Balajit Nath Pandita-Specific Principles of Kashmir Saivism-Munshiram Manoharlal Publishers (1998) PDF

aivism
o o
B.N. Pandit
Specific Principles o f Kashmir Saivism
Specific Principles ofKashmir Saivism throws a clear light on the aspects of Trika
Saiva philosophy that remain either untouched or not well-clarified in other
schools. Starting with a discussion of the theistic absolutism of the Trika
system, B.N. Pandit guides us through Abhinavagupta’s critique of the
primary cosmogonic theories of his time— the materialist realism of Samkhya,
the momentary-idealism of Vijrianavada, and the vivarta theory of Advaita
Vedanta— en route to establishing the Kashmir Saiva theory of theistic reflec-
tional manifestation as a unique and supremely logical cosmogonic system.
Like the topic of cosmogony, several other important principles are
unique developments of the Trika system. These topics include: Spanda,
Saktipata, the classification of beings, aesthetics, the notion of Sabdabrahman,
the relation o f the five pranas to the four states of consciousness, and Trika
yoga. This book illuminates these topics on the basis of the writings of the
primary masters o f the school, including Vasugupta, Kallata Bhatta,
Somananda, Utpaladeva, and Abhinavagupta.
In addition, the author has included a chapter on the vildsa principle as
expounded in the Neo-Saiva philosophy (Abhinava-Saivadarsana) of Acarya
Amrtavagbhava. This work also includes an index, extensive glossary, and
appendix of Sanskrit quotations, making it an invaluable source-book for
beginners and scholars alike.
B.N. Pandit is an eminent Sanskrit scholar, holding a Certificate of Honour,

awarded by the President of India. A retired professor of Sanskrit from
Himachal University. Dr. Pandit is an internationally respected authority on
the Trika Saivism of Kashmir, with numerous publications in Sanskrit (8),
Hindi (4), and English (4). His Svatantrya Darpana (Mirror of Self-Supremacy)
and translation of Abhinavagupta’s Paramdrtha-sdra (^he Essence of the Exact
Reality) are also published by us.
Specific Principles
of
Kashmir Saivism
• •
»
*
w
m *
•
B.N. Pandit
M unshiram M anoharlal
Publishers Pvt. Ltd.
ISBN 81-215-0729-4
First published 1997
© 1997 Pandit, Balajit Nath (b. 1916)

All rights reserved.
No part o f this book may be reproduced, stored in a
retrieval system, or transmitted, in any form, or by any means,
electronic, mechanical, photocopying, recording or otherwise,
without the written permission of the publisher.
Typeset, p rinted and published by

M unshiram M anoharlal Publishers Pvt. Ltd,
Post Box 5715, 54 Rani Jhansi Road, New Delhi 110 055.
Dedicated to
Äcärya Sñ Utpaladeva
Contents
Preface ix
Introduction xiii
C hapter 1
Paradvaita, the Absolute Non-dualism 1
C hapter 2
TheisUc AbsoluUsm and Spiritual Realism 15
C hapter 3
T he Four States of Prana 29
C hapter 4
Life—Its Nature and Seven Levels of Beings 39
C hapter 5
Four Types of Speech 53
C hapter 6
T he Spanda Principle 62
C hapter 7
The Tattvas in Saivism 71
C hapter 8
The Sakdpata Principle of Saivism 80

viii Contents
C hapter 9
Yoga in the Trika System 91
C h a p t e r 10
Aesthetics in Kashmir Saivism 116
C h a p t e r 11
The Vilasa Principle in Neo-Saivism 126
A p p e n d ix
Sanskrit Quotations 134

Glossary 153
Bibliography 192
Index 196
Preface
T he p resen t work is a collection of articles on the non-dualisdc

Saivism o f Kashmir that is intended to clarify certain philo
sophical an d theological principles central to this philosophy.
Most o f these principles are specific to Saiva non-dualism and its
Trika system of yoga and are n o t commonly included in o th er
schools of th o u g h t In a few cases, these concepts have been
discussed in various o th er philosophies, but Kashmir Saivism has
its own disdnctive approach to these issues.
It is the a u th o r’s in ten d o n that this work on Saivism serve as a
guidebook for the general reader interested in learning m ore
about the philosophy of Kashmir Saivism as taught and.explained
by its ancient authors. While this book was n o t in ten d ed to be a
scholarly treadse, nevertheless there are details included which
should be o f interest to scholars and readers already familiar with
the philosophy.
Because these chapters were designed as individual ardcles,
the basic points o f the philosophy are introduced in each one as
needed. T herefore, it is possible to read them independendy of
each o th er and in any order. However, there is also a logic to
their order, and a general building of understanding should
occur when they are read as presented.
Like all Indian philosophical systems, Kashmir Saivism grew
an d developed in the presence of o th er schools o f thought. Down
through the centuries there were ongoing debates, interchanges,
assimiladons, and com peddons am ong various belief systems
which influenced each o ther powerfully along the way. Because
o f this, it is basically impossible to study one of these philosophies
without p resendng comparadve material from the o th er major
schools of the same period. Therefore, the read er will find
references to Vedanta, Samkhya-Yoga, Buddhism, and so on, in
each o f the following essays.
X Preface
T he first chapter of this work deals with the Paradvaita

principle of Kashmir Saivism. Paradvaita is the term used in this
philosophy to establish the concept of absolute non-dualism. This
approach to philosophical truth sees everything in the universe as
Consciousness. T here is only one conscious Reality, and because
of Its divine, blissful, and in d ep en d en t nature, It creates the
universe, evolving into the trinity of all forms of diversity, unity in
diversity, and absolute unity.
T he second chapter presents the two closely related principles
o f theistic absolutism and spiritual realism, both of which are
central to this philosophy. The ancient sages of Kashmir Saivism
did n o t look for the truth only in logic and intellectual
speculation. They relied m uch m ore on their experiences during
deep yogic states to guide them in understanding and clarifying
age-old philosophical dilemmas. They discovered the Absolute
within themselves and found that they were one with it. They
studied the Self that lay beyond the m ind and the ego, and found
that It was divine, creative energy. God was no t some distant ruler
or some in ert entity. These sages realized and recognized that He
was within everything, was the vitality of life itself, and was always
the one transcendent Reality as well. In this way Kashmir Saivites
taught the principle o f theistic absolutism.
For centuries Indian philosophers have been debating w hether
this world is real or an illusion. In the process of watching the
unfolding of their own creative energy during meditation, the
sages of Kashmir found the source of all creation, and witnessed
how everything in this universe evolves from this one absolute
Reality into manifestation which is also real. Because all creation
exists within the Absolute, they established the principle of
spiritual realism.
T he third chapter examines the various aspects o f the states of
waking, sleeping, dreamless sleep, and intuitive Self-revelation.
These are known as the four states of prana, and although they
have been discussed by many schools of Indian thought, the
Saivism of Kashmir brings to light many things about them,
which are unknown to o th er systems of philosophy.
T he fourth chapter introduces the question, “W hat is life?”
and discusses the various levels and states o f living beings: from
ordinary mortal people to various forms of heavenly beings and
Finally to Siva, Kashmir Saivism classifies seven main levels of
Preface XI
living beings, and has developed a categorizadon of the m ental

and physical states of each. This secdon also includes a discussion
o f the various limitadons (malas) that affect both the m ortal and
heavenly beings living in these levels and states.
Gram marian philosophers belonging to the school o f Bhartrhari
have recognized four types of speech. However, philosophers of
Sanskrit gram m ar have been unable to clarify the nature and
character o f the subder forms of thought-free awareness (pasyantt)
and suprem e speech (paravac). The authors of Kashmir Saivism
discovered that awareness is the basic essence of all speech as well
as the foundadon for creadve expression. T heir views on these
concepts are reviewed in chapter 5.
T he sixth chapter deals with the spanda principle of Kashmir
Saivism. This concept is n o t found in any o th er school of Indian
thought. Spanda is the spiritual sdrring of the divine essence of
the Absolute. The masters of this philosophy discovered that all
of creadon was nothing but this extraordinarily subde vibration
or oscilladon. It is spanda that keeps the Absolute continuously
engaged in the five divine acdvides of cosmic creadon, sustenance,
dissoludon, Self-oblivion, and^Self-recognidon.
T he seventh chapter summarizes the classical twenty-five tatlvas
of the Samkhya system and then discusses the eleven levels added
by Saivism, which go beyond Purusa and Prakrii.
T he eighth chapter describes the principle of divine grace that
causes ordinary people to move beyond their limitadons and seek
right understanding and liberadon. This philosophy has developed
a thorough delineadon of grace and its various forms. The basic
nine types o f saktipala are discussed in this secdon.
T h e n inth chapter explains the yoga system of the Trik?L-sdstra
as discussed in the Tantraloka by Abhinavagupta. This form of
yoga is unique to the Saivism o f Kashmir. Aside from a detailed
study of sambhava, sdkla and anava yoga, this chapter presents the
different variedes and subvariedes of these three main forms of
Trika yoga as well.
This is followed by a chapter on aesthedcs. This philosophy
contains no puritanical or restricdve doctrines. Rather, it is
disdncdve for em bracing life in its totality. The tenth chapter
examines the various spiritual pracUces associated with the arts,
pardcularly music, as well as the pracdce of using objects and
acdons pleasing to the senses as aids to liberadon.
xii Preface
Finally, the eleventh chapter brings the reader into the present
century with a discussion of the vilasa principle of Neo-Saivism.
This concept was developed by Acarya Amrtavagbhava in one of
his works en tid ed Atmavilasa. The chapter gives a short bio
graphical account of the Acarya, and then goes on to describe
various aspects of the divine exuberance (vilasa) of the Absolute
as it is presented in Atmavilasa.
At the end of the book there is an appendix which should be
o f fu rth er help to the reader interested in the Sanskrit quotes
and terminology. It is followed by a glossary of terms and index.
W herever possible we have tried to use the English equivalent to
the Sanskrit term, or have included a translation within the text.
T he glossary also offers cross-referencing of concepts, and
summaries of various categories such as the tattvas.
I would like to give my thanks to my daughter, Dr. Girija
Sharma, who assisted me in collecting material etc. for the book.
Mrs. Jo an Ames does also deserve my thanks for giving the
expression of the book an American look. Finally, my thanks are
due to my present day students— Marcy Braverman, Jeffrey Lidke,
and Jo h n Nemec—for edidng the final press copy of the book.
B.N. P a n d it
Jammu
15 May 1997
Introduction
T h e word “philosophy” is commonly used to translate the

Sanskrit word darsana, b u t in fact darsana has far broader
implications than its English equivalent implies. By “philosophy”
we usually m ean that love and pursuit of superior wisdom that
develops through intellectual and logical reasoning. Darsana, on
the o th er hand, is a revelation or an intuitive experience, o f the
truth bro u g h t about by the practice o f yoga. T he logical
expression of this experience of the truth through language is
considered to be a secondary m eaning of darsana.
It is im portant for W esterners to bear in m ind that many of the
fundam ental principles of Indian philosophy have arisen experi-
entially during the practice of deep m editation, and are n o t ju st
the result of logical reasoning. Indian philosophers were often
great yogins as well as fine scholars, and their practice of a given
philosophy through various forms o f yoga was considered
essential for gaining understanding of the highest truths.
T h ro u g h o u t the centuries, India’s greatest philosopher-sages
have described their experiences of the truth as they were
revealed to them during the practice of yoga. These truths were
th en translated into various philosophical systems depending on
the level of clarity that a given sage had reached, and their ability
to transfer their experiences into logical form. Also, different
systems o f yoga brought about different states o f consciousness
an d therefore different levels of truth were experienced.
Classical Indian philosophy generally recognizes four different
states o f consciousness: jagrat, the waking state; svapnat the
dream ing state; susupti, the deep, dreamless state; and turiya, the
state o f intuitive revelation.* Indian philosophers discovered,
practiced, and propagated various systems of yoga which lead to
different levels of revelation (darsana) within these states of
♦These states are described in detail in chapter 4.

xiv Introduction
consciousness. T he following examples, of different schools of

yoga and the various levels of consciousness attained by their
practitioners will serve as a background for discussing the
pardcular darsana of Kashmir Saivism.
T here was a yoga prevalent in the tradition of certain ancient
orders of monks is known to lead to a state of subde anim adon
within a form of deep, dreamless sleep (susupti) in which the
pracd d o n er came face to face with his true Self. This Self is n o t to
be confused with the ego, that limited sense of “I” that we refer to
as my “self,” with a small “s”. T he true individual Self is
experienced through its own luminous and vibrant consciousness,
thereby transcending the usual physical and m ental knowing of
the waking (jdgrat), and dream ing (svapna) states. This experience,
called yoga-sainddhi, has within it various levels of purity, but
basically it yields a direct realizadon of the nature of the p ure and
finite I-consciousness.
A higher form of darsana is available to students of the
Samkhya-Yoga system, which followed and adopted the samadhi-
yoga o f Patanjali. Adept pracddoners o f Samkhya-Yoga experience
a state called niruikalpa-samadhi in which they transcend the sense
of ego (ahamkara) alongwith the ability to think (manas) and
understand (buddhi). All three psychic senses are absorbed into
th at yogic form o f deep sleep leaving the individual Self in a
thought-free (nirvikalpa) state. This is known as the state of
aloneness (kaivalya) in the Yogasutra of Patanjali.
T he darsanas of both these schools differ from the reveladon
available through the pracdce of Kashmir Saivism because the
p racd d o n er does n o t experience the infinite and all pervading
nature o f the self, n o r its character of divine om nipotence. What
is m ore, Samkhya-Yoga does n o t involve itself with the subject of
God, eith er through darsana or logical exposidon. Even as great a
yogin as Patanjali did n o t consider lsvara to be the Absolute God,
b u t understood him to be ju st an ever-pure and ever-liberated
Purusa of a unique kind who was responsible for transm itdng
yoga to Kapila, one of the system’s earliest teachers. Isvarakrsna,
the builder of the current Samkhya philosophy, does n o t even
m en d o n the nam e of God.
T he Nyaya-Vaisesika philosophy is an o th er example of a form
o f darsana that contrasts with Kashmir Saivism. P racddoners of
this system experience the Self as consisdng o f pure and calm
Introduction xv
finite consciousness, freed from all physical, m ental and sensual

disturbances. In their yoga-samadhi they have the darsana of a Self-
evident tranquil consciousness, free from any m ovem ent of the
ego. They see themselves as attaining perfect freedom from any
propensity towards either objecdve or subjective activity. However,
they consider the phen o m en a of this world and its creator as
endties different from the Self. As with the above schools of yoga,
the path o f Nyaya-Vaisesika does not reveal to its pracddoners the
divine nature of the Self, and so their asserdons on the principle
o f theism are deduced from logical reasoning rather than from
darsana.
Buddhist philosophers deny the existence of both, God and
the individual soul. In their pracdce of yoga they attain such a
deep state of susupti that they lose all sense of witnessing the
constant flow of vijnana, that stream of consciousness that is
always present in the mind. Buddhists believe that ordinarily
there is a constant fluctuadon in the m ind between the sense of I-
ness called alaya-vijndna and the sense of this-ness called pravrtti-
vijnana. They explain that this fluctuation arises due to a basic
form of universal ignorance that causes each successive m om entary
m ental m ovem ent to be affected by accumulated past impressions.
According to Buddhists, this process deceives people into assuming
that there is som ething condnuous about them, like a soul, or a
Self. In their state of deep susupti, Buddhist pracddoners
experience the cessadon of even the subde cu rren t of vijnana
and have called this state nirvana. Literally translated, nirvana
m eans an exdncdon of the current of the light of individual
consciousness. In this state of susupti they experience a void in
which there is no apparent Self, vitality, or creadve energy.
T he above systems of yoga all lead the student into spiritual
experiences that this author views as various states of deep sleep,
or susupti. Let us now turn our attendon to those schools whose
pracdces offer a m ore refined form of darsana, or reveladon. T he
yoga known as nirodha-samadhi, and pracdced by the ancient
teachers o f Advaita Vedanta, leads students to the reveladon o f an
u n in terru p ted state of Self-awareness. This consciousness of the
Self serves as a witness to all the different levels of the deep,
dreamless state (susupti) as well as to the stream of m om entary
flickers o f consciousness {vijnana). T he Vedandns call this
condnuously exisdng consciousness Atman. They use the term
xvi Introduction
Brahman to stand for that aspect of all-pervading consciousness

that also serves as the original foundation for all of creation.
Seeing Brahman, the creator, as absolutely pure but inacdve,
Vedantins have classically been unable to locate the source of
p henom enal existence in Him. They feel that there m ust be some
im pure element, in addition to Brahman, which is responsible for
p henom enal manifestaUon. They call this elem ent beginningless
ig n o ran ce(avidya). T he Vedandns conceive of this ignorance as
having both an individual and a universal aspect which results in
people mistakenly understanding the single Brahman as being
God, the soul, and insendent matter. According to Vedandns,
these three enddes do n o t really exist. Just like a mirage in the
desert, they appear falsely to people caught in the grip o f this
ignom ace {avidya). They proclaim that the Self (dtman), also
known as Brahman, is the only true reality, and is the eternal,
infinite, and absoulte Consciousness. They describe Brahman as
sat (“existence”), cit (“consciousness”), and ananda (“blissfulness”),
because they experience these states as they reside in that deep
Self-awareness known as nirodha-samddhi.
However, according to the philosophers of Kashmir Saivism,
the reveladon of the truth attained through this level o f yogic
absorpdon (samadhi) is sdll affected by the limitations o f indivi
dual consciousness and inacdveness. These limitations do n o t
allow practitioners to experience their infinite and divine potency.
They do n o t understand that the same power that created the
whole universe is what empowers them. This shortcom ing causes
Advaita Vedandns to look for a creative source outside of
Brahman, and to consider people who experience Him as God,
soul, and all creation as being caught in ignorance.
T h ere are several systems of yoga that lead aspirants to a still
h igher level of truth as it is revealed at various stages of intuitive
revelation {turya), the fourth state of prdna, which leads to a
spontaneous understanding of the real nature of the Self. These
systems include Pancaratra, Saktism, and Saivism. T he practitioners
o f these schools of yoga understand that all p h en om en a are a
creation manifested by God, the absolute Consciousness endow ed
with infinite divine potency to create, to preserve, and to dissolve
all p henom ena. Within this group of yoga traditions that lead to
experiences o f Self-revelation (turya), there are various levels of
understanding o f Self. Practitioners who have attained the lower
Introduction xvii
levels o f turya understand that everything in the world is

controlled by the divine powers of God, but they conceive o f all
things as being separate or different from Him. These aspirants
rem ain in the experience of diversity known as “dualism”
(dvaita). Pasupatas and the followers of the Vaisnava philosopher
Madhvacarya are examples of yogic groups that experience this
form o f pluralism or diversity.
Those yogins who dicover the truth at an interm ediate level of
turya experience a kind of unity within the diversity o f God, soul,
and world. They discover that they are one with God, b u t do n o t
entirely lose their individual limitations, and so rem ain partly
distinct from His universal aspect. This is known as the state of
unity in diversity {bhedabheda), and at this interm ediate level, the
practitioners can attain the bhedabheda state only after death. Such
aspirants are popularly known as “qualified non-dualists” (Visista-
dvaitins). This group includes the followers of Ramanuja, aspirants
on the paths of Saivasiddhanta and Srikandiamata, and the
followers o f Vaisnava teachers like Bhaskara, Nimbarka and
Caitanya.
Yogins discovering the truth as it is revealed at still h igher levels
o f the intuitive state (turya), experience God in everyone and
everything. According to Saivism, they shed their individuality and
expand themselves into the infinite existence of God as soon as
they exhaust their rem aining stock of merits and dem erits for this
life (prarabdha-karman) and leave their mortal forms. Successful
practitioners o f Virasaivism are examples o f yogins who attain this
form of revelation. Also, Vedantic aspirants who do n o t allow
themselves to get lost in logic, and who practice some Tantric
m ethod of yoga, can attain unity with the Absolute. The great
Vedantic teachers Gaudapada and Sankara are examples of this
group.
T he Saivism of Kashmir teaches a system of yoga that leads to
the highest level of Self-realization and yields a revelation of the
innerm ost secrets of the nature of the Self. In the practice of this
yoga, the student is able to pass beyond the various levels of
susupti and turya that we have been describing and finally to
becom e im mersed in the blissful experience of the Self as one
with Absolute Consciousness. T he student of Kashmir Saivism
discovers th at what others experience as the void is actually
pulsating with divine creative energy and that this creative energy
xviii Introduction
is their very essence. Further, these practitioners experience

everyone (pramatr) and everything (prameya) as the Absolute
Lord, endow ed with infinite divine potency an d joyfully
m anifesting the whole universe. They see everything as His divine
play, and recognize that everything is actually He. This totally
m onisdc view of the world was term ed “immediate non-dualism ”
(pralyaksadvaita) by Narasimhagupta, father of the famous eleventh
century philosopher, Abhinavagupta. Im m ediate non-dualism
sees total unity even in m undane percepdons. Those who live in
this state o f unity do actually see monism with their eyes and feel
it through all their senses.
Absolute non-dualism is the basic principle of the philosophy
o f Kashmir Saivism, and throughout the discussions that follow, it
will be im portant for the reader to rem em ber that all the
principles of this philosophy rest on this non-dualisdc foundadon.
In o th er words, w hether we are dealing with principles of realism,
theism, or absoludsm, all of them are to be viewed through the
lens of absolute monism. This non-dualisdc view is present in the
Sivadrsti of Som ananda where he discusses pratyaksadvaita in the
fourth and fifth chapters of that work. Although it has been given
various names, it is most generally referred to as paradvaita, the
suprem e and absolute non-dualism. As will be discussed in
chapter 1, it is signiflcandy different from the monism of V edanta
and from o th er schools of Saivism and Vaisnavism. T he principle
of absolute monism has n either been expressed in Pasupatasaiva,
n o r in Siddhantasaiva, n o r in Virasaiva, n o r in the Saivism of
Srlkantha and Appayadiksita.
Aside from absolute non-dualism, the teachers and authors of
Kashmir Saivism discovered and p ropagated several o th e r
im portant principles of spiritual philosophy and theology that set
it apart from most Indian systems, such as the Brahm anic
philosophies, the six darsanas,* the philosophies o f Buddhism,
Jainism, and Nathism, the devotional schools of Vaisnavism, and
the Saivism of the South.
Theisdc absolutism is an example of one of these principles.
T here are many theistic schools of thought in the East and in the
West, b ut all of them avoid absolutism in one way or another.
Most are based on the concept of a personal God living in a
*The six darsanas refer to the six classical schools in Indian philosophy:
Samkhya, Yoga, Nyaya, Vaisesika, Purva-mlrnarnsa, and Advaita Vedanta.
Introduction xix
divine abode. Even the pantheists of the West who have some
similarities o f Kashmir Saivism do n o t see God as an absolute
reality beyond all phenom ena. Advaita Vedanta is a school that
m aintains absolutism, but it does n o t accept theism as an absolute
truth. For Vedantins, a belief in God is caused by the m isunder
standing of people caught in avidyd, beginningless ignorance. By
contrast, Kashmir Saivism posits that there is only the eternal
existence of infinite and pure Consciousness lying beyond the
reach o f speech, mind, and intellect. This Consciousness is an
absolute reality— the only Absolute Reality. W hat is m ore, this
philosophy has established theism as the essential nature of
Absolute Reality, and m aintains that this experience and
understanding of God explains and setdes all the perennial
problem s that o th er schools have with creation and phenom enal
existence.
Vaisnava schools do n o t accept absolutism at all. T he so called
“p u re non-dualism ” (suddhadvaita) theory o f Vallabha, even
though it is quite similar to Kashmir Saivism in its pantheistic
views, gives little attention to absolutism. The great Hindi poet
Surdasa, an ard en t follower of Vallabha, has cleverly criticised
and ridiculed absolutism in his poetic songs related to the
Bhramarajrita episode in the life-history o f Lord Krsna. But
Kashmir Saivism, even though it is every bit as devotional towards
the divine entity as the school of Vallabha, insists on transcendental
Absolutism when dealing with the highest and the basic eternal
Reality. According to this view, the absolute is so inexplicably
eternal, infinite, and pure, it cannot be perceived, imagined,
known objectively, or expressed through any words, because it
lies beyond the reach o f all such faculties o f intelligence.
Abhinavagupta says the following about it:
It is very difficult to understand the character of this state. It is
therefore said to be that form of transcendental reality beyond which
nothing else exists ( Tantrdloka, 11.28).
Creation or manifestation is an o th er philosophical issue that
has been heavily debated am ong the various schools o f Indian
philosophy. W hat is the relationship between the creator and the
created? T he very question suggests a dualism, and many schools
have developed theories of creation and creator that reflect the
duality that pervades the standard intellectual process. In fact
there is quite a range of approaches to this subject. Different
XX Introduction
schools o f Indian thought have established either monism,

pluralism, dualism, or monodualism as the fundam ental principle
o f their philosophy. Kashmir Saivism alone establishes a totally
non-dualistic form of theistic absolutism that uldmately includes
and expands on all o th er theories of manifestation. This app
roach establishes that there is only one beginningless endty that
is variously described as the Absolute, Absolute Consciousness,
Paramasiva, the Ultimate, the Lord, Absolute Reality, God, and so
on. T herefore Kashmir Saivism does n o t agree with the V edándc
principle of ignorance (avidya), even as an explanation for
creation. Instead, it solves this key problem of monistic philoso
phies with the principle of spanda, the vibration of creative
power.
Spanda will be explored in detail in chapter 6, but we will
discuss it briefly here in relation to the issue of manifestation.
Historically, this concept first enters the ancient tradition of
Kashmir Saivism in the teachings of Vasugupta. It is fu rth er
explained and clarified in turn by Bhatta Kallata, Som ánanda,
Utpaladeva, and Abhinavagupta. (Spanda is m entioned in the
Anuttaraprakásapaňcásiká by Adinátha, and also appears in a m ore
ancient work by the sage Durvásas entitled Parasambhuma-
himnastava, but is developed as a key theory of Kashmir Saivism
by the above m entioned philosophers.)
According to Kashmir Saivism, the Absolute is calm and
tranquil because it is free from the turbulence caused by the five
klesas* o f the Yogasútra. But it is n o t like the void or pure space on
which the Buddhists base their theories, because that calm amounts
to insentience. T he Absolute is Consciousness. It is always Self-
conscious, m eaning it is always aware of itself and its divine
nature. T he Self-awareness of the Absolute is a subtle form of
activity which has two essential qualities. First, Consciousness is
Self-luminous; the light of Consciousness (prakása) requires no
o th er source of illumination. This is Its aspect o f jndna or
knowing. Second, the process of becom ing aware o f Itself
(vimarša) is the Absolute’s aspect of action (kriya). T he action is a
kind o f subtle stir that gives rise to joy and the creative impulse.
This subtle m ovem ent is n o t a physical m otion or any form of
m ental restlessness. Rather, it can be described as a spiritual
♦Ignorance, egotism, attachment, aversion, tenacity of mundane existence (a
spontaneous urge based on the first four, in Saivite view).
Introduction xxi
stirring that corresponds to the sensation everyone has at

m om ents o f direct self-awareness during peak experiences.
This stirring of Self-awareness is spanda. It makes Absolute
Consciousness vibrant and expansive, and it is this activity that is
the basic source o f all creadve manifestation. Everything that
exists, sentient and insentient, is a result of this stirring of spanda.
Even the Vedantic theory o f beginningless ignorance is thus a
creation caused by the spanda of Absolute Consciousness. T he
five divine acdvities o f cosmic creadon, preservation, absorption,
obscuration, and revelation are basically the outward manifesta
tions o f the divine powers of God b rought about through spanda,
G od’s essential nature. This theory of creation is one of the most
im portant spiritual discoveries o f Kashmir Saivism.
T h ere are a n u m b er of im portant philosophical theories that
are woven into this view of creation. God, while appearing as all
phen o m en a, does n o t undergo any change at all in His basic
character. T h ere is no change in the Absolute because all m ani
festation b rought about by spanda occurs as a reflection. In o th er
words, the divine powers o f God, becom ing reflected outwardly
through the vibrative nature o f spanda, appear as all phenom ena.
This principle of reflective manifestation is the cosmogonical
principle o f Kashmir Saivism and is a corollary to the principle of
spanda.
Kashmir Saivism asserts that all p h en o m en a that ever appear
in the universe enjoy an eternal existence within Absolute
Consciousness. Because time and space do n o t exist for the
Absolute, these p h en o m en a do n o t exist within Consciousness in
the same way that things exist in a room. Rather, they exist and
shine within the Absolute as pure Consciousness. For example, a
p lant exists in a seed in the form o f the potential of the seed to
ap p ear as a plant. T he whole universe exists within Absolute
Consciousness in the form o f its divine potency. Consciousness is
capable o f appearing as anything and everything in the universe
by Its own free will. Therefore, the philosophy asserts that all
things have an eternal and absolutely real existence within pure
and absolute Consciousness. This approach is known as spiritual
realism and is smother example of a theory that is particular to
Kashmir Saivism.
Spiritual realism is considerably different from the realism of
oth er philosophical systems, for instance the material realism of
xxii Introduction
the Nyaya-Vaisesika and Samkhya schools. Also, this realism

should be differentiated from certain forms of idealism in both
India and Europe. These idealists generally consider phenom enal
existence to .be the outward manifestadon of past m ental impres
sions appearing like things in a dream. According to Kashmir
Saivism, the things of this world are not a dream because they
enjoy a concrete existence in time, present a com m on target for
the acdvides of many people, and serve a pardcular funcdon. T he
things of this world are real for all pracdcal purposes. In o th er
words, the authors of Kashmir Saivism have worked out a pra-
gm adc realism.
Bondage and liberadon is another im portant issue that
Kashmir Saivism has clarified in a unique m anner. Most of the
oth er schools of Indian philosophy assert that all beings are
responsible for their own misery and can only attain liberadon
through their own efforts. But Kashmir Saivism, while advocadng
personal effort for the attainm ent of freedom from limitadon,
finds the basic source of both bondage and liberadon in the
divine creadve expression of God. In this philosophy, the world
and ou r lives are often described as a divine dram a or play in
which Paramasiva is the sole producer, director, and cast of
characters. He is everything wrapped up in one. It is He who, in
the inidal part of His divine play, obscures His divinity and purity,
appears as an ordinary person with limitadons, and becomes
progressively denser and m ore ignorant as a result. But in the
final part of this play, He bestows His divine grace on the person
He appears to be. This person then turns away from misery,
becomes interested in spiritual philosophy, comes into contact
with a teacher, receives inidadon into spiritual pracdces (sadhana),
attains correct knowledge of the theoretical principles of absolute
non-dualism, pracdces yoga, and develops an intense devodon
for the Lord. Finally this person recognizes that he is none o th er
than the Lord Himself.
This play reveals the principles of obscuration and divine
grace known as nigraha and anugraha. These terms have been
m en d o n e d in certain o th er schools of Indian philosophy, but
have been developed philosophically in Kashmir Saivism alone.
The. topic of divine grace, known as saktipata, has been intricately
analysed into twenty-seven main forms in A bhinavagupta’s
Tantrdloka. No o th er philosophical system has produced such a
Introduction xxiii
detailed study and understanding of saktipata.

Kashmir Saivism also developed an integrated and effective
m ethod o f spiritual practice that includes intense devotion, the
study of correct knowledge, and a special type of yoga unknown
to o th er systems of practical philosophy. These three approaches
are m ean t to be carefully integrated to produce a strong and
vibrant practice. Yoga is the main path that leads to Self-
realization, theoretical knowledge saves yogins from getting
caught at some blissful but interm ediary level of spiritual
progress, and devotion provides them the strength and focus with
which to digest correctly the powerful results of yoga and so avoid
their misuse. This is a practice for both the m ind and the heart.
T he teachings offer a fresh and powerful understanding of life
that develops the faculties of the mind, while the devotional
aspects o f Kashmir Saivism expand the faculties of a stu den t’s
heart. Com bined together, both faculties help students reach the
highest goal to which Saiva yoga can lead them.
T he yoga system of Kashmir Saivism is known as the Trika
system. It includes many m ethods of yoga, which have been
classified into three groups known as sambhava, sakta, and anava.
Sambhava yoga consists of practices in direct realization of the
truth, without making any effort at meditation, contemplation, or
the learning o f texts. The emphasis is on correct being, free from
all aspects of becoming. This yoga transcends the use of m ental
activity. Sakta yoga consists of many types of practices in
contem plation on the true nature of o n e ’s real Self. Anava yoga
includes various forms of contemplative meditation on objects
oth er than o n e ’s real Self, such as the mind, the life-force along
with its five functions (the five pranas), the physical form along
with its nerve-centers, the sound of breathing, and different
aspects of time and space.
Trika yoga teaches a form of spiritual practice that is specific to
Kashmir Saivism. This system, along with its rituals, has been
discussed in detail in Abhinavagupta’s voluminous Tantraloka,
which is one of the world’s great treatises on philosophy and
theology. Unlike many o ther forms of yoga, the Trika system is
free from all types of repression of the mind, suppression of the
em otions and instincts, and starvation of the senses. It eliminates
all self-torturing practices, austere vows or penance, and forcible
renunciation. Saiva practitioners need not leave their homes, or
xxiv Introduction
roam as begging monks. Indifference (vaimgya) to worldly life is

n o t a precondition for practicing Trika yoga. Sensual pleasures
automatically become dull in comparison with the indescribable
experience of Self-bliss. This is a transforming experience that
naturally gives rise to a powerful form of spontaneous indifference
to worldly pleasures. Finally, regardless of caste, creed, and sex,
Trika yoga is open to all people, who through the L ord’s grace,
have developed a yearing to realize the truth, and who become
devoted to the Divine.
This collection of essays has been written in accordance with
the teachings and writings of five great philosopher-sages from
the Kashmir Saivite tradition. T he first is Vasugupta, a truly
advanced yogin who attained the highest levels of Trika yoga.
Like all these ancient masters, through his practice of yoga he
attained a direct realization o f the principles and doctrines of
Saiva monism. As there are no books authored by Vasugupta*, we
m ust assume he rem ained mostly absorbed in the pracdces
themselves and in teaching the Trika doctrines to disciples like
Bhatta Kallata, who learned the essence of the theory and
pracdce of the spanda principle from him and went on to develop
it in his Spandakàrikà. Bhatta Kallata wrote several o th er works on
Kashmir Saivism most of which have been lost. Spandakàrikà and
Spandaxrrtti are his only two works that are still available. He was
followed by Som ânanda and Utpaladeva, both of whom were his
younger contemporaries. All three of these teachers were great
yogins who had direct realizadons of the philosophical truths,
contained in the Saiva m onism of Kashmir. They were also
considered masters of the Trika system of Kashmir Saivism and of
the Kaula system started by Matsyendranâtha. None of their
works on Kaulism is available at present, but references to these
books, and quotadons from them, prove that they had m astered
this system as well. It is clear that they were also well-read
scholars, an d extrem ely knowledgeable ab o u t the various
philosophies of that period.
These sages were followed by Abhinavagupta who was also a
great yogin and thoroughly versed in all the learned tradidons of
his dme. He studied and pracdced a n um ber of philosophies
*Sivasûlra is a revealed text.

Introduction XXV
outside his own chosen area of devotion in order to expand and

perfect his knowledge. He was n o t only a master of both the
Trika and Kaula systems of Tantric sadhand but was in complete
com m and of their ritual aspects as well. His Tantraloka, dealing
with the philosophy, theology, and ritual of the Trika and Kula*
systems o f Tantric yoga-sadhana, is a unique work on these
subjects.
These are the five great authors of Kashmir Saivism whose
authority on the subject is unquestionable. They were followed by
many scholars, writers, and practitioners who continued to
expand the depth and breadth of this philosophy. They wrote
com m entaries and books useful for beginning students, a
teaching tradition which is still being used in Kashmir. The works
and com m entaries o f these later scholars are very helpful in
studying the works o f the above-mentioned masters of Kashmir
Saivism. However if one compares these later works with the
teachings of the original five, it becomes clear that the views and
interpretations of the later com m entators are n o t always entirely
correct. For this reason, I have chosen to take the material for
this book from the original five great authors of Kashmir Saivism,
and have n o t relied on the views of their followers.
Contemporary students and scholars of this philosophy generally
begin their research with the works of Ksemaraja. This author
feels that Ksemaraja did little to clarify the subject matter. He
apparently wanted to supersede his predecessors in popularity as
a scholar and a writer and so developed a complicated and
obscure style in o rd er to impress readers with his greatness as a
learned m an and writer of complex issues. Further, his writing
betrays a strong prejudice against the truly great and effective
teacher, Bhatta Kallata, whom Abhinavagupta m entions with
great respect. It appears that Abhinavagupta recognized this
tendency in Ksemaraja and was critical of it. Even though
Ksemaraja was the most efficient scholar and writer am ong all the
known disciples of Abhinavagupta, the great teacher never
includes his nam e am ong his disciples in any of his works. It is
possible that the above-mentioned shortcomings were the cause
♦Kula and Kaula are the same word in different, grammatical form.
xxvi Introduction
of Abhinavagupta’s indifference towards as prolific a disciple as

Ksemaraja.*
This collecdon of essays covers a variety of im portant principles
specific to Kashmir Saivism that have been discussed and clarified
by its ancient masters. Generally most of their original texts are
available only in Sanskrit, and if translated, are all too often
written in an abstruse style of Indian logic. Those people who are
seeking the truth, who do not know Sanskrit, or who are not
familiar with Indian logic, require a text in English that will
clarify the wisdom of Kashmir Saivism. T he work in han d is an
attem pt to fulfil this purpose.
*Ksema, the cousin o f Abhinavagupta, m en tio n ed by nam e in the Tantrdloka, is

w ithout d ou b t Ksemagupta, who is definitely different from Ksemaraja. Ksemaraja
did n ot b elo n g to the family o f Guptas, but to a family o f scholars who had
p ro d u ced great Saivas like Bhatta Bhuliraja, Helaraja, Induraja, Adityaraja, etc.
C hapter 1
Parádvaita, the Absolute Non-dualism
While monism is one of the central principles of most Indian

philosophies, it is interpreted differendy by philosophers from
various schools. T he most popular school of monism is the
Advaita Vedanta of Sañkarácárya. However, many Indian philoso
phers take excepdon to this school’s concept of monism. For
example, Vallabhácárya, an ancient Vaisnavite philosopher, calls
his own principle Upure non-dualism ” (suddhddvaita), because in
his view Advaita Vedanta explains the problem of phenom enal
existence on the basis of two mutually different and in d ep en d en t
endues. T he first endty is known as Brahman, the pure conscious
ness, an d the second is avidyd, or inexplicable ignorance. Both
are said to be beginninglessly existent. For this reason Valla
bhácárya taking máyá as the paver of Bráhman, does n o t consider
Advaita Vedánta to be a pure monism.
Abhinavagupta, the great eleventh century sage of Kashmir
Saivism, also finds several logical and psychological defects in
Sankara’s school of Vedándc monism and therefore calls his
monism parádvaita, or absolute non-dualism. He uses this term
specifically to differendate it from Advaita V edándc monism,
which he thoroughly examines and criucizes in several of his
works. An example of this can be found in his Isvarapratya-
bhijñávivrtivimarsini where he says that “the principle of the
absolute existence of Brahman, along with avidyd as his upddhi (an
advenddous elem ent attached to Him), cannot be accepted as a
definite principle of pure m onism ,” because it implies the eternal
existence of two enddes, Brahman and Universal ignorance
(Isvarapratyabhijñávivrtivimarsini, III.404). This am ounts to a clear
dualism.
Cridcizing the principle of avidyd as being the source of
creadon, Abhinavagupta says:
There is self-contradiction in saying that avidyd is indescribable and
2 Specific Principles of Kashmir Saivism
in describing it as the entity that assumes the whole infinitely varied

display o f phenomena. To say that finite beings are deluded by the
beginningless ignorance brought about by avidyd, the divine power
o f God, implies that such a power is surely describable, and it is
actually described in that way. Besides, a non-substantial entity could
not have the capacity to manifest such an extraordinary show. If it is
really capable o f creating, then it must be a truly existent entity and
not an apparent and indescribable one (ibid., 80).
In the very beginning of that voluminous work, he also
criticizes an oth er theory of creation, the principle of false
appearance (vivarta). This theory has two aspects. First, it can
refer to the appearance of some non-existent p h en o m en o n like a
dream or a mirage. According to this aspect, the universe does
n o t exist, but only appears as an existent reality. Vivarta can also
refer to the appearance of som ething that is o th er than it seems,
as w hen a rope is mistaken for a snake, or a shell for silver.
According to this aspect of vivarta, Brahman exists, b u t appears
falsely as God, finite soul, and insentient matter. In Abhinava-
g u p ta’s words:
It has been said that vivarta is the manifestation of an unreal entity.
How can it be unreal when it is manifested? This anomaly has not
been given due consideration (ibid., 1.8).
To sum up, Abhinavagupta is saying that an entity that appears
clearly and creates the whole universe must be som ething real
and substantial and should be describable as such.
In his com mentary on Parátrisiká*, Abhinavagupta insists that
his philosophic view about the creative nature of absolute reality
should n o t be confused with the views of either Samkhya or
Vedanta, as it is specifically a Saiva view alone (Pardtrisikavivarana,
V.181).
Explaining the creative nature of Brahman as taught in Saivism,
he says:
Brahman is one compact whole, that power of bliss that projects itself
externally by a kind o f spilling out of the universal creative potency
lying within. Infinite Consciousness gets evolved into all phenomenal
*O n accou n t o f mistakes com m itted by so m e copyists and certain previous

editors, the works n am ed Pardlrisikd and Pardtrisikavivarana are today known as
Pardtrimsikd and Pardlrimsikdvivarana; b ut the author uses the correct nam es in
the work in hand.
Parádvaita, the Absolute Non-dualism 3
existence just as the word Brahman means both the all-pervading

infinite and the evolved entity (ibid., 221).
Com paring these Saivite views on Brahman with those of
Advaita Vedanta, he adds:
The Brahman of Saivism is not the same as that o f Advaita Vedanta
which comes very close to the final principle of nihilistic Buddhism
(ibid., 221).
Isvarapratyabhijnavimarsini is Abhinavagupta’s most im portant
work on the theoretical aspect of Saivism. In discussing this issue
there, he criticizes both the Advaita Vedántins and the teachers
of Buddhist idealism, known as Vijñánavádins, when he says:
Finding the contradiction between unity and diversity quite irreconcil
able, some thinkers (i.e., Vedántins) stated that apparent diversity
was inexplicable because of its being basic ignorance (avidyá), while
others (i.e., Buddhists) said that diversity was false because it was an
outcome of mental ideation (samvrti). Thus both of them deceived
themselves and others as well (Jsvarapratyabhijñávimarsirii with Bháskañ,
11.131).
In an o th er context in the same work, he discusses the topic in
considerable detail and argues as follows:
If it is argued that the unity o f absolute Consciousness is a reality,
and that (the appearance) of diversity is due to the disturbance
caused by avidyá, then it is not possible to resolve who is responsible
for this defect of ignorance (avidyá). For on the one hand, how could
Brahman, who is pure knowledge, assume the form of ignorance?
And on the other hand, in reality there is no other creature to whom
ignorance could occur (ibid., 11.201).
Abhinavagupta refuses to accept avidyá as an inexplicable
entity. He argues:
If avidyá is said to be inexplicable, it is not clear to us for whom it is
inexplicable. On the one hand, its essential character becomes
manifest, and, on the other hand, it is said to be an indescribable
entity. How absurd is it? If this means that its existence cannot be
explained or justified through logical arguments, then we ask what
kind of logic is it that could contradict direct experience? How can
an entity, which shines in experience, be unjustifiable? (ibid., 202).
Next Abhinavagupta introduces a supposition about creation
characteristic of Advaita Vedanta.
Brahman, the pure Consciousness, shines alone as an existent truth in

nirvikalpa cognition, a direct experience free from ideation, and
phenomenal diversity appears as a result of mental ideation (ibid.).
He refutes this argum ent as follows:
Who conducts such ideation? If Brahman conducts it, He becomes
stained by avidya. None other than He exists, so who else could
conduct it? (ibid.).
A fu rth er argum ent on this point is then presented in these
words:
How can a distinction be established that knowledge without ideation
is real while knowledge with ideation is false, when both of them
shine with equal brilliance? (ibid.)
T he Advaitins m ight finally attem pt to take shelter in the
authority of Vedic scriptures, but Abhinavagupta refutes this also
as follows:
If it is argued that unity is established on the basis of scriptural
authority with disregard for mundane knowledge, then it is pointed
out here that scriptures themselves hold authority in the field of
diversity and have diversity as their character (ibid., 203).
T he whole discussion is finally concluded by Abhinavagupta in
the following passage:
If the absolute monistic existence of pure Consciousness is accepted,
then its independent activity of bearing diverse forms can not be
explained at all. But all this can be justified and explained if it be
accepted as endowed with freedom in the form of Self-awareness
(ibid.).
This is how Abhinavagupta presents and discusses the views of
Sankaracarya’s school of Advaita Vedanta. O ne can easily u n d er
stand why Abhinavagupta felt the need to differentiate the n o n
dualism of Kashmir Saivism from the apparent monism of the
followers of Sankaracarya, while coining the term paradvaita in
the process of these debates.*
It should be pointed o u t that the main difference between the
Vedantic monism discussed and accepted by Sankaracarya, and
the paradvaita developed by the authors of Kashmir Saivism, is
*In o rd er to fit the new term into co u p let form, h e occasionally used synonyms
like paramddvaila, paramddvaya, parddvaya, or simply the word advaya which was
con ven ien t in metrical com p osition (see A p p en d ix to chapter 1 for ex am p les).
probably m ore a difference of logic than of faith. As we have

already seen, V edandc teachers place the source of phenom enal
existence outside of absolute Consciousness and view its creative
power as d ep e n d en t on the external elem ent they call ignorance
(avidya), while paradvaita teachers insist that this creauve power is
the essential nature o f absolute Consciousness and the source of
all phenom enal manifestation.
V edandc teachers like Sankaracarya, and G audapada may have
expressed this dualistic approach in their logical discourses, but
their belief system and practice was undoubtedly somewhat
different. Both were devoted theists like the authors of Saiva
monism, and they both used various forms of spiritual practice
that were similar to the sakta upaya of Kashmir Saivism. Both of
them used Tantric m ethods in their spiritual practice (sadhana)*
However, since these teachers were interested in refuting
Buddhist logic, they studied it thoroughly and in the process
becam e influenced by many of the Buddhist arguments. Since
the above-mendoned shortcomings in their philosophical approach
were also p resent in the logic of their main opponents, the
Buddhist logicians, the Advaidns ignored them and m ade no
attem pt to remove them. After all, debaters n eed n ot pay
atten u o n to inconsistencies held in common.
It should also be noted that Sankaracarya did n ot live long
enough for his logical thinking to reach full maturity. One
reason that the deficiencies pointed out by Abhinavagupta
appeared in Sankaracarya’s logical works may be that he composed
most of them when he was sdll in his twenues. Further, most of
the pro m in en t post-Sankara Advaidns ignored the works of the
great Vedandc teachers on practical aspects of the philosophy and
concentrated instead on their logical works. These later Advaidns
focused mainly on debadng and logic instead of pracdsing the
philosophy in o rder to experience an actual realizadon of
Brahman. Sriharsa, one of the greatest writers of Vedandc logic,
goes so far as to boastfully declare his preference for logical
debate over pracdce.
*These facts b e c o m e evident w hen o n e reads their Tantric works on practical

Vedanta, e.g., Vidydratnasulra and Prapahcasdra Tantra, and are particularly evident
in their hymns to the M other G oddess, e.g., Subhagvdayasluti and Saundaiyalahari.
T he tendency to focus on the intricacies of logical argum en

tation caused Advaita Vedanta to drift towards a [joint very close
to the nihilism of the Buddhists. It was because' of this trend in
Advaita philosophy that Abhinavagupta felt the need to clarify the
theistic and absolutist monism of Kashmir Saivism which had
been previously discovered and developed by Som ananda and
Utpaladeva.
Although there is no doubt that the seeds of such nihilisdc
thinking are present in the passages of some im portant logical
works of Sankaracarya, still, his prom inent works on practical
Vedanta deserve due consideration, as does his young age
during the period in which he composed the comm entaries on
the Prasthanatrayi (Upanisads; Brahmasutra; Bhagavadgitd).
It is with an open-m inded approach to the basic principles of
o th er schools of philosophy that Abhinavagupta states in his
Ituarapratyabhijndvivrtivimarsini, “If a Vedantic aspirant idendfies
avidya with maya and takes the latter as the divine potency of
Brahman, he also can attain the highest perfection.” (Isvarapratya-
bhijhavivrtivimarsini, III.405). He makes similar remarks about
Lord B u ddha’s teachings and lays the burden of the blame for
any logical confusion on the later com m entators (ibid.).
According to this suprem e monism of Abhinavagupta, absolute
I-consciousness is the only entity that exists. It is infinite,
eternal, perfect, and pure Consciousness, endowed with divine
creative power. This creative power is essendally vibrant in nature
and is acdvely engaged in the manifestadon of reladve unity and
all diversity. (The term “reladve unity” is used here because
m anifested unity has only reladve oneness when com pared to the
absolute unity of infinite I-consciousness in which all creadon is
considered to be present and absolutely real.) A perfect yogin,
established in parddvaita, sees one Absolute God in all diversity
and unity. In this philosophy, diversity is n o t considered to be an
illusion like “the son of a barren woman,” but is as real as reladve
unity. Absolute reality itself shines in both the m anifestadons of
reladve unity and diversity. As Abhinavagupta says:
It is not being said that diversity does not exist at all in this
(understanding of) non-dualism. The manifestation o f diversity has
been accepted even in that which is devoid of all differentiation
(Mdlinivijayavarttika, 1.108).
This divine creative power is the basic and essential nature of

monistic I-consciousness.* In their exploration of consciousness
d uring deep states o f m editation, Saiva yogins discovered that this
divine essence was infinitely blissful and playful as well as vibrant.
Because o f its divine and playful nature ancient philosophers
called it God, and Saivites called it Paramasiva.
Creation, preservation, absorption, obscuration, and revelation
are the five main acts in the divine play of the lordship of
Paramasiva. He creates, preserves, and absorbs all phenom ena. In
the process, He conceals his real nature and appears as finite
beings. He causes these beings to become increasingly identified
with their limited individual egos. After undergoing births and
deaths in innum erable species, He finally realizes his true nature
as lordship, thus concluding His divine play. All this is the
manifestadon of His divine power, and is not in any way different
from Him. Thus a finite being is n o t different from God, who is
simply hiding in this form. In the words of Abhinavagupta:
But Almighty God, being able to do even the impossible, and
possessing pure independence, is skilled in playfully concealing His
real Self ( Tantrdloka, IV. 10).
According to this absolute non-dualism of paradvaita, He and
H e alone exists in all the various scenes of this play. All creation
has its real and eternal existence within God in the form of the
divine potency o f His p ure consciousness. O nce creation
becomes manifested as ap p aren t phenom enal existence, it has
a beginning and an end. Even so, perfect yogins see only the
existence of one Absolute God in both the apparent phenom enal
existence an d the p u re n o u m en a l existence o f absolute
Consciousness. Siva yogins must n o t only know this truth, they
have to actually feel it as well. T hen and then alone do they attain
perfect and complete Self-realization.
God is God in both His noum enal and phenom enal aspects. A
poet is a poet even when he is in deep sleep. A suprem e ruler,
though involved in m undane activities or quietly resting, is still a
ruler. Similarly, way God remains fully Himself, complete with
His divine power, even when He appears in His noum enal aspect.
Therefore, it is due to His essential nature that He is God, n o t
♦S ch olars som etim es refer to this godly essen ce as “g o d h ea d ,” however, it will

be referred to as “lordship” or “divine esse n c e ” in this book.
because of His relation with phenom enal existence. This is the

main difference between the advaita approach o f Sahkaracarya
and the paradvaita approach of Abhinavagupta.
God, while appearing as all phenom ena, does n o t undergo any
change or transform adon— called parinama by the post-Sankara
Vedandns. According to Abhinavagupta, all phenom enal mani-
festadons take place in the m anner of a reflecdon. He teaches
realism {satkdryavdda), but his realism is neither a material
realism n o r does it involve any process of parinama. All of
creadon is merely an outward reflecdon of the divine powers of
God. His powers shine in Him as “I” but their outward reflections
appear as “this”. This is the secret of the reality of all phenom ena.
In this way the satkdryavdda of Abhinavagupta can be considered
a form of spiritual realism. All creadon is the m aterializadon of
the divine will of God. It is a wonderful and divine transm utadon
brought about by God through His own free will.
T here is nothing lacking in the playful nature of God, because
He is n o t only full but overflowing (paripurna). All the external
manifestadons o f G od’s divine potency spill out from this blissful
fullness. God projects His powers outward n o t because of any
need, b u t because it is the basic nature of His infinite and divine
potency to do so. A person m ight ask why this is G od’s nature,
but it is useless to quesdon or challenge the essendal nature of a
thing. It would be absurd to ask why fire is warm, or why it
shines, or why it burns, and so on. Fire, devoid of such qualides,
would, quite simply, cease to be fire. A piece of unlit charcoal is
ju st a lum p of charcoal and would never be mistaken for fire.
Similarly God, devoid of the vibrant m anifestadon of His divine
creadve power, would be reduced to the posidon of an insendent
endty. In the words of Abhinavagupta:
If Almighty God had remained forever in one form, He would have
to give up His consciousness and creative power, thus becoming an
insentient ardcle like an earthen water vessel ( Tantrdloka, III. 100-
101 ).
T h e m anifestadon of contradictory concepts like bondage and
liberadon, reladve unity and diversity, ignorance and knowledge,
etc., are simply parts of G od’s divine drama. Abhinavagupta says:
These twin concepts of bondage and liberadon are the essential
character of Almighty God, because, in fact, the concept of differences
does not exist in him at all (Bodhapancadasika, 14).
A nother difference between the advaita and paradvaita approach

is that while Advaitins can experience monism only in the state of
samadhi, paradvaitins experience it even during m undane transac-
dons. Because of this, Narasimhagupta, the father of Abhinavagupta,
called it pratyaksddvaita, immediate (perceived) non-dualism. As
Abhinavagupta says:
The great teacher, Narasimhagupta, having ripened his intellect in
the art of correct contemplation, calls this the non-dualism that can
be perceived through o n e’s external sense (Malinivijayavdrtlika,
1.763).
Abhinavagupta uses a special type of logical reasoning that he
calls sattarka. All prevalent logic (tarka) is based on those
convendons that have evolved out of the m undane experiences of
people working within the usual confines of the m ind and
em odons (mdyd). By contrast, sattarka is based on the intuidve
experiences of yogins who transcend limited existence and
experience reality at the plane of unity in diversity (vidya).
Abhinavagupta teaches that an insendent object cannot prove
or assert its existence through its own power, but requires the
help of a send en t being to witness it and to say that it exists.
This brings to m ind Berkeley’s famous dilemma o f the tree
falling in the forest. If no sendent being is present, does the tree
falling make a noise? T he Kashmir Saivites would say, “Yes.
T here is noise, because it all happens within and is witnessed by
Absolute Consciousness.”
In this philosophy, sendence alone is said to have an
in d ep e n d en t existence. It proceeds to some in sen d en t object,
assumes its form, and appears as that object as well. T he m ani
fested insen d en t object itself is thus considered real. However,
such an object is considered to be in a m ore real and pure form
when it shines within the consciousness of some living being
where th at object can actually be said to exist. Finally, the insen
d ent object is eternal and therefore absolutely real (paramarthasat)
only within infinite Consciousness itself (see chapter 2 for a
fu rth er discussion of realism). W hether finite or infinite, it is
consciousness alone which can appear as a knowing subject, as all
the instrum ental means of knowing, and as all known objects.
This proves two things: (1) Consciousness alone has an
in d ep e n d en t existence, and (2) Consciousness alone shines as
the whole phenom enal world.
This approach to the truth through the intuitive vision of unity

in diversity (sattarka) clarifies the non-dualism of divinely p o ten t
Consciousness, an d shows that this Consciousness has the
power to assume the forms of unconscious entities and to shine
in their forms as well. As Abhinavagupta says:
Therefore, only the atman (Self) shines (everywhere) taking as its
form the whole objective existence known as the universe, and
appearing as all this without any break.
The object, being itself of the nature of consciousness, is also
wholly immersed in the light (of consciousness); since the ultimate
truth is merely that the light (of consciousness) shines, what
distinction could there be between omniscience and its absence?
(Jsvarapratyabhijhavimariinx with Bhaskant 1.51).
H ere Abhinavagupta shows that the supposed difference bet
ween finite and infinite consciousness is commonly based on the
p henom enal existence of the objects of consciousness such as the
body, the senses, and the brain. However, because these objects
owe their existence to, and em erge out of, Consciousness itself,
they can hardly be capable of form ing sound judgem ents about
that Consciousness.
Instead of depending on conventional logic, sattarka is based
on the authority of intuitive experiences of suprem e monism
realized during the practice of yoga. T he views and teachings of
Abhinavagupta may initially be considered illogical by certain
scholars of W estern philosophy, but exposure to this m ethod
m ight also lead them to take a closer look at the essence o f their
own form of logic, which depends solely on the m ind and the
m in d ’s ideation for its authority.
As we pointed out in the Introduction, there is an im portant
difference between Indian darsana and W estern philosophy.
Basically, Indian philosophy (darsana) derives from intuitive
realizations of truths, while books dealing with these truths are
considered darsanas in a secondary sense. In Indian philosophical
systems, logic is used only in the writings of this secondary form
of darsana in order to present and debate the truths gleaned
during yogic experience. By contrast in the West, philosophy is
basically a tradition of worldly wisdom and logic developed
through ordinary intellectual abilities. Because there is no yogic
practice involved, this use of the intellect is essentially the only
m eth o d that Western philosophy has for arriving at truths.
Paradvaila, the Absolute Non-dualism 11
Abhinavagupta explains the paradvaila principle of Kashmir

Saivism at several places in his prom inent works and discusses it
from several points of view. In his opinion, scriptural passages
which express this principle do n o t need to employ the inclusive/
exclusive implication m ethod (bhagatyaga-laksana) as commentary
or explanation. He says:
Just as students not acquainted with certain synonyms are taught as
follows: ‘A padapa (tree) is a bhuruha, and a ghata (pot) is a kum bha'
so it is said that the Almighty Lord is this whole phenomenon
(Mdlinivijayavarttika, 1.929).
By this he simply means that the “definition” of God does n o t
add any new predicate about Him, but simply substitutes a synonym
— like saying a “ru g ” is a “carpet”.
Paradvaila n either accepts diversity no r rejects it totally.
T hough diversity is n o t an absolute reality, yet it has its roots in
such a reality. Abhinavagupta says:
The absolute monism is that principle that neither refutes nor
establishes diversity (Mdlinivijayavarttika, 1.123).
He asserts that no apparent diversity can in any way disturb the
absolute unity of the Lord Who shines brilliandy due to the
blissful luster of His Pure Consciousness (ibid., 1.621).
Adopting the view of supreme non-dualism, Abhinavagupta
says that paradvaila is that principle wherein monism, dualism,
an d m onodualism appear equally as the manifestations of one
and the same divine reality:
The real non-dualism is that philosophical view that sees only one
Truth in diverse statements like “This is diversity, this is non
diversity, (that is unity) and, this is both diversity and unity” (ibid.,
1.626).
According to Abhinavagupta, a yogin who is established in the
understanding and experience of supreme non-dualism, sees
only one reality shining in all mutually opposite entities like
pleasure and pain, bondage and liberadon, sentience and
insentience, and so on, ju st as an ordinary person sees both a
ghata and a kumbha as only one thing (a pot) expressed through
different words ( Tantraloka, 11.19).
Seeing through the lens of supreme monism, Abhinavagupta
says that the Lord can appear as anything and everything in the
universe, because He enjoys full independence and is capable of

bringing about even the impossible.
The Almighty Lord, is thus, by virtue of His perfect independence,
capable o f doing the impossible. In what form does He not, the
master of all masters, appear? ( Tantrdloka, 1.92)
Elucidating this principle still further, he says that the Lord
shines Himself in different ways as (1) uncovered Truth, (2)
disguised T ruth, and (3) pardy hidden truth (ibid., 93).
Laying fu rth er emphasis on the absolute theisdc nature of
monistic reality, he asks:
Who can make the shallow water of a tank overflow the brim? It is
(only a spring), full up to the brim, that can send off flowing streams
(of water) on all sides (Malihivijayavarttika, 1.245).
Emphasizing the principle of supreme non-dualism, he says
that the single absolute Consciousness, being endowed with
in d ep e n d en t creative power, appears itself in wonderfully varied
forms (ibid., 1.76). He adds that it is pure Consciousness alone
that appears in the form of all different p h en o m en a (ibid., 1.86).
Aside from the differences with Advaita V edanta discussed
earlier, Abhinavagupta’s principle of paradvaita should also n o t
be confused with the bhedabheda or visistadvaita principles of the
Saiva and Vaisnava schools of southern India for the following
reasons:
1. Paradvaita maintains an absolutist view in its metaphysics
and ontology and this is not popular with Suddhadvaitins like
Vallabha, or with Visisbidvaitins like Ramanuja, Srlkantha, etc.
Bhedabhedavadins like Nimbarka and Caitanya, along with the
Saivasiddhantins do n ot support absolutism either.
2. According to Abhinavagupta, Paramasiva is n o t some form
o f personal God living in a superior heavenly abode like
Vaikuntha, Goloka, Divya-vmdavana, or Rudraloka. All these abodes,
along with their divine masters, are simply the playful creations of
Paramasiva. As we have already seen, He produces these abodes
by m eans of the reflective manifestaions of His divine powers. By
deflnidon these creations have a beginning and an end; only
Paramasiva is eternal.
3. T he final liberadon in the paradvaita view is a state of
perfect an d absolute unity far m ore profound than even the
highest type of sayujya, or sàlokya —the forms of liberation known

to these o th er schools.
4. Creation by Paramasiva involves no transformation (parinam a)
eith er in God or in his creative energy ( Sakti ). It is instead a
wonderful transm utation that causes no change whatsoever in the
source.
5. T he paradvaita of Kashmir Saivism does not accept any kind
of svagatabheda or interior variety of Param asiva that impairs his
essential unity the way that the Visistâdvaitins, for example, sec
this variety in their eternal truth, which they call Nàràyana.
The paradvaita of Kashmir Saivism is clearly a logical n o n
dualism because it sees only one absolute reality in all phenom enal
and noum enal entities. It sees perfect unity even in m undane
transactions. T he m ind of a Parâdvaitin becomes double-edged.
It conducts worldly transactions through its outward edge and
remains im mersed in the absolute unity through its inward edge.
G reat royal sages like Janaka and Srlkrsna are examples of yogins
who have been described as established in paradvaita.
It m ight be argued that the pantheism of some Western
thinkers resembles the paradvaita of Kashmir Saivism, but this
theory falls apart because o f the non-absolutist character of
pantheism . These Western thinkers do not see the existence of
God beyond all phenom ena. As we have seen, in the view of
Abhinavagupta, all p h en o m ena are merely the outward reflective
manifestations of the Absolute. These phen o m en a rise and fall
like waves on the ocean of a perfectly pure, independently
playful, and divinely po ten t Consciousness, the only absolute and
eternally existent reality.
This philosophy, which contains so many valuable and
im portant principles, has rem ained m ore or less confined to the
small valley of Kashmir. It is surprising that it never gained real
popularity am ong great scholars in cities like Varanasi. Only a few
scholars from India’s plains developed interest in para d va ita , but
they tended to concentrate their interests on the works of later
authors like Ksemarâja and Bhâskarakantha, both of whom
present defecdve versions of the philosophy. This has also been
the problem with research in this field during the present
century. Most m odern scholars have followed these authors of
secondary im portance, which has resulted in the continuation of
various confusions and philosophical loopholes.
O th er scholars have started to see some of the im portant

differences between the Vedântic form of monism and the Saivite
non-dualism. Nevertheless, Vedanta remains the deep-rooted
faith of most of them, and this naturally influences their writings.
Sanskrit scholars still spend m uch of their time and energy on the
logic of Vyâkarana, Nyâya and Vedanta, apparently n o t drawn to
the Self-realization offered through the sattarka of Saivism. Thus
Saivism has yet to find real acceptance in the academic institutions
o f Sanskrit learning, even in Varanasi, the city of Siva.
C hatper 2
Theistic Absolutism and Spiritual Realism
In this chapter we will examine theism and realism, two

im portant principles of Kashmir Saivism which are central to this
philosophy and set it apart from o th er schools of thought. In
India, both of these topics have been vociferously debated and
written about for centuries. Some schools argue that creation’s
form is n o t real but an illusion, others deny the presence of
divinity or a God, and still others try to establish the theory of a
personal God living in a divine abode. The ancient authors of
Kashmir Saivism eloquently addressed these various argum ents in
an attem pt to correct what they saw as misconceptions about
Absolute Reality.
Theistic absoludsm and realism are the basic ontological
principles o f Kashmir Saivism. In this philosophy everything that
exists is real, and yet is spiritual as well, because everything is the
manifestation of an absolute reality, described as pure, eternal,
and infinite Consciousness. According to the ancient authors of
this philosophy, the essential features of Consciousness are Its
infinite, divine, and joyful vitality, and the inclination to manifest
Its powers of creation, preservation, dissolution, obscuration, and
revelation. T he vibrant, creative quality is the divine essence of
God. Consciousness is also described as luminous. It illuminates
Itself an d is always aware of Itself and everything within It.
T he ancient masters refer in various ways to this One creative
force out of which everything emerges. It is known most
commonly as the Ultimate, Absolute Reality, Consciousness,
Paramasiva, and God. Yet, according to Kashmir Saivism,
Paramasivaf cannot be fully described or clearly th o ught over
because, being infinite in nature, He cannot be confined to any
thinking or speaking ability. No words can fully describe Him, no
m ind can correctly think about Him, and no understanding can
perfectly understand Him. This is His absoluteness, and Kashmir
Saivism considers this absoluteness to be one of His key

attributes. Because the Absolute cannot be fathom ed with the
intellect or through ordinary logical reasoning and philosophical
speculation, the ancient masters relied on revelation (darsana) in
deep yogic states to arrive at their understanding and truths of
Reality. Working from the foundation of absolute non-dualism,
they discovered Paramasiva within their own consciousness;
looking within they found the Whole. They were able to
transcend the ordinary limited vision of the individual self, and to
discover the universal Self. Since this Self o f each individual is
claimed to be none o th er than the Absolute, and because God
and the Self are understood as one, this philosophy is truly theistic.
W hat is this Self, and how did the Saiva philosophers of
Kashmir experience It? They assert that the Self alone has
absolute existence. This Self is within every hum an being, and in
recognizing and experiencing It within ourselves, we are actually
at one with the divine. W hat is more, the Self exists within us at
all times, w hether or n o t we recognize and experience It. As
living beings we are always aware of our own existence, and the
experience of existing is always present in us. Further, we never
require the help of any aids in feeling our own existence. Even
when we are in a state of deep, dreamless sleep in which the
senses and the knowing m ind and intellect are no longer
functioning, the Self continues to experience Itself as a witness to
this state. Had the Self n ot existed as a witness during this time,
how could we, upon awaking, recollect the void experienced in
deep sleep? Thus the Self is always self-existent, self-evident, and
self-conscious, and is Itself Its own proof.
Saiva philosophers, relying on their experiences o f deep
revelation ( turya) during m editation, assert that the Self is
Consciousness, and that Consciousness is actually a kind of
stirring. It is n o t physical or psychic in nature, but is described as
a spiritual stir or urge. All living beings feel in themselves this
urge in the form of a will to know and to do, and so we are always
inclined towards knowing and doing. We can recognize this urge
in all forms of life, even in a healthy newborn baby, or in a chick
ju st hatched out of an egg.
Knowing, the first urge, is itself an action, or som ething we do.
T he act of doing, the second urge, cannot occur without
knowing. Yet n eith er of them is possible without willing. Willing
Theistic Absolutism and Spiritual Realism 17
is a sort o f extroverted stirring of the above m entioned natural

and subde urge of Consciousness (Sivadrsti, 1.9, 10, 24, 25).*
This sdrring appears as a vibradve volidon known in Kashmir
Saivism as spanda. It is n eith er a physical vibradon like sound or
light, n o r m ental m ovem ent like desire, disgust, or passion.
Rather, it is the spiritual sdrring o f Consciousness whose essendal
natu re is a simultaneous inward and outward vibration. The
inward and outward movements of spanda shine as subjecdve and
objecdve awareness of I-ness and this-ness respecdvely. T he
inward stirring shines as the subject, the Self, the transcendental
experience of the pure “I ”, while the outward sdrring illuminates
the object, the other, the im m anent “that-ness” and “this-ness” of
p henom ena. Because of this double-edged nature of spanda, the
pure Self is experienced in both its transcendental and im m anent
aspects by yogins immersed in the state of Self-revelaton (turya).
Beyond turya, one can experience the state of Paramasiva,
known as pure Consciousness (turyatita). Paramasiva, the Ultimate,
is that Self illuminated within us by the glowing awareness of Its
own pure Consciousness. T here It shines as “I”, which transcends
the concepts of both transcendence and im m anence. It is “I” and
“I” alone. It is the infinite and absolutely perfect monistic “I”,
without any sense of “this-ness” at all. Saivism uses the term samvit
to describe this pure “I”. Samvit consists of that superior
luminosity of pure Consciousness, which is known as prakasa and
as its Self-awareness, known as vimarsa. T he “I”, exisdng as samvit
and samvit alone, is absolutely pure potendalily, and is the real
Self o f every living being. Sainvit is not the egoisdc “I”. The
egoistic “I ” revolves around four aspects of our being: (1) deha,
the gross physical body, (2) buddhi, the fine m ental body, (3)
prdna, the subder life force, and (4) sunya (the void of dreamless
sleep), the most subde form of finite, individual consciousness.
T he essential nature of samvit is the subde stir of spanda. T he
introverted and extroverted movements of spanda cause samvit to
m anifest itself in both the noum enal and phenom enal aspects of
creation. These two aspects of samvit are known in Saivism as Siva
(transcendent) and Sakd (universal). Siva and Sakd are the two
nam es given to the monisdc Absolute (Paramasiva) when It is
being considered in Its dual aspects of eternal and transcendent
*This discussion is d ealin g with the triad o f k n ow ledge (jnana), action (kiiya),
and w\\\(iccha), the three fundam ental powers o f Universal Energy.
changelessness (Siva), and the ever-changing and im m anent

m anifestation of universal appearances (Sakd).
This theisdc absoludsm is significandy different from approaches
to similar issues in o th er Indian philosophies. Nyaya-Vaisesika,
for example, is a theisdc philosophy, but it is pluralisdc in view,
while Kashmir Saivism posits an absolute non-dualism. Vijnanavada
does n o t accept the principle of theism at all. Advaita Vedanta
accepts the ap p aren t (pratibhdsika) existence of mayd in addidon
to the real existence of Brahman, thus creadng an o th er variety of
dualism. Kashmir Saivism asserts that mdya is n o t separate in any
way, but is simply an essendal divine power of Absolute Brahman.
T he Vaisnavas differ from the Kashmir Saivas in their approach
in two significant ways. They postulate a theory o f a personal
God, living in a divine abode, ruling like a suprem e m onarch
over all heavenly and worldly beings while elevadng His devotees
to the posidon of cidzens of His divine domain. According to
Kashmir Saivism, such a God is actually ju st one of many superior
deides who rule at various levels (tattvas) and are p art of the
infinite outward manifestadon of the Absolute.
A nother im portant difference is the Vaisnavite viewpoint that
the universe is the transform adon of the divine power o f God
who is disdnct from that divine power and who remains
u n ch a n g ed Himself, whereas the Kashmir Saivite posidon
m aintains that God and His divine power are actually one endty,
n o t two. Saivas say that Siva and Sakd are ju st two nam es given to
the transcendent and im m anent aspects of the m onisdc Absolute,
so that a change or transform adon o f Sakd, as proposed by the
Vaisnavites, would automadcally m ean an idendcal transform adon
o f Siva. However, Saivas do n ot accept that there is any
transform adon of either Siva (the transcendent) or Sakd (the
im m anent). Rather, they explain that the im m anent aspect of
Consciousness is an outwardly reflecdonal m anifestadon of the
inwardly existent divine powers of the transcendent (Siva).
A similar difference occurs with pantheisdc schools o f the
West. While both Saivas and pantheists see God in each and every
p h en o m en o n , Saivas teach that God is the transcendental reality
as well. Pantheists view God as being condnually transform ed into
p henom enal existence, while Saivism does n o t accept the n o d o n
that God is transform ed in any way. Because o f its avoidance of
absoludsm, pantheism is actually more closely aligned with
Vaisnavism than with Saivism. However, if you could jo in

pantheism and absolutism into one principle, the resulting
com binadon would come closer to the theistic absoludsm of
Kashmir Saivism.
As we have shown, this philosophy posits a transcendental
Absolute that is theisdc in nature. This Absolute is n o t some
separate divine source, but is idenUcal with the Self of every
being. N or is It ju s t some inert, Self-absorbed form of
Consciousness. It is vibrant, luminous, Self-aware, and above all,
creadve.
In o rd e r to better understand the spiritual realism of this
philosophy, let us now exam ine the creative aspect o f
Consciousness an d how the Absolute manifests this world. In
Kashmir Saivism, the theory of reflecdon is used to explain the
creadon o f the universe. The great sages of this tradidon explain
that all phenom ena, including all objecdve, subjecdve, and
instrum ental endues,* are actually reflecdons of the divine
powers of God, shining inside His spiritually luminous, infinite
Consciousness. These sages compare this creadve reflecdng
process to what goes on in a miror. They argue that God is like a
m irror in that reflecdons shining in Him do n o t transform Him
in any way. A mirror, bearing infinite num bers of reflecdons, sdll
rem ains a m irror and does n o t undergo any change or
transform adon because of what is reflected therein. God, bearing
the whole psycho-physical existence as reflecdons, is also n ot
involved in any transform adon of His essence. He remains pure
Consciousness alone while appearing as infinite phenom ena. The
whole universe exists in the transcendental aspect of God,
shining there as inifinte, pure, and blissful I-Consciousness. It
shines within Him as Him alone, and n o t as anything o th er than
Him, n o t even as parts of a whole as Ramanuja described it. T he
Universe exists in Him as pure Consciousness alone, ju st as all
milk products are present in milk in the form of milk alone. All
that is, shines within Him as “I” alone. In Him there is no trace of
“this-ness” or “that-ness”. Rather, it is the outward reflecdons of
His divine powers that appear as “diis-ness”. This is evident in the
Sanskrit word for reflecdon, pratibimba. The prefix prati denotes
som ething as pratipa, of opposite character. As “I-ness” is the basic
^References is to praindlr (subject), prameya (object), and pramdna (the act and
the m ean s o f cogn ition ).
character o f the divine powers o f God, then their reflections do

no t appear as “I” but as “this”.
However, this m irror m etaphor is not completely satisfactory
as it does n o t apply in an o th er aspect of this reflection theory. A
m irror is unconscious and therefore is unaware of its own
existence and of the reflecuons shining in it. Also, it cannot
independently cause various reflections to shine in itself, but
depends on o uter objects to come within its reflecting range.
God, being total consciousness, is at all times both aware of
Himself, and of the reflecdons shining within Him. Being
absolutely in d ep en d en t and free, He is able to create infinite
reflecdons on His own, and does not require any external agent
to help manifest the reflecdons. He does n o t require any help
from the so called pralibhasika maya of the Advaita Vedanta, or
the vasand of the Vijnanavada school. He bears within Himself
the reflecdons of His own divine powers, and these appear as the
tattvas from Sadasiva to Prthvi (see chapter 7). These tattvas
include everything in the world, and all of it is nothing o th er
than the outward reflecdon of the divine essence of God.
Having explained the reflecdve process of creation, it is
im portant to clarify that there are stages to creadon, and levels of
reality to each one. Inidally, before the creation process even
begins, everything that will exist shines as pure “I” within
Paramasiva. This is known as the stage of Sakti. At this stage all
things are at their finest and purest and are considered by the
philosophy to be absolutely real (paramarthasat).
While all o f creadon exists in Paramasiva, it does not shine
there in its phenom enal form. Rather, it exists there as the divine
potency o f Paramasiva and shines as pure consciousness of a totally
monisdc character. Just as a whole plant exists in a seed in the
form of the seed alone, so does all creadon exist in infinite and
o m n ip o ten t sainvit (Paramasiva) in the form of samvit alone. A
seed is a seed by virtue of its capacity and potendality to appear in
the form of a plant. Thus a plant lies in its seed in the form of the
potency of the seed. Similarly, all p henom ena lie in Paramasiva in
the form of His divine potency. How could a plant sprout out of a
seed if all of its parts were not already existent in that seed? In the
same way, the whole universe has an eternal existence within the
infinite samvit of Paramasiva (exisitng there as His Sakli) because
He has the power and potential to appear in the form of all

p h en o m e n a (Sivadrsti, III.2, 3).
T h e unm anifested existence of all phen o m en a starts to appear
as real objects at the initial step of phenom enal evolution. As we
have explained, this creadon is brought about by P aram asiva
through His divine essence (lordship) in the m an n er of a
reflecdon. At that inidal stage of manifestadon the p henom ena
shine faindy inside the luster of pure I-consciousness and appear
there as a faindy shining “this-ness”. This is ju st like the sprouting
state of a seed. Both the seed and the sprout appear there, but
both appear as one inseparable whole. T h at is the state of “unity
in diversity” in which all phenom enal existence is a reality and is
n o t some illusion like the well-known example of “the son of a
b arren wom an.” This is the stage known as vidya All objects are
still considered real at this stage, but they are considered less
refined as they begin to take on physical or mental density.
T h e sdrring of spanda , which is also operadng at the stage of
vidya , next appears outwardly at the third stage known as maya.
This is the stage of clear and disdnct manifestation of diversity in
which I-ness and this-ness shine as two different endues. According
to Kashmir Saivism, p h en o m en a at this level are also real, and in
their m ost dense form.*
Many schools of philosophy have interpreted the nature of
m aya in various ways. Kashmir Saivism maintains that the
m anifestadon o f objecdve existence at the stage of maya is based
neith er on the im aginadon of any finite being nor on any flux of
m ind as conceived by idealisdc thinkers of other philosophical
schools. It is not a dream based on imagination that functions
through our m ental apparatus. But the basic objective existence
o f undiversified this-ness becomes mainfest only through the
outward sur of the spanda of absolute Consciounsess, shining first
at the stage of vidya and then reflecdng outward its inner divine
powers at the stage of maya. All this occurs without any kind of
m ental funcdoning.**
^Idealistic p h ilo so p h ies often refer to maya and its evolutes as “illusionary”.
Kashmir Saivism insists that all things simply evolve from their subtle and absolutely
real form as potential or spirit, into the density o f the still-real physical level.
**This outward m anifestation o f the inwardly existent p h e n o m e n o n is called
kaland in Saivism, while im agination is called kalpana. Kalpand is the result o f
m ental agitation, while kaland is just an objective manifestation o f a thing which is
already existent within the subject, and by having identity with the subject, shines
there in the form o f I-ness.
Param asiva , through His divine will, manifests the play of

descent from the stage of sakti to those of vidyd and maya. In the
second part of this play, He manifests an ascension from the stage
o f maya to those of vidyd and sakti. He appears to be always
descending and ascending in countless forms through these
stages o f existence. But, because all this play is m anifested by Him
as a reflection, He does n o t diverge in the least from His state of
changeless Absolute existence shining as pure, infinite, and
p o ten t I-consciousness. His divine powers become reflected
outwardly as objects that are actually inside the pure luster of His
absolute Consciousness.
All existence appears as the manifestation of the stages o f vidyd
and m aya along with the infinite variety o f subjects and objects
shining therein. Param asiva ju st wills to appear as finite p h en o
m ena and appears like that. For example, He loses Himself by
appearing as people unaware of their own divinity. T h en when
He wills to recognize His real nature, these same people recollect
their divine character and absolute identity with God. This is the
play of God losing and finding His own treasure.
The whole of creation, all beings, and all means of knowing
and doing are nothing but the materialized will of the Absolute.
T he universe is n o t the creadon of any individual or universal
m ind because manifestadon starts long before the process o f any
m ental funcdoning. The existence of all p h en o m en a is therefore
n o t idealisdc or dreamlike in character. It is absolutely real at the
stage of sakti where it shines as Absolute subjecdve consciousness.
It is real at the stage of vidyd where it appears as the objecdve
form o f infinite consciousness. T h en it is sdll real at the stage of
maya where it shines in its objecdve reality. If all this p h en o m en a
were n o t real, it would not have any lasdng results, and beings
would n o t find it desirable. W hat is more, phenom enal existence
serves as a common target of the acdvides of all beings, whereas
ph en o m en a existing in dreams, etc., are absolutely individualisdc
in their character. T he universal utility of a p h en o m en o n is the
p ro o f of its reality.
Those philosophical thinkers, who propagate idealism and say
that the world is unreal like a dream or m ental hallucinadon, are
deceiving themselves and others as well. This non-existendalist
viewpoint has had unfortunate side effects in India.* So long as

we live with limitations, in mdyd, we have to understand that all its
muldfarious varieties are real and act accordingly. These cannot
be neglected.
In Saivism, only certain concepts like “horns of a h are,” “son of
a barren w om an,” “flowers in the sky,” etc., are considered to be
unreal because these things d o n ’t actually exist or serve any
practical purpose. However, even such things may be accepted as
real in poetic imagination where they can be artistically used. In
contrast to the above imaginary entities, the manifest universe is
considered to be relatively real (vyavahdrika-satya) because of its
utility. However, the physical universe is n o t considered to be
paramarthasat, or absolutely real (the way it is in the sakti stage),**
because it is a created reality that will eventually come to an end.
At the individual level, we do n o t have any dealings with physical
objects residing outside the luster of our individual consciousness.
We can interact with objects only while they shine inside our
knowledge, and o u r knowledge is a manifested form of our
consciousness. Objects are a reflection of our knowing power
(jnana-sakti), appearing inside the m irror of our understanding
sense. Objects shine there in the form of ideas, m ade up of word-
images known as vikalpa-jndna. Ideation, or ideas are form ed by
us with the help of our m ind and understanding, and only these
ideas can clearly illuminate an object. T hrough our ideation arise
all the names and forms that provide us with the knowledge of an
object. In o th er words, our conceptual and determ inate knowledge
is encom passed by the field of ideation alone, and all m undane
transactions are conducted with the help of ideation form ed by
♦B e c a u se so many o f India’s teachers, thinkers and rulers have b e e n caught up

for centuries in this idealistic approach to life, the country has b een left o p e n
again and again to invasion and destruction at the hands o f m ore practical and
powerful foreigners. T h e total n eg lect that our leaders have displayed for such
political m ovem ents has resulted in: (1) freq u en t invasions by foreign p eo p le o f
fanatic religious beliefs, (2) the destruction o f India’s m ost p rom in e n t cultural
centers and national treasures, (3) centuries o f slavery and foreign rule, and (4)
the c o n se q u en t degradation o f the Indian p eo p le.
♦ ♦ T h e r e are three stages o f existence: (1) Sakti stage, con tainin g Siva and Sakti
tattvas, (2) Vidya stage consisting o f Saddsiva Isvara, Suddhavidyd tallvas, and (3)
Mdyd stage con tain in g all the rest o f the tattvas.
us in accordance with conventional traditions regarding the

relation between words and their meanings.*
Ideation is thus the basis of all definite m undane knowledge.
The whole of phenom enal existence shines in the vikalpa
knowledge. The existence of p henom ena outside this knowledge
cannot be proved because even if it is inferred to exist outside
ideation, such inferential knowledge itself consists of ideauon.
Vikalpa-buddhi or samvrti are the two terms used to convey the
concept of ideadon. The latter term is m ore popular in Buddhist
philosophy. As the existence of all phen o m en a is based on
samvrti it is known as samvrti-satya, or truth (satya) based on
m ental ideadon. This is one kind of truth. The o ther is known is
paramartha-satya or absolute truth. Abhinavagupta asserts the
validity of both these forms of truth. About samvrti he writes:
Samvrti is the name given to mental ideation (accompanied by a word
image). The phenomenon can, no doubt, be said to be a reality
based on such ideation; it is indeed a reality o f a specific kind (and is
not falsehood) (Isvarapratyabhijndviinarsiiu, II.2-3).
Utpaladeva asserts that all phen o m en a are real both inwardly
in pure I-consciousness, and outwardly in die field of mayd. About
this he says:
All the apparent entides, having consciousness as their basic character,
exist eternally only within (infinite) consciousness. At the same time,
having an outward manifestation through mayat these entides exist as
well in outer phenomenon (Isvarapratyabhijha, I.viii.7).
All p h en o m en a truly—absolutely and infinitely—exist in pure
and absolute Consciousness alone. The existence of p h en o m en o n
in may a—in Ume and space—is due to the process o f reflecdve
m anifestadon (abhasa). According to Saivism, all p h en o m en a are
simply abhasaSy or manifestadons. W hat is more, as discussed
above, ideadon is the basis of all our knowledge of the
p henom enal world, and as ideation itself appears in the form of
all objects, it is itself a sort of manifestadon or abhasa.
T he principle of ideadon as a manifestadon is known as
abhdsavada in Kashmir Saivism, and could perhaps be ren d ered
by the Western term “phenom enology”. This concept is somedmes
^Knowledge without ideation is called niivikalpa. Niivikalpa d oes n o t clarify

eid ier the nam e or the form o f any object.
taken by scholars as a form of idealism, but these scholars have

failed to take into account the above-mentioned views of the
great authors of Saivism. Objective entities, though consisting of
m anifestation and ideation, are in fact real because of their
utility, their constant existence in the past, present, and future,
and their being the common targets of the knowledge and action
of all beings. As Utpaladeva asserts,
Ideas like action, relation, universals, substance, directions (in
space), time, etc., do have a real existence due to their continuity
and utility and are based on the concept of unity in diversity (ibid.,
Il.ii.l).
All the tattvas from Saddsiva to earth are abhdsas and are n ot to
be considered false like “the sons of barren w om en”. They are in
fact real according to the pragmatic view of Kashmir Saivism.
Being always existent inside absolute Reality, and shining there in
the form of pure I-consciousness, they cannot be considered
unreal. T heir existence within Paramasiva in the form of His
divine potency is their absolute reality. It is only their objective
m anifestation that is a creation and that has a beginning and an
end. But even then this empirical reality, though it is a truth
based on mental ideation (samvrti-satya), is nevertheless still a
reality according to Abhinavagupta (ibid., II.ii.3).
The absolute reality of all phenom ena is considered a spiritual
reality as well because all things have eternal existence within the
divine potency (Sakti) of Paramasiva. Since the stages of vidya and
maya are the extroverted reflections of Sakti, and since Sakti is an
absolute reality, all p henom ena are to be taken as real by us who
also appear in the field of such dbhasas. In summary, even though
the universe is manifested in three different levels of reality, it is
real at all the three stage of sakti, vidya, and maya, and this
realism is referred to in Saiva monism of Kashmir as “spiritual
realism ”.
This realism is quite different from that of Nyaya-Vaisesika,
Samkhya-Yoga, and from Buddhist realism (Sarvastivada). Nyaya-
Vaisesika, posits a theory in which all m atter in the form of atoms
is to be accepted as an eternally real substance existing outside
the knowing subject, its I-ness, and its understanding. This is a
type of gross materialistic realism with which Kashmir Saivism
does n ot agree. Saivism insists that even atoms do not exist outside
the light of consciousness and, like o ther created elements, are

ju st an outward manifestation of the Absolute.
Samkhya-Yoga teaches a comparatively subtle form of material
realism. Mulaprakrti or undiversified objective existence, containing
the whole universal existence in an unm anifested form, is
considered to be an eternally existent reality by this philosophy.
It is basically a subde substance that takes on the forms of all the
instrum ental and objective elements that constitute the universe.
Kashmir Saivism accepts both the principles of atoms and
mulaprakrti, but does n o t consider them to be realides existing
separately from I-consciousness. Rather, it teaches a theory in
which both such entities are said to be merely outward
manifestations of the divine power of the Absolute I-consciousness,
appearing as dbhasas at different stages of Its Self-extroverted
divine play.
T he Sautrandka and Vaibhasika schools of Buddhism posit a
theory o f two in d ep en d en t realides flowing concurrendy. These
realides are: (1) ever-changing currents of momentary conscious
ness (injhana) appearing as m ind (citta), and (2) currents of
m om entary m atter becom ing evident in the light of vijhdna. The
m ind goes on appearing m om ent by m om ent in its different
states, and m atter flows on in the form of m om entary material
entities. Both of them flow independendy and yet go on
cooperating with each other. T he idealists (Vijnanavadins) refute
the theory o f the separate existence of m ind and matter.
According to them, material existence is simply an outward
m anifestadon o f ideas caused by past m ental impressions which
then appear like dreams.
K ashm ir Saivism agrees with Vijnanavadins in refu tin g
bdhyarthavdda, the theory that m atter has a real existence outside
an d in d ep e n d en t of consciousness. But unlike vijnanavdda, it
does n o t hold that material existence is like a dream. As already
discussed, Kashmir Saivism posits a theory called dbhdsavada, the
theory o f m anifestadon. Accordingly, all p h en o m en a are seen as
abhdsas, or the reflecdons of the Absolute’s divine powers,
b rought about by Its free and joyfully creadve will known as the
divine essence. A reflecdon cannot be said to be nonexistent. It is
therefore a reality—n o t an absolute reality (paramarthasat) , b ut a
m anifestadon (abhasa)limited by Ume and space.
T he universal reflection is n o t the reflection of the m ental

ideas of any being because the universe at its earliest stages o f
growth is basically the manifestation of the powers of pure I-
consciousness, shining at a stage that precedes the manifestation
of any m ind or mental apparatus. The absolute I-consciousness,
being charged with the stir o f spanda, manifests simple this-ness at
the stage of vidyd. T h en in mdyd, the next stage of the play of
extroversion, this-ness appears as an entity different from I-ness.
Maya, being shaken and thus goaded and directed by Lord
A nantanatha, the lord of this expands itself into the tattvas of
limitation (the five kancukas), with which the infinite I-consciousness
is reduced to u tter finitude. This I-consciousness then appears as
the purusa of the Samkhya philosophy and his limited objective
elem ent o f “this-ness” starts to shine in the form o f prakrti, the
cosmic energy. T h at energy, being shaken and thus goaded and
directed by Lord Srikandianatha (see chapter 4), undergoes
change (parindmd) and becomes transformed into the instrumental
and objective tattvas, including mind. Nothing in this process is
created and nothing is destroyed. Everything becomes m anifested
through an evolutionary transform ation o f the basic insentient
tattva called mulaprakrti, and everything becomes dissolved into it
again through a devolutionary transformation.
In the above description of manifestation, the Samkhya
philosophy enters with the appearance of purusa, that system’s
highest tattva. T he final stages of this m anifestadon include the
principles of Samkhya realism that have been accepted in
Kashmir Saivism with the following clarificadons: (1) mulaprakrti
is directed and driven to this two faceted transformation by
Srikandianatha; (2) both purusa and prakrti, the two tattvas of
creauon, are manifested in this form by Lord A nantanatha; (3)
the basic creadon of “this-ness” is the objecdve m anifestadon of
the divine creadve power o f the absolute I-consciousness (Sakti),
in the process of its extroverted play.
Objecdve existence is thus a reality at all levels from pure Sakti
to the most gross objecdve phenom ena in the universe. T he same
p h en o m en a that appear objectively in the universe are already
existent in pure and absolute Consciousness in the form of its
divine spiritual power called Sakti. This spiritual realisim is a
hallm ark o f the non-dualisdc Saivism of Kashmir. It can be
considered pantheisdc in outlook because a perfect Siva yogin
sees God and God alone in each and every phenom ena. But, as
we have shown, Kashmir Saivism is also considerably different
from the pantheism o f the West. First, the Siva yogin sees God as
that absolute Consciousness that transcends all phenom enal
existence, while pantheists do n o t agree with this principle of
absolutism. Second, the Siva yogin does n ot accept the concept of
any transform ation o f God into phenom ena, understanding the
process to be a mere reflecdve manifestation of His divine
powers, while pantheists believe that God actually becomes the
phenom enal universe and is to be realized as such. Vaisnava
pantheists believe in a personal God who lives in a divine abode,
bu t Saiva monists assert that such a God is only a deity created by
Paramasiva.
As we have shown, Saiva monism proclaims that God is actually
one absolute I-consciousness, which contains all of creation in
the form o f His divine essence or Lordship. This creation is real
an d all o f it is infused with that one Consciousness. These
theories o f realism and theism may n ot be entirely compatible
with m o d em Western philosophy, and the methods for establishing
them may n o t be familiar to the Western reader. Nevertheless,
for many centuries these points have been well docum ented and
tested by Saiva yogins who experience revelations o f the truth
(darsana) during the practice of yoga.
C h apter 3
The Four States o f Prana
In Indian philosophy the life functions such as breathing are

known as p ra n a , or life-force. Entities who possess pra n a are
known as p ranins , or living beings, and substances that lack this
power are considered to be inanimate.
However, certain entides, which are basically inanim ate in
character, appear to be animate while conducting the funcdons
o f life for the living beings who idenufy them as being part of
themselves. For example, we tend to think of our physical body,
along with its various limbs, organs, and senses as being
anim ated. According to Indian philosophy, our body is actually
an inanim ate endty, a material substance that has the power of
anim adon extended to it by our I-consciousness. We make the
mistake o f thinking of our bodies as being conscious and part of
o u r own living self. Actually, it is o u r I-consciousness, the animate
being within, who conducts all the funcdons of life and uses these
inanim ate parts of the body as Its instrum ents of acdon in the
world. Being used and pervaded by our life-force, these inanim ate
substances merely behave and appear to be animate.
Prana is that subde life-force that interacts most closely with
consciousness and is the means by which consciousness conducts
its acdvides of knowing and doing in all levels of animate beings.
This subde life-force functions in all seven types of beings from
sakalay a worldly or heavenly soul bound in all the three types
of bondage, to akala, the pure being absolutely free from all
bondages (see chapter 4 for a discussion of these levels of
beings). Prana appears in five aspects, known in Saiva monism as:
exhaladon {prana), inhaladon (apana), equalized breath (samdna),
rising kundalini (udana), and the vibrantly shining Subject
{vydna).
30 Specific Principles of Kashmir Šaivism
These five pránas appear in four different states of consciousness

known as: (1) jágrat, the waking state, (2) svapna, the dream ing
state, (3) susupti, the deep sleeping state, and (4) turyá, the state
of Self-revelation. The manifestation of these four states of prána
rises and falls within infinite Consciousness, the source of all the
functions o f prána. This Consciousness, though generally no t
counted am ong the four states of prána, is sometimes considered
to be the fifth state, known as (5) turyátita. Pure Consciousness is
understood to transcend even the turyá state.
T here has been some confusion am ong philosophers about
the distincdon between turyá and turyátita. T he turyá state of
prána should be referred to as the “Self-revealing” state of prána,
but is very often mistakenly described as “transcendental” prána.
Only turyátita should be called “transcendental”, because the
word atita m eans a reality that transcends something. Since
turyátita transcends even turyá, the fourth state of prána, only this
highest state of Consciousness should be considered transcen
dental. To call turyátita a pure state is not sufficient because
purity is the nature of turyás* as well.
In the first state of prána, known as the waking state {jágrat),
o u r bodies and senses are physically active and primarily focussed
on interacdng with the exterior environm ent. To put it ano ther
way, we use our body with its various organs, senses and breath as
instrum ents for the assimilation and elimination of objects
available in the world around us. While awake, we take in and
eliminate food. We assimilate sounds through our ears and em it
sounds through our mouths. This exchange process actually goes
on with all the organs and senses, including the in n er systems of
the body. In Agamic philosophy, the elim inating function is
called prána and the assimilating one is called apána. Since these
two functions of prána are constandy operadng in the activity of
breathing, the out-going breath is known as prána and the in
coming breath is called apána.
In Kashmir Saivism these terms do not ju st refer to exhalation
and inhalation but also describe a broad range of concepts. All
elim ination of interior or exterior objects is considered to be
prána and all assimilation is thought of as apána. T he process of
assimilating or gathering o n e ’s thoughts into speech is thus
*Ánava, máyíya, and karma malas. S ee chapter 5.

The Four States of Prána 31
apána, while the process of speaking is a form o f elim ination or

diffusion, called prána. T he m ind taking hold of an idea is apána,
while letdng go of the idea is prána. Therefore, these two
functions of prána work through both our physical and m ental
organs.
It should be clear from the above discussion that the term
prána has two levels o f meaning. As first introduced it is used to
m ean subde life-force— the essence that keeps our bodies alive.
More specifically, prána is used to refer to the out-going breath or
the out-going aspect of the m ind, body, and senses.
T he in n e r states of prána—dream ing (svapna), sleeping
{susupti), and Self-reveladon (turyá)— can also be present during
the waking state. For example, we may have a sudden flash of
Self-realization {turyá) while experiencing some powerful em odon
during waking existence. However, for most people this am ounts
to a transitory peak experience, and our waking existence, with
its orientadon fixed primarily on the external world, remains
dom inant. We may get temporarily lost in day dream s and oth er
internal states, but these come and go while our waking existence
rem ains constant. While in the waking state we are usually no t
sadsfied by merely thinking about objects like food and drink.
We are sadsfied only when we actually eat, drink, and taste
physical objects.
In summary, the process of assimiladon and elim inadon,
working through the instrum ents o f our physical and m ental
organs, and interacdng with the world around us, is called jágrat,
the waking state. T he outer material world, in which all beings
interact and work, is known as waking existence. This is the most
externalized form of existence, while jágrat is the most externalized
state o f prána. T hrough out o ur lives we exist in and interact with
reality while in the waking state.
T he second state of prána is known as the dream ing state
{svapna). In this state interacdon with the exterior environm ent
becomes m ore subde. Obviously we condnue to breathe and the
m ental funcdons of objecdve elim inadon and assimiladon condnue
in the dream state as well. However, this process goes on without
any cooperation from our exterior senses or the organs of acdon
{karmendriyas). For this reason Saivism considers all states like
deep thought, imaginadon, fancy, m editadon (dhyána), concentra
tion (dháraná), and (samádhi) with thoughts {savikalpa samádhi) as
forms of dream ing (svapna) that may arise during our waking
hours. In o ther words, the dream ing state is not limited to those
hours when we are actual lying down and sleeping.
Even though we live through our dream ing existence solely
with the help o f our interior senses and organs, because of a kind
o f delusion based on deep impressions of o ur activities in the
waking state, we experience our dream s as if we were conducting
these purely m ental activities through our exterior senses and
organs. This incorrect impression is a result of our m ind, but
while dream ing we are no t able to understand it this way. We
imagine that we are awake and living through these dream
experiences in our gross physical body. Activities like thinking
an d imagining, which we ordinarily associate with the waking
state, are considered by Saivism to be conducted solely by the
interior senses and organs as part of the dream ing state of prana.
It is interesting that when we experience these activities in
dreams, we are momentarily satisfied even though the objects of
assimiladon and elimination are only imaginary. This does not
happ en during the waking state. Due to this aspect of the dream
process, people experience pleasure, pain, wonder, satisfaction,
and so on, as a result o f ju st dream ing about various activities.
Yogins can also attain higher spiritual states through a form of
conscious “dream ing,” because techniques of concentration like
dhyana are very similar to dream s in a waking state. T he practice
of sakta updya, which results in an exalted type of Self-realization,
is also a practice in a form of conscious dream ing. All this
illustrates how powerful dream ing can be even in the waking
existence.
According to Indian philosophy there is another aspect of the
dream state that is in d ep en d en t of hum an beings and that
explains the existence of spirits who function solely through their
subde bodies. These living beings conduct both the activities of
elim ination and assimilation by simply thinking about them . All
the abodes o f forefathers, gods, supergods, and so on, are
believed to belong to this dream existence. Unlike our hum an
dream world, the existence of the living beings in this ind ep endent
dream state is neither short-lived nor individual in character. This
dream existence is created by the superior and highly powerful
ideation o f some super god like Brahma, who consists of
universal consciousness, and who directs, guides, controls, and
The Four States of Prana 33
pervades all the individuals o f that existence from within. A god’s

age is millions of umes longer than the age of a hum an being’s
phenom enal gross existence. The lives o f beings residing in these
dream-worlds are so long that they appear immortal to hum ans.
O u r waking existence is physical and gross in its character while
the dream existence of gods is m ental and subde in character. Yet
these dream-worlds constandy serve as a com m on phenom enal
reality to the beings living in them.
In contrast to our physical existence, this dream existence is
ideal. We offer obladons, sacrifices, prayers, praise, and devodonal
respect to the beings of this ideal existence. They in turn get
sadsfacdon merely from the idea of having been offered such
faithfully delivered obladons. This is the secret behind all
religious acdvides like sraddha (post-funeral rites to the departed
soul) and homa (fire-obladon).
Having been created by super gods (rudras), these dream
worlds actually serve as real abodes to beings living in them.
T hough their existence also comes to an end during the
dissoludons conducted from time to dme by these gods, in
com parison to waking existence, Indian theology considers these
dream-worlds to be immortal in character.
O ur bodies, senses, and organs are gross in character, but
these same instrum ents of the funcdons of prana are essentially
subde and m ental in beings who inhabit the dream-worlds. O ur
gross bodies are called sthula-sanras, while these dream-world
beings work with the help of lihga-sanras, or subde bodies. Prana
functions through both of these bodies, which become coalesced
through the mind. By contrast, beings in the ind ep en d en t dream
worlds do not have gross bodies, though for various purposes and
occasions they are capable of assuming any bodily form. Because
o f this capability, ordinary people sometimes experience visions
of these dream-world bodies.
Many pracdces in the religions of the world lead aspirants into
various forms of a subde dream-like existence where they can
experience liberadon from worldly miseries and attain the
pleasures they desire. T he beings living in these in dependent
dream-worlds are vastly m ore capable than we are of attaining
enjoym ent (bhoga) and liberadon (moksa). But because even they
are bound by the law of restricdon known as yiiyati, the
attainm ent of this dream existence is n ot considered the most

desirable goal of life.
T he third state of prdna is called susupti, the state of deep sleep
or relaxation. Traditionally it is often com pared to dreamless
sleep. This is a state o f perfect rest. All apparen t functions of
prdna and apana stop in this state as the instrum ental elem ents
(see Glossary) cease the elimination and assimilation of physical
and m ental objects. Individual I-consciousness shines in the void
o f deep sleep as the only existent entity, freed from all passions,
desires, pleasures, pain, hunger, thirst, etc. While this state brings
about a tem porary relief from misery, all the impressions of
unhappiness rem ain in an inacUve and unm anifested state. In the
terminology of m odern psychology, these miseries are pushed
into the subconscious m ind o f a person.
A nother aspect of this state of deep relaxation is that the
activities of elim inadon and assimilauon are reduced equally to
one tranquil, individual consciousness of the Self. The pardcular
prdna that arises in deep relaxaUon is called samana, which
expresses the equality of prdna and apana. Samana is the unified
state o f these two funcdons into which they become absorbed and
out of which they emerge, over and over again. It is thus equally
the resdng point of both prdna and apana. Being free from all
mutually opposite pheno m ena like pleasure, pain, liking, aversion,
and so on, susupti is a state of perfect peace and rest because it is
free from all m ental and physical turbulence. Samddhi, or
m editadon, is a superior and perfected variety of susupti. The rest
experienced in m editadon increases the powers of both prdna
and apana by allowing fresh energy to enter all the systems of
o n e ’s body. While practising a form of yoga that leads to this
state, one may experience amazing increases in both physical and
m ental capacides as well as a diminishing of psychophysical
fadgue and m ental tension. Because of these features of yoga, the
T ranscendental M editation Movement founded by Maharishi
M ahesh Yogi recendy became popular with people who were
suffering from tension and fadgue. Since this function of prdna
increases the energies of o n e ’s body and mind, it is called samana
because it results in samunnayana, or augm entation in the energy
of living beings.
States that result in swooning and senselessness are considered
to be different types of deep sleep (susupti). While deep sleep is
The Four States of Prana 35
very often simply the result of fatigue, various forms of it may also
be caused by illness or the use of drugs. T he blissful nature o f all
types o f deep sleep is considered to be negative in character
because it is only a tem porary relief from life’s turmoil.
In some cases, a m ore subde form of bliss can be experienced
by yogins who have learned to stop the functions of their mind,
senses, and certain organs. In this form of deep sleep an intuitive
realization o f pure consciousness is experienced, though it
rem ains finite in character.
According to Saivism, the yoga system of Patanjali leads to this
kind of meditative state and is considered highest type o f samadhi.
Saiva philosophers assert that this practice does not result in the
realization o f universal consciousness but only in a finite form of
Self-consciousness. Practitioners of Patarijali’s yoga may experience
relief from worldly misery, but they do not realize the potency of
their divine essence. It is because of these limitations that
Patanjali defines Isvara, or God, as ju st an ever-pure and ever-
liberated soul who has been the preceptor o f ancient yoga
teachers like Kapila. Also, in Patanjali’s Yogasutra, God is no t
thought o f as the creator or m aintainer of the universe, because
this practice o f deep sleep (susupti) cannot lead to the realization
of divinity in this way.
According to Kashmir Saivism there are two types o f deep
sleep. In one, savedya susupti, a person will experience some faint
objective feelings o f heaviness or lightness, etc. In the other,
apavedya susupti, there is no objective feeling at all. T he states of
apavarga and kaivalya, as described in the Nyaya-Vaisesika and
Samkhya-Yoga schools respectively, are examples of two types of
savedya susupti. T he states of nirvana as described by the
Vijnanavada and Sunyavada schools, respectively, are two types of
apavedya susupti.
Each o f these four states of prana (waking, sleeping, deep
sleep, and Self-realization) can be analyzed and m ore finely
o rd ered into several substates. Saivism has defined at least four
varieties of each of the four main states o f prana. Apavarga and
kaivalya, described by the Nyaya-Vaisesika and Samkhya-Yoga
schools along with two states of nirvana, worked out in the
Vijnanavada and Sunyavada schools of Buddhism, are examples
of the four substates of deep sleep. The schools of thought
m entioned above consider these states to be perfect liberation
(mukti), the highest goal o f life. But Kashmir Saivism does n o t

consider these states to be liberation. Beings who rest in all these
types o f susupti are pralayakalas in whom samana is the active
breath. They rem ain asleep for a whole aeon, which is equal to
an age o f phenom enal existence (this refers to a kalpat approxi
mately several billion years). At the close of this age, all p h e n o
m enal elem ents becom e absorbed by stages into pure cosmic
energy (mulafirakrti). This is the stage of dissolution th at is
interm ediate between two cycles o f creation (avdntara pralaya).
This dissolution stage lasts as long as the age of phenom enal
existence. At the en d o f the age of dissolution, the cosmic energy
is shaken up by Lord Srikantha Siva, and a fresh creation o f the
instrum ental and objective elem ents (the tattvas o f the Samkhya
philosophy) starts over again. Pralayakalas rem ain in a state of
deep sleep until the beginning o f this fresh creation, at which
point they wake up. Lord Srikantha bestows his grace on some of
the pralayakalas by pulling them up above rnaya in the plane of
pure vidya where they proceed gradually towards final liberation.
T he others proceed through the various courses o f births and
deaths in transmigratory existence according to the state of
karman they had attained before reaching pralayakalarhood.
Saivism warns its practitioners about getting caught in this
sleeping state because it can cause a delay o f nearly two aeons in
o n e ’s spiritual evolution— this delay being caused by the huge
span o f time covered in the cu rren t creation and the dissolution
following it. Even the states of dream ing and waking are
preferable to this sleeping state. At least in these lower states one
may sometimes get a chance to rise through deep sleep (susupti)
into self-revelation ( turya) and beyond. But a person caught in
deep sleep has to wait for ages to get an other chance in the next
creation.
T he turya state is considered to be entirely pure. In turya one
expereinces an intuitive realization o f the true nature o f the Self,
an d so it has been called the state of Self-revelation. It is also
analyzed into four substates or steps. Beings at its lowest step are
known as vijhanakalas. They experience their true Self as noth ing
but pure and effulgent consciousness, free from all misery.
However, they do n o t realize their divine potency.
According to Saivism, this lowest step of turya is the highest
attainm ent o f the practices of Advaita Vedanta. Because of the
The Four States of Prána 37
limitations o f this level, Advaitins cannot see the divine creative

power in h ere n t in absolute Consciousness. They rem ain at this
level of turya for ages until by the grace of some superior being
they are elevated to a higher level of Self-realization.
At the second, higher stage of Self-realization, beings see
them selves as om niscient, o m n ipoten t, pure, and infinite
consciousness, bu t experience objective existence as different
from themselves. This substate of turya is known as the state of
mantra beings. Vidyesvara is another nam e given to mantra beings
because they possess vidyd, the correct knowledge of the Self.
This is the state attained by the dvaita Saivites of the Amardaka
School.
T he third and fourth steps of turya are the states obtained by
mantresvaras and mantra-mahesvaras respectively. They are p u re r
beings because they see all objecdve existence as their own self.
T heir Self-awareness shines as “this is myself1 and as “I am this”
respecUvely. A sense of this-ness shines m ore prom inently in
mantresvaras, while I-ness shines predominatly in mantra-mahesvaras.
T he third stage o f turya corresponds to the moksa of the
dvaitadvaita Saivites of Srinath, and that of the fourth corresponds
to advaita Saivism of Tryambaka.
T he pranic capacity that reveals the Self in all four types of
pure beings in turya is called uddna. It leads practitioners higher
an d h ig h er towards perfect Self-realization while objective
m anifestation becomes increasingly refined in them . Uddna has
been described metaphorically as a spiritual fire that bu m s the
dirt o f m ental images (vikalpas) and leads to ideation-free
(nirvikalpa) realization o f the Self.*
All four types o f beings in this Self-revealing state, from
vijndnakalas to mantra-mahesvaras, are free from ideation. These
beings experience both their sense o f “I-ness” and “this-ness”
through a subtle, luminous Self-awareness that lies completely
beyond any m ental ideation. This is because they are situated in a
plane that transcends all m ental and physical existence.
T he highest point in turya is reached by beings called akalas.
An akala sees only his divine, pure, and po ten t Self, and that
alone. He is aware of only “I-ness”, which is infinite, perfect, pure,
omniscient, and om nipotent in character. Akala beings are
*Isvarapralyabhijňákáňká, III, 2.20.

therefore called Sivas. T heir Consciousness contains everything

in itself, or to pu t it another way, everything lies within them in
the form o f pure Consciousness. Because of the purity of
realization reached by akalas, the authors of Saivism used the
term vyana to describe the fifth function of prdna. Vyana is all
pervading pure Consciousness, the effulgent luster o f limidess
subject. It is the purest type of consciousness which shines in
those beings, pure akalas, who see I-ness alone.
Although we have been describing subde beings who reside at
levels transcending ordinary m ental and physcial existence, these
hierarchical levels o f existence are also considered to be
p o ten tial states for h u m an beings who have a powerful
com m itm ent to spiritual growth.
T he four states of prdna {jagrat, svapna} susupti and turya),
which function in the range of beings from sakala to akala, rise
and fall in the transcendental, absolute, infinite, and pure
Consciousness called turyatita, the truth that transcends even the
Self-revealing state o f prdna {turya). As has already been said, this
transcendental truth {turyatita) should no t be counted as one of
the states o f prdna because all these states belong to it, em anate
o u t of it, and get absorbed back into it. It is the final truth of
everything tho ught over or talked about. It is n o t a state, bu t the
uldm ate Reality that shines in each of the four states, from turya
to jagrat.
C hapter 4
Life— Its Nature and Seven Levels o f Beings
W hat is life? This is a question that has been troubling people all
over th e world for as long as we have records o f hum an thought,
and doubdess long before that. This problem has been approached
in many different ways. Some thinkers have taken growth and
reproduction to be the basic signs of life. O thers have included
hunger, thirst, the states of sleeping and waking, and the feelings
o f pleasure, pain, wonder, disgust, etc., as basic signs of life. The
activities o f objective knowing and doing have been singled out
as life’s essential signs by some thinkers, and others claim that
consciousness alone is its true essence. Let us look at each in turn.
Growth and reproduction are, no doubt, signs o f living
organisms in this physical existence, because the living bodies of
animals and plants grow and reproduce. However, growth by
itself is n o t a sufficient criteria because scientists have shown that
lifeless m atter can also grow (think about crystals, for instance).
Even a living body should not be taken to be anim ate simply
because it grows or reproduces. As discussed in chapter 3, the
body is anim ate because o f som ething else, which for the time
being is related to it. H ad life been the body’s own essence, then
the physical form would never die. Life should be tho ught of
instead as a force that enables the body to grow and to
reproduce. Growth and reproduction are simply examples o f the
effects o f life’s presence in an organism and should n o t be
considered the essential nature of life itself.
T here are difficulties with the o ther suggested definitions of
life as well. H u nger and thirst, and the functions o f o n e ’s interior
senses like pleasure and pain, are experienced in the waking and
dream ing states only. Life continues in deep dreamless sleep even
though these functions cease entirely. Therefore these qualities
also cannot be considered the essential signs or definitions o f life.
T he same problem exists when we consider the activities of

objective knowing and doing. These functions also vanish in a
state of deep sleep. We continue to be alive in deep sleep even
w hen we are doing nothing and our awareness of objects has
vanished. Therefore, ordinary knowing and doing cannot be
taken as the essendal features of life.
T here is, however, an interesUng point about knowing that
needs to be clarified. Obviously, some elem ent of knowing must
exist even in a state of dreamless sleep, because when we wake
up, we retain various impressions of the absolute nonexistence of
any objecdve elem ent in that state. Had we no t experienced such
nonexistence, we could n o t recollect it upon awaking. It is
because o f this experience o f a void, and its impressions on us,
that we can afterwards recollect that we did n o t perceive anything
objecdve in deep sleep.
W hat is happening in this situadon? According to Kashmir
Saivism, when we are in deep sleep we experience the existence
of o u r own subde Self* freed from all objecdve knowing and
doing. This Self, which we experience while in deep sleep, is no t
the physical body, n o r the m ental apparatus, nor any senses or
organs, n o r the forces o f gross anim adon, n o r even the
understanding capacity. It is the simple and pure sense o f I-
consciousness that transcends all the above-m endoned gross and
subde elements.
T he sages o f Kashmir Saivism m ade themselves masters of
understanding this I-consciousness. They repeatedly experienced
and exam ined its essence while in deep states of m editadon, and
then described it in their philosophical wridngs. T hrough the
centuries these sages have arrived at the same p o in t o f
understanding: we are lum inous consciousness. We can say the
basic nature o f consciousness is luminous, because it shines and
makes itself apparent w ithout the help of any in n er o r outer
m eans o f knowledge. This “I ” is, therefore, Self-luminous. W hat is
m ore, anything that ever appears to us in our experience does so
through the grace of this in n er luminosity, and this luminosity is
always conscious of its own existence. Consciousness pervades all
the three states of sleeping, dream ing, and waking. Life devoid of
♦W e will differentiate this S e lf from the regular co n cep t o f individual, personal

se lf or e g o , by u se o f capital “S n for the transcendent “Self.”
Life— Its Nature and Seven Levels of Beings 41
consciousness has never been experienced in any of these states.

So, what is the essence of life? It is nothing but consciousness.
Having focused on the essence of life, let us now look at
various aspects of consciousness. In Kashmir Saivism, consciousness
is described as a kind of stirring that is always Self-evident. This
being Self-evident denotes a subtle kind of knowing. It is a
subjective knowing as opposed to the objective knowing m entioned
above. Consciousness can also be described as an activity because
it is experienced by yogins as a kind of sdr (spanda). It is also an
acdvity because it becomes evident and aware of itself and this
quality of being apparent and aware can be denoted by a verb.
The basic Self-consciousness of a living being is a kind of
inward-directed knowing and doing. Knowing is itself a subde
acdvity which involves an elem ent of luminosity. Doing, on the
oth er hand, cannot exist without the elem ent o f knowing. Put
differendy, if there is no doing, how can there be knowing; if
there is no knowing, how can there be doing? So knowing and
doing can be accepted as the two essendal aspects of consciousness.
Both these aspects of consciousness exist inseparably in it.
T herefore this subde subjecdve knowing and doing can be taken
as two essendal signs o f all life.
All living beings have the capacity to know and to do. It is their
basic nature to always be inclined to know and to do. Knowing
o n e ’s transcendental Self in the dreamless state consdtutes an
acdvity in this sense. In deep sleep the main life funcdon is the
acdvity o f subjecdve knowing. In the dream ing state, some
objecdve knowing and doing is present as well, and the life-force
funcdons through the interior senses and organs which, in this
in n e r state, are exclusively m ental in character. By contrast, the
senses and manas, the knowing mind, are n o t funcdoning at all in
an absolutely dreamless state. T hat is to say that m ind, though
aware o f its existence, does not know anything else during the
dreamless state. Therefore the life-force, or prdnat m ust reside in
some endty which transcends even the m ind {manas) and o th er
interior senses. As we have shown, Saivism describes this endty as
the pure consciousness o f the transcendental Self o f a living
being. It is referred to as individual Self-consciousness because it
is n o t aware of its universal aspect. The funcdons o f prdna, which
are focused at a very subde level o f subjecdve knowing and doing
in the deep sleep (susupti) state, expand increasingly outwards in
the dream ing and waking states. The life-force extends itself
through the m ental body in the dream ing state (svapna)t creating
dream images and a false sense of reality. In the waking state
(jagrat), these life functions spread to the physical body, and its
various senses and organs becom e directed outwards to interact
with the real world. In these two exterior states objective knowing
and objective doing predom inate, while in the fully interior
dreamless state both these activities of life are solely subjective in
nature. In short, all life is consciousness. Knowing and doing are
the two mutually inseparable aspects of consciousness that form
the essence of all life at all stages of existence.
As we discussed in chapter 3, hum an beings are basically the
creatures o f the waking state (jagrat), though we have occasional
experiences o f the o th er states of life as well. According to the
principles of Indian philosophy, there is a hierarchy of types of
existence where superior forms of life, or spiritual beings, are
manifested. For example, the dream ing existence (svapna),
where gross m atter does no t exist, is considered vastly superior to
our physical existence. Beings who belong to that existence work
and function in a m anner that precisely resembles our dream ing
experiences. They are engaged in a subtle m ental form o f doing
and knowing. They experience pleasure and pain, and have all
the same types of emotions and instincts that we have, bu t they
are free from the limitations of a physical body. Like us, they are
subject to passions of all sorts and continuously seek fulfilment.
They also experience thirst and hunger, but of course do n o t
require any actual water or food. All aspects of their bodies are
absolutely subtle and consequently free from the usual dem ands
of physical existence. T heir ability to achieve both sensual and
spiritual goals is far superior to mortals on the physical plane.
These beings are no t as susceptible to death and disease, and
appear im mortal next to us. But, as we have seen, they also
eventually face dissolution and transmigration. T he different
types o f heavens, as conceived in various sects o f Hinduism as well
as in o th er religions o f the world, can be understood as different
regions or different worlds o f this dream existence. Beings
residing in these heavens are what we commonly know as gods,
demigods, supergods, etc.
T he deep sleep state (susupti) is of a still more superior existence.
It transcends even the subtle existence o f heavenly worlds. Life in
this realm consists o f a calm and lum inous consciousness whose

only limitation is a sense of subtle ego or individuality. Beings in
this realm do n o t have objective experiences, n o r are they
conscious of any emotions, instincts, or passions. They rest in the
calmness o f the void of pure space while experiencing a type of
absolute tranquillity. T h e only function of their life is to be
constandy aware o f this calm individual Self-consciousness that is
only limited by a mild sense o f ego. At the m ortal level, those
who have attained liberadon as taught by Nyaya-Vaisesika, Samkhya
and Buddhism are examples of beings in the deep sleep state
(susupti) .
Somedmes, when people experience an intense em otion, they
forget their individual ego and temporarily m erge into universal
Self-consciousness. At dmes like this, people experience a power
ful sense o f unity with everything in their environm ent, becom e
free o f all worries and cares, and are temporarily im m ersed in the
blissfulness o f the in n er Self. This is som edm es referred to as a
“peak experience” in the West. In Indian philosophy it is known
as the state o f intuidve reveladon (turiya). This is the fourth state
of life. While the sleeping state transcends all physical and m ental
existence, the state o f reveladon ( turiya) allows a person to
experience a blissful state of unity with the infinite diversity of all
creadon. T he bliss experienced in this state is posidve in nature,
and is not simply that absence of all pleasure and pain
experienced while in deep sleep. D uring reveladon one feels
infused with the blissful glow of o n e ’s own pure consciousness.
But this state is often so short-lived that we are unable to exam ine
and understand what has h ap pened to us. It often leaves only a
faint impression in our being, and even the memory of it may
eventually fade away. However, pracdce in yoga, devodon, and
various o th er spiritual acdvides can help to increase the durado n
of the experience of this state of Self-reveladon.
A superior type o f existence belongs to this fourth state.
Beings who exist in this state enjoy the constant bliss of their pure
and Self-luminous consciousness. T he m ost highly evolved beings
in this fourth kind of existence have already m erged the whole
objecdve universe into their individual subjecdve consciousness,
and have also m erged their individual Self-consciousness into
that infinite and universal consciousness, out of which everything
em anates and into which everything gets absorbed. As a result,
they enjoy a state o f u nbounded, eternal, blissful, and absolute

m onistic unity that pulsates continuously with pure consciousness.
T he spiritual pulsation o f this infinite and pure consciousness is
known as its divine essence. It alone is the basic cause o f the
creation an d dissolution of the four types of existence discussed
above. It alone is the source o f all the divine activities o f creation,
preservation, dissolution, obscuration, and revelation. This infinite
consciousness is called God because of its infinite capacity and
eternal propensity towards these five divine activities.
T here are many spiritual practices taught by saints, seers, sufis,
siddhas, devotees, etc., which can lead to different levels of the
above-m entioned fourth state o f existence. As a result, ordinary
people who are unusually adept and devoted in their practice can
experience the divine powers of their real Self aqd their absolute
unity with eternal consciousness. Such people are perhaps rare,
bu t it should be kept in m ind that the superior type of existence
that arises in the state o f Self-revelation is no t restricted to non-
worldly beings.
Having established that the essence of life is consciousness,
whose aspects are subjective knowing and doing, we may now ask
a n o th e r related question: From where did life emerge? This is
a n o th e r question that has always puzzled the w orld’s great
thinkers. Scientists say that life is a special quality and function of
certain m aterial substances, and is brought about by specific
changes in the material conditions and circumstances o f these
substances. To date, scientists have not been able to explain these
conditions fully, and have n o t said anything definitive about how
life em erges in material substances. How could consciousness
evolve out of matter?
According to the monistic Saivism o f Kashmir, the reverse is
true— m atter evolves out of Consciousness. Absolute Conscious
ness, divinely o m nipotent and essentially playful and vibrant in
nature, manifests Itself both as lifeless phen o m en a and as life at
all the different levels o f existence. This is one o f the basic
principles and metaphysical truths of this school of philosophy.
As already discussed, life is consciousness. It has two aspects:
luminosity (prakasa) and Self-awareness (vimarsa). This Conscious
ness is absolutely powerful and is the one source o f everything in
the universe. All o f creation lies within Consciousness in the form
o f divine potency. According to Saivism, this Consciousness is
essentially playful and so hides its powers in various ways. In so

doing, it appears in the form of an infinite variety of living beings
with different abilities to understand and control their lives. fa4a
is the term given to insendent objects, in which knowing and
doing, the two main aspects of sendence, do n o t get m anifested
at all. Otherwise, as Abhinavagupta has pointed out, there is
n o thin g that is basically different from absolute Consciousness
( Tantrdloka, 1.332). A perfect Siva yogin sees everything in the
universe and beyond as only one absolute, divinely p o ten t and
perfecdy pure Consciousness.
(Various dualides may appear in the use of words like
as e n d e n t” and “in sen d en t” as these are tradidonally n eed ed and
used for worldly transacdons, but this does n o t alter the above
non-dualisdc vision of a true Siva yogin. These dualisdc linguisdc
tradidons have been form ulated by ordinary people living in the
field o f mdya and working u n d er the influence o f worldly
limitadons (kahcukas). T he views on the origin and the real
nature o f life discussed above are based on the yogic realizadons
of highly evolved ancient masters o f Saiva yoga. These truths can
be realized and verified at any dm e by any one who undertakes
with real devodon and discipline the study and pracdce of this
philosophy.)
We will now exam ine the seven categories o f living beings
explained in Kashmir Saivism. As an introducdon, it is im portant
to understand various terms and concepts used in this aspect of
the philosophy. Phenom enal existence is consdtuted by the
triangular arrangem ent of pramatr, the subject who is capable of
knowing, prameya, the object that is known, and pramdna, the
process of knowing. Knowing, being itself an acdvity, includes the
elem ent o f doing as well. All of creadon is m ade up o f pramatr;
prameya, and pramdna. This trinity lies within absolute Conscious
ness, called Paramasiva, and is manifested outwardly by Him
through the extroverted play of His divine essence.
T he subjecdve elem ent (pramatr) has been classified in Saivism
into seven m ain categories. A lthough these categories are
m endoned in the Agamas of southtern India, they have been
discussed philosophically in Kashmir Saivism alone.
God Himself creates the first five tattvas from Siva to vidyd.
Having created the first two, Siva tattva and Sakti tattva, He
appears in these tattvas in the forms of sdmbhava and sakta beings
respectively. These beings never lose awareness o f their infinite

and pure I-consciousness, and are always one with their infinite
and divine potency as well. The aspects of Sivahood and
Saktihood shine predom inandy in these two types of beings. But
since Sivahood and Saktihood are ju st two aspects o f one truth,
and share the same perfect I-consciousness, they are included in
the same category o f beings known as akalas. (The term akala can
be understood as follows: kola is the nam e given to the primary
evolute o f mayd. Since both sdmbhava and sdkta beings always
rem ain free from kald and all its evolutes, they are called akalas,
or beings free from kala,) Akalas are perfecdy pure beings, aware
only o f their subjective self, which is infinite, pure, an d divinely
p o ten t I-consciousness. They have no awareness of any form of
object (prameya) or process of knowing (pramana). Because they
are the beings living in this state of perfect unity, they are
popularly known as Sivas.
God, m anifesting objecdve existence within the lum inous
purity o f His infinite consciousness, also creates the last three of
the five tattvas belonging to the plane of vidyd. These are known
as Sadasiva tattva, Isvara tattva and pure Vidyd tattva. T he beings
living in these three tattvas have different experiences of reality.
Beings created by Him in Sadasiva tattva see the faindy shining
objecdve elem ent of “this-ness” within their infinite subjective I-
ness and becom e aware o f themselves as M I am this” (aham idam).
Beings at this level are known as mantra-mahesvaras. T he elem ent
of this-ness starts to shine m ore prom inendy in the beings in
Isvara tattva, and they becom e aware of themselves as “this is my
S elf’ (idam aham). These beings are also considered pure and are
called mantresvaras. T he concept of unity in diversity, which these
two categories of beings experience, is known as suddhavidya.
This term describes that pure luminosity of their consciousness,
which serves them as their instrum ental elem ent (their body,
senses, m ind, and organs).
Maya is the only “im p ure” tattva created by Paramasiva
Himself. It serves as an avarana, that is, a veil to conceal the real
qualifies (purity, unity, divinity, potency, etc.) of I-consciousness.
T he Lord spreads a very subde covering m ade of mdya over the
pure beings living at the lowest level of the plane o f vidyd,
thereby creating the fourth category of beings known as mantras.
They are aware o f their pure, infinite and divinely p o ten t I-
consciousness, b u t having come u n d er this thin cover of mdyd,

they see objects (the elem ent o f this-ness) as different from
themselves. T he elem ent of this-ness is the Mdyd tattva o u t of
which the whole diverse (“im pure”) aspect of existence is created
by the Lord when he descends to this level in the form o f
Anantanatha. Anantandtha is the m aster of mdyd and the deity
w orshiped by mantra beings, working u n d er his adm inistration.
This lower stage o f the vidya plane is known as mahdmdyd, the
abode o f mantra beings. Since these beings are n o t confused
about the nature of their true Self, they are considered to be
masters of the correct knowledge of the Self. Because of this they
are also called Vidyesvaras, counted am ong pati beings.
All four categories of living beings m entioned above— Sivas or
aka las; mantra-mahesvaras; mantresvaras; and mantras, or vidyesvaras—
are included in the category o f pure creation. This category is
created by God Himself, w ithout his delegadng power to any o f
His incarnadons like Lord Sadasiva, Isvara, o r A nantanatha. In
vidyesvara beings, lim itadon (mdyd) appears merely as a viewpoint
o f diversity which causes them n o t to see the elem ent o f this-ness
as idendcal with their true Self. This is the thinnest veil o f mdyd
known as mayiya-mala. But, as has been said above, vidyesvaras are
considered to be p art of pure creadon because they do n o t
descend to transmigratory existence.
These four types of beings all exist in the awareness o f their
purity, their infinity, and above all, their divine potency. Some of
them , following the will o f Lord Paramasiva, assume posidons of
authority in the adm inistradon o f divine acdvity. Some live for
aeons in the plane o f pure vidya, condnually enjoying the
blissfulness of their pure and po ten t existence undl they reach a
state o f perfect sadsfacdon. Finally, they are able to shed the thin
cover o f individuality and see themselves as none o th er than
Paramasiva, thereby expanding themselves and becom ing one
with the Absolute Lord. Mantra-mahesvaras generally rem ain
m erged in their experience of blissful purity and potency, to a
great extent, and so do mantresvaras. Mantras, being aware of
diversity, are usually involved in divine adm inistradon, conducdng
the acdvides o f creadon, etc., according to the will of Paramasiva.
Mantras, acdng ou t of graciousness, also help worldly beings
along the path leading to liberadon. According to Saivism, five
divine beings nam ed Isana, Tatpurusa, Sadyojata, Vamadeva, and
Aghora, who im parted the Saiva Agamas to saints (siddhas) in this

world, are examples o f beings who belong to this mantra
category.
T he five divine activities o f the Lord are m ore effectively
conducted by the deities of a still lower level; for instance, by
Srikanthanatha and Um apatinatha, who are the incarnations o f
Isvara Bhattaraka descended to the plane of prakrti.
Maya, which only causes a mild loss o f unity consciousness in
vidyesvara beings, grows to its full limiting potential in all the
rem aining tattvas, which are the im pure creations of A nantanatha
(see tattvas in Glossary). At the level of mdya creation, limitation
takes the form o f anava-mala (“the impurity of individuation”)
which hides the infinite nature of beings in mdya and reduces
them to the position o f anus or beings having extrem e finitude as
their essential character. Anava-mala is that impurity that makes
beings think of themselves as limited in nature. Instead o f seeing
themselves as absolute Consciousness, they identify themselves
with the small individuated self, or subtle ego.
T here are two types of anava-mala. The first type occurs when
God, appearing as an ordinary person (arm), conceals His nature
o f pure consciousness and becomes identified with basically
insentient substances like the body and the mind. According to
Kashmir Saivism there are four o f these substances:
1. T h e physical body, m ade of material substances, helps us
conduct m undane activities.
2. T he m ental body, consisting of the subtle organs, the senses,
and the m ind with its predom inant elem ent o f buddhi (the
understanding capacity). These allow us to have various m ental
experiences o f pleasure, pain, etc., as well as definite ideas about
the world arou nd us.
3. T he life-force that allows us to feel hunger, thirst, slumber,
wakefulness, etc.
4. T he finite I-consciousness, known as the void state (sunya),
which allows us to continue functioning in the sleeping state.
T he second type of anava-mala goes beyond misidentification
of the Self with some insentient substance, to the experience of
having o n e ’s actions and knowledge limited. In this form of
anava-mala, we feel that we are only capable of knowing and
doing a certain finite am ount. As a result, we lose o u r natural
state o f omniscience and om nipotence.
T he m ore subtle mdyiya impurity, which causes people to focus

on diversity rath er than unity, grows into its full-fledged form in
the plane of mdyd. Consequendy beings there can only see the
separadon between: (1) a subject and an object, (2) one subject
an d an o th e r subject, and (3) one object and an o th er object.
W hat is m ore, these beings, deprived by mdya o f their perfect
Self-sufficiency, imagine themselves to be im perfect and deficient.
T he resultant lack o f confidence causes them to condnuously
attem pt to com pensate for their shortcomings with a constant
passion for external objects and events known in Saivism as lolika,
Lolika condnuously wells up within people who are restricted by
feelings o f Self-limitadon (the dnava impurity). T he resuldng
distracdons and m isunderstandings keep such people b ound to
limited forms o f ordinary knowledge and acdon, and they do not
realize their own true potendal.
In the state of mdyiya-mala, the deeds com m itted by a person
are always either good or bad according to the law of niyati that
governs the ordinary person. T he impressions o f such deeds
constandy drive people from one life to an o th er in the endless
cycle o f transm igradon. They are driven by the hope that their
acts will accomplish what they most desire. But according to
Kashmir Saivism, all acdons are perform ed by the Lord Himself.
To p u t it an o th er way, at every level of existence His all-pervading
divine will controls and drives everyone from within. But, because
He has created an egodsdc belief in everyone, we imagine that we
ourselves are acdng and knowing.
These egocentric feelings about our acdons and the above
m en d o n ed residual impression o f past acdons (karrna-samskdras)
are known as kanna-mala, the impurity of karman. This impurity
makes people responsible for the deeds they commit, and that
responsibility drives them endlessly through the cycles o f
transm igratory existence. This egocentric concern with our
acdons (kanna-mala) is thus the cause of everyone’s greatest
miseries. It is based on dualisdc vision (mayiya-mala), and also
results from both types of anava-mala—a mistaken idendty with
the ego, body, etc., and a generalized sense of finitude and
lim itadon.
Anava is actually the root cause of all our miseries because it is
the basic reason that we think of ourselves as limited, and this
sense of limitadon is the main cause for staying bound in mortal
existence. It should be noted here that mantra beings are no t

subject to these feelings of limitation (anava-mala) . Even though
they are subject to subde experiences o f diversity (mayiya-mala) t
they are included in the category of pure and liberated beings.
According to this philosophy, all finite beings, from amoebas
to heavenly gods, suffer from mayiya-mala, both types of anava-
mala:, and karma-mala. They are known as sakala beings and are
considered to be bound souls caught in transmigratory existence.
Sakala beings exist in the plane that has evolved out of a sense of
limited creative power or authorship (kala)f and are b ound by all
its evolutes. These beings reside in their physical bodies in the
waking state, and in their m ental bodies while in dream ing
existences.
Beings residing in deep sleep (susupti) are known as pralayakalas
because they rem ain free from kala and its evolutes up to the end
o f the aeon of the next pralaya. A pralaya marks the dissolution of
all m ental and physical endties back into cosmic energy, known
in Saivism as mula-prakrtu W hen Lord Srikanthanatha proposes a
fresh creation of m ental and physical tattvas, he shakes up the
cosmic energy, disturbing the equilibrium of gunas. This awakens
all the pralayakalas from their long deep sleep, and propels them
again into transm igradon according to the status of their karmic
deeds before they had attained pralayakala-hood. Some o f them ,
having a sufficient am ount of yoga pracdce to their credit from
their previous life, are graced by S rikanthanatha and allowed to
evolve into higher realms.
Pralayakalas are thus also bound beings. They, along with
sakalas, are considered to be limited beings belonging to the
im pure existence of maya. Pralayakalas are bound by both types of
self-limitadon (anava-mala). They are also affected by egocentric
concerns and the weight of past acdons (karma-mala), but it
rem ains suspended and will no t affect them as long as they
rem ain in deep sleep (susupti). Similarly, they are affected by
dualisdc vision (mayiya-mala) only when they come back to
waking existence. Otherwise, the pralayakala’s freedom from
mayiya impurity is proved by their vision being free o f any
diversity.
From the Saivite point of view, pracddoners of Buddhism can
attain pralayakalarhood in the state o f apavedya-susupti, or deep
sleep, which is free from all objective experiences. Successful

practitioners of Nyaya-Vaisesika can also attain the pralayakala
state, as can most of the followers of Samkhya-Yoga systems. Some
of these practitioners, who rem ain vigilantly aware of their own
being as pure Consciousness, attain the state o f the next higher
level of beings known as vijnandkalas. All people in this state feel
themselves to be pure and infinite Consciousness, free from all
m ental and physical limitations. However, they do n o t appreciate
an awareness of their divine potency. They experience themselves
as absolutely inacdve pure Consciousness and so do n o t recognize
their in n er divine essence. Because they do no t realize the divine
stirring of spanda as their own true nature, they suffer from the
second type of self-limitation (anava-mala) .
Most practitioners of Advaita V edanta attain the state of
vijnandkalas and after death condnue to exist there undl the next
fresh creadon em erges out of cosmic energy. At the Ume of this
fresh creadon, Lord Srikandianatha causes some o f them to
descend into transmigratory existence to conduct the divine
acdvity of grace (anugraha) on the bound sakalas. But most of
them are graciously pulled up by the Lord and are adm itted to
the plane o f pure vidya. But those Vedandns who experience
themselves as cidanandalahan (the surge of the blissfulness of
Consciousness), do not enter into the state of vijnandkalas, but
move up quickly to the higher states of pure vidya. Vijnandkalas
exist at a level between pure and im pure beings. They are
considered to be bound beings as long as they do no t move out
of may a.
People who have evolved to the point o f seeing all objecdve
p h en o m en o n as one with themselves are considered to be
masters (patis). These beings dwell in the state that is often
described as “unity in diversity.” People who view objects as
different from themselves and who are bound by klesas, karmans,
etc., are m etaphorically called pasus, m eaning bound catde.
AkalaSy mantra-mahesvaras, and mantresvaras are definitely patis.
Mantras, though seeing objecdve existence as different from
themselves, are also included am ong patis, because they are free
from karman, and klesas, etc. Sakalas are definitely pasus and so
are pralayakalas, because they are bound by pdsas, or chains of
may a. Vijnandkalas are those pasus who are waiting for admission
to pati-hood.
Each of the seven categories of living beings m entioned above

can be fu rth er analyzed into many sub-varieties. For instance,
sakala beings have been classified into fourteen varieties: eight
types of gods, five types of lower animals, and one type of hum an
being (Spandakarika, 53). It should also be noted that certain
ancient masters, who wrote about Kashmir Saivism, placed akala
beings in two separate groups, sambhavas and saktas, and thus
brou ght the n um b er o f beings to eight instead of the seven we
have described here.
In summary, infinite Consciousness is the original source of all
life, which according to the principles of Kashmir Saivism,
manifests as seven main types of living beings. These universal
truths have been discovered and transm itted through the direct
intuitional experiences of great Siva yogins like Som ananda,
Utpaladeva, and Abhinavagupta.
C hapter 5
Four Types o f Speech
B hartrhari, the originator of the philosophy of Sanskrit grammar,

says in his Vakyapadiya: ‘T h e eternally existent Brahman, being
the changeless essence of speech, appears in the form of the
pheno m enal substance out of which the process o f universal
existence proceeds” ( Vakyapadiya, 1.1).
How does word or speech become m ind and matter? Over the
centuries since Bhartrhari, many gramm arians have tried to
elucidate the principle o f sabdabrahman as divinely p o tent
Brahman, the O ne who speaks and creates the Universe. Some
scholars said that Brahm an uttered the word bhu, m eaning
“e a rth ,” and the earth actually came into existence. They also
quoted various scriptural passages like “having uttered ‘e a rth ’, he
created the e a rth ” (bhur ity uktva bhuvam asrjat) in an attem pt to
explain creation. But none of these writers has presented a
convincing, logical or psychologically sound explanation for the
principle concerned, and sabdabrahman has rem ained a mystery
to the successors of Bhartrhari.
However, the authors of Kashmir Saivism, especially Soma-
nanda, Utpaladeva, and Abhinavagupta, have explained in detail
the concept of sabdabrahman. T heir ability to understand and
convey this spiritual concept was due to their practice and
mastery of Saiva yoga. This practice awakened in them a deep
intuitive understanding that allowed them to experience directly
the essence and truth of this particular principle and of spiritual
philosophy in general. In this chapter we will present a summary
o f their views regarding sabdabrahman and a discussion o f the
four categories of speech as set forth in their philosophy.
Speech is n o t only the means to convey o n e ’s ideas to others; it
is also a way to understand things personally. W hen we choose to
convey ideas to others we generally use spoken language, known
as vaikhan, o r its written version. The Sanskrit word vikhara refers
to the hard, gross from of a being, which serves as the abode for
vaikhan. Thus vaikhan is gross speech.
A finer form o f speech that serves as the m edium for thinking
and understanding, through which a person forms definite and
indefinite ideas about words and their meanings, is madhyama
m ental speech. A word, its m eaning, and the undifferentiated
idea of both, are always closely com bined in our understanding.
We never form any idea w ithout mixing it with some word-image,
known as abhilapa, which shines within our consciousness as the
essence of the idea. Such word-images penetrate and pervade
both definite and indefinite ideas, and are in fact the essence of
our ideas. This term madhyama means both interior and in-
between. It is considered interior speech because it has the subtle
body (puryastaka) as its abode. Madhyama is considered in-
between because its abode lies between the fields of vaikhan
(gross physical body) and pasyanti (the in n er form of a being
consisting of pure Consciousness).
As we have said, madhyama speech contains a word-image, a
word m eaning, and a unified idea of both shining together
within Consciousness. T here is also a m utual diversity of these
three elem ents in madhyama, though they are not as distinctly
separate as in vaikhan. If we carefully contem plate our thought
process we can becom e aware that our ideas, our word-images,
and the objects understandable through these words and images,
are actually three different elem ents having a close m utual
relationship. It is because o f this that Vyasa differenuates these
three elem ents of speech by saying, gaur iti sabdah, gaurityarthah,
gaur iti jhanam, (Yogabhasya, 1.42) or “the word ‘cow,’ the object
as a cow, and the idea of a cow.” All three elem ents of madhyama
shine simultaneously inside the faculty of a person’s understanding,
but they shine there as three different elements, bound together
by a sort o f m utual inseparability. In this case, inseparability does
n o t m ean unity. Rather, it is a constant reladonship inside the
field o f diversity.
T he ancient authors of Kashmir Saivism have further clarified
the principles of speech in the following way. Awareness is, in
reality, the basic essence of all speech. We think of and talk about
only those things of which we are already aware. T hen, when we
choose to make others aware o f these things, we speak about
them. Awareness, or vimarsa, is thus the basic source of all
speech, while the activities of thinking, understanding, speaking,

and wridng are ju st the outward m anifestadons of awareness. It
should also be noted that the closely related act o f listening is
actually aim ed at form ing further awareness.
Madhyama is thus an internal reflecdonal m anifestadon of
awareness taking the form of ideas. It is also an outward-directed
acdvity because it shines as som ething o th er than the thinking
subject (pramatr). As previously m endoned, vaikhan is the reflec-
don o f awareness in a sdll grosser from o f outwardness. W hen
vaikhan spreads out in the form of sound, it develops in the
listener a type o f awareness similar to that which exists in the
m ind o f the speaker. In this way, the whole process of madhyama
and vaikhan revolves around awareness, or vimarsa.
T here is a sdll finer level o f speech known as pasyanti, which
resides in the innerm ost part o f our being and is far subder in
character than madhyama. Pasyanti is known as the “beholding
speech” because through its m edium enlightened people can
behold all objecdve existence within themselves. Since pasyanti is
found within the pure being o f a person, beyond m ind and
everything m ental, the tendency to make disdncdons am ong
words, word-meanings, and the idea of both, has litde or no
effect in this form o f speech. In o th er words, pasyanti shines in a
state that transcends all types o f ideadon, or vikalpa, because
ideas are form ed by the mind. Pasyanti beholds objecdve
existence in its undiversified form of simple “this-ness” (idanta)f
but in the process does no t form any idea, or vikalpa about it.
Pasyanti shines within as a pure Self-awareness and appears as “I
am this” (aham idam)y where the aspect o f this-ness is very faint.
This is known as the stage o f pardal unity. Since all the three
elem ents of m ental speech shine in pasyanti in an undiversified
form, and since both the beholding subject (aham), and the
beheld object (idam), are present in pasyanti, clearly there exists
an awareness o f m ore than one elem ent. Therefore, this form of
speech is said to belong to a stage of pardal diversity as well.
W hereas vaikhan and madhyama consist of sounds and ideas
that clearly fall into the concept of speech, one m ight wonder
why the word “speech” is used in connecdon with pasyanti, which
is conducted by awareness alone. Being the m edium of reveladon
o f the finer essence of all existence, pasyanti is sdll considered to
be a form of speech (vac), because speech is broadly defined in
the philosophy as a m edium of non-perceptional and non-

inferential reveladon. Even the most subtle form of awareness
may eventually express itself through speech. Also, pasyanti is
conceived of as speech because, even in its unspoken form, it is
still a subde form of self-expression of the beholder.
Words, images of words, and ideas shine in a definite order in
both vaikhafi and madhyama forms of speech. But no successiveness
o f any kind appears in pasyanti. At this level, speech is therefore
defined as akrama or samhrtra-krama, that is, speech in which the
o rd er of successiveness becomes totally dissolved. It has further
been defined as svarupa-jyotih, the self-luminosity of the beholding
subject.
T here are several ways to experience the pasyanti state. An
attentive and sensitive person can have a m om entary glimpse of it
during some powerful em odonal experience involving anger, joy,
wonder, bewilderment, etc. But usually these episodes, som edm es
known as peak experiences, are so short-lived, and most people’s
m inds are so sluggish, that no real introspecdon or understanding
of what has h appened is possible. An extremely attendve person
can experience the pasyanti state in between the arising o f two
ideas. Pure I-consciousness will be experienced as shining in this
gap as the essendal connecdng link of the two ideas. A clear
realizadon of pasyanti can be experienced through the pracdce of
Saiva yoga. When, through the pracdces of, m editadon, o n e ’s
m ind becomes free from all ideas and even the acdvity of
thinking, it becomes one with the luminosity o f the pure
consciousness of the Self. The resuldng state of Self-awareness of
unity in diversity (pasyanti) becomes apparent through its own
luminosity, provided the pracddoners do not lose themselves in
dreamless sleep. A Siva yogin also experiences pasyanti in the
presence of that kind of pure percepdon, known as niruikalpa-
samvedana, which arises before m ental ideadon. An advanced Siva
yogin can easily realize and relish pasyanti on all such occasions.
In summary, pasyanti is that Self-awareness in which both I-ness
and this-ness shine simultaneoulsy. They are knit together by a
reladon known in the philosophy as “unity in diversity.” “I am
this” (aham idam) is the form of this Self-awareness. Since it
beholds this-ness, it is called pasyanti, the beholding Self-
awareness.
T here is an o th er type of awareness beyond pasyantl known as

paravac, the suprem e speech, which does not behold any this-
ness, bu t shines beholding nothing but itself. It shines as the
lum inous revelation of ju st one thing— the pure subjective I-
consciousness transcending all physical and m ental m eans of
knowledge. T he pure awareness of the Self shines in paravac as
the infinite, eternal, all-containing, perfect, pure, and divinely
p o ten t subject T \ It is not a subject in reladon to any object, but
only an absolute and in d ep en d en t subject. To put it an o th er way,
the experience of being this subject does n o t d epend on any
form of relationship with an object. However, it is within the
perfecdy in d ep e n d en t power of infinite consciousness to manifest
objects at will. But, unless this process of creation begins, no
object at all appears in paravac, the suprem e speech. It shines
only as I-ness (aham), and never as this-ness (idam). All objective
existence remains m erged within this I-consciousness, ju st the way
all the elem ents of a plant lie m erged in its seed.
Again one m ight wonder how som ething so subtle could be
considered speech. It must be rem em bered that awareness is the
essence o f all speech and that speech is a means o f revelauon.
Since the pure luster of this I-consciousness is actually infinite
awareness, and since it reveals to us the correct and true nature
of our real Self, paravac is included as the most subde form of
speech. This is the suprem e and transcendental speech consisdng
of pure awareness of the real Self. This infinite Self-awareness,
enlightening the suprem e truth is considered to be pardvanx, the
suprem e speech. Utpaladeva writes about it in the following way:
Self awareness is the very soul of consciousness. It is spontaneously
arising supreme speech (vac) and is that Self-dependence of the
Absolute God, which is known as His supreme Lordship. It is a kind
of vibradve activity, and is the supreme basic existence, unconditioned
by Ume, space, etc. Being the real essence of the supreme Lord, it is
said to be His heart. It is by virtue of this self-awareness that He mani
fests Himself as objecdve existence (Isvarapratyabhijnd, 1.5.13-15).
This all-inclusive, pure and infinite consciousness, being the
source o f the m anifestadon o f all phenom ena, is also known as
absolute Brahman. The word Brahman is derived from the root
Vbrhd-vrddhau, m eaning evoludon or expansion. Since this Self-
awareness evolves into all pheno m ena as if it were a reflecdon, it
is called Brahman, the reality that evolves in this m anner.
Abhinavagupta, in his vivarana o r Paratrisika* explains this as

follows:
Brahman is that infinite and all-prevading reality that has evolved
(into phenomenal existence). This is not the same as the Brahman of
that form of Vedanta which is similar to sunyavada (Pardtrisikdvivarana,
221).
As we have seen, awareness is an illumination that serves as the

source o f all speech. And in turn, speech (vac) consists o f words
th at are called sabdas . This is the evoludon of pure, subtle
awareness into the gross, physical form of words. If we reverse the
process and move from the gross level to the subde, the word
sabda becom es refined to include the concept of vac , which
uldmately m eans divinely potent, pure, infinite, and Self-aware
Consciousness. It is in this context that B hartrhari called the
suprem e B rahm an , sabdabrahman.
A nother way to approach the reladonship between the creadve
process and speech is through an example from our worldly lives.
Let us follow the creadve process of an ardst from the grossest to
the finest levels. An ardst’s creadon can be likened to v a ikh a n
(gross sp eech ). H ere creadon is in a tangible form with which we
can interact. However, an ardst first forms the image o f the
creadon mentally before producing it externally. At this stage the
ardst’s creadon shines within him in the form o f m adhyam a.
Before even this m ental form adon of the creadve idea, there
exists a subde creadve urge deep within the ardst’s center,
som ething that he may feel like a vague flutter, sdr, or
resdessness. At this even finer stage of pasyanti the work of art,
along with all its essendal elements, revolves in an unm anifested
and undiversified state within this in n er resdessness of the ardst.
Finally, at the most subde level, the original seed o f the ardsdc
creadon, including all three stages ( pasyanti , m adhyam a , and
va ikh a n ) of its outward m anifestadon, actually lies in the
innerm ost center of the ardst’s being. The whole ardsdc work lies
in the form o f this creadve power within the ardst. T he ardst is
aware of having this power, and awareness of this in ner creadve
energy is the actual work o f art in seed form, shining in the stage
o f paravac, the suprem e speech.
*The work is currently known as Pardlrirnsika, because o f the mistakes
com m itted by early editors. H owever Abhinavagupta presents the title o f the work
as Paratrisika.
Brahman, the almighty God, is the greatest ardst, and all of

creadon— the whole of phenom enal existence—is His divine art.
It lies within Him in an unm anifested form. C readon shines there
in its noum enal aspect consisdng of pure and divinely p otent
infinite I-consciousness. The Absolute Reality is fully aware of the
divine power or potency lying within it. This awareness of creative
energy is paravac, the basic source of the unlim ited blissfulness of
the Absolute.
As this process unfolds, the surges o f blissful awareness take
the form o f pasyanti. At this stage the Absolute Reality becomes
acdvity inclined to manifest Its divine powers outwardly, and
simultaneously the m anifested elem ents start to shine faindy in
an undiversified form. This resdess inclinadon o f Self-awareness
is the basic pasyantivac. T he appearance o f undiversified
m anifestadon becomes clear and disdnct at the next outward step
o f pasyanti. These are the Sadasiva and the Isvara stages
respecdvely. T he sdll further outward vibratory acdvity of pasyanti
gives rise to definite images of creadon in the madhyama type of
awareness. These madhyama, images are followed by their actual
outward creadon, known as the vaikhan state of awareness. In this
way, the original essence o f the whole creadon, inidally shining
as divinely p o ten t and pure Self-awareness, becomes manifested
through various types of speech, and by stages takes up the
different forms of phenom enal existence.
According to the ancient masters o f Kashmir Saivism, this
process is the concept diat the gram m arian Bhartrhari m eant to
convey. This philosopher’s careful use of words is a clue to his
intendons on the topic. For instance, because all p h enom ena are
m anifested in the same way that a reflecdon appears in a mirror,
pure I-consciousness does not actually becom e transform ed into
phenom enal existence. Therefore, Bhartrhari used the word
vivartate (“appears,” “manifests”) so that he would n o t have his
approach confused with the Samkhya theory of parinamavada,
which posits that original Nature (mulaprakrti) substandally
becomes the material world. His point is that phenom ena, which
are lying hidden (samvrta) in Brahman, are m ade manifest
(vivrta) in the form of the universe.
B hartrhari did not use the term vivartate in the sense in which
it was used later on by the authors of Advaita Vedanta. T herefore
it is likely that he did n o t m ean to preach the doctrine that the
world is illusory (vivartavada), but was attem pting to establish a

theistic absolutism (see chapter 2), like that expressed by the
authors o f the Agamas and Upanisads.
T he principal authors of Kashmir Saivism accepted the basic
views o f Bhartrhari, but went on to raise objecdon to the later
gram m arians’ interpretadon of B hartrhari’s Vakyapadiya on two
points, the first of which asserts that pasyanti is itself para. Both
Som ananda and Utpaladeva cridcized and refuted this asserdon.
They argued that an awareness that beholds som ething cannot be
taken as para, the absolute transcendental speech. As we have
seen, para by definidon is only aware o f “I-ness” and so cannot
behold som ething or “this-ness”. W hat is m ore, the word pasyanti
is derived from a root signifying an acdon (of seeing) d enoted by
a transidve verb. T herefore it m ust hold a posidon below that of
pardvani, the transcendental and absolute monisdc reality known
as Brahman in which there is no object or “this-ness” possible.
T he second objecdon they raised concerns the previously
m en d o n e d theory o f vivaria. Vivarta, as developed later in
Advaita Vedanta, has two possible connotadons. First, it refers to
the appearance o f som ething that does n o t really exist, but
appears real because of our faulty understanding or ignorance. A
m irage is an exam ple o f this form. Second, o u r faulty
understanding or ignorance causes us to superim pose an illusory
form onto a real object. Im agining a rope to be a snake is a
classical example o f this form of vivarta. Applying this on a
g rand er scale, Advaita Vedandns claim that the phenom enal
universe does n o t really exist, but like a mirage, only appears to
be real.
T he authors of Kashmir Saivism do n o t agree with this theory
o f the Vedandns, and have raised many objecdons to it. They use
logical argum ents as well as intuidve yogic reveladons in the
course o f describing their vision of the truth. They state that this
wonderfully complex and udlitarian universe cannot possibly
have ignorance or avidya as its source, because avidyd is a
substanceless supposidon while universal p henom ena clearly
have substance, have udlity, and are real. Drawing from their
experiences in deep states of yogic pracdce, these writers assert
th at all p h e n o m e n a do actually exist in Brahman, or I-
consciousness. They insist that all p h en om ena are externally
manifested by the divine and playful stir of Absolute Consciousness,
which throbs in the form of pasyanti and vibrates throughout all

o f creadon in the field of madhyamd and vaikharL Thus they
emphasize the theisdc nature of absolute reality and take its basic
nature of playfulness as the cause of the appearance o f all
creadon. These authors support the principle of theisdc absoludsm,
n o t vivaria. In their view, Bhartrhari was saying that Brahman
manifests outwardly the p henom en a that exist within Him in an
unm anifest state. The samvria or inwardly hidden, universal
substance is brought by Him to the vivrta, or clearly manifest
state. This theisdc and monisdc absoludsm, and not the vivartavada
of the followers of Sankaracarya, is thus the fundam ental
philosophic principle of Bhartrhari/ according to the ancient
authors of Kashmir Saivism. They take excepdon with the
gram m arian com m entators on the Vakyapadiyat who, they claim,
missed this point because they were influenced by the m ore
commonly accepted vivaria theory o f Advaita Vedanta.
C hapter 6
The Spanda Principle
The spanda principle (spanda-siddhdnta) is one o f the most

im portant principles of Kashmir Saivism and its developm ent by
Saiva philosophers is a valuable contribudon to Indian philosophy.
While the term spanda has already been introduced, the present
chapter will be devoted to a detailed discussion of it.
T he earliest m endon o f spanda in Saivite literature occurs in
about the second century bc in the Parasambhumahimnastava of
Durvasas, the sage who is traditionally considered to be the
originator of the teachings of Saiva monism. T he word spanda
occurs in this hymn in two verses of the sixth section. In one
verse it is praised as being that divine quality o f God that allows
Him to keep all m ental and physical phenom ena moving in their
respective courses {Parasambhumahimnastava, VL4). A nother verse
says that a yogin reaches liberation only after having realized his
true identity as one with that superior spanda that keeps the
whole universe in cosmic m ovem ent (ibid., VI.5). These early
verses would appear to be the precursors of the later philosophical
views on spanda expressed by Bhatta Kallata in his Spandakarika
(6, 7, and 11).
T he essence of the spanda principle was developed by
Vasugupta during the early part of the ninth century in the
Sivasutra, a scriptural work said to have been revealed to him by
Lord Siva in a dream (Spandavrtti, p. 40). Vasugupta im parted the
knowledge of the theoretical and practical aspects of spanda to
his disciple, Bhatta Kallata, who then went on to develop the
principle in his Spandakarika in the middle of the same century.
Bhatta Kallata also wrote a brief com m entary on this work. The
philosophical idea deno ted by the term spanda was further
discussed by Som ananda in his Sivadrsti and by Utpaladeva in his
vrtti (a brief commentary on Sivadrsti) and in his Isvarapratyabhijha.
However, n eith er sage actually used the word spanda. Instead,
The Spanda Principle 63
they use related words like sphuratta and prasara to convey the
same idea.
In the later part of the tenth century, Abhinavagupta explained
spanda, its philosophical significance, its essence, and its details in
several works like Isvarapratyabhijhavimarsini, Paratrisikavivarana,
Tantraloka, Tantrasara, and Mdliriiwjayavarttika. O ther commentaries
on the Spandakarikd were written by Ramakantha, a younger con
tem porary of Bhatta Kallata, and by Utpalavaisnava in the early
tenth century. Ksemaraja wrote a com m entary on Spandakarikd in
the eleventh century, as well as a small work entitled Spandasandoha,
which explains the philosophical idea denoted by the term
spanda.
T he exact significance of spanda, and its etymological derivation,
have been discussed at length by Abhinavagupta in his vimarsini,
or commentary, on Utpaladeva’s Isvarapratyabhijna. He also
discusses spanda in his vivarana, or commentary, on the scriptural
text Paratrisikd. In this chapter we will present a detailed
explanation of these discussions on spanda in the light of the
cosmogonic views Abhinavagupta expressed in his philosophical
works.*
Writers in English most often use the word ‘Vibration” to
denote spanda. Indeed, spanda is a kind of vibration, b u t it is
significandy different from the nature o f vibration as taught in
physics. Scientists describe the vibrations of physical p h en om en a
like sound, light, and h eat as m ovem ent constantly pulsating
outward through space. But spanda is the double-edged m ovem ent
of pure Consciousness proceeding outwardly and inwardly at the
same time. This “inward” and “outward” m ovem ent does n o t
refer to particular positions in space. Identity with “I-ness,” or
Self, defines the inward movement, while identity with “this-ness,”
or objectivity (and non identity with the Self) defines the
m eaning o f outwardness. Even though spanda has no physical
m ovem ent in space, its essence pervades and controls m atter and
*The spanda principle is the very soul o f the on tological views o f the
Pratyabhijndsastra, Abhinavagupta q u otes profusely from Spandakarikd in his
Vivriivimarsini and also in his Tanlrdloka, Two couplets o f the kdrikds are q u oted in
Sivadrslivrili as well. T h erefore pratyabhijnd and spanda are actually two sections o f
o n e and the sam e scripture (sdstra). It is unfortunate that today’s scholars still
d efin e them as two separate schools o f th ou gh t simply because the p io n eer
research scholar, J.C. Chatterjee, m istakenly referred to them this way in the
b e g in n in g o f his research o n the subject. As a result, m o d ern scholars w ho write
about Kashmir Saivism tend to c o m p o u n d these mistakes.
its m otion at all levels. Similarly, even though spanda has no

m ental vibration as defined by psychology, it is still the basic
source o f this m ore overt form of vibration.
T he word spanda is derived from the Sanskrit root ^Jspadi-
kihciccalane. Spadi m eans to throb, and kihciccalane m eans to move
ju st a little. If spanda m eans calana or movement, why add kihcit
(a little) to it? If it is really movement, it should be accepted as
such. The epithet kihcit becomes purposeless because even a little
m ovem ent is a m ovem ent and denotes change in position.
T herefore, litdeness cannot change the basic character o f calana.
O n the o th er hand, if it is no t axm ovement, then the size of
calana, be it little or great, will have no bearing on spanda and
why include the calana elem ent at all?
Raising these objections to the usual etymological explanadon
o f the word, which is solely derived from the direct use o f the
ro o t spadi in its strict literal sense (abhidha), Abhinavagupta
provides an o th er explanadon of the term spanda derived from
the indirect use of spadi in its secondary sense (laksana:). He
makes the following points:
(1) Absolute Consciousness does not in any way move or
diverge from its infinite and pure essence, n o r does it ever
undergo any change in its basic character. Even so, although it is
changeless, there is a subde spiritual sdr within pure Consciousness
which m eans it is n o t absolutely stauc like pure space. (2) Its
character is both stadc and dynamic. Its changelessness is its stadc
aspect. T he in n er spiritual sdr that moves is its dynamic aspect,
and this is spanda. (3) Basically, it is the sdr of pure awareness
through which absolute Consciousness is always aware o f Itself
and Its divine nature. Consciousness is prakasa and its Self-
awareness is vimarsa. (4) The essendal character of this sdr of
pure vimarsa is infinite bliss. (5) The sdrring o f this blissful Self-
awareness (vimarsa) causes absolute Consciousness to be playful
in nature, and always vitally acdve and engaged in the outward
m anifestadon o f Its five divine powers resuldng in creadon,
preservadon, dissoludon, Self-oblivion, and Self-recognidon. (6)
Consciousness vibrates out its divine powers and all the elem ents
of phenom enal existence in the form of a reflecdon (see chapter
2). (7) T he psychic light of pure Consciousness illumines these
divine powers and all o f creadon, and reflects them outward
through its own independent, playful, and divine will. In this way,
the five divine powers and all the outward manifestations of

creation are the result of spanda, the blissfully active and vibrative
natu re o f pure Consciousness.
Because all creation happens in the m an n er o f a reflection,
God does n o t becom e involved in transform ation (parindma) or
change (vikara). Rather, this process o f m anifestadon should be
understood as a kind of divine transm utadon, and the appearance
o f change occurs through the divine acdvity of Self-oblivion or
obscuradon. While evolving Himself outward as phenom ena, He
simply appears as if He were undergoing change, moving from
His basic posidon of changelessness and consequendy becom ing
all phenom enal existence. T here is ju st a semblance of movement,
which metaphorically is referred to as “a litde m ovem ent,” and
this “litde m ovem ent” is what the epith et kiñcit refers to in the
ro o t Vspadi kiñciccalane.
This can be understood also by looking at o n e ’s own m undane
experience. W hen bliss arises within a person it is experienced as
an inexplicable sdrring, a wonderful dynamism shining and
causing a marvelous charm in the in n er Self. As in the case of
absolute Consciousness described above, a person who is having
a blissful experience does n o t rem ain m odonless and empty like
pure space. T here is also the experience of dynamic charm
vibradng within the in ner Self. This is the experience of spanda as
it shines within finite beings.
Let us now look at diese key terms in a litde m ore detail.
Paramasiva and His spanda do n o t denote one and the same idea
about the Absolute; n o r is spanda the same as sakti T here are
several ways to understand the concept of sakti. T he most refined
understanding of sakti is that the Absolute is Siva and Siva is Sakd.
Siva and Sakd are ju st two names given to the Absolute to help
clarify the concepts of transcendence and im m anence that have
been form ed about it. Next, since all creation is an outward
m anifestadon of the Sakti of Siva, the word sakti is often used to
denote creadon itself. The*w ord sakti is also used to denote
certain steps in the process of creadon. Spanda, on the oth er
hand, is the blissful spiritual sdr that constandy rises and falls
within Siva, by virtue of His being Sakd. Or, to pu t it an o th er way,
Siva is always charged with spanda because he is Sakd. Spanda is
thus the interior m anifestadon of Sakd, the subde inner sdr of
Sakd before the outer m anifestadon takes place.
City ananda, iccha, jhdna, and kriyd are the five primary powers
o f God, known as the five saktis o f Paramasiva. He is cit
(“consciousness”), and cit is both Siva and Sakd in their mutually
identical posidon. Ananda (“bliss”) is the essendal nature of cit;
that essendal nature is spanda. Spanda is thus the anandasakti of
Paramasiva. It is the double-edged, blissful, spiritual sdr o f that
ocean o f nectar that causes the surges and ddes of infinitely
varied phenom enal existence. T here are three phases of spanda,
which correspond to Paramasiva, Siva, and Sakd. At the highest
level, the suprem e vibradve acdvity (paraspanda) refers to the
simultaneously acdve inward and outward throbbings of the
Absolute called Paramasiva. Siva, the comparadvely stadc aspect
o f changelessness is His inward sdrring, Sakd, the dynamic aspect
that results in the m anifestadon of all creadon and its infinitely
diverse acdvides, is the outward sdrring. Paramasiva, the Absolute,
is both Siva, and Sakd by virtue of spanda, which is the Absolute’s
essendal nature. Were it n o t the nature of the Absolute to move
inwardly and outwardly, it alone would exist. Actually, it would
no t exist at all, because there would be no one to quesdon or to
establish its existence. In this case only a total void would exist.
But since the Absolute has spanda as its nature, it manifests within
itself all phenom ena, appears itself in the form of all phenom ena,
and remains yet unchanged in its basic character.
T he second phase of spanda reflects the aspect of purity and
changelessness known as the Siva aspect, and is called universal
vibradon (sdmanya-spanda). It has the infinite potency to m anifest
all changes.
T he third phase o f spanda refers to its natural inclinadon
towards m anifestadon. This is the aspect o f Sakd called
partic u la rize d vibration or visesa-spanda. All p h e n o m e n a l
m anifestadon is the result of the outward movements of visesa-
spanda.
T here are four steps or levels in the extroversion o f visesa-
spanda. T he power of life-force, or the alive-ness of m anifestadon,
is the first and the most subde outward form o f pardcularized
(visesa) spanda. Next comes that aspect of spanda that gives life to
the senses and the organs of a being and which, through its
shining vibrancy, allows them to funcdon. The funcdoning of the
physical body and its different systems comprises the third, and
sdll m ore exterior type of spanda. T he fourth, and most
extroverted, phase o f spanda is the rotational m ovem ent of the

insentien t com ponents of m atter known as atoms.
P henom enal creation and dissolution are the result of the
outward and the inward movements o f pardcularized spanda. The
Lord, while producing this universal drama, hides His real nature
consisting o f infinity, purity, divinity, infinite potency, etc., and
appears as finite beings who consider themselves limited and
capable o f doing and knowing ju st a litde. This delusion is also a
result o f the outward m ovem ent o f visesa-spanda. T he next act in
the dram a comes when God bestows His divine grace on finite
beings. These people then find themselves turning away from
ideas o f their own limitadon toward a path of suprem e knowledge,
yoga, and devodon. Such beings, advancing on the path of Self-
realizadon, do finally recognize th at they are none o ther than
Paramasiva. This realization o f the truth results in that infinitely
charm ing and sweet experience of Self-bliss. As already stated, the
Lord directs the whole dramatic show o f divine activities ju st in
o rd e r to have this experience of Self-discovery. This Self-bliss is
the m ost refined and elevated aspect o f the inward m ovem ent o f
spanda and is the m eans to attain sdmdnya-spanda. These move
m ents o f the L ord’s spanda are always going on at all levels of His
infinite universal drama, because it is His essential n ature to do
so. Such basic character is known as His world-bliss jagadananda
(MalinivijayavdrttikOy 11.20).
Let us now look at how the ancient sages of Kashmir have
described various facets of this principle o f vibration. Som ananda
described the idea denoted by the term spanda as a unitary form
of all the divine powers of Consciousness. He says that it can be
realized in o n e ’s own h eart in various everyday life situations: in
suddenly rem em bering th at one has forgotten to do som ething
very im portant; experiencing an im mense joy; confronting some
sudden terror; seeing som eone quite unexpectedly; uttering the
sound o f visarga (the sixteenth vowel sound in Sanskrit phonetics,
w ritten as ah— in mdtrka. yoga); runn ing very, very fast; reading
som ething out loud at high speed; undergoing sexual discharge
in carya yoga, and so on (Sivadrsti, 1.9-1 lj. Although Som ananda
does n o t actually use the word spanda, he suggests the same
principle with words like sphuratta, and prasara m eaning throbbing
and flowing (Sivadrsti 1.2; IV.94). Although Som ananda and
B hatta Kallata belonged to the same period, it appears that
Som ananda wrote Sivadrsti sometime before Bhatta Kallata

com posed Spandakarika, or at least before it had becom e well
known, and before the term spanda had become popular am ong
scholars o f that time.
Utpaladeva, though no t using the word spanda, describes the
principle denoted by it as “Self-awareness” and “the essence of
Consciousness”. He uses the following different terms*:
(a) paravac, the suprem e innerm ost aspect o f speech, (b)
svatantrya, perfect Self-dependence, (c) sphuratta, the pulsating
flash of Self-awareness, (d) mahdsatta, absolute existence, not
conditioned by time, space, etc., and (e) sdra, the innerm ost
essence of the absolute truth (Isvarapratyabhijna, 1.5, 13-14).
With regard to the realization o f supreme spanda Abhinavagupta
says:
It is that all-absorbing Self-awareness of a yogin that shines in his
heart causing him to feel that all of phenomenal existence is
becoming absorbed into him. It is that principle that is called
samdnya-spanda in the sastras, and is an activity of spilling out of the
Self. It is the most subtle movement of the motionless entity. No
duality shines in it. It is the surge of the ocean o f Consciousness,
which is always replete with it (spanda) ( Tantraloka, IV.182-84).
B hatta Kallata describes universal and particularized spanda as
the opening (unmesa) and closing (nimesa) of the eyes o f God
which results in the creation and the absorpdon of the universe.
By creadon and absorpdon he is referring to the outward and the
inward movements of spanda (Spandakarika, 1). He advises aspirants
to discover that tattva that causes fundamentally insendent
objects, like the senses and bodily organs, to funcdon like
sen d en t objects (Spandakarika, 6, 7). He says that universal spanda
shines n o t only in the infinite, but even in a finite being while he
is experiencing a strong em odon like anger, joy, bewilderment,
or while he is running very fast.
B hatta Kallata expresses the state o f w onder that comes with
the realizadon o f spanda saying: “How can a person who observes
his own mastery over this nature (that is spanda), and thereby
relaxes in a state of wonderful astonishm ent, becom e involved in
the misery of transmigratory existence?” (ibid., 11). H ere he is
*In the Tantraloka, Abhinavagupta, while discussing spanda, explains that all o f
these term s are synonym ous.
explaining that even a practiced yogin feels astonishm ent at the

attainm ent of a state as wonderful as universal spanda.
In teaching the m ethod for realizing superior spanda, Bhatta
Kallata advises aspirants to discover through deep Self-awareness
that Self-effulgent entity that shines in-between the ideas that are
constantly arising in the m ind (ibid., 41). It is pure Conscious
ness whose vibratory nature produces an endless chain o f ideas.
Every succeeding idea that arises em anates out of Consciousness
th rough the outward stir of spanda, and each preceding idea
becomes absorbed back into Consciousness through the inward
stir of its spanda. He explains spanda as that active nature of God
that keeps m an in bondage as long as he does not realize its real
essence, b ut which becomes his liberator and grants him every
divine power as soon as he recognizes its truth (ibid., 48).
Bhatta Kallata, describing the binding and liberating effects of
spanda, explains that the outward currents of spanda, em erging
out of universal spanda, appear to be various attributes (gunas),
and conceal from ordinary people their real nature. As a result,
these people get pushed down into fearful passages of transm igra
tion from which it is very difficult to escape. However, these
outward currents o f spanda do no t present any difficulty to those
aspirants who possess the correct knowledge of their truth (ibid.,
19, 20).
Non-dual Saiva thinkers explored the truth during their highly
refined spiritual practices and discovered the principle o f spanda
which explained the manifestation of all diversity within the
lum inous Self-awareness of one monistic absolute Consciousness.
They experienced how spanda, which is blissful and playful in
character, itself appears as all creation, while manifesting the
whole show of this wonderful universal drama. T he stir of the
infinite joy of the Lord is this spanda. Spanda!s essential character
is blissful and its final aim is the completely fulfilling realization
that o n e ’s own nature is that infinite bliss. Similarly, at the
m un dane level of hum an existence, all play has joy as its essential
character and joy is the aim of all play. T here is m uch similarity
between the two levels. The finite play in mortal evjstence is
merely a reflection of the infinite playfulness of the absolute
Consciousness.
Spanda is thus the essential nature of the absolute monistic
reality known as Paramasiva or Parabrahman. It is the divine
70 Specific Principles o f Kashmir Saivism
essence o f God. All phenom enal existence has spanda as its

source. Spanda, appearing at different levels, governs phenom enal
existence and keeps the universe in motion. It keeps ordinary
people bo und to transmigratory existence. But as individuals
realize its essence, they discover themselves as n one o th er than
Almighty God. In this way, spanda is the m eans for attaining Self-
realization, all the highest aims of life, and perfect liberation
from all misery.
C h apter 7
The Tattvas in Saivism
T he Samkhya philosophy is the oldest school o f Indian thought

to have developed a comprehensive analysis of all p h enom ena
into different tattvas* or elements. In this chapter we will briefly
review the traditional twenty-five tattvas of the Samkhya system,
and then go on to discuss the additional eleven tattvas worked
o u t by the Saiva philosophy.
Traditionally the tattvas has been described either from their
source “dow n” to the grossest level of phenom enon, or, in the
reverse order, from the most material “u p ” to the most refined
level o f the source. We will follow the Samkhya system in the
latter order. This philosophy divides gross p h en om ena into five
elem ents known as the five bhutas. earth, water, fire, air, and
ether. These five bhutas evolve out of the next subtler level known
as the five tanmatras. odor, flavor, light-color, touch, and sound.
As is obvious, these subtle elem ents are the basic objects of the five
exterior senses. Collectively, these make up the first ten tattvas
known as the “objecdve elem ents”. The next thirteen tattvas are
known in the philosophy as the “instrum ental elem ents”. T he
Samkhyas analyze these into exterior and interior groupings. The
exterior instrum ental elem ents are the five organs of acdon and
the five exterior senses, i.e.: reproducdon, elim inadon, loco
m otion, handling, and expression; and, smell, taste, sight, touch,
and hearing. These are the capacities o f our bodily motor-
nervous system known as the five organs of acdon (karmendriyas) ,
and the five organs of perception (jhdnendriyas) respectively. The
three interior instrum ental elem ents are known as the three
antahkaranas. m ind (manas), ego (ahamkara), and understanding
♦ S e e o u tlin e in Glossary u n d er tattvas.

(buddhi). Up to this point we have ten “objective elem ents” and

“thirteen instrum ental” elements, or 5+5+5+5+3=23 tattvas.*
T he twenty-fourth tattva is mulaprakrti. It is the source and
basic elem ent out of which all these twenty-three tattvas grow
through a process of outward transformation, and into which
they are absorbed once again through the process o f inward
transform ation. All twenty-four tattvas are absolutely insentient in
character. Sentience is the basic nature of consciousness, which
appears in the twenty-fifth and last tattva, known as purusa. This
completes the organization of universal p henom ena that was
developed by the Samkhya school.
Saivism accepts this analysis as far as it goes, and then proceeds
beyond prakrti and purusa to elucidate eleven m ore tattvas, raising
their total num ber to thirty-six. T he “lower” six of these eleven
tattvas are considered integral characteristics of purusa, while the
m ost refined, last five elements are pure tattvas transcending
mdya, the root of all limitations. Beyond all thirty-six tattvas is the
basic eternal Reality out of which they all em erge and into which
the whole phenom enal universe becomes absorbed at the time of
com plete dissolution. T hat is the transcendental absolute Reality
which serves as the non-dual substratum of all p heno m ena and is
called Paramasiva in Saivite philosophy. It is the equivalent of the
Parahrahman found in the Upanisads.
Regardless of the nam e applied to this absolute source of
everything, it is im portant to rem em ber that this philosophy
insists on a complete and pure non-dualism. Everything is one
thing, and that one thing is described again and again in the
texts as being Consciousness. It is pure, eternal, infinite, and
totally free I-consciousness whose essential nature is vibrant
creative energy, which we refer to here as the divine essence. T he
essential character of this infinite Consciousness is described by
the principal philosophers o f Kashmir Saivism as a wonderful
• “O bjective” and “instrum ental” are words co m m on ly used in these discussions
to describe and differentiate b etw een (1) elem en ts that are in sen tien t objects and
(2) the acts o f know ing and d o in g that flow from the subject. T h e m ind and the
hand w ould b e called a “m ental in stru m ent” and a “physical in stru m ent”
respectively. For the sake o f p h ilosop h ical discussions a distinction is m ade
b etw een the subject, the act o f knowing or doin g, and the objecL But, in Kashmir
Saivism there is only o n e pure Subject, Paramasiva, w ho contains all such
distinctions. T h e subject, object, and processes o f con n ectio n are all One thing—
Consciousness.
spiritual stir o f blissfulness known as spanda. T he blissful stir of

spanda causes Absolute Reality to be continuously inclined
towards the outward and joyful manifestation o f its divine creative
energy. This manifestation, which is brought about through the
free will o f Paramasiva Himself, results in the appearance o f all
universal phenom ena.
Outward manifestations o f the divine creative energy appear in
five stages: (1) the creation, (2) the preservation, and (3) the
dissoludon of the thirty-six tattvas and all the beings living in
them , plus the activities of (4) Self-oblivion and (5) Self
recognition o f these created beings.
Starting from the source o f vibrant Consciousness, the first two
tattvas o f Saivism are (1) Siva tattva and (2) Sakti tattva. It is
im portant to understand at the beginning that these two tattvas
are only linguistic conventions and are no t actually p art of
creation. According to the deep yogic experience o f the sages of
this philosophy, there is no difference between Siva tattva and
Sakti tattva. They are both actually one with Paramasiva. They are
considered to be two tattvas only for the convenience of
philosophical thinking and as a way of clarifying the two aspects
o f the one absolute reality, Paramasiva. These two aspects are
Siva, the transcendental unity, and Sakti, the universal diversity.
T he changeless, absolute and pure consciousness is Siva, while
the natural tendency o f Siva towards the outward m anifestation of
the five divine activities is Sakti. So, even though Siva is Sakti, and
Sakti is Siva, and even though both are merely aspects o f the
same reality called Paramasiva^ still, these concepts o f Siva-hood
and Sakti-hood are counted as the first two tattvas. These two
tattvas are at the plane o f absolute purity and perfect unity.
Below this level there appear four m ore tattvas o f divine
creation brought about by Paramasiva Himself. O f this group, the
three tattvas known as (3) Sadasiva tattva, (4) Vsvara tattva, and
(5) Suddhavidyd tattva are considered pure, while the last divinely
created tattva, (6) mdyd is im pure.
As we exam ine these tattvas it is im portant to rem em ber that
all p hen o m en a have an eternal existence in Paramasiva. All
ph en o m e n a exist within Paramasiva in the form o f pure
Consciousness alone. This Consciousness is also referred to as the
Absolute, completely free and divinely potent. All p henom ena lie
within the Absolute in the form o f its potency, ju st as a plant lies
in a seed in the form o f the potency of the seed. It is the playful

acdvity o f absolute Consciousness that causes the outward
m anifestation o f p henom ena in differentiated form.
While the Absolute is limidess I-consciousness, the playful
acdvity o f Its divine essence manifests phenom ena in the form of
thisness, or objecdvity. T he objecdve manifestation o f these
p h en o m e n a is known as their creation. At the very first step of
their creation, these p henom ena appear as a single and undiver
sified this-ness. At this first stage, infinite consciousness develops
an d holds a unified awareness of, “I am this.” Even though this
initial awareness includes both I-ness and this-ness, I-ness shines
predom inandy in it, and only the faintest tinge of this-ness is
manifested. All created beings dwelling at this plane experience,
“/ am this.” These beings are known as mantra-mahesvaras, while
the presiding deity of this tattva is called Sadasiva Bhattaraka. He
is actually Paramasiva who has descended to this level as the
m aster of creation. This plane of existence, with Lord Sadasiva as
the m aster deity, mantra-mahesvaras as his devotees, and “/ am
this” as their unified awareness, is called Sadasiva tattva, the third
tattva in the chain o f thirty-six, and the first one in the process of
creation.
At the next step of creation the balance of I-ness and this-ness
shifts. T he awareness o f I-ness is n o t lost, but this-ness begins to
dom inate. Awareness now shines as, uThis is myself.” This plane
of existence is known as Isvara tattva, the fourth in the series.
C reated beings at this level are known as mantresvaras, and the
deity presiding over them is called Isvara Bhattaraka.
T he vision or understanding of beings in these two tattvas has
been described as “unity in diversity” and “diversity in unity.”
W hen the vision becomes balanced so that there is equal
emphasis on I-ness and this-ness, the Suddhavidyd tattva comes
into being. This is the fifth tattva, which is sometimes known as
sadvidyd as well. T here are really two levels to this tattva, the
initial level ju st described, where there is a powerful balance
between “I ” (aham) and “this” (idam), and the m ore evolved level
w here the fu rth er outward manifestation of suddhavidyd results in
an awareness o f clear diversity. This second stage happens
w ithout any loss of its purity and divinity. Beings created by the
Absolute at this stage o f creation develop an awareness as “I am I ”
and “this is this.” They see the objective elem ent of this-ness as
separate from the subjective elem ent o f I-ness, but simultaneously

retain their awareness o f the purity, infiniteness, and divine
potency o f their I-consciousness. Because o f this, they are
included in the category of pure beings. This stage of clear
diversity in mddhavidyd is known as mahdmaya. Beings living at
this level are called mantras or vidyesvaras, and the deity presiding
over them is known as A nantanatha. He is in fact Isvara
Bhattaraka, who has descended to this level as the divine
adm inistrator o f fu rth er creation. It should be m ade clear that
mahdmaya is n o t a separate tattva but represents a lower level
which is included in the Suddhavidya tattva. Creation up to and
including mahdmaya is recognized as pure because the beings
who reside at all these levels do n o t forget the purity and
infiniteness o f their I-consicousness, n o r do they lose their divine
potency. So these first five tattvas are all considered pure and are
all created by Paramasiva Himself, without His delegating authority
to any created deity.
T here is one final tattva created by the Lord Him self which is
considered to be “im pure,” that is, filled with limitation. This
level is called maya. As the creative energy of Paramasiva evolves
outward into the realm o f maya, it has two main effects. First, it
hides the pure and divine nature o f created beings residing in its
plane and consequently they forget the purity and infiniteness of
their I-consciousness as well as their divine infinite potency. Here
they are given the nam e anu (lit. “atom ic”) i.e., finite beings. And
second, they see every o ther entity as absolutely different from
their finite I-consciousness. All o ther phen om ena are im agined
to be mutually different as well. Maya is thus the plane of
absolute Self-oblivion and diversity, and is the abode of finite
beings. U nd er the influence o f maya people lose their state o f
oneness with divine potency, becom ing perm eated instead with
feelings o f im perfection and emptiness which they attem pt to fill
up with outer objects. In this way they develop passions and
desires for objective enjoyments.
The deity who presides over maya is the same Lord Anantanatha,
the m aster o f mahdmaya. He “shakes u p ” mdyd, causing it to
expand into the next five tattvas. These are known collectively as
the five kancukas, or “cloaks,” that cover the real nature o f the
knowing subject. They are also sometimes referred to as the
elem ents from kald to kdla. Maya is itself the greatest of these
tattvas o f limitation and is sometimes counted as one of the

kahcukas, bringing the total n um ber to six.
Along with may a, these five kahcukas penetrate into I-
consciousness, limiting people and their capacities in the following
ways. As was said above, maya causes us to becom e filled with
desires for events and things to com pensate for our im agined
insufficiency. To enable us to fulfill these desires, maya allows ju st
a little power of action to achieve a limited am ount. This limited
capacity to do ju st a little is called kald. This is the seventh tattva.
Since doing is n o t possible w ithout knowing, maya also gives us
ju s t a limited capacity to know a certain am ount. T he finite
capacity in maya to know ju st a litde is the eighth tattiia, called
vidya or asuddhavidya as well. In order to further limit the scope
o f o u r doing and knowing, maya appears in us as raga, or limited
interest. Rdga tattva is the ninth level. Because o f this limited
interest, we are no t inclined to pursue the full scope of our
innate capabilities or to reach our highest potential. We end up
knowing and doing a limited am ount and placing a high value on
these pardal accomplishments. Rdga also limits the scope o f our
kald and vidya, the capacides to do and to know, causing us to
limit our doing and knowing to only those objects in which we
feel some interest. This rdga is different from attachm ent, which
is an attribute o f the intellect (huddhi) and is included in
Samkhya am ong its eight dharmas. Rdga tattva is narrowing the
scope o f our attendon and acdvity to a few pardcular events and
thereby excluding a great deal of our potendal knowledge.
An absolute limitadon in the scope of kald, vidya and rdga is
caused by niyati, the tenth level. Niyati is the law of nature which
establishes the order o f succession in the appearance of all
phenom ena, i.e., the way in which a seed develops into a tree.
H ere the law o f nature appears as the law of restricdon and
causadon. W hereas absolute Consciousness is always present
everywhere and is always interrelated to everything, u n d er the
influence of niyati there arises the experience of restricted scope
and reladonship. H ere things are seen as having causes and as
being sequendal. These four tattvas only limit our field of
knowing and doing, b ut the fifth kahcuka limits our very being as
well. This elem ent is the eleventh tattva, known as kdla, the sense
o f dm e. O ur real Self is in fact infinite and in no way condidoned
by the concept of dm e sequence. It is akala, beyond dm e
The Tatlvas in Saivism 77
sequence. But because of this particular limitation imposed on us

by maya, we feel that “we were, we are, and we shall be.” Thus we
impose on ourselves the condidon of time sequence, and this
condidoning is so thorough that we can’t think of doing or
knowing anything without this sense of dme intervening.
Yet what is dme? In fact, it is n ot som ething that exists
independendy o f a knowing person. Time is simply an imagined
concept. A person forms a unified concepdon of the different
events in his environm ent and of his different acdons, and these
get woven chronologically into a sense of imagined sequence.
But this sequence is merely a non-substantial concept based on
our im aginadon. These concepts are the sense of dm e imposed
by finite beings on themselves and on their whole environm ent
as well. W hat results are feelings o f “I was, I am, I shall be; T hat
was, This is, T h at shall be,” and so on. While the acdons of finite
beings are not necessarily conducted in any definite order,
certain events in the environm ent always occur in definite
succession. For instance, sunrise, sunset, phases of the moon, the
seasons, the blossoming of different flowers, the ripening of fruits
and harvests all happen in a regular order. Because of kala,
people m easure events that have no order with events like these
that are m arked by a definite o rder of succession, and this
im agined sense o f dm e comes to be imposed on everything.
(Isvarapratyabhijndkdrika, II-1.3).
I-consciousness, having been reduced to utter flnitude, becomes
the twelfth tattva, known as Purusa. It is also known as pums tattva,
jiva, pasUy anu, etc. All these terms refer to completely limited I-
consciousness. The object or “this-ness” of I-consciousness becomes
the thirteenth level known as prakrti. It is also known as
mulaprakrti, the basic substance, and Pradhdna tattva, the principal
substance. Prakrti is the undiversified source o f all the rem aining
twenty-three instrum ental and objecdve tattvas worked out by the
Samkhya philosophy. According to Kashmir Saivism, purusa and
prakrti are actually further creations of Lord Anantanatha. Isvara
Bhattaraka descends to Prakrti tattva and appears there as
Srikanthanatha, who shakes the equilibrium of prakrti and
transforms it into the final twenty-three tattvas.
Kashmir Saivism has accepted Samkhya’s concept of prakrti as
the com binadon of three gunas (attributes) in their absolute
equilibrium. But what are gunas and from where do they emerge?
According to Sámkhya philosophy, the three gunas are saliva,

rajas, and tamos. Saliva is enlightenm ent and pleasure, rajas is
turbulence and pain, the tamas is ignorance and lethargy.
Further, saliva is light, tamas is heavy, and rajas is mobile. In this
way the Sámkhyas have explained the nature of three gunas, but
they have no t explained their source and why these pardcular
natures arise. All other schools of thought also lack answers to
these questions.
The philosopher-sages o f Kashmir Saivism have exam ined
both of these issues and explained them in the following way.
Infinite I-consciousness possesses limitless powers to know, to do,
and to diversify. These infinite powers are known as jňána, kriyá,
and máyá respectively. I-consciousness is a monisdc reality; there
is no difference between these powers and the endty that
possesses them. However, as infinite I-consciousness evolves and
appears in finite forms, it looses the nature of unity. As jňána,
kriyá, and máyá diversify into the limitadons of a finite being, they
can no longer be considered the infinite powers of I-consciousness.
At the plane of diversity these powers become simple attributes,
or gunas. Jňána becomes saliva, kriyá becomes rajas, and máyá
becom es tamas. In this way the Saivism of Kashmir has explained
the source of the three gunas. (Isvarapratyahhijňákáriká, IV.4-6).
T he philosophy explains the nature of the three gunas as they
relate to the basic nature of the Absolute. Infinite I-consciousness
is all-powerful and all-blissful awareness. The finite I-consciousness
of a person also experiences blissfulness during m om ents of
happiness and clarity. These experiences of pleasure and
illum inadon are a person’s saliva. During deep sleep, or while
dazed or intoxicated, the blissfulness of a person’s existence does
not shine clearly in his awareness. T he resuldng loss of clarity,
and the ignorance an d lethargy that arise, create a kind of
darkness, which is tamas. This is an absolute lack of the awareness
of Self-bliss. Finally, there are also those occasions when people
have an experience of the existence of their true Self but it is
incom plete, it is n o t the way they would like it to be. This is a
m ixture o f blissful and non-blissful Self-awareness. This mixture
of sattva and tamas causes turbulence, and consequendy pain,
known as rajas. To give an example of how rajas can arise,
imagine a parent, after many years of separadon, having a
reunion with a beloved child who is lying ill in a hospital. The
awareness of the presence of the beloved child is a blissful one,

while the awareness of the child’s illness is the non-existence of
blissfulness. T he resuldng stir of em otions is the pain and
turbulence of rajas.
According to Kashmir Saivism, the three attributes (gunas) are
thus basically the particulars of the viewpoint of purusa. He views
the objecdve elem ent, all “this-ness,” through the lens of these
three attributes, and experiences them as pleasure, pain, and
ignorance while rem aining in a state of equilibrium. No oth er
school of Indian thought considers the gunas to be such
particulars o f the viewpoint of Purusa tattva. All of these schools
accept the gunas as attributes of prakrti alone. The three gunas
have b e e n discussed in this way by U tpaladeva in his
Vsvarapratyabhijna (IV.i.4-6), and have also been explained in
detail by Abhinavagupta in his com m entary on that work. This is
an o th er example o f how the philosopher-sages of Kashmir
Saivism have clarified and deepened various concepts of Indian
philosophy.
It is im portant to understand that, according to Kashmir
Saivism, this analysis o f all pheno m ena into thirty-six tattvas is not
an absolute truth. It has been worked out by the authors o f the
philosophy as a tool of understanding for the ever-acdve and
inquiring m ind and as a form for contempladve m editadon.
T hro ugh further analysis, the num ber of tattvas can be increased
to any level. Similarly, through synthesis, they can be decreased
down to one tattva alone. In fact this has been done in the
Tantraloka, where one can find doctrines of contem pladon on
fifteen, thirteen, eleven, nine, seven, five, and as few as three
tattvas as well. The pracddoners of the Trika system use only three
tattvas in the process o f a quick sadhand: Siva represendng the
absolute unity, Sakd represendng the link between duality and
unity, and Nara represendng the extrem e duality.* Finally, a
highly advanced Siva yogin sees only the Siva tattva in the whole
o f creation. However, since the contem pladve pracdce of
tatlvddhvadhdrana used in anava upaya includes m editadon on all
thirty-six tattvas, that is the num ber commonly accepted by the
Saivas of both n o rth ern and southern India.
*Sakti is the path through which Siva d escen ds to the position o f Nara and the
latter ascends to the position o f Siva.
C hapter 8
The Saktipata Principle o f Saivism
All the Vedic schools of Indian philosophy agree that the basic
ignorance of hum an beings is without any beginning. They
m aintain that this ignorance has existed since eternity, but that it
can be end ed by m eans of correct knowledge. The various
schools o f Buddhism, Jainism, Vaisnavism, and dualistic Saivism,
also agree with this philosophical principle. The monistic school
of Kashmir Saivism however, takes a somewhat different approach
to the question of ignorance. It accepts the eternal existence of
only one entity, and that is the Absolute, Paramasiva. Being the
only eternal endty, He alone is without beginning. Obviously it is
impossible to trace or date the beginning of a concept like basic
ignorance, but this does not m ean that it has no beginning.
W hen each and every worldly, heavenly, and superheavenly being
is him self a creadon and not really eternal, how can the
ignorance residing in him be beginningless?
The Saiva philosophers of Kashmir deal with this philosophical
issue in a unique and interesting m anner. T heir view is that God
is like a limidess ocean of blissful Consciousness. They have
described His will as a surge of bliss through which He manifests
His nature, or divine essence. This manifestation of the nature of
God appears as the five-fold divine acdvity of creation, preservadon,
absorpdon, obscuradon, and reveladon. Everything that is, exists
within Him in the form of pure and blissful consciousness. This is
often likened to the way that all milk products exist in milk in the
form o f pure milk. Because it is His basic nature to do so, He wills
him self to appear as the phenom enal world. At the time of
creadon, His unrestrictable, independent, and playful will instantly
materializes, appearing in the form of the universe in its
p heno m enal aspect. God is in no way transform ed or changed
during this creadve process, but simply appears as the universe,
ju st as a crystal appears in the different hues reflected in it. In this
The Saktipata Principle of Saivism 81
way He Him self appears as the limited subject and object in

coundess forms. While appearing in this way, He conceals His
divine nature. It is this divine acdvity of obscuradon that marks
the beginning of the basic ignorance o f the individual person in
whose form He starts to appear.
This ignorance grows and evolves in coundess ways resuldng
in the amazing psychic diversity that we encounter in this world.
A ccording to Kashmir Saivism, the appearance of ignorance and
its subsequent evoludon into diversity is considered the first part
of the divine play o f God. During the second part o f this play, He
enlightens individual beings and reveals to them their true and
divine nature. Being enlightened by Him, these souls realize that
they are one with absolute God. They see their own Self as every
thing, and understand that the whole richly diverse universe is
actually their own creadon, created by them through their own
will. T he whole universe becomes, as it were, a show, a play, a
drama, o r a reflecdon to such realized souls (Paramarthasdra, 48-
50).
This kind of reveladon cannot come to people simply through
their own individual effort. Peoples' efforts or goals are inherendy
limited because they can only be devoted to an aim that is already
known. As God's nature cannot be fully known to any person, it
can never become the target o f anyone’s effort. Just as ignorance
is inspired by God, so is reveladon inspired by Him. This
inspiradon of divine knowledge is known as His Grace (anugraha)
or the “descent” o f His power (saktipata). Only those individuals
who receive the L ord’s saktipata becom e interested in following
the path o f correct knowledge.
How do o th er schools of thought view this concept of
saktipata? Saivite philosophers in southern India, and all schools
o f Vaisnavism, especially the Visuddhadvaita school o f Vallabha,
generally agree with this Saivite principle. T he V edandns also
accept it, but do no t elaborate on it. They place greater emphasis
on the individual’s effort in studying, understanding, and realizing
the essence of the Upanisads. Saktipata, according to some
philosophers, depends on individual efforts that result in good
acdons; eradicadon of attachm ents, false knowledge, worldly
propensides (vasanas); purity and steadiness of mind; and the
re n unciadon o f all acdons and desires. O thers say that God
becomes gracious to a being who pracdces devodon and is
dedicated in worship. Certain philosophers think that God’s

grace depends on chance. This chance appears sometimes in the
form of karmasamya, that is, the co-existence of the ripening of
two mutually opposite past actions, both of which are exactly
equal in power and therefore restrict each other from resulting
in any karmic fruits. Grace is also thought to result sometimes
from contact with a realized soul who reveals Absolute T ruth to
an aspirant.
Abhinavagupta, the greatest interpreter of the principles of the
monistic Saiva philosophy of Kashmir, rejects all these theories in
his Mdlinivijayavdrttika in the following words:
As is being said, the bestowal of the divine grace of the Lord is the
result of the causes listed as follows: consumption of attachment,
equipotentiality of past deeds, high merits of piety, ripening of
impurities, contact with well-wishers, emotional devotion to the Lord,
regular service offered to Him, religious theological practice,
dissolution of the flair for enjoyments, ripening of right impressions,
eradication of incorrect knowledge, renunciation of activities, falling
away of passionate longings, and equanimity of mind. But all that is
incorrect, because all such things (being themselves effects), must
have their causes, which are to be searched out. Besides, these (attri
butes) are involved in other logical defects like: a n a v a sth a , endlessness
of argumentation; a iip ra s a h g a , unwarranted extension; a sa m b h a v a ,
improbability; ab h a va , non-existence; a n yo n yd sra ya , interdependence;
nifisreni, classlessness; and cakraka , circular dependence, etc. ( M d lin i-
v ija y a v d r ttik a , 1. 6 8 6 -9 2 ).
He goes on to say that devotion itself depends on saktipata:

It is His grace that gives rise to such devotion in human beings,
through which they, devoting their minds to emotional love for Him,
attain the highest perfection (ibid., 1.697).
Saktipata does not depend on any cause other than the gracious
and totally free will of the Lord. Abhinavagupta expresses this in
the following words of the same work:
(a) Therefore the grace o f the Lord does not depend on any
external cause (ibid., 1.168).
(b) (The authority of) Lord Siva’s unfettered power of grace has
therefore been accepted (by philosophers) because the state of
(perfect) liberation cannot be attained otherwise, as the argu
ments put forth by other schools of thought in this regard are of
no avail (ibid., 1.695).
(c) Thus it has been said in sastras like the Puranas that the Lord’s
The Saktipdta Principle of Saivism 83
power of grace is absolutely independent; its dependence shall

mean lack of divine essence in Him (ibid., 1.698).
Passages from the Upanisads also are in agreem ent with this
principle o f in d ep e n d en t saktipdta. T he Kathopanisad says:
The Self can neither be realized by means o f discussions, nor
through intelligence, nor through the careful listening to scriptures.
The Self can only be realized by a being whom It selects for such
purposes, and to him alone does It reveal Its real character
(Kathopanisad, I.ii.22).
T he Kausitaki Upanisad also says:
It is He who directs such beings towards good actions whom He
wants to lead above these mundane regions. Then it is He who
directs those beings towards bad actions whom He wants to push
below (Kausitakibrahmanopanisad, 3-9).
T here is, however, no doubt th at devotion has been highly
praised by great philosophers like Utpaladeva. He describes the
interd ependence o f devotion and saktipdta in his Sivastotravali in
the following words:
O Lord, Thou art pleased through devotion on our part, and our
devotion toward Thee dependeth on Thy pleasure. The way in which
such interdependence can be justified is known (best) to Thee alone
(Sivastotravali, XVI.21).
This can be clarified as follows: A person’s original inspiration
o f devotion for the Lord depends on His grace alone. T hen, the
devotee’s increasingly refined practice of devotion prom pts the
Lord to exercise m ore and m ore powerful saktipdta. This, in turn,
increases a person ’s devotion, and so on. T hrough this type of
interdependence, both grace and devotion attain complete
perfection. Utpaladeva has stated this clearly in another section
of the same work:
A very small fraction of grace (towards me) is present in the Lord,
and something looking like devotion is rising in me. When shall
these two things grow through mutual integration and attain the
desired perfection! ( Sivastotravali, VIII.l).
According to Utpaladeva, completely perfect devotion is the
highest stage o f right knowledge and yoga, and is real liberation
as well:
Devotion towards Thee is the highest aspect of pure knowledge as
well as the uppermost level o f yoga. O Lord! When will my request

for that (devotion) become (perfectly) fruitful? (ibid., 9.9).
O Lord! Liberation is the name given only to the perfectly
ripened devotion towards Thee. Therefore we, having risen to its
initial stage, are heading toward liberation (ibid., XVI. 19).
T he gradual developm ent of this sort of devotion, culminating
in a state of com plete perfection, depends on the constant
exercise of saktipata by the Lord.
Various philosophical objections have been raised to this
understanding o f saktipata, pardcularly since it displays partiality
on the part of the Lord. Why should He pick some souls to be
graced, and others to be pushed into bondage? Because Kashmir
Saivism is an absolute monism, as the Lord is Himself everyone,
w hether in bondage or liberation, Saiva philosophers have no
apprehension about this issue. Since the whole show of bondage
and liberation is merely a reflection brought about by the
suprem e will of God, and since nothing in the whole universe is
in any way different from Him who is Himself everything, there
can be no question of partiality about the way in which He
exercises saktipata on Himself. He could only be considered
partial to som eone if that person were different from Him. To
Saiva philosophers, the sole cause of bondage and liberation is
the free will of the Lord, who is playfully manifesting this whole
show in accordance with His unrestrictable will.
O ne may also w onder why God should indulge at all in this
play of bondage and liberation which is so full of pain and
misery. Saiva philosophers address this dilem m a in two ways.
First, they point out that the Lord is in a state o f absolute
independence and freedom (svatantrya) where the question of
why can have no bearing. Second, it is the very nature of God to
be constandy engaged in the five divine acdvides of creaUon,
preservadon, dissolution, Self-oblivion, and Self-recognition.
According to Abhinavagupta, God, shorn of this independence
and the play of these various aspects, would cease to be God.
Had die Lord remained confined to His one aspect (of transcendental
consciousness) then He would have given up being God and being
Consciousness, (and would be) just like an insentient substance, e.g.
an earthen pot ( Tantraloka, III. 101).
T here is one m ore objecdon to this principle of in d ep en d en t
saktipata that may be raised. W hen the interest in liberation and
the effort on the path of Self-realization d ep end only on the

gracious will o f God, why should people both er at all about their
life-style? Why shouldn’t we eat, drink, and be merry and leave
the whole task of liberation to God? Abhinavagupta replies to this
in the following m an n er in his explanadon (vivarana) o f the
Paratrisika. It is never in the hands of a person either to do or not
to do som ething that is worthy o f being done. People are always
b o und to do what they are desdned to do. We are urged to act a
certain way according to our own nature which is bestowed on us
by the Lord. The exact words of Abhinavagupta are:
If it is so, then what is the use of wrongly taken trouble in acdvides
like collecting scriptures and works, reading them, explaining and
discussing them, pondering on them, and so on? This heavy burden
should be shaken off. Refuge should be taken in keeping silence.
The will of the Lord shall itself carry ashore the person who is to be
carried there. The answer to this objection is this: Tt is the same
gracious will of the Lord that is leading us finally towards such
contemplation (on sastras). Therefore it should not be our motto to
eat merrily and sleep soundly with outstretched legs, without either
contemplating ourselves, or taking interest in discussions with worthy
people who are blessed with the gracious activity of the Lord which is
on a higher plane (than that working within us) and who have
consequently developed a wisdom that is skilled in intricate thought”
(Paratrisikavivarana, pp. 126, 127).
In the Bhagavadgitd, the final argum ent used by Lord Krsna to
enlighten his devotee Arjuna is in com plete agreem ent with
A bhinavagupta’s view: The Lord says to Arjuna:
O son of Kunti, being bound by your characteristic activity, you shall
be destined to do that which you do not want to do on account of
your delusion (Bhagavadgitd, XVHI.60).
A devoted aspirant, having been blessed by the saktipata of the

Lord, has to proceed on the path of Self-realization and
consequent Self-liberation. He is destined to attain that highest
sum m it of realization where the graciousness of the Lord and the
devotion of his devotee attain complete perfection as described
by Utpaladeva in those sections of his Sivastotravali quoted above.
Once it is clearly recognized that the whole interaction of
bondage and liberation is simply the L ord’s play, then life can be
experienced as an amazing drama, and it is always wonderful.
Had the Lord been exercising His grace and wrath according to
some limited plan for every individual, the universe would have
resem bled some endless industrial complex, producing sets of
different types o f people, mosdy similar in nature and character,
like m anufactured goods. But because the universe is the L ord’s
divine drama, each and every character has his own individuality,
free from any sort o f repetition that m ight m ar its aesthetic
beauty.
T he Lord creates the amazing diversity o f characters in this
divine dram a through infinite variations o f two of his divine
activities—obscuration (nigraha) and revelation (anugraha). As
we have said, He brings about the activity of revelation through
His saktipata, which He dispenses in num erous ways. The
wondrous quality of this infinite dram a is thus m aintained.
Abhinavagupta, in the th irteenth chapter o f his Tantraloka, has
analyzed the nature of the L ord’s saktipata into three m ain types:
(1) tivra, intense or swift, (2) madhya, m oderate, and (3) manda,
slow. Each o f these has been further analyzed into three subtypes
o f swift, m oderate, and slow which gives rise to nine types of
saktipata. T he nature of these nine types, as presented by
Abhinavagupta in his Tantraloka and Tantrasdra, is discussed
below:
1. Intensely intense ( tivra-txvra): Aspirants blessed with this
type of saktipata attain spontaneous knowledge o f the exact
nature o f the Self without any help from a worldly preceptor.
Such people n eed n o t perform any rituals, nor practice any
yoga to attain this state. T heir realization of the highest aspect of
the Self is absolutely spontaneous. Having recognized that their
real nature is one with the Absolute, they no longer want to
associate with the miseries of ordinary people. They become
im patient to m erge into their purest aspect, to shed off their
physical form and becom e one with the Absolute. This type of
liberation is known as videhamukti, or liberation w ithout having a
body. Such devotees even loose interest in fivanmukti, or liberation
while one lives in physical form. These devotees may shed off
their bodies at once or after a little time, but they do n o t stay for
long in this world. Aspirants u n d er the effect of the intensely
intense form o f saktipata may also stay in their bodies, but will
linger on in a state of com plete inaction, insentient like a log of
wood. This highest type o f Self-realization results in an
extraordinary ecstasy that obliterates all interest in anything
im pure in nature. In this way, txvra-tivra saktipata brings about

im m ediate liberation from all bondage.
2. M oderately intense (madhya-tivra): This type of saktipata
results in a spontaneous realization of the exact nature o f the Self
without the help of a p receptor’s diksd or a practice in yoga or
studies o f sastras. Aspirants develop a spontaneous and correct
knowledge known as pratibhd (intuition). It has been said in the
sastras th at yoginis, who are actually the divine powers of the Lord,
personified as m o ther goddesses, perform the devotees’ initiations
(diksd) and inspire spontaneous intuition in them. At this point
they becom e preceptors capable of liberating others at will.
Sometimes certain of these m oderately intense initiates fail to
develop a firm belief in the validity o f their spontaneous
knowledge and consequently they require further support from
eith er Self-contemplation or study of scriptures or discussions
with a p receptor in order to develop a firm realization. This is
indispensable especially if they wish to im part their innate,
in d e p e n d e n t e n lig h ten m en t to others. They also develop
supernatural powers called yogasiddhis. T hough they are no t
interested in these powers for their own sake, they may use them
to create a favorable impression and establish confidence and
firm faith in the minds o f certain worthy disciples. These initiates
usually develop the understanding that Siva is present in all
internal and external phenom ena. Some of them may also
develop powers to apply curses and to grant boons.
T he p receptor does no t prescribe any practice in yoga for such
disciples, but holds simple verbal discourses with them in order
to verify the correctness of their knowledge. The individual
Consciousness o f the Self am ong these disciples sheds off all
limitations o f time, space, and individuality. For this group the
elem ent of devotion becomes predom inant and knowledge takes
a secondary position. T he effect of moderately-intense saktipata
appears in these aspirants in five different ways: (1) They develop
an unswerving devotion for Lord Siva. (2) T heir mantras attain
perfection and fruitfulness. (3) They attain control over all the
36 tattvas. (4) All their activities reach com pletion and fruitfulness.
(5) They becom e m aster of an excellent art o f poetry and attain
knowledge o f the essence of all the sastras.
3. Weakly intense (manda-tima): This type o f saktipata leads
aspirants toward a preceptor whose knowledge of the Self is
88 Specijic Principles of Kashmir Saivism
perfect and complete. Such a preceptor cleanses his disciples’

in n er souls o f all impurity through (a) a simple graceful glance,
or (b) an exchange o f ju st a few sentences, or (c) a m ere touch of
their body, or (d) ju st thinking about them. In this way the guru
liberates the disciples from all bondage without formal inidation
in any pracdce of yoga. Such aspirants do no t develop spontaneous
knowledge o f Reality, b ut get it through the grace of their
preceptor. T he guru does no t require ritual perform ances, but
inidates the devotees by simply willing to do so. T he guru then
removes all confusion through the example of his own gracious
being and through lectures. This process, which requires no
rituals or ritual objects, is known as jnanadiksa.
Aspirants of this third type o f saktipdta attain final liberadon in
one of the following ways:
(a) They realize that they are the Absolute, actually feel their
divine essence while sdll residing in the physical body, and
consider the body to be simply an instrum ent, which they
skillfully use to taste the ecstasy of complete Self-realizadon. They
becom e liberated while still residing in a physical form.
(b) They enjoy divine authority in the divine adm inistration
for a period of dme. T hen, leaving their physical body, the
aspirant merges into complete ‘Siva-hood’.
(c) Once the aspirants have reached the natural limits of their
lifespan, they have the ability, through a special type of diksd to
shed off the physical body at will. At this dme the aspirants realize
their true nature o f absolute Siva-hood, and after being completely
m erged with the Absolute, they attain perfect liberadon.
4. Swifdy m oderate (tivra-madhya): Aspirants under the influence
of this type of saktipdta approach a preceptor of high merit. By
the perform ance o f putrakadiksa the guru adopts the disciples as
daughters and sons and teaches them about the -mature of
Absolute Reality. Such aspirants, though possessing the correct
knowledge of reality, do n o t actually feel the limidessness, the
purity, and the divinity of their own nature. They do n o t attain
Self-realizadon while residing in their physical bodies, but only at
the dm e of death.
5. Moderately m oderate (madhya-madhya): Aspirants receiving
this type of saktipdta develop a longing for the enjoym ent of
higher siddhisf even though they become eagerly desirous to have
the realizadon of their Siva-hood. They may attain the desired
The Saktipdta Principle of Saivism 89
siddhis during their lifetime, b ut realization of Siva-hood comes

only after death.
6. Weakly m oderate (manda-madhya): This type o f saktipdta
leads devotees to a preceptor who establishes them firmly at some
higher tattva. These devotees, after leaving their mortal bodies,
attain the enjoyments specific to that tattva through ano ther form
o f body suited to existence at that higher plane. They attain
realization of Siva-hood only after leaving that form of body also.
T h eir liberation is thus a sort of kramamoksa, that is, liberation by
stages.
7. Swift-though-weak ( tivra-manda): Aspirants u n d er the influ
ence o f this saktipdta transcend this physical existence and attain a
higher and pu rer type of existence in some superior world (loka).
These aspirants have desires for, and attain, enjoyments that are
greater than in the weakly m oderate category. After the aspirants’
passionate desires for the divine powers of that world are
completely satisfied and fulfilled, they attain com plete realization
of Siva-hood. This gradual form of liberation is also known as
kramamoksa. Swift-though-weak aspirants do not require help
from a preceptor belonging to the superior world. The worldly
guru alone leads them through that world to the attainm ent of
absolute Siva-hood.
8. Moderately weak (madhya-manda): People being blessed
with this type of saktipdta ascend to some superior world which is
higher and p u rer than this physical one. After enjoying the
pleasures attainable in that loka, they are once again initiated in
Saiva yoga by the presiding deity of that loka, and through the
graciousness of that deity, they pass through various stages to
finally attain the realization of absolute Siva-hood.
9. Intensely weak (manda-manda): This type of saktipdta also
results in the attainm ent of some superior world. T here the
aspirants experience the following states: (a) residence in the
abode o f the Lord of that world (salokya); (b) physical and m ental
closeness to that Lord (sdmipya), and (c) partial unity with that
Lord (sdyujya). After a long time of experiencing the divine
enjoyments of that world, the aspirants are finally initiated once
again into Sivayoga by the m aster of that world. In this category,
com plete realization of absolute Siva-hood occurs by stages and
takes a long time.
According to the philosophy, each o f these nine types of

saktipata has been fu rth er defined into high, m oderate, and low
speed, bringing the total n um b er to twenty-seven. These can be
fu rth e r analyzed into various types as well. However, since the
above discussed analysis o f the m ajor nine types is sufficiently
detailed for clear understanding, great authors like Abhinavagupta
have n o t chosen to work ou t a m ore detailed approach.
Since all people, regardless o f categories, are Siva Himself
appearing in th at form, all gods, supergods, masters o f higher
worlds (bhuvanas), p u re r beings in the plane of iridya, and the
superior authorities ruling there are able to exercise their grace
on beings who are spiritually below them . In fact, any persons
who are spiritually advanced can bestow their grace on a person
who is below them in spiritual progress. The saktipata exercised
by supergods like Brahm a or Visnu, who wield their authority
inside the plane o f mdyd, cannot lead to moksa but only to a
superior type o f bhoga. T he form o f saktipata exercised by Vsvara
o r Saddsiva, or by various incarnations of them like Anan<anatha,
Gahanesa, Srikanthanatha, or U m apatinatha can lead to the
attainm ent o f moksa. However, this saktipata results in a gradual
liberation known as kramamukti Only an intense (tirua) type o f
saktipata, exercised by God Himself, can result in quick liberation.
C h apter 9
Yoga in the Trika System
Introduction
T h ere were two prevalent systems of yoga in ancient India, one
practiced mainly by monks, the o ther by householders. T he yoga
practiced by monks developed into two m ain systems: the
Brahm anic school o f Patañjali to be practiced according to
Brahm anic codes o f discipline, and the non-Brahmanic system o f
Hatha yoga developed by G orakhanatha and pracdced by a wide
variety of m onks like the Jogins, Oghars, and Peers, who
belonged to all castes and creeds. The system o f yoga popular
with householders was developed by siddhas o r “perfected ones.”
It was patronized by great royal saints and pracdced mostly by
Brahm anic householders. It developed into the Tantric yoga
systems o f Saivism, Vaisnavism and later with m inor variadons,
into Buddhism as well. This yoga evolved into various forms
including the Kundalini yoga o f Saivism in the South, the
Páñcarátra system o f the Vaisnavas, and the Vajrayána system o f
B uddhism which is still pracdced in the form of Lámáism in
Tibet, Nepal, and Mongolia.
T he Tantric yoga o f Abhinavagupta is significantly different
from all o f these systems. It is known as the Trika yoga o f Kashmir
Saivism. Its doctrines originally lay scattered in Trika texts like
the Málinitantra, the Siddhatantra, and the Svacchandatantra.
Some o f its doctrines were contained in various ancient m onisdc
Saiva texts like the Rudraydmala, which contains two chapters of
pardcular im portance to this system: the Vijñánabhairava and the
Parátrisiká. Trika yoga was prevalent am ong tradidonal lines of
Saiva saints in Kashmir, and its truths found expression in ancient
works like the Sivasütra and the Spandakáriká. A ncient teachers of
Kashmir Saivism pracdced this yoga and m ade it popular with
spiritual aspirants in Kashmir. T he most prom inent am ong such
te a c h e rs w ere philoso pher-sages like V asugupta, Kallata,
Som ananda and Utpaladeva, all o f whom flourished in the ninth

century a d . Sivananda, the originator of the kalinaya practice of
Trika yoga (discussed below), belongs to the eighth century a d .
The Trika yoga system was academically developed at the end
of the tenth century by Abhinavagupta, who collected its
doctrines, and then arranged, analyzed, and systematized them
extensively in several o f his im portant works. He is thus the
builder of the academic aspect of Trika yoga. His Tantraloka is a
unique philosophical and theological treatise dealing with the
fundam entals of Saiva non-dualism. This work also covers m ost of
the central practices o f Trika yoga as well as the ritualistic
traditions that support it. Abhinavagupta’s Tantrasara is a prose
summary of his Tantraloka, but is m ore clearly expressed than the
original work. Tantravatadhdnika is a still shorter version of
Tantrasara, but it appears to be the work o f some o th er Abhinava
gupta, m ost probably his cousin Abhinava, who is referred to in
the last chapter of Tantraloka. O th er im portant works on Trika
yoga by Abhinavagupta are the Malinwijayavdrttika and the
Paratrisikavivarana. His Puruapancikd on the Malimtantra and the
Kramakeli on S iddhanatha’s Kramastotra were also o f great
im portance, but have unfortunately been lost. Doctrines on Trika
yoga also find expression in some of his religio-philosophical
lyrics like Anubhavanivedanastotra, Bhairavastotra, Anuttarastika and
Kramastotra.
T he Trika yoga philosophy that Abhinavagupta organized is
also a Tan trie system based on the Saiva Agamas. However, Trika
yoga is a monistic system with a pragmatic approach. It is also
m ore refined and sophisticated than the Kundalini yoga of the
south, which though included in Trika yoga, is assigned a
comparatively lower position in the system.
Distinctive Features
Looking at the two systems of yoga prevalent in ancient India
reveals some interesting contrasts with Abhinavagupta’s school.
Patanjali’s system o f yoga emphasizes repressing the em otions
and instincts, forcibly controlling the mind, depriving the senses
and organs, and observing o ther strict disciplines in day-to-day
life. A form of m editation that calls for continuous concentration
on im agined objects and also on certain energy centers in the
body is the most im portant practice prescribed in Patanjali’s
school. This approach can be practiced properly only by ascetics

living in a herm itage and working u n d er the constant guidance
and supervision o f a skilled preceptor. The Hatha yoga system of
G orakhanatha adds physical practices which can result in
considerable torture of o n e ’s senses, organs, and whole physical
system. T he Tantric yoga of the south had adopted the m ethods
o f Patanjali and added the practice o f rousing the kundalini and
directing it upwards through the spinal cord to the crown o f the
head. Kundalini yoga, is an elem ent in the system of G orakhanatha
as well. Teachers in the south did n o t develop a separate system
based on the Saiva doctrines contained in the Agamas, but
adopted and revised the already prevalent system of Patanjali,
T he Tantric yoga of Abhinavagupta is a pardcularly Agamic
system. It is free from all stringent restricdons and repressive
discipline. It discourages torturing the body and m ind, or
starving the senses. Even m ethods of breath-control (prandydma)
th at cause physical discomfort have been prohibited by Abhinava
gupta who says in the Tantraloka:
Breath control should not be practiced if it means torture to the body
(Tantraloka, IV. 19).
Calling on the authority of his greatest preceptor, Sam bhunatha,
A bhinavagupta clearly states that the senses can only give up their
fascination for worldly enjoym ents through a spontaneous
indifference arising from the blissful experiences that yoga elicits.
In o th er words, once a p racddo ner has discovered the in n er bliss
o f the Self, all the com m on sense pleasures will seem inadequate
by com parison, and will therefore no longer be a tem ptadon. He
adds that the senses are liable to adverse reacdons if these are
forcibly controlled. He puts it this way in Malinivijayavdrttika:
It is so because my revered preceptor has thus advised many dmes
during his teachings, “The emotional functions of o n e’s senses and
organs calm themselves through spontaneous indifference (towards
their objects when these become tasteless for them). But, on the
other hand, these become liable to adverse reactions as long as they
are forcibly repressed” (Malinivijayavdrttika, 11.111-12).
Regarding the forcible repression and control of the m ind,
Abhinavagupta says in the same work that a repressed m ind, ju st
like a repressed steed, attem pts to break loose onto num erous
uneven paths, if driven forcibly through an unfamiliar and

disagreeable course:
The mind of those aspirants who force it to give up its familiar path,
runs astray, just like a steed, on millions of wrong paths (ibid.,
11. 109 ).
A bhinavagupta does not prescribe a herm it’s life for that Siva
yogin, who is free to live without restrictions, to rem ain in the
household, and to participate in pleasures o f the senses an d the
m ind within the limits of the currently acceptable social standards.
In o th er words, one is free to live a norm al life and at the same
time to pursue some m ethod of Trika yoga. As soon as the
seeker’s practice in yoga yields the experience o f Self-bliss,
worldly enjoyments automatically lose their power and fascination,
and o n e ’s senses develop a spontaneous indifference, known as
anadaraviraktiy to form er pleasures. Once seekers have becom e
expert practitioners in the experience of Self-bliss, they are able
to move freely through worldly enjoyments without any fear o f
spiritual pollution. Such enjoyments can actually serve to fu rth er
illumine the extraordinary experience o f Self-bliss. As Abhinava
gupta explains:
The mind (of a Siva yogin) does not become wet (or stained) from
within, just like the rind of a dried gourd which has no opening,
even if it dives deep into the water o f sensual pleasures
(Mdlinivijayavarttika, 1. 108 ).
While systematizing the scattered scriptural doctrines o f Trika

yoga, Abhinavagupta focuses only on those practices which are
aim ed at the attainm ent o f Self-realization (moksa). H e leaves ou t
num erous o th er practices which yield supernatural psychophysical
powers, because he considers all o f that to be in the realm of
bhoga (enjoym ent). Among the various practices that lead to Self-
realization, he chooses only the most p rom inent ones an d leaves
the correct classification of the rest to the discretion o f the
reader. Even with his careful distillation o f the scriptural works,
there are about six thousand verses (karikds) in his Tantraloka.
In his discussion o f Trika Yoga begins Abhinavagupta begins
with the m ost advanced approach, and then presents successively
easier m ethods one by one in descending order. This is an o th e r
exam ple o f his particular approach to yoga. His intention is to
make the best and the quickest m ethod o f yoga immediately
available to all aspirants. If they succeed at the highest level, they

n ee d n o t go through the long chain o f lower stages. However, if
certain aspirants feel that they cannot handle the m ost advanced
path successfully, then they are free to move along a m ore
structured p ath an d to choose any of the m ethods th at
accom m odate their psychophysical capacity. T he im portant point
is that spiritual students should n o t assume th at they are n o t fit
for the m ost advanced m ethod. Why should people resort to
riding o n a bullock cart when an airplane is at their disposal? If,
however, they are unable to handle the superior vehicle
successfully, they can choose some other m ore appropriate form
o f transportation.
In chapter 8 we discussed the im portance o f grace in Self-
realization. While grace is of primary im portance if one is to rise
to the highest level, still, it is helpful to have some theoretical
knowledge as well. T herefore Abhinavagupta makes a po int of
discussing the fundam entals o f Saiva monism in his works on
Trika yoga.
O n e o f the im portant characteristics o f Abhinavagupta’s yoga
is his teaching that a yogin m ust m aintain a non-dualistic outlook
th ro u g h o u t the whole process, from the very first initiation all the
way th roug h to the m ost advanced practice o f yoga. This outlook
is to be m aintained even during idol-worship, lihga worship, fire
worship, oblation, repetition of mystic syllables, etc. A nother
characteristic o f his yoga is the im portance o f a highly developed
devotional attitude towards the Lord. T here are two advantages
to this approach. It protects practitioners from the degenerative
forces o f God known as ghoratan saktis (see Glossary), and helps
in assimilating the results of yogic practices so that whatever
spiritual powers arise will n o t be misused.
Definition of Yoga
According to the Trika system, yoga is that theological practice
which helps in attaining the realization of absolute unity between
the practitioner and Absolute Reality, that is, between the yogin
and God. As it says in the Mdlinitantrar.
The unity o f one (a finite being) with another (Almighty God) is
called yoga* by Siva yogins (Malinivijayatantra, IV.4).
♦The word yoga is derived from [the root] yujir = yoge (to become one with)
and not from [the root] yuj = smadhau (to meditate upon), as asserted in the
Yogasiitrabhasya.
Practitioners of yoga are advised to realize their forgotten true

nature and to recognize themselves as none o ther than the
Absolute, Paramasiva. This realization is said to be readily
attainable through Trika yoga, when aided by both an intense
devotion for the Lord and by the correct theoretical knowledge
of the pantheistic absolutism of Saiva monism. Theoretical
knowledge removes the yogins’ m ental confusion and m isconcep
tions about Reality, and devotion refines their hearts so that they
becomes capable of actually feeling and experiencing the truth of
Saiva monism. T he yoga of Abhinavagupta is thus an integral
process of developing both the head and the heart. People with
no m ental clarity cannot understand the truth, while those
without h eart cannot digest it.
By contrast, Patahjali starts the teachings of yoga from the
lowest level, and intends to carry practidoners, step by step, to
that system’s highest experience known as nirbtija samddhi. In this
state a perso n’s finite self-consciousness is totally stilled and
undistracted by objects. O n e ’s consciousness simply shines by
itself and remains motionless like the flame of a lamp burning in
a place free from blowing wind. T here is no knowing and no
doing in such a state of mind. But yogins in this kind of samddhi
do no t have any awareness of the potency of their divine essence,
n o r do they appreciate their infinity. In his Vsvarapratya-
bhijnavimarsini, Abhinavagupta considers this form of samddhi to
be one of various types of susuptu
The sleeping state is the result of total non-recognition o f the
existence of o n e’s body etc. It is short-lived and is, on that account,
different (from pralaya, the phenomenal dissolution). It is sleep
when caused by exhaustion, is swoon if brought about by some defect
in some element in the body, is intoxication or madness when caused
by some edible material, and is known as samddhi when brought
about by o n e’s own free will. These are its varieties (Ihjarapratya-
bhijndvimarsini with Bhdskari, 11.265).
He advises aspirants to rise above susupti into the higher levels
o f the fourth psychic state called turya, the state of spontaneous
revelation of the divine nature of the Self.
A special and very im portant characteristic of Trika yoga,
which is not found in o ther systems, is its doctrine of “possession”
(samdvesa). In samdvesa practidoners are suddenly infused and
possessed with Siva-hood, and feel themselves to be om niscient
and om nipotent. This is no t the kind of possession or haunting

th at occurs when the power that haunts and the person who is
h au n te d are different. Rather, yogins in samavesa en ter a state o f
unity, and their limited individual personalities get expanded
into universal I-consciousness which they feel to be divinely
p o te n t in all respects. Samavesa has been defined as the
im m ersion o f the dependence of a d ep e n d en t consciousness into
the ind ep endence o f the In d e p en d en t Consciousness ( Tantralokaf
1.73). It is actually the sudden and direct intuidonal realization o f
o n e ’s Divine Essence, called Isvarapratyabhijha.
Sufficient practice in samavesa results in a state o f jivanmukti
(liberation in this very life) in which a yogin develops supernatural
divine powers (siddhis). A jivanmukta can use these divine powers
simply by willing them to be (Isvarapratyabhijhavimarsini, IV.i.15)
though such a refined individual would most probably avoid
m eddling with the natural order, or in m atters of divine
adm inistration, which are the province of a long hierarchy o f
male and female deities at different levels o f authority. This kind
o f yogic attainm ent is n o t considered to be an obstacle on the
path of final liberation. Rather, it is said to be helpful, as it
removes any lingering doubt about the divine nature of the Self,
and develops a firm faith in the eventual attainm ent o f absolute
unity with Paramasiva when the individual dies ( Tantraloka, XII.
183-85). Further, these abilities help create faith and confidence
in the m ind of worthy disciples who feel that the preceptor, being
liberated, can liberate others as well.
Samavesa can be attained through all the various levels o f Trika
yoga. It is one there are highest states that is available at
beginning as well as at advanced levels. However when a state o f
samavesa comes through a higher level of yoga it is considered to
be superior because it reveals a m ore elevated aspect o f o n e ’s
Divine essence. Because o f the various levels at which samavesa
can be experienced, the philosophy recognizes as many as fifty
varieties o f Siva-possession.
Abhinavagupta analyzes Trika yoga into three m ain categories
known as sambhava, sakta and anava. Anava yoga has been fu rth er
analyzed into dhyana, uccara, karana, dhvani and sthanakalpana.
Finally sthanakalpana has been analyzed still further into six paths
of objective m editation on external elem ents known as sadadhvan.
All these will be discussed briefly in the following pages.
Sdmbhava Yoga
A practice in the direct realization o f the pure and divine
nature o f the Self is known as sdmbhava yoga or sdmbhava updya.
In this highest form of practice, the m in d’s tendency to think and
und erstand calms down. It stands still, and loses itself in the
vibrant glow o f pure I-consciousness. At this stage, the aspirants
begin to experience their Self-bliss, and with pracdce, they
develop a clear intuidonal realizadon o f their divine nature.
Sdmbhava yoga is to be conducted without pressure and strain.
T he m ind (manas)* should be relaxed and rested. It is to be
gendy tam ed rath er than forced to stop its acdvides. The
practid oner keeps a subde form o f in n er awareness on the m ind
so that the fudlity o f its resdessness can be fully appreciated. This
subde form o f witness consciousness eventually tames the m ind
and the eg o ’s wild tendencies to defend itself. All acdvides of
im aginadon, contem pladon, and ideadon are naturally given up.
Pure I-consciousness shines clearly in the resuldng sdllness, a n d
the Self intuidvely realizes and recognizes Itself without any help
from the m ind o r understanding capacity. This pracdce results in
the direct realizadon o f o n e ’s Divine Essence through sdmbhava
samavesdy and o n e ’s consequent liberadon from all bondage.
T h roug h the regular pracdce o f this samdvesOy the p racddo ner
becom es a jivanmnkta and develops the above-m endoned divine
powers.
An intense devodon for God and the correct understanding of
o n e ’s real n ature are two essendal aids in this direct realizadon of
the Absoulte Reality. As we have said, aspirants who do n o t have
the correct theoretical knowledge of the truth may n o t be able to
free their understanding from the m ental habits o f the limited
individual age-old confusions created by mdyd and because o f this
may n o t succeed in attaining final liberadon ( Tanlrdlokay 1.48-49).
W hat is m ore, aspirants are liable to en te r into th at state of
absolute dreamless sleep which is known as apavedya-susuptiy
mistake it for the final goal of life, and get stuck there for the rest
o f their existence ( Tantrdloka, VI. 152). In spite o f the functions of
the binding forces o f the Lord, devodon enables practitioners to
overcome all obstacles that arise on the path to liberadon.
Devodon enables people to actually feel and relish the truth
♦The word “mind" here refers to the faculty of objective thinking.

realized through the practice o f this yoga, an d because o f

devodon they will no t fall prey to any tem ptadon to misuse the
supernatural powers that often develop automatically in the
practice o f sdmbhava yoga.
T he Zen yoga o f Japanese Buddhism, though resem bling
samhhava in some respects, leads practitioners towards a state of
nihilistic tranquility. This happens because the Buddhist practi
tioners avoid devotion and all concepts o f theism, and through
practice in that system’s beliefs they develop a concept o f nihilism
th at deeply perm eates their unconscious minds. In this way,
B uddhist practice leads to the level of pralaydkala. As was said
previously, this is also the case with the Transcendental M editation
school o f Maharishi Mahesh Yogi, which also can take a
practitioner into the state o f dreamless sleep. This does n o t
h ap p e n to Siva yogins, because the correct theoretical knowledge
allows them to aim for m ore refined states of enlightenm ent.
T he highest form o f samhhava yoga has n o t been discussed in
detail by Abhinavagupta because o f its esoteric character. He has
h in ted at some aspects of this practice in the second chapter of
his Tantraloka and Tantrasdra, where he discusses the ultimate
practice known as anupdya yoga, a yoga w ithout any means. W hen
sdmbhava becom es perfectly ripened, it attains the position of
anupaya, A long verse in his Anubhavanivedanastotra (2) describes
the essence of sdmbhava yoga as do the first two verses o f the
Anuttarastika (1-2).
T houg h n o t a great deal o f inform ation about this form of
yoga is available, we can find traces of it in India down through
many centuries. T here is a traditional posture connected to this
yoga known as sdmbham-mudrd. While it is helpful in the
beginning, this mudrd is n o t required after attaining proficiency
in the practice. We know that the tradition of using sdmbham-
mudrd with this yoga has been prevalent in India for millennia,
because historians have identified this mudrd in the eyes of the
bust o f a yogin found at the ancient ruins of M ohenjodaro.
This yogic form o f direct realization, aided by the mudrd, has
been discussed at length in the sixth chapter of the Bhagavadgitd.
T he same yoga and mudrd have also been depicted in the poetry
o f Kalidasa, in the third canto of his Kumarasambhava (III.44-50).
Yajnavalkya’s Smrti alludes briefly to it (III.198-201). It has also
fou nd expression in certain vacanas of the Virasaiva saints of
Karnataka. Acarya Amrtavagbhava, a Saiva philosopher o f the

presen t age, has recently discussed it in his Siddhamaharahasya
(91, 92).
Matrkd and malinx are the two types of sambhava yoga that
involve the ancient Indian science o f grammar. This includes a
highly technical approach to the Sanskrit alphabet and the use of
sound in spiritual practice. Mdtrka yoga has been discussed in
some detail by Abhinavagupta in his Tantraloka, Tantrasdra, and
Paratrisikavivarana. In this type of sambhava yoga one pracdces an
intuidve kind of visualizadon in which the whole world is
experienced as merely a reflecdon o f o n e ’s own divine powers.
All p h en o m en a are im agined to be shining within oneself by
virtue o f o n e ’s own playful divine will. Pracddoners of the mdtrka
form o f sambhava yoga visualize their own diving powers shining
in the form of the sixteen vowels of the Indian alphabet, and see
them reflected in the form o f all the phenom enal elem ents from
earth of Sakti, and finally shining as the consonants from Mka” to
Mksa”. All this should happen mysdcally without any interference
from either m ental concepdons or the convendonal reladonships
that exist between the words and their meanings. Pracddoners of
matrkd yoga intuitively realize that all creation has risen from
within them , is reflected in them , and is totally non-different
from their own true Selves ( Tantraloka, III.280).
T he second variety of this type of sambhava yoga is known as
malini yoga. In this form, the same general practice is involved,
except that letters are arranged haphazardly, with vowels and
consonants m ixed together in random order, starting from “n a ”
and ending in “p h a ”. This extremely mystical practice of
sambhava, discussed at length in Paratrisikavivarana, is quicker in
results and yields both bhoga and moksa (release) simultaneously
(Paratrisikavivarana, 149, 154).
T here are still o ther types of sambhava where practitioners,
after having thoroughly sharpened the power of their attentiveness
(avadhana), turn this highly focused awareness onto their blissful
consciousness in order to catch hold of this psychic state and
rem ain there. This experience o f Self-bliss is actually available to
anyone in many different situations. For example, every person’s
pure I-consciousness shines clearly through its own brilliance for
a m om ent in situations where there is some powerful em otion
like anger, joy, astonishment, etc. (Spandakarikd, 22), or where
there is some delightful experience or perception (Sivadrsti, 1-9,

11), or in between two m ental ideas (Spandakarika, 38), or
between the waking and dream ing states. Supervigilant practi
tioners, possessing a very sharp attendveness, realize the in n er
nature o f pure Consciousness at such junctures. T hen, catching
hold o f it with their one-pointed awareness, they try to rem ain
firmly established for some time in that state of Self-reveladon.
With time an d pracdce, these experiences o f the Self last longer,
and increasingly m ore subde levels o f the experience becom e
im pressed ever m ore deeply on the subconscious m ind. Finally,
this experience of the Self becomes the essendal nature of the
pracddoners.
These various types of sambhava yoga which were taught in
philosophical works like the Spandakarika, have been discussed by
Abhinavagupta in his Ihjarapratyabhijnavivrtivimarsini where he
quotes many couplets from the Kdrikd of Bhatta Kallata. T here
seems to have been an understanding and agreem ent am ong the
sage-philosophers in this tradidon about the policy to be used in
wridng about these most esoteric pracdces. While they were no t
kept absolutely secret, n either were they ever fully or clearly
described in a single text. Abhinavagupta received these instrucdon
from his greatest preceptor, Sam bhunatha. As he says in his
Tantrasdra:
Our revered preceptor has said that a doctrine that is extermely
secret in nature, should neither be clarified in a single context, nor
should it be kept totally secret ( Tantrsara, 31).
In summary, no elem ent of m ental contem pladon or ideadon
should en te r into the pracdce o f any type of sambhava yoga.
Because it is conducted only through o n e ’s will power, without
indulging in any form of knowing or doing, it is called icchd yoga,
the yoga o f simply willing. Complete perfecdon and regular
pracdce in sdmbhavayog^ yields the results and reveals the secrets
o f all the lower types o f Trika yoga.
Sakta yoga
P racddoners who are unable to grasp the subdedes o f
sambhava and progress with this m ethod, should then turn to the
next lower stage— that of sakta yoga, the yoga of Self-contempla-
don. In this pracdce one uses the m ind and im aginadon to
102 Specific Principles o f Kashmir Saivism
constantly contem plate the real nature of the Self as taught in the
philosophy of Saiva monism. O ne is supposed to think repeatedly
that one is everything and yet also beyond everything. All
creation is o n e ’s own play. It is the manifestation o f o n e ’s own
divine powers, having been created through his own divine and
in d ep e n d en t will, n o t aided by anything else. O ne is to imagine
oneself as om niscient and o m n ip otent pure consciousness
(Tantrasdra, 21). Pracdce o f this form o f Self-contemplation
carries the impression o f these truths deep into both o n e ’s
conscious and subconscious mind. With time and practice one
comes to experience the divine and absolute consciousness as his
real self. It no longer seems to be simply an im agined concept
superim posed on oneself by the mind. Having developed a firm
belief in the divinity, infiniteness, and purity of o n e ’s real nature,
one is able to wash away past impressions of o n e ’s limitations,
attain a sakta samavesa of Absolute Reality, and develop the ability
to practice sdmbhava yoga which is the only direct m eans o f
realizing the divine nature of the Self in its highest asp ect In fact,
all types o f Saiva yoga have to rise to the level o f sdmbhava in
order to yield this highest goal of life.
To clarify, sakta is a practice in “pure ideation” (suddhavikalpa),
the yoga o f Self-contemplation, imagination, m editation, etc.,
while sdmbhava is a practice in “non-ideational” (nirvikalpa:)
realization, a yoga free from all conceptual knowing and gross
word images. Because sakta yoga is a practice in correct
conceptual knowing, in which the practice o f m ental ideation
dom inates, it is also called jhdna yoga.
T he nididhyasana practice o f the V edanta school is similar to
the sakta yoga o f Saivism. However, the post-Sankara Vedantins
have increasingly stressed the im portance of the philosophical
theories o f vivarta, while ignoring the practical aspects o f the
theology as taught by the ancient sages. Due to extensive
interaction with Buddhist logicians through decades, the Vedantins
copied and assimilated a great deal from Buddhism, and slowly
drifted towards a kind of situation that comes close to nihilism.
They ignored the actual practice of Sankara’s Vedanta to such an
extent that most of them today are n o t even aware o f the
existence of some very im portant Tantric works on Vedanta like
(i) the Vidydratnasutra by Gaudapada, (ii) the Prapancasaratantra
by Sankara, (iii) the com m entary on it by Padm apada, (iv) the
tenth-century Snvidyarnavatantra by Vidyaranya and so on. Because

o f this drifting away from the practical aspects of Vedanta, many
o f its scholars have come to doubt the validity of Sankara’s
authorship of Saundaryalahan. O ne of these scholars tried to
prove that Sarikaradeva, a Saivasiddhantin of the Tamil region,
had been the author of Saundaryalahan. These scholars apparendy
d o n ’t accept that the sophisdcated theological doctrines contained
in Saundaryalahan are absolutely foreign to the simple Saiva-
siddhanta doctrines of carya, kriyd and yoga.
Disciples o f J. Krishnamurty and certain logicians from the
West are inclined to cridcize sakta yoga as being a pracdce in self-
hypnodsm . It is true that its m ethod of pracdce seems to be very
m uch like hypnodsm, but in reality it is far m ore profound.
Hypnotized people are m ade to forget their individual nodons
and to adopt new ones in accordance with the will of the
hypnotizer. W hether people becom e stronger, healthier, and
wiser depends of course on the quality of the hypnodzers (or the
material being used), and what they are attem pdng to do with
their power. T here is always the danger that one set of illusions
may simply be subsdtuted for another. But according to Saiva
philosophy all o f us are already hypnotized by the effects o f maya,
by thoughts of our own limitadons and inadequacies. The
pracdce o f sakta yoga, as discussed above, helps us wash away the
hypnodc effects o f maya by m eans of deepening the impression of
vidya, the correct knowledge. Sakta yoga impresses on us our
infinity, eternity, divinity, potency, etc., and dispels the false
lim idng impressions caused by maya. This is m ore a process of
dehypnodzing, as it removes the hypnodc effect o f our limitadons
(maya), and brings us back to our real and essendal nature.
T here are various o ther names associated with this pracdce of
yoga. Sakta has been defined as a pracdce in “refining id ead o n ”
(vikalpasamskara), that is, a process of bringing about gradual
perfection in the correct conceptual knowledge of a person
( Tantraloka, IV.2, 3). Sakta yogins have to impress on themselves
two aspects o f their real nature: pure transcendental unity and
universal divinity ( Tantrasdra, 21). This is to be accomplished
th ro u g h several types o f d ee p an d co n stan t im aginative
contem plation known symbolically as sacrifice (yaga), oblation
(homa), repetition (japa), vow (vrata), union (yoga) and so on.
These are all m etaphorical in character.* A nother m etaphorical

or symbolic nam e given to sakta yoga is sattarka (ibid., 23), the
yoga o f correct reasoning. Sattarka is reasoning that is based
n either on any of the objective experiences of ordinary people
still deluded by may a, n o r on the conventions and argum ents set
forth by them . It is a logic inspired by the direct realization of the
Self by the Self, a logic started by perfect beings or siddhas. Still
an o th er nam e for this is bhavana. The root bhu means “to exist,”
and the word bhavana means “to bring into existence.” Sakta yoga
is a bhavana that brings into existence the correct understanding
of the truth that maya, with the help of im posed forgetfulness,
h ad pushed back into the field of nonexistence ( Tantrasara, 21).
This bhavana of Trika yoga should n ot be confused with the
bhavana that appears in the philosophical texts of the Mlmamsa
and Nyaya schools.
T here is a special type of sakta yoga known as kalinaya. It was
originated by one Sivanandanatha about whom we know very
little. He im parted it to his three female disciples nam ed
Keyuravati, Kalyanika, and Madanika. We know that Govindaraja
learnt it from Keyuravati and then im parted it to the great Saiva
philosopher Somananda. Kalinaya reached Jayaratha through a
long line o f disciples. Madanika taught it to Bhanuka. It reached
A bhinavagupta th ro u g h the line of Ujjata, U d b h a ta etc.
Erakanatha, the disciple of Kalyanika, engaged him self in
attaining supernatural powers and did n o t initiate any disciple in
the path. This inform ation about the origin and spread of
kalinaya has been provided by Jayaratha in his com m entary on
Tantraloka (III.192-203). He bases the inform ation on the
Kramakeli by Abhinavagupta and quotes a long passage from it
( Tantraloka, V. 192-93). Passages in Kdsmira-apabhrainsa, quoted by
Abhinavagupta in his Tantrasara and Paratrisikavivarana, may
have been drawn from the sayings or works of the above-
m entioned three female preceptors. These three highly respected
yoginis may have preferred to teach in the language o f the
com m on people, as did Lallesvari in the fourteenth century a d .
Sivananda, being the great-grand teacher of Somananda, may
*For instance, the use o f d eep im agination to offer all existen t substances to
G od is known as yaga. Im agining G od to b e an infinite sacrificial fire o f pure
co n sciousn ess and offering everything into such fire as o b lation is known as homa,
and so on ( Tantrasara, 25-27).
have flourished sometime in the eighth century a d . Exact dating

is difficult because these yogins tended to live long lives so that
their time cannot be strictly calculated at the rate of twenty-five
years p er generation.
T he term káUnaya can be understood as follows. Naya can be
thoug ht of as a doctrine, and Káli in Kashmir Saivism is a nam e
given to the power of the Absolute God. This power is called káli
because it conducts kálaná^ the manifestation of the divine
activities of God. Kalana is different from and should n o t be
confused with kalpaná. Kalpana is im aginadon, conducted in
o n e ’s own m ind, while kalana is a kind of transm utadon brought
about by the divine essence of God ( Tantráloka, IV. 172-76). It is
the outward m anifestadon of inwardly existent phenom enon.
KáUnaya is pracdced in the following m anner. In šákta yoga,
káli is visualized in four aspects. It conducts all the divine
funcdons in the fields of (1) absolute unity, (2) unity in diversity,
and (3) com plete diversity. While these are its three m ain aspects,
there is a fourth, (4) the all-pervading aspect also. Each of these
aspects of káli is supposed to be contem plated upon as it relates
to the divine acdvides o f creadon, preservadon, and absorpdon.
(An exam ple with creadon would be: (1) the absolute unity of
creadon, (2) the absolute diversity of creadon, (3) the unity in
diversity o f creadon, (4) the all-prevading aspect of creadon, and
likewise with preservadon and absorpdon.) In this way the
n um b er of kális is raised to tweleve. These kális, consdtute
šakticakra, or the wheel of the divine powers of God ( Tantrasára,
28). These káUst personified as goddesses, have been eulogized
in S iddhanatha’s Kramastotra, certain stotras o f Abhinavagupta,
the Cidgaganacandriká o f Srivatsa (wrongly known as Kalidasa),
and a scriptural work nam ed Paňcasatiká, quoted by Jayaratha. All
the poedc descripdons o f kális, found in these works are merely
symbolic in character, because the káli of Kashmir Saivism is the
abstract divine power o f God and n ot some deity with a subde
divine form, as is the Kálí in Durgásaptasati.
Pracddoners o f šákta yoga, pracdcing káUnaya, have to imagine
themselves to be the master of the wheel of divine powers. They
have to visualize the divine role of these powers with respect to all
of phenom enal existence appearing as the trinity of subject,
object, and the interm ediate means of knowing, called respecdvely
pramátr, prameya, and pramána. The pracd doners visualize this
trinity in the twelve varieties appearing in creation, preservation,

dissolution, and absolute position. T h en they imagine themselves
as having assimilated all these phenom enal varieties, one by one,
into their own Selves through their twelve divine powers visu
alized as the twelve kdlis absorbing them. T hrough this practice
students have to impress upon themselves their complete mastery
of twelve aspects of the divine essence. This highly complex and
abstract worship of kali in its many forms, which employs this
special kind o f contemplative imagination, and which is practiced
through a clear conviction that everything is O ne—a pure n o n
dualism—is significantly different from the ritualistic Kálí-worship
prevalent in Bengal.* This is true even though both forms of Kálí-
worship are Tantric in origin and character.
T he above-m entioned varieties of sákta upáya, e.g. yaga, homa,
etc., require a very deep and comprehensive form of contem pla
tion, which absorbs simultaneously all phenom enal existence
into the practitioner’s infinite I-consciousness. This practice is so
difficult that only the most accomplished yogins like Abhinavagupta
can use it successfully ( Tantraloka, IV.278).
Sivánandanátha developed an easier type o f sákta upáya by
taking the above-mentioned twelve categories in a definite ord er
o f succession and making them the targets, one by one, of
contemplative m editation and subsequent absorption. As krama is
the Sanskrit word for succession, this easier type o f sákta upáya
came to be known as kramanaya. Much has been written about
the kramanaya by different yogins, and Jayaratha quotes many of
them in his com m entary on the Tantrdloka. In fact, this krama
m etho d of sákta upáya became so popular with practitioners of
the Trika system in Kashmir, that many teachers like Jayaratha
m entioned it along with the Trika as an in d ep en d en t system.
CTantráloka, V.XIII.435).
This tendency to consider the krama system as separate, while
still somewhat prevalent in Abhinavagupta’s time, was actually
only indicative of the popularity of kramanaya practice. H ad it
actually been an in d ep en d en t system of theology, it would not
have been discussed in such detail as an integral p art and
im portant variety o f sákta upáya. Besides, the main principle o f
the twelve kdlis has been applied not only to sákta upáya, but to
♦Kálí-worship in Bengal usually involves bloody animal sacrifices at the foot of
the mürti (statue of the deity).
sambhava as well ( Tantraloka, III.250-53). It has also been

discussed as an im portant elem ent of the dhyana type of anava
upaya ( Tantraloka, 11.23-27; Tantrasdra, 36).
Abhinavagupta quotes several passages from Agamas, while
referring to different systems of sadhana, such as Varna, Daksina,
Kula, Mata, Trika, etc. Such passages occur in his com m entary on
Paratrisikd (V.92). Jayaratha does this as well ( Tantraloka, V. 1.48-
49). In non e of these scriptural passages is there any m endo n of
krama as an in d ep e n d en t system o f philosophical pracdce.
J.C. Chatterjee, the pioneer research scholar who worked on
Kashmir Saivism, was mistaken in announcing krama as an
in d ep e n d en t system of theological pracdce, and unfortunately
most o f today’s research scholars have adopted his view w ithout
taking the above-m endoned facts into consideradon.
In summary, the krama doctrine of the twelve kaRs is an
im portant elem ent o f all three updyas and an integral p art o f the
Trika system. As such it cannot be considered an in d ep e n d en t
system of pracdce. This variety of sakta upaya, standing within the
Trika system, has enjoyed special popularity am ong the ancient
p racddoners o f Kashmir Saivism.
W hen students perfect the pracdce of sakta yoga, their pracdce
automadcally attains the status and character of sambhava yoga.
According to the philosophy, the sambhava and sakta m ethods of
yoga are m eant only for those aspirants whom Lord Siva has
blessed with a forceful divine grace. Only these special devotees
find the intense interest and quickly attain success in the pracdce
o f these two superior types o f yoga. Sambhava is also known as
abhedopaya, the m onisdc m eans of salvadon, and sakta is called
bheddbheda upaya, the m onodualisdc m eans ( Tantraloka, 1.230).
Anava yoga
Anava yoga is known as bheda-upaya, the m eans that is
workable at the level of diversity. Its various forms are m eant for
aspirants who are n o t capable o f direcdy adopdng the pracdce of
the two higher types o f yoga. In Saivism, anu is the nam e given to
finite beings, ordinary persons bound by their limitadons, and
anava is the form o f yoga that is useful to these beings living in
the field o f mdyd ( Tantraloka, 1.221). To further clarify these three
yogas, driava is the nam e given to objecdve m editadon, while
both sakta and sambhava are subjecdve in character. T he exact
natu re o f the subject is to be realized directly through sambhava,

while it is to be contem plated upon through the subjective
im agination in sakta. In anava yoga the focus changes from the
subject to the o b ject Pracdtioners have to m editate upon certain
objects and have to contem plate their essential nature as
described in the philosophy of Saiva non-dualism. All these
objects are to be seen as nothing o ther than the Absolute. Since
such meditaUon is an acdon which dem ands considerable m ental
effort on the part o f yogins, and since such effort (kriya) becomes
m ore predom inant in anava yoga than the elem ent o f knowing,
anava is also known as kriya yoga, the yoga of acdon, otherwise
jnana and kriydgo h and in hand.
In anava yoga there are two categories of objects to be
m editated upon, e.g., those lying inside o n e ’s self (grahya) and
those exisdng in the external world ( bdhya). All o f these objects
of m editadon are ranked according to m erit depending on their
distance from the subject. M editadon on the object nearest to the
subject is considered the highest type of anava yoga while that
conducted on the farthest away object is considered the lowest in
merit. Buddhi, the understanding capacity, prana, the life-force,
dehat the physical form, and dhvani, the sound o f breathing, are
the grahya objects arranged in the descending order of their
m erit ( Tantrasara} 43). These constitute the four types of internal
objects for m editadon in anava yoga. The fifth type is called
bahyat the external objects, which are time and space. Time and
space are each considered in three aspects, which causes bdhya
yoga to have six subvarieties called sadadhvan, or the six paths of
m editadon on external objects. All these are to be discussed
briefly in the following pages.
Dhyana yoga
Anava yoga, when practiced with contemplative m editation on
buddhi, is called dhyana yoga or buddhi yoga. This is completely
different from the dhyana yoga o f Patanjali. O ne has to imagine
the trinity o f knowing subject (pramatf), knowable object (prameya)t
an d the m eans of knowing (pramana) as one unitary whole,
identical with o n e ’s own I-consciousness. T h en one has to
visualize it as a radiantly shining and burning fire o f consciousness,
encircled by the flames of the wheel of divine powers, the twelve
kalis, stationed in o n e ’s heart. Next it is to be visualized as
proceeding ou t through any o f the body’s orifices like the eyes,

ears, nose, etc., and falling on objects coming within its range,
one by one. T he practidoners, employing their deepest powers of
im agination, fu rth er visualize it as creating, sustaining, absorbing,
separating and assimilating the objects concerned as fire assimilates
fuel. These activities o f huddhi are im agined to be the divine
activities o f God appearing in the form of the practitioners. A
regular practice in this contemplative m editation on the functions
o f'th e ir own understanding capacity will thoroughly impress on
the practitioners their true nature as the Divine Essence
( Tantrasara, 36-37). They will then attain an anava samavesa of
Siva-hood, and becom e worthy o f practicing šákta yoga as well.
Uccára yoga
Next in proximity to the subject is the power o f life-force
called prána. Prána's functions vary depending on w hether we are
awake, asleep, in a transcendental state, and so on (see chapter 3).
T he elim ination and assimilation of objects through breathing,
speaking, thinking, working, understanding, etc., constitute the
functions of prária in the waking and dream ing states because
both the activities o f elim ination and assimilation are present
while we are awake and dream ing. (Išvarapratyabhijňávimaršini,
III.ii.19; Bháskaň, 271-73).
In the m ore interior state known as dreamless sleep, both
prána and apána becom e dissolved into a unitary function known
as samána {Isvarapratyabhijňávimaršini with Bháskaň, 11.273). It is
experienced as an inner vibration.
T he fourth function of prána is known as udána. It is the
activity o f intuitive revelation o f the real nature o f the Self and is
experienced vividly by yogins in the turyá state. Ordinary people
do n o t usually have experiences of such intuitive revelation.
Yogins feel it as a sensation moving through the spinal cord. All
ordinary thinking becomes quieted during intuitive revelation
and is replaced by a nonconceptual Self-realization which is
experienced as an inner glow or radiance (ibid., 275).
The fifth function of prána is known as vyána. It has been
described as the total brilliance of the limitless Subject shining
infinitely in the transcendental state of turyátita (ibid.).
Practitioners of uccára yoga have to m editate upon: (1) their
own individual I-consciousness, (2) its solitary existence as it
becom es freed from objects and means of knowing, (3) prana

and apana moving together, (4) samana, (5) udana, and (6)
vyana. O ne is supposed to m editate upon all of these objects with
the understanding that they are nothing o th er than o n e ’s own
in n er Self. O ne withdraws o n e ’s attention from the body and the
m ind, and focuses on the most subtle elem ents o f the pure power
of prana working in its five functions as described above.
More exact descripdons of how this is done are n o t available
in any of the exisdng texts. It is supposed to be learned direcdy
from an experienced yogin serving as a preceptor. W hen uccara
yoga is pracdced with the six objects m endon ed above, it results
in six variedes of Self-bliss which are m en d o n ed below in their
ascending o rd er of merit: (1) nijdnanda, (2) nirananda, (3)
parananda, (4) brahmananda, (5) mahananda, and (6) cidananda
( Tantrdloka, V.44-50). Beyond these six stages o f Self-bliss lies the
infinite bliss known as (7) jagadananda (ibid., 50, 52). It is this
form o f Self-bliss that causes the Absolute to manifest its power
through the five divine acdvides ( Tantrdloka, V.53; Malinivijaya-
vdritika, 1.893-95). All o ther types of bliss simply arise from the
faintest glimpses of jagadananda which is itself the climax of all
experiences o f Self-bliss.*
Aside from Kashmir Saivism, no o ther school of thought has
produced such a thorough analysis of the various levels o f Self
bliss. With regular pracdce, uccara yoga will lead to a superior
type o f im mersion into the Self (anava samavesa) and to a highly
evolved state of liberadon in this life-dme. Success in this pracdce
also enables pracduoners to advance to m ore refined types of
yoga.
Along with the experiences of Self-bliss described above, the
p racddoners will feel some peculiar sensadons along the central
nervous system inside the spine. These sensadons are known in
o th er T an trie systems as the movements of kundalini, the subde
power o f prana ( Tantrdloka, V . l l l ) . This power can be aroused by
several types of psychophysical exercises and pracdces through
which it is m ade to move upwards through the spinal cord.
However, in the uccara yoga of the Trika system, all this happens
automatically, without any effort or complicadon. In this system
*For details con su lt Glossary u n d er uccara yoga.

there is no need to torture the body with difficult practices in

o rd er to taste the fruits of Kundalini yoga. They are simply the
natural outcom e o f uccara yoga.
Pracdtioners of this yoga aim at recognizing the infinite,
perfect, divine, and blissful consciousness of the Self, and at
becom ing firmly established in it. In the process of becom ing
m ore adept at this yoga, pracddoners will pass through five
increasingly refined levels o f Self-experience known as ánanda,
udbhava, kampa, nidrd, and ghurni. Abhinavagupta explains these
discernible signs of progress in uccara yoga as follows:
1. At the first level we will have ju st a flash o f Self-realizadon
in which we experience a faint touch or m om entary face-to-face
contact with the perfectness of our real Self. This contact
produces a fleedng yet wonderfully sweet taste o f Self-bliss. This is
ánanda.
2. At the second level of progress, we will have a short but
powerful experience of the psychic light o f pure consciousness
shining like lightning beyond our ordinary body-consciousness.
This contact causes the physical body to experience a sudden
upward em ergence o r je rk (udbhava).
3. Up until this level, our pure I-consciousness and our body-
consciousness are integrated, like m uddy water which has
pardcles o f earth so thoroughly mixed into it that we cannot
discriminate between the two elements. But as we feel ourselves
becom ing established in our divine powerfulness, and body-
consciousness becomes increasingly feeble as a result, our bodies
may start to tremble. This trem bling is known as kampa.
4. T hen, as the lifelong egocentric belief in our idendty with
the physical body becomes fully dissolved through inner awareness,
we may start dozing if we are unable to rem ain firmly established
in pure consciousness. This is “sleep” (nidrd).
5. Finally, becom ing well established in our real nature, and
recognizing our Self in its universal aspect, we may feel a mild
whirling m ovem ent in the head. This is caused by ecstasy and is
called “dizziness” (ghurni or mahdvydpti), an absolute all
pervasiveness.
This sophisdcated and highly evolved system o f prána yoga is
unknown in o th er schools of yoga in which the concept o f prána
is limited to the function of respiration. Although the terms
samána, udána, and so on, are prevalent in o ther systems of yoga,
their significance has been m ost clearly explained in the

philosophical texts of Kashmir Saivism.
Karana yoga
T he term karana denotes the physical body which, along with
certain nerve centers in it, is to be made the target of contem
plative m editation. This practice includes many types o f mudras
prevalent in hatha yoga. These physical postures are to be
accom panied by special forms of contem plation which will help
students realize the absolute divinity of their own nature.
Kundalini yoga is part of this practice. Abhinavagupta has not
clearly explained karana yoga and its m ethod. He says that it is a
mysdc practice that should only be learned through the verbal
teachings o f a preceptor ( Tantraloka, 130). It appears that karana
yoga is very quick in yielding supernatural psychophysical powers
that are likely to be misused by unworthy practitioners. Because
of this danger, Abhinavagupta keeps it a secret. Only an expert
preceptor should teach this m ethod, and only to those worthy
disciples who will n o t misuse it. Success in karana yoga also results
in a form of Self-immersion (dnava samavesa), and allows the
stud en t to advance into higher types of Trika yoga.
Dhvani yoga
In this context, dhvani refers to the sound of breathing. It is to
be m ade the object of o n e ’s attention, and its rise and fall are to
be m editated upon along with mystical syllables like so-ham and
ham-sah. These mantras are to be experienced as subdy connected
to the inward and outward movements of the breath. This
m ethod is also known as varna yoga ( Tantraloka, 131-33). This
yoga is also pracdsed by Radhaswamins, and is known am ong
them as surat or ajapa yoga. Siva yogins add to this pracdce the
contem pladon of devodonal aspects of the philosophy and the
understanding o f their divinity within this absolute monism. This
saves them from getdng led astray into the pursuit of fame and
money. This pracdce brings about the attainm ent of an inferior
type of Self-immersion (dnava samavesa).
Sthanakalpand
Objecdve m editadon on endues outside the person, when
accom panied by the contem pladon of non-dualisdc theism, is
known as sthanakalpana. T he two objects used are time and space.

Each of these is further considered according to the three
different aspects of fineness, subdeness, and grossness. Time is an
abstract entity. It is calculated and m easured with the help of
successive psychophysical events and action (Isvarapratyabhijha-
vimarsirii, III.i.3; Bhaskan, 11.12). T he smallest unit of time that
hum ans experience is a m om ent. O ur experience of the duration
of a m om ent changes according to w hether we are awake, asleep,
dream ing, etc. Classically, a m om ent has been m easured to be as
long as one single m ental action (Tantralokaf VII.25). An idea or
though t is thus the basic measure of time. Ideas are accom panied
by word-images and in this way words can be said to be the
m easuring devices of time. T here are two types of word-images,
conceptual and nonconceptual. T he most subde type of word-
image is nonconceptual in character and is called varna, m eaning
a sound or a letter. Conceptual word-images are gross in
character and are represented by a full-fledged word called pada.
In between these two there is the category of mantra, a mystical
syllable, which also is nonconceptual in character. These are the
three paths of time called varna, mantra, and pada ( Tantrasdrat
47).
Space is likewise considered to have three aspects, called kala,
tattva and bhuvana. They are respecuvely fine, subtle, and gross in
character (ibid., 47). Bhuvanas are the actual abodes of beings.
Tattvasy the thirty-six elem ents that encompass the universe and
serve as com ponents of bhuvanas. Raids are the finer forms of
tattvas. T here are five kalds and most of them are m ade up of the
subde aspect of several tattvas grouped together. For example,
pratistha-kala contains the essence of all the tattvas from water to
prakrti. T he subde form o f the tattvas from purusa to maya are
contained in vidyakala, and the pure tattvas up to Sakti lie in
santikala. Earth lies in nivrtti and Sivatattva in santyatita (ibid.,
109-10). According to the Agamas, the scriptural texts of the Trika,
there are 118 bhuvanas. These are the three paths o f m editadon
on space which consdtute, along with the three paths of dme, the
six paths o f m editadon on outward objects known as sadadhvan.
Pracddoners of sthanakalpana yoga are supposed to contemplate,
one by one, all the segments o f dme. Even vast aeons in their
ascending order, up to the whole dm e of Lord Sadasiva’s
existence, have to be contem plated and contained within one
m ovem ent o f the breath (ibid., 61). This yoga carries pracdtioners
out of the limitadons of dm e and washes away its impression from
th e ir subconscious m inds. C onsequendy they develop an
impression o f eternity which becomes one with their essendal
nature. T he pracddoners realize that they are eternal. Similarly,
they contem plate all the units of space, one by one, and visualize
through deep im aginadon that these are contained inside their
physical form (ibid., 63). This pracdce carries students ou t of the
lim itadons o f space, and they thereby realize the infinite
phenom enal aspect of their nature. This is one type o f sthdna-
kalpand yoga.
In an o th er form of this yoga, a segm ent of any of the six paths
is chosen as an object o f m editadon. With the aid o f the
im aginadon, this segm ent is visualized to be the Suprem e Reality,
containing the whole o f existence within it, and running that
existence according to divine will. This object is perceived to be
absolute God appearing in His transcendental and universal
aspects.
Many o th er types o f m editadon on objects have been discussed
in the Tantraloka. The key to all forms of pracdce in sthdnakalpand
is the contem pladon of absolute unity and divinity as the essendal
nature o f the object of m editadon.
All variedes of sthdnakalpand yoga lead to a lower type o f
dnavasamavesa, and the developm ent of divine powers of mastery
over any of the bhuvanas, tattvas, etc. For this reason, yogins who
are interested in acquiring these divine powers, prefer sthdna
kalpand to higher types o f yoga. The approach adopted in
sthdnakalpand can be extended to all types of ritual worship and
religious acdvides. These situadons will also result in dnavasamavesa
and can be recognized as sdll lower variedes o f sthdnakalpand.
Ritual perform ances o f many types of inidadon (diksa) are also
considered to be aids to Trika yoga. As with the above forms,
these rituals should include contem pladons of the absolute
divinity o f the worshiper, the worshiped, and the m eans of
worship. T he realizadon that everything is actually one thing, and
the deep contem pladon o f this absolute non-dualism is also
supposed to be carefully pracdced in all forms of this yoga.
Even though Trika yoga contains so many extraordinary
concepts and pracdces, there are very few people who have the
keen interest and dedicadon to undertake this sophisdcated and
challenging type o f yoga. This must have been the case even in
Abhinavagupta’s time, for he says:
It is only the black bee and not the honey bee which has an
enormous appetite for the fragrance of the ketaki flower. (Similarly)
only those rare people who are guided from within by the grace of
God, find interest in the absolutely non-dualistic worship of Bhairava,
the one perfect whole of everything ( Tantraloka, 1V.276).
C h a p te r 10
Aesthetics in Kashmir Saivism
Aesthetics has played an im portant role in the developm ent of

m any elem ents of religion, theology, and philosophy in India. In
Hinduism , God is n o t some distant, austere, disciplinarian ruler
o f the universe who causes devotees to shudder in awe. Instead,
He is tho ught of as an intim ate and loving m aster who is
extremely beautiful and loveable. This is also the case with most
of the popular deities of the H indu p an theon who are the
adm inistrators for the Supreme. Even the goddess Kali, whose
form appears to be terrifying, is, in fact, considered an
em bodim ent o f affection and compassion. In the eyes of her
devotees, there is w onderful beauty even in h er terrible
appearance.
Historically, Indians have applied aesthetic principles even in
religious rituals. T he Indus Valley people worshiped their deities
with dance. Vedic fire altars were constructed according to
aesthedc norms. Rgvedic poetry, sung in praise of various forces
o f nature, personified as gods with human-like forms, is rich in
aesthetic value, as are the astronomical calculations, which have
long been used to ascertain the prop er times to begin various
religious and secular functions. Agamic works on Saivism and
Saktism contain wonderfully rich and beautiful descriptions of
different Tantric deities. It is ir\deed difficult to find any Tantric
deity who does n o t possess some powerful aesthetic charm for the
devotee. Further, the aesthetic value of objects to be offered
during the worship o f these deities is such an im portant aspect of
the Agamas that some otherwise prohibited offerings and rituals
have been freely prescribed.
T he aesthetically pleasing practices of song, music, and dance
becam e very popular in Vaisnavism in the medieval period.
Jayadeva’s Gitagovinda is a typical example of this era. Cave
paintings at Elora and Ajanta testify to the im portance attached to
beautiful religious images in India during the Buddhist age.

A ncient temples and images at places like Khajuraho display a
highly developed aesthedc sense in the art of stone carving.
Finally, the aesthetic outlook of Indian philosophers and
theologians reached its full expansion in the Tantric system of
spiritual pracdce (sadhana). Vdmdcdra, a typically Tantric system
o f theology, prescribes the use of various objects pleasing to the
senses th at are otherwise totally prohibited in B rahm anic
Hinduism. Because these objects and rituals were pleasing to the
senses, the system was given the nam e ‘Varna’, as the basic
m eaning o f the word vama is ‘beaudful’, as in vamdhgi (a lady
with beautiful form ), vdmalocana (she having beautiful eyes),
vamoru (she with beautiful thighs), and so on.
Most o f the aesthetically rich elements of Vdmdcdra became
highly refined in the Kauldcara. This Tantric system o f theology
represents the true apex of aesthedc developm ent in religio-
theological practices. Many of these beautiful Kaula practices
were adopted by the most prom inent ancient sages of the Trika
system o f Kashmir Saivism. Bhatta Kallata’s description o f the duti
(a female assistant of a Kaula preceptor), quoted in the Tantrd-
loka (XXIX. 123-24), along with quotations from Som ananda’s
com m entary on Pardtrisika (Pardtrisikavivaranay 52), prove that
these masters of Kashmir Saivism successfully practiced some of
the m ost exquisite and sophisticated forms of the Kaula spiritual
path (sadhana).
Abhinavagupta devotes the whole o f chapter twenty-nine o f the
Tantrdloka to Kaulism. He pays high tribute of M acchandanatha,
the originator of the Kaula system. In several o f his im portant
works, Abhinavagupta writes about Sam bhunatha, a teacher for
whom he shows im mense respect and great indebtedness, who
was the m aster of the Jalandharapitha at Karigra, a center for
Tantric practices in the Punjab. Sam bhunatha was the leading
authority on many esoteric practices of the Trika system, and was
well known as the greatest m aster of the Kaula system o f Tantric
theology. In the Tantrdloka, Abhinavagupta also pays tribute to
Bhagavatl, S a m b h u n a th a ’s duti. A ccording to M adhuraja,
Abhinavagupta himself kept two dutis by his side. Also, while
describing the beauties of Pravarasenapur (m odern Srinagar),
Abhinavagupta m entions the abundance of wine in four different
colours, representing the four superior Tantric deities Even the
great Sarikaracarya, who organized various orders o f H indu

monks, and him self followed a puritanic from of discipline, chose
the beauties o f poetic art in the text Saundaryalahan, to describe
the beautiful form of his favourite Tantric deity Tripurasundarl.
This occurred because, as we discussed in chapter 1, he was
actually a Tantric practitioner. Saundaryalahan represents his
heart, his belief, and his practice, while his logical writing
represented his m ind and powers of debate when challenged by
the views of his philosophical antagonists.
While aesthetic richness has prevailed in Indian spiritual life
from ancient times, there has also been a parallel puritanical
aspect am ong Indian people. This puritanism was prevalent in
various traditions o f monks, and evolved into the systems of
Buddhism and Jainism. Monks of these two religious paths
prohibited the use of objects that were pleasing to the senses, and
prescribed forcible control of the m ind and senses, suppression
o f the em otions and instincts, and renunciation of worldly
enjoyments. Those monks who became experts in this austere
type of penance often developed supernatural psychic powers
like telepathy and hypnotism. Even though Patanjali denounced
the attainm ent o f such powers (siddhis) as being im pedim ents to
liberation ( Yogasutra, IV.36-37) still they ten d e d to have
considerable influence on people from all walks of life. Brahm anic
thinkers were influenced as well, but wisely accom m odated the
ideals and practices of these monks by placing them into the
renunciatory and seclusionary periods of a practitioner’s later
lifetime (the third and fourth stages which follow the stu dent and
householder stages).
Tantric theologians did n o t accept puritanism. Instead they
propagated a spiritual path that focused on the sim ultaneous
attainm ent o f enjoym ent (hhukti), and liberation (mukti). They
accepted both of them as the goal o f hum an life, and developed
philosophies and m ethods that could be followed equally by both
m onks and householders. They did n o t approve of any form of
forcible control or repression of the mind, emotions, and senses,
b u t ra th e r em phasized that such practices could create adverse
reactions that m ight simply deepen a practitioner’s bondage.
For the m ost highly qualified practitioners, these Tantric
masters prescribed the path of Trika yoga, which could yield both
bhukti and mukli, could lead to the realization o f o n e ’s divine

essence, and eventually to the highest state of perfect liberation
after death. In exceptional cases with aspirants who were
naturally capable of controlling their minds without force, they
taught an esoteric from of Tantric theology that prescribes the
use of various aesthetically pleasing objects and practices that
lead spontaneously to states of bliss. This practice is known as the
five makarasy and it is supposed to produce the attainm ent of both
bhukti and mukti m ore quickly than other paths. The use of these
otherwise prohibited objects and actions is said to bring about a
quicker mastery in the practice of the sambhava and sakta upayas
of the Trika system. It was because of its effectiveness that the
great masters of the Trika system adopted and used these Kaula
practices. They have been recom m ended in couplets 69-74 o f the
Vijhanabhairava, an im portant scriptural work on the Trika
system.
These particularly esoteric forms of Tantric sadhana are so
sophisticated and require so m uch spiritual training that they can
rarely be successfully practiced by ordinary aspirants. Classically,
they have been reserved for the most advanced and steadily
centered devotees, those “few on whom Lord Siva has bestowed
his divine grace.” Abhinavagupta refers to this in his vivarana on
Paratrisika:
Some such exceptional person alone, out of a hundred thousand
people, will be able to bring my teaching to fruition (Paratrisika-
vivarana, 281).
It is widely understood that these aesthetically pleasing Tantric
practices can also be extremely dangerous to spiritual advance
m ent. A practitioner, while indulging in the practice of the
makdraSy may fall into a web o f powerful sensual enjoyments and
thereby lose sight o f the higher spiritual goals of life. Because of
the dangers in h ere n t in these rituals, they have never been
clearly described or discussed in any of the works o f the ancient
masters.
W henever there is som ething of real m erit and truth available,
there are usually false forms of it being offered at a lower price.
Naturally there will be hypocrites who may try to deceive people
by ostentatious displays of Tantrism and through misleading
inform ation about these practices. False gurus existed even in
A bhinavagupta’s time and even he had to avoid their snares. He

describes them as follows:
Being poor in intellect, wandering themselves in ignorance and
delusion and catching a circle of foolish people in their grip through
(falsely) aggrandizing their abilities, they delude people after
binding them tightly in bondage (Parátrisikávivarana) .
Even I was deluded by many people like this, who felt themselves
proudly to be preceptors of tattvam (the exact reality) even though
they hadn’t even experienced the essence of two syllables— tat and
tvam o f the word tattvam (meaning God and soul) (ibid.).
In addidon to these highly sophisdcated and esoteric pracdces
of T antric theology, there are oth er aesthedcally pleasing aids to
the spiritual life which have held a prom inent place n o t only in
Saivism and Sakdsrn, but also in o ther branches of Hinduism. For
instance, since the earliest periods of Indian history, music has
been considered an im portant elem ent in spiritual pracdces
(sadhand). C handng of mantras from the Samaveda has been
popular with spiritual aspirants since early Vedic dmes. Song and
dance were popular with the pre-Vedic Indians of the Indus
Valley civilizadon. In the Yájñavalkyasmrti music of the virid is
described as a powerful aid in realizing the highest T ru th
( Yájñavalkyasmrti, III.115). Music and song are sdll a central part
o f the spiritual pracdce am ong Vaisnava devotees from the
lineage o f Chaitanya M aháprabhu.
T he authors of Kashmir Saivism also appreciated the power of
music in the process o f spiritual growth and so included it in the
m ethods o f sadhand. For example, in the Vijñánabhairava, the
pleasure aroused by song and music is accepted as a m eans to
en te r into the state o f pure and blissful consciousness.
Yogins, experiencing their oneness with some incomparable pleasure
aroused by the experience of objects like sweet songs, etc., and fixing
their mental attendveness on it, find unity with the Absolute Lord
through a pracdce of absorpdon in this kind o f phenom enon
( Vijñánabhairava, 73).
Abhinavagupta explains philosophically the usefulness of the

experience of music and o th er objects pleasing to the senses on
the path of Self-realizadon. O ne form of this kind o f sadhana
involves pen etrad n g the innerm ost aspect of speech called pure
awareness (pardvani) by passing through the successively superior
and finer aspects of thinking (madhyama) and awareness (posyanti),

the latter being the closest to para (see chapter 5 for an
explanadon of these types of speech). Abhinavagupta says that
the subtle types of awareness (pasyanti) and thinking (madhyama)
can be realized in the m elodious sounds of two different types of
musical instrum ents. In his words from the Tantraloka:
The melodious sound of certain sweet tunes is (actually) the gross
pasyanti form of speech because the differentiation caused by various
letters is not present ( Tantraloka, III.237).
The sound that is produced from leather covered instruments
(drums, etc.), is a gross form of madhyama speech, as its verbal form
becomes partly clear and remains partly obscure (ibid., III.241).
Abhinavagupta goes on to advise the student to focus, with the
help o f an esoteric m ethod, on the finer aspects of these types of
speech. This m ethod includes focusing o n e ’s attention on the
successively finer aspects of speech and thereby entering into
pure awareness (paravanT), the transcendental Self-awareness of
the pure and infinite I-consciousness. He says:
The preceding mental contempladon with regard to these three
types of gross speech, appearing separately as (1) “I play the sadja
tune”, (2) M I sweetly beat the small drum ( tabid) ”, and (3) “I speak
(outwardly)”, are experienced (as the finer forms of the three gross
types o f speech, shining as separate entities). (These are thus the
finer forms o f the three types of speech.) The basic source of even
these (three finer forms o f speech), which is free from all
imposiuons, is that superior trinity that shines as Siva, the trans
cendental and infinite pure Consciousness ( Tantraloka, III.245-47).
He adds that staying condnuously aware o f the blissful nature
o f the tune of awareness (pasyanti) leads one to a quick
realization that blissful, infinite, and pure Consciousness is none
o th er than o n e ’s real Self. He says:
A very quick absorption is attained in a flash during the sound o f this
tune, because, being so close to pure consciousness, it is quite akin to
it (ibid., III.239).
M adhuraja, the author o f the Gurundthaparamarsah, says that
Abhinavagupta always used to keep a vind by his side, and would
occasionally play it. He m ust have found the vind a powerful aid
in the practice of withdrawing his awareness from the world
around him and focusing within on the p u rer consciousness of
the Self. In the text, M adhuraja says:

He (Abhinavagupta) was playing on a special type o f lute with the
quivering tips o f the nails of his lotus like left hand ( Gurunatha-
paramarsah , 6 ).
Why did Kashmir Saivism along with o th er philosophies place
such im portance on sound? The fifth tattva in ascending order is
eth e r (akasa). It is the finest of the physical objects of the senses
known as the five bhutas, and according to classical philosophy,
sound is the special characterisdc quality of ether. Sound itself,
the fifteenth tattva, is also the finest o f the five specific sense
perceptions known as tanmatras. Therefore, am ong all the
tanmatras, sound is the m ost effective in subduing body-
consciousness and in arousing the dorm ant blissfulness of pure
consciousness. Because music is the most pleasing of all forms of
sound, it was, and is still, included as an aid to spiritual
attainm ent in the practice of Kashmir Saivism.
Music has anoth er benefit as well. It is n o t likely that the
decep don of a false teacher or guru could contam inate the use of
music in spiritual pracdces, as the simple enjoym ent o f music,
and the pleasures of pardcipadng in its perform ance, are not
d e p e n d en t on the personality of a teacher. Music is equally
available and uplifdng to everyone.
Along with these outer forms of beauty and pleasure, there is
also an in n er aesthetic experience, traditionally avoided by
puritanical schools, that arises in the practice of this philosophy.
According to Kashmir Saivism, both the transcendent and vital
aspects o f absolute Reality (Paramasiva) , should be understood
and realized. Reality’s transcendental aspect (Siva) is experienced
as som ething beyond all concepts and ideas:
It is very difficult to understand that (supreme transcendental)
position. It is that final truth beyond which nothing else exists at all
( Tantraloka, 11.28 ).
T he o ther aspect of the T ru th is that vitality and absolute

blissfulness that keeps It continuously and playfully m anifesting
the universe along with the oth er divine activities.* Absolute
Reality, shorn of its divine activities, would be dim inished to the
*The five divine activities are: creation, preservation, dissloution, Self-oblivion,

Self-recognition.
position of the void o f dreamless sleep (sünya) as described by

B uddhist thinkers. As Abhinavagupta says:
Had the Lord remained shining in only one way (as the transcendental
consciousness alone), He would have given up his sakti and His being
Consciousness, (and would become) just like an insentient object—
like some earthen pot ( Tantràloka, III. 100-101).
T houghtful people, who have a highly developed aesthetic
sense, find no beauty in this kind of passive and powerless
Absolute because they understand it to be devoid of the divinely
playful aspect o f the Absolute which is infinitely beaudful.
Precisely because of this infinite beauty, It is worshiped by Saivas
as tripurasundan, the highest beauty which they experience at the
three planes o f unity (sakti), diversity (màyà), and diversely
shining unity (vidyà). Absolute blissfulness is central to the
realization o f this aspect o f the truth. In fact, the very process of
realization itself can be positively blissful, and therefore it
becom es the main goal of all the esoteric practices of T an trie
Saivism.
All of thé blissful and beautiful aspects of the Absolute are
present in each and every person and living thing, but they
rem ain dorm ant because they are hidden behind the mask of
màyà. In o th er words, we are all blinded to this in n er bliss and
beauty by our limited sense of who we are, and by the habit of
directing so m uch of our attention out into the world. Everyone
can have m om entary glimpses of inner bliss when they experience
som ething that is extremely pleasing to the senses and the mind.
But usually these situations are fleeting and simply leave a person
unfulfilled and longing for more. They then pursue the outer
object in an attem pt to rediscover the blissful state, n o t realizing
that the source of bliss is within and need not be attached to an
o u ter sdmulus at all. This inner beauty can be discovered and
contacted at will through simply turning our attention within,
and through the various practices outlined in this yoga.
However, as we have already observed, this philosophy does
n o t exclude using outer objects of beauty as a means to reach the
in n er source. If aspirants are extraordinarily alert at the m om ent
of experiencing some object sweet to the senses, and blissful to
the m ind, they will find access to the source of their infinite
blissfulness th roug h the secret path of these m om entary
experiences of sensual pleasure. This can best be attained by

developing an intensely sharp and quick attentiveness, known as
avadhana. This form of vigilant attentiveness is not generally
possessed by ordinary people, but can becom e available through
the practice of sambhava yoga. This attentiveness, or avadhana, is
the m aster key to spontaneously opening all the doors leading to
the realization of o n e ’s true nature of blissfulness. And as we have
said, the very act of realizing this truth is itself blissful. This
recognition o f our Self as infinite beauty and joy and divine
power is the main aim of all the theories and practices of Saivism.
As was discussed in detail in chapter 9, Saivism recom m ends
several types o f yoga practices. T he most elem entary type
recom m ends m editation on specific objects along with contem pla
tion on the real nature of these objects. This type o f practice is
called kriya yoga or anava upaya. At a m ore advanced level, the
subject rath er than the object becomes the focus of m editation.
This contem plation on the real nature of o n e ’s own Self is known
as jhana yoga or sakta upaya. A still m ore refined level of practice
involves the direct realization of the true nature of the Self. This
is known as sambhava upaya, and because it is practiced through
the use o f o n e ’s will power, it is called iccha yoga as well. Above
all o f these practices is the form known as dnanda yoga or
anupaya yoga. Sometimes it is n o t considered a separate level, but
simply the highest phase of sambhava upaya. It involves direct Self
recognition, and has also been called the m ethodless m ethod.
According to Saivism, anupaya may also be reached by
entering into the infinite blissfulness of the Self through the
powerful experiences of sensual pleasures. This practice is
designed to help the practitioner reach the highest levels by
accelerating their progress through the sakta and sambhava
updyas. These carefully guarded doctrines of Tantric sadhana are
the basis for certain practices, like the use of the five makdras
{hrdaya) m entioned earlier. T he experience of a powerful sensual
pleasure quickly removes a p erso n’s dullness or indifference. It
awakens in them the hidden nature and source of blissfulness
and starts its in ner vibration. Abhinavagupta says that only those
people who are awakened to their own inner vitality can truly be
said to have a heart {hrdaya). They are known as sahrdaya
(connoisseurs). Those uninfluenced by this type of experiences
are said to be heardess. In his words:
It is explained thus—The heart of a person, shedding off its attitude

o f indifference while listening to the sweet sounds o f a song or while
feeling the delightful touch of something like sandalpaste, immediately
starts a wonderful vibratory movement. (This) is called ananda-sakti
and because o f its presence the person concerned is considered to
have a heart (in their body) ( Tantrdloka, 111.209-10).
People who do not become one (with such blissful experiences),
and who do not feel their physical body being merged into it, are
said to be heartless because their consciousness itself remains
immersed (in the gross body) (ibid., III.24).
T he philosopher Jayaratha addresses this topic as well when he
quotes a verse from a work by an author nam ed Parasastabhutipada:
The worship to be performed by advanced aspirants consists of
strengthening their position in the basic state o f (infinite and blissful
pure consciousness), on the occasions of the experiences o f all such
delightful objects which are to be seen here as having sweet and
beautiful forms ( Tantrdloka, 11.219).
These authors are pointing out that if people participate in

pleasureable experiences with that special sharp alertness known
as avadhdna, they will become oblivious to the limitations o f their
usual body-consciousness and their pure consciousness will be
fully illum ined. According to Vijhanabhairava:
A Siva yogin, having directed his attention to the inner bliss which
arises on the occasion of some immense joy, or on seeing a close
relative after a long time, should immerse his mind in that bliss and
become one with it ( Vijnanabhairava, 71).
A yogin should fix his mind on each phenom enon which brings
satisfaction (because) his own state of infinite bliss arises therein
(ibid., 74).
In summary, Kashmir Saivism is a philosophy that embraces
life in its totality. Unlike puritanical systems it does not shy away
from the pleasant and aesthetically pleasing aspects of life as
somehow being unspiritual or contam inated. O n the contrary,
great im portance has been placed on the aesthetic quality of
spiritual practice in Kashmir Saivism. In fact, recognizing and
celebrating the aesthetic aspect of the Absolute is one o f the
central principles of this philosophy.
C h a p t e r 11
The Vilasa Principle in Neo-Saivism
Acarya Amrtavagbhava, the originator of Neo-Saivism, was bom

in 1903 u n d er the nam e Vaidyanatha Varakale into a family of
Brahm in scholars from Varanasi who were living at the time in
Allahabad. The family’s ancestors had originally come from
Vidarbha in western Maharashtra, and for generations had been
producing scholars of Sanskrit. Members of this family rarely
took em ploym ent of any kind, but mostly lived on offerings from
students and listeners as they taught and propagated the Sanskrit
language and the holy books.
During Vaidyanatha Varakale’s sacred thread ceremony in 1919,
he received initiation in Sn-Vidyd and accepted Bala T ripura as
his favourite deity. As a result of his faithful adoration o f the
deity, he had a vision of sage Durvasas who appeared before him
at the dead of night in his ancestral hom e at Varanasi and taught
him the exact m ethod of sdmbhava yoga known to the Trika
system of Saivism. A regular practice in this yoga resulted in his
intuitive realization of the main philosophical principles of what
he would later discover to be Kashmir Saivism. At this point his
only exposure to Trika Saivism had been certain hymns that he
had m em orised in praise of Siva and Sakti.
Vaidyanatha Varakale, who later became famous un d er his
pen-nam e, Amrtavagbhava, received higher education at Q u e en ’s
Sanskrit College in Varanasi when M.M. Upadhyaya Sri Goplnath
Kaviraj was serving as principal. Dr. Kaviraj ji advised him to study
A bhinavagupta’s Paramdrthasdra. He read it along with the com
m entary by Yogaraja, and found the same philosophical principles
discussed in it that he had already discovered through his yogic
experience. He then went on to study the Maharthamanjariparimala
of M ahesvarananda, and Bhoja’s Tatlvaprakdscu He was very
gratified to find that in these works too, his own experiences
agreed with the views of these ancient masters.
In 1926, when he was working as a research scholar at the

Sarasvati Bhavan Library in Varanasi, he com posed Parama-
sivastotra, a text adoring Siva in the form o f the thirty-six tattvas,
inspired by his own personal experiences during the practice of
sdmbhava yoga.
In 1928, he left his hom e and took up the life o f a w andering
m onk. He traveled in various parts of U ttar Pradesh, Haryana,
Panjab, Him achal Pradesh, and Jammu-Kashmir, seeing, m ost of
the sacred places of these states. At many o f these sites he
experienced different types o f strange and wonderful visions.
Most o f these he described later in his Siddhamahdrahasya. Later
on he continued his journeys in Rajasthan, Bombay, Hyderabad,
and finally to Calcutta in the east. D uring his travels, he wrote
many philosophical and religious texts, and com posed secular
poetry along with hymns to different deities.
D uring his w andering in Kashmir, he studied the works of the
ancient masters Abhinavagupta, Utpaladeva, Som ananda, and
others. H e was always astonished to find in these texts the same
philosophical principles that he had intuitively experienced
during the practice o f sdmbhava yoga as taught to him by sage
Durvasas in that vision years earlier.
Acarya Amrtavagbhava has becom e known as the originator of
Neo-Saivism. While he wrote widely on philosophy, politics, and
religion, as well as composing many hymns and poems, Atmavildsa,
Virnsatikasastra, and Siddhamahdrahasya are his m ost im portant
works on the non-dualistic philosophy of Kashmir Saivism.
In this chapter we will examine Vildsasiddhanta, the most
im portant philosophical principle of Neo-Saivism, which appears
in Amrtavagbhava’s principle work, Atmavildsa. This text was
written in 1934 while the Acarya was on tour in the Kashmir
valley.
Vilasa is one of those complex Sanskrit words that is exceedingly
difficult to translate into one or two equivalent English words. It
can be best understood as that essential nature of the Absolute
that has been called lila in Vaisnavism, and aisuarya in Saivism.
T hro u g h o u t this text we have used the term “divine essence” to
approxim ate the complex notion implied by this principle.
T he word vilasa has been translated as “luxurious dalliance”,
but this unfortunately implies a possible decadence, or wasteful
laziness. In English, dalliance can also m ean am orous play or
flirtation, which is closer to the idea that this word conveys. Vilasa
is a strong word with no negative connotations. It implies the
stirring and blissful sexual interaction with a lover who is both
virile and at ease due to complete freedom and a transcendence
of time. Vilasa includes the idea of a playful, radiant, virile,
spontaneous, and leisurely form of erotic play. It describes the
am orous couple during their most endcing and rapture-filled
exchange. Yet while this form o f sexual encounter with the lover
forms the basis of this term, vilasa has far broader connotadons.
It implies that o n e ’s interacdons with the whole environm ent will
be infused and perm eated with this expectant and exuberant
quality.
More specifically, the word vilasa can be divided into the
prefix v i and the root las. L a s carries many meanings, but is
frequendy used to denote both a dance and beauty. In this case
las is the gende loving dance of Parvad, as opposed to ta n d a va ,
the strong and som edm es destrucdve dance of Siva. The prefix vi
is an intensifier that suggests excellence and abundance. Knowing
the above condidons, we could translate vilasa with the term
“divine play,” or “divine exuberance”.
Let us now review the Kashmir Saivite theory of creadon and
its central concept o f divine essence, known as vilasa in Neo-
Saivism. T he whole universe, all phenom en a and their funcdons,
are the m anifestadon of the divine exuberance ( vilasa ) o f the
non-dualisdc Absolute. This Absolute is the only eternally
existent reality, and is described as radiant, infinite, all-containing,
and perfecdy pure I-consciousness. It is totally aware of its own
divine potency, and this awareness has been described as a kind
of subde m ovem ent or spiritual sdrring called spanda (see
chapter 6). This sdrring is, in essence, that infinite blissfulness of
the Absolute that sets in m odon the outward illum inadon of Its
divine nature. Consciousness starts to shine with a strong will to
express Itself externally. In the inidal blissful sdrrings of this will,
the nature of absolute Consciousness shines with omniscience
and om nipotence. At the next level of m anifestadon this sdrring
starts to shine as a dram adc play. It reflects outwardly the divine
powers o f the Absolute, which shine as the thirty-six elem ents
from Siva to earth. These outward reflecdons appear n ot only as
phenom enal objects but also as subjects—as all types o f sentient
beings. As ordinary people we embody all thirty-six tattvas, yet we
do n o t understand the divine nature of our true Self—the

Absolute. We think of ourselves as being some com bination of
our body and mind, experience ourselves as having limited
capabilities, see the world as different from ourselves, and move
in cycles o f transm igration according to the divine law of
retribution ( karm an ).
The Absolute, shining above the highest level o f the thirty-six
tattvas , bestows Its divine grace on us. At this point we become
transform ed, search for a teacher, develop an interest in spiritual
philosophy, receive initiation, practice with intense devotion, and
finally realize that we are none o ther than the absolute and
infinite I-consciousness which is calmly delighting in the play of
creating the universe. T h roug hout this creation, Consciousness is
m anifesting Its own divine powers in the form of all things which
shine within it, ju st as reflections shine in a crystal. This
realization gives us perfect satisfaction, and we feel we have finally
attained the highest possible state. All this is the exuberant play
of absolute Consciousness.
In the divine play, as described above, we experience the
outward manifestation of the L ord’s divine essence which appears
as the dram atic show of the five divine cosmic activities: creation,
preservation, dissolution, Self-oblivion, and Self-recognition. In
Neo-Saivism, this fivefold play of God is called the vilasa o f the
Lord. This vilasa is His essential nature, and it causes Him to
continuously manifest this quality through these five divine
activities.
Acarya Amrtavagbhava’s first im portant text, A tm avilasa , is
centered on this principle of vilasa. This theory of the divine has
been discussed in different contexts in all the main chapters of
the text. A perfect Siva yogin experiences everything in
phenom enal existence as the vilasa of his Self because all things,
including himself, are simply expressions of this divine exuberance.
Such yogins actually experience their own Self as none other
than Lord Siva, the absolute God. Seeing o n e ’s own vilasa in all
things is correct knowledge and liberation, while no t seeing this
is ignorance and bondage.
In the Introduction we have already shown how the Kashmir
Saiva concept of the divine differs from other schools of Indian
philosophy, and the same holds true with the concept of vilasa in
Neo-Saivism. According to Sri Vagbhava the various concepts of
theism that occur in the theistic schools, and the atheism of the
atheistic schools, are simply further examples o f the vilasa of the
Absolute. This is the case for all subjects, objects, and m eans of
knowing. This vilasa of God is thus the central theory of the Neo-
Saivite philosophy.
In the following overview of the text Atmavilasa, we can easily
recognize all the main principles of the ancient non-dualisdc
Saivism from Kashmir as they are reinterpreted with the term
vilasa. In the first verse of chapter I, Acarya Amrtavagbhava
focuses on vilasa as the cause of the divine acdvities o f God, thus
dismissing the nodons of illusion (maya), ignorance (avidyd),
innate propensity (vasana), compassion (karund), the resdessness
of rajas, etc. as root causes of manifestadon. He speaks of this
vilasa as being ever new and freshly charming.
In the first verse of the second chapter the Acarya establishes
the following tenets: (1) God is great by virtue of His vilasa which
is His essendal nature; (2) T hrough His vilasa He manifests His
own Self as all phenom ena; (3) He is eternally elevated to this
posidon of authority (His divine essence); (4) He excels all other
divine authorides (See A ppendix 1).
In the second verse of this chapter, he clarifies that because of
Its vilasa , absolute Consciousness is spoken of as Siva and Sakd,
or as Lord and His divine essence. Siva is the noum enal aspect,
and Sakti the phenom enal aspect, and both are ju st two phases of
vilasa. In the third verse he says: uVilasa is not different from
dlm an, and atm a n is n ot different from vilasa. This is the real
monism, shining as existence, consciousness, and blissfulness in
their perfect unity” (Atmavilasa, II. 3). A tm a n is the Lord and vilasa
is His divine essence. These are ju st two ideas about one reality.
In the fourth verse of chapter II, the author points out how
different philosophers are only describing the vilasa of the Lord
as it manifests itself at different levels of His dram adc play of
phenom enal creadon. It is therefore the vilasa of the Lord that is
discovered and described as the doctrine o f “new cread o n ”
(dram bhavada) by the Nyaya-Vaisesikas, as the doctrine of
“transform adon” (parindm avdda) by the Samkhyas and yogins, as
viva rta va d a by the Advaita Vedandns, as vijn d n a va d a by the
Buddhists, and as atheism by the atheists.
In the twelfth verse o f chapter III, Acarya clarifies that the
blissfulness o f the dtm an arises from the awareness o f His pure
and divine Consciousness. Pure consciousness is n ot static like

physical space. It is full of the stirrings of Self-awareness, and this
awareness illuminates the blissfulness of the atm an. Even this
m ost subtle and essendal nature o f the atm an , this sdrring of
awareness, is set in m otion by His vilasa.
T he vilasa of the atm a n is furth er described in chapter three of
A tm avilasa. The Lord is again described as nothing but pure
Consciousness, and as containing everything within Himself in
the form o f pure Consciousness alone (A tm avilasa , III.l). In the
third verse of this chapter the author says: “Only God is truly
in d ep e n d en t because He alone shines independently through
the luminosity of His own pure consciousness. All o th er forms of
life, from Braham a (the creator) to a lowly plant, operate u n d er
His v ila s a ” Verses eight and nine explain how the things of this
world that we experience as dualiues, having been m anifested by
the atm a n through His vilasa , are not absolute truth. T here is a
wonderful and perfect reality that transcends all dualides and
concepts. This tran sc e n d e n t reality consists o f existence,
consciousness, and blissfulness. “It is the infinite Self-awareness,
and ‘that I am ’” (A tm avilasa , III.8, 9).
T he fourth chapter of A tm avilasa deals with the principle of
absolute and pure knowledge ( m ahavidya ). In the first verse,
Absolute Reality is called m ahavidya , which, due to its vilasa ,
manifests itself as both correct knowledge ( vid ya )t and ignorance
(a vid ya ). The Acarya points out that ignorance is n o t an
advenddous endty ( upadhi), somehow having its existence outside
of Absolute Reality, or m ahavidya , as it is being called here.
Because pure knowledge has vilasa as its essendal nature, It
appears playfully as ignorance as well as knowledge. In Neo-
Saivism, as in its ancient form, the source of ignorance is found
within the vilasa of the Absolute.
In the second verse of chapter four, the Acarya explains
fu rth er that both knowledge and ignorance are senUent because
both have been manifested by the vilasa of the atm an. However,
because knowledge does not include ignorance, and ignorance
does n o t include knowledge, both are imperfect. Only pure
knowledge, appearing in the form of both ignorance and
knowledge, and including both within itself, is perfect in
character. In o ther words, we must look beyond the limitations at
the level of creadon to find and recognize the perfect source o f
all that is.
T he fifth chapter of this work deals further with the notions of

purity and impurity. Here the Acarya explains how the Absolute,
which is perfectly pure, appears itself in the form o f relative
purity and impurity. He says: ‘T h e everblissful Lord is an expert
in raising purity to its full bloom. He, having descended (to the
grossest levels) through his vildsa, and ascending again (to the
subtlest levels), in accordance with His own will, rises up (to
perfecdon), experiencing His Self-bliss throughout the whole
process” (Atmavilasa, IV.4).
Purity is experienced as most brilliant when it appears in
com parison with impurity. The Lord, by descending to the level
of an ordinary hum an being, creates a show of intense impurity.
Then, when He raises that person up, the highest level o f purity
will be experienced as especially wonderful in comparison to the
previous im pure level. This whole cycle of devoludon and
evoludon is explained as being merely the vildsa of the Lord. A
p erson’s experience of limitadon and finitude, the vision of
diversity, the personal associadon with insendent substances like
the physical body, and the feelings of responsibility for deeds
com m itted by o n e ’s body, mind, senses, and organs, are all
considered im pure in Saivism. Idendty with the infinite and pure
I-consciousness, a non-dualisdc view toward all phenom ena,
feelings of omniscience and om nipotence, etc., are considered
pure in Saivism. And uldmately, the awareness of o n e ’s natural
purity is n o t as wonderful as its realizadon in comparison with
impurity. It is the discovery of o n e ’s real nature of absolute
purity, after having been bound in impurity, which is the apex of
the divine exuberance (vildsa) of the Lord.
In the fourteenth verse, the Acarya points out that the Lord
never becomes involved in His deeds, but shines like a lamp as a
witness to them all. Similarly, the perfect Siva yogins see all
phenom ena, along with the various funcdons of these phenom ena,
as their own playful vildsa. Verse twenty-four describes the
perfecdon o f their sacrifice as follows:
Perfectly pure beings, having evolved the world through their own
natural vildsa, and offering all things as oblations to the sacred fire of
their own pure and perfect Consciousness, excel all while drinking
deep the nectar of the blissfulness of their own vildsa, vibradng
within their heart (.Atmavilasa, IV.24).
Such a yogin takes up the limitadons of the world, absorbs
them into himself, and offers them into the sacred fire of pure I-
consciousness. T he ability to thus transform the m undane and
limited into the finest and purest is the highest goal of all life.
In the sixth chapter, the Acarya discusses the active and non
active aspects o f the Absolute. T he Lord perform s all deeds while
rem aining u n to u ch e d by their purity or impurity, o r by
responsibility for their results. God playfully conducts His five
divine activities, while rem aining completely free of any purpose
or aim connected to the process. It is simply His nature, vilasa, to
keep this phenom enal play in constant motion. Because He is not
involved in any goal, He remains free from all responsibility for
the results. “He simply shines always as the perfect ‘d o er’ of
everything” (Atmavilasa, VI.24). All of this amazing universe, its
creation, sustenance, and dissolution, along with G od’s Self
obscuration and Self-recogniuon, is nothing but the vilasa of the
real atman.
A p p e n d ix
Sanskrit Quotations
INTRODUCTION
Durvijñeyd hi sávasthá kimapyetad anuttaram. (Tantrdloka, 11.28)
It is very difficult to understand the character of this state. It is
therefore said to be that form of transcendental reality beyond
which nothing else exists.
C hapter 1
PARÁDVAITA, THE ABSOLUTE MONISM

Brahmapistam avidyayá* saha tato naikanta-vddo pyayam. (Isvara-
pratyabhijñavivrtivimarsini, III.404)
Since Brahman has been accepted as having avidyd (as anoth er
beginningless elem ent) along with him, this cannot be
accepted as a monistic doctrine.
Avidyayd ityanirudcya-rupayd. Ay am Brahma-vado'pi naikanta-vddo,
na niscitadvaita-vadah iti. (Ibid.)
Avidyd is said to be inexplicable. This doctrine of brahma-vdda
is not a definite principle, that is to say, it cannot be accepted
as a definitely non-dualistic doctrine.
Vivario hyasatya-rüpa-nirbhdsanetyuktam; nirbhdsate casatyam ceti
katham iti tu na cintitam. (Ibid., 1.8)
It has been said that vivaría is the manifestation of an unreal
entity. How can it be unreal when it is manifested? This
anomaly has n o t been given due consideration.
Avidyd cdnirudcya, vaicitryam cddhatte, iti vyahatam. (Ibid., 1.9)
T here is a contradiction in saying that avidyd is indescribable
and yet brings about (the manifestation of multifarious
diversity).
Appendix 135
Eka-padena Brahma-vivartavado'pi ndnyah siddah iti dhvanati. (Ibid.,

176)
His word ‘one* suggests th at even the other theory of the false
appearance of Brahman, (in the form of p h en o m en o n ), can
n o t be established.
Pasu-pramdtpiam astyakhyati-rupo mohah. Karanam cdsyesvara-saktiriti
svarupatah karanatasca niruacyataiva. Na khalvanirudcydkarah kascid
avidyatm a mohah. Avastutvenasyeyad-vaicitryaprathanasamarthyd-
sambhavdt. Sambhave va purnam eua vastutvam, naniruacyata. (Ibid.,
80)
T here is self-contraction in saying that avidyd is indescribable
and in describing it as the entity that assumes the whole
infinitely varied display of phenom ena. To say that finite
beings are deluded by the beginningless ignorance b rought
about by avidyat the divine power of God, implies th at such a
power is surely describable, and it is actually described in that
way. Besides, a non-substantial entity could no t have the
capacity to manifest such an extraordinary show. If it is really
capable o f creadng, then it m ust be a truly existent entity and
no t an app aren t and indescribale one.
Ityesa hi na Samkhyeya napi Vaidantiki drgf api tu Saivyeva.
(Pardtrisikavivarana, 181)
It is thus n o t the view o f the Samkhya system, n o r that of
Vedanta, but that o f Saivism only.
Antargata-visva-virya-samucchaiattdmaka-visarga-xnslesdnanda-saktyeka-
ghanam Brahma brhad vydpakam brmhitam ca. (Ibid., 221)
Brahman is one com pact whole, that power o f bliss which
projects itself externally by a kind of spilling out o f the
universal creative potency lying within. Infinite consciousness
gets evolved into all phenom enal existence ju st as the word
Brahman means both the all-pervading infinite and the evolved
entity.
Natu Vedanta-pdthakdngikrta-sunya-vdddvidura-varti-Brahmadarsana
iva. (Pardtrisikavivarana)
The Brahman o f Saivism is n o t the same as that of Advaita
Vedanta which comes very close to the final principle of
nihilistic Buddhism.
136 Appendix
Ata eva bhedábhedayor virodham duhsamartham-abhimanya-mdnair

ekair avidyátvena anirvácyatvam aparaiscdbhdsa-lagnatayd sdmvrtatvam
abhidadhadbhir atina parasca vañcitah (Isvarapratybhijñdvimarsini
with Bhdskañ, 11.131)
Finding the contradiction between unity and diversity quite
irreconcilable, some thinkers (i.e. Vedántins) stated that
ap parent diversity was inexplicable because of its being avidya
(basic ignorance), while others (i.e. Buddhists) said that
diversity was false because it was an outcom e of samvrti (m ental
ideation). Thus both of them deceived themselves and others
as well.
Cidrüpasyaikatvam yadi vdstavam, bhedah punar ayam avidyopaplavdd
ityucyate, tadá kasydyam avidyopaplavah iti na sañgacchate. Brahmano
hi Vidyaikarüpasya katham avidyá-rüpatá? Na cányah kascid asti
vastuto jiva d iryasyávidyá bhavet. (Ibid., 11.201)
It is argued that the unity o f absolute consciousness is a reality,
and that (the appearance) of diversity is due to the disturbance
caused by avidya, it is irresolvable who is responsible for this
defect of ignorance. For on the one hand, how could Brahman,
who is pure knowledge, assume the form of ignorance? And
on the o th er hand, in reality there is no o ther creature to
whom ignorance could occur.
Anirvácyeyamavidyeti cet, Kasyániruácyeti na vidmah. Svarüpena ca
bhdti na ca nirudcyeti kimetat? Yuktyd nopapadyate iti cet, samvedana-
tiraskarini kd khalu yuktir ndma. Anupapatisca bhdsamdnasya kdnya
bhavisyati. (Ibid., 11.202)
If avidya is said to be inexplicable, it is n o t clear to us for
whom it is inexplicable. On the one hand, its essential
character becomes manifest, on the other hand, it is said to be
an indescribable entity. W hat is it? If this m eans that its
existence cannot be explained or justified through logical
argum ents, then we ask what kind o f logic is it that could
contradict direct experience? How can an entity, which shines
in experience, be unjustifiable?
Samvid-rüpam Brahma abhinnam cakdstyavikalpake, vikalpabaldttu
bhedoyam. (Ibid., 11.202)
Brahman, the pure Consciousness, shines alone as an existent
truth in niruikalpa cognition, a direct experience, free from
Appendix 137
ideation, and phenom enal diversity appears as a result of

m ental ideation.
Kasyayam Vikalpanavydpdro ndm a? Brahmanas-ced avidyd-yogo, na
canyosti. (Ibid.)
Who conducts such ideation? If Brahman conducts it, He
becomes tainted by avidyd. None o th er than He exists, so who
else could conduct it?
Avikalpakam ca satyam vikalpakam asatyam, iti kuto vibhdgo;
bhdsamdnasyavisesdt. (Ibid.)
How can a disdncdon be established that knowledge w ithout
ideadon is correct while knowledge with ideadon is incorrect,
when both o f them shine with equal brilliance?
Bhdsamdnam-avadhvrya dgama-pramdnakoyam-abhedah iti ced, dgamo'pi
bhedatmaka eva vastubhutah. (Ibid., 203)
If it is argued that unity is established on the basis o f scriptural
authority with disregard for m undane knowledge, th en it is
pointed out here that scriptures themselves hold authority in
the field of diversity and have diversity as their character.
Vastavam cidekatvam abhyup agamy dpi tasya kartrtva-laksana
bhinnarupa-samdvesatmikd kriyd nopapadyate. Pardmarsa-svarupam tu
svatantryam yadi bhavati tadopapadyate saruam. (Ibid., II.203-4)
Even if the absolute m onisdc existence o f pure Consciousness
is accepted, its in d ep en d en t acdvity of bearing diverse forms
can n o t be explained at all. But all this can be jusdfied and
explained if it be accepted as endowed with freedom in the
form of Self-awareness.
Idam hi tat paradvaitam bheda-tyagagrahau na yat. (Malini-
vijayavarttika, 1.123)
It is that absolute monism in which diversity is n eith er denied
or established.
Amusmin paramadvaite prakasatmani ko'parah. ( Tantraloka, 11.16)
W hat o th er entity can there be in the absolute and monistic
pure consciousness?
Paramadvaya-drstim tat Samsrayeh saranam mahat. (Mdlinivijaya-
vdrttikay 1.693)
138 Appendix
Please take refuge in the limitless view of that absolute

monism.
Ucyate nddvaye'musmin dvaitam nastyeva sarvathd: uktam hi bhedavan-
dhyepi vibhau bhedavabhasanam. (Ibid., 1.108)
It is n o t being said that diversity does not exist at all in this
(understanding of) non-dualism. T he manifestation of diversity
has been accepted even in that which is devoid of all
differendation.
Kintu durghatakdritvdt/Svdcchandyan-nirmaladasau;/
Svatinapracchadana-kndd/Panditah Paramesvarah.
( Tantraloka, IV.10)
But Almighty God, being able to do even the impossible, and
possessing pu re Self-dependence, is skilled in playfully
concealing His real Self.
Asthasyad ekarupena vapusa cen mahesvarah:/
Mahehjaratvam samvittvam tadatyaksyad ghatddivat.
( Tantraloka, III. 100)
If Almighty God had rem ained for ever in one form, He would
have to give up His consciousness and creadve power, thus
becom ing an insenUent arUcle like an earthen water vessel.
Etau bandha-vimoksau ca/Paramesa-svarupatah;/
Na bhidyete na bhedo hi/Tattvatah Paramesvare.
(Bodhapancadasikd, 14)
These twin concepts o f bondage and liberaUon are the
essendal character of Almighty God, because, in fact, the
concept of difference does not exist in him at all.
Idam sandhana-kalikd-parinisthita-buddind;/
Acaryanarasimhena/Pratyaksadvayamucyate.
{Mdlinivijayavarttika, 1.763)
The great teacher, Narasimhagupta, having ripened his intellect
in the art of correct contem pladon, calls this the non-dualism
that can be perceived through o n e ’s external senses.
Tasmad visayabhimatam vastu sanratayd grhitva tavannirbhasamdna
dtmaiva prakasate viccheda-sunyah. (Bhdskan, 1.52)
Therefore, only the atman (Self) shines (everywhere) taking as
its form the whole objecdve existence known as the universe,
and appearing as all this without any break.
Appendix 139
Prakdsainana-svabhavatve vis ay o’p i sarvatmand prakdsa eva nimagna

iti prakdsah prakdsate ityetavan-mdtra-paramdrthatve kah sarvajna-
saruajna-vibhagah. (Ibid., 51)
Being itself of the nature o f consciousness, the object too is
wholly im m ersed in the light (of consciousness); since the
ultimate truth is merely the fact that the light (of consciousness)
shines, what disdncdon could there be between omniscience
and its absence?
Ajndia-paryaya-pada-sthitin prali/
Prayujyate padapa esa bhuruhah; /
Kumbho ghatasceti tathaiva bhanyate /
Mahesvarah sarvarmidam jagattviti. (Malinivijayavdrttika, 1.929)
Ju st as students n o t acquainted with certain synonymns are
taught as follows: ‘A padapa (tree) is a bhuruha, and a ghata
(water vessel) is a kumbha, so it is said that the Almighty Lord is
this whole phenom enon.
Idam hi tat paradvaitam/bheda-tyaga-grahau nayat. (Ibid., 1.123)
T he absolute monism is that principle which neith er refutes
n o r establishes diversity.
Ata eva hi bhedo’sti na kascid yo mahesvaram;/
Advayam samprabhindita prakasananda-sundaranu (Ibid., 1.621)
H ence there is no such diversity that could cause any
d iffe re n d a d o n in the non-dual Almighty God, shining
beaudfully through His own blissful light of consciousness.
Idam dvaitam idam neti/Tadidam ca dv ayadvayam;/

Iti yatra sainam bhdti/Tadadvayam udahrtam. (Ibid., 1.626)
T he real non-dualism is that philosophical view which sees
only one T ruth in diverse statem ents like ‘This is diversity, this
is non-diversity, (that is unity) and, this is both diversity and
unity.’
Evam svdtantrya-purnatvdd-/Atidrghata-kdryayam;/
Kena ndina na rupena/Bhdsate Paramesvarah. (Ibid., 1.92)
T he Almighty Lord, is thus, by virtue o f His perfect
independence, capable of doing the impossible. In what form
does not the Suprem e Lord appear?
140 Appendix
Nirdvaranamdbhdti/Bhdtydvrta-nijdtmakah;/
Avrtandvrto bhdti/ Bahudha bheda-sahgamdt. (Ibid., 1.93)
He appears clearly without any covering and appears with His
reality concealed un d er coverings. Then, accepting infinite
diversity, He appears in wonderful variety as partly hid den and
pardy open.
Nimnam tadaga-pdnvyarn/Kah pravartayitum ksamah;/
Paripurne iatas tasmin/Pravdhdh sarvatomukhaL (Ibid., 1.245, 246)
W ho can make the shallow water of a tank overflow the brim?
It is (only a spring), full up to the brim, that can send off
flowing streams (of water) on all sides.
C hapter 2
THEISTIC ABSOLUTISM AND SPIRITUAL REALISM

Samvrtir vikalpa-buddhis, tadvasaducyatam samvrti-satyatvam satyat-
vasyaiva tu prakdras tat. (Bhaskan, 11.46)
Samvrti is the nam e given to m ental ideation (accom panied by
a word image). T he pheno m enon can, no doubt, be said to be
a reality based on such ideation; it is indeed a reality o f a
specific kind (and is n ot falsehood).
Cinmayatve 'vabhdsdndm antareva sthitis sadd;
Mdyayd-bhasamdndndm bhdhyatvad bahirapyasau.
(Isvarapratyabhijna, 1.8.7)
All the apparen t endues, having consciousness as their basic
character, exist eternally only within (infinite) Consciousness.
At the same time, having an outward manifestation through
mdyd, these endues do exist as well in ou ter phenom enon.
Kriyd-sambhandha-sdmdnya-dravya-dik-kdla-buddhayah;
Satyah sthairyopayogdbhydm ekdnekdsraya matdh.
(Isvarapratyabhijna Il.ii.l)
Ideas like acdon, reladon, universals, substance, direcUons (in
space), time, etc., do have a real existence due to their
continuity and utility and are based on the concept of unity in
diversity.
Appendix 141
C hapter 5
FOUR TYPES OF SPEECH

Anadinidhanam Brahma Sabda-tattvam Yadaksaram Vivartate’rtha-
bhavena prakriya jagato Yatah. ( Vdkyapadiya, 1 .1 )
T he eternally existent Brahman, being the changeless essence
o f speech, appears in the form o f phenom enal substance out
o f which the process o f universal existence proceeds.
Citih pratyavamar’sdtma para vak svarasodita;
Svatantryametan mukhyam tad aisvaryam paramdtmanah;
Sd sphurattd mahdsattd desa-kdlavisesini;
Saisa saratayd prokta hrdayam paramesthinah;
Atmanamata evdyam jneyikurydt.... (Isvarapratyabhijnd, 1 .5 .1 3 -1 5 )
Self awareness is the very soul o f consciousness. It is
spontaneously arising suprem e speech (vac) and is that Self-
dep endence of the Absolute God that is known as His suprem e
Lordship. It is a kind o f vibrative activity, and is the suprem e
basic existence, unconditioned by time, space, etc. Being the
real essence o f the suprem e Lord, it is said to be His heart. It is
by virtue of this self-awareness that He manifests Him self as
objective existence.
Brahma brhad vyapakam brmhitam Ca; Na tu Veddnta-pathakahgikrta-
kevala-sunyavaddviduravarti-brahma-darsana iva. (Pardtnsikdvivararia,
221 )
Brahman is that infinite and all-pervading reality that has
evolved (into phenom enal existence). This is n o t the same as
the Brahm an o f that form of V edanta that comes close to
sunyavdda.
C hapter 8
THE SAKTIPATA PRINCIPLE OF SAIVISM

Tena rdga-ksaydt karma-sdmyat sukrta-gauravdt;
M alapakdt suhrd-yogdd bhakter bhdvdcca sevandt.
Abhydsdd vasanodbhedat sarnskdra-paripakatah;
Mithyd-jnana-ksayat karma-sannyasdt kamya-vicyuteh.
Sdmyaccittasya sd sakitih patatiti yaducyate;
Tadasan nanu tatrdpi nimittdntara-marganat.
142 Appendix
Anavdsthdtiprasangd-sambhavdbhavayogatah;
Anyonyasraya-n ihsren i-cakrakddyupapa tat ah.
(Mdlinwijayavdrttika> 1.686, 692)
As is being said, the bestowal o f the divine grace o f the Lord is
the result o f the causes listed as follows: consum ption of
attachm ent, equipotendality of past deeds; high merits of
piety, rip en in g o f im purities, contact with well-wishers,
em otional devotion to the Lord, regular service offered to
Him, religious theological practice, dissolution of the flair for
enjoyments, ripening o f right impressions, eradication o f
incorrect knowledge, renunciation o f activities, falling away of
passionate longings, and equanimity of mind. But all that is
incorrect, because all such things, (being themselves effects),
m ust have their causes, which are to be searched out. Besides,
these (attributes) are involved in o th er logical defects like:
anavastha, endlessness o f argum entation; atiprasanga, un
w arranted extension; asambhava, improbability; abhdva, non
existence; anyonyasraya, interdependence; nihsreni, classlessness;
and cakraka, circular dependence, etc.
Tasyaiva hi prasadena bhaktirutpadyate nmdm;
Yayd yanti parain siddhim tad-bhdva-gala-mdnasah. (Ibid., 1.697)
It is His grace that gives rise to such devotion in hum an beings,
through which they, devoting their minds to em otional love
for Him, attain the highest perfection.
Animittas tathd cayam saktipdto mahesituh. (Ibid., 1.168)
T herefore the grace o f the Lord does not depend on any
external cause.
Upajagmur ato'napdyinim siva-saktim na ca lam vina bhavet;
Apavargapadam yato mudha, para-sastresu vimoksa samkatha.
(Ibid., 1.695)
(The authority of) Lord Siva’s unfettered power of grace has
therefore been accepted (by philosophers) because the state of
(perfect) liberation cannot be attained otherwise, as the
argum ents p ut forth by o th er schools of thought in this regard
are o f no avail.
Ittham purana-sastradau, saktih sa paramesvan;/
Nirapeksaiva kathita, sdpeksatue hyanisata. (Ibid., 1.698)
Thus it has been said in sastras like the Puranas that the L ord’s
Appendix 143
power o f grace is absolutely independent; its dependence shall

m ean lack o f Divine Essence in Him.
Nayamatma pravacanena labhyo na medhaya na bahuna srutena;
Yamevaisa vrnute ten a labhyas Tasyaisa dtmd vivmute tanum svdm.
(Kathopanisad, I.ii.22)
T he Self can n eith er be realized by means o f discussions, nor
through intelligence, nor through the careful listening to
scriptures. T he Self can only be realized by a being whom It
chooses for such purposes, and to him alone does It reveal Its
real character.
Esa hyevainam sadhu karma karayati tain Yamebhyo lokebhya unninisate.
Esa u tvasddhu karma karayati tarn Yamadho ninisate.
(Kjausitakibrahmanopanisad, 3-9)
It is He who directs such beings towards good actions whom
He wants to lead above these m undane regions. T hen it is He
who directs those beings towards bad actions whom He wants
to push below.
Tvam bhaktya priyasc bhaktili pnte tvayi ca natha yat;
Tadanyonydsrayam yuktam yatha vettha tvameva tat.
(Sivastotravali, 116. 21)
O Lord, T hou art pleased through devodon on our part, and
ou r devodon toward T hee depen deth on Thy pleasure. The
way in which such interdependence can be jusdfied is known
(best) to Thee alone.
Yah prasada-lava isvarasthito
Yd ca bhaktiriva mamupeyusi
Tau paraspara-samanvitau kada
Tddrse vapusi rudhimesyatah. (Ibid., 8.1)
A very small fracdon o f grace (towards me) is present in the
Lord, and som ething looking like devodon is rising in me.
W hen shall these two things grow through m utual integradon
and attain the desired perfecdon!
Jnanasya parama bhumir yogasya parama dasa; Tvad-bhaktir yd vibho
karhi purnd me syat tadarthita. (Ibid., 9.9)
(Devodon towards Thee is the highest aspect of pure knowledge
as well as the upperm ost level of yoga. O Lord! W hen will my
request for that (devodon) becom e (perfecdy) fruitful?)
144 Appendix
Mukti-samjhd vipakvdya bhaktereva tvayi prabho;

Tasyam adya-dasdrudha mukta-kalpd vayam tatah. (Ibid., 16.19)
O Lord! Liberation is the nam e given only to the perfectly
ripened devotion towards Thee. T herefore we, having risen to
its initial stage, are heading toward liberation.
Asthasyad eka-rupena vapusa cen mahesvarah; mahesvaratvam samvitt-
vam tadatyaksyad ghatadivaL ( Tantrdloka, III. 101)
H ad the Lord rem ained confined to His one aspect (of
transcendental consciousness) then He would have given up
being God and being Consciousness, (and would be) ju s t like
an insentient substance, e.g. an earthen p o t
Iti ced— “Alam grantha-dhdrana-vdcana-vyakhydna-vicdranadi-inithyd-
ydsena. Paritydjya evdyam guru-bhdrah. Tusnim-bhdva-sarariaireua stheyam.
Bhagavad-icchaivottdraniyamuttarayet. ” Ucyate— uTadicchaivdnugra-
hdtmd evam-vicdraridydm paryava-sayayati; Na khalu padaprasarikayaiva
sukham saydnair bhunjanaisca svayamavimrsadbhih svdpeksa-tixrra-
tarddipdramehjardnugrahotpannddhika-suksma-tama-vimarsa-kusala-
dhisandparisilanapardn-mukhair va sthatavyam, iti. ”
(Paratrisikdvivarana, 126-27)
“If it is so, then what is the use of wrongly taken trouble in
activities like collecting scriptures and works, reading them,
explaining and discussing them , pondering on them, and so
on? This heavy burden should be shaken off. Refuge should be
taken in keeping silence. T he will of the Lord shall itself carry
ashore the person who is to be carried there.” T he answer to
this objection is this: “It is the same gracious will of the Lord
which is leading us finally towards such contem plation (or
sdstras). Therefore it should not be our m otto to eat merrily
and sleep soundly with out-stretched legs, without either
contem plating ourselves, or taking interest in discussions with
worthy people who are blessed with such gracious activitiy of
the Lord which is on a higher plane (than that working within
us) and who have consequently developed a wisdom that is
skilled in intricate th o ught.”
Svabhavajena kaunteya, nibaddhah svena karmand;
Kartum necchasi yan mohat, karisyasyavasofp i tat.
(Bhagavadgitd, XVIII.60)
Appendix 145
O son of KuntI, being bound by your characteristic activity,

you shall be destined to do that which you do n o t want to do
on account of your delusion.
C hapter 9
YOGA IN THE TRIKA SYSTEM

Pränäyämo na kartavyah sanram yena pidyate. ( Tanträloka, IV.91)
Breath-control should not be practiced if it m eans torture to
o n e ’s physical form.
Tathähi gururädiksad bahudhä svaka-säsane,
Anädara-viraktyaiva galantindriya-vrttayah.
Yavattu viniyamyante tavattavad vikuruate.
(Mälinivijayavärttika, II. 111-12)
It is so because my revered preceptor has thus advised many
times during his teaching, ‘The em otional functions of o n e ’s
senses and organs calm down themselves through spontaneous
indifference (towards their objects when these becom e tasteless
for them ). But, on the oth er hand, these becom e liable to
adverse reactions as long as they are forcibly repressed.’
Svam panthänam hayasyeva manaso ye nirundhate,
Tesäm tatkharidanäyogäd dhävatyutpatha-kotibhih. (Ibid., 11.119)
T he m ind of those aspirants who force it to give up its familiar
path, runs astray, ju st like a steed, on millions o f wrong paths.
Nimajjamdnamapyetad mano vaisayike rase,
Näntarärdralvainabhyeli nischidram tumbakam yathä. (Ibid., 1.108)
T he m ind (of a Siva yogin) does n o t becom e wet (or stained)
from within, ju st like the rind o f a dried gourd which has no
opening, even if it goes deep into the water o f sensual
pleasures.
Yogam ekatvam icchanti vastuno’nyena vastunä.
(Mälinivijayatantra, IV.4)
T he unity of one (a finite being) with an other (Almighty God)
is called yoga (by Siva yogins.)
Susuptam tu dehädyanädara-krtam acira-kälam ca, iti visesah. Taträpi
srama-krtam nidrä, dhätudosakrtam mürcchä, dravyakrtam madonmä-
dädi, svätantrya-krtam samädhir ityaväntara-bhedäh.
(Bhäskan, 11.225)
146 Appendix
T he sleeping state is the result of total non-recognition of the

existence o f o n e ’s body, etc. It is short-lived and is, on that
account, different from pralaya, (the phenom enal dissolution).
It is sleep when caused by exhaustion, swoon if brought about
by some defect in some elem ent in the body, is intoxication or
madness etc. when caused by some edible material, and is
known as samadhi when brought about by o n e ’s own free will.
These are its variedes.
Natirahasyam ekatra khyapyam na ca saruatha gopyam iti hi asmad-
guravah. ( Tantrasdra, 31)
O u r revered preceptor has said that a doctrine which is
extremely secret in nature, should n either be clarified in a
single context, n o r should it be kept totally secret.
Ketaki-kusuma-saurabhe bhrsam Bhrhga eva rasiko na maksika,
Bhairaviya-paramadv ay arcane Ko'pi rajyati Mahesa-coditah.
( Tantrdloka, IV.276)
It is only the black bee and not the honey bee which has an
enorm ous appedte for the fragrance o f the ketaki flower.
(Similarly) only those rare people who are guided from within
by the grace of God, find interest in the absolutely non-
dualisdc worship of Bhairava, the one perfect whole of
everything.
C hapter 10
AESTHETICS IN KASHMIR SAIVISM
Laksaiko’p i sa kascideua saphali-kurvita yatnam mama. (Pardtrisika-
vivarana, 281)
Some such excepdonal person alone, out of a h u n d re d
thousand people, may be able to bring my teaching to fruiuon.
Bhramyanto bhramayanti manda-dhisarms te jantu-cakram jadam;
Svdtmikrtya gundbhidhana-vasato baddhva drdham bandhanaih. (Ibid.)
Being p oor in intellect, wandering themselves in ignorance
and delusion and catching a circle of foolish people in their
grip through (falsely) aggrandizing their abilides, they delude
people after binding them dghdy in bondage.
Bahubhir api so'hameva bhramitas tattvopadesakam-manyaih; Tattvam
iti varnyugamapi yesam rasana na pasparsa. (Ibid.)
Appendix 147
Even I was deluded by many people like this, who felt

themselves proudly to be preceptors of tattvam (the exact
reality) even though they h a d n ’t even experienced the essence
of the two syllables— tat and tvam of the word tattvam,
(m eaning God and Soul).
Gitddi-visaydsvdda/sama-saukhyaikatatmanah;/
Yoginas tan-mayatvena/Mand-rudhestaddmatd.(Vijndnabhairava, 73)
Yogins, experiencing their oneness with some incom parable
pleasure aroused by the experience of objects like sweet songs,
etc., and fixing their m ental attentiveness on it, find unity with
the Absolute Lord through a practice of absorpdon in this
kind of phenom enon.
Tatra yd svara-sandarbha-subhaga nada-rupini;
Sa sthula khalu pasyanti Varnadya-pravibhagatah.
( Tantrdloka, III.237)
T he melodious sound of certain sweet tunes is (actually) the
gross pasyanti form of speech because the differendadon
caused by various letters is no t present.
Yattu carmdvanaddhadi kincit tatraisa yo dhvanih;
Sa sphutasphuta-rupatvan Madhyamd sthula-rupini.
(Ibid., III.241)
T he sound which is produced from leather covered instrum ents
(drums, etc.), is a gross form of madhyamd speech, as its verbal
form becomes pardy clear and remains pardy obscure.
Asmin sthulatraye yattad anusandhanamadivat;
Prthak prthak tat tritayam suksmamityabhisabdyate.
Sadjam karomi madhuram vddayami bruve vacah;
Prthageuanusandhana-trayam samvedyate kila.
Etasydpi trayasyadyam yadrupamanupadhimat;
Tat param tritayam tatra Sivah paradddtmakdh.
(Ibid., 111.245-47)
T he preceding m ental contem pladon with regard to these
three types of gross speech, appearing separately as (1) I play
the sadja tune, (2) I sweedy beat the small drum (tabla), and
(3) I speak (outwardly), are experienced (as the finer forms of
the three gross types of speech, shining as separate enddes.
(These are thus the finer forms o f the three types of speech.)
T he basic source o f even these (three finer forms of speech),
which is free from all imposidons, is that superior trinity which
148 Appendix
shines as Siva, the transcendental, and infinite pure Conscious

ness.
Tadasydm ndda-rupdyam samvitsavidha-vrttitah;
Sajdtyd tanmaylbhutir-jhagityeuopalabhyate. (Ibid., III.239)
A very quick absorption is attained in a flash during the sound
of this tune, because, being so close to pure Consciousness, it
is quite akin to it.
Vdma-sn-pdni-padma-sphurita-nakha-mukhair vddayan nada-vinam.
( Gurundthapard?narsah, 6)
He (Abhinavagupta) was playing on a special type o f lute with
the quivering tips o f the nails of his lotus-like left hand.
Dur-vijneya hi sdvastha/ Kiinapyetad anuttaram. ( Tantrdloka, 11.28)
It is very difficult to understand that (suprem e transcendental)
position. It is that final truth beyond which nothing else exists
at all.
Asthasyad ekarupena vapusd cm Mahesvarah,
Mahesvaratvam samvittvam/Tadalyaksad ghatadivat.
(Ibid., III.100-101)
H ad the Lord rem ained shining in only one way (as the
transcendental consciousness alone), He would have given up
his divine essence and His being Consciousness, (and would
become) ju st as an insentient object, like some earthen pot.
Tatha hi madhure gite sparse vd candanddike;
Mddhyasthya-vigame ydsau hrdaye spandamdnatd.
Ananda-saktih saivokta yatah sahrdayo janah. (Ibid., III.209-10)
It is explained thus—The heart of a person, shedding off its
attitude of indifference, while listening to the sweet sounds of
a song or while feeling the delightful touch o f som ething like
sandalpaste, immediately starts a wonderful vibratory m ovem ent
(This) is called ananda-sakti and because of its presence the
person concerned is considered to have a heart (in his body).
Yesdm na tanmayibhutis te dehadinimajjanam;
Avidanto’ magna-samvin-mdnds tvahrdydya iti. (Ibid., III.240)
People who do not become one (with such blissful experiences),
and who do n o t feel their physical body being m erged into it,
are said to be heardess because their personal consciousness
does n o t become m erged into blissful pure Consciousness.
Appendix 149
Ye ye bhavd hladina iha drsyah subhaga-sundara-krtayah;

Tesam anubhava-kdle svasthitipariposnam satamarcd. (Ibid., 11.219)
T he worship to be perform ed by advanced aspirants consists of
strengthening their position in the basic state o f (infinite and
blissful pure Consciousness), on the occasions of the experi
ences o f all such delightful objects which are to be seen here
as having sweet and beautiful forms.
Anande mahati prdpte drste va bandhave drat;
Anandamudgatam dhyatva Tallay as tanmana bhavet.
(Vijnanabhairava, 71)
A Siva yogin, having directed his attend on to the in n er bliss
which arises on the occasion of some immense joy, or on
seeing a close reladve after a long time, should immerse his
m ind in th at bliss and becom e one with it.
Yatra yatra manas-tustir manas tatraiva dhdrayet;
Tatra tatra pardnanda-svarupam sampravartate. (Ibid., 74)
A yogin should fix his m ind on each p henom enon which
brings sadsfacdon (because) his own state of infinite bliss
arises therein.
C h a p t e r 11
TH E VILASA PRINCIPLE IN NEO-SAIVISM

Abhirwva-rariwniyam sacddananda-kandam
Sva-nava-nava-vildsolldsanaikapravinam:
Anubhava-surahasyam mangalam mangaldnam
Adhi hrdi Paramesam maunarnevdsraye’ham. (Atmavilasa, 1.1)
T hroug h the m eans of absolute silence (of speech, mind,
intellect, etc.), I take the shelter of the Suprem e God in my
heart, because He, having a beauty which is always fresh, is the
bulbus root of existence, consciousness and blissfulness and is
the only true m aster of bringing the ever fresh exuberance of
His (divine) play to full (outward) bloom. He is the innerm ost
secret of Self-experience, and is the auspiciousness of everything
that is auspicious.
Svdtmdnam sva-vilasena visva-rupena bhdsayan:
Nityoditah Ko'pi devo jayatyatma Parah Sivah. (Ibid., II. 1)
Atman, the Absolute God, Paramasiva, having eternally risen as
some wonderful divine authority, excels all. T hrough His own
150 Appendix
luxurious vilasa (exuberant play), He manifests His own Self in

the form of the whole universe.
So’yam vilasa evasya saktirityudito budhaih:
Sivasakti-svarupabhyam vyavahdraya kalpate. (Ibid., II.2)
It is that vilasa of God which wise people call SaklL Divine
dealings through Siva-hood and Sakd-hood, as well as these
usages in academic acdvides, are also based on only that vilasa
of God.
Vilaso na svato bhinno/ vildsadapi na svayam:
Tadetat saccidanandam/ advaitam paramarthikam. (Ibid., II.3)
Vilasa is n o t different from Atman, and Atman is n o t different
from vilasa. T h at is the real monism shining as existence,
consciousness, and blissfulness in their perfect unity.
Taistair ddrsanikaisdattad-rupenayam nirupyate:
Ayameva vilaso*sya/ sphutam satyonubhuyate. (Ibid., II.4)
T hat very vilasa of the Lord is explained differently by different
philosophers, and the experience of these very differences is,
in fact, itself this same vilasa.
Atmaika eva sadrupah kartrtvadi-vasad-ayam:
Cid-rupatvam vimrsati svanandaya Vildsatah (Ibid., 11.12)
Atman, the only existent reality, becomes aware o f His
consciousness for the purpose of illum inadng His blissfulness.
This happens through His vilasa and his infinite powers like
om nipotence.
Svatantrah saccidanandah svatmdramo Mahesvarah}
Paramo *hammaho-rupi/svavilaso jayatyasau. (Ibid., III. 1)
The Almighty God excels all. Having existence, consciousness,
and blissfulness as His form. He enjoys ecstasy independently
within Himself, and shines by virtue of His own vilasa as the
Self-brilliant, infinite, and universal I-consciousness.
A-brahma-stamba-paryantam yadvilasa-vasanugam;
Svaprakdsah sa Bhagavan svatantrah paramdrthatah. (Ibid., III.3)
God alone is truly in d ep en d en t because He alone shines inde
pendently through the luminosity of his own pure Conscious
ness. All o ther forms of life, from Brahm a (the creator) to a
lowly plant, operate u n d er His vilasa.
Appendix 151
Jïvatà Sivatâ caiva/ sàpeksà svavildsatah:

Apàramàrthikï nünam / kalpyate svàtmanaiva hi.
Avasthà-dvitayàtïtam/ paripürnam kimapyaho:
Saccidànanda-svarüpam/ ahamtattvam tadasmyaham. (Ibid., III.8-9)
T he mutually related concepts of jîva-hood and Siva-hood are
two comparative and in terd epend ent concepts. Having been
m anifested by the Atman through His vildsa, these are no t the
absolute truth. T here is a wonderful and perfect Reality,
transcending both these concepts. It consists o f existence,
consciousness, and blissfulness, and is infinite Self-awareness.
T h at am I.
Sva-vilàsa-svarüpà sà / vidyàvidyà-svarüpinï:
Mahàvidyà mahàmàyà/ paripürnà jayatyasau. (Ibid., IV. 1)
Prostrations to that Mahàvidyà, the absolute and correct
knowledge, which, being basically the vildsa of the Atman,
excels all because It appears itself in the forms of relative
knowledge and ignorance (vidyà and avidyâ), It is all perfect in
itself, and, being divinely potent, It is able to make possible
even th at which is utterly impossible.
Vilàsollasitattvena/ Vidyàvidye to cetane.
Apïirnatvàd jade te sto/ jadàjade ime tatah. (Ibid., IV.2)
Both vidyà and avidyâ are sentient by virtue of their having
been brought to full bloom by the vildsa (of the Atman).
However, being imperfect, these are partly insentient as well.
Sva-vildsenàvarüdhah/ àruru-ksuh svayecchayà:
Arohate sadànando/ nairmalyolldsa-panditah. (Ibid., IV.4)
T he ever-blissful Lord is an expert in raising purity to its full
bloom. He, having descended (to the grossest levels) through
His vildsa, and ascending again (to the subtlest levels), in
accordance with His own will, rises up (to perfection), while
experiencing His Self-bliss throughout the whole process.
Sva-vildsen sarudni Kurvan karmàni saruadà;
Dipa-vat sàksimàtro’y am / vyavahàràya kalpate. (Ibid., V.14)
While always carrying out all His transactions through His
vildsa, and like a lamp, being merely a witness to everything
th at occurs, He conducts all His divine activities in the midst of
His exuberant dance.
152 Appendix
Nija-sahaja-vildsollasitam visvarupdm
Anupama-ati-vahndvahutim homayantah:
Nija-vilasita-purnananda-piyusa-panair
Adhi-hrdi vija-yante purna-nairmalya-bhajah. (Ibid., V.24)
Perfectly pure beings, having evolved the world through their
own natural vilasa, and offering all things as obladons to the
sacred fire of their own pure and perfect consciousness, excel
all while drinking deep the nectar of the blissfulness o f their
own vilasa, vibradng within their hearts.
Kurvam sadaiva vasudhadi-sivanta-tattva/
Rupamprapancamakhilam sva-vildsa-mdtrat;
Kartrtva-lesa-rahitah khalu yo ’dvitiyah
Svatma sadaiva nanu rajati purna-karta. (Ibid., VI.24)
T he Atman, being without a second, constandy conducts the
m anifestation of the tattvas from earth to Siva through His
vilasa alone, while for ever rem aining totally free of all
responsibility for any deeds. He simply shines always as the
perfect doer of everything.
Glossary
Abhasa: Manifestation; em ergence; real phenom enal appearance

without the sense of “illusion”.
“Creation is nothing but the manifestation without of what is
within.” T here are four states of universal Consciousness in the
process o f manifestation: bliss (ananda), will (iccha)f knowledge
(jndna), and acdon (kriya).
See Samavesa for reverse process of immersion.
Abhasavada: T he theory o f m anifestadon in the Trika philosophy
which states that all p henom ena are the m anifestadon of the
objecdve reflecdons of the divine powers of the absolute I-
consciousness.
Abhinavagupta: T he most famous sage-philosopher of Kashmir
Saivism. He lived in the second half of the tenth century and
the first quarter of the eleventh century a d . Abhinavagupta is
widely recognized as the central theoretician o f Indian
aesthedcs. His treauses on drama, dance, music, and poetry
have significandy shaped the appreciadon of these disciplines
ever since. He was also a profound mysdc, having m astered the
doctrines of the orthodox schools of H indu philosophy, as. well
as Buddhism and Jainism in the process of arriving at his own
comprehensive philosophic synthesis. Some of his most famous
philosophical works include: Mdlinivijayavdrttika, Paratrisikd-
vivarana\ Tantraloka, Isvarapratyabhijnavimarsinij Isvarapratya-
bhijndvivrtivimarsirii, and Tantrasara.
Advaita Vedanta: Advaita m eaning “no t two;” Vedanta m eaning
“en d of the Veda,” or “the final principle of the Veda.”
V edanta was originally the nam e given to the Vedic philosophy
of the Upanisads. Later the nam e became associated with the
Advaita V edanta of Gaudapada and Sankaracarya (about the
eighth century a d ) . This philosophy teaches that Consciousness,
or Brahm an, is the only reality, and that everything else is
’Wrongly published as Pardtrimsikavivarana.
154 Glossary
m anifested by false impressions based on avidyd—beginningless

ignorance.
Agamas: Lit. “tradition”. A traditional doctrine or sacred work, or
a collection of such doctrines, held to be divinely inspired and
h anded down from generadon to generadon. Also a T antra or
work inculcadng the mysdcal worship of Siva and Sakd. A non-
Vedic scriptural work.
Aghora: A divine being. An example of the five masters o f inantra
beings.
Aham: I, or I-ness. Consciousness of the true Self. T he beholding
subject. Primordial mantra.
Aisvarya: Lordship; Godhead; the Creadve Divine Essence of
God.
Ajapa yoga: A form of dhvani yoga in which the p racu d o n er
combines the use o f mantra with the breath. Also known as
varna yoga and surat,
Akalas: Perfecdy pure beings aware only of their infinite, pure, all
inclusive and divinely p otent I-consciousness, and having no
awareness of any object (prameya) or act of thinking (pramdna).
They are pure subject. Akalas are part of pure creadon and will
no t experience transm igradon.
Also called Sivas, they take the form o f Sambhavas in the Siva-
tattva dom ain, and become Saktas in the Sakti tattva domain.
Siva-hood and Sakd-hood are the predom in ent states.
Life-force at this point is called vydna. See vyana and prdna.
Domain is the Siva and Sakti tattvas.
Also see pramatr and tattva.
Akrama: Speech in which the order of succession becom es truly
dissolved. Sakta yoga.
Alvars: Tamil Vaisnava saints possessing true devodon for God.
Anadaravirakd: Spontaneous indifference to objecdve enjoyements
due to the experience of Self-bliss in the pracdce o f yoga.
Ananda: Bliss. Along with sat (being), and cit (consciousness),
these qualides describe the inifmite Lord, or. Brahm an, in
Advaita Vedanta.
A term used to describe the first o f five outward signs of the
experience of self-bliss in uccdra yoga. These are: ananda,
udbhava, kampa, nidra, and ghurnu
Anantanatha: Master of may a. Deity worshiped by the level of
beings called mantra (see pramatr) . In cam adon o f God Him self
Glossary 155
who descends to the level o f mahamdya in the form of

A nantanatha and shakes up may a towards further creation.
Anava-mala: Impurity of finitude. Impurity (mala) pertaining to a
boun d soul (anu), i.e. the innate ignorance of the full range of
beings from heavenly gods to all worldly creatures including
h u m an beings. Anava-mala causes the loss o f suprem e
Consciousness and freedom , hides the infiniteness o f beings
residing in mdyd, and reduces them to anus, depriving them of
their divine essence.
T here are two types o f anava-mala:
1. Finitude in I-consciousness.
2. Finitude in the capacity to know and to do.
See mdyiya-mala-\mp\inty of diversity, and karma-malarimpurily
of responsibility
Anava samavesa: Im m ersion into the Absolute Self at the level of
anava yoga. T here are many varieties and levels o f this
experience of o n e ’s divinity, depending on what form of yoga
is being used, and the maturity of the student involved.
Anava yoga: Objecdve m editation. Yoga to be practiced by beings
of lower merits. Also known as kriyd yoga and bhedopaya, the
m eans workable at the stage of diversity. (Anava is from anu or
finite being.) Mental effort on the part of the yogin is m ore
p redom inant than with sakia or sambhava upayas. Objects of
m editation are either internal (grahya), or external (bahya).
Grahya objects are: buddhi (understanding), prdna (life-force),
deha (physical form), and dhvani (sound of breathing), in
descending order of merit.
Bahya objects are: time and space, which are each taken in 3
aspects. These equal six subvarieties called sadadhvan, or six
paths o f m editation on external objects.
Anava yoga conducted through m editation on buddhi is called
dhyana yoga, on prdna it is called uccara yoga, on deha it is
called karana yoga, and on dhvani it is called dhvani or varna
yoga.
Anava yoga m editation conducted on sadadhvan, or the six
paths of external objects, is called sthanakalpana.
Antahkarana: The in ner organ. This term is used for tattvas 14,
15 and 16 in descending order known as the three m ental
factors: buddhi, manas and ahamkara. See tatlva for a complete
listing.
156 Glossary
Anns: Infinitesimal point. Beings having extrem e finitude as their

essential nature. T he mayapramdta, dom inated by maya, in
o th er words, a finite being. Even gods in heaven are considered
to be antes.
Anugraha: Grace. T he inspiration of divine knowledge that
comes from God is known as His anugraha or saktipdta.
Revelation. Divine grace. This is often opposed to nigraha,
obscuration or divine wrath.
Anupaya or Ananda yoga: The highest type o f yoga, above even
sambhava updya. Spontaneous realizaUon of the Self without
any special effort. Sambhava updya attains the posiuon of
anupaya in the state of its complete perfection.
Apana: Inhaling breath. All assimilation. O ne of the vital airs.
Also see Prdna.
Apavedya-susupti: A state like deep sleep which is free from all
objective experience. A final goal of pracdcal Buddhism.
Arambhavada: The theory of new creadon pro pro unded in
Nyaya-Vaisesika.
Asana: Posture; seat. It is one of the steps in the yoga of Patanjali
and the hatha yoga of Gorakhanatha. Yoga aimed at focus,
ekagrata=one-pointedness. Also, a seat or m at on which one sits
for m editadon.
Avadhana: Supervigilant attendveness. Intensely sharp and quick
awareness.
Avantara pralaya: T he age of dissoludon of both physical and
m ental existence.
Avarana: A cover to hide and to conceal the real character of
purity, unity, divinity, potency, etc. of I-consciousness.
Avidya: Ignorance. Beginningless ignorance. See vidya.
Bahya: External objects of m editadon used in kriya yoga or anava
yoga. Bahya yoga is the pracdce of m editadng on these outer
objects. See sthanakalpand yoga.
Bahyarthavada: The theory o f the real existence o f m atter and
material phenom ena outside an in d ep en d en t consciousness.
O ne of the schools of Buddhism.
Bhartrhari: An ancient Sanskrit gramm arian. T he originator of
the philosophy of Sanskrit grammar.
Bhatta Kallata: O ne o f the great sage-philosophers of Kashmir
Saivism. He lived during the reign of King Avandvarman of
Kashmir ( a d 855-83), was a pupil of Vasugupta, and an elder
Glossary 157
contem porary of Somananda. He was recognized as a m aster

o f the Trika and Kula systems and was accepted as a great
authority by Abhinavagupta. T here is some quesdon about
w hether he or Vasugupta wrote the Spandakarikd, but Bhatta
Kallata did write a com m entary on this text. He is the auth or
o f the following books: Spandasutra, Spandasarvasva-Tattvartha-
cintdmani, Madhuvahini, Tattvavicdra, Svasvabhava Sambodhana.
(The last four books are known only through references.)
Bhava-samadhi: Trance attainable by means of rousing the
em otions and carrying them to a climax. Popularly known as
kirtan. PracUced and taught by the Vaisnava Saint Caitanya
whose system of sadhana includes music, song, dance, etc., and
aims at a kind of bhava-samadhi. This pracdce has been
followed by the great poet Jayadeva, Param aham sa Ramakrsna
and Anandamayl Ma.
Bhedabheda: Unity in diversity.
Bhoga: Pleasure, enjoyment, experience.
Bhutas: The elem ents in gross existence: earth, water, fire, air,
and ether. The first five tattvas in ascending order=objecdve
elements. See tattva for a complete lisdng.
Bhuvanas: The abodes of beings. According to the Trika sastra,
there are 118 bhuvanas.
Bhuvana also refers to the gross form of space which serves as
one of the six paths of m editadon (sadadhvan) in sthanakalpana
yoga, a subdivision of dnava yoga. In sadadhvan, tattva is the
subde form o f phenom enon, bhuvana the gross one, and kald
the most fine.
See sthanakalpana yoga.
Bindu: In the yoga pracdces of Sakdsm, Saku is visualized as
bindu, a brilliandy shining dot in the centre between o n e ’s two
eyebrows. C oncentradon on lum inous energy.
T he source of light is visualized by Sakta as bindu.
In Trika, bindu corresponds with Isvara Bhattaraka and ndda
with Sadasiva. Ndda and bindu are thus the primary results of
the outward spanda of kald, the divine power o f Siva.
Brahmananda: The fourth of six levels of Self-bliss experienced in
uccara yoga. See nijananda for a complete lisdng. Brahmananda
is experienced by means of resdng consciousness on the
infinite, all-prevasive, and equalized funcdon of the life-force
term ed samdna-prana.
158 Glossary
Buddhi: The understanding capacity. The intellect; the ascertaining

intelligence; sometimes called the higher mind; the super-
personal mind.
In Samkhya philosophy, intellect, the third o f the twenty-five
tattuas (or the second of twenty-four tativas) in descending
order.
Carvakas: Atheistic materialists. Also called Lokdyatikas.
Cidananda: T he bliss of pure universal Consciousness. T he
highest form o f six varieties of Self-bliss experienced in uccdra
yoga. See nijananda for com plete listing.
Cidanandalahari: The surge of the blissfulness of consciousness.
Sakti of Siva.
Cit: T he Absolute; foundational Consciousness. Along with sat
(being), and dnanda (bliss), these qualities describe the
infinite Lord according to Advaita Vedanta.
Citta: In the Trika system, the empirical m ind of the individual in
the broad sense of m ental or psychic apparatus. T he m ind or
conscious self of m odern psychology.
Thinking, reflecting, imagining, thought, recollection, intel
ligence, reason etc.
Citta is composed of buddhi (discriminating intelligence), manas
(perceiving intelligence), and ahamkara (Self-appropriating
intelligence). Same antahkarana.
Darsana: Philosophy. Revelation or intuitive experience o f the
truth b rought about by the practice o f yoga. T he logical
expression of the truth through language is a secondary type
o f darsana.
Deha: O rdinary body; gross physical body.
Dharana: Fixing the m ind at any particular part of the body, such
as the heart, where the deity is to be contem plated.
Concentration: the sixth step in the practice of Patanjala yoga.
This practice is no t complete as a yogin will experience
distractions still coming and going.
Dhvani yoga: Anava yoga practiced through m editation using the
sound of breathing. The rise and fall of the breath is
m editated upon through the mystic syllables so1-ham and ham-
safu
Also known as surat yoga, varna yoga, and ajapa yoga.
T hrough dhvani yoga the practitioner attains an inferior type
o f dnava-samdvesa. This m ethod is practiced by Radhaswamins
Glossary 159
who, very often, get involved in the pursuit of nam e, fame, etc.
See anava yoga.
Dhyana: Meditation. The seventh of eight steps in the practice of
Patanjala yoga. Technique of holding to one idea as the object
o f continuous contem plation without any break into this
concentration by dissimilar ideas. Monistic Saivism says this is
n o t a direct m eans to Self-realizadon.
Dhyana yoga: Anava yoga conducted through a contempladve
m editadon on buddhi is called dhyana yoga o r buddhi yoga.
This is n o t the same as the dhyana yoga of Patahjali.
Pracdce involves imagining the trinity of knowing subject
(prainatr), knowable object (praineya), and the m eans of
knowing (pramana) as one unitary whole and as idendcal with
ever brilliant I-consciousness. This the yogin visualizes as
encircled by the flames of the wheel of divine powers stadoned
in his heart. He then visualizes it as (1) creadng, (2)
sustaining, (3) absorbing, (4) separadng, and (5) assimiladng
an o uter sense object as fire assimilates fuel. These acdvides of
buddhi are to be imagined to be the divine acdvides of God
appearing in the form of the pracddoner. In o ther words, he
pracdces his nature as one with the Godhead. See anava yoga.
Dlksa: From da, to give, and ksi, to destroy. The gift o f spiritual
knowledge destroying ignorance. T he inidadon cerem ony in
which the guru imparts spiritual knowledge to a disciple and
purifies the residual traces of his limitadons.
P rep a ratio n o r consecration for a religious cerem ony,
undertaking religious observances for a pardcular purpose.
Dedicadon, inidadon.
Five divine activities o f G odhead: C readon, preservadon,
dissoludon, Self-oblivion, and Self-recognidon: srsti, sthiti,
samhdra, pidhana, and anugraha.
Five functions o f prana: Throwing out or elim inadng (prana)}
assimiladon (apana), equalizing (samdna), washing away of
ideadon (udand), realizing o n e ’s Self {vydna).
Five organs o f acdon: The powers of speaking, grasping,
locom odon, procreadon, and excredon.
Five prim ary powers o f God: (1) Cit-sakti—power o f awareness;
(2) dnanda-sakti—power o f blissfulness; (3) iccha-sakti—
in d ep e n d en t and irresisuble will-power; (4) jhana-sakti—power
of knowledge; and (5) kriya-sakti—power to do and undo.
160 Glossary
Five pure tattvas: In descending order: Siva, Sakti, Sadasiva,

Isvara, and Vidya (also known as Sad- or Suddhavidya).
Five senses: (1) power to hear (srotra), (2) power to feel (tvak),
(3) power to see (aksi), (4) power to taste (rasand), (5) power
to smell (ghrdna).
Five tattvas o f limitation: Also called five kancukas. T he tattvas
that limit the scope of doing, knowing, desiring, etc. of a finite
being. These are listed in their descending order down from
maya: (1) limited active power (kala), (2) limited capacity to
know (vidya), (3) limited interest in knowing particular objects
and in doing particular actions (raga), (4) the law of
restriction (niyati), (5) the concept of time sequence with
respect to o n e ’s self and all o n e ’s acdvides (kala).
G horatari Saktis: The degeneradve forces o f God. Also: terrible
(ghoratari) and powers (sakti). These are powers taking the
form of deiues (saktis) with negadve aspects who push people
(jivas) towards a downward path in transmigratory existence
(samsdra). According to the non-dualisdc system of Kashmir
Saivism, these are simply a pardal m anifestadon of the
Absolute.
Ghurni: T he fifth of five levels of experience which m ark a
stu d en t’s progress in uccdra yoga. At this level the student will
experience a mild whirling m ovem ent of the head.
Grahya: Object o f experience. Internal objects for m editadon
used in kriya or dnava yoga. See bdhya.
Iccha: Divine will. O ne o f the three fundam ental forces or powers
of the Universal Energy, the others being: the power of
knowledge (jnana-sakti), and the power of acdon (kriyd-sakti).
Icchu: See Vxndu.
I dam: This or This-ness. The beheld object. See aham.
Indriya: Bodily power; power of the senses and organs.
Instrum ental element: A nonanim ate endty used by Consciousness
to interact with the exterior environm ent, i.e., bodily parts,
organs, and senses.
¡sana: Divine Being. O ne o f the five main mantra Beings.
Isvara: In cam ad o n of God Himself. God descended to the fourth
tattva.
Isvara tattva: Principle of idendficadon. This-ness shines predo-
minandy, though I-ness is sdll present. ‘T his is myself.”
In the order of creadon, Vsvaratattva is the fourth o f the five
Glossary 161
m anifested tattvas down from Paramasiva. Beings residing in

these five tattvas are part of pure creadon and will experience
no transm igradon.
No. Tattva Beings residing there Master deity
1. Siva Sambhavas (Akalas) Siva Bhattaraka
2. Sakti Saktas (Akalas) Sakd (Para Bhattaraka)
3. Sadasiva Man tra-mahesvaras Sadasiva Bhattaraka
o r Sddakhya
4. Isvara Mantresvaras Isvara Bhattaraka
5. Suddhavidyd Mantras or A nantanatha
(Mahamaya) Vidyesvaras
(Note: See tattvas for complete lisdng.)
Jada: Insendent.
Jagadananda: Infinite Self-bliss. This lies beyond the six levels of
Self-bliss that arise in the pracdce of contem pladng the
funcdons of prana in uccdra yoga.
T he experience of the Self, free from all limitadons. State of
anuttara, the experience of perfect freedom , svatantrya. Also
see prana.
Jagrat: Waking state. First o f the four states of anim adon.
O uterm ost state o f anim adon.
T he four states of anim adon are: jagrat, svapna, susupti, and
turya. Turyatita is som edm es considered the Fifth state of
anim ation.
Jivanmukti: Liberadon in this very life.
Jnanendriyas: T he five exterior senses. T he five jnanendriyas are
tattvas sixteen to twenty in ascending order. Also called
indriyas (powers) of senses-percepdon— the senses in the
physical body. T he power or capacity of the senses of smell,
taste, sight, touch, and hearing.
(See tattvas for a com plete lisdng.)
Kaivalya: A state of liberadon in the Samkhya system which is
seen as a special type of sleeping state by Saivism and thus not
the highest attainable state. The finite I-consciousness is left
absolutely alone by its m ental and physical apparatus in
kaivalya.
Kala: O ne of the five kancukas, or cloaks of mdya, which causes an
individual to feel limited. The seventh tattva. Kala causes
beings to feel limited with respect to what and how m uch they
can accomplish.
162 Glossary
A term used in Sakdsm m eaning the spiritual sdr o f kalatita, o r

Lorship. Kala, appearing as an extroversive stir, manifests
vindu in two forms known in Saktism as ndda and bindu, or
sound and light.
T he finest aspect of space and one of the six paths of
m editation (sadadhvan) used in sthanakalpana yoga. Kalds
are the finer forms of tattvas. The five kalds in ascending
order are: nivrtikala, pratisthdkald, vidydkald, sdntikala, and
sdntyantita. See sthanakalpana yoga.
Kala: O ne of the five kancukas, or cloaks o f mdyd, which causes an
individual to feel limited. Kdla is the eleventh tattva and causes
a person to begin to feel separate from the Absolute due to the
experience of time sequence. Also a sense of limited duradon.
Kalana: Outward m anifestadon of inwardly existent phenom enon.
Objecdve m anifestadon of som ething already existent within
the subject. Acdvity; dynamism, both outward and inward.
Kalatita: Beyond kala. T he term in Sakdsm for Absolute
Consciousness, or parasamvit. W hen kalatita is charged with the
divine will (kala) to manifest outwardly, this is term ed vindu in
Sakdsm.
Kalinaya: A special type of sakta yoga. See sdkta yoga.
Kalpana: Im aginadon. Creadons of im aginadon caused by the
flutter of the m ental apparatus.
Kampa: The third level of experience which marks a stu d en t’s
progress in uccdra yoga. A trem bling of the body.
Kancukas: Sheaths or cloaks of Purusa.
Five principles of subjecdve limitadon. Limidng tattvas which
cover and cloak Consciousness.
In descending order the five kancukas are:
7. Kala—Lim itadon in authorship or doing.
8. Vidya—Lim itadon in awareness or knowing.
9. Rdga—Lim itadon in interest or esdm adon.
10. Niyati—Lim itadon in restricdon or causadon.
11. Kdla—Lim itadon in dme sequence or duradon.
In the unfolding o f the tattvas, dme enters for the first dm e
with kala. Niyati, the law o f causadon, causes absolute lim itadon
in the scope of kala, vidya, and rdga of a finite being. T he law
of nature (niyati) appears as the law of restricdon. These four
tattvas limit the field of knowing and doing for a person, but
kdla, limits a person’s very being as well.
Glossary 163
Kapila: O riginator of Samkhya philosophy. O ne of the most

ancient sages of India, m entioned in the Upanisads and in the
Mahabharata.
Karana yoga: Anava yoga conducted through m editation on the
physical body {deha). This form includes many types o f mudrds
prevalent in hatha yoga.
Kundalini yoga is a variety of karana yoga.
A bhinavagupta says this form of yoga m ust be learned through
verbal teaching. This practice is often kept secret because it is
very quick in yielding supernatural, psychophysical powers
which are likely to be misused by unworthy pracddoners.
Besides, having mental-cum-physical elem ents as its field, it can
be grasped well even by unworthy but highly intelligent
people.
Karana yoga also results in a form of anava-samavesa and
develops the ability to pracdce higher types of Trika yoga. See
anava yoga.
Karma or Karman: Act, acdon, perform ance, business. Work,
labor. Form er deeds as leading to inevitable results; fate as the
certain consequence of deeds in a previous life.
Karma-mala: Im purity o f responsibility based on egodstic
funcdoning. T he cause o f the greatest and heaviest miseries of
finite beings. Afafo=impurity. Mala of limited acdon.
Karma-mala is based on anava-mala (impurity of finitude) and
on mdylya-mala (impurity of diversity). See anava and mayiya-
malas.
Karma-samskaras: Impressions left in our being as a result of
deeds perform ed u n d er the sway of karma-mala or the impurity
o f responsibility.
Karma-samya: Coexistence o f the ripening of two mutually
opposite past acdons both o f which are exacdy equal in power
and therefore restrict each o ther from resuldng in any fruits.
Karmendriyas: T he five organs of acdon. Indriyas are the powers
or capacides of acdon, or the powers o f the motor-nervous
system when they appear in the body.
First five exterior instrum ental elem ents in the tattuas. They
come in ascending order after the five bhutas and the five
tanmatras, tattvas one through ten.
11. Power o f capacity— to rouse ecstasy {ananda) and
reproducdon (upastha).
164 Glossary
12. Power of discarding or voiding—pdyu, anus, bladder.

13. Power of locomotion or walking—pdda, feet.
14. Power of handling— hasta, hands.
16. Power o f expression— vac, vocal organs.
(See tattva for a com plete listing.)
Kanina: Compassion.
Kevala: A being who is absolutely all alone. A being left alone by
buddhi and all its evolutes, such as the senses, the organs, etc. A
jivanmukta becomes kevala at death according to Samkhya
yoga.
Klesas: Pain, affliction, distress. In yoga philosophy, the five klesas
are nam ed: avidyd—ignorance, asmitd—egotism, rdga—attach
m ent, dvesa—aversion, abhinivesa—urge for knowing and
doing in accordance with the previous four klesas.
(Note: This is the definition of abhinivesa as expressed by the
teachers o f Kashmir Saivism. Tenacity of m undane existence is
ju st one example o f abhinivesa and not its basic definition.)
Kramamoksa: Liberation by stages.
Kramamukti: Gradual liberation.
Krama-naya: A variety of saktopaya, having been popular with the
Saivas of Kashmir.
Krama yoga: A special variety of saktopaya discovered and
propagated by Sivanandanatha. Known as krama-naya as well
and thought wrongly at present to be an in d ep e n d en t system
of sadhand.
Kundalini: T he subde power of prdna moving upwards through
the spine experienced by yogins during Self-bliss.
lila : Play; an essential nature of the Absolute.
Lolika: C onstant passionate thirst or flair for the outward objects
of this world. This state is basically caused by dnava-mala. A
feeling o f insufficiency in o n e ’s self.
Lord Sada&va: An incarnation of God Himself. T he Lord
descended to the highest stage in the plain of suddhavidya. He
is ever Siva even while seeing a faint reflection o f objecUvity;
sadd + Siva.
Madhyama: Mental speech. Ideadon. Thinking. Madhyamd is an
internal reflecdve m anifestadon of awareness (vimarsa) taking
the form of ideas. Going from gross to refined, the second
level of four stages of speech. T he term madhyamd m eans
interior or in-between as it lies in the subde body (puryastaka)
Glossary 165
between vaikhan and pasyanti.

T h ree elem ents of madhyamd:
1. Word-image.
2. Idea or wcrd-meaning.
3. Objects understandable through 1 and 2.
See vaikhan, pasyanti, pardvdc, and puryastaka.
M ahananda: T he fifth of six levels o f Self-bliss experienced in the
pracdce of uccdra yoga. See nijananda for com plete lisdng.
Mahapralaya: Total dissoludon of the whole m anifested existence.
Mahat: T he unlim ited universal cognidve faculty. The first
transform adon o f prakrti at the first step of evoludon in the
Samkhya philosophy. Sattva is predom inant in mahat.
W hen S rikandianatha shakes up the equilibrium o f prakrti the
rajas elem ent, because of its resdve nature, disturbs the
equilibrium o f the three gunas in prakrti, and pushes up sattva
which is lighter in nature. Sattva thus comes to predom inate in
prakrti which gets transform ed into mahat. Mahat in turn gets
transform ed into ahamkara, or ego.
Buddhi is individual understanding while mahat is universal
understanding.
Mahavidya: Absolute pure knowledge, vidya = knowledge, avidyd=
ignorance.
Mahavyapd: A yogic state experienced in uccdra yoga, that causes
a whirling sensadon in the head. See ghurni.
Mala: Impurity; innate ignorance; dross; limitadon which ham pers
the free expression of the spirit.
T he three malas. (See separate lisdngs).
1. Anava-mala: Im purity of finitude, subde impurity: two kinds.
2. Mayiya-mala: Impurity of diversity—th inn er impurity of
may a.
3. Kdrma-mala: Impurity o f responsibility—grossest impurity.
Malinl yoga: A variety of sambhava yoga in which the p racdd oner
visualizes his divine powers shining in the form of randomly
arranged letters of the alphabet beginning with M n a ” and
ending with M p h a ”.
Manas: Mind. T he internal sense, the empirical mind. T hat
aspect o f the m ental apparatus that coordinates the work of
the senses, gathering images, perceptions, and rousing multiple
concepts. T he thinking sense.
166 Glossary
Mantra: A subtle, nonconceptual word-image used in the practice

of m editation. A mystical syllable. See varna.
The expert being who has realized the Suddhavidya tattva but
has no t yet shaken off may a.
Mantra-mahesvara: A being at the fourth and highest level of
turya. T he I-ness or Self-awareness shines predom inately as “I
am This” in such a being. See pramdtr for full listing o f seven
types o f beings.
Mantresvaras: Beings at the third step of turya.. They see objective
existence as their ownself. “This-ness” and “This is myself”
predom inate. See pramdtr for full listing of seven types of
beings.
M atrka yoga: A variety o f sdmbhava yoga in which the divine
powers of a practitioner are mystically intuited through the
Indian alphabet, the sixteen vowels and the consonants
arranged from “ka” to “ksa”.
Maya: T he sixth tattva in descending order. T he limiting, Self-
forgetting power. Sometimes included as the sixth kancuka,
may a. imparts the limitations o f the five kancukas. Maya is the
only im pure tattva created by God Himself. It is the abode of
finite beings, and the plane of absolute Self-oblivion and
diversity.
Lord A nantanatha shakes up may a and it, having been shaken,
expands itself into five elem ents from kala to kala. Maya is the
greatest of these kancukas, or cloaks.
See kancukas, and tattva for complete lisdng.
Mayiya-mala: Impurity of diversity. The thinnest impurity o f mdya.
Beings at this level feel a threefold diversity or the m utual
difference between: subject and object, subject and subject,
and object and object. Beings effected by mdyiya-mala feel Self
insufficiency and diversity.
See dnava-mala, karma-mala.
Moksa: Em ancipation, liberation from bindings. It is o f several
degrees and stages.
Mukti: T he same as moksa.
Nada: In ordinary usage nada means sound. T he first flutter o f
the outward creation of vindu. Nada evolves into bindu. Nada is
an outward manifestation (along with bindu) of the kala of
parasamvit descended to the position of the divine power of
vindu. Nada is awareness that appears as sound in its
Glossary 167
extroversion and is thus the source of all nam es form ed of

sounds.
Nadabindumaya: T he whole phenom enal ejdstence consisting of
nam e and form.
Nidra: T he fourth level o f five different yogic experiences that
m ark a stud en t’s progress in uccdra yoga. Loss of body
consciousness that may result in drowsiness.
See ananda, udbhava, kampa, nidra and ghurni.
Nigraha: Obscuration. Also, divine wrath, pidhana. See anugraha.
Nijananda: T he first o f six levels o f Self-bliss experienced in the
practice of uccdra yoga. Ecstasy experienced through a direct
realization o f finite individual (consciousness).
The six levels are nijananda, nirdnanda, parananda, brahmdnanda,
mahananda and ciddnanda.
Jagaddnanda is the infinite aspect of Self-bliss that lies beyond
these six.
Nirananda: T he second o f six levels o f Self-bliss experienced in
the practice of uccdra yoga. Ecstasy experienced through the
realization o f the absence of relative knowing and doing.
Nirbija Samadhi: The highest yogic experience of Patanjali's
system of yoga. Susupti-like state of mind.
Nirvikalpa: Knowledge without ideation. H igher Consciousness
which is free of all thoughts. A Sivayogin sees pasyanti on the
occasion o f the rise of that pure percepdon and understanding
which is for the m om ent free from m ental ideadon. This is
known as nirvikalpa-samvedana. See vikalpa.
Nivrtti: O ne o f the five kalds. Kalds are the finest aspect of space
as defined in sadadhvan, the six paths of m editadon on
outward objects. Nixntti contains solid phenom ena, earth. See
sthanakalpand yoga.
T he five kalds in ascending order are: nivrttikala, pratisthdkala,
vidyakala, santikald, and santyatitakald.
Niyama: Disciplines, sacred injuncdons:
1. Purity—ways of purifying body, types of food.
2. Serenity—keeping the m ind serene and self-contented.
3. Austerity—penance.
4. Study—knowing principles o f yoga and philosophy.
5. Worship of God and guru.
Yamas and niyamas have n o t been recom m ended by Kashmir
Saivism.
168 Glossary
Niyaina is the second step on the eight-fold path of Patanjala

yoga: yama, niyama, asana, prdnayama, pratyahara, dhdrana,
dhydna, and samadhi.
Niyati: Law of restricdon. The tenth tattva in descending order.
O ne of the five kancukas. The term is used to describe the
limits o f beings living in the realms of dream existence i.e.:
forefathers, gods, etc.—and in the waking existence of gross
worlds.
The deeds com m itted by a person (anu) are either good or
bad according to the law of niyati which is an integral p art of
an anu.
Nyaya-Vaisesika: The Nyaya and the Vaisesika were originally two
separate schools. They both followed the socio-religious system
of the Vedic tradiuon, pracdced Pasupadsm, developed common
metaphysical principles, and were known for their often wild
devodonal form of Saiva yoga. This system has been described
as dualisdc Saivism, and was a theisdc philosophy that arose
out o f dualisdc Pasupata. It subscribed to a form of materialisdc
realism which taught that all m atter in the form of atoms is an
eternally real substance exisdng outside the knowing subject.
Pada: A word. A conceptual word-image. The gross form of ume
which is one o f the six objects o f m editadon (sadadhvan) in
sthanakalpand yoga, a subdivision of dnava yoga. See varna.
Prarabdha-karman: T hat pordon of past deeds which bears fruit
in one worldly life.
Paradvaita: Absolute monism. This term was coined by the great
sage-philosopher Abhinavagupta as a way of differendadng the
m onism o f Kashmir Saivism from the monism of Advaita
Vedanta.
Abhinavagupta used this term in various forms:
1. Paramddvaita,
2. Paramadvaya,
3. Paradvaya,
4. Advaya,
(See Pratyaksadvaita.)
Paradvaitin: O ne who pracdces absolute monism.
Paramarthasat: Absolutely real.
Paramasiva: Absolute Consciousness for Saivas.
Parananda: Superior bliss. The third of six levels o f Self-bliss
experienced in the pracdce of uccdra yoga. It is aroused by
Glossary 169
focusing the awareness on the function of life-force known as

prâna.
Parâsamvit: Transcendental Consciousness—used by Sâkta writers
as well. Parâsamvit is also known as kalàtïta, the spiritual stir of
divine essence (Godhead) as it transcends kalâ. Parâsamvit is
the Paramasiva of Saivism, and the Parabrahman of the
Upanisads.
Parâvâc: The suprem e speech. Transcendental speech. This is
really a type of awareness which does not behold anything but
itself. Shines only as aham. No idam is present. Consists of pure
awareness of the real Self.
Also called parâvâni.
See Vaikharï, Madhyamà, Pasyantï, and Parâvâni.
Parâvânï: The transcendental Self-awareness o f the pure and
infinite I-consciousness. The innerm ost aspect of speech.
Parinâm a: Transform ation.
W hen milk changes into curd it is transformed, undergoing
parinâma. Ordinarily, it cannot return to its original state
except when it is eaten by a cow and yielded again as milk.
T here is an o th er kind of parinâma which occurs when a piece
o f gold is transform ed into a ring. In this form of parinâma,
the ring can easily be transform ed back into a gold piece.
While curd is simply curd and no t milk, a ring is both a ring
and gold. Gold does n o t become obscured in the ring. Cosmic
energy becomes transform ed into m atter, and at some time
m atter shall be transform ed into cosmic energy. All these are
examples of parinâma.
O ne of four types of change:
1. Àgama—coming in or addition
2. Apâya—going out or loss
3. Parinâma—transform ation
4. Vikâra—modification
Num bers 1-3 are destructible.
Parinâmavâda: T he Sâmkhya doctrine of transformation.
Paripürna: (1) Full above the brim with bliss and playfulness.
Adjective used to describe God. (2) Filler of the phenom enal
universe giving or grading its phenom enal existence or filling
it with the concept of existence— sattâ.
Pâsas: Bondage. Chains of màyà.
Pas us: B onded cattle. The bound souls; jïvas; enslaved beings.
170 Glossary
T he term used to describe beings at the lowest three levels o f

pramdtr: vijnanakalas, saka las, and pralayakalas. See pramdtr.
Pasyanti: Finest level of speech. Speech conducted by awareness
alone. Speech consisting of pure awareness at the stage of
pardal unity. T he beholding subject (aham) and the beheld
object ( idam) are both evident in pasyanti. T here is no
successiveness in pasyanti—the o rder of ideas dissolves.
Also see vaikhan, madhyama, paravac, paravani.
Patanjali: O ne o f In dia’s great ancient philosopher-sages and the
foun der o f a Brahm anic system of yoga. A uthor o f the
Yogasutras. His philosophy, known as astanga, or eight-limbed
yoga, is com posed of the classical eight steps: see yama. This
descripdon o f the stages of pracdce has been incorporated in
many forms of yoga.
Pads: Masters. Opposite of pasus. See pramdtr.
Pidhana: See nigraha.
Prakasa: T he light of Consciousness. Self-evident psychic luster.
Luminous, as opposed to darkness (aprakasa). T h at aspect of
the U ldm ate which serves as a substratum for all manifestadon.
See vimarsa. Consciousness is prakasa and its self-awareness is
vimarsa.
Prakrti: Undiversified source of all the twenty-three instrum ental
and objecdve tattvas as worked out by the Samkhya philosophy.
Also called mulaprakrti, basic substance, or pradhanatattva,
principle substance. Samkhya philosophy considers prakrti to
be: nature, material, unconscious, and a single enuty, in
contrast to Purusa, which is spirit, spiritual consciousness, and
m uldple.
Pralaya: T he state of universal dissoludon.
Pralayakalas: O ne o f the seven types of beings. Beings resdng in
susupti. They are so nam ed because they rem ain free from kala
and its evolutes up to the end of the aeon of the next pralaya,
the dissoludon o f all m ental and physical endues into
mulaprakrti, the cosmic energy.
Pralayakalas are b o u nd to dnava-mala (lack of independ en ce).
They are n o t affected by karma-mala or mdyiya-mala as long as
they are in susupti, bu t these malas are revived w hen they come
back into waking existence.
Pralayakalas are awakened from deep sleep by Lord Srikandia-
n ath a Siva who shakes up cosmic energy and disturbs the
balance of the three gunas causing these beings either to
Glossary 171
return to transmigratory* existence in accordance with their

past karman or to ascend to some higher plane through his
grace.
See akalas for full lisdng of seven types of beings.
P ram ana: Instrum ental elem ent helpful in knowing.
Pram atr: Subject capable of knowing. Agent o f cognition. Pramatr
has been classified in Saivism into the following seven main
categories.
Pramatr Domain
1. Akalas Siva and Sakti tattvas
2. Mantra-mahesvaras Sadasivatattva
3. Mantresvaras Isvara tattva
4. Mantras or Vidyesvaras Mahdmayd or Vidya tattva
These first four, being, considered pure, are patis, and do
n o t undergo transmigratory existence.
5. Vijnanakalas Lower plane of mahamdyd
6. Pralayakalas mayd to prakrti
7. Sakalas Gross existence known as
Pdrthiva anda
These last three categories are bound and limited beings
known as pasus or antis, and are considered im pure.
Prameya: Object that is known. An object. Also see pramatr and
pramana.
Prana: Vital air. Subtle life-force. Out-going breath. Elimination
o f all interior or exterior entities. Life-functions.
T he five prances or five states of prana are jagrat, svapna, stesupti,
turyd and turydtxta.
In the practice of uccdra yoga, prana has six functions and
levels o f experience associated with them:
Prana Level of Experience
1. Stenya Nijananda
2. Prana Nirdnanda
3. Apdna Pardnanda
4. Samana Brahmananda
5. Udana Mahdnanda
6. Vydna Cidananda
Jagadananda*
*Jagadananda is n o t cou n ted as on e o f the six as all have their b ein g in it and
arise from i t See aha la.
172 Glossary
According to the philosophy of Trika system of yoga:

1. Nijdnanda corresponds with the revelation of o n e ’s individual
self-consisting of pure, individual I-consciousness.
2. Nirdnanda represents the realization of that I-consciousness
as being quite free from all manifestadons of any knowable
objects (prameya) and any means of knowing (pramdna).
3. Parananda is the result of the realizadon of the essence of
the elim inadng and assimiladng funcdons of the life-forces
(prdna and apdna).
4. Brahmdnanda shines along with the realizadon of the unity
of all objects (prameya) and means of knowledge (pramdna).
5. Mahananda corresponds with the process of the absorpdon
of all types of ideadon into the fire o f pure consciousness.
6. Ciddnanda dom inates the realizadon of the pure and blissful
Self-consciousness unstained by even the slightest elem ent
of inanim ate manifestadon.
Beyond the experience of these six degrees o f blissfulness lies
the realizadon of that limidess and pure aspect o f the Self
bliss which, having no limitadon of any kind, vibrates in its
aspect which shines as being ever augm ented by the nectar
like universal pure consciousness.
Prána, States of:
Jdgrat—waking state
Svapna—dream ing state
Susupti—sleep state or dreamless sleep
Tury a—self-reveladve state.
Turyatita—transcendental state
C orresponding funcdons or acdvides of prdna are:
Prdna—experienced in jdgrat and svapna
Apdna—experienced in jdgrat and svapna
Samdna— experienced in susupti
Uddna—experienced in turya
Vydna—experienced in turyatita
Pranáyáma: Breath-control, breathing exercises. The fourth step
in the eightfold path o f Pátaňjala yoga.
Pratibhá: Intuidon. C orrect knowledge received spontaneously
through šaktipdta.
Pratibimba: Reflecdon. prati, or pratipa = of opposite character.
Pratisthákalá: O ne of the five kalds. Kalas are finer aspects of the
tattvas as defined in sadadhvan, the six paths of m editadon on
Glossary 173
outward objects. Pratisthakala contains the essence o f all the

tattvas from water to prakrti. See sthanakalpana yoga.
Pratyahara: Withdrawal. T he fifth step in the eightfold path of
Patarijala yoga. T he senses are controlled so that they do not
interfere. The practice of having the senses follow the mind.
According to non-dualistic Saivism, pratyahara is not a direct
m eans to Self-realization. The first five steps, yama, niyama,
asana, prandydrna, and pratyahara, are the physical part o f the
path. T he last three steps are dharana, dhyana, and samadhi.
Even these are related to m ental planes and not the real mind-
transcending Self, according to Kashmir Saivism.
Pratyaksadvaita: The view of monism even in m undane things.
This word was coined by Narasimhagupta, father of Abhinava-
gupta.
Purusa: I-consciousness reduced to utter finitude. Limited I-
consciousness. Also called purnstattva, jiva, pasu, aryu. These
can be translated as “souls”. See Prakrtu
Purusa and Prakrti are creations of Lord Anantanatha.
Kashmir Saivism places the three gunas basically in the
viewpoint of Purusa who extends them to Prakrtu
Pusti: T he L ord’s divine grace. W hen the Lord applies his pusti
on some blessed soul, that person develops a loving devotion
for the Lord. Pusti is a term popular in the Vaisnavism of
Vallabha.
Puryastaka: T he subtle body. It consists of the five subde objecdve
elem ents o f the exterior senses (tanmatras: smell, taste, color,
touch and sound), the intellect (buddhi) , the m ind (manas),
and the ego (ahamkara).
Putrakadlksa: Form o f initiation in tivra-madhya saktipata. O ne of
the types o f initiation leading to the desired enjoym ent
(bhukti) and final liberation (mukti). A disciple inidated
through putrakadlksa is afterwards called and accepted as a son
of the concerned preceptor.
Radhaswamins: Pracudoners of surat or ajapd yoga.
Rajas: A consdtuent of Prakrti; one of the three gunas. Rajas is the
principle of m odon, acdvity, passion, and pain.
Rajayoga: Such yoga pracdce which does n o t involve any
suppression or repression of any physical system of o n e ’s body.
T he pracdce of focusing the m ind on the Self so that the vital
airs, prdna and apana, cease automadcally. This results in
174 Glossary
udana entering the susumnd and rising to brahmarandhra which

brings about the experience of the Self free from objective
limitations. Raja yoga is of several types. It yields supernatural
capabilities and can lead to final liberation. The yoga of the
Trika system is the most perfect and the highest one am ong all
the systems of raja yoga. It is considered a direct means of Self-
realizadon, unlike the usual eightfold path of yoga.
Ramanuja: O ne of Ind ia’s great philosopher-sages (eleventh
century) who developed a system known as “qualified n o n
dualism ”. Alongwith Samkara and Madhva, he was one of the
chief com m entators on the Vedantasutra, 555 sutras which
attem pt to systematize the teachings of the Upanisads. Ramanuja
taught that the One, called Brahm an, has two forms: selves and
m atter. He stressed the im portance of devodon (bhakti).
&abda: Sound. Words. Bhartrhari has called the supreme Brahman,
Sabdabrahman, the word sabda m eaning divinely potent, pure,
infinite, and Self-aware consciousness.
Sadadhvan: T he six paths o f m editadon on outward objects. See
sthdnakalpand yoga.
Sada£iva tattva: T he first tattva in the process of creadon.
Principle of Being. I-ness shines predom inately with only a
faint impression of this-ness. Beings who reside at the tattva
are called Mantra-mahesvaras. T he presiding deity is Sadasiva
Bhattaraka.
All beings who reside here experience 7 am this.”
See tattva for complete lisdng.
Sadvidya tattva: T he fifth tattva in descending order. “I am This”
is experienced where “I” and ‘T h is ” are in perfect balance.
This is the experience of unity-in-diversity. Also known as
Suddhavidya tattva.
Sadyojata: A divine authority in the mantra category.
Sahrdaya: A person having a heart.
Sakala: Seventh out of seven categories of subject or agent of
cognidon (see pramdtr). Perfecdy bound souls. This group is
considered im pure, and are also called anus or pasus. They
suffer both types of dnava-mala, and mdyiya and kdrma-malas as
well. Sakalas exist in the plane evolved ou t o f kola (tattva
n u m b er seven down, num ber thirty up) and are bound by all
its evolutes.
Glossary 175
&akta samavesa: T he realization of o n e ’s Divine Essence at the

level o f sakta yoga. See samavesa.
&akta yoga: Also called jnana yoga and sakta upaya. Yoga of self
contem plation. This is a practice in constant comtemplative
ideadon and im aginadon of the real nature of the Self. This
pracdce brings sakta samavesa o f the Absolute, and develops
the ability to pracdce sambhava yoga. Sakta is a pracdce of
suddhawkalpa, which involves correct conceptual knowing.
Becaue o f this it is also called jnana yoga.
Also called sattarka = correct reasoning; bhavana - to bring
into m ental existence.
T here is a special type of sakta yoga called kadnaya: T he
pracddoners visualize the phenom enal trinity of pramatr,
prameya, and pramana elem ents of the wheel o f divine powers
in twelve variedes of Kali. They contem plate these powers as
being their own, and impress com plete mastery of the wheel
onto themselves. This is n o t the same as the usual Kali worship
o f Bengal, etc. Such KdUnaya is wrongly taken as an independent
system of Saiva yoga, though it is actually a variety of Sakta.
Sakta is known as bhedabheda upaya: The m onodualisdc means.
Sakdpata: T he gracious acdvity of God, inspiring divine knowledge
in a being. In the thirteenth chapter o f the Tantraloka,
A bhinavagupta gives its three m ain types: tivra (swift), madhya
(m oderate), and manda (slow).
These three evolve into nine variedes: (1) dvra-tivra, (2) madhya-
tivra, (3) manda-tlvra, (4) dvra-madhya, (5) madhya-madhya,
(6) manda-madhya, (7) dvra-manda, (8) madhya-manda, and
(9) manda-manda.
Salokya: T he state in which a p racdd oner attains citizenship in
the abode of the Divine (personal God).
Samadhi: Literally, resoludon; collecdng the m ind so that all its
fluctuadons are sdlled; also, trance. The last o f the eight steps
of Patanjala yoga. The state where the m ind merges with the
object of contem pladon in such a way that the disdncdon
am ong the subject, object, and means o f contem pladon
completely disappears. T here are several types of samadhi.
T he three m ain types are: savikalpa samadhi, niruikalpa samadhi,
and nirbija samadhi.
In the Trika, samadhi is accepted as a highly superior variety of
the dreamless sleep state (susupti).
176 Glossary
T he eight steps are: yama, niyaina, dsana, pranayama, pratyahara,

dhdrana, dhyana, and samddhi.
Samana: Unification of prdna and apana. T he third life-function
wherein the acdvides of prdna and apana are reduced to one,
tranquil, individual Self-awareness. This is experienced in
susupti.
During the state of spiritual bliss called brahmdnanda, the
internal funcdon of prdna becomes balanced, and assumes the
form o f samana in the heart. Movements of vital air also stop in
samana.
Both the prdna and apana funcdons o f vitality becom e
dissolved into one unitary type of Self-vibradng interior acdvity
which is known as samana.
See uccdra yoga.
Samavesa: Total absorpdon and immersion of an individual’s
consciousness into the Divine. The immersion of the dependence
of a d e p e n d en t consciousness into the independence of the
in d ep e n d en t Consciousness, and the consequent m erger of
the form er into the latter. Som ething like a h au n d n g of a
p racd d o n er by Siva-hood.
It is a sudden and direct intuidonal flash of realizadon o f o n e ’s
Lordship (Divine Essence). T here are fifty variedes of samavesa.
Literally it: means com plete or perfect immersion. Samavesa is
som edm es used instead of updya. This is the reverse of abhasa,
or manifestation. There are four types of immersions (samavesa),
from gross to subde they are kriyd or dnava, jndna or sakta,
iccha or sdmbhava, and dnanda or anupdya. See abhasa.
Sambhava yoga: Also sdmbhava updya and iccha yoga. A practice in
direct realizadon o f the pure and divine nature o f the Self.
The mind is rested and relaxed, not forced to stop. I-consciousness
is realized intuitively. Intense devotion plus correct u nder
standing are two essential aids. Sdmbhava is nirvikalpa realizadon.
Sdmbhava is known as abheda-updya, the monistic m eans of
salvation.
See matrkd yoga, and mdlini yoga as examples of various types
of sdmbhava yoga. It is to be conducted through will-power,
iccha yoga.
No elem ent o f m ental contem plation or ideation is involved in
any type of sdmbhava yoga. This way reveals the secrets of all
lower types of Trika yoga.
Glossary 111
Sambhava samavesa: T he realization o f o n e ’s Divine Essence at

the level o f sambhava yoga. See samavesa.
Sambhavi mudra: O ne of the highest techniques o f the practical
sadhana of Saiva m onism which results in the direct realization
of the Absolute as the essential nature of the Self. It serves as a
powerful aid to the practice of sambhava upaya.
In this mudra, the pracduon er assumes an erect physical
posture in the lotus posidon (padmdsana), and with eyes half-
shut and relaxed, he allows his gaze to fall gendy towards the
dp o f the nose, while sdlling the thought-process of the mind.
T he m ind should by itself stand sdll like a flame o f a lamp
shining in a windless place, and rem ain alert even while
becom ing lost in the vibrant light of the pure Consciousness of
the Self. The p racd doner should n o t becom e unaware and
e n te r into the state o f dreamless sleep (susupti).
This mudra is introduced by a special type of nadi-sodhana
prdndyama which should be learned from o n e ’s pracdcal
preceptor, and includes a pracdce of keeping the tongue in
posidon closely against the palate though no t in the m an n er of
khecan.
Som edm es the sambhavi mudra causes the em anadon of light
from the forehead, or lightness of body resuldng in levitadon,
and so on.
Samhrtakrama: Speech in which the o rd er o f successiveness is
totally dissolved. Such speech is term ed as pasyanli.
Samvit: T he pure “I”. The absolutely pure real Selft)f every living
being. The infinite and absolutely perfect monisdc “I” consisdng
o f prakasa and vimarsa.
Samvit is experienced clearly in turya and perfecdy in the
turyatita state.
Samvrta: Inwardly hidden universal substance.
Samvrti: Ideadon; the m ental covering of pure consciousness.
This term is used mainly by Buddhists.
Samvrti-satya: T ru th based on m ental ideadon. This is as opposed
to Paramartha-satya, or absolute truth.
Sandkala: O ne o f the five kalas. Kalas are the finer aspects of the
thirty-six tattvas as defined in sadadhvan, the six path of
m editadon on outward objects. Santikald contains the pure
tattvas up to sakti i.e.: sadvidya, isvara, saddsiva, and sakti. See
sthanakalpand yoga.
178 Glossary
&antyatita: O ne of the five kalas. Kalas are the finest aspect of

space as defined in sadadhvan, the six paths o f m editation on
outward objects. Santyatita is the finest and contains the Siva
tattva. See sthanakalpand yoga.
Sastra: A philosophical text. Also sdsana.
Sat: Existence. Being: Along with cit (consciousness) and dnanda
(bliss), these qualities describe the form o f the infinite Lord as
defined in Advaita Vedanta.
Satkaryavada: T he theory of causality for the Samkhya School.
T he theory o f phenom enal realism.
C ontrast with Asatkdryavada o f the Nyaya school, and
Purvaparibhavavdda of the Buddhists.
Sattarka: A special form of logic used by Abhinavagupta. Sattarka
is based on the intuitive experiences of yogins who transcend
mdya and see reality at the plane of vidya.
Tarka, or regular logic, is based on hum an conventions
evolved from the m undane experiences o f ordinary people
working within the dom ain of mdya.
Sometimes sattarka is called sadvidyd—the correct m ental
knowledge.
Sattarka at its highest level is known as bhdvand. Sattarka is
called bhdvand when it penetrates through the veil o f ignorance
and grasps the true subjective nature of what appears to be
objective.
Sayujya: U nion with God. T he state in which the practitioner
realizes h ii identity with the Divine while still m aintaining his
individual existence.
Self-bliss: Six variedes of: nijdnanda, nirananda, parananda,
brahmdnanda, mahdnanda, cidananda, and jagaddnanda.
See uccdrya yoga.
Siddhas: Fully enlightened beings.
Siddhi: Some power, usually supernatural, attained by an advanced
yogin.
Siva yogin: A p racddon er of yoga who considers Siva as the
Absolute. Followers of Saiva monism.
Somananda: O ne of the great sage-philosophers o f Kashmir
Saivism from the latter half of the ninth century a d . The great-
grand-teacher o f Abhinavagupta, and a younger contem porary
o f Bhatta Kallata. His works include: (1) Sivadrsti, a systemadc
philosophical presentadon o f the Saiva monisdc and theisdc
Glossary 179
absolutism; (2) Paratrisikavivrti, his com m entary on the Para-

trisikd (not available now ).
Spanda: T he stir of vibrative volition. Spanda is n either a physical
n o r a m ental m ovem ent, b u t is a spiritual activity o f
Consciousness which vibrates in and out simultaneously. T he
inward and outward movements o f spanda shine as subjective
and objective awareness o f I-ness and this-ness.
T he divine transm utation o f G odhead is due to spanda.
Outward m anifestation (the universe) is basically due to the
blissfully acdve nature of the Absolute, called spanda.
Spanda is n o t the same as Sakti. It is the m anifestadon of Saku.
Spanda is the sdr of the dnandasakti of Paramasiva.
Sdmdnya spanda—The Siva aspect o f purity and changelessness
which has the infinite potency to manifest all changes.
Visesa spanda—T he Sakd aspect— the A bsolute’s n atu ral
in clin atio n towards the m anifestation o f changes. All
p henom enal m anifestadon is the result o f the outward
m ovem ent of visesa spanda. T he power of life-force is the most
im p ortan t outward form of visesa spanda.
O th er words for the spanda principle used by Som ananda and
Utpaladeva: sphuratta, prasara, paravani, and mahasattd.
Spandakarika: O ne o f the foundadonal texts of Kashmir Saivism.
T he quesdon o f authorship is controversial. Spandakarika has
b een attributed to Bhatta Kallata, but Ksemaraja attributes this
work to Vasugupta. In fact, Spandasutra is the same as
Spandakarika. Its auth or is Bhatta Kallata, and n o t Vasugupta.
R am akandia’s com m entary on the word gurubharatim in the
fifty-second couplet of the Kdrika makes this fact quite clear. In
the couplet Vasugupta has been called the preceptor of the
au th o r o f Spandakarika. Spandakarika is simply an amplificadon
o f the fundam ental principles o f Kashmir Saivism, as presented
in the Sivasutra.
Srikanthanatha, Lord: Siva; See Anantanatha.
Sthanakalpana yoga: A form of dnava yoga conducted on external
(bahya) objects. Objecdve m editadon on outward endues,
accom panied by contem pladon of m onisdc theism. These
endues are dme and space, and each has three aspects of
fineness, subdeness, and grossness, making six paths in total.
See dnava yoga.
180 Glossary
T hree paths of time:

Fine: varna = nonconceptual, a letter or sound.
Subtle: mantra =mystical syllable, nonconceptual.
Gross: pada = conceptual word-image.
T hree paths o f space:
Fine: kala = finer forms of the tattvas.
Subtle: tattva = thirty-six elem ents serving as com ponents of
bhuvanas.
Gross: bhuvana= the 118 abodes of beings.
T ogether these six paths are known as sadadhvan.
All variedes of sthanakalpand yoga yield a lower type of dnava-
samdvesa (see samavesa) and develop divine powers of mastery
over any of the bhuvanas, tattvas, etc.
Suddhavidyatattva: Principle of correladon. True, pure knowledge.
Awareness of unity-in-diversity and that of diversity-in-unity.
This represents the viewpoint of beings residing in the Isvara
and Sadasiva tattvas. At its lowest level it is known as
Mahamaya, the viewpoint of clear diversity adopted by pure
beings called vidyesvaras.
The experience is that of “I am I ” and ‘T his is This.” As beings
in this state retain their idendty with pure I-consciousness, and
do no t lose their divine potency, they are considered pure.
T here is perfect balance between “I” and ‘T h is ”.
T he term suddhavidya is also used for the viewpoint of unity in
diversity. It is the instrum ental elem ent of mantresvaras, and
mantra-mahesvaras.
Mahamaya is n o t a separate tattva, but is included as part of
Suddhavidya.
T hree levels of Suddhavidya in their descending order are:
1. T h e experience o f “I am this” at the level of Sadasiva tattva,
the viewpoint of mantra-mehesvaras.
2. T he experience of ‘T his is myself’ at the level of Isvara
tattva, the viewpoint of Mantresvaras.
3. T he experience of “I am I, and this is this.” The viewpoint of
mantra beings known as vidyesvaras. A nantanatha is the
presiding deity.
Sunya: T he void of dreamless sleep. The subtle, finite, and
individual consciousness of th e Self experienced in susupti; in
o th er words, finite I-consciousness transcending psycho-physical
existence.
Glossary 181
Sunya serves a limited being (anu) in his functions during the

sleeping state.
Surat yoga: Also known as dhvani yoga, one of the grahya forms of
anava yoga, in which practitioners focus their attention on the
breath which is com bined with a mantra such as soham or
hamsah. Also ajapd yoga.
Susupti: Sleeping state. Dreamless sleep free from all turbulence.
All ap parent funcdons of pfana and apdna cease. T hird of four
states o f life-force: jdgrat, svapna, susupti, and turyd.
Apdna and prdna balance in susupti into a state called samana.
This state is refreshing and energizing.
In Kashmir Saivism there are 2 types of susupti:
1. Savedya susupti. This is equivalent to the apavarga state of
the Nyaya-Vaisesika school, and the kaivalya state of the
Samkhya yoga school.
2. Apavedya susupti: This is equivalent to nirvana in the
Vijnanavada and Sunyavada schools.
Beings in the susupti state are known as pralayakalas. This term
refers to the fact that these yogins rem ain free from kala and
its evolutes up to the end of the aeon of the next pralaya, the
dissoludon o f all m ental and physical endues into cosmic
energy {mulaprakrti) .
Svagatabheda: Internal variety of God as proposed by Ramanuja,
or as it occurs in Narayana according to the Visistadvaita.
This concept refers to difference as it exists within oneself, i.e.,
this h and is both me and n o t me. T he whole ph en om eno n is
different from God and yet is His own form. God alone shines
as Isvara, as jiva, and as lifeless matter. These three elem ents
are mutually different and yet these are part and parcel of one
suprem e reality.
Svarupajyotih: T he psychic Self-luminosity of the beholding
subject.
Svatantrya: Freedom. Free will. It is the experience of perfect
freedom .
Svatantryasakd: T he power of freedom . A key expression of the
Pratyabhijna terminology. This phrase is used to describe the
Universal Self when all of its powers are included. This term is
so commonly used in this system that Pratyabhijna is often
called Svatantrya-siddhdnta.
T he svatantrya aspect of Universal Consciousness has been
182 Glossary
given different names in various branches of monistic Saivism,

including: caitanya sphuratta, spanda, mahdsatta, paravac, para,,
cit-sakti etc. In Tantraloka, svdtantrya, cit, and vimarsa are all
referred to as anuttara.
Svapna: D ream ing state. O ne of the four states of life.
Tanm atras: Subde elem ents which are the basic objects of the five
exterior senses. These comprise tattvas six to ten, counting
from the m ost gross manifestation up to Paramasiva.
T he sense objects of: smell (odour); taste (flavour); colour
(light); touch (feel); and sound (audibility).
These five, along with the five bhutas, make up the ten
objective elements. See tattvas for a complete listing.
Tantras: Agamic scriptures. Sacred texts of the Saiva and Sakta
schools. The adjectival form is Tantric. A text is Tantric if it is
considered revealed or divinely inspired, but it is in no way
attached to the Veda.
Tatpurusa: A divine mantra being. O ne of the five aspects and
forms of Siva.
Tattvesvaras: T he five tattvesvaras are the presiding and governing
deides of the five pure tattvasr.
Five tattvesvaras Tattvas Pure, beings residing there
Siva Siva Sambhavas
Sakti Sakti Saktas
Sadasiva Sadasiva Mantramahesvaras
Isvara Isvara Mantresvaras
A nanta Vidya Mantras or Vidyesvaras
Tattva: T ruth. 7a/=that, tva^ness > Thatness. T he real essence
th at pervades a group of phenom enal enddes. In Kashmir
Saivism there are thirty-six tattvas which are all the manifestation
o f Paramasiva.
T he thirty-six tattvas in ascending order are:
five bhutas and
five tanmatras = the ten objective elem ents
five karmendriyas and
five jnanendriyas - the ten exterior instrum ental
elem ents
three antahkaranas = the three interior instrum ental
elem ents
Glossary 183
mulaprakrti = Cosm ic en erg y . T h e s e first

twenty-four tattvas are considered
insentient.
Purusa = Soul, sentience. The first tatlva
of the Samkhya system,
five kancukas - Cloak-like elem ents hiding the
pure and divine nature of cons
ciousness.
may a = The upperm ost im pure tatlva,
the source of the five kancukas.
five pure tattvas = Pure because of lying above rnaya.
The last eleven are tattvas added
by Saivism.
Paramasiva - Basic eternal reality beyond all
thirty-six tattvas.
T he thirty-six tattvas in descending order are:
Paramasiva
A. Five pure tattvas:
1. Siva tattva
2. Sakti tattva
3. Sadasiva tattva
4. Vsvara tattva
5. Sadvidya tattva (Also known as Suddhavidya.)
Bj— 6. Maya < The first im pure tattva; source of next tattvas,
the basic sheath.
B2—Five sheaths o f limitation {kancukas):
7. Activity, authorship {kala)
8. Knowing capacity {vidya)
9. Interest (raga)
10. Restriction (niyati)
11. Time sequence {kala)
12. Purusa
13. Prakrti
T he thirteen instrum ental elements:
C. T hree interior instrum ental elements {antah karanas):
14. Intellect faculty of ju d g em en t (buddhi)
15. Im agination {manas)
16. Personal ego {ahamkara)
D. Five exterior organs of perception {jnanendriyas):
17. H earing {sravanendriya)
184 Glossary
18. Feeling-by-touch (sparsendriya)

19. Seeing (darsanendriya)
20. Tasting (rasanendriya)
21. Smelling (ghrdnendriya)
E. Five organs of action (karmendnyas)
22. Voicing or expressing (vagendriya)
23. H andling (hastendriya)
24. Locomotion (padendriya)
25. Rejecting, discharging (payvindriya)
26. Resting in rapture, re-creating (upasthendriya)
T he ten objective elements:
F. Five subtle objective elem ents (tanmatras):
27. Sound (sabdatanmdtra)
28. Feel (sparsatanmdlra)
29. Color (rupatamndtra)
30. Flavor, taste (rasatanviatra)
31. O dor (gandhataninatra)
G. Five gross objective elem ents ( bhutas):
32. Etheriality, eth er (dkdsa)
33. Aeriality, air, atm osphere (vdyu)
34. Formativity, fire (agni)
35. Liquidity, water (apas)
36. Solidity, earth (prthivT)
Also: Tattva is the subtle form of space which is one of the six
paths o f m editation (sadadhvan) on outward objects used in
slhanakalpand yoga. The thirty-six elements serve as com ponents
of bhuvanas, the abodes of beings and the objective phenom ena.
See sthdnakalpana yoga, kald, bhuvana.
Tirodhanasakti: Divine power that obscures Reality.
Trika: Also Trikasdsana and Trikasaslra. These are various nam es
for the practical aspect of the non-dualistic Saivism of Kashmir.
Tripurasundari: T he highest beauty seen by Saivas in the three
planes of: unity-> sakti, diversity-> inaya, diversely shining unity->
vidya.
Turya: Fourth state of prdna = Self-revelation.
Four states o f prdna:
Jdgrat: waking state
Svapna: dream ing state
Susupli: sleeping state, deep sleep
Glossary 185
Turyá: self-revelation
( Turyátíta: transcendental state)
Within turyá there are four steps: (1) vijňánákala, (2) mantra or
vidyesvara, (3) mantresvara, (4) mantra-mahesvara.
T he fourth function of prána, udána, is the activity of intuitive
revelation of the real nature o f the Self, and is experienced
vividly by yogins in the turyá state.
Turyátíta: State of pure Consciousness transcending even turyá.
State o f Paramasiva, the perfect monistic “I”. In this state one is
Conscious of “I” and “I ” alone. This is the final truth. See
samvit.
Turyátíta should not be counted as one o f the states o f prána
because all states belong to it, em anate out of it, and get
absorbed back into it.
Vyána, the fifth function of prána, is the effulgent luster of
limitless subject shining infinitely in the transcendental state of
turyátíta.
Uccára yoga: Ánava yoga conducted through m editation on
prána, the life-force which is analysed into six varieties:
(1) O n e’s own individual I-consciousness. (2) This consciousness
freed from objects and the means of knowing. (3) Prána and
apána moving together. (4) Samána. (5) Udána and (6) Vyána.
All six are to be contem plated upon as being the very Self of
the practitioner who withdraws his attention from the grosser
elem ents like his physical body and focuses it in the forms of
the most subtle elem ents consisting of the pure power of
prána.
(See ánava yoga.)
Uccára yoga results in six varieties of Self-bliss listed in
ascending order:
nijánanda, niránanda, paránanda, brahmánanda, mahánanda,
cidánanda, and jagadánanda—the infinite aspect.
Six varieties of uccára yoga are respectively higher in the
character of their blissfulness. These types, in ascending order,
are as follows:
(1) Practice in relaxing (or concentrating) on o n e ’s individual
I-consciousness is the first step in such prána-uccára yoga and
the natural blissfulness characteristic of this practice is called
nijánanda. (2) Relaxation practiced on the emptiness o f o n e ’s
individual I-consciousness is another type of uccára yoga. It
186 Glossary
gives rise to a sort o f self-bliss called nirdnanda. It is higher in

standard in comparison with the previous one. (3) Practice in
relaxation on the rise of o n e ’s activity of prdna which absorbs
delightfully the whole objective existence contained in apana,
results in the rise o f such blissfulness on the self which is called
pardnanda. (4) A still sweeter relaxation on one single and
com m on aspect o f all infinite num ber o f objective existence
produces a still superior type o f self-bliss which is called
brahmdnanda. (5) A highly dom inating, fiery type o f life-force
which reduces to ashes all the notions o f the wonderfully
different ideas of prameyas (objective entities) the pramanas
(means of knowing) is term ed udana. (6) The still higher,
pervasive life-force, called vyana, being ever free from all
outward upadhis and no t having any dependence on anything
inanim ate in character, gives rise to the self-bliss which does
n o t require the help of any inanim ate entity for its illumination;
no r does it at all include anything inanim ate in character. It is
called cidananda. (7) T h at infinite and suprem e blissfulness
which shines through its universal pervasiveness, which is ever
effulgently augm ented by the suprem e nectar of perfect and
pure consciousness, and in which the practices like contem
plation do not find any im portant utility, has verily been told
to me [Abhinavagupta] by my master Sam bhunatha as being
Jagadananda. This is the basic infinite bliss of the absolute
consciousness. (See Tantrdloka, V.444-52.)
T he fruits o f kundalini yoga are the natural outcom e of uccara
yoga. A regular practice of uccara yoga yields a superior form
o f dnavasamdvesa and leads an aspirant to a higher state o f
liberation in this life.
While practicing uccara yoga, the aspirant proceeds through
five gradually higher stages of Self-experience:
1. Ananda: Just a flash of Self-realization and a taste of bliss.
2. Udbhava: M omentary access to the psychic light of pure
Consciousness shining like lightning beyond his norm al
awareness which causes his physical body to get a sudden
upward je rk {udbhava).
3. Kampa: T he trem bling of the body as ordinary awareness is
overcome by experiences of divine powerfulness and as the
age-old identification with the gross body appears to be at the
verge of dissolution into pure consciousness.
Glossary 187
4. Nidrd: T he practitioner will start feeling drowsy as long as he

is n o t yet fully established in pure Consciousness.
5. Ghurni or Mahdvyapti. A mild whirling o f the head caused by
ecstasy from realizing the universal aspect of o n e ’s Self-
consciousness and from being well established in o n e ’s real
nature.
Udana: T he life-function working in the turya state. Self-revelative
life-force metaphorically described as a spiritual fire that bum s
the dirt of m ental ideas (vikalpas) and leads to idea-less
(nirvikalpa) realization of the Self.
Yogins experience udana as a sensation moving through the
spinal cord. All conceptual cognitions get dissolved in it, and
non-conceptual Self-realization shines with increasing luminosity.
T he Sakti, or vital power that moves up through the susumnd
during spiritual awakening.
Also see prana.
Udbhava: upsurge or em ergence. T he second of five levels of
experience which m ark a student’s progress in uccdra yoga.
Umapatinatha: Incam adon of Isvara Bhattaraka descended to the
plane o f guna tattva, the disturbed aspect o f Prakrtu Siva o f the
epics and Puranas of India.
Upadhi: A limiung condidon. A condidon or adjunct having its
existence outside absolute reality. A foreign elem ent attached
to the Divine, i.e. avidyd (ignorance) is referred to as His
upadhi.
Utpaladeva: O ne of the very im portant philosopher-sages of
Kashmir Saivism who lived near the end of the n in th century
and into the first half of the tenth century a d . He was the son
of Udayakara and the pupil of Somananda. He wrote several
very im portant works on the philosophy o f Kashmir Saivism.
His Isvarapratyabhijna is the most im portant work on the
subject. His religio-philosophic poetry is as im portant as his
logical works.
Vaikhari: Spoken speech or its written version. O ne o f four levels
of speech: (1) vaikhari, (2) madhyamd, (3) pasyanti and
(4) pardvac.
Vairagya: Indifference. Spontaneous indifference toward sensual
pleasures.
Vajrayana: The system o f Tantric Buddhism which is sdll living in
188 Glossary
the form of Lamaism in Tibet and Mongolia. It is Tantrism

adapted to Vijñánaváda, an idealistic school of Buddhism.
Vamadeva: A divine mantra being. O ne of the five divine forms of
Siva.
Varna: A non-conceptual word-image, a letter or sound. T he
subtle energy of speech. See pada and mantra.
Varna-yoga: A form of dhvani yoga which combines awareness of
a mantra with the breath. Dhvani yoga is one of the four forms
of dnava yoga where the object of m editation is internal
(grdhya). See dnava yoga.
Vásaná: According to the theory of Vijñánavádins, vdsand is that
series o f past impressions which serves as the capacity and
natural tendency of the stream of m om entary self-consciousness
to becom e the innum erable sensations, etc., which make up
our daily thought process. The vdsand is momentary, like the
stream of consciousness. Each vdsand produces a distinct
sensation. These sensations combine to produce the variety of
cognitions we experience each day.
Vasugupta: O ne of the great sage-philosophers of Kashmir
Saivism. He lived near the end of the eighth and into the first
half of the ninth century a d . Vasugupta inspirationally received
the Sivasiitras, which became the foundation text of the Trika
system. He discovered the m ethod of the realization o f spanda,
the essential nature of the real Self of a being.
Vidyá: The power of discrimination. O ne of the five sheaths of
limitation (kañcukas) and the eighth tattva according to
Kashmir Saivism. The limited power of knowledge. Limited
power to know ju st something.
In the Vidydtattva one experiences “I know this,” where “I" and
“this” are two distinct and quite separate elements. “I” refers to
a limited subject, and “this” refers to a limited object. This is in
contrast to the Suddhavidyd tattva, where “I ” and “this” are in
perfect balance and not yet limited in any way.
See Suddhavidyd, or Sadvidyd tattva.
Vidyákalá: O ne of the five kalds. Kalds are the finest aspect of
space as defined in sadadhvan, the six paths o f m editation on
outward objects. Vidydkald contains the essence of the tattvas
from Purusa to mayd. See sthdnakalpand yoga.
Vidyesvara: A category o f souls or beings also known as mantras.
Glossary 189
Beings at a lower step of turya. This group is part of pure

creation and will have no transmigratory existence. See Tuiya,
Pramatr.
T he vidyesvara (mantra) sees the Self as omniscient, om nipotent,
pure, and infinite Consciousness, bu t considers objective
existence to be different from the Self.
These beings who are aware of diversity, generally work in the
divine adm inistration and conduct the divine activities of
creation, etc. They help and inspire others to liberation.
Five examples of this category are: Tsana, Tatpurusa, Sadyojata,
Vamadeva, and Aghora. These divine beings im parted the
Saiva Agamas to enlightened beings (siddhas) in the world.
Vijnana: Knowing. A Buddhist term. Also, Consciousness.
Stream o f consciousness, or the constant flow of flickers of
consciousness. Vijnana is often called citta, or “m ind,” as well.
Vijnanavada: The nam e of an idealistic school of Buddhism.
Vijiianavadin: The name given to mem bers of an idealistic school
of Buddhism. The “sensationalists” They do no t believe in the
existence of either the external world or the self beyond mind.
Vijriakalas: Beings who are aware of their pure and infinite
Consciousness, free from all psychic and physical coverings,
but do n o t yet experience awareness of their divine potency or
the powers of Godhead.
Fifth of seven categories of pramatr: akalas, mantra-mahesvaras,
mantrehjaras, mantras, vijnandkalas, pralaydkalas, and sakalas.
Vijnandkalas operate at the lowest level of turya, and see
themselves as pure Consciousness which is inactive. Because of
this they suffer from the second kind of anava-mala i.e.
practitioners of Advaita Vedanta, according to the non-dual
Saivism o f Kashmir.
Vijnandkalas are on the border between pure and im pure
beings, and are considered to be bound or limited until they
move out of maya.
Vikalpa: Ideation; determ inate knowledge; dualizing thought.
Also: Vikalpabuddhi or srnvrti—mainly used by Buddhists.
Samvrtisatya = the truth based on ideation (as opposed to)
paramdrthasatya = absolute truth.
See nirvikalpa = knowledge without ideation.
Vikara: Modification.
190 Glossary
Vilasa: A term used in the NeoSaivism of Acarya Amrtavagbhava

to describe the Divine Essence of the Lord (G odhead). ^JLm s is
a Sanskrit root with many meanings. It is similar to tila, or play,
has erotic overtones, and is often used for dance and poetry.
Dance here implies Idsya, the gende and erode dance of
Parvad, as opposed to tandava, the strongly masculine, even
destrucdve, dance o f Siva. The prefix vi is an intensifier which
heightens the character of lasa. Vi is excellence or abundance.
This term could be translated as “divine vitality,” “beadfic
exuberance,” or “divine play”.
Vimarsa: Self-awareness or Self-consciousness. Vimarsa is the Self-
referendal capacity of Consciousness. It is also the sakii, or
power, o f Consciousness.
Consciousness is prakdsat and its Self-awareness is vimarsa.
T he sdr of vimarsa keeps absolute Consciousness always acdve
and engaged in the outward m anifestadon of its divine powers.
T he essendal character of this sdr of pure vimarsa is infinite
bliss.
Vindu: Finer aspect o f bindu. Immensely powerful charge of
divine will. Absolute Consciousness (kaldtita), charged with
this divine will to manifest itself outwardly, is called vindu in
Sakdsm.
Panini suggests the fact that the transcendental truth when
charged with icchd, or divine will, is called vindu. See vindur
icchuh (Sutra-padia, II.ii.169).
Vivarta: Appearance. A clearly manifested state.
Vivaria is a theory developed by Advaita V edanta which
Kashmir Saivism does n o t accept. Vivaria is the appearance of
som ething that does not exist at all, as in a mirage, or is a
delusive appearance of a parucular thing in the form of
som ething else, as in a rope being mistaken for a snake.
Vivartavada: Theory of the visionary appearance o f a p heno m eno n
popular am ong monks and scholars of the Sankara school.
Vivrta: Clearly manifest state.
Vyana: T he fifth funcdon of anim adon. It is the brilliance o f the
limidess Subject shining infinitely in the transcendental state
known as iurydtiia.
T he five funcdons of anim adon are: pranat apana, samana,
udana, and vyana.
Glossary 191
Yama: Self-control. This is the first step on the eightfold path of

classical yoga and includes various restraint and the five moral
precepts: (1) ahimsà, “non-injury”, (2) truthfulness, (3) n o t
stealing (4) sexual abstinence, (5) non-possession.
T he eight steps in Pâtanjala yoga are: yama, niyama, àsana,
prànâyâma, pratyâhâra, dhàranà, dhyàna, and samàdhi.
Kashmir Saivism does not attach any im portance to these eight
steps in the yoga taught by Patanjali, and does no t accept
them as the m eans to final and perfect liberation.
Yogasiddhi: Supernatural powers developed by yogins experi
encing powerful levels of saktipàta.
Yogasütra: Famous philosophical text by Patanjali.
Yoginï: Female deity. Yogin’s divinized female counterpart.
Partn er of a siddha or vxra (heroic aspirant).
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Bhatta-Bhaskara, Sivasutravartika, ed., M.S. Kaul Sastrl, KS.T.S.
no. 4, Srinagar, 1916.
Durvasas, Sri, Lalitastavaratnam, English trans. with com m entary
by B.N. Pandit, Jam m u, 1987.
_ Parasambhumahimnastotra, Madras.
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Isvarakrsna, Sdmkhyakarika, with tippani, Gaudapadabhasya, and

H indi trans. by D hundhiraja Sastri. Haridasasamskrtagrantha-
mala no. 120, Benares, 1953.
Kalidasa, Kuindrasambhava, ed. with Sanskrit text and English
trans. by M.R. Kale, Delhi.
Kallatabhatta, Spandakdrikd, with vrtti also by Kallatabhatta, ed.,
J.C. C hatteijee, KS.T.S. no. 5, Srinagar, 1916.
Kanada, Acarya, Vaisesikasutra, Allahabad.
Ksemaraja, Sivasutravimarsini, ed., J.C. Chatterjee, KS.T.S. no. 1,
Srinagar, 1911.
194 Bibliography
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'1917.
Madhuràja, Gurunàthaparàmarsa, éd., R.K Kaw. KS.T.S. no. 85,
Srinagar, 1962.
M ahesvarànanda, Mahârihamanjan with Parimala, éd., M .K Sàstri,
KS.T.S. no. XI, Bombay, 1918.
Nàràyanabhatta, Stavacintâmani with com m entary by Ksemaràja,
éd., M .K Sâstri, no. X, Srinagar, 1918.
Pandit, B.N. History of Kashmir Saivism. Srinagar, 1989.
Kasmira Saiva-darsana (Hindi), Jam m u, 1973.
The Paràdvaita Saixnsm of Kashmir: A n Insight into Essentials,
forthcom ing.
Saivàcàrya Nàgàrjuna: His Two Hymns, Sanskrit with Hindi
commentary, New Delhi, 1987.
Svâtantryadarpana: The Mirror of SelfSupremacy, New Delhi,
^ 1993.
Sarikarâcàrya, Brahmasùtrabhàsya, Bombay, 1934.
Prapancasàra, éd., T. Vidyâratna, Tantrik Text III, Calcutta,
’1914.
Saudaryalahan, éd., Vidvan N.S. Venkatanàthâcàrya, Mysore,
1969.
Som ànanda, Sivadrsti, with vrtti (incom plete) by Utpaladeva, éd.,
M.S. Kaul Sàstri, KS.T.S. no. 54, Srinagar.
Udayana, Àcârya, Nyàya-kusumànjali, Varanasi, 1957.
Utpaladeva, îsvarapralyabhijnàkàrikà, with own vrtti, éd., M.S. Kaul
Sâstri, KS.T.S. no. 34, Srinagar, 1921.
Siddhatrayi, consisting o f Ajadapramâtrsiddhi, Isvarasiddhi,
and Sam bandhasiddhi, éd., M.S. Kaul Sâstri, KS.T.S. no. 34,
Srinagar, 1921.
Sivastotràvalî, Sanskrit text with In tro d u ctio n , English
translation and Glossary by N .K Kotru, Delhi, 1985.
Utpala-Vaisnava, Spandapradipikd, published in the Tantrasamgraha,
vol. 1, Yogatantragrantham âlà no. 3, pp. 83-128, éd., G.N.
Kaviràja, Benares, 1970.
Index
dbhdsavdda 24 asuddhavidyd 76
abhava 82 atiprasanga 82
Abhinavagupta xxiv-xxv 1, 24, 45, 58, Atman, according to Vedanta xv, xvi;
63, 64, 79, 81, 92; form ulator o f 130-31, 138,149-50
Trika yoga 92 Atmavildsa 129
Absolute, nature o f xx, 15, 19, 59, 74, avadhdna 100, 124-25
123 amdyaxvi, 2-3, 134-37, 150-51
pure an im pure m anisfestations 132
abhidhd 64 bhdgatyaga-laksand 11
Advaita Vedanta xv; refuted by other Bhagavadgitd 85
schools; similarities with Buddhist Bhairavastotra 92
th o u g h t 6, 18, 20, 36; aesthetics xi; Bhartrhari 53, 58-60
cou n te red by puritanical systems, Bhatta Kallata xxiv, 62, 63, 67, 68, 69,
118; h istorical im p o rtan ce, 116; 101
relation to rituals 116; relation to bhavand 104
sddhand 117-20, 124; and sound, bheda, -updya 107
122; in Tantrdloka 117; in writings o f bheddbheda xvii
Sankara carya 118 bhukti 118-19
Agam a 107 bhutas 71
ahamkdra 71 bhuvana 113
akala bein gs 37-38, 45, 76 Brahmanxvi, 2-3, 18, 57, 134-35, 141
Amrtavagbhava, life 126-27; travels 127; buddhi 7 1 ,7 6
works 100, 127
anddaravirakli 94 cakraka 82
dnanda 66 cdrya-yoga 67
dnanda-sakli 125, 148 Chatterjee, J.C. 63, 107
Anantanatha 75, 77 Cidgaganacandrikd 105
dnava-mala 48 cit 66
anavaslhd 82 Consciousness 63, 64-65; creative power
dnava-updya 79, 97 o f 12; four states o f xiii; nature o f 10
anu 75 creation, process o f xxi, 7
Anubhavanivedanastotra 92, 99
anugraha 81, 86 daiiana, definition o f xii; distinction
anupdya99, 124 from Western p h ilosop h y 10; as
anuilarastikd 92, 99 intuitive revelation xiii, 16
anyonydsraya 82 desddhva 113
apdna 30 diksdlU
apavedya-susupti 98 devotion 143
drambhavdda 130 dhvani, -yoga 112
asambhava 82 Ehirgasaplasati 105
196 Index
Durvasas 62 kahcukas l b
d u liU l karana-yoga 112
karman, prdrabdha- xvii; theory o f 127
Five activities o f G od 7, 80, 133 kannasdmya 82
Five powers 64-65, 66 Kanrumdriyas 71
Kashmir Saivism 62; d ev elo p m en t o f ix;
G a u d a p a d a 102 ontological principles 15,18; unique
gun as 77-79 ness o f xx
ghuralan-saklis 95 Kasmira-apabhramsa 104
ghurni 111 Kathapanisad 83
Gilagovinda 116 Kaulacara 117-19
Gorakhanatha 91, 92 Kaulism 117
God, according to Kashmir Saivism x, 8, Kausllaki Upanisad 83
15, 116, 138-39; d efined 11; as divine Kaviraj, G opinath 126
dram atist/greatest artist xxi, 59, 81; krama yoga 106-07
n ou m en a l and p h en o m en a l aspects kramakeli 92, 104
7 kramamoksa 89
grace 142. S ee also saklipdla kramanaya. S ec krama yoga
grdhya 108 kramastolra 92
Krishnamurty.J. 103
H a th a yo g a 93, 106 kriyd 66, 78
homa, in Kashmir Saiva yoga 106 Ksemaraja 63; errors in his scholarship
xxv-xxvi
icchd 66 Kumarasambhava 99
Isvara Bhattaraka 74, 75, 77 kundaUni 91, 9 2 ,9 3 , 110
Isvarapralyabhijiia 24, 57, 62, 68, 78, 79
Isvarapralyabhijndvimarsini 24, 63, 96 Madhuraja 1 2 1 ,1 4 7
Isvarapialyabhijnavivrtivi marsirii 61 madhya-madhya saklipdla 88-89
jsvara taltva 73, 74 madhya saklipdla 86
madhya-livra saklipdla 87
jcula 45 madhyamd, type o f sp eech 54-55, 121
Jagaddnanda 67 mahdsatla 68
jagral 31 mahdvidyd 131
Jayaratha 106 makdra 119
jivanm ukia 97 mu las xi
fivanm ukli 86, 97 mdlini 100
jn d n a 66, 78 Mdlim vijayavarttika 63, 67, 82, 93, 94
jndn-diksd 88 manas 71
jn d n a yoga 102 manda-madhya saklipdla 89
jndnendnyas 71 manda saklipdla 86
manda-tivra saklipdla 87-88
kanna-mala 49 manlra 112
kala{s) 76, 113 malras (beings) 75
kaland 105 manlramahesvaras 74
kdla 76 Matsyendranath xxiv
Kali, -devi 116; twelve kdUs 106-07; -wor mahdmdyd l b
ship 106 mdlrkd 100
Kalidasa 99 mdyd 211 46-47, 72, 73, 75-76, 78
katinaya 104-6 mdyiya-mala 47, 49
kampa 111 mirror 19, 59. Sec also pralibimboy theory
o f reflection
Index 197
M ohenjodaro 99 prdlibhdsika 18, 20

inudrá 112 pralibimba, 19. See also theory o f reflec
múlaprakrii 72, 77 tion, mirror
Pralydbhijhdsdslra 63n
Nara 79 p ralyaksddvaila xviii; p arallels with
Nařasímhagupta 9 ,1 3 8 Western Idealism 9
nididhydsana 102 pumslallva 77
ni dra 111 p u ru s a x i, 72, 77, 79
nigraha 86 Purusa laltva 79
nihšreni 82 Purvapahdkd 92
nimesa 68 putrakadiksa 88
nirtňja samádhi 96
nirodha-samddhi xv Radhasvamins 112
nirvána xv raga 76
niruikalpa 102, 136; -samádhi xiv Rdga laltva 76
niyati 76 rajas 78
Nyáya-Vaišesika xiv-xv, 18, 25 Ramakandia 63
Ramanuja 19
Padm apáda 102 Rudraydmala 91
paňcašaliká 105
Parabrahman 69, 72 sabdabrahman 53, 58
parádvaila xviii; distinction from Advaita sadadhvan 108
Vedánta 1, 7; distinction from Saivite Saddsiva 74
and Vaisnavite schools, 12-13; as Sadasiva Bhattaraka 74
fusion o f dualism, m onism , and Saddsiva tallva 73, 74
m ono-dualism 11 sddhand, four types 107; and m usic 120-
paramárthasat 20, 23 22
Paramašiva 7, 15-17, 20, 25, 65-66, 69, sadvidyd 74
72 sahrdaya 124
Parátrisikávivarana 58, 63, 85, 92, 100 Saiva m onism 62
parávác 57, 58, 68 sakala beings 50
paráváni 120 sdkla updya 97, 101-7
Parašambhumahimnaslava 62 sakti 65, 66
parindma 8, 27, 59, 65 saklipdta xi, 80-90
pašyanli, type o f speech 55-56, 121, 147 salokya 89
Patanjali’s y o g a / Yogasútra 35 samddhi 146; nirbdja- 96
patis, in com parison with pasus 51 samdna 34
p h en o m en a , nature o f 9 samdvesa 96-97, 109-10, 114
philosophy. See darsana sdmbhava, -updya 97, 98-101, 125. See
Pataňjali 91, 92, 93, 96 also updyas
Pradhána laltva 77 sdmbhavi-mudrd 99
prakdsaxx, 17, 64 Sam bhunatha 9 3 , 1 1 7 , 1 2 7
prakrli xi, 77, 79 sdmipya 89
Prakrti laltva 77 Sankaracarya, as a Tantrika 5, 1 0 2 ,1 1 8
pralaya 146 Samkhyaxiv, 71, 135
pralayákala beings 36, 50 samvit 17
pramdlr/prameya/pramdna 45 samvrii 140
prána x, 29-38; functions o f 109 satkdryavdda 8
prdndydma 93 sattarka 10, 104
prasara 63, 67 saliva 78
pratibhá 87 Saundaryalahan 103
198 Index
sàyujya 89 Tirka yoga xxiii, 91-96,118; distinctive

secrets 101 features 93-95
S elf xiv Trika-saslra xi
Self-bliss, six types 110 Tripurasundari 118, 123
Siddhamahdrahasya 100 tu ryaxvi, 16-17, 36-38, 43, 96; in com p a
Siva 65, 66, 148; in relation with Sakti rison with tuiydtitaSO
18 turydtita 17, 30
Éivànanda 92
Siva latlva 73 uccdra, -yoga 109
Sivadrsli 17, 21, 62, 67 uddna 37
Sivadrslivrtti 62, 63n udbhava 111, 113
SivastotrdvaH 83-84 unmesa 68
Som ân an d a xxiv, 60, 62, 67 upaya (s) xi, xxiii, 124; sdkta-, 106-07
sound, in relation to yoga 120-22 Utpaladeva xxiv, 24, 25, 57, 60, 62, 68,
spanda xi, xx-xxi, 17, 21, 62-70, 128; 79, 83-84
early textual references xx; paras- Utpalavaisnava 63
p an da 66; sàmànya-spanda 66, 67, 68;
spiritual realism, x, xxii; visesaspanda vac 5 8 ,1 4 1
66-67 vaikharx, type o f sp eech 53, 55
Spandakàiikà 62, 63, 68 Vakyapadiya 53, 60
Spandasamdoha 63 Vallabha, suddhddvaita theory xix, 1
spandavrtli 62 Vamacara, d efinition o f term 117
sphurallà 63, 67 varna yoga 112
Srikanpianâtha 77 vdsands 81
Srivatsa 105 Vasugupta xxiv, 62
Sri Vidyâ 126 Vedanta, Advaita 102
Snvidydrnavatantra 103 videhamukli 86
sthànakalpanà 112 vidyd 76, 151
Suddhavidyà tallva 73, 74 vidydranya 103
suddhavikalpa 102 Vidydralnasutra 102
sùnyavdda 141 vidyesvara (s) 37, 75
su$upti xiv 34-35, 43, 96 vijndna xv; a lay a- xv
svapna 32, 42 Vijndnabhairava 120
svàlanlrya 68, 84 vijndnakalas 36
vikdra 65
tamas 78 vilasa xii
lanmàtras 71 vimarsa xx, 17
Tanlrdloka xxii, 45, 63, 68, 79, 84, 86, visarga 67
9 2 , 9 3 , 9 4 , 100, 114 vivaria 2, 60, 102, 134
T anlrasàra63, 86, 92. 100, 101 vydna 38
Tantravaladhdnikd 92
latlva (s) xi, 20, 27, 71-79, 113, 128-29 ydga 106
tallvàdhvadhàranà 79 Yajnavalkya 99
tallvam, as exact reality 147 yoga, dnava- 107-15; karana- 112, kriyd
theistic absolutism x, xix. See also, G od 108; kundalini- 111; non-Brahm anic
theory'of reflection 19. See also, mirror 91; Patanjala- (Brahmanic-) 91; Trika
livra-madhya saktipàta 88 91-92
txvra-manda saktipàta 89 yoga-samadhi xiv-xv
livra saktipàta 86 yoga-siddhis 87
tivra-livra saktipàta 86-87 Yogabhdsya 54
Yogasutra 35
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What are some of the specific principles of Kashmir Saivism discussed in the text?

What are some of the specific principles of Kashmir Saivism discussed in the text?

What are the four states of prana according to Kashmir Saivism?

What are the four states of prana according to Kashmir Saivism?

aivism

B.N. Pandit is an eminent Sanskrit scholar, holding a Certificate of Honour,

© 1997 Pandit, Balajit Nath (b. 1916)

Typeset, p rinted and published by

Paradvaita, the Absolute Non-dualism 1

TheisUc AbsoluUsm and Spiritual Realism 15

T he Four States of Prana 29

Life—Its Nature and Seven Levels of Beings 39

Four Types of Speech 53

The Tattvas in Saivism 71

The Sakdpata Principle of Saivism 80

Yoga in the Trika System 91

Aesthetics in Kashmir Saivism 116

The Vilasa Principle in Neo-Saivism 126

Sanskrit Quotations 134

T he p resen t work is a collection of articles on the non-dualisdc

T he first chapter of this work deals with the Paradvaita

living beings, and has developed a categorizadon of the m ental

T h e word “philosophy” is commonly used to translate the

♦These states are described in detail in chapter 4.

consciousness. T he following examples, of different schools of

finite consciousness, freed from all physical, m ental and sensual

Brahman to stand for that aspect of all-pervading consciousness

levels o f turya understand that everything in the world is

is their very essence. Further, these practitioners experience

schools o f Indian thought have established either monism,

stirring that corresponds to the sensation everyone has at

the Nyaya-Vaisesika and Samkhya schools. Also, this realism

detailed study and understanding of saktipata.

roam as begging monks. Indifference (vaimgya) to worldly life is

*Sivasûlra is a revealed text.

outside his own chosen area of devotion in order to expand and

of Abhinavagupta’s indifference towards as prolific a disciple as

*Ksema, the cousin o f Abhinavagupta, m en tio n ed by nam e in the Tantrdloka, is

Parádvaita, the Absolute Non-dualism

While monism is one of the central principles of most Indian

in describing it as the entity that assumes the whole infinitely varied

*O n accou n t o f mistakes com m itted by so m e copyists and certain previous

existence just as the word Brahman means both the all-pervading

Brahman, the pure Consciousness, shines alone as an existent truth in

probably m ore a difference of logic than of faith. As we have

*These facts b e c o m e evident w hen o n e reads their Tantric works on practical

T he tendency to focus on the intricacies of logical argum en­

This divine creative power is the basic and essential nature of

♦S ch olars som etim es refer to this godly essen ce as “g o d h ea d ,” however, it will

because of His relation with phenom enal existence. This is the

A nother difference between the advaita and paradvaita approach

This approach to the truth through the intuitive vision of unity

Abhinavagupta explains the paradvaila principle of Kashmir

universe, because He enjoys full independence and is capable of

highest type of sayujya, or sàlokya —the forms of liberation known

O th er scholars have started to see some of the im portant

Theistic Absolutism and Spiritual Realism

In this chapter we will examine theism and realism, two

Saivism considers this absoluteness to be one of His key

T he tendency to focus on the intricacies of logical argum en