Professional Documents
Culture Documents
of
Abhinavagupta
Translation from Sanskrit and Introduction
by H.N. Chakravarty
Edited by Boris Marjanovic
Tantrasara of Abhinavagupta
Tantrasara
of
Abhinavagupta
Rudra Press
Published by Rudra Press
P.O. Box 13310
Portland, OR 97213-0310
503-236-0475
www.rudrapress.com
Abhinavagupta, Rajanaka.
(Tantrasara. English]
Ta~trasara of Abhinavagupta I translated from Sanskrit with
introduction and notes by H.N. Chakravarty ; edited hy
Boris Marjanovic ~preface by Swami Chetanananda.
pages cm
ISBN 978-0-915801-78-7
Chapter Six 87
Chapter Seven 101
Chapter Eight 107
Chapter Nine 123
Chapter Ten 135
Chapter Eleven 140
Chapter Twelve 148
Chapter Thirteen 152
Chapter Fourteen 168
Chapter Fifteen 173
IV
VI CONTENTS
VII
VIII PREFACE
lX
x FOREWORD
tions in the TS itself that were left out and not elaborated on in the
TA. This conforms to the style of Abhinavagupa that he adopted
from his teacher Sambhunatha, which was not to keep knowledge
completely hidden but also not to reveal it all at one place or in a
single book. This. of course, is meant to provide necessary prac-
tice for students as well as to test their devotion to knowledge.
Finally. Abhinavagupta refers to a number of Tantric and other
texts that are now lost to us. including the Bhairavakulormi Tan-
tra, Nityti Tantra, Paramesvaranuttara Tantra, Tantrasadbhtiva
Tantra, Yogasmhctira, and other texts which have clearly influ-
enced his thought. Fortunately, in recent years some of these texts,
such as Tantrasadbhtiva Tantra.were edited and made available to
scholars.
My association with Pandit Chakravarty goes back to 1997. At
that time I lived in Varanasi with the intention of reading Sanskrit
texts with Prof. Shri Narayana Mishra. Shri Narayana Mishra was
the first and the most important of my teachers during the time I
worked on my Ph.D. thesis and other projects. It is because of his
selfless teaching style that I learned how to read and understand
stistric texts.
As I was primarily interested in Kashmiri Saiva philosophy
and practices, I began to visit the home of Pandit Chakravarty. a
renowned Tantric scholar with profound understanding of Kash-
miri Saivism. His recognition as a scholar was derived from his
1i felong study of Sanskrit and its philosophy. but more than that,
his recognition came from his close association with Mahamaho-
padhyaya Gopinath Kaviraj. During one of many conversations
that we had. I found out that in addition to already publishing his
translation of the TS in Hindi, he had also completed the Eng-
lish translation of the same text. Furthermore. he told me that he
had suhm itted the manuscript for publication to Rud ra Press many
years ago. However. for reasons unknown to him. the publication
of his work had never taken place. It was only several years later
when I met Sharon Ward. the head of Rudra Press at that time.
that I learned the reason: She explained to me that they felt that
XII TANTRASARA
Chapter One
The Tantrasara begins by stating that perfect knowledge (pflr~ia
pratha) is the cause of liberation. It is the revelation of Siva-nature
in one's own Self. Siva, who by His power of freedom (svatantrya
sakti) appears to be limited in knowledge and action, removes all
veils by the same power. As a result of this, He shines in His pris-
tine, self-refulgent, pure consciousness. On the dawn of supreme
knowledge of the nature of light (prakasa), marked by reflective
self-knowledge (vimarsa), everything shines nondifferently in the
mirror of consciousness. While describing the nature of mok~a,
Abhinavagupta writes in the Paramartha-sara that there is no
separate region of it, nor is one to proceed toward it, but it is to
be realized by piercing the knots of ignorance by virtue of the
full development of one's own power of freedom. However. mok~a
should not be taken as the effect of knowledge (j1za11a) and the lat-
ter the cause of it, but as the manifestation of the real nature of the
Self (atman).
According to this Savadvaya system, ignorance is accepted as
the cause of salizsara, yet the nature of ajiiana is known as a~wva
ma/a, a limitation innate in the individual. It originates from the
absolute freedom of the Lord. The a~zavamala operates in the indi-
vidual soul in two ways: (i) the loss to consciousness of its free-
dom, and (ii) the sense of agency without bodha. This limitation of
j11a11a and kriya is known as spiritual (paun1~a) and intellectual/
scriptural (bauddha) ignorance (ajiiana).
Ignorance, known as bauddha ajiiana. is of the nature of inde-
termination (aniscayasvablzavam) and determination of contradic-
2 TANTRASARA
Chapter Two
The second chapter begins with a brief presentation of anupaya.
Anupaya is not counted under any upaya on account of its subtlety,
and even more, because the person on whom the most intense
descent of grace (saktipata) has fallen does not have any need for
internal or external help in order to realize his identity with Siva.
The word of the teacher, heard only once, places him on the tran-
scendent path (anuttarapatha), the stable ground of the blissful
nature of Sakti, upon which he at once realizes the self-manifest
Lord as his own very Self.
4 TANTRASARA
Chapter Three
The atman h · f
f rom all th as the characteristics of light and , freedom, and 1s ree
is . ought constructs (vikalpa). It is Siva, the absolute. It
Without Parts, the integral whole of infinite light that encom-
passes everyth· · · h d
mg-the smgle realm of hght where thoug t oes
not reach (ni ·k l . · I · ·
· rvz a pcukadhaman). Although an ordinary sou . 111 Its
contracted t . · ·
sate as a result of the influence of the three impurities
(malas!, is not different from that light, it is unable to conceive this,
and fails to realize its identity with that light. As soon as grace
descends on it, even a little he begins to realize the truth, and by a
.udden flash. he is able to ~erceive that light without the interven-
5
causes a break within that tranquility. Then iccha and I.Sana are
known as i$yama!:za. In one, the light is predominant. while the
other is of the nature of rest. They are known as "r," ""r." "I,"
"!." They are the only semivowels, and are unlike the consonant
sounds of ra and la; therefore they are not considered consonants
as such. Since they retain both the vowel and consonant sounds,
they are considered to be neuter.
The creative movement which proceeds to flow from anuttara
gives rise to different syllables. The impelling force of kriya sakti
terminates after giving rise to the var~zas like "e," ''ai," ··a," and
"au." After that, the inward movement begins to operate. As a
result of this, the resultants are then put to rest in anuttara. It is to
be noted here that this anuttara is different from anuttara known
as akara, the supreme Bhairava. It manifests as a1.n, which is pure
consciousness in essence. From that anuttara, visarga unfolds .
.Visarga, better known as visarga sakti, is the creative force
which manifests herself as the universe. She remains inseparably
united with the Absolute before the rise of agitation in it. The uni-
ve~se as we see it is the manifestation of light as indicated objects
(vacya~, and in turn, the reflection of that light stands for each
of th.e Indicative sounds as represented by "a," "a," "i," etc. The
~a?ifestation that occurs in this twofold way (vclcya and vacaka)
is, 10 reality, the manifestation of vak, the supreme speech. The
s~pre~e, known as akula, is possessed of power (sakti) which
give.s rise to th~ universe. This power is called kaulikl sakti. She
retams the umverse within herself in a very subtle form. but
because of the creative impulse expands herself in three stages.
These stages of creation are internal but are projected externally
by t?e Lord by means of His visarga sakti. Creation, as known to
us. IS predominantly of the nature of difference or duality (bheda)~
this is the gross form of creation. In the language of the aga-
mas, it is known as c7~wva visarga, creation on the objective level.
The creation in which difference and nondifference (bhed{/bheda)
shine is called sakta visarga; this is the subtle form of creation.
The creation of nondual nature is known as sambhava visarga. the
subtlest of all creations.
INTRODUCTION 7
Chapter Four
The highest end for human beings is to attain the very nature of
Paramasiva, who is ever free from determinacy or "thought con-
structs" (vikalpa). One is able to rid oneself of thought constructs
by means of pure reasoning (sattarka), by listening to holy texts
known as agamas, and by following the teachings of a spiritual
teacher · Th e practice
· of contemplating or v1ew111g
· · everyt h mg
· as
the essential reality (Siva) is the means by which one is able to rise
abov_e impure thought constructs (asuddha-vikalpas). The Tan-
trasara states that one considers oneself bound because of vikal-
pas. The wrong conception of one's true nature as body, etc., is
the ca.use of mundane existence; however, when a vikalpa of the
?PP.OSite nature pure "thought construct" (suddha-vikalpa) is born,
1
~ dispels the wrong kind of thought construct, places one on the
right path, and enables one to attain the highest good.
Though pure thought constructs are of no avail in revealing the
natu~e of Paramasiva, the supreme reality, for it is everywhere
and lil every way ever luminous, it is the considered opinion of
the author that pure vikalpas remove the sense of duality from the
Self. The sense of duality is not something positive, but is only
ignorance (aklzyati) of one's essential nature. This sense of duality
is removed by pure thought constructs (suddha-vikalpa).
Pure knowledge (suddhavidya) leads to sattarka, or pure rea-
INTRODUCTION 9
soning. One should bear in mind that sattarka is distinct from the
form of gross reasoning as understood in the Nyaya system, for
it is said that sattarka arises by itself in a person whom sakti has
keenly touched. This tarka leads to the continuity of ideas similar
to suddha-vikalpa. It is stated in the Tantrasara: The supreme
reality is unlimited by nature and consists of an undivided singu-
larity of consciousness. It transcends all the principles of limited
nature which terminate in Siva. This renders stability to all and is
the vitality of universe. Through it the universe "throbs" with life,
and that is "I" (alzam).
The continuous practice of sattarka regarding the nature of
reality brings about the purity of "thought constructs." The high-
est excellence of sattarka terminates in blzavana, by which one is
able to make manifest as distinct even the most indistinct.
In some, sattarka may arise by itself, without the need for
recourse to any spiritual guide or the reading of holy texts. When
it is enlivened in a person, he is considered to have been initiated
by the luminous goddesses of his own consciousness (smrzviddevis),
the deities personifying consciousness itself.
However. the person on whom the grace of the Lord has
descended less keenly should be initiated by the spiritual teacher,
after which he is able to secure the right of listening to agamas,
which by their proper understanding help one to become free from
doubts. Afterwards. the truth that is contained in the agama gives
rise to sattarka in him.
Sattarka is the light of '"pure knowledge" (suddlzavidya). It is
considered to be the most excellent and direct limb of yoga. It is
stated in the Tantrasa ra that yoga is also a kind of vikalpa, but
that it is characterized by intensive awareness (anusandlzanatma)
regarding essential reality. For the purpose of keeping the essen-
tial reality ever luminous in his view, the _vogin takes recourse to
this form of vikalpa for the maturity of his awareness.
Paramesvara is by nature pure consciousness and is ever ful 1.
His fullness is His Sakti. the Divine I-consciousness. By the grace
of suddhavidya. one has recourse to cit §akti, which finally leads
the aspirant to Sambhu, the Lord.
10 TANTRASARA
Chapter Five
When a thought construct (vikalpa) cannot become pure hy i tseI f,
and one has to depend on other means for its purification, the
aspirant is decidedly staying in the lower stage of spiritual devel-
opment; in other words, in him saktiptita has occurred to a lesser
degree. Therefore, for the purification of vikalpas, and because he
is limited himself, he resorts to means that are also Ii mired. Hence,
the individual takes up practices of the intellect (buddlzi), vital
energy (prru;a), or the body itself for this purpose.
Among these kinds of aspirants, those more advanced proceed
on the path of meditation (dhydna). The Tan trasti ra gives a brief
account of how this contemplative meditation is to he performed.
Though it is called dhyana, it is quite distinct from the dhyanas
f00 n~ in va_rious_holy t~xts, especially those in ~h ich the as pi rant
magmes his desired deity as having a face and limbs.
The Tantrasara describes dhyana in the following manner: In
the core of his conscious heart the aspirant meditates upon the
s.elf-luminous essential reality 'which abides in all. This medita-
tio · '
~is to be performed in such a way that the three-namely, the
s~bJect, the instrument of knowledge and the object, representing
fire ' th e sun, and the moon respectively-have
' coalesce d to get h er
and
. . be co met he unity· of a single
' ·
mass of consciousness. TI11s
· me d -
ltat1on
. .
is t0 e continued as long as they have t eir separate i"d en-
b h .
tities, until they shine as one light and blaze up as the fire of the
tgrealt
we ve
Lord. This fire is to be meditated upon as surrounded by
Kalis Th I ·
f . · ese Ktills are none but the flames of the whee of
1
Ire. This fire should be thought of as emitting rays through out-
ers such as the eyes, which take their rest on the object of external
sens~s. The object is to be thought of as being nourished hy the
creative energy of the moon, then it is maintained and made mani-
;est ?Y the sun, and finally it is dissolved by the energy of fire so
hat Jt may be drawn inside and made transcendent (a 11 u ffa ra).
Wh~n this type of dhycina is continuously performed, the aspi-
rant quickly realizes that every object and idea is nothing hut the
essence of pure consciousness. He further realizes that c re at ion
and other functions are essentially the play of the Lord.
INTRODUCTION 11
After dlzya na, the text gives a description of ucca ra. The
upward movement of pra~za is commonly known as uccara; how-
ever, ucctira has the characteristics of spanda, which is the very
soul of it.
Prti ~za is of two kinds, one general (samtinya) and the other
specific (vise~a). In the former, difference of any sort is totally
absent, while in the latter. because of distinct activities the same
'
pra~w shows itself in five forms, known as pra~za, apana, samana,
udllna, and vyclna. It is quite evident that these five have their
base in the general prti ~za.
Because of the vibrating movement of prti ~za, inarticulate
sound. known as the '"unstruck" sound (antihatanada), becomes
manifest. It sounds continuously, without any break, in the heart
of every living being. This nada is associated with two bi}as,
namely sr!jtiblja (sa) and salizharabi}a (ha).
The activity of pra~za functions without any conscious effort on
the part of the I iving being. Usually prd ~za moves along the chan-
nels of ida and pingala. The middle path remains blocked for the
ordinary human being. When, by the grace of the spiritual teacher.
the middle path opens up, then the aspirant's journey toward the
supreme begins.
The aspirant realizes that the movement of pra~za is associated
with Sak ti. It is she who, in the form of ha1J1sa, is moving forward
and is the real mover of pra~w. At that time, the aspirant realizes
that she gets the two bljas nourished in the two places of their
origin, namely, the heart (11rdaya) and dvadasanta, the top of the
head. Upon this realization, the yogin feels that the pra~za, before
its rise, takes rest in the void of the hearc then, by its externaliza-
tion as apana, the external objects not only shine forth but also get
nourished by apana, the moon. The yogin then experiences the
all-pervasive nature of pra~w. On account of specific activities of
prd ~za in various parts of the body, the yo gin experiences various
kinds of delights according to his aptitude in causing the prti~za to
rest in these spots. These delights (llnanda) are named 11irtina11da
and others. They are six in number.
By the experience of these delights in different parts of the
12 TANTRASARA
two chief syllables in association with w~tc his mind 111 them so that
manifest. Therefore, the yogin tries to ft~ 5 hearing the nada by
he may get the touch of nada. H e Pr acuce . a vowe l 01. no t en ct·1ng 1. n
U ttering different syllables either ending in ·n all the var~ws, latent
·des t
any voweL for he knows that nada abt mind the ever-sounding
in an undivided form. Even by calling to ciousness.
nada he experiences identity with pure cons
INTRODUCTION 13
Chapter Six
Chapter Six describes the method for the realization of essen-
tial reality by external means. In the preceding chapter, Abhi-
navagupta describes a~wvopaya, which helps the aspirant attain
absorption into the divine Self through the means of uccara,
dhyana, var~w, and kara~za. The present section discusses how
a yogin adopts pra~zavayu as the means for attaining his or her
desired goal.
From this chapter onward, whatever is described up to Chap-
ter Twelve comes under the "formation of the place" (sthanapra-
kalpana). The locations are three: the vital energy, the body, and
other external objects.
The six paths (adhvas) are immense. They have their base in
general pra ~w, while the adhva known as time (kala) has its base
in a specific pra~w.
The objects shine in two ways, either with sequence or with-
out any sequence. The act of confining anything within limits
(kalana) is the function of time (kala). Although pure conscious-
ness is free from all limiting adjuncts, the universe in the form
of the knower and the known is made manifest by its freedom of
will. As a result, they shine forth with their distinctive and limited
character. The agency of the delimiting power of consciousness is
known as kala sakti, which is power in the form of time. However,
before the apparent externalization of objects, sequence and non-
sequence remain latent in its pure nature. The entire universe not
only remains inseparably one with the light (prakasa), but in order
to show itself as limited, praktisa at first negates the universe
and experiences '"I am transcending the universe.'' Thus, the void
(frinya) transcending everything is known as sanya pramtita, the
knowing subject of the void.
Because of its association with impurity (ti~wva mala), the
knowing subject of the void (sunya pramatcl) becomes externally
inclined. and the universe that was previously rejected or negated
is now thought of as the most desirable object. Then a vibrating
upsurge occurs in it, which shows itself as pra~za.
14 TANTRASARA
the dark fortnight, the moon or the aptina offers its digits (kalti)
one by one to pra~za, the sun, and the final one is offered near
the dvadasanta at the fifteenth tu,ti, after which the moon itself
gets dissolved into the sun. This is known as amtivasya, when the
moon remains latent in the kalti known as ama. When the span of
one half of the tufi occupied by amtivtisya gets into the portion of
pratipad, the duration of the tithi is cut short and therefore a solar
eclipse occurs. The eclipse obliterates the difference of the know-
ing subject (pramata), the instrument of knowledge (prama ~za),
and the objects known (prameya). Therefore, the occasion is con-
sidered to be auspicious because it bestows otherworldly results.
Similarly, a year is supposed to get its rise in a single move-
ment of prcz~za. For this reason, the entire course of the movement
of pra~za and apana corresponds with uttartiya~1a (the progress
of the sun to the north) and daksinaya~w (the progress of the sun
t~ the south). In this case, the tithis occupy only one-fifth of a
digit and the "sun's passage from one sign of the zodiac (rasi) to
another'' (smizkranti) occurs every six digits.
For the purpose of minimizing the influence of time, the yo gin
fur_ther strives to get twelve years to rise in a single movement of
prw:za and apana. He locates sixty tithis in a digit, and the passage
of_ one ra~n to another is supposed to be the duration of a year. In
this way, he is able to observe the duration of twelve yea rs in the
singl~ movement of pra~za and apana.
Like prafJa, time is thought to arise in aptina. It arises in the
heart and goes down to muladhara. Just as Brahma and others are
supposed to be the causal deities residing in different locations,
namely, in the heart and other places as mentioned above, in the
same way, they are said to have their locations in the heart and
other places down to kanda, etc. The yogin meditates upon the dei-
ties as the causal agents of the stages of childhood, youth, old age.
death, rebirth, and liberation of the embodied soul. From Brahma
to Anasrita, these six are considered to be the cause of different
states through which a living being must pass. As they give rise
to these stages of I ife, in the beginning they are accepted by the
INTRODUCTION 17
yogin, but are ultimately rejected by him. To him, the most accept-
able object is the supreme Goddess, the seventh, called unmana.
Once the aspirant is united with unman a, it is possible for him to
reach beyond these states.
The movement of apana ends in the dvadasanta, otherwise
known as the yoginivaktra. If the yo gin is able to find rest there, the
distinctions of the upper and the lower will be put to rest forever.
This method is followed similarly in samana. Samana arises in
the navel, flows along the 72,000 nadis of the body, and becomes
manifest in the heart. It flows along the ten principal nadis: i(l.a,
pi~1gala, su~wnna, gandhari, !zastijilzva, alambusa, pusa, kuhu,
and samkhini; but of these, the first three are the most important.
The heart is like a lotus with eight petals pointing to eight direc-
tions. Because of its association with eight directions, it imitates
the activities of the Lord of directions, and appears to be cruel
or placid. It is known as samana because it remains uniformly in
the body. Just as an equinox (vi~uvat) occurs in pra~za, similarly,
the yogin ascertains five passages (sanikrantis) and two equinoxes
(vi~uvats) during one day. They also occur during the night in the
same way. It is well known that vi~uvats are the equinoxes, when
the day and night are of equal duration. This time is considered to
be very auspicious.
The movement of udana proceeds from the heart up to the
dvadasanta, a center of pra~za twelve fingers above the head. The
yogin tries to watch the entire measure of time from one tufi to
sixty years in the single movement of udana. It is thought to have
the characteristic of vibration (spandarapa). Vyana is all-perva-
sive by nature, and so it is free from sequence; still, time arises
there in the form of a subtle vibration.
The subtle forms of the vowels of the Sanskrit alphabet
(vanrns) arise without any effort, but in their gross forms, the
var~zas rise through personal effort. The syllables are of three
kinds: transcendent, subtle, and gross. The transcendent are of
two kinds: paratama is the highest form that preserves a distinc-
tion among the vowels, while nada is an uncreated sound, hence
18 TANTRASARA
Chapter Seven
In the seventh chapter, the text presents destidhva, the path of
space. It consists of objects of multifarious forms made manifest
by the Lord by means of His power of activity. The form of any of
these objects, such as house, courtyard, market, temple, garden,
or forest, which are different from one another, shines to a limited
subject only as being mutually distinct from one another, and also
from the subject himself. To the Lord, who is perfect and there-
fore free from all limitations, all subjects and objects shine as his
very Self. In reality, these forms have their substratum in pure
c~nsciousness, and so they shine nondifferently from it. In its free
Will, consciousness (sarfzvid) veils its pure nature and manifests
before the view of the limited subject as sanya, prti!Ja. and buddhi,
and from this the embodied soul sees pictures of objects as distinct
f~~m the experiencing subject. Thus, f!lnya, prti~rn, and buddhi
s me externally as objects but really they are not different from
the Self. '
_ ~he adhvas have their locations in sanya, pra ~za, in a II the
n~dt cakras, and in the body itself. As they proceeded from con-
s~wusness, they are to be dissolved into it by involutionary meth-
5
o : As the adhvas are vast, it is practically impossible, even for a
yogm, to do so in an eon of ages.
Therefore, one should know, first of all, the real nature of
these adhvas. They have their real resting place in consciousness,
and. through it smnvid. the entire adhva (consisting of the void,
~he 111 tellect, the vital energy, and everything), whether it abides
111 the body, the image of a deity, or the sacrificial altar, becomes
comp~ete. When the aspirant is able to realize this, he dissolves
them 111to Brahma, the Lord of Brahmaf)(la; then, the tattvas from
INTRODUCTION 19
puru~a to kala are dissolved into Vi~I).u, who is their Lord; then,
may a, the knot (grant hi) into Rudra, upon which maya is to be
dissolved into Isvara, who is its Lord; then, suddhavidya should
be dissolved in Sadasiva, and Anasrita Siva is to be dissolved in
Sak ti and Siva; and finally all of them are dissolved into Parasiva,
the all-pervading One.
The Tantric text called Trisira Bhairava presents pure con-
sciousness as if it were a tree, consisting of three portions. The
extreme fringe, the root, is known as bodhamula, where "this-
ness" is predominant; it is the gross form of bodha (conscious-
ness). The middle portion of that tree is not predominantly dual in
nature because, though it shines as "this-ness" here, it has merged
with consciousness. The most perfect is bodha, the uppermost part
of that tree, where there is no separate existence. This state is
known as bodhagra, the highest consciousness, where everything
has its existence without any separate distinction but shines non-
differently from pure consciousness.
From this, it is evident that all the adhvas, consisting of thirty-
six tattvas, are not different from Parasiva, the Supreme. One who
is able to realize the most delightful adhvas as nondifferent from
his own consciousness can attain Sivahood without delay.
This chapter gives a detailed account of all the tattvas from the
earth onward, and the bhuvanas contained in each.
Chapter Eight
In the previous chapter we saw that worlds (bhuvanas) are the
expansion of Sakti, which keep all the multifarious forms of sub-
jects and their objects of experience within herself. Permeating
them all is the highest universal. known as Paramasiva. who
remains ever shining. That which is less pervasive than the high-
est universal, present in some bhuvanas but absent in others. is
defined as a tattva: for example. solidity, firmness, and grossness
are all qualities found in Bralmzti~z(la alone.
The next discussion in this chapter is the relationship of cause
20 TANTRASARA
Chapter Nine
This chapter classifies all the tattvas grouped under fifteen
aspects as viewed by the seven kinds of knowing subjects: siva,
mantramahesvara, mantresvara, mantra, vijiianakala, pralaya-
kala, and sakala. These subjects each possess one of seven saktis;
thus counting the saktis and the possessors of these saktis, the
number becomes fourteen. Including svarflpa, which refers to the
"object in itself," with these fourteen, each of the tattvas from
prthvl to prakrti has fifteen aspects.
The Lord possesses three saktis in the form of the goddesses
as para, parapara, and apara para. The transcendent sakti func-
tions as the subject (pramatti). She is para sakti, who is insep-
arably united with the supreme Subject. The goddess paraparti
sakti is the instrument (pramti~W), and tiparti sakti operates as the
object of experience (prameya).
The earth and other tattvas have their distinctive svarapa;
that is, they are objects in themselves. In other words, the tattvas
from prakrti down to the earth shine as objects without having
the reflection of any of the limiting adjuncts of the subject and its
instruments. This is said to be the pure nature of each object; its
existence does not rest in the subject. The object has its rest in
itself, meaning that it exists independently of the limits of ordi-
nary sense perception.
It should be noted in this context that the object as such shines
in this distinctive way by the grace of tiparti sakti. The pure objec-
tive aspect of all the tattvas from the earth to prakrti broadly
comes under the nara group, the basic concept of Trika as charac-
24 TANTRASARA
tra, do not have any objects, so therefore are known as pure sub-
jects (suddha grahaka), but vijnanakala, pralayakala. and sakala
are considered as impure subjects.
The author shows, as an example, how the earth principle
(prthvi tattva) shines in relation to pramata and prameyas. The
light that shines nondifferently from the Earth (dhara) is Siva. He
supports his view by quoting the fruti Dharamantramahesvara:
being impelled by the will of Siva leads to dharamantre.frz for
bestowing siddhis on those who are desirous of it, and who are
connected with dhara. Mantras are the vacakas of the super-
intending deities of different bhuvanas under prthivl tatti'a, in
accordance with the procedure prescribed by the non-Saiva doc-
trines. He remains as pralayakala knowing subject abiding in the
earth principle (dharapralayakevali) and will have his egoism
abide in dhara.
Then, the author shows how all the tattvas abide as pra ~za .frzkti,
r~l~ted to the knowing subject (pramata). One single pr[z~w, con-
sistmg of sixteen tufis, extends until the emergence of the (vedya),
the ~hing to be known. Among the sixteen tufis, the first is the
undifferentiated one, the second is the one that manifests the gra-
hak~, the last tufi is inseparable from the object, and the one pre-
cedmg the last has the form of a fully manifest grahaka. Thus,
twelve tu.tis out of sixteen are divided broadly into two divisions.
The first six are of the nature of nirvikalpaka and the next six are
the characteristic of parapara, from where vikalpa begins to rise.
All the subjects from mantramahesvara down to sakala shine
along the twelve tufis, two for each subject, while the first tu.ti. it
should be remembered, is the location for sakti.
The fifteen aspects with their varied distinctions are observed
in two tu/is each. Just as in the cognition of a jar, the character-
istics of the fifteen aspects can be watched, in the same way, this
is observed in the vital energy when it is engaged in grasping any
object. It has been hinted earlier that when a knowing subject.
such as a sakala, does not participate as a subject-that is, when
it is taken as a svarupa-the aspect of fifteen becomes thirteen.
INTRODUCTION 27
I 2 3 4
Prameya Prama~w Pramtitti Pramiti
Jag rat Svapna SU$Upti Turva
Pi~z¢astha Padastha Rapastha Rapatlta
Sarvatobhadra Vyapti Malzavytipti Pracaya
T u R y A T I T A
M A H A p R A c A y A
Pi~z¢astha may be explained as that which abides in the body.
The abode of all paths (adhvas) is the vital energy (pra~za) and
intention/thought (swizkalpa). Everything lies in the vital energy
and sa1izkalpa, hence it is known as abiding there, and therefore
it is also known as padastha. Rupayati is the one that gives form
to the respective objects, and then withdraws them into the Self,
which is none other than the atman. The Self, where they abide, is
identical with the object. This identification and merger is known
as rupastha, but the form which is beyond all these is cal led
r~ipatlta. To the jifrinin, svapna, whose nature is vika lpika, is con-
si.d~red to be vyapti, for his jizana is then free from external con-
d1t10ns, and he is the active agent in changing and arranging the
order of his thoughts. In the state of deep sleep, the }iltinin feels
freedom from limitations; therefore, it is considered as mahliv-
yapti. Th~ j!lanin in the turya state sees the universe collected
together hke an amalaka fruit in the palm of his hand; therefore,
the name is pracaya.
lagrat is the state which a sakala knowing subject enjoys,
w~ile svap~a is enjoyed by a pralayakala, and su~rnpti by a vi}ilti-
nakala subject. Mantra and mantramalzesvara subjects have their
abode in the turya level, but in the turyatlta state, al I beings,
~hether they are prameyas or pramatas, become one with Siva-
Sakti and shine nondifferently with it.
The fifteen aspects mentioned above are also observed in five
states known as jag rat, etc., thus:
INTRODUCTION 29
(1)
From dhara
to prakrti (a) Svarupa-Sakala-Sakti Jag rat
(b) Pralaya kala svapna
( c) Vijiianakala SU$Upti
(d) Mantra and others turya
( e) Siva-Sakti turyatlta
(2)
From Puru$a
to Maya (a) Sakata Jag rat
(b) Pralyakala svapna
( c) Vij!ltinakala Sll$Upti
( d) Mantra and others turya
( e) Siva-Sakti turyatrta
(3)
Maya (a) Pralayti kala Jtigrat
(b) Vijiitintikala svapna
(c) Mantra SU$Upti
(d) Mantresvara
Mantra1nahesvara turya
( e) Siva-Sakti turytitlta
(4)
Above Mtiyti (a) VijFzti ntikala ltigrat
(b) Mantra svapna
( c) Mantrasvara SU$Upti
(d) Mantramalzesvara turya
( e) Siva-Sakti turyatrta
(5)
Suddhavidyti (a) Mantra ltigrat
(b) Mantresvara svapna
(c) Mantramalzesvara SU$llpti
(d) Sakti turya
(e) Siva turyatrta
30 TANTRASARA
(6)
ltvara (a) Mantresa lclgrat
(b) Mantramahesasakti svapna
(c) Mantresa SU~Hlpti
(d) Sakti turya
(e) Siva turivatlta
(7)
Sadasiva (a) Mantramahesvara Jag rat
(b) Kriyasakti svapna
(c) Jiianasaktis su~rnpti
( d) Icchasakti turya
(e) Siva
(8)
Undifferen tiated
stage (a) Kriya Jczgrat
(b) Jiiana svapna
(c) lccha su~rnpti
(d) Ananda turya
(e) Cit turyatlta
Chapter Ten
Chapter Ten begins with a description of the general features of
the :ubtle units constituting the manifested universe called kaUis.
Abhmavagupta defines a tattva as that which threads through all
the worlds (bhuvanas), and kala is that which invariahly abides in
the group of tattvas.
The number of kalas are four, i.e .. nivrtti, prati~f)f/za, vidya,
and sanM. The four a~uj,as: parthiva, prakrta, maylya, and sd kta
are made of these kalas.
Nivrtti kale! operates in the earth principle (prthivl tattva),
prati~'fha from the water principle ()ala) to prakrti. vidyd kala
~rom above prakrti to nuiya, and from above mclya ..frlktcz operates.
Siva is considered to be beyond the kaltis, for He is ni5/ka/a; how-
INTRODUCTION 31
Chapter Eleven
This chapter discusses saktipata, but before givmg a detailed
account of it, the text deals with issues concerning the occurrence
of the descent of grace in a particular individual. This has been
dealt with in detail in our translation of the text and the additional
notes. The author presents and critiques three standard views
regarding saktipata: (1) bondage, or smhsara, has ignorance as
its root. When the rise of right knowledge occurs, the descent of
grace also comes into being. This view has been refuted by the
author. (2) Next, the view known as karmasamya, that is, the bal-
ance of two opposing actions, is summarized. According to this
theory, when karmasamya occurs, saktipMa is sure to take place.
The author does not accept this view either. (3) The third view
considers the ripening of mala (mala paripaka) as the cause of
saktipMa. which is also rejected by the author.
According to Abhinavagupta, these views may be acceptable
to the fol lowers of dualist philosophies, but according to the non-
dual system known as Paramesvaradvayavtzda (known to modern
scholarship as Kashmir Saivism), they are not tenable. According
to this system. the Great Lord, in the course of His play, veils His
true nature and assumes a limited nature. When the concealment
of His pure nature disappears, the limited self becomes the recipi-
ent of ,fo kt i p iU a and is ab 1e to a tt a i n the pro x i rn it y of s var ii pa .
the true form of the Lord, either by fol lowing a sequence or by
attaining proximity to the Lord without sequence. The Great Lord
(Malzesvara) is in essence free, and the causal agent of ,foktipata,
for which he does not depend on anything or anyone. The person
who is eager to have worldly and otherworldly enjoyment (bhoga)
32 TANTRASARA
can also attain saktipata, but for the bhoga to be manifested, some
actions must be performed. Likewise, the person who has the
desire for both blzoga and mok~a is also required to perform cer-
tain acts in order to attain them.
It has been stated in the Tantraloka that saktipata is, in
essence, the descent of the highest light on the limited soul. It is
free from all limitations and is of the characteristic of pure con-
sciousness. However, saktipata of a slightly lower nature, though
shining with all the fullness of consciousness, is conditioned with
the limitations of bhoga.
It should be remembered in this context that saktipata is
really the nature of the iccha or will of the Lord. It is He who,
by His freedom of will veils Himself and manifests all subjects
and objects as limited' entities. Due to His activity of conceal-
menL known as tirodlzana, the objects to be enjoyed shine before
t~e view of the limited subjects. Thus, He willfully and playfully
bmds Himself, then removes these bonds, and finally shines in
the fullness of j!lana and kriya. His play of freedom is such that.
though He assumes limited forms in an outward journey of con-
cealing Himself by manifesting and sustaining the universe, He
makes a return journey to Himself through the descent of grace
an? revelation of Himself to Himself, ultimately shining in His
pristine pure nature.
Grace is said to be of two types: the higher, that is, the more
pure and potent form, is called para; and the less potent form is
a~ara. The para form of saktipata is bestowed only by the Lord
!-"hmse~f, but the apara kind of grace is bestowed by the super-
intending lords of the domain over which they have control. The
forn: of_ Saktipata bestowed by them does not lead the sou 1 to
attam Szva-hood, hence it is inferior to the one which flows from
the Lord Himself. This apara grace is further divided into ma~z(la,
less keen, and tivra, exceedingly keen. When apara sakrip(lfa is
ma ~1 (/a, it gives bi rt h to right judgment in the sou L upon w h i ch
the ability to distinguish between prakrti and puru~a occurs. The
result of this type of discrimination is that the soul does not a hide
INTRODUCTION 33
Chapter T·welve
In th is chapter, the author presents and substantiates the rea-
sons for the performance of initiations (dfk~a). In addressing the
question of the necessity of drk~a, the author states that initia-
tion alone is the means that leads the soul to enjoyment (bhoga)
and finally helps one to attain liberation. Primarily, drk~ti sanc-
tifies the soul and produces in it the competency for receiving
knowledge (jiiana), yoga. etc., for without obtaining drk~ti fol-
lowing the course of Saiva Yoga would not be possible. Therefore
drk~\'{[ is considered to be the preliminary step in the progression
from sa1izskara. to the proper practice of yoga, to perfection in
34 TANTRASARA
Chapter Thirteen
Here the author explains the necessity of and reasons for the ritual
procedures that are to be performed on hilltops, river banks. and
o~her holy spots. Though those places are considered to be auspi-
c~ous,. th~y are really external, and thus of little help for attaining
szddhzs, m contrast to the internal seats (plfhas), which are much
more use_ful, ?ecause they concentrate the vital energy in differ-
ent locations m the body, and through this one is able to attain
INTRODUCTION 35
For the purpose of worship, one should attain the state of a pure
heart and stand outside the ritual space and perform nyrLr;;a With
either the matrka or mtilinl orders of the Sanskrit alphabet, or both.
The nytisa of matrka is performed in the following way:
forehead - a right shoulder- k
mouth a
eyes i/I forearm kh
hand g
ears u/u finger gh
nails n
nostrils r/rL left shoulder - c
cheeks !I.I.. left arm ch
teeth e/ai hand J
fingers jh
nails 11
lip upper - 0 right hip t
lip lower - au thigh th
top of
the head _ am foot d
tip of the
tongue - ah fingers dh
nails I)
left hip t right and left
thigh th arm pit p/ph
foot d back b
finger dh belly bh
nails n heart 111
skin y bones s
nails r fat ~
meat §ukra s
mqjja v pra ~wko~a h
The nyasa of malinl is:
n ~ r I J !I th c dh ID u u bk kh g gh n i a v hh y c;l <) h th jh
n J rt P ch I as al) h $ k$ m s arp t e ai o au d ph.
INTRODUCTION 37
the teacher enters inside the body of the disciple by the outlet of
the pra,1:za in order to come in contact with the six presiding dei-
ties located in the six centers. Then, meditating on the forty-eight
sarhsktiras, rites are performed in the body of the '"newly born
child"; that is, the disciple, through contact with Brahma, Vi~r:iu,
Rudra, Isvara. Sadasiva, and Siva, located in the hrda)'a, kantlza,
talu, ghrumadhya, lala,ta, and brahmarandhra, respectively. The
eight rites of purification are meditated upon differently in each
of the six centers. Thus the number becomes complete, and as a
result the disciple becomes twice born (dvlja). Then, causing the
pra7Ja of the disciple to rest in the respective places for a while,
the teacher comes out and gives him the mantra along with flow-
ers. Then he tells him the code of conduct (samaya) which he
should follow as long as he lives.
Chapter Fourteen
This chapter describes the procedure of initiation called putraka.
On the third day after anointment, a ma~ifi.ala or diagram con-
sisting of three tridents with a lotus on each prong is drawn on
the ground. All the rituals described in this chapter are to be
performed in relation to it. Those groups of deities called the
"external retinues" and the "deities at the door" are worshipped
outside. Then, in front of the mandala, moving from northeast
to southeast, Ganefa, one's teach~r· (guru), the teacher's teacher
(paramagurus), the lineage of previous teachers, the yoginis. the
Goddess of Speech (VagISvarI), and k!jetrapalas are worshipped.
After receiving their permission, the teacher worships the nine
paths (adhvas) in the tridents. On the middle prong of the middle-
most trident, ,the Goddess Sripara and Bhai rava are worshipped:
the Goddess Sriapara is worshipped on the left, and the Goddess
Sriparapara on the right. On the trident to the right, Srlparapara is
placed in the middle prong, while on the trident to the left Srrnpara
is placed in the middle. Bhagavan is the supreme Goddess, and
because of her presence everywhere, all activities become perfect.
INTRODUCTION 41
Chapter Fifteen
This chapter describes the initiation given to a dying person. The
recipient of such a dik$ti is a person who has been suffering from
an incurable disease. The teacher, after making nyflsa of all the
adlzvas in him and purifying them one after the other, performs
a ny{/sa called marmakartanl, by which he severs all the delicate
42 TANTRASARA
Chapter Sixteen
In this chapter, the author describes the method of initiation that
is given to those who are dead and who are not present during the
procedure. For the purpose of bestowing it on the departed soul,
the teacher brings nearby a device known as mahajala prayoga,
the application of a large net. To the person who is absent but not
dead, this procedure is not followed.
Chapter Seventeen
This chapter gives the procedure known as liligoddhdra: it simply
means "rescuing a person from a fallen state." It is performed for
o_ne who has gone away from the right track by receiving i nitia-
tion from persons belonging to other systems, such as Vai~1)ava,
Bauddha, and other lower Saiva schools. However, the teacher will
~ran.t this type of initiation only when he becomes convinced that
saktzpata ~as definitely occurred in a prospective disciple.
Accord,1?g to the author, the Trika is the superior system, for all
the oth~r sastras, as preached by Kapila and others, lead the seeker
to attam release from prakrti, but they do not help him attain
release fr.om n1llya. On the other hand, Saivcigamas. as expounded
by the Tnka, lead everybody to the ultimate immediately.
Chapter Eighteen
In this chapter the method of abhiseka is described. Abhiseka is
given both to putraka and accirya types of disciples, provided they
have received the sablja form of initiation. The term sabzja means
"with seed," but it really signifies that this form of initiation is
given to those who are competent enough to follow certain strict
INTRODUCTION 43
rules of conduct during their lifetime. On the other hand, the nir-
bija form of initiation is given to old and decrepit persons who are
less assiduous and therefore unable to follow strict codes of con-
duct as enjoined by the holy text.
Ahhi~eka is restrictive in the sense that not everybody is con-
sidered competent enough to receive it. In particular, acarytibhi-
~eka is given to those who, after receiving initiation, have attained
proficiency in tigamic knowledge; those who have restraint over
their body, mind, and speech; those who follow the duties as
enjoined by the scripture; those who have become proficient in
unification of the adhvas in their respective order (adhvtinusan-
dhana); those who have gained perfection in the highest knowl-
edge by 1istening to it from their teacher; and those who continue
mental exertion for retaining it, followed by meditative thought
(fruta, cinta, and bhavana) terminating in identity with Siva. The
author categorically states that even after receiving abhi~eka, only
one who has really attained perfection in the highest knowledge is
worthy of bestowing grace to others.
Chapter Nineteen
The funeral sacrifice is the final rite for every human being. Ini-
tiation is given during that period only to a person who, though he
belonged to the highest Saiva order. on account of some unknown
factor lost the tradition and expired without performing the rites of
atonement before death. Such a person is given initiation when his
body is placed on the funeral pyre.
For the purpose of rescuing the deceased, all the rituals are
performed upon the body. The final offering into the fire (pllr-
nahuti) is performed by burning the body. In order to convince
ignorant people, the person who initiates causes the dead body to
shake. He does this by means of kriyll, j1hlna, and yoga. though it
is not necessary for the release of the soul.
If the deceased person cannot he given initiation during the
burning of his corpse, he may be given initiation during his frad-
44 TANTRASARA
dha rite. The teacher takes a ball of rice in his hand and meditates
on it as the form of the energizing Sak ti, and by doing so, the soul
of the dead person is possessed. This food is considered to be the
portion of animal-like quality of the soul and is really the thing to
be enjoyed. When both the bhogya and bhogya sakti become uni-
fied by the meditation of the acarya, it becomes fit to be offered
to the supreme enjoyer, the Lord. Thus, leaving the animalistic
portion behind, which is the essence of the bhogya, the bhogya
sakti, along with the self, is offered to the supreme bhokta, the
Lord. In this way, the soul becomes identical with Him. It should
be remembered that the final procedure is preceded by the homa
sacrifice and other rituals.
In this chapter, the author raises a relevant question: whether
for the knower of reality (tattva jnanin), rituals such as sraddha
and others are necessary or not. He answers saying that when, by
the light of true knowledge, darkness has been totally removed
from the enlightened one, there is no need of a final ritual like
antye~ti fraddha, etc. But, for the people who had been closely
associated with the departed one, the day of his unification with
the Supreme is observed as a day of parva, the day which causes
fullness of consciousness in him.
Chapter Twenty
~he present section discusses the disciple's obligations, known as
se~avartana, the duties that should be carried out unti 1 the end of
h.is life. T~e~e ?uties are of three kinds: obligatory (nitya}, occa-
s10nal (namzztttka), and krunya, those performed for the fulfill-
ment of some desire.
The nitya procedure is described in the following way: One
should get up early in the morning and call to mind one's desired
deity first. After completing his essential activities, 1i ke wash-
ing, etc., and cleansing himself, he should take his seat facing
north. He then purifies his body, the place where he sits, and his
mind. Then he performs nyasa upon the appropriate places with
INTRODUCTION 45
Chapter Twenty-One
This chapter presents the authority of agamas. In the Tantra/aka,
agama has been defined as a well-known fact of old, as prasid-
dhi. It also emphasizes the point that even agreement and contra-
riety (anvaya and vyatireka), which are the very life of inference.
46 TANTRASARA
Chapter Twenty-Two
This last ch . - l Id b
apter explams the nature of Kulacara. It s 1ou e
noted at the outset that this form of worship is not meant for every-
body b ·1
the.' ~t ~ only for those who are well advanced, and in whom
mchnat1on for performing such rituals has grown strong: only
b~c.ause of this are they entitled to perform th is worship of the
divme according to this method.
. When a person becomes free from determination (vikalpa) and
IS able to attain steadiness in the indeterminate state (nirvikalpa),
?n.ly then is. one entitled to worship according to kulakrama, for
It .Is s.tated In the Tantraloka that if, during the performance of
this ntual. one thinks of the object of worship as different from
INTRODUCTION 47
Chapter One
May my heart (hrdaya) pulsate in the form of emission
(visarga) embodying the nectar of supreme transcen-
dence by the close union of the pair: Siva and Sakti
(ytimala). One of the pair is Vimalakala, the mother
who has taken within herself a new creation (Abhi-
nava) in the form of light, and the other is the father,
Pancamukha Siri1hagupta, who is the embodiment of
perfection and is intent on expressing himself in the
fivefold activity.
Exposition: The above benedictory verse hints at a number of
technical terms or concepts commonly used in the doctrine of
Trika Saivism. In this context, the word heart (lzrdaya) indicates
universal hliss (jagadananda), which unifies everything into an
undivided singularity of consciousness. Its form is an ever-shin-
ing light, knowing neither rising nor setting. Restfulness is its
very nature. The author as pi res to attain and realize that heart of
C()nsciousness.
Another technical term found in this verse is vamala, which is
described as the highest equilibrium, [a union] .of both Siva and
51
52 TANTRASARA
Sakti. This is a union in which Siva is neither Siva nor Sakti, and
Sakti is neither Sakti nor Siva, but each is the combined union
of both. This union is also known as coitus (salizgaf,fa). In the
creative process, [expanding from] this union, all the principles,
known as tattvas, emerge. Throughout this process of creation,
the nondual nature of the absolute equilibrium remains tranquil,
like a waveless ocean. This process of creation is the result of a
slight impulse of creativity, an upsurge in the form of a vibrating
agitation, causing the unity to break. This absolute union (yamala,
smizgaffa) remains in its pristine state, even in the process of cre-
a~~on. Dur!ng that process of creation, 'It' first shows itself as two
[Siva and Sakti], expanding outward into three, and then many.
The word kula ordinarily means 'body,' but in this context it
refers to the seventeenth kala, the immortal phase of the moon.
The word visarga is the 'emission of drops' emerging from perfect
~exual union. The drops reflect the colors of [Siva and Sakti]: one
is white and the other red. It tends to move outside [into the mani-
fested universe] and creates the bodies of all living beings. In the
Tantric doctrine, visarga is stated to be hardhakala, one-half of
t..~e sound 'ha.' The mother is none but the autonomous energy of
Sr~'a, with whom she remains inseparably united. The nature of
t? 1s autonomous energy, which is beyond all limitations, is 'reflec-
tive awareness' (vimarfa). This verse also indicates that Vima-
lakala ;vas the name of Abhinava's mother. The father is the five-
faced .Siva [with each face represented by one] of the five saktis:
c_onsc10usness, bliss, will, knowledge, and action. They are the
five .outlet~ through which everything becomes manifest, or in the
lummo~s imagery Abhinavagupta often employs, through which
the entire universe shines. Each of Siva's 'faces' is ever-engaged
in performing one of his five functions through these .foktis. These
five functions are: creation, maintenance, dissolution, veiling, and
bestowing grace.
~~ m
a"1 Cf5 I'< o i ~·"ifl"hi ffl ~ $4 H ffl fc:Rlti Cf5("C1 I a,; fufuti q
~ ef~ ~ q; ITT ~f;st:llciJ:t 3fFPtr<~~~. fdq••naP1-?(]~1c-Ach
:a- I ~ ~ mCf5fqfCI~ "ffg;')frj(1\;i~lc-Acb, c=racr q 1Ifld51{Uj f=if11{ffl
~ er~ lifff-;:ruf~ I ITT m~ ~ cfianf~ RCIRcilfcr,
ffil ~ cfianfq ~f~ 3FrWClf11~1c-ACh ~ ~ ;:r ~-~
TI~~ ~cf ct5 fC1 Ifl a fCI ~J)f~ ICl ~l J1 "i I'{<) q I~ Icfl a-TTm ~ I
c=r?r 3fW Cl f1 I <0'11 c-A ch ~f~~Cf "$4"Fl" ~UR+=(, ~Cf q 3lW ffl A I;:i
tff~ ~ f-;:ref~, fcl Cf)fq f=i fuw I f1 ffl 3if& ffifq I'""ci a Iq acrm;:
Tl\l fci ct5 r-q 1f=i efLR1 -"ftfcl 0l ct51 ~'*'cf! f%" 3Tic=m ~ 1ci ~ ~ ~ "ff"Cf m
1
not from all bondage. On the other hand, the holy texts revealed
by the Lord Paramesvara bestow release from all sorts of bondage.
The holy texts (taught by Paramesvara) come in a fivefold stream 3
and are divided into groups of ten, eighteen, and sixty-four. The
most perfect among them are the texts named Trika, the quintes-
sence of which is the Malinlvijaya tantra. The subject matter con-
tained therein is difficult to gather and properly elucidate. Without
the proper ascertainment of the essence of reality, this knowledge
neither possesses the property of liberation nor is instrumental in
granting it. It is only unblemished knowledge that possesses such
a nature. The highest human end has its root in knowledge, which
should be practiced in one's own being. It is for the attainment of
this type of knowledge that I begin writing this text.
3-rnR ~ ~ ~ ~ art4ia
~uf $'1 H CBC'il ~~ <ref~ FllfC1<1t mm
JI I
m a
~ fa I~1 ~Ji ft Ic-Ji fi Fa '1~ aT&]" "i IJj)"i I
~UT~CB'<l.lrn Rf~ iqJ$1iqafci ~ 11
The lack of right knowledge (ajiiana) is explained in
the holy texts to be the cause of bondage. It is known
as impurity (mala). At the rise of perfect knowledge
it is uprooted in its entirety. Upon the emergence of
Self-consciousness, at the time when all impurities are
destroyed, release (mok~a) is attained. For this reason,
I shal 1, with the help of this text, reveal the real nature
of that which is to be known.
3q' I C§'lci:
Introduction
In this world, 'innate nature' (svabhava) 4 is the highest aim to
be attained. This innate nature belonging to all entities is of the
nature of 'light' (prakasa), 5 as that which is not 1ight cannot be
proved to be this innate nature. Furthermore, that 1ight is only
one [literally translated: 'it is not more than one'], for there is an
absence of existence of any other innate nature in that light which
is different from it. This is because of the non-existence of dif-
ferentiation in that light. Time and space cannot bring or cause
differentiation in it, for they possess that 1ight as their innermost
nature. Therefore, the light is indeed only one, and that 1ight alone
is consciousness. The nature of consciousness is to bring illumina-
tion [manifestation] to all objects. In this regard there is no differ-
ence of opinion among scholars.
This shining of that light is not dependent on anything outside
of itself. The state of being illuminated by another 1ight should
certainly be called dependence, as the state of being illuminated
TANTRASARA 57
3l~ 3"Fj)4 Ill Aq ~ CQ 11 {.~ If<'l I+:! : I -ac:T ~ ~¢"ft) q I Ci I ftj ct::
ra
~ ll Aq ~ ftj 8all ~q l1flcfC:F"l J:t 3fflm<f ClGJ ~., {i q I ~ Fa {f% a1
I
Chapter Two
In this chapter we will exclusively deal with anupa~va. 11
Vv_'hen a person 'keenly touched by energy' (saktipclta) discerns
by himself thus, after listening to the words of his teacher only
once, then his permanently awakened absorption in to the Lord
has ta~en place without any means (anupaya). In this instance,
reasonmg alone (tarka eva) is taken to be a limb of yoga. Other-
wise, how could discernment be possible? If this is the question.
we reply: What can be accomplished by ·means' (upaya) regard-
ing the supreme Lord who is self-manifest and one's own self?
This cannot be the attainment of 'innate nature'(svah/u/w1), as
innate nature is eternally present; it cannot be the attainment of
the recognition (jiiapti) of Paramesvara, as Paramesvara is self-
iJJuminating; it cannot be the removal of the veils, as the existence
of any veils [in that supreme reality] is impossible~ it cannot be
the penetration of one into the other, as the one who is enter-
TANTRASARA 59
ing and the one who is entered into are not different from each
other. Then, what could the role of upaya be, as the existence of
anything separate from that reality cannot be proved? Therefore,
the entire universe is a unique consciousness alone, beyond the
mutation of time and limitation of space. Furthermore, this con-
sciousness is unaffected by the "accidental attributes" (upadhi);
it is not restricted by shape and form; it cannot be conveyed by
words; nor be described by the instruments of knowledge. It is the
cause (nimitta) of the very nature of time, down to the instruments
of valid knowledge, manifested by his free will. In essence, it is
an autonomous, condensed bliss, which is "I" myself (aham). In
that innermost core of mine, the universe shines as a reflection.
The absorption related to the supreme Lord, [attained by] one who
discerns with firm conviction in this way, is not dependent on any
means. This kind of person does not need to be restrained by dis-
ciplines, such as taking recourse to sacred syllables, rituals, medi-
tation, and observance of spiritual practices.
~s:tct51~i ~I It.. 11
The multitude of means (upaya) does not reveal Siva.
Could the thousand-rayed sun be illuminated by a jar?
That person of broad vision, while discerning thus,
enters immediately into self-manifest Siva.
31~ <jOcillF"il~d5~ I
31~~1
~"f!C\ ~ ct> I ~ I ~Li ~ ICl Ci n:l '""l :rff51=( ITT 3"1 '1@! 0 $A 0 $fl
I m-r ~~ ;:i-
i11 fti a'"l ~ 3F~ CQ 1fli ~~ mfu- CK( m=ill'~, ~ '&1 *1 q fl:l a
~, ffi ~ ~G:Ct, TFU ~ urur, m~rifQ~f $Cf ~~,
~~CiCJ)'J~lrufY~IT err 3"l~:'{"tl~f~~ ~~ cx:IT-f8- I -;:i- ff:~~
I
3f"fq ~ ft:R=fq~ ICl Ci IA I?H I;a {l zrcP: q '< """11 G: w4 3TI):" , ~ -:er l'l I aI i
fu~~~ ~1Ht5d5C'11q: cild""fl'"l ~l'i~lfci I
Chapter Three
One who is unable to enter the unbroken circle of light, 12 already
explained as the reality of Siva, [who takes recourse to] view-
ing the power of autonomy (svatantrya) 13 as extraneous to him,
experiences the indeterminate (nirvikalpa) absorption helonging
to Bhairava. What follows are the instructions leading to this type
of absorption.
AIJ these multitudes of beings (bhtivas) are merely reflections
in the void of consciousness 14 because they possess the charac-
teristic marks of reflection. These are the characteristic marks of
reflection. That which cannot shine separately, but shines when
merged with others, is known as reflection; for example, the
reflection of the shape or form of the face in a mirror, the reflec-
tion of a taste in saliva, the reflection of a smell in the nose. the
TANTRASARA 61
19
Ananda "a" rests in anuttara "a," lsana "l" rests in icclzd. while
armi '~u" rests in wune~a. This (lirmi) is the initial stage of the
evolut10·n· of the energy of activity (kriyti !.fakti). The first group
of cogmt1ve reflections (paramarsa), that is, ''"a," '"'i," and ""u,''
being essentially part of light, are identified with the sun. The
second group of reflective cognitions. that is. "ti,., ... I.,. and "(t ...
being of the nature of repose and predominantly blissful hy nature.
are identified with the moon. Up to this point. even the slightest
trace of activity has not entered (into the process of manifestation).
When, however, in the power of will (iccha) and in 'the power of
wil1 to Jord over' (lfana), activity enters. then they are cal led 'the
object of the power of will' (i~yama~w) and "the suhject of the
power of will' (isyamcl~za). At that stage. activity (karman) divides
TANTRASARA 63
itself into two: the semivowel ''f' when light dominates, and the
semivowel '"/" when it is at rest. 20 This is because semivowels "r"
and "!" have the nature of arresting the light. However, (at that
stage of manifestation) 'the object of the power of will' (i~yama~za)
is not discernable as an external object. If it were discernable it
would be created like an external object would be. However, nei-
ther wi 11 (icclza) nor 'the power to lord over' (lsana) are clearly
discernible. For that very reason, "r" and ".l" are only semivowels
and not consonants like "r" and "!". Furthermore, this group of
letters. "r." "'rl. ·· ""!" and ".(," are considered neuter because they
bear shades of both consonants and vowels.
ccruf «"1 Cl l f.l?tl, ~~ qqif: -efm q 5d Cf) l:il TTTC1 q 5d Cf) C"Q A, I $ £8 IL1 I l!Cf
f?rfumzrr: <:l" - ~ - ff!:, ~~ Cl Cf) I'<: , $"Cl§ I<Ji I l!Cf f?rfutrr<:rr ~ -~ -m:,
fc:R:mfc=( e< Cf) 1'< = , mf~mTTJr: a=rcf5K: 1 ¢w=t ~ 'l"J l 1a 1i ~m l!Q
~~cH*1q: I ~-a-~ q)ffucm mf1lf~1fus:, z:mT ~H~*1qlft >f~
~ ef~f~~;:r s:ifll~Ci: ~q'<IA~lf l!Cf ~«ifC1*1qaj >ITC<1T:"
1~-a-~ fcR:n"ffum, 3l"fUT"Q: fu"f"l"fu-mf;a*1q:, ~ ~°ITTO"ffa=rur:,
mcira:
fa f1 !•i<:1 L1 *1Q: ~ I
When the expansion of anuttara '"a" or ([1za11da ""([" in the
di re ct ion of icc/l(/ .. i," etc., takes place, then the two syllables ""e"
and "o" come into existence. Then again, when these two sylla-
bles, "e'' and '"o, ,. are closely united (smizglzalfa) with anuttara '"a"
and l11u111da "a." then the syllables "ai" and "au'' are born. This
indeed is the play of the energy of activity (kriya §akti), which
64 TANTRASARA
shines in the manifestation of the four syllables, that is, ''e," ''ai,"
"o," and "au. "21 Then, at the end of the development of the power
of action (kriya sakti), just before entering anuttara, all that
which has been created up to this point takes repose and abides
in the bindu 22 (m,n), which is light alone and the very essence of
knowledge. At that very place where bindu rests in unsurpassed
(anuttara), the "anuttara visarga" is born, which is ''a~z." Thus,
the aggregate of sixteen letters, which are seeds (blja). are said
to be the very nature of all reflective awarenesses (para marsa).
The recipients (yoni), which are consonants. are born from that
vi+sarga. From anuttara emerges the "ka" group of letters; from
'will without an object' (iccha) the "ca" group of letters; from
will with an object the "ta" and "ta" groups of letters: and from
unme§a the "pa" group ·of letters is born. It is because of being
united with five 5aktis that the five groups of letters are produced.
It is from this threefold division of the will (icchti) that the semi-
vowels "ya," "ra," and "la" are born, while the semivowel "va" is
born from unmesa.
The letters "fa," "sa " and "sa" are created from the threefold
division of will (iccha).' From visarga, "ha" is born, and the let-
ter '·k~a" arises from the union of two consonants: "ha" and "'sa."
Thus, the Lord who is supreme (anuttara) becomes the ·Lord of
t_he ~~~up of letters' (Kule§vara). It is this single kaulikl visarga
sakti - of the Lord, which as the flow of vibrating impulse in the
form of reflective cognition (paramarsa) such as groups of letters,
etc .. extends from ananda to external manifestation and assumes
the f?rm_ of the external principles (tattvas). Visarga is threefold, 2 ~
that is. a ~zava, which is the restful state of citta; .fr/ k ta, character-
ized by the awakening of citta; and sclmvabha, which is the dis-
solution of citta.
~mfu~ J1ll~lc-A416
"t:l G:m fb 5H i:F1 I '3)'~)1 '< I;:a '< Ifl I
mu:~ RJifcpwf'<flli'F~I
fu~ G'<lli~lfa -;TI- Jj)g)1'<'<f1W (_! II
The entire universe is shining on the clear inner core of
the Self. The multifarious forms shine on the surface
of the mirror, but the mirror is not aware of them. On
the ?ther hand, supreme consciousness, by rneans of
co~Hrnuous flow of its own delight of self-consciousness.
reflects the universe.
~cl'"i l~Cf5J:t I
'
3l~ ~lltt>l41~:
Chapter Four
When, for the purpose of attaining one's own innate nature (sva-
bhtiva), thought constructs 32 are gradually purified, 33 as described
in the previous chapter, the course of meditation (bhavanti), pre-
ceded by right reasoning, study of appropriate clgama texts, and
instruction by a teacher, becomes essential. It is because of the
power of thought constructs (vikalpa) that living beings wrongly
conceive of themselves 34 as bound. A firm conviction (ablzimana)
regarding one's own nature becomes the cause of freedom from
sali1sara. When this new vikalpa arises, 35 it neutralizes those
vikalpas which are the cause of bondage. This new vikalpa
becomes the cause of ascent (abhyudaya). enabling one to attain
his or her own innate nature. This is as follows: The supreme
reality is unlimited by nature and consists of an undivided singu-
larity of consciousness. It transcends all the principles of limited
nature which terminate in Siva. This renders stability to all and is
the vitality of the universe. Through it the universe "throbs' with
life, and that is '"I" (alwm). Therefore, I am both transcendent
68 TANTRASARA
after following the path of right agama, etc., purify their vikalpas
and enter the supreme reality. 36 Here a question can be asked: If
this is so, shouldn't the supreme reality also be a form of deter-
minate knowledge (vikalpa)? The answer to this question is,
"certainly not," because determinate knowledge fulfills its purpose
simply by removing the impressions of duality.
The supreme reality is everywhere; it is omniform and self-
manifesting. The forms of determinate knowledge are not capable
of either lending any support to it or refuting it. Right reasoning
(sattarka) spontaneously arises in a person keenly touched by sakti.
It is said that this kind of person is initiated by the Goddesses.
In the case of others, the form of right reasoning arises by
the study of scriptures, and so forth. This topic will be discussed
at length in the section entitled Saktipataprakasana. However, at
this point it will suffice to say that the role of the teacher is to
select an appropriate agama text for a disciple to study. The role
of agama, on the other hand, is to give rise to the proper type of
vikalpa (suddha-vikalpa), which is instrumental in generating the
series of homogeneous thoughts free from doubt. This series of
homogeneous determinate thoughts is called right reasoning (sat-
tarka), and this right reasoning is called meditation (bhavan~).
Through bhavanti 37 past objects [objects that have gone to rest 111
the past] that were indistinct, are now made as if present by ren-
dering them distinct. In this context we can say that no other direct
means but reasoning, which is the light of pure knowledge, can
serve as the limb of yoga. For example, tapas, etc., belonging to
38
the niyama group, ahilizsa, etc., belonging to the yama group,
various types of prti~1tiyama, etc., all are finally based in objec-
tive existence. Therefore, what could be their role in regard to
consciousness? Even pratytihti rti 39 only renders excellence on the
level of senses, that is, the instruments of knowledge and action.
In the same way, dhti ra~ul, dh.vana, and samtidhi, if practiced
gradually and in th is particular order, could grant to the medita-
tor the identification with the object of his meditation. However,
meditation or practice on the supreme reality, which is identical
70 TANTRASARA
with Siva and is one's own innate nature, is not at all possible. The
practice of one who is established in consciousness is the process
of steadily establishing pra~za, intellect, and body in it. Th is is not
unike carrying a burden, studying the real meaning of ltistras, or
practicing dance. In the case of consciousness, however, nothing
can be added or taken away from it. 40 Therefore, how can practice
(in regard to consciousness) be possible?
~~IB3H"A~"!\ct: I
That sakti, by means of which the triad of saktis are born,
that is, embraced (withdrawn) internally into the Lord th rough the
process of unification (anusandlzana), is the glorious Parafakti.
That 5akti (although remaining) Sripara is now cal led Srimatrsa-
dbhava,42 Kalakar~il).I, 43 etc. Each of those four saktis. because
of their freedom, shines in threefold manner; that is, creation,
maintenance, and dissolution. In this way, the number increases to
44
twelve. This takes place in the following way:
I. First, consciousness only shapes (ka lay at i) entities
(bhdva) within.
2. Then it projects (kalayati) them externally as distinct
forms.
3. Then consciousness accepts external objects as something
pleasant and desirable, and then it throws (kalayati) them
internally with the desire to dissolve them within.
4. Next it creates doubt regarding various ohstacles in the
process of dissolution, after which it dissolves those ohsta-
TANTRASARA 75
cles as well.
5. After this, the portion of entity shining as doubt, which is
going to be dissolved, is assimilated (kalayati) within the
self th rough the process of withdrawal.
6. Then it creates (kalayati) the agent of withdrawal and
realizes it as being his own Self.
7. In the process of creating (kalayati) the agent of with-
drawal, it creates some entities as existing in the form of
impressions (vtisantis) and some others as existing in the
form of consciousness alone.
8. Then it creates the wheel of instruments (of knowledge
and action), preceded by the process of the activity of
manifesting its own nature.
9. Next it shapes (kalayati) the lords of the instruments.
10. Then it creates (kalayati) the limited subject belonging to
the level of mtiyti.
11. After this it creates (kalayati) the knowing subject, who is
intent on abandoning limitations and accepting the blissful
state of consciousness.
12. Next it manifests (kalayati) the fully bloomed form of his
own Self.
Thus, the "twelve divine Goddesses of consciousness' (dvadasa
Bhagm·a tya ~1) manifest themselves, either to all subjects or only
one, simultaneously or sequentially, either in two or three. They
move in the manner of a circle like a wheel, and also shine exter-
n a 11 y in the form of months, and other minute divisions of time,
the signs of zodiac, and finally in the form of pot, cloth, etc. In
this way, they nourish the autonomy of the 'Lord of the Wheel'
(Cakresvara) and are expressed by the word SrI Kall.
The different meanings of the word kalana 45 are: moving,
throwing [projecting]. knowledge, enumeration, causing all the
objects to become objects of enjoyment, sounding, and withdraw-
ing [assimilating] the objects into oneself. As it has been stated
by the teacher SrI Bhutiraja: '"She is known as Kall on account of
projecting, knowing. and enumerating." The meaning of Kall can
76 TANTRASARA
All that has been stated about yaga, homa, and so on, should
be understood to be only for Mahesvara. 46 All perceive those very
things that are to be avoided as those that are to be accepted. and
also perceive everything from Vi~I)u to Siva as Paramasiva. This
TANTRASARA 77
ITTf irCJ fci Cf> ft! : fCI lP=i Cl t=f ©I'< J:t :mcm';:r 3 q I Ci I;:c=J '< f'~ alcf4a
~ ~~I (1?J mrt q I~ ICl Cl'i Iq I{I C1 ~c=r: ~~~WOT
~m-rf'ffif'4a1 '°"t ~ 3q Il'ki ~I 3"l Cl Ci J0&:1 AH : mffi ~
:mfumcrirfu I ~ttUr Roffa J:t 3FRR (!q mf~ I ~ C1 3 q I Ci I;:a '<J:t
m=rt fClfi'Rfl1"<1e.f fqct>r-q1sqaffi, ~ ~f~!):i 101ct6UGI 1~
q Rfl:! a*'q 1i 3q 1ll fci-;i- 11:~ ~ "ITTL<1" 31Turcf ~ 3-rrfcrmefl'ffu,
ITT ~f~ tl4 HI fc-A Cf> I , "ITTur: ~ ~frl=f 9-tl, 31TU 3 -vd I'< a I I\A I ,
3vi::m:ui q ;:ni:r qxr s:i1011m '[~.~fr~ CJUf~l~Cll~l er~. ~g:
t=ff;:rc)-~ Ifci ~l ~ lc·J:J I Cf>{U I~ I&:Cl I"CM:, U Cl Ict~l mem: ~USfff~JIT
~41 li ci li I CPTcffli&!:lJ:JIOll: I <1?f mFl ~ ~ 3f'~ ~~.
"ll"f{ {!(1"f( fCls:lct>l~i f1cfafClHi~c=f ~ ~ ~, ~er R\Ji~~CiciilV
taffCIT, ITT ~s:!J:JIOls:!Ali{C)q~ Cl@cf1mB"f?laCif'Q ~~ ~
~ mrt
+:rITTil"{Cfffr;:r: w H Cl 1aflfi:tCG'1ct51 '<: ~~ , ~ !):i 1wri~1
fffiJCllMl9'1ct~lct>4fuI~ "cict'Jlc-J:J.-i: -a-aj;OO~ 3-F"CiCiA'\!)~'<m{ur
R=fJciffl ~ ~1~1c-AR fu~ ~C1. ~;:r q- fcr~;:r ~~
~ flTJ:Jf'qalil ~f~ur ~f«l, c:rcr: 3"lch'{C)YCil:il f~
TANTRASARA 79
31cfmf'~ , c=rffi sfq ~~ {<) q Ci li I fcn;=n°fqc=f , c=ra: 3"l ifi {I c-Ji Ci 1J:t
mf'G,C=f U1 IU<""t I l!cf Ci \:,"ci ci1 fl A fci CS1 I~ Cl ttCI *~~uf ~~ I c=rffi
Cllfl'"il~l~ ~ ~;:i- ~ ~ ~ ~ I~ 3IB:r 3"l'"iCl{ci
mrfz:r.:r: ~fq;;::q131q{J:JIW~ ~~fl61{~CS1~ ~~«ilCi~
~q{+:Jlci(=Cf Ll" ~fefGJ ~ "flU l!CI" 'it~mcr: I 31Wlfllf( ~
fl Cf Rfrn ffi ~ 1 C!~ sRr 1
~ fi~t:<~fllct>I: I~~ I
Chapter Five
When a discursive thought (vikalpa) is capable of purifying itself
in itself without depending on other means, it loses the function-
49
ality which is commonly associated with bonded beings (pasli).
Then, by the grace of pure knowledge (sliddhavidya), it (vikalpa)
becomes transformed into the energy of the great Lord, and after
taking recourse to it as the 'means' (uptiya), it becomes capable
of manifesting the knowledge belonging to sakti (sakta). This pro-
cess was explained in the previous chapter.
When, for the purification of discursive thought (vikalpa), one
needs to rely on the ·means' (upaya), then he or she can take
recourse in the intellect (buddlzi), pr{i~w. body, jar, and other
external objects of a limited nature. 50 By doing this, one descends
to the level of an atom (a~1u) and causes the 'knowledge of limited
nature' (cl~10va) to manifest in his soul. On that level the bud-
dhi possesses a meditative nature, and prd~w is of two kinds:
51
3l~ 3iill'<: I
~~u~wm
fu~ "4zj q Rcr'{~ a 1
~S?rfu~ AIQil<:i-
fumnm~ "fl~ I I
oq Il0Q I~ fu.smR:ffu ill ~ ~:
~-mc5~m<:r~I
~IOllCilQl - -
fffl""i"&J ~~ gqxr: I I
31~1*1Pl~'1s?r ~ ~Rcfi~'\ -
fcn:m~w:i~ruQ:ur ~ 1
~ 3"I Hi'<~ Ml CB I: I ~ 3 i::£ll '< o1'""t I
Now, the topic related to the 'upward movement'
(uccara~w) of the vital energy (pra~w):
3l~ tsftOAl~dJA I
'
3l~ ~ lttirufu: I
TANTRASARA 87
Chapter Six
External Practice
This external practice is denoted by the term 'formation of the
place' (sthtinaprakalpana). According to this system. the loca-
tion (sthtina) is threefold. i.e., vital air (prti~za), 70 the body, and
external ohjects. 71 The procedure (vidhi) with regard to vital air
(prti~w) 72 is as follows: The entire sixfold path. which will be elab-
orated later, is conceived as abiding in the vital air. Time (kala)
is the sequential and non-sequential unfoldment 73 of 'mutative
activity' (kalana). However, it should be understood that time also
exists within the Lord. The manifestation of time is caused by that
sakti belonging to God called KalI. 74 On the other hand. the mani-
88 TANTRASARA
its (G1igula). Fol lowing this line of measurement, one hour (glzaf
ika) arises. Therefore, counting the inhalation and exhalation of
the breath, the total becomes seventy-two digits.
31~ fu~C\ <:i : 1 f"l q 1C\A ~c=rn:ti (jfr: :w:IB, ~ =t:rn f! ~ ~, cJQJci
~tlcvr~tm, l!ciA-rm~, ~~. ~fu~ I
Next, the rising of the lunar day (tithi) will be described. One
tuf i consists of two and a quarter digits. Four tufis make three
hours (prahara). The duration of both dawn and twilight is half
of a tufi each. Thus the inhalation and exhalation of one breath is
known as the day and night. This is the way of the arising of the
lunar day.
'
a Ri I ~ ~ fc1 ~<:ff( I (1?f q1 &J I q af 1
!):i I a II Cf 3"I q H a'""?: 3IBZfff~
~epf Cf) ('i 1J:t 3-TLf"l:ffu I ~ q 5ci tl ~ <:i i ~tt g:i tl ~ 11 ;:c"1 fi Al q
aTIUft! W~Ci Cf) ('i I!):i f"l { : £l <rf\A I : ~ I a 11 cf1 'QC[ ffi~ I a tl.., ;:c"1 { ~ ~ffitl
~ qa-mf~ I ~ q ~cu-cl~ !):i I~ '"t 31cll=( 3"11 A Iq ffl fu<=IT-tj mf~ I
3Bf ~ ~f'qc=f Ch'<l fa I 3-Br -a- cramrr: fq Ci I Jig I;a I ~ ~Im l'l &:l"
9'1tl~ll~, ~ a~1ct0l: I
Now the rise of the year will be described. The 'dark fortnight'
(kr~~w pak~a) is the passage of the sun to its 'northern course'
(uttaraya~w). The passage of the sun from one side of the zodiac
82
are burned up by the 'fire of time' (ktila agni). However, the upper
three worlds 88 are overpowered by sleep caused by smoke. The
creatures living there are propelled by the rapidly burning [cos-
mic] fire to a world called Jana and remain there as pralaydkala
souls. But those creatures called Ku~maI)Qa. Hataka. and others
who are properly enlightened souls continue to play in a world
called Mahas. When the period of that night of Brahma is over,
creation starts again. Following this system of measurement, the
life span of Brahma is one hundred years. This is the duration
of one day and night of Vi~I)U. His life span is also one hundred
years. The life span of Vi~I)U is one day in the 1i fe of Rud ra, the
Lord of the Rudra world, which is above the world of Vi~IJU. The
duration of his night is of the same length: one year is as described
above. One hundred of these years is the 1imit of the Ii fe of Rudra.
At the end of one hundred years [of his 1i fe] he attains identity
with Siva. The functional period of Rudra is one day consisting
of 'one hundred rudras' (satarudras), who support the sphere of
Brahma. Their night is of the same length. Their life span is also
one hundred years long. At the time of the death of the satarudras,
the destruction of Brahma's reign takes place. Thus. the 1i fe span
of the rudras abiding in the water principle to the end of the pri-
mord.ial nature principle (prakrti) is counted in the following way:
!he life span of the rudras, abiding in the lower principle, is a day
m the life of those who live in the higher principle.
Then Brahma and Rudra (although their worlds are destroyed~
Brahma and Rudra are not), who are presiding over water, and
the other tattvas, remain in an unmanifest (avvakta) state. At that
time, Lord Srikal)tha becomes the agent of des~truction. This is the
intermediate state of dissolution 89 which ends in avvakta. When
the time of destruction is over, a new creation hegi ns again. At
that time, those who attained liberation by fol Iowi ng other .frlstras
are also created. 90 The span of life of Lord Srikat)tha is one day
of those rudras who abide in the veils (kaiicukas). 91 The length
of their night is the same. One day of Gahanefa is the 1ife span
of Rudra. The length of his night is the same. During the night of
TANTRASARA 95
murfuea q IaIIJi_, ~ l Ia H Li I ef-g: mtfufc Ct.> Ig: cj crn=f Gf'filUT CffB Gf'BJUT
crr"B ~ qxr °ff ct:> I'"fi q: I ITTr: "fiwrf--a q sq ch Ci~ ~~ ~cf~
uR:ct51~~Fact:>1'"f11~refa-rut~ fu'1ct~~~ !'l101~1a1f:i c=ralsftr 1
mct~ 11 -=a 1ct FO~ fY ~A 1?I le-A "i Cb 1Mffl 1 3BITRr ctcf ac=t fcrfu: 1 cx:rR C1
=
(E:f "f1llttr 1!Cf 3f<:f 1ifcf~ ~ X"i Iit If1 ;:i ~I RP J1j ~~ ~fufu fu ~I
~mur ~~ ~~ muT ~~~ m6= ~-{ -mcrf~U5rl
~ fa s:i 1Ci1 f1 s:i ttil sterr qfef~~, "ff f1 i:1 ttJJ=1 31~ ~~ fa M1ca,
~-g "if muT. c=r fm~. c=rt ~~. c=rffia~. R-tj~~uf~~ ~mm
~~~lf1"fdfq{C)q$1:, %filurf ffiqci; ~lq{C)qj W~l'li fq~~
~a co:<) ct. :wRm <Rrmrrmr ~ ~-;::r rreufT<:rr<=( i:i 1Cl1J1mmdi1 Rut
fq WJ)~ 6l Ifu"ci1 CIT, ~ 3rcNd IDct:> ~ I$1 H q {UT irfa Ci Cl'1 A, I %7ff5 ';f
ITT~~1q{ ~ ....... I'~ I Cf?f l!f~c=n=ci ~ICiCBlfmf'Cffifruf
~~IO$lllf1d5{C)q'i I~ 3R1: CITTRTf~~ q1a1M1f';::r ~f~ ~
~~~Cf)~ I ~EJl0$6115) fl~101i ~ I -;:r u ~6JIU5Hi ~~
fuuR I rrffi U'<lci"fdlft ~ut J1MC""ln:i I Cl<l ~ffi ~rm={
3"iias1-<1;8 1c=ruw J1ff ~~ii: a;+J151qsqd)1a1d51ct~1J 1msia=>R&TI
~ I 3"i ~as 1'< k"l ~I alJ)u i ~f4a=n:i I (f(1: ~rn s:i q') ~ n:i , GCi 1a 0i q? c-<::i a5 +:[
I C1W ~5"llU$C1("1 3Rf~I s:iq'JfcicifCllC""l ~fltSICffci LT ct~lf"l~f.'lffi I
lj;~ R-l1fu: "ff ~UT I f~~n"{ ~a=rm d5 C1 I Ci n::t I;=a J=t I HUW
f;:raf-c=r: wr: ~~qm Q)Tff: C5ffi -am d5M 1an:i1 c=t cmfcm mm.
1
$~'<Ci"t"Ci ~I Ci ct>1fcm I $~ {(ifq ICi ft ldl '!:..~ ftt5'&1ct>l fcm I ft ldl'!:..OQ ICi
q~lJ)fU"ffi -m'man::l'""t, "$"fu ~1~05,J:t I m Wma:rf1Zf ~ fu~~
~IB'<lffl a~1a cx:rrfq;:fi 1 eqAa1f;::r ~~ 3"llq'<a1al'i1
cffiBRTR c=rn:rrf'-;:r -~ C'l'i I q ch ~a Cl'i I Qi A,_ ~ ~ ~~ I l'i I q a~
rlfflfma n::i 1;:a'l s ~ Tu 1a a n:i ~ Cl'i 1Qi= ~ 1q a "fci 1:!~ti ~Eal-muf
1
~~ ~ 1q ci') -a- 1ea "fl n::i 1;:a'<1 fl q a1f:i mf~ ~q .-i R a c=q a~ FCr 3:r?f
1
ef~ fufilr "$"fu I c=f~ 3"11 ~Ci~~ -a fl;! ~ ;:8 c=faj Cl?f nfu c=f fuITTT~ I
ct:>Jil~:>ci 3'~~ ~'<~f"""fl cITa11ctSAOI I
Chapter Seven
vasive and the prior one is pervaded. However, all of the paths,
ending with sakti, are pervaded by Siva. Furthermore, sivatattva,
being immeasurable, transcends and pervades all six paths. The
Lords of the worlds who exist in the intervening regions of each
principle also have their abode on this earth. Those who died in
these places are offered respective places by the Lords. Then they
lead them from one lower region to the upper one by means of the
procedure of initiation.
31crR"S~s:il=tL11:
ffl Cl @;:c"1 R 5+f Fa (Si IC"l I'L~ I:
Cf) q I I
"ffef~ q Rimm fw:r-
~~ ~~~~qfa: 11
~ ms~IY)'<~Ci(\ -
qrf~CIJ1U5 RqIBd5C"l I I
flg)?ctl~1~~-
ftosu1lQIG,l q Cj)tij)'<RA~1 11
~~,f1~~~11mra
f1 ffl &I ~k~:n c-+:i d1 I tSG d') mffilr 1
~ '< Cl d? C! I'<Ji BI - ,
ct5 If1 IJi W IJJ J1 fl1 I'L~ I: I I
*~~~-
fufc:r J])tu I tSCld5 md ~ I
mB~ f1mi:if1-
ct5+•©cFi h@tf1q)?{1fffifaJ ll:l l'L~ I: I I
104 TANTRASARA
;:rR al+:JIW ~
l!ct>IC:~I fuMMIRlifa'1) ~ I
~ci? ~q "i 9:li -
+:f~ Cff5fti R~lllii ~ 11
3"l t:Gla t:GI fci ~I fa-
~ fcrm +<1rn~11;:arnliit 1
fuwlii qxr~
fcfil~11t:e:<t>+:1it~ ~ 11
fi IC: I'l.~ q Xl ct>rn fa
3"lt:Glct~l~qRd51 ~ I
3-T~l"i~tj ~
~ muls~ fufu l=ITTi~ I I
fifufu~~~
~ufc=q1Jt-<:dl~ 11
~~ '<~ 11 fi "i 'tj)R {)N ("1
~~+:JC'1fid5C'1 I~
fufu";:r~ wm mur
fifufuf;:Rt~ 4~lifa 4'<il~1it 11
Chapter Eight
Whatever has been stated previously regarding the creation of the
worlds is [the result of] the greatness of the Lord's power of free-
dom. The world contains within it myriads of knowers having the
diverse forms of objects for their enjoyment. What permeates all
of these worlds like a "great universal' (malzasamanya) 115 is the
Great Lord (Paramesvara). On the other hand, tattva is the form
abiding in only some [of these worlds] possessing distinctive fea-
tures. For example, the earth principle possesses qualities of bear-
ing, hardness, and grossness. It permeates the entire sphere of
Brahma, beginning with Kalagni and ending with VIrabhadra, 116
whose regions are superintended by their respective lords.
ITT t!"CSli Ci fCI ,., i Q)l(fCPRUTmcIT ~~, "ff u fufuw - q I{A Iftlw
~l5C$3J I c=r?T Yl'Ullf'cic:p eCilClli mCPRUTmcIT-~c=r cm=!~~
fCla~~ wrcrc=r l!cf-fuU-~ ~~~ ~m fCl'(C)qf'mf~
fCl{<)qfu~~ -a- ~~ I CPffqflftj) mCPRUTmcr: ~~mml
f~ ~ I 0 I li I Rf·~=h=r:, "ff u li ICl Fa <:fGJ Fl~ aq1crftl<:ffcrim:F
t ~ 31f~ fq{<)qli~ ~fllCl~Cf. ~~ mmmrffisfq ~
mJITG:ftr, fQGilc:.1 ~~ful ~ u ~~ cmlfCl1'=tq1~ ~
3icf5f~sftr m=tt q1'<s:i1f'~ep: fm l!Cf 1 q1'<A1ftlct IB fm~-a
~ ~ ~B ~ 3fm {.,~A I;::j UC<l
~ 3-Fli"W, 3«i {!Cf ti IAW I l!Cf
' '
CB1'<01c==ci -qffi 1 m IB fis:ittimcR=tc:if+=rm tC1a;;;iif1a~~. c=rw
~~~~IChlflmcmf~cmcfl ~cj;) ~fC!'(C)qf~fiA~
C1W~illm IB JR:rmmcrl -aw -aw 3-Tfucffi~ c=rw c=rw m~
fq J11 a1 z:rc=ci a'"' a~~ ~~. -~ct "fi"a~;:i fCI 1a~ fCI mer: ~ m
l!Cf fu.Qq<J.:J 1ci~1 {l "'<l ~~men- ~fq ~f<i a1 s~~
108 TANTRASARA
a -ea Hi Cb 1lfCb1'<a1 ~ ~ <:{Cl %>i Cf) 1{ ci:i ~ ~Tfc=f , mA~ 1ft Cf.IT"CT<l
GITlll"Cl§lcil ~1:f~ ~~ I (1?I" H\Jift~1~11 c=j- 'cnf~
G:~kil+:!: I
because of the wil I of the Lord that the earth and other principles
possess distinct reality. .
This defilement (mala), existing in the vijiianakala souls, IS
intent on being destroyed. and for this reason it does not cause ful-
fillment of any objective accomplishment.'2 8 The ma/a belonging
to pralayakala souls indeed remains in the process of blooming or
opening up. There the kc7rma ma/a. being helped by {i~wvamala,
becomes the cause of the diversity of worldly existence. Thus,
it was rightly stated that the revered Lord Aohorefa
b
creates [an
112 TANTRASARA
*'
~ Cf5"ffffaa fCI Hi u'<Hi H Pi fq ~ f;:i ~ H 1 3l?f -a ~
>iAIOIJifq ~~~"{q: I m=( "ff~ ~ ffi:qw~c=f {Sff-gzfLr
3ifuf ~~ crq;m UC ~ I "ffW -a- Al<'ild5Ml~~efq- ~-q
Cf(f;fi ~ chaf11;q~1 ~: I 3-R~ -a- Al<'ild5Ml!O'iCJ?~~ef~
fITfrllMl'<{<lci ~ ~ ~ cis~~ ~ ~ I 1!Cf ~ Jil<'ilCifdfct
fcr.smrnq: I ff iT mJfq 3"lci1A~d "ffwf(r 3ffict~l I ~So~~ I
Now the twofold character of the principles (latrva) from kala
down to the earth will be investigated. The evidence regarding
this twofold nature of principles has been given by Ahhinavagup-
ta's teachers in the following way: What~ver shines in an idea
(salizkalpa) las being nondifferent from itJ, that al so shines exter-
nally as distinct, like a jar, possessing a clearly manifested phy-
sical form. The same method applies to the mavc1 and ka/(l prin-
ciples, as well as a 'sky flower.' Therefore the iogical reasoning
called 'positive argument alone' (kevalanvayin) is applicable here.
TANTRASARA 113
~efm m -a- 3 ~~ ci er ~fl 1"1.:1511 JIB:r, li I~ 1o cil ~~= °ffmTffil 3cq ~ 1fCr
mm fcfa:rnfu, ;::r 3-Tfu Cf) 1lfl=fU11=l - ~ li 1~ 1ct51 a("CI J:t mm: QCl1=(
1
3R::IT~~ 3-Wf a--rurr~ 1;a { c=ci 1@M lfl = li 1~ IJ 1mfu ct51 Ra' '«1>
1
of the will of the Lord, become unified and become 1i ke the indi-
vidual selves as aesthetes. Kala and the other kaiicukas are pure
when they perform their own functions [which are] congenial to
the great Lord, because their sole objective is the attainment of
one's own nature as they stand as the opposite of duality. The
kancukas assume that nature because of the force of the descent
of power [(saktipata)]. How this takes place will be clarified when
the topic of descent of power is discussed. However, the impure
[form of five kaiicukas] is the opposite of this. Kala is born from
maya, which unites the limited self, existing in a state similar
to deep slumber, with limited doership (ki171citkartrtvam). 129 This
kala is, as it were, the swelling of the seed of the world. Although
kala is born from the unity of mdycl and the Ii mi ted se 1f (a ~zu), it
causes maya to undergo change, but it does not create any change
in the limited self (puru$a), which is changeless. Thus, the indis-
cernible distinction between the limited self (puru~a) and kala
cannot be easily noticed because of their mutual interpenetration.
However, by the grace of a certain person endowed with lordship,
~biding as a superintending deity in the womb of ma ya, all the
impurities of past deeds are destroyed and the discerning knowl-
edge between maya and puru$a takes place. As a result. a dis-
cerning soul exists as a vijFWnakalcl soul above mclycl and not in
any way below mclya. One who attains discriminative knowledge
bet~een kala and pttrU$G remains above kala. Similarly, one who
attams perfection in this discriminative knowledge between purzt-
JG and prakrti does not transmigrate in the worlds below prakrti.
However, this discriminative knowledge between a~zm·amala and
purtl$G leads to the state of resemblance of Siva. With full real-
ization of the fullness of puru~rn one attains Sivahood. Thus, it is
the kala principle which is the bestower of limited doership, but
this doership is meaningless to a person who is devoid of k110wl-
edge. Impure knowledge (vidyd) which gives limited knowledge
is born of kala. That vidya perceiving the intellect and abiding
there through discrimination experiences pleasure, etc. The intel-
lect, being of the nature of the three gu ~ms, is i ncapahle of corn-
TANTRASARA 115
ef~~ Tu 1ckrfa 1c=t ~~fu J1 Ma "fd.., oq 1ca A.., ~ 01ff c9-JR=IT $ fl'i 1fu
~lctmfffifffciA,_ 11
~ Ci~l?PIOlk~lfDI
~ Y)A I;:aJ 5C])d5 lj)cRj/{J)CG:A,_ I
fumfu~1~;:afl:i~ 1~t1fuc=t -
~ta'<:~·s:ifl'<:>id51'<:: 11
~"(l" .~fhrct-f~ ca I "ci 14-Fcrefu-R Ci :r:?I fl I{ Ci fCI fCI {Cl q S'i a:> I~ H
'"ilJilt5GJiJil~d5'""l 11l11
Then, from the intellect emerges the egoity (alzmizkara) prin-
ciple, by means of which an erroneous notion of non-self as Self
is conceived. This takes place when the light of puru~a, which
has become tainted by contact with a knowable object. reflects
on the screen of the intellect (buddhi). This (notion of egoity as
one's true nature) is the erroneous notion, just like mistaking
mother-of-pearl for silver. Therefore, the word aha111 is suffixed
with ka ra, the active agent. Th is suffix also indicates that some-
thing has heen created. The followers of the Sa1i1khya school, on
the other hand, do not accept the self-reflective nature of the Self.
We, on the other hand, assign it the status of agent. Thus, the
agency (kartrtvam) regarding aham is in essence pure reflective
consciousness having none to oppose it (apratiyogi). It relishes
its own bliss as 'I' (a/Janz). This is an aspect of instrumental-
ity belonging to alzalizkara. 135 But the other aspect belonging to
120 TANTRASARA
ahadzkara is its being the originator of the ten sense organs, five
tannuUras, and the mind, because it has a threefold nature, which
is the result of its division into sattva, etc. While the mind is being
created, 136 it is conceived of as the originator and is endowed with
the capacity of giving birth to five tanmdtras. In regard to the
ear, the mind is endowed with the capacity of giving birth to the
particular subtle element called sound. Furthermore, in regard to
the olfactory sense organ, it is endowed with the capacity of giving
birth to the subtle element called smell. It is not feasible to consider
sense organs as being born of matter. 137 This is because in concepts
such as "I hear," the sense of egoity still persists~ for this very rea-
son it is said: the sense organs are born of egoity (ahalizkara)._ It
(the sense organ) remains in contact with that portion of the egoity
(ahG1izkara); otherwise, if use is made of other intermediate organs.
the defect of infinite regress would take place.
Egoity (ahwizkara) is indeed the subject portion of the agent.
Therefore, purw;a possesses two main instruments. Limited
~nowledge (afoddhavidya) and limited agency (kala) serve as
1 ~struments of puru~a in regard to knowledge and action, respec-
ity as its principal nature. This, however, is not the case regard-
ing the perception of color, form, etc. According to the Vaise~ika
school, form, color, etc., is understood to be a property (gu~za);
therefore, the group of motor organs is fivefold because it is aimed
at that particular number. For example, for the ascertainment of
activity, external Iy some motor organs exist for the purpose of giv-
ing or excreting, and others for the purpose of accepting or taking
in, or for both. Or, they may be free from both, or may be for the
purpose of repose in one's own nature. These motor organs are in
the following order: anus, hands, feet, and sexual organs. When
the ascertainment of activity, which remains interwoven with the
vital air (pra~za) takes place, then this is the function of the organ
of speech. Therefore, it should be understood that the movement
present in the hands, which is the locus of that particular motor
organ, is the same movement present in the feet. It is for this very
reason that an infinite number of activities does not lead to an infi-
nite number of actions.
Some argue that up to this extent the rajas portion of
ahalizkara remains involved in the process of creation. Others say
that the mind emerges from rajas; yet others maintain that mind
is the product of the sattva aspect of alzmizkara, while the senses
are said to be the product of rajas. The five subtle elements (tan-
nultras) as well as five gross elements, which are nothing but the
knowable objects, are born from the predominantly tamasic and
delusive aspect of ahalizkara which veils the agency of the enjoy-
ing [experiencing I subject.
All individual sounds have in their background a single, unspe-
cific and generic sound that precedes them, which is free from
agitation (k~"iobha). Th is form of sound is the subtle element of
sound called .fobdatanmatra. The same holds true regarding smell.
taste, touch, and sight. From the vibrating subtle element of sound
~ ~
31~ ., aAAImct5JOt I
31~ cfraHi ~ R{<llZlci 1
sITTJ:J ("q'( I q '{Ii~ I (fUl ~ti ~I ffil "i i a ICl "fCI IC1 I efmJ:J ~q s:l uR
Q; ~J:JlqCID ~ fu~ amfffiJ:Jfa:§q{C)tj ~J:Jc<H1~g1RCBli~g1a,, ~
flcarnti -s:ll=l1qo1i ~1cic=wqfu fict>Ml'""dHi a1cia1s=t 3mfCllC11
Chapter Nine
In this chapter, the distinct features of the principles (tattvas)
are going to be examined. 138 In the Trika doctrine, the supreme
Lord himself has taught the existence of the sevenfold variation
of the principles: sivas, mantramahesvaras, mantresas, mantras,
vijntintikalas, pralayakalas, and sakalas. 139 Thus, there are seven
possessors of saktis (saktirntin). They possess only seven saktis.
It is because of these variations of the principles, beginning with
earth and ending in pradhtina, that there is a fourteenfold division
of each. 140 When 'unique nature' (svariipa) is added to this division,
then the division becomes fifteenfold. 141 Among them, the unique
nature, which rests in itself, deserves to come under the purview of
the knowable objects (prameyatayogya). 142 This can only be cog-
nized by the grace of the goddess A.para. On the other hand, the
subject in whom the energies (saktis) are overflowing and who
becomes the place of repose for the objects, is the very nature of
that which belongs to sakti (stikta). This can only be known by the
grace of the venerable goddess Parapara. The sakta form is sev-
enfold because it was stated earlier that number of saktis is seven.
When the subject possessing the saktis (saktiman) becomes pre-
dominant with reference to the host of knowing subjects and [the
objects] rest in the knowing subjects, then it [the knowing subject]
is of the nature of Siva, the possessor of the saktis (saktiman). 143
This becomes manifest by the grace of the venerable goddess Para.
That also is sevenfold because the number of knowing subjects
beginning with Siva and ending with sakala is stated to be seven.
~ 1Cl ffl ~ ~Cb 1~1 C5fm~·{i kF?li R~ ;:i- <ffisfq ~ ~a f c=c:11 fl I 1!Ql{
31ti -mqm ~ ~~~~ f~l1'1: ~q;:r*~fux:f d)'{l fu I
qrucpl ~, fl i'L~ Ifuq P~~ ICl fcwl-al of~ Id fcl tmt>il a I 3f~ ff1 q I f'~a lfl J fl S~
nt<=fq;~ tl '<:I~ $11 ;i ICf5 C1 : I q I~ ICl fu £A Ict'5 ii UT 31~ ff1 q I f'~rr: CB fY I;<l
mul err tl '<:I~ C1 <Ji d1 Cl C1 : I m~~ f%" ClfCI I a ~ I d ~ II a Cf f=a ?I 'fl'l 'fCI Gl1 ~
3G."-a: ~ ~ITTTf~ A I;i f(j) u'<I f1 <hci : I IDITftr ~~Cf)~ J i:rranm
"chj)d~IC"Qiot ~ ~AIQ(ilq::l«'l tHICifcH~ <ITT:r:, ~CJ;~~ ~ii ~it~'
~ 3"i4'<:?11N I
Thus, by following the [example of] one single clay jar, the
distinctive variations of earth principle and the other categories
have been examined. 153 Now an exposition of the entire category
of earth with its characteristics of subject and object of knowledge
will be given. That light which shines as nondifferent from the
earth is Siva; as it is said in the Vedas: '"The earth itself is Brah-
man." He who is the Lord of the mantresvara [knowing subjects
who represent the earth principle] sends those who are the givers
of siddhis, and those who are thus sent are mantresvaras. The
mantra [knowing subject] is one who is the embodiment of ego-
ism. which assumes the form signified by the term mantra. The
vijiianakala [knowing subject], related to the earth I principle],
is one who has rid himself of sdli1khva, and other systems fol-
lowed by bound souls, and practiced ptirthiva_voga hy means of
saivavidyti, but was unable to attain the permanent state. 154 How-
ever, there are those who, at the end of the ka /pa or a ft er death,
experience release from the earth as dlzartipralayakeva!as' 55 by
means of parthivayoga, described in the text of pafus. To them.
the earth remains dissolved. However, in the state of deep sleep
TANTRASARA 129
3-T~
t!CPf~ S:P:"l I Ci R s:n a I~ RTil36Ci Ci~ I *G:R '{Clq aI'"\ ~
;fifi" 1Jeurc1: >rrur: Q;fvsi15~1dilc-AI ~~~~ ~fu, rn 3-TTW
ef~~di{C)YI, f~m Ql6cnlmlfi'{Clql, ~~mtmf'~a~l:il,
341~1 C1~~aQ16cii{C)YI,11m ~ ~ ~fGmct~1c:h c=FB~ 3n£i
~ Rfcfciicrqfcimci" fciciicvq1m1ctc:b, ~
'\ '\
-a m ~ur ~
Qfc:, 3ffC:l§IC:"""tla q fad?~ q~'{ClqC"CfJ:t, 3f~~. 3f~t:if11, mu
~ ~W~l{C)qfCllfl Q;fG9:~1~-*tF:c;:+R~ wa:101'{Clq("Cll~,
Jf~~ fcict>llfcmf~ -a ~CIAlt:l91ct~lclaCf5fYqlXlfcr~
fq '{Cl q I -c,£1 ~a=run Rfcf di crq di 1: , c=rillsfq Frfcf CB fY ffl tci fi s:i Ha 1. ~
faCBcvq «"'i, 3-f~~ 3-f;:;i::i ~"fl I ~fGg:~ I f2-Ad51 3-f~~ u ~ ~ ~
I fcid514ciiqill~ Ql6d1{C)qCi1 ~Jffi~m~~. ~fcracp~
~~w~~ YIXlC:~~ m~~ fufaXl<i I
Now. the variations of the tattvas as they abide in the vital
energy with reference to one perceiving subject will be exam-
ined.158 In this world, any given person perceiving 'blue· possesses
[his ownl vita I energy consisting of sixteen tu/is (fuf i~oflasakatma).
This vital energy extends up to the end of the knowable objects.
taking possession of the thing known. The first tufi is free from
any division and remains an undivided unity. The second is of the
form of a knowing suhject who is about to come forth [into mani-
festation]. The last is identical with the object to be known. while
the penultimate one is the manifest form of the knowing subject.
The intermediate group consists of twelve tu/is; the first group of
130 TANTRASARA
3l~cr \Ji 1~a: 1ca c:Hm Pi{<) lLi ;::ci , -"ff?T -a~ c=rfutsi li 1li 1-?tl ~f cm
<:fC=r ~fci'XO'lJ:I ~~a-i "fl<1 m ~, ;::r a~ Chcifl~ ;::r wfq
' ' '
a1ct fl I li I: ~fcrc;:T ~ wf(r ~~ ~~ ~ I "ff?T "li"GJfws5~ ~{C)q Ci li I
~ c=rGJ \Ji I~ a: ct f{?Xf B~ ~ +:rR -a- I ~ ~ ~Cf 3lf~ lS6 H {C)q Ci I
~ ~epcvq: C1cIT '<""ct Gi I cH"W I "QGJ ~ ~ ~ IS(S IQ{<) q Ci li I J) Ji k·+:J Ci l1Cf
~ c=rGJ ~~ca1am 1 ~ ~ ~ ~li!,:i+:J1orn+:J1?1atcrr: ~c:B
Jll~ctlfu~~ ~fcfm ~ I "QGJ ~ c=rf~q- >n=llQfcr~~ ~:
~ufc:ft4~ c=R\~UT ~ufffi4~Cilil ~ C1G.1 ~m~. "ffT -a-~
in
~~ct -fu~ 3-T~ 1?t li 'i JWti q ~ li 1 fu ~mfzrcm >n=llQm
°f"Q I(i ~ '{i I~ I , ~Cf> CU A~~: >fllTQ !,:i Ji Io I!,:i il <:«nf~cB ~
132 TANTRASARA
any entities is the state beyond the fourth (turiyatlta). This is the
state that transcends all.
Now, how the fifteenfold variation occurs in the five states
with reference to different subjects is given below:
1. Jagrat (waking state)-sakala in its innate nature
2. Svapna (dream)-Pralayakala
3. Su~upti (sleep)-Vijnanakala
4. The fourth-Mantra, Mantreivara, Mantramahesvara
5. Transcending the fourth-Siva
In the thirteenfold variation following the order mentioned
earlier, in regard to the essential nature and pralayakala souls,
etc., five states also remain present there. Following the order of
t~~ 'thing in itself' (svarupa), the energy of vijt1anakala and th~
vzpianakala souls, the variation is elevenfold. In the ninefold vari-
ation, they are the 'thing in itself' (svarupa), mantras, lords of the
mantra, the lords of these lords sakti and Siva. In the sevenfold
variati~n, ~hey ar,e the thing in, itself,' lords of the mantra, t~eir
lords, saktz, and Siva. In the fivefold variation, they are the thmg
in itself, the energy of mantramalzeivara, sakti, and Siva. In the
threef~Id variations they are the thing in itself, the icchli, }t1tina,
a~d .krz~asaktis. In the principle cal led Siva, though it is free fr~rn
dis.tmction, yogins, rich in the perfection of enumeration, conceive
a fifte~nfold division by means of the presence of the iccha · )Fzana,
and krzyasaktis.
Chapter Ten
[In the previous chapter], the path of principles (tattvas) has been
explained. Now the path called kala, the subtle units of tattvas,
etc., wi 11 be described. It has already been stated that the specific
character which threads through all the worlds is called 'prin-
ciple' (tattva). In the same way, that which invariably abides in the
group of tattvas is named kala. This is because kalti is capable of
fashioning or shaping (kalana) in a uniform way; for example, in
regard to the principle earth, it is nivrtti because a process of the
creation of the principles stops with it. 166
The kala named prati~fha functions in the group of tat~v~s
beginning with water and ending with pradlzana because It IS
instrumental in nourishing and replenishing. The kalti named
vidya functions in the group of tattvas beginning with puru~a and
ending with 11u1ycl, be;ause of which knowahles begin to diminish
and the ascension of consciousness occurs. From pure vidyti to the
end of faktitattva the siinMkala operates. Due to its function, the
activity of veils (kaiicukas) rest in tranquility. Therefore, there are
four spheres 167 (a~ujas): born of earth (p{/rtlziva), born of prakrti
(prt1krw), horn of nuzva (mavtva), and born of sakti (saktti). The
energies he longing to -the ea;tl; and other tattvas have their abode
136 TANTRASARA
°ffQfq ma~&~ Tu ICl afci ~~mi:( I C1£1?J" Nfu ~ l'i a mcx:rR err (,f({
a&fate14Mf, C1c1 ~Wi ffi~ ci:ild:lAl2J ~WB, ~
tJ ~-~ '~1CX:iA1Ti~· 3RCITm::ifC11f1T"?l'imfTR1 crm~
fll(i~~l!Q"4QCl'f1H1(1, ~R;d~j c=j fldC""lfdl~Uff1l'ilf"i~ICl:llci£8ctA efc=r
q Sil Cf5M ifcrrtr: ~ $1 H '1CfiM~4~ 3"l k-A Chfl 1, ~~ fa m Ch fl 1, ~
1
1qcpf'fficra-cB ~C[f~craCb A ;;q ·c:,"q q)f:f >f9crFr: (1C;U '<a f"CI mrr
~~. mrn=rra-nm:n-~~ mn C:Pllfqa-n, ma-T
<1 cn~a:r: ~
~a-Tf~a-1: I ~ q er-rm - Cbf+"llfl epf~fu-acr ~fX1" mfmYIC"1 ~, X1"
t!Q ~~ <lm mm~ f"tcifd c.ffism ~~ ;:ni:r ~tm;:r fu~LicpC"11
qTCG=fl~ I
140 TANTRASARA
Chapter Eleven
Whatever has been stated up to now 174 can serve some as a direct
means for the attainment of liberation (apava rgaptaye) using
the 'short-cut method' explained above. On the other hand, the
instruction given above can also lead others to initiation (dik~a),
performance of the rituals, etc. Therefore, it is necessary to give
an account of the nature of initiation (dlk~a), rituals, and so on.
Here the question arises: Who is entitled to receive initia-
tion? In order to answer this question, the topic of the "descent of
grace' (saktipata) is going to be discussed. Some are of the opin-
ion that worldly existence, which is rooted in ignorance, occurs
as a result of a lack of knowledge, but when ignorance is removed
upon the rise of knowledge, 175 the descent of grace takes place.
However, they should explain why and how this right knowledge
develops. If it is the outcome of deeds, then it would not be dif-
ferent from the results of actions; it would be a contingency of
being an object of enjoyment. If the person who is the enjoyer
(enjoying an object) is accepted as the recipient of grace, then
the 'f~llacy of wideness' (atiprasa~1ga) occurs. If the wi 11 of the
Lord is supposed to be the cause of saktipata, then the "fallacy
of mutual dependence' (anyonyafrayata) occurs and, moreover.
it serves no purpose. This theory would also entail the question
of the Lord's partiality. Furthermore, it is not tenable to assume
that mutually opposed actions, having equal capacity to suppress
each other, could balance (past) actions in order that the descent
of grace might occur. 176 This view is not tenable because actions
are sequential and therefore are unable to oppose one another.
Even if it is accepted that they might oppose each other. the ques-
tion is raised as to how other actions, which are not opposing one
another, bestow their results. If actions that are not contradictory
to one another do not occur, then one would instantaneously drop
one's body. It is not correct to say that only the actions bestow-
ing the results of birth and life span are not suspended, and that
only those acts that grant experiences of happiness and suffer-
TANTRASARA 141
~~I A 01 <:fl~ &J ~ ma=rcr<:f Tf"I C"C1 i=l 3lC1: "W'm41<"1 {<)4 a I I ~
Cil'{ciRJilf( ~fu~, ~~ ~~ ~1fffiq1a: I ~wlalC:.l'ii ~ '{IJ11i~
~ma=i1:r:aa1$IB~~rcra~1 fi1a~1ftll1f~i~~~.
m ~ ~ t::OI ~ ~ 3lfq ~ uRT Ql'{fi'{I CIT,~~ ~1RP41Cil ftjfu3i1sftr
Cil'{C"1R=i~Rrx"'i1Ci_ fcm:IB, ~ c?lru1a1ru~ tP=ta:nruwA01 ~-~
u ~ 1caqR:q Id): ~:ill"uf~J ldC"tll5U~l lf5i4'{AlfUct51R:a1J:t l!Rr, ~
3CT1 ~fr:Ef)~ ur 3FR1~~~ cmsfq 3"Ef5A i=l ~ 3Rl 1!Cf 31tmtH~ 11 fH m
I
in society. Even among the prtitibha type there may be the pos~i
bility of comparative distinctions among recipients of grace. This
is because of the diverse nature of the wi 11 of the Lord. Though
being intuitive by nature, the person endowed with this type of
grace may rely on the scriptures; this he does only for the verifica-
tion of truth. Thus, some teachers belonging to the prti tiblu1 type
may not be established in the sastras while others may be well
established in scriptural knowledge. Therefore, they are of vari-
ous types, but in all the cases the element of intuition (pratibha)
reigns supreme. In the presence of the teachers of the prtitib/za
t~pe, other teachers have no authority. Just as in dualist systems
(Saiva Siddhanta), sivas who have attained I iberation are unable to
perform the functions of creation, destruction, etc., in the pres-
ence of the beginingless Siva.
From the descent of mildly intense grace, a desire to approach
a.righ~ kind of teacher 183 develops, while one's leanings in the
direction of incompetent teachers disappear. It is only because
?f grace that one goes toward the right kind of teacher from an
mc?mpetent one. The true teacher is fully conversant with the
entire truth contained in sastras. He is none other than the revered
Lord Bhairava. Even a yo gin is the giver of release to others only
through the knowledge gained by practice. In this regard, his com-
pete~cy as teacher comes from his identity with Siva, while the
~ovelmess and charm that he might possess are not essential. The
mcompetent teacher might possess all these other 4ual ities except
union with Siva.
Thus, the person who feels a desire to approach [such a] teacher
receives initiation, characterized by knowledge, th rough which he
immediately attains liberation while still living (jivanmukti). This
initiation takes place in different ways: hy mere glance (avalo-
kana), through discourse, by enlightening the disciple regard-
ing fastras, by means of viewing external rites, or by offering
semen and menstrual fluids. A person we! I practiced in meditation,
etc., receives initiation at that time which severs the bond of vital
energy (prti~za): however, this kind of initiation should be given
TANTRASARA 145
to gain the highest competency for receiving the Trika, the all-
transcending and supreme sastra, which is revealed by the Lord.
Others attain (the highest competency for receiving the Trika) by
skipping some stages, thus creating indefinite divisions. Yet oth-
ers may attain (the same competency) instantaneously, i.e., with-
out any sequence (akrama). Thus, teachers belonging to the lower
orders are not entitled even to see the sacred diagram (mm:ujala),
while the teacher belonging to the higher orders is instrumental
in enlivening the lower doctrines. He is able to do th is because,
on account of his perfection, he is entitled to al 1 the sclstras. This
kind of person is a teacher (daisika), a guide (guru~z), one who fol-
lows the rules and teaches others to follow them (dcii rya), an ini-
tiator (dik~aka~z), or a voracious reader (cumbakaM. Among them,
the best one is that one in whom the fu 11 ness of know ledge has
completely flourished, without which the fulfillment of initiation,
etc., would be impossible.
. A yo gin who is associated with a person desirous of attain-
mg results is capable of granting him immediate results by
instructing him to adopt a certain means (upaya) which will
lead him to his goal. If that person, through the means taught
to him, remains concentrated only on knowledge, then he may
also attain liberation. A person desirous of having perfect knowl-
edge should approach many teachers; he should remain close to
them. hoping to attain ever more superior knowledge of different
kinds. However, abandoning a teacher perfect in knowledge defi-
nitely requires a need for expiation (prclva.fritta). The question
might arise: What if the teacher does not~ give instruction, or he
gives erroneous instruction~ shouldn't one aha ndon him? To that
we reply, "no,'' as that kind of teacher is free from attachment
because he has attained perfect knowledge and therefore has no
personal reasons for not revealing secrets. The teacher's silence
might be the result of lack of merit on the side of disciple or for
want of a surrendering spirit in the disciple. This disciple should
continue to make an effort to serve this kind of teacher and should
not abandon him. Thus, the descent of energy, having grace as
TANTRASARA 147
Chapter Twelve
err anfct a') c{ff)~ '1 ~ ~, err a1 IfCI fl q R fl q a II cl ~ Cffifcd
AHJ:t3qfu~~<i I BFfq~:w:ffi, ~~q~~{fCl'{C)YfP=tld~I:
TANTRASARA 149
RfT a=rul;::r ~I Cl J:J ~l ~ ~ J:J ""?! "ci ct5ll~, c=rc=r: ~ tl 6 s:l Iall~~
tlqf1l"ci¢t>Cicfo1~ ~ ~~ fiH~ I 3iT~ z.rw - <itlCb!:'<lfu{ClqUl'<Ol<:ll
CT?r <l?f qrftlcrrGt ~ Ci ;:s:i ~l mer: I
~ UI f'+:f d5 IuIi , +fl =c:t§dW ~ 3fwf#d5Iu11 '"t, q cf a I~ Ict .!?Jd5 I""fl c=ci '1
fufilqqfo:<i'<ICi ~epl-~qac=aA ~ I m ~llllJ~I~ ef~cr fillil:r:<:i;;qlff
~. ~= ~a. c=rrn ~-g 1 -tr -~ -t:f5- ID , ID -3-TI - a=r --ITT ~crat
~1fffi~1fffiAg:iikf>lmT AlfrFil~l&:'<l~IA;:;;iil~, cdb.:la 3ITCft ~ C1c1:
WmAIRRi, ~ q1a1~1fu:ros~. ~n5t ~ ~ fq-q-d<:r: I Blf~
wwrcrffi ~~ wffi ~ Jl J1 ~1 R ti$" fi A +ci Cf) I A <1Ul=l I ~2,f
£la ;:i IA N!:~ Iftt>A If1 Ifm:tmr ~11 ef"&Rlr fi fi I'< fm~ ~I'<"""! IcttrBU
fuf~ eawRun a I;:i Ia I;:i ~I Rbqmr ~ "{ -ff - m°{a:> <""Cl 'fJi ci : I 31c1 gq IB
~om- 1=Mf l! Ci #Q Ifl Ifl wff
~ fi 15\J"l "il sfLr l I I{) 5 ~ &JI a I fG: r;f '{53T
m
~ ~ arn°fil m:ffi1 I
Chapter Thirteen
After the ritual bath, one should proceed toward the place of wor-
ship in a delightful mood. 188 The place of worship is where heart
becomes filled with satisfaction and is well suited for the absorp-
tion into Paramesvara. 189 The place of worship does not have any
other characteristics. If any other characteristic is mentioned, it is
given only because it is instrumental in granting identification with
the object of meditation, which is attained because of mental tran-
quility. Therefore, there is no place similar to a place of worship.
The sacred spot (pifha), the mountaintop, etc., taught in the
sastras as places of worship should be known as supporting this
description. The energies (5aktis), possessing the state of absorp-
tion into Paramesvara and in accordance with his restrictive
energy (niyati). incarnate themselves at the various sacred places.
like the regions inhabited by the Aryans 190 of good moral conduct.
and also the regions of barbarians prone to immorality. The moun-
taintops and other similar places are conducive to concentration
because of being isolated (solitary) and free from distraction.
Then, while standing outside, in front of the temple, the aspi-
rant should 'place syllables' (nyasa) in a general way. first in the
fingers and then in the limbs of his body. This should be done with
TANTRASARA 153
lillll!~ ~I
~ 3-TfltC1 'fl 1'<a,, ffiR;i Cf) 1.-a , Cf)fl 1a-c-c:t1 ;:a1 ~, s:i 1\Cl1 ,s:i CB~ m~,
~ftsCP CB I c-+i I ~~ 'll I q cti , ~q ~wq~ g I'< Cf5: "ff t!Q Ag I~ Ci : - ~UT
156 TANTRASARA
Vi~.Q.U, Rudra, Isvara, Sadasiva, and Sakti, the causal deities, are
abiding steadily in the host of thirty-six tattvas, separately in
each. By the application of nyasa, one attains the fullness of Lord
Bhairava, who transcends the phenomenal principles. In this way,
the state of Bhairava becomes manifest. Therefore. in the case of
those who have attained the state of identity with Bhairava, the
performance of nyasa, etc., is meaningless. For those who are
established in the tranquil state, what could be the utility of creat-
ing principles, nyasa, etc.? In reply to this, we say that the tran-
quil state of the body of Bhairava is so vast that he is the final
terminating point in whose own nature the diversity of manifesta-
tions, dissolution, and creation remains manifest.
Thus, by means of the mutual union of the two. and by meditat-
ing on the vital air, body, intellect, etc .. which have become trans;.
formed into the Lord himself, one should worship both ("both
refe~s to the union of the pra~za and Bhairava, the intellect a~d
Bhairava, the body and Bhairava) externally and internally wi~h
flowers, incense, libations, etc., for as long as possible. Then Ill
the body, in the vital energy and in the intellect, one should install
the trident with the lotus accordingly.
This is as follows: 196 the root of the staff should reach the root
of the 'basic power' (adharaiakti). 197 The bulb is perfectly pure.
having solidity in the interior (with the capacity to hold all): the
~taff goes up to the roof of the pa late, where the opening ex is ts· It
includes all the principles ending in kala. It is named ananta · Th~
~not above it is characterized by mayti; the lotus of pure vi~ya
is the quadrangular bedstead. It is there that the Lord Sadas1va
abides. He himself is the great corpse (malzapreta). He is called
mahapreta because everything finds the excellence of rest there.
and because He is predominantly of the nature of consciousness,
due to the absence of a body in the form of knowable objects, and
because of being characterized by the cognition of nada. Emerg~
ing from his navel and penetrating through the three openings of
his head are three prongs representing sakti, vyapini, and samana.
above ntidanta and at the end of twelve. Above them exist three
TANTRASARA 159
lotuses with the nature of unmana. One should make this differ-
ence the seat of an all-pervasive superintending agent, so that it
may become one's basis. Then the desired deity should be con-
ceived as abiding there. The offering of the entire being to that,
which is the very essence of all entities, is called worship (puja).
That, which brings about absorption into it, is known as medita-
tion (dhyti na). The inner reflection of that, of nature existing in
the form of the primal sound (ntida), continuously oscillating, is
the repetition of mantra Uapa). Following the order of cognition
of this very type, by whose force the great fire has been awakened,
and which has brought the entire universe to identity with one's
own Self (visviitmikara~zam), is known as lzoma. After perform-
ing that, one should meditate on all the attending deities as arising
from the mass of fire as its ignited sparks, and one should worship
them in the above manner.
Meditating on the trident from the root extending up to
the end of twelve and resting at the top of the wheel of
the goddess (devicakra), one who becomes free from
sequence attains the state of wandering in the void of
consciousness.
From the base to the end of twelve, passing like a staff,
this consciousness wandering through the void is char-
acterized hy its identification with the void beyond the
void. This is indeed void because of wandering through
the void, abiding in the void, and swallowing the nectar
of the void.
a
~ 3•F-a l:l fl I li I ?I I Cf Cl f(j)Ci : Cl') Ci CJ? ("Cl Ci I I f1 ("Cl Ci : Ci a I ~tel ffl "Ci"wfLr
I
~ ~ ~ i ~,~ , .~ .: ~
<t1 -, t>'
tµ ~~~ ~
'S - [ -
~r Iii r~ ~
15 ~ . ~ '5
µ
,
~ g:' ~
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s- "tE; fl;,
~ "
-~· ~-, ~ t> if . ~
~ ~1 fSry
1 1* ~
~ 1 l Ir
t:rG (,
I
~ ' ~ i l~ § ·1 t 'l ;; ~, g,·~ &ti;~~ t~ ,~ ~, ~ ~
: ~I~~ i f i' ~'~ill ~J 1 :ti!l!l~l/t
TANTRASARA 163
?llllCi~ll=ll~ 119 ~ 11
With the name having three syllables, the word "hey you"
(blzoM is to he uttered once. Thus, going round from the east he
should place the jar in the northeast corner, and the jar charged
with the mantra should be placed on the scatterings (of the offer-
ings) to the right of the kumblza. Then, worship of both jars should
be performed. After this, the worship of the Lord is performed at
the altar.
Then, conceiving the fire pit as the power of the Lord, and
164 TANTRASARA
the descent of sakti, allows him to perceive the mantra near and
directly, and he becomes identical with it. The nearness of the
mantra is directly perceived by those whose sense organs have
been favored by the grace of sakti, but those possessed by demons
see it with dread.
Then the teacher, worshipping on the right palm of his hand the
host of brilliantly blazing deities with his left hand, should place it
on the top of the head, heart. and navel of the disciple, burning all
the bonds of impurities. Then to the left of the disciple, worship-
ping the rejuvenating deity having a mild nature, he should pay
obeisance to him; then, outside of the place of worship, he should
present the offering of wine, meat, and water to the ghosts (bhiita)
and the deities governing all the directions. Then he should purify
himself by sipping water. Then, eating the boiled rice (caru) along
with the disciple, the teacher should remain awake in the enlight-
ened state while maintaining the unity of his own self with the
self of the disciple. In the morning, if the disciple tells him about
dreams that he had during his sleep at night, the teacher should
not give him an interpretation of these dreams at that time, as he
could become doubtful and afraid of them. In order to relieve
the disciple, the teacher should worship the deity with the man-
tra 'phaf.' Then, worshipping the Lord in the former manner and
placing the disciple before the Lord, the teacher enters the body
of the disciple through the channel of the vital energy, and should
touch the disciple's six cardinal spots, i.e., the heart, the throat,
the palate, the forehead, the aperture above the head, and the 'end
of twelve' (dvadasanta). Thus touching the six causal deities, he
should conceive eight purificatory rites in each of the superintend-
ing deities, and making the vital energy of the disciple rest for the
moment in each spot, he should repeat this procedure. In this way,
when forty-eight purificatory rites 199 are performed on a person,
attainment of a portion of Rudra occurs in him, with the result
that he becomes samayin. Then he should worship the mantra with
flowers, etc.
Then, the teacher should narrate the conventional rules for him
166 TANTRASARA
mind continuously.
Thus, listening to these conventional rules, and approaching
the teacher, prostrating before him, propitiating him with money,
one's wife, and even by one's person as his fee, one should then
satisfy those who have previously been initiated, as well as those
who are poor and helpless. Then, one should worship the milrti-
cakra in the foregoing manner. In this way, the disciple becomes
the follower of conventional rules which lead him to the ultimate.
One earns competency in the practice of mantra, daily rituals, in
listening to a holy text, and in its study. In regard to occasional
worship, only the teacher is to be prayed to. This concludes the
instruction on the subject of conventional rules.
After meditating on all the paths abiding in one's
own Self, one should conceive one's self as being full.
Therefore, with a look of grace, one should see the dis-
ciple's self pervaded up to the end of the twelve. In this
way he becomes transformed into samayin.
•rn
1
Chapter Fourteen
Now, the procedure of putraka 202 and other types of initiations
will be elaborated. This is an elaborate procedure, and it should ?e
properly understood by studying the Tantraloka; however, it will
also be explained here.
After completion of the procedure for attaining the status of
samayin, one should perform rituals on the third day for all th~
deities in the sacred diagram (ma~1(iala), consisting of th.,e tn-
dent and the lotus. There, the external family (parivara)- 03 of
th~ deities and the group of deities of the doors 204 should be w?r-
shipped outside. Then, to the east of the sacred diagram, begin-
ning from the northeast to the southeastern part of the ma~1(iafa,
one should worship Ganefa the teacher the teacher's teacher, the
. ' , f
gre~t-grand-teacher, the perfected teachers of the past. the host 0
yogu~ls, the Goddess of Speech (VagISvarI), and the guardia~ of
the field, in linear order. 205 After receiving the proper permiss~on
from them, he should place the entire sixfold path there, beginmng
from the root of the trident to the end of white lotus, and should
then worship them.
After this, in the middle trident on the middle prong, he
s~ould worship the venerable goddes~ Sriparabhaqa~ika togeth~r
with Lord Bhairava. On the left prong venerable Srimadapar~.
and on the right prong venerable Sriparapara, together with Bhai-
rava, should be worshipped. On the right trident, occupying the
middle p~ong is goddess Sriparapara, and on the left trident the
goddess Srimadapara occupies the middle prong, and the other
deities are to be placed accordingly. Thus, as the supreme God-
dess is predominant over all, everything attains fu 1Iness becaus~
of that superiority. Then, in the middle prong of the middle tn-
TANTRASARA 169
dent, the entire group of deities, ending with their weapons (astra),
the guardians of the quarters, should be worshipped, conceiving
them as being identical with the supreme Goddess. It is because
of her superiority over all that it is conceived that everything has
been worshipped. After this, in the small jar, in the big jar, in
the sacred diagram, in the fire, and in one's own self, these five
substratums are to be unified with nonduality. Then he should
perform the specific worship with flowers, etc., which were nour-
ished by the nectarine fluid of the supreme Lord's essence of non-
duality. Furthermore, one should fill the ritual ground with liba-
tions of water and materials for offering, free from any deceit
regarding the spending of money. If the person lacks money, then
the ritual called mahtima~z(lalayaga should not be performed. He
should offer living animals. In this way, the animals also become
recipients of grace. By doing this, one is showing compassion to
the animal and should not have any doubt regarding the efficiency
of animal sacrifices.
~ ~31 ~ a, I "ci""ffis-r;# ~I~ t<:i fufti Cj? ~ fc:t' ~ q '< I A~ : 31 Jjjct5 flWj)cfJ
~ mw:nfTi, ~ 'fql~l;:ci ~raa=t=a ~ 311!2)C""l~:, ~ ~urf a16l5;ffi
I ~ fo aI""fi Ci fd ~1~' CTffi 41\Ji R ct>ht? if.> AUT ~If i2)f?1 : I mnd§l:
ml"fWR" ~~tlB"Cm, ~CG:a"fQ~~tl~ ~ 11~ ma-rurrfw 1
Jilc:aw1l:l =, ~ ~~;::n:r,
' ~ e_wfcn:d '1~f\·~ m IB Y{IA~ffflmcrr
err cPOT ~,
~ ~~~Ic'j <i ;::il ~C§:m +1 ~T CfH'i fa I f1 A lLH a{N U eCi c=q I W· sfuc:tm:
1 f1~kl:t0i RcffJfi ~ z:rfu err a1i 1i~ 3"11 \q 1a~1 rff)q 1a 1<0:i -a ~~. C1G:T
fg ~lctE\+ciG:HCblci 31ti" fufu: - GCf)l01441J~d 5"Qlfild1{1ri {cpftjf<1')fc1~f
61 f% Cl h=•Ln d ct? Vi I Ci A I ;i A 0 5 M efa=i 0 16:@ ftFffi'~ ~ ~ mJt
Rh ru Ci' Frf~ 3~~q) '
ru ~~ ft.rn LbG a:> I{ q {:i:tf {I f'B= 3-ff<:l ill JF"Fi ~I R-b
'
~. "(!Cf¥~ c:f m- ~llX'tffl 1itlR f~, ~ ~ l?m cfta:rr
RifJIT ~ct> I <let>'< a I f1 I J:J 2Z:ffcrtcift:r;:fi ~ -~I Cl {Io 11 A fq cft" ~;:r
~~'<I """fi cx:fc:rf~ G:T~z:n:rR ~ fft1~ ~;a~ Ci,
3ff>C"d I<i,, - -a;:r
CFTm ~: 1~Clci ~ I
J:J4Cbcf~ru~ ~~
fuci:i1c:truC1~ zrra~ 1
ru
<r-ff~'l a q ~ Pi qff>-
'tt1f1c:::1~1 ~ q{il~I: 11
Chapter Fifteen
When a teacher learns by himself, or through relatives. o: a
descent of grace on a person who is about to die. 208 he should give
him the immediate ascension type of initiation (samutkrama?a
dlk$a). Then the teacher, having placed all six paths in the dis-
ciple and purifying each of the six, one by one, should place the
goddess KalaratrI in the center of the delicate joints of the body
(manna). 209 Then he should gradually pierce the bonds of the deli-
cate points by her, 210 and should then lead the consciousness of
the disciple and place it into the bralwzarandra. Then, following
the aforesaid method, he should offer the final oblation for the
purpose of unification so that. after it is offered. and after the
individual self exits the body. he may become identical with Lord
174 TANTRASARA
Siva. However, for the one who is desirous of enjoyment, the sec-
ond final oblation is offered for the purpose of associating him
with the place of enjoyment. At that moment 211 his individual self
remains dissolved there, and for him nothing remains to be done
in this world.
212
In addition to this, a teacher may recite the brahmavidya
into the ear of the disciple. Brahmavidya, being of the nature of
the reflective consciousness causes an immediate self-reflection
of enlightenment in the lim,ited consciousness of the awakened,
bound soul. The samayins and others are also entitled to recite
213 21
it. If the nirblja type of initiation with conviction (sapratyaya) -l
is given to a dullard on whom the descent of grace has occurred.
then the 'hand of Siva' (Sivahasta) type of procedure should also
be disclosed to him. This procedure is fol lowed during offering of
the hand of Siva (Sivahastadana) to him.
There is a fiery triangle, dreadful with flames, from whic.h
sp~rks of fire with the syllabic form of '"ra" are emerging. It is
bemg blown from outside by waves of wind. This diagram should
be meditated upon using the palm of the teacher's right hand.
Throwing a seed there, one should conceive that it has the syl-
lable "ra" above and below, by which a series of 'pha( mantras
are awakened, which burn its capacity of creativity. 215 Thus, the
seed of both become seedless by this type of initiation. It becomes
capable of destroying its latent seed power, as has been stated.
and e~en. immovable objects are capable of receiving an initiati~n.
The disciple should be conceived as being steadily established in
the world of air and carried by it, and should also be conceived as
being light in weight. Then, he is seen as hei ng I ighter when mea-
sured on the scale. 216
'
3l~ tS115~ lit I~ ct5i:t I
'
3f~ ~ ~ tlt an, f~u~ ~ -+Ifil Jft"cj-?tl 1 m ~~
1!Cf ~ :mrf~ er 3lf~-a1'<1~ f5J0"611ga1 ~filUITfu:rcl~w
Jj)"© I T"(""l '\( I <:i I Ci ~ I Rt> q I Cil err c=rw cfT ~ $ c=<:i I $11 I ~ ~ ~ an<:rn=(
3if'~ Cl I f1 I fG: ~ ~~ I A a 5M +:r;:;;r ~~~ -a?T %ffi
fW:rr I 3 -C-P=t lj) q Cf)'< 0 i ~~' ~ mwrfu' llU5fi" Gt ~iC'i I(sj11 fG:'
3i 11') ra = mmcrn-151:, ~ ~ crrt<1"-?tl. w 1., q '< «'l mfl""Fr:
~~RtH"P=t18~1~11ff1"'il $11R"i~~. ~~UH~c.ictl ~~
3"ffil: 1 ~f'~ C1 <PT Cf.>m ~ - ~ ~mur 3ffiT 1 ClClT aa
~JTf~ Ci Ci I cp fu g? ~ 11 fu+:rml=( wJ WTQfc:rc=crr lJcIT f1 I fua $1 Hl ~~
'ur ill q~u fl, ~-:er
~u I'< 11d: c=<:i !l'i ~a '1fd a a I"i Tf1., 1su ~
c:f) 4 a 11 ¢t5 RJl "i If1 ll ll H q f{l 1c=i fufa1 q T"Cl:i Il(j)J:fl tl I
l"l ICIC§'A l~'<IA~IBfl'<~I"© 15"1 IC'iCb"i I~
fim1~1~lt:GBf1C1Hl:4"i~~ Ai515\J11C'1"ilAI ~ 11
Chapter Sixteen
In this chapter the initiation of one who is not present will be
descrihed. This type of initiation is twofold, i.e., for the person
who is dead, and for one who is still alive (but not present). If a
person who offered service to the teacher but died before initia-
tion, or was sent into exile, or was killed by black magic (incan-
tation), etc., or by accident, he should be given initiation if he
becomes intent on receiving it at the time of death, or if a teacher
finds out from others that the descent of grace has occurred in
him. 217 Th is is the command of the Lord.
176 TANTRASARA
ef~ ~i-
y''-'I
mci ~ ~, 3"ilCf5tfo11e.1 fcFrrWlf11C"1' ? ~ ~' -
'< IJ I a~ I fu ~1 TTCM~ Ci 01 q"f11 ~ 9d IQ f8 ~ II lql lffi1 I c=rc=IT R \q Fa R IQ P5t C"1 ("Q I a,
3:r~lf11~qa=rr ~er I ~ C1 ~~61c-J:JCf5q{A~W"f( C1Wcmcr:
1 ~~ "QCf w11~~ut561:r•rn:1{ur ~~ltuli 31iJJE?llfa
1 ~ -a- 31fiF•c-~•Fi IB i:i 1 $fu 3m s:i IIQ '""l I t!Cf J1 1c-n;;g:fl l 111? tSGl Jft-cn G:T~
JJ"Tffi~ err ~~ f1 J4 I ftj tell ~, ~ :q- fY :r=cta -Ji'=t: ~Io II fG:"m
Bm~, ~WH6k11fl C1 tt=l:r=ctasfLr ~sfq af~i ¥crc=t
m a=runf~ fd"S 1'<:: ~u-rf ~fci di JrR Cf5 I;:c"1: I 3l?f ~ ~a If i2)~ I ~
G:Tm~ 1Cf)1 '< ~ ~JJT"f"I" "('"l?:f:" ct5ctCICl = 1 t!Cl1=( ~sm 'la 1fi2)cJcr
31QC[~ - ~ ~'<:Cb~<im<f&l fum: I ~~~Cf~ mrf
crranfuac5 err CVl"ciIB - 3lfmPT-f~~, ~ +[ffiCG:'<Ol'i_ I Jft-Cfa1sftf
-cffim ~ efm41flS~ ~, GJmct>fciCf5r-q'"iJ1lcrnpf~1=(
I WI :r:t A I ?ll ~Ci ~Cf 3-w:r °ftfct5 I{: I cft" filT :a- mTf+Tian~~
- fCI d I f1 :r:t I iS1 Ml ~ 'ffCI I Ci ,
'
ml
I ct I f"H I fq =cj§ ct '{{:l :a- 3l°ff ~ IcX::Pi H c-a Iff
'
~~,
\.:>I~·.
cft frll ~I A' 3?W~ 11f1'"ififCf51 '<.l d C1 ct H ' 31 "'"<:i k''~t c-rc-ffd5I'<1 l1 m ' I
LRT a1 f"ICi IN m-f~ <"f~ $11 '"i I~ I fa ajq: ~ I
~ 9d {Ci Id~ I ct I<tiA fc°*ct ICi :;:;;>ll ~I l lj)'(l: I
~a-mf~m cftfa-ffifu fct>A~C"1J:t I I
>rmrR I
'
cIT 8:11 <:l"~' I
3-T~sfq 1TT?;~1~1RtJ~RaAHfl: I
f"i ~') C"'Q cIT &m <:f%1 ~H sfH cil Sfl~'<: IC1 ~ I I
~ -~fh=ic;:1a1qff~cafd;;::ruci ~a;:;;)lfl1{ ~~ ~
fll(""1G:~IA I ™d5J:t I I 9 l9 I I
Chapter Seventeen
Reclanzation of the linga 219
The fol lowing is the procedure of initiation for those who
belong to orders beginning with Vai~I)ava, etc., and ending with
southern doctrines, or those who have followed religious codes of
conduct conforming to other orders, and also those who, although
being established in the highest doctrine, are engaged in attending a
teacher who belongs to a lower order, when they are made inclined
[to receive initiation] by the descent of the grace of the Lord.
Such a person should fast the day before initiation, and then
the following day, after worshipping the Lord in a general way, he
180 TANTRASARA
should be brought into the presence of the Lord. and his all pa~t
deeds should be recounted before him. Then, on receiving his
mantra from a teacher, the mantra he received from other teachers
should be thrown into the water. Next, he should be bathed, then
sprinkled with water from a vessel, purified with food cooke~ in
a sacred fire (caru), and [his mouth cleaned with al tooth stick,
and should enter the place of the ritual blindfolded. He should
worship the great Lord with the general mantras. 220 After this,
~ne should purify his vratalmantra in the fire transformed into
Siva using the general mantras. Then, placing his name between.,
the mantra (as prefix and suffix) saying, '"I purify his expiation,'
and ending with 'svaha,' he should offer oblation one hundred
times. Next with 'vausat ' he should offer the final oblation. After
this, he should evoke th; lord of vrata (Vratesvara) and offer puri-
fied butter into the fire. Then, by the order of Siva in regard to
the disciple: "You, Vratesvara, be impartial to him, and do not
cause obstacles for him," should make the deity aware of it. Hav-
ing prayed in this way, he should propitiate Vratesvara and then
take leave of the fire. This is the method for the reclamation of the
liliga. Then other purificatory rites should be performed as before.
Now the disciple is ready to give dlk~d according to his will.
When a person remaining in the lower order, being
keenly touched by the power of the Lord, becomes
inclined to approach the true teacher, he should, after
purification, be given initiation even though he was for-
merly engaged with a false teacher.
msfiTI~ i:t T"?I aa Ci ICi I~ Ic-R:'l ~ ~Io i:t I Ria') ~ J1q6l i:t f°tj ~l lSf1:
iJ1 I£H: o'J-;:r fq 'a Ici a ~?~ ffl, Ci c;:;::i :r:a { ~cmcIT cft a-TI"fil 31f~,
ITT ~ w:ITR:TR cn-aTc=r, -;:r q mm q R~Q:c=r, cm~ $1Ha:1 ~ GfT af<:r,
(§C{1 lJ ~,a $1 H i:i ~ ~ ~ an=r, 3Bf ~ 3:rR4 ~Cf) ra ~ a acrJ11 ract5J:t 1
Chapter Eighteen
The anointment (abhi~eka)
formance of specific worship. 222 From then on, being one with the
desired deity, he earns the right and authority of giving initiation,
etc., to others. However, he should not initiate an unworthy one,
nor should he avoid one who is worthy. 223 Even the initiated one
should be tested by a teacher while bestowing knowledge. The
person who receives knowledge deceitfully should be looked at
with indifference after this is known to be so. In this anointment.
worship of the deities should be performed in accordance with the
financial capacity of the person concerned.
The person who himself is well practiced in knowledge
and bears the authority in himself, and is able to trans-
mit that knowledge to others, possesses the nature of a
sadhaka on the way to becoming a spiritual guide. Such
a person should be given anointment.
Chapter Nineteen
People, and even teachers, who followed lower doctrines should be
given an initiation called the 'final purificatory rite' or 'last sacra-
ment' (antyasali1skara dik$a), 224 which should be performed fol-
lowing the procedure of reclaiming the dead, provided the descent
of grace has touched them. The same applies to those who had fol-
lowed the order of the higher doctrines, but who have fallen from
the right path and have not performed any rites of atonement. This
is the command of the great Lord.
All that was described as the procedure for the reclaiming of
the dead should be performed on the corpse. The burning of the
body is done as the final oblation. The teacher should perform
the final rite for the dead person, for the confirmation of the faith
(pratyaya) of the ignorant, 225 according to his power of activ-
ity, knowledge, and yoga. Then, in the body of the deceased, the
teacher should place the mantras (nyasa) from the feet to the head,
and, drawing the departed soul near by the application of the net,
he should arrest it, penetrate it, stir it, and enliven it with the
transmission of the vital energy to the heart, the throat, and on the
forehead. In this way, the corpse begins to shake. Then, the rite
184 TANTRASARA
of the unification with the great Lord being performed, the body
should be burnt as the final oblation.
After this, the initiation called fraddhadlksa 226 should be per-
formed even for those who have been purified by means of th~
final rites of the dead, and also for those who have not been puri-
fied in this manner. For them, this final rite should be performed
on the third or fourth day, every month, or every year. .
Then, completing the rite ending with oblation into the fire,
one should take up a food offering in one of his hands and, con-
ceiving his power as the virile energy of the Lord representing
the enjoyable object, which has assumed the power abiding in the
limited self and has made her identity with it, contemplating thus,
the performer should offer it to the great Lord, the supreme agent
of the enjoyable object. 227
In this manner, when enjoyment ceases, one becomes indeed
the master. Although by means of initiations, such as the rite for
t,h~ dead, the reclamation of the body, and initiation during t~e
sraddha ceremony, one attains the fulfillment of one's aim in
r~gar~ t? those who are desirous of enjoyment, an abundance 0 !
ntuahst1c activities are performed for the attainment of a plenI-
tude of fruits. Therefore, all should be performed in regard to a
person desirous of liberation for the attainment of oneness with the
deity;. this is performed daily throughout one's life. like other d~ily
p~act1ces. But the knower of reality needs no procedure beginmng
~1th the final ritual for the dead (offering into the flame) and en~
mg with fraddha, etc. The death of such a person is a "day of festi-
val' (parvadinam) for the disciples, for it fulfills the shortcomings
of consciousness of those who follow the lineage. The descendent
of the teacher has a single end which, in essence. is nothing but the
supreme reality. This day of ceremony is like the day of receiving
the seed of the lineage from the teacher while he was alive.
Everywhere in the ritualistic procedure of .fraddha, etc., the
mlirtiyaga is the most important one. This is supported by the doc-
trine called Sri Siddhamata. The procedure of it will he described
in the naimittika section.
TANTRASARA 185
3:rf~ ~tlw-
~ 1c:rnfH:-~d1l~Pj)&1f"I Fa m I
4'<A l+ici1~ I
a~1=c:fo;ci '<6fflfuC::: 11
Chapter Twenty
Here, another chapter is introduced with the purpose of showing
the lifelong course to be followed after initiation (se~avartana).
That initiation, which is given to those worthy of knowledge
for the purpose of steady attainment of purification, is also given
to those unworthy of knowledge, but to them it is given for the
purpose of attainment of liberation. This type of initiation is the
~ablja type. 228 Thus, having given initiation. the teacher should
mstruct the disciple about the duty to be performed during the
remaining period of his life.
The duty for the rest of [the initiate'sJ life is threefold: indis-
pensable observances (nitya), occasional observances (naimittika).
and those performed with a particu Jar desire (kcl mya). The last
one is only observed by those desiring enjoyments (sddlzaka) and
therefore will not be described here. The nitya is the one which
occurs regularly: the naimittika is the one by which one is able to
attain oneness with the Lord. The auxiliaries to it are the prayers
during the junctures (sandhya) of the day. which are to be per-
formed on a daily basis, on the day of the festivals (parvadinam).
and on the day of the offering of ku.<a grass (JWl'itrakam). etc.
TANTRASARA 187
They should also be considered daily observances, for they are reg-
ulated by the time of their occurrences. This is the view of some.
However, there are occasional (naimittika) observances that
are not regular in regard to the followers of the lineage of the
teacher, as, for example, the time of the arrival of the spiritual
teacher and his relatives, the day of a festival related to him
(tatparvadinam), the day on which he received knowledge, etc.
This is also the view of some. In these instances regular worship,
the prayers at the junctures of the day, worship of the spiritual
teacher, worship during the day of a festival, and worship of the
pavitrakam also need to be performed without fail.
The occasional observances (naimittikas) are the days on which
the disciple obtained knowledge, the day when he received the
holy text (sastra), the arrival of the teacher and his relatives in
his house, his birthday, the day of his initiation and the day of his
departure from this world, secular festivals, the exposition of the
scripture (i.e., the commencement of it, the intermediate [phase],
and the completion of it), the day on which he perceived the
desired deity, the day of union with the spiritual partner (melaka),
a command received in a dream, and release from the observance
of convention (samaya). All these are the conditions for perform-
ing special kinds of worship as occasional rites.
Then the disciple who has been initiated previously should be
given the principal mantra, which possesses a potency of its own,
which is in essence the pulsating consciousness of the mouth but
without being written down. 229 Then the said disciple, for the pur-
pose of being identified with God, should practice to attain one-
ness with God during the junctures of the day. Then, by means of
that, for the attainment of such a sort of impression, one should
worship the great Lord every day on the altar or in the liliga ·
Regarding it, in a heautiful altar, one should contemplate one's
own form as reflected in a mirror and it should be considered that
one's own Self has become identical with the host of deities to be
Worshipped there. He should perceive it to be the reflected image
188 TANTRASARA
to be the main. This is the view of our teachers. The best of last-
ing impressions is the conception of one's own identity with the
supreme Lord.
Siva, its enjoying power, and by her [the agent of enjoyment], the
host of deities should be propitiated. Then, meditating on it as a
unity of the triad, composed of the object (nara), the instrument
(sakti), and the supreme subject (Siva), one should propitiate it in
order to remove the layers of coverings (avara~za). One should
propitiate externally and internally in order to attain both enjoy-
ment and liberation. Then, the propitiation should be done in the
reverse order. Thus, the complete circular movement nourishes
and accomplishes the fullness of cakra. The vessel, in the form of
the universe, should be placed on the base and then, from it, first
propitiating the host of the deities, one should propitiate oneself
with it. In the absence of the vessel one should shape the palm
of his right hand in the shape of vessel (bhadra), and placing the
palm of the right hand over the left one in such a way that no gaps
are present. This is called vellitasukti. By the falling of the drops
of wine, the vetala and guhyaka become pleased, and by the flow
of it Bhairava is pleased.
No person should be given entry into the place of worship. If,
by mistake, [some person] enters there, one should not become
doubtful. If one does become doubtful, then he should perform the
circular ritual twice. After this, fried and pungent food should be
placed abundantly before or inside the sacred house, not known
to common people, and everybody should be made to unite and
be named with term 'deity' (devata), excluding his personal name.
This is the description of virasmizkaraytiga. Then finally they [the
teacher, etc.] should be propitiated with offerings of food, betel,
clothes, etc. This is the principle of miirtiytiga. .
Even a person who has never seen the mawfala, by worship.-
ping during the days of the festivals (parvadinam) with the murtz-
ytiga ritual, obtains within a year the result of putraka initiation.
without performing sandhyti and other rituals. This is the pro-
cedure for the elderly, those inclined to worldly enjoyment, and
women. The teacher should give this kind of instruction only when
the descent of grace occurs.
194 TANTRASARA
3fV CLll~l~fu: I
~ lj)'tl~J\l~fu: I
~ ~ fi:t Rid') q;i:f '1')cf* 11 wu Fa a f3fa: 1
Chapter Twenty-One
Thus, all the rituals of the indispensable (nitya) and occasional
observances (naimittika) have been described. Next. the evidence
of this agama 237 will be elaborated. This universe is composed
solely of consciousness, which abides in a consciousness charac-
terized by reflective awareness (vimarsa), which has been ascer-
tained to be its inner verbalization or articulation (sabdana). 238
Sastra, the sacred text, is of the nature of reflective awareness
TANTRASARA 201
1lS('J Cf) C1 , ·~~f'a-rc=rr ~~ · ~ (Si 1fl ffl mm~ 'QCf ITT rn ~n=r:
202 TANTRASARA
m ~ ~, $fl1C1l""f~'"i I
fifud'ld51~14"1\AI~ <:1~
~ lfll llt~lfl'i f4 c=r&fu ~a a Li-=fl: I
~ flAtt!Al'.:iruK'!IB~l~l""f~T-
"f!'R ~~ ~ll'e'iATjJ"fl'<:lc-A 11
3l~mru~1A 1~d5'i 11
'~~C1[gfu°trtt:CU1~~af~ I
3"l ct 501atRo1 fCi f'Ct flUJ 11 c;: H ;::c:q fJf a 1: I I
3"1H~tjO;~i:Jl61'<:C1Jf "cict'Sf'Ct Ci1Jld51: I
~sftr~~ Ci~ld"ii fu.ITT=f ~ 11'
omurt
"& &1 q su Cf) fll *1 tn•fCI 1JI 1a("Cl ~;G:a ("Cl 1C!.l -;:rt ~ma {Cl q ("Cl Ra
3"ffi ~i:tfflg);fiwf~: 1 ~sfq qsa~1R=P: ft:~~. ~ra~1fm ci
ru ra : m
q sq {ti q a 1. l!ci" q Xl ~ 1 ~ 1mCi : . m.l?tl 3"l ;;ii ~ '""l ~ i~ ::i cm-rrr - ~
~~{C)q~I Clil~I ~~: f~ ~f~~IU[{<)qj ~L"cil'<:Al~rr}q
~ ~"fl - -a~ qzqf~ ~ m~ ~"C1-Rfh ;:i- f-cB-f~wcrm.
C1wfu~~lSOCid5'<0 Ia ct'SliaO~ ~~Q"f#-;::rr li I JI ¢'Cl'i lfITTG."lTIURf
cft;:rfq ~~ ~. oolstf~ R?1\lst1~;-ue<:i1~cr ~
TANTRASARA 205
Chapter Twenty-Two
The entire worship of this character is now going to be ascertained
according to the Kaula method. This is meant for those who have
attained the proper confidence and in whom the engrained desire
for Kula yaga is going to develop. Therefore, in texts such as the
Yogasalizclira, etc., it has been stated:
Bliss is Brahman which abides in the body. That bliss is
established in a threefold way in the last syllable under
pa-varga that is the labials. The person who is not a
brahmacarin and abstains from the procedure of fol-
lowing the three ma-karas (that is the ritual involving
the three forbidden elements) is bereft of bliss. Bliss
being bereft of wine, etc., and those who. forsaking
it. engage themselves in worshipping in the cakra in
both ways are cooked in a dreadful hell. Therefore, one
should follow the prescribed procedure.
The Kula form of ritual is to be performed in the following
way. The ritual is sixfold: external, in the fakti, in one's own body.
in the union of the two. in the vital air, and in consciousness.
206 TANTRASARA
Among the six, each latter is more excellent than the former,
but the performance of each former one is based on one's sweet
will. One who is desirous of attaining enjoyment should select
the second, fourth, and fifth; but the sixth is the principal ritual
for the one who is desirous of liberation. Even this kind of person
should perform the rituals beginning from the second. as far as is
possible, during the occasional observances. for in that way the
precept is fulfilled.
Now, in regard to performance of the external ritual, there
is the altar; the vessel full of wine, called the vessel of the vfra;
the red cloth; and the Siva liliga, which was described earlier. In
this ritual, without taking recourse to [the rituall bath, etc., one
attains purity by simply taking repose in the perfect blissful state.
Then, while meditating on the oneness of the vital energy, con-
sciousness, and the body, and [with the awareness that this] con-
sciousness is identical with great Lord, one should repeat the man-
tra twenty-seven times. Then, one should place the mantra (nyasa)
on the top of the head, the face, the heart, the secret part, and the
murtis, first in the natural order, and then in reverse. In this way
the fullness of identity with the great Lord in his apard. parapartL,
and para forms is attained.
The number of principles (tattvas) from mayo, puru~rn, gu~za.
buddhi, to earth principle is twenty-seven. The principles kaltL'
e~c., are included in it. The vidyafoktis possess the nature of the
h1gher-~um-lower aspects. The five Brahmas (Brahma, Vigiu.
Rudra, Isvara, and Sadasiva), Sadyajata, Bhavodbhavatva, and the
others have twenty-seven aspects. This has been explained by the
venerable, glorious Lakulefa as well as others.
The great Lord (Paramesvara) possesses five .<aktis, even in
its highest aspect, and each of these .<aktis possesses five aspects.
Thus, the number of foktis is twenty-five. When these saktis are
not shining distinctly as differentiated from each other. they are
then said to be one; that is, a non-differentiated point (anud-
bhinnaviblulgti). With the pervasiveness of the twenty-seven. she
should be meditated on as the flame of consciousness. It repre-
TANTRASARA 207
sents the intellect and the vital energy, and it should be tied into
the sacred hair on the head (sikhti) while uttering the mantra once.
It should be thought of as being bound so securely with great Lord
that nothing extraneous can approach it. Then, all the articles for
the ritual, the place of worship, and the guardian deities of the
quarters, which are in front of him, should all be conceived as
being of his essence because they have been permeated by the
whole group of instruments of knowledge dominated by that sort
of intellect [related to the supreme Lord].
Then, the vessel for the offering should be filled with the per-
vasive thought of tying of the sacred hair on the head and should
be worshipped. The altars also are to be worshipped by a few
drops of the I iqu id uniting the tip of the thumb and the fourth fin-
ger. One should worship the host of mantras located in the cakras
of the body, and should offer oblations to them. The worshipper
should perform this ritual in the vital energy.
Then, on the altar one should draw a seat with the character
of the trident ending in three saktis representing Para, Parapara.
and A.para. All the principles from earth to the end of maya are
included in the syllable "sa, '' and the syllable "au .. is to be c~n
ceived as the seat of three saktis. In the syllable '·sa, ··all the pnn-
ciples ending in mtiyti, and in "au," the threefold saktis ar.e ~o
be worshipped and [over there] the sakti with the charactenstic
of reflective consciousness (vimarsarzlpa sakti) should be wor~
shipped. Thus, uttering the mantra (saub) once, the placement of
it as the base (adlza ra) and the one to be placed over it. (a~lzeya)
should be done. Then, in the consciousness, which is mdeed
cldheya, one should conceive this universe in it, which is also com-
posed of consciousness. Thus, this universe is enclosed by means
of consciousness, and by this universe consciousness comes into
being, because th is universe has appeared from consciousness and
terminates in it. From the knowable objects, consciousness arises
and gets its rest therein. The reality of the nature of conscious-
ness is arrived at only by means of mutual activity of enclosure
(coitus). Therefore. it has been stated "enclosing all the syllables."
208 TANTRASARA
Then, one should offer sandal paste, incense. wine, flowers, and
so on, as long as one does not become completely absorbed in the
supreme. Then gaining repose in one's own Self, one should then
throw everything into the water.
This is the procedure of the external form of ritual.
3-TV ~ ~a101il<ie=t
~il G:«i <"1~ s;nl ~ oa: I
Ji I0Q IG.l~J Ifl~· ICi Ml d1<"1 '<: qrrM"Jf IB Ci ICi 1c-R:i A_ II
~tiffi~~WI
TANTRASARA 209
d¢t>Atlfld.1ftk~ldi"cici') "Ci"W ~ I
~ Y)Mllru"""f l.-:(4~ ~'lj)~l*1ct1fuf~ 11
l! d A I:r:F•G: fFG.l f% Ci fl ii) ~l 1:8C1 f~ I
3'l ~d ¢t> l I o I&:l ¢t> Ci Ia k·~ Ia fii C'il l:l ci I I
RJ1RJ1mmm-n - ~ruas1*1i:tl:lfct~44Ri:t~1 1
¢t>A~nsiawa~= firu=c:a~h m-
l1an:T ~ 11
3"1~awaaa k·J:ias- i:t .. nruJ
101~{011ftn 1aa14+-t 1
Ci m Rb Ci g:a I c-J:i d)- A :r;q I:r;q *1 '14~ I I
~8~1fiftFdCilJ1fiaTI~ I
a_x ~ I C""'l'4 4)"ci ¢t5 I o <:i fQ
c=rrA c=raT CiT+il:llR ~ l!~ 11
~UIAlifl'< - ~~l:llc-Ad5J1Jl<1Cil'<Al+"Ci'i I
-:r:TI" ~ "i IL<j)fuc=i ~ 11 ""dl fua 'tj\fa d5 I'< o i ~ ~ I I
3'lT1ctfao9:::tqa~- "fCii fifdcti:tlc-Afilci~)Jl:lf(\ I
~ 11 :r:a'i fu Ci Ic-A d5 9'l:l - l1~ <il I 4 <1c{ fa -~1.+-'R........
ts ~. ,. ,. .IRti~i:t......-a~~: I I
fq I c-A I:r:<:il :r:(:l Id~ 11 Ci, ~ 11 :r:a I~ c=d 9'l:ll dl:l I c-A C"Q Ia, I
~1f=nH=Cj) ag:~fuai ~ y:w11Fa ;TI~ 11
~ ""ciT4 ~~ <1m ~ Ultt>li~llti'Ugl(\ I
31~ ~ ma1 ~ sft+F(
~ 11 :r:a'l fua u@:;r ~S~ucl I I
~ l"CLl i f"d*ilffifl I- A"ictfmfuci ~ ~ I
3fuc=f -a- mw ~ ~'!0-cl:l 1g:~h ~ lJ ~a -a- ~ 11
By t~e practice of visarga with the nature of rest, the restful [st~te
of] Sivahood is attained, and also the host of deities shines wi~h
the same nature. At that very state, the rising of the absolute void
occurs, which is devoid of bliss (niranandamaya). It is free from
modality, not only of the abode, but also of others ( l 3b-14a).
By the delightful tasting of the external object, by which one's
?wn blissful nature is filled, and not only by this. but also by the
m~er organs which are taking delight from tasting the delight!ul
obJ~ct, the nature of one's own and, by this process [of th~ tasung
delight and experience of fullness one's own self], the perfect state
of the inner search of this experience adds to the delightful nature
of the minor cakras and, from there, to the main ones (15b-16a).
This threefold visarga conforms to its meaning. It is full in ever~
respect, from where everything is created, from where this ma~i
fold remains present, and where creation is dissolved. In this
de~cription of visarga above, which is threefold, mantravrrya
bemg continuously reflected upon in its threefold form, the t~ue
?otency of mantra is then attained. Thus, in mantravlrya, which
15. the inner core of consciousness, the mantra [abiding there] gives
215
216 NOTES
9. The updyas are the 'means' to attain the supreme end of human life.
Updya is the means and upaya is the 'end,' which is Paramasiva,
the supreme Lord. Some of the means help to obtain that end
(upeya) directly. while others lead to increasingly subtle states of
being unti I the aspirant is able to intuitively realize that the
supreme is not merely attained by entering some mental state
th rough upd_va. Al 1 the means serve some purpose: a~zava merges
into fakta, and sakta merges into sambhava. Upon attaining the
sambhava upiiya, one merges into the non-sequential 'intuitive
knowledge· (pratibha) characterized by that self-effulgent light
(prakasa). These means are relatively distinct because of grada-
tions in the intensity of the 'descent of grace' (saktipata); that is,
the intensity of contact with the grace of the Lord. The degree of
grace one receives varies with the preparedness of the person.
When the grace is supremely intense, the person does not take
recourse to any sort of spiritual practice or meditation. He sees and
realizes that the entire universe continuously emerges and dissolves
within the core of his heart.
10. The whole text of the Tantrtiloka and its short version, the Tan-
trasa ra, are elaborations on the subject of these four means. ~he
exposition in the both texts begins with Chapter Two. in which
Abhi navagupta describes the nature of anupaya.
Chapter Two
11. The term anupliya refers to the attainment of identity with Siva
without the application of any means.
Chapter Three
12. The perfect Absolute is in reality partless and full~ it should be
meditated upon as orbicular and without any parts. This reality
shines to the _vogin who has attained 'absorption without taking
recourse to any means' (anuplzya). as a mass of the fire of con-
sciousness into which all beings enter to be consumed. The yogin
experiences freedom from pleasure, pain. doubts. and determinate
knowledge (vikalpa). and is finally absorbed in the highest 'indeter-
minate state' (nirvikalpa).
218 NOTES
18. The Lord is associated with three principal energies (sakti) called
anuttara, iccha, and unme$a, represented by the three phonemes
"a," '"i," and "u," respectively. Each phoneme has two aspects: a
short and a long measure. The corresponding long forms are known
as ananda, rsana, and iirmi. This tradition states that the short
vowels are predominantly of the nature of light (prakasa), there-
fore, they have the characteristic of the sun; the corresponding long
vowels, having the nature of repose, are considered to be of the
nature of the moon.
19. The syllable '"'"a" has another "a" as its corresponding phoneme. The
one represents Siva and the other Sakti. The vibrative union of both
gives rise to bliss (ananda). representing the phoneme "a." It is
from the energy of ananda sakti that the universe comes into being,
which in short are all the remaining phonemes beginning with
iccha and ending in "k$a." This union of "a" and "a" is character-
ized by consciousness alone. while pratyavamarsa~za, the cognitive
desire to create sisrk$afllul, is known as the energy of will. This
desire representing will (iccha) is the desire to get back to bliss that
has been as if lost.
20. Icchti, rsana, zmme$a, and iirmi represent the energy of will and the
energy of knowledge. respectively. The energy of action does not_
exist in any form either manifest or unmanifest up to this level of
unfoldment. When activity shows itself. only then four neuter pho-
nemes, which are "r, ·· "rr. ·· "/,"and".(, .. appear. They are similar
in nature to that of .. r" and .. !" belonging to the group of consonants.
21. Four phonemes, namely "e," "ai," "o," and "'au," represent the
energy of action. When the movement of the supreme vibration
becomes completely externalized, then it is known as ··au, .. in
which the flow of the unfoldment stops. Then all the divisions of
the energy merge in the one which shows itself as the bindu or drop.
22. Bindu is the compact mass of consciousness assembled into an undif-
ferentiated point from which the creation of the universe proceeds.
23. On its way of unfolding the universe, the ak11lafakti belonging to
Siva first manifests bi11d11 represented by one dot. Further. out of
hindu, the kaulikl visarga sakti emerges in the form of two dots,
220 NOTES
one above the other. It is from this sakti that the creation of the
entire universe takes place.
24. Emission (visarga) is threefold, i.e., a~rnva, Stikta, and Hzmbhava.
They are characterized by difference, difference-cum-nondifference,
and nondifference. The picture in the form of a~zavavisarga shines
to the view of the limited subject as "this." In this view, on the one
end lies the limited subject and on the other lies the universe. These
two get merged into the unity of limited knowledge and its object,
which is nothing but the unity of knowingness (citi) and the object
of knowledge (cetya). This is known as visarga, where repose
occurs in the heart. In the second visarga, known as cittasam-
bodha, the entire universe-while shining as one with conscious-
ness with all the distinctions of subjects and their objects-yet also
shines, transcending them al I. The third visa rga is known as the
dissolution of citta (cittapralava) when al I the distinctions of know-
ing subjects and objects are obliterated, and therefore shines as one
with the subject of supreme consciousness.
25. The energy of emission (visarga) manifesting itself as individual cog-
nitions appears as the universe. She, that is, Sakti, is the cause, or
the mother, of all sorts of gross words and sentences. In agamas it
has two appellations; the one is called mdtrkti and the other malinf.
The former is the seed (blja) and the latter. is the recipient (yoni) of
the seed. The one, when agitated, gives birth to diverse phonemes.
All these phonemes. being the indicative sound. represent all thirty-
six principles (tattva), beginning with Siva and ending with the earth.
26. In reality the number of cognitions is six. They are anuttara, icclza.
unme~a, ananda, lsana, and firmi. However, because of expansion
and reverse movement the number becomes twelve. When anuttara
proceeds to expand it becomes "a.'' Similarly, "i" becomes"/'' and
"u" becomes "ii." This movement is called prasara~w. At the same
time, mutual relation of "a'' with "i," "a" with "u, ., "i" with "a, ..
"u'' with "a,'' "a" with bin du, and "a" with visarga occurs. It is then
known as pratisamcara~za. Thus the phonemes which come into
being following the above methods are of mixed character. They
make the fullness of the Lord.
NOTES 221
27. The number of Kalikas is twelve. They are called Kalikas because
they cause change through the process of mutation denoted by the
word kalana. Cognition is nothing but the energy of the Lord on the
pure level of consciousness. However, with emergence of mayti,
differentiation sets in, with the result that reflective cognition
(parii mar.Sa) descends down to the worldly level and assumes the
character of syllables on the one hand and the principles (tattva) on
the other.
28. There are four levels of speech. They are para, pasyantf, madlzy-
ama, and vaikharl. For detailed account on the subject of four lev-
els of speech see Abhinavagupta's Partitrisikti Vivara~w. See also
Padoux's Vac: The Concept of the Word in Selected Hindu Tantras.
29. Even on the level mayti these phonemes can possibly be enlivened by
contact with pure knowledge (suddlzavidyti) through which they can
be utilized to serve the purpose of both enjoyment and liberation.
30. Pure absorption into Siva (samblzava samavesa) signifies pure con-
sciousness. When a yogin attains it, he realizes that all the six patl~s
(~a<;ladhvas) are not different from his own Self. They reflect in his
own consciousness, rise in his very Self, and gain their rest in it. In
the integrated unitary consciousness, creation, maintenance, and
dissolution shine inseparably from one's own nature.
31. If one is capable of merging his consciousness into the pure light of
absolute consciousness through stimblzava upaya, then assidu~us
tasks, such as bathing, religious observances (vrata). purificat10n
of the body, meditation, recitation of sacred syllables (mantras),
sacrifice, or oblation into the fire are not required.
Chapter Four
32. The thought constructs (vikalpa) are of two types, pure and impure.
The pure vikalpa, though being a vikalpa, is an aid in achieving the
highest aim of human life, liberation (mok$a). On the other hand,
the impure vikalpa entices beings with worldly existence. It is
because of its existence that the Self conceives itself as limited in
knowledge and action.
222 NOTES
38. The five under the group of self-restraint (yama) are: nonviolence,
truthfulness. not stealing, restraining one's sexual urge, and nonac-
ceptance of gifts. They are not considered to be the direct aid in
attainment of consciousness. This is because the real nature of con-
sciousness which is Siva is not touched by any of these means.
39. Withdrawal of senses from the external objects and placing them in
one's heart is known as pratyalulra. However, for the consciousness
which is al I-pervasive, withdrawal is not possible. In the same way,
concentration, meditation, and absorption (samadlzi) are related to
something which is limited. Therefore, they do not serve any pur-
pose in attainment of the vision of that which is by nature unlimited.
40. Practice is an activity which is performed consciously either in the
vital energy, in the intellect, or in the body, etc. Lifting heavy
loads, studying a text and continuous effort to understand its mean-
ing, occupying oneself with dancing and music add confidence and
later proficiency to the respective spheres. However. consciousness.
having the nature of light, is ever shining and changeless. There-
fore, practice does not add or take away anything from it.
41. The universe is the sportive play of three energies (saktis). The ~i.rst
is the supreme energy in which all the principles (tattvas) from_ Siva
to the earth shine as pure consciousness, free from all deternu~nat~
knowledge (nirvikalpa). The second, known as Sriparapara saktl,
by which everything shines as different-cum-nondifferent li~e t~e
reflection of the elephant in the mirror. Though the reflec~ 10 ~1 is
one with the mirror, yet, as in the case of the elephant. it is ~t~trnct
from the mirror itself. The third power. named Aparafakt1, is the_
one by which everything under the domain of the delusive po~er t~f
mtiyti shines with difference. There is yet another energy (sakti)
which abides in everything, permeating and threading through all,
which is known as Matrsadbhava, Kalakar~i1)I, and other similar
names. Each of the above-mentioned saktis. following the order of
creation, maintenance. and dissolution, possesses three aspects.
Therefore the number becomes twelve.
42. Knowingness (pramiti) which abides in all the knowers is the active
principle. It is known as existing awareness (mMrsiidblzava).
224 NOTES
47. For example. while performing ytiga one can one day offer flowers
to the Lord. Then. next day. the one may offer sandal paste, food,
etc., until finally one is able to offer oneself.
48. Srrparva is another name for the Malinlvijayottara Tantra.
Chapter Five
49. The term "'bound soul" (pasu), which literally means animal, is a
technical term of this system. With the appearance of limitation,
the soul, which is essentially composed of pure consciousness,
finds itself limited in knowledge and action. Its innate nature
becomes as if veiled, for which reason it becomes known as atomic
(a~lU). At this level of existence the bonded souls are of great vari-
ety because they receive the grace of the Lord, which is based on
comparative distinctions of intensity. The right form of intuitive
judgment does not arise in all. Therefore, they have to depend on
(igama for the rise of that intuitive knowledge. At this stage. there
is a need for a spiritual guide. A spiritual guide is a person meant
to lead the seeker in selecting an appropriate agama for him to
study. When the agama is studied properly, pure thought (suddlza-
vikalpa) arises. However. in the case of those who lack right under-
standing. purification of thoughts (vikalpas) in this particular way
is not possible. Therefore, they need to rely on other means for tha~
purification of thoughts (vikalpas). In short, these means are.: medi-
tation, taking recourse to the vital energy (pra~za). and makmg the
body the instrument of knowledge as a means to attain one's e~ds.
The body itself is a gross instrument for the attainment of the hig!1 -
est aim of 1i fe. For those who are steadily convinced that a body 15
the Self. it becomes a suitable means.
50. Meditation is performed by the intellect (buddlzi). This kind of
practice is fruitful for those who think that intellect is the Self. On
the other hand. those who are convinced that the vital air (pra~za) is
the Self make the pr([~za a means. In order to remove vikalpas, the
as pi rant makes use of body (kara~za). mudra. and different sorts of
(isanas.
51. Vital energy is of two types, one general and the other particular.
The particular form of the vital air manifests itself in five different
226 NOTES
Chapter Six
70. The vital air is 'of the nature of universal vibration' (stimdnvaspan-
dana), which assumes the form of 'individual vibration'. (vi§e~a
spanda) known as pra~rn. apana, samtina, uddna, and vy{i!lG.
These five prti~ws are locations that must he harnessed for the
attainment of supreme reality.
71. The external objects to which one could take recourse for the attain-
ment of the highest reality are: a sacred diagram (ma~1(/ala), an
altar. vessels. rosary beads, scriptures. the symbolic form of Siva,
a human skull (!lira), a form made of plaster or a painting, or an
image or statue in the likeness of one's teacher, etc. They may be
NOTES 231
there, then nine digits is the length of one quarter. One half of a tufi
is the time of the junction (sandhi).
79. The day is the period when the sun shines and the moon, in the form
of apa na, declines. For this reason, the day is conceived to be the
period of the dark fortnight. Similarly, during the night, apana, in
the form of the moon, arises; therefore, the night is conceived as
the bright fortnight.
80. There are two places of 'repose' (vifranti), composed of half of a
tufi each. They are in the center of the heart and at the 'end of the
twelve' (dvadasanta), free from the changing effects of time. Both
locations are the junctions of prti~za and apana. The time unit for
each of them is one tuf i.
81. Here the concept of day and night is explained in a different way.
The day is the period when manifestation of objects occurs; the
night is that period when blissfulness becomes predominant.
82. 'The passage of a planet from one sign of the zodiac to another'
(salizkranti), occurs in six sections each along the path of the vit~l
breath. They are: makara, kumbha, mfna, nze$a, vf$a, and nut-
huna, while on the other half they are: karka, sitiz/za, kanya, tuld.
vr~cika, and dhanu. Similarly, the sun's progress towards the north
and towards the south, respectively, is also conceived of as occur-
ring in the breath. The period during which the sun moves to the
north is considered to be the bestower of good results in the other
world, while the period during which the sun proceeds towards the
south is considered to be the bestower of good results in this mate-
rial world.
83. The twelve superintending deities, one for each month, are ca!led
rudras and named Daksa Canda Hara, Candi, Pramatha, Blnma,
Manmatha, Sakuni, Su~1~tL N~nda, Gopalak~, and Pitamaha.
84. If the movement of the vital breath covers one digit, only represent-
ing a season (two months), then the sun's movement occupies only
the span of three digits. As a result, the span of one year will be six
digits and in one single movement of the outgoing and ingoing vital
breaths twelve years can be conceived.
234 NOTES
85. The normal period of the year with reference to human beings and
the supposed year of the vital breath are different.
86. The span of a divine year is said to to consist of 12,000 human years.
This period is divided into four divisions known as: krta, consisting
4,000 years: treta, consisting of 3 ,000 years; dwzpara, consisting
of 2,000 years; and kali, whose duration is 1,000 years. Thus, the
total comes to 10,000 years, while the remaining 2 ,000 years are
considered to be junctions. The span of these junctions is 400, 300,
200, 100 years and counted in the following way: the last 100 years
of the kali are added to the first 400 years of the krta; thus the span
of the first junction is 500 years. Similarly, the duration of the junc-
ture of the krta and treta is 400 years plus 300, and thus 700 years;
next, the duration of the juncture of the tre({l and dvapara is 300
years plus 200 and thus 500 years; finally, the juncture of dvapara
and kali is 200 years plus 100, yielding 300 years. Therefore, the
accumulated duration of all the junctions is 2000 years.
87. Different lndras are said to be the rulers in different cycles of Manu.
During the period in which Brahma remains active, fourteen cycles
of Manu pass on. This long period is said to be a span of one day of
Brahma's life. His night is of the same span.
88. The term "three worlds°' refers to the nether world along with the
bhub. bhuvab, and svab.
89. The night in avyakta is said to be a kind of dissolution. However,
this is a subsidiary dissolution (pralava) and not a principal one
(mahapralaya). -
90. According to the teachings of agamas, those who have attained lib-
eration following the doctrine of Saq1khya and other systems are
certain to be created again at the start of new creation. This is
because their liberation is of limited nature and docs not elevate
them above mli_wl. For details see Chapter Eight.
91. The sheaths (kaiicukas) are five or six. They are n iya ti, ka Id, raga,
vidya, kalci, and maya. Maya is the all-pervading principle. The
day of kalci is the duration of 100 years of those who 1ive in the
principle nivati. In the same way, 100 years of kala is the span of a
day of thos~ who I ive in the principle raga. One hundred years of
NOTES 235
principle called raga are only one day of the principle ofvidya. In
the same way the day of the principle kala comprises 100 years of
the pri nc i pie vidyti. Similarly, one day of maya is made of 100
years of the principle kala.
92. The night related to the principle of Sadasiva is considered to be the
great dissolution (mahtipralaya). During this period all the paths
(adhvas) remain dissolved in the state of equilibrium. The super-
intending deity known as Sadasiva is dissolved in the primal sound
(nada). This primal sound is in turn dissolved into sakti, sakti into
vyapini and vyapini into sama11a. In sa111a11a there is no trace of
time. It is the everlasting state. It is from this state that time arises
1ike the opening and closing of the eyelids. Though all the limit~d
souls rest in this supreme state of equilibrium, they do not attam
final liberation.
93. The creations and dissolutions are highly extensive and varied and
abide in the vital energy. The vital energy is essentially of _the
nature of vibrative energy (spa11da). This energy, from which time
and its divisions emerge, is ever-pulsating. Time is not at all abso-
lute but relative. and it has its base in the will of the Lord. On
account of the vibration of consciousness, the minute moment
becomes varied and it is experienced as highly extensive.
94. There are two 'ends of twelve' (dvadasanta). One is above brah-
mtirandhra and the other is in miiladhara. The first is known ~s
sivadvtidasdnta, the end of twelve related to Siva, and the other is
known as the end of twelve related to sakti.
95. The six causal deities (kara~za$afka) each have six centers. They
abide in those centers in the ascending and descending order. The
superintending deities of the respecti~e centers function in differ-
ent stages of 1i fe and finally bestow release (mok$a).
96. The ten principal channels that pra~za circulates through are i(ia,
piligala, su~·wwul, gandhtirl, !zastiyjihva, pzi$a. ya.(a, alamlzbusa,
kuh a, and S(11ikhinl. Although all the channels have emerged from
the navel. they become manifest in the heart.
97. The superintending deities of directions are ten. They are Indra,
Vahni. Yama, and so on. They rotate in a cyclic order and as a
236 NOTES
result, limited souls act in accordance with the nature of these dei-
ties. Sometimes they are morbid, sometimes they are haughty, sad,
elated, happy, unhappy, etc.
98 · The names of three principal channels are i(la, piligala, and su~
umna. They are supposed to be located inside the spinal cord. f~[J
is placed at the left, pi1igala to the right, and su~unzna in the mid-
dle of the spinal cord. I(fri represents the moon. pi1igalii the sun,
and su~wnna the fire. While the vital air samana moves along
these three principal channels up and down, they assume the
nature of the sun, the moon, and fire.
99. All the Sanskrit syllables are divided into eight groups (varga). All
the vowels come under "a" group (varga). The number of vowels is
sixteen. Then come the group of "ka," "ca," "ta," ''fa," "pa,"
"sa," and the group of semi-vowels.
100. The number of half mc1tras regarding "ka" and so on is thirty-three.
Half nzatras of long vowels are thirty-two. Phonemes known as
pluta have six half matras. Therefore, the total of half matras is 81.
Chapter Seven
101. According to this system, the Lord's power of action (kriyasakti)
manifests time and space as 'paths' (adhvas). The path of space is a
means of unifying and traversing insubstantial and substantial
forms such as the intellect, the altar or image, the void. Despite
this diversity, all these forms abide in consciousness and have their
place of repose (vifranti) in consciousness.
102. On the path, all forms shine internally and externally through the
outlets of consciousness; this is how they are created and mani-
fested. Consciousness, in its autonomy, shines as hoth the knowing
subject and its object. The variety of objects, though not different
from the knowing subject, appears as if different from it.
103. The aspirant attains the nature of Bhairava hy perceiving everything.
from the all-consuming fire (kMagni) said to ahide at the bottom of
the earth, to the highest principle, i.e., andfrita§iva, in ascending
order and unifying them into the singularity of I-Consciousness.
NOTES 237
Chapter Eight
115. The generic attribute of all jars is jarness, i.e., that which perme-
ates all jars. The highest Lord, Siva, is far more extensive than any
other generic attribute; therefore, he is the greatest universal by
whose 1ight everything shines.
116. According to this system. where some specific characteristics such
as, support, solidity. etc., are found, that is to be known as the
earth principle. These characteristics of the earth are seen in the
regions beginning with the all-consuming dreadful fire (kaMgni)
and ending in the world of Virabhadra.
117. The theory of the nature of absolute causal relation states that even
at the emergence of creation, the universe is nothing but an expan-
sion, an 'opening up' (srni) of the light of the autonomous Lor~.
The Lord is also the cause of 'maintenance' (stlziti). i.e., the um-
verse remaining steadily present within the Self; and 'withdrawal'
(sa!izhara), the state of rest in one's own Self. According to this
theory, in reality no change has taken place in the Self, which is
identical with consciousness. Furthermore, internality and exter-
nal ity are not distinct from each other but two sides of the same
reality. The artificial or fictional causa'l relation is not real. and is
accepted only to help explain the state existing in mayti. The ~o~er
of causal relation is limited and governed by the Lord's restncttve
power (niyati).
118. For the creation of a particular object, some elements are ?resent
in the beginning and others follow it in a regular order. This or~er
of sequence, in the form of priority and posteriority, renrn ~s
11
it exists in a distant place. The question implied here is, how could
the universe be created by a Lord who remains distant?
123. This is to say that the effects can be produced in a variety of ways.
124. Siva is, in essence. consciousness. He is perfectly full and free
from desire. In the state of maya, the limited soul feels a longing
for an object in order to fulfill his desires. The desire arises in the
1i m ited sou 1 because of some want in him. The Lord, on the other
hand. does not lack anything. Therefore. there is no question of
any desire in him. However, on account of his freedom, a sort of
intention toward tasting of his delight continuously goes on. The
pentad named siva' sakti, sadasiva, isvara, and suddlzavidyti, who
abide in the pure path (adlzva), shine with comparative intensity
from the relish of the taste of delight on account of his autonomy. It
is because of the comparative intensity of this relish that con-
sciousness manifests itself as "I" (aha111). This is known as the
state of sakti. In other words, consciousness which is absolute
(an utta ra) now sees (as if), on the mirror of consciousness, its own
reflection and cognizes it to be its own, then the cognition that fol-
lows is ""I am This" (alzam idam). In this instance, the substratum
where it shines is ""I" and "This" shines as an indistinct outline of
the picture. In the cognition, "I am This," ''I" is the principal and
"'Th is" has the subordinate position. The principle known as
sadasiva abides where the host of the subjects called mantre5vara
cognizes the universal light of consciousness as ··1 am This:'' But
on the level of the knowing subjects called mantrefrara, thi_s ~og
mtion assumes the form of "This is L" where .. This"' is vividly
prominent and ··I,. is subordinate. This principle is called isva:a,
where "This" as the knowable shines with "I," invariably one with
it. In suddlzavidvti on the other hand, there is no distinction
between princip~lit~ and subordinacy. There both .. I" and ''This"
shine in a balanced way.
125. In this triadic system, subjects are of seven kinds. They are known
as sakala, pralaytikala, vijl1tinakala, mantra, mantre.frara,
mantramalzefvara, and Siva. Impurities are of three kinds. They
are lz~zava, miiyfya, and karma. The a~zavamala is of two kinds.
242 NOTES
133. Above intellect (buddlzi) and below the primordial matter (prakrti),
a gwza principle (tattva) is supposed to exist. It is only an aspect of
prakrti, the balanced state of three gu~zas. Therefore, the balanced
state of gu~zas is called prakrti and its agitated aspect is known as
gu~w tattva. However, gu~za is not counted as a distinct principle
from prakrti. The impelling force that agitates or breaks the bal-
ance of prakrti is the superintending deity of the tattva. The agita-
tion in prakrti occurs in relation to those who desire enjoyment,
but in those in whom these desires of enjoyment have disappeared,
this agitation does not create any effect. According to the Trika
system, agitation in prakrti is caused by the Lord SrikaIJ.thanatha.
134. According to Samkhya philosophy, prakrti is insentient, while
puru~a is sentient but non-active either in bondage or in liberation.
Therefore, some external agent of aaitation is required. According
f
, b
!o Saiva philosophy, agitation is created by the intervention °
Isvara.
135 · As, for example, when one perceives an object, the cognition "I
see a tree" arises. In this instance, "I" is a subject and a tree is an
object. The relationship between the two, the experiencing subject
and object is the result of alzalizktira. For seeing a tree, eyes are
sufficient, but the sight of the tree is experienced by the instru-
ment "I" ahmizkara.
136. When, by spiritual practice, the mind becomes subtle, it do~s n~t
require any external instrument for perception. At that pomt, it
can see through the sense of touch and experience touch through
the sense of hearing, etc.
137. This is a reference to the Vaise~ika school of thought, according to
which sense organs are born of matter.
Chapter Nine
138. Here thirty-six principles (tattvas) are understood in terms of
seven kinds of knowing subjects (pramtitti) residing on the seven
spheres along thirty-six principles.
139. The plural ending attached to the names of these seven knowing
subjects indicates the existence of a great number of knowing sub-
jects belonging to each of these groups.
244 NOTES
140. In the lowest sphere, from earth to prakrti, reside the sakala know-
ing subjects. The sakala knowing subjects are capable of perceiv-
ing only the principles from earth to prakrti. The higher knowing
subjects, who possess more extensive subjectivity and therefore
possess qualitatively different energies (!foktis), are capable of per-
ceiving the higher principles.
141. In TA 10:3-5, Abhinavagupta explains:
The principles from earth to prakrti are divided into
fifteen on the basis of the [seven] possessors of power
(iaktirnan), their powers (iaktis). along with their ·unique
nature' or "thing in itself' (svarupa). There are thir-
teen divisions from puru$a to kahl; eleven divisions
[exist] when the pralayakala [group of knowing sub-
jects] becomes the thing in itself; it is similar with mtiyti;
[there are] nine divisions when the thing in itself becomes
vijnlintikala; seven divisions [manifest] when the man-
tra [knowing subjects] becomes the unique nature; a
threefold division [arises] when the mantramahesvaras
become the unique nature. Siva, whose nature is con-
sciousness, which is dance of uninterrupted 1ight, has no
division.
142. The expression prameyarnyogya means: 'that which is worthy to
be conceived as an object itself,' that is, as insentienc it is neither
energy nor the possessor of energy.
143. According to this system, the universe is of a threefold nature.
non-transcendent (apara), transcendent-non-transcendent (parti-
para), and transcendent (para). In other words, reality is primarily
conceived as possessing an objective side (nara). energy (sakti),
and a possessor of the energy (saktiml1n). However, Abhi-
navag up ta points out that the 'thing in i tse 1f' (sm nlpa) is the
sphere of objectivity, the .frlkta is the sphere of perception, and the
possessor of power is the perceiver or knowing subject. Therefore.
all seven knowing subjects are Siva, who possesses different ener-
gies, that is. different powers in the different spheres in which they
operate. The thing in itself is common to all of them, which pro-
vides a degree of objectivity.
NOTES 245
144. Limited knowledge (vidya) and limited agency (kala) are consid-
ered to be the energies of the sakala souls, who are defiled by all
three impurities (malas). Although sakala souls are bound and
limited by impurities, they possess the powers of knowledge and
action.
145. The word asplzufa means indistinct or dormant. In pralayakala
souls, vidya and kala are still present; however, they remain dor-
mant because they rest in deep sleep (su~upti).
146. The sevenfold differentiation of the saktis is used for the purpose
of elaboration and instruction. In reality, there is only one fakti
belonging to the Lord; that is, His svatantryasakti, which is
inseparably united with Him. This autonomy manifests itself as
many saktis, but at the same time keeps all of them within and
shines as one.
147. Distinctions among the instruments do not create distinction in the
subject. The supreme subject, by means of its power of freedom,
creates divisions in its own Self by causing some to shine as an
object, and others as an instrument.
148. Here begins a long and complex argument in which Abhinavagupta
attempts to refute 'doctrine of perceptibility' advocated by the
Mimamsa school. According to the Mima1i1sa theory, in o~d~~ to
be perceived, every object must possess a quality of percept1biltty.;
any object devoid of this quality cannot be perceived. ~bhi
navagupta disagrees and attempts to prove that perceptibility is. not
the quality of an object, but a power possessed by the perce~ver.
All entities already exist within consciousness, and when a given
entity appears within the organs of perception of a perceiver, then
it becomes an object of perception. Everything is illuminated ~y
consciousness, including defilement (mala), as well as non-exis-
tence, because for a thing to be non-existent, it must be included in
consciousness. Therefore, objective existence depends on con-
sciousness, and is not perceptible independently from it. For Abhi-
navagupta, it is important to establish this position. because he
needs to argue that the knowing subject must develop a higher
level of subjectivity to be able to perceive the larger and subtler
spheres of reality.
246 NOTES
149. The one who is self-luminous does not need anyone to perceive this
shining, because it is the very nature of the divine to shine. There-
fore, He does not assume the nature of objectivity, and because of
that the quality of being perceptible, which is distinct from its own
Self, does not appear in Him.
150. The point here is that this feeling of jealousy does not abide in the
beautiful woman, but in the person himself.
151. The act of watching this dance becomes complete when a person
attains the state of aesthetic pleasure by becoming one with the
unified light of awareness manifested through the watching audi-
ence; thus, vidya and kala awaken subjectivity in sakala souls
where objectivity is predominant.
152. The point here is that when objectivity in the principles frompuru~a
to kala are conceived and the portions of the veils (km1rnkas) come
into perception in the form of objects, then the subjectivity of
puru~a is lost.
153. The distinctions have been ascertained. but the number of objects
which possess multiple natures cannot be stated. Therefore, the
author, taking a clay jar as an example, presents its varied nature.
Its quality of being a knowable object is nothing but its identity
with the knowing subject. Therefore. when the jar is known by all
knowing subjects as a jar, then it comes under the sakala group.
When. on the other hand. it is only perceived by Siva. it is none
other than Siva Himself.
154. The seeker who apprehends the earth principle as Brahman, but
who dies before becoming fully established in Siva, attains the
state of vi}Fztin{ikala.
155. Those who practice the _voga of conceiving the earth principle as
Brahman, by the end of the day of Brahma (kalpa), or at the time
of death. attain the state of pralayakevala.
156. When the group of seven knowing subjects, from sakala to Siva, is
agitated (prak\wbha), they become intent on functioning in their
respective fields. This agitation is known as a ·pulsation' or a
'change.' This brings about the appearance of the seven .<aktis: there-
fore, the number of possessors of the .foktis (.foktiman) is also seven.
NOTES 247
Chapter Ten
166. According to this system, there exists a subtle energy which func-
tions to hold all the principles (tattvas) in their respective places.
For example, the principle earth is held by the subtle energy called
dharikcz. As the function of this energy is to contain or stop the
earth, it is also called nivrtti. Similarly, the subtle energies called
pratinha, vidya, and santa are active in other principles or in
groups of them.
167. A~z(ia sphere, or egg, is that which serves as the wall separating
one sphere from the other. They are also called coverings or veils
(avara~za) which do not allow one sphere to penetrate another.
168. This is to say that the qualities, such as smell, taste, touch, etc ..
belonging to earth and other tattvas exist also in the sakti tattva;
however, their existence is not in the gross form but in the subtle.
This is the reason why Siva is ritually worshipped in the phallic
form made of five different elements.
169. The principle called Siva is free from any sorts of mutations, limi-
tations, or thought constructs.
170. This is to say that transcendence cannot be an object of meditation.
If an object of meditation were to exist in it, it would not be tran-
scendent. Therefore, the kala that functions in the lower level, just
below the highest, is known as stintti. However, Siva is beyond
santcl; therefore, no name is suitable to describe the Immutable One.
171. Anything that shines as knowable remains existing for some time,
but when the quality of being an object of knowledge disappears
from the heart of the yogin, that which remains is known as thirty-
si x principles. Even if, for the purpose of teaching, in that state,
the divine is conceived as the thirty-seventh principle, then upon
the disappearance of even this objectivity from it, the divine is
conceived as the thirty-eighth principle.
NOTES 249
172. When the whole scheme of thirty-six tattvas is grouped into nine
divisions, then their names are prakrti, puru~a, niyati, kala, maya,
vidy{/, isvara, sadasiva, and Siva.
173. The worlds are perceived as objects of knowledge shining in three
different forms of knowable objects. They are: kala, tattva, and
blzuvana. In the same way, when they rest in the subject, they are
also threefold, i.e., var~w, mantra, andpada.
Chapter Eleven
174. Abh i navagupta 's thesis is, in essence, that consciousness (sa171vid)
is a perfect unity, full and unchanging even when taking the forms
of all manifestations and activities. What is contained in the first
ten chapters of this work constitutes a short-cut for a small number
of truth-seekers who, according to this system, have been pursui~g
spiritual perfection over many lifetimes. The significance of this
knowledge for others is made clear in this chapter.
175. It is stated in the Bhagavadgita that the fire of knowledge burns
the karma of al 1 deeds. For one undergoing the experience of p~st
deeds, it is necessary to remain involved in actions whose fruits
are to he experienced in the future. The doer has to experience the
results of past actions gradually, not all at once. There is no end to
the cycle of deeds or their results, and for this reason the descen~
of grace (.<aktipdta) needs to be discussed. According to the posi-
tion represented here, when Sakti 'opens up' in one's own selL
right knowledge dawns spontaneously.
176. Ka rmasd mva occurs as a result of balance of two mutually oppo-
site past actions. Both of these actions possess exactly equal power,
and therefore restrict each other from producing any fruit. Accard-
i ng to this theory, saktiptita takes place when these two deeds are
ha lanced and their results neutralized.
177. According to the teacher Khetapala, that sakti whose nature is to
restrain (n i rodlz i kti) arrests the ma/a. When impurities (ma/a)
become perfectly ripened, the above sakti becomes inactive. and
the proper manifestation of knowledge and action occurs. This cul-
minates in the decent of grace (saktiptita) on a seeker.
250 NOTES
178. When the Lord assumes the form of bound being by accepting the
limitations of time, space, etc., this does not entail any differentia-
tion in His innermost nature.
179. The term jhafiti means 'without delay,' that is. taking recourse
directly to anupaya.
180. The term 'by gradual process' (krame~w) refers to a method of ini-
tiation, performance rituals, etc.
181. This is the Saiva explanation of the nature of the descent of grace.
In the process of manifestation, the supreme Lord (Paramesvara)
creates limited beings by concealing (tirohhava) His own Self
through kancukas, tattvas, and the malas. He reveals his own Self
by bestowing faktipata on limited souls. The entire process of con-
cealment and revelation is the result of the autonomy (svatantrya)
of the Lord.
182. This is to say that the autonomous and omnipresent Lord is impar-
tial and therefore there is no object, activity, or person that He
prefers over others.
183. As it is stated, the right kind of teacher (guru) is considered to be
equal to Bhairava. This is because he possesses the fullness of self-
realization as wel 1 as the right understanding of the meaning of the
icistras.
184. Although sakti is present everywhere, it has different forms with
different effects: asjye~thli-fakti, it leads one to the ultimate goal;
on the other hand, the ghora and ghoratara-saktis, that is, the
fearsome and the terrible, lead one toward worldly existence.
Chapter Twelve
185. Vlras are Saiva practitioners deemed to have attained mastery over
the senses and a high level of spiritual development.
186. The procedure of external bathing is as follows: keeping the mind
steadily concentrated on the mantra given to him by the guru, one
should follow the track of the cows while dust is still present in the
air. One is supposed to enter. and should make three strides in the
dust created by the cows. This is known as parthiva bath. In the
NOTES 251
same way, one should purify the whole body, beginning with head
and ending with feet. by uttering the mantra of Siva with its five
limbs (Ifana is the head, Tatpuru~a is the face, Aghora is the heart,
Yamadeva is the hidden parts of the body, and Sadyojata is the
whole body). Then, having cleansed the body with the mantra, one
should plunge into the water repeating the mantra of Siva with its
auxiliary parts. This is known as bathing with water. Taking ashes
from the sacrificial fire. one should bur~ impurities present on the
head, face, heart, genitals, and the feet with it while uttering the
mantra "'plza_t." When this is done one should throw a handful of
these ashes on the head while repeating the mantra of Siva with its
five 1i mbs. This is known as bathing with ashes. One should n~ove
back and forth in the pleasing air, remembering the mantra, giv~n
to him by his guru, in his heart. This is known as bathing with air.
One should bring the mantra into one's mind and should remain
concentrated there fixing his concentration on the void (akaf~).
This is known as bathing in the void. One who immerses on~self 1.n
the 1ight of the sun and the moon, identifying himself with Siva, is
cleansed of all impurities. This type of bathing is called soma and
a rka · The last type of bath is bathing in the Self (atma). In the Tan-
tra loka. Abh i navagupta describes it in the following way: ...The
very Self is the supreme Lord himself: it is free from dis~ipllnes
es tab I ished in spiritual texts. It is like a great lake in exten~ion and
depth: the universe should dissolve therein. upon which one
becomes pure and the cause of purification for others."
187. The expression "tatratatra" refers to the five faces of Siva. i.e.·
I fan a. Tatpurusa, etc. One is to first identify with these five faces
of Siva, upon ~hich one attains full absorption into Siva.
Chapter Thirteen
188. The author begins this chapter, which deals with initiation. by
describing the procedure for selecting a suitable place for worship.
mantra repetition, and practice of yoga. He discusses this topic in
Chapter 15 of his TA, verses 80-115ab. At the very beginning,
Abhinavagupta points out that only when one is serene and well-
252 NOTES
there ever be but that of the touch of the rays of the sun of Siv~.
Furthermore, "As the Lord said in the Malinlvijayottara Tantra Ill
the section dealing with the sacrificial vessel, it is necessary to be
careful not to conceive anything as not being purified by it. E~ery
15
th i ng is purified by it and what is impure becomes pure" (!A. :
162-163ab.) However, the impurity only belongs to the Itmited
knowing subject abiding in maya and is not the essen_rial nature of
things: "Here we speak of impurity from the perspective of bo~ded
souls and of their systems. The essential nature of all thmg_s
remains in fact always the same, without changing from what it
was earlier or what is conceived to be" (TA 15: 163cd-164ab.)
194. All the various factors which constitute a ritual action attain iden-
tity with Siva through the process of the placement of the syllables
(nyasa).
195. This is to say that direction depends on how the forms are arranged
in space.
254 NOTES
Chapter Fourteen
202. Putraka or spiritual son is a type of initiation in which a disciple is
adopted as a successor of a teacher.
203. Parivara or family refers to the group of subordinate deities cen-
tered around the main deity.
204. This refers to the doors of the place where the rituals are per-
formed.
205. For more details regarding the procedure of 'The Adoration of the
Door' (dvtmlrcanam) see TA 15:184-190.
206. Abhinavagupta talks at length about the nature of animal sacrifice
in TA 16:28-72. There, by quoting various scriptures, he points
out that any type of animal killing, such as for profit. a wedding.
or sport, is not al lowed except in the course of sacrifice (ydga).
According to him, killing consists of separating an animal that still
possesses each of the three impurities (malas) from the vital
breath. On the other hand, the ritualistic sacrifice of an animal is
not killing because, in the course of the ritual. the animal is first
separated from three impurities, and thus it is separated from its
body. Thus, for Ahhinavagupta. ritual sacrifice of an animal is a
NOTES 255
form of initiation which joins the animal with the higher principles
and for the purpose of propitiating God.
207. The nirbfja type of initiation is given to those judged incapable of
fol lowing the set of rules of post-initiatory conduct (samayapasa),
as for example children, those who are dull, old people, women,
those attached to their wealth, the sick, and so on. They attain lib-
eration on account of their devotion to the teacher, deities, and
scriptures. On the other hand, the sabija type of initiation is given
to those who have the gift of reason, are capable of tolerating toils
and difficulties, and are therefore capable of following the set of
rules of pre-initiatory conduct.
Chapter Fifteen
208. The initiation described in this chapter is given to a dying person.
Ordinarily, the initiation is not given to all, and one desirous of
initiation needs to show his devotion to teacher, deities, or scrip-
tures. This devotion is in turn seen as an indication of the descent
of grace (saktipti.ta), a'nd saktlpata is perceived as a definite sign
that one is suitable for initiation. The conditions under which the
teacher is expected to grant initiation to a dying person ~re
described by Abhinavagupta in the TA 19: 4-6: When in a dyi~g
person, the fall of even weak power is awakened-whether he is
taken by devotion to a teacher and others: whether the fall of grace
is through work of friends. relatives, etc.: whether he has. b~~n
indeed regular (sa mayin) but has not obtained the supreme mitia-
tion; whether, already having obtained it. he desi:es to leave as
soon as possible his vital breaths, desirous of gorng ~way-the
teacher shou Id provide for him the initiation of immediate depar-
ture, free from impurities. However, the teacher must be caref~l
not to give initiation to a person whose impurities (ma/as) haven t
reach maturation or to one whose karma hasn't been exhausted
(se~·aklirmikavigr;ihe). The commentator explains this compound
to mean: one who is not about to die, that is, one whose prtirab-
dhakarnza hasn't been fully exhausted.
209. Marnza is the place where the feeling of the connectedness with
the body remains present.
256 NOTES
their products. This initiation, which has as its purpose the destruc-
tion of the seed, was described to me by the venerable Sambhunatha
in ~is benevolence. The teacher, out of mercy, can also join the seed
to Siva. The initiation is, in fact, full of splendor (sudipta), and is in
a position to grant liberation also to vegetable life.
216. This particular type of initiation, which reduces or eliminates the
weight of a disciple, Abhinavagupta connects with the five stages of
repose, that is, pragananda, udbhava, kampa, nidrti, and ghun.zi
described in Chapter Five of Tantrasara. In TA 20: 14-15ab, he
clarifies: "The leap (udbhava) is due to relief, caused by an eclips-
ing of the corporeal influence (dehagraha). The body is essentially
constituted by the elements of earth. When the teacher, thanks to
the mantra of lightness, which will be explained later, meditates on
the disciple rising into the air, he loses his earthly qualities."
Chapter Sixteen
217. As we have seen earlier, it is the aspirant's devotion to the teacher,
deity, or sastras which would entitle him to receive initiation, as
this devotion is perceived as a clear sign of saktipata. However, in
the case of the deceased or the absent one, this is obviously impos-
sible. Yet, the teacher would perform such an initiation if he could
in some way infer that saktipata had descended on such a per.son.
The signs of this type of saktiptita are, for example: strong feehngs
that a teacher himself for some unknown reason, had for a
deceased or absent soui, or the strong persistence of the family
that advocated initiation.
218 · Abh i navagupta describes a procedure called 'appli~ation of the
great net' (malzajjala prayoga) in some detail in TA 21: 25-45 ·
However, the intricacies of this procedure remain unknown because
the ii ca rya would receive oral instruction from his own teacher.
The purpose of this procedure was rescuing departed souls who, for
one reason or another, did not received initiation during their lives.
A teacher would first catch the desired soul, draw him into the net,
then reinstate him into a figure made of kusa grass, which repre-
sented his body, and then grant him liberation through initiation.
258 NOTES
Chapter Seventeen
219. We have already seen that a disciple is joined to a different princi-
ple in the course of initiation. To which principle one is joined will
depend on the school of thought whose initiation one receives.
However, according to the Trika school, other schools of thought
do not possess the knowledge to enable a disciple to attain identity
with Siva. Therefore, those who have received initiation into what
the followers of Trika consider inferior sects should be first dis-
joined or drawn away from the principles that they were joined to
by the previous initiation, and then initiated again. The process of
transcending the inferior doctrines is accomplished gradually
through a succession of steps: the descent of grace, the removal of
impurities, the desire to find the right teacher, initiation, knowl-
edge, the abandonment of that which is to be avoided, immersion
into that which is to be accepted, giving up the sphere of the enjoy-
able, and the removal of the limitations created by a~zavamala. For
details, see Chapter 22 of the Tantra/aka.
220. Abhinavagupta gives the names of the genetic mantras
(sadhara~zab mantrab) in TA 22: 20. They are seven in number
and their names are: pra~zava or mantra awn, mMrka, maya, vyo-
mavyapl, ~a4ak~ara, bahurapa, and the eye mantra (netra).
According to TA 22: 15-17a, this is what a teacher says to one who
is about to embrace Saivism and receive initiation: "This one was
once a follower of other disciplines but is now inspired by your
blessing; therefore bestow your grace (iaktipcita) upon him, so that
this abandonment of other doctrines does not become a source of
doubt for him. which will oblige him to practice rights of atone-
ment. And having attained identity with you, may he quickly
achieve perfection and 1iberation."
Chapter Eighteen
221. In TA23:3-4, Abhinavagupta explains that a spiritual guide
should transmit his own power (svddhikara) to a disciple whom he
thinks is at the point of being in possession of well-practiced
knowledge. "The one,'' continues Abhinavagupta, quoting Kami-
kaf?ama, "who does not possess this knowledge is not a teacher,
NOTES 259
even if he has been anointed and has passed through the various
stages, such as samayin, etc." Furthermore, the only criterion for
the selection of a new teacher is knowledge. Abhinavagupta writes,
""The teacher who creates a new teacher must therefore select an
ind iv id u a I of fu 11 and perfect knowledge, without considering any
other characteristic, such as place, family, conduct, and body." TA
23: 16b-17a.
222 · In TA 23: 31-32, Abhinavagupta describes the responsibilities of a
newly consecrated teacher in the immediate period after his initia-
tion. He writes: "The new teacher, after having obtained consecra-
tion, must meditate and recite the entire complex of mantras estab-
1i shed in the scriptures for a period of six months so that he
becomes one with them. Having attained identity with the mantras,
and having taken possession of the potency of mantra (mantra-
vlrya), he finally becomes able to cut the bonds. Therefore, he
should spare no effort to attain identity with the mantras."
223. In the Tantraloka, Abhinavagupta explains that Brahmai:is. K~atri
yas, Yaisyas, eunuchs. women, Sudras, and any other kinds of per-
son desirous of initiation should be initiated without being asked
their caste. However, the teacher should take this into consider-
ation at the time when knowledge is imparted to them. Further-
more, the teacher who is the basis of knowledge, should set seven
sessions. These s~ssions are: initiation, explanation. compas~ion.
friendliness, contemplation of the sastras, unification with Siva,
and giving away of food, etc. See TA 23: 20b/23a.
Chapter Nineteen
224. As for the purpose of this rite, Abhinavagupta writes: "This type
of initiation affects the purification of the subtle body (purya$f
aka). If the purya~faka does not exist, then there is also no heaven
or hell." TA 24:20-21.
225. The point here is that the entire procedure performed by teacher
that w i 11 be described in the following Iines is performed to estab-
1ish firm conviction on the side of the ignorant ones. The entire
performance by the teacher. according to Abhinavagupta. is not
helpful in any way in attaining liberation. See TA 24: 15b-16a.
260 NOTES
Chapter Twenty
228. This vague statement can only be understood if we read it along
with its corresponding section of the TA, which is Chapter 26. In
the beginning of this chapter, Abhinavagupta explains that all the
types of initiation presented up to now, including the last sacra-
ment, have as their goals purification, enjoyment. liberation. or
both enjoyment and liberation. Jayaratha, in his commentary, clar-
~fies that the initiation which has enjoyment (bubhuk~ub) as its aim
is structured so that it is not in a position to directly grant 1ibera-
tion without first granting the fruition (of the desired enjoyments).
On the other hand, the mumuk$u~1 type of initiation. such as that of
a spiritual son, etc., grants liberation precisely because it is devoid
of the necessity of prior fruition. Furthermore, this type of initia-
tion can be either the sablja or the nirblja type. Only those who
received the sablja type of initiation are expected to fol low acer-
tain set of ru Jes for the rest of their Ii ves. On the other hand, those
deemed incapahle of following these ru !es receive the ni rblja type
of initiation, which in itself includes mantras capable of purifying
the bonds of post-initiatory rules (samayaptisa).
229. Mantras should he received in the course of ritual and should be
kept secret. The practitioner should attain identity with the
potency of the mantra (mantravirya). without which mantras
NOTES 261
Chapter Twenty-One
237. In this chapter, Abhinavagupta gives a brief outline of his under-
standing of the nature, meaning, and purpose of the dga~n~s or
sastras. This summary is brief and cryptic, and therefore .difficult
to comprehend without prior knowledge of the correspondm~ ,chap-
ters of the Tantraloka, Isvarapratyablzijiiavimarsini. or Isvara-
p ra tya biz ij Ii(/ vi vrtivi ma rsin i.
238. The entire universe is the expression of consciousness. ~hic.h con-
sists of prak<l.fo or manifestation, and vimarsa, which is the
knowledge of prakdsa in its collective and particular aspects. In a
narrower sense, this vimarsa is language, which takes the form of
the various ligamas.
239. In the last three chapters of his TA, Abhinavagupta discusses the
nature of the sastras or agamas at length. The title of Chapter 35 is
264 NOTES
265
266 TANTRASARA
267
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