Divine Consciousness

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