Cidgaganacandrika (study)
by S. Mahalakshmi | 2017 | 83,507 words
This page relates ‘Forms of Pranava’ of the English study of the Cidgaganacandrika: an important Tantric work belonging to the Krama system of Kashmir Shaivism. Written by Kalidasa (Shrivatsa) in 312 Sanskrit verses, the Cidgagana-Candrika deals with the knowledge regarding both the Macrocosmic and Microcosmic phenomena. This study includes renditions from the two available commentaries—the Divyacakorika and the Kramaprakashika
This book contains Sanskrit text which you should never take for granted as transcription mistakes are always possible. Always confer with the final source and/or manuscript.
Forms of Praṇava
Praṇava is understood in two forms,
- Amātra and
- Samātra.
Amātra Praṇava is Śiva. Bindu which emerges as Citkala acts as pointer towards the mātra. Mātra splits to form Ardhamātra. The union of Mātra and Ardhamātra is very obscure. Ekamātra is Cit’s experience of gross form of Jagat. Mind is the knower of both Consciousness and complete unawareness. Śabda and Artha, which are the experiences of transformation, shine from memory. This experience is obtained by single mindedness. When Śabda is remembered, automatically its Artha is reflected. It is impossible to bring the mind into single track. When the Grace of Śakti and Guru is obtained, then occurs the realisation of the Ardhamātra state. Upto Suṣupti, the Ekamātra level, the whole Jagat is experienced. Turīya, Turīyātīta levels pertaining to Ardhamātra is attainable only by the Yogis. When the mind’s concentration is directed towards the least of the mātra realisation level, then the Amātra Citprakāśa is attained. Triputī is one form at the Ardhamātra level without any base.
The rise of Ardhamātra happens only after the splitting of mātra. Śūnyam (Mahāśūnya) is the illuminous vacant space felt at this stage. The spot, like moon in the skull, seen in the path from Bindu to Sahasrāra is Ardhacandra.
The Varṇamāla which is the Cit-Bījarūpā shines in three forms—
The place of triangle, above Ardhacandra and below Brahmarandhra is the place of Rodhinī. She stops the progress to higher levels. Here the rule of Bindu ends.
Thereafter is the position for Nāda. This is the gateway for Brahmarandhra. Gradually Nādānta, Vyāpini, Samanā and Unmanā are attained. The abode of Paramaśiva, known as “haṃsa” or Sūrya with his twelve kalās, is thus beyond all the Śūnyaṣaṭka [Ṣaṭśūnya?], Avasthāpañcaka [Pañcāvasthā?] and Viṣuvatsaptaka, which is beyond universal level-the absolute bliss state. This bliss state shines due to the sixteen Candra kalās eternally. The twelve Varṇa s in Guru pādukā mantra denote these twelve cakras ending with Dvādaśānta. On attaining this Ciddhāma, sādhaka uproots the bondages and becomes pure. He enjoys peace because of reaching the unity with Divine Couple. (paraprakāśavimarśa sāmarasya āpanna).