Every spiritual tradition in Bharat has a well-rounded darśana and a corresponding system of sādhana that is integrated with its vision. A student of the tradition becomes a sādhaka and reaps the fruits of his study only when he follows the requisite sādhana as well. In principle, the sādhana, if done properly, as per the directions of the Guru, will lead one to the actualization of the darśana. In the case of Kashmir Shaivism, this actualization takes the form of the attainment of the Śiva dristi (the Vision of Shiva). Considering the limitations of modern times, the decay of the human capabilities and the contextualization of the Kāśmira Śaiva teachings, the great contemporary scholar-sage, Swami Lakshmanjoo, has given us a system of sādhana which is based on Prāṇa yoga. Prāṇa Yoga is the practice of using one’s prāṇa or breath as a means of centring awareness (a process of focussing attention between two breaths – sandhi) [1]. This practice takes on the two forms – Cakrodaya and Ajapa Gāyatri, and the aim of the sādhana is to affect the natural rise of Kundalini through the Suṣumna nādi, enabled by the grace of the Guru.
While the details of the practice are beyond the scope of this article, the author attempts to explore certain foundational aspects of this sādhana system – those that are even more fundamental than the practice of Prāṇa Yoga itself. Just as a building that is strong and stable, must necessarily have a solid and deep foundation, it is these fundamental aspects that determine the long-term success of the practice of Prāṇa Yoga. The article is about one such important “practice” that is not only a qualifier to the Yogic sādhana that follows, but also a quality that stabilizes and matures into the spontaneous nature of one’s own Self, when the goal is attained. Such a quality or practice is Samabhāva.
What is Samabhāva?
Samabhāva is the practice of seeing everyone in the same light i.e., to love all equally and hate none. In the larger sense, it is developing the vision of sameness. In the initial stages, it is indeed something that must be practiced, but eventually it becomes one’s natural state. Swami Lakshmanjoo has described it as “a clean mind that knows no duality”. This is the most foundational sādhanā of Kashmir Shaivism. To Swami ji, it is a quality that must be developed even before one begins the practice of Śaiva Yoga.
If the sādhaka is incapable of Samabhāva, then at the very least, to begin with, he must start with the removal of Vairabhāva (animosity). This requirement forms the absolute minimum for the practice of Śaiva Yoga, without which all efforts will be in vain[2]. The veracity of this instruction indicates how integral a clear and compassionate mind is, in Kāśmira Śaiva Practice.
How then does one develop Samabhāva and remove Vairabhāva? Swamiji clarifies this in his commentary on the Bhagavad Gita. While describing the divine qualities possessed by a Bhaktā of Bhagavān, he explains: “The most important thing for you (the sādhakā) is, if you cannot do anything [i.e., meditate], at least don’t hate anybody. Serve everybody, good or bad people. Maitraḥ, be friendly to everybody. Karūṇa, be compassionate to everybody. Nirmamaḥ, do not think that because I am doing this (serving another), it will bestow some fruit. Go on remaining friendly with everybody. Nirahaṁkāraḥ, keep your ego away and be very humble to people. Samaduḥkha sukhaḥ kṣamī, when there is pain and when there is pleasure, remain the same.[3]” Thus, by developing these qualities, one becomes established in Samabhāva.
Yogic Dhāranās which dissolve the sense-based and thought-based separation between body and the world, can also be helpful in developing Samabhāva. As the root of separation can be mapped (in our experience) to the felt-sense of being a separate body, these dhāranās effectively destroy this felt-sense and thereby decondition us from experiencing ourselves as a body-mind entity, separated and isolated from the world. For the sake of further exploration, two examples of such dharanas have been listed out here from the Vijñānā Bhairava Tantra, a remarkable text on Śaiva Yoga:
“If one meditates on the subtle and subtlest elements in one’s body or of the world as if they are merging one after another, then in the end the Supreme is revealed.” [4]
“If one contemplates simultaneously that one’s entire body or the world consists of nothing but Consciousness, then the mind becomes free from thoughts and the supreme awakening happens.[5]”
Establishment of Samabhāva
As one develops the divine qualities mentioned above and dedicates himself to the practice of Śaiva Yoga, as instructed by his Guru, one develops the capacity to hold the dṛṣṭi of Śiva (the vision of Universal Oneness). With Śaktipāta (Descent of Grace) this state becomes permanent. It is at this stage that one finds that Samabhāva no longer requires personal effort but is a natural state. Here vision of “samatā” is not only applicable for other human beings, which was so when one began the sādhanā, but also for all objects and beings, animate and inanimate. Thus, the establishment, or rather the maturation, of Samabhāva leads to Śivabhāva.
Ācārya Kshemaraja in his Śiva Sutra Vimarshini states that a Yogi established in the Śāmbhava state (after Śāmbhava Samāvēśa), experiences all phenomenon (inner and outer) as his very own body. At the same time, his own physical body doesn’t appear to him as solid and separate but as just another objective perceptible phenomenon (in all the states of being) [6]. This shift in state has profound consequences. The dissolution of individuality in the Yogi makes him a Siddha, free of the dualistically perceived individuality of himself as well as that of the others.
To such a Siddha, everyone is seen as existing in the body of that One Being (His own Being). His attitude towards them (at the vyavahāra plane) is akin to the attitude one has towards one’s own physical body. When there is pain in one part of the body, one’s attention goes to that area and the rest of the mind-body mechanism spontaneously makes efforts to remove the pain. Similarly, the pain of the “other” holds the attention of the Siddha and he naturally (without vikalpa) moves in response to relieve the pain that is experienced in his own expansive body. Same is the case with pleasure as well, which he doesn’t see as different from pain (they are all appearances in his universal body).
What then explains the outer appearance of anger or duress in the actions of the Siddha? Just as sometimes pain is a necessity for the healing of the body part (or the person), the Siddha spontaneously expresses anger too, but it is born only of love and good-will of the other. As one keeps the body clean by scrubbing harder under one’s feet (which accumulates more dust) when compared to the face, the Mahātma sometimes must “scrub our minds” harder when we falter, to bring about our welfare. In His vision, we, the disciples, are His very own body.
Śivabhāva: the state of being Śiva
To understand what transpires post the complete establishment of the Yogi in the Bhairava state (the Supreme state), one must inevitably examine the state of the Siddha. This is what the author has referred to as Śivabhāva. We commonly see the activities of Siddhas but aren’t privy to how they experience the very same. However, we do know that whatsoever may be their activities, such beings become channels for upliftment of the whole universe. Whether they act for society or sit in an isolated cave, whether they act like mad men or model citizens of the world, every thought, word, and deed is inevitably for universal welfare. This is indeed a great mystery for the seeker.
Indications of the state of Śivabhāva can be found in the Śiva-Sutras of Acharya Vasupta. According to the text, a siddha established in Śivabhāva experiences the act of retaining the body as a pious act (vratam), his ordinary conversation is akin to the recitation of mantras (japa) and his gift to others (the purpose of retaining the body) is liberating self-knowledge[7]. It becomes thus clear, through this pramāna, that once Śivabhāva is established, what ensues is the spontaneous compassionate act of liberating others through all means possible.
This “act” is to be understood as different from “activity”, which would be imply that it is to be classified as a “kriya” and not a “karma”. This indeed, is the secret of the state of universal compassion. We get a glimpse into this mystery in Swamiji’s commentary on the Bhagavat Gita. When explaining the 59th Shloka of the Second Chapter, Swamiji clarifies that since the state of Bhairava (the state of the Siddha) is above all limitations and is complete and does not need to act. However, by the sheer fact of his residence in this elevated state, as a natural consequence, those who take refuge at his feet are also elevated (saved from all misfortune)[8]. In other words, while for the Siddha, the residence in the Bhairava state is most important, the activities that “happen” to and around him, inevitably bring about universal good. The state of Śivabhāva is thus a state where even Samabhāva is transcended, and the Universal Self alone exists.
Conclusion
Thus, Samabhāva is to be seen as the foundational quality of the sādhaka which eventually grows into the Śivabhāva of the Siddha. By its careful inculcation, one cannot even start the sādhana in this tradition. Therefore, it is imperative that the sādhakas who have taken to the sādhana of Kashmir Shaivism, must attentively work towards developing Samabhāva along with their Yogic sādhanas as prescribed by the Guru. If one fails to do so, the unstable foundations of one’s sādhana will not only cost him his time and energy but also prevents him making real progress in his pursuit of self-realization.
References
[1] Chapter 1: Talks on Practice, Self-Realization in Kashmir Shaivism by Swami Lakshmanjoo
[2] Chapter 1: Talks on Practice, Self-Realization in Kashmir Shaivism by Swami Lakshmanjoo
[3] The 13th and 14th śloka., Chapter 12, Bhagavat Gita – In the Light of Kashmir Shaivism by Swami Lakshmanjoo
[4] Verse 54, page number 57, Vijnana Bhairava – The Practice of Centering Awareness, Swami Lakshmanjoo
[5] Verse 63, page number 69, Vijnana Bhairava – The Practice of Centering Awareness, Swami Lakshmanjoo
[6] Sutra 14, Shambhavopaya, Śiva Sutra – Yoga of Supreme Identity, Jaideva Singh
[7] Sutra 26,27,28, Anavopaya, Śiva Sutra
[8] yaḥ sarvatrānabhisnehastattatprāpya śubhāśubhaṁ / nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā, Chapter 2, Verse 59
Disclaimer: The opinions expressed in this article belong to the author. Indic Today is neither responsible nor liable for the accuracy, completeness, suitability, or validity of any information in the article.
