We are working towards publishing the first Ahnika of Abhinavagupta's Tantraloka. At the following Retreat we will be studying this and other texts of Kashmir Shaivism. Till then we will be posting a few selected excerpts every week from different Ahnikas (chapters) of Tantraloka.
In this excerpt from the 5th Ahnika of Abhinavagupta's Tantraloka Swami Lakshmanjoo explains to us how the rise of God consciousness takes place.
Then what happens next?
. . . tadevam amṛitam divyam, that alaukikam divyam, that unique transcendental nectar which has been flown out from saṁjīvanī kalā in the field of objective world, that divyam amṛitam, is saṁvit devīṣu tarpakam; then your eyes are set in absolute peace, your nose is set in absolute peace, everything, all your organs, all these sixteen organs of yours get entry in that absolute peace.
tāstṛiptāḥ svātmanā pūrṇaṁ
(Tantrāloka 3 śloka 264.)
SCHOLAR: This is haṭha pāka krama?
When there is no curiosity of eating–you have eaten food; you have . . .
SWAMIJI: . . . smelled the perfume; you have heard the beautiful songs; you have touched beautiful things; and by this sensation tarpaṇa [satisfying] takes place of saṁvid devī.
SCHOLAR: In cidātma uccāra, so this is the real cidātma uccāra.
SWAMIJI: This is the real cidātma uccāra, that is tarpakam.
So they will carry you and you will be established in God consciousness eternally. There is no fear of coming out from that, this is the cidātma uccāra. So cidātma uccāra is absolutely the vibrating flow carried from transcendental God consciousness to universal God consciousness–this is cidātma uccāra.
JOHN: And this happens by taking that seventeenth kalā, that transcendental God consciousness, before perception?
SWAMIJI: Yes, in each and every act of world; in each and every act of the world nothing will be done.
When it is done, what happens next.
bodhākhye hutabhojini //66
hutaṁ ṣoḍhādhvamaṇḍalam /
Not only he, [the] sādhaka is satisfied with this tasting of this supreme nectar of universal God consciousness, visargāmṛitam, this visarga amṛita . . . .
This visarga amṛita means that nectar which is carried from above to below just to give it a rise, a rise in below. If you don’t rise in below you will never rise; you will fall again and again. If you only rise to above states there is apprehension of falling again and again in this objective world. When you rise in the objective world there is no question of falling again.
SWAMIJI: Because he has already fallen in rise, so there is no question of falling again.
You see when you want to protect your house, property and everything, you must ask the thief to protect it. You must depute the thief to protect it, so nothing will be lost, nothing will be stolen. If you ask a saint to protect it thieves will steal it. But if you will ask a thief himself to take care of that property, who has courage to steal it? It is there, it is protected.
So the chief thief is external world, and if you maintain God consciousness in external world nothing will be lost, never it will be lost.
Visarga amṛitam etāvat, this visarga amṛita, this nectar of intaking and out-taking, visarga amṛita, this nectar in-taking in out-take . . .
Is it correct?
SCHOLAR: Yes, it makes sense.
SWAMIJI: . . . and when bodhākhye hutabhojini, when it is visṛiṣṭam, offered in the individual limited state of subjectivity, in the fire of limited ego, sarvaṁ ṣoḍhādhva maṇḍalam hutaṁ, then you must know that this whole universe has become gold. This whole universe has got, has taken entry in that supreme universal God consciousness, nothing is excluded.
from the Audio Archives of the Lakshmanjoo Academy.