Special Acharya Abhinavagupta Issue in Naad Periodical

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A Monthly Publication of
Special Issue
VOL XXIX No. 11 November 2019

Abhinavgupta
The Light Of India
AIKS
naad
Vol. XXIX No. 11 November 2019
INSIDE
Aashwin-Kartik 2076 / 5094 (Saptarishi)
04-05 Editorial -Sunil Raina Rajanaka
EDITOR-IN-CHIEF
Sunil Raina Rajanaka 06-07 From the President’s Desk - Col. Tej K. Tikoo
08-09 General Secretary’s Column - M. K. Pajan

EDITORIAL BOARD
Tej N Dhar 10-11 News Folio
Bansi Pandit
C. L. Kaul
12-16 Making of Abhinavagupta - - Dr. Harmohan Mishra
Prof. R.L. Shant The Ambience that was Kashmir
AIKS Secretariat, New Delhi 17-21 Abhinavagupta : An Introduction - Moti Lal Pandit
244, Sector - 3
R.K. Puram, New Delhi 22-26 Play of Consciousness -Subhash Kak
110022
27-28 Abhinavagupta: - Swami Lakshman Joo

Circulation Manager Shiva Incarnate to Enlighten Humanity
Hony Capt. Virender Rawat
9410619883
29-31 Tantric Perspective of Ahimsa - Victoria Dmitrieva
as explained by Abhinavagupta
Circulation Feedback
& 32-34 Rasa Theory and Abhinavagupta - Lalit Parimoo
Data Processing
Bharti Raina Kaul
011-26107431 35-36 Abhinavagupta : Journey Through - Upender Ambardar
8130538867 Kashmiri Folklore and Oral Traditions
Layout & Design 39-41 Abhinavagupta: - Riya Rozonova

Pranav Koul The Great and Immortal Master
Suman Kumar
M/s Print Orbit
42-43 Acharya Abhinavagupta’s - Dr. R. Padmanabhan
Concept of Sattarka
DISCLAIMER
Articles and readers’ letters do not 44-46 Upayas in Kashmir Shaivism - Sandeep Raj Koul
necessarily reflect the views of the
Editors or AIKS, Editors do not take 47-48 Re-thinking Trika Outside of Sādhanā - Swastik Banerjee
responsibility for any errors of facts
that may have been expressed by the
writers. 49-50 Bhairavastavaḥ - Madhav Prasad Lamichhane
of Abhinavagupta
THIS MONTH’S COVER 61-62 Naad Education Folio - Vijay Kashkari

The cover page painting is depicting
Abhinavagupta with disciples along
with other Shaivite Guru's. The 63-64 AIKS Matrimonial Service
painting is made by Claudia Dose.
Telefax: 011-26107431 E-mail: [email protected] Visit us at : www.aiks.org
From the
Editor-in-Chief
Sri Abhinavagupta – The Light of India
K ashmir has been the melting pot of

various schools of knowledge where
philosophy, grammar, literature,
dance, drama and other aesthetic pursuits
emerged leaving an everlasting influence in
glorified Kashmir immensely. There are
almost forty four different works which he
had authored, though many have been lost
due to upheaval in Kashmir. But whatever is
available, is so profound and scholarly that
the Indian subcontinent. The knowledge- even after thousand years, we are unable to
based society of Kashmir, with its presiding fathom the genius of this super human
diety Sharda, the Goddess of knowledge, being. Many scholars have referred to him
made it a crucible for learning and as an incarnation of Dakshnamurthy – Shiva
education. It was here that great scholars and some refer to him as Sheshnaga. By
like Udbhatt, Vaman, Rudratt, Bhatta Lollat, whichever name we may refer to him, we
Bhatta Shankuk, Anandvardhan, Vasugupta, are simply awe struck by expositions,
Somanand, Utpaldev, Bhatta Narayan, clarity of thought, depth of understanding,
Bhatta Totuk, Bhatenduraj, Mammat, approach to natural laws and above all to his
Kshemendra, Jayratha, Kshemraja, methodology of convincing arguments with
Sharnagdev and many others evolved as facts and logic.
great thinkers. Abhinavagupta & Non-Dualism
It was they who delved deep to unravel Among the various works of
the nature of existence and evolution. In this Abhinavagupta is his ‘magnum opus-
lineage around 11th CE, a great polymath, Tantraloka’, which essentially explains the
Abhinavagupta, came on the scene. With his unity of human beings, sentient and
sharp intellect and inquisitive mind, he insentient objects and highest reality,
distilled the philosophy, polished the ‘Param Shiva’, all bound together.
concept of Rasas and synthesized the Abhinavagupta referred this connection as
philosophical streams in such a manner that non-dualism (Advaita) and explained that
it connected all this phenomenal existence phenomenal world is an extension of
to Supreme Shiva, the one on which the consciousness which can appear in diverse
universal existence hinges upon. forms by its own free (Swatantra) nature.
Abhinavagupta continued with According to him, the reality is one and
intellectual tradition of thinkers of Kashmir because of its blissful nature (Anugreh) it
and touched all spheres of life which creates universe of diverse forms. So, in
includes aesthetic experience, tantric praxis Abhinavagupta’s view the existing
and universal consciousness. It was the phenomenon is the outward manifestation
encyclopaedic genius of Abhinavagupta of the Absolute Param Shiva, whose nature
which endeared him to people from is pure, blissful, independent, playful
Kashmir to Kanyakumari. He was an activity, which involves Creation,
exponent of Trika philosophy, theory of art Preservation, Absorption, Obscuration and
& literature, poetics, nature of sound, etc. He Revelation. Abhinavagupta lays emphasis
was the greatest jewel of ancient India, who on the fact that one does not only need to
04 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

know what Absolute is, Shaivites must feel philosophical and esoteric expositions
the presence of Supreme to enable them to became so simple and rational, eventually
rise above mundane existence and merge helping seekers and scholars.
their beings in the Divine being. This is what
Abhinavagupta means; Early Years
“There within the cosmic spheres, the Abhinavagupta’s mother was Vimala and
universe resides, a series of worlds, organs his father was Narsimhagupta, who also was
and various bodies. It is there that Shiva his guru. The early death of his mother had a
Himself become a patient with a body, deep influence on the mind of young
clothed in the condition of the individual Abhinava, which led him to become more
soul.” (AG, Parmarthsar 2) reflective and evoked in him an interest in
metaphysics. During his lifetime,
Works of Abhinavagupta Abhinavagupta is credited with learning
There are about two forty-eight manuscripts from various masters and his sharp
of Abhinavgupta’s work in various libraries innovative disposition made him the dearest
of India. The thirty seven chapters of disciple of all those with whom he learnt
Tantraloka are one of the greatest Sanskrit various subjects. Abhinavagupta
works both in terms of content and poetic emphasized that one should keep learning
expression. from various gurus and enhance one’s
To understand various schools of wisdom. He writes,
esoteric theories and practices one needs to “It is only the black bee and not the
go through the works of Abhinavagupta. His honey bee which has the enormous appetite
analysis in terms of psychic-physical for the fragrance of the Ketaki flower.
analysis of human mind is very insightful. It Similarly, only those rare people who are
was because of this intricate understanding guided from within by the grace of Siva, find
of human evolution and human mind that interest in absolute non dualistic worship of
sets him apart from the other scholars of his Bhairava – the One perfect whole of
time. His fame spread to various parts of everything.”(Abhinavagupta, TA, IV, 276)
South Asia, attracting seekers to travel all
the way to Kashmir. Remembering Abhinavagupta
It is a strange fate that genius like
Integration of Shaivite Schools Abhinavagupta is not known to the world or
Since ancient times, Kashmir was following among the Indians or even to Kashmiri
the various distinctive branches of Hindus. Perhaps, he was much too ahead of
Shaivism. This included schools of his time. Perhaps his teachings and
Pratyabhijna, Spanda, Krama, Kaula which philosophy were so esoteric and subtle that
are referred to as Trika or lately as Kashmir ordinary mind was unable to comprehend
Shaivism. Abhinavagupta is credited with these. Indians in general and Kashmiri
synthesizing them and integrating them Hindus in particular, need to study and
under single entity. Abhinavagupta dedicate themselves to learning the
explained that all these schools may have teachings of the Great Abhinavagupta. In
different esoteric practices, but the goal is fact, Kashmir will be poorer if we do not
the same to achieve Supreme know this great personality. Therefore, by
Consciousness; Annutara or Samvit. This dedicating this special issue of Naad we
integration prevented any drift among the shall try to remove the darkness of
believers and in fact, united the society both ignorance and transform our life to wisdom
in philosophy and practice. and knowledge.
The treatment given to tantra praxis by
Abhinavagupta is such that the difficult
Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 05

From the
President's Desk
REMEMBERING ABHINAVAGUPTA
O ur sages and saints of Kashmir

have, over the centuries,
nourished Kashmir and the rest
of the Indian subcontinent with their
rich theological debates and enriching
fourteenth century CE. Many consider
him to be the greatest in the line of
these sages who illumined the path of
spiritual regeneration that Kashmir
witnessed during this period.
spiritual discourses, the like of which Born in the family of scholars and
are rarely seen in any other place in the mystics, Abhinavagupta devoted
world. Their teachings, treatises, himself to the study of various
poems and revelations and schools of religious
philosophies have been so philosophy. He was born in
effective in molding the the glorious family of
religious and spiritual Attrigupa 200 years after
thought process of him. It is believed that
millions of people to he studied these
such an extent that philosophies and
even today the various forms of fine
richness of their arts like, music, art,
influence is clearly literature, drama, etc.,
visible. The depth of from as many as fifteen
their thoughts, the Gurus, who were the
intense tapasya and greatest teachers and
unparalleled capacity to masters of his time. From
look beyond the visible his father, Nasimhagupta, he
spectrum, have ensured the learned grammar; from
immortality of their teachings and of Lakshmangupta, he learned
their own selves. It will be interesting Pratyabhijanasastra; and
to find out if any place in the world has Sambunatha initiated him into the
produced so many giants of their meditative practices of Kaula Sect.
respective fields as Kashmir has done. Abhinavagupta acknowledged in his
Abhinavagupta followed and writings with reverence the role of his
preceded spiritual masters like nine teachers in shaping his future.
Attrigupta, Sangamaditya,
One of India's greatest
Ananandvardhana, Vasugupta, Bhatta
philosophers, Abhinavagupta is
Narayana, Bhaskara, Kallatachayra,
considered to be the foremost
Somadeva, Utpaladeva, Kshemaraja,
authority on Shaivism and its
Somananda, Lal ded, and many more
mysticism. In fact, he is rightfully
between the eighth century and

described as the Shankaracharya of served as an inspiration to Lalleshwari,
Kashmir Shaivism. Besides being a much later. In India or elsewhere it is
theologian, musician and philosopher, difficult to find such a fusion of these
he also wrote on mysticism and logic, diverse forms of knowledge in a single
leaving an indelible mark on the culture master.
of India. Though he wrote extensively, Abhinavagupta's final journey is
only few of his writings survived. It is believed to be around 1025 A.D., as
said that he authored 42 books, out of there is a common belief that he, along
which only 20-22 have survived. There with 1200 of his disciples, entered into a
are nearly 248 manuscripts of the Master cave located in village Beerwa
available in various libraries, spread all (originally Bhairawa), south of
over India. What is even more intriguing Gulmarg, while reciting a prayer. They
is that his works contain references to never returned. It is believed that they
more than 100 religious scriptures, achieved Shivaloka (God realization)
which unfortunately are now extinct. It through conscious exit from the body.
is interesting to note that the manuscripts The prayer that Abhinavagupta and his
of his works have been found deep down followers recited while entering the
in Kerala. His Tantraloka or 'Light of cave, has achieved great significance as
Tantras' is considered as one of the a sacred hymn, and is recited on
greatest works on Indian theology. important religious occasions,
Abhinavagupta was a genius who particularly on Shivaratri.
molded many philosophies and modes Abhinavagupta left behind a
of meditation to create one single form number of disciples, numbering nearly
or a holistic philosophy. The varna 10,000 in Kashmir alone, of whom the
system in the ancient period might have most outstanding were Ksemaraja,
been created to run the affairs of the Ksemendra and Madhuraja. The
society smoothly. But, over a period of tradition continued to the present
time, it divided the society, which turned century through Swami Lakshman joo.
into Bhharat Varsha's biggest bane. The land of Kashmir, abode of Mother
Abhinavagupta insisted on treating a Goddess Sharda, has been a
Brahmin and a Shudra at same level, fountainhead of India's culture and
because both are actually on the path of religious thought. Abhinavagupta is its
Shiva. He emphasized that in the path of biggest and greatest proponent.
devotion, there is no lower and a higher
birth. According to some thinkers, he I hope this issue serves to highlight
anticipated by centuries the ideas that the contribution and relevance of
were later propounded by Kant, Hegel Abhinavagupta to the modern times,
and Schopenhauer. His description of when Kashmir and rest of the world is
this “undifferentiated and ineffable” riven with violent conflicts and inability
night of Shiva as “Light of all lights, of people to live in peace with each other.
darkness of all darkness”, is a - Col. Tej K. Tikoo
symbolism of the Mystical Night that Email : [email protected]
had the stamp of Uttapaladeva on it and Mob : 9899656400

Maharaj K. Pajan
General Secretary's Column

Core Committee Meetings them details about AIKS and also
A number of meetings were held at AIKS briefed them about our PIL presently
office to discuss several issues being adjudicated in the High Court of
concerning activities of the organisation. Jammu and Kashmir, Jammu bench.
A meeting was specifically held to Subsequently the Core Group
discuss an important issue as follows. members deliberated and agreed to join
As is widely known that some this team of lawyers and other interested
individuals had gone to the Supreme community individuals to help this
Court in an appeal against the national cause and a resolution was
Government of India's decision to accordingly adopted to this effect. The
abrogate Article 370 and article 35A on detail of intervention sought is given
August 05, 2019. A group of Lawyers hereunder.
lead by Sh Narsimhan, Sr Advocate at AIKS seeks intervention to dismiss
Supreme Court along with some other writ petition challenging the
lawyers of high repute went in for constitutional validity of the 2019
intervention in the matter against the order and the 2019 Act
above mentioned appeal. Intervention Through a legal application, All India
basically and simply means “we too are Kashmiri Samaj (AIKS) has sought
interested in the matter and need to be intervention in the matter dealing with
heard" the case of a few persons having
These lawyers, after their wide approached the Hon’ble Supreme Court
consultations, reached a conclusion that of India to set aside the August 6, 2019
if any KP organisation joined them, then orders of Government of India to nullify
their intervention will become far Articles 370 and 35A of the Indian
stronger. They, therefore, approached Constitution.
the former Additional Advocate General The Apex Court has decided to refer
of J&K State, Sh Tej Kumar Moza at the matter to the Constitution Bench. By
Jammu. He in turn referred them to way of the application, AIKS has
AIKS, because as per them "it is a supported the Presidential Order of
credible organisation" August 5, abrogating Article 370 & 35A
Thereafter, a group of lawyers came and bifurcating the Jammu & Kashmir
to AIKS office and discussed the whole into two Union Territories- Union
issue in detail. We, in turn, shared with Territory of Jammu & Kashmir and

Union Territory of Ladakh. intention of the State of Jammu &
The application drawn by Kashmir to be completed integrated with
Advocates, Rahul G Tanwani, Manan the Republic of India. Article 370 was a
Sanghai, VC Shukla and Prashant Singh temporary provision inserted with the
will be filled through Advocate Anantha object of peace, security, law and order
Narain MG. in the State, the application says.
The application says that Article Further the application states that
370 was a transitory provision that was the separate Constitution will cease to
enacted keeping in mind the peculiar operate and UTs would be subject to the
situation of Jammu & Kashmir and to Constitution of India
enable the State to completely integrated Hence AIKS wishes to intervene
with the Union of India. It categorically and Implead in the writ petition filed in
provides power to the President to cease the form of PIL to oppose the said writ
the operation of the Article by way of petition as the important stake holders in
the determination of the Kashmir issue.
public notification.
Further requests to dismiss the writ
The notification is in consonance petition challenging the constitutional
with the provisions of Article 370. The validity of the 2019 order and the 2019
treaty of Accession of Jammu & Act.
Kashmir to the Republic of India was an Email: [email protected]
unconditional one and it was always the Mob.: 9910166993
Abhinava-ramaṇīyaṃ saccidānanda-kandaṃ
Sva-nava-nava-vilāsollānaika-pravīṇam:
Anubhava-surahasyaṃ maṅgalaṃ maṅgalānam
Adhi hṛdi Parameśaṃ maunamevāśraye' ham.
(Ātmāvilāsa, I.1)
Through the means of absolute silence (of speech, mind,

intellect, etc.), I take the shelter of the Supreme God in my
heart, because He, having a beauty which is always fresh, is the
bulbus root of existence, consciousness and blissfulness and is
the only true master of bringing the ever fresh exuberance of
His (divine) play to full (outward) bloom. He is the innermost
secret of Self-experience, and is the auspiciousness of
everything that is auspicious.

NEWS
FOLIO
PNBMT Honours Kashkari VP, AIKS Virendar Rawal, PNMBT Trustees, Advocate
In a function, held at Jammu, Pt. Prem Nath Bhat Kashmiri Lal Bhat, Dr. R L Bhat, H L Bhat, Brij
Memorial Trust awarded Sh. Vijay Kashkari, Lal Bhat, M K Jalali, Shadi Lal and Sharda
Vice President AIKS, along with Sh. K B Jandial Nandan.
with Pt. Prem Nath Bhat Amateur Journalist The welcome address was read by Prof A N
Award for year 2019. The award was presented Sadhu and vote of thanks was proposed by
by Union Minister of State in PMO with Sh. Shiban Khaibri, Chairman Trust.
independent charge of North Eastern States, Dr.
Jitendra Singh.
KPs Receive Physically Challenged
Engineer in Jammu
A physically challenged engineer R. Thangraja
from Vivekananda Kendra, Kanyakumari was
received at Ramakrishna Mission, Udheywalla,
Jammu by a galaxy of prominent persons of the
community, including Padamshree Prof K N
Pandita, Prof A N Sadhu, Er. Shardanandan
Bhat, Neel Kanth Bhat and Vijay Kashkari, Vice
President, AIKS.
The welcome function was arranged by
Earlier citations of Sh. K B Jandial, former SRMA (Shri Ramakrishna Mission Ashram)
Secretary J&K Government and Columnist and Nagdandi, Achabal, Kashmir. The Chairman of
Sh. Vijay Kashkari VP AIKS and columnist for the Ashram Shri Brij Lal Bhat and his executive
AIKS Journal Naad and Voice of Silence were members of the Administrative Committee of
read by Sh. Shiban Khaibri and Sundari Lal Kaul SRMA were in attendance. The Chairman Brij
respectively. Sundari Lal Kaul highlighted Lal Bhat gave the introduction of Er.
Kashkari’s contribution in various fields R.Thangarajan, who is on Bharat Parikrama, Ek
especially post migration period. Bharat Vijay Bharat Mission.
On the occasion, the Minister said that The physically challenged Engineer on his
Kashmiri Pandits were the first stakeholders on three wheel scooter entered Jammu with the
Kashmir. He further said that Union message of Shree Ramakrishna and Shree
Government has the capacity and capability to Vivekananda on humanism, on completion of
address the aspirations and expectations of the
community.
Paying tributes to the Martyrs, Dr. Jitendra
Singh said that Modi Government and BJP were
indebted to KP martyrs’.
A large number of intellectuals and KP
leaders attended the function who included
Padamshree Dr. K N Pandita, Prof B L Zutshi, K
K Khosa, KP Sabha President, President ASKPC
Ravinder Raina, ASKPC General Secretary Dr.
T K Bhat, NC migrant cell President M K Yogi,
President YAIKS R K Bhat, Chairman Vyeth

50th year of living Vivekananda Rock The chairman of House Foreign Affairs
Memorial, promoting intra-interstate Committee, Elliot Engel (D.-N.Y.) also attended
integration from Kashmir to Kanyakumari. the event, and in his brief remarks, said,
He was also warmly welcomed by Swami “Democratic and pluralistic communities are
Nirantaranand ji of Ramakrishna Mission, very much needed to live harmoniously, and I
Udheywalla, Jammu. commend all of you for promoting harmony
across the globe.”
Kashmiri Pandits brief members of
U.S. Congress on Way forward in APMCC Chairman felicitated in
Troubled State South India for his pioneering work
Kashmiri Pandits from across the U.S., on Oct. for Shardha Peeth
16 to interact with U.S. lawmakers and their All Parties Migrants Coordination Committee
(APMCC) Chairman Vinod Pandit was
felicitated on October 13, 2019 at a function
organized by Adamya Chetana, a voluntary
organisation working in the field of social
development set up in the memory of Smt. Girija
Shastry, mother of Late Shri Ananth Kumar, the
then Union Cabinet Minister and MP from
aides at a Congressional briefing titled,

‘Kashmir, the Way Forward,’
“The objective of the briefing was to promote
pluralism, reconnect and to reintegrate the
hearts and minds of the people of Kashmir
following the removal of Articles 370 and 35A
on August 5, 2019.”
Taking the lead in organizing the briefing Bangalore (South), where the veteran social
was the Indo-American Community Federation activist and chairperson of Adamya Chetna
(IACF), founded by longtime Kashmiri Pandit Dr Tejasvini Ananth Kumar presented him with
activist Jeevan Zutshi, who got Congresswoman a souvenir as a token of love and appreciation.
Anna Eshoo (D.-Calif.) to co-host the event. Dr Tejasvini while appreciating the work
Partnering with the IACF, were the Kashmiri done by Vinod Pandit and Team APMCC for the
Overseas Association (KOA) and U.S.-India reopening of The holy Shardha Peetha at Shardi
Political Action Committee (USINPAC), led by Village in Muzaffarabad and other issues on
their chairpersons, Dr. Shakun Malik and Sanjay ground zero in Kashmir.
Puri. Vinod Pandit briefed them about the
Besides Eshoo, among the lawmakers who struggle of APMCC for various issues including
marked their presence included Reps. Ro Shardha Peeth for which Vinod Pandit had
Khanna, Mike Thompson, Zoe Lofgren, Mark observed two historic fast unto death protests at
Desaulneir and Dorthy Matsui, all Democrats Jammu and Porbandar and has also met
from California. Narendra Modi in this regard.

- Dr Harmohan Mishra
Making of Abhinavagupta
The Ambience that was Kashmir
(Painting made by Veerji Sumbly)
“Where, here and there the

sages make their dwelling,,
where in every place resides
Siva himself, except such a
W hen we encounter a great mind we are struck
with wonder, when we follow him we admire,
but coming closer we feel as if transformed, as
if we are molded in his greatness. Abhinavagupta was
such a great person; the above statement is literally
place as Kashmir, I feel, for the applicable to him. His writings on diverse subjects are
fulfilment of all wishes and for enormous, but the field where he is second to none is the
the achievement of the perfect Agamas. Not only for the understanding of the Tantric
spiritual realization, there is no wisdom and practice, but for the understanding of
other place in the world”. spirituality in general, his works are immensely
helpful. Kashmir Saivism along with the Upanishadic
- Abhinavagupta philosophy is the highest attainment of Indian mind in

Abhinava describes in a beautiful sloka --- “Where everybody is either a poet or a
learned person, where even a warrior is capable of learned discourses, where women
of the cities are remarkable with luster of the moon and charming gait.”
the field of philosophy and religion. Its verily a heaven on the Earth. In the concluding
greatness came to be perceptible only through verses of Tantraloka, Ch. 37, from the verse 33
Abhinava's exposition. As Shankaracharya till the end, he gives a detailed account of the
interpreted the Upanishadic texts and gave a places and the people associated with him.
systematic shape to Vedanta, likewise Among the innumerable universes, he writes,
Abhinavagupta consolidated the Tantric texts built with the thirty-six tattvas, the present
and gave a definite shape to the wisdom of universe is the most beautiful one in which the
Tantra which is highly abstruse both in theory unique is our Earth where the movement of the
and practice. sun and the moon along with the expanse of day
To understand a great personality, we have and night are decorated with the varieties of
to study both his writings and his life. enjoyment. Then he praises the madhyadesa,
Sometimes, events and encounters in life shed otherwise known as kanyahvaya or kumarika
more light than even the commentaries. But (probably kanyakubja not kanya kumari as it is
unfortunately, in the case of great ones like wrongly interpreted by some), as the abode of all
Abhinavagupta we have very scanty the scriptures where Atrigupta, a man of great
information; opinions and beliefs, in most of the learning was born in his ancestry. King
cases, cannot be authenticated. Here, the literary Lalitaditya brought him to Kashmir and
works penned by the author and his close provided a house on the bank of Vitasta, in
associates come to our rescue. It is said that the Pravarapura (Srinagar) facing the temple of Siva
path of a flying bird cannot be accurately along with a lot of wealth. In his lineage was
followed; likewise, it is difficult to trace the path born Narasimhagupta, also called by the name
of a great one and ascertain his inner attainment. Chukhulaka, Abhinava's father, with great
The ambience, both physical and mental, plays learning and intense devotion to Siva.
invariably a vibrant role in making of a great In the meantime, Abhinava gives a
personality. Fortunately, Abhinavagupta has left splendid picture of Kashmir which according to
for us a vivid description of his ambience in the him is the best part of the Earth incomparable
concluding parts of his great works Tantraloka with anyone else for the accomplishment of both
and Paratrisika Vivarana which regales us as enjoyment and emancipation. In his words-
well keeps us spell-bound by the magnificent “Where, here and there the sages make their
picture of Kashmir, both in the inner and outer dwelling, where in every place resides Siva
expressions. The persons and the places which himself, except such a place as Kashmir, I feel,
give us a feel of Kashmir that he describes are for the fulfilment of all wishes and for the
noble and grand which consummate in his achievement of the perfect spiritual realization,
embodiment. Only Kashmir, exuberant in the there is no other place in the world”. Here
scenic beauty, vibrant with its refinements and Goddess Sarada, bright as the autumnal moon,
culture, reverberating with scholarship and being worshipped by the devotees fulfills their
spirituality could make it possible for the wishes. In Kashmir, flows Vitasta, verily the
coming of Abhinavagupta. To understand him kalpalata granting both bhoga and apavarga,
we have to pose us in that ambience. surpassing even the divine river Ganga in glory,
Understanding Abhinava is tantamount to which emerges from the strike of pinaka, the
understanding the entire spiritual wisdom in bow of Hara (hara-pinaka-kala-vatirna). Here
whatever form it might have been expressed. Abhinava refers to the legend described in the
At the time of Abhinavagupta Kashmir was Nilamata purana that Devi Uma herself

manifested from the Nila kunda out of the strike practices. Abhinavagupta's exalted personality
of the trident (here mentioned as sula) of Siva and his lofty spiritual attainment did not bend
and began flowing as the sacred Vitasta. him to seek any favor from the frivolous rulers.
In a glowing language he likens the wine He was oblivious to any worldly gain; any name
produced from grapes to Mahabhairava, and fame in the world were trifling for him. So
endowed with the four Saktis in the four shades he does not mention any ruler of his time. The
of luster emanating from it, which has efficacy to surprising fact that Kalhana does not refer to
give both enjoyment and emancipation. Then he such a great parsonage becomes transparent
dwells on the mystic beauty of the fields of the from his not being associated with any ruler of
saffron flowers, the distinct feature of Kashmir. his time which the former used to depict.
The saffron fields laden with the whitish sprout, Abhinavagupta's brief description of his
dark leaves with shade of red and the vibrant red own life, his lineage and relations reveal a lot of
kesara (stamen), thus dazzling with three hues his character. His intellectual and spiritual
appear as the garden of worship of the three background speaks a lot about his mindset and
Goddesses (Para, Parapara and Apara). molding. His love for the multiple
The ambience of Kashmir, features of life and his all-
Abhinava describes in a beautiful surpassing vairagya speak of his
sloka-“Where everybody is great character, a rare
either a poet or a learned Abhinava's real appreciation, sympathy and
person, where even a warrior love for life with a great
is capable of learned personal life is gleaned from sense of non-involvement
discourses, where women his concluding verses suffixed to and transcendence. This
of the cities are remarkable is a special feature of
with luster of the moon and his great works, the most Kashmir Saivism,
charming gait, where the voluminous Tantraloka and the unblemished (not
band of yoginis (female unbridled) bhoga
adepts in tantric practice) , short and the most abstruse blended with vairagya,
just like the clear sky, are Paratrisika Vivarana without any contempt or
remarkable, having got the sun disdain for the world. He was
and the moon ( prana and apana not simply a tantric sadhu,
or ida and pingala symbolized) wanton or bizarre, but the blending
eclipsed, with their opening of the infinite of the refinements and wisdom which
path of susumna blazing like the burning Indian mind had achieved through centuries.
charcoal.” Abhinavagupta's father was
What we gain from Abhinava's description Narasimhagupta and mother was Vimalakala,
is a picture of the loftiest Kashmir, vibrant and both gifted with highest sort of devotion,
vivacious, which no doubt, it was. But another esoteric knowledge and practice. Abhinava is
feature of the then Kashmir was its political said to be a yoginibhu, born of a yogini. He
turmoil and ill governance as described by extols his parents in the beginning of Tantraloka,
Kalhana in his Rajatarangini which started Tantrasara and Paratrisika Vivarana in the
around this time, the later part of tenth century. benedictory verse with a double meaning,
Abhinava has not mentioned the name of the signifying his parents in one sense and Siva and
king who ruled at his time. He referred to king Sakti in the other. His life had a turning point
Yasaskara of the earlier years immediately when his mother died in his childhood. An
preceding before him but remained silent on the overwhelming vairagya engulfed him and he
rulers of his time. We learn from the account of was cut off from all bondages and wandered
Kalhana that after Yasaskara, Kashmir passed widely to grasp the essence of the scriptures and
into the hands of some mean, ignoble, lascivious find the meaning of life. His scholarship under
and frivolous rulers who kept themselves his learned father and his moorings in the
engaged in intrigues, murders and licentious Sastras led him to different teachers, but his

craving for enlightenment met
satisfaction in the Saiva
Sastras, which he learned from
his accomplished teacher
Laxmanagupta in the lineage of
Somananda and Utpala.
However, his learning of the
scriptures consummated in
sadhana and bore fruit only
w h e n h e m e t S r i
Shambhunatha, well-versed in
Trika, Krama and Kaula, the
greatest of the siddhas of his
time. He likens his heart to a
lotus bud which opened up with
the touch of the sunlight of the
feet of Shambhunatha.
Abhinava's real personal
life is gleaned from his
concluding verses suffixed to his great works, Tantraloka, possibly also other works (Ref.
the most voluminous Tantraloka and the short Tantraloka, 37. 82-83). Karna was their son, a
and the most abstruse Paratrisika Vivarana. close friend of Abhinava, accomplished in both
From his personal accounts, contrary to his Sastra and Sadhana, whom he describes as a
perceived image, it is conspicuous that he was yogin of the previous birth who came down to
not living in any mathika (monastery) with a complete his spiritual practice and left his body
band of isolated dutis (female mates in spiritual in youth being a jivanmukta. Amba, his wife,
practice) and disciples, but was living with his bereft of her husband in the young age, with
close relatives and associates, many of them extreme detachment and unswerving devotion
being his brother, cousins and friends; all of to Siva, was engrossed in intense sadhana whom
them were remarkable for their unshaking the Lord absorbed as his own. From Abhinava's
detachment, unswerving devotion and learning. account, it seems that she was his cousin sister. It
He mentions the names of his brother is this emotional bonding which made him
Manoratha, his friend Mandra, his friend and sympathetic to life despite his burning
relation Karna, his cousins Ksemaraja, Utpala, detachment. Abhinavagupta's core personality
Abhinava (his cousin bearing identical name bears an unmistakable imprint of all of them
with him), Chakraka and Padmagupta, who which greatly contributed to his making.
were all devoted to him. To whom Abhinavagupta offers his
However, Abhinavagupta's account would greatest tribute after his teachers and parents
be incomplete without a great family with all its was none other than Vatsalika, who was like a
members gifted with greatest human qualities, loving mother; She provided a dwelling to him,
wisdom, devotion and enlightenment. thus helped him complete his writings. In
Abhinava, in a glowing language, showers all glowing language Abhinava extols her-
his praises on them. Sri Sauri was a minister of “murta ksameva karuneva grhitadeha
the king of Kashmir who relinquished his post dhareva vigrahavati subha-silatayah /
with a view to devoting his entire time to the vairagya-sara-paripaka-daseva purna
worship of Siva. He was the son of Ballabha, the tattvartha-ratna-ruchira-ruchi-rohanorvi” //
foremost of the ministers of the king Yasaskara (Tantraloka, 37.74)
whom we have referred to earlier. His wife was “She is as if forbearance embodied and
Vatsalika, in Abhinava's esteem, the epitome of compassion incarnate; she is as if
sublime womanhood, who offered a dwelling to auspiciousness flowing as a stream; as if the
him where he wrote his greatest work, the matured state of renunciation has taken her

Abhinava
and his
Kashmir,
both are the
valued
common
heritage
of mankind.
form; and she is verily the precious terrain doctrines. His personal life as gleaned from his
bearing the lustrous mine of the gems of writings contradicts the highly imaginary and
meaning of the supreme truth”. In the Paratrisika spurious depiction of Madhuraja who never
Vivarana, he praises her in a splendid language- actually met him but created a widespread
“His life-mate (Sauri's wife) is the venerable misconception. (Note: The false and distasteful
Vatsalika (srimad-vatsalika-abhidha sahachari) picture based on Madhuraja's description is
who is the abode of good conduct, the field of printed on the cover of some books) A genuine
opening of the fame of others, the resting place picture of Abhinava's personality one can get
of good humor and the ground of origin of filial from K.C.Pandey's depiction-“Thus noble was
love and great compassion, whose mind his birth, loving and gentle his temper, honest
blossoming in devotion and surging with and rigorous his life, strong and admirable his
emotion regales only in bowing to Siva in character, brilliant and highly useful his career,
reverence” (concluding verses, sloka.5). (Note: memorable and lasting his contribution to both
All the editions of Tantraloka following the first poetics and philosophy, and glorious was the last
Kashmir Sanskrit Text Series Ed. misread the scene of his earthly existence, when like
sloka 75 of Ch.37 as “bhratapi tasyah” which Tennyson's legendary king Arthur, he parted
should be “bhartapi tasyah” as the later reading from his followers never to be seen
only corroborates with the Paratrisika Vivarana again”(Abhinavagupta: An Historical and
sloka translated above. So, Sauri was the Philosophical Study).
husband (bharta) not brother (bhrata) of The ambience of Kashmir made it possible
Vatsalika. No editor or researcher has compared for coming of Abhinavagupta. Kashmir would
both the works to correct the error of the scribe be poorer without him. Abhinava and his
who first recorded it wrongly.) Kashmir, both are the valued common heritage
Kashmir was not only famous for the of mankind. By understanding them humanity
special type of Saivism, now bearing the name will better understand its inner craving for
Kashmir Saivism. It was the melting pot of all spiritual realization. By following
kinds of knowledge both secular and religious Abhinavagupta mankind will discover the
including Buddhism. The entire Vedic, Puranic ultimate oneness of all, Advaya, for the
and philosophical literatures along with poetics exposition of which he devoted his entire life. ¨
and dramaturgy were studied in Kashmir. So,
(Dr. Harmohan Mishra is retired professor of
Abhinavagupta's world view is the outcome of Sanskrit and formerly Director, Centre of Advance
the entire Indian wisdom culminating in his Research in Sanskrit, Sri Jagannatha Sanskrit
Advaita Saiva conception, the Trika combined University, Puri. Dr. Mishra is specialized in Advaita
with Krama with a sideline touch of Kaula Vedanta and Agamic Studies)

- Moti Lal Pandit
Abhinavagupta
An Introduction
A bhinavagupta appeared at that point of historical

time when Shaivism had taken deep roots as a
distinctive religio-philosophical system in the
soil of Kashmir. During Abhinavagupta's time (10-11th
CE), Shaivism had become so embedded in the psyche of
the Kashmiri populace that it had branched itself into
various philosophical schools of thought, such as
Spanda, Pratyabhijna, Karma, and Kaula. Although a
sufficient degree of integration among the above schools
of Shaivism had been realised, yet there existed a number
of lacunae of thought and practice among them. It was left
to the genius of Abhinavagupta to fill these up, which task
he successfully accomplished through his magnum opus
the Tantraloka (TA), or “The Light on the Tantras”. This
mission of synthesisation derived its inspiration from the
basic philosophical principles of Somananda and Utpala
as well as from the study of the esoteric practices of the
Karma and Kaula tantric systems. Insofar, as the
integration of various philosophical principles is
concerned, Abhinavagupta accomplished this goal by
writing, later on, commentaries on such a fundamental
philosophical text as the Ishrarapratyabhijnă (IPV), or
The Trika Shaivism 'The Stanzas on the Recognition of God', of Utpala.
of Kashmir Kashmir Shaivism, moreover, is not only a close ally of
Tantrism, but is permeated by the presence of esoteric
has been called practices. Prior to Abhinavagupta, scholarship on these
the religion of grace. esoteric tantric practices was scattered and in a state of
diffusion. There was no text comparable, for instance, to
Patanjali'sYogasuras (cf. Tantraloka I.14), where one
could locate them. To fill up this glaring gap,
Abhinavagupta undertook the task of systematically
interpreting the meaning and significance of these
practices in relation to the Yoga of Kashmir Shaivism. In

the Tantraloka, he treats systematically all more extant. What we possess at this time are
those esoteric practices that would otherwise the two Agamas, namely, the Svacchanda and
have been consigned to historical oblivion the Rudrayamala. Apart from the Bhairava
(TAI.19) Agamas, there are other Agamic texts that are
Abhinavagupta was not only a prolific also thought of as sources of Trika Shaivism:
writer, but also a man of letters, of these are the eighteen Rudra Agamas and ten
unfathomable wisdom and deep philosophical Shaiva Agamas. Abhinava relies upon three
insights, an aesthetician and above all, a yogi main Agamic texts in writing the Tantraloka:
par excellence. The spirit of learning and namely, the Vamaka Tantra, the Siddha
experience permeates whatever he wrote or Tantra, and the Malini Tantra. The last two
commented upon. He began his writing career texts have been extensively quoted in the
when he had gained mastery over the various Tantraloka, thereby indicating their
schools of Indian thought, including those of importance and significance.
Buddhism. He had studied about the dualistic Most of the esoteric practices of Tantrism
school of Shaivism, that is, the school which discussed in the Tantraloka, particularly the
traces its lineage to Amardaka, from practice of meditation through the six ways of
Vamanatha, the son of Ekanatha (TA I.37-60). space and time, seem to have been extracted
From Bhattenduraja Abhinava learnt the mainly from the sixty-four Bhairava Agamas.
subtle aspects of the mono-dualistic This system of meditation is called
philosophy of Shaivism, while shadadbvan. The other meditational practice,
Lakshmanagupta, the disciple of Utpaladeva, called kalinaya (the Method of Kali), too
and the author of the Ishrarapratyabhijnă, seems to have been extracted from the
imparted the necessary instruction to Bhairava Agamas. This complex meditational
Abhinavagupta on the subject of the monistic practice is part and parcel of the shaktopaya,
philosophy of Shaivism. From or the Way of Energy, and can be understood
Shambhunatha, the great master in tantric lore, only by those who have made much progress
he learnt the esoteric practices of Tantrism. in the practice of the method. The esoteric
The school of Tantrism that Shambhunatha aspect of this meditational technique is
represented owes its origin to embodied by the twelve mysterious powers of
Trayambakaditya, and it was Kali, Kali being the representation of ultimate
Trayambakaditya's daughter who initiated the Reality. The Trika Shaivism School conceives
preceptorial line of this school of Tantrism. Of of Kali in a manner different from the Shakta
his teachers, Shambhunatha, who initiated School of Tantrism, which identifies the
Abhinava into the esoteric lore of Tantrism, Feminine Principle with Ultimate Reality.
comes in for greatest praise (TAL.21). The Trika thinkers see Kali as being the
Abhinavagupta appropriately called his absolute power of Shiva who, as the
synthesis of all the schools of Kashmir transcendent principle, is thought to be the
Shaivism the Trika, or Triadic Shaivism, with embodiment of Reality. It is through this
Shiva, Shakti and Nara making up the triad. power, that is, Kali's power, that Shiva as the
Traditionally, it is believed that the sources of philosophic Absolute performs the five
Trika Shaivism are the sixty-four Bhairava cosmic activities of creational emanation,
Agamas. These Agamas, considered preservation, destruction, concealment, and
canonical, have been listed in the Sbrikanthi disclosure, as the Tantrasara (TS 28-30)
Sambita, and have been quoted by Jayaratha in notes. The doctrines and practices of Kalinaya
his commentary, Viveka, on the Tantraloka have their source in the Kramasutra of
(TAV I. 39-44). Most of the Bhairava Agamas, Siddhanatha (TAV 3.1 57-58), and
on account of historical upheavals, are no Abhinavagupta has discussed them

threadbare in his Tantraloka. Though the text also discusses the concept of matrika, or of
of the Kramasutra is not available any more, Mothers, alongside the Method of Shiva. The
quotations from it are to be found in matrikas as Mothers are the embodiment of
Jayaratha'sViveka. As numerous such Sanskrit letters, which symbolically represent
quotations from lost texts are to be found in the power of divine generation. As letters, the
the Tantraloka, it is a veritable storehouse of matrikas constitute mantras, and mantras are
information. In the absence of the Tantraloka forces that unlock the mystery of existence.
we would have been deprived even of such While the first two volumes of the
little knowledge of important esoteric Tantraloka deal with the greater methods of
practices and doctrines of the various schools salvation, the Null Method and the Method of
of Kashmir Shaivism as we now possess. Shiva, volumes three and four study the two
Abhinavagupta has, thus, rendered great lesser paths to salvation, namely, the
service to humanity by preserving these now shaktopaya or the Way of Energy, and the
lost practices in his magnum opus, the anavopaya or the Individual Way. The
Tantraloka. fourth chapter, which constitutes
The Tantraloka the third volume, not only
explains the liberative Way
The published text of the Abhinavagupta was of Energy, but also
Tantraloka, which consists
of twelve volumes, is not only a prolific writer, but discusses the tantric
concept of the twelve
encyclopedic in the range also a man of letters, of Kalis, of twelve
and depth of its discussion
of the essential features of unfathomable wisdom and deep energetic modes of the
Goddess, besides also
Trika Shaivism. The first philosophical insights, an the philosophic notion
chapter constitutes the first
volume and the second and aesthetician and above all, a o f r e f l e c t i o n
third chapters the second yogi par excellence. (pratibimbavada). The
volume of the Tantraloka. The theory of reflection tells us
first chapter deals with the basic how the absolute Shiva as
characteristics of Trika Shaivism Pure Consciousness is present in
while the second chapter concerns itself that which is manifest.
with the significance of what is termed the The presence of Shiva is reflected in the
anupaya, or the Null Method, thus designated manifest realm in the same manner as one's
because in it the Shaiva yogin is completely reflection is reflected in a mirror. The fifth
free from both internal and external exertions. chapter, which explains and discusses the
On account of Shiva's grace, the yogi has liberative method of the Individual Way,
spontaneous experience of liberation, in terms begins with a discussion of the unique features
of which the fetters of bondage are not seen as of Shaivite techniques of meditation
fetters anymore. This method is regarded as (dhyana). These differ radically from the ones
the highest on account of it's being totally the enunciated in Patanjali's Yogasutras as
result of divine grace. The third chapter of the Shaivite meditation is characterised by a
Tantraloka concentrates its attention on pictorial visualisation of one's own inner
another important method that closely potencies or forces. The meditator, while
resembles the Null Method, namely, the visualising pictorially these internal forces,
shambhava upaya, or the Method of Shiva. correlates them to Shiva's cosmic activities of
Although little exertion in terms of meditation creational manifestation, preservation,
is involved in it, this method too is the result of withdrawal, concealment, and revelation. The
divine grace (anugraha, prasada). This chapter meditator, through this process of

Abhinavagupta appropriately called his synthesis of all the schools of
Kashmir Shaivism the Trika, or Triadic Shaivism, with Shiva, Shakti and
Nara making up the triad.
visualisation, arrives at a point of heightened Volumes four through seven of the Tantraloka
experience whereby complete identity consisting of chapters six to twelve, deal
between the individual consciousness and the thoroughly with the most important
Cosmic Consciousness is experienced. Also, cosmological doctrine, that of the Six Ways
in this method the meditator is asked to focus (shadadbran) of space and time. The
his concentration upon the shaktichakra, or meditational techniques used in relation to the
the Wheel of Energy, which is also known as six ways are jointly thought of as belonging to
the kalinaya, or the Way of Kali. The the external aspects of yoga (bahya-yoga).
concentration upon the Wheel of Energy is so The meditator, while meditating upon the six
focused as to result in the emergence of a state ways of space and time, concentrates on such
in which the various so-called internal forces meditative objects as are external to
are integrated in the womb of Cosmic Energy. consciousness. The sixth and seventh chapters
This method of meditation is also known as also delineate, alongside the meditative
the Yoga of Intellect (buddbiyoga). The techniques used in relation to time, the
anavopaya, or the Individual Way, is meant for esoteric aspects of the mantra, besides also
the beginner and is therefore considered to be informing us about how to correlate mantras
inferior to the other methods mentioned to the movement of breath in relation to time.
above. Here, the meditator is asked to engage This type of meditation is called chakroday, or
in such preliminary practices as are easy to the Emergence of the Wheel. The Trika
practice. In order to stabilise his cosmology is explained in the eighth chapter
concentration, the meditator is advised to of the Tantraloka. The cosmological structure
practice a specific type of pranayama or of Trika Shaivism is based upon the twenty-
breath control that has been devised by the five Samkhya categories of existence
Trika Shaivism, which is a technique of breath (tattwa). It, however, adds eleven more
control quite different from the one prescribed categories, thereby taking the total up to
by the Yoga Sutras. The Trika system speaks thirty-six. The highest category is
of this technique as the uttarayoga or the Yoga Paramashiva and the lowest one is that of the
of Emergence. The technique is devised so as phenomenal world. Trika believes in the
to enable the meditator to concentrate on the existence of numerous realms besides our
five functions of breath (prana) - the prana, empirical world, and these realms are thought
apana, samana, udana, and mana. The to be inhabited by beings invisible to the
meditator who gains proficiency in this naked eye. The eighth chapter discusses, in
technique is expected to have six types of the context of the Trika cosmology, such
blissful experiences: the nijananda, tantric deities as are thought to be ruling over
nirananda, paranananda, brahmananda, these various realms. The ninth chapter
mahananda, and chidananda while the concerns itself with such theological issues as,
highest possible blissful experience from the for example, the problem of creation, the
practice of this meditational technique is appearance of three types of impurities
termed jagadananda. (malas), and the nature of impure beings and

Trika believes in the
existence of numerous realms
besides our empirical world,
and these realms are thought
to be inhabited by beings
invisible to the naked eye.
through twenty-seven mainly discuss such

tantric rituals as have a philosophical
significance and meditative function, along
with rituals that are used in various modes of
tantric initiation (diksha). The twenty-eighth
chapter studies the tantric rites that a tantrika
adept makes use of in his daily worship while
the twenty-ninth takes into consideration the
important esoteric practices of Kaulism,
which basically follows the left-handed
tantric path (vamachara). The last volume of
Tantraloka, the twelfth, consisting of eight
chapters, from thirty through thirty-seven,
of impure realms. discusses various kinds of mantras and
The Trika mainly follows the Samkhya mandalas, though the most esoteric practices
concept of causation, which believes in are never explicitly discussed, and are instead,
the presence of effect in the cause clothed in a language of great ambiguity. The
(satkaryanada). This chapter also throws light Trika system of thought is thoroughly
upon the nature of the beings that inhabit the analysed, with the conclusion that such a
various realms, discussing thereby their system of religious thought supersedes all
respective practices and powers. The notion of others. The Tantraloka is abstruse and cannot
kala in relation to space is studied as well, and be understood without the help of a good
technical details are furnished as to how kala commentary. Fortunately, we have the
can be made use of when meditating upon Viveka, a detailed commentary on the
space. The theological concept of grace Tantraloka by Jayaratha (12th century), who
(shaktipata) is discussed in chapters thirteen also wrote another commentary on the tantric
and fourteen of the Tantraloka. The Trika text Vamakeshvarimata, a text belonging to
Shaivism of Kashmir has been called the the Kaula tantric school. The Viveka is a
religion of grace, as it is through divine grace commentary that is of immense help in
that the seeker of salvation is enabled to reach understanding the arcana of both the theory
his esoteric goal of liberation in terms of and the practice the Tantraloka studies besides
realising his unity with the supreme being a storehouse of quotations from several
Consciousness, namely, Paramashiva, Grace tantric texts that are no more available.¨
is said to be of three kinds, namely, intense, The writer is scholar of Kashmir Shaivism and
medium, and slow. Each kind of grace gives Buddhism and has taught in Denmark. The writer
rise to a result that befits it. Chapters fifteen has many books to his credit.

-Subhash Kak
Play of Consciousness
W ho are we? Why are we here? Are we

free? If yes, what is the source of our
freedom?
Science tells us we are machines, and
looking from it our freedom is an illusion. In
science there is no place for the spirit.
We are sure that there is something real to
our inner world.
But ordinary science cannot reveal to us the
nature of consciousness. This is because science
can only tell us of the laws of objects which are
expressed in language. With language we can
only speak of objects.
But Consciousness is not an object.
It is the searchlight with which we see
objects in our inner or outer spaces or through
the medium of the senses. Consciousness is the
Everything evolved from nothingness and is again
perceiving subject.
going into nothingness. This nothingness is Shiva
Science, through its study of the brain in the
search of the source of awareness can only
reveal its limitations. It can show that the brain is Universal consciousness, as a unity, is Śiva
like a machine but it cannot create a machine that or Bhairava. Śiva makes it possible for the
is like the brain. We face paradoxes; science has material associations of the physical world to
reached its limits. That is where the 1200-year have meaning. The domain of the union of Śiva
old Śiva Sūtra comes in. Vasugupta saw the and the phenomenal world is an astonishing
Sūtra in a dream. A great classic of the Vedic mystery.
tradition, it speaks to the mystery of The ṛgveda speaks of two birds are sitting
consciousness. on a tree where one of them eats the sweet fruit
The universal and the individual and the other looks on without eating; one of the
Our phenomenal knowledge can only be in birds is the Universal Consciousness, the other
terms of the associations of the outer world. But the Individual Consciousness. In truth, there is
the associations in themselves need something only one bird; the other is just the image of the
to bind them together. The binding is the mātr..kā, first as reflected in the fruit!
the womb of elementary sounds. It is this that Although we cannot explain
makes it possible to understand words or consciousness using science, we can intuitively
symbols when they are strung together. Since grasp it. Our root consciousness — Śiva,
they lack the mātrkā, prakāśa, cit — is what makes it possible to
.. computers cannot
understand language. comprehend it.

The capacity of consciousness to reflect on pale of our current understanding of the nature of
itself is vimarśa. We can also say that the Sun of reality?
Consciousness illuminates the associations in The Śiva Sūtra deals with questions such
the mind. What facilitates this illumination is the as: How do the senses emerge in the emergence
“power of the will.” of the mind? Could there be more senses than we
But why isn't everyone a genius? Because possess?
the lamp of consciousness is obscured by The stories of Śiva are a retelling of the
coverings created by habits and saṃskāras, by astonishing insights of the science of
education and culture. To obtain knowledge, one consciousness. We can enjoy the dance of Śiva.
must remove these coverings of the mind. The Śiva Sūtra has three movements:
Sometimes, some light streams in The first movement is about universal
spontaneously through a crack into the mind, consciousness.
and that can be a life-changing epiphany. The second movement is about the
But if mind is the problem, it is also the emergence of innate knowledge
only instrument that one has. The practitioner The third movement is about self-
must leverage the perceptions of the mind to transformation.
transcend its limitations. These movements begin with the question
Innate knowledge emerges from the mind, of who we are.
which is the mantra. It leads to the knowledge of We couldn't be just our life-history, our
the reality that lies beyond material associations. memories, and our desires and aspirations. A lot
Sound is made meaningful by strings of of that is the accident of our birth and our social
words. But what about the meaning of experience.
elementary sounds? This meaning is grasped as When we strip off layer upon layer of the
one opens the crack between the universal and social self, we come to the essential being. The
the individual. process of the stripping of the social self is
The individual is transformed into a state painful but it is liberating.
where knowledge is food. It is this process that transforms the
Detachment from associations is the key to individual. It is this process that is the greatest
the knowledge of the Self or the Universal sacrifice.
Being. Be an outsider. By separating the senses The Śiva Sūtra requires instruction by a
from the source of consciousness, it becomes master. Without that it is like talking of a fast
possible to reach to the heart of the Self. moving current in the middle of a raging river.
Could meditation on Consciousness have The only way to experience the force of the
led the ṛṣis to insights that remain beyond the current is to be in it.
The Śiva Sūtra

1. Śāmbhavopāya, Śiva’s View
1.1 Consciousness is the self. pSrU;ekRek ƒ
1.2 (Ordinary) knowledge consists of associations. KkuacU/k%„
1.3 Emanations of the source are embodied activity. ;ksfuoxZ%dyk'kjhjEk …
1.4 The ground of knowledge is mātṛkā. Kkukf/k"Bkuaekr`dk †
1.5 The upsurge (of consciousness) is Bhairava. m|eksHkSjo% ‡
1.6 By union with the energy centers one withdraws from the universe.
'kfäpØlU/kkusfo'olagkj% ˆ
1.7 Even during waking, sleep, and deep sleep one can experience the fourth state
(transcending ordinary consciousness).tkxzRLoIulq"kqIrHksnsrq;kZHkksxlEHko% ‰

1.8 (Sensory) knowledge is obtained in the waking state. KkuatkxzRk Š
1.9 Dreaming is free ranging of thoughts. LoIuksfodYik% ‹
1.10 Deep sleep is māyā, the (state of) delusion. vfoosdksek;klkS"kqIrEk ƒå
1.11 The experiencer of the three states is the lord of the senses. f=r;Hkksäkohjs'k% ƒƒ
1.12 The stages of the union are astonishing, vismaya. foLe;ks;ksxHkwfedk% ƒ„
1.13 The power of the will is the playful Umā. bPNk'kfä#ekdqekjh ƒ…
1.14 The observed is embodied. ';a'kjhjEk ƒ†
1.15 By fixing the mind on its core one can comprehend the perceivable and
emptiness. ân;sfpÙkl³~?kêkn~–';Lokin'kZuEk ƒ‡
1.16 Or by contemplating the pure principle one is free of the power that binds
animal instincts. 'kq)rÙolU/kkuk}ki'kq'kfä% ƒˆ
1.17 Right discernment is the knowledge of the self. fordZvkReKkuEk ƒ‰
1.18 The bliss of the sight is the joy of samādhi. yksdkuUn%lekf/klq[kEk ƒŠ
1.19 The body emerges when the energies unite. 'kfälU/kkus'kjhjksRifÙk% ƒ‹
1.20 Elements united and elements separated and the universe is assembled.
HkwrlU/kkuHkwri`Fkä~ofo'ol³~?kêk% „å
1.21 Pure knowledge leads to a mastery of the wheel (of energies).
'kq)fo|ksn;kPpØs'kRoflf)% „ƒ
1.22 The great lake (of space-time) is experienced through the power of mantra.
egkºznkuqlU/kkukUeU=oh;kZuqHko% „„
2 Śāktopāya, the Process

2.1 The mind is a measure, mantra. fpÙkaeU=%ƒ
2.2 Effort leads to attainment. ç;Ru%lk/kd% „
2.3 The secret of mantra is the being of the body of knowledge.
fo|k'kjhjlÙkkeU=jgL;Ek …
2.4 The emergence of the mind in the womb is like a dream based on inferior
knowledge. xHksZfpÙkfodklks·fof'k"Vfo|kLoIu% †
2.5 When the knowledge of one’s self arises, one moves in the Sky of
Consciousness — Śiva’s state. fo|kleqRFkkusLokHkkfods[kspjhf'kokoLFkk ‡
2.6 The guru is the means. xq##ik;% ˆ
2.7 The awakening of the wheel of mātṛkā the elemental energies.
ekr`dkpØlEcks/k% ‰
2.8 The body is the oblation. 'kjhjagfo% Š
2.9 The food is knowledge. KkueUuEk ‹
2.10 With the extinction of knowledge emerges the vision of emptiness.
fo|klagkjsrnqRFkLoIun'kZuEk ƒå

3 Āṇavopāya, the Individual’s Means
3.1 The mind is the self. vkRekfpÙkEk ƒ
3.2 Material knowledge is bondage association. KkuacU/k% „
3.3 Māyā is the lack of discernment of the principles of transformation kalā.
dyknhukarÙokukefoosdksek;k …
3.4 The transformation is stopped in the body. 'kjhjslagkj%dykukEk †
3.5 The quieting of the vital channels, the mastery of the elements, the
withdrawal from the elements, and the separation of the elements.
ukMhlagkjHkwrt;HkwrdSoY;Hkwri`Fkä~okfu ‡
3.6 Perfection is through the veil of delusion. eksgkoj.kkfRlf)% ˆ
3.7 Overcoming delusion while enjoying the world innate knowledge is obtained.
eksgt;knuUrkHkksxkRlgtfo|kt;% ‰
3.8 Waking is the second ray of consciousness. tkxzfí~orh;dj% Š
3.9 The self is the actor. urZdvkRek ‹
3.10 The inner self is the stage. j³~xks·UrjkRek ƒå
3.11 The senses are the spectators. çs{kdk.khfUæ;kf.k ƒƒ
3.12 The pure state is achieved by the power of the intellect. /kho'kkRlÙoflf)% ƒ„
3.13 Freedom creativity is achieved. fl)%LorU=Hkko% ƒ…
3.14 As here so elsewhere. ;Fkkr=rFkkU;= ƒ†
3.15 Emission of consciousness is the way of nature and so what is not external is
seen as external. folxZLokHkkO;kn~vcfg%fLFkrsLrfRLFkfr% ƒ‡
3.16 Attention to the seed. chtko/kkuEk ƒˆ
3.17 Seated one sinks effortlessly into the lake of consciousness.
vkluLFk%lq[kaºznsfueTtfr ƒ‰
3.18 The measure of consciousness fashions the world. Loek=kfuekZ.kekikn;fr ƒŠ
3.19 As limited knowledge is transcended, birth is transcended.
fo|kfouk'kstUefouk'k% ƒ‹
3.20 Māheśvarī and other mothers sources of beings reside in the Þkß sound
elements. doxkZfn"kqekgs'o;kZ|k%i'kqekrj% „å
3.21 The fourth state of consciousness should be used to oil the other three states
of consciousness. f="kqprqFkaZrSyonklsP;Ek „ƒ
3.22 Absorbed in his nature, one penetrates the phonemes with one’s mind.
eXu%LofpÙksuçfo'ksRk „„
3.23 A balanced breathing leads to a balanced vision. çk.klekpkjslen'kZuEk „…
3.24 The lower plane arises in the center of the phoneme. e/;s·ojçlo% „†
3.25 What was destroyed rises again by the joining (sandhāne) of perceptions
(svapratyaya) with the objects (mātrā) of experience.
ek=kLoçR;;lU/kkusu"VL;iqu#RFkkuEk „‡

3.26 He becomes like Śiva. f'korqY;kstk;rs „ˆ
3.27 The activity of the body is the vow. 'kjhjo`fÙkoZzrEk „‰
3.28 The recitation of the mantras is the discourse. dFkkti% „Š
3.29 Self knowledge is the gift. nkuekReKkuEk „‹
3.30 He who is established is the means and knowledge. ;ks·foiLFkksKkgsrq'p …å
3.31 The universe is the aggregate of his powers. Lo'kfäçp;ks·L;fo'oEk …ƒ
3.32 Persistence and absorption. fLFkfry;kS …„
3.33 Even when this (maintenance and dissolution) there is no break (anirāsaḥ,
in awareness) due to the perceiving subjectivity.
rRço`ÙkkoI;fujkl%laosÙk`HkkokRk ……
3.34 The feeling of pleasure and pain is external. lq[knq%[k;kscZfgeZuuEk …†
3.35 The one who is free of that is alone (with consciousness). rf}eqäLrqdsoyh …‡
3.36 A mass of delusion the mind is subject to activity. eksgçfrlagrLrqdekZRek …ˆ
3.37 When separateness is gone] action can lead to creation.
HksnfrjLdkjslxkZUrjdeZRoEk …‰
3.38 The power to create is based on one’s own experience.
dj.k'kfä%Lorks·uqHkokRk …Š
3.39 That which precedes the three (states of consciousness) vitalizes them.
f=ink|uqçk.kuEk …‹
3.40 The same stability of mind (should permeate) the body, senses and external
world. fpÙkfLFkfroPNjhjdj.kckás"kq †å
3.41 Craving leads to the extroversion of the inner process.
vfHkyk"kkn~cfgxZfr%laokáL; †ƒ
3.42 When established in pure awareness, (the craving) is destroyed and the
(empirical) individual ceases to exist. rnk:<çfersLrR{k;kTthol³~{k;% †„
3.43 Although cloaked in the elements that are not free, like the Lord, one is
supreme. Hkwrd¥~pqdhrnkfoeqäksHkw;%ifrle%ij% †…
3.44 The link with the vital breath is natural. uSlfxZd%çk.klEcU/k% ††
3.45 Concentrating on the center within the nose, what use are the left and the
right channels or suṣumnā. ukfldkUreZ/;la;ekfRde=lO;kilO;lkS"kqEus"kq †‡
3.46 May (the individual) merge (in the Lord) once again. Hkw;%L;kRçfrehyuEk †ˆ
\ rRlRk
The writer is Professor of Computer Science in

Oklahoma and is well known writer of Philosophy.
The writer is Padma Shri Awardee.

- Swami Lakshman Joo
Abhinavagupta
Shiva Incarnate to Enlighten Humanity
Abhinavagupta was one of the most outstanding Acharyas ofthe Shaiva philosophy. We learn from
references about him in Tantraloka and Paratrimshika Vivarana that he lived in Kashmir about the
end of the tenth and the beginning of eleventh centuries A.D. The earliest ancestor of
Abhinavagupta was a famous Brahmin, Attrigupta, who lived in Autarvedi, the ancient name of
tract of land lying between the Ganga and the Yamuna. Attrigupta, a great Shaiva teacher, was
invited by King Lalitaditya, who ruled over Kashmir from 700-736 A.D. A spacious house was soon
built by the orders of the king on the banks of the Jhelum (Vitasta) for Attrigupta and a big Jagir was
granted to him for his maintenance. Many generations after him, one of his descendants, named
Varahagupta, became a great scholar of Shaiva philosophy. His son, Narasimhagupta, alias
Chukhala, father of Abhinavagupta, was also a great Shaiva teacher.
Kashmir Shaivism obtaining anything desired;

Abhinavagupta was a great scholar and Shaiva · The fifth is the Yogic power of attaining
teacher, who possessed knowledge in all matters irresistible will;
relating to Kashmir Shaivism. The versatility of · The sixth is the superhuman power of
this genius was recognised in his own time. He commanding the whole world;
was one of the best authorities on Shaiva · The seventh Yogic power is to fascinate the
philosophy and various branches of Sanskrit whole universe; and
literature. The great Acharya sat at the feet of · The eighth is to possess unrestrained will viz.
many teachers for the traditional and whatever he wills comes true.
authoritative knowledge. Such was his humility All these eight Yogic powers were possessed by
and devotion that these teachers imparted to him Acharya Abhinavagupta.
all the learning they possessed. The celebrated
In Malinivijayotara Shastra six great signs of
author of Kavya Prakash, Rajanaka Mammatta
spiritual advancement are explained as follows:
calls him the Shankaracharya of Kashmir.
The Six Signs
Yogic Powers
(1) Unswerving devotional attachment to Shiva;
There are eight great Yogic powers explained in
Shastras as follows: (2) Full attainment of Mantra Siddhi;
(3) Attainment of controlling power over all the
· The first is the superhuman power of
five elements;
becoming as small as an atom;
· The second is the Yogic power of increasing (4) Capacity to accomplish the desired end;
the size of one's own body at will; (5) Mastery over the whole science of rhetorics
· The third is the supernatural power of and poetics; and
assuming excessive lightness at will; (6) The sudden dawning of the knowledge of all
· The fourth is the superhuman power of the Shastras.

small part of any object. In that part you will see
the universal energy existing.
He comes to the The Pratyabijnya system deals with the
school of recognition. Abhinavagupta, while
conclusion that in this explaining this school of recognition, says;
To make it clear, at the time of God-
universe you have to see and realization nothing new is realised; on the
realise the Kingdom of God- contrary, the Yogi feels that this state of God-
consciousness which he was experiencing was
consciousness only already known to him.
In this school of recognition,
everywhere and Abhinavagupta says, the state of God-
nothing else. consciousness is already there. He comes to the
conclusion that in this universe you have to see
and realise the Kingdom of God- consciousness
only everywhere and nothing else.
These six great spiritual signs also were Many works have been attributed to
observed by discerning people in Abhinavagupta though only a few are extant.
Abhinavagupta and in his time everybody Some of the works of his authorship are:-
looked upon him as Shiva incarnate. (1) Bhairavastotra;
Kashmir Shaivism is called Trika (2) MalinivijayaVartika
philosophy. Trika means threefold science of (3) Bharata Natya Shastra-Tika;
man and his world. This Trika contains the (4) Dwanmalokalochana;
science of (individual), (the energy) and (the (5) Natyalochana;
universal). The purpose of Trika is to show how (6) Purva-Panchika;
an individual rises to the state of universal (7) Gitarthasangraha;
through energy. The Trika philosophy is (8) Bodha Pancha Dashika;
classified by Abhinavagupta in four systems (9) Paramartha Charcha;
which are Krama system, Spanda system, Kula (10) Dehastha Devatachakrastotra;
system and Pratyabijnya system. (11) Paratrimshike Vivarana;
Abhinavagupta says that Krama deals with (12) Paratrimshika Lagu Vitti;
space and time. He explains that actually there is (13) Kramastotra;
no space. When one deals with forms, the space (14) Ishwara Pratyabijnya-Vimarshini;
appears. When one is established in formless (15) Ishwar Pratyabijnya Vivriti Vimarshini;
state of being, for him there is no space. In the (16) Paramartha Sara;
same way when there is something to be done, (17) Tantraloka;
then only the existence of time shines and when (18) Tantra Sara, etc.
you have nothing to do, then time has no Besides these, he wrote many other works.
existence. Madhuraja, a devotee of Abhinavagupta, writes
Explaining the Spanda system, that:
Abhinavagupta says that it is that movement Lord Shree-Kantha-Nath Shiva Himself
which actually is no movement. Spanda makes appeared in Kashmir in the form of
us realise that whatever is in movement actually Abhinavagupta to enlighten the people.
is established in unmoved point. So although Madhuraja also asserts that Abhinavagupta was,
everyting seems moving actually it is not in fact, the incarnation of Bhairava-Nath Shiva.
moving at all. In conclusion I would say that Abhinavagupta
Science of Totality was the pride of Kashmir. He is even now the
As for the Kula system, he says that Kula means pride of Kashmir, as his works and teachings
the Science of Totality. In each and every part of continue to deeply influence the discerning
the universe totality shines - throughout. Take a people. ¨

- Victoria Dmitrieva
Tantric Perspective of Ahimsa

as explained by Abhinavagupta
Why freedom? Herds have these vocations; Be meat for slaughter or wool to shear.
Continuing endlessly across generations; A yoke with a bell and a whip.
- A.S. Pushkin
T antric tradition – both Shakta and Shaiva –

is based on a rich literary foundation,
known as Tantra or Agama. Initially
received by the rishis and later written down in
Sanskrit around the 4th century BC, it has come
The divine
couple – Shiva and
Parvati - discuss in
detail the burning
questions of
down to us in the form of a conversation existence – origin
between two celestial beings – Shiva and his of life, its basis,
consort Parvati. Similar to the Vedas, these texts meaning, purpose,
are considered apaurusheya, that is, not man- diversity of its
made, but divinely revealed to the ancient yogis. forms, causes of
Essentially important for the reader to suffering for all
understand is that contact with the tantric living beings and
tradition is not just an immersion into the lore of ways of getting rid
"times of yore", merely out of aesthetic or of those sufferings,
academic interests. The message of these texts is mystery of death
charged with unparalleled value for humanity, and posthumous
regardless of era or fashion. Tantra should be existence, as well as recognition of immortality
treated primarily as a direct guide, a kind of and methods leading to that recognition.
eternal life hack, still extant by the great mercy Because these questions are vital for all times
and able to radically transform our lives and and for every thinking and spiritually thirsty
make them happier and conscious. person, we must carefully listen to the opinion
This article is primarily addressed to those and advice of the gods with a maximum of
who are already looking for a way out of the attention and gratitude. It is also believed, within
deadlock of everyday routine, to those who are the tradition, that tantric methods are most
not satisfied with well-trodden joys of life, suitable for the troubled present age of Kali.
whose soul, in the words of Abhinavagupta, kṛteśrutyuktamārgaḥsyāttretāyāṃsmṛtibhāṣitaḥ
"yearns for true grace in an alien land" and dvāparevaipurāṇoktaḥkalāvāgamasaṃbhavaḥ1
recognizes that it is immeasurably larger than “Shruti are prescribed for Krita-yuga,
the surrounding day-to-day matrix. Smriti – for Treta, Puranas – for Dvapara. For
1
Puraścāryārṇava 1, 213; and, with slight alterations,Sarvollāsa Tantra 23; Viśvasāra Tantra l. 3771-3772; Kulamuktikallolinī l.
1972-73;Tantracintāmaṇi l. 968-9; Bṛhattantrasāra 40

Kali-yuga – only Agamas”. of death that gives rise to all other types of fears
From among the number of practical and anxieties, forcing a person to seek external,
instructions given by Maheshvara to his divine temporary and material consolations, in Trika
consort, we can allocate those that are especially known as लोिलक.
valuable and timely for modernity. Thus, the 4) Sense of shame (). Deliberate
Lord of all Yogins speaks of the five basic pashas belittling of oneself, disbelief in oneself, and,
– (पाश) nooses, or fetters enslaving every living therefore, denial of one's divine essence, can in
creature and thus turning living beings into cattle no way be a virtue from the point of view of the
being led by a rope, - a pashu (पश)ु. In this short liberating teaching of the Agamas. At the same
article, we will focus on each of the five pashas, time, absence of लज्जा does not mean rude,
because they are all painfully familiar to each of unbridled behavior, but rather a serene yogic
us, we experience them daily, if not hourly. dignity.
Nevertheless, we do not attach much importance 5) Disgust ( ). Again, not being
to them and are not nearly attentive enough to
squeamish doesn't mean you have to eat slop or
them.
stop cleaning up your house. It is important not
So, the five main fetters: 1) Pity for
to shudder internally, not to be hooked by this
ourselves and others . Self-pity is
noose. Thus, for example many people who
unacceptable to the yogin, for it inevitably arises come to India, especially for the first time, are
from inflated self-esteem, sense of self- deterred by the garbage they see scattered
importance, and a false identification with the around. The problem of pollution in India is
transient (body, name, fame). Pity cannot help truly egregious, but if one focuses only on it, he
your neighbor but can only aggravate his won't be able to see the treasures of this country,
deplorable condition. Don't confuse pity with still alive.
compassion. In the Russian language Note, that all the above-mentioned pashas
compassion is “sostradanie” which means (aka emotions) cause us to contract, to shrink
“collaborative work”. Pity is unable to show a internally. They destroy us both externally and
way out of affliction, only compassion is able to internally, while love, joy, acceptance is always
affect such change. expansion, always full openness. All pashas
2) Melancholy and despondency (शोक) encourage disbelief in our own innate divine
One of the greatest Russian saints
nature, in its immutable beauty, strength and
Seraphim of Sarov said: "There is no worse sin,
radiance. Instead of the omnipotence of Shiva,
and nothing is more terrible and more harmful
jiva feels small, helpless, dependent, and, in
than the spirit of despondency." Why? Because,
like pity, despondency is an evidence of a dead- fact, godless. The power of the nooses over us is,
end sense of self-importance and, at the same in fact, atheism. As a result, jiva feels its
time, the adoption of a false insignificance. isolation from everything and everyone, in its
3) Fear (भय). Perhaps the most powerful limited microscopically focused individuality,
of all emotions, suffocating human beings stiffened within a strong armor of chain, woven
throughout life, fear settles in us from the by name, profession, status, career, origin,
moment we first become aware of our mortality. family, achievements. This is how the greatest
The fear of complete dissolution of what we substitution is built up: we begin to take
perceive as our precious "I", plunges us into temporary, perishable, short-lived things as our
despair and depression. It is this fundamental basis, and we grieve when suddenly they begin
horror of the inexorable march toward the abyss to melt in front of our eyes. All our lives we
The real ahimsa is not external, but that which is constantly happening within ourselves. It
consists of discovering the non-harming of our original divine nature, in the discovery and
awareness of Shiva permeating all aspects of existence without exception.

devote to cultivation and nurturing of the things
that ultimately leave us like smoke in the wind,
To see and recognize your fetters, to
completely unaware of the imperishable, always break out of the convenient yoke of the
living inside, as our genuine, integral essence.
So completely absorbed by the roar and flicker ego, and to do it yourself, without
of external impressions, that we do not hear the
gentle beating of the essence. That's how pashas
waiting for any external help - is a
work. truly heroic act.
The real ahimsa is not external, but that
which is constantly happening within ourselves. ready to die for a heresy, a mirage.
It consists of discovering the non-harming of our The pashu is also an excellent target
original divine nature, in the discovery and audience for all kinds of false gurus and sects,
awareness of Shiva permeating all aspects of the number of which is growing with each
existence without exception. And such ahimsa passing year, and sometimes it is not easy to
implies complete liberation from the evil fetters. recognize them under all the beautiful and
Only such inner ahimsa spontaneously dazzling symbols of spiritual seeking, personal
generates an external reach as well. For the growth and the quest for the expansion of
unchanging divinity of the world will reveal consciousness. So, my friends, the world is
itself and shine in all its manifold splendor and interested in maintaining our bestiality and
the whole universe – from minerals to stars, slavery, as we become docile creatures in this
from snails to humans – will appear as a single easily persuaded state of vulnerable ignorance.
world soul (विश्वात्माक). If one part of it is And what, if according to the beliefs of Sanatana
harmed by our thought, word or deed – the Dharma, such a sad story is repeated over many
whole is harmed. Without this holistic and many rebirths! This thought can in itself
awareness, all the external manifestations of so- bevery disturbing. But! We know that
called mercy, compassion and humanity, despondency, fear and shame are pashas. We see
manipulated by notorious “political them in ourselves, can observe them carefully,
correctness” and “tolerance” withtheir absent become aware of them, and thus gradually
humanitarian purposes, will remain as only dissolve them. This kind of internal work is
fragments of the same pasha of pity. suitable only for those who are ready to take full
The main difficulty of getting rid of these responsibility for all their thoughts, words and
fetters is that to be a pashu in the present world is actions. In the tantric tradition, these are called
regarded as not only irreproachable behavior, vira – heroes. To see and recognize your fetters,
but even prestigious to some extent. The whole to break out of the convenient yoke of the ego,
massive socio-political machine, almost the and to do it yourself, without waiting for any
entire system of education, accepted norms of external help - is a truly heroic act.
behavior, the whole scale of values and Thus, for the practice of real ahimsa it is
standards of modern society are aimed at not enough to be a vegetarian, vegan, raw food
strengthening and promotion of the pashu cult. eater, to love children, flowers and animals. First
A well-groomed, successful and absolutely of all, it is necessary to direct all efforts to detect
satisfied slave. Since cattle being led on a rope our inherent divine nature. It is in this discovery
are easy to manage, they are subordinate, of freedom and thereby love that, according to
predictable and completely harmless. Similarly, Tantra, lies the meaning of human life.¨
people under the grip of pashu continue to vote
for those they are told to vote for, continue to buy (The writer is an indologist and translator. Having
the what they are directed to buy, open credit in graduated from the English Philology Department of
the banks they are directed to use, and so forth. St. Petersburg University, Russia. She has studied
People can easily swallow any heresy and will agmas under Dr. Balji Nath Pandit, an outstanding
be repeating it with a foaming mouth as an scholar of Kashmir Shaivism.
immutable truth. The pashu slave may even be She has number of publications to her credit.)

- Lalit Parimoo
Rasa Theory and Abhinavagupta
I t is a well known fact that Indian Art and

Aesthetics had reached its greatest heights
roughly, two thousand years back and that
was the period when India was at its peak with its
unique achievements in culture and civilization.
With classical music, dance, poetry, philosophy,
painting, sculpture, architecture etc. this ancient
culture of India was shining like a jewel on its
crown and thousands of artists and poet
philosophers were contributing their works in this
Cultural Evolution.
It was around this time that one of the
master-piece work on aesthetics named
Natyashastra was conceived and written by
Bharatmuni and this work till date has remained
as a guiding light for all artists and poets .We do
not have anything parallel to Natyashastra in
entire world literature that could express art and
aesthetics in such details and precision. Its also
called as Fifth Veda and was created to give
aesthetic pleasure to the masses, to uplift them
from their drudgery of monotonous and
mechanical life and also to guide them in their
social and political lives. But this culturally
evolved civilization could not protect itself from
the external invasions, attacks and other political contribution to the Theory of rasa, which formed
instabilities and so in next few centuries slowly an integral part of Indian aesthetics as compiled
the whole movement started getting degenerated. and elucidated in Natyashastra .The period in
Art and artists suffered but great efforts were which Abhinavagupta worked can be called as
made to revive it and put it back on the right path socio-religious-cultural renaissance in Kashmir
by philosophers, patrons and connoisseurs. In this and his works and contribution travelled far and
background, nearly one thousand years back in wide and was recognized and hailed by other
Kashmir, a great poet-philosopher, saint, thinker, luminaries. Although his main writings revolved
artist, aesthetician named Abhinavagupta took around Tantra and Kashmir Shaiva philosophy
birth and in short span of time made great but he has contributed in aesthetics too and
contributions in art and philosophy especially explained the Theory of rasa as done in
Tantra thereby reviving the ancient culture with Natyashastra and has added one more rasa named
its universal appeal. Shaant rasa which he said is the source of all rasas
Here we shall talk briefly about his and this discovery of Abhinavagupta is

phenomenal and thus could form a link between Natyashastra cannot be translated as emotions
the aesthetic delight and supra-aesthetics. rather it's the essence of emotion. It's the juice,
The main reason of adding Shaant rasa to the like the rasa of a delicious food. The delightful
list of other eight rasas was due to the fact that taste of food can be achieved by the right mixing
Abhinavagupta on one hand was a practicing and blending of various components with proper
tantric and must be experiencing the delight of cooking method, in a similar way a particular
pure consciousness or Shiva and at the same time Rasa is evoked by right mixing and blending of
being a poet and a musician, must have felt the various Bhavas and feelings along with the proper
compelling inner urge to express the beauty of use of Shabd or words and expressed in a
inner bliss which cannot be expressed in any particular style.
ordinary language. The inner bliss and the Shringaar, Karun, Haasya, Veer, Raudra,
longing for the bliss by a spiritual aspirant needs Adbhut, Bhayanak, Veebhatsaare the other eight
an expression and art is the only way to do it and rasas and Shaant being the ninth one. I would like
any form of art which could lead the artist and the to explain the essence of all above Rasas in
spectator to the inner peace, thereby linking the modern language keeping the essence of it same
finite with the infinite and create a rasa named as was done by ancient scholars and Rasiks or the
Shaant rasa. aestheticians.
Most of the artists were not philosophers 1. Shringara Rasa is the most prominent
and practicing Saadhaks and most of the rasa depicted in drama and now in films and
Saadhaks and philosophers were not practicing TV shows too. This Rasa is created by the
artists but Abhinavagupta had the opportunity of love of a man and woman and has many other
being both and hence could realize the feelings associated with it. The root emotion
importance of introducing a new rasa to the or Bhaav is Kaam Bhaavor erotic love but
repertory of rasas. This addition of Shaant rasa Rasa is something different which needs
paved the way for coming poets, dramatists, some explanation. In today's lifestyle, an
painters, sculptors writers to create such works of ordinary dating over a cup of coffee cannot
art leading to the expression of inner peace and evoke Shringara rasa. Much more is needed
benediction. than that. Suppose after initial dating the man
I do not want to say that before the and the woman consider their relationship to
introduction of Shaant rasa by Abhinavagupta, be a serious one and feel that they must keep
we didn't have such works that depicted the inner on meeting and romancing and then one fine
peace. Of course we had whole body of paintings day they find an obstacle in the form of either
and sculptures but Abhinavgupta gave value to the brother or father of the woman or the
this rasa and spoke about its importance and mother of the man and their meetings and
inspired the artists to create such works that could dating are stopped for some time. Both long
lead to peace after expressing phases of turmoil to see and meet each other but are deprived
and turbulence through other rasas. The images of due to external circumstances. Now at this
meditative Buddha, Lord Shiv with half closed juncture two things can happen. First, if the
eyes, Lord Krishna with his flute on lips, Goddess passion is not strong then they might forget
Saraswati and many others were classic examples each other and secondly if the passion is
of art that evoked the feeling of inner peace. strong they will find ways and methods to see
Although common people could not have each other. Let us assume that the passion is
fathomed the hidden Rasas which Saadhaks and strong and they are trying their best to find
lovers of philosophy could do so but the way to meet and have failed several
ABHINAVAGUPTA encouraged artists to bring times, thereby increasing the longing
Shaant rasa in their work. towards each other. Their desire gets
Let's have a look at the other Rasas which fulfilled, with nature also supporting them by
formed a basic guideline for all artists to compose a wonderful weather or slight rains or some
their works as mentioned earlier in Natyshastra musical get together or anything else that
and then later on by Abhinavagupta in supports their desire to see each other. At this
Abhinavabharati. moment when they both meet and talk,
Rasa in poetry or drama as defined in Shringararasa is evoked and this gets

transmitted to the viewer or the spectator also happiness. To a common viewer or audience, it
who enjoys the same rasa with its full was a great experience of healing and helped
intensity as if participating in it. So a poet or a them to rise above the painful and miserable
dramatist or a writer must have a deep existence of daily grind.
understanding of human behaviour and In the language of yog and tantra this rasa
feelings in order to create a particular RASA. can also be explained with the help of chakras and
2. Karuna Rasa the root feeling is misery koshas. All experiences of rasa are through
or unhappiness and the expression of this Anahat Chakra also known as Heart Center
RASA is through tears after prolonged period thereby purifying this particular chakra for the
of depressions or despair. wellbeing of that person who experiences it.
3. Hasya Rasa is associated with mirth and Amongst the koshas or the layers of
laughter and sometimes to hide the painful consciousness as explained in Yog it is the
feelings or weaknesses that one has. This rasa ATIMANAS KOSHA that gets activated by the
is generated after a particular energy is stored reproduction of Rasas. Few hormones are
inside for a long time and due to overdose of secreted and that brings a sort of relief to the
it finds an outlet through laughter. person.
4. Veer Rasa is linked with velour and As Abhinavagupta was a great yogi and
courage and creates a feeling of strength and tantric and was very well acquainted with the
increases the spirit of a warrior. This also techniques of both the above schools, so he
needs to be added that one has to struggle declared in a clear voice that the root of all rasas
against the initial inertia or lethargy to bring lies in the Supreme Consciousness or Shiva
VEER bhava. Consciousness. He must have been aware of the
5. Raudra Rasa has a feeling of anger in it great saying that 'Rasao Vai Sah'. He is the
but expressed for a noble cause by a noble embodiment of Rasa or Bliss. The perennial
person who fights against the injustice or source of bliss is SHIVA and every effort of
exploitation. This RASA is meant for a human beings to find pleasure in arts is actually
purpose of defeating your enemy and the search to get merged into the Ocean of Bliss or
protection of the weak that are dependent on rasa named Shiva.
the protagonist. Every individual by pursuing any form
6. Adbhut Rasa evokes the sense of of art can reproduce these RASAS for one's own
wonder in us, be it through nature, sports, benefit and aesthetic pleasure. A day spent
arts, science etc. without any experience of RASA is a day wasted.
7. Bhayanak Rasa deals with the feelings Real life provides us with lot of raw material to
of fear hidden inside a human being as it is work so as to create, rather recreate, a particular
one of the most primitive emotions. rasa. Beit a song, music, painting, drama, film or
8. Veebhatsa Rasa is associated with dance let the whole world throb in delight and
everything that is negative in human mind slowly move towards the supreme Father
like hatred, jealousy, sadism, all complexes, celebrating with ecstasy and joy.
vanity, self-love,ego etc. Generally, a villain Where the hands go, the eyes follow. Where
of a drama or film is depicted through this the eyes go the mind follows. Where the mind
rasa and its expression is monstrous. goes there the bhaava is created. Where there is
9. Shaant Rasa is the last but the origin of bhaava, rasa is produced.¨
all Rasas and is connected with the inner
Yato Hastah Tato Drishti,
poise and serenity.
Yato Drishti Tato Manah
The rasa theory as propounded by ancient
seers and later on explained by great scholars and Yato Manah Tato Bhaavah,
teachers like Abhinavagupta is a wonderful gift to Yato Bhaavah Tato Rasah.
the humanity. It had a great therapeutic impact on [Abhinayadarpanam]
the viewers and artists and transported them to a
different world altogether where they (The writer is well know TV personality who
experienced sheer delight and prolonged conducts classes on theater and Rasas).

- Upender Ambardar
Abhinavagupta
Journey Through Kashmiri Folklore & Oral Traditions
Editor's Note – The writer has revealed the Jayanti of Abhinavagupta, hence Shaivites must now onwards celebrate
this day with utmost reverence and devotion.
M any happenings and occurrences

allied with Acharya Abhinavagupta
are prized part of Kashmiri oral
history and folk memory. They have been passed
on to the generations by word of mouth. The
preparations and pooja of turmeric mixed rice,
locally called Taher and amidst the recitation of
Bhairavstotra.
In a conversation with the author Shri.
Bansi Lal Wangnoo, an ardent devotee and a
most notable and striking one is related to his well versed Ashramite also endorsed it. Sh.
birthday. The related lore says that Sanjay Raina, another ashramite, also
Acharya Abhinavagupta was born on affirmed it. Sadly, enough this
the eleventh day of the Shukla tradition got discontinued due to
Pakash of the Jyeshta month the forced exodus of the
corresponding to English month community from Kashmir in
of May or June. The said day 1990.
incidentally happens to be the Abhinavagupta's
holy festival of Nirjala birthday also finds a reference
Ekasdashi. The Jayanti in an old Sharadha lipi
related fold belief is a part of almanac scroll of late Pandit
oral tradition of Swami Ram Laljoo Braroo Shashtri. He
S h a i v ( Tr i k a ) A s h r a m , was resident of the mohalla
Srinagar (Kashmir). The said Purshiyar, Srinagar. The
Ashram happens to be the oldest almanac of the loukika era, 4732
celebrated Shaivite centre of also records the holy birthday of
Kashmir in contemporary times. It Acharya Abhinavagupta as Jyesht
was established in May 1884 by the Schukla Paksh Ekadashi (Nirjala
renowned Shaivite saint philosopher of Ekadashi). The said mention was latter on
Kashmir, Swami Ramji Maharaj. He is collaborated by late Anand Pandit Shastri, who
famously remembered for his voluminous is regarded as the last reputed Kashmiri scholar
services and contribution in the revival of of Shivopadhyea lineage.
Kashmir Shaiva darshan, which sadly enough One more folk legend declares that at the
had almost phased out due to the upheavals of time of Acharya Abhinavagupta's entry into the
tumultuous times during Muslim rule. The cave, many of his followers and admirers
devotees of the Ashram would celebrate gathered at a vast open stretch of land in the
Acharya Abhinavagupta Jayanti with the vicinity of the cave. They had assembled to bid

adieu to him. The said area was bereft of any
source of water supply. They are said to have Acharya Abhinavagupta was a people
approached and apprised Acharya friendly saint, scholar cum philosopher
Abhinavagupta about the same as they headed it who is said to have dared to shatter the
for their physical purifications and religious
rites. As per the lore, he is said to have visited the then prevalent stereotypes of narrow
spot. He as per legend dislodged a rock lying mindedness of supposed caste
there with help of his hand stick. An astonishing supremacy and gender prejudices.
miracle is believed to have happened with the
springing up of a fresh water pond at the spot. To
commemorate this miraculous happening, his Maelaan, Chaeth Vimrush Diptimaan
devotees are said to have named the entire area Bhagwan” (meaning Acharya Abhinavagupta
around the pond as Swaranpath, a Sanskrit word accompanied by 12000 devotees went to the
meaning golden trail. The original articulation cave where Shiv and Shakti are merged into
of the word has now got obliterated with the one… )
passage of time. It is presently known as The said hymn was recited in many
Sonpath. It has now grown into a full-fledged Kashmiri households prior to their exodus from
village in tehsil Beerwah, district Budgam. The Kashmir. This Kashmiri recitation was also
holy pond hurtfully enough has now lost its favourite with the devotees when journeying to
sanctimonious nature due to the change of times. the Acharya Abhinavagupta cave shrine.
The connecting legend also opines that about The number of accompanying followers
12000 of his followers followed him upto the being 12000 seems more convincing in the
cave as a part of parting gesture for their guru. It context of high esteem in which the
is in the stark contrast with the number given in Abhinavagupta was held in by a vast multitude
the present-day chronicles which puts it as a of people of Kashmir.
mere 1200. The number being 12000 has got An additional lore also advocates that
wide acceptance among many of the muslim Abhinavagupta had undertaken a pilgrimage of
inhabitants of the area with whom the author the holy shrines located in the neighbourhood of
interacted once on a visit there. Pt. Somnath the cave before his entry into it. His yatra to the
Pandit a known devotional poet endowed with scared shrines is said to have run into many
spiritual disposition and an erstwhile native of days. It seems most probable that he may have
village Mahind, Anantnag, post exodus putting visited and paid obeisance at Poshkar,
up at Nagrota, Jammu, also spoke that the Narainnag, Gangjattan and Sitaharan as they
number of accompanying followers being enjoy reverence even to the present times.
12000. He substantiated it with an old Kashmiri Incidentally enough the present day place names
devotional poem written by late Sh. Maheshwar of Bonsharan, Chari Sharan, Peth Sharan,
Nath Raina, wherein the escorting followers are Nagbal, Shaliganga, Sukhnag, Nilnag, Badipur
spoken as being 12000. Late Sh Raina was an and Raithan (ancient name Raegnassthal)
original resident of Frisal, Kulgam, who had loudly proclaim their religious and now
latter on shifted to Bijbehara, Anantnag. Sh M.L. sanctimonious past, however most of them are
Ganjoo, a writer and noted Persian scholar also a now restricted to the folkloric remembrance.
native of village Frisal, Kulgam added further It seems improbable that these holy shrines
that Sh. Maheshwar Nath Raina had also may not have been part of Acharya
translated Shrimad Bhagwat Geeta into Abhinavagupta yatra schedule. It is pertinent to
Kashmiri, named as “Lola Geet”. The devotional state that Kashmiri Pandits upto their forced
composition centred around Acharya displacement would often offer pooja and
Abhinavagupta runs as: undertake pilgrims of Nilnag, Sitaharan (now
“Abhinavgupt Aachaer Ouas, Jaanane, named Sutharan), Raithan and Badipur shrines.
Geeta Paanie Poojaie Sano, Panthai Dhraav All of them are situated around area surrounding
Bah Saas Chaet Heath Panai, Vyapth Characher the cave in the present-day district Budgam.
Gaevaan Voat Touth, Yete Shiv Shakti Che The Beerwah hillock cave in which

Acharya Abhinavagupta entered is variously
known as Abhinavagupta cave, Bhairava guffa
and Bhat gouff. The folk also speaks that he
entered the cave amidst loud recitation of self-
composed Bhairavastotra. Once inside the cave,
he is said to have conducted pooja to the
Shivlinga. A connected legend says that cave
inside once has twelve Shivlingas.
The author could spot one during the
course of his visits to that cave as insufficient
light carried by him proved to be hindrance. An
additional cave shrine fable stipulates that
Acharya Abhinavagupta at the end of the pooja
is said to have offered his material panch
manabhootas like Akash (ether or space), Prithvi
(earth), Jal (water or apa), Taej (Agni or fire) and
Vayu (air) to the presiding deities of the Kenu, Shri Rajnath Raina, Shri Triloki Nath
respective five great elements, of which the Bhat of Kahihama Budgam, Shri Shayam
physical body is composed. It is said to be the Sundar Shashtri of Sopore, Shri Janaki Nath
highest yogic kriya, in which the individual Mantoo of Anantnag, Shri Damodhar Bakshi
souls or Jeev atma merges with the Param atma and Shri Sanjay Raina of Drabriyar Srinagar. In
or the universal soul, to achieve the shiv dhaam. consequence apart of the FIR a complaint was
It is known as “Shiv Vilai” In accordance with it also filed in the high court Srinagar under case
in Kashmiri tradition the death anniversary of titled “State vs Damodar Bakshi”. Shri Damodar
realized saints Vilai Divas and not as Nirvana Bakshi at that time functioned as President,
divas. In the after math of the unification of the Kashmiri Pandit Sabha Bangil area Budgam.
physical panch mahabhootas with that of the Lately during the global Acharya
cosmic mahabootas, the corporeal body is said Abhinavagupta millennium celebrations,
to be vanish from the sight. The Bhairav cave permission to have a religious pilgrimage to
lore believes that Acharya Abhinavagupta cave shrine at Beerwah Budgam was denied. In
underwent the same yogic kriya. In Kashmiri recent times the cave hill is said to be under
tradition the famous Yogini Lal Ded and the threat due to quarrying carried around it. In this
legendary Saintess Rupa Bhavani are said to regard the few years back a PIL was filed by
have undergone this ancient practise in which social activist Shri Veer Saraf and Mr Tanveer
their physical bodies become invisible. Khan.
The Acharya Abhinavagupta cave shrine According to a popular lore, Acharya
used to witness annual pilgrimage. The smooth Abhinavagupta was a people friendly saint,
running of the yatra got disrupted in the after scholar cum philosopher who is said to have
math of the Pakistan sponsored tribal raid in dared to shatter the then prevalent stereotypes of
1947. The last yatra successfully undertaken to narrow mindedness of supposed caste
the cave shrine was in the 1980 when ritualistic supremacy and gender prejudices. It is
pooja was performed in the cave. exemplified by the fact that he is credited to have
However, sadly enough the pilgrimage was given the appellation of Shiv yognis to the
disrupted in the subsequent year of 1981 when female shaivites. It is evocative of this fondness
the ongoing pooja was forcefully stopped by for the ordinariness in the social fabric and his
some disruptive elements. This yatra was protagonist concern for the dis regarded ones.
headed by the reputed Shaivite and scholar Dr. He was also known for his open-minded
T.N. Ganjoo. It included Shri Jiya Lal Razgaroo,
streak of mind and socially conscientious
then local VHP general secretary Shri Moti Lal
perception. A few veiled indications of it are said
Zadoo, Shri Pushkar Nath Seeru, Shri Iqbal Nath
to be available in his Shrimat Bhagwat Gita

commentary titled “Geeta Sangrah”. One more vilai diwas. The present day Maisuma locality
lore believes that Abhinavagupta conducted owes its name to Makshak Swami, after whom it
discourses at populated areas of then Srinagar was named.
city. The area seems to be one starting from the Undeniably the unchallenged intellectual
present day Maisuma locality of Srinagar city. grandiosity and literary grandstanding help by
The holy shrine of Anandeshwar Bhairav, the Acharya Abhinavagupta continues to be an
senior most Bhairav, amongst Ashst Bhairav integrals part of our illustrious past. His life and
stands here. He composed his famous highly acclaimed works instantly take us across
Bhairavstotra in praise of his most favourite God and back to the times of exalted antiquity. All the
the Lord Shiva in its premises on the day of Posh places and the spots associated are our treasured
Krishna Paksh Dashmi, corresponding to the and prized possessions. They need to be
December / January month of the English preserved for posterity. ¨
calendar, 968 AD. This also happens to be the
jaynati diwas of Anandeshwar Bhairav. The The writer has done extensive research in
native lore also regards this day as his nirvan or Kashmiri Rituals, Folklore and Oral Traditions.
;+ks{

- Riya Rozonova
Abhinavagupta
The Great and Immortal Master
The scale of Abhinavagupta’s personality, the authority and the scope
of his written heritage in Indian spiritual culture is astounding. He is
one of the most prominent representatives of Kashmiri Shaivism, in
particular its non-dualistic direction. Abhinavagupta was a great
tantric yogi who made an invaluable contribution to the development
and restoration of this spiritual tradition.
S hri Abhinavagupta (10th - 11th century

A.D.) - is the greatest Kashmiri mystic
philosopher, the greatest aesthetician, the
foremost poet. The scale of his personality, the
authority and the scope of his written heritage in
Indian spiritual culture is astounding. He is one
of the most prominent representatives of
Kashmiri Shaivism, in particular its non-
dualistic direction. Abhinavagupta was a great
tantric yogi who made an invaluable
contribution to the development and restoration
of this spiritual tradition.
Abhinavagupta's teaching is based on the
idea of the cosmic union of two entities (more
precisely, two aspects of the same indivisible
entity), which are personified in the image of
Shiva and His beloved Shakti. In this
conjunction Shiva represents the clear,
unclouded light of consciousness (prakasha),
while Shakti symbolically denotes the dynamic,
active aspect of reflection, its intentionality,
outward orientation (vimarsha). Two sides of
consciousness are in a state of constant

teachings of Trika in the form of a deep and
The main work of Abhinavagupta complex metaphysical doctrine. This doctrine is
in no way inferior to the best achievements of
is Tantraloka - a fundamental and orthodox religious and philosophical thought,
comprehensive exposition of the and in some parameters surpasses them in many
ways, skillfully overcoming their internal
philosophy and practice of non- contradictions. According to Abhinavagupta,
dualistic Kashmiri Shaivism. the main agent for the non-dual synthesis of
various darshanas is the Оne Absolute
Consciousness, which is always present and
participating in all educational, cognitive and
pulsation, wave-like motion (spanda), in
creative acts. This Absolute Consciousness is
accordance with rhythms of which the whole
Universe unfolds and again coagulates. At the personified in the face of the God Shiva, most
same time the active movement of Shakti is a often referred in the texts of Kashmiri Shaivism
kind of projection of internal potencies, latently as Paramashiva (Supreme, Transcendental
embedded in the heart of Shiva. Only by the Shiva), as well as Bhairava, Anuttara (One
permission of the Supreme Lord this Shakti Above which there is no one), Bhattaraka
energy manifests itself outwardly - primarily as (Lord). The Absolute Consciousness of
the phonic energy of the Higher Speech (for each Paramashiva is the Source of Being, its
successive cycle of manifestation of the world substratum and the point of ultimate return.
invariably begins with the renewal of the Among religious and philosophical works
alphabet, with the restoration of sacred texts - a of Abhinavagupta stands out Gitarthasangraha -
kind of universal paradigm of the created world), his commentary on the Bhagavad Gita. The
and then as the completeness of others originality of Abhinavagupta’s commentary is
phenomena and objects of the universe. The in omitting secondary and self-evident moments
same pulsation of consciousness manifests itself and in avoiding scholastic pedantry. He reveals
in every living being. Аnd as soon as an adherent the inner, deep semantic layers of the Bhagavad
correctly guesses this nature in himself, he Gita and considers them as an integral part of his
comes to a sudden mystical illumination Tradition. And also he sees his own Tradition as
(pratibha), recognition (pratyabhijnya) of a secret teaching, hidden in Bhagavad Gita.
himself as the Supreme Lord. No less interesting and valuable in all
Abhinavagupta's creativity is usually senses writings of Abhinavagupta are:
divided into three main periods. The first of them commentary on Utpaladeva’s treatise Ishvara-
- tantric - is primarily dedicated to the Pratyabhijnya (Ishvara-pratyabhijnya-
generalization of the ritual practice of Kashmir vimarshini) and interpretation to it (Ishvara-
Shaivism, with particular attention paid to the Pratyabhijnya-Vivriti-Vimarshini), treatises
religious direction ofTrika. In the second period Tantrasar (The Essence of Tantra) briefly
Abhinavagupta wrote mainly works on summarizing the basic concepts of Tantraloka,
aesthetics and poetics. Finally, the third period of Paramarthasar, Tantraloka (The Light of
creativity includes his philosophical works, in Ta n t r a ) , P a r a - T r i m s h i k a - V i v a r a n a
which he sought to find an acceptable synthesis (Interpretation of thirty six shlokas about the
between two main philosophical concepts of Supreme Goddess) and many others. It is also
Kashmiri Shaivism - Spanda and Pratyabhijnya. necessary to mention a number of works on
The main work of Abhinavagupta is aesthetics and drama theory.
Tantraloka - a fundamental and comprehensive Being one of the most outstanding thinkers
exposition of the philosophy and practice of and spiritual teachers of Kashmiri Shaivism,
non-dualistic Kashmiri Shaivism. In this work Abhinavagupta made an extremely great
Abhinavagupta masterfully synthesized the contribution to the development of aesthetic
teachings of numerous tantric schools, of which theories. The basis of his aesthetic views was
he was an adherent, revealing the tantric reflected in the concept of sudden

comprehension, insight. From his point of view,
the artist and spectator, poet and listener are
fundamentally equal in their creative effort. A
joyful thrill of recognition, which brings
aesthetic pleasure, is possible only because the
same essence was originally inherent in their
souls (the concept of sahridaya, or the concept
about heart listener). The Abhinavagupta’s idea
of aesthetic pleasure (rasa) is closer not so much
to the idea of pleasure, tasting, but to the same
ontological passion. In the instant of this
passion, in the experienced ecstatic amazement
(chamatkara), the adherent is cleansed from
superficial, vain concerns and the true nature of
the world is revealed to him.
He is the author of Abhinavabharati, a
commentary to the Natya Shastra, a possession of me so much that for a while, it
fundamental treatise on the theory of ancient seemed, I didn’t just live it, but I inhale and
Indian theatre and dramatic art, traditionally exhale the knowledge, inherent in it. It was not a
attributed to the sage of ancientry Bharata Muni. mere reading, study and research of the
The innovation of Abhinavagupta here metaphysics of this treatise. It was living in the
consisted in a detailed elaboration of the theory truest sense of this word. I had an amazing
of rasa - an emotional and aesthetic feeling experience. No less exciting journeys into the
experienced by the viewer and listener in the world of Abhinavagupta`s Word was followed
process of contemplating artistic images and after this.
composing their beauty and artistic The master left for us a magnificent legacy,
expressiveness. Subsequently, the theory of rasa instructions for action. All we need is
had a serious impact on the medieval religious perseverance. Work hard and work again. Step
movement of bhakti, becoming, in fact, the basis by step. To be a persistent and stubborn yogi,
of its mystical doctrine. who does not lose hope to advance a little to
Among aesthetic works of Abhinavagupta, salvation.
the treatise on poetics Lochana (The Eye) also
deserves attention. It is a commentary on the As Shri Abhinavagupta said:
famous work – Dhvanyaloka (The Light of Sarvottīrṇaṃ rūpaṃ sopānapadakrameṇa
Dhvani) by another Kashmiri poet, theorist and saṃśrayataḥ,
commentator Anandavardhana. In this treatise paratattvarūḍhilābhe paryante
Abhinavagupta develops ideas of śivamayībhāvaḥ
Anandavardhana, who formulated the doctrine (Paramārthasār, 97)
of dhvani (overtone) - subtle, hidden semantic
figures of poetic speech, which, according to Climbing up the stairs step by step, [the adept]
Anandavardhana`s words, are the soul of poetry. through
It should be noted that aesthetic and poetic his aspiring for an Entity superior to
works of Abhinavagupta are a direct application everything else,
of his metaphysical concepts. [Gradually] realizes his rise up to the highest
My first acquaintance with the works of principle
this great master was many years ago. It all and in the end is also identified with Shiva.
started with Tantrasar. I still remember how it
captivated me. With all my being I absorbed (The writer is based in Ukraine and studies and
Tantrasar in astonished rapture. With greed I was follows Kashmir Shaivism, she is currently
swallowing every written line. This text took researching on works of Mata Roop Bhawani)

- Dr Ramachandrasekhar Padmanabhan
Acharya Abhinavagupta’s
Concept of Sattarka
;RlkjLorjlfl) ,o 'kq)% loksZ)k foylfr synthesis of Personal-Impersonal, Idealistic-
okP;okpkdkRek Realistic trends of thought. He took within its
dkf'ejh t;fr txf)rkorkj% l Jheku~ sweep the Agama and Tantra, Shaivism and
vfHkuoxqIrnsf'kdsUæ% Shakta, devotion and aesthetic activity, giving a
wide scope for a sadhaka to stay within its fold
Mahamaheshvara Acharya Abhinavagupta without feeling a discomfort. A single instance
was verily the personification of Parashiva, as to prove the greatness of his flight of intellectual
stated in the Isvara-pratyabhijna-vimarshini- acumen is attempted here.
vyakhya; Acharya uses a special type of logical
bg fo'o&vuqft?k`{kkRij% ijef'ko ,o reasoning that he calls sattarka. All prevalent
ldyHkwe.MyksÙkjs JhePNkjnkfnO;fØMklnus logic (tarka) is based on those conventions that
have evolved out of the mundane experiences of
Jhdk'ehjns'ks JhujflEgxqIr&lg/keZpkfj.;ke~ people working within the usual confines of the
JheR;ka foeyk;ka yhy;k vorh;Z mind and emotions. By contrast, sattarka is
JhenfHkuoxqIrukFk bfr ç[;krkfHknku% based on the intuitive experiences of yogins who
i.e Lord Parasiva, out of his compassion transcend limited existence and experience
towards upliftment of the world, incarnated as reality at the plane of unity in diversity (vidya).
Sri Abhinavagupta as a son of Sri Acharya teaches that an insentient object
Narasimhagupta and Smt. Vimala, in the holy cannot prove or assert its existence through its
land of Kashmir, the divine playground of own power, but requires the help of a sentient
Goddess Sharada. being to witness it and to say that it exists. This
brings to mind Berkeley's famous dilemma of
Acharya was a Polymath, who authored the tree falling in the forest. If no sentient being
numerous works on almost all the subjects of is present, does the tree falling make a noise?
Sanskrit Literature of which only thirty six have The Kashmir Shaivite would say, “Yes. There is
come to light. His greatest contribution was in noise, because it all happens within and is
establishing the Anuttara Saiva Philosophy of witnessed by Absolute consciousness”.
Kashmir, which is also referred to by the names In this philosophy, sentience alone is said
Trika and Pratyabhijna, two of its basic to have an independent existence. It proceeds to
concepts. It is a monoist system which arose on some insentient object, assumes its form, and
the background of the manifold religious and appears as that object as well. The manifested
religious and philosophical practices prevailing insentient object itself is thus considered real.
in India, especially in Kashmir. By establishing a However, such an object is considered to be in a
balanced approach, Acharya perfected the more real and pure form when it shines within
eclectic tenets of the school, and attempted a the consciousness of some living being where

that object can actually be said to exist. Finally,
the insentient object is eternal and therefore
absolutely real (paramartha-sat) only with
infinite Consciousness itself.
This approach to the truth through the
intuitive vision of unity in diversity clarifies the
non-dualism of divinely potent Consciousness,
and shows that this consciousness has the power
to assume the forms of unconscious entities and
to shine in their forms as well.
As Acharya says:
Therefore, only the Atman shines
(everywhere) taking as its form the whole
objective existence known as the universe, and
appearing as all this without any break. The
object, being itself of the nature of of Kashmir Shaivism at several places in his
consciousness, is also wholly immersed in the prominent works and discusses it from several
light (of consciousness); since the ultimate truth points of view. Seeing through the lens of
is merely that the light (of consciousness) shines, supreme monism, he says that the Lord can
what distinction could there be appear as anything and everything in the
between omniscience and its absence? universe, because He enjoys full independence
(Ishvarapratyabhijnavimarshini) and is capable of bringing about even the
Instead of depending on conventional impossible. Elucidating this principle further, he
logic, sattarka is based on the authority of says that the Lord shines Himself in different
intuitive experiences of supreme monism ways as (1) uncovered truth, (2) disguised truth,
realized during the practice of Yoga. The views and (3) partly hidden truth. Emphasizing the
and teachings of Acharya may initially be principle of supreme non-dualism, he says that
considered illogical by certain scholars of the single absolute Consciousness, being
Western philosophy, but exposure to this method endowed with independent creative power,
might also lead them to take a closer look at the appears itself in wonderfully varied forms. He
essence of their own form of logic, which adds that it is pure Consciousness alone that
depends solely on the mind and the mind's appears in the form of all different phenomena.
ideation for its authority. The paradvaita of Kashmir Shaivism is
There is an important difference between clearly a logical non-dualism because it sees
Indian darshana and Western philosophy. only one absolute reality in all phenomenal and
Basically, Indian philosophy (darshana) derives noumenal entities. It sees perfect unity even in
from intuitive realizations of truths, while books mundane transactions. The mind of a
dealing with these truths are considered paradvaitin becomes double-edged. It conducts
darshanas in a secondary sense. In Indian worldly transactions through its outward edge
darshanas, logic is used only in the writings of and remains immersed in the absolute unity
this secondary form in order to present and through its inward edge. Great royal sages like
debate the truths gleaned during Yogic Janaka are examples of yogins who have been
experience. By contrast in the West, philosophy described as established in paradvaita.¨
is basically a tradition of worldly wisdom and (The writer is awarded his Doctorate degree for
logic developed through ordinary intellectual his work on Comparative Epistemology with special
abilities. Because there is no Yogic practice reference to Nyayamanjari of Jayanta Bhatta, a
involved, this use of the intellect is essentially polymath scholar from Kashmir and has released his
the only method that Western philosophy has for
thesis on Study of Adbhuta Rasa with
arriving at truths.
Neuro-linguistic perspective.)
Acharya explains the paradvaita principle

- Sandeep Raj Koul
Upayas In Kashmir Shaivism

Upayas lead one to the state of one’s transcendental consciousness. The difference
in these upayas is that anavopaya will carry one in a long way, Saktopaya in a
shorter way and Sambhavopaya in the shortest way. Although the ways are
different, the point to be achieved is one
K ashmir Shaivism offers practical

methods to the realisation of the
Absolute reality.These methods depend
upon the ability of the seeker. These
methods/approaches are also termed as Upayas
In Anuttarastika, Acharya Abhinavgupta
writes:
In the transcendent, where is the talk of the
difference between the worship, the worshipper
and the worshipped? Who transits (into the real),
(means to get Grace/state of Shiva) in Kashmir who makes one transit, and what is the process
Shaivism. They are classified as: of transition? All this (difference) is false; there
1.Anupaya (no means) is nothing separate from the unity of
2.Sambhavopaya (supreme means) consciousness. Everything is the experience of
3.Saktopaya (medium means) the self and is pure by its very nature; so don't
worry.
4.Anavopaya (inferior means) He further writes,
Anupaya: Here there is no going anywhere, no
Anupaya actually means no-means.It can also be applying of any technique, no contemplating, no
termed as The negation of all means. Abhinav meditating, no reciting of mantra, no practicing
Gupta has interpreted this in two ways. He anything, no making efforts, Nothing. Then
opines that the Self, that already exists is the what is the real thing to do? The real thing to do
ultimate goal of life and is already achieved. It is is this- do not leave anything, do not take
not something that has to be created afresh. It is anything and enjoy everything as it is.
also not really covered even when clouds seem Anupaya stands at the highest point in the
to cover it. There is thus really no question of hierarchy of means (upayas) and it is sometimes
acquiring the self or doing any practice to attain taken as the culmination of sambhavopaya,
it. saktopaya, and anavopaya. Anupaya is thus not
The realm of anupaya is the realm of what merely the negation of means.
is 'anuttara' (the transcendent), which is beyond Before, understanding the other 3 upayas,
everything and in which doing or achieving it will be pertinent to mention the literal
anything is irrelevant as it is complete in itself. meaning of Moksha in Kashmir Shaivism.

Moksha is fullness of Shiva or realization as has only to see and concentrate on that supreme
one's own self as Shiva. The meaning of Shiv being that is found in two actions without action.
according to KS is Chaitanya (supreme This is called centering in “Vigyana Bhairava
consciousness), Ananad (supreme bliss), Iccha Tantra”.
(supreme will due to Shiv-Iccha),Gyan In Saktopaya centering can be practiced
(supreme knowledge) and Kriya (supreme between any and all actions and or thoughts. In
action). centering, the yogi must develop great velocity
Sambhavopaya is Iccha (shiv-Iccha), of awareness(firmness of awareness).There
Saktopaya is Gyan (Knowledge or means) and must be continuity in the cycle of yogi’s
Anavopaya is Kriya (action). Iccha,Gyan and awareness. The yogi can center between any two
Kriya has been explained in detail in Kashmir thoughts or any two movements, between one
Shaivism. thought and another thought, between waking
and dreaming, between one step and the next
Sambhavopaya: step, between one breath and next breath. The
The state where thoughtlessness is maintained saktopaya yogi must simply insert breakless
by the grace of master. A transcendental state of awareness in the center of any two actions or
consciousness wherein the highly realized soul thoughts. If this awareness is faulty and is not
finds that whole universe has breakless, then he
come out from sentences, falls and enters into
sentences from words, words the lowest upaya i.e
from letters and letters from that anavopaya.
real “I” which is Param Shiva. In this upaya the
The yogi finds that this whole yogi must make
universe is reflected in his own himself capable of
consciousness and that it is receiving Master’s
reflected from within rather than grace.
from without.
In sambhavopaya there are Anavopaya:
no means to travel upon. It is the Anavopaya is
meant. There is nowhere to go. concerned with anu
The masters grace is of utmost (individual soul).It is
importance in this upaya. that upaya (means)
Sambhavopaya functions in which is functioned
Matrikachakra(the world of by the process of
alphabets, words and sentences), Pratyahara concentrating on uccara (breathing), Karana
(withdraw of senses) and pratibimbavada (organs of sensation), Dhyana (contemplation),
(theory of reflection of shiva in 36 elements and sthana pralkalpana (concentrating on some
from Shiva tattva to Prithvi tatyva). It is said that particular place).Anavopaya is also known as
a Yogi in the Sambhavopaya state shines like the Kriyopaya.
midday sun for the whole universe. Concentration on the breath is the essential
Sambhavopaya is also called icchopaya. Kaula element of the practice of cakrodaya. In
school of Kashmir shaivism is referred as practicing cakrodaya, one has to continue
Shambavopaya. breathing deeply and find out the point, the
center between the two breaths, the incoming
Saktopaya: and the outgoing breath. In cakrodaya the
Saktopaya is also called Gyanopaya. It is beginning points and ending points of the span
functioned by the means of energies as it is the of the breath are predominant. This is uccara,
means which originates from Gyan Sakti(energy concentration on the breath. It can either be with
of knowledge).In this upaya, the yogi does not sound or without sound.
have to recite mantras or be aware using his Concentration on karana means having and
breath or concentrate on any particular spot. He maintaining one pointedness through vision or

Moksha is fullness of
Shiva or realization as
one's own self as Shiva.
concentrate on, to discover in the course of ones

breath. The practice of Sthana Prakalpana is to
see the vastness of this universe in one breath.
The second and the lower from of Sthana
Prakalpana, which is lower from of anavopaya is
where one concentrate on different points in the
body. These particular places for concentration
are divided into three. One particular place for
concentration is between the two eyebrows
(bhrumadhya). The second place for
concentration is the pit of the throat(Kantha
kupa), and the third place of concentration is the
heart(Hridaya).
In avavopaya the strength of one’s
awareness is such that one has to take the
support of everything as an aid to maintain and
strengthen one’s awareness. In Saktopaya one
through any sense organ. It can be through vision begin with the center and then become
or sound or any other sense organ. established in that center. In sambhavopaya the
Dhyana (contemplation) is another mode strength of awareness is such that no support is
of anavopaya. Dhyava is contemplation on some needed, One is already residing in the meant.
point. There are different forms of dhyana, like It is important to realize that though there
contemplating on heart, or on the meaning of are different upayas, yet all these upayas lead
some mantra (such as soham, aham or siva)
one to the state of one’s transcendental
contemplating on object is lower form of this
consciousness. The difference in these upayas is
upaya and concentrating on mantra is higher
form as it is contemplation without any shape or that anavopaya will carry one in a long way,
form. Saktopaya in a shorter way and Sambhavopaya
Sthana Prakalpana means concentration on in the shortest way. Although the ways are
some particular place. The higher form of sthana different, the point to be achieved is one.¨
prakalpana, which is a practice of higher
The writer is Trika follower.
anavopaya, is that practice where one has to find
out where each aspect of reality is found in the
span of the breath. One has to see where the References:
Devas and Lokpalas are residing, where is the 1. Kashmir Shaivism – the secret supreme
location of Dawn and morning, the location of (by Swami Lakshman Joo)
midday, sunset and midnight. Location and time 2. Siva-sutras-the supreme awakening
when the Sun moves towards northern side and (by Swami Lakshman Joo)
southern side. These are all Sthana Prakalpana, 3. Kashmir Shaivism – the central philosophy of
and these are the particular points, one has to tantrism (by Kamlakar Mishra)

- Swastik Banerjee
Re-thinking Trika
– –
Outside of Sadhana
T he system of Trika Philosophy is what

gives life to Kashmir's spiritual and
intellectual tradition. This school of
thought commonly came to be known as
Kashmir Saivism, due to a book published by
Trika philosophy has something much
J.C. Chatterjee by the same name. In this short greater to offer in the society. It is
article I would be doing a comprehensive regarding understanding other,
analysis of their idea of Self (Ātman), which is
rather unique compared to other views. An resolving conflicts, and harmonious co-
understanding of this concept enables us to
understand the philosophy and their yogic
existence.
practices. Then I would see on what this
particular view has to offer to us.
There are two major views of the Self- the body, and it lives on beyond death.
metaphysical Self and of the phenomenological Buddhists propose that everything is
Self. The former speaks of a permanent Self momentary, which is backed up by their view of
which exists beyond body, while the later speaks dependent origination. According to them
of an experiential Self which we can know of everything is in a state of flux, an object comes to
here and now. The third view I would propose is existence in a moment and is immediately
the view of Trika Self, which is a combination of destroyed, followed by a new existence. They
both the views. argue that if change is to be explained then it has
Proponents of the metaphysical Self, like to be in every moment, not that a thing exists for
the Śaṃkara Vedāntins suggest that the Self is a certain period of time and suddenly mutates to
the one non-mutable substance which lies as the something new. To accept anything permanent
substratum of all changes. The objects of our as the substratum is a fallacy. Thus they do not
experience. The objects of experience like pot, accept any permanent Self, and propose what we
tends to change when another experience (say can understand as the Phenomenal Self. Even
cloth) occurs. They hold the view that for certain western thinkers like David Hume
something to be 'Real' it must not be negated by follow a similar stand regarding the nature of
another knowledge. There are falsifiable Self. According to them, when we try to reach to
cognitions in the worldly experience, and with the conclusion of a permanent Self we tend to
the realisation of Brahman the world itself gets collapse on our own presupposition of the
sublated. So the permanent entity which we call existence of such a substance beyond what can
Self must be unchanging substratum. The other be inferred. What we do know of “Self” is a
pattern of metaphysical self is that of those who series of experience where I can identify with.
believe that the soul is a separate entity than the Beyond that there is void, therefore nothing can

be spoken of. Furthermore, the changing offer in the society. It is regarding understanding
experience is something that strengthens the other, resolving conflicts, and harmonious co-
claim. existence. By nature a person wants to be free,
The Trika system of thought partially and Trika speaks of this 'freedom' as the very
accepts the Buddhist stand of changing Self, but nature of Being. Since this particular school of
establishes a permanent Self. They state that the thought neither rejects the world where we exist
arguments of an unchanging Self is inevidently as an individual, nor speaks of renunciation of
supposed to collapse upon itself against the the society to attain spiritual bliss. Instead it
Buddhist views, and therefore cannot be speaks of being here and now and acting with
accepted. However for these Buddhists again, awareness. Thus, it is one of the few schools of
they have mixed up the subject “self” as an thought which can bring about a spiritual
object. To establish the permanence of Self, they revolution that can affect the society in a
state that the self by nature is not 'static' but positive way. The deeper realisation, through
dynamic. And this dynamic nature makes it recognition of oneself as Bhairava, also means
plastic, and therefore capable of infinitely that recognizing the objective experience as the
becoming and revealing itself. Thus, it is marked revelation of Bhairava. When one tends to hate
with infinite possibilities. The Self, which is the other, s/he experiences the other as separate
Consciousness may reveal within itself an form himself/herself. The awakened who has
elephant by imagining it, but that does not limit drowned in the grace of this Bhairava
itself to become an elephant. Thus this dynamic Consciousness sees everything as being
nature of the Self is what explains the problem of revealed through this awareness only and
changes. Trika Philosophy strengthens their therefore enjoys the multiplicity while being in
stand by exposing the unity of one Supreme oneness. The beauty of this philosophy lies here,
Consciousness in the multiplicity of Awareness. unexplored.¨
Beyond this theoretical discussions the The writer is doing research
Trika philosophy has something much greater to on Kashmir Shaivism
When one follows this path of the transcendental Reality

according to the teaching of the master,
suddenly by means of extremely intense shaktipat,
one certainly becomes Shiva Himself.
- Abhinvagupta, Paramarthasara, Verse 96
By focussing on the revelation of Supreme Consciousness

he unveils the inner Self. Thus great Shiva unfolds
His Prodigious game of bondage and liberation.

- Madhav Prasad Lamichhane
Bhairavastavah. of Abhinavagupta
In Bhairavastavaḥ Abhinavagupta has praised Bhairava
as an absolute knowledge, the ultimate reality.
A bhinavagupta was an intellectual gaint

of non-dual (Advaita) Śaivism. He was
born in a noble and learned Śaiva
Brāhmaṇa family in Kashmir between 950
and 960 A.D. His father's name was
entire world so Bhairava is the soul of each
and every being. So the entire world and each
and every being is not different from
Bhairava. We can know him only with his
grace. If we get his gracious look karma,
Narasiṁhagupta, alias Ćukhulaka. He was a mṛtyu (death) and Niyati have no effect on us.
great intellectual and had much proficiency Such riuals like fasting, offerings, bath,
in all the śastras. Abhinavagupta studied austerity etc can reduce worldly sorrow but
Śabdaśastra, Vyākaraṇa from his father, the devoton of Bhairava alone take a Sadhaka,
Narasiṁhagupta. His mother's name was Practitioner to the eternal blissful Dhama.
Vimalakalā. He studied the literature of Kula
Vyāptaćarāćarabhāvaviśeṣam
system and practises from Śambhunātha
Ćinmayamekamanantamanādim /
who was from Jālandhara Peeth. He studied
Bhairvanāthamanāthaśaraṇyam
Pratyabhijñaśāstra from Lakshmanagupta.
Tanmayaćittatayā hṛdi vande //
Bodha Pañćadaśika, Mālini Vijaya Vārtika,
Parātriṁśikā Vivṛti, Tantrāloka, Tantrasāra, Bhairavanāth who is immanent in the
Paramārthasāra, Īśwara Pratyabhijña Vivṛti universe as a form of super consciousness. He
Vimarśini, Krama Stotra, Bhairavastavaḥ, is unique, infinite and beginingless. He is the
Dhvanyāloka Loćana, Abhinava Bhārati, shelter of orphange. I salute him in my heart
Kramakeli etc. are his known works. He wrote with the mind that consists the unity with
many other works. Bhairava.
I am presenting here a translation of Twanmayametadaśeṣamidānīm
Bhiaravastavaḥ written by Abhinavagupta. In Bhāti mama twadanugrahaśaktyā /
Bhairavastavaḥ Abhinavagupta has praised Twam ća maheśa sadaiva mamātmā
Bhairava as an absolute knowledge, the Swātmamayam mama tena samastam //
ultimate reality. We can see that Bhairava is
described here as Upanishads describe Oh Mahesh! Due to the grace of you, I am now
Brahma with the adjectives like unique, feeling the entire world as your own form. Oh
eternal, pervasive, absolute consciousness Mahesh! You are always myself. Hence I am
etc. Although Bhairava is beyond the world experiencing the entire world itself in my
but he has brought in light himself as an being.

Swātmani viśwagate twayi nāthe Śankara satyamidam vratadāna
Tena na samsŕtibhītih kathāsti / Snānatapo bhavatāpavināśi /
Satswapi durdharaduhkhavimoha Tāvakaśāstraparāmṛtaćintā
Trāsavidhāyiṣu karmagaṇeṣu // Syandati ćetasi nirvŕtidhārā//
Although there is a collection of Karma, Good Oh Shankar! What is true that fasting,
and bad deeds which give a lot of harsh, offerings, bath, austerity etc. destroy the
sorrow and attachment but I am not afraid of earthly sufferings but the thinking of you and
worldly troubles at all because the whole the scriptures related to you are the stream of
world is in you, a form of me. liberation and a stream of nectar which falls
in my mind and gives me an experience of
Antaka mām prati mā dṛśamenām
bliss.
Krodhakarālatamām vidadhīhi /
Śankrasevanaćintnadhīro Nŕtyati gāyati hṛṣyati gādham
Bhīṣaṇabhairavaśaktimayosti // Samvidiyam mama Bhairavanātha /
Oh Yama ! Do not cast the rage of angry look at Twām priyamāpya sudarśanamekam
me. With the service and contemplation of Durlabhamanyajanaiḥ samayajῆam //
Shankara I have also become terrible like Oh Lord Bhairava! You are not available to
Bhairava. common people. You are knower of time. You
are beautiful. By getting such a lovely vision
Itthamupodhabhavanmayasamvid
of you my conscious being is deeply dancing
Dīdhitidāritabhūritamisraḥ /
and singing in the state of ecstasy.
Mṛtyuyamāntakakarmapiśaćair–
Nātha namostu na jātu vibhemi // Vasurasapauṣe kṛṣṇadaśamyā–
Oh Lord! I prostrate at you. Hence, by the Mabhinavaguptaḥ stavamidamakarot /
radiations of knowledge of experiencing the Yena vibhurbhavamarusantāpam
whole world as yourself I am in a state of Samayati jhatiti janasya dayāluḥ //
diffusing the darkness of ignorance. So I am Abhinavagupta has written this Bhairava
not afraid of the death, Niyati and the demons Stavaḥ on 10th day of darker half of Pouṣa in
of Karmas at all. the year 68 of the Saptarshi era i.e B.S. 1049.
By reciting regularly this hymn, all the earthly
Proditastyavibodhamarīći
sufferings of human beings are destroyed by
Prokshitaviśwapadārthasatattwaḥ /
the very kind and all-pervading Lord
Bhāvaparāmṛtanirbharapūrṇe
Shankara. ¨
Twayyahamātmani nirvṛttimemi //
The rays of absolute knowledge is raised and (The writer is Lecturer,
the worldly elements are cleaned. I get divine Department of Pūrvamimaṁsā and Tantra,
peace, the ultimate nectar and total Nepal Sanskrit University, Nepal)
fulfillment.
Mānasagocarameti yadaiva References :
• Pandey, Kantichandra Abhinavagupta : An
Kleśadśātanutāpavidhātŕ /
historical and philosophical study, Varanasi :
Nātha tadaiva mama twadabhedas Chowkhmba Sanskrit series office, 1963.
Stotraparāmṛtavṛṣtirudeti //
• Abhinavagupta, Tantrāloka, (Ed.) Radheshyam
Oh Lord ! When I am in a state of extreme grief Chaturvedi, Varanasi : Chowkhamba
in my mind then there will be a rise of hymn in Vidyabhawan, 2002.
me which gives me the experience of non- • Abhinavagupta, Īsvara-pratyabhijñā-vimarśinī,
separateness between you and me which is (Ed.) K. A. Subramanyam Iyer and K. C. Pandey,
like a shower of pure elixir. Delhi : Motilal Banarasidas, 1986.

Just as the surface of the firmament is not
soiled by the clouds, smoke and dust, in the
same way the supreme spirit is not affected
by the modifications of maya.
Thus awakened by the power of mystic

insight, he sacrifices all dualistic thoughts in
the luminous flame of the Self, and becomes
identical to that light.
He who has broken the bonds of ignorance,

who has conquered doubt and error, in
whom good and bad actions have been
annihilated, this one is liberated even
though he remains in the body.
-Abhinvagupta, Paramarthasara, Verse 61

Compiled by Dr. Anusheel Munshi

Places Associated with Abhinavagupta
Temple of Anandeshwar Bhairav at Maisuma, Lal Chowk, Srinagar Gopi Tritha, near Nishat where
where it is believed Abhinavgupta composed Bhairavstotra Abhinavagupta has performed penance
Bhagwan Abhinavagupta
Beerwah Cave Sankarpal at Dachigam

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I have studied the AIKS Constitution and agree to abide by the policies and programmes
of the AIKS.
With best wishes
Yours Sincerely
Signature
A Cheque of Rs 5,000/- (Rs. Five Thousand) only favouring All India Kashmiri Samaj is enclosed here with.
Cheque No. : ...................................................... Drawn on (Bank) : ...............................................

Amount : .............................................................. Date : ..................................................................
AIKS Receipt No. : ..............................................
(Life Members will receive a free copy of Naad for Fifteen Years)

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Our Services
* Facility Management Services
* Comprehensive Housekeeping
Services
* Provision of Janitors
* Provision of Office/ Pantry Boys
* Provision of General Office Staff
* Provision of Drivers
* Provision of Maintenance Staff
(Electricians, Plumbers,
Carpenters etc.).
* Shampooing of Carpets/
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of Marble
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Tele: 11-2678 3427/ 4294

Mob: 9810444413/ 9599444415 or 31
Address: FF-10 Paradise Plaza, K-4 Old Rangpuri Road,
Mahipalpur New Delhi 110037
e-mail : [email protected] www.solutionsun-ltd.com

APPEAL FROM KMECT
TO COMMUNITY MEMBERS
At the outset, we are beholden, as ever, to you for your continuous support to KMECT,
which in totality, is "by the community, of the community & for the community, has become a
God send Saviour for the community patients. It has been rendering its discerning services not
only to the marginalized segment but also to the middleclass patients of the community who
require bags full of money for the treatment of their life-threatening diseases & horrendous
accidents.
At this critical hour, I am constrained to address this mail to you to make you aware of the
developments at KMECT over the past few months. With the passing of each day, the number
of patients is on the increase while the funding becomes difficult because of the shortage of
available resources. Last year, the funding was aprx Rs15 million to 225 patients. This year
we have already registered about 170 Patients in 5 months & the out flow has crossed Rs 7.2
million while as receipts have been Rs 2.6 Million only. For you, it will be interesting to know
that we have provided support to over 1275 patients so far and over Rs 82 million released till
date.
Poor patients who underwent treatment for cancer or kidney treatment and the like,
required medication for prolonged periods of time and in many cases lifelong. Cases of kidney
failure, very rampant in our community, are on the increase. KMECT created a separate head
to deal with these ballooning numbers called " sustenance patients" to differentiate them from
regular "emergency" cases. With the passage of time the patients under "sustenance" category
have now inflated to a significant number and account for about 55% of our annual expenditure
as opposed to 15% in the initial years.
Dear Hon'ble friends, disease does not follow any calendar, it strikes unannounced.
When any emergency comes up, the trustees lose no time in responding to the situation.
Saving a life then overrides all other considerations. In view of the current situation where
cases of "sustenance patients" has reached a high proportion, our Corpus Fund gets depleted at
an alarming rate and, if this trend continues, we would find it difficult to continue serving (if at
all !) our marginalized brethren.
As said earlier, KMECT belongs to each one of our community members and has to
become sustainable for all time to come. Hence, we appeal to my philanthropic brothers,
sisters & more importantly my children to consider this appeal in its entirety, contribute
liberally for the community cause and help the poor, sick & needy. God has given us enough
and it is our duty to be of assistance to others in times of their express need. Let me end this
mail by Rabindra Nath Tagore's saying:-
I slept.
And dreamt that life was all joy.
I awoke.
And saw that life was but service.
I served.
And understood that service was joy.
Warm regards
Sqd Ldr (Retd) B L Sadhu
Mob +91 9872992186.
Chairman

APPEAL FROM KMECT TO COMMUNITY MEMBERS
For sending your contributions in INDIAN CURRENCY through NEFT / RTGS / BANK:-
BANK DETAILS:
Bank : Corporation Bank
Branch : Mayur Vihar Phase-I Extension, New Delhi - 110091
Beneficiary Name : Kashmiri Medical Emergency & Charitable Trust
Account No : 520141001310212
Account Type : CLSB
IFSC/RTGS Code : CORP0000546
Cheques/Demand drafts can be sent to: Contributions at Jammu can be sent to:
Jatinder Kaw Pt. Sunil K Thusu
Plot no: E-15, Flat no: 16-C, SHYAMALYA, H.No-47, Lane-2, Shyam Vihar, Opp
Shatabdi Vihar, Sector-61, Dir of Agriculture,Talab Tiloo, Jammu - 180002.
Noida (U.P.) - 201307, India. Cell No: +91-9419103744,
Cell: 98 101 34829 WhatsApp: +91-7006404650
Pt Sanjay Dhar Mob +91 9419188304 [email protected]

Pt Maharaj Pajan Mob: +91 9910166993 [email protected]
Sqd Ldr B L Sadhu Mob +91 9872992186 [email protected]
The contributors who would like to remit in Foreign Currency, Kindly let us know, we will sent you the bank
details on receipt of your pledge.
All Contributions to KMECT are tax exempted under Section 80G of Income Tax Act 1961.
Events of the Month
Events of the Month

Sankat Nivaran Chaturthi
15th November
Sankranti 17th November
Ekadashi (Krishan Paksh) 23rd November
Amavasya 26th November
Kumar Shashti 02nd December
Ashtami 04th December
Ekadashi (Shukal Paksh) 07th December
Purnima 12th December
Note Panchak starts on December 2nd, Ends on December 07th

* PLEASE TAKE NOTE

COUNSELLING
Vijay Kashkari
NAAD Education Folio

îî COUNSELLING
LNTA Examination Schedule Released
The National Testing Agency (NTA) has released the schedule of Examinations to be conducted by the
agency during December 2019 to June 2020. Schedule of the examination is given hereunder:
Apart from issuing the schedule of the examination, NTA has informed that a network of Test
Practice Centres (TPCs) has been created across the country to let students have first-hand experience
of taking Computer Based Test (CBT) before the exam. A total of 4000 schools/ engineering colleges
with computer centres will be available on every Saturday/Sunday starting from September 1, 2019
for this purpose. The facility will be available free of cost.
The examination schedule of Indian Council of Agricultural Research (ICAR) AIEEE 2020,
Jawaharlal Nehru University Entrance Test (JNUET) 2020, Delhi University Entrance Test (DUET)
2020 and Indian Institute of Foreign Trade (IIFT) MBA admission test 2020 will be published in the
next issue of ‘Naad’
For details visit website:- https://neta.ac.in
îî ADMISSION ALERT
Tata Institute of Social Sciences Admission
TISS notifies admission to 53 Master's Programmes at Mumbai, Tuljapur, Guwahati and Hyderabad
campuses.
Ÿ Deadline to apply is Nov. 25, 2019.
Ÿ Visit Website: www.tiss.edu for details.
Symbiosis Institute of Business Management Nagpur
Admission to MBA
SIBM Nagpur invites application for admission to Master of Business Administration (MBA) for the
academic session 2020.

Ÿ Registrations will end on 23rd November 2019.
Ÿ Test will be held on 15th December 2019.
Ÿ Browse Website: https://www.sibmnagpur.edu.in for full details.
îî NEWS BYTES
Government plans 1 National Test for Universities
The New Education Policy (NEP-2020) is set to propose a single test across the country, to be
conducted by the National Testing Agency (NTA), human resource development minister Ramesh
Pokhriyal said.
îî SCHOLARSHIPS
Ÿ Gaurav Foundation Merit Scholarship 2019
Gaurav Foundation Merit Scholarship is offered for studies at the postgraduate level. Submission of
Form & Documents is upto 20th November 2019. The candidate must be an Annual Member/Special
Applicant of Gaurav Foundation.
To obtain Scholarship Form, visit website and check request Form Section for more details. For more
details, please visit www.gauravfoundation.org
Ÿ NTSE Scholarship numbers increased from 1000 to 2000
The government has announced to increase the number of scholarship for National Talent Search
Examination (NTSE).
The students who are in 10th standard are eligible to give this exam. After fulfilling certain conditions,
the scholarship amount continues until the PhD level.
Feedback: [email protected]
Kintu durghaṭakāritvāt/Svācchandyān-nirmaladasau; /
Svātmapracchādana-krīḍā/Paṇditaḥ Parameśvaraḥ.
(Tantrāloka, IV.10)
But Almighty God, being able to do even the impossible, and possessing pure
Self-dependence, is skilled in playfully concealing His real Self.

AIKS
Matrimonial Service
Looking for suitable qualified good looking alliance for our son slightly Manglik born on 22
Oct.1990 at 3.50PM at Jammu, Height 169cm, Qualification BTech. EC, working as business
analyst engineer in HSBC Bank, Pune. Interested may contact on mobile nos 7827427686,
8851887320 or [email protected]
vvvvv
Suitable Alliance invited for our Daughter Born on 14th November 1992 at 14.55 Hours at
New Delhi, Height 164 cm, Qualification BBA (General) & MBA (Media Management).
Presently working at Gurgaon. Interested may respond with Biodata, Tekin & Kulawali at
[email protected] or Call on Mobile : 9810096064
vvvvv
We invite a suitable alliance, from respectable families, for our daughter, MBBS, currently
studying for MS [Ophthalmology] second year. Our daughter is 1992 born and is 163 cms. tall.
The boy should be an India based doctor [MD/MS]. Those interested may please respond with
a tekni and a short bio-data on [email protected].
vvvvv
Looking for a Suitable Match for our Son Born, 7th September 1991 (11.02AM) at Jammu,
height (178cms). B.E (C.S.E). Presently working in MNC AS Team Leader in Gurugram
(Haryana), earning handsome salary. Interested person may contact on MB- 8826008555.
Email- [email protected].
vvvvv
Looking for a Suitable Match for our Son Born, 2nd January 1991 (6.30PM) at Jammu, height
(5’.11”). B.Tech (C.S.E) computer Science from VTU Bangalore, Karnataka University.
Presently working as Senior Business Development specialist in Sales in Net Surion (USA)
MNC at Bangalore, earning handsome salary. Parents are settled in Jammu & Pune. Interested
person may contact on MB- 7006171324, 9055272134, 8717090264. Email-
[email protected]
vvvvv
Seeking a suitable alliance for our daughter born on Aug 30, 1992 at 3.37 AM at Jammu. She is
180 cms tall. She has done B.Com & M.Com from H. L. College of commerce, Ahmedabad.
Additional. Qualification Data Scientist. Presently working as Business Analyst in Tatvic
Analytics, Ahmedabad. Interested may send tekni & kulawali on email id-
[email protected], Mob: 9419147374.
vvvvv
Suitable alliance invited for our son Bipin Wanchoo born on 22nd June 1990 at 08.15 AM in
Jammu. Height 5'.9". Studied B.E from University of Mumbai. Working as a senior
Consultant with Capgemini in Pune, earning handsome salary. Parents living in Jammu.
Interested may contact with full Kulavali at [email protected] & MB-
7006410298/7889971482

Suitable alliance for our daughter born on December 9, 1991 in Faridabad (Time: 9.58 AM).
She is 5'.7" tall and has had done BBA from IP university, Delhi. She is an Asst. Manager
Talent acquisition (Recruitment) in NCR. Parents belong from Habba Kadal Srinagar.
Presently living in Faridabad. Interested may send CV & Kulawali along with snaps of the boy
on our email id- [email protected]. You can also contact us on mob: 8447956643.
vvvvv
Suitable alliance is invited for my daughter who is legally separated, issueless, born on
22.4.1986 at 10.25 hours at Srinagar. She is BE (CSE) from MIET Jammu, through Jammu
University and M.Tech (IT) through Karnataka State Open University, Mysore. She is
working as an Executive in a Govt. of India Enterprises, and presently posted at Jammu. Job
transferable anywhere in India. The previous marriage lasted for a very brief time due to
certain peculiar circumstances which ultimately lead to legal separation. Interested may
kindly send their tekni and Kulawali per return mail to R K Raina on email id
[email protected] or phone 7006003635 or can WhatsApp the details on 9419264309.
vvvvv
Seeking divine matrimonial alliance from respectable KP families for our son, BE (E & TC);
Born: 29 June '89, Srinagar, Kashmir (Time: 9.12 am); Height - 5'.8”. Presently posted at Pune
as 'Team Leader' in ACCENTURE (A fortune 500 Global MNC). Those interested may
kindly contact our family ( now in NOIDA ) with relevant details on Mob : 9412224683 /
7982907003; Email : [email protected] / [email protected]
vvvvv
Alliance invited for our daughter, born 30.11.1992 at 3:42 am in Mumbai. Height 164 cm, B.E.
(Comp. Engineering Gujarat University), P.G. (Animation Gujarat University). Presently
working in an internationally reputed Noida based company as an Animator. Parents based at
Baroda. Interested may respond with Tekni and Bio-data to [email protected].
Mob: 9898046098 / 9898086097
vvvvv
11. Seeking suitable alliance for our son, born at Srinagar on 23rd July, 1988 at 11.59 AM, 173
CMS. He is pursuing his own business at Valsad, Gujarat having a decent annual income in
seven figures. The family is currently based in Faridabad. Interested may please contact for
further details on email: [email protected] or Mobile/WhatsApp: 9810847376
vvvvv
12. Wanted Alliance for my Son Date of Birth 3rd July 1983, Time of Birth 11:10 AM @
Kashmir. Qualified BDS Doctor with Post Graduation in Endon, Presently working at Delhi.
Boy is legally divorced after short marriage of few months. Interested may contact me @
9419853205; [email protected]
vvvvv
13. Wanted suitable match for our daughter born on, 11th Aug. 1993 at 12.10 A.M. at Delhi.
Height 5'6", Education B.E. (Electronic & Communication) and MBA (Marketing and
Finance) currently working with Insurance Company at Gurugram. Interested may please
contact with Tekni/Kulawali on E-Mail: [email protected] or contact on Mob. No.
9810775153, 9958866998.
vvvvv

With best compliments from
Sumo Group
SUMO GROUP OF COMPANIES
SUMO INTERNATIONAL PVT. LTD. SUMO HI-TECH MARKETING PVT. LTD. PCL-SUMO AIR TECHNOLOGY PVT. LTD.
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Malad (W), Mumbai - 400 064. Malad (W), Mumbai - 400 064. Malad (W), Mumbai - 400 064.
Tel.: 0091 22 28449341 / 42 Tel.: 0091 22 42108888 Tel.: 0091 22 32108578 / 32107242
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Web: www.sumointl.com Web: www.sumohitech.com Web: www.pclsumo.com

the
even teps
teps
....we make it happen
AIKS NAAD, NOVEMBER 2019 RNI Registration No. 53585/92
Posted on 17th/18th of every month Postal Registration No. DL-SW-17/4209/19-21
Printed and Published by Tej Kumar Tikoo on behalf of All India Kashmiri Samaj . Published at 244, Sector 3, R.K. Puram, New Delhi-110022
Email: [email protected] Printed at Royal Press, Okhla Industrial Area, Phase-I, New Delhi -110020 Editor: Sunil Raina Rajanaka

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ISSN : 2582-1857

Text - 68 Pages, Price : `50

08-09 General Secretary’s Column - M. K. Pajan

27-28 Abhinavagupta: - Swami Lakshman Joo

Layout & Design 39-41 Abhinavagupta: - Riya Rozonova

THIS MONTH’S COVER 61-62 Naad Education Folio - Vijay Kashkari

Sri Abhinavagupta – The Light of India

K ashmir has been the melting pot of

04 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 05

O ur sages and saints of Kashmir

06 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 07

General Secretary's Column

08 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

Through the means of absolute silence (of speech, mind,

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 09

10 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

aides at a Congressional briefing titled,

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 11

(Painting made by Veerji Sumbly)

“Where, here and there the

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Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 13

14 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 15

16 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

A bhinavagupta appeared at that point of historical

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 17

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Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 19

20 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

through twenty-seven mainly discuss such

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 21

W ho are we? Why are we here? Are we

22 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

The Śiva Sūtra

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 23

2 Śāktopāya, the Process

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Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 25

The writer is Professor of Computer Science in

26 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

Kashmir Shaivism obtaining anything desired;

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 27

28 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

Tantric Perspective of Ahimsa

T antric tradition – both Shakta and Shaiva –

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 29

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Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 31

Rasa Theory and Abhinavagupta

I t is a well known fact that Indian Art and

32 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 33

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M any happenings and occurrences

Aashwin-Kartik 2076 / 5094 (Saptarishi) VOL. XXIX l NO. 11 35

36 NAAD îî NOVEMBER 2019 Aashwin-Kartik 2076 / 5094 (Saptarishi)