परमार्थसार (महामाहेश्वर अभिनवगुप्त - त्रिक-दर्शन, अद्वैत शैव साधना एवं सान्वय सटीक)

60 Paramārthasāra of Abhinavagupta a Śivayogin practising Śāktopāya. All the mental conceptions of diverse character are the heaps of grain to be offered into it as oblations. Such a homa of a Śivayogin proceeds on without any effort on his part as all his objective ideas become dissolved auto- matically into the monistic conception of the pure and infinite I-consciousness, which alone shines afterwards through its own psychic lustre. ध्यानमनस्तमितं पुनरेष हि भगवान् विचित्ररूपाणि । सृजति तदेव ध्यानं सङ्कल्पालिखितसत्यरूपत्वम् ॥ ७७ ॥ 77. Dhyānamanastamitaṁ punar- eṣa hi bhagavān vicitra-rūpāṇi Sṛjati tadeva dhyānaṁ saṅkalpālikhita-satya-rūpatvam. Such a master of divine authority goes on creating objects of multifarious character (inside his understanding sense) and that becomes his constant meditation, forming conceptions of his (pure and divine) real nature. The word dhyāna is meant here to denote a special type of self- contemplative meditation called Śāktopāya. Such a yogin does not meditate upon anything like the form of a deity or some nerve centre in the physical body, as do the dhyānayogins of the school of Patañjali. Successive rise of a chain of objective ideas in his mind is visualized by him as his own independent creation, suggesting his divinely potent and pure nature of Godhead. The flow of such conceptions, resulting in the realization of the divine nature of the self, is the meditation practised by a Śivayogin in the process of Śāktopāya. भुवनावलीं समस्तां तत्त्वक्रमकल्पनामथाक्षगणम् । अन्तर्बोधे परिवर्तयति यत् सोऽस्य जप उदितः ॥ ७८ ॥ 78. Bhuvanāvalīṁ samastāṁ tattva-krama-kalpanām-athākṣa-gaṇam Antar bodhe parivartayati yat so'sya japa uditaḥ. He turns round, within the thread of his inner consciousness, either the whole series of bhuvanas or the arrangement of the order of tattvas or the group of the instrumental elements and that is said to be his japa. Japa is ordinarily a constant repetition of a religious formula

Paramārthasāra of Abhinavagupta 61 along with turning round of a series of beeds. A Śivayogin catches hold of the series of one hundred and eighteen bhuvanas etc. through his imagination and visualizes them, item by item, as being contained inside his I-consciousness through a relation of unity or identity. Such repetiton of the conception of his unity with certain regular series in the phenomenal existence serves him as repetition of a Mantra. सर्वं समया दृष्ट्या यत् पश्यति यच्च संविदं मनुते । विश्वश्मशाननिरतां विग्रहखट्वाङ्गकल्पनाकलिताम् ॥ ७९ ॥ विश्वरसासवपूर्णं निजकरगं वेद्यखण्डककपालम् । रसयति च यत्तदेतद् व्रतमस्य सुदुर्लभं च सुलभं च ॥ ८० ॥ 79. Sarvaṃ samayā dṛṣṭyā yat paśyati yacca saṃvidaṃ manute Viśva-śmaśāna-niratāṃ vigraha-khaṭvāṅga-kalpanā- kalitām. 80. Viśva-rasāsava-pūrṇaṃ nija-karagaṃ vedya-khaṇḍaka-kapālam Rasayati ca yattadetad vratamasya sudurlabhaṃ ca sulabhaṃ ca. He sees everything through a viewpoint of equality and takes his I-consciousness as residing in the whole universe as (the necessary) cremation ground (to live in). Having his own physical body as the necessary human skeleton, holding the broken jar of objective existence filled with the wine of universal tastefulness in his hand and tasting it, he observes his wonderful (Pāśupata) vow which is very easy but, at the same time, very rare. The vow of a Pāśupata monk involves elements like living in a cremation ground, wearing of human bones as ornaments, using the scullbone as a bowl to drink wine and so on. All such elements of the vow of a Śivayogin are only symbolic in character as depic- ted above. The firm viewpoint of equality is his vrata. The whole objective existence, filled with everything mortal, is the cremation ground for him. There he lives in the form of pure and universal I-consciousness. Seeing everything as self, he drinks the wine of self-bliss filled in the whole phenomenon. Such a vow is spon- taneous but can be observed by very few. It is thus easy but rare. इति जन्मनाशहीनं परमार्थमहेश्वराख्यमुपलभ्य । उपलब्धृताप्रकाशात् कृतकृत्यस्तिष्ठति यथेष्टम् ॥ ८१ ॥

62 Paramārthasāra of Abhinavagupta 81. Iti janma-nāśa-hīnaṁ paramārtha- maheśvarākhyamupalabhya Upalabdhṛtā-prakāśāt kṛta-kṛtyas-tiṣṭhati yatheṣṭam. Having realized thus the beginningless and endless real Lord of the whole existence, the yogin rests as he likes in perfect satis- faction brought about by the awareness of his being such realizer. Realization of the Truth is not itself as full of taste as the awareness of one's having attained such realization. No other aim of life remains to be accomplished after the rise of satisfaction attained through such awareness. व्यापिनमभिहितमित्थं सर्वात्मानं विधूतनानात्वम् । निरूपमपरमानन्दं यो वेत्ति स तन्मयो भवति ॥ ८२ ॥ 82. Vyāpinamabhihitamitthaṁ sarvātmānaṁ vidhūtanānātvam Nirūpama-paramānandaṁ yo vetti sa tanmayo bhavati. The all pervading truth, as depicted above, is the self of all, has shed off all diversity and is the uncomparable infinite bliss. The person who realizes it like that becomes one with it. तीर्थे श्वपचगृहे वा नष्टस्मृतिरपि परित्यजन् देहम् । ज्ञानसमकालमुक्तः कैवल्यं याति हतशोकः ॥ ८३ ॥ 83. Tīrthe śvapaca-gṛhe vā naṣṭa-smṛtirapi parityajan deham Jñāna-sama-kāla-muktaḥ kaivalyaṁ yāti hata-śokaḥ. The yogin, having become liberated at the very time of his self-realization, may (afterwards) shed his body off at any sacred place like a tīrtha or at any dirty place like the house of a pariah. In both the cases he is freed from all misery and attains perfect liberation even if he loses his alertness at the time. Being completely alert and conscious about the reality at the time of death is not so essential for a person who has fully reali- zed his real nature of absolute purity, unity, divinity etc. Shed- ding off of his body at a sacred place like Kāśī or at a polluted place like the house of a pariah does not mean any merit or de- merit to him.

Paramārthasāra of Abhinavagupta 63 पुण्याय तीर्थसेवा निरयाय श्वपचसदननिधनगतिः । पुण्यापुण्यकलङ्कस्पर्शाभावे तु किं तेन ॥ ८४ ॥ 84. Puṇyāya tīrtha-sevā-nirayāya śvapaca-sadana-nidhana-gatiḥ Puṇyāpuṇya-kalaṅka- sparśābhāve tu kiṁ tena. Homage to a sacred place results in piety and death in the house of a pariah leads to hell. But of what avail shall these be when the stains of both piety and sin do not touch a person? तुषकम्बुकसुपृथक्कृत-तण्डुलकण-तुषदलान्तरक्षेपः । तण्डुलकणस्य कुरुते न पुनस्तद्रूपतादात्म्यम् ॥ ८५ ॥ 85. Tuṣa-kambuka-supṛthak-kṛta- taṇḍula-kaṇa-tuṣa-dalāntara-kṣepaḥ Taṇḍula-kaṇasya kurute na punas tadrūpa-tādātmyam. If a grain of rice, separated well from its inner covering and outer husks, is covered again with some other pieces of chaff, it does not again become the same thing. That is to say that it does not become again a paddy seed cap- able to sprout if sown well in soil. तद्वत् कञ्चुक-पटली-पृथक्कृता संविदत्र संस्कारात् । तिष्ठन्त्यपि मुक्तात्मा तत्स्पर्शविवर्जिता भवति ॥ ८६ ॥ 86. Tadvat kañcuka-paṭalī- pṛthak-kṛtā saṁvidatra saṁskārāt Tiṣṭhantyapi muktātmā tat-sparśa-vivarjitā bhavati. Similarly, an I-consciousness, separated from the coverings of kañcukas, is liberated from bondage and is not affected (lit. touch- ed) by them, even though it continues to stay in this world on account of past momentum. A jīvanmukta continues to live in the world of mortals on account of the momentum created by his past impressions; but he is not at all involved in any limiting elements like kañcukas. He lives like that till the prārabdha karman becomes exhausted. कुशलतमशिल्पिकल्पित-विमलीभावः समुद्गकोपाधेः । मलिनोऽपि मणिरुपाधेर्विच्छेदे स्वच्छपरमार्थः ॥ ८७ ॥

64 Paramārthasāra of Abhinavagupta 87. Kuśalatama-śilpi-kalpita- vimalī-bhāvaḥ samudgakopādheḥ Malino'pi maṇirupādher- vicchede svaccha-paramārthaḥ. Though a jewel polished by the ablest artist, does not show out its clean brilliance when put inside a casing, it does shine with such brilliance on being freed from such covering. एवं सद्गुरुशासन-विमलस्थिति वेदनं तनूपाधेः । मुक्तमप्युपाध्यन्तर-शून्यमिवाभाति शिवरूपम् ॥ ८८ ॥ 88. Evam sadguru-śāsana- vimalasthiti vedanaṃ tanūpādheḥ Muktamapyupādhyantara- śūnyamivābhāti Śiva-rūpam. Similarly, an I-consciousness, having been purified (from with in) by the precepts of a right preceptor, shines as Śiva and does not take up another body as an upādhi after it is freed from the existing one. A person who realizes thoroughly his pure and divine nature through the precepts of a right preceptor, does not get involved in any more rebirth and shines as infinitely potent, pure and divine consciousness freed from all external attributes like physi- cal form, mind, functions of animation and the void of dreamless sleep. That is the state of his final and perfect liberation termed as Videha-mukti. शास्त्रादिप्रामाण्यादविचलितश्रद्धयापि तन्मयताम् । प्राप्तः स एव पूर्वं स्वर्गं नरकं मनुष्यत्वम् ॥ ८६ ॥ 89. Śāstrādi-prāmāṇyād avicalita-śraddhayāpi tanmayatām Prāptaḥ sa eva pūrvam svargaṃ narakaṃ manuṣyatvam. It was in fact he who had previously taken lives in heaven, hell or human world as a result of his such respective identification built under the impressions of firm faith in scripture etc. The impressions built by a person on the basis of his belief identify his inner soul with the consequent forms of life and drive him to different types of existence for the fulfilment of his flair for the respective taste of objective experiences possible in parti- cular abodes like heaven, hell or mortal world etc.

Paramārthasāra of Abhinavagupta 65 अन्त्यः क्षणस्तु तस्मिन् पुण्यां पापां च वा स्थितिं पुष्यन् । मूढानां सहकारीभावं गच्छति गतौ तु न स हेतुः ॥ ९० ॥ 90. Antyaḥ kṣaṇastu tasmin puṇyāṁ pāpāṁ ca vā sthitiṁ puṣyan Mūḍhānāṁ sahakārībhāvaṁ gacchati gatau tu na sa hetuḥ. The last moment in a life, giving rise either to a pietyful or to a sinful situation, becomes the immediate cause of some particular type of rebirth of deluded persons, but it can not cause any transmigration of a jñānin. A particular disposition of mind, created by the psychic situa- tion of a person at the last moment of his life, carries him to rebirth in some particular species where he can satisfy his parti- cular flair for the taste of objective experiences. A person who realizes his nature of purity, divinity, perfectness etc. does not become a victim to any such mental disposition. He is not there- fore driven to rebirth in any abode or any species. येऽपि तदात्मत्वेन विदुः पशुपक्षिसरीसृपादयः स्वगतिम् । तेऽपि पुरातनसम्बोधसंस्कृतास्तां गतिं यान्ति ॥ ९१ ॥ 91. Ye'pi tadātmatvena viduḥ paśu-pakṣi-sarīsṛpādayaḥ svagatim Te'pi purātana-sambodha-saṁskṛtas- tāṁ gatiṁ yānti. Even such lower animals as beasts, birds, snakes etc. who, having deep impression of their previous right knowledge, do visualize their future spiritual evolution and go on moving towards that. Some times even some spiritually elevated beings are born as lower animals on account of some curse etc. They do not often forget their previous position and, visualizing it at the time of death, they build a suitable career and do finally attain spiritual evolution. स्वर्गमयो निरयमयस्तदयं देहान्तरालगः पुरुषः । तद्भङ्गे स्वौचित्याद् देहान्तरयोगमभ्येति ॥ ९२ ॥ 92. Svarga-mayo niraya-mayas- tadayaṁ dehāntarāla-gaḥ puruṣaḥ Tad-bhaṅge svaucityād dehāntara-yogamabhyeti.

66 Paramārthasāra of Abhinavagupta A soul residing in this mortal form may have affiliation either with heaven or with hell. He takes up the next body accordingly when the present one comes to an end. Deep impressions of piety and sin, committed by a person, and also his consequent mental dispositions, drive him after his death to such an abode and to such species where he can get the results of his deeds. एवं ज्ञानावसरे स्वात्मा सकृदस्य यादृगवभातः । तादृश एव तदासौ न देहपातेऽन्यथा भवति ॥ ९३ ॥ 93. Evaṁ jñānāvasare svātmā sakṛd-asya yādṛgavabhātaḥ Tādṛśa eva tadāsau na dehapāte'nyathā bhavati. In the same way, the self as it shines, once for ever, at the time of actual self-realization, remains like that for ever and does not become otherwise even at the time of the end of the mortal form. The deep impression of the right self-realization carries a being to the position of pure, potent, eternal, infinite, playful, perfect and blissful I-consciousness and even the death of his mortal form can not shake him from such position. Such is the effect of a deep impression. करणगणसम्प्रमोषः स्मृतिनाशः श्वासकलिलताच्छेदः । मर्मसु रुजाविशेषाः शरीरसंस्कारजो भोगः ॥ ९४ ॥ 94. Karaṇa-gaṇa-sampramoṣaḥ smṛti-nāśaḥ śvāsa-kalilatācchedaḥ Marmasu rujā-viśeṣāḥ śarīra-saṁskārajo bhogaḥ. Incapacity of senses and organs, loss of memory, laboured breathing, looseness in vital joints and particular types of pain there in, all these are bhoga, the fructification of one's deeds, based on his impressions of the physical form. A person has an egoistic feeling of I-ness with regard to his physical body. He takes all the troubles of his body as his own. All such troubles are due to such egoistic feeling with regard to one's body. Even a jñānin cannot ordinarily escape them. स कथं विग्रहयोगे सति न भवेत् तेन मोहयोगेऽपि । मरणावसरे ज्ञानी न च्यवते स्वात्मपरमार्थात् ॥ ९५ ॥

Paramārthasāra of Abhinavagupta 67 95. Sa kathaṁ vigraha-yoge sati na bhavet tena moha-yoge'pi Maraṇāvasare jñānī na cyavate svātma-paramārthāt. How can such bhoga (fructification of deeds) be avoided by a person having self-realization while he is yet living in a physical form and is still, on such account, retaining the impression of his previous delusion? But (even then) he does not swerve from the real nature of the self at the time of death. Even a jñānin has all the mundane experiences of pleasure, pain etc. while he is yet living in a physical body. But that does not at all mean his swerving from the reality. Such things deserve to be taken as outward behaviour based on his life long egoistic feel- ings of I-ness and my-ness with respect to his body, organs, senses and mind. From within he is pure and has a firm belief in his purity and divinity. Such belief is not at all slackened by such mundane experiences or even by the experience of death. A jñānin remains firm in his real nature at the time of death and that results in his absolute and perfect liberation after death. परमार्थमार्गेमेनं झटिति यदा गुरुमुखात् समभ्येति । अतितीव्रशक्तिपातात् तदैव निर्विघ्नमेव शिवः ॥ ९६ ॥ 96. Paramārtha-mārgamenam jhaṭiti yadā gurumukhāt samabhyeti Ati-tīvra-śakti-pātāt tadaiva nirvighnameva Śivaḥ. When, as the result of a speedy and highly forceful (tīvra) grace of the Lord, an aspirant gets quickly an initiation in such path leading to the Absolute Reality, he becomes quickly one with Śiva without any hindrance. Liberation of a being is the final part of the divine play of God. He bestows playfully His grace on us. Playfulness results in a complex variety in the divine act of the bestowal of His grace. The person, on whom He bestows tīvra anugraha, a speedy and highly forceful grace, gets quick initiation in Śāmbhava-yoga, the direct and quick means of self-realization, from a right pre- ceptor. Regular practice in such yoga yields a quick realization of the real nature of the self. That results in liberation in this very life and perfect unity with Śiva after death. This is the depiction of the results of the highest means of liberation.

68 Paramārthasāra of Abhinavagupta सर्वोत्तीर्णं रूपं सोपानपदक्रमेण संश्रयतः । परतत्त्वरूढिलाभे पर्यन्ते शिवमयीभावः ॥ ६७ ॥ 97. Sarvottīrṇaṁ rūpaṁ sopāna-pada-krameṇa saṁśrayataḥ Para-tattva-rūḍhi-lābhe paryante Śiva-mayī-bhāvaḥ. An aspirant, heading towards the transcendental position through the successive steps of a ladder, attains unity with Śiva when finally the impression of his being the transcendental Truth becomes firmly deep. The middle path of the Śaivite sādhanā leads to the transcen- dental position by stages and steps. That is the case of a madhya type of the grace of God. The aspirant goes on ascending from step to step through the ladder of divine abodes of super-gods and becomes finally one with the Absolute. तस्य तु परमार्थमयीं धारामगतस्य मध्यविश्रान्तेः । तत्पदलाभोत्सुकचेतसोऽपि मरणं कदाचित् स्यात् ॥ ६८ ॥ 98. Tasya tu paramārtha-mayīṁ dhārām-agatasya-madhya-viśrānteḥ Tat-pada-lābhotsuka-cetaso'pi maraṇaṁ kadācit syāt. Sometimes such a yogin, though desirous to attain the highest position, may rest at some intermediary step and die before reach- ing the highest one in the series. This is the case of a person on whom God bestows another type of madhya-śaktipāta, a middle type grace with mild force. Such a yogin proceeds slowly and step by step and may die before becoming certain to attain after death, some such pure and higher abode of highly divine and pure beings that could serve him as a definite step towards the final step in still higher spiritual evo- lution. योगभ्रष्टः शास्त्रे कथितोऽसौ चित्रभोगभुवनपतिः । विश्रान्तिस्थानवशाद् भूत्वा जन्मान्तरे शिवीभवति ॥ ६९॥ 99. Yoga-bhraṣṭaḥ śāstre kathito'sau citra-bhoga-bhuvana-patiḥ Viśrānti-sthāna-vaśād bhūtvā janmāntare Śivī-bhavati.

Paramārthasāra of Abhinavagupta 69 Known in śāstra as a yoga bhraṣṭa, an aspirant fallen from the path of yoga, he becomes the master of some (divine) abode (bhuvana), rich in wonderful enjoyments. That becomes the place of relaxation for him. He attains Śivahood in the next life. The next life of such a yogin takes place generally in some higher abode of superior gods. He enjoys for some time the plea- sures available in such heavenly abode, proceeds thereafter, once again, on the path of yoga and attains both jīvan-mukti and videha- mukti, one after another. That is the case of an aspirant who has still some longing for enjoyments known as bhoga-vāsanā. परमार्थमार्गमेनं ह्यभ्यस्याप्राप्य योगमपि नाम । सुरलोकभोगभागी मुदितमना मोदते सुचिरम् ॥ १०० ॥ 100. Paramārtha-mārgamenam hyabhyasyāprāpya yogamapi nāma Sura-loka-bhoga-bhāgī mudita-manā modate suciram. The case of an aspirant whose longing for enjoyment is stron- ger than his desire for liberation is depicted through this couplet. A practitioner, not reaching the climax of yoga-practice, having even tread regularly the path of the eternal Truth, obtains superior pleasures in some divine abode of gods and enjoys them with a joyful mind for long long ages. One year in this mortal world is equal to one day (24 hours) in the heaven of gods. The days in still higher abodes of divine beings are hundreds of times longer in duration than the years in the heaven of Indra. A Śivayogin, desirous of enjoyments, tastes them for aeons of our mortal world, but finally he takes up the path of real and perfect liberation. Even bhoga attainable through the path of Śaivayoga, leads finally to mokṣa. That is the great- ness of the grace of Lord Śiva. विषयेषु सार्वभौमः सर्वजनैः पूज्यते यथा राजा ॥ भुवनेषु सर्वदेवैर्योगभ्रष्टस्तथा पूज्यः ॥ १०१ ॥ 101. Viṣayeṣu sārva-bhaumaḥ sarva-janaiḥ pūjyate yathā rājā Bhuvaneṣu sarva-devair- yoga-bhraṣṭas tathā pūjyaḥ Just as a great monarch is respected by all people in the terri-

70 Paramārthasāra of Abhinavagupta tories under him, so is the yogabhraṣṭa worshipped by all divine beings in the abodes of gods. महता कालेन पुनर्मानुष्यं प्राप्य योगमभ्यस्य । प्राप्नोति दिव्यममृतं यस्मादावर्तते न पुनः ॥ १०२ ॥ 102. Mahatā kālena punar mānuṣyaṁ prāpya yogamabhyasya Prāpnoti divyamamṛtaṁ yasmādāvartate na punaḥ. After a long time he is born again as a human being, practises yoga and attains such a divine immortality from which he never returns to this mortal existence. Such a position of non-return to the mortal world is either the perfect unity with the Absolute God or such a divine position wherefrom the aspirant goes on moving step by step towards such absolute unity. Sometimes such yogins are selected to take up certain authority in the hierarchy of the divine administration and they enjoy divine administrative powers of very high stand- ard for several aeons of our mortal world. Finally they shed off their individuality and become one with the Absolute. तस्मात् सन्मार्गेऽस्मिन् निरतो यः कश्चिदेति स शिवत्वम् ॥ इति मत्वा परमार्थे यथा तथापि प्रयत्ननीयम् ॥ १०३ ॥ 103. Tasmāt sanmārge'smin nirato yaḥ kaścideti sa Śivatvam Iti matvā paramārthe yathā tathāpi prayatanīyam. Therefore who so ever moves with interest on this right path of the Truth, attains Śivahood. Keeping this thing in view, one should, how so ever, try to take up such path of paramārtha, the real truth. इदमभिनवगुप्तोदितसंक्षेपं ध्यायतः परं ब्रह्म । अचिरादेव शिवत्वं निजहृदयावेशमभ्येति ॥ १०४ ॥ 104. Idamabhinavaguptodita-saṅkṣepaṁ dhyāyataḥ paraṁ brahma Acirādeva Śivatvaṁ nija-hṛdayāveśam-abhyeti. An aspirant who meditates on the great Brahman, as discussed

Paramārthasāra of Abhinavagupta 71 above quite briefly by Abhinavagupta, attains quickly a samāveśa of Śivahood in his heart. Samāveśa is a psychic situation in which the finitude of a prac- titioner becomes merged in the infinite self and he feels himself actually to be none other than Paramaśiva, the Absolute God. आर्याशतेन तदिदं संक्षिप्तं शास्त्रसारमतिगूढम् । अभिनवगुप्तेन मया शिवचरणस्मरणदीप्तेन ॥ १०५ ॥ 105. Āryā-śatena tadidaṁ saṅkṣiptaṁ śāstra-sāram-ati-gūḍham Abhinavaguptena mayā Śiva-caraṇa-smaraṇa-dīptena. I, Abhinavagupta, having become illumined from within through meditation on the feet of Lord Śiva, drew this gist of the highly mysterious essence of śāstra in about a hundred couplets in āryā metre. इति महामाहेश्वराचार्याभिनवगुप्तविरचितः परमार्थसारः । Iti-mahā-māheśvarācārya-Abhinavagupta-viracitaḥ Paramārthasāraḥ Thus comes to conclusion the Paramārthasāra of the great Māheśvara teacher Abhinavagupta.

The provided image appears to be a blank page (flyleaf/empty divider) with no legible text to transcribe.

GLOSSARY OF SANSKRIT WORDS Ahaṅkāra—Ego. Conception and feeling of I-ness with respect to insentient elements like physical body, understanding sense, system of animation etc. False and fake I-ness. Ajñāna (general)—Ignorance. False knowledge. Incorrect know- ledge. Imperfect knowledge. Ajñāna (i) (particular)—Notion of I-ness with respect to insen- tient entities like body etc. Ajñāna (ii) (particular)—Taking every thing except body etc. as non-self. Akala (being)—A being who sees and feels only the monistic, pure, limitless, perfect, independent, blissful and divinely potent I-consciousness, containing all phenomena, as his self. A being who dwells at the monistic plane of Śiva-Śakti-tattvas. Anantanātha—Iśvara, the relative God, descended to the lower plane of pure vidyā (known as Mahā-māyā). He conducts the activities of Godhead at the level of Māyā and creates kañcuka tattvas, puruṣa and prakṛti for the sake of bonded souls having a flair for objective sensual enjoyments. Aṇḍa—A sphere containing in it several phenomenal elements or tattvas and serving as an exterior covering to hide the real nature of the pure, infinite and divinely potent consciousness known as Parama-śiva. Aṇḍa·catuṣṭaya—Four exterior coverings of Parama-śiva, viz. (i) earth or gross covering, (ii) Prakṛti, the subtle covering, (iii) Māyā, the finer covering, and (iv) Śakti, the pure covering. Aṇu—A finite being with limited capacities to know and to do. A being reduced to finitude by Māyā. A bonded soul residing in the plane of Māyā or Prakṛti or Pṛthvī, the three impure aṇḍas. Anugraha (kṛtya)—That gracious activity of God which drives bonded souls towards the path of self-realization and conse- quent liberation.

74 Glossary Aśuddha-vidyā—The limited knowing capacity of a finite being. One of the five limiting factors known as kañcukas. Ānanda-śakti—One of the five primary powers of God. The bliss- fulness of the infinite consciousness. That natural power of God which makes Him playful towards His divine activities. It shines predominantly in Śiva-tattva, and Śakti-tattva is the result of its outward manifestation. Āṇava-mala (i)—That type of the impurity of finitude on account of which a being takes insentient and finite entities, capable to do just a little, as his self. It becomes manifest in Sakalas and Pralayakālas. Āṇava-mala (ii)—That type of the impurity of finitude on account of which a being takes pure but inactive consciousness as his self and forgets his divine potency. Āvaraṇa-traya—Three Coverings of the absolute and divine cons- ciousness. (i) Āṇava-impurity, (ii) Māyā and other kañcukaś and (iii) physical form. Bhairava—The absolute and pure consciousness that creates out of itself, bears, sustains, rears, grasps and absorbs in it all phenomena. Almighty God. Śiva. Bhāvanā—Contemplative meditation by means of constant repe- tition of the correct conceptional knowledge of the truth. Practice in correct and pure vikalpa knowledge. Jñānayoga- Śāktopāya. Bhāvanā is practised even in Āṇava upāya by means of contemplation on the exact reality about an objective ele- ment. Śāmbhavopāya alone is free from bhāvanā. Bhuvana—An abode of beings. Kashmir Śaivism maintains that main bhuvanas are 118 in number. Brahman—That infinite reality which evolves into all phenomena. Cit-śakti—The power of consciousness. The first and the nearest one among the five primary powers of Parama-śiva. It shines predominantly in Parama-śiva, the Absolute, and is the source of the manifestation of Śiva-tattva in which Ānanda-śakti be- comes predominantly evident. Icchā-śakti—The power of will. One of the primary powers of the Almighty God. It is a sort of an urge that makes Him inclined to conduct the five divine activities of Godhead. It shines

predominantly in Śakti-tattvas and manifests itself in the creation of Sadāśiva-tattva. Īśvara-Bhaṭṭāraka—Parama-śiva descended to Iśvara-tattva as an avatāra. He rules over that tattva and is worshipped there by Mantreśvara beings. One of the five Kāraṇas or super-gods. Iśvara-tattva—That stage in the process of phenomenal evolution at which the pure and divine consciousness bears a clear and predominantly shining reflection of objectvity and appears as, "This is myself." Jāgrat-avasthā—The waking state. Jīva—A bonded being. Paśu. Anu. Puruṣa. Puruṣa-tattva. Jīvan-mukti—The state of liberation while one is yet living in a mortal form. Such a liberated being conducts all necessary transactions of this mortal life but is not lead away by them. He sees the world and all the happenings around him as a dramatic show. Jñāna—Perfect knowledge of the exact reality. Jñāna-śakti—One of the primary powers of God. The power of knowing. That power of God through which He visualizes in Him the phenomenon that He wills to manifest externally. Such power shines predominantly in Sadāśiva-tattva and be- comes the source of the evoluion of Īśvara-tattva. Kalā-tattva—The limited capacity of a finite being to do some- thing. Kāla-tattva—The conception of successiveness of actions and events and consequent imposition of past-ness, presentness and future- ness by a finite being on himself, his activities and the objects around him. Conception of time rooted deeply in a finite being. One of the interior finitudes of a finite being. One of the tattvas of limitation. A particular kañcuka-tattva. Kañcuka-tattvas—Five limiting tattvas of a finite being; viz., kalā, impure-vidyā, rāga, niyati and kāla. All the five are extensions of Māyā which is the sixth kañcuka. Karma-mala—Impurity of actions (good and bad). Egoistic feeling of a finite being that he is himself the subject of all actions being done by his body, senses and organs in accordance with the divine will of the Lord: and also such deep impression of such feeling which creates such a consequent disposition in him.

76 Glossary that urges him to take birth after birth to reap the fruits of such actions. Kriyā-śakti—The active power of God. One of His primary divine powers. That power of the Lord through which He manifests all phenomena as different from Him even when everything is He Himself. Kriyā-śakti shines predominantly in Īśvara-tattva and its extroversion results in the creation of Vidyā-tattva and the tattvas that follow. Mahā-māyā—The lowest step in Śuddha-vidyā. It is governed by Anantanātha. Beings residing in it see themselves as pure, infinite and divinely potent I-consciousness but even then take every thing else as different from them. They are known as Mantras or Vidyeśvaras. Mala—Impurity that hides the pure and divine nature of the self. Mala-trayam—Three impurities named Āṇava, Māyīya and Karma malas. Mantra-beings—Beings residing in Mahā-māyā. Such pure and divinely potent beings who have the only impurity of Māyīya mala, the viewpoint of diversity. Mantra-maheśvaras—Beings residing in Sadāśiva-tattva and having an awareness as "I am this". Mantreśvaras—Beings residing in Īśvara-tattva and having an awareness as "This is my self". Māyā-tattva—The first impure tattva created by Parama-śiva Himself. The tattva that serves as the substance for the crea- tion of next seven impure and insentient tattvas, viz., five kañcukas, puruṣa and prakṛti. Māyā-śakti—The divine power of the Lord through which He makes a show of diversity while continuing to stay on eter- nally as the only monistic reality. The power that makes the impossible possible. Māyīya Aṇḍa—The sphere of Māyā containing in it the group of kañcukas as well as prakṛti and puruṣa. A fine covering of the Ātman. Mūla-prakṛti—The root substance that serves as the material cause of all instrumental and objective elements. An absolute equilibrium of three guṇas. The undiversified objective element before puruṣa.

Glossary 77 Nirvṛti-śakti—The same as Ānanda-śakti Niyati-tattva—That law of nature on which stands the law of causation in the whole phenomenal existence. That tattva of limitation which binds a being by the law of causation in all doing, knowing and feeling interested. One of the five kañcuka- tattvas. Pañca-kṛtya—Five divine activities of God viz., creation, preser- vation, absorption, obscuration and revelation. Pañca-śakti—Five primary divine powers of God viz., cit, ānanda, icchā, jñāna and kriyā. Para-brahman—The absolute reality having complete Godhead as its basic nature. That reality which is absolutely infinite, consists of pure consciousness alone and becomes evolved into all phenomena by virtue of its divine potency and natural tendency towards five divine activities. Paramārtha—The actual reality. The eternal truth. The Absolute God. Paramārtha-mārga—The path that leads to the position of Abso- lute Godhead. Parama-śiva—That reality out of which thirty-six tattvas evolve and into which all of them get absorbed. The infinite, eternal perfect, all-containing, independent, divinely potent, blissful, playful and absolutely monistic pure consciousness aware of itself and its basic nature. Para-tattva—Parama-śiva, the absolute reality. Pārthiva aṇḍa—The sphere of solid and gross matter. The outer- most covering of the pure and divinely potent consciousness consisting of pṛthivī-tattva. Nivṛtti kalā. Paśu—A bonded being bound by the chains of (i) finitude, (ii) diversity and (iii) deeds (good and bad). A being entangled in the courses of the cycles of transmigration. Piddhāna-kṛtya—God's activity of obscuration. A person under its effect loses faith in śāstra, guru, his teachings and sādhanā. That activity of God which pushes down beings into deeper and deeper regions of bondage. Prājña—A being in the state of dreamless sleep (suṣupti). Prakāśa—That psychic light of consciousness which makes it evident to itself and which brings to light the objects coming into its contact. The self evident consciousness.

78 Glossary Prākṛta-Aṇḍa—The sphere made of root-substance and its finer (non-solid) evolutes. It consists of tattvas from mūla-prakṛti to water. Pratibimba-nyāya—The manner in which a reflection appears and exists. Pratibimba-vāda—That philosophic theory which maintains that the phenomenal universe is merely a reflectional manifestation of the divine powers of God brought about by Him by virtue of His playful nature. Pratyabhijñā—Recognition. Recollection of one's forgotten divine nature of Absolute Godhead. Rāga-tattva—Limited interest of a being in some such particular object of its knowing or doing for which he has a high estima- tion. Attribution of high merit to something particular. It limits the scope of knowing and doing of a finite being. Śākta-Aṇḍa—The sphere of Śakti containing the three tattvas from Sadāśiva to Śuddha-vidyā. The finer and pure-covering of the infinite consciousness. Śakti—Power. The divine power of God; His Godhead. Śakti-cakra—The wheel of twelve divine powers of the Ātman. Śakti-daśā—The state of absolute unity containing the two tattvas named Śiva and Śakti. Śakti-pañcaka—Five primary divine powers of God, viz., cit, ānanda, icchā, jñāna and kriyā. Śakti-pāta—Bestowal of His grace by God. Śakti-tattva—That stage of phenomenal evolution at which God is as yet only charged with a strong will to manifest His God- head externally. The second tattva in phenomenal evolution. Śāktopāya—Constant practice in the contemplation on one's own pure, infinite and divine nature, Practice in the correct concep- tional knowledge with an idea about the exact truth. Śuddha-tattvas—Pure elements. The elements from Śuddha-vidyā and Mahā-māyā to Śiva-tattva. Śuddha-vidyā—The viewpoint of unity in diversity belonging to beings residing in the plane of Vidyā-daśā. Sadāśiva-bhaṭṭāraka—The super-god ruling over Sadāśiva-tattva. Sadāśiva-tattva—That stage in phenomenal evolution at which a faint reflection of objectivity appears inside the infinite subject

Glossary 79 who has a consequent awareness of it in the form of "I am this." Sakala-being—A bonded being infested with all the three types of mala (impurity) and revolving in the cycles of births and deaths. A bonded being, a paśu. Samāveśa—A sudden charge of Godhead. A psychic state in which one's individuality becomes one with the infinite universal self. The state of the merger of one's jīvahood into Śivahood. Saṃhāra—Absorption. Dissolution. That divine activity of God through which certain phenomena become absorbed into their causal elements. Spanda—The spiritual throbbing of consciousness. Such a vibra- tory activity of consciousness which brings about the manifes- tation of its extroversion and introversion. That divine active nature of God which manifests externally His divine nature and results in the show of His five divine activities. Sṛṣṭi—That divine activity of creation through which all pheno- mena, contained in God in the form of pure consciousness, be- come manifest in their phenomenal aspect. Sthiti—That divine activity of preservation through which the whole phenomenon is sustained for long aeons and is run as a cosmos in acordance with niyati, the law of nature. Suṣupti—The state of deep sleep. Svapna—The states of dreaming, deep thinking, meditating and so on. Svātantrya—That perfect self dependence of God by virtue of which He manages the whole show of His five divine activities without any external help of any element like the Māyā of Vedānta, Vāsanā of Buddhism, Prakṛti of Sāṃkhya and atoms of Nyāya-Vaiśeṣika. Taijasa—A being in dreaming state. Tanmātras—Five undifferentiated subtle objects of five senses, viz., śabda, sparśa, rūpa, rasa and gandha. Tirodhāna—The divine activity of oblivion. The act of pidhāna or vilaya. Such divine activity of God through which He pushes down beings into darker and darker species and also in stronger chains of bondage. Trika—The best system of yoga patronized by the authors of the Pratyabhijñā śāstra. The trinity of (i) Śiva, (ii) Śakti and nara (the bonded soul and his insentient phenomena).