Yoga Supta Matsyendrasana Pose

This self-experience by the supreme Lord of his nature as pure knowledge and freedom takes the form of Yoga Supta Matsyendrasana Pose All this world-object is my own glory. In this manner, he experiences the entire externally existing world-object as existing within himself. His constant meditation on this experience culminates in its strengthening. The supreme Lord then liberates the individual being, who being of the nature of pure consciousness, is none other than himself, by means of the illuminating knowledge of his real divine Self in the form of his experience I am pure consciousness and absolute freedom. The supreme Lord has shackled himself out of his own free will by fetters in the form of the experience of his Self in a physical body or vital air or subtle body or void all of them belonging to the category of not-self, and it is he who unshackles himself out of his own free will.

In this manner, that which veils the real Self, arising from the identification of the Self with the physical body, etc., due to the non-cognition of one s real spiritual essence, is fully removed by the illuminating light of real knowledge. Bondage is thus only imaginary, created by one’s own thought constructs. This has been stated by the author Abhinavagupta himself in his book, Tantrasara: The fettered being fpaSu imagines that he is material by nature, bound by his actions, affected by the defilements Ithe anava, the mSylya, and the karma malasj and motivated by others. This kind of false self-experience is eradicated completely by another kind of truel self-experience, culminating in his immediately becoming the all-pervasive supreme Lord.

It may be asked why the supreme Lord first fetters himself and then liberates himself. The reply given by the author Abhinavagupta by the phrase in the above verse beginning with thus bondage signifies that the supreme Lord, Yoga, who is absolutely free and is of the nature of the absolute and massive consciousness and massive bliss, assumes bondage by identifying himself with the physical body, etc., after negating his divine essence, owing to the sportive nature of his self-concealment. Again he casts aside his self-imposed fc>ondage out of his free will by the illuminating light of the true knowledge of his essence. The supreme Lord thus frees himself i.

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