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Divine grace shines on the aspirant who is perseverant in attaining the state of 艢颈惫补 by following one of the 鲍辫腻测补蝉 drives away the clutches of 惭腻测补 who causes limitations in empirical beings^[1].

鲍辫腻测补 is the term Kashmir Shaivism uses, to denote the ways and means to enter into Universal God Consciousness from individual consciousness.

[The following are three means advocated by Kashmir Saivism]:

1. 艢腻尘产丑补惫辞辫腻测补, the superior means,
2. 艢腻办迟辞辫腻测补, the medieval means, and
3. 膧峁嘺惫辞辫腻测补, the inferior means.

1) 艢腻尘产丑补惫辞辫腻测补

艢腻尘产丑补惫辞辫腻测补 functions in 惭腻迟峁沰补 Cakra, 笔谤补迟测腻丑腻谤补, and 笔谤补迟颈产颈尘产补惫腻诲补. Thoughtlessness is called 艢腻尘产丑补惫辞辫腻测补. Aspirant finds the reflection of the whole universe in his own self as if it is from within rather than outside. The state of Absolute, 鈥淚鈥� the 笔补谤补尘补艣颈惫补 who emits the letters, words, sentences and the whole universe is attained by the aspirant, who is guided by a guru to practise to be thoughtless and preserve thoughtlessness. It is through guru that entry into the transcendental consciousness happens in this 耻辫腻测补. This is called 滨肠肠丑辞辫腻测补 due its emergence from Icch膩 艢akti. It is the state of ultimate knowledge and only grace of Guru makes it automatic. This means that the disciple must merge in his Guru鈥檚 consciousness where only Guru exists. Guru selects only the disciples highly developed in awareness for this 耻辫腻测补. 艢补颈惫补颈迟别 yogi, established in 艢腻尘产丑补惫辞辫腻测补 illumines the whole universe just like Sun. Guru is most significant here. This means which exists in the world of pure monism (abheda) is 艢腻尘产丑补惫辞辫腻测补 and is called 础产丑别诲辞辫腻测补.

2) 艢腻办迟辞辫腻测补

艢腻办迟辞辫腻测补 is called 闯帽腻苍辞辫腻测补 because of its origin from J帽膩na 艢akti, the energy of knowledge. It is functioned by the means of energies. The 厂腻诲丑补办补鈥檚 efforts to improve his eligibility to receive Guru鈥檚 grace is important in this 耻辫腻测补. This requires lot of effort and reaching the feet of Guru (骋耻谤耻辫补诲耻办腻) is the target. 厂腻诲丑补办补, in 艢腻办迟辞辫腻测补, need not recite mantras or concentrate upon any particular spot (厂迟丑腻苍补辫谤补办补濒辫补苍补) or breath (鲍肠肠腻谤补). He has only to see and concentrate on that Supreme Being that is found in two actions without actions. 鈥極ne-pointedness鈥� is called 艢腻办迟辞辫腻测补. This is called centering in the 鈥�痴颈箩帽腻苍补 Bhairava Tantra鈥� (鈥�madhyam sam膩艣rayet鈥� 痴颈箩帽腻苍补 Bhairava Tantra; Verse 61)

Centering can be practiced between any and all actions and or thoughts. In centering, the yogi practising in 艢腻办迟辞辫腻测补 must develop great velocity of awareness. Great velocity means firmness of awareness. If 厂腻诲丑补办补鈥檚 awareness becomes loose he will be forced out of 艢腻办迟辞辫腻测补 into the lowest 耻辫腻测补, 膧峁嘺惫辞辫腻测补^[2] iv . He will loose the right to tread on the path of 艢腻办迟辞辫腻测补. In his practice there must be in continuity in the cycle of his awareness, maintaining an unbroken chain of awareness and then he will be able to find out the reality between any two thoughts or actions. The practice of centering is meant to be functioned between any two actions or any two thoughts. He can center between any two thoughts or any two movements, between one thought and another thought, between waking and dreaming, between one step and the next step, between one breath and the next breath. All actions and all thoughts are the proper framework for the practice of 艢腻办迟辞辫腻测补. The 艢腻办迟辞辫腻测补 aspirant must simply insert breakless awareness in the center of any two actions or thoughts. Faulty awareness and Interruption lead him to fall and enter into the lowest 耻辫腻测补, 膧峁嘺惫辞辫腻测补.

The means which exists in the world of mono-duality, in the world where duality and non-duality exist together, is 艢腻办迟辞辫腻测补 and is called 叠丑别诲腻产丑别诲辞辫腻测补.

3) 膧峁嘺惫辞辫腻测补

膧峁嘺惫辞辫腻测补 is concerned with 补峁嘘, the individual soul. It is the means, which functions by the process of concentrating on 耻肠肠腻谤补 (breathing), 办补谤补峁嘺 (organs of sensation), 诲丑测腻苍补 (contemplation), and 蝉迟丑腻苍补 prakalpana (concentrating on some particular place). These processes in toto are called the means of the individual (耻辫腻测补s of 闯墨惫补), and are the means which exist in 膧峁嘺惫辞辫腻测补. It is known as 叠丑别诲辞辫腻测补 and is found in the world of duality. 膧峁嘺惫辞辫腻测补 is called 碍谤颈测辞辫腻测补 because it is the means with basis in Kriy膩 艢akti.

The strength of 厂腻诲丑补办补s awareness in 膧峁嘺惫辞辫腻测补 is that he has to take the support of everything to maintain and strengthen his awareness. 鈥楥oncentration on and with the support of mantra and breathing and all other elements鈥� is called 膧峁嘺惫辞辫腻测补. Though he concentrates on the center he needs to take the support of two things for concentrating on that center. In 艢腻办迟辞辫腻测补 his awareness is strengthened to some extent as only one support point is required for his concentration and that point is the center. In 艢腻办迟辞辫腻测补 he begins with the center and then get established in that center. The strength of his awareness in 艢腻尘产丑补惫辞辫腻测补, is that threre is no need of support. He already resides in the meant. There is no where to go, just reside at his own point. The rest is automatic.

All these 耻辫腻测补s lead 厂腻诲丑补办补 to the state of one transcendental consciousness. The difference in them is that 膧峁嘺惫辞辫腻测补 will carry him in a long way, 艢腻办迟辞辫腻测补 in a shorter way, and 艢腻尘产丑补惫辞辫腻测补 in the shortest way.

An耻辫腻测补

Though it is not actually an 耻辫腻测补, in Kashmir Saivism, apart from these three 耻辫腻测补s, there is a mention of another 耻辫腻测补 called An耻辫腻测补 meaning 鈥榥o 耻辫腻测补鈥�. The aspirant has only to observe that nothing is to be done in An耻辫腻测补. Be as you are, If you are talking, go on talking. If you are sitting, go on sitting. Do not do anything, only reside in you being. This is the nature of An耻辫腻测补. An耻辫腻测补 is attributed to 膧nanda 艢akti of 艢颈惫补 and is called 膧苍补苍诲辞辫腻测补.

Footnotes and references:

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[1]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 26.

[2]:

[颁颈诲驳补驳补苍补肠补苍诲谤颈办腻] Verse 180.