Hs352 Total Lecture

NATIONAL INSTITUTE OF TECHNOLOGY, ROURKELA – 769008
Course ID: HS 352
SCIENCE OF CONSCIOUSNESS IN
ANCIENT INDIA
COURSE CO-ORDINATOR: PROF. SURABHI VERMA
© Dr. Surabhi Verma 1

GENERAL INSTRUCTIONS
• DOWNLOAD BARAHA SOFTWARE FROM THE LINK
BELOW TO TYPE IN DEVANAGRI FONT.
http://www.baraha.com/
• YOU HAVE TO USE THIS SOFTWRE FOR TYPING IN

DEVANAGRI IN YOUR ASSIGNMENTS. (BARAHA PAD)
• FOR INSERTING THE SYMBOLS OF IAST – GO TO THE

INSERT OPTION IN MS WORD AND CLICK ON
SYMBOLS.. THEN SELECT THE SPECIFIC SYMBOL.
Ex- ā, ū, ṅ, ṃ, ḥ, ṛ, ś, ñ, ṣ, Ā, ī
Transliteration
SECTIONS-
 Symbols used for writing Sanskrit words in
Roman (IAST)
 Transliteration of the Sanskrit words
 Transliteration of śloka
 Transliteration of Paragraph.

IAST
• INTERNATIONAL ALPHABET OF SANSKRIT
TRANSLITERATION
• SOME SYMBOLS ARE USED TO WRITE SANSKRIT

WORDS IN ROMAN, THIS IS KNOWN AS
ROMANIZATION OF INDIAN SCRIPTS OR IN
GENERAL “TRANSLITERATION”
• Through this we just change the script of writing

but the meaning of the original word remains
preserved.
Symbols used for writing Sanskrit
words in Roman (IAST)
• VOWELS-
• अ=a • ए=e
• आ=ā • ऐ = ai ऋ=ṛ
• इ=i
क=ṝ
• ओ =o
लृ = ḷ
• ई=ī • औ =au ल् = ḹ
• उ =u • अं = ṃ
• ऊ =ū • अ: =ḥ
Symbols used for writing Sanskrit
words in Roman (IAST)
• CONSONANTS
• क् = k • ट् = ṭ प् = p
• ख् = kh • ठ् = ṭh श् = ś
फ् = ph
• ग् = g • ड् = ḍ स् =s
ब् = b
• घ् = gh • ढ् = ḍh ष् = ṣ
ङ् = ṅ ण् = ṇ भ् = bh
• • ह् = h
• च् = c • त् = t म् = m
क्ष् = kṣ
• छ् = ch • थ् = th य् = y
त्र् =tr
• ज् = j • द् = d व् = v
ज्ञ् =jñ
• झ् = jh • ध् =dh र् = r
• ञ् = ñ • न् =n ल् = l
SPECIAL SYMBOLS
• | / || = .
• , = ,
• ; = ;
• ?=?
• ऽ=‘

Now we will do Transliteration
of joining of consonant and
vowel sounds.

Examples:
• क् (k) + अ (a) = क ( ka)

• क् (k) +आ (ā) = का (kā )
• ख् (kh) + अ (a) = ख (kha)
• ख् (kh) + आ (ā) = खा (khā)
• ग् (g) + अ (a) = ग (ga )
• ग् (g) + आ (ā) = गा (gā)

Examples:
• घ् (gh) + अ (a) = घ (gha)
• घ् (gh) + आ (ā) = घा (ghā)
• ङ् (ṅ) + अ (a) = ङ (ṅa)
• ङ् (ṅ) + आ (ā) = ङा ( ṅā)

Transliteration of the Sanskrit words
• EXAMPLES-
1. भास्वती = bhāsvatī
2. वशशष्ठ = vaśiṣṭha
3. सूयय शसद्धान्त = sūrya siddhānta
4. मशणपुर = maṇipura
5. रमन्ते = ramante
6. यावत् = yāvat
7. गशमष्यशत = gamiṣyati

Transliteration of the Sanskrit words
• EXAMPLES-
1. वैष्णव = vaiṣṇava
2. मुहुतयमातयण्ड = muhurtamārtaṇda
3. वैशदक = vaidika
4. ज्योशतष = jyotiṣa
5. क्षशत्रय = kṣatriya
6. ज्ञान = jñāna
7. संस्कृत = saṃskṛta
8. शशल्प = śilpa

Transliteration of Paragraph
• यथा च महाकवे : काशलदासस्य शवशभन्नासु कृशतषु स्थथतस्य
प्रकृशतशचत्रणस्य दशयनेन स्पृष्टं अस्ि, तस्य ह्रदये प्रकृशतम्
प्रशत अगाध प्रेम: अस्ि । प्रधानतया सौन्दयाय न्रेषक: कशव:
सन् स: यत्र मानवसौन्दययस्य शनरीक्षणं कृतवान् तत्र स:
प्रकृशतसौन्दययस्य अशप अन्रेषणम् कुवयन् वतयते स्म: ।
• Yathā ca mahākaveḥ kālidāsasya vibhinnāsu

kṛtiṣu sthitasya prakṛticitraṇasya darśanena
spṛṣṭaṃ asti, tasya hṛdaye prakṛtim prati agādha
premaḥ asti. Pradhānatayā saundaryanveṣakaḥ
kaviḥ san saḥ yatra mānavasaundaryasya
nirīkṣaṇaṃ kṛtvān tatra saḥ prakṛtisaundaryasya
api anveṣaṇam kurvan vartate smaḥ.
Modules
• Introduction to the Ancient Indian Literature – The Ancient Indian Tradition and thinkers, Discourse
and Disciplines, Classification of Indian Knowledge Systems, Vaidika Literature and its classification, The
concept of Rtvik, The mantras, Schools of Indian Philosophy- Nyaya, Vaisheskika, Samkhya, Yoga,
Vedanta and Kashmir Saivism.
• Consciousness, its Dimensions and Nature – Consciousness: Definition and Nature, Deviation states
of Consciousness, Meaning of the term Consciousness and Sciousness.
• The Cognitive Process – The meaning of the term ‗darshanam’, the cognitive procedure, three
constituents of the triangle of cognition. The schools of Indian Philosophy-
1. Nyaya-Vaisheshika - Tattvamimamsa of Nyaya-Vaisheshika, The Concept of Padartha, Causation Theory,
Pramana mimamsa.
2. Samkhya-Yoga – Samkhya Metaphysics, Introduction to the Yoga system, The Concept of Pure
Consciousness and Reflected Consciousness, The Reflection Theory, The properties of mirror in Yoga
philosophy, The fluctuations of Consciousness, The cycle of samskara and vrtti. Stages of citta, eight parts
of Yoga.
3. Vedanta – Object of cognition and means of cognition as per Vedanta philosophy, Vedanta metaphysics,
the concept of subtle body, gross body and pancakosha, the process of pancikarana, The four grand
statements of Vedanta philosophy.
4. Kashmir Saivism - Consciousness in the creation of universe The Concept of citi and citta, the functions
of Consciousness, the theory of Free Will, Bimba-pratibimbavada, Manifestation of life forms, Pure and
Impure Creation, Limitation Theory, Binding Constituents, Limited and non-delimited forms.
• Consciousness in the Cognitive Process – Principles of Cognitive theory- Asatkaryavada, Satkaryavada,
Vivartavada and Abhasavada, Cognitive Triad, Seven Cognisors, The Concept of Time and Space,
Cognitive apparatus in the Deviation States of Consciousness (Saptapancaka), Dissolution of
Consciousness, Theory of Recognition, Practices for the Recognition
• C:\Users\Surabhi\Desktop\HS COURSES- ProfSurabhi\HS1310- consciousness.pdf
Introduction to the Ancient Indian
Literature
• The Ancient Indian Tradition and thinkers
• Discourse and Disciplines, Classification of Indian
Knowledge Systems
• Vaidika Literature and its classification
• The concept of Rtvik
• The mantras
• Schools of Indian Philosophy-
1. Nyaya-Vaisheskika,
2. Samkhya-Yoga,
3. Vedanta and Kashmir Saivism.
Consciousness: Definition and Nature
SUB CONTENTS-
1.1.1. INTRODUCTION TO THE ŚĀSTRAS
1.1.2. VAIDIKA LITERATURE AND ITS CLASSIFICATION
1.1.3. INDIAN PHILOSPHICAL SCHOOLS*
1.1.4. CONSCIOUSNESS- DEFINTION AND NATURE
_____________________________
(*AS A PART OF THIS COURSE)

1.1.1. INTRODUCTION TO THE ŚĀSTRAS
ŚĀSTRAS

1.1.2. VAIDIKA LITERATURE
CLASSIFICATION
VEDA BRĀHMAṆA ĀRAṆYAKA UPANIṢAD
VEDĀṄGA
ŚIKṢĀ KALPA VYĀKARAṆA CHANDA NIRUKTA JYOTIṢA
SRAUTA GṚHA DHARMA ŚULVA

ṚTVIKA
ऋतौ यजशत अनेन इशत "ऋस्िक्" ।
ṚTVIKA
ṚGVEDA YAJURVEDA SĀMAVEDA ATHARVAVEDA
HOTĀ ADHVARYU UDGĀTĀ BRAHMĀ

MANTRA
MANTRA
ṚGVEDA YAJURVEDA SĀMAVEDA ATHARVAVEDA
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KĀṆVA
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SAṂHITĀ 3093 650 1225
SAṂHITĀ
1975 2086

INTRODUCTION TO VEDIC LITERATURE

INTRODUCTION AND SUMMARY OF INDIAN
PHILOSOPHY
(DARŚANA ŚĀSTRA)

1.1.3. INDIAN PHILOSPHICAL SCHOOLS
Kashmira Shaiva
Vedanta
Mimamsa
Yoga
Samkhya
Vaisheshik
Nyaya

1.1.4. Consciousness-Definition and Nature
a. Consciousness is the quality or state of being aware of an
external object or something within oneself. It has been
defined as: subjectivity, awareness, the ability to
experience or to feel, wakefulness, having a sense of
selfhood, and the executive control system of the mind.
b. In the earliest writings on the subject of Consciousness,
contained in Upaniṣads & Indian Philosophy, it has been
described in the name of ‗puruṣa’, ‘citi’ , brahman’ etc.
c. In broad sense, Consciousness is the whole Energy of the
universe, that was explained by Einstein in his E=mc²;
while at subtlest level, it is the energy (e) present in each
and every creature whether it is living object or a dead
particle.
1.2. Deviation states of Consciousness
माण्डूक्योपनिषद् के अनुसार-
‘सवयम् शह एतत् ब्रह्म, अयमात्मा ब्रह्म ॥1॥

सोऽयमात्मा चतुष्यात् ॥२॥
जागररतथथानो बशहष्प्रज्ञ: सप्ताङ्ग एकोनशवंशशतमुख: थथू लभु ग्वैश्वानर: प्रथम: पाद: ॥३॥
स्वप्नस्थािोऽन्त: प्रज्ञ: सप्ताङ्ग एकोिन िंशनिमुख प्रन न क्तभुक् िैजसो नििीय: पाद: ॥४॥
यत् सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यशत तत्सुषुप्तम् ।
सुषुप्तथथान एकीभू त: प्रज्ञानघन एवानन्दमयो ह्रयानन्दभु क् चेतोमुख: प्राज्ञिृतीय: पाद: ॥५॥’
Ultimate Consciousness descends down to take the shape of a delimited consciousness

and undergoes three stages of deviations and expresses the states of Jāgrta, Svapna and
Suṣupti.
1. When the consciousness is outward directed and sensory- motor responses are highly
functional, the state of maximum grossness appears and termed as Wakened State.
2. When Consciousness undergoes second deviation and represents somewhat subtler
aspects, the state is known as Svapna or Dreaming where manas is dominating in
functionality.
3. When Consciousness represents the state of ‗no knowledge‘ and highly condensed
28 into the subtlest aspects, then it is ©
called Suṣupti or Deep Sleep State.
as Verma
Dr. Surabhi
1.3. The Powers of the Pure Consciousness
• The infinite Powers of the Pure Consciousness-
1. Fundamental -3
2. Additional – 5
• 1. Fundamental Powers - icchā, jñāna, kriyā.
• 2. Additional Powers –
a. Potency to know everything.
b. Potency to do everything.
c. Complete Satisfaction
d. Eternality
e. Absolute Freedom
1.4. COGNITIVE PROCESS
PRAMĀTĀ
(प्रमाता)
(COGNIZOR)
DARŚANA
(दशशि)
PRAMEYA PRAMĀṆA
(प्रमेय) (प्रमाण)
(OBJECT OF (MEANS OF
COGNITION) COGNITION)
DARŚANAM
(DṚŚYATE ANENA ITI DARŚANAM)
NYĀYA-VAIŚEṢIKA : 1/MULTIPLE
SĀṂKHYA-YOGA : 1
VEDĀNTA : 1
KĀŚMĪRA ŚAIVA: 7
NYĀYA-VAIŚEṢIKA : 7
SĀṂKHYA : 24+1 NYĀYA-VAIŚEṢIKA : 4
YOGA : 25+1 SĀṂKHYA : 3
VEDĀNTA : 2 YOGA : 3
KĀŚMĪRA ŚAIVA: 36 VEDĀNTA : 6
KĀŚMĪRA ŚAIVA: ALL &
NONE
NYĀYA-VAIŚEṢIKA
DRAVYA: 9
GUṆA:24
KARMA:5 PRATYAKṢA
SĀMĀNYA:2 ANUMĀNA
VIŚEṢA: INFINITE UPAMĀNA
SAMAVĀYA: 1 ŚABDA
ABHĀVA: 4

INTRODUCTION
Nyāya is the name given to one of the six schools

of Indian philosophy—specifically the school of
logic. The Nyāya School of philosophical
speculation is based on texts known as the Nyāya
Sūtras, which were written by Gautama.

NYĀYA DARŚANA
TATTVA MῙMĀṂSĀ - ONTOLOGY
• CATEGORIES (PADĀRTHA) – 7 (सप्तपदाथाय : )
1. DRAVYA (SUBSTANCES)- 9
2. GUṆA (NATURE RELATED PROPERTIES) -24
3. KARMA (ACTION RELATED PROPERTIES) - 5
4. SAMĀNYA (GENERAL PROPERTIES) -2
5. VIŚEṢA (SPECIAL PROPERTIES)- INFINITE
6. SAMVĀYA (ETERNAL) - 1
7. ABHĀVA (ABSENCE) - 4
1. DRAVYA
1. आकाश (ĀKĀŚA)
2. वायु (VĀYU)
3. अशि (AGNI)
4. जल (JALA)
5. पृथ्वी (PṚTHVĪ)
6. शदक् (DIK)
7. काल (KĀLA)
8. मन (MANA)
9. आत्मा (ĀTMĀ)

2. GUṆA
1. शब्द 13. शवभाग
2. स्पशय 14. परि
3. रूप 15. अपरि
4. रस 16. बुस्द्ध
5. गन्ध 17. सुख
6. संख्या 18. दु :ख
7. गुरुि 19. इच्छा
8. द्रवि 20. द्वे ष
9. स्नेह 21. प्रयत्न
10. पररमाण 22. धमय
11. पृथकि 23. अधमय
12. संयोग 24. संस्कार
3. KARMA
• उत्क्षेपण (UPWARD MOTION)
• अवक्षेपण (DOWNWARD MOTION)
• आकुञ्चन (COMPRESSION)
• प्रसारण (EXPANSION)
• गमन (LOCOMOTION)

4. SAMĀNYA
• पर सामान्य (GENUS) – General characteristics residing in
a larger area of speculation.
• Example- Homo Sapiens – Homo is the genus which
means that larger group consists of the same
characteristics, so ‗Homo‘ is the Para Sāmānya.
• अपर सामान्य (SPECIES) - General characteristics residing
in a somewhat smaller area of speculation in comparison
to Genus.
• Example- Homo Sapiens – Sapiens is the species which
means that a small group than a large one of Genus,
consists of the same characteristics, so ‗Sapiens‘ is the
Apara Sāmānya.
5. VIŚEṢA
• VIŚEṢA are infinite.
• VIŚEṢA are special properties which help to
differentiate one object or person or thing from
the other.
• These special properties are infinite in number.
• Example- The colour of hairs of one human
being differs from the other, which helps to
differentiate one from the other.

6. SAMAVĀYA
• SAMAVĀYA is the eternal property residing in all.
• In Sankrit, it is reflected through ‗–tva‘ suffix.
• Example-
1. Humans have humanity. (मनुष्ये मनुष्यत्त्वं )
2. The pot consists potness. (घटे घटत्त्वं)
3. The cloth has clothness. (पटे पटत्त्वं)
Here Humanity, Potness and clothness reside in their
substratum with an eternal relationship, so the
relationship is called as SAMAVĀYA sambanddha.
7. ABHĀVA
• प्रागभाव (ABSENCE PRIOR TO THE EXISTENCE)
Ex- There is no picture in this slide.
• प्रध्वन्ऱाभाव (ABSENCE AFTER DESTRUCTION)
Ex- There is absence of a building which was destructed
last year.
• अत्यन्ताभाव (ABSOLUTE ABSENCE)
Ex- There are no horns on the rabbit.
• अन्योन्याभाव (MUTUAL ABSENCE)
Ex- There is absence of duster at one table in the class
while it is present on the other.

CAUSATION THEORY
(KĀRYA-KĀRAṆA VĀDA)
• CAUSATION THEORY is related with the cause-effect
relationship.
• KĀRAṆA (CAUSE/REASON) are of three types-
1. SAMVĀYĪ KĀRAṆA - material cause.
Example- Thread of a cloth.
2. ASAMVĀYĪ KĀRAṆA – which is not in a permanent
relation.
Example- The colour of the thread which gives the colour of
the cloth.
3. NIMITTA KĀRAṆA – instrumental cause.
Example- The weaver of the cloth.

PRAMĀṆA MῙMĀṂSĀ - EPISTEMOLOGY
The Naiyayikas (the Nyāya scholars) accepted four Valid
means (pramāṇa) of obtaining valid knowledge (pramā) –
1. Direct perception (pratyakṣa)
2. Inference (anumāna)
3. Comparison (upamāna)
4. Verbal Testimony (śabda).
Invalid means of knowledge includes -
1. Memory (smṛti)
2. Doubt (saṁśaya)
3. Error (viparyaya)
4. Hypothetical Reasoning (tarka)
1. DIRECT PERCEPTION (PRATYAKṢA)
• Pratyakṣa (perception) occupies the foremost
position in the Nyāya epistemology.
• Perception is defined by Akṣapāda Gautama in his
Nyāya Sutra as a 'non-erroneous cognition which
is produced by the intercourse of sense-organs
with the objects, which is not associated with a
name and well-defined'.
• Perception can be of two types, laukika (ordinary)
and alaukika (extraordinary).

TYPES OF DIRECT PERCEPTION
1. Ordinary Perception
Ordinary (Laukika or Sādharana) perception is of six types –
1. visual-by eyes
2. olfactory-by nose
3. auditory-by ears
4. tactile-by skin
5. gustatory-by tongue
2. Extra-ordinary Perception
Extraordinary (Alaukika or Asādharana) perception is of three types-
1. Samanyalakṣana (perceiving generality from a particular object).
2. Jñanalakṣana (when one sense organ can also perceive qualities not
attributable to it, as when seeing a chili, one knows that it would be bitter
or hot).
3. Yogaja (when certain human beings, from the power of Yoga, can
perceive past, present and future and have supernatural abilities, either
complete or some).
STAGES OF DIRECT PERCEPTION
• The Naiyāyika maintains two modes or stages in
perception-
1. Indeterminate Direct Perception
2. Determinate Direct Perception
• The first is called nirvikalpa (indeterminate),
when one just perceives an object without being
able to know its features.
• The second is savikalpa (determinate), when one
is able to clearly know an object.

Contd…
• All laukika and alaukika pratyakṣas are savikalpaka,
but it is necessarily preceded by an earlier stage when
it is indeterminate.
• There is yet another stage called Pratyabhijñā, when
one is able to re-cognise something on the basis of
memory.

2. INFERENCE (ANUMĀNA)
• Anumāna (inference) is one of the most important

contributions of the Nyāya.
• It can be of two types:
1. Inference for oneself (Svarthānumana, where one
does not need any formal procedure, and at the most
the last three of their 5 steps),
2. Inference for others (Parathānumana, which
requires a systematic methodology of 5 steps).

5 STEPS OF INFERENCE
• PRATIJÑĀ (PRE-POSITION/propose)- To hypothesise.
Ex: There will be rain.
• HETU (REASON) – The cause to prove to hypothesis.
Ex: There are clouds in the sky.
• UDĀHARAṆA (EXAMPLE)- Example for comparison.
Ex. Yesterday I saw raining from the clouds.
• UPANAYA (APPLICATION) – Application for the example.
Ex: So today there are clouds, it will rain.
• NIGAMANA (CONCLUSION) – To conclude.
Ex. There will be rain.

Contd…
• Inference can also be classified into 3 types-
1. Purvavat (inferring an unperceived effect from a
perceived cause).
2. Śeṣavat (inferring an unperceived cause from a
perceived effect).
3. Samānyatodṛṣṭa (when inference is not based on
causation but on uniformity of co-existence).
• A detailed analysis of error is also given,
explaining when anumāna could be false.

2. RESEMBLANCE (UPAMĀNA)
Upamāna, which can be roughly translated as

comparison is the knowledge of the relationship
between a word and the object denoted by the
word. It is produced by the knowledge of
resemblance or similarity, given by someone about
some pre-description of the new object beforehand.
Example- We recognize a calf as a child of cow
because of its resemblance with a cow. This is
Upamāna.

4. VERBAL TESTIMONY (ŚABDA)
• Śabda or verbal testimony is defined as the statement

of a trustworthy person (āptavākya), and consists in
understanding its meaning.
• It can be of two types-
1. Vaidika (Vedic), which are the words of Vedas.
2. Laukika, or words of trustworthy person.

SĀṂKHYA DARŚANA
PRATYAKṢA
24+1 ANUMĀNA
ŚABDA

SĀṂKHYA METAPHYSICS
• Kapila, the founder of Sāṃkhya Darśana categorised 25
elements of creation among which two are principle elements
known as Prakṛti (primordial, un-manifested matter) and
Puruṣa (Consciousness).
• Puruṣa is conscious, inactive and attribute less (nirguṇa). In
contrast Prakṛti is devoid of consciousness. Sāṃkhya is a
realistic school of Darśana which considers the world and all
the entities of the world as Real.
• Prakṛti is the un-manifested primordial matter - the evolvent of
all that is manifested and evolved. The sequential scheme of
evolution has been given in a number of sūtrās.

Contd…
• The first evolute of Prakṛti is Mahat or Buddhi. Its product
is ahaṃkāra. The five senses, five actions/motors and
manas are produced from ahaṃkāra when sattva is
dominant.
• The five tanmātrās are also produced from ahaṃkāra when
tamas is dominant. The five gross states of matter are
produced from tanmātrās, each subtle state gives rise to
each gross state.
• Yoga philosophy considers the same two principal elements
in the name of Citi (puruṣa) and Citta (prakṛti).

THREE BASIC PRINCIPLE ELEMENTS OF
MANIFESTATION
RAJAS
SATTVA TAMAS
(iṣṭam
(Sattvam laghu (guru
upaṣṭambhakam
prakāśakam) varaṇakameva ca)
calam ca rajaḥ)
GROSSNESS
PHYSICAL LIGHT IN
MOBILITY AND
WEIGHT
HEAVYNESS
HIGLY DESIRED
ILLUMINATING FACTOR, COVERING
MENTAL THE INTELLECT STIMULATING THE INTELLECT
THE INTELLECT
Evolution/ manifestation Acc to Sāṃkhya (primordial, un-manifested matter)
System of Philosophy Prakṛti
The equilibrium state of Sattva,
Rajas and Tamas
PURUṢA
(Consciousness) Mahat / Buddhi
पुरर शरीरे सनि अिेि इनि पुरुष: ।
Ahaṃkāra
Sattva dominant Rajas (impelling to

Tamas dominant
evolute both sattva and
evolutes
tamas)
Pañcajñānendriyā Pañcakarmendriyā
Manas Pañca-Tanmātrās
Five jñanendriyās - ŚROTRA, TVAK, CAKṢU, RASANĀ, GRĀṆA

Five karmendriyās - VĀK, PĀṆI, PĀDA, PĀYU, UPASTHA
Five tanmātrās - ŚABDA, SPARŚA, RŪPA, RASA, GANDHA Pañcabhūta
Five bhūtas – ĀKĀŚA, VĀYU, AGNI, JALA, PṚTHAVĪ

SUBTLE BODY IN SĀṂKHYA GROSS BODY IN SĀṂKHYA
18 CONSTITUENTS - • Five bhūtas – ĀKĀŚA,

• Mahat/Buddhi VĀYU, AGNI, JALA,
• Ahaṃkāra PṚTHAVĪ
• Manas JÑĀNA AṄGA (SENSE ORGANS) -
• Pañcajñānendriyā - ŚROTRA, KARṆA, TVACHĀ, NETRA, JIHVHĀ,
TVAK, CAKṢU, RASANĀ, NĀSIKĀ - ORIGINATE FROM PAÑCA
BHŪTA
GRĀṆA
• Pañcakarmendriyā - VĀK, PĀṆI,
PĀDA, PĀYU, UPASTHA KARMA AṄGA (ACTION ORGANS) -
MUKHA, HASTA, PĀDA, PĀYU,
• Pañcatanmātrās - ŚABDA, UPASTHA – ORIGINATE FROM
SPARŚA, RŪPA, RASA, GANDHA PAÑCA BHŪTA

THE COGNITIVE APPARATUS
• Manas, Buddhi, Ahaṁkāra and Citta are known as Antaḥkaraṇ
Catuṣṭaya. They are the four constituents of Cognitive apparatus of
all the forms of Delimited Consciousness (DCs).
• Citta is a nomination used for the delimited consciousness arising
after delimitation (DC1, DC2, DC3).
• Buddhi is also a form of Citta arising at the level of DC3.
• Buddhi – Decision Making. (Niścayātmikā Buddhi)
• Manas - Selection among the options available. (Saṁkalpa Vikalpa)
• Manas is ubhaya indriya (Bi-modal) because it can receive the
stimulus and it can respond to the stimulus.
• Senses are the receptors for receiving stimulus.
• Motors respond to the processed stimulus.
• Sense and Action organs are gross in nature. They can be of
different shape and size among the different organisms.
• Ahaṁkara is the Ego for recognising the I-ness.
BUDDHI/ DECISION MAKING
CITTA
(INTELLECT)
passing sending
processing
MANAS
(UBHAYA
forwarding INDRIYA) forwarding
BIMODAL
SELECTION
ŚROTRA, TVAK, CAKṢU, JÑĀNA KARMA VĀK, PĀṆI, PĀDA,
AMONG THE
RASANĀ, GRĀṆA INDRIYA INDRIYA PĀYU, UPASTHA
OPTIONS
forwarding
forwarding COGNITIVE
CYCLE
KARṆA, TVACHĀ, JÑĀNA AṄGA
KARMA
AṄGA
MUKHA, HASTA, PĀDA,
(SENSE
NETRA, JIHVHĀ, NĀSIKĀ ORGANS)
(ACTION PĀYU, UPASTHA –
ORGANS)
- ORIGINATE FROM ORIGINATE FROM
PAÑCA BHŪTA PAÑCA BHŪTA
PAÑCA
RECEIVING STIMULUS RESPONDING TO STIMULUS
receiving TANMĀTRAS
(STIMULUS)
responding
ŚABDA, SPARŚA, RŪPA,

RASA, GANDHA
The Concept of Pure and Reflected
Consciousness
(As per the Yoga Darśana)

1.6 Reflection Theory
• Because of being devoid of consciousness, buddhi cannot
catch the shape of the objects. When the pure consciousness
gets reflected in the non conscious citta (buddhi), citta serves
as the mirror and pure consciousness forms its image, this
image is said to be as Reflected consciousness.
• Reflected consciousness is not the same as the pure
consciousness because it becomes changed due to the
properties of the mirror i.e. citta, which consists of three gunas
– sattava, rajas and tamas. Along with that the mirror also
gets changed because it starts behaving like conscious one.

The Mirror in Reflection Phenomenon: Citta
शचत्तं शह प्रख्याप्रवृ शत्तस्थथशतशीलिात् शत्रगुणम् ।

-- पातञ्जलयोगदशयनम्
Citta is trigunic because of Sattva, Rajas & Tamas.

Sattva- Prakāśaka & laghu, Rajas- Kriyāśīla, Tamas- Guru & āvaraka.
(a). IN THE EFFECT OF TAMAS - Citta becomes attracted towards

adharma, ajñāna, avairāgya & anaiśvarya.
(b). IN THE EFFECT OF RAJAS - Citta becomes attracted
towards dharma, jñāna, vairāgya & aiśvarya.
(c). IN THE EFFECT OF SATTVA – (Prakhyārūpa) Lightened
Citta becomes attracted towards achievements & external objects.

The Stages of Citta (Delimited Consciousness)
NIRUDDHA - Stopping of all the fluctuations.
(Equilibrium state of the three Guṇas – Sattva, Rajas and
Tamas)
EKĀGRA - Excess & priority of Sattva; focussed in Samādhi.
VIKṢIPTA - Though trying to be focused in Samādhi due to excess

of Sattva, yet becomes attracted towards external objects due to
hindrances produced by Rajas.
MŪDHA - Attracted towards sleep etc because of excess of

Tamas.
KṢIPTA - Attracted towards cognition of external objects due

to Rajas.
EXAMPLES OF STAGES OF CITTA FOR YOGI
NIRUDDHA - Stopping of all the fluctuations.
EKĀGRA - Excess & priority of Sattva; Going to be focussed in Samādhi.

OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA,, OM NAMAḤ ŚIVĀYA,
OM NAMAḤ ŚIVĀYA .. GO ON RECITING…. OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA,
OM NAMAḤ ŚIVĀYA (YAWNING), OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA.. OM
NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA (SCRATCHING), OM NAMAḤ
ŚIVĀYA, OM NAMAḤ ŚIVĀYA
VIKṢIPTA - Though trying to be focused in Samādhi due to excess of Sattva, yet becomes
attracted towards external objects due to hindrances produced by Rajas.
OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA, WHAT ARE U DOING, OM
NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA........
MŪDHA - Attracted towards sleep etc because of excess of Tamas.
KṢIPTA - Attracted towards cognition of external objects due to Rajas.

OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA, I HAD BEEN THERE, I
WILL GO TO SOME OTHER SHOP TOMORROW, OM NAMAḤ ŚIVĀYA, OM NAMAḤ
ŚIVĀYA… O She is a very good disciple… OM NAMAḤ ŚIVĀYA, OM NAMAḤ ŚIVĀYA…

Fluctuations of Consciousness
• The fluctuations or distractions for the Delimited
Consciousness are categorised as Pañca-Vṛtti –
1. Pramāṇa (Means of Cognition/ Evidences/ Instrument of
Cogntion : Direct Perception, Inference and Āgama)
2. Viparyaya – Illusory Knowledge
3. Vikalpa – Optional Knowledge
4. Nidrā – Sleep
5. Smṛti - Memory
1. AKLIṢṬA (Non-Afflicted/
Non-painful) FIVE FLUCTUATIONS/MODIFICATIONS
2. KLIṢṬA (Afflicted/painful)
Pramāṇa Viparyaya Vikalpa Nidrā Smṛti

1. KLIṢṬA – kleśhetukāḥ karmāśayapracayaḥ kśetrībhūtāḥ kliṣṭāḥ.
• Those who are produced by kleśa, are the store houses of activities
performed and their impressions are known as afflicted fluctuations or
modification of Consciousness.
• Kleśas are five in number – Avidyā (Ignorance), asmitā (dominated I-
ness), rāga (Attachment) , dveṣa (Malice/Hatered) and abhiniveśa (Fear of
death).
2. AKLIṢṬA – khyātiviṣayāḥ guṇādhikāravirodhinyāḥ akliṣṭāḥ.

• Those who produce the discriminative knowledge of prakṛti (matter) and
puruṣa (conciousness), and stop the imbalances among the three basic
constituents (guṇas: sattva, rajas and tamas) so that the state of niruddha
citaa can be established are known as Akliṣṭa or non afflicted fluctuations
of Consciousness.

Sufferings/ Distresses (Five Kleśas)
Individuality/
Asmitā Egoism
(dominated I-
ness)
Rāga
Limited Avidyā (Attachment/ Sukha
Knowledge (Ignorance) attraction/
(Pleasure)
addiction)
of objects CYCLE OF
SUFFEREINGS
Fear of losing the

stored and Abhiniveśa Dveṣa
(Malice/Hatered)
Dukha
maintained (Fear of death).
(Pain)
material
pramāṇa, viparyaya, vilkalpa, nidrā and smṛti
PRATYAKṢA = VIŚEṢA DOMINATED VRITTI

ANUMĀNA = SAMĀNYA DOMINATED
ĀGAMA = ARTHA VRITTI (the meaning understood by the listener after
hearing the words of the trustworthy person)
VIPARYAYA=ILLUSORY KNOWLEDGE
VIKALPA = DEVOID OF REAL OBJECT, MEANT BY THE WORD only
NIDRĀ = DEVOID OF WAKENED AND DREAM STATE (Dreamless
Sleep/Deep Sleep)
SMṚTI = MEMORIZING THE EXPERIENCED MEANING

THE CYCLE OF FLUCTUATION AND IMPRESSION
IF SĀTVIKA DOMINATES,
CYCLE BREAKS
FLUCTUATIONS IMPRESSIONS
1. Direct perception 1. Direct perception

(pratyakṣa) (pratyakṣa)
2. Inference 2. Inference
(anumāna) SĀTVIKA SĀTVIKA (anumāna)
3. Verbal 3. Verbal
testimony(Āgama) testimony(Āgama)
4. Illusory 4. Illusory
knowledge RĀJASIKA RĀJASIKA
knowledge
(Viparyaya) (Viparyaya)
3. Optional 3. Optional
knowledge (Vikalpa) knowledge (Vikalpa)
4. Sleep (Nidrā)
TĀMASIKA TĀMASIKA
4. Sleep (Nidrā)
5. Memory (Smṛti) 5. Memory (Smṛti)
The process of restriction of fluctuations of Consciousness has three levels-
1. Vṛtti nirodha- restriction of five categories of gross mental activity in meditation.
2. Pratyaya nirodha- restriction of presented ideas (pratyaya) in the various types of
conscious ecstasy (Samprajñāta Samādhi).
3. Saṃskāra nirodha- restriction of sublimal activators (Saṃskāra ) in the supra-
conscious ecstasy (Asamprajñāta Samādhi).
Saṃskāra nirodha
(restriction of
sublimal activators or
Pratyaya nirodha impressions)
(restriction of
presented ideas)
Vṛtti nirodha
(stopping of
fluctuations of
Consciousness i.e.
attaining the
Niruddha State of
Citta)

Avidyā
(Ignorance)
Limited
Knowledge of
objects
Abhiniveśa Asmitā
(Fear of Fear of losing (dominated
death). the stored and Individuality/ I-ness)
maintained Egoism
material
CYCLE OF
SUFFERINGS
Dukha Sukha
(Pain) (Pleasure)
Dveṣa (Malice/ Rāga (Attachment/

Hatred) attraction/ addiction)
The Appearance of Pleasure
(Sukhabhāsa)
• The cycle of sufferings keeps on moving and the bound
individual does not realize its mobility.
• The bound individual remains moving in the same cycle
again and again in the lust of attaining the pleasure (Sukha).
• The bound Individual is delimited in its powers, so doesn‘t
realize the fact that he/she is getting entangled in the cycle
because of one‘s own lust for pleasure which is in its real
sense is a delimited happiness or can be called as Sukhabasa
means it is just an appearance of the pleasure not the real
pleasure.
• So the bound individual is supposed to desire for the
attainment of ultimate Happiness rather than for the
delimited one which is mere an appearance.
DOMINANCY OF RĀGA
• The lust of the pleasure is immediately followed by the Raga which shows its
presence in stages, still the bound individual does not realize that this is something
temporary and not eternal.
• So the bound individual tries to hold on to the same attained pleasure for a long time
even if the cycle of sufferings has moved on, this is the situation which creates
strong captivation of the Attachment and makes the individual suffer more and more.
• After this point of suffering there comes the reactionary response of Consciousness
which tries to cross the delimitation of the powers of bound individual. They are
termed as the by-products of the sufferings.
• These by-products are Krodha (Anger), Frustration, Depression, Anxiety, mood
fluctuations etc. Among which Anger is the most dominating by-product.
• Rest of the by-products show their impact on The Consciousness of the bound
individual in due course of time slowly but anger appears abruptly and immediately.
Habituation/
Attraction Addiction/ Attachment Sukha
Obsession
Anger
Dukha
Non-Attachment and Detachment
• Some persons translate the Vairagya as Detachment while
some use the term Non-Attachment.
• Vairagya is of two types- 1. Para 2. Apara
• Apara Vairagya is Non-attachment while par vairagya is
detachment.
• Non attachment is when we have to perform our actions
without a longing about the fruits of the work done related
with the subjects of delimited manifestation.
[दृष्टानुश्रशवकशवषयशवतृष्णस्य वशीकार संज्ञा वैराग्यं ।]
• Detachment is the establishment of discriminative knowledge
between prakṛti (primordial matter) and puruṣa (Pure
Consciousness). [तत्परं पुरुषख्यातेगुयणवैतृष्ण्यम् । ]
How to practice Non-Attachment: Abhyāsa
• The practice of controlling the fluctuations of the Consciousness is

Abhyasa.
• The state of citta where Sattva dominates over the other two gunas i.e. the
state of Ekagra Citta, is the state of constant flow of Consciousness. For
maintaining this constant flow of Consciousness mental practice is being
done. This mental practice is named as Abhyasa.
• The means of practice which are necessary of maintaining this constant
flow of Consciousness are classified into two categories-
1. Bahiranga (External) – Yama, Niyama, Asana, Pranayama, Pratyahara.
2. Antaranga (Internal) – Dharana, Dhyana, Samadhi
• The practice becomes strong and firm when the means of practice are
accomplished for long term, constantly and faithfully.
• This kind of firm practice becomes hard to be deviated from the one-
pointedness or Ekagra state of citta, so fluctuations become ineffective.
THE COMPLETE PURPOSE OF YOGA IS THE REALISATION OF THE PURE
CONSCIOUSNESS
PC
KṢIPTA MŪDHA VIKṢIPTA EKĀGRA NIRUDDHA
ACTIONS
& SENSES
BREATH
Yama, Niyama Prtyāhāra

Prāṇāyāma Dhāraṇā Dhyāna Samādhi
& Āsana
Efforts to Dhyāna
overcome Samādhi is
Efforts to overcome troubles of Mūdha & Kṣipta citta. Brings established in
troubles of Ekāgra
Vikṣipta citta. Niruddha citta.
citta.

THE MANIFESTATION OF PURE CONSCIOUSNESS
PC
ACTIONS
& SENSES
BREATH

& Āsana
Efforts to Dhyāna
troubles of Ekāgra
citta.

The Reversal Of Manifestation
( The journey of Reflected Consciousness Towards Pure Consciousness )
PC
ACTIONS
& SENSES
BREATH

& Āsana
Efforts to Dhyāna
troubles of Ekāgra
citta.

YOGA IS THE MEANS OF JOURNEY
IN YOGA EACH ASPECT IS TRAINED.
PC
ACTIONS
& SENSES
BREATH

& Āsana
Efforts to Dhyāna
troubles of Ekāgra
citta.

STEPS OF YOGA
(As per Pātañjala Aṣṭāṅga Yoga)
Towards
Realization &
Liberation
Samādhi
Dhyāna
Dhāraṇa
Pratyāhāra
Prāṇāyāma
Āsana
Niyama
Yama

Bahiranga (External means of
Practice/Abhyasa) – Yama, Niyama, Asana,
Pranayama, Pratyahara.

YAMA
• Yama -
• The five parts of yama (ahiṃsā, satya, asteya, brahmacarya & aparigraha), are known as
Mahāvrata.
• Ahiṃsā (Non –violence) is the first ladder which should be practiced whole heartedly in a
holistic manner. It strengthens the compassion (anugraha) which is an attribute of Pure
Consciousness.
• Satya (Truthfulness) is the addressing the reality as it is. It should be practiced with
intelligence for the greater interest.
• Asteya (Non-stealing) is the practice of controlling the greed.
• Brahmacarya (Celibacy) is the controlling of senses and actions along with manas. It is a
kind of behaviour needs to be practiced for the realization of Pure Consciousness (brahma).
• Aparigraha (Non Possession) is the behaviour of non accumulation of wealth and worldly
belongings. It will strengthen the renunciation (using the manifested ones in a quantity
needed for one‘s survival).
• They regulate the energies of body, that results in a surplus of energy, which can be used
for the spiritual transformation of the personality.
• These five rules harmonize the relationship with the other beings.
• The five Yamas help in producing satvika fluctuations of Consciousness.
NIYAMA
• Niyama -
• The five rules of niyama are śucha, saṃtośa, tapas, svādhyāya & iśvar-
praṇidhāna.
• Śucha is the purity within and outside both. This is important at both the
levels – mental and physical.
• Saṃtośa is self satisfaction which is the cause of enforcement of complete
satisfaction that is a power of Pure Consciousness.
• Tapas is for increase in the efficiency of the performance of an individual
in accomplishing the tasks.
• Svādhyāya stands for two meanings – one is the study of oneself i.e. of Pure
Consciousness and the other is the study by oneself i.e. by one‘s own efforts.
• Iśvar-praṇidhāna is the way towards the unconditional surrender for one‘s
own infinite form in order to become infinite.
• They harmonize the relationship to life and to the transcendental reality.
• They help in breaking the cycle of kleshas.
Emotions (Moods): Bhāva
1. Buddhi - intellect
2. Janana - knowledge
3. Asammmohah – Awareness of Pure Consciousness
4. Kshama – to be compassionate to everyone
5. Satya – be truthful
6. Damah - control on breath
7. Shamah – control on indriya
8. Sukham - pleasure
9. Dukham - pain
10. Bhava - creation
11. Bhaava – position (being born and being established)
12. Bhaya - fear
13. Abhaya – absence of the fear
14. Ahimsa – non violence
15. Samata – practicing equality
16. Tusti - satisfaction
17. Tapas - Austerity
18. Dana - donation
19. Yash - fame
20. Ayash - defame
Classification of Bhāva
• 1. Temporary – they are movable, they come and go quickly and continuously.
• 2. Permanent – as per the navarasa i.e. nine types of joys. Each will carry one
dominant feeling or emotion which is in real terms a joy itself because bound
individual is encapsulated in them with a permanent or eternal relationship.
They can‘t be abolished from the individual. They only require some stimulating
factors to be visible prominently. These stimulating factors are the fluctuations
itself.
1. रृंगार रस - रशत (pleasure/desire/coition)
2. हास्य रस –हास (laughter)
3. करुण रस – शोक (grief)
4. रौद्र रस – क्रोध (anger)
5. वीर रस – उत्साह (excitement)
6. भयानक रस – भय (fear)
7. वीभत्स रस - घृणा, जुगुप्सा (hatred)
8. अद् भुत रस – आश्चयय (astonishment)
9. शां त रस – शनवेद (Indifference)
Āsana
• Āsanas give the body a much comfortable and stable

posture, which gives immediate change in the mood and
facilitates their endeavour to concentrate the mind.
• A certain group of postures – known as seals (mudrā)
are especially potent in altering one‘s mood because
they have a more intense effect on the endocrine system
of the body.
• They help in maintaining the Consciousness internally.
• Yama, Niyama and Āsanas help in overcoming the
troubles of Ksipta Citta.

Prāṇāyāma Pratyāhāra
• In Prāṇāyāma, prāna is the vehicle for the • The practice of both āsanas and breath
ascent of attention within the body, the control leads to a progressive
focussing of awareness along the bodily desensitization that shuts out external
axis towards the brain; attention ascends stimuli.
and leads to more and more subtle • Now the person comes alive in the inner
experiences. environment of their mind.
• In the final stage of this process, the prānic • When consciousness is effectively sealed
energy is guided into the topmost psycho- off from the external environment, this is a
energetic system (cakra) at the crown of state of sensory inhibition, or Pratyāhāra.
the head.
• When prāna and attention come to be fixed
at that spot, the quality of consciousness
Prāṇāyāma and Pratyāhāra helps in
may change radically, yielding the ecstatic
state (Samādhi). overcoming the troubles of Mudha
Citta.

Flow of Energy after Yama, Niyama, Āsana, Prāṇāyāma and Pratyāhāra
After Pratyāhāra, the flow of energy reaches upto the level of Kṣipta citta.
Energy flow
PC
ACTIONS
& SENSES
BREATH

& Āsana
Energy flow
Efforts to Dhyāna
troubles of Ekāgra
citta.

Antaranga (Internal means of
Practice/Abhyasa) – Dharana, Dhyana,
Samadhi

Dhāraṇā
• Dhāraṇā is the holding of the mind
in a motionless state.
• It is the focussing of attention to a
given locus which may be a
particular part of the body or an
external object that is internalized
(like the image of a deity.)
• This is a type one- pointedness or
focussed attention. It is a highly
intensified form of the spurts of
concentration.

Flow of Energy after Dhāraṇā
After Dhāraṇā, the flow of energy reaches upto the level of Vikṣipta citta.
Energy flow
PC
ACTIONS
& SENSES
BREATH

& Āsana
Energy flow
Efforts to Dhyāna
troubles of Ekāgra
citta.

Dhyāna
• Prolonged and deepening concentration
leads naturally to the state of meditative
absorption, or dhyāna, in which the
internalized object or locus fills the
entire space of consciousness.
• All arising ideas gyrate around the
object of concentration and are
accompanied by a peaceful, calm
emotional disposition.
• There is no loss of lucidity, but, on the
contrary, the sense of wakefulness
appears to be intensified, even though
there is no or little awareness of
external environment.

Flow of Energy after Dhyāna
After Dhyāna, the flow of energy reaches upto the level of Ekāgra citta.
Energy flow
PC
ACTIONS
& SENSES
BREATH

& Āsana
Energy flow
Efforts to Dhyāna
troubles of Ekāgra
citta.

Samādhi Stages of Samādhi
• When dhyāna becomes of the
nature of (dhyeya) the object of
KAIVALYA
meditation (pure consciousness)
and becomes devoid of the DHARMA-MEDHA
knowledge about itself (that it has ASAMPRAJÑĀTA
been known by me), it becomes
SAMPRAJÑĀTA
converted into the state of
Samadhi. ASMITĀNUGATA
ANANDĀNUGATA
These can be said as Samāpatti VICĀRĀNUGATA
(coincidence) and are the mini stages
of samprajñāta Samādhi. VITARKĀNUGATA

Samprajñāta Asamprajñāta
When in the state of Nirudhha chitta, In Nirudhha chitta, when nothing
the object of the meditation i.e. pure becomes known, all the fluctuations
consciousness is lightened stop and chitta stays as the means
completely, all the afflictions are only, there the reflected
destroyed, bonds of actions are consciousness coincides with
loosened and the state of Nirodha is temporary self realization or the
brought in the path as the next level, unification with Pure consciousness.
it is known as Sampragyata yoga. This state is known as Asampragyata
Yoga.
Dharma-medha samādhi
This is a transitional phase that removes all the spiritual ignorance and
therefore all its fateful repercussions (such as karma and sufferings) and
is followed directly by the event of liberation.
• Asmitānugata, anandānugata, vichārānugata, vitarkānugata- these can be
said as Samāpatti and are the mini stages of Samprajñāta Samādhi.
• Samāpatti is coincidence- subject and object coincide.

1. Vitarkānugata- coincidence with gross form of object of contemplation.
a. Savitarka : with the presence of spontaneous thoughts (logical).
b. Nirvittarka : with the absence of spontaneous thoughts.
2. Vichārānugata- coincidence with subtle form of object of contemplation.
a. Savichāra : with the presence of spontaneous thoughts.
b. Nirvichāra : with the absence of spontaneous thoughts.
3. Ᾱnandānugata: coincidence with the pure bliss.
a. Sānanda : coincidence with bliss.
b. Nirānanda : coincidence with beyond bliss.
4. Asmitānugata : coincidence with I- am-ness.
a. Sāsmitā : coincidence with I- am- ness.
b. Nirāsmitā : coincidence with beyond I- am- ness.
TOWARDS LIBERATION
At the peak , the reflected consciousness reaches the point

of no return i.e. liberation from the cycle of actions and all
the three types of sufferings. The reflected consciousness
abides in perfect ―aloneness‖ (kaivalya) which is a trans-
mental state of Pure Awareness.

Flow of Energy during being in Samādhi
After Niruddha, the flow of energy becomes bi-directional.
Energy Flow
PC
ACTIONS
& SENSES
BREATH

& Āsana
Energy Flow
Efforts to Dhyāna
troubles of Ekāgra
citta.

VEDĀNTA DARŚANA

DARŚANAM
(DṚŚYATE ANENA ITI DARŚANAM)
NYĀYA-VAIŚEṢIKA : 1/MULTIPLE
SĀṂKHYA-YOGA : 1
VEDĀNTA : 1
KĀŚMĪRA ŚAIVA: 7
NYĀYA-VAIŚEṢIKA : 7
SĀṂKHYA : 24+1 NYĀYA-VAIŚEṢIKA : 4
YOGA : 25+1 SĀṂKHYA : 3
VEDĀNTA : 2 YOGA : 3
KĀŚMĪRA ŚAIVA: 36 VEDĀNTA : 6
KĀŚMĪRA ŚAIVA: ALL &
NONE
* वेदान्तोनाम उपशनषद् प्रमाणम् । (VEDĀNTA IS THAT INDIAN
PHILOSOPHICAL SCHOOL FOR WHICH UPANIṢADS ARE THE
EVIDENCES).
* PURE CONSCIOUSNESS HAS BEEN TERMED AS “BRAHMA” IN VEDĀNTA.
* DEFINITION OF PURE CONSCIOUSNESS-
अखण्डं सस्िदानन्दमनन्ताद्वयं ब्रह्म ।
* CHARACTERISTICS OF PURE CONSCIOUSNESS (BRAHMA)-
1. IMPARTITE (INDIVISIBLE)
2. EXISTENCE (PRESENT WITHIN THE SEGEMENTED TIME AND BEYOND
THE TIME BOTH)
3. INTELLIGENCE
4. BLISSFUL
5. INFINITE
6. NON-DUAL (APPEARS AS DUAL BUT NON-DUAL IN NATURE)
*
* TWO-
1. BRAHMA - अखण्डं सस्िदानन्दमनन्ताद्वयं ब्रह्म ।
2. AVIDYĀ – THE COVERING PRINCIPLE (IGNORANCE)
(सदसद्भ्यामशनवयचनीयं शत्रगुणात्मकं ज्ञानशवरोशध भावरूपं ।)
* CHARACTERISTICS OF THE IGNORANCE-
1. IT CAN’T BE DESCRIBED IN THE TWO CATEGORIES SAT OR ASAT.
2. IT CONSISTS OF THREE PRINCIPLE ELEMENTS – SATTVA, RAJAS, TAMAS.
3. IT OPPOSES THE PURE KNOWLEDGE ABOUT THE ULTIMATE
CONSCIOUSNESS.
4. IT IS THE SUBLTEST IN NATURE.
* IGNORANCE HAS TWO POWERS – 1. COVERING 2. PROJECTION
AJÑĀNA ŚAKTI
(THE POWERS
*
OF IGNORANCE)
ĀVARAṆA
VIKṢEPA (THE
(THE
PROJECTION
COVERING
POWER)
PRINCIPLE)
* ADHYĀROPA AND APVĀDA -
VASTU – VASATI TIṢṬHATI ANENA ITI VASTU
AVASTU – AJÑĀNA (IGNORANCE)
When there is superposition of avastu on vastu it is known as adhyāropa.
The phenomenon of adhyāsa or superposition is considered by the
Vedānta philosophy to explain that ignorance covers the real nature of
pure consciousness through its covering principle (Āvaraṇa); thus
conceals its real nature and projects an artificial creation on that through
its projection power (vikṣepa). When the realization of Pure
consciousness occurs then the superposition dissolves and the ultimate
state is restored, this process is known as Apavāda.

IGNORANCE
PURE
TURĪYA/CATURTHA BRAHMA
CONSCIOUSNESS
BRAHMA
DEEP SLEEP
ĀNANDAMAYA KOŚA CAUSAL BODY
(SUṢUPTI)
MANOMAYA KOŚA
VIJÑĀNAMAYA
MĀṆDŪKYOPANIṢAD DREAMING (SVAPNA) SUBTLE BODY
KOŚA
PRĀṆAMAYA KOŚA
WAKENED (JĀGRATA) ANNAMAYA KOŚA GROSS BODY
*
ĀNANDAMAYA KOŚA
PURE CONSCIOUSNESS TURĪYA/CATURTHA BRAHMA BRAHMA
DEEP SLEEP ĀNANDAMAYA

CAUSAL BODY PRĀṆAMAYA KOŚA
(SUṢUPTI) KOŚA
MANOMAYA KOŚA
VIJÑĀNAMAYA
KOŚA
VIJÑĀNAMAYA ĀNANDAMAYA
KOŚA KOŚA
DREAMING
MANOMAYA KOŚA SUBTLE BODY BRAHMA
(SVAPNA)
PRĀṆAMAYA
KOŚA
WAKENED
ANNAMAYA KOŚA GROSS BODY
(JĀGRATA)
ANNAMAYA KOŚA
PRĀṆAMAYA KOŚA
MANOMAYA KOŚA
VIJÑĀNAMAYA
KOŚA
ĀNANDA
MAYA
KOŚA
BRAH
MA

The Pure
Consciousness is ANNAMAYA KOŚA
covered by the layers
or sheaths so we are
mistaken while PRĀṆAMAYA KOŚA
considering our body
(avastu); which is
mere an appearance MANOMAYA KOŚA
and not real; as the

Pure Consciousness
just like we see snake VIJÑĀNAMAYA KOŚA
in a rope by mistake in
a dark room because of
ĀNANDAMAYA
ignorance. But in the KOŚA
light this illusion
dissolves and state of
BRAHMA
understanding about
the rope is restored. In
the same way, the
illusion about the
world as real dissolves
when ignorance is
removed; and then the
state of realization of
Pure Consciousness is
restored.
• SATTVA SROTRA MANA + BUDDHI
ŚABDA
• RAJASA (SATTVA OF ALL)
ĀKĀŚA • TAMASA • VĀC P
Ā V A J
Ṛ
K A
• SATTVA TVAK Ā G Ī
Ā Y N L
ŚABDA + SPARŚA • RAJASA A
T
Ś
VĀYU • TAMASA • PĀṆI U I H
A V
Ī
• SATTVA CAKṢU
ŚABDA + SPARŚA • RAJASA 5 VĀYU
+ RŪPA AGNI • TAMASA • PĀDA (RAJASA OF ALL)
• SATTVA JIHVĀ P A V S
Y U
ŚABDA + • RAJASA R P D A
Ā Ā
SPARŚA+ RŪPA + JALA • TAMASA • PĀYU A N Ā M
RASA Ṇ N Ā
A N A
• SATTVA NĀSIKĀ A A N
A
• RAJASA
ŚABDA +
SPARŚA+ RŪPA + PṚĪTHVĪ • TAMASA • UPASTHA
RASA + GANDHA

*
1/8 1/8
1/2 1/2
ĀKĀŚA 1/8 1/8 ĀKĀŚA
1/2 1/2
1/8 1/8
1/8 I
1/8
1/8 N 1/8
1/2 1/2
VĀYU VĀYU
PAÑCAMAHĀBHŪTA
1/8 T 1/8
1/2 1/2
1/8 E 1/8
PAÑCABHŪTA
1/8 R 1/8
1/8 M 1/8
1/2 1/2
AGNI 1/8 I 1/8 AGNI
1/2 1/2
1/8 X 1/8
1/8 E 1/8
1/8 D 1/8
1/2 1/2
JALA 1/8 1/8 JALA
1/2 1/2
1/8 1/8
1/8 1/8
1/8 1/8
1/2 1/2
PṚTHVĪ 1/8 1/8 PṚTHVĪ
1/2 1/2
© Dr. Surabhi Verma
1/8 110 1/8
1/8 1/8
BRAHMA
ĀNANDAMAYA • BRAHMA COVERED WITH CAUSAL
KOŚA IGNORANCE
BODY
VIJÑĀNAMAYA
• BUDDHI + 5 SENSE ORGANS
KOŚA
MANOMAYA KOŚA • MANAS + 5 SENSE ORGANS
SUBTLE
BODY
PRĀṆAMAYA KOŚA 5 VĀYU + 5 ACTION ORGANS
ANNAMAYA KOŚA PAÑCĪKṚTA MAHĀBHŪTA GROSS

BODY
*
ANNAMAYA KOŚA ANNAMAYA
5 VĀYU + 5
KARMENDRIYĀ
PRĀṆAMAYA KOŚA
MANAS
MANOMAYA KOŚA
(5 JÑĀNENDRIYĀ
+MANAS) 5 JÑĀNENDRIYĀ
VIJÑĀNAMAYA KOŚA
(5 JÑĀNENDRIYĀ BUDDHI
+ BUDDHI )
ĀNANDA
ĀNANDAMAYA KOŚA

BRAHMA
STHŪLA
ŚARĪRA
BHUVANA ANNA
ŚARĪRĀKĀRA
(14) (FOOD)
7 UPPER 7 LOWER JARĀYUJA AṆDAJA SVEDAJA UDBHIJYA
1. ATALA
1. BHŪḤ
2. VITALA
2. BHUVAḤ
3. SUTALA
3. SVAḤ
4. RASĀTALA
4. MAHAḤ
5. TALĀTALA
5. JAPAḤ
6.MAHĀTALA
6. TAPAḤ
7. PĀTĀLA
9. SATYAM
*
Six (6)-
* Pratyakṣa – Direct Perception
* Anumāna - Inference
* Upamāna – Recognition through resemblance
* Śabda – Verbal testimony
* Arthāpatti – It is process of assuming some unknown fact in order to
account for a well known fact which is otherwise inexplicable.
* Anupalabdhi (Non-apprehension)- Vedānta recognises abhāva as a
‗bhāvapadārtha‘. As abhāva does not mean a ‗void‘. Actually we know
non-existence (abhāva) of the jar, and not the non-existence itself.
Anupalabdhi enables us to know the non-existence of a particular
cognition.
*
*AYAM ĀTMĀ BRAHMA – This self is that Pure
Consciousness.
*PRAJÑĀNAM BRAHMA- The Pure Knowledge is
Ultimate Consciousness.
*TAT TVAM ASI – You are that Pure Consciousness
*AHAM BRAHMA ASMI – I am that Pure Consciousness.

Pure
Consciousness NIRVIKALPAKA
PRAMITI NIRVIKALPAKA
Buddhi/ citta
MEMORY
(intellect)
SAVIKALPAKA SAVIKALPAKA
MANAS
(UBHAYA
INDRIYA)
BIMODAL
JÑĀNA KARMA
INDRIYA
(SENSES)
INDRIYA
(ACTIONS) • IN THE PROCESS THE
• THE PURE CONSCIOUSNESS CONSCIOUSNESS WITH
IS THE ORIGINAL DOER. THE I-NESS BECOMES THIS-
• THE STREAM OF COGNITIVE NESS AND ENGULFS
CONSCIOUSNESS PASSES THIS-NESS INSIDE OF I-
THROUGH THE CHANNELS OF PROCESS NESS.
INDRIYA AND COGNIZES • THUS THE
EVERYTHING AND RESPONDS JÑĀNA AṄGA KARM AṄGA SUBJECTIFICATION
(SENSE (ACTION
TO EVERYTHING. ORGANS) ORGANS) AND OBJECTIFICATION
BOTH ARE THE
FUNCTIONS OF
PAÑCA
TANMĀTRAS CONSCIOUSNESS ONLY.
(STIMULUS)
SAVIKALPAKA
object
object
NIRVIKALPAKA
• As per Vedānta Darśana , the entire cognitive process
is because of the rushing of the Consciousness into the
passages of indriyas and participation of antaḥ karaṇa
catuṣṭaya (cognitive apparatus of 4 constituents).
• The indriya aṅgas (Organs) and the external objects
are gross ones, evolved through pañca mahābhūtas.
• Pure Knowledge is called as Pramiti and memory is
known Smṛti.
• Both the Pure knowledge i.e. Pramiti and memory i.e.
Smṛti are vikalpa-less or nirvikalpa (i.e. devoid of any
optional knowledge).
Kashmir Śaiva Darśana
• Introduction to the Literature of Kashmir Śaiva Darśana
1. Origin of Āgamaśāstra
2. Total number of Āgamas
3. Branches of Literature
4. Āchāyas of Āgamika Literature
5. Main Works of Kashmir Śaiva Darśana
• Doctrines of Kashmir Śaiva Darśana
1. Svātantryavāda (The Doctrine of Absolute Free Will)
2. Abhāsavāda (The Doctrine of Appearance)
3. Bimba-Pratibimbavāda (The Doctrine of Supreme Reflection)
• Nature and Definition of Consciousness in Kashmir Śaiva Darśana
1. Prakāśa-Vimarśa form of Parama Śiva
2. Śakti as the Principle of Manifestation
• Manifestation Process
1. The Concept of Śadadhvā
2. The two modes of Manifestation – Kālādhvā and Deśādhvā
• Bondage and liberation
• Means of attaining the Supreme Intelligence
Introduction to the Literature of Kashmir
Śaiva Darśana
1. Origin of Kashmir Śaiva Darśana
2. Total number of Āgamas in Śaiva Darśana
3. Branches of Literature
4. Āchāryas of Āgamika Literature
5. Main Works of Kashmir Śaiva Darśana
Origin of Kashmir Śaiva Darśana
• Kashmir Śaiva Darśana is known as the Pure

Trika System.
• The word ‘Trika’ means ‘the threefold Science of
Consciousness’.
• In the idea of ‘Trika’, there are three Energies:
Parā (Supreme), Aparā (Lowest) and Parāparā
(Combination of Lowest and Supreme).
• These three primary Energies represent the
threefold activities of Consciousness.

Total number of Āgamas in Śaiva
Darśana
• There are 92 Āgamas in Śaivism.
• The monistic (parā) are called as ―Bhairava
Śāstra‖ – 64
• The mono-dualistic (parāparā) are called as
―Rudra Śāstra‖ – 18
• The Dualistic (aparā) are called ―Śaiva Śāstra‖
– 10

Branches of Literature
• The Trika system is comprised of four sub-systems-
• 1. The Pratyabhijñā
• 2. The Kula
• 3. The Krama
• 4. The Spanda

Āchāryas of Āgamika Literature
• Trayambakanath - Dualistic • Somanath

• Amardakanath – Non-dualistic • Shambhunath
cum Dualistic • Shivanandanath
• Srinath – Non dualistic • Keyurvati
• Ardhatrayambaka – Non-dualistic • Madanika
• Somananda • Kalyanika
• Utpaladeva • Vasuguptanath
• Lakshanagupta • Kallaṭa
• Abhinavagupta • Ksemraja
• Atrigupta • Yogaraja
• Srimacchanadanath • Varadaraja
• Sumatinath • Mahatbalaka

Main Works of Kashmir Śaiva Darśana
• Śiva-dṛṣṭi
• Pratyabhijñā kārikā
• Īśvarpratyabhijñā-vimarśinī
• Pratyabhijñāhṛdayam
• Spanda kārikā
• Vijñānabhairava
• Tantrāloka
• Svcchandatantra
• Mahārthamañjari
• Kramastotra
• Mālinīvijayottaratantram

Nature and Definition of Consciousness in Kashmir
Śaiva Darśana
• Consciousness/ Sciousness has been described in the name of Parama Śiva
& Citi is considered as the power of Parama Śiva which is responsible for
manifestation of whole cosmos.
• Parama Śiva is known by Anuttara, Cit, Caitanya, Purṇa or Parā Saṃvit,
Śiva, Parameśvara, and Ᾱtman etc. in Kashmir Śaiva Darśana.
• As Parama Śiva is the Supreme, higher than which there is nothing,
ineffable and indescribable as this or that or as not this or not that, pure
form, Self consciousness, integral or supreme Experience, the benign One,
the highest Good and Bliss, the supreme, the Self of everything, formless
and, yet, informed with all forms, and free from all limitations of space and
time, it can be nominated as the Pure Consciousness/ Sciousness.
*Difference between Consciousness and Sciousness-
• Consciousness is a term which carries the Subject-object relationship
while In Parama Śiva, there is no subject-object relationship is present.
• Pure Consciousness is conceived both as transcendent and immanent.
Prakāśa-Vimarśa form of Parama Śiva
This Pure Consciousness or Parama Śiva has two
forms –
1. Prakāśa (Luminosity)
2. Vimarśa (Thought Process)
Prakāśa (Luminosity) is the root cause of the
existence. Vimarśa is the root cause of awareness.
• Everything comes into existence because of the
Luminosity of Pure Consciousness.
• Consciousness presides in all the manifested
forms.

Śakti as the Principle of Manifestation
• Śakti or Power is the root cause of the Manifestation.

• In totality the unified form of Śakti is known as Citi.
• In segregation, this Citi becomes five-fold-
1. Cit Śakti – Pure Intelligence
2. Ānanda Śakti – Ultimate Happiness / Bliss
3. Icchā Śakti – The Will Power
4. Jñāna Śakti – The Knowledge Power
5. Kriyā Śakti – The Action Power
• When these five-fold powers proceed towards delimitation,
manifestation starts.

THE CHARACTERISTICS OF CITI
शचशत: स्वतन्त्रा शवश्वशसस्द्धहे तु: |
स्वेच्छ्या स्वशभत्तौ शवश्वमुन्मीलयशत ||
As per KS, CITI or the power of Parma Śiva
evolves the universe at her own wall and at her
own will with her Absolute Freedom.

Manifestation Process
The Concept of Śadadhvā -

• Adhvā means mārga or the way through which
manifestation proceeds. These are six in number so they
are named as Sadadhvā.
• There are two modes of Manifestation – Kālādhvā and
Deśādhvā
• Kālādhvā represents Subjective manifestation and
Deśādhvā represents Objective manifestation.
• Subjective manifestation consists of Varṇa, mantra and
pada.
• Objective manifestation consists of Tattva, Kalā and
Bhuvana.

MANIFESTATION PROCESS
INSTRUEMENTAL
CONSCIOUSNESS
(CITI)
MANIFESTATION
PURE CONSCIOUSNESS
(PARAMA ŚIVA)
SUBSTRATUM
(ADHIṢṬHĀNA)
SUBJECTIVE OBJECTIVE
MANIFESTATION MANIFESTATION
SUBJECT SUBSTANCE
(ADHIṢṬHĀTṚ) (ADHIṢṬHEYA)
VARṆA TATTVA
MANTRA KALĀ
PADA BHUVANA

COGNITIVE PROCESS IN KASHMIR ŚAIVA DARŚANA
INSTRUEMENTAL
CONSCIOUSNESS
COGNITION
CONSCIOUSNESS CONSCIOUSNESS
COGNIZERS-7 OBJECTS OF COGNITION-
36
1. ŚIVA Śiva-tattva, Māyā Puruṣa-tattva
2. MANTRAMAHEŚA Śakti-tattva, Kalā Prakṛti-tattva
3. MANTREŚA SadaŚiva- tattva, Vidyā Buddhi
4. MANTRA Īśvara-tattva Rāga Ahaṃkāra
5. VIJÑĀNĀKALA Śuddha-vidyā- tattva Niyati Manas
6. PRALAYĀKALA Kāla Five jñanendriyās
7. SAKALA Five karmendriyās
© Dr. Surabhi Verma Five tanmātrās 131
Five bhūtas.
The Six Ways [Śadadhvā]
ŚADADHVĀ
MANIFESTATION MANIFESTATION
[KĀLĀDHVĀ] [DEŚĀDHVĀ]
(PRAMĀTṚGATA ADHVĀ) (PRAMEYAGATA ADHVĀ)
1. VARṆA ADHVĀ 1. TATTVA ADHVĀ

2. MANTRA ADHVĀ 2. KALĀ ADHVĀ
3. PADA ADHVĀ 3. BHUVANA ADHVĀ

SUBJECTIVE MANIFESTATION

Kālādhvā 1 mānava varṣa = 1 divya tithi
360 mānava varṣa = 360 divya tithi
360 divya tithi = 1 divya varṣa
11/5 angula = 1 caṣaka Divya 4000 varṣa = 1 kṛtayuga = 4000*360 mānava varṣa
30 caṣaka= 1 prāṇācāra Divya 3000 varṣa = 1 tretāyuga = 3000*360 mānava varṣa
Divya 2000 varṣa = 1 dvāparayuga = 2000*360 mānava varṣa
1 prāṇācāra = 36 angula
Divya 1000 varṣa = 1 kaliyuga = 1000*360 mānava varṣa
60 caṣaka = 1 ghaṭikā TOTAL Kāla of yuga = 10000 Divya varṣa = 10000*360 mānava varṣa
1 ghaṭikā = 72 angula Divya 700 varṣa = joint of Kṛtayuga + Tretāyuga = 700*360 mānava varṣa
Divya 500 varṣa = joint of Tretāyuga + Dvāparayuga = 500*360 mānava varṣa
2¼ angula= 1 tuṭi
Divya 300 varṣa = joint of Dvāparayuga + Kaliyuga = 300*360 mānava varṣa
4 tuṭi = 1 prahara Divya 100 varṣa = end of kaliyuga
4 prahara= 1 din Divya 400 varṣa = starting of Kṛtayuga

Divya 500 varṣa = joint of kaliyuga + Kṛtayuga = 500*360 mānava varṣa
4 prahara= 1rāta
TOTAL sandhi Kāla of yuga = Divya 2000 varṣa = 2000*360 mānava varṣa
8 prahara= 1 ahorātra 1 caturyuga = DIVYA 12000 varṣa = 12000*360 mānava varṣa
71 caturyuga = 1 manvantara = 71*12000*360 mānava varṣa
36 angula = 1 śvāsa
14 manvantara = 1 brāhma dina, 14 manvantara = 1 brāhmaniśā
36 angula = 1 niśvāsa Brahmā ki āyu = 100 varṣa = 1 viṣṇu dina, Brahmā ki āyu = 100 varṣa = 1 viṣṇu rātri
1 prāṇacāra = 32 tuṭi Viṣṇu ki āyu = 100 varṣa = 1 rudra dina
Viṣṇu ki āyu = 100 varṣa = 1 rudra niśā
15 tuṭi= 1 pakṣa
Rudra ki āyu ke divya 100 varṣa = 1 śatrudra dina
4 tutyardha = 2 pakṣa saṃdhiyan Rudra ki āyu ke divya 100 varṣa = 1 śatrudra rātri
2 pakṣa = 1 māsa ŚataRudra ki āyu ke divya 100 varṣa = 1 brahmānda ka janma astitva aur vināśa
1 brahmānda ki āyu ke divya 10 varṣa = Īśvara tattva kā dina
12 māsa = 1 varṣa
1 brahmānda ki āyu ke divya 10 varṣa = Īśvara tattva kā rātri
5 varṣa = 1 saṃkrānti
Īśvara tattva ki āyu ke divya100 varṣa = Sadāśiva tattva ka dina
1 varṣa = 360 tithiyān
Īśvara tattva ki āyu ke divya100 varṣa = Sadāśiva tattva kī rātri
60 varṣa = 21600 tithiyān © Dr. Surabhi Verma 134
Śakti tattva ki āyu ke 1 kOTI varṣa = Anāṣrita tattva ki āyu.
SUBJECTIVE MANIFESTATION
• Subjective Manifestation starts with KĀLĀDHVĀ (Time) which is termed as
PRAMĀTṚGATA ADHVĀ i.e. this manifestation is dependent upon the
Subjective aspect of Consciousness which is represented in the Cognizers.
• This manifestation comes under three heads- 1. VARṆA ADHVĀ 2. MANTRA
ADHVĀ and 3. PADA ADHVĀ.
• When Subjective Consciousness is dependent upon Instrumental
Consciousness, it gets represented as PADA ADHVĀ. (Pramāṇatāyām
Padādhvā)
• When Instrumental Consciousness ceases and becomes dissolved into the
Subjective Consciousness, it gets represented as MANTRA ADHVĀ.
(Pramāṇasyaiva kṣobhataraṅgaśāmyatāyām Mantrādhvā)
• When Instrumental Consciousness completely submerges into Subjective
Consciousness, it gets represented as VARṆA ADHVĀ. (Tatpraśame
pūrṇapramātṛtāyām Varṇādhvā)
• When Instrumental • CONSONANTS
Consciousness completely
submerges into Subjective KA - KHA - JALA GA - AGNI GHA - ṄA -
Consciousness, it gets represented PRITHAVĪ VĀYU ĀKĀŚA
as VARṆA ADHVĀ.
CA - CHA - JA -RŪPA JH - ÑA -ŚABDA
(Tatpraśame pūrṇapramātṛtāyām GANDHA RASA SPARŚA
Varṇādhvā).
• This Subjective Consciousness is ṬA- ṬHA - ḌA - PĀDA ḌH -PĀṄI ṆA - VĀK
nominated as the Cognizer known UPASTHA PĀYU
as Śiva Pramātā.
T A- THA - DA - DH - TVAK NA - ŚROTA
GRĀṆA RASANĀ CAKṢU
• VOWELS
PA – PHA - BA - BH - MA -
ALL THE VOWELS (SVARAS) MANAS AHAṂKĀR MAHAT PRAKṚTI PURUṢA
DENOTE ŚIVA TATTVA. A
YA- RĀGA RA - VIDYĀ LA – KĀLA VA - MĀYĀ
A, Ā - E AU
& NIYATI & KALĀ
ŚIVA
ŚA - ṢA - SA - HA - KṢA - ŚIVA-
ŚUDDHA- ĪŚVARA- SADAŚIVA- ŚAKTI- TATTVA
I, Ī A ANUSVĀRA - VIDYĀ- TATTVA TATTVA TATTVA
I BINDU TATTVA
U, Ū O VISARGA-
ŚAKTI

Vāk and its levels of manifestation
PARĀ
PAŚYANTῙ
MADHYAMĀ
VAIKHARῙ
LEVELS OF VĀK
PARĀ
PARĀ
SS
PAŚYANTĪ
MADHYAMĀ
PAŚYANTĪ
VAIKHARĪ SIGNIFIER SIGNIFIED
MEANING
MEANING
VAIKHARĪ
MADHYAMĀ CONVENTIONAL
NOTIONAL RELATION
RELATION
SIGNIFIER SIGNIFIED
SIGNIFIER SIGNIFIED
FOUR LEVELS OF VĀK
• SIGNIFIER AND SIGNIFIED NO DEIFFERENTIATION
• ALL THE VOWELS (SVARAS) DENOTE ŚIVA TATTVA.
PARĀ • A, Ā – ŚIVA, I, Ī, U, Ū, E, AI, O, AU, ANUSVĀRA – BINDU, VISARGA- ŚAKTI
• VISARGA-> ŚAKTI (KṢA)-> SADAŚIVA (HA) -> --- PRITHAVĪ (KA)

• AFTER GETTING TRANSPOSED THEY BECOME--
• PRITHAVĪ (KA) -> ------------> SADAŚIVA (HA) -> ŚAKTI (KṢA)
PAŚYANTĪ • DIFFERENCE CUM NON DIFFERENCE STATE
• VARṆA ARE GENERATED.
• MANTRA ARE GENERATED

• RELATIONSHIP BETWEEN SIGNIFIER, SIGNIFIED AND THE MEANING STARTS ARISING BUT THIS IS
MADHYAM NOT COMPLETELY EXPRESSED.
Ā • EX- GAṂ, HRĪṂ, KLIM.
• PADA ARE GENERATED.

• THE RELATIONSHIP BETWEEN SIGNIFIER, SIGNIFIED AND THE MEANING IS CLEARLY EXPRESSED.
VAIKHARĪ • OM GAṆPATAYE NAMAḤ.

• When Instrumental Consciousness • When Subjective Consciousness is
ceases and becomes dissolved into dependent upon Instrumental
the subjective consciousness, it gets Consciousness, it gets represented
represented as MANTRA ADHVĀ. as PADA ADHVĀ. (Pramāṇatāyām
(Pramāṇasyaiva padādhvā)
kṣobhataraṅgaśāmyatāyām • The Subjective Consciousness at
mantrādhvā) this level gets represented as the
Cognizers known as Vijñānākala,
• The subjective consciousness at this
Pralayākala and Sakala.
level gets represented as the
Cognizers known as Mantramaheśa,
Mantreśa and Mantra.
VARṆA ADHVĀ
• Śiva - Āṇava
MANTRA ADHVĀ
SEVEN
• Mantramaheśa - Māyīya COGNIZERS
• Mantreśa - Kārma
• Mantra - Āṇava + Māyīya
PADA ADHVĀ
• Vijñānākala – Kārma + Āṇava
• Pralayākala – Māyīya + Kārma
• Sakala - Āṇava + Kārma + Māyīya
OBJECTIVE MANIFESTATION

Deśādhvā
[The Concept of Aṇḍa] TOTAL
ŚĀNTĀTĪTĀ BHUVANA /
KALĀ PURA =
16+56+28+18+16
ŚĀNTĀ = 118
KALĀ NOTE- LAST 16
OF ŚIVA AṆḌA
VIDYĀ
HAVE THEIR
KALĀ
HOMES ON
EARTH ALSO
SO THEY ARE
PRATIṢṬHĀ
NOT
KALĀ
CALCULATED
IN TOTAL
NIVṚTTI
KALĀ
142
OBJECTIVE CONSCIOUSNESS
TATTVA ADHVĀ
KALĀ ADHVĀ
BHUVANA ADHVĀ

TATTVAS
OBJECTS OF COGNITION-36
• The 36 tattvas or fundamental principles out of
which the whole creation has evolved are
divided into three main groups:
• DC1-Śuddha-tattva
• DC2-Śuddha-aśuddha-tattva
• DC3-Aśuddha-tattva

Śuddha-tattvas – DC1 (DELIMITED
CONSCIOUSNESS : LEVEL 1 OF CREATION)
The Śuddha-tattvas (pure principles) are five: —
• Śiva-tattva,
• Śakti-tattva,
• SadaŚiva- tattva,
• Īśvara-tattva
• Śuddha-vidyā- tattva.

Śuddha-aśuddha-tattvas - DC2 (DELIMITED
CONSCIOUSNESS : LEVEL 2 OF CREATION)
The Śuddha-aśuddha-tattvas are six: —
• Māyā
• Kalā
• Vidyā
• Rāga
• Niyati
• Kāla

Aśuddha-tattvas : THE BOUND INDIVIDUAL –DC 3
(DELIMITED CONSCIOUSNESS : LEVEL 3 OF
CREATION)
The Aśuddha-tattvas are twenty-five. They are:—
• Puruṣa-tattva
• Prakṛti-tattva
• Buddhi
• Ahaṃkāra
• Manas
• Five jñanendriyās - ŚROTRA, TVAK, CAKṢU, RASANĀ, GRĀṆA
• Five karmendriyās - VĀK, PĀṆI, PĀDA, PĀYU, UPASTHA
• Five tanmātrās - ŚABDA, SPARŚA, RŪPA, RASA, GANDHA
• Five bhūtas – ĀKĀŚA, VĀYU, AGNI, JALA, PṚTHAVĪ

THE CHARACTERISTICS OF CITTA
शचशतरे व चेतनपदादवरूढा चेत्यसंकोशचनी शचत्तं ।

As per KS, the power of pure consciousness or CITI
herself descends from its infinite form and delimits
herself to manifest the CITTA or Delimited
Consciousness.

THEORY OF DELIMITATION
• The Unified Power of Parama Śiva i.e. Citi when
descends down then manifests herself into diverse
forms of Powers (i.e. Energies). This process inevitably
involves the delimitation or contraction of Powers.
• This contraction of Powers is described as Delimitation
Theory.
• The factors which are responsible for this contraction of
powers are classified into two categories-
1. Malas (Impurities)
2. Pañcakañcukas (Binding Constituents)

Binding Constituents
• Binding constituents are classified into two groups-
1. Malas
2. Pañcakañcukas of Māyā
1. Malas-
• Āṇava
• Kārma
• Māyīya
2. Pañcakañcukas of Māyā -
• Kalā
• Vidyā
• Rāga
• Niyati
• Kāla

PRIMARY DELIMITATION
DELIMITATION CAUSED BY THREE MALAS

PRIMARY DELIMITATION
• The first stage of Delimitation is caused by three Malas.
• These Malas delimit the three Powers.
• The Will Power is delimited by Āṇava Mala.
• The Knowledge Power by Māyīya Mala.
• The Action Power by Kārma Mala.
• After the stage of Primary Delimitation the DC1 (the
manifested forms of Delimited Consciousness level-1) are
evolved.
• They are the part of Pure Creation because they carry
potencies of absolute freedom (svātantrya), omniscience
(sarva-jñātṛtva), complete satisfaction (pūrṇa tṛptitva),
eternality (nityatva) and doership (Sarva-kartṛtva).

SECONDARY DELIMITATION
DELIMITATION CAUSED BY ŚUDDHA-AŚUDDHA-
TATTVAS (DCs2)

SECONDARY DELIMITATION
• The second stage of Delimitation is caused by five Kañcukas of Māyā
which are also (DCs2) Delimited forms of manifestation at level 2 (The
Transitional State).
• These Pañcakañcukas of Māyā delimit the five Potencies which are present
in DCs1 (the manifested forms of Delimited Consciousness level-1).
• Absolute Freedom (svātantrya) is delimited by Niyati.
• Omniscience (sarva-jñātṛtva) is delimited by Vidyā.
• Complete satisfaction (pūrṇa tṛptitva) is delimited by Rāga.
• Eternality (nityatva) is delimited by Kāla.
• All-Doership (Sarva-kartṛtva) is delimited by Kalā.
• After the stage of Secondary Delimitation the DCs3 (the manifested forms
of Delimited Consciousness level-3) are evolved.
• They are the part of Impure Creation because they carry delimited (kiñcit)
powers of freedom, knowledge, satisfaction, presence and doership.

Limitation Maximum © Dr. Surabhi Verma
Grossness Maximum
156
KALĀ
ŚĀNTĀTĪTĀ KALĀ
ŚĀNTĀ KALĀ
VIDYĀ KALĀ
PRATIṢṬHĀ KALĀ
NIVṚTTI KALĀ

BHUVANA

PᾹRTHIVA AṆḌA - PṚTHIVĪ ᾹVARAṆA
5 4 16
5
ᾹYATANA 1 1
16 PURA /
NUMBER BHUVANA
PRESENT 1
INSIDE
DENOTES
THE PURA/
BHUVANA 1 1
1 1
© DR. SURABHI VERMA 159
JALA-ᾹVARAṆA
8
5
ᾹYATANA
NUMBER
PRESENT
INSIDE
DENOTES
THE PURA/
BHUVANA

AGNI-ᾹVARAṆA
8
5
ᾹYATANA
NUMBER
PRESENT
INSIDE
DENOTES
THE PURA/
BHUVANA

VᾹYU-ᾹVARAṆA
8
5
ᾹYATANA
NUMBER
PRESENT
INSIDE
DENOTES
THE PURA/
BHUVANA

ᾹKᾹŚA-ᾹVARAṆA
8
5
ᾹYATANA
NUMBER
PRESENT
INSIDE
DENOTES
THE PURA/
BHUVANA

AHAṂKᾹRA-ᾹVARAṆA
8
5
ᾹYATANA
NUMBER
PRESENT
INSIDE
DENOTES
THE PURA/
BHUVANA

BUDDHI-ᾹVARAṆA
8
5
ᾹYATANA
NUMBER
PRESENT
INSIDE
DENOTES
THE PURA/
BHUVANA

PRAKṚTI AṆḌA - PRAKṚTI ᾹVARAṆA
8
5
ᾹYATANA
NUMBER 56 PURA /
PRESENT BHUVANA
INSIDE
DENOTES
THE PURA/
BHUVANA

MᾹYᾹNḌA
28 PURA /
BHUVANA
11 - P
2-N
0-R
2-V
3 - KᾹ
2 - KA
8-M
ŚᾹKTA AṆḌA - ŚᾹKTA ᾹVARAṆA
5 4 18
5
1
ᾹYATANA 1 1
18 PURA /
NUMBER BHUVANA
PRESENT 1
INSIDE
DENOTES
THE PURA/
BHUVANA 1 1
1 1
ŚIVA AṆḌA - ŚIVA ᾹVARAṆA
5 4 16
5
ᾹYATANA 1 1
16 PURA /
NUMBER BHUVANA
PRESENT 1
INSIDE
DENOTES
THE PURA/
BHUVANA 1 1
1 1
DEŚĀDHVĀ
The Concept of Aṇḍa TOTAL BHUVANA /
ŚĀNTĀTĪTĀ PURA =
KALĀ 16+56+28+18+16
= 118
ŚĀNTĀ KALĀ NOTE- LAST 16
OF ŚIVA AṆḌA
HAVE THEIR
VIDYĀ KALĀ HOMES ON
EARTH ALSO
SO THEY ARE
PRATIṢṬHĀ NOT
KALĀ CALCULATED
IN TOTAL
NIVṚTTI
KALĀ
170
INTERCONNECTEDNESS OF
KĀLĀDHVĀ AND DEŚĀDHVĀ

STRATIFIED AND VARYING TIME-SPACE CONCEPT
• Though more or less Indian Concept of time • In Level 2, time is measured in divya
is described same in all the dārśanika and varṣa.
purāṇic concepts, Kashmir Śaiva Philosophy • In Level 1, time is measured in the
explains the concept of stratified universe and standards of the age of Brahmā, Viṣṇu
time. and Śiva.
• As explained in Tantrāloka space is a • Thus time and space both are just a
stratified universe composed of 36 principle constructs and change according to the
constituents. For a better understanding this level of constituents of manifestation.
can be described into three levels. Thus time varies from one point to the
• Level 1, of the space consists of two other in a single level of space and
constituents- Śakti and Śiva; also from one level of space to the
other level of space.
• Level 2 contains Māyā and its 5 coverings,
• Level 3 consists of 25 principle constituents
from puruṣa to pṛthivī.
• Time is also present in the same stratified
mode parallel to the space.
• In the Level 3, 25 constituents are present
where time is constructed from kṣaṇa to the
mānava varṣa.
DOCTRINES OF KASHMIR ŚAIVA
DARŚANA
1. Svātantryavāda (The Doctrine of Absolute Free Will)
2. Abhāsavāda (The Doctrine of Appearance)
3. Bimba-Pratibimbavāda (The Doctrine of Supreme
Reflection)

THE THEORY OF FREE WILL
(SVĀTANTRYAVĀDA)
• CITI reflects the whole universe from within herself at her
own wall at her own will through her Svātantrya Śakti. This
is known as the theory of FREE WILL.
• Pratyabhijñahṛdayam denotes this theory in its first sūtra-
Citi svatantrā viśva siddhi hetuḥ.
Svecchayā svabhittau viśvamunmīlayati.
It means that the Power of Pure Consciousness i.e. CITI which
can be understood as Energy as per the view of today‘s Science
has Absolute Freedom and that is the Ultimate Cause of
manifestation of the Universe. So CITI is herself the
Instrumental Consciousness.

BIMBA-PRATIBIMBAVĀDA
[THE CONCEPT OF PURE AND REFLECTED
CONSCIOUSNESS]
(AS PER THE KASHMIR ŚAIVA DARŚANA)
• As per the standards of Kashmir Śaivism-
1. The Ultimate Consciousness (Parama Śiva) carries infinite
powers and considered as a Pure one.
2. When CITI, the unified Power of that Pure one undergoes
delimitation to project out her own reflection in diverse
finite gross forms, becomes Reflected Consciousness.
3. This doctrine is known as Bimba-Pratibimbavāda.
4. Thus CITI herself descends down to take the forms of
delimited ones and the complete process of manifestation
takes place.
DIAGRAMMATIC REPRESENTATION
OF
BIMBA-PRATIBIMBAVĀDA
Self wall : The Mirror
Citi : Power of Pure Consciousness
Reflected world

UNIT-III
CONSCIOUSNESS IN THE COGNITIVE
PROCESS
3.1 Cognitive Triad
3.2 Seven Cognisors
3.3 The Concept of Time and Space
3.4. Cognitive apparatus in the Deviation States of Consciousness
3.5 Dissolution of Consciousness
3.6 Theory of Recognition
3.7 Practices for the Recognition

PRINCIPLES OF COGNITIVE THEORY
1. Nyāya-vaiśeṣika - Asatkāryavāda
2. Sāṃkya-yoga – Satkāryavāda
3. Vedānta- Vivartavāda
4. Kāśmīra śaiva –
a. Abhāsavāda
b. Bimba-pratibimbavāda
c. Svātantryavāda
d. Pratyabhijñā (Recognition)

ASATKĀRYAVĀDA
• Asatkāryavāda (non-existence of the effect in the cause).
• It maintains that kārya (effect) is asat or unreal until it comes into
being. Every effect, is a new beginning and is not born out of cause.
• The relationship between a cause (like clay) and its effect (like the
pot) has provided enough scope of discussion in Nyāya Vaiśeṣikas.
• When the pot, the effect, is produced from clay, its cause, one
explanation is possible that the effect, which is something new, is
produced as a result of the efforts of the potter and his implements,
even though it did not exist earlier.
• If the clay and the pot were not different from each other, we should
have used the same name for both and they should have served the
same purpose. But this is not so.
• Hence according to this view, a real effect (‘kārya’) is produced from
the cause though it did not exist earlier (hence unreal or ‘asat’) in
that cause. Therefore it is named as 'asatkāryavāda.’
SATKĀRYAVĀDA
• Satkāryavāda is the theory of the • It gives five reasons why the effect
pre-existent effect, that the effect has to pre-exist in its material cause
–
(kārya) already exists in its
material cause and therefore, a) asadkaranāt - whatever is not in
nothing new is brought into existence cannot be produced.
existence or produced in the b) upādānakaranāt - the effect requires
process of creation. a material cause,
c) sarvasambhavābhāvāt - not
• The followers of the Sāṃkhya
everything arises from everything,
school hold that kārya ('effect')
is sat ('existent') even d) saktasya-sakya-karnāt - the cause
produces only what corresponds to its
before 'causal operation'
potential
renders āvirbhuta ('manifest')
from tirohita ('unmanifest e) karaṇabhāvāt - the effect has the
nature of the cause.
condition').

VIVARTAVĀDA
• The Sanskrit word - vivarta means alteration, modification, change
of form, altered condition or state.
• Vivarta involves vikāra or modification but only apparent
modification (of the real which does not change).
• Therefore, the world is vivarta of the sole real entity Brahman, and
merely an illusion.
• Vivartavāda is a philosophical term that refers to 'the origin of the
universe from the manifestation or appearance of the unique
Brahman' or in other words it refers to the material cause-hood of
Brahman.
• It denotes the Advaita theory of Superimposition (adhyāsa) which is
in concurrence with the statements of the Upanishads to the effect
that when ignorance is ended by right knowledge the true nature of
an object becomes known.

ĀBHĀSAVĀDA
Ābhāsavāda is the 1. It recognizes the truth
Pratyabhijñā’s theory of that appearance as
Manifestation, propounded by appearance or as
Utpalacārya and influenced process of the world, is
Abhinavagupta, which real, the appearance is
explains Monism and holds not a superimposition
the world objects as on Śiva; actively
manifestations or Abhāsas, involved in free
and the view that it is the very spontaneous Kriyā of
nature of Śiva, the Supreme creation.
Cause (Parama Śiva), to 2. Prakṛti is projection of
manifest itself in diverse the free-will of Śiva.
forms of the universe, that the
whole universe is an abhāsas
of Śiva.
COGNITIVE APPARATUS AT THE
HIGHEST STATE OF
CONSCIOUSNESS
COGNIZOR- SELF
(CONSCIOUSNESS)
TURῙYĀTῙTA
TURῙYA
SUṢUPTI
OBJECT OF COGNITION- SELF SVAPNA MEANS OF COGNITION- SELF
(CONSCIOUSNESS) JĀGRATA (CONSCIOUSNESS)

THE DIMENSIONS OF CONSCIOUSNESS
• Consciousness undergoes three deviations which are natural stages of
manifestation i.e. Jāgrat, Svapna, Suṣupti, Turīya and Turīyātīta.
• These five stages are expressed in all seven Cognizers.
• So Consciousness expresses 35 Dimensions i.e. Seven Cognizers
undergoing the five deviation stages. This is known as the Concept of
‗Saptapañcaka‘.

PĀÑCADAŚYA SIDDHĀNTA
(TOTAL 15)
SEVEN COGNIZERS EIGHT POWERS OF COGNIZERS

(ŚAKTIMĀNA) (ŚAKTI)
1. ŚIVA 1. CIT ŚAKTI
2. MANTRAMAHEŚA 2. ĀNANADA ŚAKTI
3. MANTREŚA 3. ICCHĀ ŚAKTI
4. MANTRA 4. JÑĀNA ŚAKTI
5. VIJÑĀNĀKALA 5. KRIYĀ ŚAKTI
6. PRALAYĀKALA 6. MANTRA MAHEŚA ŚAKTI
7. SAKALA 7. VIJÑĀNĀKALA ŚAKTI
8. SVARŪPA SAKALA ŚAKTI
SAPTAPAÑCAKA
TOWARDS SUBTLE
Sakala/Svar Pralayākala Vijñānākala Mantra Mantreśvar Mantra Śiva

ūpa Sakala - – Māyīya + -Āṇava • Jāgrat a Maheśvara • Jāgrat
Āṇava + Āṇava • Jāgrat • Jāgrat • Jāgrat
Kārma + • Svapna • Svapna
• Jāgrat • Svapna • Suṣupti • Svapna • Svapna • Suṣupti
Māyīya
• Svapna • Suṣupti • Turīya • Suṣupti • Suṣupti • Turīya
• Jāgrat • Suṣupti • Turīya • Turīyātīta • Turīya • Turīya • Turīyātīta
• Svapna • Turīya • Turīyātīta • Turīyātīta • Turīyātīta
• Suṣupti • Turīyātīta
• Turīya
• Turīyātīta

SSK
MMM
SS
SSK
MMM
S
SSK
MM
P
SSK
V
S
SK

S
SK
MS
M
S
M
C
K
―SAPTAPAÑCAKA‖ (7*5= 35)

DEŚĀDHVĀ
The Concept of Aṇda
ŚĀNTĀTĪTĀ
ŚĀNTĀ
VIDYĀ
PRATIṢṬHĀ
NIVṚTTI

DISSOLUTION OF SPACE
DISSOLUTION STARTS FROM THE SUBTLEST ASPECTS TOWARDS

THE SUBTLER ONE AND THEN REACHES TO THE GROSS ONES. BUT
THE APPEARANCE OF THE DISSOLUTION STARTS FROM THE
GROSSEST ONE AND MOVES TOWARDS THE SUBTLE, SUBTLER
AND SUBTLEST ONES.

THEORY OF RECOGNITION
• As per the Recognition theory of Pratyabhijñā sāstra, the five
functions of consciousness are the basis of similarity and they
become the cause of recognition.
• The process of recognition starts from the lowest level in the
delimited consciousness and with its growth, delimited one
moves upward in the upper levels of creation.
• Thus there are three levels in the process of recognition;
according to the growth of levels of cognition towards the
advanced stages of creation.
• The first and the lowest one is at impure creation, the second
resides at the transitional phase and the third one is seated at
the level of Pure Creation.
• The process of cognition underlies in the five stages of
expression i.e. jāgrat, svapna, suṣupti, turīya and turīyātīta. 205
© Dr. Surabhi Verma
LEVELS OF COGNITION
pramātā- Pure Consciousness/ Śiva
RECOGNITION pramāṇa- Pure Consciousness/ Śiva
prameya – Pure Consciousness/ Śiva
pramātā- vijñānākala
Super/Spiritual pramāṇa- luminosity of pure
Cognition consciousness
prameya – vimarśa of pure consciousness
pramātā- pralayākala
Supra-cognition pramāṇa- none
prameya – none
pramātā- sakala
pramāṇa- all like direct
Normal Cognition
perception, inference etc.
prameya – 25 tattvas

LEVELS OF COGNITION
Normal Cognition Supra-cognition
In the lowest level there are 25 In the second level of transition,
tattvas of creation from puruṣa from Māyā to Kāla, the process of
to pṛthivī, in which the cognition normal cognition persists as it is;
process has pramātā, pramāṇa but for the delimited reflections
and prameya distinguished and like us, who are at the lowest
diversified. Here – level, it is observed as Supra-
• pramātā- sakala cognition. Here –
• pramāṇa- all like direct pramātā- pralayākala
perception, inference etc. pramāṇa- none
• prameya – 25 tattvas prameya – none

Super/ Spiritual Cognition RECOGNITION
In the third or the uppermost level of pure
• After the stage of śuddha-vidyā,
creation, the process of cognition turns
the cognition of pure tattvas
into the initiation of the spiritual
presents direct perception of real
cognition (at the level of śuddha-vidyā)
or pure creation and self-
and further initiates the process of
realization or the perception of
generating the knowledge related to the
one‘s own mega form i.e. pure
tattvas of pure creation, inculcating the
consciousness flourishes. Here –
knowledge of the real self or Pure
Consciousness. It is just a stage of • pramātā- Pure Consciousness/
directing or indicating towards the real Śiva
nature of pure one. Here – • pramāṇa- Pure Consciousness/
• pramātā- vijñānākala Śiva
• pramāṇa- luminosity of pure • prameya – Pure Consciousness/
consciousness Śiva
• prameya – vimarśa of pure
consciousness

• As it is made clear that after the primary and secondary delimitation gross
aspect comes into existence. So the maximum the delimitation; the maximum
is the grossness.
• And when we move on the process of recognition, we start from the grossest
aspect of manifestation with the help of our own body and mind as the
laboratory and our delimited consciousness as an instrument.
• In this process the first realization comes about the third level of
manifestation, which is our physical and mental plane.
• During the realization at this level, knowledge about the composition of the
gross and secondarily delimited consciousness bound in the form of body and
mind (piṇda); upto the level of 25 tattvas, gets generated and realized.
• These tattvas are from pṛthavī to puruṣa in reverse order of manifestation;
consisting of 5 bhūtas, 5 karmendriyās, 5 jñānendriyas, 5 tanmātras, manas,
buddhi, ahaṃkāra, prakṛti and puruṣa.
• After the realization of this level, delimited consciousness realizes that every
subtle can be manifested as gross when 5 tanmātras take the conversion into
5 bhūtas, and every gross manifestation consists of some subtle aspects.

• This is the reason why micro and Nano-organism like protozoan, viruses
and bacteria etc. acquire a gross form through staining and slide
preparation and come into the range of visualization through the high
resolution microscope otherwise they remain subtle and beyond the range
of our normal eyes and cognition.
• Further the thought becomes strong that there is something subtle always
residing everywhere in each and every constituent of universe. This
realization of the subtle aspects generates a kind of buddhi to treat
everyone and everything same within and outside and acknowledges the
transformation of cognition process from normal to supra-normal level.
• The flow of this kind of knowledge continues in all the phases of
manifestation of consciousness i.e. in jāgrat, svapna, suṣupti, turīya and
turīyātīta. So a transformation of thoughts and mental constructs is seen
in all the phases of manifestation.
• Even the dreams of such kind of enlightened persons consist of high
lightened thoughts containing the contents of wisdom.

• After this level if the practice for the • When delimited consciousness is able to
realization continues, the delimited access the knowledge about the tattvas
consciousness reaches the second level of pure creation starting from śuddha
of manifestation and acquires the vidyā onwards and directed towards Pure
knowledge about the transition forms Consciousness, the delimited
i.e. in between the pure and impure consciousness becomes free from
creation. secondary delimitations, and now only
primary delimitation remains to be
• Here delimited consciousness is seated
rectified, realized and understood.
in the principle of Māyā and its five
constituents (pañcakañcuka). • At the level of śuddha vidyā, the
cognition is directed towards the
• Māyā is the delimiting principle which
realization of the pure creation. This is
constraints the powers of Pure
the state when spiritual intelligence
Consciousness at secondary level and
arises and is oriented towards the
creates jīva.
cognition and realization of one‘s own
• So here the level of delimitation real form i.e. Pure Universal
changes slowly and steadily with the Consciousness or Parama Śiva.
change in the level of tattvas i.e kalā,
• Here comes the starting of achieving the
vidyā, rāga, niyati and kāla.
target of the complete journey of
• As the level varies in accordance of delimited consciousness towards
these tattvas, the nature of cognition and realization of self which is known as
knowledge also changes in the transition Recognition.
phase. © Dr. Surabhi Verma 211
PRACTICES FOR THE RECOGNITION
• In the view of Kāśmīra Śaivism, there • The right means is sattarka, pure intuition, which
are four upāyās or means of attaining the can be attained through various practices like yāga
supreme goal. They are – (sacrifice), homa (oblation in fire), vrata (solemn
1. Śāmbhava vow), japa (repetition of holy word), and yoga
(spiritual discipline).
2. Śākta
• Yāga is offering of all entities to the ultimate for
3. Āṇava-upāya.
the purpose of attaining firm conviction in the
• Apart from these, anupāya (nomeans) or form of determinate knowledge.
ānandopāya (blissful means) does not
• Offerings into consecrated (homa) is the
really involve any process.
dissolution of all entities into the fire of
• Due to Śaktipāta or descent of grace in a consciousness of ultimate, who takes delight in
very intense degree, everything needed consuming all and making them remain as the
for the realization, beginning from the flame of the fire alone.
liquidation of the atomic impurity upto
• Repetition of mantra (japa) is for the purpose of
the recognition of the state of Parama
enlivening reflective cognitions but without being
Śiva, may be achieved by the aspirant
dependent on them existing as knowable
immediately and without going through
externally or internally and appearing as if they
any sādhanā or discipline.
are distinct from highest reality.
• Here the direct means is Śakti herself,
• Vrata is the perception with firm conviction that
and a word from the guru, the spiritual
the body, a jar etc. are in essence identical with the
teacher, regarding the identity of the
ultimate, which is not to be attained by any other
individual with the ultimate Pure
means. As it is said in Nandiśikhā, ―The highest
Consciousness is sufficient to reveal the
vow (vrata) is the harmony of all (sarvaṃ
truth. © Dr. Surabhi Verma 212
sāmyaṃ paraṃ vrataṃ).‖
• Abhinavagupta, the most popular scholar of • When we succeed in stopping the
Kāśmīra Śaivism, traces the following steps to diversified flow of vikalpas, we will be
bhāvanā. Bhāvanā is the power of spiritual able to achieve a peaceful level and a
attention, a total dedication of the mind to one focused concentration will be established.
central thought, a spiritual thrust towards the • When delimited consciousness is able to
source of one‘s being. access the knowledge about the tattvas of
• A sadguru initiates the aspirant into the pure creation starting from śuddha vidyā
mysteries of the Āgama, into the irrefutable onwards and directed towards Pure
conviction of the essential self being Śiva Consciousness, the delimited consciousness
(directed towards Pure Consciousness) and becomes free from secondary delimitations,
and now only primary delimitation remains to
the second step consists in Sattarka. Sat-tarka
be rectified, realized and understood.
does not mean logical chopping, but training
the mind in harmonious consonance with the • At the level of śuddha vidyā, the cognition is
directed towards the realization of the pure
truth of essential self being Śiva.
creation. This is the state when spiritual
• The tarka or logic which is ‘sat’ i.e. cannot be intelligence arises and is oriented towards the
falsified at any of the states of time cognition and realization of one‘s own real
(trikālābādhitaṃ) is called as ‗Sattarka’. This form i.e. Pure Universal Consciousness or
culminates in bhāvanā. To attain this state of Parama Śiva.
Sattarka, stopping of all the other fluctuations • Here comes the starting of achieving the
of mind is important and that process has been target of the complete journey of delimited
termed as Vikalpa-kṣaya. Vikalpas are the consciousness towards realization of self
mental constructs which are continuously which is known as Recognition.
gyrating in our mind.

Pure Conciousness Subtle
(Parama Śiva)
•Śiva
•Mantra Maheśvara
(Toward Parama Śiva)

Mantreśvara
•Mantra
Toward Subtlest
Vijñānākala
Pralayākala
Sakala
Gross
Gross Pārthiva aṇda
Subtle Prākṛta aṇda

Māyā aṇda
Śākta aṇda
Śiva aṇda
LECTURE ENDS.
THANK YOU.

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NATIONAL INSTITUTE OF TECHNOLOGY, ROURKELA – 769008

Course ID: HS 352

© Dr. Surabhi Verma 1

• YOU HAVE TO USE THIS SOFTWRE FOR TYPING IN

• FOR INSERTING THE SYMBOLS OF IAST – GO TO THE

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• SOME SYMBOLS ARE USED TO WRITE SANSKRIT

• Through this we just change the script of writing

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• क् (k) + अ (a) = क ( ka)

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• Yathā ca mahākaveḥ kālidāsasya vibhinnāsu

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ŚIKṢĀ KALPA VYĀKARAṆA CHANDA NIRUKTA JYOTIṢA

SRAUTA GṚHA DHARMA ŚULVA

© Dr. Surabhi Verma 18

ṚGVEDA YAJURVEDA SĀMAVEDA ATHARVAVEDA

HOTĀ ADHVARYU UDGĀTĀ BRAHMĀ

© Dr. Surabhi Verma 19

ṚGVEDA YAJURVEDA SĀMAVEDA ATHARVAVEDA

MĀDHYANDIN/ (KAṬHA) PŪRVĀRCIKA UTTARĀCIKA

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‘सवयम् शह एतत् ब्रह्म, अयमात्मा ब्रह्म ॥1॥

Ultimate Consciousness descends down to take the shape of a delimited consciousness

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Nyāya is the name given to one of the six schools

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• Anumāna (inference) is one of the most important

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Upamāna, which can be roughly translated as

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• Śabda or verbal testimony is defined as the statement

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पुरर शरीरे सनि अिेि इनि पुरुष: ।

Sattva dominant Rajas (impelling to

Five jñanendriyās - ŚROTRA, TVAK, CAKṢU, RASANĀ, GRĀṆA

Five bhūtas – ĀKĀŚA, VĀYU, AGNI, JALA, PṚTHAVĪ

18 CONSTITUENTS - • Five bhūtas – ĀKĀŚA,

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ŚABDA, SPARŚA, RŪPA,

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शचत्तं शह प्रख्याप्रवृ शत्तस्थथशतशीलिात् शत्रगुणम् ।