (vikalpa) arises (dita), it expels (dalayati) the thought (vikalpam) that is the cause (hetum) of transmigratory existence (sasra). Thus (iti), (that thought) is the cause (hetu) of (their) elevation (abhyudaya).

Abhinavagupta states that : "when uddhavikalpa ("the opposite thought") arises in a mind full of Auddhavikalpa-s (impure thoughts), uddhavikalpa dispels them and it becomes the cause of elevation". Our current minds are probably full of negative thoughts (Auddhavikalpa-s). For example: "I am stupid", "I am imperfect" and so on. It is obvious that using this kind of thoughts you will not be able to attain to iva who is Purer than Purest. You need a uddhavikalpa. You may choose any of these uddhavikalpa-s: ivo'ham Pro'ham Paramaivo'ham Ahamtm varo'ham uddhtmham I am (aham) iva (iva) I am (aham) perfect (pra) I am (aham) the Supreme (parama) iva (iva) I am (aham) the Self (tm) I am (aham) the Lord (vara) I am (aham) the Pure (uddha) Self (tm)

These sentences are not "formal mantra-s" but they are helpful uddhavikalpa-s because they lead mind to the innermost reality that is iva in every being. Since I teach Sanskrit, I recommend uddhavikalpa-s in Sanskrit. However, they could be in any language. Even though you use uddhavikalpa to realize iva, you should always remember that iva or the Highest Reality is not dependent on thoughts (good or bad). Thoughts simply cannot get to Reality. Abhinavagupta says: Para tattva tu sarvatra sarvarpatay prakameveti na tatra vikalpa kasyaicidupakriyyai khaanyai v| However (tu), the Highest (param) Reality (tattvam) is everywhere (sarvatra) and the Efulgence (prakam eva) (taking on) all forms (sarvarpatay). Thus (iti), regarding that (Reality) (tatra), vikalpa (vikalpa) is neither (na... kasyaicid) helpful (upakriyyai) nor (v) a hindrance (khaanyai). One could say: "Well, if so, what do I need a uddhavikalpa for? There two reasons: THE POSITIVE FUNCTION OF UDDHAVIKALPA THE NEGATIVE FUNCTION OF UDDHAVIKALPA Its negative function is as follows: "uddhavikalpa removes the sense of duality". Abhinavagupta explain the sense of duality in this manner:

Dvaitdhivso nma na kacana pthagvastubhto'pitu svarpkhytimtra tat| Ato dvaitpsana vikalpena kriyate| That which is known as (nma) sense (adhivsa) of duality (dvaita) is nothing (na kacana) standing apart (pthak) and being tangible or substantial (vastubhta), but rather (api tu) that (tad) which is merely (mtram) non-apprehension (akhyti) of one's own Essential Nature (svarpa... iti). Therefore (tas), by means of (uddha)vikalpa(vikalpena) the annulment (apsanam) of duality (dvaita) is brought about (kriyate). When you do not realize your Self, you experience duality. This sense of duality is not a "thing" which is tangible or substantial. It is merely your non-apprehension, non-realization of your Self. Nothing else. The world is as you see it. If you do not experience your real "I", you only see duality in the world. However, if you realize your true "I" (essential nature), you will see that the world is full of non-duality. In short, you will experience the world as your own body or form. See the Aphorism 14 in Pronunciation 3. All right, to remove the sense of duality is "the negative function of uddhavikalpa". What about its positive function? The positive function may be divided into three portions: Mantraakti, Sattarka and uddhavidy. I will explain Mantraakti to you right now. top

The aphorism 22 of ivastra-s states: Mahhradnusandhnnmantravrynubhava||22|| By uniting (anusandhnt) with the Great (mah) Lake (hrada) (the Yog has) the experience (anubhava) of the generative source --virility or potency-- (vrya) of (all) mantra-s (mantra). (See Aphorism 22 in Pronunciation 3) The Great Lake (Mahhrada) is akti or "I-consciousness" or "I am". When you have an experience of what "You are really", you experience the virility or potency of mantra.

"Mantravrya" is a synonymous with "Mantraakti". Both of them mean "potency or power of mantra". Therefore, "I-consciousness" or "I am" is the source from which all mantra-s arise. That's why when you repeat a mantra you are led to this source, you are led to experience who "You are" indeed. This is the reason why a mantra is so important. It brings you back to its generative source or "I am". Through a mantra you come to recognize your essential nature or Self. Very good, but what is a mantra? All people talk about mantra-s without understanding their true meaning. The great Kemarja (Abhinavagupta's disciple) says: Parasphuratttmakamananadharmtmat bhedamayasasrapraamtmakatradharmat csya nirucyate| This (Mantra) (asya) is explained (nirucyate) to be characterized (dharmtmat) by a reflection (manana) over (tmaka) the Highest (para) Reality (sphuratt) and (ca) having the protection (tra) in the form (tmaka) of the dissolution (praama) of transmigratory existence (sasra), which is composed (maya) of differences (bheda), as its inherent nature (dharmat). I got dizzy, and you? But it is very simple: "Mantra is the reflection (mental awareness) by which you feel your identity with the Highest Reality and thus you save yourself of transmigratory existence, which is full of differences". According to Kemarja, the real Mantra is not a word, but your mind pondering over the Highest Reality. This special mind that searches for the Truth is called "Citta" in Trika. And this Citta is the Mantra. The celebrated sacred words known as "mantra-s" are simply the recipient for the Highest Reality. The real Mantra is Citta or your mind pondering over this Supreme Reality contained in the "mantra-s". To understand this is crucial. If you do not understand the right meanings in Trika, you will fail to understand the whole thing. That's why, the first aphorism of Section 2 in ivastra-s states: Citta mantra||1|| The mind (of someone who is devoted to the inquiry into the Highest Reality by using a mantra) (cittam) is the Mantra (mantra). So, the real "mantra-s" are not mere words. They are lastly the mind of the person who is completely absorbed in mantra repetition. This is also said by Sarvajnottara:

Uccryam ye mantr na mantrcpi tnvidu| Mohit devagandharv mithyjnena garvit|| (Those) are not (na) mantra-s (mantr) which (ye) are pronounced (uccryam). Due to the illusory (mithy) knowledge (jnena), even (ca pi) the deluded (mohit) and proud (garvit) gods (deva) and celestial musicians (gandharv) consider (vidu) those (tn) to be mantra-s (mantrn). You must understand this before you keep going on. Mantra is the "Subject", the Self, God, Brahma, iva, the Knower, etc. It can never be reduced to a mere object. It is not something perceived by the senses or mind, but the Knower Himself. This is crucial. If you do not understand that the Mantra, You and God are identical with one another, your practice using a sacred word will not bear appropriate fruit at all. You should repeat a mantra as if it is your own name. At the same time, you should not forget that the Mantra is one with God. The three (Mantra, God and You) are the same Reality. If you can grasp this, you will be successful, no doubt about it. This is also said in Kahyasahit: Pthamantra pthamantr na siddhyati kadcana| Jnamlamida sarvamanyath naiva siddhyati|| (If) the mantra (mantra) and the practitioner of the mantra (mantr) are different from each other (pthak... pthak), (then, the mantra) is never (na... kadcana) successful (siddhyati). All (sarvam) this (idam) is the root (mla) of the knowledge (jna) (of Mantrayoga. If one practices) in a different manner (anyath), (the mantra) is not (na) successfull (sidhyati) indeed (eva). The mantra emerges from the Supreme I-Consciousness or akti. She is the generative source of all mantra-s as I said at the beginning of "Mantraakti" section. These are not only my words but also those of Tantrasadbhva. In this scripture, iva says to akti: Mantr jvabht tu y smt aktirpay| Tath hn varrohe niphal aradabhravat|| She who (y) is considered (smt) to be the akti or Supreme Power (aktirpay) is (bht) certainly (tu) the life (jva) of the mantra-s (mantrm). Thus (tath), O fine (var) waisted one (roh), without (Her) (hn) (those mantra-s) are as unfruitful (niphal) as (iva) autumnal (arat) clouds (abhra).

Therefore, your practice with a mantra will lead you step by step to become conscious of your own Self who is akti Herself. This Self is the root of all words, not only mantra-s. You use a mantra or sacred word to go near that Reality. When you attain to the aforesaid Reality, you let the mantra go and simply become absorbed in your own essential nature or God. But the mantra goes anywhere because it is also the Supreme Self. It served apparently as a vehicle carrying you toward God, but it is the goal too. The mantra is the vehicle as well as the goal or destination. The mantra is You. Don't forget this. Even though there is no end to this subject, I finish Mantraakti right now. In due course, we will keep studying it. top

Sattarka is the next stage in ktopya. You are using a Mantra and Sattarka begins operating then. But, what is Sattarka? Abhinavagupta says: Tathvidhavikalpaprabandha eva sattarka ityukta It is said (iti ukta) that Sattarka (sattarka) is certainly (eva) a continuous series (prabandha) of thoughts or ideas (vikalpa) similar (tathvidha) (to uddhavikalpa). Remember that uddhavikalpa is a "pure thought or idea" in any language. A positive thought like "I am iva" as well as a formal Sanskrit mantra are uddhavikalpa-s. An appropriate company gives rise to uddhavikalpa-s in one's mind, and a unsuitable company gives rise to Auddhavikalpa-s. Company's influence is very powerful. Try to have good company for as long as possible. When the company is adequate you experience a uplifting. However, good company is scanty in this world. It is just like a rare flower. For example, there are tons of mediocre writings but very few real scriptures. A sacred scripture is a good example of what I mean by "adequate company". In regard of scriptures, there are two main categories: scriptures written by human hand and scriptures which have been revealed. The latter are known as gama-s or Revealed Scriptures. For example: ivastra-s (the foremost scripture in Trika) is an gama, because it was revealed to Vasugupta by iva Himself. It was not written by any human being. An gama is an important generative source of uddhavikalpa-s in you. When you read it, you feel divine inspiration, you come to experience real spirituality. Abhinavagupta defines the function of the gama. Listen to him: gamasya samucitavikalpodaye vypra The function (vypra) of the gama (gamasya) is (to bring about) the emergence (udaye) of the right (samucita) thought (vikalpa).

And, of course, "Samucitavikalpa" is synonymous with "uddhavikalpa". Sattarka or "the series of thoughts similar to uddhavikalpa" is a reflection that re-inforces the work done by uddhavikalpa itself. Sattarka leads to Bhvan or "Creative Contemplation". Abhinavagupta explain this: Asphuatvdbhtamivrthamabhtamiva sphuatvpdanena bhvyate yay (Bhvan is that contemplation) by which (yay) --by causing it to arrive at (pdanena) manifestation (sphutatva) --a thing (artham) --that though real and existent (bhtam iva) (appeared) as (iva) unreal and nonexistent (abhtam) owing to obscurity or unmanifestation (asphuatvt)-- reappears (bhvyate). Oh yes, Abhinavagupta have some writings extremely abstruse. Let's make things more simple: You repeat your mantra. Almost immediately Sattarka emerges as a series of thoughts similar to mantra or uddhavikalpa. For example: "Mantra is God, I am God, all is God". Got it? Then, in due course, Bhvan arises. It is a kind of creative contemplation by which that Reality apparently unmanifested and nonexistent reappears. In a word, that Reality or Supreme Self can be perceived by you now thanks to your Mantra or uddhavikalpa, Sattarka and Bhvan. Got the point? It is very difficult to define what Bhvan exactly is. This subtle contemplation is like a diver delving into the depth of the ocean and lastly finding a hidden treasure. And not only this, this diver takes the treasure up to the surface too. When you realize you are the Mantra and God, you may be sure that the divine treasure has surfaced. The treasure is known as uddhavidy or Pure Knowledge. This special knowledge is the final reward for you. Only bliss, bliss and nothing but bliss may be found in uddhavidy. As uddhavidy becomes predominant in you, you come to perceive your eternal divinity which is full of freedom and bliss. When you get to the previous realization you are a true human being at last. top

When uddhavidy (Pure Knowledge) appears, that is the dawn of the highest state. In this stage, you begin realizing the underlying unity in this universe. That which was once seen as different and separated from oneself, is seen now as being one's own inner Self. The experience is transcendental and indescribable. By the word "uddhavidy" I do not mean the Sadvidytattva also called "uddhavidy". Not at all. uddhavidy is a special knowledge which arises in you when you have done all

that was needed to do. It ripens like a fruit. In due course, the fruit will fall down. You keep repeating your mantra and uddhavidy appears by itself. Nobody can neither make it arise nor make it disappear. uddhavidy is akti Herself revealing Her own nature to you. And when this revelation happens, you realize that Her nature is Your nature. Enlightment is the final result, of course. Enlightment is a synonymous with Liberation, Freedom and all the rest. Many people think that they are free, but truly speaking, just that person in whom uddhavidy has dawned may be called "Free". These holy beings are a real blessing for us all. What else should one say about them? top

Understanding our mind

There are two main methods to be used with one's own mind: 1) Control of mind: When you use this method you restrain your mind at all cost by using different techniques. You may use the concentration on the image of a saint or different mudr-s (seals) or anything else. You may go this way, but remember that it is very hard. To control the mind is a very difficult task indeed. However, it is possible if you make a strenuous effort under the guidance of an appropriate guru. 2) Understanding of mind: This is an easier method. You do not restrain your mind, but rather you consider it to be akti Herself having undergone a process of successive contractions or limitations. Still, akti remains the same. You do not see mere thoughts but the Divine Power playing a role. akti apparently becomes your mind and plays this role for Her delight. And Her delight is Your delight if you possess the right viewpoint. You do not fight against the mind anymore. You keep beholding it and taking pleasure in its movements. This is ivadi (the vision of iva). However, this viewpoint is a gift of the Divine Grace of iva. It can be practiced thought, but lastly it is God Himself who bestows His vision on you. When you receive this particular point of view, you realize that there was never a God other than You. At that moment, you realize your inherent unity with iva. And this is Enlightment or Final Liberation. In sum, even though ktopya has predominantly to do with Mantra, there is also room for the method of understanding one's mind. That is, Mantra is the primary method of ktopya, and the "Understanding of mind" is a subsidiary one. Of course, the frontier between the two methods is indistinct, because one method is mixed up with the other somewhat. top


Important: Go to Trika 4 (English) when you need, in order to fully understand what I am about to teach you. There are two impurities: "avamala and Krmamala". The first one brings about the notion of imperfection, of not being the Supreme Being, while the latter generates the notion of being a limited doer. How and where are those impurities born? They are born from iva. And, since iva is Me, I am lastly responsible for their birth. I delude myself so that the play of the world is manifested. The first impurity or mala arises between the fifth and sixth tattva-s. It restrains, as to speak, my realization that "I am iva". To go beyond avamala the Divine Grace is the only way. You cannot go through it by mere meditation techniques or anything else. No matter how hard your effort may be, you will not be able to cross by your personal efforts. It is only iva's Grace the path to tread. No way out, except Anugraha or iva's Grace. When the yog has overcome all his limitations, just avamala stands between him and iva. Then he should practice vigilance. This is mbhavopya. I like to compare the aforesaid vigilance to a person awaiting at the Heaven's gates. This person must be patient and remain vigilant. When the doors are opened just a little bit, he should make the most of that chance and go in quickly enough before they are shut up again. The method is simple here: "To remain vigilant without sleeping (spiritually speaking, of course) and to make the most of any chance to go in". As I said before: this is mbhavopya. One upya leads to the other. ktopya should lead you to mbhavopya ultimately. However, you are now in ktopya attempting to free yourself from the limitations and impurities. Let's study the second impurity now: Krmamala. This mala brings about the notion of doership in you. It is formed from a link among avamala y Kalkacuka [I recommed you to visit my page Trika 4 (English) right now]. Kalkacuka is a Kacuka or sheath of ignorance. It is a limited form of Kriyakti or Power of Action having undergone contraction. In short, Kal makes me just a little bit conscious of the power which was firstly contracted by avamala. It is something like this: You had one million dollars. All of a sudden, a couple thieves take all your money. However, one of them gives you back one dollar for you to take a bus and return your home. This apparently compassionate thief is Kal (tattva 7), and the other is avamala. Got it? So, the equation is simple: avamala + Kalkacuka = Krmamala We replace now the respective notions inoculated by them for their Sanskrit names: I am imperfect + I am limited in respect of action = I am a doer of good and evil deeds

As I told you previously, it is impossible to overcome avamala by personal efforts. So, your attention should be paid to both Kalkacuka and Krmamala. To annul the equation you may start with Kalkacuka or with Krmamala. You choose your way, friend. 1) Karmayoga is a good path to get rid of "Krmamala" (the root of Karma). The foremost teaching in Karmayoga is that you are not a doer, just the Supreme Being is the Doer of everything. You learn to separate your "I" from the action. Ultimately, you realize that "you" do not exist at all. Just He is. When you are so transparent and light, you feel that you are a tool of the Supreme Will. You do not feel a doer of good and evil deeds any longer. Thus you overcome the Karma's law, because it needs a "doer" to work. And now, since there is no doer in you, there is no Karma. And because no Karma does exist, no Krmamala is there either. Got the point? 2) Mantrayoga, the primary method in ktopya, is a good path to get rid of "Kalkacuka". The Mantra repetition generates Mantric Power or Mantravrya. As I repeat the Mantra, I become gradually conscious of my inherent Omnipotence. Mantravrya is a synonymous with Mantraakti. When I realize my absolute Power of Action or Kriyakti, then Kalkacuka is weakened and the previous equation is lastly annulled. This is an indirect manner to overcome Krmamala too. When I overcome Krmamala at last (directly or indirectly), I enter mbhavopya (The way of Will). As I said before, you remain vigilant in this upya. You are waiting for a chance to go in when the doors are opened a little. To go in is the same thing as to experience uddhavidy or Pure Knowledge. When uddhavidy arises in you, you have entered the Divine Kingdom, be sure. In turn, uddhavidy is awakened by Bhvan, as to speak. Bhvan is that "Creative Contemplation" which gives rise to uddhavidy or Pure Knowledge. It is like a diver finding and taking a treasure up to the surface. And Bhvan comes from Sattarka or the correct thoughts about the real nature of the Mantra, You and iva. In sum: MANTRA + SATTARKA lead to BHVAN Afterward, Bhvan awakens the essential uddhavidy in you and the Enlightment or Liberation is at hand. After that, nothing else can be said. The subsidiary method in ktopya is the understanding of one's mind. You cease fighting against your mind and begin considering it to be akti Herself. This generates enormous Joy in you. Your mind is no longer the enemy to be defeated, but rather a good friend who had been mistaken for an enemy because of sheer ignorance. This is really a way out for us all. Nevertheless, this understanding comes from iva Himself. Without His Grace it is impossible to have this standpoint in respect of the mind. You are now learning this method and this is also iva's Grace, got it? Well, I will give you a final techniques now for you to practice:


Techniques 3
These are three techniques belonging to ktopya. Have fun!

1 Nijadehe sarvadikka yugapadbhvayedviyat| Nirvikalpamanstasya viyatsarva pravartate||43|| (If) in one's (nija) body (dehe), one contemplates (bhvayet) over the spatial vacuity (viyat) in all directions (sarvadikkam) simultaneously (yugapad) with a mind (man) free from thoughts (nirvikalpa), the Complete (sarvam) Vacuity (viyat) comes about (pravartate) to him (tasya). Vijnabhairava, 43 "In all directions simultaneously" means "without succession". You should feel the spatial vacuity in all directions and without succession. That is, you experience it instantaneously, not gradually, step by step. And the phrase "the Complete Vacuity comes about to him" means "he experiences Absolute Void all around". And this Absolute Void is really the unlimited space of Supreme Consciousness. There are two conditions to succeed in this practice: 1) yugapat (simultaneously). Remember: It is all at the same time, not stage after stage. You feel the void without succession. 2) nirvikalpaman (with a mind free from thoughts). To succeed in the technique your mind should be still enough before. A good method to achieve this is to concentrate on the breath. Every time you are sitting for meditation, begin your practice by concentrating on your breath. This concentration stills the mind. Afterward, you may do the aforesaid practice or any other one. Although the unlimited space of Supreme Consciousness is known as an Absolute or Complete Vacuity, is full of Consciousness. It is not nothingness. It is devoid of knowable objects but filled with the Subject or iva.

Tandee nyateva kaamtra vibhvayet| Nirvikalpa nirvikalpo nirvikalpasvarpabhk||46|| (If) with a mind free from thoughts (nirvikalpam), one contemplates (vibhvayet) over a part (dee) of his body (tan) as (iva) void (nyat) just for a little while (kaamtram), he would become liberated from thoughts (nirvikalpa) and dwell (bhk) in the very nature (svarpa) of Nirvikalpa --the thought-free state-- (nirvikalpa). Vijnabhairava, 46 You contemplate over a part or region of your own body as void now. At the beginning, you practice this technique just for a little while. As you practice it more and more, you become liberated from thoughts and attain to the iva's state, which is free from any thoughts. The real "You" or iva is beyond mental processes. No thought can contain Him because He is the original source of mind. He is the root of all thought and not a mere mental object. He is indescribable because of His thought-free state. And He is You. When you realize this, you experience immense peace and bliss. It is that simple.

3 Evameva jagatsarva dagdha dhytv vikalpata| Ananyacetasa pusa pumbhva paramo bhavet||53|| Thus (evam eva), when someone meditates (dhytv) --with an onepointed (ananya) mind (cetas)-- by imagining (vikalpata) that the entire (sarvam) world (jagat) is being burnt (dagdham); in such a person (pusa), the highest (parama) state (bhva) of man (pum) appears (bhavet). Vijnabhairava, 53 The image of the world being completely burnt makes your mind thought-free. The disappearance of the world is symbolic of the absence of knowable objects. When there is nothing to know, mind becomes introverted. And at that moment of absortion, you attain to the iva's state which is called here "the highest state of man". Even though it seems that a person attains to iva, you should not forget that he is always iva. In fact, everyone is iva. When mind frees itself from thoughts just iva is left. So, try to make your mind devoid of thoughts. When you succeed in doing this, you will attain to Him who was always You, though. A paradox.


Concluding remarks
ktopya is based on akti's viewpoint. akti is the Power of iva, is the "AM" in the Supreme "I AM", is I-consciousness. Through a process of successive contractions She is apparently transformed into all this universe. It is only an appearance because She is always akti and did not undergo any process of transformation. This upya has two methods: Mantra and understanding of one's mind. Mantra is predominant, of course, but the second method is very important too. Through Mantra repetition one human being comes to realize that he is iva Himself and not a limited person. iva-akti are the essential nature in everyone. When a person discovers his real Self, is filled with peace and bliss. Peace and bliss are a synonymous with iva-akti. ktopya uses Jnaakti or Power of Knowledge. One has to learn how to pronounce the Mantra properly. He also must learn how his mind works. Of course, one should learn from his guru's lips, books, "websites" (haha!) or any other media, as much as he can about the Mantra subject. The more he knows about the Mantra, the more quickly he will advance in ktopya. A true knowledge of mind's nature is indispensable too. Although this upya appears to be based on the Mantra, it is really based on akti Herself (hence its name: ktopya) or I-consciousness because akti is the generative source of all mantra-s. Well, this document is finished. Meditate and attain to iva right now, dear "iva".