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A Trident of W isd o m
T r a n s l a t i o n of P A R A T R I S I K A V I V A R A N A
by J A I D E V A SINGH
w i t h a f o r e w o r d by Paul M u l l e r - O r t e g a
PARTRIIK-VIVARANA
SUNY Series in Tantric Studies
Paul Muller-Ortega, EDITOR
A B H IN A V A G U P T A
A Trident of Wisdom
Translation o f PARATRISiKA-VIVARANA
byjaideva Singh
Foreword by
PAUL MULLER-ORTEGA
Abhinavagupta, Rajanaka.
[Paratrimsikavivrti. English]
A trident o f wisdom / Abhinavagupta ; translation o f PanitriSikii
-vivarana by Jaideva Singh ; with a foreword by Paul Muller-Ortega.
p. cm. (SUNY series in tantric studies)
Translation of: Paratrimsikavivni.
Bibliography: p.
Includes index.
ISBN 0-7914-0180-4. ISBN 0-7914-0181-2 (pbk.)
1. Tantras. Rudrayamalatantra. Paratrisika Commentaries Early
works to 1800. 2. Kashmir Saivism Doctrines Early works to 1800.
I. Singh, Jaideva. II. Title. III. Series.
BL1142.6.R846A2413 1989
Verse 22 ..........................................................................................241
C om m entary............................................................................... 241
Verse 23 ..........................................................................................242
C om m entary............................................................................... 243
Verse 24 ..........................................................................................243
C om m entary............................................................................... 243
Verses 25 to 26 ............................................................................... 243
C om m entary............................................................................... 244
Verse 27 ..........................................................................................245
Verse 28 ..........................................................................................248
Verse 29 ..........................................................................................248
Verse 30 ..........................................................................................249
Verses 31 to 33 ............................................................................... 250
C om m entary............................................................................... 251
Verse 34 ..........................................................................................259
Verse 35 ..........................................................................................262
C om m entary............................................................................... 262
Verse 36 ..........................................................................................268
C om m entary............................................................................... 268
Verse 37 ..........................................................................................269
C om m entary............................................................................... 269
Autobiographical Verses o f A bhinavagupta.............................270
General I n d e x ............................................................................... 273
L is t of C h a rts
1. T h e various a n fa or ellipses contained in anuttara . . . 103
2A. T he identity o f the original source (bimbo) and
its reflection (pratibim ba).................................................... 106
2B. T he transposition o f the tattvas (categories o f
existence) in reflection (pratibimba)................................. 107
3. T he arrangem ent o f letters according to Matrka
in parasamvitti in saruagrarupatd........................................132
Contents vii
Paul E. Muller-Ortega
ABBREVIATIONS
A.G. Abhinavagupta
A.P.S. Ajadapram trsiddhi (U tpala)
Bh.G. Bhagavad Gita
I.P.K . Isvarapratyabhijfi K rik (U tpala)
KSTS Kashm ir Series of Texts and Studies
L.V. Laghu V rtti (on Partrisik)
M .V .T. M linivijaya T an tra (also M Univijayottara)
P.K . Pratyabhijfi Krik (same as I.P .K .)
P.T. Partrisik
P.T.V . Partrisik V ivarana
S.D. Sivadrii
Sp.K. Spanda Krika
Sv.T. Svacchanda T an tra
U. Upaniad
V.Bh. Vijftna Bhairava
Y.S. Yoga Stra (also P.Y.S. for Patafijali Yoga S tra)
ST. s r . f a .
t sr.
<t. at. q n c R f tf tm
s r . 5PT.
s r . ft.
s r . sn.
ST. SHO T
ST. f a . Own
*ft.
a <r.
a. ST.
fa . ST.
f tr . ?.
c
ST. ^T .
^T . fr. pf* fcrernrfa
PT. ^T . P T * ? P lP c^ T
d.
PRELIMINARIES
T r a n s l a t io n
F ir s t I n t e r p r e t a t io n
M ay my heart1 (i.e., the reality which is designated as jagad-
ananda, the divine beatitude made visible in the form of the uni
verse), whose very nature is manifestation2 bursting into view by
the union3 of both, viz., Siva and Sakti (tadubhayay&mala-sphurita-
bhdva-uisargamayairi), which is the very emblem of supreme
im m ortality be fully flourished {satfisphuratdt) .
Ubhayam or both* refers to jananl or m other and janaka or
father. T he jananl or m other is the Sakti, the universal Divine
Energy which expresses its stam ina in ever fresh creativity that
is inspired by pure, absolute autonomy4 (oimalakaldiraydbhinava-
sfffimahd) the father is Siva who is perfect and complete in H im
self not lacking anything whatsoever (bharitatanuh) and whose
zest in creativity is brought to realization by five powers6 (panca-
mukhaguptarucih) .
N otes
S ec o n d I n t e r p r e t a t io n of th e V erse
N otes
Second V erse
T r a n s l a t io n
N o tes
T h ir d V erse
Naraaktiivatmakarp trikarp
H rdaye ya vinidhaya bhasayet
Pranam am i param anuttaram
Nijabhasam pratibhacamatlqrtim. (3)
4 Pard-Trttikd- Vivarana
T r a n s l a t io n
F ourth V erse
T r a n s l a t io n
H ail to the prim ordial G uru Sam bhu,1 Srikanfha* the great lord
who is full of radiance (spiritual light), whose greatness is beyond
all evaluation, and who cuts asunder the bondage o f the group of
bound souk.
N otes
F if t h V er se
(The purpose of Abhinavaguptas Commentary)
Abhinavagupta 5
T r a n s l a t io n
T H E T E X T W IT H T H E C O M M EN TA R Y
S ri D e v i u v c a
A N U T T A R A M K A T H A M DEVA
SADYAH K A U LIK A SID D H ID A M
YENA V IJ TA M TR EN A
K H EC A R l-SA M A T M V R A JE T (1)
M e a n in g o f I m po rta n t W ords
T r a n s l a t io n
N otes
C om m entary
T ext
T r a n s l a t io n
N otes
T ext
T r a n s l a t io n
(div\ from which the word Devi* is derived also means vijigifd
i.e. the desire to overcome and surpass* (there being no differ
ence between Bhairava and His divine energy, Bhairavi).
3. Because of her carrying on the activities of life in so m any
innum erable ways of knowledge, memory, doubt, ascertainment
etc., she is called deni for the root rfiV also means to carry on the
activities o f life.
4. Because of shining in the forms of blue* etc. which appear
everywhere, (she is called Devi) for the root ldiu* also means to
shine or irradiate.
5. Because of being adored by all who are (inevitably) possess
ed by H er (Devis) light and are devoted to H er (she is called
Devi) for the root rfiV also means to adore.
6. Because of H er access to all things according to H er will,
separated though they may be by space and time, (she is called
D evi), for the root div' also means to go, to have access to.
7. Hence divinity (devoid) applies especially to Bhagavan
Bhairava. Devi is (reasonably.) applied to Bhagavatl also, for she
is His very Sakti. This interpretation of Devi is supported by
the Science of G ram m ar which declares th at the root ViV is used
in the sense o f sport, the desire to overcome or surpass all, behav
iour, irradiation, adoration, and movement.
Thus the epithet deoatd is applied also to Vi$nu, Brahm a etc.
inasm uch as they partially partake of the divinity which is p arti
cularly applicable in its wholeness only to the Highest Lord and,
which is the same thing, his Sakti.
T ext
T r a n s l a t io n
N otes
T ext
T r a n s l a t io n
Moreover, from all the Sastras which have come out from five
sources4 up to worldly dealingsall this is said to be the highest
relationship {parah sambandhah)
In my explanation I, Abhinavagupta, have revealed the
entire hidden wealth of question-answer mode which has to be
kept secret, which is the quintessence of the teaching that makes
one identify oneself with Siva and which always leads oneself in
experience to the state of Bhairava.
However with a desire for the good of my pupils, I am sum
m ing up the whole teaching in the following verses: In ail
dealings, whatever happens whether it is a m atter of knowledge
or actionall that arises in the fourth stage (turyabhum) i.e. in the
pardvak in an undifferentiated {gatabhedarji) way. In paSyanli
which is the initial field o f the order of succession (kramabhujifu),
there is only the germ of difference. In madhyamd> the distinction
o f jftiya (object o f knowledge) an d kdrya (action) appears in
wardly, for a clearcut succession is not possible a t this stage
{sphutakramdyoge).
Moreover, madhyamd or pafyanti fully relying on para which is
ever present and from which there is no real distinction of these
{bhfiam pardm abhedato adhydsya) (later) regards that state as if
past like a m ad m an or one who has got up from sleep.
This state of the unsurpassable will be explained in this way
(i.e. the subject-matter, nomenclature, connexion, and purpose).
T he same thing has been said by revered Som ananda in his
com m entary6 (on Paratrisika) in the following words:
After the initial pulsation of Energy in the form of Devi uvdca of
revered Bhairava who is (always) intent upon the fivefold a c t... .
I who have been purified by his (Som anandas) com m entary
am attem pting only to clarify the difficulties (lit., to cut asunder
the knots) th at have rem ained in th at commentary.
N otes
T ext
T r a n s l a t io n
N o tes
T ext
T r a n s l a t io n
selves in the forms of bhuta, tatted, mantra, mantreivara, (iakti etc .).
Again even among physical elements, there is a hierarchy
in the form of the earth, w ater etc. The dream ing is higher
than the waking, sleep is higher than that (d re a m ); the fourth
state (turya) is higher than th at (sleep); the state beyond the
fourth (turydtita) is higher than th at (i.e. the turya). Even in the
waking condition there is a hierarchy of these states among
themselves through four4 varieties. I have conclusively dis
cussed this m atter in detail in Sripurvapaftcika.6 I have not des
cribed it here in detail, because that will serve no useful purpose,
and will unnecessarily increase the volume of the book. This
kind of uttaratva (hierarchy) only shows higher and lower and
contains the delusion of dualism.
9. Uttara (in anuttara) is used in an abstract sense in which
there is no indication of superiority or inferiority as in the division
of brdhmana, k?attriya, vaiiya, iudra, the lowest caste (the caste
last in order).
10. Uttara (is used) in the sense of Saktis like paSyantP etc.
11. Uttara may mean Saktis like Aghora and others.7
12. Uttara m ay m ean 'para' etc.8 Anuttara is that where these
dont exist.
13. Anuttara may be analysed into a-\-nut-\-tara. T he noun
nut is derived from the root nud which means to impel, to push,
and tara means crossing, going beyond the worldly existence.
Nuttara would, therefore, mean going beyond the worldly
existence through impulsion by the process of initiation.
T he guru (spiritual guide) sets in motion his own consciousness
in the consciousness of the disciple. Thus he (the guru) applies
an initiation which is intended to bring about liberation (moksada)
by means of the process (paripdlya) of the central point (oisuoat)
etc. which is devoid of the movement of prdna (exhalation) and
apdna (inhalation) breaths which assume the utterance of harjisa,
and is the junction of both and by the difference of sthdna10 on the
sakala nifkalau initiation and through the practice of yojanika12
initiation on the occasion of the last function of the complete
oblation.
Now in all these, how is this kind of mockery m ade of the un
surpassable consciousness (anuttara caitanya) that is self-luminous,
24 Pard-TriSika-Vivarana
N otes
36
T ext
T r a n s l a t io n
T ext
T r a n s l a t io n
senses are the effects of subtle or sdkpna m atter, and prdna is the
effect of the para or ulterior m atter.
2. This is a quotation from Patafijalis Yoga-Sutras (IV, 24).
T he full Sutra is as follows:
tadasarjikhyeyaodsandbhikitramapi pardrtharjt saiphatyakdritvdt.
i.e. T hat, viz. the citta or m ind though variegated by innum er
able sub-conscious impressions exists for another (i.e. the purufa
or Self) by reason of its acting in collaboration with another i.e.
because of interdependently joint causation.
3. Tathdvasthdndt means th at every m aterial object appears in
its own space, time and form.
4. Aiyanardpatayd or by means of coagulation means th at
subtle energy o f consciousness assumes the solid form of m atter,
bu t even in th at thickened mass o f m atter, consciousness does not
lose its nature, even as w ater in becoming ice does not lose its
nature.
5. T he kula or totality of m atter assumes bondage or limitation
not by any compulsion, b ut bodhasodtantryddeoay by the inherent
Freedom of the divine Consciousness, i.e. the divine Conscious
ness voluntarily descends into the limitation of m atter.
6. T he double entendre in bandhu$u* cannot be brought out
in translation. T h e word bandhu* is derived from the root 'bandh*
which means to bind. badhnati manah snehadind iti bandhuh*. A
kindred or friend is called bandhu* because he binds the m ind by
affection etc. In bandhdbhimdndt} A.G. suggests th at 'kula* binds
or limits not only in the sense of m atter, but also in the sense of
kindred or friend.
7. Parivftya is a very significant expression in this context.
Parivftya means turning round, going back to its origin. Pari-
uftti* the noun form of the verb *parioji* is a technical word of this
system. I t is defined as idantdtmakarp, vtiodbhdsam ahantdtmani
purndbhasc satjisthdnani* the entire objective manifestation appear
ing as this abiding in the full blaze of perfect I-consciousness of
the divine. T he kauliki siddhi comes when the fragment returns
to the whole, the perfect I-consciousness. T he objective pheno
m ena then appear as a ray of the noumenal Light.
8. Vyatireka-itardbhydrji* Vyatirtka* means exclusion, a negative
proof\ 'itara* means other than vyatireka> i.e. anvaya or positive
proof. Vyatireka is defined as 'yadabhdve yadabhdvah* i.e. it is th at
36 Par- Triik- Vivarana
where in the absence of one, the absence of the other also occurs.
'Anoaya* is defined as 'yatsattve yatsattvairt i.e. it is th at where in the
presence of the one, the presence of the other also occurs.
9. Rays or raSmicakra* means iakti-cakra or the collective whole
of the iaktis of the Divine.
10. Anuttara dhruva is the V or the supreme Siva, the first
letter of iaham\ Visarga is the expansion of aham upto the arm-
svra. i.e. the nasal sound which is marked by a dot on t a in
aharfi. Thus V in aharji represents Siva, Aa represents Sakti,
the anusvdra represents the fact that though Siva is manifested
right upto earth through Sakti, he is not divided thereby; he
remains undivided (avibhgavedandtmaka-bindu-rpatay).
Visarga : The very nature of anuttara or Siva-Sakti is visarga
or expansion which has two aspects, viz., srtfi or expansion in
manifestation upto nara or phenom ena and sarphdra or return
movement from phenom ena to Siva. T he whole cosmic play of
Sffti-sarjihdra is of the nature of visarga. The visarga is indicated
in sftfi with two dots above one another ( : ) and also by the dot
on aharp which is only half visarga. H alf of Aa is known as full
visarga and half of this visarga is anusvdra or bindu (.).
11. V adya T an tra is not available now.
12. Vartamdne here means svarpalbhadaydrp i.e. in the state
of ones realization of his essential nature.
13. Anuttara symbolizes V and visarga or Sivas externalizing
Sakti symbolizes *ha\ T he body, prdna, etc. cannot bring about
the definite perception of objects by themselves. It is the energy
of the inner Divine T which by enliving them enables them to
have objective and subjective experience.
14. In the non-dualistic Saivgama all these powers are inter
preted in the light of identity with Siva or Bhairava who is our
own essential Self. Thus
( 1) Animd is the power of assimilating the entire manifestation
to the cit or the Divine Consciousness which is our essential Self.
(2 ) Laghimd is the power of discarding all sense of diversity.
(3 ) Mahimd is the acquisition of the sense of all-pervasiveness
of the Divine.
(4) Prdpti is the power of abiding in ones own essential Self.
(5 ) Prdkdmya is the power of viewing the variety of the world
as the delightful play of the Divine.
Abhinavagupta 37
T ext
T r a n s l a t io n
T ext
T r a n s l a t io n
because o f the longing for making up (lit. filling) for the limitation
caused by dnava mala, of karma mala which arises because of
laying hold of the residual traces of good and evil actions done
under the influence o f mdyd.
W hen owing to the absence o f limitation, the aberration (oai-
samya) of the modes of the m ind caused by the non-recognition
o f the essential nature ceases, the very states of anger, delusion,
etc., appear as only an expression of the consciousness o f the
perfect, revered Lord Bhairava Himself. As revered Som ananda
has said: Siva is that whose very nature consists in the expansion
of His Saktis (Sivadr$|i, I I I , 94). Similarly, W hether it is
the state of pleasure (the expression of sattva) or of pain (the
expression of rajas), or of delusion (the expression of tamos),
I abide in all of them as the Supreme Siva (S.D. V II, 105).
In pain also, the purpose is steadiness through the efflore
scence of the essential nature by means of endurance etc. (S.D.,
V. 9).
Even the states of anger etc., exist because of their identity
with the wondrous play of the (divine) consciousness, otherwise
their very existence would be impossible (lit., otherwise the very
acquisition of their nature would be impossible). T he divine
sense-goddesses themselves carrying out the various play (of life)
are like the rays of Siva-sun. The sense-divinities1 by combining
among themselves become of innum erable sorts. They are
either of terrible or beneficent kinds arrayed for various appro
priate purposes (parikalpita-tattatsamucita-saumya-rudraprakdrah)
and employed for terrible (raudra) actions of uccd(ana% and
mdrana or for gentle, beneficent actions {Sdntyddirupesu karmefu)
and in the mata idstrd* etc., are said to be worthy of worship as
deities according to their division as kftydx etc. They constitute
the family of revered Bhairava. As has been said, beginning w ith :
O ne should assume the crow-faced pose for uccafana and in:
they are the rays of the God of gods and hold the power o f Ara*
and other groups of letters.
I f the real nature of these rays i.e. iaktis is not realized, then
concealing (tirodadhatyah) the wondrous play of the divine Con
sciousness which remains without any differentiation even in
the midst of differentiations (vikalpt'pi nirvikalpaikasararji), they
bring about the state of paSus (limited experients) by worldly
Abhinavagupta 41
N otes
E x p o s it io n
T here are four im portant points in the long com m entary o f A.G.
on this verse, viz. (1) W hat does the dialogue between the Devi
an d Bhairava actually m ean ? (2) T he connotation of Anuttara,
(3) W hat is kaulika-siddhi ?, (4) T he concept of khecari-samatd.
W e m ay take up these points one by one.
1. W hat does the dialogue between the Devi and Bhairava
mean? Devi uvaca9means, T he Devi said i.e. p ut a question, and
Bhairava uvaca means Bhairava answered*. Does this refer to
some remote past in which there was a dialogue between the
Devi and Bhairava? W hat does the past tense connote? Who is
the Devi? Who is Bhairava?
A.G. says, Paraiva ca sarjivit Devi* ityutyatc. T h e Devi is none
other th an the Supreme Divine Consciousness which is not an
abstract idea but living, throbbing Conscious Power, or Energy
(Parasakti), the Supreme V erbum (Paravak), constantly pulsat
ing as I* (aharp, vimarfa). A nd the question is nothing but Self
reflection. As A.G. puts it, Tatpaiyanti-madhyamalmikd svdtmdnam
eva vastutah parasarjividatmakarji vim tfati T he Devi while appear
ing as paJyanti and madhyamd knows Herself to be the Suprem e
Consciousness.
W ho is the questioner? A.G. reveals the following answ er: Aham
evasdparavagdevi-rupaivasarva-vdcyavdcakavibhaktatayd evam uvdca. I
myself as the same Supreme Divine Speech-power undifferentiat
ed from all words (vdcaka) and their referents (vd<ya) spoke thus.
48 Para.- Trtiikd- Vivarana
T ext
T r a n s l a t io n
C om m entary
T ext
T r a n s l a t io n
N otes
Siva-vidyd
Siva
P ram t or
Experient Iccha or Will
Pram eya or
P ram na or object o f
Experience experience
Sakti N ara
jfiana kriy
Siva
P ram t-Icch
Sakti N ara
Pram na Pram eya
jftna kriy
T ext
h rd a y a sth A TU YA SAKTIH
K A U L IK l K U LA N A Y IK A /
T A M M E KATHAYA d e v e Sa
YENA T R P T IM LABHAM YAHAM //2 //
T r a n s l a t io n
C om m entary
T r a n s l a t io n
(Interpretation of hfdayasthd)
N otes
tioner and the responder. In this, Siva Him self is both the
questioner and the responder.
T here are other five kinds of relationship between the ques
tioner and the responder. They are given below :
1. Mahdn sarjibandha. In this, the questioner is SadaSiva an d
the responder is Siva.
2. Antardla sarjibandha. In this, the questioner is A nantabhaffa-
raka, and the responder is Sada&va.
3. Divya sarjibandha. In this, the questioner is N andakum ara
Ri and the responder is A nantabhattaraka.
4. Divyddipya sarjibandha. In this, the questioner is Sanatkum ara
Ri and the responder is Nandi.
5. Adivya sarjibandha. In this, both the questioner an d the
responder are hum an beings.
T ext
SR N U DEVI MAHABHAGE
u t t a r a s y Ap y a n u t t a r a m / 3 /
K A U L IK O YAM V ID H IR D E V I
M AM A H R D V Y O M N Y A V A STH ITA H /
k a t h a y Am i s u r e SA n i
SADYAH K A U L IK A S ID D H ID A M J 4 /
T r a n s l a t io n
C om m entary
T r a n s l a t io n
i.e. does not concern itself w ith the pleasant and unpleasant
aspects of the different objects present in the world, yet th at
buddhi (in its determ inate or savikalpaka aspect) brings about the
perception o f objects as separate from one another. It is uni
versally adm itted th at there is a flow of the attribute of sattva in the
case of the pleasant states of buddhi, for the pleasant states of
buddhi are o f the form of dharma (righteousness), ailoarya (power
or sovereignty), jhna (knowledge), and vairgya (freedom from
worldly desires). If one gets entrance into the deepest layer i.e.
in the prathambhsa or the initial, indeterm inate state even in the
pleasant aspect o f buddhi, then through th at he will find himself
perpetually in the dom ain of supreme bliss underlying th a t
aspect.
C om m entary
From ata eva on p. 24, 1.12 up to prasaktdnuprasaktyd on p. 25,
1.21.
T r a n s l a t io n
N otes
E x p o s it io n
T he Devi is none other but the Sakti of Bhairava Himself.
A.G. gives seven reasons why the Devi is called mahdbhagd. Now
A.G. says that there is an esoteric m eaning in asking her to hear.
She is the power of hearing itself. While others cannot make out
anything from confused, buzzing sound even though it is heard
by the ear, she can always make out the sense of all sound w hether
it is clearly pronounced or is only indistinct, confused sound.
T ex t
T r a n s l a t io n
application of num ber etc., i.e. dual and plural of these words
according to the usage depending on the enum eration or differ
ence o f the body is appropriate from the point of view of pard-
pard iakti in the dual and apard-fakti in the plural. T he difference
determ ined by the Sakti of the Divine Freedom is considered as
one in the case of several bodies which can be traced in such
usages as we two, you two, wc all, you all.
Augm entation etc., being associated with the body cannot
be even figuratively employed in the case of consciousness, for
dim inution and augm entation cannot be reasonably applied to
consciousness.
Everything is an epitome of all . According to this uni
versal principle, even the insentient third persons (nardtmano
jatfd api) shedding their insentiency can become entitled to the
use of second and first person {Sakti-Saivarupabhdjo bhavanti), for
instance, in listen, O m ountains, the third person has been treat
ed as second person, in of mountains, I am M eru, the third
person has been treated as the first person, in I, C aitra am speak
ing the first person has been treated as the third person. T he
second person which pertains to iakti, can by shedding its iakti
character, acquire the aspect of the third person, for instance,
in you whose fear has vanished, are fortitude (lit. the power of
fortitude) itself, you not being used as a form of address has
appropriately acquired the aspect of the third person. Usage like
bhavdn (you) with particular, subsequent use of words like
*padah, guravah (revered one) which are used only in the case of
another person, being used as third person which is characteristic
of nara is fairly recognized. T he second person also which is cha
racteristic of iakti, shedding its particular use acquires the aspect
of first person which is characteristic of Siva, for instance, O
dear friend (female friend), O loved one, thou art I is an accept
ed usage. T he first person also characteristic of Siva, shedding
its aspect of first person which is cit, betakes to the aspect of the
third person characteristic of nara or second person characteristic
of iakti. In the following expressions, Who am I ? This one
am I , O I , Fie to m e, O h to m e etc., the uninterrupted
autonom y of I is subdued, and it is chiefly the separate this one
th at becomes predom inant. In such a case, it is as if separateness
characteristic of apard iakti, in other words, nara rdpa or third
Abhinavagupta 73
I arc standing), the verb Uiffhdmah' which is the plural num ber
o f the verb in the first person has been used even for the third and
the second person which is indicative of the fact th at the third
and second person are absorbed in the first. It is only this state
o f complete understanding, the essence of the residual traces
of the innate, perfect I-consciousness which is followed by the
gram m arians in their descriptive rules. Similarly, even in local
dialects, e.g., the language (e.g. Pali) used by the Buddhists or
used in A ndhra or D ravidian region, this m anner alone of speech
and m eaning (lit. expressed by words) which originally follows
the instinctive feeling of the heart, conveys by its delightful
impression this form (viz., the form of naray Sakti and Siva) of
understanding.
As has been said by myself:
T h a t is no speech which does not reach the h eart directly.
So in every way, this kind of comprehension is innate. As has
been said: W ithout the form o f nara, Sakti and Siva (tair), there
is neither word, nor meaning, nor m ental movem ent. In M alini-
vijayatantra also, it has been said:
c<As the one Sakti of Siva (iambhoh faktirekaiva iafikari) abides,
presiding over the entire class (of words, in first, second and
third person), even so has she been related unto you. (M .V.
I l l , 34).
In Tantrasam uccaya also, it is said:
This universe is established always and is in every way in
volved in third person (nara), second person (Sakti) and first
person (Siva) both in the dealings of worms and the all-knowing.
T hus this universe consisting of the third, second and first
person (nara-iakti-Sivatmakaiji) has been explained according to
the teaching o f th e traditional clear comprehension. This all-
inclusive order of experience {samaijisahah pratipattikramah) con
sisting of the third, second and first person has been manifested
by the free will of the highest Lord. So enough of elaboration of a
topic which can appeal to the hearts of only a few people who have
received the teaching from a guru, who are of refined taste, who
are well-read (lit., who have heard from the learned people a
great deal), and who have been purified by the descent of the
Suprem e grace. So, listen, O goddess has been explained.
Abhinavagupta 75
N otes
E x p o s it io n
A.G. has tried to show th at when Bhairava in the first person
addresses the Dev! in the second person, it should be understood
th at the Devi is not different from Bhairava. In order to prove
this point, he has given a num ber of examples of the usage of
speech in which the second person is assimilated to the first, and
the third to the second. A.G. has been a t pains to prove th at these
kinds of usages in speech in all languages are not a m atter of mere
accident or convention, but serve as a pointer to the m etaphysical
tru th , viz. th at Siva and His Sakti are one, th at just as in gram
m ar there is first the singular num ber, then the dual and finally
the plural, th at just as in speech, there is firstly the first person,
then the second and finally the third, even so in manifestation,
the singular num ber and the first person are symbolic of Siva, the
dual num ber and the second person are symbolic of Sakti and the
plural num ber and third person are symbolic of nara or objective
phenom ena. Further, just as the third person has to surrender
itself to the second, an d the second to the first in order th at they
m ay be used together, so also th z prameya (object) or nara has to
surrender itself to pramdna (knowledge) or Sakti, to be known, and
76 Par-Trliik-Vioarana
C om m entary
From uttarasypi on p. 28,1. 11 upto ityuktam on p. 33,1. 21.
T r a n s l a t io n
N otes
i.e. Energy in all her multifarious aspects, or (3) nara i.e. objec
tive phenom ena, it is throughout anuttara.
9. Saiva is a technical term in this context. I t connotes the
system o f dualistic philosophy or Saiva S iddhanta prevalent in
South India. T he word vama means beautiful, appealing. In this
system, the five wl s were allowed under certain conditions. They
were marjisa (m eat), matsya (fish), madira (wine), mudrd (food of
parched grain) and maithuna (sexual intercourse). Daksa or
Dakfina dcdra (right han d path ) is said to be superior to the Vama
or the left-hand path. It is full of vidhi and nisedha i.e. dos and
d o n ts. A.G. says in Tantraloka, Dakfinarji raudrakarmadhyam,*
i.e., the *Dakfina p ath is full of terrible practices. In Kula, a great
emphasis was laid on caryd which means due observance of cer
tain prescribed practices. Mata is said to be higher than K ula.
N ot m uch is known about M ata. Jay a rath a has m entioned eight
Agamas pertaining to M ata, bu t they are not available now.
10. This is not available now.
11. T he Bhairava Sastra m entioned in this verse is the R u d ra
B hairava Sastra, not the non-dualistic Bhairava Sastra advoca
ted by Paratririka. There was a good deal of similarity between
K ula and K aula, b u t as m entioned in note No. 9, in K ula, the
greatest emphasis was laid on caryd. In K aula mdrga> the greatest
emphasis was laid on universal unity consciousness. Both K aula
and T rika are non-dualistic, but in K aula mdrga, emphasis is
laid on all the methods, viz. jndna, caryd, kriya} and yoga, whereas
in T rika emphasis is laid mostly on jhdna and yoga.
12. This book is not available now.
13. T he previous portion of Paratrlrika is known as bimba
grantha, and from now onwards it is known as pratibirjiba grantha,
for in the previous portion, it is the nature (svarupa) of anuttara
th at has been described. From now it is its external manifes
tation or expansion th a t is going to be described. O n the analogy
of a m irror, the divine source of light is known as bimba (in its
process of saijihdra or w ithdraw al) and its reflection in its own
m irror is known as sjffi or manifestation or expansion.
E x p o s it io n
N otes
undivided ail those blue, yellow perceptions etc. which are adm it
tedly incom patible ( tattadvikalpaniyaviruddhbhimata-nilapitdyd-
bhsavibhgi bhavati ), as for example in the integral perception o f a
picture (in which the difference of the various parts is not m ar
ked), or the integral perception o f one standing on the top o f a
hill (ikharastha ) or the integral perception of a peacocks tail (in
which the different colours like blue etc., are not separately
noticed).
(Now A.G. uses vyatireka tarka, i.e. reasoning by negative
mean.)
T h a t indeterm inate consciousness (niwikalpa sarjivid), however,
which does not pervade undivided the various incom patible
percepts like blue, yellow, etc., cannot be (considered to be)
prior also to the endless determ inate percepts such as blue, yellow,
etc., brought about by its own efficacy, as for instance, a percep
tion pinned totally to the blue. But it, known by different names
such as unmesa, pratibhd etc., does occur in the interval between
two different determ inate ideas or percepts, one th at has ju st
term inated and the other th a t is about to arise (astamitodesyat) .
This is w hat is extolled as the indeterm inate consciousness in the
T antras (.tobdgama-gitarji niwikalpakarji), precedent to w hat in
conversation are considered to be m utually incom patible deter
m inate percepts or ideas, such as blue, yellow, etc.
Therefore it (the niwikalpa samvit or indeterm inate conscious
ness) abides undivided among the endless determ inate percepts.
T h e interval between the two determ inate ideas can by no means
be denied because of the difference between the two ideas. T h a t
interval consists of consciousness only, otherwise (i.e., if conscious
ness is not present in the interval), on account of the extirpation
of the residual traces of consciousness caused by th at interval or
gap (devoid of consciousness), memory, congruous link, etc. bet
ween the consciousness preceding the gap and the consciousness
succeeding it would become impossible.
Since there is no disagreement am ong all the teachers regarding
pratibhd or indeterm inate consciousness having the above charac
teristic, therefore it is free from the fallacy of asiddhi or the non-
probativc reason. Since it does not depend on the understand
ing of any conventional sign, it is sheer indeterm inate conscious
ness (avikalpatoa) .
94 Pard-TrUikd-Vivarana
o f even any dubious, opposite thing (i.e. even opposite things have
their raison d'tre in the indeterm inate consciousness). In similar
examples also, e.g., the integral perception of a picture etc.,
faults like the non-provability etc., of the reason (viz. the indeter
m inate consciousness) stand rejected. W hen the faults concern
ing the m ain reason are rejected, there remains no occasion
for finding faults in examples similar to the m ain reason. By
others also it (i.e. the indeterm inate consciousness being the
ground or reason of the determ inate one) has been practically
settled. Therefore, why take the trouble of repeating it ! This
m atter has been finally settled:
T h a t which moves in the prior, intervening, and posterior state
of the apprehension of all the objects of sense (nikhilaoaifayikd-
vabodha-prvparntaracararfi), which is universal {nikhilatmakarji),
which is endowed with the splendour of the highest Sakti (paraiakli-
bhdsi)y th at indeed is the divine creative consciousness {pratibharfi) .
To one who is absorbed in that consciousness (tasym pralinaoa-
pusah)y how can depression (glnih) brought about by the lack
of this divine consciousness (abhoavaopaklfpty) ever occur?
T he ignorant m an does not observe the m agnitude of the
delightful enjoyment of the most precious wealth (paradhana-
sukhsvda) lying in the body, prna etc.4 and feels overwhelming
depression5 in his heart. If the Supreme goddess who feels parti
cular relish in bringing into being the entire universe (nikhilajaga-
tistisaras) enters his heart, then oh ! she sportively functions as
the full and final oblation (in reducing to ashes the depression
th at had been plagueing h im ).
A similar idea has been expressed in Spandakrik: Ju st as a
plunderer carries away the valuables of the house, even so de
pression saps away the vitality of the body. This depression pro
ceeds from ignorance. If th at ignorance disappears by unme$a
how can th at depression last in the absence of its cause? 6 (Sp.
K. I l l , 8).
Also in the following verse:
T h at should be known as unmeja whence the rise of another
thought takes place in the m ind of a m an who is already engaged
in one thought. O ne should experience it introspectively for
oneself. (Sp. K . I l l , 9 ),
96 Pard-Trifikd- Vivarana
F u rth er:
T he wise ones describe ignorance or in other words the prim al
limiting condition (anava mala) as the root cause of the mdyiya and
karma mala. T h a t very seed (viz., dnava mala) even of the worn-
out tree* of transm igratory existence is consumed instantly in the
supreme blazing fire o f supreme consciousness {pardsarjivit) .
As has been (rightly) said:
Ma/a, they say, is nothing b u t ajndna or ignorance of ones
real nature. This ignorance is the cause of sarjisdra or mdyiya mala
which again serves as the cause of kdrmamala . (M .V. I, 23)
So also, (it has been s a id ):
I f th at ignorance disappears by unmeja, how can depression
last in the absence of its cause?
Thus has been described the nature of indeterm inate consci
ousness (which also pervades the determ inate consciousness).
I f it were otherwise than this i.e. if the indeterm inate conscious
ness did not pervade the determ inate consciousness also in all
its phases, then which and by w hat could the following be so
closely linked, viz. the destruction of depression, the emergence
of depression from ignorance (of ones essential natu re), and the
destruction o f ignorance by means of unmefa. In th at case, all
this would be like an investigation into n f and 'pa'7 i.e. would
be merely futile.
So, the goddess, the highest power of creative word (paravdk)
is of the form of ail the letters, beginning with V an d ending
w ith cksa\ expands by enfolding within herself the venerable
pardpard form etc., inherent in paiyanti etc., th at are about to
arise by her free will, has the essence of the creative delight which
is identical with the consciousness of diverse manifestation con
sisting of all the elements, worlds and objects th at have been
undisputedly brought about by being included in her progressive
expansion (tadgarbhikaravafdvivddaghatita-sakalabhuta-bhuvanabhdvd-
diprapahcaprabodhaikyacamatkdrasdra)i is of the nature of the highest
Reality consisting of astonishing facts brought to light by the pre
sence of Lord Bhairava (paramefvarabkairauabhatldrakavirbhdva-
prathitatathdvidhadbhutabhutaparamarthasvarupd)> is the Supreme
Creative Power th at reveals within her pure m irror of Self end
less manifestation, m aintenance and absorption (svdtmavimaladar-
Abhinavagupta 97
pananirbhdsitdnantasfftistMtisaTjihilraikyamayamahdsTftiiaktir). I t is
established th at this is w hat has been decisively proved completely
by Lord Bhairava by means of the verse 4ath&dya* etc.
N otes
E x p o s it io n
This long com m entary of A.G. serves only as an introduction
to the eight verses by means of which Bhairava answers the ques
tion o f the Devi, viz. How does anuttara bestow kaulika siddhiV*
T he actual interpretation of the verses will follow later. In
this introductory portion A.G. has stressed the following two
points:
1. Kaulika srffi or the universal manifestation is not something
different from anuttara. It is anuttara itself th at appears as kaulika
sffti As he puts it tadtva anuttarapadarjt, $rr(irityarthahit is anuttara
itself th at is this vast manifestation.
2. T he entire manifestation abides in the creative energy of the
Divine. This creative energy is pardvdk, the energy th at sounds
forth the universe. T he pardvdk is the parandda, the creative throb
of the Divine M ind which a t a lower level takes the form o f
sound. T he energy of the pardvdk flows into various letters from
98 Pard- Triiikd- Vwarana.
C om m entary
T r a n s l a t io n
C hart 1
C hart 2A
T H E ID E N T IT Y O F T H E O R IG IN A L S O U R C E
(BIMBA) AND IT S R E F L E C T IO N (PRA TIBIM BA )
Abhinavagupta 107
C hart 2B
T H E T R A N S P O S IT IO N O F T H E TA TTV A S (CATE
G O R IE S O F EX ISTEN CE) IN R E F L E C T IO N (PRATIBIM BA)
who has entered the ndddnta12 state is her seat, and then having
said th at all this is her seat, declares: From his (i.e. Sadasivas)
navel rises the trident of Sakti (divine Energy) with three prongs
which should be m editated upon (M .V. V II I 69). T h e three
prongs referred to are Sakti, VyapinI, and Sam ana . T here
also (i.e. higher above the Saktis), the Suprem e abode of unmand
i.e. the state of urdhvakundalini, in the form of three white lotuses
has been described, in the words this is the most distinct seat
(M .V., p. 48, v. 70). So far as the three lotuses on the prongs
of the trident are concerned, they form the seats of the goddesses
(pard-paJyanti, pard-madhyamd, and para vaikhari).* Though this is
known as supreme padyanti and is the ultim ate limit of jfidnaiakti
known as nada (i.e. as the state of Sadariva), yet this has only
to be passed over, for the state of P ara is higher than this (see
the picture introducing the Paratrisika V ivarana). As has been
said in Sivadrti: W hat according to us isjndnaiakti and is really
the level of pard-paJyanti as expressive o f Sadasiva state is to the
duffers, the gram m arians the highest state . 18
T he buddhi th a t is introverted towards the inner spiritual Self
is the level o fpard-paiyanti. Its presiding deity is R ud ra i.e. Para-
(supreme) Sadasiva. T h e pard-paiyanti comes to an end in jndna-
fakti which is a state of Para-Sadasiva, and this state o f Para-
Sadasiva is the Sakti of Anasrita-Siva.
T he presiding deities of manas and aharjikdra introverted towards
the Self are respectively Para-B rahm a and Para-Vinu. T heir
field of activity is limited respectively to pard-vaikhari and pard
madhyamd. Therefore, their final resting abode (pratiffhd-bhUh)
is the kriydiakti of P ara-Isvara an d P ara-Sadafiva .14 This is pro
ved by Agama and supported by personal experience.
Therefore, over pard-padyanti is the stage of goddess pard where
everything appears an d is also apprehended as identical with
Herself.
which is the very life (of determ inate consciousness), though they
owe their very existence to the grace of the indeterm inate consci
ousness only and cannot be in any way separate from it , 15 yet the
later dealing and judgem ent of such experients (i.e. when they
have risen from the state of the experience of the void) are deter
m ined by consciousness of difference and are only of the nature
o f determ inate consciousness {vikalpdtmaiva), as for example,
This is body etc., I am only I, i.e. the one who is the knower,
this is a ja r , w hat is this is only an object of knowledge etc. .
In the case of the condition of such an experient (i.e. pralayd-
kala or idnyapramatd), it is only the indeterm inate consciousness
th at has the capacity of bringing about a consciousness of th at
sort {tasyaiva avikalpasarpviddtmanah tathd sdmarthyarji). For though
none other than the nirvikalpa one is known to be the cause of th at
kind of consciousness (i.e. the determ inate consciousness), even
if any other cause is supposed to be its origin, it will ultim ately
end only in th at kind of undivided universal consciousness (i.e.
nirvikalpaka or indeterm inate I-consciousness). It is because of this
capacity of the indeterm inate I-consciousness th at its power of
bringing about endless variety (in m anifestation) is proved to be
invariable.
In the being of this indeterm inate I-consciousness, its sovere
ignty of the creativity never ceases. In vaikhari stage or in madhyamd
stage in which there is subtle mdyiya objectivity (i.e. where there
is a subtle difference through the force of mayd), this kind of
apprehension of difference (bheda-vimaria) is not possible if it is
completely excluded from the indeterm inate I-consciousness
(bhdsandtireki).
In the supreme consciousness, however, as is the prakdia so is the
vimaria for carrying it out in practice. Therefore in that, all
things appear completely identical with consciousness, just as
w ater is in water, or flame is in flame, not simply like a reflected
image. W henever this supreme goddess {para) is described for
the purpose of teaching, she is brought within the sphere of
cognizance only by being considered from an inferior point of
view.
Similarly Bhairava who is of the nature of light (i.e. spiritual
light of consciousness) is self-proved, beginningless, prim al, the
ultim ate in all respects, and present in everything. W hat else
112 Par-Trik- Viva rana
said w ith regard to the m aterial cause). This has been discussed
by me threadbare elsewhere in another treatise dealing w ith
causation. A discussion of it here will only disturb the smooth
progress of the present topic (prakfta-oighdtakam). Therefore, it
is not being discussed in detail here.
[T he following describes the series of the categories of existence
by grasana-yukti i.e. by means of the order o f absorption into
Siva. ]
Thus (according to the reverse order), it is a t first the earth
which has completeness. T hen it is water which also having
absorbed within itself the characteristics of all the tattoos appears
and is apprehended in completeness. I t having absorbed within
itself the wondrous, prakSa-oimarfa present in the earth category
( tadbhsoimara-camatkraji antahkrtya) becomes complete by the
transmission of the sarjiskara (residual traces) o f the completeness
of the earth category. Finally, the earth itself is b u t the integral
divine consciousness i.e. the very Self o f Siva. T hus even a lim it
ed space {pradeiamtram api) contains the entire form of Brahm an.
T h e Sstras (scriptural texts) have declared it as their finding
that, Each tattoo (category of existence) has the characteristics
of all the thirty-six tattoos. Such is also the teaching of Spanda
Sstra (as in the following verse): W hen the yogi wishing to see
all objects by pervading them all i.e., infusing them ail w ith the
light of his consciousness, then w hat is the use of saying m uch, he
will experience for himself (the splendour of that vision ) . (Sp.K .
I I I . 1 1 ). O ne should lay this to ones heart. By the last quarter
of this verse, the same fact has been indicated. So w hat else is
to be said?
(Establishm ent of the dependence o f all the tattoos on Siva-tattva
by logical argum ent.)
W hen a thing cannot exist w ithout a particular characteristic,
then th at particular characteristic is its very nature (soarpa),
just as being a Sitama (iirjtfip) means having the nature of tree
(i.e. there cannot be a HrjiHpa without its being a tree). W hen
the expansion of the fixed order of things is set aside through the
autonom y of the supreme Lord, then a thing m ay happen even
without that which is its nature. T he succeeding tattoos, earth,
Abhinavagupta 117
etc. cannot come into existence without the preceding tattvas, viz.
w ater etc. Therefore, they i.e. the preceding tattvas are the charac
teristics of the succeeding. T he category of earth cannot exist
w ithout the category of water, for it is in the m edium of firm sup
port (dhfti) only th at solidity is found (and there is solidity in
earth because of the presence of w ater ) . 18 In this way, in a regu
lar order, the (five) gross elements (bhutdni) cannot exist w ithout
the five tanmdtras, These senses also cannot exist w ithout the inner
psychic apparatus consisting o f buddhiy the ascertaining intellect,
ahaijikdra, the I-consciousness and manas (the idea and image
making faculty). All these cannot exist without the prim al, u n
differentiated, com pact subtle root-cause i.e. prakrti. How can
prakrti exist without the limited experient i.e. Purua (.sarjividdt-
makarji ca antarena) who is fettered by the snare of time (kdla),
lim ited efficacy etc. (kalddi) which are the characteristics of
experience (sarjxviddtmakarji) which he has imposed upon himself
only by his own lim itation (sankocavaiadeva ca svdtmdrohita) . How
can there be lim itation of the unlim ited consciousness (i.e. how
can there be a limited purufa) w ithout the autonom y (of the
Divine) which is the cause of th at limitation and of which mdyd
is another nam e (i.e. this lim itation comes about by mayaJakti
which is only another nam e for the svdtantrya or autonom y of
the Divine)? This state of lim itation by the divine autonom y in
th e form of mdyd does not come about without the slightly
unlim ited reality (ifat-asankucita i.e. iuddha-vidya) , unlimited
reality (asafikucita i.e. Isv ara), slightly expanding (ifad-vikasi i.e.
Sadasiva) and fully expanded reality (vikasuara-rupam i.e. Sakti),
standing as it does in opposition to the gradually proportionate
shrinkage of th at whose very essence is limitlessness (asatikucitatd-
sdratdratamyapek$i). All these realities are simply nothing w ithout
Bhairava who is absolutely autonomous and the very quintes
sence of perfect Light. This regular order of the categories is
adm itted to be true according to ones own experience. Srud
(scriptural text) also says, where can the earth category which is
inclusive of w ater be found without its solidity? (i.e. the solidity
of the earth is due to adhesiveness and adhesiveness is not
possible w ithout liquid). So if we say that the earth has in it also
its preceding category, the water, how does it perturb us ? O n
th e contrary, it will only be in support of the supreme conscious
118 Pard-Triikd- Vivarana
*Lolibhdoa in this system is a technical word. This means that both word
(pdcaka) and its referent (v&tya) are so intimately associated that the one signi
122 Pard-Trifikd- Vivarana
fies the other. At the level of madhyami, th ty are so identified with each other
th a t one can denote the other. This is w hat is meant by adhydsa in the T rika
system.
Abhinaoagupta 123
and being of the nature of light, brings about thinking and has
the nature of bringing about a unified sense (ekapardmarfasvabhd-
vaiva). By others (the followers of other doctrines and the gram
m arians) this i.e., the supreme consciousness {pardsarjivid) has
been proved by laboured deliberation. In this system, it is esta
blished effortlessly to those who earnestly take to its teaching.
Therefore, we do not insist on ones going to the house of a tea
cher of gram m ar, the only gain of which will be a little refine
m ent of speech (body of words). So, (by following this T rika
system) questions or doubts pertaining to succession or non
succession or priority and posteriority (of letters) or words in
respect of pm$amantra23 consisting of nine letters and mahd-man-
tras14 are solved by themselves.
Description o f the Pattern o f Mlini
So, revered M lini mantra alone is of the chief, supreme state of
Sakti a t the level of the interm ediate state i.e. a t the level o f
paSyanti situated at parpar level. Therefore, it has been said in
Prvastra (M linivijaya) :
T he knowers of mantra, in order to achieve the desired object
of the followers of mantra and tan tra should practise in m atters of
nysa, the nydsa2* of M lini which is free of particular prescription
(of rites ) and has a mixed arrangem ent of vowels and consonants,
for the sake of idkta body. By this statem ent, it has also been
declared th at M lini has a mixed arrangem ent of voweb and con
sonants. A t another place also, it has been said: O ne should
direct the mantra neither towards nara (i.e. limited beings and
objective phenom ena) nor to Siva, the supreme tattvay but to
Sakti. They i.e. nara and Siva cannot bestow enjoyment and
liberation, for nara is insentient, and Siva is powerless (for power
resides only in S akti).
N otes
Pardpard-sarfwitti
1. gha Sadiva
2. na I i vara
3. i uddhavidy
4. a M y
5. va Niyati
6. bha K la
7. ya R ga
8. da Vidy
9. dha K al
10. tha Puru$a
11. jh a Prakfti
12. fta Buddhi
13. Ja A ham kra
14. ra M aas
15. ta rotra
16. pa Tvak
17. cha Cak?u
18. la R asan
19. G hrna
20. sa Vk
21. ah Pni
22. ha P da
23. a U pastha
24. ka Pyu
25. ma abda
26. a Spara
27. arp R u pa
28. ta R asa
130 Pard-Triiikd- Vwarana
29. e G andha
30. ai AkaSa
31. o Vayu
32. au Tejas
33. da Ja la
34. pha Pfthivi
Pardpard Saijivitti
a, a, i, I, u, u, r, h !, 1, c, ai, o, au,
am, ab
1. ka Sakti
2. kha Sadaiva
3. ga I i vara
4. gha Suddhavidya
5. na M aham aya
6. ca M aya
7. cha K ala
8. ja Vidya
9. jh a R aga
10. ha Puru?a
11. ta Prakrti
12. tha Buddhi
13. da A ham kara
14. dha M anas
15. na Srotra
16. ta Tvak
17. th a Caku
18. da R asana
19. dha G hrana
20. na Vak
21. pa U pastha
22. pha Payu
Abhinavagupta 131
23. ba Pani
24. bha P ada
25. ma Sabda
26. ya Sparsa
27. ra Rupa
28. la R asa
29. va G andha
30. a AkaSa
31. ?a V ayu
32. sa Agni
33. ha Ja la
34. ka Pfthivi
E x p o s it io n
Chart 3
T H E A R R A N G EM EN T O F L E T T E R S A C C O R D IN G
T O M A T R K A IN PARA-SAIyiVITTI IN SARVAGRA-
R O PA TA
^ \
tQpa 3*
sparsa jha
U 1
C hart 4
A R R A N G E M E N T O F L E T T E R S A C C O R D IN G T O
M A T R K A IN p a r A p a r a -s a m v i t t i IN SARVA
m a d h y a r Opa tA
134 Parti- TrUikti- Vivarana
4. Bimba-pratibimba-bhdva
According to this philosophy, everything in its essence is anut-
tara i.e. has the nature of the Supreme, bu t is polarised in prati-
bimba or reflection i.e. it becomes the reverse of the original, as
right becomes left and left right in the reflection of the face in the
m irror. For instance Sakti-tattva in parti becomes pfthivi tattva
in its reflection in partiparti. This is achieved by the svtitantrya-
iakti or power of autonom y of parti. This principle of reflection
does not apply to vowels which are always of the form o f Siva.
T h e diagram Pratibimba or reflection in bimba shows th at pfthivi
or earth category represented by the letter *ka is reflected as
iakti represented by the letter /a* and vice-versa.
Abhinavagupta 135
T ext
T r a n s l a t io n
E x p o s itio n
In this relationship of Mdlini to the para or transcendental
state, A bhinavagupta brings out the following points:
1. Sarvarfi sarvdtmakarfC Everything consists of everything
else. This is the basic principle. Siva is im m anent in manifes
tation. Since Siva is not confined to any particular element, but
is the all-of-Reality, therefore, there is nothing in the universe
Abhinavagupta 137
na, tha, cay dha, na, a, foz, A, <z, A bhinavagupta shows, as given
in the translation above, th at they denote, on the principle of
sarvarji sarvdtmakarji\ certain aspects of Mdtfkd order as well.
T h e whole role of these sixteen letters (of M lini) vis--vis
M dtfkd w ith reference to pard sarjivid or supreme consciousness
can be seen in C hart 5 .
C hart 5
Letters o f Malin! together with their representation with re
ference to Suprem e Consciousness or parasaijivitti :
Sivatattva
Letters o f Malin! Symbolic of Symbolic of aspects in
aspects in Siva
M trk scheme
T ext
T r a n s l a t io n and E x p o s it io n
E x p o s it io n
In the previous description, A bhinavagupta has shown how
th e various phases of nddatmaka I-consciousness represented by the
first sixteen letters of Mdlini are represented in the Mdtfkd order
w ith reference to para or supreme state o f Siva tattva.
In this, he has shown how the various phases of aharfi-vimaria
o f Siva tattva represented by the first sixteen letters o f Mdlini
are represented in the Mdtfkd order with reference to pardpara-
sarfivitti or supreme-cum-non supreme state of Siva tattva.
O f the sixteen letters, seven viz. f, f, /, 7, i, u and d are bija letters
or vowels. As such, they are aspects o f Siva both in Mdlini and
Mdtfkd and therefore undergo no change. They have the same
function in pardpara as in para.
T h e phonemes, according to T rika philosophy, have three
aspects: sarvdgrardpatdy sarvamadhyardpatd and sarvdntagdmitd. Sarvd-
grarupata refers to a phoneme as it is in itself. Sarvamadhyatd refers
to phonemes undergoing transformation, and sarvdntagdmitd re
fers to phonemes reaching finally the state of uddhavidyd, livara,
Saddiiva and Sakti.
Six consonants of Mdlini} viz. na> tha, ca> dha, na and ba are
reflected in Mdtfkd in different phonemes in pardpara state under
the law of sarvamadhya-rdpald as shown in the chart.
142 Pari- Tritikd- Vivarana
T ext
C hart 6
PARAS A M V IT T I (SU PR E M E C O N SCIO U SN ESS )-
SARVAGRAROPATA
In this every tattva or category o f Existence is complete in itself
Letters in order of matjkd
sarvflgrarOpaUI
E x p o s it io n
C hart 7
IN p a r A p a r a S A M V IT T ISU PR E M E -C U M -N O N -
S U PR E M E C O N SCIO U SN ESS SARVAM ADHYA-
R O P A T A IN T H E O R D E R O F M A TR K A -LET TER S.
146 Pari- Triiika- Vivarana
Chart 8
A R R A N G E M E N T O F L E T T E R S A C C O R D IN G T O
M A T R K A IN p a r A p a r a S A M V IT T I IN
s a r v A n t y a -r O p a t a
\ I 1 * .
\ \ I i ! / ,
\
I
1 i
H
f / /
i S
\ rtjan^y4r
i: \
^ gf I rOpamaya a
y y spai*>raaya
^ * I
/ / / I f
<?
<? .?
^ JV> 3
tu
%
Q
r
3.
<3
the first sixteen letters which in the Mdlini phase are concerned
w ith Siva.
In the para state, the seven vowels, viz. f, f, /, /, i, u and undergo
no change. T he first four vowels are the resting place of I-
consciousness. I connotes Sivas power of autonom y, and u and
indicate His introvertive and extrovertive states. T he other nine
letters which are consonants show the relationship of Mlxn and
Mdtfkd and the expansion of I-consciousness in various phases.
In parpara state, A bhinavagupta shows how the nine con
sonants of Mdlini are reflected in different letters of Mdtfkd which
point to different aspects of I-consciousness. Both have to do with
the I-consciousness of Siva. Only they show the expansion of I-
consciousness in different ways. So both are concerned with Siva
tattva. In the aparadaid of Mdlini, it is the modification of the
rem aining thirty-four letters of Mdlini which has been depicted.
In the para-da, it is only the expansion of Sivas I-consciousness
th at has been described. There the phonemes are concerned only
w ith Sivas inner life, not with manifestation. T h a t is where it is
known aspara-daid. In the apara-daSd of Mdlini, the phonemes are
concerned w ith the tattvas and their modification. In other words,
they are concerned w ith manifestation. T h a t is why this state is
known as apara or non-supreme. T heir corresponding modifi
cation is shown in the parpara state in M dtfkd. In the apara state
in Mdlini, the seven vowels i.e. a, ah. arjx, e, ai, o, au represent
tattvas or elements of manifestation but they represent only diff
erent aktis of Siva in Mdtfkd ; they do not represent elements of
objectivity there. So there is no question of their corresponding
modification in Mdtfkd. (See chart 9 for details.)
C hart 9
1. G ha Sadiva 1. G haVayu
2. fra Isvara 2. N aN abha or kSa
(ether)
3. I Suddhavidy 3. I Icch of Siva
4. AM y 4. AA nuttara
148 ParSi-Tritikd- Vivarana
5. V aNiyati 5. VaMaya
6. BhaK ala .
6 Bha Prakfti
7. YaR aga 7. YaNiyati
8. P a Vidya 8. DaPada
9. P h a K ala 9. PhaPani
10. T ha Puru?a 10. ThaPayu
1 1 . J h a Prakfti 11. JhaSparta
12. S a Dhi or Buddhi 12. 51aSabda
13. J a Aham kfta 13. J a R upa
14. R aM anas 14. R aVidya
15. T a Srotra 15. T a U pastha
16. P aTvak 16. P aM anas
17. C ha Cak?u 17. GhaRasa
18. L aR as ana 18. L aK ala or K ala
19. AG hrana 19. AAnandaSakti of Siva
20. SaVak 20. SaIsvara
21. Ah Pani 21. AhVisarga Sakti of Siva
22. H a P ada 22. H a Sadasiva
23. a Payu 23. 5aSuddhavidya
24. KaU pastha 24. KaSakti
25. M aSabda 25. M aPurua
26. SaSparSa 26. Sa M aham aya
27. AmR upa 27. AipSivas Bindu^akti
28. T a Rasa 28. T aG hrana
29. E G andha 29. EAsphuta-kriyaSakti of
Siva
30. AiN abha or ether 30. AiSphuja-kriya^akti of
Siva
31. O Vayu 31. O Sphutatara-kriyaakti o f
Siva
32. AuTejas o rfire 32. AuSphutatama-kriyaSakti
of Siva
33. D aJ a la 33. D a Caku
T ext
T r a n s l a t io n
N otes
T ext
T r a n s l a t io n
E x p o s it io n
m
I
v
y
ntirji
T he other is th at kind of mantra in which each consonant has a
vowel and there is a dot (bindu) on each letter, t.g.yajjiy rarjxy larjiy
varji. Such mantras are known as asarjiyuktakfari mantras.
T ext
T r a n s l a t io n
N otes
T ext
T r a n s l a t io n
T he goddess pard vak who assumes different states (i.e. the state
ofpaly anti, madhyamd etc.) becomes in her chief mode i.e. madhyamd
(i.e. pardpard state) goddess MalinI herself. At this stage, She
becomes so infinite, th at considering the varied forms w hich
She assumes she appears omnifarious, and thus being of all forms,
She assumes the state of letter (varna), a word {mantra) an d sen
tence (pada) through the predom inance o f three aspects viz.
para (suprem e), pardpara (i.e. subtle or suk$ma) and apara (gross
or sthUla) i.e. even in pardpara state, She appears as para, pardpara
{suk$ma) and apara (gross ) . 1 This threefold aspect should be
regarded from the standpoint of effecting purification. T he
sources of bondage appearing in paJyanti are indeed subtle. T hey
have to be purified in their subtle aspect, for the sources o f bon
dage are lying within. T he sources of bondage at the pafyanti level
are subtle; therefore their purification has to be effected a t th e
subtle level, for a bondage is bondage when it lies within the
subtle aspect. A t the level of madhyamd in which the external
expansion of Sakti becomes more and more perceptible, paiyanti
appears as an instrum ent of purification {Sodhana-karana-tayaiva
bhavati).
Abhinavagupta 155
N otes
T ext
T r a n s l a t io n
only, all this m ental grip in the form of speech is only succession
(sarva evdyarji vgrpah pardmarah kramika eva). T h a t grip which
is of the inner consciousness is non-successive only. Thus the
divine supreme Sakti (pardbhaffdrikd) is always of this kind, i.e.
multifarious and variegated (vicitrd). Therefore it is in accor
dance with succession i.e. in order to indicate succession in non
succession, the gram m arians have formed *at' by placing after
V .*
Thus the autonom y (svdtantiyafakti) of the Lord in the form of
Will in which the manifestation of existents has not yet started
(anumilita-bhdva-vikdsd) and the essence of which consists in an
inner massive I-consciousness is designated V . T h a t svdtantrya-
Sakti (power of autonom y) abiding in the Transcendent (anuttara)
is designated W ill 8 in which th at which is to be willed has not yet
become prom inent. This will is only a state of consciousness of
th e transcendental being (anuttara-sattd). T h e highest Lord is
always conscious o f His own nature. H e is akulaiakti. T hough
in being aw are of His form, H e makes use of kulafakti, yet there
is a distinction in the concept of akulafakti from th at o f kulafakti.
Akula is the creative I-consciousness (vimariasattd) o f Bhairava.
T h a t svdtantryaiakti expanding further is known as which
denotes dnandaiakti. Perfect icchd or Will is T . Icchd itself wishing
to perceive (lit. to seize) the future jtidna or knowledge through
its autonom y becomes T which denotes ttand or sovereignty.
U is the unme$a or appearance o f jhdnaiakti which is the source of
all objective existents desired to be known.
W hen unmefa or the arising of knowledge (unmifattd) has, in
consciousness, the desire for further objectivity (unmimifatdydm),
th e transcendental consciousness becomes diminished (nibhta
amttarasaijwit) owing to contraction (safikocavaiena) which is due
to all forms lying within or tending to assume subsequent objec
tivity (antahprna sarvasoarpa-unmtfottaraika-rpairapi) and to the
m ultitude of existents which lie within as nearly objective, in
which the aspect of difference is almost indistinct and which are
tending to appear objectively (antataram-vedyadeiya-asphuta>-
pryabheddTja-bhdsannabhvardtibhihi). This reduced consciousness,
because of its retention within itself of all objectivity (,sarvabhd-
i.e., lau', she pervades the fourth (i.e. the Sakti an<}a). W ith *ah*
she pervades that which transcehds all. 25*
T he dot (bindu) represents the remainder, viz., pure awareness
only. [The twofold nature of expansion and the beginning of
dktaprasara or ddkta expansion ]. W hen the highest Lord em ana
tes within Himself the entire cosmos as only pure awareness in
order to express unity (ekagamandya) at first as predom inantly
the possessor of Sakti, i.e., as Siva (aktimat-rupapradhanatayd), and
next as predom inantly Sakti (idkta-visargapradhanataya) with the
creative means of th at (tannirmdnena i.e. icchd, jndna and kriyd).
T h e visarga w/i* is symbolic 26 of iakta visarga.
In respect of fully developed kriyaJakti of such an extent (ctavati)
upto the end of au, it is the aspects of the pulsation of icchd, the
initial, jndna, the middle, and kriyd, the final appearing first as
the desire to manifest (icchd), then the comprehension of m ani
festation (jndna) and finally the actual manifestation (kriyd)
th at constitute the very nature of venerable Bhairava or the
unsurpassable (anuttara) who has penetrated into all these. These
arc clearly experienced by yogis who are engaged in subtlest medi
tation and are described by Svacchanda and other practical
Sastras as prabuddha connoting icchd, prasarana, connoting jndna,
and avarana, connoting kriyd.21 Therefore, it has been said in the
seventh chapter in Sivadrti: uBy m editating on the supreme Self
(paratmani) who is cit (sunirbharatard), ananda (ahldda), fullfledged
*a* i.e. anuttara (bharitdkdra-rupini) and in whom all the three
iaktis (viz. icchd, jndna and kriyd) are fused (one acquires the
nature of S iva). Again, It is His Sakti th at has acquired the
form of the cosmos, just as a mass of clay acquires the form of a
j a r . (SD, V II, 28). And finally having described t h a t There is
only one principle (viz. Siva), there is no difference in H im on
account of the num ber of phases (like the four spheres of pfthivi,
prakrti, mdyd and Sakti or, three Saktis, five states etc.), it declares
N otes
T otal: 30
22
Abhinavagupta 171
T ex t
T ra n sla tio n
susumnd, dharma, adharma, and mixed form of the two i.e. dharmd-
dharma. T h e triadic Sakti of the Suprem e is known as Bhairavi.
T h e m eeting point or union of Siva and Sakti now appears in the
form of a hexagonal (fafkona) mudrd and being the spot an d basis
of the generation of manifestation is designated as yoni or the
female organ of generation. (While both Siva and Sakti are
separately triadic, their union is hexagonal ) . 6
In the chapter on khandacakravicdra in K ubjikam ata, it is with
reference to this m atter th at it has been declared: T here is
mahdmdyd above mayd who is the very em bodim ent o f bliss because
o f her being o f a triangular aspect. Therefore, the union of Siva
an d Sakti which is represented by semen (bija) and ovum (kusu~
ma) being fused into one compactness should be worshipped by
oneself in the form o f his Self. This is w hat has been advised in
T rik atan trasara:
T h e spiritual aspirant who experiences his identity w ith the
incipient unity o f Siva-Sakti found in icchd-iakti and with their
com pact unity found in jnana-Sakti should worship the highest
triad of the union of the triangular aspect of Siva and the triangu
lar aspect of Sakti.
Therefore, though the condensation of the phonemes becomes
distinct only in the vaikhari or gross aspect, yet it abides prim arily
in the suprem e verbum (pardvdk) which is all inclusive (sarvasarvd-
tmaka).
In th a t (i.e. in para), even the organs o f speech (sthdna) such
as throat, lips an d m anner of articulation (karana) are all-inclu
sive. This is the special point to be noted. Even inwardly one
m utters an d envisions. This is a m atter of distinct experience.
T h eir difference is due to the various organs of utterance, for
audition is the very life of the letters. M oreover, even a child,
w hen he is being taught the use of words, learns the names o f
various objects by m uttering the words within. Even while he
thinks in the opposite way or in an uncertain way, so long as he
uses his m ind, he does know something. All understanding is
due to use of words. So letters which are produced by contrac
tion of the throat (samvdra), expansion of the th ro at (vivdra),
which are unaspirated (alpaprdna) an d which are aspirated
(mahdprdna) with the aid of breath and sound are present, ac
cording to their appropriate nature, inwardly (in madhyamd and
Abhinavagupta 177
N otes
1. From V to *arji\ there are 15 kalas (energies o f letter) and
ah' is the sixteenth kald. This is the essential nature of the Lord.
This sixteenth kald of ah is known as visarga-kald. From ka' to
kfa* which represents external manifestation, there is always
prasdra-safikoca (expansion-contraction), but the visarga-kald re
m ains changeless in its nature. In prandyama also, fifteen tufis go on
increasing or decreasing b u t the 16th tufi remains unchanged.
In the moon also, 15 digits go on increasing or decreasing, but
the 16th digit, the background of all and hidden from view,
rem ains unchanged.
T he visarga iakti or the em anative Energy of Siva is called
amfta kald, because in spite of all the changes brought about by the
energy of Siva, Siva or His energy does not undergo any change
whatsoever.
(a) Pard visarga iakti: T here are three phases of visargaiakti-
pardy pardpard and apard. Pard is also known as idrfibhava or Saiva
visarga. I t is transcendental em anation, an interior em anation
w ithin the divine consciousness. I t is the source and prim ary
principle o f dnanda or the highest divine beatitude. I t is represen
ted by the phonem e *d\ T h a t is why it has been said to be para-
mananda-bhumi.
(b) Pardpard visarga-iakti or pardpard visarga:
This is known also as akti visarga. This is interm ediate bet
A bhinavagupta 185
PrvnZa(knowMp)
dmincl
PramSpj (knowlrdftl
MlMKI
186 Pard-TrUikd- Vivarana
64
13. T h e I^vara-pratyabhijfta-tika o f U tpaladeva is now lost.
I t is said to have contained six or eight thousand verses.
14. Each word is a gestalt*, an organized whole, in which the
letters are synthetically com bined in a unitary configuration.
Abhinavagupta 187
T ext
T ra n sla tio n
viparyaya, 15 afakti16 etc., cast a pall over the essential n ature (of
the soul).
T here are five varieties o f viparyaya i.e., wrong knowledge.
AJakti or inefficacy due to the im pairm ent of the senses has twenty-
eight varieties. T here are nine kinds of tuffi17 or contentm ent.
Siddht16 or fulfilment is o f eight kinds. These creations o f th e
intellect (pratyaydh) (Sp. K. Verse 47) are prim arily bonds
(paiah) which pertain to the class of bound souls. As has been
said in Spanda K arika:
T he powers are ever in readiness to conceal his real nature,
for w ithout the association of words, ideas cannot arise. Simi
larly, T he rise, in the bound soul, of all sorts of ideas marks the
disappearance of the bliss of supreme immortality. O n account
of this, he loses his independence. T he appearance of the ideas
has its sphere in sense-objects . (Sp. K. I l l , 14) etc. Therefore
by setting aside the sphere which is the creation of the intellect,
non-maylya sphere of phonemes has been designated which is dis
tinctly audible, which is appreciable by means of the ear, which
is the em bodim ent of the prim al, highest purity of Siva, a n d which
bestows the rew ard of various spiritual practices. In PurvaSastra
or M alinlvijayottara Sastra also, it has been said: T he Lord, of
His own accord thus illum inated Aghora w ith this m ethod teeming
w ith the sense of all the Sastras. Thus being awakened with
the L ords teaching, exciting the vimarSa yoni w ith the L ords
powers, created innum erable mantras (i.e. inner phonem es) w ith
suitable sounds for being employed by creatures of various cate
gories (M .V .T. 111,27).
These mantras (inner phonemes) only being em braced by
Aghora etc., the various mantra experients bestow on the m ain
users of them the fruits of all desires, not otherwise . (M. V. I l l ,
28).
Thus described, the mantras, though manifest from the point o f
view of phonem atic creativity are unmanifest to those who are
blinded by mdyd.
(Now A.G. takes the word khydtdh as noun and explains it in
the following m a n n e r:).
*Sarvadaiva khydtdh'--They are always shining or manifest in
the form of pure knowledge o ritm a y m ean: whose expansion
is unim peded according to the power of the nature of each .
194 ParSl- TrUikd- Vtvarana
N otes
1. Tufi is a division of breath. It covers an extension of
fingers. Normally, there are 16 tufis in one round of breath (in
cluding inspiration and expiration). O ne round of breath thus
covers an extension of 36 fingers.
2. B reath rising within and going out is known as prdnacdra,
and rising outside and entering within is known as apdnacdra. In
prdnacdra, the point within from which prana arises is known as
antah-dvadaJanta, and the point where it ceases externally is known
as bahyadvadaSanta. O n the other hand, in apdnacdra, the external
point where prdna arises is known as bahyadvadalanta and the point
where it ceases internally is known as antahdvadalanta. T he space
between these two dvadadantas is 36 fingers or 16 tufis. These 16
tufis cover the 16 vowels from V to T he vowels from V to
arji represent the fifteen tithis or lunar days in the external world.
T he prdnacdra represents the 15 tithis of the dark fortnight, and
Abhinavagupta 197
T ext
T ra n sla tio n
CATU RD A SA Y U TA M BHADRE
t i t h ISA n t a s a m a n v i t a m // 9 /
T R T lY A M BRA HM A S U $R O N I
H RDAYA M BHAIRAV ATM A N AH /
E T A N N A Y O G IN ljA T O
N A R U D R O LABHATE S P H U JA M // 10/
H R D A Y A M DEVADEVASYA
SADYO Y O G A V IM U K T ID A M /
ASYOCCARE K R T E SAMYAN
M A N TR A M U D R A G A tfO M A H A N // 11 /
s a d y a s ta n m u k h a tA m e ti
s v a d e h A v e S a la k $ a n a m I
M UHORTAM s m a r a t e y a s t u
CUM BAKENA A B H IM U D R IT A H // 12 /
SA B ADHNA TI TA D A s a r v a m
m a n tr a m u d r A g a i^ a m NARAHI
a tItA n A g a tA n a rth A n
PR.$TOSAU K A TH A Y A TY A PI// 1 3 /
PRAHARADYADABHIPRETAtyi
D EV A TA R O PA M U C C A R A N I
sA kA t p a S y a ty a s a n d ig d h a m
A K R 5T A M R U D R A S A K T IB H IH // 1 4/
pra ha rad v ay a m At r e i v a
V Y O M A ST H O JA Y A T E S M A R A N /
TR A Y El^A M A T A R A Ii SARVA
Y O G lSV A R Y O M AHABALAH// 15/
V lR A V lR E S V A R A li SID D H A
BALAVAft C H A K IN IG A N A H /
AGATYA SAMAYAIyl DATVA
BH A IRA V EN A P R A C O D IT A H // 1 6/
Abhinaoagupta 203
Y A C C H A N TI PARAMfyl S ID D H IM
PH A LA M YADV S A M lH IT A M /
ANEN A S ID D H H SETSY ANTI
SDHAYANTI CA M A N T R II^A H // 17/
Y A T K lftC ID B HAIRAVE T A N T R E
SARVAM ASM T P R A S ID D H Y A T I/
ADRSTAM AI^PALO* P Y E V A M ....// 18 /
T r a n sl a t io n
" O thou gracious one, thou w ith beautiful thighs, it is the third
brahma1 (i.e. sat or rath er Va) united with the fourteenth vowel
(i.e. au) and well-joined w ith th at which comes at the end of the
lord of the vowels2 (i.e. visarga). (Sa-\-au-\-visarga = sauh). This
is the heart 8 of Bhairava. O r this sauh or amftabija is the bhairaviya
hrdaya of the narabhdva or phenom enal aspect w hich is only of the
essence of Sakti {tftiyarji brahntabhairavdtmdnah nah bhairavdtma
hfdayarfi: nah in this syntax means asmdkam i.e. of our system ).
9-10.
H e who is not born of yogini1 or is not united with Rudra
cannot clearly obtain this (i.e., sauh). This is the (very) h eart
(i.e. hfdaya-bija, the mantra sauh) of the God of gods i.e., parama
Siva, and bestows immediately (both) yoga6 and liberation. 1 0 - 1 1 .
W hen this mantra (i.e. sauh) is perfectly well recited * 7 the
grand m ultitude of mantras and mudrds immediately appears be
fore him (i.e. they become favourable to him ) being characteri
zed by their absorption in his body (svadehauefalakfanam). 1 1 - 1 2 .
T h e m an i.e. th cyogi (i.e., in this context) who has a mindful
ness8 of this mantra even for a muhrta9 or forty-eight minutes is
sealed w ith cumbaka10 and binds i.e., brings under his control the
entire m ultitude of mantras and mudrds. H e also narrates past and
future events, when interrogated. 12-13.
C om m enta ry
N otes
1 . Trtiyam brahma: T he usual nom enclature of brahma is
aurji tat sat; Sat is the third brahma. Sa with which begins the
third brahma, viz. 'sat' is symbolically designated as the third
brahma.
2. TithUa or the lord of the vowels is arji. A t the end of this
comes ah or visarga. So sauh is the mantra th at indicates anuttara
or the transcendental.
3. H eart or hjdayaip is the centre of Bhairava. I t is the prati-
ffhdsthdnarpthe place of repose of the Lord. In his commen
tary on verse 2 in P.T.V ., A.G. says paraiji pratisthdsthdnarp
sarpvidtmhftthe heart is the very consciousness of anuttara ; it is
its most interior place of repose, the very centre of consciousness.
In his commentary, L.V., A.G. explains it as Bhairavdtmano
bhagavatah abdardfeh utivaSarirasya hjdayarp srabhtarp. I f we take
the universe as a body, it would be its very heart, i.e., the very
essence of the universe which in other words, is a mass of sound
(congealed). Commenting on the word hfdayarp occurring in
verse 9, A.G. says in P.T.V . that it isyonirpam, the source of all
creative energy.
4. O rdinarily,yoginis are those initiated ones who have acquired
208 Pard- Trtfikd- Vivarana
apard pardpard
20. In the tradition o f the deities, there is no physical contact
with any female. Those aspirants who have attained to this
level feel the influx of an internal delight owing to the aw akening
of the kundalini. Kfobhdtmaka visarga refers to the process of the
flow of iabda (sound), sparia (contact), rdpa (form and colour),
rasa (flavour), and gandha (smell) th at well up out of sheer delight.
This union is jndnamudrd, an internal spiritual union, not
kriydmudrdy not an actual intercourse.
21. O nly those men and women were entitled to be designated
vira and yogini who h ad attained khecari sdmya. They could have
the union of kriydmudrd (actual intercourse). They develop such
capacity as enables them to enter dkta stage suddenly w ithout
210 Pard-Tritikd- Vivarana
T ext
From evametat caturdaiasuyutam on p. 79,1. 9 upto etadbhairaodtma
hfdayarji on p. 82, 1. 2 0 .
T ra n sla tio n
7th interpretation: (from the point of view of Unatd i.e., from the
point of view of the phoneme *fi\)
Onatd i.e., U is the interm ediate point between jddncdakti and
kriydiakti. This has been indicated before. Its nature is U<jlhatd,
i.e. to hold the division of the categories of existence prior to
manifestation in jhdnalakti itself. In accordance with this estab
lished practice (rtitfhyd), the third brahma a t this stage is th at
which holds the entire mobile and immobile manifestation within.
In contrast to the cduddha s f^ i (the entirely differentiated order of
m anifestation), and hiddhcduddha sftfi (the differentiated-cum-
undifferentiated order of existence), it is a purely undifferentiated
order of manifestation (.hiddha-sfs^ydtmakaiji). Hence it is the third
brahma. Phonematically, it is joined with the tithUas which are
the very h eart of Reality, i.e. the vowels and with the consonants,
beginning with Aa* and ending with A/a* coming after the vowels
( tadantaih)
8th interpretation:
T h e interpretations are given w ith reference to the four void
vowels (,idnya-catuska), viz. j, r, /, /. First of all the interpre
tation is being given with reference to f. T h a t is the void or
em pty dkdJa (ether) symbolized by f in which the condition
(daSa) of the four (catur), viz. the earth, water, fire and air either
disappears in the gross form in sarjihdra or w ithdraw al o f the
world-process or in the subtle form remains as void ether. T he
icchd (i) inhering in f ( r + i = f ) , considered in a reverse order
w ith reference to kriyd (dnanda, icchd, jhdna, kriyd) is the third
brahma. Linked [yutam) w ith th at void ether, the third brahma
m ay be term ed icchd. This brahma is full of the external glow o f
tithUvara, i.e. the sun. Arka or the sun is the symbol of pramdna
or knowledge. So tithttdnta-samanvitarp, means joined w ith th e
tejas or glow of pramdna or knowledge.
9th interpretation: (with reference to the phonem e f.)
This also is to be interpreted in accordance w ith the explana
tion given above. Tftiyam brahma is now to be taken in connection
w ith Udna, the symbol of long T which appears in f (f + f.) .
This also is to be interpreted as the previous one i.e., as join ed
w ith the glow of pramdna or knowledge.
Abhinaoagupta 215
N otes
1. T h e five m ain powers of Siva are anuttara (a) or cit, dnanda
(represented by the phonem e d ), icchd (represented by the pho
nem e V ), jndna or unme$a (represented by the phonem e V ) ,
an d kriyd (represented by the phonemes, e, aiy o, au). Icchd comes
after dnanda.
2. This experience is known as vedaka-tdddtmyathe identity o f
th e subject w ith all.
3. This experience is known as vedya-tddatmyathe identity o f
all m anifestation w ith the Self.
4. Icchd is im plicit in dnanda. But in this aspect, it is not tain
ted by any desired object. Hence it is called pure.
5. Yu mtirane amiSrane vd*: T he root yu* connotes both mingling
an d separation. In this context it connotes mingling.
6 . T h e difference between icchd m entioned earlier and icchd
m entioned now is th a t the earlier is of pdrva ko(i i.e. of the first
aspect where there is not even a trace of the desired object;
whereas the icchd m entioned now is of the second aspect where
th ere is a subtle incipience of the desired object.
7. As soon as anuttara oriented towards external expansion
begins to throb as oimarla, there is a lapse of its essential nature.
But it has not yet emerged from the state of jndna and reached th e
state of kriyd by which it manifests itself as the external world.
This is an interm ediate state of idnydtiidnya. This state is called
Abhinavagupta 219
T ext
T r a n sla tio n
T he means o f entering this (which is the heart o f B hairava) is
the following: O ne should constantly contem plate the various
stages of the experients as integrally Bhairava. W hat this means
is the following:
*Caturdata-catvdriijitat-yutarji-dvigunam-atitih means ten {data) m ulti
plied by four =*catvdrirjitat i.e. forty. Catvdrirjitat-yuta forty twice
i.e. 80
Tithayah pahcadata means the lunar fortnight i.e. 15
I ah i.e. R u d rah 11
Antah samanvitayuktd dvigunitd kdldstrayah means double
the three times (present,past, fu tu re)... 6
112
I n the ordinary life, a sense is meant for a specific purpose. The eye for
instance can only see, not hear. There is, however, a general state of the sense-
activities in which the functions of all the senses can be performed simultane
ously without the use of the gross senses. This is the collective state of the
senses.
228 Par- T riik- Vivarana
by the expression praharatraya, the mdtarah sarvd i.e., all the inner
pramataras, in other words the inner supreme energies of the sen
ses,6 being experients become siddha or perfect in experiencing
the objects regardless of the other experients being successful in
experiencing them .7
Togeivaryah means those who have gained aiivarya i.e., svdtan-
trya or autonom y by means of yoga characterized by identity with
the inner genuine expcrient. Mahdbaldh means mahat balarji
yasdrji tah' i.e., they whose prowess is great. T he bala or prowess
here means the power of expanding in all directions w ithout any
check in contrast to the external senses. They* refers to the
inner iaktis (antah-karana-didhatayah) viz., manas, buddhi and
aharjxkdra. These are also perfect because regardless of the res
traints advocated by ail the ordinary empirical texts, they are
full of activity prom pted by the ardour or autonomy.
Virdh Vires in this context are w hat are called the organs of
sense and the organs of action (of suchjogir). They also become
perfect. Vireivardh i.e., the lords of the viras or in other words,
the energies of ka and other phonemes also become perfect.
1Sdkiniganah' means Brahml and other divinities who appear
with the manifestation of 4ka and other phonemes and who are
a host of powers denoting different mental modes such as attrac
tion, aversion etc. This host of powers also becomes perfect.
Since it is perfect, therefore it is powerful (balavdn).
Paramdrji siddhirji yacchanti means (they) offer the paramd-
perfection; paramd means parasyama i.e., pramiti or correct notion
of the supreme experient {parasya). This siddhi or perfection is
vikalpdlmikd, i.e., even with external m eans of proof, tht yogi is
able to pinpoint the nature of the supreme, e.g., such is the su
preme (asau parah) or they offer the (most) desired object of the
yogi, viz. the realization of the (real) T \ Two alternative courses
would be applicable (vikalpayoga) successively (kramalah) both to
the yogi who carries on the yogic practice as a m atter of course
w ithout knowing its full value (ajnatarthakriye) and also to the
yogi who carries on the yogic practice with full knowledge of its
purport (jiidtarthakriye).
Explanation o f anena...prasidhyati*
In short (kim bahund), those adepts (mantrinah) who practise
Abhinavagupta 233
state) and both (i.e., smjti o r pardpard state). As has been rightly
said:
Dariana i.e., experience is the supreme Sakti {pard), smarana
or m emory is the supreme-cum-non-supreme Sakti {pardpard);
vikalpa or alternation or apohana is the non-supreme Sakti {apard).
T h e Lord has all the three Saktis. H e has both the powers o f
mdyd (the power of differentiation) and vidyd (the power of non-
difference or identity). Mdyd has four spheres (viz., pfthivi,
prakftiy mdyd and Sakti). Vidyd is the consciousness of Self, full o f
grace, the beneficent Energy of Siva.
I f the above verses have to be interpreted prim arily in
accordance w ith yoga then as prescribed in Sri-purvasastra
(M alinivijaya) etc., one should first follow holy observance (of
fasting etc.) and then enunciate this mantra (i.e. sauh). T he verses
should be interpreted evidently in this way, for in the fixed prac
tices of yoga {dtffakaiyefu) the numerous practices depending on
a fixed order refer only to certain fixed rules. T he yogis also
have to observe a fixed discipline in connexion w ith nerves,
vortices of energy {cakra)y karanas9, creative contem plation {bhd~
uand)y etc.
N otes
1. T h e throb o f the corporeal I-sense will be clear from th e
following chart:
Dimension T he state N am e of Dimension Folds of the
of the the body o f the Body
Experient fingers
C H A R T No. 10
N otes
ANEN A jftA T A M A T R E N A jS A Y A T E S A R V A $A K T IB H IH
T r a n s l a t io n
T ex t of th e V erse
SA k i n i k u l a s A m A n y o
BHAVED YO G A M V IN A PI H I // 20 //
T r a n s l a t io n
N o tes
A V ID H IJN O V ID H A N A JN O
JAY A TE YAJANAM PR A T I //2 1 //
T r a n s l a t io n
T ext of th e V erse
K A LA G N IM A d i t a h K R T V A
m A y A n t a m BRA HM ADEHA GAM
S i v o v i Sv A d y a n a n t A n t a h
PARAM S A K TITR A Y A M M A T A M // 22 //
T r a n sla tio n
N otes
T ext of th e V erse
T A D A N T A R V A R T I Y A T K lftC IT
SU D D H A M A RG E V Y A V A STH ITA M I
A N U R V lSU D D H A M A C IR A T
A lSV A R A M jftA N A M A SN U TE // 23 //
T r a n s l a t io n
T r a n s l a t io n
T r a n s l a t i o n o f t h e C o m m e n ta r y (p . 92, 1. 16 to 1. 19)
YATHA N Y A G R O D H A B lJA ST H A H
S a k tirO p o m a h A d ru m a h I
244 Pard-Trisikd- Vivarana
T A T H A H R D A Y A B ljA STH A M
JA G A D ETA C CA RA CA R A M II 2 5 //
EV A M YO V E T T I TA TTV EN A
TASYA N IR V A tfA G A M IN l /
D lK $ A b h a v a t y a s a m d i g d h A
T IL A JY A H U T IV A R JIT A / I 2 6 11
T ra n s la tio n
As the great banyan tree lies in the form o f potency in its
seed, even so this universe with all the mobile and immobile
beings lies in the seminal mantra (sauh), the very heart o f the
Supreme. 2 5 .
He who knows this mantra in its essence, becomes com petent
for initiation leading to nirvana (liberation) undoubtedly, w ithout
any formal ceremony consisting of oblation (dhuti) w ith sesamum
indicum (tila) and ghee (melted b u tter). 2 6 .
T r a n s l a t io n o f t h e C o m m e n t a r y ( p . 9 3 , 1. 7 t o p . 9 4 , 1. 5 )
T ext of t h e V e rse
M O R D H N IV A K T R E CA HRDAYE
G U H Y E M O R T A U T A T H A IV A CA /
n y A s a m k r t v A Si k h A m b a d d h v A
S A PT A V IM S A T IM A N T R IT A M II 27 //
T r a n sl a t io n
External Worship
After m aking nydsa1 on skull (murdha), m outh, heart, private
p a rt , 2 and the whole body 3 and tying the tuft of the hair {Hkhd)
w ith twenty-seven mantras.
N otes
25 mantras
Fifth doartana:
1 . aka hrim sadyojatam urdhne nam ah
2 . n ap ha hrim lanavaktraya nam ah
3. aka hrim tatpuruahrdayaya namafr
4. n apha hriip aghoraguhyaya nam ah
5. aka hrim vam adevam urtaye nam ah
3. apararupaya >> 99 99 99
4. Sr^firiipajftanatmikaya
pararupaya 99 99 99
6. apararupaya >> 99 99 99
7. Sr^firupakriyatmikaya
pararupaya )> 99 99 99
8. p arapararupaya 99 99 99
9. apararupaya 99 99 99 99
11. p arapararupaya 99 99 99 99
12. apararupaya 99 99 99 99
14. p arapararupaya 99 99 99 99
15. apararupaya 99 99 99 99
17. parapararupaya 99 99 99 99
18. apararupaya 99 99 99 99
20. parapararupaya 99 99 99 99
21. ,, apararupaya 99 99 99 99
23. parparrpay 99
24. ,, aparrpay ,, 99 99
26. parparrpay 99 99
27. ,, aparrpay ,, 99 99
T ext
E K A IK A M T U D lS A M BANDHAM
DA$ANAM A PI Y O JA Y ET /
TALA TRA YAM P U R A D A TTV A
SASABDAM V IG HNASANTAY E II 28 11
T r a n sla tio n
T hen one should fetter the ten directions with only one mantra
(viz. sauh), bu t before doing so, in order to remove all obstacles,
one should clap three times by m uttering inwardly (through
madhyamd vdnl) s (the first tim e), au (the second tim e), ah (the
third tim e).
N otes
T h e directions have to be fettered th u s :
T ext
Si k ji^sa m k h yAb h i j a p t e n a
TO Y EN A B H Y U K $A Y ET T A T A H /
p u p Ad i k a m k r a m At s a r v a m
L IN G E VA S T H A N D IL E T H A V A // 29 //
Abhinavagupta 249
T ra n sla tio n
T hen after consecrating w ater w ith the same num ber of japas
as are m eant for tying the tuft of hair, i.e. the same twenty-
seven mantras as are m eant for Hkhd-bandhana, one should sprinkle
w ith the consecrated w ater over flowers and all other objects of
worship successively. All this should be done by the vira on the
female organ (sthanfila) of th cyoginiand by th e yogini on the m ale
organ (linga) of the vira.
T ext
caturda SA b h i j a p t e n a
puspen As a n a k a l p a n A /
T A T R A S R $ T IM YAJED
V lR A H PUN A REV A SA N A M T A T A H // 30 11
T ra n sla tio n
4* rip ,, ,, ,,
5. urn ,, ,,
6 . um
7 HP
PP a
l*P >> )) )>
10. lip ,, >j
11. em ,, ,, ,,
1 2 . aiip
13. om ,, ,>
14. aum ,, ,, ,,
250 Pari- TrisikS- Vivarana
T ext
S R S T IM T U SA M PU TIKR.TY A
PASCAD YAJANAM A R A B H ET /
SA R V A TA TTV A -SU SA M PO R N A M
S A R V A B H A R A N A -B H O ItX m I I 3 1 II
YAJED D E V lM M A H E SA N iM
s a p t a v i m Sa t i - m a n t r i t A m
T A T A H SU G A N D H IP U PA IS T U
YATH ASA KTYA SAM ARCAYET I / 3 2 II
p O ja y e t p a ra y A b h a k ty a
A t m An a m c a n i v e d a y e t /
E V A M YAJANAM A K H Y A TA M
A G N IK A R Y EPYAYAM V ID H IH II 33 //
T ra n sla tio n
N otes
1 . T h e sampufikarana of sfffi has two meanings, viz. 1 . T h e
group of letters from V to A/a*. I t is known as varna-sfffi. S ftfi
in this context is symbolic o f hfdaya-bija in which all the letters
from a* to lkfa* are present. 2. I t also means the coitus of oira
and yogini
2. T here is double m eaning in yathdiakti also. Literally, it
Abhinavagupta 251
T ext of t h e C om m entary
From murdh&dini on p. 95,1.13 up to mdlinyddimantrdndmanupravefa
on p. 95, 1. 19.
T h e nydsa on the head etc., is all right from the exoteric point
o f view. R eally speaking, however, they being symbolic of man-
tra are
( 1 ) indications of the five quintuple gross elements, viz. from
ether down to earth which are said to be the external forms
of the Suprem e brahma,
(2) essence of I^ana, Tatpurua, Aghora, V am adeva, an d
Sadyojata, the five m ouths of Bhairava,
(3) forms of cit (consciousness), unmefa in the sense o f dnanda
or bliss, icchd or vnH,jfi&na or knowledge, kriyd or activity
T h eir mantras are the following:
1. UdnamUrdhne, 2. tatpuruja-vaktrdya, 3. aghorahfdaydya,
4. vdmadeva-guhydya, 5. sadyojdta-mQrtaye.
Really speaking there is no difference am ong the five (etat pafica-
ka-avibhdgdtmakatve). Each o f these is quintuple. Therefore, the
num ber o f the mantras is twentyfive. T he Mdlini mantra (napha
hrirji) and Mdtjkd mantra (<akfa hriqi) are both included within
these twentyfive.
N otes
T h e esoteric aspect of nydsa would be the following:
T r a n sla tio n
Sikhd-bandhana (tying the tuft of hair):
There have become nine forms of the three goddesses, viz. pard>
pardpard, and apard because of each of them being connected w ith
iccha, jndna and kriya. Each of them being associated with sfffi,
sthiti and sarjihdra again becomes threefold. Thus their num ber
becomes twenty-seven. All of them derive their nurture from
hfdaya-bija.
Sikhd symbolizes the autonom y of the Divine diffused from
Siva upto the earth; its tying indicates identity, the quintessence
o f the non-differentiatioil of all.
T hough the limbs, head, m outh etc., have been indicated separa
tely, yet each one of them is specifying the other. This fact has
already been established by the principle: Everything is the
epitome of all* (sarvaiji sarvdtmakarji).
T ext
T ra n sla tio n
Diidbandhana:
J a rs etc. related to space indicate directions. These are ten
w ith reference to oneself, i.e. to ones body. In this case also,
tying or fettering is symbolic of Self-realization.
Thru clappings'.
This should be done with three clappings. Clapping is symbolic
o f stability {pratifthd) i.e., being stable in Self. In clapping, the
hfdayabija starting with V is the mantra i.e. the first clapping
Abhinavagupta 253
T r a n s l a t io n
Asana (Seat):
T h a t is dsana (seat) which is determ ined by the agent through
his autonom y, for when the aspect of universality is the m ain
principle, then in the act o f sitting, the location and seat are
determ ined through autonom y only.
Fourteenth Mantra:
By fourteenth is m eant *au\ for it has already been said th at
th a t is the trtidla or trident (which symbolizes icchd} jhdna and
kriyd).
S ftfi in this context means (varpa-sfffi i.e.) the series of pho
nemes from V to lk$a\ I t is the hjdaya (-bija or the mantra saufi)
which is identified w ith the phonemes V to *k$a\
T h a t is the reason why the entire dsana is also covered w ith the
same mantra, for the place of location (ddhdra) an d th a t which is
to be located are indissolubly connected.
(W hat this m eans is th a t there is no difference between Siva-
trikona and Sakti-Zrifomz. Sakti-ZriAozuz is the ddhdra an d Siva-
trikona is the ddheya.)
As has been said in B hagavadglta:
O ne who being united to yoga views the Self as seated in all
beings (as the subject) and all beings residing in ones Self
regards all things as the sam e . (VI, 29).
The sarpputikarana o f sfffi:
1 . From the point o f view o f esoteric worship o f the Supreme:
Sfffi here m eans the arising and subsiding o f all the phonemes
from V to 'kja' severally and cumulatively in the Suprem e
principle through hfdaya-bijq. Sarpputikarana of Sfffi implies th at
sarppufa should be m ade by means of the mantra sauh a t first o f
all the letters severally from V to *kfa* an d then cum ulatively of
all the letters. It has already been said th at there cannot be
regressus ad infinitum (anavasthd) in this m atter.
2. From the point o f view o f the tradition o f vira-yoginl:
In the case of Sakti and Saktim an i.e. the female an d m ale
partner, sarpputikarana of spffi implies the exciting enjoym ent of
coitus between the vira and yoginl and the substance produced by
their union is also used.
Abhinavagupta 255
N otes
T h e words sffti and sarppufikarana have two meanings. In the
first case, sfti denotes varna-spfth the series of phonemes from
V to lkf a\ Sampufikarana in this context is a technical word
w hich means the utterance of an additional mantra before an d
after the principal mantra. For instance, there is sarppufa of amp,
both before and after the principal gdyatri mantra. In the present
case, there would be the sarppufa o f 4aharp* mantra both before and
after the sauff mantra.
Sarppufa is a hemispherical bowl with two movable covers
w hich encloses something. H ere the mantra aharp is the sarppufa
which encloses the mantra sauh.
In the second case, sf$fi denotes conjugal relation and sarppufi-
karana denotes the actual coitus of the two. T he substance*
refers to kunfagolaka, cf. T A X X IX , 22-24.
Note of the Editor: Cf. T an trasara 22: O ne should m editate
upon the dsana as the location and the located object, as identified
w ith pure consciousness. T he sarppufikarana is to be done bet
ween the universe {viiva) and pure consciousness (sarpvit).
T ext
T ra n sla tio n
2 . (Sarvdbharana = sarvair-d-bharanam)
It has already been explained th at all external objects, such
as ja r etc., all inner experiences, such as pleasure etc., all ex-
perients such as animal, m an, Brahma, Vi$nu, R udra, M antra,
SadaSiva are like congruous limbs (avayava) of the Suprem e god
dess so th at her being a uniform (ekarasa) organism (avqyavi)
is fully justified. T h a t is why m editation on any definite form or
weapon of hers has not been prescribed, for all this is (only)
artificial.
(If it is not necessary to m editate on any definite form or wea
pon of the goddess), how can one desirous of m ounting to the
highest stage in spirituality, an d desirous of following the p ath
recommended by T rika achieve his object?
I f this is the question, the reply is: Who is constrained to
mount? I f there is any such being, let him not m ount. Let him
follow the process advocated by S iddha-tantra etc., let him resort
to the narrow m ethod of m editation etc. prescribed according to
their m ode of thinking (taddiayenaiva nirupita). Such a person is
not privileged to enter the stage of anuttara which is w ithout any
lim itation or restriction.**
(Explanation o fyajed...vidhih, verses 32 and 33)
This is the eternal form of homage to the deity. So far as
scent and flower are concerned, they have been conclusively
described. T he word \'yatha inyathdlaktya has been used in the
sense of w ith, i.e. with iakti or the female p artn er and the
instrum ental suffix has also been used in th at sense.
T ext
From parayaiva hrdayarupaya pujayet on p. 97, 1. 12 upto nirni-
taprdyameva on p. 98,1. 18.
T r a n sla tio n
T he word parayd implies th at the worship has to be done
with hearts devotion. How?
(Three kinds of bhakti) :
1. {Bhakti from the root Mwy* m eaning to serve)
By identifying ourself with hfdaya-bija or sauh (taddtmya) by
entering into it {anupraveia), and with a spirit of service or submis
siveness {prahvatdtmatd) .
Abhinaoagupla 257
N otes
1 . Arani: A piece of wood, taken generally from Sami tree,
used for kindling the sacred fire by attrition.
2. Sruky sruva- (sruc): A sort of wooden ladle for pouring
olarified melted butter on sacrificial fire.
Sruva or Sruvd is a small wooden ladle for pouring clarified
m elted butter into the large ladle or sruk.
T ext
T r a n sla tio n
W hat is the result of the worship of hfdaya-bija in this way?
(In reply to this query), the book lays down the following:
M entally dwelling on the hfdaya-bija (sauh)> the adept who
performs the worship in the proper m anner attains to his goal
i.e. liberation while alive (jivan-mukti) . (34)
T r a n sla tio n op the C om m entary
1. Thus ceaselessly even in worldly affairs, the aspirant who
carries on worship, while rem em bering the hfdaya-bija, leaving
aside other disciplines like K aulasastra, Saiva and Vainava
Sastra, having entered into the essence i.e. hfdaya-bija of revered
Bhairava, m aking an outw ard display of object ju st for pastime,
created by the blissful force of ones own pardsarpvit (Supreme
Consciousness), is verily liberated while alive. T he use of the
word smarana (rem em bering) connotes the repetition o f ones
own experience, nothing else. In Srlm ata-Sastra also the same
idea has been expressed.
2. T he worshipper who has not penetrated into the very heart
of the energy of the great mantray by rightly remembering the
hfdaya-bija through the efficacy of krama-pujd, having gradually
attained to the power of the mantra as hfdaya-bija, also achieves
the realization of the highest perfection or the power of the
mantra of hfdaya-bija} either through the gradual superiority of
the efficacy of the kramapujd or by himself, or through the ex
hortation from the m outh of a pleased guru (spiritual director)
a n d becomes liberated while alive.
260 Para- Trisikd- Vivarana
N otes
(A SUMM ARY OF T H E C H A P T E R )
(wholly) transgress the divinely fixed order, yet the means for
the supernorm al powers pertaining to strange m atters has to be
described with respect, as said by Som ananda in Siva-Drti.
Even in the m atter of yoga for the display of supernorm al
powers {dftfa-yoga), there is no violation of the transcendental
nature, for like the effort to attain the supernorm al powers for
display, their actual attainm ent, and the cessation of all effort in
their m aturityeverything is due to the grace of the Supreme.
But in comparison to liberation in life, such an attainm ent would
be said to be due to faint grace of the divine, for it does not lead to
perfection. 2
It is, however, th tyoga which is due to faint grace th at is des
cribed in the rem aining p art of the book.
N otes
1 . Drftqyoga-siddhi: T he supernormal powers which are m eant
for display to the people, and which arouse in them a weird sense
of mystery are said to be df\a-yoga-siddhi\
2. T h a t alone is said to be the highest yoga which leads the
aspirant to the recognition of his self as identical with the divine
I-consciousness, and the world as the glow of Sivas Light in
various forms.
T ext o f t h e verse
A D Y A N TA R A H ITA M B lJA M
V IK A SA T TIT H IM A D H Y A G A M /
h r t p a d m An t a r g a t a m DHYAYET
SO M A m SA M N IT Y A M ABHYASET I I 35 II
T r anslatio n
C omm entary
Anddya-antam bijam
This central seminal m an tra (hfdayabija or sauh) is w ithout
beginning or end ( 1 ) for it does not require any extraneous light,
i.e. it shines by its own light (dipakdbhdvdt), (2 ) for it is w ithout
variation, without coming in and going out (gamdgama-iunyatvdt),
(3) for it is ever actively present (satatoditatvdt) .
Vikasat and tithimadhyagam:
This, on the one hand, has expanded in the form of the ex
ternal objective world and thus reached its complete manifes
tation. O n the other hand, it inheres in the sixteen tithis,l being
their innermost essence.
Hftpadmdntargatarji dhydyet:
T he yogi should m editate on kanda and guhya (i.e. the m ale
yogi or vira on the female organ (guhya) and the female yogi or
yogini on the m ale organ (kanda), as if it were the heart-lotus.
These two organs have been called lotus* only in a figurative sense,
for like lotus they are endowed w ith the characteristic of contrac
tion and expansion (sahkoca-vikdsa-dharma-upacarita-padmabhdve).
Kihcdsya dhydnam aha:
W h at sort of m editation is this? T h e following is its descrip
tion (dha):
Somdijiiarji nityam abhyasetabhyaset to be taken in the sense of
abhi-\-asyet.
T he aspirant should cast the somdqiia i.e. apdna current (the
current of inhalation) full of sixteen tufis from all sides (abhitah)
towards the male organ or the female organ. This means th at the
aspirant should project the apdna current of breath which is
synonymous with full moon into hftkarnikd2 upto pufpa i.e. the
point of origin of the creative energy existing in each one at an
inner distance of twelve fingers.
T hen after coming in contact with amfta i.e. kundalini-iakti,
in accordance with the inner vibration th at is surging up, he
acquires kdkacancupufa-mudrd3 characterized by the electro-mag
netism of iakti-sparia.
264 Para,- Triiikd- Vivarana
N otes
N o te
C o m m en ta r y o n t h e a b o v e
MUlddhdra-trikona-bhadra-kanda-hft-mukha-mudrdsu:
This mentions the mystic physiology of sufumnd. In supimnd,
there is mQlddhara cakra. In mdlddhdra> there is a triangular form
known as Siva-trikona. Joined w ith this, there is another one
known as bhadra-kdli (Sakti-Zrtfawa). T hen there is kanda which is
a sarjipula of Siva and Sakti. Then, there is the hft or centre.
Finally, there is the mukha-mudrd or hfUkamxkd. All these together
form one hft-padma. Its centre is the hft-karnikd. This is the hfdaya
known as amfta-bija.
C om m entary
From anye tu on p. 101, 1. 25 upto evarji pdrvefvapi Hokasdtrefu,
p. 102, 1. 9.
T r a n sla tio n of th e C om m entary
3. Explanation according to dnava updya:
Others i.e. those who follow the dnava updya explain this Sutra
in the following way:
T he starting point of breath is the heart, and the movement of
Svamiji says that this is krama mudrd described by Kjemar^ja in Pratya-
bhijfiA-H^dayam in Sutra No. 19.
Abhinavagupta 267
N otes
1 . Tufi: tufi is th at time in which the breath covers 2 i fingers.
2. T he seventeenth bindukald is th at where the movement o f
both prna and apdna ceases.
268 Pard-Tritika-Vivarana
C o m m enta ry
y An y An A m a y a t e k Am Am s
k
T A N S T A ft C H H lG H R A M AVAPNUYAT /
ASM AT p r a t y a k a t A m E T I
SA R V A jftA T V A M NA SAMSAYAH // 36 //
After exam ining from all points of view, the book is now being
concluded. In the end, the progress of th eyogi term inates in the
attainm ent of this transcendental state (akula-satta-as&dane) which
means resting in ones essential Self; this alone is the state o f
Bhairava. This has been m entioned repeatedly. Now this is the
concluding verse.
T ext of th e V er se
EV A M M A N TR A -PH A LA V A PTIR -
IT Y ETAD RU D R A Y A M A LA M /
ETAD ABHYASATAH S ID D H IH
SARVAJNATVA M AVAPYATE // 37 //
T r a n sla tio n
C om m enta ry
In this way, the fruit o f all mantras, even of the mantras with
the phonemes of the other Sastras also, is obtained, not otherwise.
T h e word iti* connotes conclusion.
In conclusion, it is said th at this connotes the union of R u d ra
and R u d ra (R udrayam ala) i.e. of Siva and Sakti where there is
no division of question and answer, which is the state of awareness
of the essential Self {svarupa-amariana).
Beginning from a consideration of this up to the external state
in which there are infinite, innum erable cases o f manifestation and
absorptionall this is indeed summarized in akula or anuttara,
the transcendental Reality. This is the conclusion (of the dialogue
between Bhairava and D evi) from the point of view of intuitive
gnosis {prasarjikhyana).
270 Pard- Trtfika- Vivarana
N otes
A U T O B IO G R A P H IC A L VERSES OF A B H IN A V A G U P T A
brahma, 21, 38, 45, 50, 87, 102, 116, 57, 63, 71, 74, 77, 78, 90, 92, 98,
191, 203, 205, 207, 210, 212-218, 110, 111, 115, 117, 135-138,
220, 221,223, 241,242, 251. 141, 147, 161, 162, 174, 177, 180,
brahmapacaka, 87,89, 191. 182, 183, 186, 190, 195, 236,
brahmarand.hra, 235. 245, 258, 262, 266.
Brahma, 11, 12, 62, 109, 154, 158, Consciousness, supreme, divine, 2,
256, 257. 3, 5, 7, 9, 10, 16, 18, 20-22, 25,
brahmana, 23, 223. 33-37, 40, 47, 49-51, 53, 60,
brhm, one of the mtyks, 62, 158, 63, 77, 81, 91, 95, 96, 110, 114,
170, 208. 116,119, 120, 123,135,138,180,
breath (pr^a), 12, 24, 29, 31, 206, 184, 194, 196, 199.
208,217,264, 266. Consciousness, transcendental, 118.
buddhi, intellect, 21, 27, 61, 66, 89, 98, Consciousness, universal, 6, 29, 50,
109, 115, 117, 126-130, 136, 138, 66, 71, 86, 111.
140,144, 148, 200, 208, 220, 232. Consciousness power, 6.
Buddhism, 29, 57. consonants (tyajana ), 87, 88, 122,
Buddhists, 74. 123, 137, 141, 149-153, 174, 175,
187, 192, 195, 212, 214, 216, 217,
219,220.
cakra, vortices of energy, 21, 32, 150, contemplation (bhdvand), 34, 37, 234,
234. 261.
Cakra, devoid, 238. continuity (aoicchinnatd), 9, 10.
cakra, kula, 179. cosmos (viiva ), 24, 37, 88, 236.
cakra, mar lei, 46. creativity (oisarga parama ), 14.
cakra, mdtfkd, 135, 136, 150. Cukhulaka, 270, 271.
cakra, mulddhdra, 266.
cakra, raJmi, 36.
cakra, Sakti, 36, 175, 179, 208, 209.
cakra, vijddna, 42. Dak?, 85.
cakfu, the eyes, 89, 129, 130, 144, 148. darJana, experience, 231, 234.
camaikdra, amazement, wonder of bliss, deha, body, 6, 24, 77.
24, 112, 190. deha, dtivdhika, 220.
cdmuptfd, one of the m5tfk5s, 170, 208. dehapramdtd, expericnt of body, 77.
carvapd, perceptive experience with deities (devatd), 208, 209, 239, 246,
delight, one of the four aspects of 256.
manifestations, 17, 19, 189,197, 198. deia space, 29.
caryd, observance of religious rites, in deva (deity), 31, 246.
the context of cohabitation between devatd , 11.
the vlra and yoginl, 85,236,238. devl, 3, 6, 9-12, 14, 15, 46, 47, 50, 63,
Carydkrama, 221. 65, 67, 70, 75, 84, 90, 97, 137, 201,
castes (j d t i ), 223, 226, 238. 238, 255,269.
categories, thirty six (addhvd) , 66, devl, pard, 207.
77, 87, 116, 119, 120, 134, 150, 212, devl, paratitd , 209.
213, 214, 217, 244, 245, 250, 261. devotion (bhakti ), 206, 250.
ciddnanda, Consciousness bliss, 54, 169. dhdraryd, concentration, 37, 87, 89, 98,
cit, consciousness, 2, 6, 38,72, 98, 168, 100,179,235.
175,218,251. dhdrikd, the energy which bears the
cit pramdtd, expericnt of the void, 77. earth, 124.
cit Sakti, consciousness power, 17. dharma, righteousness, 67.
citta, intellect, 35, 77. dhydna, meditation, 37, 179, 235.
consciousness, 3, 4, 14, 23, 24, 31, 34, diagram (maptfala ), 236, 238.
35, 37, 53, 61, 66, 71, 72, 78, 80, dikcari, the energy activating the outer
93-95, 98, 99, 111, 113, 115, 128, senses, 38, 39, 50.
156, 158, 164, 165, 169, 183, 187, dlkfd, initiation 238, 239, 245.
204, 207, 210, 213, 218, 227, 228, disciple (Jijya), 202, 239.
233, 251,255, 257, 259, 261. divine (divya), 2, 7, 20, 36, 39, 51, 53,
consciousness, I, 5, 8 ,9 ,1 5 , 18-20, 63, 68, 99, 117, 131, 151, 156, 161,
24, 25, 30, 35, 42,44, 45, 47, 55- 190,199,206,242.
276 Par-TriSik- Vivara na
divinity, 11,54,91, 154, 232. 156, 158, 190, 206, 230, 250, 252,
divyi2, divine, 14. 256, 257, 266, 272.
drdvaija, dissolution, 229-231. grace (anugraha), 6, 8, 9, 10, 14, 15, f8,
Dravidian, 74. 20, 74, 92, 101, 108, 114, 119, 134,
dream (svapna ), 229. 154, 158, 196, 212, 234, 238, 245,
dualism (dvaita ), 23, 57, 64. 262,272.
dualistic (dvaitavddin), 4. grammar (vydkarapa ), 11, 26, 75, 82,
dualists, 21. 172,271.
Durvasas, 4. grasana , dissolution, 115, 265.
dvaita, dualistic, 4. grasuna-yukti, process of dissolution,
dvaitddvaita, dualistic-cum non dual 115, 116, 134.
istic, 4, 46. gross (sthula), 31, 34, 50,53, 77, 154,
dvdrapuja, worship of Ganeia and 155, 176.
Batuka at the door, 260. guhd, cavern, mdyd, 53, 54.
guhya, mystery, 53, 60, 263, 265.
Guhyayoginitantra, 178.
elements, (bhdta), 23, 27, 31, 41, 77, gupa , quality, 219.
96, 97, 115, 117, 128, 137, 147, 155, guru, teacher, 4, 21, 23, 29, 34, 64, 74,
223,251. 80, 83, 150, 174, 185, 195, 204, 226,
empirical, 24. 238, 239,243,259,260,265, 272.
enduring state (dhruvapada), 15.
energy (ia kti), 4, 5, 7-9, 13, 14, 16,
33, 41-45, 47, 49, 51, 52, 61, 67,
85, 92, 97, 98, 109, 118, 125, 131, ha, the last letter of consonants, 13, 30,
134-136, 171, 174, 182-184, 191, 36, 54, 55, 60, 78.
194, 204, 234. harpsa, breathing with the utterance of
ether (dkdJa), 25, 78, 79,98. harp and sah, 23.
eunuch (napurpsaka) , 172. harpsa-prdpa, 28.
evolution, (vivarta), 134. hafha-pdka, persistent process, 236.
exclusion (lyatireka), 35. heart (hrdaya), 1, 2, 21, 27, 45, 58, 61,
expansion (prasdra ), 183. 63, 65, 78-80, 95, 118, 151, 203,
expcrients (pramdtd ), 10, 14. 204, 206, 207, 211, 214, 218, 221,
222, 226, 227, 229, 238, 244, 253,
256, 259-261, 266, 271, 272,
heart-lotus (hftpadma), 83, 114,
five-fold-act (pafkokftya) , 8, 9, 16. 262-264.
form (dkfti), 29. homa, oblation, 149,
fourth stage (lurya ), 16. homogencousness (samatd), 42, 52.
four states (avasthd ) 217. hrdaya, heart, 1, 2, 21, 27, 45, 58, 61,
freedom (svdtantrya) , 25, 27, 31, 34, 35, 6 3 ,6 5 ,7 8 -8 0 , 95, 118, 151,203,
54,61, 62,66, 67, 72, 79,80, 94, 177. 204, 206, 207, 210-213, 217, 218,
future (bhavifyat), 118.
222, 233, 236, 253, 254, 256, 258,
259, 261,264, 265, 269, 272.
hfdayabtja, 245, 250, 252, 254, 256,
gandha (smell) 27, 39, 46, 47, 89, 128, 258. 259, 261, 264, 265, 269, 272.
130, 131, 135, 137-139, 144, 148, hjdayajapa, 266.
209. hftkarpikd , the centre of the heart lotus
Gane^a, 260. 263-266.
ghanatd, solidification, 5, 174, 175.
ghrava , the organ of smell, 129, 130,
144, 148.
gldni , ignorance, 97. I, 12, 15, 24, 36, 47, 50,55, 57, 60, 62,
gocari, the energy activating inner 70, 78-80, 82, 99, 110, 127, 135,
senses, 38, 39, 50. 138, 142, 180, 194, 195.
god (devatd), 105, 203, icchd, will, 2, 17, 59, 60, 98, 147, 159,
gods will, 98, 108. 162-168, 171-173, 175, 182, 212-
Goddess (devf), 3, 5, 9, 15, 17,46, 54, 216, 218, 219, 223, 227, 230, 241,
62, 65, 68, 70, 71, 74, 87, 109, 111, 251,252, 254.
General Index 277
icchd iak tiy energy of will, 17, 37, 63, jd e y d y the object of knowledge, 16, 30.
77, 123, 124, 144, 152, 163, 169,
171-173, 176, 212, 230, 242. Kailas'a, 17.
idcrniy object, 142. k a ld y the power of Divine, 2, 24, 25,41,
individual (iyo$fi)f 24. 46,8 9,9 8-10 2,1 27, 129, 130, 144,
indrdpi, one of the matrkas, 170. 148, 159, 160, 187, 188, 190, 194,
indriydy sense organ, 31, 34, 46. 197, 198, 210, 264, 265, 267.
indriyaJaktiy 235, 236. k d h y time, 29,88, 89,99,100, 102, 117,
indriyavftti, 235, 236. 127, 129, 144, 148, 183.
initiation (dik$d)y 23, 24, 29, 81, 90, kdldgniy the initial bh uvdna belonging
212, 225, 238, 239, 244, 245, 258. to the earth category, 241.
intellect (buddhi), 108, 117. kdlaJaktiy the power of time, 27.
intercourse, 206, 209, 210, k d l i y a deity, 223.
Isana, 17, 214-216, 219, 246, 251. kalkiy 115.
U&nabijciy 137, 138, 140. K d ll d f d y 92.
t t i k d y the power of Lordship, 17. kdlpdy a fabulous period of time, 12, 13.
Uitvdy Lordship. 9. kdmdy desire, 41, 50, 51 210,216,219.
Uoaray Lord, 9, 28, 89, 99, 101, 109, k d m d td ttv d y 2 2 0 .
1 10, 115, 117, 121, 124, 125, 127- k d m d v d k , 219, 220.
130, 141, 142, 144, 147, 148, 154, k d i k u k a , sheath, Veil, 89, 100, 115.
241,242, 257. kanddy the male organ, 263, 265, 266.
Is'varapratyabhijna, 27, 56. kdrd(idy cause, 22, 34, 37, 155, 176, 234,
Isvarapratyabhijnalika, 186. 236, 271.
iivarly Supreme Divine Energy, 17. karapdy d n id h t 8, 10, 38, 39, 126.
k d r d Q d y b d h y d y 38.
k d r a p d - id r ir d , the causal body, 34.
knropeludriy the energy of sense organs,
jagaty world, 164. 46.
jagadnandciy universal bliss, 1, 67. karmdy activity, 16, 29.
jgraty waking state, 28. k d r m d y i n d r i y d y 18, 27, 98, 115, 128.
japdy repetition of sacred syllables, 69, kdrydy action 16.
70, 249, 266. Kashmir, 37, 105, 270, 271.
jalay water, 128, 130,131, 136, 148. Kathopaniad, 69.
Jayarathdy 1, 2,85. kduldy Siva, 4, 62, 85.
jihvdmilliya, sound uttered from the kdulamdrgdy the path of universal
root of the tongue, 179, 186. unity, of consciousness 82, 85.
jlvdy the limited being, 28, 58, 64, 134, k o a la Jasirdt 259.
226. kdulikdy pertaining to kula, 5, 6, 34, 77,
jlcanmuktiy liberation while living 84, 81, 83,84.
259. kdulikd idktiy 191.
jncy knowledge, 2, 9, 14, 24, 27, 30, k d u l i k d s i d d h i y achievement of identity
57, 59, 60, 63, 67, 85, 99, 158, 159, of limited consciousness with per
162, 164, 165, 168, 173, 175, 208, fect I-consciousness, 5-7, 31-33,
211, 212, 218, 223, 231, 240, 241, 35, 46, 47, 49, 50, 97.
251,254,258. k d u l i k d s f f l i y 97.
jndy dbheddy non-dual knowledge, kdulika vidhi, 11 y 78, 80, 81, 83, 85,
235. 87.
jildndy bheddy knowledge of diversity, k d u m d r t y one of the m d t f k d S y 170, 208.
235. k h d y void, 5, 50.
jild n d y indriydy 2, 18, 27, 98, 115, 128. khecdriy unobstructed consciousness,
jdridrnudry internal spiritual union, 5-7, 38,39, 50, 52,195,201, 209, 226.
209,212,230. khecart sdmyd or samatdy sameness of
jdndprdlibhy 94, 199. khecdriy 7, 38, 41, 43, 44, 46, 47,
jdnd idktiy 14, 30, 56, 63, 77, 109, 123, 50-53, 195, 196, 201, 209.
124, 126, 152, 156, 162, 163, 167, k h ecori S dktiy 42, 52, 195.
169, 173, 176, 180, 207, 210, 213, kh ecdri vdifamydy disparateness of
214,229,235,242,252. khecdriy 40, 51, 52, 125.
jildtdy the knowcr, 30. Kiranagama, 240.
278 Par-Triikd-Vivarana
knowledge, jfldna, 9, 11, 17, 24, 30, 38, liberation, 18-21, 23, 24, 28, 29, 33, 34,
52, 54, 56, 57, 61, 63, 67, 75, 79, 41,42, 52, 53, 84, 122, 123, 134, 195,
83, 94, 99, 110, 111, 140, 159, 162, 203, 224, 226, 227, 233, 244, 259,
164, 169, 175, 177-179, 183, 192- 261.
194, 197, 208, 214, 217, 219, 223, life, 11, 15, 24, 31, 42, 52, 53, 56, 169,
225, 232, 240, 242, 243, 251. 195.
knowledge, determinate, 180. light, 9, 24, 31, 32, 34-36, 38, 48, 50,
knowledge, divine, 54. 54, 57, 71,80, 85, 98, 111, 112, 117,
knowledge, indeterminate, 158. 131, 136, 138, 169, 260, 262, 263.
Kramakeli, 223. liga, 249, 253.
kramapujd, 259-261. lolibhdva, oscillation, 121.
Kramastotra, 223. Lord, 4, 8, 10, 11,14,15,20, 22, 27,34,
kriy , (activity) 2, 9, 17, 24, 59, 60, 85, 40, 48, 53, 56, 58, 61, 67, 74, 78-80,
99, 159, 165, 168, 175, 208,212,214, 83, 84, 90, 96, 97, 99, 105, 114, 116,
218, 223, 240, 241, 251, 252,254. 118, 121, 140, 157, 158, 161-163,
kriy mudr, 209. 168, 174, 177, 184, 186, 193, 202,
kriy iakti , 17, 27, 30, 63, 73, 77, 79, 207, 229, 233, 234, 243, 257, 260,
87, 88, 109, 121, 123, 126, 148, 271.
152, 160, 161, 165, 167, 172, 173,
180, 191, 207, 212, 214, 227, 229,
235, 242. ma, 25th letter of consonants, 11, 54.
krodha,, anger, 41, 50, 51. macrocosmic, 6, 7, 51.
kjiya, 40, 46. madhyadhdma, the central path, sufumnd,
k fat triy a, 23. 2/207.
K$etnaraja, 266. madhyamd, a vdk, 8, 9, 11-16, 28, 47,
kfobha , agitation, 3, 15, 17, 44, 159, 48', 63, 79,80,84,109, 111, 118, 121,
260. 122, 125, 128, 149, 154-157, 159,
Kubjikmata, 176. 171, 176, 177,183,253.
kula, 5, 6, 31-35, 45, 49, 50, 61, 62, 65, madhyand^i, sufumnd, 208.
77,81,82,84, 85, 171,201,236. madird , wine, 85.
kulabheda, 150. ma-ha-a, 13, 14, 54, 55, 60, 63, 67, 78,
kula cakra, see cakra. 182.
kula deha, 149. M ah5bharata, 86.
kula mrga, 81. mdhdmdyd, 101, 127, 130, 144, 148.
kula-purufa, 149-151, 153. mahdmantra, 178.
kula iakti, 149-151, 153, 161, 162. mahdpreta, Sada&va, 125.
213. mahdsffti , great creation, from andirita
kula istra, 244, 260, 261. to iuddhavidyd, 77, 84, 163, 171.
kulkultma, 84. mahat, 14, 66 .
kulandyikd, 6 1. mahdeidyd, 54.
kultivai, 104. maheidni, 250.
kulottara, 151. maheivara, 39, 270.
Ku(i<ja-golaka, 210, 221, 255. maheivari, 170, 208.
Ku?i<jalini, 55, 60, 78, 209. mahimd, 36.
kujjttjlalinUiakti, 263. maithuna, sexual intercourse, 85.
kuptfalini, rdhva, 109, 125, 126, 265. mala, impurity, 2,21, 84, 96, 101, 242.
kusa, 260 mala, dpava, 2, 39, 40, 96, 97, 101,
kutabija, the letter kfa , 187. 209.
mala, kdrma , 2, 40, 96, 97, 101, 195,
Lghavi-vftti, 6 ,7,49, 53, 58, 207-209, 209.
240. mala, mdyiya , 2, 39, 96, 97, 101, 195,
laghimd, 36. 209.
Laksmirma, 209. M dlini, 102, 104, 121, 123, 129, 135,
language, 74, 75, 155, 171. 142, 144, 147, 149-154, 159, 226,
letters, 40, 41, 48, 89, 91, 96-98, 101, 246.
102, 120-123, 128, 137, 149, 150, mdlini, anuttara, 151.
154, 155, 159, 177, 183, 186, 187, mdlini, pilrva , 137.
250, 254, 257. mdlini, uttara, 137.
General Index 279
Mlinivijaya Tantra, 74,96, 98, 101, 205, 223, 225, 226, 233, 234, 238-
102, 104, 108, 109, 121-123, 125, 240, 242, 245.
129, 149, 154, 160, 166, 193, 195, mdydpramdtd, the experient dominated
196, 225, 226, 234,235, 253. by mdyd, 115.
mdrjisa, meat, 85. mdyiya, 48, 77, 111, 180, 183, 195.
mna, measure, 57. mdviyd aptfa, 104, 124, 167,204.
manas, mind, 27, 49, 89, 98, 109, 115, meditation, 235, 256, 260, 261, 263,
117, 126, 128-130, 144, 148, 220, 266, 268,271.
232. memory, (sm fti ), 8, 11, 42,45,93, 229,
mavfala, sacred diagram, 236, 238. 231,234.
manifestation, 1, 3, 7, 17,25, 34, 37,44, microcosmic 51.
46,48, 50, 54, 55, 58-62, 73, 75, 77, Mimarpsa, 271.
79, 84-90, 96-98, 111, 112, 114, mind, 17, 35, 39, 40, 42, 53, 63, 97
115, 119, 124, 126,128, 131,134, 155, 206, 222, 272, (also manas).
136, 147, 162, 163, 165, 166, 168, mindfulness, 208.
169, 171, 173,1/4, 181, 183-186, moha, delusion, 51.
189-192, 197-199, 201, 213, 214, mokfa, 21, 23, 122, 204.
219, 224, 235, 253, 262, 263, 266, moment (kfava), 32,44, 64, 196.
269, 271. mothers (m atfkis), 208.
Manorathagupta, 271. mudrd, food of parched grain; symbolic
mantra, sacred syllables, 8-10, 14, 23, postures, 85, 203, 207, 208, 210, 226,
3 3 ,42 ,44 -4 6,5 4,62,63,68 , 70, 87, 227, 228.
89, 91, 101, 102, 121, 123, 124, mudrd, jddna, sec jddna mudrd,
149-154, 156, 173, 177, 178, 180, kdkacailcupufa, 263, 264.
192, 193, 199, 203-205, 207, 208, mudrd, krama, 266.
222, 223, 225, 226-228, 233-235, mudrd, kriyd, see krivd.
238-241, 243, 245-256, 258, 259, mudrd, fafkopa, 210.
261,263, 269. mudrd, trikofia, 210.
mantra, gdyatrf, 255. muhiirta, the duration of forty eight
mantra, mdlinf, 251. minutes, 203, 208, 228.
mantra, mdtfkd, 251. mukti, liberation, 19, 20.
mantra, navdtma, nine syllabic mantra Mukutasamhita, 223.
153, 208. mUlddhdra, 265, 266.
mantra, pardpara, 170.
mantra, sauh, 203, 204, 207, 233, 243,
244, 248, 255, 264, 268.
mantramaheivara, 10, 68, 101, 110, 153, ndd , sound, a form of SaddJioa, 90, 109,
154, 160, 177,205, 238. 125, 135, 138, 139, 186.
mantreivara, 10, 23, 101, 154, 177, 238. ndda%apara, 151.
mdrapa, killing a person by the applica ndda, para, 97, 150, 151.
tion of the mantra, 40,46. ndda, pardpara, 151.
marma, measure of fingers, 221. ndddnta, 109, 125, 186.
Mata, 85. nddayoga, 178.
mdtrd, 37, 125, 126. Nandakumara, 17.
mdtfkd, 104, 130, 131, 134, 135, 137, Nandi, 17.
139-142, 144, 147, 149-152, 177- naphahrlrjx, a mantra, 246, 251.
179, 183, 192, 194, 195, 198, 226, nara, the empirical being, 4, 22, 25,36,
246. 54, 55, 59, 62, 70, 72-75, 78, 82, 85,
Mtfkjnanabheda, 179. 123,159, 182, 204, 205, 211,228.
mtrksadbhva, 104. Narasirphagupta, 2.
matsya, fish 85. ndyikd, the consort, 61.
matsyodari, the belly of the fish, 25, 30, nirdbhdsa, ever shining but beyond all
190. appearances, 25.
mdyd, 12, 18, 24, 28, 34, 38, 40, 53, 54, nirodha, stoppage, 32.
58-60, 63, 75, 79, 84, 89, 98, 100- nirodhf, 125.
102, 104, 110-112, 115, 117, 122, nirvdfia, liberation, 244.
124, 129, 130, 139, 140, 144, 147, nirvdpadfkfd, initiation for the achieve
148, 151, 176, 181, 192-195, 198, ment of liberation, 244.
280 Para- TrUik- Vivarana
nirvikalpa , thought-free 8, 15, 22, 41, Partrisik, 16, 18, 20, 37, 45, 56, 80,
66,98,110, l l l ,1 6 4 ,i 8 0 , 244,295 82, 83, 104, 105, 205, 267,272.
nirvikalpajflna, indeterminate know Partrisikvivarana, 24, 109, 207, 240.
ledge, 158. parifimavday 174.
nirvikalpa sarjivid, indeterminate con pariijitiy turning round, 35.
sciousness, 92, 93, 98. parvy festival, 260.
nifedhy restriction, 85. paSiiy limited expericnt, 40, 100, 205,
nifkala , without parts, 23, 29. 233.
nitynanda, 206. paiyanty an aspect of vAk, 6, 8, 9-16, 23,
N itytantra, 150. 28, 47, 48, 56, 63, 64, 76, 79, 80,
nivrttiy abstention, 169. 84, 91, 96, 109, 118-121, 123, 125,
mtf/i, 89, 99, 100, 102, 127, 129, 144, 126, 128, 139, 142, 149, 156, 157,
*148. 159, 171, 177, 183.
niyatiiaktiy 151. Patajali, 35, 166,170, 235.
nondualism ( advaita \ , 62 p a t i y the Lord, 233.
nysa, fixation, 123, 128, 149, 245, 246, p a vitra k a y garlands with specific length
251, 258. and knots, 260, 261.
Nyya, 271. Pavitriy the purifying elements pervad
ing upto Vayu, 124.
objectivity (jAcyatva ), 21, 25, 31, 32, pyu y rectum, 89, 129, 131, 144, 148.
98,110,111, 142, 147, 162,163, 264. peace (JAnti)y 226.
ojas, vital lustre, 42, 47, 52. person (grammatical), (J>urufa)t
omniscience (sarcqjfatA) 268-270. 70-75.
om-tat-sat , 242. phonemes (varpa), 224, 225, 227,
232, 242, 254, 255, 265, 269.
padat sentence, 98, 121, 271. p idh n ay veiling, 19.
pda, feet, 89, 129, 131, 144, 148. p i v f a y the body, 180.
Padrthapravesanirnaya, 158. piptfam antray 123, 128.
parle am chubhtlta y five gross physical ele Pin<janatha, 236.
ments, 23, 34. p if h a y the seat of energy, 41.
paAcamukha, five-faced one, 2. play ( k r t f a ) y 19,40.
Paftcik, 121. plenitude, 206.
p tf, hands, 89, 129, 131, 144,148: power ( i a k t i ) y 7, 63, 66, 81, 96, 153,
paray transcendent, 23, 31, 34, 35, 60, 187, 194.
79, 86, 104, 108, 139, 141, 142, 154, Power, efiectuating, (kalantmikLSakti)t
159. 161.
par&y supreme divine Energy, 4, 11, power, three ( t r i i n k t i ) y 55.
12, 28, 48, 56, 60, 67, 76, 79, pracchAy question, 100.
84, 91, 108, 109, 111, 112, 118, 120, pradhAnay 104, 115.
121, 124-128, 134, 135, 149, 152, pradhAnatAy predominance 90.
155, 156, 183-185,204,253,275. p r a h a r a , duradon of three hours, 229,
par-ikti , 9,18. 47,55, 57,63, 64, 66, 231.
68, 71, 75, 79, 119, 125, 137, 159, prAkAmyay 36.
163, 171, 198, 206, 209, 210, 212, prakAJa, light, 46, 51, 80, 100, 110-
227, 233, 234, 266. 112, 131, 136, 169, 227, 260.
par-sarjividy 9, 96, 118,119, 121,123, praka -vimaria, 116.
138, 155, 159, 257,259, 261. prakjtiy Nature, 27, 34, 89, 98, 104,
par-vk> 6, 8, 9, 11-13, 15, 16, 20, 188, 219, 127, 129-131, 144, 148,
47, 54, 56, 96-98, 108, 140, 149, 115, 117, 223.
154, 155, 157, 159, 167, 171, 176, Prakjtyaviciy 124, 167.
180, 183, 186. pralaya , dissolution, 126.
Parbhattriky the supreme goddes, 45, pralayAkala (pralayakevall)t 1C, 57, 101,
69, 120, 161. 110, 1 1 1 ,126,177.
Paramrtha, the highest reality, 81. pramApfly knowledge, 30, 34, 37, 38, 54,
Parameivaray the highest Lord, 84. 58-60, 75, 76, 124, 159, 175, 177,
parparat 60, 86, 108, 139, 141 . 142, 185, 186, 190, 194, 197, 198, 214,
154, 159, 231. 271.
par-paiyantiy 150-151.
General Index 281
pramdtd , empirical experient, 22, 24, rdgdy attachment, 89, 98-100, 102,
30, 37, 38, 54, 58-60, 75, 124, 159, 127, 129, 130, 144, 148.
175, 177, 185, 186, 190, 194, 197, rdjdSy 40, 140, 216.
198, 232. Ramadeva, 271.
prameya, object of knowledge, 30, 37, raw, 27, 39, 46, 47, 89, 128, 129, 144,
38, 54, 58-60, 75, 110, 124, 159, 148, 209.
175, 177,185, 186, 197, 198, 264. rdsandy 89,129,131,144,148.
pramiti , non-relational knowledge 30, Rati&khara, 104.
37, 38, 169, 198. rdudrdy dreadful, 40.
pramitikaldy state of awareness, 189, reasoning ( t d t k a ) y 201, 204.
198. recognition ( p r d t y d b h i j h d ) y 52.
prd(ta9 breath, 12, 18, 21, 24, 29, 31, reflection (p r d t i b i m b d ) y 3,119,120,125,
33, 35, 36,44,4 9,61, 77,89,95,126, 134,140, 142, 149, 164,173.
149, 178, 181, 187, 196, 208, 217, ritual, 205, 240.
218,227, 264-266. rodhdndy 229, 230.
prapa-apdna, exhaling and inhaling, Rudra, 62, 101, 109, 203, 204, 208,
152, 157. 226, 227, 256, 269.
prdpacdra, exhaling, 189, 196, 264. R udrayim ala, 15, 110, 269, 270.
prdpapramdtdy the experient of brea r u p d y colour and form, 27, 39, 46, 47,
ths, 77. 69, 89, 128, 129, 131, 144, 148, 209.
prapava (om), 126, 151, 152, 178.
prdpdydma, 184, 201.
prdptiy 36. iabddy word, 27, 39,46,47,89,128,129,
prasaijikhydna, gnosis, 261, 269: 131, 148, 209.
prasara , expansion, 13, 46, 114, 163, sacetdndy conscious 125.
192. sacrifice, 210,240,241,258.
prasdra , extension, 136, 183, 188, 190. $d<fdilgdy six limbs of yoga, 201.
prasavay procreation, 219, 220. Sadasiva, 9, 14, 17, 28, 47, 56, 65, 75,
praindy query, 63. 89, 99, 101, 102, 104, 108, 110, 114,
pratibhdy divine indeterminate consci 117, 119, 124-130, 141, 142, 144,
ousness, 93, 94, 98. 147, 148, 154, 156, 194, 229, 241,
pratibimbdy reflection, 83, 108, 134, 159, 242, 256.
173. sddhdndy spiritual practice, 27, 108, 128.
pratiffhdy stability, 252, Sddyojdtdy 17, 246, 251.
pralyabhiiftdy recognition, 135, 138, 140. sdhdjdy innate, 66.
P ratyabn ijahrd ay am , 266. sahdjdvidydy Siva vidydt 201.
pratyekabuddhciy 29. sdhasrdrdy 21.
pravefay absorption, 13. idhjddyatdy taste for beautiful things, 43.
prayatndy effort, 69. Sdivdy 85.
prdyojdndy purpose, 19. Sdiva Agamdy 2, 4, 21, 36, 131,134,
pretdy corpse, 125, 229. 201.
Pfthiviy earth. 88, 102, 104, 108, 113, Saiva Sdstrdy 151, 152, 167,173,174,
128,130,131, 134,136-138, 142,148. 178, 259, 271.
prthiui-dptfdy 102,104, 124, 167. Saiva S i d d h d n t d y 82,85.
purdpdy 118. Saiva system, 81.
pUrxidy whole, 7, 190, 205. sdkdldy the limited being, 10, 23, 29,
purufdy 27, 35, 71, 87, 89, 98, 117, 127, 205.
129, 130, 144, 148. idkiniy yoginis with supernatural power,
purydffdkdy the subtle body, 19, 24, 33, 209, 239, 240.
41, 97, 217, 218, 220,227, 231, 235. Sdktdy pertaining to Sakti, 204,209, 210.
piirydftdkdpTamdtdy experient of the Idktatdntrdy 151, 152.
subtle body, 24, 77. Jdktdyoni, 175, 187.
Pujpadanta, 166. S d k t i y the Divine Energy, 1, 2, 4,7, 8,
10, 11, 13-15, 17, 18, 20, 21, 23-25,
28, 30, 32-34, 36-42, 44-46, 49, 51,
question-answer, 6, 8, 14-16, 21, 31, 52, 54, 55, 57, 59-62, 64, 66, 67, 70,
47, 48, 50,58,61,63-65,76 ,8 3,84, 72-75, 77, 78, 81-84, 86, 88-90, 99-
90, 97, 100, 108, 228, 269. 102, 104, 108-110, 114, 117, 120,
282 Pard-TriSikd-Vivarana
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(SANSKRIT TEXT)
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INDEX OF HALF-VERSES OF PARATRISIKA*
iW IK 'TO OTT
^b 5^
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RRa. ^FTTfbrmfer: f ^ r r 51
IVa fKT^nfafEl: <+ 5^
*1 thank Dr. (Miss) Sushama Pandey for preparing the Indexes
(Editor).
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A T R ID E N T O F W IS D O M
A Translation of P artttrt$ikd-vivarana by A bhinavagupta
Translated by jaideva Singh
With a Foreword by Paul Muller-Ortega
"I have p repared a trident of W isdom in ord er to cut asu n d er their bondage."
- A bh in av a g u p ta
ISBN 0-7914-0180-4