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Tantrasara of Abhinavagupta PDF
Tantrasara of Abhinavagupta PDF
Abhinavagupta
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Tantrasara
of
Abhinavagupta
H .N . Chakravarty
Preface by Sw am i Chetanananda
Rudra Press
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Published by Rudra Press
P.O. Box 13310
Portland, OR 97213-0310
503-236-0475
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Abhinavagupta, Rajanaka.
[Tantrasara. English]
Tantrasara of Abhinavagupta / translated from Sanskrit with
introduction and notes by H.N. Chakravarty ; edited by
Boris Marjanovic ; preface by Swami Chetanananda.
pages cm
ISBN 978-0-915801-78-7
v
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VI CONTENTS
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VIII PREFACE
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X FOREWORD
tions in the TS itself that were left out and not elaborated on in the
TA. This conforms to the style of Abhinavagupa that he adopted
from his teacher Sambhunatha, which was not to keep knowledge
completely hidden but also not to reveal it all at one place or in a
single book. This, of course, is meant to provide necessary prac
tice for students as well as to test their devotion to knowledge.
Finally, Abhinavagupta refers to a number of Tantric and other
texts that are now lost to us, including the Bhairavakulorrni Tan-
tra, Nitya Tantra, Paramesvaranuttara Tantra, Tantrasadbhava
Tantra, Yogasamcara, and other texts which have clearly influ
enced his thought. Fortunately, in recent years some of these texts;
such as Tantrasadbhava Tantra,were edited and made available to
scholars.
My association with Pandit Chakravarty goes back to 1997. At
that time I lived in Varanasi with the intention of reading Sanskrit
texts with Prof. Shri Narayana Mishra. Shri Narayana Mishra was
the first and the most important of my teachers during the time I
worked on my Ph.D. thesis and other projects. It is because of his
selfless teaching style that I learned how to read and understand
sastric texts.
As I was primarily interested in Kashmiri Saiva philosophy
and practices, I began to visit the home of Pandit Chakravarty, a
renowned Tantric scholar with profound understanding of Kash
miri Saivism. His recognition as a scholar was derived from his
lifelong study of Sanskrit and its philosophy, but more than that,
his recognition came from his close association with Mahamaho-
padhyaya Gopinath Kaviraj. During one of many conversations
that we had, I found out that in addition to already publishing his
translation of the TS in Hindi, he had also completed the Eng
lish translation of the same text. Furthermore, he told me that he
had submitted the manuscript for publication to Rudra Press many
years ago. However, for reasons unknown to him, the publication
of his work had never taken place. It was only several years later
when I met Sharon Ward, the head of Rudra Press at that time,
that I learned the reason: She explained to me that they felt that
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XII TANTRASARA
Chapter One
The Tantrasâra begins by stating that perfect knowledge (pürna-
pratha) is the cause of liberation. It is the revelation of 3iva-nature
in one’s own Self. $iva, who by His power of freedom (svàtantrya
sakti) appears to be limited in knowledge and action, removes all
veils by the same power. As a result of this, He’shines in His pris
tine, self-refulgent, pure consciousness. On the dawn of supreme
knowledge of the nature of light (prakàsa), marked by reflective
self-knowledge (vimarsa), everything shines nondifferently in the
mirror of consciousness. While describing the nature of moksa,
Abhinavagupta writes in the Paramârtha-sâra that there is no
separate region of it, nor is one to proceed toward it, but it is to
be realized by piercing the knots of ignorance by virtue of the
full development of one’s own power of freedom. However, moksa
should not be taken as the effect of knowledge (jhana) and the lat
ter the cause of it, but as the manifestation of the real nature of the
Self (âtman).
According to this Savâdvaya system, ignorance is accepted as
the cause of samsara, yet the nature of ajfiana is known as ânava
mala, a limitation innate in the individual. It originates from the
absolute freedom of the Lord. The ânavamala operates in the indi
vidual soul in two ways: (i) the loss to consciousness of its free
dom, and (ii) the sense of agency without bodha. This limitation of
jfiâna and kriyà is known as spiritual (paurusa) and intellectual/
scriptural (bauddha) ignorance (ajfiana).
Ignorance, known as bauddha ajfiana, is of the nature of indé
termination (aniscayasvabhâvam) and determination of contradic-
1
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2 TANTRASARA
Chapter Two
The second chapter begins with a brief presentation of anupaya.
Anupaya is not counted under any upaya on account of its subtlety,
and even more, because the person on whom the most intense
descent of grace (saktipata) has fallen does not have any need for
internal or external help in order to realize his identity with 3iva.
The word of the teacher, heard only once, places him on the tran
scendent path (anuttarapatha), the stable ground of the blissful
nature of Sakti, upon which he at once realizes the self-manifest
Lord as his own very Self.
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4 TANTRASARA
Chapter Three
The atman has the characteristics of light and freedom, and is free
from all thought constructs (vikalpa). It is 3iva, the absolute. It
is without parts, the integral whole of infinite light that encom
passes everything—the single realm of light where thought does
not reach (nirvikalpaikadhaman). Although an ordinary soul, in its
contracted state as a result of the influence of the three impurities
(malas), is not different from that light, it is unable to conceive this,
and fails to realize its identity with that light. As soon as grace
descends on it, even a little, he begins to realize the truth, and by a
sudden flash, he is able to perceive that light without the interven
tion of any upaya. This perception is direct and immediate.
INTRODUCTION 5
causes a break within that tranquility. Then iccha and isana are
known as isyamana. In one, the light is predominant, while the
other is of the nature of rest. They are known as “r,” “r,”
“/.” They are the only semivowels, and are unlike the consonant
sounds of ra and la; therefore they are not considered consonants
as such. Since they retain both the vowel and consonant sounds,
they are considered to be neuter.
The creative movement which proceeds to flow from anuttara
gives rise to different syllables. The impelling force of kriya &akti
terminates after giving rise to the varnas like “e,” uai,” “o,” and
“a u After that, the inward movement begins to operate. As a
result of this, the resultants are then put to rest in anuttara. It is to
be noted here that this anuttara is different from anuttara known
as akdra, the supreme Bhairava. It manifests as am, which is pure
consciousness in essence. From that anuttara, visarga unfolds.
Visarga, better known as visarga sakti, is the creative force
which manifests herself as the universe. She remains inseparably
united with the Absolute before the rise of agitation in it. The uni
verse as we see it is the manifestation of light as indicated objects
(vacya), and in turn, the reflection of that light stands for each
of the indicative sounds as represented by “a,” “a,” etc. The
manifestation that occurs in this twofold way (vacya and vacaka)
is, in reality, the manifestation of vak, the supreme speech. The
supreme, known as akula, is possessed of power (sakti) which
gives rise to the universe. This power is called kauliki sakti. She
retains the universe within herself in a very subtle form, but
because of the creative impulse expands herself in three stages.
These stages of creation are internal but are projected externally
by the Lord by means of His visarga sakti. Creation, as known to
us, is predominantly of the nature of difference or duality (bheda)-,
this is the gross form of creation. In the language of the dga-
mas, it is known as anava visarga, creation on the objective level.
The creation in which difference and nondifference (bhedabheda)
shine is called sakta visarga; this is the subtle form of creation.
The creation of nondual nature is known as sdmbhava visarga, the
subtlest of all creations.
INTRODUCTION 7
Chapter Four
The highest end for human beings is to attain the very nature of
Parama&va, who is ever free from determinacy or “thought con
structs” (vikalpa). One is able to rid oneself of thought constructs
by means of pure reasoning (sattarka), by listening to holy texts
known as agamas, and by following the teachings of a spiritual
teacher. The practice of contemplating or viewing everything as
the essential reality (Siva) is the means by which one is able to rise
above impure thought constructs (asuddha-vikalpas). The Tan-
trasara states that one considers oneself bound because of vikal-
pas. The wrong conception of one’s true nature as body, etc., is
the cause of mundane existence; however, when a vikalpa of the
opposite nature pure “thought construct” (suddha-vikalpa) is born,
it dispels the wrong kind of thought construct, places one on the
right path, and enables one to attain the highest good.
Though pure thought constructs are of no avail in revealing the
nature of Paramasiva, the supreme reality, for it is everywhere
and in every way ever luminous, it is the considered opinion of
the author that pure vikalpas remove the sense of duality from the
Self. The sense of duality is not something positive, but is only
ignorance (akhyati) of one’s essential nature. This sense of duality
is removed by pure thought constructs (suddha-vikalpa).
Pure knowledge (suddhavidya) leads to sattarka, or pure rea
INTRODUCTION 9
soning. One should bear in mind that sattarka is distinct from the
form of gross reasoning as understood in the Nyaya system, for
it is said that sattarka arises by itself in a person whom sakti has
keenly touched. This tarka leads to the continuity of ideas similar
to suddha-vikalpa. It is stated in the Tantrasara: The supreme
reality is unlimited by nature and consists of an undivided singu
larity of consciousness. It transcends all the principles of limited
nature which terminate in Siva. This renders stability to all and is
the vitality of universe. Through it the universe “throbs” with life,
and that is “I” (aham).
The continuous practice of.sattarka regarding the nature of
reality brings about the purity of “thought constructs.” The high
est excellence of sattarka terminates in bhavana, by which one is
able to make manifest as distinct even the most indistinct.
In some, sattarka may arise by itself, without the need for
recourse to any spiritual guide or the reading of holy texts. When
it is enlivened iri a person, he is considered to have been initiated
by the luminous goddesses of his own consciousness (samviddevis),
the deities personifying consciousness itself.
However, the person on whom the grace of the Lord has
descended less keenly should be initiated by the spiritual teacher,
after which he is able to secure the right of listening to agamas,
which by their proper understanding help one to become free from
doubts. Afterwards, the truth that is contained in the agama gives
rise to sattarka in him.
Sattarka is the light of “pure knowledge” (suddhavidya). It is
considered to be the most excellent and direct limb of yoga. It is
stated in the Tantrasara that yoga is also a kind of vikalpa, but
that it is characterized by intensive awareness (anusandhanatma)
regarding essential reality. For the purpose of keeping the essen
tial reality ever luminous in his view, the yogin takes recourse to
this form of vikalpa for the maturity of his awareness.
Paramesvara is by nature pure consciousness and is ever full.
His fullness is His 3akti, the Divine I-consciousness. By the grace
of suddhavidya, one has recourse to cit sakti ', which finally leads
the aspirant to Sambhu, the Lord.
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10 t a n t r a s Ara
Chapter Five
When a thought construct (vikalpa) cannot become pure by itself,
and one has to depend on other means for its purification, the
aspirant is decidedly staying in the lower stage of spiritual devel
opment; in other words, in him saktipata has occurred to a lesser
degree. Therefore, for the purification of vikalpas, and because he
is limited himself, he resorts to means that are also limited. Hence,
the individual takes up practices of the intellect (buddhi), vital
energy (pr&na), or the body itself for this purpose.
Among these kinds of aspirants, those more advanced proceed
on the path of meditation (dhyana). The Tantrasara gives a brief
account of how this contemplative meditation is to be performed:
Though it is called dhyana, it is quite distinct from the dhya'nas
found in various holy texts, especially those in which the aspirant
imagines his desired deity as having a face and limbs.
The Tantrasara describes dhyana in the following manner: In
the core of his conscious heart, the aspirant meditates upon the
self-luminous essential reality, which abides in all. This medita
tion is to be performed in such a way that the three—namely, the
subject, the instrument of knowledge, and the object, representing
fire, the sun, and the moon, respectively—have coalesced together
and become the unity of a single mass of consciousness. This med
itation is to be continued as long as they have their separate iden
tities, until they shine as one light and blaze up as the fire of the
great Lord. This fire is to be meditated upon as surrounded by
twelve Kalis. These Kalis are none but the flames of the wheel of
fire. This fire should be thought of as emitting rays through out
lets such as the eyes, which take their rest on the object of external
senses. The object is to be thought of as being nourished by the
creative energy of the moon, then it is maintained and made mani
fest by the sun, and finally it is dissolved by the energy of fire so
that it may be drawn inside and made transcendent (anuttara).
When this type of dhyana is continuously performed, the aspi
rant quickly realizes that every object and idea is nothing but the
essence of pure consciousness. He further realizes that creation
and other functions are essentially the play of the Lord.
INTRODUCTION 11
Chapter Six
the dark fortnight, the moon or the apdna offers its digits (kalá)
one by one to prána, the sun, and the final one is offered near
the dvádašánta at the fifteenth tuti, after which the moon itself
gets dissolved into the sun. This is known as amávásya, when the
moon remains latent in the kalů known as ama. When the span of
one half of the tuti occupied by amávásya gets into the portion of
pratipad, the duration of the tithi is cut short and therefore a solar
eclipse occurs. The eclipse obliterates the difference of the know
ing subject (pramátá), the instrument of knowledge (pramana),
and the objects known (prameya). Therefore, the occasion is con
sidered to be auspicious because it bestows otherworldly results.
Similarly; a year is. supposed to get its rise in a single move
ment of prarta. For this reason, the entire course of the movement
of prána and apdna corresponds with uttarayana (the progress
of the sun to the north) and daks'inayana (the progress of the sun
to the south). In this case, the tithis occupy only one-fifth of a
digit and the: “sun’s passage from one sign of the zodiac (ras'i) to
another” (samkranti) occurs every six digits.
For the purpose of minimizing the influence of time, theyogin
further strives to get twelve years to rise in a single movement of
prána and apdna. He locates sixty tithis in a digit, and the passage
of one ras'i to another is supposed to be the duration of a year. In
this way, he is able to observe the duration of twelve years in the
single movement of prána and apdna.
Like prána, time is thought to arise in apana. It arises in the
heart and goes down to mulddhdra. Just as Brahma and others are
supposed to be the causal deities residing in different locations,
namely, in the heart and other places as mentioned above, in the
same way, they are said to have their locations in the heart and
other places down to kanda, etc. The yogin meditates upon the dei
ties as the causal agents of the stages of childhood, youth, old age,
death, rebirth, and liberation of the embodied soul. From Brahma
to Anasrita, these six are considered to be the cause of different
states through which a living being must pass. As they give rise
to these stages of life, in the beginning they are accepted by the
INTRODUCTION 17
yogin, but are ultimately rejected by him. To him, the most accept
able object is the supreme Goddess, the seventh, called unmaná.
Once the aspirant is united with unmaná, it is possible for him to
reach beyond these states.
The movement of apána ends in the dvádasánta, otherwise
known as the yoginivaktra. If the yogin is able to find rest there, the
distinctions of the upper and the lower will be put to rest forever.
This method is followed similarly in samána. Samána arises in
the navel, flows along the 72,000 nádis of the body, and becomes
manifest in the heart. It flows along the ten principal nůdis: idá,
pingalá, susumná,- gandhari, hastijihva, alambuša, pusa, kuhu,
and samkhini; but of these, the first three are the most important.
The heart is like a lotus with eight petals pointing to eight direc
tions. Because of its association with eight directions, it imitates
the activities of the Lord of directions, and appears to be cruel
or placid. It is known as samána because it remains uniformly in
the body. Just as an equinox (visuvat) occurs in prána, similarly,
the yogin ascertains five passages (samkrantis) and two equinoxes
(visuvats) during one day. They also occur during the night in the
same way. It is well known that visuvats are the equinoxes, when
the day and night are of equal duration. This time is considered to
be very auspicious.
The movement of udána proceeds from the heart up to the
dvádasánta, a center of prána twelve fingers above the head. The
yogin tries to watch the entire measure of time from one tuti to
sixty years in the single movement of udána. It is thought to have
the characteristic of vibration (spandarúpa). Vyána is all-perva
sive by nature, and so it is free from sequence; still, time arises
there in the form of a subtle vibration.
The subtle forms of the vowels of the Sanskrit alphabet
(varnas) arise without any effort, but in their gross forms, the
varnas rise through personal effort. The syllables are of three
kinds: transcendent, subtle, and gross. The transcendent are of
two kinds: parátama is the highest form that preserves a distinc
tion among the vowels, while náda is an uncreated sound, hence
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18 TANTRASARA
Chapter Seven
In the seventh chapter, the text presents dešádhva, the path of
space. It consists of objects of multifarious forms made manifest
by the Lord by means of His power of activity. The form of any of
these objects, such as house, courtyard, market, temple, garden,
or forest, which are different from one another, shines to a limited
subject only as being mutually distinct from one another, and also
from the subject himself. To the Lord, who is perfect and there
fore free from all limitations, all subjects and objects shine as his
very Self. In reality, these forms have their substratum in pure
consciousness, and so they shine nondifferently from it. In its free
will, consciousness (samvid) veils its pure nature and manifests
before the view of the limited subject as šúnya, prána, and buddhi,
and from this the embodied soul sees pictures of objects as distinct
from the experiencing subject. Thus, šúnya, prána, and buddhi
shine externally as objects, but really they are not different from
the Self.
The adhvas have their locations in šúnya, prána, in all the
nádi cakras, and in the body itself. As they proceeded from con
sciousness, they are to be dissolved into it by involutionary meth
ods. As the adhvas are vast, it is practically impossible, even for a
yogin, to do so in an eon of ages.
Therefore, one should know, first of all, the real nature of
these adhvas. They have their real resting place in consciousness,
and through it samvid, the entire adhva (consisting of the void,
the intellect, the vital energy, and everything), whether it abides
in the body, the image of a deity, or the sacrificial altar, becomes
complete. When the aspirant is able to realize this, he dissolves
them into Brahma, the Lord of Brahmánda; then, the tattvas from
INTRODUCTION 19
purusa to kala are dissolved into Visnu, who is their Lord; then,
mdya, the knot (granlhi) into Rudra, upon which maya is to be
dissolved into ISvara, who is its Lord; then, suddhavidya should
be dissolved in Sadasiva, and AnaSrita Siva is to be dissolved in
Sakti and Siva; and finally all of them are dissolved into ParaSiva,
the all-pervading One.
The Tantric text called Trisira Bhairava presents pure con
sciousness as if it were a tree, consisting of three portions. The
extreme fringe, the root, is known as bodhamula, where “this-
ness” is predominant; it is the gross form of bodha (conscious
ness). The middle portion of that tree is not predominantly dual in
nature because, though it shines as “this-ness” here, it has merged
with consciousness. The most perfect is bodha, the uppermost part
of that tree, where, there is no separate existence. This state is
known as bodhagra, the highest consciousness, where everything
has its existence without any separate distinction but shines non-
differently from pure consciousness.
From this, it is evident that all the adhvas, consisting of thirty-
six tattvas, are not different from Para&va, the Supreme. One who
is able to realize the most delightful adhvas as nondifferent from
his own consciousness can attain Sivahood without delay.
This chapter gives a detailed account of all the tattvas from the
earth onward, and the bhuvanas contained in each.
Chapter Eight
In the previous chapter we saw that worlds (bhuvanas) are the
expansion of Sakti, which keep all the multifarious forms of sub
jects and their objects of experience within herself. Permeating
them all is the highest universal, known as Paramasiva, who
remains ever shining. That which is less pervasive than the high
est universal, present in some bhuvanas but absent in others, is
defined as a tattva; for example, solidity, firmness, and grossness
are all qualities found in Brahmanda alone.
The next discussion in this chapter is the relationship of cause
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20 TANTRASARA
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22 TANTRASÁRA
Chapter Nine
This chapter classifies all the tattvas grouped under fifteen
aspects as viewed by the-seven kinds of knowing subjects: s'iva,
mantramaheSvara-, mantresvara, mantra, vijhanakala, pralaya-
kala, and sakala. These subjects each possess one of seven saktis;
thus counting the saktis and the possessors of these saktis, the
number becomes fourteen. Including svarupa, which refers to the
“object in itself,” with these fourteen, each of the tattvas from
prthvi to prakrti has fifteen aspects.
The Lord possesses three saktis in the form of the goddesses
as para, parapara, and apara para. The transcendent sakti func
tions as the subject (pramata). She is para sakti, who is insep
arably united with the supreme Subject. The goddess parapara
sakti is the instrument (pramana), and apara sakti operates as the
object of experience (prameya).
The earth and other tattvas have their distinctive svarupa;
that is, they are objects in themselves. In other words, the tattvas
from prakrti down to the earth shine as objects without having
the reflection of any of the limiting adjuncts of the subject and its
instruments. This is said to be the pure nature of each object; its
existence does not rest in the subject. The object has its rest in
itself, meaning that it exists independently of the limits of ordi
nary sense perception.
It should be noted in this context that the object as such shines
in this distinctive way by the grace of apara sakti. The pure objec
tive aspect of all the tattvas from the earth to prakrti broadly
comes under the nara group, the basic concept of Trika as charac
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24 TANTRASÄRA
tra, do not have any objects, so therefore are known as pure sub
jects (suddha grahaka), but vijhanakala, pralayakala, and sakala
are considered as impure subjects.
The author shows, as an example, how the earth principle
(prthvi tattva) shines in relation to pramata and prameyas. The
light that shines nondifferently from the Earth (dhara) is 3iva. He
supports his view by quoting the s'ruti Dharamantramahefvara:
being impelled by the will of Siva leads to dharamantresa for
bestowing siddhis on those who are desirous of it, and who are
connected with dhara. Mantras are the vacakas of the super
intending. deities of different bhuvanas under prthivi tattva, in
accordance with the procedure prescribed by the non-Saiva doc
trines. He remains-as pralayakala knowing subject abiding in the
earth principle (dharapralayakevali) and will have his egoism
abide in dhara.
Then, the author shows how all the tattvas abide as prana sakti,
related to the knowing subject (pramata). One single prana, con
sisting of sixteen tutis, extends until the emergence of the (vedya),
the thing to be known. Among the sixteen tutis, the first is the
undifferentiated one, the second is the one that manifests the gra
haka, the last tuti is inseparable from the object, and the one pre
ceding the last has the form of a fully manifest grahaka. Thus,
twelve tutis out of sixteen are divided broadly into two divisions.
The first six are of the nature of nirvikalpaka and the next six are
the characteristic of parapara, from where vikalpa begins to rise.
All the subjects from mantramahesvara down to sakala shine
along the twelve tutis, two for each subject, while the first tuti, it
should be remembered, is the location for sakti.
The fifteen aspects with their varied distinctions are observed
in two tutis each. Just as in the cognition of a jar, the character
istics of the fifteen aspects can be watched, in the same way, this
is observed in the vital energy when it is engaged in grasping any
object. It has been hinted earlier that when a knowing subject,
such as a sakala, does not participate as a subject—that is, when
it is taken as a svarupa—the aspect of-fifteen becomes thirteen.
INTRODUCTION 27
1 4
Prameya Pramana Pramatd Pramiti
Jagrat Svapna Susupti Turya
Pindastha Padastha Rupastha Rupatita
Sarvatobhadra Vydpti Mahavyapti Pracaya
T U R _ Y A T I T A
M A H A P R A C A Y A
Pindastha may be explained as that which abides in the body.
The abode of all paths (adhvas) is the vital energy {prana) and
intention/thought (samkalpa). Everything lies in the vital energy
and samkalpa, hence it is known as abiding there, and therefore
it is also known as padastha. Rupayati is the one that gives form
to the respective objects, and then withdraws them into the Self,
which is none other than the atman. The Self, where they abide, is
identical with the object. This identification and merger is known
as rupastha, but the form which is beyond all these is called
rupatita. To the jhanin, svapna, whose nature is vikalpika, is con
sidered to be vydpti, for his jhana is then free from external con
ditions, and he is the active agent in changing and arranging the
order of his thoughts. In the state of deep sleep, the jhanin feels
freedom from limitations; therefore, it is considered as mahav-
ydpti. The jhanin in the turya state sees the universe collected
together like an amalaka fruit in the palm of his hand; therefore,
the name is pracaya.
Jagrat is the state which a sakala knowing subject enjoys,
while svapna is enjoyed by a pralayakala, and susupti by a vijha-
nakala subject. Mantra and mantramahesvara subjects have their
abode in the turya level, but in the turydtita state, all beings,
whether they are prameyas or pramatds, become one with 5>iva-
3akti and shine nondifferently with it.
The fifteen aspects mentioned above are also observed in five
states known as jagrat, etc., thus:
INTRODUCTION
(1)
From dhara
to prakrti (a) Svarupa-Sakala-Sakti Jagrat
(b) Pralayakala svapna
(c) Vijhanakala susupti
(d) Mantra and others turya
(e) Siva-Sakti turyatita
(2)
From Purusa
to Maya (a) Sakala Jagrat
(b) Prhlyakala svapna
(c) Vijhanakala susupti
(d) Mantra and others turya
(e) Siva-Sakti turyatita
(3)
Maya (a) Pralayakala Jagrat
(b) Vijhanakala svapna
(c) Mantra susupti
(d) Mantresvara
Mantramahesvara turya
(e) Siva-Sakti turyatita
(4)
Above Maya (a) Vijhanakala Jagrat
(b) Mantra svapna
(c) Mantrasvara susupti
(d) Mantramahesvara turya
(e) Siva-Sakti turyatita
(5)
Suddhavidya (a) Mantra Jagrat
(b) Mantresvara svapna
(c) Mantramahesvara susupti
(d) 3akti turya
(e) Siva turyatita
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30 TANTRASARA
(6)
Išvara (a) Mantreša Jagrat
(b) Mantramahešašakti svapna
(c) Mantreša susupti
(d) Šakti turya
(e) Šiva turiyûtlta
(7)
Sadašiva (a) Mantramahešvara Jagrat
(b) Kriyášakti svapna
(c) JMnašaktis susupti
(d) Icchdsakti turya
•(e). Šiva
(8)
Undifferentiated
stage (a) Kriyâ Jâgrat
(b) Jnàna svapna
(c) Icchá susupti
(d) Ànanda turya
(e) Cit turyatita
Chapter Ten
Chapter Ten begins with a description of the general features of
the subtle units constituting the manifested universe called kalâs.
Abhinavagupta defines a tattva as that which threads through all
the worlds (bhuvanas), and kalá is that which invariably abides in
the group of tattvas.
The number of kalâs are four, i.e., nivrtti, pratisthâ, vidyâ,
and šántá. The four andas: pârthiva, pràkrta, mûyïya, and šáktá
are made of these kalâs.
Nivrtti kala operates in the earth principle (prthivi tattva),
pratisthâ from the water principle (jala) to prakrti, vidyâ kalá
from above prakrti to maya, and from above mâyâ, šáktá operates.
Šiva is considered to be beyond the kalâs, for He is niškala; how
INTRODUCTION 31
Chapter Eleven
This chapter discusses saktipata, but before giving a detailed
account of it, the text deals with issues concerning the occurrence
of the descent of grace in a particular individual. This has been
dealt with in detail in our translation of the text and the additional
notes. The author presents and critiques three standard views
regarding saktipata: (1) bondage, or samsara, has ignorance as
its root. When the rise of right knowledge occurs, the descent of
grace also comes into being. This view has been refuted by the
author. (2) Next, the view known as karmasamya, that is, the bal
ance of two opposing actions, is summarized. According to this
theory, when karmasamya occurs, saktipata is sure to take place.
The author does not accept this view either. (3) The third view
considers the ripening of mala {mala paripaka) as the cause of
saktipata, which is also rejected by the author.
According to Abhinavagupta, these views may be acceptable
to the followers of dualist philosophies, but according to the non
dual system known as Paramesvaradvayavada (known to modern
scholarship as Kashmir 3aivism), they are not tenable. According
to this system, the Great Lord, in the course of His play, veils His
true nature and assumes a limited nature. When the concealment
of His pure nature disappears, the limited self becomes the recipi
ent of saktipata and is able to attain the proximity of svarupa,
the true form of the Lord, either by following a sequence or by
attaining proximity to the Lord without sequence. The Great Lord
{Mahesvara) is in essence free, and the causal agent of saktipata,
for which he does not depend on anything or anyone. The person
who is eager to have worldly and otherworldly enjoyment (bhoga)
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32 TANTRASARA
can also attain iaktipata, but for the bhoga to be manifested, some
actions must be performed. Likewise, the person who has the
desire for both bhoga and moksa is also required to perform cer
tain acts in order to attain them.
It has been stated in the Tantraloka that saktipata is, in
essence, the descent of the highest light on the limited soul. It is
free from all limitations and is of the characteristic of pure con
sciousness. However, saktipata of a slightly lower nature, though
shining with all the fullness of consciousness, is conditioned with
the limitations of bhoga.
It should be remembered in this context that ¿aktipata is
really the nature of the iccha or will of'the Lord. It is He .who,
by His freedom of will, veils Himself and manifests all subjects
and objects as limited entities. Due to His activity of conceal
ment, known as tirodhana, the objects to be enjoyed shine before
the view of the limited subjects. Thus, He willfully and playfully
binds Himself, then removes these bonds, and finally shines: in
the fullness of jhana and kriya. His play of freedom is such that,
though He assumes limited forms in an outward journey of con
cealing Himself by manifesting and sustaining the universe, He
makes a return journey to Himself through the descent of grace
and revelation of Himself to Himself, ultimately shining in His
pristine pure nature.
Grace is said to be of two types: the higher, that is, the more
pure and potent form, is called para; and the less potent form is
apara. The para form of saktipata is bestowed only by the Lord
Himself, but the apara kind of grace is bestowed by the super
intending lords of the domain over which they have control. The
form of saktipata bestowed by them does not lead the soul to
attain §iva-hood, hence it is inferior to the one which flows from
the Lord Himself. This apara grace is further divided into manda,
less keen, and tivra, exceedingly keen. When apara iaktipata is
manda, it gives birth to right judgment in the soul, upon which
the ability to distinguish between prakrti and purusa occurs. The
result of this type of discrimination is that the soul does not abide
INTRODUCTION 33
Chapter Twelve
In this chapter, the author presents and substantiates the rea
sons for the performance of initiations (diksa). In addressing the
question of the necessity of diksd, the author states that initia
tion alone is the means that leads the soul to enjoyment (bhoga)
and finally helps one to attain liberation. Primarily, diksa sanc
tifies the soul and produces in it the competency for receiving
knowledge (Jhana), yoga, etc., for without obtaining diksa fol
lowing the course of Saiva Yoga would not be possible. Therefore
diksa is considered to be the preliminary step in the progression
from samskara, to the proper practice of yoga, to perfection in
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34 TANTRASÄRA
Chapter Thirteen
Here the author explains the necessity of and reasons for the ritual
procedures that are to be performed on hilltops, river banks, and
other holy spots. Though those places are considered to be auspi
cious, they are really external, and thus of little help for attaining
siddhis, in contrast to the internal seats (pithas), which are much
more useful, because they concentrate the vital energy in differ
ent locations in the body, and through this one is able to attain
INTRODUCTION 35
For the purpose of worship, one should attain the state of a pure
heart and stand outside the ritual space and perform nydsa with
either the mdtrka or malinl orders of the Sanskrit alphabet, or both.
The nydsa of mdtrkd is performed in the following way:
forehead - a right shoulder- k
mouth a
eyes i/I forearm kh
hand g
ears u/u finger gh
nails n
nostrils r/rl. left shoulder - c
cheeks j/i. left arm ch
teeth e/ai hand j
fingers jh
nails n
lip upper - 0 right hip t
lip lower - au thigh th
top of
the head - am foot d
tip of the
tongue - ah fingers dh
nails n
left hip t right and left
thigh th arm pit p/ph
foot d back b
finger dh belly bh
nails n heart m
skin y bones i
nails r fat ?
meat 1 s'ukra s
majja V pranakosa h
The nydsa of malinl is:
n r r I 1 II th c dh I n u u b k kh g gh n i a v bh y d dh th jh
n j r t p c h l a s a h h s k s m s am t e ai 0 au d ph.
INTRODUCTION 37
the teacher enters inside the body of the disciple by the outlet of
the prana in order to come in contact with the six presiding dei
ties located in the six centers. Then, meditating on the forty-eight
samskdras, rites are performed in the body of the “newly born
child”; that is, the disciple, through contact with Brahma, Visnu,
Rudra, I^vara. Sada&va, and Siva, located in the hrdaya, kantha,
tdlu, ghrumadhya, lalata, and brahmarandhra, respectively. The
eight rites of purification are meditated upon differently in each
of the six centers. Thus the number becomes complete, and as a
result the disciple becomes twice born {dvija). Then, causing the
prana of the. disciple to rest in the respective places for a while,
the. teacher comes out and gives him the mantra along .with flow
ers. Then he tells him the code of conduct (samaya) which he
should follow as long as he lives.
Chapter Fourteen
This chapter describes the procedure of initiation called putraka.
On the third day after anointment, a mandala or diagram con
sisting of three tridents with a lotus on each prong is drawn on
the ground. All the rituals described in this chapter are to be
performed in relation to it. Those groups of deities called the
“external retinues” and the “deities at the door” are worshipped
outside. Then, in front of the mandala, moving from northeast
to southeast, GaneSa, one’s teacher {guru), the teacher’s teacher
{paramagurus), the lineage of previous teachers, the yoginis, the
Goddess of Speech (VagiSvarl), and ksetrapalas are worshipped.
After receiving their permission, the teacher worships the nine
paths {adhvas) in the tridents. On the middle prong of the middle
most trident, the Goddess 3ripara and Bhairava are worshipped;
the Goddess Srlapara is worshipped on the left, and the Goddess
isrlparapara on the right. On the trident to the right, Jsrlparapara is
placed in the middle prong, while on the trident to the left ^rlapara
is placed in the middle. Bhagavatl is the supreme Goddess, and
because of her presence everywhere, all activities become perfect,
INTRODUCTION 41
Chapter Fifteen
This chapter describes the initiation given to a dying person. The
recipient of such a diksd is a person who has been suffering from
an incurable disease. The teacher, after making nydsa of all the
adhvas in him and purifying them one after the other, performs
a nydsa called marmakartani, by which he severs all the delicate
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42 TANTRASARA
Chapter Sixteen
In this chapter, the author describes the method of initiation that
is given to those who are dead and who are not present during the
procedure. For the purpose of bestowing it on the departed soul,
the teacher brings nearby a device known as mahajala prayoga,
the application of a large net. To the person who is absent but not
dead, this procedure-is not followed.
Chapter Seventeen
This chapter gives the procedure known as lihgoddhara; it simply
means “rescuing a person from a fallen state.” It is performed for
one who has gone away from the right track by receiving initia
tion from persons belonging to other systems, such as Vaisnava,
Bauddha, and other lower Saiva schools. However, the teacher will
grant this type of initiation only when he becomes convinced that
saktipata has definitely occurred in a prospective disciple.
According to the author, the Trika is the superior system, for all
the other sastras, as preached by Kapila and others, lead the seeker
to attain release from prakrti, but they do not help him attain
release from may a. On the other hand, Saivagamas, as expounded
by the Trika, lead everybody to the ultimate immediately.
Chapter Eighteen
In this chapter the method of abhiseka is described. Abhiseka is
given both to putraka and acarya types of disciples, provided they
have received the sablja form of initiation. The term sabija means
“with seed,” but it really signifies that this form of initiation is
given to those who are competent enough to follow certain strict
INTRODUCTION 43
rules of conduct during their lifetime. On the other hand, the nir-
bija form of initiation is given to old and decrepit persons who are
less assiduous and therefore unable to follow strict codes of con
duct as enjoined by the holy text.
Abhiseka is restrictive in the sense that not everybody is con
sidered competent enough to receive it. In particular, acaryabhi-
seka is given to those who, after receiving initiation, have attained
proficiency in agamic knowledge; those who have restraint over
their body, mind, and speech; those who follow the duties as
enjoined by the scripture; those who have become proficient in
unification of the adhvas in their -respective order (adhvdnusan-
dhana); those who have gained perfection-in the highest knowl
edge by listening to it from their teacher; and those who continue
mental exertion for retaining it, followed by meditative thought
(s'ruta, cinta, and bhavana) terminating in identity with Siva. The
author categorically states that even after receiving abhiseka, only
one who has really attained perfection in the highest knowledge is
worthy of bestowing grace to others.
Chapter Nineteen
The funeral sacrifice is the final rite for every human being. Ini
tiation is given during that period only to a person who, though he
belonged to the highest 3aiva order, on account of some unknown
factor lost the tradition and expired without performing the rites of
atonement before death. Such a person is given initiation when his
body is placed on the funeral pyre.
For the purpose of rescuing the deceased, all the rituals are
performed upon the body. The final offering into the fire (pur-
nahuti) is performed by burning the body. In order to convince
ignorant people, the person who initiates causes the dead body to
shake. He does this by means of kriyd, jhana, and yoga, though it
is not necessary for the release of the soul.
If the deceased person cannot be given initiation during the
burning of his corpse, he may be given initiation during his srad-
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44 TANTRASARA
dha rite. The teacher takes a ball of rice in his hand and meditates
on it as the form of the energizing Sakti, and by doing so, the soul
of the dead person is possessed. This food is considered to be the
portion of animal-like quality of the soul and is really the thing to
be enjoyed. When both the bhogya and bhogya sakti become uni
fied by the meditation of the acarya, it becomes fit to be offered
to the supreme enjoyer, the Lord. Thus, leaving the animalistic
portion behind, which is the essence of the bhogya, the bhogya
Jakti, along with the self, is offered to the supreme bhokta, the
Lord. In this way, the soul becomes identical with Him. It should
be remembered that the final procedure is preceded by the homa
sacrifice and other rituals.
In this chapter, the author raises a relevant question: whether
for the knower of reality (itattva jhanin), rituals such as Sraddha
and others are necessary or not. He answers saying that when, by
the light of true knowledge, darkness has been totally removed
from the enlightened one, there is no need of a final ritual like
antyesti iraddha, etc. But, for the people who had been closely
associated with the departed one, the day of his unification with
the Supreme is observed as a day of parva, the day which causes
fullness of consciousness in him.
Chapter Twenty
The present section discusses the disciple’s obligations, known as
sesavartana, the duties that should be carried out until the end of
his life. These duties are of three kinds: obligatory (nitya), occa
sional (naimittika), and kamya, those performed for the fulfill
ment of some desire.
The nitya procedure is described in the following way: One
should get up early in the morning and call to mind one’s desired
deity first. After completing his essential activities, like wash
ing, etc., and cleansing himself, he should take his seat facing
north. He then purifies his body, the place where he sits, and his
mind. Then he performs nyasa upon the appropriate places with
INTRODUCTION 45
Chapter Twenty-One
This chapter presents the authority of agamas. In the Tantraloka,
agama has been defined as a well-known fact of old, as prasid-
dhi. It also emphasizes the point that even agreement and contra
riety (anvaya and vyatireka), which are the very life of inference,
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46 TANTRASÀRA
Chapter Twenty-Two
This last chapter explains the nature of Kuldcara. It should be
noted at the outset that this form of worship is not meant for every
body, but is only for those who are well advanced, and in whom
the inclination for performing such rituals has grown strong; only
because of this are they entitled to perform this worship of the
divine according to this method.
When a person becomes free from determination (vikalpa) and
is able to attain steadiness in the indeterminate state (nirvikalpa),
only then is one entitled to worship according to kulakrama, for
it is stated in the Tantrdloka that if, during the performance of
this ritual, one thinks of the object of worship as different from
INTRODUCTION 47
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Tantrasära o f Abhinavagupta
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C l^ t '{IK :
fcRclchdl^iTf^lHcj^itiHgil oFFft
^ d d ^ S J Mod^JJUd'didoiHcfc:
IS^R^fRPJcT^cT W \ d ^ d l d I •ci IM
Chapter One
May my heart Qirdaya) pulsate in the form of emission
([visarga) embodying the nectar of supreme transcen
dence by the close union of the pair: Siva and Sakti
(yamala). One of the pair is Vimalakala, the mother
who has taken within herself a new creation (Abhi-
nava) in the form of light, and the other is the father,
Pancamukha Simhagupta, who is the embodiment of
perfection and is intent on expressing himself in the
fivefold activity.
Exposition: The above benedictory verse hints at a number of
technical terms or concepts commonly used in the doctrine of
Trika Saivism. In this context, the word heart (hrdaya) indicates
universal bliss (jagadananda), which unifies everything into an
undivided singularity of consciousness. Its form is an ever-shin
ing light, knowing neither rising nor setting. Restfulness is its
very nature. The author aspires to attain and realize that heart of
consciousness.
Another technical term found in this verse is yamala, which is
described as the highest equilibrium, [a union] of both Siva and
51
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52 TANTRASARA
Sakti. This is a union in which Siva is neither Siva nor Sakti, and
Sakti is neither Sakti nor Siva, but each is the combined union
of both. This union is also known as coitus (samgatta). In the
creative process, [expanding from] this union, all the principles,
known as tattvas, emerge. Throughout this process of creation,
the nondual nature of the absolute equilibrium remains tranquil,
like a waveless ocean. This process of creation is the result of a
slight impulse of creativity, an upsurge in the form of a vibrating
agitation, causing the unity to break. This absolute union (yamala,
samgatta) remains in its pristine state, even in the process of cre
ation. During that process of creation, ‘It’ first shows itself as two
[Siva and Sakti], expanding outward into three, and then many.
The word kula ordinarily means ‘body/'but in this context it
refers to the seventeenth kala, the immortal phase of the moon.
The word visarga is the ‘emission of drops’ emerging from perfect
sexual union. The drops reflect the colors of [Siva and Sakti]: one
is white and the other red. It tends to move outside [into the mani
fested universe] and creates the bodies of all living beings. In the
Tantric doctrine, visarga is stated to be hardhakala, one-half of
the sound ‘ha.’ The mother is none but the autonomous energy of
Siva, with whom she remains inseparably united. The nature of
this autonomous energy, which is beyond all limitations, is ‘reflec
tive awareness’ (vimarsa). This verse also indicates that Vima-
lakala was the name of Abhinava’s mother. The father is the five
faced Siva [with each face represented by one] of the five saktis:
consciousness, bliss, will, knowledge, and action. They are the
five outlets through which everything becomes manifest, or in the
luminous imagery Abhinavagupta often employs, through which
the entire universe shines. Each of Siva’s ‘faces’ is ever-engaged
in performing one of his five functions through these saktis. These
five functions are: creation, maintenance, dissolution, veiling, and
bestowing grace.
fcidd'tvi'cllcllcb) iqjnfeci % ^IcKIcl ^ f r |
3teqic|THieKirJclfa<4 ^ cRRTR cRTT IR l I
TANTRASARA 53
S T fa d d J J k lg d ^ d A d R jJ d ^ d 11 3 1 1
not from all bondage. On the other hand, the holy texts revealed
by the Lord ParameSvara bestow release from all sorts of bondage.
The holy texts (taught by Parames'vara) come in a fivefold stream3
and are divided into groups of ten, eighteen, and sixty-four. The
most perfect among them are the texts named Trika, the quintes
sence of which is the Mdlin.ivija.ya tantra. The subject matter con
tained therein is difficult to gather and properly elucidate. Without
the proper ascertainment of the essence of reality, this knowledge
neither possesses the property of liberation nor is instrumental in
granting it. It is only unblemished knowledge that possesses such
a nature. The highest human end has its root in knowledge, which
should be practiced in one’s own being. It is for the .attainment of
this type of knowledge that I begin writing this text.
dM^ld: I
?Rr w r r a pet ^ TrcfmwHT r c f r r ^
Pci ^mcI5T?TRr TcmTcrcIRT/Tq+t:, xt Rt4cI5: RcT5T?TRT
dfFrR^qiqi^tft^TRTrfr ; ^ Ic h ld ld fq q 3FRT
q cRTRfq cTcycbi^rwHidcgicT, ffci urn r a v m w ,
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56 TANTRASARA
Introduction
In this world, ‘innate nature’ (svabhâva)4 is the highest aim to
be attained. This innate nature belonging to all entities is of the
nature of ‘light’ (prakâsa),5 as that which is not light cannot be
proved to be this innate nature. Furthermore, that light is only
one [literally translated: ‘it is not more than one’], for there is an
absence of existence of any other innate nature in that light which
is different from it. This is because of the non-existence of dif
ferentiation in that light. Time and space cannot bring or cause
differentiation in it, for they possess that light as their innermost
nature. Therefore, the light is indeed only one, and that light alone
is consciousness. The nature of consciousness is to bring illumina
tion [manifestation] to all objects. In this regard there is no differ
ence of opinion among scholars.
This shining of that light is not dependent on anything outside
of itself. The state of being illuminated by another light should
certainly be called dependence, as the state of being illuminated
TANTRASÀRA 57
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58 TANTRASÀRA
Chapter Two
In this chapter we will exclusively deal with anupdya
When a person ‘keenly touched by energy’ (saktipdta) discerns
by himself thus, after listening to the words of his teacher only
once, then his permanently awakened absorption into the Lord
has taken place without any means (anupdya). In this instance,
reasoning alone (tarka eva) is taken to be a limb of yoga. Other
wise, how could discernment be possible? If this is the question,
we reply: What can be accomplished by ‘means’ (updya) regard
ing the supreme Lord who is self-manifest and one’s own self?
This cannot be the attainment of ‘innate nature’(ivflèhâvû), as
innate nature is eternally present; it cannot be the attainment of
the recognition {jnapti) of Paramesvara, as Parameévara is self-
illuminating; it cannot be the removal of the veils, as the existence
of any veils [in that supreme reality] is impossible; it cannot be
the penetration of one into the other, as the one who is enter-
TANTRASÀRA 59
ing and the one who is entered into are not different from each
other. Then, what could the role of upaya be, as the existence of
anything separate from that reality cannot be proved? Therefore,
the entire universe is a unique consciousness alone, beyond the
mutation of time and limitation of space. Furthermore, this con
sciousness is unaffected by the “accidental attributes” (upâdhi);
it is not restricted by shape and form; it cannot be conveyed by
words; nor be described by the instruments of knowledge. It is the
cause (,nimitta) of the very nature of time, down to the instruments
of valid knowledge, manifested by his free will. In essence, it is
an autonomous, condensed bliss, which is “I” myself (aham). In
that innermost core of mine, the universe-shines as a reflection.
The absorption related to the supreme Lord, [attained by] one who
discerns with firm conviction in this way, is not dependent on any
means. This kind of person does not need to be restrained by dis
ciplines, such as taking recourse to sacred syllables, rituals, medi
tation, and observance of spiritual practices.
JMIHallci Hf^Tci W c b l^ c i
\
*nfcr w ç r é t f è r f c iï I
3T2J |
TJctcTcT\ fè ld d r d H \ 3 tF F , cTpT o
Jélçblid, cIgTT 'W ld ^ y ^ litb ^ c )
3T^^fcî, 3î^T - dcîpHci HTdaild cftEFRFÏ qidid^dHId
qfdfdRddiHU|jQdcdld, fè W Îdid^j^ cTSM - TJcI
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60 TANTRASÀRA
Chapter Three
One who is unable to enter the unbroken circle of light,12 already
explained as the reality of 3iva, [who takes recourse to] view
ing the power of autonomy (svâtantrya)13 as extraneous to him,
experiences the indeterminate (nirvikalpa) absorption belonging
to Bhairava. What follows are the instructions leading to this type
of absorption.
All these multitudes of beings (bhâvas) are merely reflections
in the void of consciousness 14 because they possess the charac
teristic marks of reflection. These are the characteristic marks of
reflection. That which cannot shine separately, but shines when
merged with others, is known as reflection; for example, the
reflection of the shape or form of the face in a mirror, the reflec
tion of a taste in saliva, the reflection of a smell in the nose, the
TANTRASARA 61
itself into two: the semivowel “r ” when light dominates, and the
semivowel when it is at rest.20 This is because semivowels “r ”
and “/ ” have the nature of arresting the light. However, (at that
stage of manifestation) ‘the object of the power of will’ (<isyamana)
is not discernable as an external object. If it were discernable it
would be created like an external object would be. However, nei
ther will (iccha) nor ‘the power to lord over’ (isana) are clearly
discernible. For that very reason, “r ” and “/ ” are only semivowels
and not consonants like “r ” and “/”. Furthermore, this group of
letters, “r,” “n , ” and are considered neuter because they
bear shades of both consonants and vowels.
shines in the manifestation of the four syllables, that is, “e,” “a i,”
“o,” and “au.”21 Then, at the end of the development of the power
of action (kriya sakti), just before entering anuttara, all that
which has been created up to this point takes repose and abides
in the bindu22 (am), which is light alone and the very essence of
knowledge. At that very place where bindu rests in unsurpassed
(anuttara), the “anuttara visarga” is born, which is “ah.” Thus,
the aggregate of sixteen letters, which are seeds (bija), are said
to be the very nature of all reflective awarenesses (paramaria).
The recipients (yoni), which are consonants, are born from that
vi+sarga. From anuttara emerges the “ka” group of letters; from
‘will without an object’ (icchd) the “ca” group-of letters; from
will with an object the “ta° and “ta” groups of letters; and from
unmesa the “p a ” group of letters is born. It is because of being
united with five ¿aktis that the five groups of letters are produced.
It is from this threefold division of the will (iccha) that the semi
vowels “ya,” “ra,” and “la”, are born, while the semivowel “va” is
born from unmesa.
The letters “sa,” “sa,” and “sa” are created from the threefold
division of will (iccha). From visarga, “ha” is born, and the let
ter “ksa” arises from the union of two consonants: “ha” and “sa.”
Thus, the Lord who is supreme (anuttara) becomes the ‘Lord of
the group of letters’ (Kulesvara). It is this single kauliki visarga
sakti2i of the Lord, which as the flow of vibrating impulse in the
form of reflective cognition (paramaria) such as groups of letters,
etc., extends from ananda to external manifestation and assumes
the form of the external principles (tattvas). Visarga is threefold,24
that is, anava, which is the restful state of citta; sakta, character
ized by the awakening of citta; and samvabha, which is the dis
solution of citta.
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Thus, visarga is the power belonging to the Lord capable of
creating the universe.25 When that reality is cognized as integrated
reflective consciousness, then the Lord alone shines. On the
other hand, if that reality is cognized as being divided into con
sonants and vowels, then it is known as the ‘possessor of power’
(saktiman) and sakti herself. When that reality is cognized as
eightfold paramarsa along with cakresvara (the letter ksa), then
it is divided into nine groups. Furthermore, if one cognizes that
same reality placing the emphasis on each and every individual
paramarsa, then it is divided into fifty. Finally, when that real
ity is cognized as existing with possible subtle divisions, then the
number becomes eighty-one.
In reality, reflective cognitions (paramarsas) are only six.26
However, on account of expansion and contraction they become
twelve and thus nourish the fullness of the Lord, as the possessor
of all the saktis. All these saktis of the Lord, being of the nature
of reflecting cognitions, are known as Kalikas,21 divine goddesses.
These pure reflective cognitions are energies by nature, which on
the level of pure knowledge (suddhavidya) appear as vidya (man
tra) and vidyesvara (mantresvara), as supreme and nonsupreme
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66 TANTRASÀRA
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TANTRASARA 67
'^ I d lU n iddK|j1u|Rf3cddl: I
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Chapter Four
When, for the purpose of attaining one’s own innate nature (sva-
bhava), thought constructs32 are gradually purified,33 as described
in the previous chapter, the course of meditation (bhavana), pre
ceded by right reasoning, study of appropriate agama texts, and
instruction by a teacher, becomes essential. It is because of the
power of thought constructs (vikalpa) that living beings wrongly
conceive of themselves34 as bound. A firm conviction (abhimana)
regarding one’s own nature becomes the cause of freedom from
samsara. When this new vikalpa arises,35 it neutralizes those
vikalpas which are the cause of bondage. This new vikalpa
becomes the cause of ascent (abhyudaya), enabling one to attain
his or her own innate nature. This is as follows: The supreme
reality is unlimited by nature and consists of an undivided singu
larity of consciousness. It transcends all the principles of limited
nature which terminate in Siva. This renders stability to all and is
the vitality of the universe. Through it the universe ‘throbs’ with
life, and that is “I” (aham). Therefore, I am both transcendent
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68 TANTRASARA
after following the path of right agama, etc., purify their vikalpas
and enter the supreme reality.36 Here a question can be asked: If
this is so, shouldn’t the supreme reality also be a form of deter
minate knowledge (vikalpa)? The answer to this question is,
“certainly not,” because determinate knowledge fulfills its purpose
simply by removing the impressions of duality.
The supreme reality is everywhere; it is omniform and self-
manifesting. The forms of determinate knowledge are not capable
of either lending any support to it or refuting it. Right reasoning
(sattarka) spontaneously arises in a person keenly touched by sakti.
It is said that this Jdnd of person is initiated by the Goddesses.
In the case of others, the form of right reasoning arises by
the study of scriptures, and so forth. This topic will be discussed
at length in the section entitled Saktipataprakasana. However, at
this point it will suffice to say that the role of the teacher is to
select an appropriate agama text for a disciple to study. The role
of agama, on the other hand, is to give rise to the proper type of
vikalpa (suddha-vikalpa), which is instrumental in generating the
series of homogeneous thoughts free from doubt. This series of
homogeneous determinate thoughts is called right reasoning (sat
tarka]), and this right reasoning is called meditation (bhavana).
Through bhavana37 past objects [objects that have gone to rest in
the past] that were indistinct, are now made as if present by ren
dering them distinct. In this context we can say that no other direct
means but reasoning, which is the light of pure knowledge, can
serve as the limb of yoga. For example, tapas, etc., belonging to
the niyama group, ahimsa, etc., belonging to the yama group,38
various types of pranayama, etc., all are finally based in objec
tive existence. Therefore, what could be their role in regard to
consciousness? Even pratyahara39 only renders excellence on the
level of senses, that is, the instruments of knowledge and action.
In the same way, dharana, dhyana, and samadhi, if practiced
gradually and in this particular order, could grant to the medita
tor the identification with the object of his meditation. However,
meditation or practice on the supreme reality, which is identical
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70 TANTRASARA
with Siva and is one’s own innate nature, is not at all possible. The
practice of one who is established in consciousness is the process
of steadily establishing prana, intellect, and body in it. This is not
unike carrying a burden, studying the real meaning of ¿astras, or
practicing dance. In the case of consciousness, however, nothing
can be added or taken away from it.40 Therefore, how can practice
(in regard to consciousness) be possible?
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Now the question arises: “If this is so, then what can be accom
plished by right reasoning?” We have already answered this ques
tion by saying that the role of right reasoning is only to remove
the impressions of duality and nothing else whatsoever. As every
thing is of the nature of consciousness, the main purpose of even
ordinary practice is to create the desired form in the body, prana,
etc., and put the undesired form in a subordinated place. How
ever, it has already been explained that nothing can be taken away
from the supreme reality. Even the impression of duality is not
something different from consciousness. It is merely ignorance
of one’s own essential nature. Therefore, it was said that duality
is removed by pure determinate thought (suddha-vikalpa). The
supreme essential nature has an innermost nature (svabhava) that
is self-shining, which assumes the state of ignorance through its
TANTRASÀRA 71
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cles as well.
5. After this, the portion of entity shining as doubt, which is
going to be dissolved, is assimilated (kalayati) within the
self through the process of withdrawal.
6. Then it creates (kalayati) the agent of withdrawal and
realizes it as being his own Self.
7. In the process of creating (kalayati) the agent of with
drawal, it creates some entities as existing in the form of
impressions (vasanas) and some others as existing in the
form of consciousness alone.
8. Then it creates the .wheel of.instruments (of knowledge
and action), preceded by the process of the activity of
manifesting its own nature.
9. Next it shapes (kalayati) the lords of the instruments.
10. Then it creates (kalayati) the limited subject belonging to
the level of maya.
11. After this it creates (kalayati) the knowing subject, who is
intent on abandoning limitations and accepting the blissful
state of consciousness.
12. Next it manifests (kalayati) the fully bloomed form of his
own Self.
Thus, the ‘twelve divine Goddesses of consciousness’ (dvadasa
Bhagavatyah) manifest themselves, either to all subjects or only
one, simultaneously or sequentially, either in two or three. They
move in the manner of a circle like a wheel, and also shine exter
nally in the form of months, and other minute divisions of time,
the signs of zodiac, and finally in the form of pot, cloth, etc. In
this way, they nourish the autonomy of the ‘Lord of the Wheel’
(Cakresvara) and are expressed by the word Sri Kali.
The different meanings of the word kalana45 are: moving,
throwing [projecting], knowledge, enumeration, causing all the
objects to become objects of enjoyment, sounding, and withdraw
ing [assimilating] the objects into oneself. As it has been stated
by the teacher $ri Bhutiraja: “She is known as Kali on account of
projecting, knowing, and enumerating.” The meaning of Kali can
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76 TANTRASARA
All that has been stated about yága, homa, and so on, should
be understood to be only for Mahesvara.46 All perceive those very
things that are to be avoided as those that are to be accepted, and
also perceive everything from Visnu to Šiva as Paramaáiva. This
TANTRASARA 77
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Chapter Five
When a discursive thought (vikalpa) is capable of purifying itself
in itself without depending on other means, it loses the function
ality which is commonly associated with bonded beings (pašu).49
Then, by the grace of pure knowledge (šuddhavidyá), it (vikalpa)
becomes transformed into the energy of the great Lord, and after
taking recourse to it as the ‘means’ (upáya), it becomes capable
of manifesting the knowledge belonging to šakti (šákta). This pro
cess was explained in the previous chapter.
When, for the purification of discursive thought (vikalpa), one
needs to rely on the ‘means’ (updya), then he or she can take
recourse in the intellect (buddhi), prána, body, jar, and other
external objects of a limited nature.50 By doing this, one descends
to the level of an atom (anu) and causes the ‘knowledge of limited
nature’ (ánava) to manifest in his soul. On that level the bud
dhi possesses a meditative nature, and prána is of two kinds:51
gross and subtle. The former is of the nature of moving upward
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80 TANTRASARA
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82 TANTRASÁRA
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(jagadananda) is the one blissful state, which unifies all the other
six states mentioned above. This universal bliss is free from rising
and setting, and is repose in one’s own Self One should take rest,
either in two [different] ways or in every respect, on one of the
five pranas in any of the stages of uccarana. By doing this, one is
able to attain the reality of the ‘truth of repose’ (visrantitattvam),
which is different from body, prana, and so on. This is indeed the
secret of pronouncing the seed mantras of.creation “sa” and dis
solution “ha.” By continued unification of these two syllables one
should purify discursive thoughts (vikalpa).
The above-mentioned ‘stages of rest’ have five stages, each of
which depends on the comparative proficiency of the practitioner
in absorption. However, if one is well practiced in the above means,
then the ‘bliss comes in the beginning’ (pragananda)64 because
of the glimpse of the fullness of the Absolute. As a result of this,
an ‘upsurge’ (udbhava) takes place for a moment as one gains the
firm conviction that he is free from the body. After this, ‘shaking’
(kampa) follows because the conviction that the Self is identical to
the body has been loosened by the overpowering nature of one’s
‘potentiality’ (bald). This is followed by the ‘void of sleep’ (nidra)
as the tendency toward externality disappears. In this way, the
notion of the self dissolves in the nonself, and the notion of the
nonself dissolves in the Self because the Self is of the nature of all.
Then the yogin experiences ‘great expansion’ (mahavyapti), hav
ing ‘firmly rooted himself in the truth’ (satyapada), upon which a
‘whirl’ (ghurni) takes place. All of these are the stages of the states
of consciousness, which begin with the ‘waking state’ (Jagrat),65
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84 TANTRASARA
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Now on the topic of ‘syllabic sound’ (varna), which is of the
nature of subtle vital energy:
In that ‘upward movement’ (uccara) of the vital energy, there
is a sound (dhvani), which is continuously sounding as if it is
imitating the unmanifest.67 This sound is called ‘syllabic sound’
{varna). The most important characteristics of this syllable are
the seed mantras of creation “sa” and dissolution “ha.” One
can attain supreme consciousness by the practice of these man
tras. For example, when letters beginning with “ka” and ending
with “ma,”6&either with or without vowels, are merged into the
core of the vital energy or simply brought to memory, then one
experiences a balanced state of vibration of consciousness. This
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86 TANTRASARA
Chapter Six
External Practice
This external practice is denoted by the term ‘formation of the
place’ (sthanaprakalpana). According to this system, the loca
tion (sthana) is threefold, i.e., vital air {prana),70 the body, and
external objects.71 The procedure (vidhi) with regard to vital air
{prana)12 is as follows: The entire sixfold path, which will be elab
orated later, is conceived as abiding in the vital air. Time (kala)
is the sequential and non-sequential unfoldment73 of ‘mutative
activity’ {kalana). However, it should be understood that time also
exists within the Lord..The manifestation of time is caused by that
sakti belonging to God called Kali.74 On the other hand, the mani-
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88 TANTRASÁRA
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Now the rising of the month will be explained. Here, the day is
the dark fortnight and the night is the bright fortnight.79 The first
half and the last half of the tuti is considered as ‘rest’ {visranti)S0
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90 TANTRASÁRA
Now the rise of the year will be described. The ‘dark fortnight’
(krsna paksa) is the passage of the sun to its ‘northern course’
(uttaray ana). The passage of the sun from one side of .the zodiac82
to the other. (samkranti), beginning with Capricorn (makara) and
ending with Gemini (mithuna), is six digits (ahgula) in length. The
five lunar phases (tithi) consist of one digit each. In these lunar
phases there is also a division of days and nights.
Thus, when inhalation occurs, that is known as the passage
of the sun to its southern course (daksinayana): The six changes
found in living beings, i.e., the state called insemination, the will
to become, the desire to be born, the state in which birth becomes
imminent, starting to arise, and real appearance, are all included
in the signs of the zodiac beginning with Capricorn and ending
with Gemini. The other six human conditions, i.e., birth, length
of life (stithi), transformation (parinati), growth (vrddhi), decay,
and death, are included in the last six signs of the zodiac. For this
reason rituals performed during this particular time (according to
the zodiac) bestow the appropriate results. The rudras, beginning
with Daksa and ending with Pitamaha, together with their saktis
are the superintending deities of the twelve signs of [the] zodiac.83
Here ends the description of the arising of the year.
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92 TANTRASÄRA
fd R q t^ q d rg g g r qtrg^qgggmddrfgcTgggrddkgT i eď> g g g g
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TANTRASARA 93
are burned up by the ‘fire of time’ (kala agni). However, the upper
three worlds88 are overpowered by sleep caused by smoke. The
creatures living there are propelled by the rapidly burning [cos
mic] fire to a world called Jana and remain there as pralayakala
souls. But those creatures called Kusmanda, Hataka, and others
who are properly enlightened souls continue to play in a world
called Mahas. When the period of that night of Brahma is over,
creation starts again. Following this system of measurement, the
life span of Brahma is one hundred years. This is the duration
of one day and night of Visnu. His life span is also one hundred
years. The life span of Visnu is one day in the ljfe of Rudra, the
Lord of the Rudra world, which is above the world of Vi§nu. The
duration of his night is of the same length: one year is as described
above. One hundred of these years is the limit of the life of Rudra.
At the end of one hundred years [of his life] he attains identity
with Siva. The functional period of Rudra is one day consisting
of ‘one hundred rudras' atarudras), who support the sphere of
Brahma. Their night is of the same length. Their life span is also
one hundred years long. At the time of the death of the satarudras,
the destruction of Brahma’s reign takes place. Thus, the life span
of the rudras abiding in the water principle to the end of the pri
mordial nature principle (prakrti) is counted in the following way:
The life span of the rudras, abiding in the lower principle, is a day
in the life of those who live in the higher principle.
Then Brahma and Rudra (although their worlds are destroyed,
Brahma and Rudra are not), who are presiding over water, and
the other tattvas, remain in an unmanifest (avyakta) state. At that
time, Lord Srlkantha becomes the agent of destruction. This is the
intermediate state of dissolution89 which ends in avyakta. When
the time of destruction is over, a new creation begins again. At
that time, those who attained liberation by following other sastras
are also created.90 The span of life of Lord 3rlkantha is one day
of those rudras who abide in the veils (kahcukas).91 The length
of their night is the same. One day of Gahanes'a is the life span
of Rudra. The length of his night is the same. During the night of
TANTRASÁRA 95
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d u r a tio n o f tw o h a lv e s o f prahara (o n e and a h a lf h o u rs) th er e
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TANTRASÁRA 99
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Chapter Seven
vasive and the prior one is pervaded. However, all of the paths,
ending with šakti, are pervaded by Šiva. Furthermore, šivatattva,
being immeasurable, transcends and pervades all six paths. The
Lords of the worlds who exist in the intervening regions of each
principle also have their abode on this earth. Those who died in
these places are offered respective places by the Lords. Then they
lead them from one lower region to the upper one by means of the
procedure of initiation.
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TANTRASARA 107
Chapter Eight
Whatever has been stated previously regarding the creation of the
worlds is [the result of] the greatness of the Lord’s power of free
dom. The world contains within it myriads of knowers having the
diverse forms of objects for their enjoyment. What permeates all
of these worlds-like a"‘great.universal’ (mahdsdmdnya)ns is the
Great Lord (ParameSvara). On the other hand, tattva is the form
abiding in only some [of these worlds] possessing distinctive fea
tures. For example, the earth principle possesses qualities of bear
ing, hardness, and grossness. It permeates the entire sphere of
Brahma, beginning with Kalagni and ending with Virabhadra,"6
whose regions are superintended by their respective lords.
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108 t a n t r a s Ar a
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110 t a n t r a s Ara
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114 TANTRASÀRA
of the will of the Lord, become unified and become like the indi
vidual selves as aesthetes. Kalâ and the other kaiicukas are pure
when they perform their own functions [which are] congenial to
the great Lord, because their sole objective is the attainment of
one’s own nature as they stand as the opposite of duality. The
kancukas assume that nature because of the force of the descent
of power [(éaktipâta)]. How this takes place will be clarified when
the topic of descent of power is discussed. However, the impure
[form of five kancukas] is the opposite of this. Kalâ is born from
mûyà, which unites the limited self, existing in a state similar
to deep slumber, with limited doership (kimcitkartrtvam).129 This
kalâ is, as it were, the swelling of the seed of the world; Although
kalâ is born from the unity of maya and the limited self (anu), it
causes mâyâ to undergo change, but it does not create any change
in the limited self (purusa), which is changeless. Thus, the indis
cernible distinction between the limited self (purusa) and kalâ
cannot be easily noticed because of their mutual interpenetration.
However, by the grace of a certain person endowed with lordship,
abiding as a superintending deity in the womb of mâyâ, all the
impurities of past deeds are destroyed and the discerning knowl
edge between mâyâ and purusa takes place. As a result, a dis
cerning soul exists as a vljfiânâkalâ soul above mâyâ and not in
any way below mâyâ. One who attains discriminative knowledge
between kalâ and purusa remains above kalâ. Similarly, one who
attains perfection in this discriminative knowledge between puru
sa and prakrti does not transmigrate in the worlds below prakrti.
However, this discriminative knowledge between ânavamala and
purusa leads to the state of resemblance of 3iva. With full real
ization of the fullness of purusa one attains Sivahood. Thus, it is
the kalâ principle which is the bestower of limited doership, but
this doership is meaningless to a person who is devoid of knowl
edge. Impure knowledge (vidyâ) which gives limited knowledge
is born of kalâ. That vidyâ perceiving the intellect and abiding
there through discrimination experiences pleasure, etc. The intel
lect, being of the nature of the three gunas, is incapable of com
TANTRASARA 115
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120 t a n t r a s A r a
ahamkdra is its being the originator of the ten sense organs, five
tanmdtras, and the mind, because it has a threefold nature, which
is the result of its division into sattva, etc. While the mind is being
created,136 it is conceived of as the originator and is endowed with
the capacity of giving birth to five tanmdtras. In regard to the
ear, the mind is endowed with the capacity of giving birth to the
particular subtle element called sound. Furthermore, in regard to
the olfactory sense organ, it is endowed with the capacity of giving
birth to the subtle element called smell. It is not feasible to consider
sense organs as being born of matter.137 This is because in concepts
such as “I hear,” the sense of egoity still persists; for this very rea
son it is said: the'sense organs are born.of egoity (ahamkdra). It
(the sense organ) remains in contact with that portion of the egoity
(ahamkara)', otherwise, if use is made of other intermediate organs,
the defect of infinite regress would take place.
Egoity (ahamkdra) is indeed the subject portion of the agent.
Therefore, purusa possesses two main instruments. Limited
knowledge (afuddhavidya) and limited agency (kala) serve as
instruments of purusa in regard to knowledge and action, respec
tively. It is for this reason that lame or blind persons experience
no absence of knowledge and activity which are characterized by
egoity. It is from the sattvika aspect of ahamkdra, attributed by
the augmented portion of the subtle elements (udriktatanmatra-
bhdga), that five motor elements emerge. It is because of egoity
(ahamkdra) that the organ of locomotion of a person possessed of
egoity is capable of performing its function with a thought such
as “I am going.” The principal locus of locomotion, i.e., the foot,
exists externally; however, locomotion exists equally in other
places as well. It is for this very reason that a person bereft of feet
is not completely devoid of ability to move. Furthermore, the mix
ture of various actions performed by different motor organs should
not be brought into doubt because of the reasons stated before,
that is, because of the existence of a single cause in the form of
ahamkdra related to the subject.
Action is performed by organs; e.g., movement possesses activ
TANTRASARA 121
ity as its principal nature. This, however, is not the case regard
ing the perception of color, form, etc. According to the Vaisesika
school, form, color, etc., is understood to be a property (guna);
therefore, the group of motor organs is fivefold because it is aimed
at that particular number. For example, for the ascertainment of
activity, externally some motor organs exist for the purpose of giv
ing or excreting, and others for the purpose of accepting or taking
in, or for both. Or, they may be free from both, or may be for the
purpose of repose in one’s own nature. These motor organs are in
the following order: anus, hands, feet, and sexual organs. When
the ascertainment of activity, which remains interwoveri with the -,
vital air (prana) takes place, then this is the function of the organ
of speech. Therefore, it should be understood that the movement
present in the hands, which is the locus of that particular motor
organ, is the same movement present in the feet. It is for this very
reason that an infinite number of activities does not. lead to an infi
nite number of actions.
Some argue that up to this extent the rajas portion of
ahamkara remains involved in the process of creation. Others say
that the mind emerges from rajas; yet others maintain that mind
is the product of the sattva aspect of ahamkara, while the senses
are said to be the product of rajas. The five subtle elements (itan-
matras) as well as five gross elements, which are nothing but the
knowable objects, are born from the predominantly tamasic and
delusive aspect of ahamkara which veils the agency of the enjoy
ing [experiencing] subject.
All individual sounds have in their backgrourid a single, unspe
cific and generic sound that precedes them, which is free from
agitation (ksobha). This form of sound is the subtle element of
sound called sabdatanmatra. The same holds true regarding smell,
taste, touch, and sight. From the vibrating subtle element of sound
emerges ether (akasa), which provides space to all because it is
capable of allotting space to the objects spoken of, so that they
can occupy their particular places. Air emerges from the agitated
subtle elements of sound, but air is not separate from the element
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122 t a n t r a s A r a
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TANTRASARA 123
^ftWRmRTTFTcT I cfE^I w f q t i
Chapter Nine
In this chapter, the distinct features of the principles (tattvas)
are going to be examined.138 In the Trika doctrine, the supreme
Lord himself has taught the existence of the sevenfold variation
of the principles: sivas, mantramahesvaras, mantresas, mantras,
vijhdndkalas, pralayakalas ', and sakalas.m Thus, there are seven
possessors of .saktis (saktiman). They possess only seven saktis.
It is because of these variations of the principles, beginning with
earth and ending in pradhana, that there is a fourteenfold division
of each.140When ‘unique nature’ (svarupa) is added to this division,
then the division becomes fifteenfold.141 Among them, the unique
nature, which rests in itself, deserves to come under the purview of
the knowable objects (prameyatayogya).142 This can only be cog
nized by the grace of the goddess Apara. On the other hand, the
subject in whom the energies (¿aktis) are overflowing and who
becomes the place of repose for the objects, is the very nature of
that which belongs to sakti (sakta). This can only be known by the
grace of the venerable goddess Parapara. The sakta form is sev
enfold because it was stated earlier that number of saktis is seven.
When the subject possessing the saktis (saktiman) becomes pre
dominant with reference to the host of knowing subjects and [the
objects] rest in the knowing subjects, then it [the knowing subject]
is of the nature of Siva, the possessor of the saktis (saktiman).143
This becomes manifest by the grace of the venerable goddess Para.
That also is sevenfold because the number of knowing subjects
beginning with Siva and ending with sakala is stated to be seven.
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134 TANTRASARA
any entities is the state beyond the fourth (turiyatita). This is the
state that transcends all.
Now, how the fifteenfold variation occurs in the five states
with reference to different subjects is given below:
1. Jagrat (waking state) -sakala in its innate nature
2. Svapna (dream )-Pralayakala
3. Susupti (sleep)—Vijnanakala
4. The fourth—Mantra, Mantreivara, Mantramahesvara
5. Transcending the fourth—^iva
In the thirteenfQld variation following the order mentioned
earlier, in regard to the essential nature and pralayakala souls,
etc., five states also remain present there. Following the order of
the ‘thing in itself’ (svarupa), the energy of vijnanakala and the
vijnanakala soiils, the variation is elevenfold. In the ninefold vari
ation, they are the ‘thing in itself’ (svarupa), mantras, lords of the
mantra, the lords of these lords, sakti, and £iva. In the sevenfold
variation, they are the thing in itself, lords of the mantra, their
lords, sakti, and Siva. In the fivefold variation, they are the thing
in itself, the energy of mantramahesvara, sakti, and Siva. In the
threefold variations they are the thing in itself, the iccha, jhana,
and kriyasaktis. In the principle called Siva, though it is free from
distinction, yogins, rich in the perfection of enumeration, conceive
a fifteenfold division by means of the presence of the iccha, jhana,
and kriyasaktis.
The beautiful form devoid of rest in consciousness, seen
in the host of categories such as earth, etc., is not as
beautiful as that of the supreme subject, as his know-
able shines in multifarious ways. Take recourse to this
multitude of principles created in sequential order,
which are in essence indeterminate I-Consciousness
impregnated with autonomy and reflective awareness—
and attain your own Self.
t a n t r a s Ar a 135
Chapter Ten
[In the previous chapter], the path of principles (tattvas) has been
explained. Now the path called kala, the subtle units of tattvas,
etc., will be described. It has already been stated that the specific
character which threads through all the worlds is called ‘prin
ciple’ (tattva). In the same way, that which invariably abides in the
group of tattvas is named kala. This is because kala is capable of
fashioning or shaping (kalana) in a uniform way; for example, in
regard to the principle earth, it is nivrtti because a process of the
creation of the principles stops with it.166
The kala named pratistha functions in the group of tattvas
beginning with water and ending with pradhdna because it is
instrumental in nourishing and replenishing. The kala named
vidya functions in the group of tattvas beginning with purusa and
ending with maya, because of which knowables begin to diminish
and the ascension of consciousness occurs. From pure vidya to the
end of saktitattva the santakala operates. Due to its function, the
activity of veils (kahcukas) rest in tranquility. Therefore, there are
four spheres167 (andas): born of earth (parthiva), born of prakrti
(prakrta), born of maya (mayiya), and born of sakti (sakta). The
energies belonging to the earth and other tattvas have their abode
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136 TANTRASÀRA
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TANTRASARA 137
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The knowable is twofold; following its division into
gross and subtle qualities, the total number of tattvas
becomes ten. Instrumentality is also twofold, first,
there is pure instrumentality, and second, instrumen
tality is connected with agenthood. Thus, the number
of tattvas also becomes ten. Next to them are five tat
tvas where instrumentality has become subordinate and
agenthood has become distinctly prominent. Next come
five tattvas that are the result of the purity of agent
hood. The next five tattvas are those whose distinction
from one another dissolves with the intention toward
fullness. The thirty-sixth is the principle known as 3iva,
who is free from all limitations. When this is taught or
meditated upon, that in which the mind gets a solid base
is called the thirty-seventh principle. When this princi
ple is also made an object of meditation, then the num
ber of principles becomes thirty-eight; this does not
involve infinite regress, however, because when Siva,
who is associated with unlimited freedom, is being
meditated upon, it terminates in the thirty-seventh tat-
tva.111 However, the thirty-sixth principle has to be con
ceived of as beyond all other principles. Here ends the
method of conceiving [grouping] all principles under
the scheme of five kalas.
When atmakala extends up to vijnanakala, and vijhanakala
extends up to Isvara, and the remaining tattvas are pervaded by
Siva, this is the method of conceiving all the tattvas under the
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138 TANTRASARA
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140 TANTRASARA
Chapter Eleven
Whatever has been stated up to now174 can serve some as a direct
means for the attainment of liberation (apavargaptaye) using
the ‘short-cut method’ explained above. On the other hand, the
instruction given above can also lead others to initiation (diksa),
performance of the rituals, etc. Therefore, it is necessary to give
an account of the nature of initiation (diksa), rituals, and so on.
Here the question arises: Who is entitled to receive initia
tion? In order to answer this question, the topic of the ‘descent of
grace’ (saktipata) is going to be discussed. Some are of the opin
ion that worldly existence, which is rooted in ignorance, occurs
as a result of a lack of knowledge, but when ignorance is removed
upon the rise of knowledge,175 the descent of grace takes place.
However, they should explain why and how this right knowledge
develops. If it is the outcome of deeds, then it would not be dif
ferent from the results of actions; it would be a contingency of
being an object of enjoyment. If the person who is the enjoyer
(enjoying an object) is accepted as the recipient of grace, then
the ‘fallacy of wideness’ (atiprasanga) occurs. If the will of the
Lord is supposed to be the cause of saktipata, then the ‘fallacy
of mutual dependence’ (anyonyaSrayata) occurs and, moreover,
it serves no purpose. This theory would also entail the question
of the Lord’s partiality. Furthermore, it is not tenable to assume
that mutually opposed actions, having equal capacity to suppress
each other, could balance (past) actions in order that the descent
of grace might occur.176 This view is not tenable because actions
are sequential and therefore are unable to oppose one another.
Even if it is accepted that they might oppose each other, the ques
tion is raised as to how other actions, which are not opposing one
another, bestow their results. If actions that are not contradictory
to one another do not occur, then one would instantaneously drop
one’s body. It is not correct to say that only the actions bestow
ing the results of birth and life span are not suspended, and that
only those acts that grant experiences of happiness and suffer
TANTRASARA 141
in society. Even among the průtibhů type there may be the possi
bility of comparative distinctions among recipients of grace. This
is because of the diverse nature of the will of the Lord. Though
being intuitive by nature, the person endowed with this type of
grace may rely on the scriptures; this he does only for the verifica
tion of truth. Thus, some teachers belonging to the prátibhá type
may not be established in the sástras, while others may be well
established in scriptural knowledge. Therefore, they are of vari
ous types, but in all the cases the element of intuition (prátibhá)
reigns supreme. In the presence of the teachers of the prátibhá
type, other teachers have no authority. Just as in dualist systems
(Šaiva Siddhántaj, sivaswho have attained liberation are unable to
perform the functions' of'creation, destruction, etc., in the pres
ence of the beginingless Šiva.
From the descent of mildly intense grace, a desire to approach
a right kind of teacher183 develops, while one’s leanings in the
direction of incompetent: teachers disappear. It is only because
of grace that one goes toward the right kind of teacher from an
incompetent one. The true teacher is fully conversant with the
entire truth contained in sástras. He is none other than the revered
Lord Bhairava. Even a yogin is the giver of release to others only
through the knowledge gained by practice. In this regard, his com
petency as teacher comes from his identity with Šiva, while the
loveliness and charm that he might possess are not essential. The
incompetent teacher might possess all these other qualities except
union with Šiva.
Thus, the person who feels a desire to approach [such a] teacher
receives initiation, characterized by knowledge, through which he
immediately attains liberation while still living (jivanmukti). This
initiation takes place in different ways: by mere glance (avalo-
kana), through discourse, by enlightening the disciple regard
ing sástras, by means of viewing external rites, or by offering
semen and menstrual fluids. A person well practiced in meditation,
etc., receives initiation at that time which severs the bond of vital
energy (prána); however, this kind of initiation should be given
TANTRASARA 145
to gain the highest competency for receiving the Trika, the all-
transcending and supreme sastra, which is revealed by the Lord.
Others attain (the highest competency for receiving the Trika) by
skipping some stages, thus creating indefinite divisions. Yet oth
ers may attain (the same competency) instantaneously, i.e., with
out any sequence (akrama). Thus, teachers belonging to the lower
orders are not entitled even to see the sacred diagram (mandala),
while the teacher belonging to the higher orders is instrumental
in enlivening the lower doctrines. He is able to do this because,
on account of his perfection, he is entitled to all the sastras. This
kind of person is a teacher (datfika), a guide (guruh), one who fol
lows the. rules and teaches others to follow them iacdrya), an ini
tiator (diksakah), or a voracious'reader (cumbakah). Among them,
the best one is that one in whom the fullness of knowledge has
completely flourished, without which the fulfillment of initiation,
etc., would be impossible.
A yogin who is associated with a person desirous of attain
ing results is capable of granting him immediate results by
instructing him to adopt a certain means (updya) which will
lead him to his goal. If that person, through the means taught
to him, remains concentrated only on knowledge, then he may
also attain liberation. A person desirous of having perfect knowl
edge should approach many teachers; he should remain close to
them, hoping to attain ever more superior knowledge of different
kinds. However, abandoning a teacher perfect in knowledge defi
nitely requires a need for expiation (prayascitta). The question
might arise: What if the teacher does not give instruction, or he
gives erroneous instruction; shouldn’t one abandon him? To that
we reply, “no,” as that kind of teacher is free from attachment
because he has attained perfect knowledge and therefore has no
personal reasons for not revealing secrets. The teacher’s silence
might be the result of lack of merit on the side of disciple or for
want of a surrendering spirit in the disciple. This disciple should
continue to make an effort to serve this kind of teacher and should
not abandon him. Thus, the descent of energy, having grace as
TANTRASARA 147
Chapter Twelve
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TANTRASÄRA 149
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152 TANTRASÀRA
Chapter Thirteen
After the ritual bath, one should proceed toward the place of wor
ship in a delightful mood.188 The place of worship is where heart
becomes filled with satisfaction and is well suited for the absorp
tion into Parameévara.189 The place of worship does not have any
other characteristics. If any other characteristic is mentioned, it is
given only because it is instrumental in granting identification with
the object of meditation, which is attained because of mental tran
quility. Therefore, there is no place similar to a place of worship.
The sacred spot (pitha), the mountaintop, etc., taught in the
sâstras as places of worship should be known as supporting this
description. The energies (saktis), possessing the state of absorp
tion into Parameévara and in accordance with his restrictive
energy (niyati), incarnate themselves at the various sacred places,
like the regions inhabited by the Aryans190 of good moral conduct,
and also the regions of barbarians prone to immorality. The moun-
taintops and other similar places are conducive to concentration
because of being isolated (solitary) and free from distraction.
Then, while standing outside, in front of the temple, the aspi
rant should ‘place syllables’ (nyàsa) in a general way, first in the
fingers and then in the limbs of his body. This should be done with.
TANTRASARA 153
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154 TANTRASARA
*TFTiJF tp?3cT I
After the placement of syllables (nyasa) upon the body, the
placement is to be done on the sacrificial vessel (arghapatra) for
the ritual. In this system, the activities performed in the ritual form
of worship involving verbs and grammatical cases (karakas)m for
the purpose of steady realization of identification with the Lord
have been given as an example.192 Here in the sacrificial vessel
(arghapatra)193 all the cases thus become one with the Lord.
By following the order of ritual activities in this way, all the
(grammatical) cases are transformed into the Lord.194 When all
these activities are seen, with this insight, even without taking
recourse to the principal form of knowledge or yoga, one becomes
united with the Lord.
Thus, placing syllables (nyasa) on the vessel for rituals and
worshipping with flowers, incense, etc., one should sprinkle the
flowers, the essence of the ritual, with small drops of water from
the vessel to consecrate them. Then in the orb of light, on the
ground, or in the void, one should worship the family of attend
ing deities, uttering this mantra: “I pay obeisance to the external
deities of the main deity” (aum bahyaparivdraya namah). Then,
at the door [of the place of the sacrifice] one should worship with
mantra thus: “I pay my obeisance to the host of deities abiding at
the door” (aum dvara devatacakraya namah).
If the external place is not a sacred one, then entering at the
front diagram (mandala) and the altar, one should worship the
external deities of the family and the host of deities abiding at the
door, and should perform the placement of the above-mentioned
syllables, etc. This should be done inside the place of worship and
not outside. Then uttering the mantra iphai' three times with a
flower in his hand, and energizing them with mantra ‘p h a t he
should throw the flowers in the northeastern direction, and while
conceiving all the obstacles (as being) removed, should enter in
front of the mandala and should look on all the sides of the temple
kindled with rays of the light belonging to the Lord.
TANTRASÁRA 155
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156 TANTRASÀRA
Visnu, Rudra, ISvara, SadaSiva, and Sakti, the causal deities, are
abiding steadily in the host of thirty-six tattvas, separately in
each. By the application of nyasa, one attains the fullness of Lord
Bhairava, who transcends the phenomenal principles. In this way,
the state of Bhairava becomes manifest. Therefore, in the case of
those who have attained the state of identity with Bhairava, the
performance of nyasa, etc., is meaningless. For those who are
established in the tranquil state, what could be the utility of creat
ing principles, nyasa, etc.? In reply to this, we say that the tran
quil state of the body of Bhairava is so vast that he is the final
terminating point in whose own nature the diversity of manifesta
tions, dissolution, and creation remains manifest.
Thus, by means of the mutual union of thfe.two, and by meditat
ing on the vital air, body, intellect, etc., which have become trans
formed into the Lord himself, one should worship both (“both”
refers to the union of the prdna and Bhairava, the intellect and
Bhairava, the body and Bhairava) externally and internally with
flowers, incense, libations, etc., for as long as possible. Then in
the body, in the vital energy and in the intellect, one should install
the trident with the lotus accordingly.
This is as follows:196 the root of the staff should reach the root
of the ‘basic power’ (adharaiakti).197 The bulb is perfectly pure,
having solidity in the interior (with the capacity to hold all); the
staff goes up to the roof of the palate, where the opening exists. It
includes all the principles ending in kala. It is named ananta. The
knot above it is characterized by may a; the lotus of pure vidya
is the quadrangular bedstead. It is there that the Lord Sadasiva
abides. He himself is the great corpse (mahapreta). He is called
mahapreta because everything finds the excellence of rest there,
and because He is predominantly of the nature of consciousness,
due to the absence of a body in the form of knowable objects, and
because of being characterized by the cognition of nada. Emerg
ing from his navel and penetrating through the three openings of
his head are three prongs representing sakti, vyapini, and samana,
above naddnta and at the end of twelve. Above them exist three
TANTRASARA 159
lotuses with the nature of unmana. One should make this differ
ence the seat of an all-pervasive superintending agent, so that it
may become one’s basis. Then the desired deity should be con
ceived as abiding there. The offering of the entire being to that,
which is the very essence of all entities, is called worship (puja).
That, which brings about absorption into it, is known as medita
tion (dhyana). The inner reflection of that, of nature existing in
the form of the primal sound (nada), continuously oscillating, is
the repetition of mantra (japa). Following the order of cognition
of this very type, by whose force the great fire has been awakened,
and which has.brought the entire universe to identity with one’s
own Self (visvdtmikaranani), is known as homa. After perform
ing that, one should meditate on all the attending deities as arising
from the mass of fire as its ignited sparks, and one should worship
them in the above manner.
Meditating on the trident from the root extending up to
the end of twelve and resting at the top of the wheel of
the goddess (devicakra), one who becomes free from
sequence attains the state of wandering in the void of
consciousness.
From the base to the end of twelve, passing like a staff,
this consciousness wandering through the void is char
acterized by its identification with the void beyond the
void. This is indeed void because of wandering through
the void, abiding in the void, and swallowing the nectar
of the void.
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160 t a n t r a s Ar a
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the descent of éakti, allows him to perceive the mantra near and
directly, and he becomes identical with it. The nearness of the
mantra is directly perceived by those whose sense organs have
been favored by the grace of sakti, but those possessed by demons
see it with dread.
Then the teacher, worshipping on the right palm of his hand the
host of brilliantly blazing deities with his left hand, should place it
on the top of the head, heart, and navel of the disciple, burning all
the bonds of impurities. Then to the left of the disciple, worship
ping the rejuvenating deity having a mild nature, he should pay
obeisance to him;.then, outside of the place of worship, he should
present the offering of wine, meat, and water to the-ghosts (bhüta)
and the deities governing all the directions. Then he should purify
himself by sipping water. Then, eating the boiled rice (caru) along
with the disciple, the teacher should remain awake in the enlight
ened state while maintaining the unity of his own self with the
self of the disciple. In the morning, if the disciple tells him about
dreams that he had during his sleep at night, the teacher should
not give him an interpretation of these dreams at that time, as he
could become doubtful and afraid of them. In order to relieve
the disciple, the teacher should worship the deity with the man
tra ‘phat.’ Then, worshipping the Lord in the former manner and
placing the disciple before the Lord, the teacher enters the body
of the disciple through the channel of the vital energy, and should
touch the disciple’s six cardinal spots, i.e., the heart, the throat,
the palate, the forehead, the aperture above the head, and the ‘end
of twelve’ (dvâdasânta). Thus touching the six causal deities, he
should conceive eight purificatory rites in each of the superintend
ing deities, and making the vital energy of the disciple rest for the
moment in each spot, he should repeat this procedure. In this way,
when forty-eight purificatory rites199 are performed on a person,
attainment of a portion of Rudra occurs in him, with the result
that he becomes samayin. Then he should worship the mantra with
flowers, etc.
Then, the teacher should narrate the conventional rules for him
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166 TANTRASARA
mind continuously.
Thus, listening to these conventional rules, and approaching
the teacher, prostrating before him, propitiating him with money,
one’s wife, and even by one’s person as his fee, one should then
satisfy those who have previously been initiated, as well as those
who are poor and helpless. Then, one should worship the murti-
cakra in the foregoing manner. In this way, the disciple becomes
the follower of conventional rules which lead him to the ultimate.
One earns competency in the practice of mantra, daily rituals, in
listening to a holy text, and in its study. In regard to occasional
worship, only the teacher is to be prayed to. This concludes the
instruction on the subject of conventional rules.
After meditating on all the paths abiding in one’s
own Self, one should conceive one’s self as being full.
Therefore, with a look of grace, one should see the dis
ciple’s self pervaded up to the end of the twelve. In this
way he becomes transformed into samayin.
3r a y c ^ H l f e a b H I
Chapter Fourteen
Now, the procedure of putraka202 and other types of initiations
will be elaborated. This is an elaborate procedure, and it should be
properly understood by studying the Tantraloka; however, it will
also be explained here.
Aftef completion of the procedure for attaining .the status of
samayin, one should perform rituals oh the third’day;for all the
deities in the sacred diagram (mandala), consisting of the tri
dent and the lotus. There, the external family (parivara)203 of
the deities and the group of deities of the doors204 should be wor
shipped outside. Then, to the east of the sacred diagram, begin
ning from the northeast to the southeastern part of the mandala,
one should worship Gane^a, the teacher, the teacher’s teacher, the
great-grand-teacher, the perfected teachers of the past, the host of
yoginis, the Goddess of Speech (Vagisvarl), and the guardian of
the field, in linear order.205 After receiving the proper permission
from them, he should place the entire sixfold path there, beginning
from the root of the trident to the end of white lotus, and should
then worship them.
After this, in the middle trident, on the middle prong, he
should worship the venerable goddess Srlparabhattarika together
with Lord Bhairava. On the left prong venerable 6rimadapara,
and on the right prong venerable isriparapara, together with Bhai
rava, should be worshipped. On the right trident, occupying the
middle prong is goddess 3rlparapara, and on the left trident the
goddess 3rlmadapara occupies the middle prong, and the other
deities are to be placed accordingly. Thus, as the supreme God
dess is predominant over all, everything attains fullness because
of that superiority. Then, in the middle prong of the middle tri
TANTRASARA 169
dent, the entire group of deities, ending with their weapons (astra),
the guardians of the quarters, should be worshipped, conceiving
them as being identical with the supreme Goddess. It is because
of her superiority over all that it is conceived that everything has
been worshipped. After this, in the small jar, in the big jar, in
the sacred diagram, in the fire, and in one’s own self, these five
substratums are to be unified with nonduality. Then he should
perform the specific worship with flowers, etc., which were nour
ished by the nectarine fluid of the supreme Lord’s essence of non
duality. Furthermore, one should fill the ritual ground with liba
tions of water and materials for offering, free from any deceit
regarding the spending of money. If the person lacks money, then
the ritual calied mahamandalayaga should not be performed. He
should offer living animals. In this way, the animals also become
recipients of grace. By doing this, one is showing compassion to
the animal and should not have any doubt regarding the efficiency
of animal sacrifices.
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170 TANTRASARA
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Chapter Fifteen
When a teacher learns by himself, or through relatives, of a
descent of grace on a person who is about to die,208 he should give
him the immediate ascension type of initiation (samutkramana
diksa). Then the teacher, having placed all six paths in the dis
ciple and purifying each of the six, one by one, should place the
goddess Kalaratrl in the center of the delicate joints of the body
(marma).209 Then he should gradually pierce the bonds of the deli
cate points by her,210 and should then lead the consciousness of
the disciple and place it into the brahmarandra. Then, following
the aforesaid method, he should offer the final oblation for the
purpose of unification so that, after it is offered, and after the
individual self exits the body, he may become identical with Lord
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174 TANTRASARA
3iva. However, for the one who is desirous of enjoyment, the sec
ond final oblation is offered for the purpose of associating him
with the place of enjoyment. At that moment211 his individual self
remains dissolved there, and for him nothing remains to be done
in this world.
In addition to this, a teacher may recite the brahmavidya212
into the ear of the disciple. Brahmavidya, being of the nature of
the reflective consciousness, causes an immediate self-reflection
of enlightenment in the limited consciousness of the awakened,
bound soul. The samayins and others are also entitled to recite
it.213 If the nirbija type of initiation with conviction (sapratyaya)2H
is given to-a dullard on whom the descent of grace has. occurred,
then-the ‘hand of 3iva’ (Sivahasta) type of procedure should also
be disclosed to him. This procedure is followed during offering of
the hand of isiva (Sivahastadana) to him.
There is a fiery triangle, dreadful with flames, from which
sparks of fire with the syllabic form of ura” are emerging. It is
being blown from outside by waves of wind. This diagram should
be meditated upon using the palm of the teacher’s right hand.
Throwing a seed there, one should conceive that it has the syl
lable “ra” above and below, by which a series of 'phaV mantras
are awakened, which burn its capacity of creativity.215 Thus, the
seed of both become seedless by this type of initiation. It becomes
capable of destroying its latent seed power, as has been stated,
and even immovable objects are capable of receiving an initiation.
The disciple should be conceived as being steadily established in
the world of air and carried by it, and should also be conceived as
being light in weight. Then, he is seen as being lighter when mea
sured on the scale.216
If mantra cuts the delicate joints of the body, and if
lightness appears and the power of germination of
the seed disappears, the great Lord leads one who is
engaged in the right path to attain the desired ends
immediately.
TANTRASARA 175
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Chapter Sixteen
In this chapter the initiation of one who is not present will be
described. This type of initiation is twofold, i.e., for the^person
who is dead, and for one who is still alive (but not present). If a
person who offered service to the teacher but died before initia
tion, or was sent into exile, or was killed by black magic (incan
tation),-etc., or by accident, he should be given initiation if he
becomes intent on receiving- it at the time of death, or if a teacher
finds out from others that the descent of grace has occurred in
him.217 This is the command of the Lord.
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176 TANTRASARA
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178 TANTRASÀRA
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Chapter Seventeen
Reclamation o f the linga219
The following is the procedure of initiation for those who
belong to orders beginning with Vaisnava, etc., and ending with
southern doctrines, or those who have followed religious codes of
conduct conforming to other orders, and also those who, although
being established in the highest doctrine, are engaged in attending a
teacher who belongs to a lower order, when they are made inclined
[to receive initiation] by the descent of the grace of the Lord.
Such a person should fast the day before initiation, and then
the following day, after worshipping the Lord in a general way, he
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180 t a n t r a s Ar a
should be brought into the presence of the Lord, and his all past
deeds should be recounted before him. Then, on receiving his
mantra from a teacher, the mantra he received from other teachers
should be thrown into the water. Next, he should be bathed, then
sprinkled with water from a vessel, purified with food cooked in
a sacred fire (caru), and [his mouth cleaned with a] tooth stick,
and should enter the place of the ritual blindfolded. He should
worship the great Lord with the general mantras.210 After this,
one should purify his vrata/mantra in the fire transformed into
Siva using the general mantras. Then, placing his name between
the mantra (as prefix and suffix) saying, “I purify, his expiation,”
and ending with lsvdha,' he should offer oblation "one hundred
times. Next with ‘v a u s a t he should offer the final oblation. After
this, he should evoke the lord of vrata (Vratesvara) and offer puri
fied butter into the fire. Then, by the order of Siva in regard to
the disciple: “You, Vratesvara, be impartial to him, and do not
cause obstacles for him,” should make the deity aware of it. Hav
ing prayed in this way, he should propitiate VrateSvara and then
take leave of the fire. This is the method for the reclamation of the
lihga. Then other purificatory rites should be performed as before.
Now the disciple is ready to give diksa according to his will.
When a person remaining in the lower order, being
Keenly touched by the power of the Lord, becomes
inclined to approach the true teacher, he should, after
purification, be given initiation even though he was for
merly engaged with a false teacher.
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Chapter Eighteen
The anointment (abhiseka)
The person in whom maturity of knowledge has developed
should be given anointment in order to follow the course of a
sadhaka, or to become a spiritual guide (guru) to others. This is
because only the person who possesses knowledge, even though
devoid of all the other characteristic qualities, has earned the
authority to follow the course of a sadhaka, or to bestow grace on
others, even though he might have received anointment.221 If the
teacher not perfect in knowledge abstains from giving initiation,
he does not incur sin. However, the former one, who possesses
knowledge, incurs sin because he is duty-bound, for he is consid
ered to be the bestower of the status of the lord of vidya. Therefore,
being of such nature, if he abstains from giving initiation, this is
his sin.
After anointment for the purpose of fulfillment of identity
between the mantra and the deity, the new teacher should observe
the regular rituals of mantra every day for a period of six months
through the repetition of mantra, oblation into the fire, and per
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182 TANTRASARA
formance of specific worship.222 From then on, being one with the
desired deity, he earns the right and authority of giving initiation,
etc., to others. However, he should not initiate an unworthy one,
nor should he avoid one who is worthy.223 Even the initiated one
should be tested by a teacher while bestowing knowledge. The
person who receives knowledge deceitfully should be looked at
with indifference after this is known to be so. In this anointment,
worship of the deities should be performed in accordance with the
financial capacity of the person concerned.
The person who himself is well practiced in knowledge
and bears the authority in himself, and is able to trans
mit that knowledge to others, possesses the nature of a
sadhaka on the way to becoming a spiritual guide. Such
a person should be given anointment.
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TANTRASARA 183
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Chapter Nineteen
People, and even teachers, who followed lower doctrines should be
given an initiation called the ‘final purificatory rite’ or ‘last sacra
ment’ (antyasamskara diksa),224 which should be performed fol
lowing the procedure of reclaiming the dead, provided the descent
of grace has touched them. The same applies to those who had fol
lowed the order of the higher doctrines, but who have fallen from
the right path and have not performed any rites of atonement. This
is the command of the great Lord.
All that was described as the procedure for the reclaiming of
the dead should be performed on the corpse. The burning of the
body is done as the final oblation. The teacher should perform
the final rite for the dead person, for the confirmation of the faith
(pratyaya) of the ignorant,225 according to his power of activ
ity, knowledge, and yoga. Then, in the body of the deceased, the
teacher should place the mantras (nyasa) from the feet to the head,
and, drawing the departed soul near by the application of the net,
he should arrest it, penetrate it, stir it, and enliven it with the
transmission of the vital energy to the heart, the throat, and on the
forehead. In this way, the corpse begins to shake. Then, the rite
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184 TANTRASARA
of the unification with the great Lord being performed, the body
should be burnt as the final oblation.
After this, the initiation called sraddhadiksd226 should be per
formed even for those who have been purified by means of the
final rites of the dead, and also for those who have not been puri
fied in this manner. For them, this final rite should be performed
on the third or fourth day, every month, or every year.
Then, completing the rite ending with oblation into the fire,
one should take up a food offering in one of his hands and, con
ceiving his power as the virile energy of the Lord representing
the enjoyable object, which has assumed the power abiding in the
limited self and has made her identity with it, contemplating thus,
the performer should offer it to the great Lord, the supreme agent
of the enjoyable object.227
In this manner, when enjoyment ceases, one becomes indeed
the master. Although by means of initiations, such as the rite for
the dead, the reclamation of the body, and initiation during the
sraddha ceremony, one attains the fulfillment of one’s aim in
regard to those who are desirous of enjoyment, an abundance of
ritualistic activities are performed for the attainment of a pleni
tude of fruits. Therefore, all should be performed in regard to a
person desirous of liberation for the attainment of oneness with the
deity; this is performed daily throughout one’s life, like other daily
practices. But the knower of reality needs no procedure beginning
with the final ritual for the dead (offering into the flame) and end
ing with sraddha, etc. The death of such a person is a ‘day of festi
val’ (parvadinam) for the disciples, for it fulfills the shortcomings
of consciousness of those who follow the lineage. The descendent
of the teacher has a single end which, in essence, is nothing but the
supreme reality. This day of ceremony is like the day of receiving
the seed of the lineage from the teacher while he was alive.
Everywhere in the ritualistic procedure of sraddha, etc., the
murtiyaga is the most important one. This is supported by the doc
trine called 3ri Siddhamata. The procedure of it will be described
in the naimittika section.
TANTRASÂRA 185
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Chapter Twenty
Here, another chapter is introduced with the purpose of showing
the lifelong course to be followed after initiation (sesavartana).
That initiation, which is given to those worthy of knowledge
for the purpose of steady attainment of purification, is also given
to those unworthy of knowledge, but to them it is given for the
purpose of attainment of liberation. This type of initiation is the
sablja type.228 Thus, having given initiation, the teacher should
instruct the disciple about the duty to be performed during the
remaining period of his life.
The duty for the rest of [the initiate’s] life is threefold: indis
pensable observances (nitya), occasional observances (naimittika),
and those performed with a particular desire (kamya). The last
one is only observed by those desiring enjoyments (sadhaka) and
therefore will not be described here. The nitya is the one which
occurs regularly; the naimittika is the one by which one is able to
attain oneness with the Lord. The auxiliaries to it are the prayers
during the junctures (sandhya) of the day, which are to be per
formed on a daily basis, on the day of the festivals (parvadinam),
and on the day of the offering of kusa grass (pavitrakam), etc.
TANTRASÂRA 187
They should also be considered daily observances, for they are reg
ulated by the time of their occurrences. This is the view of some.
However, there are occasional {naimittika) observances that
are not regular in regard to the followers of the lineage of the
teacher, as, for example, the time of the arrival of the spiritual
teacher and his relatives, the day of a festival related to him
{tatparvadinam), the day on which he received knowledge, etc.
This is also the view of some. In these instances regular worship,
the prayers at the junctures of the day, worship of the spiritual
teacher, worship during the day of a festival, and worship of the
pavitfakam also need to be performed without fail.
The occasional observances (naimittikas) are the days on which
the disciple obtained knowledge, the day when he received the
holy text (idstra), the arrival of the teacher and his relatives in
his house, his birthday, the day of his initiation and the day of his
departure from this world, secular festivals, the exposition of the
scripture (i.e., the commencement of it, the intermediate [phase],
and the completion of it), the day on which he perceived the
desired deity, the day of union with the spiritual partner (melaka),
a command received in a dream, and release from the observance
of convention (samaya). All these are the conditions for perform
ing special kinds of worship as occasional rites.
Then the disciple who has been initiated previously should be
given the principal mantra, which possesses a potency of its own,
which is in essence the pulsating consciousness of the mouth but
without being written down.229 Then the said disciple, for the pur
pose of being identified with God, should practice to attain one
ness with God during the junctures of the day. Then, by means of
that, for the attainment of such a sort of impression, one should
worship the great Lord every day on the altar or in the linga.
Regarding it, in a beautiful altar, one should contemplate one’s
own form as reflected in a mirror and it should be considered that
one’s own Self has become identical with the host of deities to be
worshipped there. He should perceive it to be the reflected image
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188 TANTRASÀRA
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190 TANTRASARA
to be the main. This is the view of our teachers. The best of last
ing impressions is the conception of one’s own identity with the
supreme Lord.
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TANTRASARA 191
Siva, its enjoying power, and by her [the agent of enjoyment], the
host of deities should be propitiated. Then, meditating on it as a
unity of the triad, composed of the object (nara), the instrument
(iakti), and the supreme subject (Siva), one should propitiate it in
order to remove the layers of coverings (âvarana). One should
propitiate externally and internally in order to attain both enjoy
ment and liberation. Then, the propitiation should be done in the
reverse order. Thus, the complete circular movement nourishes
and accomplishes the fullness of cakra. The vessel, in the form of
the universe, should be placed on the base and then, from it, first
propitiating the host of the deities, one should propitiate oneself
with it. In the.absence of the vessel onè; should shape the palm
of his right hand in the shape of vessel (bhadra), and placing the
palm of the right hand over the left one in such a way that no gaps
are present. This is called vellitasukti. By the falling of the drops
of wine, the vetâla and guhyaka become pleased, and by the flow
of it Bhairava is pleased.
No person should be given entry into the place of worship. If,
by mistake, [some person] enters there, one should not become
doubtful. If one does become doubtful, then he should perform the
circular ritual twice. After this, fried and pungent food should be
placed abundantly before or inside the sacred house, not known
to common people, and everybody should be made to unite and
be named with term ‘deity’ (devata), excluding his personal name.
This is the description of vïrasamkarayàga. Then finally they [the
teacher, etc.] should be propitiated with offerings of food, betel,
clothes, etc. This is the principle of mürtiyâga.
Even a person who has never seen the mandala, by worship
ping during the days of the festivals (parvadinam) with the murti-
yâga ritual, obtains within a year the result of putraka initiation,
without performing sandhyd and other rituals. This is the pro
cedure for the elderly, those inclined to worldly enjoyment, and
women. The teacher should give this kind of instruction only when
the descent of grace occurs.
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194 TANTRASARA
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198 TANTRASARA
g gecqgigjwrgf gg5ciamfg^g^g: g g5
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202 TANTRASARA
?TR w n w ic r m^HdrKloH 11
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Even in dualistic doctrines, it is accepted that all the agamas,
being the creation of one Lord, are considered to be authorita
tive. Depending on the validity, in one place non-contradictory
harmony regarding truth with harmony occurs, and as a result one
is inclined to some activity; while thinking that it is not so, one
becomes disinclined. Therefore, they are similar. Mutual opposi
tion with a difference of subject matter is of no account. Killing a
brahmana and the prohibition of it are like the difference between
purity and excellence of the soul. In the absence of samskara, one
fails to earn the right to follow the code of conduct.
Therefore, the argument is the same for both, like a difference
of asramas. It is said that the excellence of any action is deter
mined by the excellence of its fruit, like the Upanisadic portion of
the Vedas.240
If we admit that all the sacred texts (sastras) were created by
different authors, even then we may suppose that all the iastras
were created by omniscient authors. This is because the agamas
are associated with the concepts explained by omniscient authors,
TANTRASARA 203
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204 TANTRASARA
C h a p te r T w e n ty -T w o
Among the six, each latter is more excellent than the former,
but the performance of each former one is based on one’s sweet
will. One who is desirous of attaining enjoyment should select
the second, fourth, and fifth; but the sixth is the principal ritual
for the one who is desirous of liberation. Even this kind of person
should perform the rituals beginning from the second, as far as is
possible, during the occasional observances, for in that way the
precept is fulfilled.
Now, in regard to performance of the external ritual, there
is the altar; the vessel full of wine, called the vessel of the vlra;
the red cloth; and the Siva lihga, which was described earlier. In
this rithal, without taking recourse to [the ritual] bath, etc., oqe
attains purity by simply taking repose in the perfect blissful state.
Then, while meditating on the oneness of the vital energy, con
sciousness, and the body, and [with the awareness that this] con
sciousness is identical with great Lord, one should repeat the man
tra twenty-seven times. Then, one should place the mantra (nyasa)
on the top of the head, the face, the heart, the secret part, and the
murtis, first in the natural order, and then in reverse. In this way
the fullness of identity with the great Lord in his apara, pardpard,
and para forms is attained.
The number of principles (tattvas) from mayd, purusa, guna,
buddhi, to earth principle is twenty-seven. The principles kala,
etc., are included in it. The vidyasaktis possess the nature of the
higher-cum-lower aspects. The five Brahmas (Brahma, Visnu,
Rudra, Isvara, and Sadasiva), Sadyajata, Bhavodbhavatva, and the
others have twenty-seven aspects. This has been explained by the
venerable, glorious LakuleSa as well as others.
The great Lord (Paramesvara) possesses five iaktis, even in
its highest aspect, and each of these saktis possesses five aspects.
Thus, the number of saktis is twenty-five. When these saktis are
not shining distinctly as differentiated from each other, they are
then said to be one; that is, a non-differentiated point (anud-
bhinnavibhaga). With the pervasiveness of the twenty-seven, she
should be meditated on as the flame of consciousness. It repre-
TANTRASÀRA 207
sents the intellect and the vital energy, and it should be tied into
the sacred hair on the head (sikhâ) while uttering the mantra once.
It should be thought of as being bound so securely with great Lord
that nothing extraneous can approach it. Then, all the articles for
the ritual, the place of worship, and the guardian deities of the
quarters, which are in front of him, should all be conceived as
being of his essence because they have been permeated by the
whole group of instruments of knowledge dominated by that sort
of intellect [related to the supreme Lord].
Then, the vessel for the offering should be filled with the per
vasive thought of tying of the sacred hair on the head and should
be worshipped. The* altars also are to be worshipped by a few
drops of the liquid uniting the tip of the thumb and the fourth fin
ger. One should worship the host of mantras located in the cakras
of the body, and should offer oblations to them. The worshipper
should perform this ritual in the vital energy.
Then, on the altar one should draw a seat with the character
of the trident ending in three saktis representing Para, Parâparâ,
and Àparâ. All the principles from earth to the end of mâyâ are
included in the syllable “sa,” and the syllable “au” is to be con
ceived as the seat of three saktis. In the syllable “sa,” all the prin
ciples ending in mâyâ, and in “au,” the threefold saktis are to
be worshipped and [over there] the sakti with the characteristic
of reflective consciousness {vimarsarüpa sakti) should be wor
shipped. Thus, uttering the mantra (sauh) once, the placement of
it as the base (âdhàra) and the one to be placed over it (âdheya)
should be done. Then, in the consciousness, which is indeed
âdheya, one should conceive this universe in it, which is also com
posed of consciousness. Thus, this universe is enclosed by means
of consciousness, and by this universe consciousness comes into
being, because this universe has appeared from consciousness and
terminates in it. From the knowable objects, consciousness arises
and gets its rest therein. The reality of the nature of conscious
ness is arrived at only by means of mutual activity of enclosure
(coitus). Therefore, it has been stated “enclosing all the syllables.”
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208 TANTRASARA
Then, one should offer sandal paste, incense, wine, flowers, and
so on, as long as one does not become completely absorbed in the
supreme. Then gaining repose in one’s own Self, one should then
throw everything into the water.
This is the procedure of the external form of ritual.
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210 t a n t r a s Ar a
By the practice of visarga with the nature of rest, the restful [state
of] Sivahood is attained, and also the host of deities shines with
the same nature. At that very state, the rising of the absolute void
occurs, which is devoid of bliss (nir&nandamaya). It is free from
modality, not only of the abode, but also of others (13b-14a).
By the delightful tasting of the external object, by which one’s
own blissful nature is filled, and not only by this, but also by the
inner organs which are taking delight from tasting the delightful
object, the nature of one’s own and, by this process [of the tasting
delight and experience of fullness one’s own self], the perfect state
of the inner search of this experience adds to the.delightful nature
of the minor cakras and, from there, to the main ones .(15b—36a).
This threefold visarga conforms to its meaning. It is full in every
respect, from where everything is created, from where this mani
fold remains present, and where creation is dissolved. In this
description of visarga above, which is threefold, mantravirya
being continuously reflected upon in its threefold form, the true
potency of mantra is then attained. Thus, in mantravirya, which
is the inner core of consciousness, the mantra [abiding there] gives
birth to various results (16b—17).
In the middle of the triangle, there exists an ever-blooming lotus
veiling the mandala. In its center is a stalk having a lotus with six
teen petals, with a root inseparably attached to it. In the course of
the friction of the two lotuses having a stalk attached to each, the
host of kalas lying within the moon, perfectly full and charming,
and those lying within the sun, and by the association with blood
and semen related to the three-petalled lotus, the creation of the
sprout representing fire occurs (18—20a).
Thus, taking recourse to the mudra representing the moon, the
sun, and fire (known as samgatta mudra), one who has inter
nalized the sequence of creation, etc., in his heart, regarding
the sequence of creation, etc., quickly attains the fourth state
(anakhya) (20b—21a).
TANTRASARA 213
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215
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216 NOTES
9. The upayas are the ‘means’ to attain the supreme end of human life.
Updya is the means and updya is the ‘end,’ which is Paramasiva,
the supreme Lord. Some of the means help to obtain that end
(upeya) directly, while others lead to increasingly subtle states of
being until the aspirant is able to intuitively realize that the
supreme is not merely attained by entering some mental state
through updya. All the means serve some purpose:'dnava merges
into sakta, and sakta merges into sambhava. Upon attaining the
idmbhava updya, one merges into the non-sequential ‘intuitive
knowledge’ (pratibhd) characterized by that self-effulgent light
(prakasa). These means are relatively distinct because of grada
tions in the intensity of the ‘-descent of grace’ (saktip'ata); that is,
the intensity of contact with the grace of the Lord. The degree of
grace one receives varies with the preparedness of the person.
When the grace is supremely intense, the person does not take
recourse to any sort of spiritual practice or meditation. He sees and
realizes that the entire universe continuously emerges and dissolves
within the core of his heart.
10. The whole text of the Tantraloka and its short version, the Tan-
trasdra, are elaborations on the subject of these four means. The
exposition in the both texts begins with Chapter Two, in which
Abhinavagupta describes the nature of anupaya.
Chapter Two
11. The term anupaya refers to the attainment of identity with Siva
without the application of any means.
Chapter Three
12. The perfect Absolute is in reality partless and full; it should be
meditated upon as orbicular and without any parts. This reality
shines to the yogin who has attained ‘absorption without taking
recourse to any means’ (anupaya), as a mass of the fire of con
sciousness into which all beings enter to be consumed. The yogin
experiences freedom from pleasure, pain, doubts, and determinate
knowledge (vikalpa), and is finally absorbed in the highest ‘indeter
minate state’ (nirvikalpa).
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218 NOTES
18. The Lord is associated with three principal energies (iakti) called
anuttara, icchd, and unme?a, represented by the three phonemes
“a,” and au,” respectively. Each phoneme has two aspects: a
short and a long measure. The corresponding long forms are known
as ananda, Isana, and urmi. This tradition states that the short
vowels are predominantly of the nature of light (prakasa), there
fore, they have the characteristic of the sun; the corresponding long
vowels, having the nature of repose, are considered to be of the
nature of the moon.
19. The syllable “a” has another “a” as its corresponding phoneme. The
one represents Siva and the other Sakti. The vibrative union of both
gives rise to. bliss (ananda), representing the phoneme. “iL” It is
from the energy of ananda ¿akti that the universe comes into being,
which in short are all the remaining phonemes beginning with
/cc/td and ending in “ksa.” This union of “a” and “a” is character
ized by consciousness alone, while pratyavamarsana, the cognitive
desire to create sisrksatma, is known as the energy of will. This
desire representing will (icchd) is the desire to get back to bliss that
has been as if lost.
20. Icchd, Isana, unmesa, and urmi represent the energy of will and the
energy of knowledge, respectively. The energy of action does not
exist in any form either manifest or unmanifest up to this level of
unfoldment. When activity shows itself, only then four neuter pho
nemes, which are “r,” “rl,” “I,” and appear. They are similar
in nature to that of “r” and “/” belonging to the group of consonants.
21. Four phonemes, namely “e,” “ai,” “o,” and “au,” represent the
energy of action. When the movement of the supreme vibration
becomes completely externalized, then it is known as “au,” in
which the flow of the unfoldment stops. Then all the divisions of
the energy merge in the one which shows itself as the bindu or drop.
22. Bindu is the compact mass of consciousness assembled into an undif
ferentiated point from which the creation of the universe proceeds.
23. On its way of unfolding the universe, the akulasakti belonging to
Siva first manifests bindu represented by one dot. Further, out of
bindu, the kaulikl visarga sakti emerges in the form of two dots,
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220 NOTES
one above the other. It is from this iakti that the creation of the
entire universe takes place.
24. Emission (visarga) is threefold, i.e., dnava, idkta, and idmbhava.
They are characterized by difference, difference-cum-nondifference,
and nondifference. The picture in the form of dnavavisarga shines
to the view of the limited subject as “this.” In this view, on the one
end lies the limited subject and on the other lies the universe. These
two get merged into the unity of limited knowledge and its object,
which is nothing but the unity of knowingness (citi) and the object
of knowledge (cetya). This is known as visarga, where repose
occurs in the heart. In the second visarga, known as cittasam-
bodha', the. entire universe—while shining as one with conscious
ness with all the distinctions of subjects and their objects—yet also
shines, transcending them all. The third visarga is known as the
dissolution of citta (cittapralaya) when all the distinctions of know
ing subjects and objects are obliterated, and therefore shines as one
with the subject of supreme consciousness.
25. The energy of emission (visarga) manifesting itself as individual cog
nitions appears as the universe. She, that is, Sakti, is the cause, or
the mother, of all sorts of gross words and sentences. In dgamas it
has two appellations; the one is called matrka and the other mdlini.
The former is the seed (bija) and the latter is the recipient (yoni) of
the seed. The one, when agitated, gives birth to diverse phonemes.
All these phonemes, being the indicative sound, represent all thirty-
six principles (tattva), beginning with Siva and ending with the earth.
26. In reality the number of cognitions is six. They are anuttara, icchd,
unmesa, ananda, isana, and urmi. However, because of expansion
and reverse movement the number becomes twelve. When anuttara
proceeds to expand it becomes “d.” Similarly, becomes and
“n” becomes “w.” This movement is called prasarana. At the same
time, mutual relation of “a” with “a” with “w,” with “a,”
with ua,” “a” with bindu, and “a” with visarga occurs. It is then
known as pratisamcarana. Thus the phonemes which come into
being following the above methods are of mixed character. They
make the fullness of the Lord.
NOTES 221
27. The number of Kalik&s is twelve. They are called KalikSs because
they cause change through the process of mutation denoted by the
word kalana. Cognition is nothing but the energy of the Lord on the
pure level of consciousness. However, with emergence of maya,
differentiation sets in, with the result that reflective cognition
(paramarsa) descends down to the worldly level and assumes the
character of syllables on the one hand and the principles (tattva) on
the other.
28. There are four levels of speech. They are para, pafyanti, madhy-
ama, and vaikhari. For detailed account on the subject of four lev
els of speech see Abhinavagupta’s Paratrisika Vivarana. See also
Padoux’s Vac: The Concept of the Word in Selected Hindu Tantras.
29! Even on the level maya these phonemes can possibly be enlivened by
contact with pure knowledge (suddhavidya) through which they can
be utilized to serve the purpose of both enjoyment and liberation.
30. Pure absorption into Siva (sambhava samavesa) signifies pure con
sciousness. When a yogin attains it, he realizes that all the six paths
(sadadhvas) are not different from his own Self. They reflect in his
own consciousness, rise in his very Self, and gain their rest in it. In
the integrated unitary consciousness, creation, maintenance, and
dissolution shine inseparably from one’s own nature.
31. If one is capable of merging his consciousness into the pure light of
absolute consciousness through sambhava upaya, then assiduous
tasks, such as bathing, religious observances (vrata), purification
of the body, meditation, recitation of sacred syllables (mantras),
sacrifice, or oblation into the fire are not required.
Chapter Four
32. The thought constructs (vikalpa) are of two types, pure and impure.
The pure vikalpa, though being a vikalpa, is an aid in achieving the
highest aim of human life, liberation (moksa). On the other hand,
the impure vikalpa entices beings with worldly existence. It is
because of its existence that the Self conceives itself as limited in
knowledge and action.
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222 NOTES
38. The five under the group of self-restraint (yama) are: nonviolence,
truthfulness, not stealing, restraining one’s sexual urge, and nonac
ceptance of gifts. They are not considered to be the direct aid in
attainment of consciousness. This is because the real nature of con
sciousness which is Siva is not touched by any of these means.
39. Withdrawal of senses from the external objects and placing them in
one’s heart is known aspratydhdra. However, for the consciousness
which is all-pervasive, withdrawal is not possible. In the same way,
concentration, meditation, and absorption (samadhi) are related to
something which is limited. Therefore, they do not serve any pur
pose in attainment of the vision of that which is by nature unlimited.
40. Practice is an activity which is performed consciously either in the
vital energy, in the intellect, or in the body, etc. Lifting heavy
loads, studying a text and continuous effort to understand its mean
ing, occupying oneself with dancing and music add confidence and
later proficiency to the respective spheres. However, consciousness,
having the nature of light, is ever shining and changeless. There
fore, practice does not add or take away anything from it.
41. The universe is the sportive play of three energies (iaktis). The first
is the supreme energy in which all the principles (tattvas) from Siva
to the earth shine as pure consciousness, free from all determinate
knowledge (nirvikalpa). The second, known as Srlparapara sakti,
by which everything shines as different-cum-nondifferent like the
reflection of the elephant in the mirror. Though the reflection is
one with the mirror, yet, as in the case of the elephant, it is distinct
from the mirror itself. The third power, named Aparas'akti, is the
one by which everything under the domain of the delusive power of
mdya shines with difference. There is yet another energy (sakti)
which abides in everything, permeating and threading through all,
which is known as Matrsadbhava, KalakarsinI, and other similar
names. Each of the above-mentioned s'aktis, following the order of
creation, maintenance, and dissolution, possesses three aspects.
Therefore the number becomes twelve.
42. Knowingness (pramiti) which abides in all the knowers is the active
principle. It is known as existing awareness (matrsadbhava).
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47. For example, while performing yága one can one day offer flowers
to the Lord. Then, next day, the one may offer sandal paste, food,
etc., until finally one is able to offer oneself.
48. Šripúrva is another name for the Málinlvijayottara Tantra.
Chapter Five
49. The term “bound soul” (pašu), which literally means animal, is a
technical term of this system. With the appearance of limitation,
the soul, which is essentially composed of pure consciousness,
finds itself limited in knowledge and action. Its innate nature
becomes.as if veiled, for which reason it becomes known as atomic
(anuj. At this level of existence the bonded souls are of great vari
ety because they receive the grace of the Lord, which is based on
comparative distinctions of intensity. The right form of intuitive
judgment does not arise in all. Therefore, they have to depend on
ágama for the rise of that intuitive knowledge. At this stage, there
is a need for a spiritual guide. A spiritual guide is a person meant
to lead the seeker in selecting an appropriate ágama for him to
study. When the ágama is studied properly, pure thought (šuddha-
vikalpa) arises. However, in the case of those who lack right under
standing, purification of thoughts (vikalpas) in this particular way
is not possible. Therefore, they need to rely on other means for that
purification of thoughts (vikalpas). In short, these means are: medi
tation, taking recourse to the vital energy (prána), and making the
body the instrument of knowledge as a means to attain one’s ends.
The body itself is a gross instrument for the attainment of the high
est aim of life. For those who are steadily convinced that a body is
the Self, it becomes a suitable means.
50. Meditation is performed by the intellect (buddhi). This kind of
practice is fruitful for those who think that intellect is the Self. On
the other hand, those who are convinced that the vital air (prána) is
the Self make the prána a means. In order to remove vikalpas, the
aspirant makes use of body (karana), mudra, and different sorts of
asanas.
51. Vital energy is of two types, one general and the other particular.
The particular form of the vital air manifests itself in five different
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Chapter Six
70. The vital air is ‘of the nature of universal vibration’ (sâmânyaspan-
dana), which assumes the form of ‘individual vibration’ (viiesa
spanda) known as prána, apâna, samâna, udána, and vyâna.
These five prônas are locations that must be harnessed for the
attainment of supreme reality.
71. The external objects to which one could take recourse for the attain
ment of the highest reality are: a sacred diagram (mandata), an
altar, vessels, rosary beads, scriptures, the symbolic form of Šiva,
a human skull (túra), a form made of plaster or a painting, or an
image or statue in the likeness of one’s teacher, etc. They may be
NOTES 231
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there, then nine digits is the length of one quarter. One half of a tuti
is the time of the junction (sa.nd.hi).
79. The day is the period when the sun shines and the moon, in the form
of apana, declines. For this reason, the day is conceived to be the
period of the dark fortnight. Similarly, during the night, apdna, in
the form of the moon, arises; therefore, the night is conceived as
the bright fortnight.
80. There are two places of ‘repose’ (viirdnti), composed of half of a
tuti each. They are in the center of the heart and at the ‘end of the
twelve’ (dvadasanta), free from the changing effects of time. Both
locations are the junctions of prana and apana. The time unit for
each of them is one tuti:
81. Here the concept of day and night is explained in a different way.
The day is the period when manifestation of objects occurs; the
night is that period when blissfulness becomes predominant.
82. ‘The passage of a planet from one sign of the zodiac to another’
(samkranti), occurs in six sections each along the path of the vital
breath. They are: makara, kumbha, mina, mesa, vrsa, and mit-
huna, while on the other half they are: karka, simha, kanya, tula,
vrscika, and dhanu. Similarly, the sun’s progress towards the north
and towards the south, respectively, is also conceived of as occur
ring in the breath. The period during which the sun moves to the
north is considered to be the bestower of good results in the other
world, while the period during which the sun proceeds towards the
south is considered to be the bestower of good results in this mate
rial world.
83. The twelve superintending deities, one for each month, are called
rudras and named Daksa, Canda, Hara, Candl, Pramatha, Bhlma,
Manmatha, Sakuni, Sumati, Nanda, Gopalaka, and Pitamaha.
84. If the movement of the vital breath covers one digit, only represent
ing a season (two months), then the sun’s movement occupies only
the span of three digits. As a result, the span of one year will be six
digits and in one single movement of the outgoing and ingoing vital
breaths twelve years can be conceived.
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85. The normal period of the year with reference to human beings and
the supposed year of the vital breath are different.
8 6 . The span of a divine year is said to to consist of 12,000 human years.
This period is divided into four divisions known as: krta, consisting
4,000 years; tretd, consisting of 3,000 years; dvdpara, consisting
of 2,000 years; and kali, whose duration is 1,000 years. Thus, the
total comes to 10,000 years, while the remaining 2 ,0 0 0 years are
considered to be junctions. The span of these junctions is 400, 300,
2 0 0 , 100 years and counted in the following way: the last 100 years
of the kali are added to the first 400 years of the krta; thus the span
of the first junction is 500 years. Similarly, the duration of the junc
ture of the krta and treta is 400 years plus.30Q,.and thus 700’years;
next, the duration of the juncture of the tretd and dvdpara is 300
years plus 200 and thus 500 years; finally, the juncture of dvdpara
and kali is 200 years plus 100, yielding 300 years. Therefore, the
accumulated duration of all the junctions is 2000 years.
87. Different Indras are said to be the rulers in different cycles of Manu.
During the period in which Brahma remains active, fourteen cycles
of Manu pass on. This long period is said to be a span of one day of
Brahma’s life. His night is of the same span.
8 8 . The term “three worlds” refers to the nether world along with the
bhuh, bhuvah, andsva#.
89. The night in avyakta is said to be a kind of dissolution. However,
this is a subsidiary dissolution (pralaya) and not a principal one
(mahapralaya).
90. According to the teachings of dgamas, those who have attained lib
eration following the doctrine of Samkhya and other systems are
certain to be created again at the start of new creation. This is
because their liberation is of limited nature and does not elevate
them above mayd. For details see Chapter Eight.
91. The sheaths (kahcukas) are five or six. They are niyati, kala, raga,
vidyd, kala, and mayd. Mdya is the all-pervading principle. The
day of kala is the duration of 100 years of those who live in the
principle niyati. In the same way, 100 years of kala is the span of a
day of those who live in the principle raga. One hundred years of
NOTES 235
principle called raga are only one day of the principle of vidya. In
the same way the day of the principle kala comprises 100 years of
the principle vidya. Similarly, one day of maya is made of 100
years of the principle kald.
92. The night related to the principle of Sadas'iva is considered to be the
great dissolution (mahapralaya). During this period all the paths
(adhvas) remain dissolved in the state of equilibrium. The super
intending deity known as SadaSiva is dissolved in the primal sound
(ndda). This primal sound is in turn dissolved into iakti, sakti into
vyapini and vyapini into samana. In samana there is no trace of
time.. It is the eyerlasting state. It is from this-state that time arises
like the opening and closing of the eyelids. Though all. the limited
souls rest in this supreme state of equilibrium, they do not attain
final liberation.
93. The creations and dissolutions are highly extensive and varied and
abide in the vital energy. The vital energy is essentially of the
nature of vibrative energy (spanda). This energy, from which time
and its divisions emerge, is ever-pulsating. Time is not at all abso
lute but relative, and it has its base in the will of the Lord. On
account of the vibration of consciousness, the minute moment
becomes varied and it is experienced as highly extensive.
94. There are two ‘ends of twelve’ (dvadaianta). One is above brah-
marandhra and the other is in muladhdra. The first is known as
sivadvadasdnta, the end of twelve related to Siva, and the other is
known as the end of twelve related to sakti.
95. The six causal deities (karanasatka) each have six centers. They
abide in those centers in the ascending and descending order. The
superintending deities of the respective centers function in differ
ent stages of life and finally bestow release (moksa).
96. The ten principal channels that prana circulates through are idd,
pihgala, susumna, gandhari, hastiyjihva, pusa, yata, alamhbusa,
kuhii, and sahkhini. Although all the channels have emerged from
the navel, they become manifest in the heart.
97. The superintending deities of directions are ten. They are Indra,
Vahni, Yama, and so on. They rotate in a cyclic order and as a
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result, limited souls act in accordance with the nature of these dei
ties. Sometimes they are morbid, sometimes they are haughty, sad,
elated, happy, unhappy, etc.
98. The names of three principal channels are idd, pingald, and sus
umna. They are supposed to be located inside the spinal cord. Idd
is placed at the left, pingald to the right, and susumnd in the mid
dle of the spinal cord. Ida represents the moon, pingald the sun,
and susumnd the fire. While the vital air samdna moves along
these three principal channels up and down, they assume the
nature of the sun, the moon, and fire.
99., All the Sanskrit syllables are divided into eight groups (v.arga). All
the vowels come under ua” group (varga). The number of vowels is
sixteen. Then come the group of uka,” uca,” ui a uta,” “pa,”
us a and the group of semi-vowels.
100. The number of half mdtrds regarding uka” and so on is thirty-three.
Half mdtrds of long vowels are thirty-two. Phonemes known as
pluta have six half mdtrds. Therefore, the total of half mdtrds is 81.
Chapter Seven
101. According to this system, the Lord’s power of action (kriyaiakti)
manifests time and space as ‘paths’ (adhvas). The path of space is a
means of unifying and traversing insubstantial and substantial
forms such as the intellect, the altar or image, the void. Despite
this diversity, all these forms abide in consciousness and have their
place of repose (viiranti) in consciousness.
102. On the path, all forms shine internally and externally through the
outlets of consciousness; this is how they are created and mani
fested. Consciousness, in its autonomy, shines as both the knowing
subject and its object. The variety of objects, though not different
from the knowing subject, appears as if different from it.
103. The aspirant attains the nature of Bhairava by perceiving everything,
from the all-consuming fire (kaldgni) said to abide at the bottom of
the earth, to the highest principle, i.e., andsritasiva, in ascending
order and unifying them into the singularity of I-Consciousness.
NOTES 237
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Chapter Eight
115. The generic attribute of all jars is jarness, i.e., that which perme
ates all jars. The highest Lord, Siva, is far more extensive than any
other generic attribute; therefore, he is the greatest universal by
whose light everything shines.
116. According to this system, where some specific characteristics such
as, support, solidity, etc., are found, that is to be known as the
earth principle. These characteristics of the earth are seen in the
regions beginning with the all-consuming dreadful fire (kdldgni)
and ending in the world of Virabhadra.
117. The theory of the nature of absolute causal relation states that-even
at the emergence of creation, Ihe universe is nothing but an expan
sion, an ‘opening up’ (srsti) of the light of the autonomous Lord.
The Lord is also the cause of ‘maintenance’ (sthiti), i.e., the uni
verse remaining steadily present within the Self; and ‘withdrawal’
(sathhdra), the state of rest in one’s own Self. According to this
theory, in reality no change has taken place in the Self, which is
identical with consciousness. Furthermore, internality and exter
nality are not distinct from each other, but two sides of the same
reality. The artificial or fictional causal relation is not real, and is
accepted only to help explain the state existing in mdya. The power
of causal relation is limited and governed by the Lord’s restrictive
power (niyati).
118. For the creation of a particular object, some elements are present
in the beginning and others follow it in a regular order. This order
of sequence, in the form of priority and posteriority, remains
invariably present; for example, the clay used in making a jar is
always present before the jar itself comes into existence.
119. Every effect has in its background the sentient cause as its agent. If
the conscious agent is absent, the aggregation of all the causes,
either individually or collectively, cannot produce the intended
object. For example, even if the stick for moving the potter’s wheel,
clay, and other necessary materials for making a jar are present,
the jar cannot be produced if the potter himself is absent. There
fore, it is concluded that a conscious agent is required for produc
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it exists in a distant place. The question implied here is, how could
the universe be created by a Lord who remains distant?
123. This is to say that the effects can be produced in a variety of ways.
124. Siva is, in essence, consciousness. He is perfectly full and free
from desire. In the state of mayd, the limited soul feels a longing
for an object in order to fulfill his desires. The desire arises in the
limited soul because of some want in him. The Lord, on the other
hand, does not lack anything. Therefore, there is no question of
any desire in him. However, on account of his freedom, a sort of
intention toward tasting of his delight continuously goes on. The
pentad-named ¿iva, sakti,. sadafiva, isvara, and suddhavidyd, wh.0
abide in„the pure path (adhva), shine with comparative intensity
from the relish of the taste of delight on account of his autonomy. It
is because of the comparative intensity of this relish that con
sciousness manifests itself as “I” (aham). This is known as the
state of sakti. In other words, consciousness which is absolute
(anuttard) now sees (as if), on the mirror of consciousness, its own
reflection and cognizes it to be its own, then the cognition that fol
lows is “I am This” (aham idam). In this instance, the substratum
where it shines is “I” and “This” shines as an indistinct outline of
the picture. In the cognition, “I am This,” “I” is the principal and
“This” has the subordinate position. The principle known as
sadasiva abides where the host of the subjects called mantresvara
cognizes the universal light of consciousness as “I am This.” But
on the level of the knowing subjects called mantresvara, this cog
nition assumes the form of “This is I,” where “This” is vividly
prominent and “I” is subordinate. This principle is called isvara,
where “This” as the knowable shines with “I,” invariably one with
it. In suddhavidyd, on the other hand, there is no distinction
between principality and subordinacy. There both “I” and “This”
shine in a balanced way.
125. In this triadic system, subjects are of seven kinds. They are known
as sakala, pralaydkala, vijhanakala, mantra, mantresvara,
mantramahesvara, and Siva. Impurities are of three kinds. They
are anava, mayiya, and karma. The aifavamala is of two kinds.
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133. Above intellect (buddhi) and below the primordial matter (prakrti),
a guna principle (tattva) is supposed to exist. It is only an aspect of
prakrti, the balanced state of three gunas. Therefore, the balanced
state of gunas is called prakrti and its agitated aspect is known as
guna tattva. However, guna is not counted as a distinct principle
from prakfti. The impelling force that agitates or breaks the bal
ance of prakrti is the superintending deity of the tattva. The agita
tion in prakrti occurs in relation to those who desire enjoyment,
but in those in whom these desires of enjoyment have disappeared,
this agitation does not create any effect. According to the Trika
system, agitation in prakrti is caused by the.Lord Srlkanfhanatha.
134. According to Samkhy.a philosophy, prakrti is insentient, while
purusa is sentient but non-active either in bondage or in liberation.
Therefore, some external agent of agitation is required. According
to Saiva philosophy, agitation is created by the intervention of
Isvara.
135. As, for example, when one perceives an object, the cognition “I
see a tree” arises. In this instance, “I” is a subject and a tree is an
object. The relationship between the two, the experiencing subject
and object is the result of ahamkdra. For seeing a tree, eyes are
sufficient, but the sight of the tree is experienced by the instru
ment “I” ahamkdra.
136. When, by spiritual practice, the mind becomes subtle, it does not
require any external instrument for perception. At that point, it
can see through the sense of touch and experience touch through
the sense of hearing, etc.
137. This is a reference to the VaiSe§ika school of thought, according to
which sense organs are born of matter.
Chapter Nine
138. Here thirty-six principles (tattvas) are understood in terms of
seven kinds of knowing subjects (pramdtd) residing on the seven
spheres along thirty-six principles.
139. The plural ending attached to the names of these seven knowing
subjects indicates the existence of a great number of knowing sub
jects belonging to each of these groups.
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140. In the lowest sphere, from earth to prakrti, reside the sakala know
ing subjects. The sakala knowing subjects are capable of perceiv
ing only the principles from earth to prakrti. The higher knowing
subjects, who possess more extensive subjectivity and therefore
possess qualitatively different energies (Faktis), are capable of per
ceiving the higher principles.
141. InTA 10:3-5, Abhinavagupta explains:
The principles from earth to prakrti are divided into
fifteen on the basis of the [seven] possessors of power
(Faktimdn), their powers (¿aktis), along with their ‘unique
nature’ or thing in -itself’ (svarupa): There are thir
teen divisions from purusa to kaid; eleven divisions
[exist] when the pralaydkala [group of knowing sub
jects] becomes the thing in itself; it is similar with mdyd;
[there are] nine divisions when the thing in itself becomes
vijndndkala; seven divisions [manifest] when the man
tra [knowing subjects] becomes the unique nature; a
threefold division [arises] when the mantramahe¿varas
become the unique nature. Siva, whose nature is con
sciousness, which is dance of uninterrupted light, has no
division.
142. The expression prameyatdyogya means: ‘that which is worthy to
be conceived as an object itself,’ that is, as insentient; it is neither
energy nor the possessor of energy.
143. According to this system, the universe is of a threefold nature,
non-transcendent (apara), transcendent-non-transcendent (para-
para), and transcendent (para). In other words, reality is primarily
conceived as possessing an objective side (nara), energy (¿akti),
and a possessor of the energy (¿aktimdn). However, Abhi
navagupta points out that the ‘thing in itself’ (svarupa) is the
sphere of objectivity, the ¿dkta is the sphere of perception, and the
possessor of power is the perceiver or knowing subject. Therefore,
all seven knowing subjects are Siva, who possesses different ener
gies, that is, different powers in the different spheres in which they
operate. The thing in itself is common-to all of them, which pro
vides a degree of objectivity.
NOTES 245
144. Limited knowledge (vidya) and limited agency (kald) are consid
ered to be the energies of the sakala souls, who are defiled by all
three impurities (malas). Although sakala souls are bound and
limited by impurities, they possess the powers of knowledge and
action.
145. The word asphuta means indistinct or dormant. In pralayakala
souls, vidya and kald are still present; however, they remain dor
mant because they rest in deep sleep (susupti).
146. The sevenfold differentiation of the saktis is used for the purpose
of elaboration and instruction. In reality, there is only one sakti
belonging to the Lord; that is, His svdtantryasakti, which is
inseparably united with Him. This autonomy manifests itself as
many saktis, but at the same time keeps all of them within and
shines as one.
147. Distinctions among the instruments do not create distinction in the
subject. The supreme subject, by means of its power of freedom,
creates divisions in its own Self by causing some to shine as an
object, and others as an instrument.
148. Here begins a long and complex argument in which Abhinavagupta
attempts to refute ‘doctrine of perceptibility’ advocated by the
Mimamsa school. According to the Mlmamsa theory, in order to
be perceived, every object must possess a quality of perceptibility;
any object devoid of this quality cannot be perceived. Abhi
navagupta disagrees and attempts to prove that perceptibility is not
the quality of an object, but a power possessed by the perceiver.
All entities already exist within consciousness, and when a given
entity appears within the organs of perception of a perceiver, then
it becomes an object of perception. Everything is illuminated by
consciousness, including defilement (mala), as well as non-exis
tence, because for a thing to be non-existent, it must be included in
consciousness. Therefore, objective existence depends on con
sciousness, and is not perceptible independently from it. For Abhi
navagupta, it is important to establish this position, because he
needs to argue that the knowing subject must develop a higher
level of subjectivity to be able to perceive the larger and subtler
spheres of reality.
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149. The one who is self-luminous does not need anyone to perceive this
shining, because it is the very nature of the divine to shine. There
fore, He does not assume the nature of objectivity, and because of
that the quality of being perceptible, which is distinct from its own
Self, does not appear in Him.
150. The point here is that this feeling of jealousy does not abide in the
beautiful woman, but in the person himself.
151. The act of watching this dance becomes complete when a person
attains the state of aesthetic pleasure by becoming one with the
unified light of awareness manifested through the watching audi
ence; thus, vidyá and kalů awaken subjectivity in sakala souls
where objectivity is predominant.
152. The point here is that when objectivity in the principles frompurusa
to kalá are conceived and the portions of the veils (kaňcukas) come
into perception in the form of objects, then the subjectivity of
purufa is lost.
153. The distinctions have been ascertained, but the number of objects
which possess multiple natures cannot be stated. Therefore, the
author, taking a clay jar as an example, presents its varied nature.
Its quality of being a knowable object is nothing but its identity
with the knowing subject. Therefore, when the jar is known by all
knowing subjects as a jar, then it comes under the sakala group.
When, on the other hand, it is only perceived by áiva, it is none
other than Šiva Himself.
154. The seeker who apprehends the earth principle as Brahman, but
who dies before becoming fully established in Šiva, attains the
state of vijňánákala.
155. Those who practice the yoga of conceiving the earth principle as
Brahman, by the end of the day of Brahma (kalpa), or at the time
of death, attain the state of pralayakevala.
156. When the group of seven knowing subjects, from sakala to Šiva, is
agitated (praksobha), they become intent on functioning in their
respective fields. This agitation is known as a ‘pulsation’ or a
‘change.’ This brings about the appearance of the seven šaktis; there
fore, the number of possessors of the šaktis (šaktimůn) is also seven.
NOTES 247
Chapter Ten
166. According to this system, there exists a subtle energy which func
tions to hold all the principles (tattvas) in their respective places.
For example, the principle earth is held by the subtle energy called
dharika. As the function of this energy is to contain or stop the
earth, it is also called nivrtti. Similarly, the subtle energies called
pratifthd, vidya, and idnta are active in other principles or in
groups of them.
167. Anda sphere, or egg, is thaj which serves as the wall separating
one sphere from the other. They are also called coverings or veils
(avarana) which do not allow one sphere to penetrate another.
168. This is to say that the qualities, such as smell, taste, touch, etc.,
belonging to earth and other tattvas exist also in the iakti tattva;
however, their existence is not in the gross form but in the subtle.
This is the reason why Siva is ritually worshipped in the phallic
form made of five different elements.
169. The principle called Siva is free from any sorts of mutations, limi
tations, or thought constructs.
170. This is to say that transcendence cannot be an object of meditation.
If an object of meditation were to exist in it, it would not be tran
scendent. Therefore, the kald that functions in the lower level, just
below the highest, is known as santa. However, Siva is beyond
santd; therefore, no name is suitable to describe the Immutable One.
171. Anything that shines as knowable remains existing for some time,
but when the quality of being an object of knowledge disappears
from the heart of the yogin, that which remains is known as thirty-
six principles. Even if, for the purpose of teaching, in that state,
the divine is conceived as the thirty-seventh principle, then upon
the disappearance of even this objectivity from it, the divine is
conceived as the thirty-eighth principle.
NOTES 249
172. When the whole scheme of thirty-six tattvas is grouped into nine
divisions, then their names are prakrti, purusa, niyati, kala, maya,
vidya, isvara, sadasiva, and Siva.
173. The worlds are perceived as objects of knowledge shining in three
different forms of knowable objects. They are: kala, tattva, and
bhuvana. In the same way, when they rest in the subject, they are
also threefold, i.e., varna, mantra, andpada.
Chapter Eleven
174. Abhinavagupta’s thesis is, in essence, that consciousness (samvid)
is a perfect unity, full and unchanging even when taking the forms
of all manifestations and activities. What is contained in the first
ten chapters of this work constitutes a short-cut for a small number
of truth-seekers who, according to this system, have been pursuing
spiritual perfection over many lifetimes. The significance of this
knowledge for others is made clear in this chapter.
175. It is stated in the Bhagavadglta that the fire of knowledge burns
the karma of all deeds. For one undergoing the experience of past
deeds, it is necessary to remain involved in actions whose fruits
are to be experienced in the future. The doer has to experience the
results of past actions gradually, not all at once. There is no end to
the cycle of deeds or their results, and for this reason the descent
of grace (saktipata) needs to be discussed. According to the posi
tion represented here, when Sakti ‘opens up’ in one’s own self,
right knowledge dawns spontaneously.
176. Karmasamya occurs as a result of balance of two mutually oppo
site past actions. Both of these actions possess exactly equal power,
and therefore restrict each other from producing any fruit. Accord
ing to this theory, saktipata takes place when these two deeds are
balanced and their results neutralized.
177. According to the teacher Khetapala, that sakti whose nature is to
restrain (nirodhika) arrests the mala. When impurities (mala)
become perfectly ripened, the above sakti becomes inactive, and
the proper manifestation of knowledge and action occurs. This cul
minates in the decent of grace (saktipata) on a seeker.
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178. When the Lord assumes the form of bound being by accepting the
limitations of time, space, etc., this does not entail any differentia
tion in His innermost nature.
179. The term jhatiti means ‘without delay,’ that is, taking recourse
directly to anupdya.
180. The term ‘by gradual process’ (kramena) refers to a method of ini
tiation, performance rituals, etc.
181. This is the Saiva explanation of the nature of the descent of grace.
In the process of manifestation, the supreme Lord (Parameévara)
creates limited beings by concealing (tirobhdva) His own Self
through kancukas, tattvas, and the malas. He reveals his own Self
by bestowing ¿aktipdta on-limited souls. The entire process of con
cealment and révélation is the result of the autonomy (svdtantrya)
of the Lord.
182. This is to say that the autonomous and omnipresent Lord is impar
tial and therefore there is no object, activity, or person that He
prefers over others.
183. As it is stated, the right kind of teacher (guru) is considered to be
equal to Bhairava. This is because he possesses the fullness of self-
realization as well as the right understanding of the meaning of the
¿dstras.
184. Although sakti is present everywhere, it has different forms with
different effects: as jyesthd-s'akti, it leads one to the ultimate goal;
on the other hand, the ghord and ghoratard-saktis, that is, the
fearsome and the terrible, lead one toward worldly existence.
Chapter Twelve
185. Viras are Saiva practitioners deemed to have attained mastery over
the senses and a high level of spiritual development.
186. The procedure of external bathing is as follows: keeping the mind
steadily concentrated on the mantra given to him by the guru, one
should follow the track of the cows while dust is still present in the
air. One is supposed to enter, and should make three strides in the
dust created by the cows. This is known as pdrthiva bath. In the
NOTES 251
same way, one should purify the whole body, beginning with head
and ending with feet, by uttering the mantra of Siva with its five
limbs (Hana is the head, Tatpurusa is the face, Aghora is the heart,
Vamadeva is the hidden parts of the body, and Sadyojata is the
whole body). Then, having cleansed the body with the mantra, one
should plunge into the water repeating the mantra of Siva with its
auxiliary parts. This is known as bathing with water. Taking ashes
from the sacrificial fire, one should burn impurities present on the
head, face, heart, genitals, and the feet with it while uttering the
mantra “phat.” When this is done one should throw a handful of
these ashes on the head while repeating the mantra of Siva with its
five limbs. This is known as bathing with ashes. One should move
back and forth in the'pleasing air, remembering the ma'ntra, given
to him by his guru, in his heart. This is known as bathing with air.
One should bring the mantra into one’s mind and should remain
concentrated there fixing his concentration on the void (akasa).
This is known as bathing in the void. One who immerses oneself in
the light of the sun and the moon, identifying himself with Siva, is
cleansed of all impurities. This type of bathing is called soma and
arka. The last type of bath is bathing in the Self (atma). In the Tan-
traloka, Abhinavagupta describes it in the following way: “The
very Self is the supreme Lord himself; it is free from disciplines
established in spiritual texts. It is like a great lake in extension and
depth; the universe should dissolve therein, upon which one
becomes pure and the cause of purification for others.”
187. The expression “tatratatra” refers to the five faces of Siva, i.e.,
Isana, Tatpurusa, etc. One is to first identify with these five faces
of Siva, upon which one attains full absorption into Siva.
Chapter Thirteen
188. The author begins this chapter, which deals with initiation, by
describing the procedure for selecting a suitable place for worship,
mantra repetition, and practice of yoga. He discusses this topic in
Chapter 15 of his TA, verses 8 0-115ab. At the very beginning,
Abhinavagupta points out that only when one is serene and well-
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254 NOTES
Chapter Fourteen
202. Putraka or spiritual son is a type of initiation in which a disciple is
adopted as a successor of a teacher.
203. Parivara or family refers to the group of subordinate deities cen
tered around the main deity.
204. This refers to the doors of the place where the rituals are per
formed.
205. For more details regarding the procedure of ‘The Adoration of the
Door’ (dvararcanam) see TA 15:184—190.
206. Abhinavagupta talks at length about the nature of animal sacrifice
in TA 16:28—72. There, by quoting various scriptures, he points
out that any type of animal killing, such as for profit, a wedding,
or sport, is not allowed except in the course of sacrifice (yaga).
According to him, killing consists of separating an animal that still
possesses each of the three impurities (malas) from the vital
breath. On the other hand, the ritualistic sacrifice of an animal is
not killing because, in the course of the ritual, the animal is first
separated from three impurities, and thus it is separated from its
body. Thus, for Abhinavagupta, ritual sacrifice of an animal is a
NOTES 255
form of initiation which joins the animal with the higher principles
and for the purpose of propitiating God.
207. The nirbija type of initiation is given to those judged incapable of
following the set of rules of post-initiatory conduct (samayapasa),
as for example children, those who are dull, old people, women,
those attached to their wealth, the sick, and so on. They attain lib
eration on account of their devotion to the teacher, deities, and
scriptures. On the other hand, the sabija type of initiation is given
to those who have the gift of reason, are capable of tolerating toils
and difficulties, and are therefore capable of following the set of
rules of pre-initiatory conduct.
Chapter Fifteen
208. The initiation described in this chapter is given to a dying person.
Ordinarily, the initiation is not given to all, and one desirous of
initiation needs to show his devotion to teacher, deities, or scrip
tures. This devotion is, in turn, seen as an indication of the descent
of grace (saktipata), and saktipata is perceived as a definite sign
that one is suitable for initiation. The conditions under which the
teacher is expected to grant initiation to a dying person are
described by Abhinavagupta in the TA 19: 4-6: When in a dying
person, the fall of even weak power is awakened—whether he is
taken by devotion to a teacher and others; whether the fall of grace
is through work of friends, relatives, etc.; whether he has been
indeed regular (samayin) but has not obtained the supreme initia
tion; whether, already having obtained it, he desires to leave as
soon as possible his vital breaths, desirous of going away—the
teacher should provide for him the initiation of immediate depar
ture, free from impurities. However, the teacher must be careful
not to give initiation to a person whose impurities (malas) haven't
reach maturation, or to one whose karma hasn’t been exhausted
(sesakarmikavigrahe). The commentator explains this compound
to mean: one who is not about to die, that is, one whose prarab-
dhakarma hasn’t been fully exhausted.
209. Marma is the place where the feeling of the connectedness with
the body remains present.
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256 NOTES
their products. This initiation, which has as its purpose the destruc
tion of the seed, was described to me by the venerable Sambhunatha
in his benevolence. The teacher, out of mercy, can also join the seed
to Siva. The initiation is, in fact, full of splendor (sudipta), and is in
a position to grant liberation also to vegetable life.
216. This particular type of initiation, which reduces or eliminates the
weight of a disciple, Abhinavagupta connects with the five stages of
repose, that is, pragananda, udbhava, kampa, nidra, and ghurni
described in Chapter Five of Tantrasara. In TA 20: 14—15ab, he
clarifies: “The leap (udbhava) is due to relief, caused by an eclips
ing of the corporeal influence (dehagraha). The body is essentially
constituted by the elements of "earth. When the teacher, thanks to
the mantra of lightness-, which will be explained later, meditates on
the disciple rising into the air, he loses his earthly qualities.”
Chapter Sixteen
217. As we have seen earlier, it is the aspirant’s devotion to the teacher,
deity, or sastras which would entitle him to receive initiation, as
this devotion is perceived as a clear sign of saktipata. However, in
the case of the deceased or the absent one, this is obviously impos
sible. Yet, the teacher would perform such an initiation if he could
in some way infer that saktipata had descended on such a person.
The signs of this type of saktipata are, for example: strong feelings
that a teacher himself, for some unknown reason, had for a
deceased or absent soul, or the strong persistence of the family
that advocated initiation.
218. Abhinavagupta describes a procedure called ‘application of the
great net’ (mahajjala prayoga) in some detail in TA 21 : 25—45.
However, the intricacies of this procedure remain unknown because
the acarya would receive oral instruction from his own teacher.
The purpose of this procedure was rescuing departed souls who, for
one reason or another, did not received initiation during their lives.
A teacher would first catch the desired soul, draw him into the net,
then reinstate him into a figure made of kusa grass, which repre
sented his body, and then grant him liberation through initiation.
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Chapter Seventeen
219. We have already seen that a disciple is joined to a different princi
ple in the course of initiation. To which principle one is joined will
depend on the school of thought whose initiation one receives.
However, according to the Trika school, other schools of thought
do not possess the knowledge to enable a disciple to attain identity
with 3iva. Therefore, those who have received initiation into what
the followers of Trika consider inferior sects should be first dis
joined or drawn away from the principles that they were joined to
by the previous initiation, and then initiated again. The process of
transcending the inferior doctrines is accomplished gradually
through a succession of steps; the descent of grace, the removal of
impurities, the desire to find the right teacher, initiation,- knowl
edge, the abandonment of that which is to be avoided, immersion
into that which is to be accepted, giving up the sphere of the enjoy
able, and the removal of the limitations created by dnavamala. For
details, see Chapter 22 of the Tantrdloka.
220. Abhinavagupta gives the names of the genetic mantras
(sadharanah mantrdh) in TA 22; 20. They are seven in number
and their names are: pranava or mantra aum, mdtrkd, maya, vyo-
mavydpi, sadaksara, bahurupa, and the eye mantra (netra).
According to TA 22 : 15—17a, this is what a teacher says to one who
is about to embrace Saivism and receive initiation: “This one was
once a follower of other disciplines but is now inspired by your
blessing; therefore bestow your grace (saktipata) upon him, so that
this abandonment of other doctrines does not become a source of
doubt for him, which will oblige him to practice rights of atone
ment. And having attained identity with you, may he quickly
achieve perfection and liberation.”
Chapter Eighteen
221. In TA23:3—4, Abhinavagupta explains that a spiritual guide
should transmit his own power (svadhikdra) to a disciple whom he
thinks is at the point of being in possession of well-practiced
knowledge. “The one,” continues Abhinavagupta, quoting Kami-
kagama, “who does not possess this knowledge is not a teacher,
NOTES 259
even if he has been anointed and has passed through the various
stages, such as samayin, etc.” Furthermore, the only criterion for
the selection of a new teacher is knowledge. Abhinavagupta writes,
“The teacher who creates a new teacher must therefore select an
individual of full and perfect knowledge, without considering any
other characteristic, such as place, family, conduct, and body.” TA
23:16b—17a.
222. In TA 23: 31—32, Abhinavagupta describes the responsibilities of a
newly consecrated teacher in the immediate period after his initia
tion. He writes: “The new teacher, after having obtained consecra
tion, must meditate and xecite the entire complex of mantras estab
lished in the scriptures for'a period of six rq'onths so that he
becomes one with them. Having attained identity with the mantras,
and having taken possession of the potency of mantra (mantra-
virya), he finally becomes able to cut the bonds. Therefore, he
should spare no effort to attain identity with the mantras.”
223. In the Tantraloka; Abhinavagupta explains that Brahmans, Ksatri-
yas, Vaisyas, eunuchs, women, Sudras, and any other kinds of per
son desirous of initiation should be initiated without being asked
their caste. However, the teacher should take this into consider
ation at the time when knowledge is imparted to them. Further
more, the teacher, who is the basis of knowledge, should set seven
sessions. These sessions are: initiation, explanation, compassion,
friendliness, contemplation of the sastras, unification with Siva,
and giving away of food, etc. See TA 23: 20b/23a.
Chapter Nineteen
224. As for the purpose of this rite, Abhinavagupta writes: “This type
of initiation affects the purification of the subtle body (puryast
aka). If the puryastaka does not exist, then there is also no heaven
or hell.” TA 24:20-21.
225. The point here is that the entire procedure performed by teacher
that will be described in the following lines is performed to estab
lish firm conviction on the side of the ignorant ones. The entire
performance by the teacher, according to Abhinavagupta, is not
helpful in any way in attaining liberation. See TA 24:15b-16a.
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Chapter Twenty
228. This vague statement can only be understood if we read it along
with its corresponding section of the TÀ, which is Chapter 26. In
the beginning of this chapter, Abhinavagupta explains that all the
types of initiation presented up to now, including the last sacra
ment, have as their goals purification, enjoyment, liberation, or
both enjoyment and liberation. Jayaratha, in his commentary, clar
ifies that the initiation which has enjoyment (bubhuksuh) as its aim
is structured so that it is not in a position to directly grant libera
tion without first granting the fruition (of the desired enjoyments).
On the other hand, the mumuksuh type of initiation, such as that of
a spiritual son, etc., grants liberation precisely because it is devoid
of the necessity of prior fruition. Furthermore, this type of initia
tion can be either the sablja or the nirbija type. Only those who
received the sablja type of initiation are expected to follow a cer
tain set of rules for the rest of their lives. On the other hand, those
deemed incapable of following these rules receive the nirbija type
of initiation, which in itself includes mantras capable of purifying
the bonds of post-initiatory rules (samayapdsa).
229. Mantras should be received in the course of ritual and should be
kept secret. The practitioner should attain identity with the
potency of the mantra (mantravirya), without which mantras
NOTES 261
Chapter Twenty-One
237. In this chapter, Abhinavagupta gives a brief outline of his under
standing of the nature, meaning, and purpose of the âgamas or
sâstras. This summary is brief and cryptic, and therefore difficult
to comprehend without prior knowledge of the corresponding chap
ters of the Tantrâloka, Isvarapratyabhijnâvimarsinï, or Isvara-
pratyabhijnàvivrtivimarsinï.
238. The entire universe is the expression of consciousness, which con
sists of prakdsa or manifestation, and vimarsa, which is the
knowledge of prakâsa in its collective and particular aspects. In a
narrower sense, this vimarsa is language, which takes the form of
the various âgamas.
239. In the last three chapters of his TÀ, Abhinavagupta discusses the
nature of the sâstras or âgamas at length. The title of Chapter 35 is
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265
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266 TANTRASÀRA
267
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268 ABOUT THE TRANSLATOR
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Abhinavagupta’s Commentary on the
Bhagavad Gita
(Gitartha-samgraha )
US Edition
Translated with notes by Boris Marjanovic
Abhinavagupta lived in K ashm ir in northern
India at the end o f the 10Ih century and b e g in
ning o f the 11th century. H e was a brilliant
scholar and is considered the greatest genius
o f India in the fields o f philosophy, aesthetics,
poetics and dramaturgy. He was also a profoundly accom plished
Tantric practitioner and the m ost influential teacher o f what is now
called K ashmir Shaivism. Although he was a prolific writer, to date
few o f his surviving works have been m ade available in English.
$ 2 4 .9 5 US
378 pages
ISBN 9 7 8 - 0 -9 1 5 8 0 1 - 9 3 -0
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Kashmir Saivism:
The Central Philosophy of Tantrism
By Karnalakar MLshra
T his book explores the principles, rich language and sym b olism o f
the Tantric tradition, one that integrates worldly involvem ent with
the goal o f liberation. The text uses A bhinavagupta’s m ost fam ous
work, the Tantraloka, as a point o f departure for a full e xposition
o f the Tantric system . K ashm ir Saivism dem onstrates that this
unique philosophy remains practical and relevant.
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521 pages paperback
ISB N 978-915801-79-4
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