Obscure Religious Cults as Background of Bengali Literature c9.s2: (ii) The Idea of Sahaja

Obscure Religious Cults as Background of Bengali Literature c9.s2

Language: English

(ii) The Idea of Sahaja

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The criticism made by the Buddhist Sahajiyās, with which the Jaina mystics also joined their voice, defines the Sahajiyā school more negatively than positively. In the positive side, however, the conception of the Sahaja or the ultimate innate nature of all the objects and beings will give us a definite idea about the fundamental tenets of the school.

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The word ‘Sahaja’ literally means that which is born or which originates with the birth or origination of any entity (saha jāyate iti sahajaḥ). It is, therefore, what all the Dharmas possess by virtue of their very existence, and is thus the quintessence of all the Dharmas. As Mahā-sukha is the quintessence of all the Dharmas, this Mahā-sukha-nature is the Sahaja-nature of all the Dharmas. In the *Hevajra-tantra* we find,—“‘The whole world is of the nature of Sahaja—for Sahaja is the quintessence (*svarūpa*) of all; this quintessence is Nirvāṇa to those who possess the perfectly pure Citta.’”¹ But though this Sahaja in the form of Mahā-sukha is realised in and through a physiological process, it should never be conceived as something belonging to the body; though it is within the body, it is not something physical.² As the quintessence of all, it is the absolute reality, both immanent and transcendent.

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¹ tasmāt sahajam jagat sarvam sahajam svarūpam ucyate | svarūpam eva nirvāṇam viśuddhā-kāra-cetasā(aḥ ?) || Hevajra-tantra, MS. (R.A.S.B. No. 11317) p. 36(B). Cf. also, svabhāvam sahajam ityuktam sarvā-kāraika-sambaram | Ibid., MS. p. 30(A).

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² dehastho'pi na dehajaḥ ||

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We find in the Upaniṣads that the Brahman as the ultimate nature of our self and of the external world transcends all intellectual comprehension and verbal expression. Similar is the position of the Sahajiyās, who hold that the Sahaja nature is neither definable nor accessible to our mind, nor expressible by speech. As the Brahman is to be realised within, so also this Sahaja-nature is to be intuited within (*sva-samvedya*). We find in the Upaniṣads that when one realises the self as the Brahman, there is neither the knower (*jñātā*) nor the knowable (*jñeya*) nor the knowledge (*jñāna*); for, in such a transcendental state, “where everything becomes the self, who will see whom and by what means, and who will know whom and by what means?”¹ This Upaniṣadic principle has also been adopted by the Sahajiyās in speaking of the Sahaja nature. It is said in the *Hevajra-tantra*,—“Sahaja can neither be explained by any man nor can be expressed by any speech; it is realised by the self through the merit of serving at the feet of the Guru.”² In the *Guhya-siddhi* also it is said that this truth is to be attained through personal intuition,—the tongue can never speak anything of it.³ That is an all-pervading supreme state where there is neither body nor speech nor any work.⁴ It has very nicely been said in a song of Kāṇha-pāda—“Whatever is related to the mind and to all the Āgamas (scriptures) and religious texts and the beads (for counting the time of taking the name of God)—all are confusing and anomalous. Say, how Sahaja can be explained,—(for) neither body nor speech nor mind can enter into it. In vain does the Guru preach to the disciple, for, how can he explain that which transcends the capacity of all verbal means? Whoever will explain it will misrepresent it; here the preceptor is dumb and the disciple is deaf. Asks Kānha,—how then is that jewel of the Jinas?—it is just as the deaf is made to understand by the dumb (i.e., through the movement of the lips, or by the facial expressions, or by the suggestions by postures and gestures).”¹ Tāḍaka-pāda also says,—“ How can what is beyond the path of speech be explained?”² Again we find,—“ The Sahaja stage can never be explained by the preceptor, neither can it be understood by the disciple,—it is like the flow of nectar;—to whom and by what means can it be explained?”³ Tillo-pāda says in his Dohās,—Sahaja is a state where all the thought-constructions are dead (i.e., destroyed) and the vital wind (which is the vehicle of the defiled Citta) is also destroyed,—the secret of this truth is to be intuited by the self,—how can it be explained (by others)? The truth (tatta = tattva) is inaccessible to the ordinary foolish people, and it is also unknown and unknowable to scholars,—but it is never inaccessible to that fortunate and meritorious one who by services has propitiated the Guru.⁴ Saraha-pāda also

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¹ *yatra tu asya sarvam ātmaivā’bhūt tat kena kaṃ paśyet, kena kaṃ vijānīyāt* | *Bṛhad-āraṇyako-paniṣat*. (4-5-1-5).

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² *nā’nyena kathyate sahajaṃ na kasminn abhilapyate* | *ātmanā jñāyate puṇyād guru-pādo-pasevayā* ‖ *Hevajra-tantra*, MS. p. 22(B).

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³ *sva-saṃvedyaṃ tu tat tattvaṃ vaktuṃ nā’syaḥ pāryate* | *Guhya-siddhi*, MS. (C.L.B. No. 13124) p. 14(A).

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⁴ *yatra na kāryo na vāk-cittam sthānam yat sarvagam param* | *Ibid.*, MS. p. 15(A).

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¹ vāk-pathātita kāhi vakhāṇi || Ibid., Song No. 37.

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³ ṇau tam vāahi guru kahi ṇau tam vujjai sīsa | sahajā-vattho amia rasa kāsu kahijjai kīsa || Quoted in the Kriyā-saṃgraha-nāma-pañjikā. MS. (B. N. Sans. No. 31) p. 37(B).

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⁴ tu marai jahi pavaṇa tahi liṇo hoi ṇirāsa | saa (saṃveaṇa tatta-pholu) sa kahijjai kīsa ||

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jo maṇa-goara ālā jālā |
āgama pothī iṣṭa-mālā ||
bhaṇa kaiseṃ sahaja bola bā jāya |
kāa-vāk-cia jasu ṇa samāya ||
āle guru uesai sīsa |
vāk-pathātita kāhiva kīsa ||
je taim bolī te tavi ṭāla |
guru bova se sīṣā kāla ||
bhaṇai kāhnu jiṇa-raaṇa bi kaisā |
kāla bobeṃ saṃvohia jaisā ||
Song No. 40.
For the reading of the last line of the verse see the article “Caryā-padera Pāṭha” by the present writer in the Śrī-bhāratī, Vol. I, No. 7.

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says in his Dohā,—What can be known through meditation of that, which is without knowability? How can that be explained which transcends all speech?¹ In the commentary of the Doha it is said,—whatever is a production of the mind is false; that is the truth, which is never mentally constructed.² Again it is said by Saraha-pāda,—where neither mind nor the vital wind moves, nor is there any function of the sun and the moon, there should the Sahaja-citta rest,—this is the advice of Saraha.³ Where the mind dies out and the vital wind is also destroyed,—that is the supreme Mahā-sukha, it does not remain steady nor does it go anywhere (or, it never becomes expressible through words).⁴ In the Sahaja state the individual mind enters the Sahaja as water enters into water.⁵ The nature of the self can never be explained by others; it can be caused to be realised only through the instructions of the Guru,—none else can make one realise it.⁶ The subtle and varied emotions resulting from the realisation of truth is not something capable of being expressed through words,—that stage of bliss is absolutely free from all mental constructions—a supreme world is revealed

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¹ jhāṇa-rahia ki kiai jhāne | jo avāa tahı̄ kāhi vakhāṇe || Dohākoṣa of Saraha-pāda, Dr P. C. Bagchi's Edition.

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² iti tāvan mṛṣā sarvam (yāvad) yāvad vikalpyate | tat satyam (tat) tathābhūtam tattvam yan na vikalpyate || Quoted in the Com. Ibid.

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³ jahi maṇa pavaṇa na sañcarai ravi sasi ṇāha pavesa | tahi vadha citta visāma karu sarahem kahia uesa || Ibid.

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⁴ jahi maṇa marai pavaṇa ho kkhaa jāi | ehu se parama-mahāsuha rahia kahimpi na jāi || Ibid.

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⁵ ṇia maṇa muṇahu re niuṇe joi | jima jala jalahi milante soi || Ibid.

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⁶ ṇia-sahāva ṇau kahiau aṇṇem | disai guru-uvaesem ṇa aṇṇem || Ibid.

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vadha aṇā-lua-agcara-tatta paṇḍia-loa agamma |
jo guru-pā(u-pasaṇṇa tāhi ki citta agamma) ||
Dohākoṣa of Tillo-pāda, Verses 7-8, Dr. P. C. Bagchi's Edition.

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there.¹ There intellect fails,—mind dies out, all pride and self-conceit vanish away,—mysterious is that Sahaja, - it is a master magician—how can it be bound by meditation?² It is free from all the letters and colours and qualities, it can neither be spoken of, nor can it be known.³ That great Lord of transcendental bliss cannot be spoken of,—just as the pleasure derived from sex-union cannot be explained to an unmarried girl who has never personally experienced it.⁴ Unless the body, speech and mind are destroyed, none can experience the bliss of his Sahaja-nature.⁵ Kānha-pāda also says in his *Dohākoṣa*,—Only he who revels in Sahaja and who realises his jewel of mind (as the Bodhi-citta) can realise the course of religion,—others cannot understand it even if it is explained to them.

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¹ *are putto tatto vicitta rasa kahaṇa ṇa sakkai vatthu |* *kappa-rahia suha-ṭhāṇu varajagu uajjai tatthu* || *Ibid.*

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² *buddhi vināsai maṇa marai jahi (tuṭṭai) ahimāṇa |* *so māamaa parama-kalu tahī kimvajjhai jhāṇa* || *Ibid.*

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³ *akkhara-vaṇṇo parama-guṇa rahije |* *bhaṇai ṇa jāṇai emai kahiaje* || *Ibid.*

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⁴ *so paramesaru kāsu kahijjai |* *suraa kumārī jima paḍijjai* || *Ibid.*

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⁵ *kāa-vāa-maṇu jāva ṇa bhijjai |* *sahaja-sahāve tāva ṇa rajjai* || *Ibid.*

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It is, therefore, clear from what is stated above that the nature of Sahaja cannot be defined,—it can only somehow be described. It will be evident that this Sahaja is the Brahman of the Upaniṣads and the Vedānta. It is the *Nirvāṇa-dhātu* of canonical Buddhism, it is the *tathatā* (thatness) of Aśvaghoṣa, it is the negatively described absolute reality of Nāgārjuna, which transcends the four logical categories,—it is the *Abhūta-parikalpa* or the increate absolute with the potency of all objectivity and subjectivity but in itself bereft of all dualism,—or the pure consciousness (*vijñapti-mātratā*) of the Vijñāna-vādins. It is again the Vajra-dhātu or the Vajra-sattva of the Vajra-yānists. It is is the Bodhi-citta in the form of the unity of Śūnyatā and Karuṇā, it is the Mahā-sukha or the Supreme Bliss. All these ideas have merged in the idea of Sahaja of the Sahajiyās. In describing Sahaja Tillo-pāda says in his Dohās,—When in the Sahaja stage the Citta and the vacuity enter into an union of bliss all the objects of sense vanish away.¹ Sahaja is without beginning and without end;—

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¹ Dohā No. 5 (Dr. Bagchi's edition).

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The non-dual and unchanging nature of Sahaja. this non-dual state of Sahaja is only explained by the venerable Guru.² When (in the Sahaja) the Citta vanishes, the Acitta (i.e., negation) also vanishes; the state of non-dual unity (samarasa) is free from both existence and non-existence.³ This transcendental truth is free from all merit and demerit,—for there cannot be any merit or demerit in what is realisable only within.⁴ It is bereft of all colour and form,—it is perfect in the form of all.⁵ In Sahaja the self is void, the world is void,—all the three worlds are void; in pure Sahaja there is neither merit nor sin.⁶ Saraha-pāda also says,—" In Sahaja there is no duality; it is perfect like the sky. The intuition of this ultimate truth destroys all attachment and it shines through the darkness of attachment like a full moon in the night.⁷ Sahaja cannot be heard with the ears, neither can it be seen with the eyes; it is not affected by air nor burnt by fire; it is not wet in intense rain, it neither increases nor decreases, it neither exists nor does it die out with the decay of the body; the Sahaja bliss is only an oneness of emotions,—it is oneness in all.¹ Our mind and the vital wind are unsteady like the horse ;—but in the Sahaja-nature both of them remain steady. When the mind thus ceases to function and all other ties are torn aside, all the differences in the nature of things vanish ; and at that time there is neither the Brahmin nor the Śūdra.²

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² āi-rahia ehu anta-rahia | varaguru-pāa a(ddaa-kahia) || Ibid., Dohā No. 6.

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³ Ibid., Dohā No. 11.

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⁴ guṇa-dosa-rahia ehu paramattha | saasamveaṇa kevi ṇattha || Ibid., Dohā No. 29.

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⁵ vaṇṇa vi vajjai ākii vihuṇṇa | savvāāre so sampuṇṇa || Ibid., Dohā No. 32.

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⁶ hau suṇṇa jagu suṇṇa tihua(ṇa) suṇṇa | (nimmala sahaje ṇa pāpa ṇa puṇṇa) || Ibid., Dohā No. 34.

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⁷ Dohās of Saraha. p. 11, Verses 16-17.

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¹ > saṅka-pāsa toḍahu guru-vaaṇeṃ |

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² javveṃ maṇa atthamaṇa, etc. | Ibid.

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Sahaja—the underlying reality. Sahaja cannot be realised in any of its particular aspects—it is an intuition of the whole, the one underlying reality pervading and permeating all diversity. As the truth of the lotus can never be found either in the stalk, or in the leaves, or in the petals or in the smell of the lotus, or in the filament,—it lies rather in the totality of all these parts,—so also Sahaja is the totality which can only be realised in a perfectly non-dual state of the mind.³ From it originate all, in it all merge again,—but it itself is free from all existence and non-existence,—it never originates at all.⁴ For such Sahaja a man must do away with the positive as well as the negative functions of his mind and remain like a pure child absolutely depending on the instructions of the Guru,⁵ and when the mind thus remains absolutely inactive in the Sahaja, all the cycles of birth and death are at once stopped.⁶ So long as one does not realise the true nature of the self as the ultimate truth one cannot realise the transcendental reality

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³ saṇḍa-puaṇi-dala-kamala-gandha-kesara-varaṇāleṃ | chaḍḍahu veṇima ṇa karahu sosa ṇa luggahu vadha āleṃ || Ibid.

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⁴ Ibid.

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⁵ Ibid.

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⁶ Ibid.

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na suṇai soṇau disai ṇaaeṃ ||
pavaṇa vahante ṇau so hallai |
jalana jalante ṇau so ujjhai ||
ghaṇa varisante ṇau so mmai |
ṇau vajjai ṇau khaahi paissai ||
ṇau vaṭṭai ṇa taṇunte ṇa vaccai |
samarasa sahajānanda jāṇijjai ||
Ibid., p. 12 (Verses 3-6).

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underlying all phenomena.¹ This realisation of the self as the ultimate truth is not possible either through meditation or the muttering of the Mantras.² All the external forms are to be realised as pure void,—and the mind also must be beheld as pure void; and through this realisation of the essencelessness of the objects (*dharma-nairātmya*) and also of the subject (*pudgala-nairātmya*), the Sahaja-reality reveals itself in the heart of the Sādhaka.³ This Supreme Lord (of Sahaja) is neither seen coming nor seen going; nor is he seen remaining within; he is a waveless sea of perfect purity.⁴ In Sahaja knowledge there is neither ‘without’ nor ‘within,’—it pervades the fourteen worlds in its non-dual form.⁵ “There is some one formless hiding himself within our body,—he who knows him is liberated.”⁶ As a lunar gem in deep darkness brightens all things by its lustre, so also the Supreme Mahā-sukha or the Sahaja drives away all the miseries of life at once.⁷ The truth is neither in the house (*i.e.*, in the body) nor in the forest (*i.e.*, in the external objects),—the truth is in the absolute purity of the Citta which is free from all the Vikalpas.⁸

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¹ jāva ṇa appahiṃ para pariāṇasi | tāva ki dchaṇuttura pāvasi || *Ibid.*

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² saraha bhaṇai vaḍha jāṇau appā | ṇau so dhea na dhāraṇa jappā || *Ibid.*

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³ *Ibid.*

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⁴ āvanta ṇa dissai janta ṇahi acchanta ṇa muṇiai | ṇittaraṅga paramesuru ṇikkalaṅka dhāhijjai || *Ibid.*

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⁵ jima vāhira tima avbhantaru | caudaha bhuvaṇeṃ ṭhiau ṇirantaru || *Ibid.*

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⁶ asarīra (koi) sarīrahi lukko | jo tahi jāṇai so tahi mukko || *Ibid.*

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⁷ ghorāndhāreṃ candamaṇi jima ujjoa karei | parama-mahāsuha ekku-khaṇe duriāsesa harei || *Ibid.*

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⁸ ṇau ghare ṇau vaṇeṃ vohi ṭhiu ehu pariāṇahu bheu | ṇimmala-citta-sahāvatā karahu avikala seu || *Ibid.*

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Kānha-pāda also says that Sahaja is without any wave, it is free from all the defilements,—it is free from both merit and sin—there is absolutely nothing in it.¹ It is unchanging, without thought-constructions, without any transformation or corruption; it neither rises nor sets,—here mind has no function at all, this is what is called Nirvāṇa.²

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¹ ṇittaraṅga sama sahaja-rūa saala-kalusa-virahie | pāpa-puṇṇa-rahie kuccha ṇāhi kaṇhu phuḍa kahie || (Dr. P. C. Bagchi's Edition) Verse No. 10.

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² ṇiccala ṇivviappa ṇivviāra | uaa-atthamana-rahia susāra || aiso so ṇivvāṇa bhaṇijjai | jahim maṇa māṇasa kimpi ṇa kijjai || Verse No. 20.

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It is to be noticed in this connection that though Buddhism as a religion began its course as an uncompromising atheistic school, believing neither in God nor in the self or the soul-substance, it gradually showed a theistic tendency in course of its evolution. Beginning with the Tathatā-vāda of Aśvaghoṣa and the Vijñapti-mātratā or the Abhūta-parikalpa of Asaṅga and Vasubandhu, Buddhism was coming closer and closer to the Upaniṣadic conception of the Brahman as the Supreme Being. In the conception of the Vajra-sattva and the Lord Śrī-Mahā-sukha of the Vajra-yānists we have seen how the monistic conception of the Supreme Being is clearly established. In the conception of the Sahaja or the Svābhāvika-kāya (the body of the ultimate nature) of the Sahajiyās the same tendency of conceiving it just in the image of the monistic Supreme Being is sometimes manifest. Often the Upaniṣadic description of the Brahman as having hands and legs on all sides,—having eyes, heads and faces on all sides,—having ears in all the worlds on all sides—and as pervading the whole universe,—are all applied to this Sahaja.³ And this Sahaja is none but the self,—

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³ sarvataḥ pāṇi-pādādyam sarvato 'kṣi-śiromukham | sarvataḥ śrutimat loke sarvam āvṛtya tiṣṭhati ||

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and all the worlds are the transformations of this one Sahaja-self,—all the universe is pervaded by the Sahaja-self,—and nothing else is to be found anywhere.¹ All the various phenomena produced by the deeds (*karma*) of the beings are nothing but the modes and modifications of the self-revealed Sahaja; but though they are Sahaja in the ultimate nature, they are produced in their varieties through mentation (*bodhanāt*) in the form of the subject and the object.² The Sahaja is itself the sustainer (*bhartā*), itself the performer (*kartā*), itself the king, itself the Lord.³ It is the life of the animate, it is the supreme and immutable,—it is all-pervading and resides in all the bodies,—

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¹ mad-bhāva(ṃ) hi jagat sarvaṃ mad-bhāvaṃ bhuvana-trayam | maya vyāptam idaṃ sarvaṃ nā'nyamayam dṛśyate jagat || Hevajra-tantra, MS. (RASB. No. 11317, p. 23(A).

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² sva-saṃvedyam ayaṃ karma vodhanāt karma jāyate | Ibid., MS. p 23(B).

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³ svayaṃ bhartā svayaṃ kartā svayaṃ rājā svayaṃ prabhuḥ | Hevajra-tantra, MS. p. 23(B).

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eṣa svābhāvikaḥ kāyaḥ śūnyatā-karuṇā-dvayaḥ |
napuṃsaka iti khyāto yuganaddha iti kvacit |
Śrī-saṃbara, quoted in the Subhāṣita-saṃgraha, Bendall's Edition.
Cf. sarvalaḥ pāṇi-pādam tat, etc. Śvetāśvataro-paniṣat, 3-16; Gītā, 13-13.

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Cf. also the Commentary :—

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yat kiñcit dṛśyate sattvānāṃ karma-vipāka-janitaṃ vaicitryaṃ sthāvara-jaṅgamā-dikaṃ tad eva karma | yady etat karmotpadyate sva-saṃvedyāt | kathaṃ tarhi mahā-mudra-siddhiḥ | tadahumaha(?), bodhanād iti | bodho grāhya-grāhaka rūpeṇa pratipattiḥ | tasmāt karmotpadyate | na punaḥ viśvasya sahajaika-rasa-bhāvāt |
Hevajra-pañjikā or Yoga-ratna-mālā, M.S. (Cambridge, Add. No. 1699) p. 32(B).

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Cf. also, Ḍākārṇava :—

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sambha kamma jima bhāvaha rui
bhava nivvāṇa ṇa disai koi |
(Dr. N. C. Chaudhuri's Edition) p. 144.

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The reading of the last line as given in the commentary of the Dohākoṣa (Dohā No. 6) of Kāṇha-pāda is " svayaṃ kartā svayaṃ hartā svayaṃ rājā svayaṃ prabhuḥ," and " hartā " is further explained as the destructive form (svayaṃ eva saṃhāra-rūpaḥ) of the Lord. [The MS. of the commentary cn the Dohākoṣa of Kāṇha-pāda in the possession of the writer, MS. Cambridge Add. No. 1699, p. 43(A)].

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it is the great life (the vital process)—and the whole universe is imbued with it,—all the existent and the non-existent and everything else proceed from it and it alone. It is the Being of the nature of pure consciousness,—it is the eternal sovereign personality,—it is the Jiva (the individual personality),—it is time,—it is the ego.¹ Tillo-pāda says in a Dohā,—" I am the universe,—I am the Buddha,—I am perfect purity,— I am the non-cognition (amanasiāra)—I am the destroyer of the cycle of existence."² And this nature of the self is its Sahaja-nature. Saraha-pāda also says,—" One is the Lord explained in all the scriptures and he manifests himself (as the variety of all phenomena) through his own will."³ In the Ḍākārṇava it is addressed to Sahaja,—" Thou art the cause of all the Dharmas,—but who art thou Sahaja, mysteriously unknown to all?"⁴ Again it has been said,—" Only Sahaja-nature is seen (—nothing else is there),—salute to the Lord of all the Suras (gods) and the Asuras! The senses do not know where it is,—worship it through the songs (gāthā)."⁵

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¹ sa eva prāṇinām prāṇaḥ sa eva paramā-kṣaraḥ | sarva-vyāpī sa evā'sau sarva-dehe vyavasthitaḥ || sa evā'sau mahā-prāṇaḥ sa evā'sau jaganmayaḥ | bhāvā-bhāvau tad-udbhūtau anyāni yāni tāni ca || sattvam vijñāna-rūpaṁ ca puruṣam purāṇam īśvaram | ātmā jīvañca sarvañca kālaḥ pudgala eva ca || Hevajra-tantra, MS. (RASB. No. 11317) p. 27(A).

Cites (9)

Ḍākārṇava — Sanskrit
Kriyāsaṁgrahapañjikā — Sanskrit
Bṛhadāraṇyakopaniṣad — Sanskrit
Hevajratantra — Sanskrit
Dohakoṣa — Sanskrit
Bhagavadgītā — Vyāsa, Sanskrit
Śvetāśvataropaniṣad — Śvetāśvatara, Sanskrit
Guhyasiddhi — Padmavajra, Sanskrit
Caryāgītikoṣa — Bengali