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Sahasa and Mahasahasa . from the Editor in Chief's Desk NEWSLETTER YOGTANTRAGAMA ISSN NO: 2454-888X Issue 8 333322 YOGTANTRAGAMA ISSN NO: 2454-888X April-June 2017 From the Editor in Chief’s desk: By Swami Paranand Tirth EDITOR IN CHIEF: SWAMI PARANAND TIRTH . or the séance. The means to get established in Sahasa and mahasahasa . the asana are lax efforts and absorption in Ananta or the principle of infinity . The penultimate effort to enter the realm of effortlessness has been defined as Anupaya or (प्रय配नशैथि쥍यमनंतसमापत्配तभ्याम)् the absence of all means . The negation of upaya or means does not mean that there is no The only effort required here is relaxing all means but means there can be no means . From strenuous effort that an aspirant in the beginning a bit grosser perspective let us reflect on asana puts in . Effortlessness leads to the unison with YOGTANTRAGAMA ISSN NO: 2454-888X | Issue8 2 your essential nature; the more you strive more Dhyana are rather introverted convergence of strongly do you adhere to the projections of awareness which can be had not by exercising your lower nature . Usually there is an aberrant ones power of will or action or knowledge but conception that Shambhava Upaya must be by avoiding all efforts .Beyond this point only preceded by an assiduous practice of Shakta faith and devotion or the munificence of the Upaya; after receiving the anugraha in the guru is the only impetus. form of shaktipata or some other type one can intuitively experience the futility of all efforts or More you exert more you deviate and at times upayas especially when the objective is to seek move in just the opposite direction ! unison with one’s essential nature. अयमेवहहतेबंि:समाथिमनुततष्ठशस During my sojourn in Kashmir at a secluded cloister one fine morning I woke up with an Astavakra the rickety hunchback master of king intuitive insight into the relevance of effort and Janak instructs his pupil effortlessness as I recollected Utpala’s verse that I had been mugging up previous night “You want to attain samadhi by practice ,this is your bondage ,samadhi or absorption in उपायजालं नशशवं प्रकाशयेत ् one's essential nature is innate and spontaneous.” घटने ककं भातत सहस्र दीथितत: Initiation into this cult of अनुपाय is a great “No means can lead to Parma Shiva, how can accomplishment, a great break through . After a a pitcher illuminate the bright sun” certain point in the mystic pursuit the advancement becomes like a slow cycling race. For an aspirant it is very difficult to shred the To win the race you go the slowest and if by entanglement of upaya or effort . The any skill or manoeuvre you can stand still your impression of cause and effect, actions and their journey within starts . fruition grip the psyche so strongly that one cannot imagine any phenomena as transcending Sitting still he dashes far and wide ,Lying quite this trail . Very few yogi know that beyond the he pervades everything ,muses the Upanishadic bahirang limbs of yoga all antarang limbs seer * require effortlessness. Pratyahar ,Dharana and साहस erroneously defined as inspiration is in superimposition the instant of disillusionment which suggests "not a serpent but a rope" fact courageous feat that occurs within an doesn't actually exist . So the process of the instant . Another meaning of the word is transition of awareness from the relative to instantaneously the virtue of being सहसा . The absolute realm is a very subtle and an arcanely propitiatory canto of laghustavaa says mystic phenomena . This may happen within a त ं饍यान्न:सहसा पदैत्रिशभरघं may the divine plank second and may not happen even in mother shred all our transgressions within a millions of eons . * trice. आसीनो व्रजते दरू ं शयानो यातत सववि: Any one with some preliminaries of monistic Vedanta can get it more exactly . Time space Swami Paranand Tirth and substance continuity is within the domain of the superimposed phenomena denoted by a Founder president CEO serpent misapprehended instead of a rope . Since all time is within the domain of YTA yoga Tantra and agama(inc) YOGTANTRAGAMA ISSN NO: 2454-888X | Issue8 3 Editorial The importance of effort has always been slow cycling race. To win the race you go the stressed upon and all of us have grown hearing slowest and if by any skill or manoeuvre you about the significance of hard work but in can stand still your journey within starts .” mystic parlance ‘Effortlessness’ (Sahaja) is considered the most desirable state of being. Following this we have another thought Often it has been observed the simplest things provoking write up by Swamiji explaining the importance of ‘eem’ or ‘Kamakala’ beej mantra are most difficult to achieve. We generally tend th to complicate our lives so much that we lose with respect to 4 Shloka of Laghustava from touch with the Sahaja bhava residing in us. Pancastavi, a repertoire of coded mystic Result oriented work, which has become the knowledge. Sublimating of the desiring process way of working these days gives rise to an in Tantric practices formulates the main idea of anxious mindset responsible for all the chaos we the article. see in the world today. Next we have a detailed introduction to his ‘Uselessness’ of art is stressed on precisely scholarly book on ‘Rituals of Kashmiri Pandits’ because the aspect of being useful connects a by Dr. Shashishekhar Toshkhani, a versatile thing to the mundane world and its complicated expert on Kashmiri art, culture and linguistics. ‘realities’. Immanuel Kant’s ‘Purposiveness Lamenting the amnesia within the community without Purpose’, a concept given with regard which has reduced its culture and rituals to acts to judgement of art, probably comes closest to of token symbolism, he hopes that his work can the idea of sahaja. As he points out if the motive start an active scholarly discussion on the of the work of art can be seen clearly then it practices and their significance. simply ceases to be art. It becomes one more In a similar vein Neeraj Santoshi observes the ‘thing’ around us. lack of knowledge of Kashmir Saiva philosophy Explaining this idea in a nutshell is the in its birth place and vanishing of guru shishya enlightening editorial on ‘Sahasa and parampara which was the bedrock of all Indian Mahasahasa’ by our Guru Swami Paranand philosophical systems. In his encounter with Tirthji. Discussing ‘Anupaya’ (Absence of no Mark Dyczkowski he sees a real scholar seeker means) as a coveted path aspired by mystic who is trying his best to keep alive the tradition aspirants Swamiji opines, “ Initiation into this of the great masters of Kashmir Saiva lineage. cult of अनुपाय is a great accomplishment, a Following this we have a short write-up by great break through . After a certain point in the Geetika Kaw Kher which talks about the mystic pursuit the advancement becomes like a creative impulse in Pratyabhijna philosophy YOGTANTRAGAMA ISSN NO: 2454-888X | Issue8 4 with reference to few verses from Pratyabhijnahrdayam of Ksemaraja. The final part of Sunder Shridhar’s Kailas Mansarovar yatra travelogue in a simple yet subtle manner talks about the bliss felt at the feet of the lord of Kailas and the need to surrender to Him completely to feel the ultimate unison. We end this issue with a short passage by artist Suva who reflects on the nature of our life expectations and limited consciousness which does not allow us to delve deep in our own hearts. (Dr.Geetika Kaw Kher is Asst. Professor at Amity School of Fine Arts (ASFA) and teaches History of Art, Aesthetics and Art Criticism) YOGTANTRAGAMA ISSN NO: 2454-888X | Issue8 5 Emancipation through a refinement of school of meemamsakas so far as theorising is libido drive . concerned. सथिदानंद Kamakala : The primordial desire . Out of the grandeur of Parmesvara who Swami Paranand Tirth manifests as existence, consciousness and bliss there emanates Shakti. From her springs forth nada and nada turns into Bindu. The Shakti mentioned here is a priori of nada and bindu or यत्न्न配ये तव कामराजमपरं मंिाक्षरं तनष्कलं word and meaning. Grammarian mystics evolved their doctrine on this principle .Shakti is defined by them as the त配配साररवतशम配यवैततववरल:कत्चि配बुिचिेद्भवु व power of consciousness which is the agency that accounts for the word and meaning आख्यानंप्रततपववस配यतपस:य配कीतवयंतो饍ववजा: relationship. Ancient metaphysics attributes the cycle of birth and death to this all pervasive Kamakala. प्रारंभेप्रणारपदंप्रणतयता नी配वो楍िरंतत रफु टम ् कामानय:कामयतेकामकामी स कामशभजावयते In the arcane lineage of tantricism there is a तिति । tradition of encrypting otherwise lofty 'A desirous man who pursues his desires is conceptualisations in aphoristic or discreet accordingly reborn because of his desires. On syllables called beejakshara. the other hand a desireless man who has These are meant to convey the subjective attained completion subsides all his desires in awareness of the master rather than to convey this life only and thus isn't born again.' the discursive bulk in a nut shell . Krishna Razdan in his Sanskrit gloss on laghustava says It is strange that both bondage and emancipation that this mantra is fruitful only when received originate in the desiring part of human psyche. from a competent guru.The preceptor too should Tantriks however do not begin with gross impart the entire mystic knowledge at the time actions but with what lies at the root of the of initiation and not bit by bit. desiring process i.e.
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