365bet娱乐

Sanskrit text, Unicode transliteration and English translation of verse 26:

啶掂ぞ啶曕�� 啶膏す啷堗さ 啶�啶ㄠじ啶� 啶ㄠた啶掂ぐ啷嵿い啶む�� 啶�啷嵿ぐ啶距お啷嵿く啶ㄠた啶粪�嵿�曕げ啶ㄠた啶班�炧�嵿�溹え啶距う啷� 啶�啶む�� 啷�
啶むい啷嵿ぐ 啶ㄠた啶班�嵿ぎ啶ㄠじ啶� 啶多が啷嵿う啶掂ぐ啷嵿�溹た啶む�� 啶оぞ啶�啷嵿え啶� 啶掂た啶多�嵿ぐ啶�啶｀ぎ啷� 啶夃い啷嵿い啶�啷� 啶溹お啶� 啷� 啷ㄠガ 啷�

v膩k sahaiva manas膩 nivartate pr膩pyani峁�kalanira帽jan膩d yata岣� |
tatra nirmanasi 艣补产诲补varjite dh膩mni vi艣rama峁嘺m uttamo japa岣� || 26 ||

There is an undivided and pristine reality that should be realized, from which speech, together with the mind, turn away. The repetition of the mantra, in its ultimate form, is bringing [speech and the mind] to rest in that luminous reality that transcends the mind and conventional language.

Notes:

Mantra japa is the single most important aspect of any tantric 蝉腻诲丑补苍补. In the beginning and intermediate stages of practice, japa is practiced as the repeated pronunciation of a mantra hundreds of thousands, if not millions of times. In this mode of practice, japa follows the wellknown threefold classification of how mantras are to be recited:

-) 惫腻肠颈办补: spoken aloud
-) 耻辫腻峁兣泆: whispered
-) 尘腻苍补蝉颈办补: mentally intoned

Clarifying the deeper aspects, and fruits, of these three modes of recitation, the great 艢补颈惫腻肠腻谤测补 of Kashmir, 碍峁�e尘补谤腻箩补 (eleventh century C.E.) offers this commentary on the Svacchandatantra's (2.146-147ab) classification of these levels:

啶�啶距え啶膏�� 啶�啶о�嵿く啶�啶距く啶距�� 啶掂ぞ啶氞た 啶夃お啶距�傕ざ啷佮ざ啶�啷嵿う啷� 啶む�� 啶膏�傕�曕�嵿し啷嵿ぎ啶膏�嵿ぅ啷傕げ啶�啷嵿ぐ啶�啶む�嵿え啶距く啶距�� 啶掂�堗�栢ぐ啷嵿く啶距ぎ啷� 啷� 啶む�嵿ぐ啶�啶膏�嵿く啶距じ啷嵿�� 啶�啷嬥�椸す啷囙い啷佮い啷嵿さ啶�啷� 啶呧え啷嵿く啶む�嵿ぐ啶距お啷嵿く啷� 啶夃�曕�嵿い啶� 啶�啶о�嵿く啶�啷� 啶�啷嬥�椸ぎ啷嬥�曕�嵿し啶距�栢�嵿く 啶夃お啶距�傕ざ啷佮�� 啶膏た啶︵�嵿ぇ啶苦う啶距く啶曕�� 啷� 啶掂ぞ啶氞た啶曕�� 啶�啷傕い啶掂た啶粪�溹た啶む�� 啶膏ざ啶�啷嵿う啶多�� 啶氞ぞ啶�啶苦�氞ぞ啶班た啶曕�� 啷�

m膩naso 尘补诲丑测补尘腻y膩峁� 惫腻肠i 耻辫腻峁兣泆艣补产诲补u tu s奴k峁�masth奴laprayatn膩y膩峁� vaikhary膩m | trayasy膩sya bhogahetutvam anyatr膩py 耻办迟补峁� madhyamo bhogamok峁Ｄ乲hya 耻辫腻峁兣泆岣� 蝉颈诲诲丑颈诲腻测补办补岣� | 惫腻肠iko bh奴tavi峁�ajit sa艣补产诲补艣 c膩bhic膩rika岣� ||

"The mental (repetition of Mantra) takes place at the middle (level of) Speech, whereas (the forms of repetition that are) whispered and aloud take place at the level of corporeal (speech), which is subtle and gross, respectively. These three are the cause of worldly benefits. It is said elsewhere also: "The Middle (Speech) is called enjoyment (bhoga) and liberation. The whispered one bestows accomplishments. The Loud (repetition of Mantra), that conquers ghosts and poison, is magical (补产丑颈肠腻谤颈办补)."^[1]

In this verse, 础尘峁泃腻苍补苍诲补 takes japa a step further than recitation and suggests the supreme form of japa is a state of complete rest (惫颈艣谤腻尘补) in the pure luminous consciousness of the Self.

As 础尘峁泃腻苍补苍诲补 previously described in the first verse, consciousness is 蝉惫补辫谤补办腻艣补 (self luminous) and so when he describes mantra japa as a form of rest into pure luminosity, it is that "pristine reality," beyond speech and the mind, that he is referring to.

The practice of 础尘峁泃腻苍补苍诲补's supreme mantra japa consists in quieting the mental activities and fluctuations of the mind by allowing them to rest in pure consciousness. Critical to understanding this verse is that "speech, together with the mind" refers to the entire inner discourse of differentiated thoughts (vikalpa), that are often described as a kind of continuous mental chatter (蝉补峁僯补濒辫补). In 艢补颈惫补 tantra, language doesn't simply refer to the common mode of communication that humans think and speak in, but to a more expansive definition grounded in consciousness and encompassing four levels.

础尘峁泃腻苍补苍诲补 built on the teachings of his guru-parampara, and the brilliance of the fifth century C.E. Sanskrit grammarian, 叠丑补谤迟峁沨补谤颈, and understood speech and language as 惫腻肠, the creative feminine power of language. By the time of 础尘峁泃腻苍补苍诲补, 痴腻肠 was understood to have four levels encompassing the transcendent level of 辫补谤腻, to the everyday level of spoken language known as 惫补颈办丑补谤墨.^[2]

These four levels of language can be briefly summarized as follows:

1. 辫补谤腻 鈥� The supreme nondual dynamism of consciousness鈥�the power of consciousness to signify, comprehend, and create awareness, meaning, differentiation, and reality.

2. 辫补艣测补苍迟墨 鈥� The pure "seeing" or visionary level of language that is beyond the split between subject and object. 笔补艣测补苍迟墨 is immediate apprehension before the division between 艣补产诲补 and artha, or a sound-unit and its meaning.

3. 尘补诲丑测补尘腻 鈥� The "middle" level of language that is fully dependent upon duality and a split between a subject and an object. 惭补诲丑测补尘腻 is unarticulated, silent, and the "mental" aspect of language that humans think in, but do not speak aloud.

4. 惫补颈办丑补谤墨 鈥� The audible level of language that is articulated and spoken aloud, the level of language that humans generally communicate in, chant mantras in, and is commonly known as language.

础尘峁泃腻苍补苍诲补's contemplation of the supreme form of mantra japa builds upon a large corpus of 艢补颈惫补 teachings on the deeper aspects of mantric practice, inaugurated in a foundational revelation of nondual 艢补颈惫颈蝉尘, the 艢颈惫补蝉奴迟谤补. Vasugupta, the recipient of the divinely revealed 蝉奴迟谤补, recorded:

[The following centered text of 艢颈惫补蝉奴迟谤补 and 碍峁�e尘补谤腻箩补's commentary is from Ben Williams' and Mrinal Kaul's forthcoming publication and translation of the same]

啶氞た啶む�嵿い啶� 啶�啶ㄠ�嵿い啷嵿ぐ啶�

肠颈迟迟补峁� mantra岣� || 2.1 ||

Mind is mantra.

In the 艢颈惫补蝉奴迟谤补vimar艣in墨, 碍峁�e尘补谤腻箩补 comments on this aphorism in this way:

啶氞�囙い啷嵿く啶む�� 啶掂た啶�啷冟ざ啷嵿く啶む�� 啶呧え啷囙え 啶�啶班�� 啶むい啷嵿い啷嵿さ啶�啷� 啶囙い啶� 啶氞た啶む�嵿い啶�
啶�啷傕ぐ啷嵿ぃ啶膏�嵿か啷佮ぐ啶む�嵿い啶距じ啶むい啷嵿い啷嵿さ啶�啷嵿ぐ啶距じ啶距う啶�啷嵿ぐ啶｀さ啶距う啶苦さ啶苦ぎ啶班�嵿ざ啶班�傕お啶� 啶膏�傕さ啷囙う啶ㄠぎ啷� 啷�

cetyate vim峁浥泍ate anena 辫补谤补峁� tattvam iti 肠颈迟迟补峁�
p奴r峁嘺sphuratt膩satattvapr膩s膩dapra峁嘺v膩divimar艣a谤奴辫补峁� sa峁僾edanam |

The mind is that by which ultimate reality is cognized, i.e. brought into awareness. That is a cognition whose nature is an awareness of 笔谤腻蝉腻诲补, OM, and other [mantras] that have the nature of an all-encompassing vibration.

啶むう啷� 啶忇さ 啶�啶ㄠ�嵿い啷嵿ぐ啷嵿く啶む�� 啶椸�佮お啷嵿い啶�啷� 啶呧え啷嵿い啶班�� 啶呧き啷囙う啷囙え 啶掂た啶�啷冟ざ啷嵿く啶む�� 啶�啶班ぎ啷囙ざ啷嵿さ啶班ぐ啷傕お啶�啷� 啶呧え啷囙え啷囙い啶� 啶曕�冟い啷嵿さ啶� 啶�啶ㄠ�嵿い啷嵿ぐ啶� 啷�

tad eva mantryate guptam antar abhedena vim峁浥泍ate parame艣vara谤奴辫补m aneneti k峁泃v膩 mantra岣� |

Mantra is that by which this very nature of ultimate reality is considered secretly, i.e., brought into awareness as internally undifferentiated.

啶呧い 啶忇さ 啶� 啶�啶班じ啷嵿か啷佮ぐ啶む�嵿い啶距い啷嵿ぎ啶曕ぎ啶ㄠえ啶оぐ啷嵿ぎ啶むぞ 啶�啷囙う啶�啶�啶膏�傕じ啶距ぐ啶�啷嵿ぐ啶多ぎ啶ㄠぞ啶む�嵿ぎ啶曕い啷嵿ぐ啶距ぃ啶оぐ啷嵿ぎ啶むぞ 啶氞ぞ啶膏�嵿�� 啶ㄠた啶班�佮�氞�嵿く啶む�� 啷�

ata eva ca parasphuratt膩tmakamananadharmat膩 bhedamayasa峁僺膩rapra艣aman膩tmakatr膩峁嘺dharmat膩 c膩sya nirucyate |

And for this reason, there is the etymological analysis of this [mantra] as having the property of 鈥渢hinking鈥� [man] which is really the supreme pulsation [of consciousness] and the property of 鈥減rotecting鈥� [tra] consisting of dispelling cyclical existence based in duality.

啶呧ぅ 啶� 啶�啶ㄠ�嵿い啷嵿ぐ啶︵�囙さ啶むぞ啶掂た啶�啶班�嵿ざ啶�啶班い啷嵿さ啷囙え 啶�啷嵿ぐ啶距お啷嵿い啶むい啷嵿じ啶距ぎ啶班じ啷嵿く啶�啷� 啶嗋ぐ啶距ぇ啶曕�氞た啶む�嵿い啶�啷� 啶忇さ 啶�啶ㄠ�嵿い啷嵿ぐ啷� 啶� 啶む�� 啶掂た啶氞た啶む�嵿ぐ啶掂ぐ啷嵿ぃ啶膏�傕�樴�熰�嵿�熰え啶距ぎ啶距い啷嵿ぐ啶曕ぎ啷� 啷�

atha ca mantradevat膩vimar艣aparatvena pr膩ptatats膩marasyam 膩r膩dhakacittam eva mantro na tu vicitravar峁嘺sa峁僩ha峁�峁璦n膩m膩trakam |

Furthermore, it is simply the mind of the devotee, in virtue of being intent upon an awareness of the mantra deity鈥攂eing fused with that [deity]鈥攖hat is the mantra. It is not the case that the mantra is a mere conglomerate of various phonemes.

啶�啶︵�� 啶夃�曕�嵿い啶� 啶多�嵿ぐ啷�啶�啶む�嵿じ啶班�嵿さ啶溹�嵿�炧ぞ啶ㄠ�嬥い啷嵿い啶班��
啶夃�氞�嵿�氞ぞ啶班�嵿く啶�啶距ぃ啶� 啶�啷� 啶�啶ㄠ�嵿い啷嵿ぐ啶� 啶� 啶�啶ㄠ�嵿い啷嵿ぐ啶距�傕ざ啷� 啶氞ぞ啶�啶� 啶むぞ啶ㄠ�� 啶掂た啶︵�佮�� 啷�
啶�啷嬥す啶苦い啶� 啶︵�囙さ啶椸え啷嵿ぇ啶班�嵿さ啶� 啶�啶苦ぅ啷嵿く啶距�溹�嵿�炧ぞ啶ㄠ�囙�� 啶椸ぞ啶班�嵿さ啶苦い啶距�� 啷� 啶囙い啶�

yad 耻办迟补峁� 艣r墨matsarvaj帽膩nottare
ucc膩ryam膩峁嚹� ye mantr膩 na mantr膩峁兣� c膩pi t膩n vidu岣� |
mohit膩 devagandharv膩 mithy膩j帽膩nena g膩rvit膩岣� || iti

Since it is taught in the revered 厂补谤惫补箩帽腻苍辞迟迟补谤补:

Gods and Gandharvas, deluded and proud because of their false knowledge, do not fully grasp those mantras that are to be enunciated.

[...]

[啶むい啷嵿ぐ啷堗さ 啶膏�傕お啷嵿ぐ啶侧��啶�啶ㄠ�� 啶む�� 啶多ぞ啶ㄠ�嵿い啶班�傕お啶� 啶ㄠた啶班�炧�嵿�溹え啶距�� 啷�]
啶膏す啶距ぐ啶距ぇ啶苦�曕�氞た啶む�嵿い啷囙�� 啶む�囙�� 啶む�� 啶多た啶掂ぇ啶班�嵿ぎ啶苦ぃ啶� 啷�
啶囙い啶� 啶�啶權�嵿�椸�嵿く啶� 啶�啷嵿ぐ啶むた啶�啶距う啶苦い啶�啷�

[tatraiva sa峁僷ral墨yan te 艣膩ntar奴p膩 苍颈谤补帽箩补苍腻岣� |]
sah膩r膩dhikacittena tena te 艣ivadharmi峁嘺岣� ||
iti bha峁単y膩 pratip膩ditam

This is is set forth by implication in 厂辫补苍诲补办腻谤颈办补

[Those immaculate mantras, whose nature is quiescent,] are aspects of 艢颈惫补.

[They completely dissolve into that sky of one鈥檚 own nature] along with the mind of the devotee.

The teaching that deeper awareness and contemplation of mantra can actually go beyond its syllabic construction is also found in tantras such as the 痴颈箩帽腻苍补产丑补颈谤补惫补迟补苍迟谤补, which proclaims a similar teaching:

啶�啷傕く啷� 啶�啷傕く啶� 啶�啶班�� 啶�啶距さ啷� 啶�啶距さ啶ㄠ�� 啶�啶距さ啷嵿く啶む�� 啶灌た 啶�啶� 啷�
啶溹お啶� 啶膏�嬥そ啶む�嵿ぐ 啶膏�嵿さ啶�啶� 啶ㄠぞ啶︵�� 啶�啶ㄠ�嵿い啷嵿ぐ啶距い啷嵿ぎ啶� 啶溹お啷嵿く 啶堗う啷冟ざ啶� 啷� 啷оオ啷� 啷�

bh奴yo bh奴ya岣� pare bh膩ve 产丑腻惫补苍腻 bh膩vyate hi y膩 |
japa岣� so'tra svaya峁� n膩do mantr膩tm膩 japya 墨d峁浥沘岣� || 145 ||

鈥淩epeated (continuous) contemplation (产丑腻惫补苍腻) of the supreme state is the (real) repetition of Mantra (japa) here (in this tradition). The Sound (苍腻诲补) which (resounds spontaneously) by itself is Mantra (in the highest sense). Such is that which is to be recited.鈥�^[3]

厂辞尘腻苍补苍诲补, the founder of the influential 笔谤补迟测补产丑颈箩帽腻 school of nondual 艢补颈惫颈蝉尘, teaches in the seventh chapter of his 艢颈惫补d峁涐梗峁璱:

啶呧え啶苦ぐ啷佮う啷嵿ぇ啷� 啶溹お啷嬥そ啶膏�嵿い啷嵿く啷� 啶忇さ 啶膏ぐ啷嵿さ啶距さ啶膏�嵿ぅ啶距じ啷嵿さ啷� 啶呧じ啷� 啶溹お啶� 啷�
啶ㄠぞ啶ㄠぞ啶曕ぞ啶班�堗�� 啶膏う啶� 啶曕�佮ぐ啷嵿さ啶ㄠ�嵿え啷� 啶呧う啶�啶ㄠ�� 啶膏ぐ啷嵿さ啶掂じ啷嵿い啷佮�椸�� 啷� 啷�啷� 啷�
啶呧き啷嵿く啶距じ啷囙え啶距じ啷嵿ぎ啶� 啶膏�嬥そ啶�啷嵿く啷� 啶呧い啷嵿ぐ 啶溹お啶� 啶�啶班�� 啶夃�氞�嵿く啶む�� 啷�
啶膏�傕�曕げ啷嵿お啶距�炧�� 啶溹え啶�啶ㄠ�嵿え啷� 啶呧じ啷嵿ぎ啶� 啶膏�嵿ぅ啶苦い啶� 啶多が啷嵿う啶距え啷� 啶呧い啷� 啶�啷佮�栢�� 啷� 啷�啷� 啷�
啶膏�� 啶灌た 啶ㄠぞ啶�啶溹お啷� 啶溹�嵿�炧�囙く啶� 啶膏い啷嵿く啶距う啶苦じ啷� 啶む�嵿ぐ啶苦さ啶苦ぇ啷� 啶灌た 啶膏�� 啷�
啶� 啶�啷� 啶�啶ㄠ�嵿ぇ啷� 啶� 啶�啷� 啶�啷嬥�曕�嵿し啶膏�� 啶む�� 啶�啶侧い啷嵿さ啷囙�� 啶膏�傕じ啷嵿ぅ啶苦い啷� 啷� 啷�啷� 啷�

aniruddho japo'sty eva sarv膩vasth膩sv asau japa岣� |
n膩n膩k膩rai岣� sad膩 kurvann adayan sarvavastuga岣� || 85 ||
abhy膩sen膩smi so'py atra japa岣� parama ucyate |
sa峁僰alp膩帽 janayann asmi sthita岣� 艣abd膩n ato mukhe || 86 ||
so hi n膩majapo j帽eya岣� saty膩dis trividho hi sa岣� |
na me bandho na me mok峁�as tau malatvena sa峁僺thitau || 87 ||

"Uninterrupted repetition of mantra (japa) is that repetition that (persists) in all states, doing it constantly in many forms and arising present in all things (85). The supreme (form of) the repetition of mantra (is attained) by the practice 鈥業 am here and so is He.鈥� 鈥業 abide (here) generating intentions and thus (also) words in (my) mouth鈥� (86). That should be known to be the repetition of (艢颈惫补鈥檚) name and as truth (satya) etc.; it is of three kinds, namely (the notion that) 鈥業 am not bound鈥�, 鈥業 am not liberated鈥� and 鈥榯hose two (bondage and liberation) are the impurities (of ignorance that sullies the soul)鈥� (87)."^[4]

One generation later, and within the same 笔谤补迟测补产丑颈箩帽腻 lineage, the brilliant 腻肠腻谤测补, Utpaladeva, echoed the importance of japa in the third song of his 艢颈惫补stotr膩val墨:

啶�啶む�嵿お啶班�� 啶ㄠぞ啶膏�嵿い啶� 啶むい啷嵿ぐ啶距お啶� 啶溹ぞ啶�啶曕�� 啶洁じ啷嵿ぎ啶� 啶むう啷堗�曕�嵿く啶む�� 啷�
啶むい啷嵿い啷嵿さ啷囙え 啶溹お 啶囙い啷嵿く啶曕�嵿し啶�啶距げ啶�啶� 啶︵た啶多じ啶� 啶曕�嵿さ啶氞た啶む�� 啷� 啷оキ 啷�

mat辫补谤补峁� n膩sti tatr膩pi j膩pako 'smi tadaikyata岣� |
tattvena japa ityak峁�am膩lay膩 di艣asi kvacit || 17 ||

鈥淗igher than Me there is nothing, yet even then I practice japa. This shows that japa is but concentration on absolute oneness. Thus you instruct your devotees, as well as the whole world through your 补办峁�a尘腻濒腻. In essence this is what constitutes japa.鈥�^[5]

Two generations later, and still within the same 笔谤补迟测补产丑颈箩帽腻 lineage, Abhinavagupta teaches in the first chapter of his 罢补苍迟谤腻濒辞办补:

啶むい啷嵿じ啷嵿さ啶班�傕お啶� 啶溹お啶� 啶�啷嵿ぐ啷嬥�曕�嵿い啷� 啶�啶距さ啶距き啶距さ啶�啶︵�氞�嵿く啷佮い啶� 啷� 啷�.啷�啷� 啷�

tatsva谤奴辫补峁� japa岣� prokto bh膩v膩产丑腻惫补padacyuta岣� || 1.89 ||

"The repeated recitation of Mantra that is free of the polarities of Being and Nonbeing, is said to be His own nature."^[6]

Abhinavagupta further explains in the fourth chapter that for the accomplished practitioner, mantra japa is automatic:

啶呧�曕�冟い啶苦ぎ啷堗い啶︵�� 啶о�冟う啶�啶距ぐ啷傕あ啷� 啶�啶む�� 啶曕た啶炧�嵿�氞た啶︵�� 啶嗋�氞ぐ啷囙い啷� 啷�
啶�啷嵿ぐ啶距ぃ啷嵿く啶距う啷� 啶掂ぞ 啶�啷冟ざ啶む�� 啶掂ぞ啶�啶� 啶� 啶膏ぐ啷嵿さ啷� 啶洁じ啷嵿く 啶溹お啷� 啶�啶む�� 啷� 啷�.啷оク啷� 啷�

ak峁泃imaitad dh峁沝ay膩r奴岣峢o yat ki帽cid 膩caret |
pr膩峁噛膩d v膩 m峁浥沘te v膩pi sa sarvo 'sya japo mata岣� || 4.194 ||

鈥淲hatever one who is established in this uncreated Heart does or (however) he breathes or reflects, is all considered to be his repetition of Mantra (japa).鈥�^[7]

Later, in the twenty-ninth chapter, Abhinavagupta presents the teachings of his Trika Kaula guru, 艢补尘产丑耻苍腻迟丑补, and clarifies a subtle point about how mantra japa is to be practiced as the subtle resonance of mantra:

啶溹お啶� 啶膏�炧�嵿�溹げ啷嵿お啶掂�冟い啷嵿い啶苦ざ啷� 啶� 啶ㄠぞ啶︵ぞ啶�啶班�嵿ざ啶膏�嵿さ啶班�傕お啶苦ぃ啷� 啷�
啶むう啶距ぎ啷冟し啷嵿�熰じ啷嵿�� 啶氞た啶︵�嵿さ啶灌�嵿え啷� 啶侧く啷� 啶灌�嬥ぎ啶� 啶�啷嵿ぐ啶曕��啶班�嵿い啶苦い啶� 啷� 啷ㄠク.啷�啷� 啷�

japa岣� sa帽jalpav峁泃ti艣 ca n膩d膩mar艣asvar奴pi峁嚹� |
tad膩m峁涐梗峁璦sya cidvahnau layo homa岣� prak墨rtita岣� || 29.93 ||

鈥淨uietly or audible repetition [of the mantra] is, in its true nature, [simply] awareness of [the mantra鈥檚] innate resonance. Oblation is revealed [in this tradition as] the dissolution of the one who is aware of that [resonance] in the fire of consciousness.鈥�^[8]

Abhinavagupta revists mantra japa in several other places in his works including within his 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈惫峁泃颈惫颈尘补谤艣颈苍墨 where he expounds how the supreme practice of mantra japa is similar to an instantaneous realization:

啶ㄠえ啷� 啶�啶︵�� 啶多が啷嵿う啶距さ啶班�嵿い啶ㄠ�� 啶溹お啶膏�� 啶むう啶掂た啶氞�嵿�涏た啶ㄠ�嵿え啷� 啶曕ぞ啶侧き啷囙う啶�啷� 啶呧じ啷嵿お啷冟ざ啶むた 啶�啶班さ啶距�椸�嵿ぐ啷傕お啷� 啶曕ぅ啶� 啶溹お啶掂�嵿く啶掂す啶距ぐ啶� 啷� 啶嗋さ啶班�嵿い啶ㄠじ啷嵿�� 啶灌た 啶掂た啶氞�嵿�涏た啶︵�嵿�� 啶掂た啶氞�嵿�涏た啶︵�嵿�� 啶�啶︵�佮う啷�啶班ぃ啶� 啶むう啷� 啶忇さ 啶班�傕お啶�啷� 啷� 啶�啶班ぞ啶掂じ啷嵿ぅ啶距く啶距ぎ啷� 啶囙い啶� 啶膏�曕�冟う啷嵿さ啶苦き啶距い啶む�嵿さ啶掂い啷� 啶膏�曕�冟う啶距さ啶班�嵿い啶ㄠぎ啷� 啶忇さ 啶むい啷嵿ぐ 啶溹お 啶囙い啶� 啶�啶距さ啶︵�� 啶嗋さ啶班�嵿い啶ㄠさ啷嵿く啶掂す啶距ぐ啶多�� 啶� 啶むい啷嵿ぐ啷嬥う啶�啶�啶距い啷嵿ぐ啷� 啷� 啶膏�曕�冟�氞�嵿�涏が啷嵿う啷囙�� 啶む�� 啶忇�曕さ啶距ぐ啶掂ぞ啶氞た啶ㄠ�� 啶膏う啶距ぐ啷嵿ぅ啶�啶班�嵿く啶距く啷囙ぃ 啶掂ぞ 啶掂た啶氞�嵿�涏�囙う啶多�權�嵿�曕ぞ 啶ㄠた啶掂ぞ啶班た啶むぞ 啶�啶ム�嬥�曕�嵿い啶� 啶�啷嵿ぐ啶距�曕�� 啶膏�嵿さ啶班じ啷嬥う啶苦い啶� 啶囙い啶� 啷�

nanu yadi 艣abd膩vartana峁� japas tadavicchinne k膩labhedam asp峁浥沘ti parav膩gr奴pe katha峁� japavyavah膩ra岣� | 膩vartanasya hi vicchidya vicchidya yadud墨ra峁嘺峁� tad eva 谤奴辫补m | 辫补谤腻vasth膩y膩m iti 蝉补办峁沝惫颈产丑腻迟补迟惫补vat sak峁沝膩vartanam eva tatra japa iti y膩vad 膩vartanavyavah膩ra艣 ca tatrodayam膩tre | sak峁沜chabdena tu ekav膩ra惫腻肠in膩 sad膩rthapary膩ye峁嘺 v膩 viccheda艣a峁卥膩 niv膩rit膩 yathokta峁� 辫谤腻办 svarasodit膩 iti |

"Surely, if the repetition of Mantra is a continuous round of words, how can the activity of repetition of Mantra take place within the nature of Supreme Speech which, being undivided, is not affected by temporal division? The utterance of a round (of sounds) takes place by separating (one sound from another) repeatedly, and that itself is its nature (谤奴辫补). In the supreme state, the repetition takes place once (atemporally) like a single flash (蝉补办峁沝惫颈产丑腻迟补迟惫补), and repetition of Mantra is like a continuously repeated action there when it has just arisen. The word 'once', that denotes (something that takes) place a single time or one that is synonymous with 'always', removes the doubt that there is a break. As was said before, '(Speech) arises spontaneously鈥�."^[9]

Within the early 艢谤墨惫颈诲测腻 tradition, 艢颈惫腻苍补苍诲补 teaches in his Subhagodaya:

啶むい啷� 啶�啷屶え啶� 啶掂た啶多�佮う啷嵿ぇ啶距い啷嵿ぎ啶� 啶灌�冟う啶� 啶掂た啶︵�嵿く啶距�� 啶�啷嵿ぐ啶膏え啷嵿え啶о��啶� 啷�
啶呧が啶灌た啶班�嵿ぎ啶距え啶膏�� 啶�啷嬥�椸�� 啶�啶距�椸き啷傕ぎ啶苦�� 啶呧ぅ啷� 啶掂た啶多�囙い啷� 啷� 啷� 啷�

tato mauni vi艣uddh膩tm膩 h峁沝膩 vidy膩峁� prasannadh墨岣� |
abahirm膩naso yog墨 y膩gabh奴mi峁� atho vi艣et || 8 ||

鈥淭hereafter in silence, the self purified, the intellect tranquil, the mind not engrossed in any outward thought, the yogin should enter the place for worship while contemplating the mantra in his heart.鈥�^[10]

艢颈惫腻苍补苍诲补 further contemplates mantra japa in the 厂耻产丑补驳辞诲补测补惫腻蝉补苍腻:

啶掂た啶�啷冟ざ啶距ぎ啶� 啶�啶灌ぞ啶ㄠ�嵿い啶距�� 啶膏�傕さ啶苦い啷嵿じ啷嵿ぐ啷嬥い啷嬥ぎ啶灌ぞ啶ㄠう啷�啶�啷� 啷�
啶溹え啶苦お啶距げ啶ㄠぇ啶班�嵿ぎ啷囙�� 啶溹お啷囙え啶距え啷嵿い啶班�嵿ぎ啷佮�栢ぞ啶む�嵿ぎ啶ㄠ�� 啷� 啷�啷� 啷�

vim峁浥浤乵i mah膩nt膩峁� sa峁僾itsrotomah膩nad墨m |
janip膩lanadharme峁嘺 japen膩ntarmukh膩tman膩 || 56 ||

鈥淚 contemplate that supreme 鈥淚鈥�, a great river of all streams of Awareness, through inwardfocused Japa that has the characteristic of both creation and sustenance.鈥�^[11]

Some two hundred years later, our author, 础尘峁泃腻苍补苍诲补, teaches in his 顿墨辫颈办腻 commentary on the 驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补:

啶膏�傕く啶�啷嵿く啷囙え啷嵿う啷嵿ぐ啶苦く啶膏�傕�氞ぞ啶班�� 啶�啷嵿ぐ啷嬥�氞�嵿�氞ぐ啷囙え啷嵿え啶距う啶�啶距え啷嵿い啶班ぎ啷� 啷�
啶忇し 啶忇さ 啶溹お啶� 啶�啷嵿ぐ啷嬥�曕�嵿い啷� 啶� 啶む�� 啶�啶距す啷嵿く啶溹お啷� 啶溹お啶� 啷�

sa峁儁amyendriyasa峁僣膩ra峁� proccaren苍腻诲补m膩ntaram |
e峁�a eva japa岣� prokto na tu b膩hyajapo japa岣� ||

鈥淪ubduing the movement of the indriyas [senses], produce the internal resonance of the mantra. This is taught as [the real] japa; external japa is not japa.鈥�^[12]

Approximately four hundred years later, the prolific 艢r墨vidy腻肠腻谤测补, Bhaskarar膩ya Makhin, cited 础尘峁泃腻苍补苍诲补's commentary in his own Setubandha commentary on the 狈颈迟测腻峁�o岣峚艣颈办腻谤峁嘺惫补迟补苍迟谤补, thereby solidifying the importance of this verse through the centuries and generations.

Swami Lakshmanjoo Maharaj, the last living master of what he described as, "Kashmir 艢补颈惫颈蝉尘" taught and explained the deeper aspects of mantra japa as it is practiced according to his tradition as follows:

"In 膧峁嘺惫辞辫腻测补 [the Individual Means] you must be aware [of the centre] between two breaths Move in and out with awareness. (True repeated) recitation (of Mantra) is [the practice of] observing one object and then another object [mindfully]. These are the beads of the rosary of this japa [repeated recitation of Mantra]. 艢补办迟颈 is the 蝉奴迟谤补 [thread] that threads through the beads. The thread is the reality of the beads. It is away from 产丑腻惫补 [Being] and a产丑腻惫补 [Nonbeing] (one bead and another bead). Observe this universe through every sensation of sound and taste etc. This is 艢腻办迟辞辫腻测补 [Empowered Means]. This is real japa. The {repetition of Mantra} (called) 辫补帽肠补濒补办峁�a [(japa) literally of 500,000 repetitions] [actually consists of mindfulness of the] five points of awareness ranging from 蝉峁涐梗峁璱 [emanation through to persistence, withdrawal, obscuration up] to anugraha [grace]. 尝补办峁�a means centre of awareness. It does not mean {the number} 100,000."^[13]

Footnotes and references:

[back to top]

[1]:

Translation by Dyczkowski 2023 V, 32, fn. 74.

[2]:

Although 叠丑补谤迟峁沨补谤颈 only explicitly mentions three levels of language, several scholars have argued there is a fourth level implied in his concept of 艣补产诲补brahman, see Aklujkar 1970, 67-70. The idea that language exists in four parts, of which only one is audible to humans, stretches back to the 峁欢惫别诲补 (1.164, 10.71, 10.125) and is developed as 辫补谤腻, 辫补艣测补苍迟墨, 尘补诲丑测补尘腻, and 惫补颈办丑补谤墨 as early as the K膩l墨kulakramasad产丑腻惫补 (2.73, 2.89).

[3]:

Translation by Dyczkowski 2023 III, 297-8, fn. 781.

[4]:

Translation by Dyczkowski 2023, III, 144, fn. 359.

[5]:

Translation by Rhodes-Bailly 1987, 41.

[6]:

Translation by Dyczkowski 2023, I, 239.

[7]:

Translation by Dyczkowski 2023, III, 297.

[8]:

Translation by Ben Williams.

[9]:

Translation by Dyczkowski 2023, I, 240 fn. 711.

[10]:

Translation by Ben Williams.

[11]:

Ibid.

[12]:

Translation by Brian Campbell.

[13]:

As cited in Dyczkowski 2023, I, 237-8, fn. 706.