Yoga of Synthesis in Kashmir Shaivam

Author(s): S S Toshkhani
Publisher: S S Toshkhani

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shaktis of Maheshvara in his universal form are innumerable - there is no limitation to his powers, the world itself being his manifestation as Shakti.
In another meditative practice, called dāhachintā, the yogi visualizes Kālāgni Rudra, the Fire of Time, rising from the toe of the right foot and burning the whole body body consciousness in its flames. The Tantrāloka, Shiva Sūtra, Pratyabhijñā Hridayam, Vijñāna Bhairava and other Shaivite texts contain quite a number of such meditations, the last alone giving as many as 112 meditative practices for merger into the Supreme Consciousness.
Uchchāra: The second anavopāya practice is known as uchchāra or concentration on prāna, the life force. It is concerned with the ascent of the vital breath in the form of sound. The term prāna is used in two senses, general and specific. In the general sense it is understood to mean the vital breath and is employed in the yogic practice as a technique to unfold the Being. In the specific sense, it refers to the vital air in the form of prāna, apāna, samāna, udāna and vyāna with their various functions which are channelized through the medium of various yogic practices to approach the Supreme Reality. In this meditative practice the yogi focuses on the movement of the vital breath, experiencing bliss at six different levels. To begin with when the awareness reposes in the heart of the pramātā or the experient, he experiences nijānanda (personal or innate bliss). Again, he experiences nirānanda (a state devoid of bliss) when the mind comes to repose on emptiness resulting from the absence of knowable objects. Parānanda or the bliss that arises from the other (knowable object) occurs when the yogi's mind abides in the vital breath known as apāna and experiences the presence of all the knowable objects. This is followed by brahmananda, the bliss of brahman that comes from the unification of various objects of experience, with the yogi's mind reposing in the vital breath samāna. What ensues is mahānanda or the great bliss which arises when all knowledge and knowable objects are dissolved in the Self and the mind rests on the vital breath udāna. Then the yogi, abiding in the vital breath called vyāna, experiences chidānanda or the bliss of consciousness in the state of mahāvyāpti or great pervasion when all limiting qualities are transcended. Finally the yogi experiences the highest bliss of all,
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