Abstract
The aim of this article is to discuss the practice of yogic suicide, as it occurs in some Tantric Vaiṣṇava sources, as well as in the Mālinīvijayottaratantra, particularly as concerns the affinities between the latter and certain Pāñcarātra saṃhitās. After a summary account of the contents of the text-passages where this practice is either described or alluded to (passages which are given in full in the Appendix), some of the problems raised by these texts are identified and provisional working hypothesis are put forward. In the first place, it is examined how and why the practice of yogic suicide is treated in different ways in the texts where it occurs. In the second place, it is discussed if and how this practice harmonizes with the visions of liberation advocated by the texts in question.
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Notes
Jan Gonda mentioned that the second chapter of the fourth section of the KĀ, which is devoted to yoga, "discusses the voluntary death, at the moment of his choice, of a yogin, and the technique of this death (hence the title kālotkrāntilakṣaṇa)." (Gonda 1977, p. 188). See also KĀ, 59, 26–28b (quoted in TAK 2000, p. 226).
The practice of yogic suicide is mentioned in ParT, 14, 104c–107: when his bodily powers fail, the yogin performs yogic suicide by means of a particular mantra and, thereby, he attains the union with brahman (brahmasāyujya) (see Goodall 2004, pp. 382–384).
Yogic suicide is mentioned in MVT, 17, 25ff. The relevant teachings are discussed by Somadeva Vasudeva in his monographic study on the yoga of the MVT (see Vasudeva 2004, pp. 437–445).
In their summary of the contents of the KMT, preceding their critical edition of this work, Goudriaan and Schoterman write that in chapter 23 "two main subjects can be discerned: insight into the process of time (kālajñānam, 1-77) and yogic procedures connected with voluntary leaving one's body (utkrānti) … The discourse now concentrates (98-130b) on the characteristics of Utkrānti which involves a technical discussion of yogic procedures. … A related method is the weird ritual of offering the constituents of one's body to the six Ḍākinīs (130c–148; formulas in 140A), which may result in death or in the obtainment of an adamantine body, in case the effects of the rite are turned towards others (146f.)." (Goudriaan, Schoterman 1988, pp. 126, 127). In his article dealing with the teachings concerning time and death in the KMT, Goudriaan makes interesting remarks about the influence of both Kashmirian Śaivism (particularly the MVT) and the siddha tradition on the practice of utkrānti in the KMT (see Goudriaan 1983).
This piece of information is drawn from Diwakar Acharya's lecture "Early Vaiṣṇava Texts from Nepal", read at the Oxford Centre for Hindu Studies (Oxford, January 18th, 2010).
For the Sanskrit text of the VK, I am indebted to Prof. Diwakar Acharya, who kindly provided me with his forthcoming critical edition of this work, and indicated to me the passage on yogic suicide (personal communication of July 27th, 2016). I am also indebted to Prof. Diwakar Acharya for the corrections he made to my first translation of the passage in question, corrections which enabled me to better understand this text (personal communication of August 13th, 2016).
See passage N° 1 in the Appendix.
A comprehensive knowledge of the whole text of the VK (still unpublished) would aid in understanding several uncertain elements of the procedure it describes. For instance, the reference to a path consisting of twenty-six steps corresponding to the established order of the tattvas (see VK, 469c–470b in the Appendix) might be explained in the light of the ontology advocated by the VK, specifically as concerns the nature, number and order of the tattvas. Furthermore, the image of the power of knowledge (bodhaśakti) which, like an arrow thrown by the bow of the mind, awakens the soul (see VK, 473c–474 in the Appendix) remains so far unclear.
The issue of the dating of the PādS is discussed in Schwarz Linder 2014, pp. 28–31. The period of composition of the work has been established on the basis of: (a) the references to other Pāñcarātra saṃhitās to be found in the text of the PādS; (b) the fact that the PādS is quoted by Veṅkaṭanātha (1268–1369) in his Pāñcarātrarakṣā; (c) the quadripartite structure of the text, which is a characteristic of later Tantric scriptures.
The ritual of yogic suicide in the PādS is discussed in Schwarz Linder 2014, pp. 281–303. The chief steps of this ritual are outlined in the present article. Reference is made to the relevant passages, which are provided in the Appendix in both Sanskrit and English translation.
See passage N° 2 in the Appendix.
See passage N° 3 and table N° 4 in the Appendix.
For a detailed discussion, see Schwarz Linder 2014, pp. 284–290.
See passage N° 5 in the Appendix.
See passage N° 6 in the Appendix.
See table N° 7 in the Appendix.
See passage N° 8 in the Appendix.
See passage N° 9 in Appendix.
In the MVT too the utkrānti process is effected by the power of two specific, dangerous mantras: SKṚK CHINDI and "The Razor of the Night which is Death".
See PādS, yp, 5, 28cd: brahma saṃpadyate yogī na bhūyaḥ saṃsared iha || 5.28cd ||; SS, 17, 456d: brahma sampadyate … || 17.456d ||; PādS, cp, 24, 105ab: sa brahma param abhyeti vāsudevākhyam avyayam | 24.105ab; JS, 33, 59cd: sa brahma param abhyeti vāsudevākhyam avyayam || 33.59 ||.
See the discussion of the passage PādS, jp, 8, 28c–34 in Schwarz Linder 2014, pp. 154–157.
See the discussion of the relevant passages of the JS in Rastelli 1999, pp. 189–191.
See TAK II 2004, p. 277, where two occurrences of jīvanmukta in the Nāradīyasaṃhitā are given, the only ones known in the Pāñcarātra literature to date.
A confutation of the idea that the practice of utkrānti might represent a way towards liberation is found in the commentary by Yogarāja on the kārikā 60 of Abhinavagupta's Paramārthasāra. Yogarāja considers this idea as pertaining to a dualistic view. He maintains that, conversely, according to the concept of jīvanmukti advocated in the Paramārthasāra, liberation is the manifestation of one's free, all-encompassing Self, and is immediately realized by "cutting the knot" of ignorance; it cannot be attained by going somewhere, out of one's own body, because Śiva as Consciousness is everywhere, pervading everything, including the body (see Bansat-Boudon 2011, pp. 227-231, and particularly note 1031). A similar rejection of utkrānti is found in Utpalavaiṣṇava's Spandapradīpikā, 30 (see Ibidem, note 151). I am indebted to Lyne Bansat-Boudon, for drawing my attention to the refutations of utkrānti to be found in these two Śaiva sources, and for kindly providing me with the relevant references (personal communication of November 11th, 2016).
This possibility is illustrated, for instance, by Abhinavagupta in TĀ, I, 44,51 and III, 271-277.
For a discussion of Abhinavagupta's interpretation of this passage of the MVT, see Vasudeva 2004, pp. 442–445.
The relevant references are to be found in TAK II 2000, p. 301. For a summary of the various motivations, goals, methods and mantras involved in utkrānti in several Saiddhāntika sources, see Goodall 2004, pp. 382–384, notes 846, 847. Furthermore, it may be interesting to remark that, as Sanderson has pointed out, the Saiddhāntika Mataṅgapārameśvarāgama (caryāpāda, IX paṭala, 27c–32b) mentions the procedure (vidhāna) of a vrāta which amounts to yogic suicide (see Sanderson 2006, pp. 206, 207). This portion of the Mataṅga provides "a striking instance of the preservation of Pāñcārthika vratacaryā in Saiddhāntika Śaivism." (Ibidem, p. 202).
Sanderson has remarked that the Pampāmāhātmya - a Purāṇic work from Karnataka belonging to the Pāñcārthika (i.e. Pāśupata) texts of the Ātimarga - mentions a practice of yogic suicide which is to be performed in the last stage of the Pāñcārthika discipline, when the ascetic retires to die in a cremation ground (see Sanderson 2012–2013, pp. 10–11 and note 40).
This issue is raised, for instance, by Abhinavagupta in TĀ, IV, 19b.20a.
Since it is the Lord who is speaking, yatrāham apunarbhavaḥ may also be rendered as "where I am, [and] no further transmigration [is] possible."
I am indebted to M. Rastelli for having provided me, in a personal communication, with this table of the parallel passages of JS and PādS.
Bibliographical References and Abbreviations
Primary Sources
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TĀ (Abhinavagupta, Tantrāloka). Abhinavagupta. Tantrāloka with Commentary viveka of Jayaratha. Ed. by M. Ram and M. Kaul. (1918–1938). Srinagar and Bombay: Kashmir Series of Texts and Studies. 12 Vols.
PādS (Pādmasaṃhitā) Pādma Saṃhitā (Part I). Crit. Ed. by S. Padmanabhan and R. N. Sampath. (1974). Madras: Pāñcarātra Parisodhanā Pariṣad. Series 3.
Pādma Saṃhitā (Part II). Crit. Ed. by S. Padmanabhan and V. Varadachari. (1982). Madras: Pāñcarātra Parisodhanā Pariṣad. Series 4.
SS (Sātvatasaṃhitā) Sātvata-Saṃhitā with Commentary by Alaśiṅga Bhaṭṭa. Ed. by V. V. Dwivedi, Foreword by G. Sastri. (1982). Varanasi: Library Rare Texts Publication. Series 6.
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Bansat-Boudon, L., Tripathi, K. (2011). An Introduction to Tantric Philosophy/The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja. Translated by Lyne Bansat-Boudon and Kamaleshadatta Tripathi, Introduction, notes, critically revised Sanskrit text, appendix, indices by Lyne Bansat-Boudon. London: Routledge.
Goodall, D. (Ed.). (2004) The Parākhyatantra/A Scripture of the Śaivasiddhānta. Critical edition and annotated translation. Pondichéry: Institut Français de Pondichéry, Ecole Française d’Extreme Orient. Collection Indologie 98. Reprint Chennai 2015.
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Appendix
Appendix
N° 1
Mahālakṣmīsaṃhitāyāṃ Vāsudevakalpaḥ, 467–478:
piṇḍaṃ pariṇataṃ jñātvā jarayā jarjarīkṛtam | aśaktaḥ sarvakāryeṣu indriyārthaṃ na vetty api || 467 || rasāsvādavinirmuktaṃ skhalate kampate yadā | tadā tena prakartavyā matir utkrāmaṇaṃ prati || 468 || ādau tu sakalaṃ bhāvaṃ tatsarvaṃ saṃparityajet | sopānapadavī tatra jñātavyā tattvasaṃsthitiḥ || 469 || ṣaḍviṃśapadasaṃyuktā tayā cordhvaṃ prayāti ca | o
kāram uccaret pūrvaṃ tato ’pānaṃ samāharet || 470 || nāsāgreṇānilaṃ kṣipya hṛdayaṃ pūrayet tataḥ | pūritaṃ na tyajed bāhye tad ūrdhvaṃ ca niyojayet || 471 || protthitaṃ hṛdgataṃ jīvaṃ vrajen nāḍiparamparam | tāludvāraṃ samāsādya brahmadvāraṃ vibhedayet || 472 || tatodghātais tribhiś caiva bhedayet piṅgalāśritam | manaḥśāraṅgakaṃ gṛhya bodhaśaktiḥ śarātmikā || 473 || tayā vibodhitaṃ kṛtvā brahmarandhraguhāśritam | (32r) cittaṃ lakṣyasthitaṃ kṛtvā saṃlīnaḥ śāśvate pade || 474 || bhittvā mantravaraṃ cāgraṃ vinirgatya purāt tataḥ | sūryakoṭisahasrābhaṃ śatacandragabhastimat || 475 || yad etad brahmaṇo rū[paṃ] tad viṣṇoḥ paramaṃ padam | tatpraviṣṭaṃ nirābhāsaṃ jīvaṃ cinmūrtilakṣaṇam || 476 || śūnye śūnyatvam āpannaṃ kṣīre kṣīrāparṇaṃ yathā | tajjīvaṃ paramānandam ekībhāvatvam āgatam || 477 || tataḥ sāyojyam āyāti yatrāham apunarbhavaḥ | etat sarvaṃ samākhyātaṃ tava cotkrāntilakṣaṇam || 478 ||
(forthcoming critical edition by Diwakar Acharya)
[He who,] after having perceived that [his] body is stooped [and] worn by old age, is unable to perform any religious duty and does not even mind the objects of the senses, [his body being] free from the enjoyment of pleasures, when he stumbles and trembles, then he should make up his mind to depart from life. [467–468] At first he should abandon completely all states of mind, then he should have knowledge of the steps of [his] path following the established order of the tattvas, [so that] by this [path] consisting of twenty-six steps he proceeds towards the upper regions (i.e. dies). [469–470b] First he should utter the syllable O
, then he should withdraw the vital air which goes downwards (apāna). [470cd] Having exhaled the air through the nostrils (litt.: the tip of [his] nose), then he should inhale it into the region of [his] heart (i.e. the chest); he should not let go out the inhaled air [but] he should direct it upwards. [471] [His] soul (jīva), situated in [his] heart, [once] risen, should move through the nāḍīs, proceeding from one to the other, [and] having reached the passage of the palate, should pierce the aperture of the brahmarandhra (brahmadvāra). [472] By means of three eruptions of [suppressed] breath (udghāta)Footnote 32 he should pierce the [knot] located in the pi\(\dot{n}\)galā. [473ab] After seizing the bow of the mind, the power of knowledge is like an arrow; having awakened with that [power of knowledge] [his soul] dwelling in the cave of the brahmarandhra, and having made [his] thought firmly resolved to [his] aim, he enters the eternal abode. [473c–474] After having dissolved the foremost and best among the mantras, and having thus departed from his body, [he attains] what is shining like thousands of krores of suns and hundreds of moons, the form of brahman; this very form is the supreme abode of Viṣṇu. [475–476ab] Once entered it [his] soul is without fallacious appearance, appearing in the form of pure consciousness: [476cd] voidness is attained in the void just as milk poured into milk, [so is the state of] that individual soul who has reached the condition of becoming one (ekībhāvatva) [with the Supreme Soul] that is supreme bliss. [477] Thus he attains the union (sāyojya) [with the Supreme Soul] where the ego has no existence again.Footnote 33 All that which has been fully related to you is an accurate description of yogic suicide (utkrānti). [478]
N° 2
Pādmasaṃhitā (PādS), yogapāda (yp), 5, 20c–28:
acirāt parame *tatve (em. tattve) hy abhilāṣā pravartate || 5.20cd || tam upāyaṃ pravakṣyāmi śrūyatāṃ kamalāsana | dvādaśākṣaramadhyasya parayātmadhiyā harim || 5.21 || *asūrya (em. śrī. abhyarcya) bhūmau likhite cakrapadme sulakṣaṇe | tasyopari suvistīrṇe samāsīnaḥ kuśāsane || 5.22 || badhvā padmāsanaṃ yogī site pakṣe tathottare | ayane śvasanaṃ pūrvaṃ dhārayitvā yathāpuram || 5.23 || dehamadhyasthitaṃ vahniṃ dīpayitvā *samujvalam (em. samujjvalam) | hṛtpuṇḍarīkamadhyasthaṃ smaran brahma sanātanam || 5.24 || vidyutsahasrasaṃkāśaṃ yugānta *anila(em. śrī. anala)sannibham | tanmayaṃ ca svacaitanyaṃ kṛtvā tadvahniraśmibhiḥ || 5.25 || bhūtadehaṃ dahet kṛtsnaṃ dagdhvā mantrasvarūpadṛk | muktāṇḍa iva pakṣīśa āsīnaṃ cintayec chanaiḥ || 5.26 || śanaiḥ pariṇatāṃ mantratanuṃ tejomayīṃ sadā | cinmayīṃ sarvagāṃ śabdasvarūpāṃ bhāvayann api || 5.27 || śanaiḥ śanair asthirāṃ ca vinivārya tataḥ svayam | brahma saṃpadyate yogī na bhūyaḥ saṃsared iha || 5.28 ||
Since there soon arises the desire for the highest reality, [20cd] I shall speak about the means [of fulfilling that desire]. Listen, o you having the lotus as a seat. [21ab] In the light half of the month, in the first half of the year towards the summer solstice, the yogin, sitting on a large seat of kuśa grass which [has been prepared] on a ground [where] a cakrapadmamaṇḍala endowed with auspicious marks has been drawn, having first fixed his breath as before, should assume the lotus posture. [There], after having worshipped Hari - [the God] of the core of the twelve-syllable mantra - by understanding His self in its highest [form], [21c–23] having kindled a radiant fire in the middle of his body, thinking of the eternal brahman which is within the lotus of his heart, resembling one thousand bolts of lightning, similar to the fire of the end of the world, he should make his own consciousness identical with it [i.e. with brahman]. [Then], he should burn with the tongues of that fire his whole body made out of the [five] elements. After having consumed [it], the [yogin], knowing the nature of the mantra, as if he were Garuḍa having freed himself from [the shell of] the egg, should think of [himself] sitting [there], visualizing also the body made out of mantra taking gradually shape [as] ever consisting of light, consisting of consciousness, all-pervading, having the nature of the word (i.e. the mantra). [24–27] Then, after having caused [this] changeable [body] to gradually fade, the yogin reaches brahman and shall no more undergo transmigration in this world. [28]
N° 3
Sātvatasaṃhitā (SS), 17, 448–456:
atha kāmopabhogāt tu viratasya ca mantriṇaḥ | mokṣadaṃ sampradāyaṃ ca kathayiṣye yathārthataḥ || 17.448 || kṛtvā yāgavaraṃ bhūyaḥ prasannenāntarātmanā | pūrvoktaṃ tu yajet kālaṃ tatra mantravaraṃ kramāt || 17.449 || tarpayitvā vidhānena kuṇḍe vā’tha jale’mbhasā | sarvadoṣanivṛttyarthaṃ prāyaścittārtham eva ca || 17.450 || japed ayutam ekaṃ tu prāg uktaṃ vā svaśaktitaḥ | hṛtpuṇḍarīkamadhye’tha smaren mantraṃ samāhitaḥ || 17.451 || romakūpagaṇaiḥ sarvai ratnajvālāśatāvṛtam | tanmayaṃ ca svacaitanyaṃ kṛtvā tadvahniraśmibhiḥ || 17.452 || bhūtadehaṃ dahet kṛtsnaṃ tadviyuktaś ca sāmpratam | mārtaṇḍa iva pakṣīśa āste mantrasvarūpadhṛk || 17.453 || atha mantrākṛtiṃ svāṃ vai dhyāyet pariṇatāṃ śanaiḥ | tejogolakasaṃkāśaṃ sarvāṅgāvayavojjhitam || 17.454 || tat tejogolakaṃ paścād bṛhatparimitaṃ ca yat | sarvagaṃ śabdarūpaṃ ca bhāvarūpaṃ tu cinmayam || 17.455 || tasmād apy abhimānaṃ tu hy asmitākhyaṃ śanaiḥ śanaiḥ | vinivārya yathā śaśvad brahma sampadyate svayam || 17.456 ||
Now I shall speak, in accordance with truth, about [the ritual practice which is handed down in] the tradition [and] which grants liberation for the man who knows mantras and who has given up the enjoyment of sexual pleasures. [448] After having performed again the best ritual, his inner self being tranquil, he should worship the best mantra at the time said before, having satisfied [it] with water, according to the rule, in due succession, in a pot or in water. [449–450b] With the purpose of the abolition of all his faults and for their atonement, he should recite [it] eleven thousand times, or as was said before, according to his ability. [450c–451b] Now, concentrated, he should visualize the mantra within the lotus of his heart, [451cd] spreading the flames of a hundred suns from all the pores of the skin, and, having made his own consciousness identical with it (i.e. with the mantra), he should burn with the tongues of its fire his whole body made out of the [five] elements. Being now disjoined from it (i.e. from his body), he stays there as if he were Garuḍa, the Sun, having [himself] the nature of the mantra. [452–453] Now he should contemplate his own body made out of mantra gradually taking shape as a globe of light, being free from all the members of the [transient] body. Afterwards [he should contemplate] that globe of light, which is vast, all-pervading, having the nature of the word (i.e. the mantra), truly existing, consisting of consciousness. [454–455] Therefore, after having gradually destroyed the erroneous conception regarding one’s own self which is called egotism, accordingly he will certainly reach brahman. [456]
N° 4
PādS,yp, 5, 24c–28 | SS, 17, 451c–456 |
|---|---|
hṛtpuṇḍarīkamadhyasthaṃ smaran brahma sanātanam || 5.24cd || vidyutsahasrasaṃkāśaṃ yugānta *anila(em. śrī. anala)sannibham | tanmayaṃ ca svacaitanyaṃ kṛtvā tadvahniraśmibhiḥ|| 5.25 || bhūtadehaṃ dahet kṛtsnaṃ dagdhvāmantrasvarūpadṛk | muktāṇḍaiva pakṣīśaāsīnaṃ cintayec chanaiḥ || 5.26 || śanaiḥ pariṇatāṃ mantratanuṃ tejomayīṃsadā | cinmayīṃ sarvagāṃ śabdasvarūpāṃ bhāvayann api || 5.27 || śanaiḥ śanair asthirāṃ ca vinivārya tataḥsvayam | brahma saṃpadyateyogī na bhūyaḥ saṃsared iha || 5.28 || | hṛtpuṇḍarīkamadhye’tha smaren mantraṃ samāhitaḥ || 17.451cd || romakūpagaṇaiḥ sarvair atnajvālāśatāvṛtam | tanmayaṃ ca svacaitanyaṃ kṛtvā tadvahniraśmibhiḥ|| 17.452 || bhūtadehaṃ dahet kṛtsnaṃ tadviyuktaś ca sāmpratam | mārtaṇḍaiva pakṣīśaāste mantrasvarūpadhṛk || 17.453 || athamantrākṛtiṃsvāṃ vai dhyāyet pariṇatāṃ śanaiḥ | tejogolakasaṃkāśaṃ sarvāṅgāvayavojjhitam || 17.454 || tat tejogolakaṃ paścād bṛhatparimitaṃ ca yat | sarvagaṃ śabdarūpaṃ ca bhāvarūpaṃ tucinmayam|| 17.455 || tasmād apy abhimānaṃ tu hy asmitākhyaṃ śanaiḥ śanaiḥ | vinivārya yathā śaśvadbrahma sampadyate svayam|| 17.456 || |
N° 5
Pādmasaṃhitā, caryāpāda (cp), 24, 93–105b:
brahmacaryaparo bhūtvā kuśaśāyī jitendriyaḥ | mumukṣamāṇas tan mantraṃ lakṣajāpena siddhyati || 24.93 || yuñjīta yogavidhinā hṛdayāmburuhāsane | karṇikāyāṃ sukhāsīnaṃ śuddhasphaṭikavarcasam || 24.94 || caturbhujam udārāṅgaṃ jyotirmaṇḍalamadhyagam | aṅguṣṭhamātraṃ puruṣaṃ dhyātvā bhogair yathākramam || 24.95 || abhyarcayen nirmalena manasā susamāhitaḥ | yogābhyāsabalenaiva guṇotkarṣaḥ prajāyate || 24.96 || candrārkāgnimayaṃ bījaṃ ravimaṇḍalasaṃnibham | tataḥ sūkṣmataraṃ *bimbaṃ (em. binduṃ) rājamudgasamaprabham || 24.97 || taṃ sarvamantrān ākramya sthitaṃ vidyād vicakṣaṇaḥ | tatas tu rājikābījapramāṇaṃ cintayet kramāt || 24.98 || *utpādakamathānyābhir (em. utpādakam athāsyāpi) yasyānte *nāda (em. nādam) āśritaḥ | taṃ vilīya samutpannam aśvavālapramāṇakam || 24.99 || yasya gacchati tad vyomni vyoma cāgacchate hṛdi | tato vicintayet sūkṣmam aśvavālapramāṇakam || 24.100 || brahmanāḍīm anenāśu paśyati dhyānasevanāt | tato’ṅgaromamātraṃ tu bījajālaṃ samantataḥ || 24.101 || dhyāyen niyamam āsthāya brahmanāḍīprakāśakam | evaṃ dhyāyann imaṃ piṇḍaṃ paripakvaṃ parityajet || 24.102 || parijñāya purā piṇḍaṃ pākalakṣaṇam uttamam | *niruddhasandhimātraṃ (em. niruddhaṃ saṃdhimārgaṃ) ca kṛtvā dehasamīraṇam || 24.103 || muktvā tadbrahmarandhreṇa utkrāntikaraṇena ca | dhyātvā parityajed dehaṃ nityābhyāsarato yadi || 24.104 || sa brahma param abhyeti vāsudevākhyam avyayam | 24.105ab
The one who is desiring liberation, having been devoted to brahmacarya, resting on the kuśa grass, being one who has subdued his senses, achieves a perfect command of that mantra by muttering it one hundred thousand [times] [93]. He should concentrate by means of yoga: after having meditated upon a being seated on a throne within the centre of the lotus of [his] heart, [a being] having the splendour of pure crystal, four-armed, with a noble body, staying in the middle of a circle of light, having the size of a thumb, [then] he should worship [him] with the objects of enjoyment [such as food and so on] in due succession, with pure mind, well concentrated. [94–96b] Indeed by force of the constant practice of yoga, the going beyond the guṇas (i.e. prakṛti) is produced. [96cd] The one who is clear-sighted, after having grasped all the mantras, [should direct his thought towards] the bīja [mantra] consisting of moon, sun and fire, resembling the circle of the sun [and], after that, [towards] a more subtle bindu resembling a rājamudga bean; then he should gradually direct his thought towards [a bindu] having the size of a mustard seed. [97–98] Now, resting on the nāda, [which is at] the origin of this [bindu], as well as at the end of it, [99ab] [he should reflect upon] that [nāda which], after having been dissolved, is arisen as having the size [of the diameter] of a hair from the tail of a horse; then he should reflect upon the subtle one having the size [of the diameter] of a hair from the tail of a horse, which goes into the space and reaches the space within the heart. [99cd–100] Through the practice of meditation, by means of this [phonic entity], [he] sees immediately the brahmanāḍī. Then, having practised [this] discipline, he should meditate on the net of bīja [mantras], having the size [of the diameter] of a hair of the body, which illuminates the brahmanāḍī completely. [101–102b] While meditating in such a way he should forsake this body [which is] about to decay: having first observed his body as marked by old age, as being the last one, after having blocked [any] way out through the junctures (saṃdhi) of his body and having let loose the vital air of his body through the brahmarandhra, having meditated [like this], he should forsake his body by causing [his own] death, if he is inclined to [bring this] discipline [up to its] ultimate [conclusion]. [102c–104] This one reaches the Supreme brahman called Vāsudeva, the imperishable. [105ab]
N° 6
Jayākhyasaṃhitā (JS), 33, 37c–43, 57–59:
evam abhyasyamānasya guṇotkarṣaḥ prajāyate || 33.37cd || candrārkāgnimayaṃ bimbaṃ ravimaṇḍalasaṃnibham | śuklarūpadharañ cāpi guṇotkarṣapradāyakam || 33.38 || tataḥ sūkṣmataraṃ binduṃ rājamudgasamaprabham | taṃ vidyāt sarvamantrāṇām ūrdhvam ākramya tiṣṭhati || 33.39 || tatas tu rājakābījapramāṇaṃ cintayet kramāt | utpādakam athāsyāpi yasyānte nādam āśritaḥ || 33.40 || taṃ vilīya samutpannam aśvavālapramāṇakam | yas sadā gacchati vyomni manaś cāgacchate hṛdi || 33.41 || tato vicintayet sūkṣmaṃ śirovālapramāṇakam | brahmanāḍīm anenāśu paśyanti dhyānasecanāt || 33.42 || tato’ṅgaromamātraṃ tu bisavālasamaṃ tataḥ | dhyāyen niyamam āsthāya brahmanāḍīprakāśakam || 33.43 ||
evam āsthāya niyamaṃ piṇḍavattvaṃ parityajet | parijñāya purā piṇḍaṃ pākalakṣaṇam uttamam || 33.57 || niruddhaṃ saṃdhimārgaṃ tu kṛtvā dehasamīraṇam | muktvā sadbrahmarandhreṇotkrāntikaraṇena tu || 33.58 || dhyātvā parityajed dehaṃ nityābhyāsarato yadi | sa brahma param abhyeti vāsudevākhyam avyayam || 33.59 ||
For he who is practising in this way, the going beyond the guṇas (i.e. prakṛti) is produced. [37cd] [He should direct his thought towards] a disk consisting of moon, sun and fire, resembling the circle of the sun, being of the colour white and granting the going beyond the guṇas (i.e. prakṛti). [38] After that, he should direct his thought towards a more subtle bindu resembling a rājamudga bean, [and] after having grasped [it] he is above all mantras; then he should gradually direct his thought towards [a bindu] having the size of a mustard seed. [39–40b] Now, resting on the nāda, [which is at] the origin of this [bindu], as well as at the end of it, [he should reflect upon] that [nāda which], after having been dissolved, is arisen as having the size [of the diameter] of a hair from the tail of a horse; [40c–41b] then he whose mind always moves in the space and reaches [the space] within the heart, should reflect upon the subtle one having the size [of the diameter] of a hair from the head. [41c–42b] Through the sprinkling [effected by this] meditation, by means of this [phonic entity], [the yogins] see immediately the brahmanāḍī. [42cd] Then, having practised [this] discipline, he should meditate on [the thread] similar to a hair of a fibre of a lotus, having the size [of the diameter] of a hair of the body, which illuminates the brahmanāḍī. [43]
Thus, having practised [this] discipline, he should forsake [his] body: having first observed his body as marked by old age, as being the last one, after having blocked [any] way out through the junctures (saṃdhi) of his body and having let loose the vital air of his body through the brahmarandhra, having meditated [like this], he should forsake his body by causing [his own] death, if he is inclined to [bring this] discipline [up to its] ultimate [conclusion]. [57–59b] This one reaches the Supreme brahman called Vāsudeva, the imperishable. [59cd]
N° 7Footnote 34
PādS,cp, 24, 96c–105b | JS, 33, 37c–43, 57–59 |
|---|---|
yogābhyāsabalenaivaguṇotkarṣaḥ prajāyate|| 24.96cd || candrārkāgnimayaṃ bījaṃ ravimaṇḍalasaṃnibham | tataḥ sūkṣmataraṃ *bimbaṃ (em. binduṃ) rājamudgasamaprabham || 24.97 || taṃ sarvamantrān ākramya sthitaṃ vidyād vicakṣaṇaḥ | tatas tu rājikābījapramāṇaṃ cintayet kramāt|| 24.98 || *utpādakamathānyābhir (em. utpādakam athāsyāpi) yasyānte *nāda(em.nādam) āśritaḥ | taṃ vilīya samutpannam aśvavālapramāṇakam|| 24.99 || yasya gacchati tad vyomni vyoma cāgacchate hṛdi | tato vicintayet sūkṣmam aśvavālapramāṇakam || 24.100 || brahmanāḍīm anenāśu paśyati dhyānasevanāt | tato’ṅgaromamātraṃ tu bījajālaṃ samantataḥ || 24.101 || dhyāyen niyamam āsthāya brahmanāḍīprakāśakam| 24.102ab evaṃ dhyāyann imaṃ piṇḍaṃ paripakvaṃ parityajet || 24.102cd || parijñāya purā piṇḍaṃ pākalakṣaṇam uttamam | *niruddhasandhimātraṃ (em. niruddhaṃ saṃdhimārgaṃ) ca kṛtvā dehasamīraṇam|| 24.103 || muktvā tadbrahmarandhreṇa utkrāntikaraṇenaca | dhyātvā parityajed dehaṃ nityābhyāsarato yadi|| 24.104 || sa brahma param abhyeti vāsudevākhyam avyayam| 24.105ab | evam abhyasyamānasyaguṇotkarṣaḥ prajāyate|| 33.37cd || candrārkāgnimayaṃbimbaṃ ravimaṇḍalasaṃnibham | śuklarūpadharañ cāpi guṇotkarṣapradāyakam || 33.38 || tataḥ sūkṣmataraṃ binduṃ rājamudgasamaprabham | taṃ vidyāt sarvamantrāṇām ūrdhvam ākramya tiṣṭhati || 33.39 || tatas tu rājakābījapramāṇaṃ cintayet kramāt | utpādakam athāsyāpi yasyānte nādam āśritaḥ|| 33.40 || taṃ vilīya samutpannam aśvavālapramāṇakam | yas sadā gacchati vyomni manaś cāgacchate hṛdi|| 33.41 || tato vicintayet sūkṣmaṃ śirovālapramāṇakam | brahmanāḍīm anenāśu paśyanti dhyānasecanāt || 33.42 || tato’ṅgaromamātraṃ tu bisavālasamaṃ tataḥ | dhyāyen niyamam āsthāya brahmanāḍīprakāśakam|| 33.43 || evam āsthāya niyamaṃ piṇḍavattvaṃ parityajet | parijñāya purā piṇḍaṃ pākalakṣaṇam uttamam|| 33.57 || niruddhaṃ saṃdhimārgaṃ tu kṛtvā dehasamīraṇam | muktvā sadbrahmarandhreṇotkrāntikaraṇenatu || 33.58 || dhyātvā parityajed dehaṃ nityābhyāsarato yadi | sa brahma param abhyeti vāsudevākhyam avyayam|| 33.59 || |
N° 8
Mālinīvijayottaratantra (MVT), 17, 25–28:
sarvam apy athavā bhogaṃ manyamāno virūpakam | svaśarīraṃ parityajya śāśvataṃ padam ṛcchati || 25 || tadā pūrvoditaṃ nyāsaṃ kālānalasamaprabham | viparītavidhānena kuryāt skṛkchindiyuggatam || 26 || āgneyīṃ dhāraṇāṃ kṛtvā sarvamarmapratāpinīm | pūrayed vāyunā deham aṅguṣṭhān mastakāntikam || 27 || tam utkṛṣya tato’ṅguṣṭhād brahmarandhrān tam ānayet | chedayet sarvamarmāṇi mantreṇānena yogavit || 28 ||
(Sanskrit text critically edited by Vasudeva in Vasudeva 2004, pp. 137, 138)
When [the Yogin] considers all or rather [its] experience to be repulsive, he relinquishes his own body and proceeds to the state of no return. To effect this one should perform the aforementioned imposition, whose lustre is equal to the fire [at the end] of time in reverse, [each phoneme] enclosed by two [mantras] SKṚK CHINDI. [Then] after performing the fire-fixation, enkindling all of the vital bonds (marman), one should fill the body with air from the big toe to the top of the head. Then, translocating that [vital energy] one should lead it from the big toe to the cranial aperture. The knower of yoga should [completely] sever all vital bonds with the mantra.
(Engl transl. by Vasudeva in Vasudeva 2004, p. 439)
N° 9
MVT, 17, 30ab, 32:
ity eṣā kathitā kālarātrir manikṛntanī | 30ab … nipīḍya taṃ tatas tatra bindunādādicintakaḥ | vegād utkṛṣya tatrasthaṃ kālarātryā visarjayet || 32 ||
(Sanskrit text critically edited by Vasudeva in Vasudeva 2004, p. 139)
Thus is revealed the [mantra called the] Night which is Death, which severs the vital bonds. … Having compressed [the air] there, one should meditate on Drop, Resonance, etc. Then, quickly extracting [the air] in that place he should dismiss it once and for all with the [mantra of the] Night which is Death.
(Engl transl. by Vasudeva in Vasudeva 2004, p. 440)
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Schwarz Linder, S. Is Yogic Suicide Useless? The Practice of utkrānti in Some Tantric Vaiṣṇava and Śaiva Sources. J Indian Philos 48, 427–445 (2020). https://doi.org/10.1007/s10781-020-09426-1
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DOI: https://doi.org/10.1007/s10781-020-09426-1