Divine Consciousness
Divine Consciousness
Divine Consciousness
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xviii VijiiDnabhairava<br />
process is in the form of niida). pasyantl (viik-sakli. going forth<br />
as seeing. ready to create in which there is no difference between<br />
viicya (object) and viicaka (word). madhyamii (Jabda) in its subtle<br />
form as existing in the anta[JcarQ1)Q prior to its gross.<br />
manifestation), vaikharl (as gross, physical speech). This is<br />
the process of snli or the outward movement or the descending<br />
arc. In ordinary lapa (muttering of mantra or sacred<br />
formula), the process is just the reverse. In this the sound<br />
moves from vaikharl through madhyamii towards pasyantl and<br />
pariiviitll.<br />
Ordinarily. lapa starts in vaikharl form (vocal muttering). It<br />
depends entirely on the will and activity of the person who does<br />
the japa. After constant practice of lapa for some years, an<br />
extraordinary thing happens. A time comes when the lapa does<br />
not depend on the will and activity of the reciter any longer. It<br />
now goes on automatically inwardly without any effort on the part<br />
of the reciter. It becomes an alapiijapa. When this proceeds for<br />
a long time. the priitla and apana currents that normally move<br />
in a curvilinear way on the ida and pinga/ii channels become<br />
equilibrated; the kU1)(laiinl now awakens; the equilibrated current<br />
now ftows upward in the su/umnii i.e. in the interior of the<br />
spinal column. This upward movement is known as uccarQ1)Q.<br />
Prii'.la and manas are so closely associated that manas also<br />
acquires upward orientation along with it.<br />
As the ku'.lgaiinl rises. there is the experience of aniihata niidaautomatic,<br />
unstruck sound. The kUT)gaiinl passing through the<br />
various cakras finally joins the Brahmarandhra, and then niida<br />
ceases; it is then converted into lyoti Oight).<br />
2. Japa:<br />
This has already been described in connexion with the siidhanii<br />
or spiritual praxis of prii(la above. The praxis of japa has been<br />
mentioned in verses 90, 145, ISS, 156, etc. PrQT)avajapa leading<br />
to the development of the various saktis or manifestation of<br />
spiritual stages is recommended in verse 42. This is explained<br />
under a separate head.<br />
3. Bhiivanii :<br />
. In Tantrasara, Abhinavagupla gives an excellent exposition<br />
of bhiivanii. Man's mind manifests itself in all kinds of vikalpas