abhinav gupt 's work

7/25/2019 Abhinav Gupt 's Work

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I N D E X

1. Who was Abhinava Gupta?

2. Abhinava Gupta's writings.

3. The ower o! the Wor"# Doub$e %eanings in the Tantr&$oa

(. The )pening *erses o! the Tantr&$oa

+. )n ,on"age an" -iberation.

. Tantri hi$osoph/ !or the -a/0an# What is -iberation?

. Tantr&$oa# The Nature o! ea$it/

. Tantr&$oa# The Nature o! Go"

4. Tantr&$oa# The Nature o! Go"5"ess16. Tantr&$oa# Go" is the 7e$! 88 the 7e9ret Tea9hing o! Tri:irobhairava

11. Tantr&$oa# The Divine Na0e 88 ,hairava

12. Tantr&$oa# The Divine Na0es 88 Deva; ati; 7hiva

W=) WA7 A,=INA*A G>TA?

When stu"/ing the writings o! non"ua$ aiva Tantra; there is one @gure who stan"sout above a$$ others; who appears as the ver/ $/n9hpin o! the tra"ition; who is the9onvergen9e point o! 0u9h that ha" 9o0e be!ore an" the sour9e o! 0u9h that wasto 9o0e a!ter# the unpara$$e$e" 0aster Abhinava Gupta.

This great Tantri 0aster was a9tive 461626 BE in the Cash0r *a$$e/# thateFuisite para"ise on earth where; Abhinava wrote; 'saron Howers s9attere"ever/where see0 to 0ae the earth into a gar"en !or the worship o! the threego""esses'; that 9enter o! $earning an" $iterature 'where ever/one is either a poet ora s9ho$ar; where even warriors are e$oFuent'


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AbhinavaJs parents were a"van9e" Tantri pra9titioners who 9on9eive" hi0 in Cau$aritua$K he was thus sai" to be /ogin8bhL; 'born o! an awaene" /ogin;' an" thereb/possessing a spe9ia$ 9apa9it/ !or $iberation.

1666 /ears ago to"a/; Abhinava Gupta sent pen to paper !or the $ast ti0e;9o0p$eting his $ast great wor; a 0u$tivo$u0e 9o00entar/ on the 0ost pro!oun"an" eru"ite phi$osophi9a$ tet in In"ian histor/ Mthe 7tanas on the e9ognition o!the DivineO. We now the "ate be9ause he wrote it at the en" o! his 0anus9ript# theen" o! the 0onth o! %&rga:rPa; in the /ear (646 o! the 7aptarPi 9a$en"arM9orrespon"ing to 161+ BEO. Te0peratures probab$/ hovere" Qust above !reeing inthe Cash0r *a$$e/ on that Winter 7o$sti9e night. Wh/ "o we sti$$ re0e0ber an"revere this 0an 1666 /ears $ater? What 0aes hi0 so power!u$; so insight!u$; thatso0e o! us a$ive to"a/ wou$" 9a$$ hi0 our Guru?

,e!ore we Qu0p in to his $i!e stor/; $et 0e share with /ou one o! 0/ !avoriteAbhinava verses o! a$$ ti0e; so /ou 9an "rin !ro0 the sour9eK an" be sure to rea"to the en" !or 0ore treasures Ma$$ trans$ations in this b$og are 0/ own un$essotherwise note"O#

R7piritua$ eperien9e is what we 9a$$ it when that Divine ea$it/ whi9h we $ong !orspontaneous$/ un!o$"s within; without a thought8pro9ess; su""en$/ subor"inatingwho /ou thought /ou wereSwhi9h turns out to be a 0ere reHe9tion in the '0irror' o!/our rea$ natureSan" 9ontinuous$/ revea$ing ever greater "egrees o! its g$or/ withinthe abun"ant purit/ o! /our sa9re" =eart.R M!ro0 -ight on TantraO

=e b$ows 0/ 0in" an" opens 0/ heart. 7o0eti0es I 9an s9ar9e$/ be$ieve he rea$$/$ive". ,ut he "i"; an" I $ove hi0 so 0u9h !or it.

I've a$rea"/ pub$ishe" a b$og on his Qust$/ !a0ous signature verse; in whi9hAbhinava Gupta 0anage" to weave together the e/ tea9hings that he wou$"epoun" over thousan"s o! 7ansrit verses in @ve great wors; in9$u"ing -ight on

Tantra an" The Essen9e o! Tantra. That he "i" so whi$e si0u$taneous$/ honoring thespe9ia$ 9ir9u0stan9es o! his own birth in that sa0e verse; bowing to the si""ha an"

/ogin who 9on9eive" hi0; 0aes the signature verse one o! the 0ost etraor"inar/$iterar/ a9hieve0ents o! the tra"ition.

The "eath o! AbhinavaJs 0other; *i0a$&; at a /oung age 9ontribute" to his passion!or spiritua$it/. 7peaing both o! hi0se$! an" his sister A0b&; who $ost her husban"ear$/; he wrote# RA0ong peop$e that are assau$te" b/ the power o! !ate M$it. 'what


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0ust be'O; an un!ortunate an" see0ing$/U 0eaning$ess in9i"ent 0a/ $ea" the0 tothe truth o! spiritua$U tra"itions o! "eep 0eaning.R

Abhinava $earne" 7ansrit !ro0 his !ather; NarasiVha Gupta; an" re9eive" initiationinto the C&$8worshipping Cra0a $ineage at an ear$/ age !ro0 his !atherJs Cra0a

Guru; ,hLtir&Qa; who ha" been a "ire9t "is9ip$e o! the !a0ous Bharabh&nu MseeTantra I$$u0inate" p. 2++O. In his ear$/ twenties; he wrote his @rst wor; a h/0n tothe "ivine powers o! 9ons9iousness personi@e" as the go""esses o! the Cra0a;whi9h is now un!ortunate$/ $ost. Then he wrote a 9o00entar/ on the ,hagava"8Gt&; whi9h we "o have; a wor that shows the /oung Abhinava as $earne" but sti$$9a$$ow; his wor"s $a9ing the power; pre9ision; an" 0ature wis"o0 o! his $aterwors. =owever; in that 9o00entar/ he Fuotes !ro0 a poe0 he wrote in whi9h hea$$u"es to his ear$/ spiritua$ eperien9es#

RTaing re!uge in the How o! go""ess89ons9iousness Msvarasav&hin; !ro0 theprevious verseO that has been brought un"er its own 9ontro$ an" that 9$ear$/trans9en"s the ph/si9a$ bo"/; the ire o! Awareness Mbo"h&na$aO o! its own a99or"su""en$/ b$aes !orth without an/ !ue$; sporting spontaneous$/; a99o0panie" b/thri$$ing sensations; tre0b$ing; an" tears.R Mprovisiona$ trans$ationO

E$sewhere he te$$s us that his @rst spiritua$ eperien9e 9a0e to hi0 whi$e rea"ingpoetr/# Rwhi$e engage" in the intense p$easure o! aestheti9 e0otion !ro0 poeti9wors I was spontaneous$/ seie" b/ an intoi9ating "evotion to the -or" . . .R MT3.+; trans$ation b/ ,en Wi$$ia0sO an" perhaps the verse above a$$u"es to thateperien9e.

In ti0e; Abhinava stu"ie" with 0an/ gurusS0ore than @!teen aiva tea9hers in a$$;p$us tea9hers o! $ogi9; eegesis; ,u""his0; Yainis0; an" *aishnavis0. =e ha" apassion !or $earning =e re9eive" "ire9t trans0ission !ro0 0asters in the Tria;rat/abhiQZ&; Cra0a; an" 7ai""h&ntia $ineages; a trans0ission whi9h authorie"hi0 to tea9h in those $ineages. =e te$$s us that it was sweet ne9tar to oer the0 theservi9e Msev&O whi9h ee9te" their !avour. MT 3.3O =e "es9ribes hi0se$! as a bee;going !ro0 Hower to Hower; 9o$$e9ting the ne9tar o! ea9h o! these bran9hes o! thetra"ition in or"er to 0ae the0 a$$ into the sweetest hone/. MT 13.33+O ,ut it was

not unti$ he 0et his true 0aster Msa"guruO that his rea$iation was 9o0p$ete. It issai" in the Cau$a tra"ition that !u$$ awaening 9an on$/ be trans0itte" b/ a guruwho has hi0se$! attaine" it. This guru; !or Abhinava; was a 0an na0e" a0bhuN&tha. Their 0eeting was $ie that o! u0i an" 7ha0s; !or Abhinava was a$rea"/ anepert s9ho$ar o! the s9riptures an" not $a9ing in spiritua$ eperien9e. [etso0ething was 0issing# the @na$ "es9ent o! gra9e M:atip&taO; triggering the9o0p$ete an" per0anent epansion into a$$8en9o0passing b$iss!u$ non"ua$awareness; epresse" an" groun"e" in e0bo"i0ent.


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a0bhu N&tha; a 0aster o! both !or0s o! the Tria MCau$a an" non8Cau$aO; 9a0e toCash0r !ro0 the great :ati8p\ha or ho$/ p$a9e o! Y&$an"hara; in the uZQab. It wasto this 0aster that Abhinava attribute" his 7e$!8rea$iation; an" thus he praise" hi0be!ore a$$ his other tea9hers. or ea0p$e; intro"u9ing both his two 0aQor wors on

Tantri phi$osoph/ an" pra9ti9e MTantr&$oa 1.21 an" Tantras&ra1.3O; he invites the

rea"er to stu"/ the tet b/ sa/ing#

RAs an a9t o! "ivine worship; 0a/ a$$ 9onte0p$ate the $otus o! the heart o! AbhinavaGupta; its b$osso0 opene" b/ the $ight !a$$ing !ro0 the ra/s o! the sun S that is tosa/; its 9ontra9tion !orever banishe" b/ the wis"o0 "es9en"ing !ro0 the !eet o! thei$$u0inator; 0/ 0asterU a0bhu N&tha.R Mor 0ore on this verse go here.O

I0aginative "epi9tion o! Abhinava Gupta b/ an unnown artist.

=owever; we shou$" note that though Abhinava $ove" a$$ his tea9hers; in the en" it

was the inner Guru who reigne" supre0e in his heart# he "es9ribes hisen$ighten0ent M0ore pre9ise$/; his abi"ing in non"ua$ awarenessO in these ter0s# as'"e$ighting in 0/ own inner being' Msv&t0&r&0a]O an" re$ishing 'the sweetness o!being in 9onstant servi9e to; an" a"oration o!; ea$it/ itse$!'; using the ver/ sa0ephrase; sev&8rasa; that he previous$/ use" with re!eren9e to serving his gurus.

=aving 9o0e !u$$/ into his attain0ent; Abhinava then wrote his 0ature wors. A$$ o!these are written !ro0 the perspe9tive o! the Tria; whi9h was his pri0ar/ re!eren9epoint "ue to the inHuen9e o! his sa"guru a0bhu N&tha. =owever; Abhinava0aintaine" his 9o00it0ent to the tea9hings o! the Cra0a; in9orporating these asthe esoteri9 9ore o! his theo$og/. =is pri0ar/ wors in9$u"e his Bo00entar/ on the%&$inviQa/a; notab$e !or its 0/sti9a$ ep$anation o! the origin an" nature o! theaiva 9anon Mpub$ishe" as Abhinavagupta's hi$osoph/ o! eve$ationOK his9o00entar/ 9a$$e" >n!o$"ing the Thirt/ *erses o! ar& Mpub$ishe" as A Tri"ent o!Wis"o0OK his 0u$ti8vo$u0e 9o00entaries on the phi$osophi9a$ 0asterpie9e 7tanason the e9ognition o! the Divine; an" 0ost notab$e o! a$$; his 0agnu0 opus; the

Tantr&$oa S -ight on the Tantras. MThe $ast two 0asterwors have not /et appeare"in Eng$ish; though the/ are etensive$/ stu"ie" in a9a"e0i9 9ir9$es.O

When "is9ussing wh/ he wrote these wors; he sai" it was !or three reasons# out o!a "esire to serve; be9ause o! the 9o00an" o! his sa"gurus; an" be9ause; as he

puts it; R7o0eti0es; one who wishes to "an9e 0ust tae his own instru0ent "owno the wa$$.R MT 3.1O


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I$$ustration o! Abhinava Gupta b/ E$e Avis; base" on %a"hur&Qa's 11th89entur/"es9ription.

The inHuen9e o! Abhinava Gupta; whi$e not wi"esprea"; went "eep. The Cau$aTria5Cra0a s/nthesis he presente" was 9o0pe$$ing enough to have been a"opte"

b/ a nu0ber o! other $ineages. Not on$/ that; other aiva s9hoo$s; $ie that o! thervi"/&; !or0u$ate" their thought a$ong the $ines o! Abhinava an" his "is9ip$es. ThisinHuen9e was !e$t even in other In"ian re$igions# the Tantri *aiP^ava s9ripture9a$$e" the -ash0 Tantra 9$ear$/ borrowe" i"eas !ro0 The =eart o! the tea9hings one9ognition b/ AbhinavaJs "is9ip$e CPe0ar&Qa.

It see0s that a native o! %a"urai; an an9ient 9it/ o! the Ta0i_ 9ountr/; 9a0e 2;6660i$es to re9eive initiation !ro0 Abhinava. This 0an; na0e" %a"hur&Qa; wrote abeauti!u$ "es9ription o! Abhinava as part o! a set o! verses he 9o0pose" !or0e"itation on his guru. The st/$ie" nature o! this `pen8portrait has $e" s9ho$ars toFuestion whether or not %a"hur&Qa rea$$/ 0et AbhinavaK but I wou$" argue that

!o$$owing stan"ar" $iterar/ !or0s in his paean to Abhinava har"$/ "isproves that ana9tua$ 0eeting too p$a9e. An" we "o now !or 9ertain that AbhinavaJs tea9hingswere nown in the Ta0i_ region short$/ a!ter his passing. %a"hur&QaJs "es9ription o!Abhinava !o$$ows; in au$ %u$$er8)rtegaJs trans$ation#

R)ut o! his "eep 9o0passion; ivaU has taen a new bo"i$/ !or0 as Abhinava Guptaan" 9o0e to Cash0r. =e sits in the 0i""$e o! a gar"en o! grapes; insi"e a pavi$iona"orne" withU 9r/sta$ an" @$$e" with beauti!u$ paintings. The roo0 s0e$$s won"er!u$be9ause o! Hower gar$an"s; in9ense sti9s; an" oi$ $a0ps. It is 9onstant$/ resoun"ingwith 0usi9a$ instru0ents; with songs; an" with "an9ing. There are 9row"s o! /ogsan" /ogins; rea$ie" beings; an" si""has. . . . In the 9enter o! the roo0 there is a

go$"en seat !ro0 whi9h pear$s are hanging. It has a so!t awning stret9he" over it asa 9anop/. =ere sits Abhinava Gupta atten"e" b/ a$$ his nu0erous stu"ents; withCPe0ar&Qa at their hea"; who are writing "own ever/thing he sa/s. . . . AbhinavaGuptaJs e/es are tre0b$ing in e9stas/. In the 0i""$e o! his !orehea" is a 9onspi9uousti$aa 0a"e o! sa9re" ashes. =e has a ru"r&Pa bea" hanging !ro0 his ear. =is $onghair is he$" b/ a gar$an" o! Howers. =e has a $ong bear" an" re""ish8brown sin. =isne9 is "ar an" g$istening with 0us an" san"a$woo" paste. Two "Lts stan" at hissi"e ho$"ing re!resh0ents wine et9.U. . . . =e wears a si$en 9$oth as a "hoti; whiteas 0oonbea0s; an" he sits in the /ogi9 posture nown as vr&sana. )ne han" ishe$" on his nee ho$"ing a Qapa80&$& an" his @ngers 0ae the 0u"r& that signi@es

his now$e"ge o! the highest iva. =e p$a/s on a resonating $ute Met&rO with the tipso! his Fuivering @ngers o! his $otus8$ie $e!t han".R

I0age base" on %a"hur&Qa's "es9ription; with Da$ -ae in the ba9groun".


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-et us 9$ose with three o! Abhinava's 0ost beauti!u$ verses. =e 9o0pose" these; hete$$s us; !or use in his own persona$ "ai$/ pra9ti9eK how !ortunate we are that heshare" the0 The/ are bri00ing with $ove; "evotion; intensi@e" awareness; an"poeti9 !ee$ing.

1. RThose initiate" into the inner tea9hing worship [ou as the eperien9e o! theu$ti0ate Qo/ that Hashes into view when the/ i00erse the0se$ves in the ra"ian9ethat is the true upsurge o! 9reation.R Mtrans. 7an"ersonO or RThose who now these9ret tra"ition worship [ou with the vision o! supre0e ne9tar that 9o0es into p$a/when the/ i00erse the0se$ves in the ra"iant $ight Howing !orth !ro0 the u$ti0atestate.R M0/ trans.O

2. RDa/ an" night; ) -or"; I sha$$ puri!/ the inner worship groun" with a shower o!the wineJ o! aestheti9 rapture an" then worship [ou an" [our 9onsort in the shrinethat is 0/ bo"/; with Howers ri9h with the per!e9t !ragran9e o! the 7e$!;9onte0p$ating the0 as one with its rea$it/ as I tae the0 in i0agination !ro0 the

pri9e$ess 9ha$i9e o! 0/ heart that bri0s with the $iFui" ne9tar o! [our b$iss.R Mtrans.7an"ersonO

3. RI sha$$ p$a9e this trip$e universe with the sap o! its "iverse eperien9es on thewine pressJ o! 0/ heart 9ara; an" bear "own upon it with the weight o! insight.

The awareness that Hows !orth is the u$ti0ate ne9tar that en"s !ear o!U "eath; o$"age; an" rebirth !orever. With this u$ti0ate oering I sha$$ grati!/ [ou 9onstant$/;pouring it into the @re o! "eepest ra"ian9e.R Mtrans. 7an"ersonO

I! /ou're an/thing $ie 0e; /ou're 0e$ting b/ now; tasting the ne9tar o! awaene"9ons9iousness an" the gra9e o! the si""has. =app/ Abhinava Gupta anniversar/

Bontinue" in art Two# Abhinava Gupta's writings.

The Tantri 7tu"ies b$og !eatures 0an/ posts b/ 0/se$! on the writings o! this great0aster. In 9e$ebration o! this 1666th anniversar/; I invite /ou to ep$ore the0#

Abhinav guptJs %aQor writings

This is a !o$$ow8up post to RWho was Abhinava Gupta?R In this post I "is9uss so0e o!Abhinava's 0aQor writings; a!ter presenting a new trans$ation o! his i!teen *erseson Awaening M,o"ha8paZ9a"a:i&O. I trans$ate" !ro0 the 9riti9a$ e"ition prepare"

b/ Bhristopher To0pins; as we$$ as borrowing a !ew !e$i9itous phrases !ro0 histrans$ation Mthough we "ier on so0e pointsO.

There is a ra"ian9e that re0ains un"i00e" through a$$ 0o0ents o! $ight an""arnessK the )ne within; the en" o! a$$ $ight an" a$$ "arness. cc 1


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That )ne is the =ighest Divinit/; the innate essen9e o! a$$ beings an" statesK !or a$$that 9o0es into being is nothing but the epression o! its sovereign ower. cc 2

The Go""ess MEnerg/O never wants to be separate !ro0 the )ne who ho$"s =erK the/are eterna$$/ one ,eing S as inseparab$e as @re an" its heat. cc 3

That -or" is none other than ,hairava; whose ro$e is to sustain MbhdO the wor$"K

!or through his ower; ever/thing eists as a reHe9tion in the 0irror o! the 7e$!. cc (

That 7upre0e Go""ess Mar& DevO is none other than his $onging to be inti0ate$/aware o! his own nature; whose !u$$ness per!e9tion in a$$ beings is neither triHingnor signi@9ant. cc +

This Go" is eterna$$/ eager !or the sweetness o! $ove8p$a/ with this Go""essKthrough it;U the -or" si0u$taneous$/ a99o0p$ishes the won"er!u$$/ varie" 9reationsan" "isso$utions o! a$$ the obQe9ts o! our eperien9eU. cc

This Abso$ute Bons9iousnessU whi9h a99o0p$ishes what see0s i0possib$e hasautono0ous sovereign awae awareness as its nature. cc

It is sai" that the "e@ning !eature o! insentien9e is a $i0ite" power o! i$$u0inationKso Awareness is "istin9t !ro0 insentien9e b/ the !a9t that it is un$i0ite". cc

Thus; the 9/9$es o!U 9reation an" "isso$ution are innate to AwarenessU; eisting assub"ivisions o! its innate power o! ree"o0K as epressions o! its true nature. cc 4

or within these 9/9$esU there eist an in@nite variet/ o! pain!u$ an" p$easurab$ewor$"s# higher; $ower; an" para$$e$ to this oneU 88 a$$U aspe9ts o! this unrestraine"

power o! !ree"o0 to 9reateU. cc 16

The state o! being ignorant o! a$$ this is itse$! a 9onstru9t o! that ree"o0. The9/9$i9a$ Hu o! this autono0ous ,eingU is in"ee" terri!/ing to those who areun9ons9ious. cc 11

,/ what 0eans "oes one over9o0e ignoran9eU? Through =is gra9e? Through thepower o! a 0antra? Through the testi0on/ o! /our guru? )r through the s9riptureso! the 7upre0e -or"? cc 12

e9ognition o! the nature o! rea$it/ is "ivine $iberation. That state o! !u$$ness

eperien9e" b/ the awaene" ones is taught to be Qvan0uti M$iving $iberationO. cc13

MBo00entator a""s# -iberation is the 0ani!estation o! oneJs innate !ree"o0;bursting with won"er at the eperien9e o! the sense o! IJ en9o0passing ever/thing;i.e. re9ognition o! the nature o! rea$it/ as unsurpasse" 9ons9iousness.O


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o! rea$it/ in whi9h no perspe9tive is e9$u"e"; !or ea9h is seen as @tting into thepattern o! a greater who$e.

=owever; it is ver/ 9$ear that in AbhinavaJs view; one 0ust 9are!u$$/ as9en" throughever 0ore re@ne" $eve$s o! un"erstan"ing in or"er to rea9h that a$$8in9$usive state o!

no8$eve$s. )ne 9annot atte0pt to $eap straight to that rea$0; $est a$$ un"erstan"ing"e9a/ into in9oherent re$ativis0.

The Tantr&$oa was su9h a signi@9ant wor that Abhinava 9hose to rewrite it twi9e;!or the bene@t o! those who were $ess high$/ e"u9ate" in the 9o0p$eities o! In"ianphi$osoph/. The @rst rewrite was The Essen9e o! the Tantras MTantras&raO; a wor0ost$/ in prose with e/ su00ar/ verses at the en" o! ea9h 9hapter. The 0ainpurpose o! the Tantras&ra is to su00arie the Tantr&$oa; but the ever8!reshAbhinava a$so a""s so0e new 0ateria$. I wou$" argue that the Tantras&ra is a 0orei0portant wor !or those with a pra9ti9a$ interest in the Tantra; !or b/ 0ost$/ $eavingasi"e the "is9ourse o! inte$$e9tua$5$ogi9a$ "ebate that we see in the Tantr&$oa;

Abhinava was ab$e to write in a 0ore tight$/ !o9use" an" power!u$ 0anner; with Min0/ eperien9eO ever/ phrase resonating with Truth. The tone o! the wor ispre9ise$/ what one wou$" epe9t i!; having "is9overe" that the Tantr&$oa was too"if9u$t !or 0ost peop$e; Abhinava thought to hi0se$!; `)a/; $etJs get "own to theessen9e Ms&raO o! what rea$$/ 0atters here. The resu$t !ee$s 0ore $ie atrans0ission than a "issertation. I a0 happ/ to announ9e that I wi$$ pub$ish the

Tantras&ra in 0/ own trans$ation in 261.

o$$owing the Tantras&ra; Abhinava 9o0pose" the shortest re9ension o! this 0ateria$b/ taing Qust the su00ar/ verses o! the Tantras&ra an" giving a short 9o00entar/on ea9h. This wor is 9a$$e" the Tantro99a/a. None o! these wors is avai$ab$e /et in

Eng$ish apart !ro0 the Tantras&ra; whi9h has been re9ent$/ pub$ishe" b/ u"raress. The @rst @ve 9hapters o! the Tantr&$oa are pub$ishe" in a goo" ren9htrans$ation Mb/ An"re a"ouO an" the who$e wor in a Hawe" Ita$ian trans$ation b/aneiro Gno$i. We epe9t an Eng$ish trans$ation !ro0 an"it %ar D/9owsi soon.

AbhinavaJs @na$ 0aQor wors o! Tantri phi$osoph/ were his 9o00entaries on >tpa$aDevaJs 7tanas on the e9ognition o! the -or" 0entione" ear$ier. Abhinava a$so9o0pose" a nu0ber o! eFuisite "evotiona$89u08phi$osophi9a$ poe0s; su9h asthe=/0n to ,hairava an" i!teen *erses on Awaening Mthe poe0 that began thispostO.

ina$$/; we shou$" note that Abhinava was Fuite a renowne" phi$osopher o!aestheti9s; writing a nu0ber o! wors on what 0aes art beauti!u$ an" ae9ting;wors that were M!or the 0ost partO separate !ro0 his spiritua$ writings. =espe9ia$ie" in the stu"/ o! poetr/; an" his 0ost i0portant wor in that area was his9o00entar/ on -ight on the Theor/ o! 7uggestion MDhvan/&$oaO; an ear$ier wor o!pro!oun" signi@9an9e in the stu"/ o! aestheti9s. In AbhinavaJs eru"ite an"thought!u$ 9o00entar/; he ana$/es the nature o! aestheti9 eperien9e in ter0s o!


10/41

how it 9o0es about; what it signi@es; an" what are its various "i0ensions. =iseposition o! the nine rasas or `Havors o! aestheti9 eperien9e has be9o0e Fuite!a0ous. In"ee"; his wor in this area is better nown a0ongst a9a"e0i9 7ansritiststhan is his spiritua$ 0ateria$.

MNotes to the ,o"hapaZ9a"a:i *erse 2 a99epts the E"Js rea"ing 8bh&v&^&0 inp&"a aK verse ( a99epts the rea"ing sv&t0&"ar:e in p&"a 9K verse + trans$ates insu9h a wa/ as to avoi" "e9i"ing between the rea"ings /as/a ME".O an" /as/&MC7T7OK verse 16 retains the rea"ing /at !ro0 the C7T7 over the E".Js hi; an" retainsaV:&: over the E"Js :&:; but a99epts the E"Js rea"ing suha"u]ha0 iti bhavet inp&"a "K verse 11 a99epts the E"Js rea"ings o! sv&tantr/opaa$pita0 in p&"a b; an"

Qa&n&0 /as tu bhPa^a] in p&"a "K verse 12 a99epts the E"Js rea"ingpras&"ava:&" in p&"a a an" up&/ata] in p&"a "K an" verse 1+ a99epts the E"Jsrea" o! i99h&r/&8 in p&"a a.O

The ower o! the Wor"# Doub$e %eanings in the Tantr&$oa

%an/ Western /ogs are un"er the i0pression that ever/ 7ansrit wor" has 0an/0eanings; an" there!ore an/ given 7ansrit verse has innu0erab$e possib$einterpretations; whi9h gives the0 $i9ense Mthe/ be$ieveO to rea" a verse an/ wa/the/ want. In !a9t; this is not true; be9ause though 7ansrit wor"s o!ten "o have0an/ 0eanings; on$/ one o! those 0eanings is va$i" in an/ given 9ontet; an" thusea9h verse has one 9orre9t interpretation; though we o!ten 9an "ebate about whatthat interpretation is Mthat is what the 9o00entators "oO. -a9 o! un"erstan"ing o!this $ea"s so0e non87ansritists to be$ieve the/ 9an 9reate their own trans$ations o!

a 7ansrit tet b/ putting the various Eng$ish 0eanings o! the 7ansrit wor"s o! agiven verse on a bun9h o! in"e 9ar"s an" then 0iing an" 0at9hing the0 howeverthe/ $ie MI a0 not i""ingK there's even a pub$ishe" 'trans$ation' o! the *iQZ&na8bhairava that use" this "ubious 0etho".O

)! 9ourse; i! a 7ansrit author is ver/ si$$e"; there 0a/ be subt$e i0p$i9ations to thearrange0ent o! wor"s that nee" to be tease" out. The power o! wor"s to9o00uni9ate what the/ "o not ep$i9it$/ sa/ is 9a$$e" "hvani in 7ansrit. ,ut"hvaniis on$/ operative in 9ertain in"s o! $iterar/ wors Mit is genera$$/ assu0e" tobe present on$/ when the author inten"e" it; as in eroti9a$$/ suggestive poetr/O.

This is not the sa0e as 0u$tip$e 0eanings; an" 9ertain$/ "oes not i0p$/ that an/

0eaning the rea"er 9hooses is va$i". The rea"er wou$" nee" to be Huent in 7ansritgra00ati9a$ ru$es to trans$ate 9orre9t$/.

=owever; so0e 7ansrit authors 0ae use o! another $iterar/ "evi9e; 9a$$e" :$ePa orparono0asia. This is so0ething $ie punning or "oub$e enten"re Mbut is notne9essari$/ hu0orousO 88 the author 9hooses 0u$tiva$ent5po$/se0ous wor"s su9hone rea"s the senten9e one wa/ at @rst; then rea$ies that there is a who$e "ierentwa/ to rea" the sa0e senten9e. 7o0e 9$ue a$erts the rea"er to this se9on"ar/


11/41

rea"ing. The se9on"ar/ rea"ing is 9oherent an" inten"e" b/ the author. -et'si$$ustrate this b/ wa/ o! the 0ost !a0ous ea0p$e in 9$assi9a$ Tantri $iterature; thato! Abhinvagupta's Rsignature verseR with whi9h he begins his Tantr&$oa;hisTantras&ra; an" other wors.

vi0a$a8a$&:ra/&bhinava8sdP\i80ah& Qananbharita8tanu: 9a paZ9a80uha8gupta8ru9ir Qanaa] c

ta"8ubha/a8/&0a$a8sphuritabh&va8visarga80a/aV

hd"a/a0 anuttar&0dta8u$aV 0a0a saVsphurat&t cc 1 cc

%eaning 1# The DivineU %other is 7he who is the groun" o! pure power; ra"iant withever8new genesis. The ather is =e who is @$$e" with a$$ the :atisU; 0aintaining his-ight through his @ve !a9es. %a/ 0/ =eart; one with the "iverse 9reation Howing!orth !ro0 the !usion o! these two; e0bo"/ing the ne9tar o! the Abso$ute; shine

The verse is obvious$/ about the union o! 7hiva an" 7hati; an" how that uniongives rise to a$$ 0ani!estation; an" how the author eperien9es oneness with that"iverse 9reation. ,ut the rea"er is pu$e" b/ one thing# though 7hati is o!tenre!erre" to as the %other; 7hiva is never re!erre" to as the ather MQanaa]O in this9u$ture. 7o what's going on here? It s$ow$/ "awns on the rea"er that there is a"oub$e 0eaning in the @rst three $ines. Bare!u$ 9onsi"eration Mai"e" b/ biographi9a$in!or0ation 9o$$e9te" !ro0 the $ast 9hapter o! the Tantr&$oaO /ie$"s this se9on"ar/0eaning; whi9h is autobiographi9a$; being about the author's parents#

%eaning 2# %/ 0other *i0a$& is one !or who0 the birth o! Abhinava was a !estiva$

o! Qo/K 0/ !ather is renowne" as 7iVhagupta; !u$$ o! the state o! ivaU. %a/ 0/heart; !or0e" !ro0 the e0issions o! the e9stati9 state o! their union; e0bo"/ing thene9tar o! the Abso$ute; shine !orth through this worU

In this se9on" 0eaning; then; Abhinava is ob$iFue$/ te$$ing us that his parents wereawaene" beings who 9on9eive" hi0 in Tantri MCau$aO ritua$. ather than spen" a$ot o! spa9e here ana$/sing the 0eaning o! this won"er!u$ verse; I 9an re!er therea"er to an espe9ia$$/ bri$$iant pie9e b/ A$eis 7an"erson; whi9h 9onstitutes the0ost a99o0p$ishe" arti9$e in the @e$" on this verse# pp. 48162 o! his RBo00entar/on the )pening *erses o! the Tantras&raR. =owever; !or ease o! re!eren9e; I have9reate" an i0age whi9h uses 9o$or89o"ing to show the rea"er pre9ise$/ whi9h wor"s

have "oub$e 0eanings an" what those are.

)bvious$/; I've use" a sing$e 9o$or !or a given 7ansrit wor" an" its two a$ternatetrans$ations. Note that the a$ternate 0eanings o! the wor"s 9reate two "istin9t9oherent who$esK one 9annot arrive at va$i" a$ternative 0eanings through 0iing8an"80at9hing "i9tionar/ "e@nitions a99or"ing to one's whi0.


12/41

-et us tae a 0o0ent to assess 0ore thorough$/ the in9re"ib$e aweso0eness o! thisverse. It serves as a in" o! neus point !or the who$e o! AbhinavaJs tea9hing as we$$as his persona$ histor/; an" in this; it per!e9t$/ epresses an i"ea that is 9entra$ tohis theo$og/# that the Divine is the trans9en"ent sour9e o! a$$ things an";si0u$taneous$/; 9o0p$ete$/ i00anent as a$$ thingsSan" 0ost espe9ia$$/ as se$!8

aware e0bo"ie" beings. These two 0o"es interpenetrate in ba$an9e" "/na0is0;eterna$$/ uni@e" /et arising !resh in ever/ 0o0ent o! eperien9e. Thus ever/pro9reative seua$ a9t o! two hu0ans in "/na0i9 ba$an9e re9apitu$ates the "ivinea9t o! the 9reation Man" eterna$$/ arising re89reationO o! the universe. The "ieren9ein the 9ase o! AbhinavaJs parents is that the/ were !u$$/ aware o! this truth an" !u$$/e0bo"/ing it at the 0o0ent o! his 9on9eption Mor so he te$$s usO. Thus the two"ierent 0eanings o! the verse are a9tua$$/ epressing one truth in epan"e" an"9ontra9te" 0o"es that are reHees o! ea9h other. This is a e/ tea9hing in the7pan"a an" rat/abhiQZ& $ineages.

The other 9entra$ an" e/ tea9hings that are e0be""e" in the verse are these @ve#

A$$ that eists epresses the nature o! the Go""ess; who is the stain$ess groun" o!abso$ute ower !ro0 whi9h a$$ spe9i@9 !or0s o! power an" energ/ e0anate an" intowhi9h the/ return.

A$$ things an" states are aspe9ts o! the one -ight o! Bons9iousness that9ontinua$$/ arises in a "/na0i9 p$a/ that epresses the 9reative intuition o! that-ight in its se$!8aware 0o"e.

Go" is that whi9h gives unit/ an" 9ohesion to a$$ the "iverse powers M:atisO;provi"ing stru9ture !or the !ree8Howing "/na0is0 o! the Go""ess.

The u$ti0ate Deit/; the u$ti0ate ea$it/; is the !usion o! these two MGo" an"Go""ess; 9ohesion an" "/na0is0O as the para"oi9a$ two8in8one# the rea$it/ nownas the =eart Mhd"a/aO or the Essen9e Ms&raO; !or a$$ 9reation Hows !orth !ro0 it.

This =eart; when penetrating an" perva"ing ever/ $eve$ o! our e0bo"i0ent; iseperien9e" as unsurpasse" ne9tar8sweet Qo/ an" eterna$ $i!e.

Now $et's turn to Tantr&$oa 1.21 M Tantras&ra 1.3O; whi9h a$so has a in" o!parono0asia#

:r8:a0bhun&tha8bh&sara89ara^a8nip&ta8prabh&pagata8saVo9a0 c

abhinavagupta8hd"8a0buQa0 eta" vi9inuta 0ahe:a8pLQana8heto] cc 21

RAs an a9t o! "ivine worship; 0a/ a$$ 9onte0p$ate the $otus o! the heart o!Abhinavagupta; j its b$osso0 opene" b/ the $ight !a$$ing !ro0 the ra/s o! the sun; ccits 9ontra9tion !oreverU banishe" b/ the wis"o0 "es9en"ing !ro0 the !eet o! thei$$u0inator; k 0/ 0asterU the reveren" a0bhun&tha.R cc


13/41

The phrase Ras an a9t o! "ivine worshipR is not egotisti9a$ pre9ise$/ be9auseAbhinava nows that the $otus o! his in"ivi"ua$ heart is i"enti9a$ with the universa$=eart Mas is the 9ase !or us a$$O. The part between j k shows the two 0eanings o!the 7ansrit 9o0poun" bh&sara89ara^a8nip&ta8prabh&pagata8saVo9a0. The"oub$e 0eaning is 9$ear$/ inten"e" b/ the author. In !a9t; stri9t$/ speaing; this is

not an ea0p$e o! :$ePa but rather a we$$89onstru9te" 0etaphor. or the ana$/sis o!this verse; the rea"er is re!erre" to p. 122 an" !o$$owing o! the 7an"erson arti9$e9ite" above.

Note that the wor" nip&ta M!a$$ing5"es9en"ingO 9$ear$/ i0p$ies :atinip&taMor:atip&tO; trans0ission o! essen9e8nature. Abhinava was a u0i8$ie @gure in that"espite a$$ his 9onsi"erab$e $earning an" attain0ent; it was on$/ when he 0et theCau$a guru a0bhun&tha that he re9eive" the "es9ent o! gra9e to whi9h heattributes his !u$$ awaening; !or whi9h see Tantr&$oa 1.1#

:r8bha\\an&tha89ara^&bQa8/ug&t tath& :r8bha\\&ri&Vghir8/uga$&" guru8santatir /& c

bo"h&n/a8p&:a8viPanut8ta"8up&sanottha bo"hoQQva$o 'bhinavagupta i"aV aroti cc 1

RThe trans0ission o! the Guru8$ineage !ro0 the $otus !eet o! the reveren",ha\\an&tha an" !ro0 the $otus !eet o! the reveren" ,ha\\&ri& Mi.e. a0bhun&thaan" his 9onsortO is the anti"ote to the poison o! the bon"s o! that whi9h see0sUother than Awareness. Ab$ae with the awaening arising !ro0 a"oration o! an"servi9e to that $ineage8trans0ission; Abhinavagupta 9reates this wor Mthe

Tantr&$oaO.R

RAb$ae with the awaeningR Mbo"hoQQva$aO is the 9$osest Abhinava ever 9o0es to"e9$aring the nature o! his own state5attain0ent. An" what a beauti!u$ wa/ to sa/ it#his awaening arose !ro0 "evotion an" servi9e Mup&sanaO.

=e a""s; in verse 26# RThis 9o0position is b/ Abhinavagupta; whose na0e wase$evate" b/ his Gurus; an" whose attain0ent 9a0e !ro0 9onte0p$ating the $otus!eet o! the Three8e/e" -or".R

I hope /ou enQo/e" this "is9ussion o! "oub$e 0eanings; the nature o! 7ansrittrans$ation; the authorship o! the Tantr&$oa; an" the 9ause o! Abhinavagupta'sen$ighten0ent

Mor an ea0p$e o! "hvani; see this !a0ous verse; in whi9h a /oung wo0an sa/s toa wan"ering 0en"i9ant# RWan"er !ree$/; s&"hu; !or the $itt$e "og that use" to anno//ou has been i$$e" b/ a $ion whi9h has 9o0e to these parts.R )bvious$/; her


14/41

inten"e" 0eaning is opposite to what the wor"s a9tua$$/ sa/# she wants the s&"huto sta/ awa/ so she 9an have a $iaison with her $over. This is a "ra0ati9 ea0p$eo!"hvaniK o!ten the suggeste" 0eaning is not an opposite one.O

ea"ers response #

,rian Croeer + 0onths ago

Great post. I'0 9urious; what are the R@ve !a9esR re!erre" to in the @rst trans$ation?

hareeshl0atta0a/ura.org + 0onths ago

Ah; those are the @ve !a9es that 7hiva has throughout the Tantri tra"ition; taenover !ro0 the ear$ier Ati0&rga# TatpuruPa; *&0a"eva; 7a"/oQ&ta; Aghora; an" m:&na;oriente" to the E; N; W; 7; an" >p respe9tive$/. Three o! the @ve !a9es 9an be seenin the !a0ous i0age at E$ephanta; 0istaen$/ 9a$$e" RTri0LrtiR; as we$$ as in"epi9tions o! 7a"&:iva.

https#55www.goog$e.9o.in5sear9h?Fshivatri0urtie$ephantabiw12bih116sour9e$n0stb0is9hsaXve"6BA[A>oAWo*Bh%Io%w1Q8

gI*TCWIBh21[I*gwsr"9rei0!aD*FH)I8XuATDFioAgqgwsr"9ri0gr9u6Is=(7XG%3A

The )pening *erses o! the Tantr&$oa

R-ight on the TantrasR MTantr&$oaO is Abhinavagupta's 0agnu0 opus; a 0aster$/en9/9$ope"i9 surve/ o! the who$e o! Tantra at its pea M9. 1666 BEO. The Tantri*iew; pra9ti9e; an" !ruit are presente" in eFuisite "etai$ over the 9ourse o! 0ore

than +;66 verses.

The @rst 9hapter o! the wor 9ontains a$$ the essentia$ tea9hings in 9on"ense" !or0;an" thus is the 0ost i0portant one to stu"/ !or so0eone $earning the Tantri path.)n this b$og I wi$$ present a trans$ation o! that 9hapter. Burrent$/ there is no goo"trans$ation avai$ab$e in Eng$ish Mthough %ar D/9owsi wi$$ probab$/ re$ease onesoonishO.


15/41

In honour o! Guru Lrni0& 261+; here are the @rst 21 verses; !or in these versesAbhinavagupta praises his gurus so beauti!u$$/.

r Tantr&$oa]

Bhapter 1. The *arious or0s o! Bons9iousness MviQZ&na8bhi"O# in whi9h a$$ thetea9hings o! the worU are a"u0brate".

Invo9ations# to ar& M sv&tantri/a8:ati an" i99h&8:atiO

A DE*m M-IT.; R7>E%E G)DDE77RO; A7 TADITI)NA--[ *I7>A-IED; ,[ECA,=>%I E--IC

nau0i 9it8pratibh&V "evV par&V bhairava8/ogin0 c

0&td80&na8pra0e/&V:a8:L$&0buQa8dt&spa"&0 cc 2 cc

I praise the 7upre0e Go""ess ar& DevU; the 9reative inspiration Mpratibh&O o!Bons9iousness; the /ogi9 9onsort o! ,hairava; c who has 0a"e her abo"e the $otus8an"8tri"ent8throne; its prongs nower; nowing; an" nown.

T=E TI-,YA8%ANDA-A ) T=E TICA; A'7 RT=)NER


16/41

To Apar& M ri/&8:atiO

nau0i "evV :arra8sth&V ndt/ato bhairav&dte] c

pr&vd^80egha8ghana8v/o0a8vi"/u$8$eh&8vi$&sin0 cc 3 cc

I praise the Go""ess in the bo"/ o! the !or0 o! the "an9ing ,hairava;3U p$a/!u$ $iea strea o! $ightning in a s/ "ar with 0onsoon 9$ou"s.

R-A[>- -ICE A 7TEAC ) -IG=TNINGR. AT ,[ DINE7= 7=E7=T=A.

To ar&par& as the Tri"ent o! Wis"o0 M QZ&na8:atiO

"pta8Q/oti:89ha\&8p$uP\a8bhe"a8ban"ha8tra/aV sphurat c

st&Q QZ&na8:L$aV sat8paPa8vipaPotartana8Pa0a0 cc ( cc

%a/ the Tri"ent o! wis"o0; shi00ering as the tria" o! "ua$isti9 bon"s(U s9or9he"b/ 0asses o! b$aing $ight; be 9apab$e o! 9utting o a$$ that un"er0ines the truetea9hing.

To the Tria" o! Go""esses

sv&tantr/a8:ati] ra0a8saVsisdP& ra0&t0at& 9eti vibhor vibhLti] c

ta" eva "ev8tra/a0 antar &st&0 anuttaraV 0e pratha/at svarLpa0 cc + cc

The ower o! Autono0/; the Wi$$ to e0it the seFuen9e o! 9reationU; an" thatseFuen9e itse$!U are togetherU the a$$8pervasive 0ight MvibhLtiO o! the a$$8pervasive-or" MvibhuO. That itse$! is the tria" o! Go""esses S revea$ing their u$ti0ate natureto 0e; 0a/ the/ 0ae their ho0e within.

To Gaê:a

ta"8"evat&8vibhava8bh&vi80ah&0ar9i89are:var&/ita8niQa8sthitir ea eva c

"ev8suto Gaâpati] sphura" in"u8&nti] sa0/a8sa0u99ha$a/at&n 0a0a saVvi"8ab"hi0cc cc

There is on$/ one whose natura$ state is to behave $ie the -or" o! the Bir9$e; a greatra/ o! $ight 0ani!esting the 0aQest/ o! that Divinit/# Gaâpati; the son o! theGo""ess; shi00ering with the sp$en"or o! the 0oon. %a/ he 9o0p$ete$/ up$i!t theo9ean o! 0/ awareness.

To %a99han"a8n&tha


17/41

r&g&ruâV granthi8bi$&varâV /o Q&$a0 &t&na8vit&na8vdtti c

a$o0bhitaV b&h/a8pathe 9a&ra st&n 0e sa %a99han"a8vibhu] prasanna] cc cc

%a/ the !oun"er o! the Cau$a $ineages;U -or" %a99han"a; who 0a"e the Net withinthe )uter ath;U re" with passion; 0assive an" eten"e"; strewn with nots an"ho$es; !u$$ o! powers Ma$&O; be p$ease" with 0e.

To the Guru $ineage

Trai/a0ba&bhihita8santati8T&0rapar^8san80autia8praara8&nti8vi:ePa8bh&Qa] c

pLrve Qa/anti guravo guru8:&stra8sin"hu8a$$o$a8e$i8a$an&0a$a8arâ8"h&r&] cc cc

Triu0phant are those an9ient %asters o! the $ineage 9a$$e" Trai/a0baa; who sharein the e9eptiona$ $u0inosit/ o! the row o! pear$s in the T&0rapar^ river The/ are

the stain$ess he$0s0en who 9o0prehen" the p$a/ o! the 0ight/ bi$$ows o! theo9ean o! the GurusJ s9riptures.

Abhinava honours his Gurus# o! the Cra0a an" the Cau$a Tria

Qa/ati gurur ea eva :r8:ra^\ho bhuvi pathita] c

ta"apara0Lrtir bhagav&n %ahe:varo ,hLtir&Qa: 9a cc 4 cc

Triu0phant is the one Guru nown on earth as the reveren" ra^\ha in two greate0bo"i0ents# the ,$esse" -or"s ,hLtir&Qa an" his sonU %ahe:vara.

)! the rat/abhiQZ&

:r87o0&nan"a8bo"ha8:r0a"8>tpa$a8vini]sdt&] c

Qa/anti saVvi"8&0o"a8san"arbh& "i8prasarpiâ] cc 16 cc

Triu0phant are the 9o0positionsS"e$ight!u$$/ !ragrant with 9ons9iousness;sprea"ing in a$$ "ire9tionsSarising !ro0 the reveren" >tpa$a Mcc the beauti!u$ $otusO;who awaene" "ue to the reveren" 7o0&nan"a Mcc whi9h b$osso0e" "ue to the"e$ight!u$ ra/sU o! the ra"iant 0oonO.

Note# the s/0bo$ cc in"i9ates a pun M:$ePaO; with the a$ternate 0eaning inparentheses.

ta"8&sv&"a8bhar&ve:a8baVhit&V 0ati8Pa\pa"0 c

guror -aP0aâguptas/a n&"a8saV0ohinV nu0a] cc 11 cc

We praise the bee80in" o! the Guru -aP0aâgupta; its en9hanting resonan9eintensi@e" b/ its tota$ i00ersion in re$ishing that $otus Mi.e. his tea9her >tpa$aO.


18/41

=onoring his !ather

=e went to the !ar shore o! the tea9hings o! a$$ the s9riptures; an" nowU reposes inper!e9t b$iss having $e!t his bo"/U# that revere" Buhu$aa; the best o! Gurus;taught 0e in ever/ wa/. cc 12

=onoring his 7a"guru an" 9onsort

Qa/at&Q Qaga"8u""hdti8Pa0o Jsau bhagavat/& saha :a0bhun&tha ea] c

/a"8u"rita8:&san&V:ubhir 0e praa\o J/aV gahano J/aV :&stra80&rga] cc 13 cc

%a/ the uniFue a0bhun&tha; together with his 9onsort; 9apab$e o! res9uing thewho$e wor$"; be triu0phant c This i0penetrab$e path o! s9ripture was 0a"e 9$ear!or 0e through the ra/s o! his a0p$i@e"U tea9hing.

urpose o! the 9o0position

There are varie" $iturgi9a$ 0anua$s in great nu0ber !or a$$ the various strea0s o!the tra"itionK but not even one is seen !or the unsurpasse" tea9hings an" pra9ti9eso! the Tria. cc 1(

Thus; repeate"$/ ase" b/ 0/ goo" stu"ents an" peers; I a0 writing a s/ste0ati9treatise Mprari/&O that is 9$ear an" 9o0prehensive MpLr^&rthaO. cc 1+

Inspiration

:rbha\\an&tha89ara^&bQa8/ug&t tath& :rbha\\&ri&Vghir8/uga$&" guru8santatir /& c

bo"h&n/a8p&:a8viPanut8ta"8up&sanottha bo"hoQQva$o 'bhinavagupta i"aV aroti cc 1cc

The trans0ission o! the Guru $ineage !ro0 the $otus !eet o! the reveren",ha\\an&tha an" !ro0 the $otus !eet o! the reveren" ,ha\\&ri& i.e. a0bhun&thaan" 9onsortU is the anti"ote to the poison o! the bon"s o! what see0sU other thanAwareness. Ab$ae with the awaening arising !ro0 a"oration o! an" servi9e to that$ineage8trans0issionU; Abhinavagupta 9reates this wor.

7our9e an" 9anoni9it/

There is nothing here not taught b/ the Go" o! go"s in the root8tet o! the

TriaU;%&$in8viQa/ottara; whether in the sa0e wor"s or b/ a$$usion. cc 1

The tea9hing o! the -or" is "ivi"e" into ten M the 7ai""h&ntia iva8bhe"aO;eighteen Mthe 7ai""h&ntia u"ra8bhe"aO; an" sit/8!our ,hairava8tantrasU; theessen9e o! whi9h are the Tria s9ripturesK an" the essen9e o! those is the "o9trine o!the %&$in. cc 1


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Thus; at the 9o00an" o! 0/ Guru8n&tha; I wi$$ 0ae 9$ear a$$ that is 9ontaine"therein; espe9ia$$/ those tea9hingsU that have not been noti9e" b/ those $earne"0en who are not o! our tra"ition Msa0pra"&/aO. cc 14

Authorship

This 9o0position is b/ Abhinavagupta; whose na0e was e$evate" b/ his GuruMsO;an" whose attain0ent Mprasi""hiO 9a0e !ro0 9onte0p$ating the $otus !eet o! the

Three8e/e" -or". cc 26

Bon9$usion o! the re!a9e an" ,ene"i9tion

As an a9t o! "ivine worship; 0a/ a$$ 9onte0p$ate the $otus o! the heart o!Abhinavagupta; j its b$osso0 opene" b/ the $ight !a$$ing !ro0 the ra/s o! the sun; ccits 9ontra9tion !oreverU banishe" b/ the wis"o0 "es9en"ing !ro0 the !eet o! thei$$u0inator; k 0/ 0asterU the reveren" a0bhun&tha. cc 21

or 0ore on verses 1 an" 21; see the previous post on "oub$e 0eanings in theTantr&$oa.

or the net se9tion o! the Tantr&$oa M1.228+1O; see )n ,on"age an" -iberation.

1U vi0ar:a8:ati.

2U the heart o! the IJ.

3U Ar"hanar:vara M?O

(U the 0a$as.

+U 0eter# *asanta8ti$aa

U the RI0pure >niverseR or rea$0 o! 0&/&.

U Note# I tae u"rita a0p$i@e"J as in"i9ating that a0bhun&thaJs tea9hing wentbe/on" that o! the s9riptures; an" b/ so "oing ep$aine" the0.

)n ,on"age an" -iberation.

This post 9ontinues the trans$ation o! R-ight on the TantrasR 9hapter one MTheAspe9ts o! Bons9iousnessO. *er/ $itt$e 9o00entar/ !or nowK 0ost$/ Qust straighttrans$ation; as 9$ear as I 9an 0ae it. =owever; 9o00entar/ on !our o! the e/verses be$ow M22; 2(; 31; an" 32O 9an be !oun" here# Tantri hi$osoph/ !or the-a/0an# the Bause o! -iberation.


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.

A 0anus9ript !ro0 Cash0r. -anguage# 7ansrit. 79ript# &ra"&.

%ateria$ in bra9etsU is "ire9t$/ i0p$ie" b/ the s/nta without being epress$/state" MAbhinavagupta being an e$$ipti9a$ writerO.

Intro"u9tion to the Wor# )n Cnow$e"ge Ignoran9e an" ,on"age -iberation

MAbhinavagupta here "e!en"s the spiritua$ ne9essit/ o! stu"/ 9onte0p$ation.O

To begin with; in our s/ste0; it is "e9$are" in a$$ the s9riptures that $a9 o!awareness MaQZ&naO is the 9ause o! saVs&ra Mthe 9/9$e o! sueringO an" insightMQZ&naO the so$e 9ause o! $iberation. cc 22

It is taught in this wa/ in the sa9re" %&$in8viQa/ottara# `The authoritiesU ho$" thatI0purit/ is nothing butU ignoran9e MaQZ&naO; an" that is the 9ause o! the sproutJ o!

saVs&ra. cc 23With this Fua$i@er; the s9riptureU re!utes vain spe9u$ation Msa0bh&van&O 9on9erningwhi9h !or0 o!U inte$$e9tua$ now$e"ge 0ight $iberateU; a$$ o! whi9h isU subseFuentto the a9tivation o!U saVs&ra an" so 9annot a""ress its 9auseU; an" states si0p$/Uthat when there is an absen9e o! this ignoran9eU; there is $iberation Meta"abh&ve0oPa0O. cc 2(

Ìgnoran9e MaQZ&naO "oes not 0ean a tota$ $a9 o! un"erstan"ing5awareness;be9ause that wou$" overeten" the s9ope o! the wor"; an" then it wou$" a$so app$/to a 9$o" o! earth an" the $ie; an" there is no 9/9$e o! suering !or it cc 2+

or this reason; the iva8sLtra tea9hes that the ver/ now$e"ge whi9h "oes noti$$u0inate the prin9ip$e8to8be8nown in its entiret/ is in !a9tU ìgnoran9e o! thatprin9ip$eU. cc 2

This is the 0eaning "e0onstrate" b/ the @rstU two sLtras; 9aitan/a0&t0&QZ&naVban"ha]; when rea"ing the0 both in 9onQun9tion an" separate$/ M`Bons9iousness isthe 7e$!K now$e"ge5ignoran9e is bon"ageO. cc 2

`Bons9iousness is a wor" with an abstra9t en"ing Mbh&v&nta]O; in"i9ating thatU itis nothing but abso$uteU autono0ous !ree"o0; unparti9u$arie" pureU ,eingMan&Pipta8vi:ePaV satOSthis is sai" in the @rst sLtra. cc 2

,ut with the se9on" sLtra MQZ&naV ban"ha]O; re!erring to either theU a9tion o!nowingU an"5or its instru0ent; it "es9ribes those as `bon"age; i.e.U a "ivisionwithin that pure Awareness. cc 24

e8rea"ing the sLtra; an" breaing the san"hi to rea" aQZ&naV ban"ha]U; we $earnthat the appearan9e o! "ua$it/ is ìgnoran9e. ,e9ause it is in rea$it/U an


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insigni@9ant triHe Mtu99haO; it is 9a$$e" a `!etter. or that ver/ reason; it 9an an"shou$" be 9o0p$ete$/ e$i0inate". cc 36

-iberation is not "ierent !ro0 the autono0ous 7e$!K it is neither a insigni@9ant triHenor the opposite Mso0ething to 0ae a big "ea$ aboutO. Thus a separate na0e !or it

is not even nee"e". cc 31That whi9h revea$s an ever8!u$$er visionU o! the thing8to8be8nown; together with the

prin9ip$es MtattvaO that 9onstitute itU; is true insight; rea9hing higher an" highertattvasU; an" bringing to 9essation the various 9/9$es o! suering operative on thetrans9en"e" $eve$sU. cc 32

Ì a0 !ree o! the taint o! "esire an" so onK Ì a0 the inner voi"K Ì a0 !ree !ro0"oershipSthese !or0s o! insight; 9o$$e9tive$/ or separate$/; $iberate one on$/ so !ar5on$/ !ro0 the 9orrespon"ing !or0s o! bon"ageU. cc 33

The 9o00entator MYa/arathaO sa/s that the three Fuotes above app$/ to the 9$ai0s

o! the [og&9&ra ,u""hists; the %a"h/a0ia ,u""hists; an" the 7&nh/asrespe9tive$/.

There!ore; though one is $iberate" !ro0 one sour9e o! separation Mava99he"aO; he isrea$$/ un$iberate"; be9ause other sour9es o! separation 9ontinue to eist. ,ut he is$iberate" when he is !ree o! a$$ !or0s o! separation an" $i0itation. cc 3(

Min $ogi9; ava99he"a is the propert/ o! a thing b/ whi9h it is "istinguishe" !ro0ever/thing e$se. >n"er ava9hinna; Apte's "i9tionar/ has 7eparate" or e9$u"e"!ro0 a$$ other things b/ the properties pre"i9ate" o! a thing as pe9u$iar to itse$!;an" "ivi"e"; "eta9he"K boun"e"K parti9u$arie".

%/ reHe9tion on this verse S The Rtaeawa/R is this# vigi$ant$/ noti9e how /oube9o0e interna$$/ "ivi"e" or "ivi"e" !ro0 others; an" vigi$ant$/ noti9e what he$ps/ou step into /our innate who$eness an" 9onne9tion to others. =owever !ar /ou've9o0e; whatever rea$iations /ou've ha"; "on't i0agine the pro9ess is 9o0p$ete unti$ever/ strateg/ o! separation has been "isar0e"; ever/ 0eans o! Rprote9tingR/ourse$! has been aban"one"; an" /ou see with ever/ 9e$$ o! /our being thatshowing up !or what I7; no 0atter how 0u9h it hurts so0eti0es; is tru$/ the on$/wa/.

An"; as verse 33 suggests; when /ou 0ae the spiritua$ Qourne/ persona$ `this iswhat I have rea$ie"; this is what I have over9o0eU; /ou are sti$$ separating/ourse$!.O

That insight MQZ&naO into the thing8to8be8nown together with its 9onstituentprin9ip$es MtattvaO whi9h is 9o0p$ete$/ !ree o! a$$ sour9es o! separation 9an never bepartia$ MaQZ&naO; an" there!oreU it grants true $iberation. cc 3+


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In the tea9hings o! iva; it is sai" that insight an" ignoran9e ea9h have two in"s;9a$$e" persona$5innate5spiritua$ MpauruPaO an" 0enta$5inte$$e9tua$ Mbau""ha;bu""hi8gataO. cc 3

)! these; the innate ignoran9e is 9a$$e" ì0purit/ M0a$aO. Though it arises !ro0

iva; it is the vei$ing o! oneJs innateU "ivinit/; i.e.; epan"e" MpLrâO awareness an"a9tivit/K cc 3

that is; it is the 9ontra9te" awareness an" a9tivit/ o! the boun" sou$. It isun9onstru9te" Mavia$pita; i.e. not 9u$tura$$/ "erive"O. This t/pe o!U ignoran9e is nota part o! the inte$$e9t; be9ause it "oes not entai$ 0enta$ "eter0inationMa"h/avas&/aO an" so on. cc 3

MThe 7&nh/a8tattva8au0u"i "es9ribes a"h/avas&/a as às9ertain0ent or"eter0inate now$e"ge as 9onseFuent upon the 0ani!estation o! the essen9e o! theinte$$e9t; when the inertia o! the inte$$e9t is over9o0e b/ the operation o! the sense

organs in apprehen"ing their obQe9ts M7inha 143(# 121O. At 7C 23; a"h/avas&/a isasso9iate" with inte$$e9t Mbu""hiO. Bo00enting on 7C 23 in his C&ri& ,h&P/a;Gauap&"a ep$ains this ter0 as ìnte$$e9tua$ "eter0ination o! the obQe9t o!per9eption as be$onging to a "e@nite 9$ass; su9h as this is a Qar; this is a 9$othM7inha 143(# 121O.O

Ì now this thingU as having su9h a natureSwhen su9h a "eter0inate 9ognition9o0es into being; "ue to a reHe9tion arising in the $i0ite" sou$ 0u""ie" b/ the siobs9urations; that in" o! 0enta$ now$e"ge is right$/U 9a$$e" ignoran9e or partia$nowingUK /etU spiritua$ insight 9an an" shou$" be nourishe" b/ it an" is thenourisher o! it in turn on9e the !un"a0enta$ spiritua$ ignoran9e is severe" b/

initiationU. cc 348(6

7piritua$ insight is the epan"ing wis"o0 MviasvaraV viQZ&na0O !ree o! 0enta$9onstru9ts ha" b/ one who has attaine" the supre0e state on9e the i0pressions o!his boun" state have waste" awa/. cc (1

Bo00entator Ya/aratha Fuotes# or one who is i00erse" in "esire; sorrow; et9.;through 9ognitive$/ s/nthesiing the bh&va in FuestionU as one with hi0se$!;un9on"itione" insight whi9h has as its nature "ire9t eperien9e o! the given rea$it/9an arise.

To the etent that now$e"ge arisesU in a$ign0ent with the epan"ing non8"is9ursive spiritua$U insight; that is the in" o!U inte$$e9tua$ now$e"geU previous$/0entione" that nourishes an" is nourishe" b/ spiritua$ insight. cc (2

)n that point; though spiritua$ ignoran9e is "estro/e" b/ initiation an" what !o$$owsit; !or 0ost peop$eU the 9orrespon"ing spiritua$ insight 0ani!ests 9$ear$/ on$/U atthe en" o! oneJs bo"/. cc (3


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,ut when the in9rease o! ignoran9e on the $eve$ o! the 0in" is "isso$ve" b/ thenow$e"ge appropriate to that $eve$ Mbau""ha8QZ&naO as we$$; then $iberation8whi$e8$iving is in the pa$0 o! oneJs han". cc ((

Initiation; !or its part; is tru$/ $iberating on$/U when it is pre9e"e" b/ thorough

un"erstan"ing on the $eve$ o! the 0in" Mbau""ha8viQZ&naO on the part o! theinitiating guruUK there!ore; even in that 9ase; 0enta$ un"erstan"ing is o! the!ore0ost i0portan9e. cc (+

An" this two8!o$" "istin9tion app$/ing to both insight an" the $a9 thereo! has been0a"e b/ a variet/ o!U tea9hers; beginning with the venerab$e Che\ap&$a7a"/oQ/oti]U in his 9o00entaries onU the 7v&/a0bhuva; the aurava; an"the%ataga8p&ra0e:vara. cc (

M7o there is innate ignoran9e innate insight an" 0enta$ ignoran9e 0enta$un"erstan"ing.O

In 0astering the 0enta$ un"erstan"ing 9hara9terie" b/ this in" o! 9orre9t"is9ern0ent Mavas&/aO; it is s9ripture that is the pri0ar/ !a9tor; sin9e on$/ itUrevea$s the rea$it/ o! that8whi9h8is8to8be8nown. cc (

Even a!ter the inner spiritua$ ignoran9e is "estro/e" b/ initiation; bin"ingU 0enta$9onstru9ts 0a/ sti$$ persist i! 0enta$ ignoran9eU has not 9ease". cc (

7in9e !ee$ing that the 0in" is the se$! $asts as $ong as the bo"/ eists; but not pastits en"; $iberation o99urs on$/ thenU !or one whose spiritua$ ignoran9e has beenre0ove" b/ initiation; but whose 0enta$ ignoran9e re0ains un9orre9te"U. cc (4

,ut upon 9essation o! wrong un"erstan"ing Mbau""h&QZ&naO; be9ause 0enta$9onstru9ts are thereb/U tota$$/ uproote"; $iberation 9ertain$/ !o$$ows Qust then !orone who has a$so re9eive" initiationU. This is taught b/ the Breator in thesa9re"Ni:&\ana8tantra# cc +6

`)ne whose heart80in" is /oe" to 0enta$ 9onstru9ts attains Go" on$/ at the !a$$ o!the bo"/K but so0eone e$se who re$eases 9on9epts "oes soU sooner; be9ause herea$iesU the pri0ar/ tea9hingsU o! the s9riptures on this point. cc +1

MA99or"ing to Ya/aratha; the !u$$ Ni:&\ana Fuote rea"s# )ne whose heart80in" is/oe" to 0enta$ 9onstru9ts attains Go" on$/ at the !a$$ o! the bo"/K but one whose

heart80in" is !ree o! 0enta$ 9onstru9ts sees hi0se$! as i0perishab$e iva; an" b/the purit/ o! his bh&va; 9ertain$/ is $iberate" in this $i!e. This s9ripture is now $ost.O

Tantri hi$osoph/ !or the -a/0an# What is -iberation?


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The great Tantri s9ho$ar8sage Abhinavagupta MCash0r *a$$e/; 9. 1666 BEO gave usa 0ost etraor"inar/ "e@nition o! spiritua$ $iberationSthe goa$ o! a$$ /ogaSin his0asterwor R-ight on the TantrasR MTantr&$oaO; a "e@nition that strippe" it o! itsre$igious an" inte$$e9tua$ trappings#

R-iberation M0oPaO is not "ierent !ro0 the 7e$! as it is in its rea$ nature; in@nite$/!ree. It is neither a insigni@9ant triHe nor so0ething to 0ae a big "ea$ about. Thusa separate na0e !or it is not even nee"e".R cc 1.31

In other wor"s; sin9e $iberation Min other 9ontets a$so 9a$$e" RawaenessR orRawarenessR; bo"haO is /our a$rea"/8eistent true nature; we shou$"n't rea$$/ have ate9hni9a$ ter0 !or it M$ie Ren$ighten0entRO; !or that riss 0aing it into anobQe9t; athing8to8be8attaine"; "istant !ro0 ourse$ves. In rea$it/; it is a$rea"/ who [ou rea$$/are. 7o how "oes one "is9over an" !u$$/ a99ess one's true nature? Through hu0b$/rea$iing our view o! rea$it/ is woe!u$$/ in9o0p$ete#

RTo begin with; in our TantriU s/ste0; it is "e9$are" in a$$ the s9riptures thatin9o0p$ete view MaQZ&naO is the 9ause o! the 9/9$e o! suering; an" !u$$ insightMQZ&naO the so$e 9ause o! $iberation.R cc 1.22

This is the $/n9hpin o! Abhinavagupta's who$e phi$osoph/. 7in9e the on$/ Rprob$e0Ris ignoran9e Mwhi9h he "e@nes as in9o0p$ete view in 1.2+O the on$/ 9ause o!$iberation is IN7IG=T into the true nature o! rea$it/. ,ut this insight MQZ&naO is not athoughtK it is nonverba$; non9on9eptua$ Mnirvia$paO 9$ear seeing. That insight is theon$/ thing that 0ust be sought a!ter; he te$$s us# a$$ other !or0s o! re$igious a9tivit/are si0p$/ wa/s to pass the ti0e; $ie to/s !or 9hi$"ren. M,ut Abhinava taught thateven ritua$ a9tivit/ 9ou$" be a wa/ o! 9u$tivating insight; though it usua$$/ isn't.O

=ow "o we now that Abhinava is not ta$ing about an/ !or0 o! 9on9eptua$;verba$iab$e now$e"ge when he uses the wor" QZ&na? ,e9ause he sa/s#

R)ur root8s9ripture;U the %&$inviQa/ottara; re!utes vain spe9u$ation 9on9erningwhi9h !or0 o! inte$$e9tua$ now$e"ge 0ight $iberate; sin9e a$$ o! it isU subseFuent tothe a9tivation o! the 9/9$e o! suering MsaVs&raO an" so 9annot a""ress its 9auseUKit states si0p$/ that when there is an absen9e o! this ignoran9eU; there is$iberation.R cc 1.2(

7o b/ re0oving ignoran9eSboth in the sense o! @r0$/ he$" be$ie!s that are out o!a$ign0ent with rea$it/; an" awareness whi9h is not a$$8en9o0passingSinsightauto0ati9a$$/ arises. =ow 9ou$" it be otherwise; i! the insight we are ta$ingabout is non9on9eptua$ "ire9t seeing o! the nature o! rea$it/? )ur !o9us shou$" be onepan"ing our view o! things to be 0ore a$$8en9o0passing MAbhinava wou$" have$ove" the R,$in" %en an" the E$ephantR stor/O; as we$$ as "isso$ving 0enta$9onstru9ts Mvia$pasK he "is9usses this in8"epth e$sewhere in his worO. Note how"ierent both approa9hes are to the usua$ re$igious agen"a o! thining the RrightR


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thoughts M9a$$ it "og0a; be$ie!; or "o9trine; it's the sa0eO. =e goes on to "e@ne$iberating insight in this wa/#

RThat whi9h revea$s an ever8!u$$er awareness o! the rea$it/8to8be8nown; togetherwith the prin9ip$es MtattvaO that 9onstitute itU; is what I 9a$$ RtrueU insight;R MQZ&naO

whi9h natura$$/U be9o0es ever 0ore a$$8en9o0passing; an" brings to 9essation thevarious 9/9$es o! suering.R cc 1.32

%/ 9o00entar/ on these !our e/ verses#

7o; in su00ar/; the non"ua$ Tantri path presents us with a ra"i9a$ proposition# thatwe are a$rea"/ $iberate" beings; an" our on$/ prob$e0 MeverO is $a9 o! awareness or0isp$a9e" attention. Bonsi"er this#

7i0p$/ put; we are 9on"itione" to pa/ 0ore attention to what is both periphera$ an"ephe0era$ Mthat whi9h 9an be na0e"O; an" $ess attention to what is 9entra$ an"abi"ing Mthat whi9h 9annot be na0e"; an" there!ore is given no va$ue b/ 9u$tureO.

or ea0p$e; b/ pa/ing attention to our i"entit/ 9onstru9ts MRI a0 an A0eri9anR; RIa0 a =in"uR; RI a0 goo" personR; et9.O; we give the0 energ/ Mthe power o!9ons9iousnessO; whi9h 0aes the0 RgrowR "isproportionate$/ in our awareness;whi9h 0aes us give the0 0ore energ/; unti$ we are 9onvin9e" o! their rea$it/. We!orget that the/ are nothing but thoughts. ,ut i! we si0p$/ $earn to give as 0u9hMor; pre!erab$/; 0oreO attention to the 9hange$ess groun" o! a$$ thoughts; the Rs/Rin whi9h the 9$ou"s o! thoughts an" !ee$ings an" i"entities 9o0e an" go; then overti0e its sti$$ness an" presen9e be9o0e 0ore an" 0ore power!u$ an" tangib$e. Then/ou rea$ie "ire9t$/ what Abhinava is ta$ing about# that /ou a$rea"/ AE $iberate";in /our rea$ nature. The !a9t that /ou are 9urrent$/ using that !ree"o0 to strengthen

/our RstoriesR unti$ the/ appear rea$ an" bin"ing on$/ proves his point. [ou are so!ree; /ou are !ree to be boun".

What; /ou as; is the R9hange$ess groun"R o! a$$ /our thoughts an" !ee$ings? We$$;that's i0possib$e to put into wor"s Mthe tra"ition Qust 9a$$e" it :ivatva or RGo"8nessRO;so /ou have to @n" out !or /ourse$!. I 9a$$ it the Rgroun"R be9ause a$$ interna$pheno0ena Mthoughts et9.O e0erge out o! it an" 0erge ba9 into itK it see0sR9hange$essR be9ause it is a @e$" o! in@nite potentia$; an e0ptiness pregnant withthe possibi$it/ o! ever/thingSso sin9e it isn't a thing; a pheno0enon; or aneperien9e; it is R9hange$essR. As a0ana %aharshi put it# RThoughts 9o0e an" go.ee$ings 9o0e an" go. in" out what it is that re0ains.R When /ou see rea$it/ !ro0

the perspe9tive o! the 9hange$ess groun" o! /our being; T=AT is RinsightR inAbhinavagupta's sense o! the wor".

These !our verses 9an be seen in their origina$ 9ontet here.


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)7T7BIT# )! 9ourse; that prob$e0 o! 0isp$a9e" attention is not so 0inor;be9ause it "ire9t$/ $ea"s to a$$ a9ts o! 9rue$t/ in the wor$". =u0an beings hurt an"i$$ ea9h other be9ause the/ pa/ attention to an" be$ieve the thoughts in theirhea"s Mespe9ia$$/ their i"entit/89onstru9tsO. It is the "ire9t 9ause o! a$$ stri!e. =ow9ou$" there be =in"u8%us$i0 vio$en9e M!or ea0p$eO without be$ie! in the thoughts RI

a0 a =in"uR an" RI a0 a %us$i0R?

An" $est /ou thin this an anti8inte$$e9tua$ phi$osoph/# /ou "on't have to be$ieve athought is rea$it/ in or"er to use it as a too$. -ie an/ other too$; it is a wa/ o!intera9ting with rea$it/. [ou 9an use a ha00er to i$$ or to bui$" a she$ter; or /ou 9an

Qust $et it $ie there. Ever/ thought is the sa0e. T=)>G=T7 AE T))-7; N)T T>T=7.

Note# here are the 7ansrit verses I trans$ate above Mp$ease note that Abhinava's7ansrit is high$/ e$$ipti9a$ an" spe9ia$ie"; an" 9an on$/ be trans$ate" 9orre9t$/ b/so0eone inti0ate with his thought; as I've $earne" the har" wa/O#

!"#$%&

svatantr&t0&tiritas tu tu99ho 'tu99ho 'pi a:9ana 5

na 0oPo n&0a tan n&s/a pdthan&0&pi gdh/ate 55 1.31

'(#)#)!#

*+,,#(#+,-.$//

iha t&vat sa0astePu :&strePu parig/ate 5

aQZ&naV saVsdter hetur QZ&naV 0oPaia8&raâ0 55 1.22

#)#.#012#,3#

45,-15#*0$/6

vi:ePeêna bu""hi8sthe saVs&rottara8&$ie 5

sa0bh&van&V niras/aita"abh&ve 0oPa0 abravt 55 1.2(

+#7.87.8

1933,+,,1$%/

/at tu QZe/a8sa8tattvas/a pLrâ8pLrâ8prath&t0aa0 5


27/41

ta" uttarottaraV QZ&naV tat tat saVs&ra8:&nti8"a0 55 1.32

Tantr&$oa# The Nature o! ea$it/

Trans$ation o! -ight on the Tantras 9hapter one MRThe Aspe9ts o! Bons9iousnessRO;9ontinue"# The Nature o! ea$it/. revious topi9# ,on"age an" -iberation.

+#(,,

":,$;/

The u$ti0ate rea$it/ o! an/ thing8to8be8nown is iva M0eaning both RGo"R

Rb$essingRO; i.e. the -ight o! %ani!estation Mpra&:aOS!or i! its u$ti0ate nature wereotherwise; it wou$" not be 0ani!est Mpr&&:/aO; nor a rea$$/ eistent thing. cc +2

%/ 9o00entar/# pra&:a is a ver/ "if9u$t ter0 to trans$ate; but we 0ustun"erstan" it be9ause it is the essen9e o! iva8nature; a99or"ing to Abhinava. The0eanings o! the wor" in9$u"e# Ma"Q.O visib$e; shining; apparent; 0ani!estK out in theopen; pub$i9K MnounO $ight; sp$en"orK 0ani!estationK epansion; "iusion. The0eanings here group aroun" two "istin9t 9on9epts in Eng$ish# $ight; on the onehan"; an" appearan9e50ani!estation on the other. These are not "istin9t in 7ansrit.We 9an un"erstan" the 9onne9tion between the0 b/ 9onsi"ering the !a9t that on$/when so0ething is i$$u0inate" "oes its eisten9e be9o0e apparent Mat $east to our

visua$ sense; an" 'i$$u0ination' 0ust here be un"erstoo" 0etaphori9a$$/O. -ightbe9o0es; then; the 9entra$ 0etaphor !or Awareness in non"ua$ Tantri phi$osoph/.

This is a !e$i9itous 9hoi9e o! 0etaphor; be9ause it 9orre9t$/ i0p$ies that the who$e o!0ani!est rea$it/ 9onsists o! various !or0s o! energ/. We 9an trans$ate pra&:a in the9urrent 9ontet as `the -ight o! %ani!estation; `the -ight o! Breation; or even `the-ight o! Awareness; sin9e we a$rea"/ un"erstan" that it is Awareness that0ani!ests a$$ things an" states o! being.

[et even the unrea$it/ o! an/ entit/ has as its so$e "o0ain the "e$ight!u$ re$ishing o!awarenessU. Even the 9on9ept `This "oes not eist; is an epression o!awarenessU; not so0ething inertU $ie a wa$$. cc +3

%/ 9o00# 9a0at&ra; the 9apa9it/ o! Awareness to re$ish itse$! in an/ given !or0; ishere eFuiva$ent to vi0ar:a8:ati; the power o! reHe9tion; the 9apa9it/ o! Awarenessto represent itse$! in an/ an" ever/ wa/; en"$ess$/ reinventing itse$!; si0p$/ !or the

Qo/ o! "oing so.


28/41

An" this is in"ee" the -ight that shines abso$ute$/ ever/where; being 0ani!est asever/thing whatsoever. 7in9e it 9an har"$/ be "enie"; what is the point o!!abri9ating 0etho"s o! nowing it? cc +(

As !or the episte0o$ogi9a$ 0o"es; the/ are the vita$ prin9ip$e o! a$$ thingsK but the

=ighest Divinit/ M pra&:aO is their u$ti0ate vita$ prin9ip$e. cc ++%/ 9o00# the Repiste0o$ogi9a$ 0o"esR Mpra0&^asO are the three va$i" 0eans b/whi9h we now whatever we a9tua$$/ now# "ire9t per9eption; in!eren9e; an"reve$ation.

or even one whose whi0 is to re!ute ever/thing eists in Qust su9h a wa/ Mi.e.; as a0ani!estation o! the -ight o! AwarenessO when he "enies that 9ognition i0p$ies ase$!; sa/ing `It "oes not appear Mbh&sateO so to 0e cc +

%/ 9o00# the 7ansrit o! this verse is 0ore "if9u$t than the othersK this is a0etho" Abhinava uses to !or9e the rea"er to s$ow "own an" 9onsi"er 0ore 9are!u$$/

what is being sai". When we "o so; we see that there is a subt$e Qoe here# then&stia Mna/8sa/erO who "enies that 9ognition i0p$ies a 9ognier a$rea"/"e0onstrates the eisten9e o! the 9ogniing se$! through his ver/ "enia$ MRIt "oesnot appear so to 0eRO; whi$e si0u$taneous$/ a"0itting that he "oes not re9ogniethe nature o! that se$! MRIt "oes not appear to 0eRO. The wor" RappearRhere;bh&sate; is the wor"s that the Tantrias use to "es9ribe the 0an/ RshiningsR or0ani!estations o! the )ne -ight. Abhinavagupta is o! 9ourse thining o! the,u""hists here; but his re!utation is "e$ight!u$$/ s$/ an" p$a/!u$. =ere we begin toget a sense o! his rea$ persona$it/. 7tu"ents o! phi$osoph/ wi$$ note that this verseanti9ipates the 9entra$ insight o! ene Des9artes M9ogito; ergo su0O but in a

"ierent 0o"e 88 it is the nonpersona$ -ight o! Awareness whose eisten9e is"e0onstrate"; not the thining 0in"; whi9h itse$! is on$/ per9eiveab$e be9ause itappears within an" as a 0ani!estation o! that -ight. Tetua$ note# e0en" "har0&pito "har0o'pi; !o$$owing Ya/aratha's 9o00entar/.U

In the 9ase o! either re!uting or estab$ishing the rea$it/ o! an/thing; su9h -ight o!AwarenessU is the pri0ar/ thing Mi.e.; is the pre8eistent power o! 9ons9iousnessne9essar/ !or an/ per9eption or 9on9eptionOK so what 9ou$" be the propriet/ oruse!u$ness o! an/U episte0o$ogi9a$ 0o"e with regar" to it? cc +

%/ 9o00# here Abhinava is si0p$/ sa/ing that i! we use an/ 0etho" to atte0pt to

now the "ivine -ight o! Awareness; we are a$rea"/ one step re0ove"K it is thepower b/ whi9h an/ 0etho" o! nowing 9an operate; an" !or that reason it 9annotbe nown as an obQe9t o! 9ons9iousness. In other wor"s; /ou 9an't see /ouressentia$ nature as pure Awareness; be9ause b/ "e@nition it is the point !ro0 whi9ha$$ seeing is "one. It 9annot be obQe9ti@e". 7o when /ou go $ooing !or /our Rtruese$!R; /ou'$$ never @n" it. The one /ou are $ooing !or is the )ne who is $ooing.)n$/ through being thorough$/ "isar0e" o! a$$ /our strategies; an" tota$$/ re$aing


29/41

a$$ /our grasping at se$!; wi$$ /ou eventua$$/ "rop into /our 0ost natura$ 0o"e o!pure; si0p$e being. Though /ou 9annot see /our true nature; /ou 9an be it.

In su00ar/; then; a$$ that eists is one; in@nite; se$!8aware @e$" o! energ/; here9a$$e" the -ight o! Awareness. Ever/thing that appears is si0p$/ the one -ight

appearing as that. Nothing is 0ore "ivine than ever/thing e$se; !or the "ivine -ightis a$$ there is. When /ou per9eive so0ething beauti!u$; it's si0p$/ the In@niteappearing as thatK when /ou per9eive so0ething repe$$ent; it's eFua$$/ the In@niteappearing as that. This is one o! the $east8un"erstoo" spiritua$ prin9ip$es o! thenon"ua$ path 88 that whatever appears as goo"; bright; or beauti!u$; "oes notepress the "ivine -ight an/ 0ore !u$$/ than what appears as ba"; "ar; or ug$/. This"oesn't see0 so be9ause o! the power o! /our 0enta$ 9on"itioning. =owever; thereis no point whatsoever in a9ting as i! it is true be!ore /ou "ire9t$/ eperien9eits truthMit 9an even be "angerous to "o soO. To rea9h the para"ig0 where /ou eperien9eever/thing as !u$$/ epressing the "ivine -ight; /ou 0ust eer9ise "is9ern0ent. Thison$/ see0s $ie a para"o be!ore entering that para"ig0.

To be 9ontinue" . . . net topi9# RThe Nature o! Go"R

Tantr&$oa# The Nature o! Go"

Bontinue" !ro0 the previous passage on The Nature o! ea$it/; this passage9onstitutes the @rst 16 verses o! a 3(8verse "is9ussion on the Nature o! Go".

or that ver/ reason; it is sai" in the C&0ia8tantra# `This is be/on" $ogi9a$argu0ent. The =igh Go" a0ongst go"s "oes not "epen" on an/ otherK rather;be9ause the other "epen"s on =i0; he re0ains eterna$$/U !ree an" in"epen"ent. cc+4 86ab cc

Bo00entar/# the C&0ia the Abhinava Fuotes here is a $ost wor; "ierent !ro0 the$ater 7outh8In"ian s9ripture o! the sa0e na0e. 7ee pp. 84 o! RThe aiva-iteratureR M7an"erson; 261(O.

The seFuen9es o! p$a9e; ti0e; an" !or0 "o not 9onstitute $i0itations o! the )ne whois in"epen"ent an" se$!89ontaine"Sthat is the a$$8pervasive -or"; the eterna$ iva;

who a"opts a$$ !or0s. cc 69"81ab cc

,e9ause =e is the a$$8pervasive -or"; =e is in a$$ thingsK be9ause =e is eterna$; =e iswithout beginning or en"K be9ause =e a"opts a$$ !or0s; =e 0ani!ests the won"rousvariet/ o! a$$ 9ons9ious an" un9ons9ious things. cc 19"82ab cc

or that reason; =e is "es9ribe" as `0u$ti!or0 MbahurLpaO in the DPottara an"other s9riptures. Divi"e" into aspe9tsU su9h as the oint Mbin"uO an" the esonan9e


30/41

Mn&"aO; iva is sai" thereU to be si8!o$"# Wor$"; e0bo"ie" or0; -ight; 7pa9e Mor*oi"O; 7oun" M:ab"aO; an" %antra. M=ere -ight 9orrespon"s to ,in"u; an" %antra toN&"a in Abhinava's ter0ino$og/.O cc 29"83 cc

Bo00.# Abhinava is here paraphrasing a ver/ o$" tet; !or0ing the $atest part o! the

Ni:v&sa; whi9h is the o$"est s9ripture o! aiva Tantra. The DPottara 9hapter 2 givesa si!o$" goa$8"ivision M$aP/a8bhe"aO; that is to sa/; si aspe9ts o! the Divine a0ongwhi9h the /og 9hooses one to @ his attention upon. As *&su"eva ep$ains; RThe!or0$ess iva has 9o0passionate$/ $owere" hi0se$! into these 'targets' so thatearnest [ogins have so0ething upon whi9h the/ 0a/ !o9us.R M266(# 2++O These si'te$eo$ogi9a$ 0agnets' were a"opte" into the %&$in8viQa/ottara8tantra; Abhinava'spri0ar/ sour9e tet# there Mat 12.4O we see the sa0e si; i! we presu0e that -ight ,in"u; 7oun" esonan9e; an" %antra hone0e Mwhere the !or0er ter0 is thatuse" b/ the DPottara an" the $atter that use" b/ the %&$inK the other three areea9t$/ the sa0eO.

,eing intent$/ !o9use" on the nature o! an/ o! these si aspe9tsU; he the /oginUattains the state5rea$it/ Mbh&vaO o! that aspe9tU. 7upre0e $iberation 9ertain$/ resu$ts!ro0 "ire9t eperien9e MviQZ&na; anubhavaO o! that to whi9h the wor"s *oi" an" soon re!er. cc ( cc

Bo00# the interpretation o! this verse is not 9ertain Mas note" at *&su"eva 266(#2+n31O. The verse is trans$ate" a99or"ing to Ya/aratha's interpretation; whi9h 0a/in"ee" be 9orre9t as !ar as Abhinavagupta's intention goesK but the origina$ sour9eMthe DPottaraO te$$s us that; a0ongst the si goa$s; on$/ absorption in the *oi" orthe 7oun" grant highest $iberation. )n the *oi"; it tea9hes# RThe [ogin shou$"9onte0p$ate the supre0e @r0a0ent; "evoi" o! Fua$it/; be/on" 9onta9t; without

$unar 0ansions an" 9onste$$ations; as rese0b$ing transparent 9r/sta$K !u$$/ 0erginghis 0in" into the *oi"; $o9ate" in the *oi"; i"enti@e" with the *oi"; attains @na$$iberation.R MDPottara 2.1814; trans. 7. *&su"evaO

In $ight o! the a!ore0entione"U o0ni!or0it/ o! Go"; an/ o! these si !or0sU is0ere$/U a s/ne9"o9hi9 aspe9t; a partia$ "e@nition Mupa$aPa^aO; as is apparentUwhen =is un$i0ite"; un9on"itione" nature has arisen an" =is parti9u$arie"aspe9tMsO has "isso$ve". cc + cc

Bo00.# This trans$ation !o$$ows D/9owsiK or we 9ou$" trans$ate this verse as*&su"eva "oes# RThis is on$/ a partia$ "e@nition; sin9e the -or" is o0ni!or0; sin9e

he trans9en"s a$$ $i0itation; an" sin9e he is 0erge" into an/ 9on9eivab$eU"e$i0iterR; though perhaps this trans$ation riss re"un"an9/.

An" this is a$soU "e9$are" in the C&0ia8tantra# `Go" is !or0$ess /et assu0es a$$!or0s; as in the 9ase o! sti$$ water or a 0irror. Ever/thing; 0oving an" un0oving; isperva"e" b/ =i0. cc cc


31/41

An" these Fua$ities o! =isSa$$8pervasiveness an" so onSare not essentia$$/separate !ro0 one another; so the/ "o not 9onstitute "ivisions within =i0U. In!a9t;U =e has on$/ one !un"a0enta$U Fua$it/ M"har0aO; whi9h a$$u"es to a$$ theothers. cc cc

There!ore; the true an" straight!orwar" pre9ept is that =e is unite" with the owero! ree"o0 Msv&tantr/a8:ati; a$so trans$ateab$e as the ower o! Autono0/O. The!a9t that =e is sai" to have 0an/ powers !o$$ows !ro0 his inseparab$e union withthat one ower. cc cc

In"ee"; the power o! an/ entit/ is its innate nature as un"erstoo" b/ its Cnower.Thus; =e is non8"ua$; though 9on9eive" as possessing 0an/ powers. cc 4 cc

Bo00entar/# so0e wi$$ be surprise" to rea" what soun"s $ie "ua$isti9 $anguagehere. ,ut this is part o! Abhinavagupta's proQe9t to spea to a$$ Tantri aivas;"ua$ists an" non"ua$ists a$ie. =e wi$$ go on to sa/#

RIn a9tua$it/; what we 0ean b/ 'Go"' is si0p$/ the unboun"e" -ight o!Bons9iousness; reposing in innate b$iss; en"owe" with its owers o! Wi$$ing;Cnowing; an" A9ting.R or 0ore on this; see RThe ive owers o! Go"R; pp. 16184 o!

Tantra I$$u0inate".

Bontinue" in The Nature o! Go"; art Two; whi9h brings in "is9ussion o! the Divinee0inine.

DPottara 2.# v/o0a; !urther "e@ne" as :ati8v/o0a Meither 'the *oi" o! ower'

or perhaps '"evoi" o! energ/'O; is sai" to be be/on" :ab"a8tattva; an" thus thehighest o! the si goa$s. In ter0s o! /ogi9 pra9ti9e; three voi"s in the subt$e bo"/are "es9ribe" in 9h. 3 o! the DPottara# a/ana8:Ln/a M!ro0 uvu$a to 0outhO;pra:&nta8:Ln/a Mtop o! the hea"O; an" niPa$a8:Ln/a Mabove the hea"O. Ya/aratha;writing 9enturies $ater; un"erstan"s the three voi"s as the three stages o! u99&raabove the hea" an" be!ore the @na$ stage# :ati; v/&pin; an" sa0an&. The %&$inhas three voi"s in the hea" an" three above it; whi9h are 9ru9ia$ to itsun"erstan"ing o! he9ar80u"r& Msee .1+81 an" the para$$e$ passage at CubQi&80ata .18O.

evaV 0uh/&bhi] :atibhi] /uto 'pi vastuta i99h&8QZ&na8ri/&8:ati8/uta]

anava99hinna] pra&:o niQ&nan"a8vi:r&nta] :iva8rLpa]; !ro0 Tantras&ra 9hapter 1

+ -ies

Tantr&$oa# The Nature o! Go"5"ess

Bontinue" !ro0 the previous passage on The Nature o! Go".


32/41

7o the beauti!u$ !or0s o! the Divine are 9on9eive" b/ nowing subQe9ts various$/Sbut how 9ou$" that in"i9ate an a9tua$ "ivision within Its natureU? Is it the 9ase thatthe @reJs 9apa9it/ to burn an" its 9apa9it/ to 9oo 0ean it has a "ua$ nature? cc 6

[et we 9annot in truth sa/ that "ieren9eU "oes not eist; !or this shining0ani!estation Mbh&sanaO in9$u"es ever/thing Meven apparent "ua$it/O. 7o there isso0e rea$it/ to the "ieren9e between Go" an" his ower M:atiO. cc 1

or ower is that whi9h; "ue to its oneness with Go"U; generates an abun"an9e o!powers innate to itse$!K we a$so 9a$$ it the Go""ess. Though 0ani!esting in this wa/;her u$ti0ate nature is other than an/thing whi9h 9an be 9on9eptua$ie" in hu0anter0sU. cc 2

%/ 9o00entar/# the Go""ess appears in 0an/ !or0s; !or there are 0an/ owers o!Bons9iousnessK a$$ these !or0s are va$i"; /et =er u$ti0ate nature is not

en9o0passe" b/ an/ hu0an 9on9eptua$iation.

An" $iewise; through his power o!U !ree"o0; Go" 9an an" "oes 0ani!estSwithun"i0inishe" powerSas the '9reate" entit/' one visua$iesU in 0e"itative9onte0p$ation Mbh&van&O an" other pra9ti9es; appearing in the 0irror o! the CnowerSthe awareness o! the in"ivi"ua$ pra9titionerU that is one withU =is own. cc 3

%/ 9o00.# We 9an an" "o eperien9e the Divine through our spiritua$ pra9ti9es;even though the/ are base" in 9u$tura$$/89reate" !or0s; be9ause through the powero! =is !ree"o0 Msv&tantr/a8:atiO; Divine Bons9iousness Maa ivaO appears in the'0irror' o! the in"ivi"ua$'s awareness; sin9e that awareness is in rea$it/ inseparab$e

!ro0 iva's. Note# 0/ un"erstan"ing o! this verse an" the !o$$owing have bene@tte"!ro0 %ar D/9owsi's as8/et unpub$ishe" trans$ation. 7ee a$so the para$$e$passage in 7tanas on the e9ognition o! Go" Mm:vara8prat/abhiQZ&8&ri& I.+.1O;whi9h Ya/aratha Fuotes; sin9e Abhinava $ie$/ ha" it in 0in"# RThe -or"; "ue to =is!ree"o0; 9reates a non"ua$ 7e$! with su9h !or0s as m:vara in the pra9titioner'sU0e"itative 9onte0p$ation an" other pra9ti9es; an" thus 9an 9arr/ out pra9ti9a$a9tivit/ su9h as 0e"itationU.R MNote that the version o! the verse Ya/aratha Fuotesis "ierent !ro0 that in the re9eive" trans0ission.O Abhinava 9o00ents on thisverse Min his mvv; vo$. 1; p. 16O; sa/ing; RThe obQe9tive 9o0ponent o! "ierentiate"representations 9reate" b/ the =ighest DIvinit/ 88 su9h as m:vara; the se$!; et9. 88

0aes the0 ab$e to be9o0e the obQe9t o! 0e"itation; worship; tea9hing an" so on;an"; on the other han"; their unvei$e" subQe9tive 9o0ponent ensures theattain0ent o! their true nature.R

There!ore; whi9hever 0eans M$it.; '!a9e'O =e 0ani!ests throughSthough =e re0ainspart$essSis a ower M:atiO. Thus this su99ession Mra0aO !ro0 ower to the DivineBons9iousnessU whi9h ho$"s a$$ owersU is 9$ear$/ a rea$it/. cc (


33/41

%/ 9o00.# Abhinava is 9$ear$/ re!eren9ing the *iQZ&na8bhairava8tantra here Mverse26O; whi9h tea9hes that iva 9an on$/ be a99esse" through one o! the 0an/ !or0so! ati. Though the '!a9es' o! the Divine; or the 0etho"s to a99ess it; are 0an/; itre0ains )ne an" in"ivisib$e ManaV:aO.

An" in the sa9re" Cira^a8tantra; we @n" this issue a""resse"U in its Fuestion8an"8answer se9tion# `,e$ie! Manubh&vaO is but a 0enta$ 9onstru9t; an"U the 0in" 9annotapproa9h Go"K but without nowing Go"; how 9ou$" there bean/ seeing or givingo!U initiation? The answer !o$$ows# The eperien9eManubhavaO o! hunger an" the$ie is not at a$$ a 0enta$ 9onstru9t; !or it is not "erive" !ro0 the 0in". Though it isnot per9eptib$e to the sense o! taste or hearingU; one 0a/ "ire9t$/ now a treebe9ause it possesses an appearan9eMrLpaO. In the sa0e wa/; a 0enta$ 9onstru9t0a/ $ea" one toU apprehen" Go"in one o! =is 9o0prehensib$e aspe9ts su9hU asesonan9e Mn&"aO; oint Mbin"uO; et9. cc +8

The !u$$ Cira^a passage that Abhinava is re!erring to here rea"s as !o$$ows# `Garua

ase"# =ow 9an the iva8tattva be *oi" M:Ln/aO; when the *oi" is not per9eptib$e tothe senses; an" no rea$it/ 9an be sai" to eist i! itU be be/on" "ire9t per9eption?JM1O

The -or" rep$ie"# %&/& is to be "is9ar"e"; an" Go" is to be graspe"K the grasper isthe sou$ MpuruPaO; it is taught. Go" is e0pt/ M:Ln/aO o! the Fua$ities o! 0&/&;be9ause =e is !ree !ro0 I0purit/ M0a$aO an" the state o! being boun" Mpa:uO. M2O =eis 9a$$e" *oi" not in the sense o! non8eisten9e but in that o! being utter$/ !ree o!the nee" !or an/thing outsi"e hi0se$!. Without s&ttvi Fua$ities; =e5It wou$" be $ie ate0p$e without a go". M3O The oint; the esonan9e; an" ower are a$$ 9onsi"ere"aspe9ts o!U the *oi". or the sae o! stabi$iing the 0in"; there wi$$ a$wa/s be @e"

!or0s su9h as thisU. M(O

It is be/on" the senses; "ue to being e9ee"ing$/ subt$eK butU one 0a/ now ItUthrough 0erging with the subt$e ower. The ower o! Cnowing is he$" to be the ver/thing nown; be9ause it is si0p$/U the now$e"ge o! it there being no a9tua$'obQe9tive' rea$it/U. M+O Ban one not have an eperien9e o! so0ething be/on" thesenses? The 0in"; orU a be$ie! Manubh&vaO is per9eptib$e; Qust as hunger an" thirstare 9$ear$/ apparent "espite being be/on" the @ve sensesU.J MO

Garua sai"# A be$ie! arises !ro0 a thought Mvia$paO; an" a thought is 0enta$.Thus; so0ething 0enta$ is nowab$e; so0ething non80enta$ is !or0$ess an" thus

not nowab$eU. Without nowing the ea$it/ o! Go"U; how 9an a tea9her giveinitiation? That 0atter5goa$ 0ust be thorough$/ nown; an" it 9annot be thorough$/nown b/ the 0in"U.J M8O

The -or" sai"# A thought nee" not arise !or the eperien9e o! hunger an" thirst tobe nownU. A thought has an obQe9t !or its substrate; but that obQe9t nee" not beso0ething $ie a pot. M4O A subt$e 0enta$ 9onstru9t Mvia$paO 0a/ 0erge with the


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ower o! the *oi". =aving "one so; one is !ree !ro0 otherness. There!ore; one is sai"to be !ree" !ro0 the 0in". M16O

Due to the 9onta9t o! oneJs senses with their obQe9tsU; there is 9ognition; there isthe appearan9e o!U a "oer; there is a 0in"; a9tion; an" a sense o! se$!. Go" 0ust

be attaine" M:iva] s&"h/a]O; an"U the -or" 9an be un"erstoo" in this sa0e wa/U;though it 0a/ be through but one Fua$it/. M11O Yust as a tree 9an be graspe" as"ire9t$/ per9eivab$e; si0p$/ through its appearan9e; though its taste et9. are notnown; in the sa0e wa/; "ue to the ower o! Cnowing; the -or" is nown throughthe sense o! =is rea$it/ Mtattva8bh&vaO; though without per9eption through thenor0a$ @ve senses. . . . M12813O The *oi"; whi9h has su9h a nature; is to be nownthrough oneJs Guru; through the s9riptures; an" in onese$!. M1(abO

It is taught that iva has 0an/ :atis; sin9e the great etent o! hisU "iversit/en9o0passes 9os0i9 powers Ma$&sO; prin9ip$es o! rea$it/ MtattvasO; an"wor$"sMbhuvanasOK phone0es; 0antras; an" wor"sK the "ivine a9ts o!U 9reation;

stasis; "isso$ution; 9on9ea$0ent; gra9e; an" 0oreK as we$$ as the ourth state. A$$this is the un!o$"ing o! the 0an/ owers o! Go". cc 4

%/ 9o00.# Abhinava here enu0erates so0e o! the !un"a0enta$ 9ategories o!Tantri aiva thought. The 7i!o$" ath o! ea$it/; 9onsisting o! a$&s; tattvas;

wor$"s; an" phone0es; 0antras; an" wor"s; is "is9usse" on pp. 1(8+ o! TantraI$$u0inate". The ive A9ts o! Go" are "is9usse" on pp. 1118123 o! the sa0e booKthe ourth 7tate is !oun" on p. 14.

7o too the states o! waing; "rea0ing; an" "eep s$eep; an" other statesU be/on"the0Sa$$ 9onstitute the abun"ant 0ass o! 'waves' o! the in@nite ree"o0 o! that

-or". cc 6

The 7even er9eivers; i.e.U the %ah&0antre:varas; the %antre:varas; the %antras;with iva at the hea" o! a$$ the0U; an" the *iQZ&n&a$as; ra$a/&a$as; an" 7aa$asMe0bo"ie" beingsO; are a$so nothing butU a$$8perva"ing powers o! iva a$one. cc 1 cc

%/ 9o00.# The 7even er9eivers are 9overe" in "etai$ in 9hapter three o! 0/!orth9o0ing boo; The e9ognition 7Ltras.

Trans$ation o! Tantr&$oa 9ontinues in the net post; whi9h spe9ta9u$ar$/ 9on9$u"esAbhinava's "is9ussion o! 'the Nature o! Go"' with a se9ret tea9hing !ro0 a $ost

Tantra.

Tantr&$oa# Go" is the 7e$! 88 the 7e9ret Tea9hing o! Tri:irobhairava


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This is part o! a series o! posts trans$ating Bhapter )ne o! the 16668/ear8o$"0asterpie9e 9a$$e" '-ight on Tantra' MTantr&$oaO. This post 9ontinues !ro0theprevious post on 'The Nature o! Go"5"ess' an" 9on9$u"es the present se9tion.A!ter 9iting the 0ore 9onservative; ortho"o 7ai""h&ntia tets Msee previouspostsO; Abhinavagupta now 9ites a $ost Cau$a Tria s9ripture that appears M!ro0 the

s9attere" 9itations we have o! itO to have been a 0/sterious; power!u$; evenastoun"ing wor. This who$e se9tion; whi9h 9$i0aes the tea9hing on The Nature o!Go"; is base" on this s9ripture#

The sa9re" Tri:irobhairava8tantra tea9hes that the in"estru9tib$e nature o! the entire9o$$e9tion o! rin9ip$es o! ea$it/ MtattvasO is si0p$/ the 7e$!; !or the/ have the 7e$!as their essentia$ nature. cc 2

%/ 9o00entar/# the nature o! a$$ the thirt/8si tattvas Msee Tantra I$$u0inate" pp.12(8(4O is the 7e$! in the sense that the 7e$! is Awareness M9aitan/a0 &t0&; iva8sLtra 1.1O an" a$$ pheno0ena are si0p$/ !or0s o! that singu$ar "ivine Awareness. In

other wor"s; ever/thing is interna$ to Bons9iousness an" nothing butBons9iousness.

`The e9ee"ing$/ subt$e 9o$$e9tion o! rin9ip$es situate" in the =eart; in the who$ebo"/; in the essen9e8nature Msvabh&vaO; is nown in this tantraU b/ the wor" gr&0aMthe 'vi$$age' or '9o00unit/' or '9o$$e9tivit/'O. cc 3

`Its nature M"har0aO is si0p$/ the 7e$!; it is taught; the awareness o! whi9hisUHoo"e" with the i00orta$ ne9tar Ma0dtaO o! iva. True insight MQZ&naO has itsabo"e in the -ight o! Awareness Mpra&:aO; in the Benter M0a"h/aO between ,eingan" Non8being; between !ee$ing an" absen9e o! !ee$ing; an" between a$$ other

pairs o! oppositesU. cc (

%/ 9o00.# the view o! rea$it/ !ro0 the Benter o! the 7e$! is ver/ "ierent !ro0 a$$other views. There 9r/sta$89$ear insight into the ineab$e nature o! things arises; an"we eperien9e ever/thing Hoo"e" with :iv&0dta; the "ivine ne9tar 88 whi9h re!ers tothe eperien9e o! awareness b$iss!u$$/ re$ishing itse$! in the !or0 o! whatever itper9eives; 0o0ent8to80o0ent. MCin"a $ie what this gu/ "es9ribes in his b$og.O Asthe verse i0p$ies; one wa/ to a99ess the Benter is $etting go o! atta9h0ent oraversion to both o! an/ pair o! opposites; su9h as eisten9e5noneisten9e;p$easure5pain; $ove5$one$iness; et9.

`That whi9h 0ust be nown is the state o!U abi"ing in oneJs true ho0e; whi9h is astate o! seeing !ree o! a$$ obs9urations. )ne who has be9o0e stain$essJ M !ree o!0a$aO b/ virtue o! this pure insight M:u""ha8viQZ&naO S "es9ribe" as 9$ear nae"ea$it/ S is sai" in this tantraU to be one whose 9on"u9t !o$$ows the 'wa/ o! thevi$$age' Mi.e.; the 9o$$e9tivit/ o! tattvasO.R Ever/thing is a9hieve" !or hi0. cc +8ab

%/ 9o00.# that8whi9h80ust8be nown re!ers a$wa/s to the goa$ o! spiritua$ pra9ti9e;usua$$/ eFuate" with Go"; but here sai" to be Rabi"ing in one's true ho0eR or


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Rabi"ing in one's natura$ stateR Msva8sth&naO; a state o! 9$ear seeing; !ree o! 'stories'an" 0enta$ proQe9tions. 'The wa/ o! the vi$$age' trans$ates gr&0a8"har0a; whi9h9ou$" a$so be ren"ere" Min this 9ontetO as 'upho$"ing the Who$e'; be9ause o! thespe9ia$ "e@nition o! gr&0a note" above. The phrase gr&0a8"har0a8vdtti isintentiona$$/ 0u$ti$a/ere"# su9h an awaene" being is Rengage" in 9o000unit/8

"har0aRK s5he R0oves in a$ign0ent with the Who$eRK his Ra9tivit/ upho$"s theWho$eR.

Note a$so that the origina$ tet o! the Tri:irobhairava Mas Fuote" b/ Ya/arathaO has a"ierent rea"ing than the one paraphrase" b/ Abhinava# `. . . an abi"ing whi9h issai" to be an a9tivit/ MvdttiO; but an a9tivit/ whi9h is "es9ribe" as abi"ing inU thestate o! the 7eer; having re9ognie" oneJs own abo"e Msvapa"aV QZ&tv&"raP\dtva0O. An" it a""s; be!ore the net $ine Abhinava Fuotes; `)ne shou$" nowthat !u$$/ awaene" stateU; !ree !ro0 eterna$ 9overings; $iberate" !ro0 thoughtso!U higher an" $ower . . . The $ast phrase in the verse above M'Ever/thing isa9hieve" !or hi0'O see0s to be AbhinavaJs a""ition; i! we !o$$ow Ya/aratha.

Àban"oning the upper an" $ower breaths Mpr&â an" ap&naOU; he shou$" entertheBenterU. =e thenU abi"es in beaut/ "e$ight Mr&0aO; situate" in the Benter. Then;even whi$eU 0oving about; sta/ing sti$$; opening or 9$osing the e/es?U; "rea0ing orin the waing state; running; Qu0ping; toi$ing; !ee$ing9urrents o! innerU energ/M:ati8ve"anaO; an" $iewise inU 9ount$ess "iverse states o! 0in"; !ee$ings; thoughts;an" a9tions; this "e$ight beaut/ Mr&0aOperva"es. It is Go" M:ivaO who isU thesupre0e 9ause in a$$ this. cc 9"8

%/ 9o00.# Abhinava p$a/s with the wor"s here; eFuating r&0a with :iva Mnote that7ansrit has no 9apita$ $etters whi9h wou$" "istinguish the $itera$ 0eanings o! the

wor"s !ro0 the na0es o! the "eitiesO.

The origina$ tet Mor Ya/arathaJs versionO o! the Tri:irobhairava has `reFuentingthe upper an" $ower breathsU; his 0in" as9en"s "ue to the !usion o!U pr&â an"ap&na. Aban"oning the upper; he shou$" enter the BenterU. =ere; b/ virtue o! "oingso; he abi"es in "e$ight. The Benter; /ogi9a$$/ speaing; is the 9entra$ 9hanne$M0a"h/a8n&O; as Ya/aratha suggests. Another tet Fuote" b/ hi0 at this pointtea9hes that R0e"itating on it as the Inner *oi" whi9h is the Go""ess 9auses Go" to0ani!est.R )n the use o! the wor" r&0a; whi9h the Go""ess Fueries; Tri:irobhairavaep$ains; Àbi"ing in r&0a M"e$ight5beaut/O is pro9$ai0e" b/ %e as the attain0ento!U /oga; ) Great ueen. This "e$ight; a""s Ya/aratha; is Rnot "ierent !ro0 the"ivine p$a/ whi9h 0ani!ests the who$e universe.R The Tri:irobhairava tea9hes `Thisis nown as the 1(8!o$" "e$ight; perva"e" b/ iva; the supre0e 7e$!; eisting withina$$ bh&vas Mentities an" states o! beingO; an" 9hara9terie" b/ 9ount$ess !or0s.

`With the 0in"Js i0purities having wane"; an" "ue to his abi$it/ toU restrain thea9tivit/ o!U 0e0or/; he 0e"itates on the supre0e goa$ o! 0e"itation; thatU whi9hre0ains stea"/ in a$$U 9o0ing an" going. cc 4


37/41

%/ 9o00.# The 9orrespon"en9e o! this verse with a0a^a %aharPhi's tea9hing SRThoughts 9o0e an" go. ee$ings an" eperien9es 9o0e an" go. 7it an" @n" outwhat is it that re0ains.R S is start$ing Bo00entator Ya/aratha a""s that 0e0or/ isthe basis o! a$$ thought89onstru9ts. This is a goo" point S without /our 0e0ories;who are /ou? 7it !or a 0o0ent an" sense5!ee$ /ourse$! without re!eren9e to /our

0e0ories. Are /ou sti$$ there? I! so; how 9an /our rea$ se$! be "epen"ent on; or!or0e" !ro0; 0e0ories?

`=e then attains supre0e iva; who is 9a$$e" ,hairava; through his Qapa. Yapa istaught to be ivaJs own !or0; !ree !ro0 the states o! eisten9e an" non8eisten9e.cc 46

%/ 9o00.# 'Yapa' usua$$/ 0eans 0antra repetition; but here it probab$/ 0eansrepeate" 9onne9tion with the groun" o! one's being# that whi9h re0ains sti$$ stea"/ as ever/thing e$se 9o0es an" goes. This verse M46O see0s to 9on9$u"e the

Tri:irobhairava Fuote MAbhinava a$0ost never te$$s us ea9t$/ when a Fuote or

paraphrase 9on9$u"esO. I! so; the !o$$owing wor"s are his.

Thus; here too; an/ apparentU "ivisions su9h as i0agining one's true nature to beU"istantJ or 9$oseJ are 9on9eive" out o! =is ree"o0; re$/ing so$e$/U upon theabso$uteU Autono0/ o! Awareness. Thus; "ue to the a$$8en9o0passing !u$$ness o!his ree"o0; he a99o0p$ishes what see0s i0possib$e. In"ee"; in what !or0 "oesthe =ighest Divinit/ not shine? cc 41842

%/ 9o00.# Rwhat see0s i0possib$eR 88 i.e. that Go" 9an appear as so0ethingthatsee0s not DivineK that one's ever8present true nature 9an appear to be near or!ar. The $ast Fuestion is o! 9ourse rhetori9a$.

=e shines without vei$sK /etU vei$ing his own nature; he appears to the senses; aswhatever is per9eive"U. =e appears vei$e" an" unvei$e"; be9o0ingU 0ani!o$" b/

Qoining with "ierentiation. cc 43

%/ 9o00.# the Divine; the u$ti0ate ea$it/; is si0u$taneous$/ i00e"iate$/ apparentan" /et vei$e". The truth o! ,eing is right in !ront o! /ou Man" is /ouO ever/ 0o0ent;/et it 9an go unre9ognie". The para"o is that there is no para"o. Isn't that the"a0ne"est thing? #O

Thus the tria" o! owers within the -or"SWi$$ing; Cnowing; an" A9tingSare9o$$e9tive$/U nown b/ another na0e; that is; ree"o0; as was 0a"e 9$ear b/ thegra9ious %asters o! our $ineageU. cc 4(

Abhinavagupta argues that the highest M 0ost a$$8en9o0p

abhinav gupt 's work

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