Dr. Jaideva Singh has an admirable command over both Sanskrit and English and has presented an exposition of this book with remarkable success. BOOKS. Siva Sutras are considered to be a revealed book of the Yoga: supreme identity of the individual self with the Divine. Dr. Jaideva Singh has studied the book. Jaideva Singh is the author of Spanda-Karikas ( avg rating, 29 ratings, 4 reviews, published ), Vijnanabhairava or Divine Consciousness ( avg.
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A Treasury of Types of Yoga Feb 09, Both the questions and the answers are transmitted in vaikharl form human language in order that man may be able to comprehend them.
Jaideva Singh (translator of Siva Sutras)
In his case, it is eternal now. Jzideva harpsah mantra is repeated by aingh individual automati- cally in every round of expiration-inspiration. Vijnanabhairava has utilized all the traditional techniques of yoga-postures, mudras or gestures, development of xingh, awakening of kunifalinlmantra japa or recital of words of power or sacred formulae, bhakti devotion jndna realization through XIV VijMnabhaira va understandingmeditation, bhavana creative contemplation.
Padma Bhushan award recipients — The aspirant has to pass from the anava to Sakta and finally from the Sakta to the Sambhava state.
Being fully aware of the limited functions of the tattvas and the delusive power of Maya, the yogi does not lose sight of the wholeness of Reality and, therefore, does not cut himself adrift 88 Vijnanabhairava from it. Ksemaraja in his Udyota commentary gives a descrip- tion of the esoteric meaning of Bhairava.
Ksemaraja has interpreted iunya as maya and iunyatiiunya as mahdmdyd in his commentary on VII, 57 in Svacchanda Tantra. It is subtle biological energy which catches the vibrations of the mind and transmits them to the nerves and plexuses and also physical vibrations to the mind.
The Yoga of Tibet. The hermeneutic etymology of Haideva gives jaidevs following interpretation: As Spandakarika puts it: This dharana refers to the rise of Kundalini which goes in a flash into dvada- santa or Brahmarandhra the cakra at the top of the head and dissolves in it. These have to be contemplated as void and rejected. In the following verse, Abhinavagupta throws a hint as to how we can form an idea of it. The word singj or ambrosia points to the fact that there is no change in this bliss.
When the yogi develops the practice of detaching his consciousness from the limits of the body, he develops a sense of all- pervasiveness. This is jaiideva Saktopaya. The activity of mind consists in all kinds of thought-constructs. To the Divine, there is no division of time.
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Therefore vikalpas are unable to grasp Reality. Finally the aspirant has to pass over to Parama Siva who is the subtlest and the highest void, free of sinyh conditions sarvavastha-vivarjitamwho is sunya only in the sense that he is transcendent to all manifestation and defies all characteriza- tion by the mind.
Imagination plays a very large part in it. Firstly, he con- templates over his body in a vikalpa- free way, secondly, singg this practice he develops the tendency of being usually free of vikalpas nirvikalpah. So it is not possible to say how far the text of Vijnanabhairava corresponds to that of Rudrayamala Tantra. Secondly, vikalpas are relational i.
This dvadasanta also refers to Brahmarandhra. Sexual union is external; this union is internal. According to this interpretation the translation of the above verse would stand thus: In that state the Supreme Goddess will reveal Herself. There is no theoretical discussion in the book.
The word dhama in this context means the light in the eye, or the word dhama may be interpreted as the subtle sparks of light of a lamp that appear at the naideva of the extinction of its light. Samanya Dharmadarshan evam Darshnik Vishleshan. In the highest sense, it is not iunya as such i. So his commentary is not reliable. Being the para sakti Highest Sakti of Siva, she already knows the truth at the para highest level, but she wants Bhairava to tell it to her in the Vaikharl form gross speech, human language.
Prasna Marga, Part 2.
It is both extensive, and intensive in the treatment of the subject of yoga. It requires two to enter into a dialogue, but when Bhairava and Bhairavi are non-different, i. When the tongue is inverted and stuck to the palate, the palatal sa cannot be pronounced: VijHanabhairava 41 In the navel, centre and mouth, a, u, ip, are recited in their gross form. Bhavana is finally metamorphosed into Suddha vidyd whereby the psychological I is swallowed up into the essential meta- physical I. Para or para devi or Para sakti is designated as Visargatmabecause it is by this rhythm of centrifugal and centripetal movement that she carries on the play sing life whether in the macrocosm or the microcosm.
In the above verses examples of ail sorts of sensuous joy have been given. Jadeva may refer to various things of the external world like tree, flower, river, etc.
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