तन्त्रसार (महामाहेश्वर अभिनवगुप्त - तन्त्रालोक का प्रामाणिक सार-संग्रह सटीक)

तन्त्रसार अभिनव गुप्त कृत अनुवादक:- प० श्री हेमेन्द्रनाथ चक्रवर्ती वाराणसेय संस्कृत संस्थान सी २७/६४, जगतगंज, वाराणसी

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© प्रकाशक वाराणसेय संस्कृत संस्थान सी० २७/६४ जगतगंज वाराणसी प्रथमसंस्करण : १९८६ प्रति १००० मूल्य : १००.०० मुद्रक : आनन्द प्रिंटिंग प्रेस सी० २७/१७० ए, जगतगंज वाराणसी

TANTRASĀR by Abhinava Guptaācārya With Hindi Translation and Annotation by Pt. Shree Hemendra Nath Chakravarty Publishers by Varanaseya Sanskrit Sansthan Varanasi

© Publishers : Varanaseya Sanskrit Sansthan C. 27/64 Jagatganj Varanasi Price— [ ] Rs. Library edition—100/ Rs. First Edition 1986 Copy—1000 Printers Anand Printing Press. C. 27/170-A Jagatganj Varanasi

उत्सर्ग महामहोपाध्याय गोपीनाथ कविराज के पुण्यजन्मशताब्दी के शुभ अवसर पर उनके चरणों में भक्ति-पुष्पाञ्जलि । —ग्रन्थकार डी० २८/१२२ पाण्डेय हवेली वाराणसी, २२१००१

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FOREWARD I have great pleasure in introducing to the world of scholars the Tantrasāra of Abhinavaguputa translated for the first time into Hindi by Pndit Hemendra Nath Chakravarty, B, A, B, Ed Nyaya-Tarka-Tirtha. The beautiful valley of Kāśmīr has produced a galaxy of Śaivācāryas among whom Abhinavagupta was the most erudite and lucid exponent of the Advaita Śaiva Philosophy, popu- larly called Kāśmīra Śaivism. He was a prolific writer who is believed to have amalgamated diverse currents of Tāntricism, then prevalent in Kāśmīra. As many as forty-four works on Kaśmīra Śaivism in the form of commentaries on various works, including Śaiva Tantras, original works, devotional poems are ascribed to him. His magnum opus the Tantrāloka aims at throwing light on the philosophy of spiritual discip- line as advocated in the Śaiva Tantras in the backdrop of Śaiva metaphysical theory. As this work runs in 12 volumes. Abhinavagupta himself has condensed its entire contents in his prose work Tantrasāra which is a veritable digest of his encyclopaedic work Tantrāloka. Later he wrote the Tantra- vaṭadhānikā, small work in verse, which purports to give the teachings of Śaiva Tantras in a nutshell. The present work containing twenty-two āhnikas deals with a variety of topics which have bearing on spiritual dis- cipline. Like any other Tantra work, it gives prominence to the various modes of spiritual discipline prescribed for different classes of spritual aspirants and other ancilliary topics such as the concept of Divine Grace, different kinds of initiatory rites, modes of Śaiva worship etc. Besides

( 8 ) this, it also discusses the abstruse philosophy of the Trika school which is relevant to the treatment of spititual dis- cipline, The entire text is replete with mystic symbols and description of esoteric practices which are incomprehensible to those who are not initiated by spiritual master and there- fore, unfit to follow the path of Śaiva Sādhanā prescribed by Śaiva Tantras. The learned auothor of this book, Pandit Chakravrty who had the rare fortune of studying this work as well as other important texts on Kāśmīr Śaivism under the guidance of late Mahāmahopādhyāya Dr. Gopinath Kaviraj for more than a decade, deserves congratulations for translating success- fully the Sanskrit text; and for deciphering in lucid terms varius spiritual practices and mystic symbols for the first t me, The addition of a detailed introduction in English summari- sing the contents of the the text and clarifying ambiguous points occuring in the text has enhanced the utility of this edition, particularly to Western readers. I have no doubt that it will win admiration of all scholars and students a'ike of Kāśmīra Śaivism, ( D. B. Sen Sharma ) Director, Institute of Sanskrit & Indological Studies, Kurukshetra University, KURUKSHETRA,

PREFACE In issuing the present volume, the publishers have had in view what they believed to be the needs of a considerable and increasingly important number of the readers. The horizon of Hindi language and literature has broade- ned a great extent since Independence of the country and as a result its light has encompassed in its range multi- farious branches of literature, yet there exist some dark corn- ers where the light is still dim. The present work, we hope, will throw enough light on many unknown and little-known religio-philosophic ideas of the Śaiva doctrine and practices prevailed in Kashmir of the age of Abhinavagupta. Tantrasāra, a condensation of the encyclopaedic Tantrā- loka, is a work composed by Abhinavagupta himself for the use of less assiduous talents who eannot easily handle Tantrā- loka. We have selected Tantrasāra to publish it in original Sanskrit with Hindi Translation so that readers may find delight in relishing it in the language of their own. Tantra- sāra, an epitomised version of Tantrāloka, consists of many knotty points wh.ch the learned author hinted at in a cryptic way that mere translation without sufficient notes will fail to unravel mystery, hence the translator has added his notes

ii here and there for the easy grasp of the readers, We are thankful to Pt. Hemendra Nath Chakravarty who has under- taken this difficult task. We must also thank the proprietor of the Aanada Printing press for their valuable assistance in bringing out Tantrasāra for the fulfilment of the longfelt need of the public. Proprietor 30-3-86 Varanaseya Sanskrit Sansthan Varanasi

INTRODUCTION Abhinavagupta is one of the most remarkable persona- lities of medieval India. He was a versatile scholar of excep- tional talent. It is only from his own description, we can catch sight of the glorious glimpses of his life and erudition. At the end of Parātriṅśikā and so in Tantrāloka, Abhina- vagupta writes that the midland (Madhyadesa, the Doab between the Ganga & the Jamuna) was the ancestral home of his forefathers. This Antarvedi, that is, the Doab had once been the home of sacred literatures, where in the noble Brahman family one Atrigupta was born. He was accomplished in all branches of learning. He was born in Atrigotra, in the family of sage Atri and was named Atrigupta. He made himself a distinguished scholar after mastering over the sea of knowledge and acquired the rare art of disseminating it to eager pupils. His erudition soon came to the notice of Lalitā- dityā, the victorious prince of Kashmir. After the conquest of Kanauj defeating Yasovarman, the King, felt an impetuous desire for his friendship and brought him to Pravarpura, his capital, in Kashmir, This happened some time between 785 and 795A.D. A spacious house was built by the order of the king on the bank of Vitastā to afford the view of Siva's temple for Atrigupta, and for its proper maintenance the king granted enough riches to it. In that noble family of Atrigupta after a lapse of about one hundred and fifty years one Varāhagupta, a highly reli- gious and a devout worshipper of Siva was born. His son was Narasimhagupta, popularly known as Cukhalaka who acquired

iv intellect and pure wisdom ( Candrāvadatadhīṣaṇa ) after delving deep into the delicious flavour of all literatures. ( Sarvaśāstra rasamajjana śubhracitta ). Abhinavagupta was born of Cukhulaka. He mentions the name of his father as Cukhalaka thus; Kāsmīrakāccukha- lakādadhigamya janma, but at the same time he mentions him as Narasimhagupta from whom he received lessons in grammar and earned competency in entering the intricacy of words. He speaks of his father how in his youth leaving behind all the allurements of domestic life he had accepted the path of renunciation with a firm resolve and was able to obtain pure devotion to Lord Siva. His Mother was Vimalakalā who left Abhinavagupta bereaved while he was a mere boy ( bālya eva ), but he says frankly that though the hands of God ( daiva ) have made a sharp blow, yet this unknown factor shaped his nature in such a way that it failed to cause any impediment in his advancement along the path as ordained by Lord. This early separation of his mother helped him a great deal in choosing his future course of life. He says that it is a common saying of people that mother is the great friend of man. But, on the contrary, he says that her affection to her son makes the bonds of life tighter. Hence, she is considered to be the basic bond ( mūlabandha ) of human beings. When it falls off, it seemed to him that he had attained liberation while living. Therefore, he applied himself devotedly to learn the subtleties of dialectics. Then in order to enjoy the flavour of Sāhitya to its full, he being urged by his devotion to Lord and goaded by his own earnest- ness and love for literature, went to eminent scholars with the purpose of augmenting the delight he received from his close association with them. It is stated that he received

v lessons from a good number of teachers conversant in their respective branches of learning. As mentioned above that he received lessons in grammar from his father. Vāmanātha, Bhūtirāja, Bhūtirājatānaya, Lakṣmaṇagupta, Indurāja, Bhaṭṭa Tota were his teachers in dualistic Tantras, Brahmavidyā, dualistic-cum-monistic Tantra, Krama and Trika, Dhvani, Dramaturgy respectively from the above-mentioned teachers. He pays obeisance to Bhūtīrāja who was considered by him as next to lord Śrīkaṇṭha, stating therein that he was the incarnation of Lord Śiva in this mundane world. It is he who for the good of all assumed the apara form of a human being. Similarly in Tantrāloka ( chap. I ), he has expressed deep respect to Śambhunātha, the disciple of Somānanda and it is from the former he achieved purity of consciousness. He considered Śambhunātha associated with his dūtī Bhagavatī, the partner in the Kula form of rituals, as a person who was able to bestow release to the world. It is from his grace he received the Supreme refulgent light of knowledge ( bodha ) by his continuous humble service to him. He frankly admits that the path of Śāstra, though remained impenetrable before, has become manifest only due to the grace of Śambhunātha, the great treasure of all Śāstras. After gaining properly from his lips the content of the Śāstra which seemed to him ( Rahasya rasa santati sundara ) a wonderful unbroken flow of nectar with spiritual significance, he received it as a spiri- tual heritage from Śambhunātha. He further states that by bathing in the flow of knowledge originating from Śrīkaṇṭha and following the current of thought as propounded by Vasugupta-Somānanda-Utpala-Lakṣmaṇa- gupta on the one hand, and Sumatinātha-Somānanda and

vi Śambhunātha on the other, he has realised direct perception of Truth by which he has been inspired to give exposition of the same to his eager students. In Tantrāloka ( Chap. I, Verse 106 ) he clearly writes that the nature of bondage and liberation has variously been described in different systems, but after having received permission from Śiva, who has assumed the form of Guru ( teacher ), he will set forth in detail the nature of them, that is, bondage and liberation, in accordance with his insight ( svasaṃvit ), pure reasoning ( sattarka ) dualistic Śaiva Siddhānta and finally Trika. This is easily assumed that in writing Tantrasāra also he followed the same method. When it was deemed necessary he not only depended on information given by different Āgamas in support of his view, but corroborated them significantly for the purpose of adding light to them. Abhinavagupta was a versatile writer. It is stated that he wrote as many as twentry four books ( according to Rajanaka Lakshmanji Brahmachari, and forty four according to Dr. K. C. Pandey ). The most important of them are as follows.

1. Mālinī Vijiaya Vārtika.
2. Abhinava Bhāratī (Commentary on Bharata Nāṭyasūtra).
3. Dhanyāloka Locana.
4. Bhagavat Gītārtha Saṃgraha.
5. Bodha Pañca Daśika.
6. Paramārtha Carchā.
7. Paramārtha Sāra.
8. Tantrāloka.
9. Tantrasāra.
10. Parātriśikā.
11. Parātrisikā Laghu vritti.

vii 12. Īśvara Pratya bhijñā vivṛiti vimarśinī. 13. Īśvara Pratyabhijñā vimārśinī. 14. Paryanta Pañcāśśikā. 15. Ghaṭakarpara kulaka vivṛiti. Abhinavagupta was not only an eminent scholar and Saiva teacher, but he possessed profound knowledge in matters related to Kashmir Saivism. Other than his works on Kashmir Saivism, Abhinavabhāratī, a unique commentary on Bharatanāṭyaśūtra and Locana, on Dhanyāloka made him an undisputed authority on rhetoric and aesthetics. He, as is current among scholars of Kashmir valley, was Bhairava in the human form. His frank statement shows that before writing anything he always took resort to the thought abiding in his heart, the resting place ( Viśrānti sthānam ) of all. It is none other than Samvit Herself. In the introductory portion of Tantrāloka he writes that by his repeated resort to the dispeller of bondage he has become bright with knowledge ( bhodhojjvala ), after which he wrote Tantrāloka. This shows that when he realised his identity with Siva, he enjoyed the play of senses as the rays of pure consciousness, or in other words, the senses which are gene- rally externally inclined, had at that time given up externality and become introvert, with the result that they failed to create limited knowledge, but on the otherhand, helped nourishment of self awareness. When emergence of pratibhā, that is, when full I-Consci- ousness occurs in a person by a sudden flash it never wanes, for it is everlasting ( Sakṛtvibhāto'yamātmā ). It is the very nature of Siva, the Bhiarava. With its emergence, it puts a stop to bondage. Such a person is called sāmsiddhikaguru that is, the flow of pure knowledge runs through his being

viii naturally. He is able to grasp the truth by sat tarka ( intuition ). He, at that stage, has nothing to do with any sort of personal duty, for he has totally done away with all the impurities that are considered to be the causes of the continuation of worldly existence. He remains ever awake in the Bhairava state. Then, whatever he does, is performed only to show grace to the people of the world. All this is said to have happened to Abhinavagupta. Whether a person has attained identity with Bhairava, can be known from some marks of which Śrī Mālinīvijaya has stated thus :

1. Unswerving devotion to Rudra.
2. Mantrasiddhi.
3. Control over all principles.
4. Ability to accomplish the desired objects.
5. Poetic genius and spontaneous knowledge of all Śāstras¹. Jayaratha writes in his commentary on Tantrāloka that all the above marks were present in Abhinavagupta. He also quotes a verse of an unknown writer in support of his view regarding the matter². १. रुद्रशक्तिसमावेशस्तत्रनित्यं प्रतिष्ठितः । सति तस्मिंश्च चिन्हानि तस्यैतानि विलक्षयेत् ॥ तत्रैतत्प्रथमं चिह्नं रुद्रे भक्तिः सुनिश्चला । द्वितीयं मन्त्रसिद्धिः स्यात्सद्यप्रत्ययकारिका ॥ सर्वतत्त्ववशित्वं च तृतीयं लक्षणं स्मृतम् । प्रारब्धकार्यनिष्पत्तिः चिह्नमाहुश्चतुर्थकम् ॥ कवित्वं पञ्चमं ज्ञेयं सालङ्कारं मनोरमम् । सर्वशास्त्रार्थवेत्तृत्वमकस्माच्चास्य जायते ॥ मा० वि० ८.१३ २. समस्तं चेदं चिह्नजातमस्मिन्नेव ग्रन्थकारे प्रादुरभूदिति प्रसिद्धिः । तन्त्रालोक विवेक आ० १३

ix His Tantrāloka is a dissertation on Tantra in which he throws enough light not only on many unknown and little- known matters based on the authority of Śaiva Āgamas., but discusses the philosophy and practices of them and interprets them traditionally on the basis of his experience. This monu- mental work is mainly concerned with the teaching of Kula, Tantra and Krama systems. His Tantrāloka is not merely a philosophical treatise, but a guide for seekers of Truth. He boldly states that the wise person who studies continuously the entire work of Tantrāloka consisting of thirty seven chapters becomes Bhairava himself¹. This is not only true for Tantrāloka but it is equally true for Tantrasāra also, for the subject-matters as contained in the former are the same in the present text. The volume of the present work is quite handy. But it does not mean that the reader will be able to grasp the entire thought contained herein without plenty of plodding. The succinct- ness of language adopted by the author, has made the text a hard nut to crack. The whole idea is expresssed in a few words and a broad panorama has been left out of its scope, with the result that the work is very difficult to understand. It is more so because there is no commentary which can throw light on less known thoughts. We have stated earlier that it is a summerised version of Tantrāloka, hence for the proper understanding of the text one is to depend on the commentary of Jayaratha and the Tantrāloka proper. Yet our learned author has assured his readers at the out- १. इति सप्ताधिकामेनां त्रिंशतं यः सदा बुधः । आह्निकानां समभ्यस्येत्स साक्षाद्भैरवो भवेत् ॥ तंत्रालोक १ म आह्निक, २८८

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set that he has written Tantrāsāra in easy language for those who are unable to delve deep into the vast Tantrāloka. Sāra ordinarily means the essence of anything but esoteri- cally it means hṛdaya, the ultimate resort known to be the Supreme Truth. The thought abiding inseparably in Śiva as Parāvāk, is to be known as sāra or hṛdaya. The essence of Tantra which is lying undifferentially in the parā stage is brought down by him to Vaikharī level through Paśyantī where word and the thing implied by it are non-different, then Madhyamā where the relation between vāk and artha is quite distinct, though they remain as inner thought (antaḥ- sañjalpa, ) whereas in the vaikharī the difference between vāk and artha is distinct. This very vāk serves the need of people. Thus we see that sāra is the terminal point from where everything gets its rise. Abhinavagupta writes in Parātrīṁśikā that which we experience as blue and pleasure, the body, the vital air and intellect have their steady ground in pure consciousness which is nothing but hṛt, the resting place. Tantrasāra the work of the author, is in essence hṛdaya of Lord. It descends or expands itself passing through different levels of consciousness and finally touches the ordinary level. The sole purpose of this descent is to enlighten the heart of everybody so that with its aid every- body may attain his Śiva-nature, for it is He, who as Saṁvid has extended extraordinarily His very Being as Tantrasāra (lokottaraprasāratantrasāram). It had been a time-honoured tradition of Indian scholars to maintain uncontradictory singleness of thought (ekavākyatā) throughout the work. In the beginning of Tantrasāra Śrī Abhinavagupta urges people to collect the lotus of his heart

xi for worshipping Maheśa. Similarly at the end of the work he states that his sole purpose of writing it was that everybody should attain Śiva nature. By this clear statement he hints at the singleness of thought which is nothing but (saṁvid) pure consciousness. In the beginning of the work we find a benedictory verse by which he pays obeisance to his parents, Narasiṁha- gupta and Vimalakalā his father and mother respectively. They represent Śiva and Śakti. Tantrāloka also begins with this very verse in which Jayaratha, the renowned comment- ator, has given three interpretations keeping kula, krama and the common views in mind. It has been the tradition of ancient scholars to pay obeisance to the Lord in order to allay obstacles, otherwise they stand in the way to progress and performance of duty by creating many sorts of hindrances like inattentiveness, lack of imagination etc. They are thought to be presided over by some deities even though the person from whom the delu- sive influence of Māyā has ceased but its residual trace is still functioning. Because of its presence he will experience himself as a subject identical either with the body or the vital energy etc. He is overpowered by those deities who cause impediment to the fulfilment of his desire, particularly they cause interruption to him who has undertaken the task of showing the path of liberation to the world¹. Hence it is considered proper for him that he should pay obeisance to Lord. At the time of bowing (namana) he merges his individual self to the Supreme who is the very self of the १. ते च प्रक्षीणमोहस्यापि मायासंस्काराविनिवृत्तशरीरप्राणप्रभृतिगत प्रमातृभावस्य प्रत्यगात्मनः प्रभवेयुरपि इच्छाविधाताय, विशेषतः समस्तलोकमभ्युद्धर्तुं परिगृहीतोद्यमस्य । ई. प्र. वि. वि, पृ० १८