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

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

xii world and which is in reality none other then pure conscious- ness. Hence when all differences have merged themselves into the One-non-dual samvid, there is no question of hindrances to arise, I Tantrasāra begins with the statement that perfect know- ledge ( pūrṇaprathā ) is the cause of liberation. It is the revelation of Siva-nature in ones own self. Siva who by His power of freedom appearing as limited in knowledge and action, removes all veils by the same power, as a result of which He shines in His pristine self-refulgent pure consciousness. On the dawn of Supreme Wisdom as of the nature of Prakāśa and marked by reflective self-knowledge ( Vimarśa ) everything shines non-differently in the mirror of consciousness. While describing the nature of mokṣa Abhi- navagupta writes in Paramārthasāra that there is no separate region of it, nor one is to proceed towards it, but it is to be realised by piercing the knots of ignorance by virtue of full development of one's own power of freedom¹. Mokṣa should not be considered as the effect of jñāna and the latter the cause of it, but it is the manifestation of the real nature of ātman². According to Śivādvaya system though ignorance is accepted as the cause of Samsāra, yet the nature of ajñāna is differently presented here. Here mūla ajñāna is known as āṇavamala, a limitation innate in the individual. It originates from absolute freedom of Lord. The āṇavamala operates in the individual soul in two ways : (i) the loss to conscious- १. परमार्थसार verse 60 २. मोक्षो हि नाम नैवान्यः स्वरूपप्रथनं हि सः । स्वरूपं चात्मनः संवित् । तंत्रालोक आ १।१२६

xiii ness of its freedom, (ii) the sense of doership without bodha. This limitation of jñāna and kriyā is known as pauruṣa and bauddha ajñāna, comes under the class āṇavamala. Ignorance known as bauddha ajñāna is of the nature of indetermination and determination of contradictory nature. Because of its presence the individual soul in bondage fails to know definitely the real nature of the self. Moreover, he experiences and feels himself as the experiencing subject of what is really non-self. Pauruṣa ajñāna, characterised by limited knowledge, is considered to be the cause of worldly existence. It is removed by initiation, but a person cannot avail himself of it so long the impurity known as bauddha ajñāna lying in his intellect is not removed, for initiation is only preceded by the firm conviction regarding right knowledge of the things avoided and the right knowledgs of the things to be accepted ( heyopādeyaniścaya ) on behalf of the person who desires initiation. Right knowledge regarding everything can only be obtained from sacred literature told by Parameśvara. He is the highest authority and origin of all sacred literatures. Those revealed texts are the giver of release to the souls in bondage. The number of the revealed texts known as Āgamas is ten, eighteen and sixtyfour¹. The essence of १. Āgamas which were revealed from five faces of Śiva are predominantly dualistic. The number of dualistic Āgamas are ten. Those which are of dual-non-dual nature are eighteen in number and those which teach non-dual truth are sixtyfour in number. Āgamas descended, on the earth in five currents from the five faces of Śiva known as ईशान, तत्पुरुष, सद्योजात, वामदेव and अघोर ।

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them is the Trika system and the most important of them is Mālinīvijaya. Abhinavagupta writes that he will give an exposition of Mālinīvijaya, for he thinks unless the real nature of things is determened, it fails to bestow liberation. Pure knowledge only possesses the quality of bestowing release. The highest principle which is of the nature of Light is Śiva. He, the most acceptable of all, is svabhāva. It is of the nature of light ( prakāśarūpa ), for that which is not light cannot be known, hence it cannot be the svabhāva. Light ( prakāśa ) is pure consciousness which is the very life of everything, though shining in all, shines as blue and jar distinctly separate from each other. This notion of separateness, the knowledge of duality, is considered as ajñāna but ( Caitanyam ) pure consciousness is really jñāna. It is universal ( sarvasāmānya ). It is present everywhere and is possessed of absolute freedom of wisdom and activity ( jñānakriyāvān ). The non-shining of this universal light to the person who is limited is the prime ignorance of the self. The Light of which we have spoken above is independ- dent. Its independence means that it depends on nothing. It is all-compassing, eternal, is of the nature of assuming all forms and at the same time it is without any form ( sarvākāra nirākāra svabhāva ). Its absolute freedom is ānandaśakti, the relishment of one's own ānanda is icchāśakti, its nature of light is cicchakti, its self-reflective light is jñānaśakti, its enactive relation with all is kriyāśakti. Śiva, though associated with all His principal śaktis, always remains free from limitations and rests in His blissful nature. When by His absolute freedom of will he manifests Himself as limited, He is then known as aṇu. Then again

xv He shiness as Śiva marked by absolute freedom and unlimited light. By virtue of His absolute freedom - He shines without any means (anupāya) and sometimes with means (upāya). These upāyas may be icchā, jñāna or kriyā, the way of absor- ption of the individual consciousness into the Divine. These icchā, jñāna, and kriya are śaktis of Śiva. When a yogi is able to grasp any of them, it is easy for him to attain Śiva. As the ways are three, so (samāveśa) absorption also are three, hence they are known as śāmbhava, śākta and āṇava samāveśas. This, in short, is the summary of the first chapter of Tantrasāra. II The second chapter begins with the brief presentation of anupāya. It is not counted under any upāya for the very reason that as an upāya it is so subtle that it does not come under any upāyas and more because the person on whom the fall of grace has occurred most intensely does not have any need of internal and external help in order to realise his identity with Śiva. The word of the teacher once listened to by him, places him on the transcendent path (anuttarapatha), the stable ground of the blissful nature of Śakti, then he realises at once that the Lord, the self-mani- fest one, is the very self of his own. As the very nature of Śiva is eternal, hence thers is no question of realising it by any means. As it is self-manifest, ways add nothing to it. If it is said that ways help the removal of veils, then it is untenable, for there is no existence of any veil. In the same way the question of merger of the one into the other cannot stand, for there is total absence of two separate entities. In this way the chain of reasonable arguments causes in him

xvi firm conviction, as the result of which he realises that the Absolute, the mass of bliss, is the single Truth and 'I am He' in whom everything shines in the mirror of conscious- ness inseparably. Thus contemplated firmly, he finds himself one with divine absorption. In Tantrāloka Jayaratha comments that in Śāmbhava, Śākta and Āṇava upāyas icchā jñāna and kriyāśaktś function where the possibility of duality may arise, for icchā becomes externally inclined because of the presence of something desirable (eṣaṇīya) in the core of icchā, while in anupāya ānandaśakti functions and it is said of ānanda that it is Brahman Itself, hence in anupāya there is no tint of upāya as separate from it¹. III Ātman is of the characteristic of Light and Freedom and is free from all thought-constructs (vikalpa). He is Śiva, the Absolute. As he encompasses everything, He is partless, an integral whole (akhaṇḍa) of Infinite Light— the single realm of Light where thought fails to reach (nirvi- kalpaikadhāman). Though an ordinary soul in its fallen state is non-different from that Light, yet he is unable to to concieve this and fails to realise his identity with It. But as soon as the grace of Guru falls on him a little less intensely, he begins to realise the Truth, and by a sudden fiash he is able to perceive the Light without any intervention of any upāya than Svātantryaśakti which is inseparable from that Light. This perception is direct and immediate. १. इच्छादीनां हि एषणीयादि विषयावच्छेदेन बाह्योन्मुखत्वात् भेदसंभावनादि स्यात्, आनन्दशक्तिः पुनः—'आनन्दो ब्रह्मणः रूपम्' इत्याद्युक्त्याचितस्त- त्स्वरूपमेव इति। —तं० आ० १ पृ० २५६

xvli In that perception of Light any separate entity to be reflected upon, is wanting, It is of the nature of self-reflec- tion and has the characteristic of vibrati ion Here the Yogin takes resort to icchāśakti as a means for realising his identity with that Light¹. Svātantryaśakti of which we have spoken above causes the pictures of bhāvas manifest in the clear mirror of pure consciousness. The bhāvas cannot shine by themselves. They shine in the void of consciousness as reflection. For this reason the Lord is said to be immanent. As this Śakti is sentient, not inert, so its āmarśana, that is, self reflection continues ceaselessly. Its self-reflective nature is known as Paranāda, which in the Āgama literature, is called Parāvāk, the Supreme Word. Vāk is śakti and is non-different from vimarśa. The śaktis which extend and assume the form of the universe, are chiefly three, namely, anuttara, icchā and unmeṣa. Basically they are nothing but of having the nature of parāmarśa ( reflection ) which assume the syllabic form of letters like a, i, u. ( अ, इ, उ ). It is from them all the śaktis originate. The fifty syllables in Samskrit come broadly under two groups. From a (अ) to visarga the sixteen letters ars known as vowels and the rest from Ka to ha (ह) are consonants. The vowels are the bījas ( seeds ) and the consonants are ( Yonis ) the receptacles for receiving the seeds. Primarily Lord who is anuttara becomes ānanda which is self-reflection of cit. As cit in its slight vibration intents on externality it is known as ānanda. Similarly icchā becomes īśana when it rests in icchā. In the same way ūrmi is the १. ………………स्वपरामर्शनिर्विकल्पैकधामनि । यत्स्फुरत्प्रकटं साक्षात्तदिच्छाख्यं प्रकीतितम् ॥ —तं० आ० १.१४६ 2

reflected unmeṣa. As syllables these three are ā, ī, ū. From ū onward kriyāśakti begins to function. The former three parāmarśas are of the characteristic of prakāśa. Hence they are of the nature of the sun and the latter parāmarśas, that is, the longer vowels are of the nature of soma with the characteristic of rest. When icchā and īśana become inclined towards activity, or in other words, when activity enters them, it sets in disturbance and causes a break in tranquility. Then icchā and īśana are known as īśyṣamāna īśyamāna. In the one light is predominant and in the other it is of the nature of rest. They are known as ṛ, ṝ, ḷ, ḹ. As they are only śruti (semitone) and sound like consonant sounds of ra and la, they do not come under consonants proper. As they retain the vowel and consonant sounds both, they are considered as neuter. The creative movement which proceeds to flow from anuttara give rise to different varṇas. The impelling force of kriyāśakti terminates after giving rise to the varṇas like e (ए), ai (ऐ), o (ओ) and au (औ) After that the inward move begins to operate, as a result all the resultants are then put to rest in anuttara. It is to be noted here that this anuttara is different from anuttara akāra, the Supreme Bhairava. It manifests as aṃ (अं) which is in essence pure consciousness. From that anuttara visarga ( : ) occurs. Visarga better known as visargaśakti, is the creative force which not only operates but manifests herself as the universe. She remains inseparably united with the Absolute before the rise of kṣobha in it. The universe as we see it, is the manifestation of light as indicated objects (vācya) and the reflection of that light in its turn, stands for each of

the indicative sound as represented by a, ā, i etc. Manifest- ation that occurs in this twofold way (Vācya and Vācaka) is in reality, the manifestation of Vāk, the Supreme Word. The Supreme known as akula, is possessed of power (Śakti) which gives rise to the universe. This power is called Kaulikī Śakti. It retains the universe within Herself in a very subtle form but on account of creative impulse she expands Herself in three stages. These stages of creation though lying within, yet are projected externally by the Lord by means of Visarga Śakti. Creation as known to us is predominantly of the nature of differnce (bheda). This is the gross form of creation. In the language of Āgama it is known as āṇava visarga, while the creation in which difference and non-difference (bhedābheda) shine, is called Śākta Visarga. This is the subtle from of creation and the creation of non-dual nature is known as Śāmbhava visarga. It is the subtlest of all crea- tions. Āṇava visarga is the grossest of all, because externality shines here in a gross form. The entire creation consisting of pramāṇa, and prameyas (the instrument of knowledge the object of knowledge), and knowledge with its limited nature shine as mutually different and different from the self. But in Śākta visarga the universe shines in dual-non- dual relation. In āṇava visarga difference is predominant. It is the characteristic of ha¹ while in Śākta visarga all that is experienced as seen, heard, touched etc by the self, is obliterated. The universe becomes perfectly intent on pure consciousness. It is awakening of citta toward cit. Citta, though cit by nature, yet in its empirical consciousness १. नरसम्बन्धी हकारात्मा स्थूलोविसर्गः –तं० आ० वि, आ३

xx becomes the experiencing Subject and all the objects shine in its view as different from it. This occurs on account of subject-object relationship. Because of this relation the universe shines with its variety of objects. Cit, the experie- ncing Subject of the world picture, at this stage, descends down to the level of citta by imposing upon itself the limi- tations of objects¹. In Śākta visarga citta does not function as the subject and its objects with their mutual difference, but shines as one with consciousness. In the former case it is resting and terminating of citta to its objects having limitations, while here it is submerging of all sorts of limitations into all in- clusive pure consciousness. For this reason it is known as citta sambodha, the awakening of citta, that is, in this stage citta becomes intent on offering itself in the niṣkala nature of Śiva who is of the characteristic of integral Light (akhaṇḍa prakāśarūpa). But in Śāmbhava visarga there shines neither difference nor non-difference. Even the universe is absent there. A slight trace of citta cannot be perceptible there. It shines as cit free from all limitations and ever remains refulgent in its fullness of perfection. This is the highest visarga characterised by ānanda. The person who has realised his identity with that Light experiences that everything from the earth to Śiva shines in the mirror of consciousness. Everything that shines has the source in consciousness, and not only that it is non-different from it. The very nature of Śāmbhava upāya is this kind of comprehension. Abhinavagupta has given the idea of it in Tantrāloka thus : १. चितिरेव चेतनपदावरूढा चेत्यसंकोचिनीचित्तम्-प्र० हृ० सू-५