Abhinavagupta's Paramārthasāra - The Recursive, Unveiling Path

Introduction

Abhinavagupta, an enlightened consciousness from the Kashmir realm, illuminated the cosmic understanding of existence and transcendence.

Abhinavagupta did not merely compile teachings; he illuminated them, offering a vibrant, living dialogue with ancient texts. Sthaneshwar Timalsina highlights how Abhinavagupta integrates diverse Tantric traditions, showing his unique approach to understanding and practicing these teachings. Christopher Wallis points out that Abhinavagupta's use of mantras and rituals goes beyond physical actions, embedding them within the dynamics of consciousness itself.

Nish reminds us that understanding Abhinavagupta requires more than just academic study; it demands personal engagement and reflection. Adding to this, he emphasizes the profound importance of Abhinavagupta's Paramārthasāra, positioning it as a crucial prakaraṇa or primer text for understanding the complex system of non-dual Shaiva Tantra.

Nish illuminates how this concise work of just 105 verses serves as a gateway to experiencing jīvanmukti – liberation while living – challenging conventional notions of spiritual freedom and inviting us to recognize our inherent divine nature.

Plus through our roadmap, we are provided a structured approach that not only deepens our understanding but ultimately leads towards liberation while living—jīvanmukti

These scholars, along with the practical roadmap, offer us a comprehensive view that not only preserves the authenticity of the teachings but also meaningfully adapts them to modern contexts. This ensures that Abhinavagupta's profound insights continue to inspire and guide seekers across generations.

Dr. Mark Dyczkowski

Abhinavagupta, the author of Tantraloka, often quotes from various sources such as the Kramikagama, the Nishisanchara, and the Kiraṇagama. In his work, he frequently repeats certain lines, underscoring their importance. He emphasizes three things: the teacher (guru), the scripture (shastra), and the self.

Abhinavagupta was quite transparent about his sources, attributing them to his teachers or specific scriptures, with the most significant being the Malinivijayottara, which he considered the highest scripture in Shaivagama. He never claimed originality; instead, he meticulously acknowledged his sources.

The development of Shaivagama can be traced back to the 5th or 6th century CE, with the oldest known text being the Nishvasa. This period marked a significant shift with the introduction of the concept of Shakti, which was not present in earlier texts like the Devi Saptashati or the Bhagavad Gita.

The concept of Shakti evolved significantly by the 5th or 6th century CE, as evidenced by Bhartrihari’s work, where Shakti is described in its full richness. This conceptual development paved the way for the emergence of Tantras, which were fundamental to the Shaiva tradition.

From the 5th or 6th century onwards, numerous Tantras were written, each belonging to different schools. For example, Matsyendranatha, a key figure in the Kaula tradition, appears around the 7th or 8th century. This period saw the proliferation of various traditions and texts, leading to the development of the rich rasa of Shaivagama.

By the 9th century, significant events occurred simultaneously. The Shiva Sutra was revealed, Somānanda wrote the Śivadṛṣṭi, and Abhinavagupta’s lineage began with teachers like Sumati and Bhairavacharya. These developments were crucial in shaping the Kashmiri Shaivism tradition.

In our tradition, it is crucial not to perform these rituals mindlessly. Repeating rituals seven times daily without understanding their significance misses the essence of Hinduism. We must understand that these practices are deeply rooted in our consciousness and have profound meanings.

In the tantric tradition, this understanding is even more critical. Abhinavagupta, a revered scholar, provides a comprehensive explanation of how Puja is effective because every ritual action is immersed in consciousness. This perspective helps us appreciate the deeper meaning behind our practices.

For example, if you read the Mandukya Upanishad, even Krishna speaks of the futility of performing rituals without understanding. He likens it to people standing in tanks of water, believing they are achieving something significant but lacking true understanding. Our tradition is not about performing rituals for their own sake but about understanding the activity of consciousness that these outer actions correspond to.

It is essential to continue performing Puja and Homa, but we must also seek liberation through the knowledge of consciousness that these actions represent. This teaching is emphasized by scholars who have studied Kashmiri Shaivism deeply and applied their insights to rituals like Puja and Homa.

Abhinavagupta’s explanations help us realize that Puja and other rituals are not just physical actions but are deeply connected to our consciousness. For instance, George, one of my students, realized this profound connection and understood that true Puja involves a deep sense of adoration and union with the object of our awareness, transcending any physical union.

The detailed treatises on rituals in India, like the Tantraloka, illustrate this concept by finding internal equivalents within consciousness. This approach considers consciousness to be active and dynamic, unlike other traditions that view consciousness as merely a passive observer.

Our tradition uniquely emphasizes the activity of consciousness as the essence of Puja. Bhakti, or devotion, is not just about loving the deity in a superficial way but involves the intense experience of Shaktipat, where one feels an overwhelming union with the divine.

Abhinavagupta’s contribution is monumental in this regard. He ascended the mountain of understanding and discovered that his insights were built on the foundations laid by previous scholars. His work is a culmination of a rich exegetical tradition that spans various domains like Shaivagama, poetics, and dramatology.

In his exploration of the Tantraloka, Abhinavagupta explains that the power of mantras lies in their ability to reflect supreme speech (Para Vāk), which is pure consciousness. This understanding builds on the teachings of his predecessors and presents a profound exegesis of how mantras work.

Central to his teaching is the concept that enlightenment can be achieved through the utterance of a single mantra, which embodies the supreme subjectivity of Lord Shiva. This idea is rooted in the understanding that mantras are saturated with divine consciousness.

Abhinavagupta meticulously ties together various teachings and scriptures, providing a comprehensive model for interpreting rituals. His work, along with texts like the Parātriśikā Vivaraṇa, offers deep insights into the nature of speech and consciousness.

Christopher Wallis, PhD

1000 years ago today, the world lost a luminous mind - Abhinava Gupta, a master of nondual Śaiva Tantra, breathed his last. He left behind a legacy so profound, so insightful, that even a millennium later, he is revered as a guru by many.

To understand Abhinava Gupta's importance, imagine him as the lynchpin of the nondual Śaiva Tantra tradition. He embodied the culmination of centuries of wisdom while setting the stage for the tradition's future evolution. His writings, brimming with philosophical depth and poetic beauty, continue to inspire and guide spiritual seekers today.

Born in the breathtaking Kashmir Valley (circa 980 CE), Abhinava Gupta was destined for spiritual greatness. Considered yoginī-bhū ("born of an awakened yoginī") due to his parents' advanced Tantrik practices, he possessed an inherent capacity for liberation.

Imagine young Abhinava amidst the "saffron flowers scattered everywhere," in a land where "even warriors are eloquent!" This vibrant atmosphere nurtured his intellectual and spiritual growth.

Tragedy struck early with the passing of his mother, Vimalā. This loss fueled Abhinava's spiritual yearning, leading him deeper into the world of Tantra.

He received a holistic education:

• Sanskrit from his father, Narasiṃha Gupta.
• Initiation into the Kālī-worshipping Krama lineage from his father's guru, Bhūtirāja.

Abhinava's thirst for knowledge was insatiable. He probed into diverse fields, studying:

• Śaiva lineages: Trika, Pratyabhijñā, Krama, and Saiddhāntika.
• Other schools of thought: logic, exegesis, Buddhism, Jainism, and Vaishnavism.

Like a "bee, going from flower to flower," Abhinava meticulously gathered nectar from each tradition, synthesizing a uniquely comprehensive understanding.

Despite his vast knowledge and early spiritual experiences, something was missing for Abhinava – the final descent of grace (śaktipāta). This arrived with his encounter with Śambhu Nātha, a revered master of the Trika lineage.

Their meeting, reminiscent of Rumi and Shams, proved transformative. Śambhu Nātha ignited Abhinava's full awakening, guiding him into the permanent embrace of blissful nondual awareness.

This profound experience reverberates through Abhinava's writings, particularly in his praise for his guru:

"As an act of divine worship, may all contemplate the lotus of the heart of Abhinava Gupta, its blossom opened by the light falling from the rays of the sun — that is to say, its contraction forever banished by the wisdom descending from the feet of the illuminator, [my master] Śambhu Nātha."

Abhinava's enlightenment marked the beginning of his prolific writing career. His mature works, primarily rooted in the Trika lineage with a deep integration of Krama teachings, stand as pillars of Tantrik philosophy:

• Commentary on the Mālinīvijaya: A mystical exploration of the Śaiva canon.
• Unfolding the Thirty Verses of Parā: A profound exposition of nondual philosophy.
• Commentaries on the Stanzas on the Recognition of the Divine: Multi-volume masterpieces delving into the depths of consciousness.
• Tantrāloka (Light on the Tantras): His magnum opus, a monumental synthesis of Tantrik practice and philosophy.

Each work reflects Abhinava's dedication to "teach the truth of the Tantra through logic and revelation," guiding individuals towards a life of joyful action rooted in spiritual awakening.

Abhinava Gupta's influence, though concentrated, runs deep. His synthesis of Kaula Trika/Krama resonated powerfully, shaping the trajectory of various Śaiva lineages and even influencing other Indian religions.

A disciple named Madhurāja offered a vivid description of Abhinava:

"He sits in the middle of a garden of grapes, inside a pavilion [adorned with] crystal and filled with beautiful paintings. The room smells wonderful because of flower garlands, incense sticks, and oil lamps. It is constantly resounding with musical instruments, with songs, and with dancing. There are crowds of yogīs and yoginīs, realized beings, and siddhas. . . . "

Let us conclude with Abhinava's own verses, imbued with love, devotion, and the pulsating energy of awakened consciousness:

1. "Those initiated into the inner teaching worship You as the experience of the ultimate joy that flashes into view when they immerse themselves in the radiance that is the true upsurge of creation."

2. "Day and night, O Lord, I shall purify the inner worship ground with a shower of the ‘wine’ of aesthetic rapture and then worship You and Your consort in the shrine that is my body, with flowers rich with the perfect fragrance of the Self, contemplating them as one with its reality as I take them in imagination from the priceless chalice of my heart that brims with the liquid nectar of Your bliss."

3. "I shall place this triple universe with the sap of its diverse experiences on the ‘wine press’ of my heart cakra, and bear down upon it with the weight of insight. The awareness that flows forth is the ultimate nectar that ends [fear of] death, old age, and rebirth forever. With this ultimate offering I shall gratify You constantly, pouring it into the fire of deepest radiance."

As you immerse yourself in these verses, allow the nectar of Abhinava Gupta's wisdom to seep into your being. A thousand years later, his teachings continue to ignite the flame of spiritual awakening, guiding us toward the radiant truth of our own nature.

Imagine Abhinava Gupta in a serene village, surrounded by devoted Shaivites. At his disciples' urging, he embarked on the monumental task of composing the Tantrāloka.

This magnum opus is an awe-inspiring achievement, encompassing over 5,800 verses. It transcends mere enumeration, weaving together diverse Tantrik practices and philosophical threads into a cohesive and insightful mandala.

The Tantrāloka offers a unified vision of Śaiva Tantra. Abhinava meticulously addressed apparent contradictions within existing scriptures, attributing them to diverse audiences and historical contexts.

He introduced a hierarchy of understanding, acknowledging the validity of dualistic viewpoints while emphasizing nondualism as a more complete realization. Ultimately, he championed paramādvaya (supreme nondualism), a perspective that transcends the limitations of both dualism and nondualism, encompassing the totality of reality.

Recognizing the complexity of the Tantrāloka, Abhinava undertook two rewrites, aiming to make its profound wisdom accessible to a wider audience.

1. Tantrasāra (The Essence of the Tantras)

This rewrite distills the essence of the Tantrāloka into a more concise format. Utilizing prose with key verses at each chapter's end, Abhinava masterfully condenses the vast knowledge while introducing fresh perspectives.

The Tantrasāra proves invaluable for practitioners seeking practical guidance. By focusing on the core principles and stripping away elaborate intellectual discourse, it transmits the heart of Tantra with clarity and power.

2. Tantroccaya

Further distilling the essence, Abhinava extracted the summary verses from the Tantrasāra, providing concise commentaries for each. This created a concentrated yet potent guide for those seeking deeper understanding.

Beyond the Tantrāloka and its rewrites, Abhinava penned a rich collection of works, including:

• Devotional-philosophical poems: Hymn to Bhairava, Fifteen Verses on Awakening.
• Commentaries on aesthetics: His analysis of the nine rasas (flavors of aesthetic experience) remains influential.

His commentary on Light on the Theory of Suggestion (Dhvanyāloka) showcases his expertise in poetics, exploring the nature and impact of aesthetic experience.

Within the vast landscape of the Tantrāloka, Abhinava introduces the concept of three upāyas (Skillful Means to Liberation), a framework for understanding and engaging in spiritual practice. These three distinct yet interconnected paths guide individuals towards samāveśa (continuous immersion into divine Reality).

1. Śāmbhava-upāya (The Divine Means): Accessing Divine Consciousness through non-conceptual intuition. This path emphasizes direct experience and surrender to Grace.

2. Śākta-upāya (The Empowered Means): Working with the energy of beliefs, thought-constructs, and emotions. This involves questioning limiting beliefs, cultivating empowering perspectives, and ultimately transcending mental constructs to access direct experience.

3. Āṇava-upāya (The Embodied Means): Engaging the physical and subtle bodies through yogic practices. This path utilizes asana, pranayama, mantra, and visualization to purify the energy body and prepare the ground for higher realizations.

The Tantrik tradition emphasizes a balanced approach, recognizing that each upāya contributes uniquely to the ultimate goal of liberation. While individuals may gravitate towards one path, integrating all three proves most effective for holistic transformation.

Abhinava Gupta reminds us that the power of action (kriyā-śakti) plays a crucial role in both bondage and liberation. By consciously directing our energy through these skillful means, we dissolve limiting patterns and awaken to the freedom and bliss of our true nature.

This merely scratches the surface of his profound legacy.

Prof. Sthaneshwar Timalsina

Abhinavagupta was a prominent philosopher, aesthetician, dramatist, Tantric, yogi, mystic, polymath, and cosmopolitan in the truest sense of the 11th century Kashmir.

If we explore texts like his commentary on the Tantraloka, we see that they go beyond mere exegetical exercises. Abhinava Gupta adds his own profound philosophical insights to the teachings he received from his preceptors. As an aesthetician, he wrote commentaries like Lochana (the eyes) on Dhyanloka (the light of dhvani, resonant text), and Rochana on Tattva-viveka by his Guru Kshemendra.

Similarly, as a mystic, Tantric, and yogi, we can read his works like Tantraloka, a voluminous work. While he claims that Tantraloka contains nothing not found in the Malinivijaya, it's truly encyclopedic. He cites over 100 original agamas and frequently references his gurus, like Somānanda. This reflects an assimilation of multiple Tantric traditions. These sub-schools and variations, existing before Abhinava Gupta's time, merged within his philosophy, just like rivers and streams merge into the ocean. He was also a poet, evident in his devotional poems. As a dramatist and dramaturgist, we can read the Bharati commentary, Abhinavabhārati, on Bharata's Natya Shastra, which probes into nuances not found in Dhyanloka or Lochana.

He is not just an ordinary commentator. His originality shines through in every commentary he writes. This is exemplified by two of his texts: one is the Malinivijayavārtika. In approximately 1500 verses, this book addresses just the first verse of the Malinivijaya.

Similarly, when reading the Pratristika-vivarana, we see that he doesn't simply follow the text. He explores deeper meanings, adds his own philosophy, and assimilates multiple Tantric traditions and pratyabhijna philosophy. He surprisingly brings in the shakta krama system and utilizes it as a framework for unifying existing Tantric traditions without negating any specific practice.

Therefore, Abhinava Gupta cannot be categorized by a single personality or philosophy. You can consider him a metaphysician, an etymologist, and so on. He possesses his own original epistemology and soteriology, grounded in the framework of the agamas. This makes Abhinava Gupta a polymath with the broadest philosophical vision.

While Abhinava Gupta writes on various branches of philosophy and aesthetics, he doesn't view philosophical exercises as separate from meditative practices. Following the ethos of the Malinivijaya, the best of yogic limbs explores Tattvaviveka, the subtleties of logic. When engaging with other philosophers, particularly Buddhist yogacharya philosophers like Dharma Kirti, he addresses their arguments, allowing for nuances from each side, and systematically demonstrates the flaws in their reasoning. He believes that his yogic experiences, those gained from Tantric practices, shouldn't be grounded solely on scriptures or the authority of his gurus. He prioritizes pramana, valid means of knowledge, and uses them to confirm these experiences, like the realization of identity with Shiva, can be logically grounded.

So, philosophical reflection, metaphysical gauge, and mystical experience intertwine within Abhinavagupta's singular personality.

The common thread connecting these seemingly disparate thoughts is his understanding of freedom. I believe Abhinava Gupta is the first and foremost philosopher of freedom. For him, the Absolute is free in its manifestation of the manifold. His pioneering metaphysics of dynamism, where the Absolute is intrinsically full of potential and constantly pulsating, constantly unfolding with novelty, emphasizes that new thinking doesn't come from a vacuum. Even simple representation transcends mere copying, bearing the mark of originality. His originality doesn't stem from creation ex nihilo, but is interwoven within the teachings of his mentors and the texts he cross-references. Unlike other towering figures in Hindu philosophy who worked across disciplines or wrote from the margins of the Tantric kula system, his works underscore interdisciplinary thinking, with a writing style that blends logical rigor with poetic expression.

The objective of these paragraphs is to introduce nuances that bridge Tantric mysticism and logical thought, and bring to life some of the lesser-known domains of rituals and visualizations.

Central nuances of his cosmology include:

1. The world is a playful expression of consciousness identified with Shiva or the Self.
2. Materiality is as real as the Absolute form of Shiva, being merely an extension of him.
3. The body is a mirror image of the cosmos.
4. Speech and its reference are not diametrically opposed, but interwoven, containing the world in its seminal form.
5. Phonemes are not just symbols for words but are fields of energy and expressions of the Absolute.
6. Body and mind, matter and consciousness, world and God, and all other dichotomies are imagined due to ignorance or the cosmic veil imposed by Shiva to maintain differentiation. The entire cosmos is an extension of aham, this subjectivity that doesn't merge in contrast to objectivity, but as an acronym of all phonemes co-extensive to the manifest world. If our being equates with speech, our subjectivity aham reflects the totality, and individuation becomes an endless mirroring of the Absolute Shiva consciousness.

Terms like fullness or the state of becoming, Bhairava, describe the final modes of realization where the Absolute is equated to dynamic Consciousness, constantly unfolding or pulsating (pānda), with the manifold being the inherent nature of the singular.

In Abhinava's monistic cosmology, the dyad of Shiva and Shakti constitute a singular reality of Consciousness with inherent reflexivity. This dyad encompasses all other dyads of subject and object, speech and reference, consciousness and matter, mind and body, and so on. This is the metaphysical foundation where the Absolute is inherently dynamic and the manifold isn't erased even in absolute singularity. In other words, the one and many don't pose a dichotomy in this all-embracing totality. The inherent freedom of Shiva makes possible what is otherwise impossible, constituting and sustaining difference within the singularity of Shiva, which is absolute consciousness or the Self, constantly pulsating and experiencing, constantly attaining novelty.

Freedom transcends mere mirroring, articulating in the expression of the manifold and ever-newness in every mode of manifestation. In opposition to the extremes of reductionist materialism and subjective illusionism, Abhinava presents the only expression or extension of Shiva, a playful manifestation of Shiva, an embodiment of pure Consciousness and being, while also accepting the manifold as real modes of becoming. The reality of becoming isn't subordinate to that of being.

Deeply rooted in Somānanda's pantheism, Abhinava adopts a model of pantheism centered around a foundational subjectivity, a single reality of Shiva, that unfolds out of itself the wonderful diversity of our world. He relates this model of cosmology with new materialism, rejecting the reductionist paradigm of inertia that explains consciousness, life, and subjective experiences as emergent from inertia. He also rejects the thesis that mind and mental world are non-existent properties in matter, unexpectedly emerging from inertia.

At the same time, he doesn't succumb to subjective idealism or illusionism. He doesn't reject external reality and confirm the singular being and consciousness, nor does he reject both the structure and its foundation, leading to absolute emptiness of being and things. The world for Abhinava is not a mistake or illusion, but rather an expression of the inherent nature of the Self, or Shiva, the Absolute. This is the resting ground for all apparent dichotomies.

Abhinava's cosmology elaborates on the earlier arguments and works of Somānanda and Utpala. For Somānanda, gold and Shiva are like gold and its ornaments. The manifold isn't something imposed on Shiva, but is Shiva in its manifest form. It's not a mental construction that operates in regards to this universe, consisting of the earth principle, etc. Since the Shiva principle is formed precisely in this manner, if something is conceived of as different from what it is, then we can speak of mental construction. But is that conceived of differently from what it is? If mental construction confirms something real, then mental construction is just a word without content.

Common classical metaphors to describe causality include milk and yogurt, mirage, or rope and snake. The first seeks a direct correlation between cause and effect, the second rejects what is being projected, while the third affirms the basis upon which something is projected. Even though the example of gold and ornaments runs parallel to that of milk and yogurt, there is a real change in the chemical structure when milk turns into yogurt. Another common metaphor is that of the ocean and its tides, describing difference on the basis of conceptualization and articulation. If similar terminology like Maya is found in this paradigm, it only describes the marvelous powers inherent to the Absolute.

The model of causality Abhinava adopts is that of emergence or manifestation of events. The traits inherent to the cause are not expressed in their latent state, but potentials to become a plant and produce flowers and seeds are expressed when the proper conditions are made. However, assume me, for example, does not have the potential to become an apple tree and vice versa. There's always something intrinsically given. So Shiva, or the Absolute, possesses all potentials and retains all latencies in their seminal form.

The manifestation model of causality in Abhinava's paradigm contrasts with two different theories: the Samkhya model of sub-carrier (the effect is already in the cause, or an effect is merely a new arrangement and not a chemical alteration), and materialist models that utilize the concept to affirm some forms of reductionist materialism. This comes in line with early cyber models and Nyaya models of causality that consider God instrumental in creation, even though these philosophies are dualistic. Materiality and mutation in the Samkhya paradigm are not mediated by a transcendent agent.

In refining Somānanda's pantheism, a new model of causality, the model of manifestation, enters the field with the maxims that all the traits of what manifest are in causal form and that there is no separation between consciousness and matter, Shiva. The agency isn't external to the material world, as Shiva resides within everything. Rather than confirming physicalist emergentism, this new application of manifestation or emergence underscores that something non-existent cannot come into being, and there must be something within existing entities that makes it possible for consciousness to emerge. Deviating from the Samkhya understanding that materiality is an effect with a direct transmission of the gunas (qualities), whereas consciousness, or purusha (soul), is mirrored, intermingled without being affected on its own. In this process of materialization, the manifestation or avivakti, in the Abhinava Guptian perspective, underscores that the effect and the cause are not materially distinct, as this doesn't explain the inherent traits that manifest in the effect that already exist in the cause. Most importantly, the central thesis here is that Shiva, the Absolute itself, is both the instrumental and material cause, and both mind and matter, and therefore, all the traits visible in the expert forms are there in the seminal form in the cause. However, this is not an attempt to negate causality, or to collapse effect into cause, as every event of expression introduces nobility, and every expression of being confirms the inherent freedom within the Absolute. Accordingly, the inherent traits of Shiva are recognized in the full blossoming of all aspects in the manifest manifold modes of expression, making recognition.

We're accustomed to a dogmatic interpretation of the thesis that Shiva is pure consciousness and that the manifold forms are expressions of materiality along the lines that consciousness is something sublime and the material or non-physical. On the contrary, we come closer to understanding pure consciousness and its manifold manifestations if we think of a lump of clay with all the possible shapes that can be carved. The early metaphor of gold and ornaments is the mass of consciousness. It is the mass of ice that melts and flows and turns into rivers and fills the lakes, and the flowing water is the manifold. Just as the singularity of the lump of gold or of ice does not contradict the endless manifestations of possible shapes, the manifold manifestation in the world does not pose a dichotomy with the singularity of Shiva.

Our accustomed causality crumbles when we engage with the cosmology of 36 principles, as there are nine principles taught to us about time, color, and the metaphysics through which Abhinava Gupta is working. In other words, temporal manifestation collapses to make sense above the categories. After the collapse of time, the issue of when Shiva and Shakti separate doesn't refer to a temporal "when." To explore Abhinava Gupta and his metaphysics, as well as such a reality, we need to go to Pratristika-vivarana. The central concepts we can extract from there are:

1. A dialogical constitution of reality. I have worked extensively and published on this.
2. Phonetic expression of categories.
3. Polyvalence of what it means to be the Absolute, or another perspective.

The non-temporal dialogue between Shiva and Shakti not only constitutes our everyday reality, but also envelops the five-fold act that covers emergence to Grace within this primordial talent. This dialogue is a metaphor for another metaphor of illumination, prakasha, and reflexivity that underscores the self-aware nature of Consciousness. Consciousness is not only constantly revealing manifest entities but also recognizing reality as it unfolds. This isn't metaphysics grounded on inertia, nor is it metaphysics based on external causation. Underscoring dynamism, there is never a suspension of dialogue between Shiva and Shakti.

Abhinava Gupta says that if Shiva were to remain in a singular form without any change, you'd abnegate his lordship and his essential character of pure Consciousness, and be like a part in Maheshwara.

This primordial dialogue goes beyond metaphysics and addresses epistemology, underscoring a dialogical manifestation of intentional Consciousness. Moreover, this addresses social reality as the revelation of the words in dialogue, and words embody the nature of the Absolute. Yet again, creation and Creator don't pose a dichotomy. Even if the words and their agent expressing words are different entities, the intricate relation between word and meaning that underscores Bhartrhari philosophy is further embellished by Abhinava with the expressed and the expression, where the meaning and the word constitute a singular body like conjoined twins whose identity is not to be collapsed to a single person, but they are not two separate entities either. All polarities of war and meaning, of matter and consciousness, of body and mind, and of teacher and disciple are subsumed on this singular constitution of aham or "I am," that stands for Shiva and Shakti, the illuminating and reflective modes of consciousness that embodies the totality.

Also central to this dialogue is the concept of relationship.

We need to outline six levels of relations that mediate the revelation of the Absolute. Starting from the relation that seeks difference within singularity, it extends all the way down to the relation that seeks unity between two manifestly different entities. Just as the transcendent para relation describes the inseparability of Shiva and Shakti, the difference is imposed for the sake of dialogue. The sixth level dialogue at the bottom between a human teacher and a student, a non-divine relation, underscores the need for a homogeneous space between divergent objectivities for the sake of dialogue. In all accounts, the hierarchical relation in successive layers describes the manifestation of the same Absolute in lesser degrees, similar to a lamp shrouded with multiple rails, but even then, all these relations mirror the inseparability between Shiva and Shakti.

We need to explore further the capacity of words, particularly articulated speech, after all, this is the philosophy grounded on mantras in constituting not just representing reality. For mantras do not represent something, they create something. For that, we need to engage the philosophy of Patānjali, Kumārila, and Prabhākara, that provide the basis for Abhinava's understanding of the world.

Taking further vertical resistance, the beginning is an endless word principle that does not change, manifested in the form of meaning wherein the process of the world begins. Abhinava equates the word with the world and even finds extension between phonemes and expressed reality. The concept of the phonetic co-extension of reality uniquely places philosophy within the domain of mysticism, rigorously defended by sharp neologic-based epistemology.

In Sanskrit, the first phoneme in all and the final phoneme aha is, if combined as an acronym, constitute aham, and if combined with yam, which symbolically stands for the union or coming together, which is graphically depicted as banking together, constitute aham, which translates as "I" or "I am." And we can say Abhinava Gupta's playful version expresses this dichotomy coming to singularity in the birth of Abhinava Gupta.

Now comes the issue of grounding the absolute subject in this cosmology, and for this matter, we need to revisit the concept of the Absolute. Terms for these concepts, it is not necessary for us to address all 16 etymologies of the anuttar, but what is essential, like for example, in a playful morphology that Abhinava Gupta gives to elaborate and trigger epistemology, the most salient aspects are of which there is nothing more or exceeding. Now describes the absolute consciousness, or Bhairava, as the very meaning of anuttar, with all principles being dependent upon this anuttar or absolute consciousness for their confirmation. This Absolute, in Abhinava's paradigm, transcends all the triadic structures, including the triad of the expression of speech in the form of pashanti, madhyama, and vaikari, or that of the deities. He explains further to elaborate upon a phonetic mysticism highlighting the transcendence of the phonemes are marked with the single drop like bindu where it reaches to the extent of the sarga where it multiplies and is placed like on top, the other.

Well, there are some crucial epistemic issues that Abhinava's monistic metaphysics invites. Some of the enduring issues such as the gap between mind and Consciousness are already brought here. The same applies to the self-manifestation of Consciousness as the central Abhinava Guptial thesis is that of Consciousness inherently having the binary nature of prakasha and vimarsha where these two aspects are subsumed within Consciousness as being its twofold mode. In other words, Abhinava's paradigm inverts the mainstream philosophical positions that rest on the aforementioned in explaining how the world is given to Consciousness, and how the dichotomy between the self and the other is maintained, so that the transaction in the world becomes possible. The challenge here is not that of how the self reaches to the other, or how Consciousness grabs inertia, but rather how individuation is possible, and how the distinction between subject and object is grounded so that the worldly transaction becomes possible. In other words, the epistemological challenge here is not about breaching the gap between subject and object, but rather of constituting subjectivity and objectivity in the field of singular consciousness.

The categories such as manifestation abhasa or mirroring pratibimba are overused as the same terms are exploited in the context of Yogacara Buddhism, and also in the philosophy of Abhinava Gupta. A haphazard generalization certainly leads to misinterpretation of diverging concepts for these terms are not referring to the same epistemic process in recognizing reality.

Abhasa doesn't just describe the mirroring of the external in the mind, as it also stands for the process of assuming the manifold and maintaining externality. The metaphor here explains that, just as in each and every account of mirroring, the same entity is perceived as many, and the mirror image transcends what it is mirroring. Every mode of manifestation stands uniquely as if isolated from its singular source. The base Consciousness, Consciousness in this paradigm, has the challenge of escaping its singularity and projecting something to be external, and something to be different, and the mirror metaphor is exclusively used for this purpose, and not to reject the modes of manifestation as in advaita, or to reject its basis as found in yogacharya. The same applies to the concept of manifestation abhasa.

Along these lines, it is an epistemic process of grounding Absolute Consciousness in every single mode of its manifestation, and not just describing a non-temporal self in the act of recognition. The subject doesn't confront a merely external entity, but rather blends this consciousness within what is primordial given in the pre-judgmental state, which is the very self-mirroring Consciousness attending the manifold, manifesting as subject and object. In this account, memory isn't just woven in the fabric of consciousness, as is the case of judgmental consciousness, but it is presented in the form of memory blended with the very presentation of immediate consciousness.

This is the concept of freedom, swatantra. As I mentioned earlier, that was beyond explaining cosmogenesis and describing individuation and subjectivity, environment, and everyday mode of consciousness. The freedom inherent to Shiva, or pure Consciousness, including the delimited modes of Consciousness, as encountered in everyday experience, also grounds difference and relation. Central epistemic issues to breach the chiasm in-between the subject and objective poles. Metaphysically, this describes the freedom of Shiva, or the freedom inherent to pure Consciousness, that constitutes absolute subjectivity, which is Shiva himself, that gives rise to the manifold. Epistemically, the same Consciousness, even in its individual state, performs the same acts of creation and dissolution, giving rise to the sense of externality and difference, maintaining the distinction of entities as they are constituted, or given to Consciousness, and eventually dissolving difference in the very foundational consciousness.

Given that this concept of freedom metaphysically underscores a shift from an earlier paradigm of stasis, when it attributes dynamism to the Absolute, or the self, and also that subjectivity and sentience define the inherent freedom within the Absolute. The epistemic issues such as the plasticity of Consciousness are simultaneously resolved to manifest in media forms, as in imagination and error, or in everyday Consciousness, all directed towards other subjects and objects. This consists of Freedom, likewise, grasp the subjectivity of other subjects, as well as recognizing objects as objects, maintaining difference at the phenomenal level, while also stressing on absolute homogeneity. Embedded within the concept of freedom is also the idea of intentionality, out of Consciousness being directed towards something external. At the heart of this argument, like the thesis of pratyabhijna, or recognition that underscores the atemporal nature of reflexive Consciousness, that is inherently autonomous, but this confirmation does not stand in negation of what manifests as temporal. The finality of past entities given to recognition, and the contemporary perenniality of immediate experience. In other words, temporal expression of Consciousness remains on a self, making every everyday life to be intrinsically woven within the Absolute. The concept of freedom in this paradigm underscores a shift from life as suffering to support, rather than the world being a miserable trap being repeatedly reproduced and relieved according to mental increased and mental traces that one should escape at all costs. The world in this altered paradigm becomes a playful expression of the Absolute self, and the manifold becomes an artistic expression of the singular reality, and indeed playfulness appears deeply embedded within the inherent nature of sentient beings. The struggles and pains occurring during these playful activities appear trivial.

Abhinava introduces threefold means, so the Samavesha-upaya, for the sadhana, the entry into Shiva, or pure Consciousness, the sought-after alteration of Consciousness that transforms limited gaze. And the course involves like Vedanta penetration from the lower to the higher states of Consciousness, or the sword of Kundalini from the lower to the higher, and then the second, the experience is described as sudden, intermingling, or three harmony, samarasya, referring to the coupled yamalai state of Shiva and Shakti principles described in graphically embodied terms. This is a means to an end of ending bondage that Abhinava describes in terms of the bondage of the mind, both the andhas, and the bondage of individuality. Rather than Shiva realization being a sudden and single-step process, this paradigm underscores it as a cumulative process wherein our bodily instincts and habits are inversed through external means. Mental constructs are corrected, and proper vision is developed through an analytical process, and eventually, pure will is generated, inverting the gaze from a determined and limited individuality to the pure being of boundless Consciousness described in terms of universal Bliss.

The threefold means of absorption are directed towards cultivating proper will, icha, refining the cognitive process by means of developing an analytical process that allows the mind to grasp the entire epistemic process, or grasping objects in Kanada and recognizing embodied states as pure expression of being, unconsciousness, and transforming bodily being into Shiva consciousness. Cognition and action can be applied simultaneously or successively. It also appears that any of these means in isolation suffices to grant liberation. And how does this happen? And how are these upayas applied? Or when someone starts applying these upayas, the concept comes converges with another concept. This is where the concept of absorption is intertwined with that of the emission of powers by Shiva, shaktipata, that how the Lord Shiva's will manifest in my will of my own liberation.

Moving beyond, philosophical discussion, epistemology, in particular, becomes part of the shakta-upaya because we are refining our thoughts by meticulous analysis of object-directed consciousness and it's retrievable to its primordial ground. Even this refinement, by means of discursive thought, rests on the emission of power, Shakti. So, if the will of Shiva, or the Absolute, is to reveal his absolute nature, the refinement takes a proper course, and one uses reasoning, tarka, the highest among the limbs of yoga, for turning the gauge inward from the external, and that is when it surges, and then, I need to stress more, that all these means are identified not to discover something new, or create something that didn't exist before. The process is through and through a process of rediscovery of what is already there, by means of the refined thoughts, only to go to our own intrinsic nature. Svabhava, that is Shiva, or pure Consciousness, and that our actions and our practices are just to provide that insight, and that is what is called liberation, while being in the world and actively engaging and enjoying the world. There can be this self-realized, jivanmukta and the self-realized is not an isolated from the body or the one. This self is constantly engaging in the world. Therefore, in essence, the philosophy of Abhinava Gupta uniquely places itself in contrast to various forms of dualism and subjective illusionism. He demonstrates openness to embrace ideas from all fronts, but at the same time, critique the arguments that he deems unwholesome. He succeeds in providing a philosophical framework for the agamic rituals.

Accordingly, the philosophy exceptionally embraces emotions and embodied experience as part and parcel of the Absolute, and viewed being in the world, serving worldly pleasure, as not counterintuitive to self-realization. He even considers that painful experiences have the same essence of Shiva nature, and engages with that painful experiences and all world through suffering, sensory ways, as integral to the totality of our being. Because totality cannot exclude, even the negative experiences, if there is poetry in his philosophical presentation, there is deep philosophical underpinning in his poetic expression. If he gives a rigorous analysis of mysticism, he may have mystified some of the most apparent practices, resting on all-encompassing foundation. Abhinava argues for the sameness of all philosophies, and all means of realization, and all substances, and above all, the sameness of all beings of all conditions. But the final words on Abhinava's philosophy rest both on the centrality of freedom in his metaphysics and the concept of inherent dynamism within the Absolute that makes creativity and novelty possible in every level, be it phenomenal or Absolute.

Nish

Paramārthasāra

Paramārthasāra of Abhinava Gupta, a profoundly important text, perhaps one of the most important in the entire tradition of Tantra.

Why is this text so significant? Navigating a vast and oceanic system like Advaita Vedanta, with its extensive literature and technical terms, can feel intimidating – like trying to jump into a rapidly spinning skipping rope. A systematic and structured approach is essential.

Prakaraṇa: Your Gateway to Understanding

This is where the concept of prakaraṇa comes in. A prakaraṇa is an introductory text, a primer designed to orient you within a complex system. It offers a preliminary understanding before a deep dive.

Think of it like the first day of college, where an orientation program provides a primer to help students get their bearings.

While introductory, Advaita Vedanta primers, such as Shankara’s Upadesasāhasrī (or the text often attributed to him, Ātmabodha), are comprehensive. Studying them can provide access to the entire tradition.

Given the existence of primers in Advaita Vedanta, a natural question arises: Are there primers for Tantra, especially for the vast, profound, and sophisticated tradition of non-dual Shaiva Tantra?

Yes, there are, and the Paramārthasāra of Abhinava Gupta stands as a prime example.

Before delving into the text itself, let me take a moment to acknowledge the beautiful setting. It feels like the perfect environment to receive this transmission of Abhinava Gupta.

Introducing Abhinava Gupta and the Paramārthasāra

Abhinava Gupta, one of the greatest ācāryas in the tradition of non-dual, Goddess-worshipping Tantra, stands as a systematizer and harmonizer. Much like Swami Vivekananda’s impact on modern Hinduism, Abhinavagupta’s influence on classical Tantra is undeniable.

In the late 9th and early 11th centuries, he surveyed the vast landscape of Tantric sources and embarked on a mission to harmonize them. He studied texts from dualistic, qualified non-dualistic, and non-dualistic schools of thought. Drawing upon the Trika tradition inherited from his teacher, Shambhunath, he masterfully integrated these seemingly disparate perspectives – duality, qualified non-duality, and non-duality – into a unified and coherent system often referred to as supreme non-duality (parādvaya), sometimes simply as advaya, and occasionally as parādvaya. The name variations are often a result of fitting the term into specific metrical schemes.

Abhinava Gupta, arguably the most prominent figure in this tradition, has gifted us with the Paramārthasāra, which functions as a prakaraṇa. Comprising a mere 105 verses, it is remarkably concise, especially when compared to his other works like the Tantrāloka, which spans around 6,000 verses.

Despite its brevity, each verse is incredibly potent, containing an ocean of wisdom. However, it’s crucial to approach the text not through the lens of analytical dissection but through energetic and intuitive reception.

As with all genuine spiritual teachings, the Paramārthasāra is a transmission of energy flowing from an unbroken lineage. It carries the potential to awaken within us the same awakening experienced by the masters who composed these texts.

Why Yogarāja’s Commentary Matters

We are fortunate to have a superb commentary (vṛtti) on the Paramārthasāra penned by Yogarāja, a disciple of Kṣemarāja and a lineage holder in this tradition.

Yogarāja’s commentary is invaluable for several reasons.

First, it helps clarify the Paramārthasāra’s esoteric nature. As a prakaraṇa, the text employs coded language (sometimes referred to as sandhyā-bhāṣā) or alchemical terms that hold specific significance for initiates within the lineage. Without proper guidance, a reader might overlook the text’s depth, missing its allusions, implications, and the subtly embedded practices.

Second, Yogarāja elucidates the practices embedded within these theoretical verses, demonstrating how to integrate the Paramārthasāra’s teachings into everyday life. His commentary is a practical guide to experiencing Tantra.

This, therefore, will not be merely an intellectual exploration of Tantric metaphysics but an investigation into the practice of Tantra, guided by the invaluable commentary of Yogarāja.

The Paramārthasāra: A Manual for Jīvanmukti

What exactly is the Paramārthasāra ?

In essence, it is a manual for attaining liberation while embodied – a treatise on the state of jīvanmukti.

The Paradox of Jīvanmukti: Liberated While Living

As we touched upon in our Monday lecture, the concept of jīvanmukti presents a paradox, an oxymoron, a contradiction in terms.

The term jīva typically signifies being bound to the cycle of birth and death – a state of being subject to saṃsāra. It implies a bound soul caught in the throes of cause and effect, constantly driven by karma and its consequences.

On the other hand, mukti, or liberation, represents freedom from this very cycle – liberation from the limitations of the body, mind, and the endless cycle of birth and death.

In the classical Indian context, mukti often implies a posthumous state – a liberation achieved after death through righteous actions or devotion.

However, the very notion of jīvanmukti, of being liberated while embodied, directly challenges this conventional view. It suggests that freedom is attainable here and now, in the present moment.

Heaven: Not So Heavenly After All

The concept of jīvanmukti challenges the idea that liberation requires death or a transition to a higher realm. Even the allure of heavenly realms, like Kailāśa or Vaikuṇṭha, falls short. Why?

Because such realms, even if eternal, still represent a form of limitation. As my Guru often says, it’s like visiting a prepaid resort. You enjoy the amenities and pleasures for a limited time, but eventually, your time runs out.

Jīvanmukti: A Controversial Idea

The concept of jīvanmukti challenges the traditional understanding of liberation in profound ways.

Firstly, it implies freedom within the confines of the body and mind. It raises the question: how can one be truly free while still bound by physical and mental limitations?

Secondly, it calls into question the necessity of religious duties and social obligations for the liberated individual. If one is already free, why continue performing rituals or adhering to societal norms?

The term jīvanmukti disrupts the established order, creating ripples in the calm waters of traditional thought. It’s a bold claim that demands attention and invites scrutiny.

To reconcile the seemingly irreconcilable duality of freedom and embodiment, texts that discuss jīvanmukti often use the term api – a Sanskrit word implying concession or qualification. It’s as if to acknowledge the paradoxical nature of the state while affirming its possibility.

The Foundation of Jīvanmukti: Bondage and Liberation as Illusions

The Paramārthasāra, at its core, is a treatise on the possibility of jīvanmukti. It argues that this state, as paradoxical as it may seem, is achievable.

It proposes that you can be free while still embodied – free while experiencing the world through your senses, thoughts, and emotions.

But on what grounds does it make this claim?

The answer lies in a profound realization: bondage and liberation are not real. They are appearances, illusions, not ultimate realities.

This understanding forms the bedrock of the jīvanmukti doctrine.

If liberation requires freedom from bondage, and bondage itself is an illusion, then you are already inherently free.

The Paramārthasāra, echoing the teachings of Gaudapada, asserts that there is no beginning to bondage; therefore, there can be no end to it. You are not a bound soul striving towards an eventual state of liberation. You are, and always have been, fundamentally free. What you perceive as bondage is merely a temporary forgetting of your true nature.

This concept of inherent freedom is beautifully articulated by Gaudapada in his Kārikā on the Māṇḍūkya Upaniṣad. He states:

“There is no dissolution, no birth, none in bondage, none aspiring for liberation, and none liberated. This is the absolute truth.”

This profound statement dismantles the illusion of a bound self striving for liberation. It asserts that both bondage and liberation are ultimately unreal.

The Path to Jīvanmukti: Recognition, Not Practice

If bondage is not real, then the path to freedom doesn’t involve rigorous practice or striving. It’s not about accumulating good karma or escaping to a higher realm.

Instead, it’s about recognition. It’s about recognizing what is already true – that you are, and have always been, inherently free.

It’s like having a million dollars in your bank account but being unaware of its existence. You might hustle and strive to make money, oblivious to the wealth you already possess.

Jīvanmukti is not about earning freedom; it’s about realizing the freedom that is your very nature.

The Paramārthasāra provides a framework for this profound recognition. It guides you to pierce through the illusion of bondage and awaken to your true nature – a nature that is eternally free, blissful, and whole.

By studying this text and allowing its transmission to penetrate our hearts and minds, we open ourselves to the possibility of experiencing jīvanmukti – the freedom of being fully present and awake in this very life.

Polysemy - What Does Paramārthasāra Mean?

The title itself, Paramārthasāra, carries a multitude of meanings. It’s a polysemy, a symbol capable of representing more than a single concept.

Let’s break it down:

• Parama: The Supreme

• Artha: Attainment, Object, Thing, or Truth (often implying Absolute Reality)

• Sāra: Essence

A direct translation renders “the essence of the ultimate thing.” However, “thing” can also signify attainment or truth, giving it connotations of absolute reality.

This text could be interpreted as:

• The Essence of the Really Real: As discussed previously, this concept probes into the distinction between vieberharasad (relative, functional, empirical reality) and the truly real. This text explores the essence of what is genuinely real, the absolute reality.

• An Exposition of Truth: Theoretically, this text unveils Truth, Ultimate Reality, and the true nature of existence. It serves, first and foremost, as a metaphysical exploration.

• The Essential Teaching on the Highest Attainment: Paramārthasāra also unveils the essential teaching on attaining the highest goal – parama artha (supreme attainment).

What is the highest attainment?

In classical Indian thought, we have four purusharthas (goals of human existence):

1. Kāma: Pleasure

2. Artha: Material Wealth

3. Dharma: Fulfilling religious and secular duties

4. Moksha: Liberation, spiritual emancipation. This often arises after recognizing the inherent unsatisfactoriness of pleasure, wealth, and even religious pursuits.

Moksha or mukti is the ultimate aspiration in life, the pursuit of God, Self, or emancipation – the paramata, the supreme objective of human life.

This text not only elucidates the absolute nature of reality, but also guides us towards attaining this ultimate reality, this Moksha.

How Does This Text Work To Free You?

This text works by:

1. Presenting the Big Picture: By presenting a comprehensive view of ultimate reality, it aims to induce a shift in perspective that is difficult to undo.

2. Facilitating Recognition Through Grace: Ideally, through the grace of Shiva, the transmission of knowledge becomes natural and spontaneous, leading to a life lived in accordance with this newfound vision.

This process unfolds through deep engagement with the text’s 105 verses. Ideally, these verses act as catalysts, igniting an alchemical transformation within, allowing us to see our true nature as Shiva – always have been, always will be.

This state of Jivanmukti differs significantly from the Advaita Vedanta concept. It rejects the notion of the world as an illusion, instead revealing it as a glorious manifestation of our own infinite nature.

Shaiva Aesthetics - How Art Informs Spirituality

In Shaiva thought, aesthetics are deeply intertwined with spirituality. Abhinava Gupta, a polymath, explored themes of art, dance, and their parallels to the spiritual experience.

• Krīdā (Play): A central concept, envisioning existence as the stage of Lord Shiva, where we, as Shiva, play diverse roles, delighting in the interconnectedness of it all.

This text emphasizes reclaiming the beauty and value of the world through an aesthetic lens, inviting us to experience svatma chamatkara (aesthetic rapture, poetic delight) and svatma viśranti (repose in one’s true self).

The Origin Story of This Text

The Paramārthasāra we study is said to be a reimagining of an earlier text with the same name, authored by Ādiśesha.

• Ādiśesha: Vishnu’s serpent couch, often representing primal wisdom. Ādiśesha is believed to incarnate as enlightened teachers (like Lakshmana and Ramanuja).

Legend says:

1. Ādiśesha composed the original Paramārthasāra.

2. A student approached Ādiśesha seeking guidance on Jivanmukti.

3. Ādiśesha revealed the Paramārthasāra for the student’s benefit.

Abhinava Gupta positions his work as a recasting of this original text, a revelation of the true Paramārthasāra.

• The Original Paramārthasāra (APS): Preserved primarily through Raghavananda’s commentary (Bhashya), it presents a Sankhya metaphysics with Vedantic influences, suggesting the world as Vishnu’s Maya.

Why another Paramārthasāra?

Abhinavagupta’s Paramārthasāra (PS) aims to perfect the synthesis attempted in the original APS. He presents the ultimate teaching, implied in the APS, now fully illuminated.

This is Not a Refutation but a Refinement of Samkhya

This text builds upon the foundation laid by Samkhya’s 24 tattva system, elaborating and resolving its dualism into the non-duality of Shiva-Shakti.

Consider it an evolution:

• Sankhya: Dualistic, recognizing Purusha (consciousness) and Prakriti (nature) as eternally distinct, along with a plurality of souls (Bahu Purusha).

• Shaiva Advaita (Non-Dual Shaivism): Perfects Sankhya, revealing the ultimate unity within the apparent duality, recognizing the world not as Maya, but as Shakti, the dynamic power of Shiva.

Why Refute Buddhists and Advaita Vedantins? To Defend Theism

This text challenges both Buddhist and Advaita Vedanta schools, specifically their non-theistic monism.

• The Problem: Both negate the ultimate reality of God:

  • Advaita Vedanta: Relegates God to a provisional reality, an aspect of the illusory dream-world, ultimately subsumed upon awakening to Brahman.

  • Buddhism: Largely negates a creator deity.

Shaivism’s Solution:

Shaivism offers a path that reconciles theism with non-duality.

• God is Real: Divinity is not an illusion.

• You Are God: Not just in the sense of pure existence-consciousness-bliss, but as Shiva, the ultimate reality.

This text aims to guide us towards this profound realization of our own divinity.

Introduction to the Text

This text promises a path to liberation here and now. Its effectiveness lies in approaching it with:

• Openness: Letting go of preconceived notions and allowing for direct transmission of knowledge.

• Reverence: Approaching the text with respect and a willingness to learn.

• Persistence: Engaging deeply and consistently for true understanding to take root.

The First Verse (Mangalācarana)

This verse is a dedication (mangalācarana), typically offered to a deity or guru. It sets the stage for the entire text.

Verse 1:

श्रीमन्महामाहेश्वराचार्याभिनवगु... ।।

cidghanopyā jaganmūrtiḥ śrīmānamaheshvarācāryaḥ ।

abhinavaguptaḥ pādairāryāparanāmādheyam ।

paramārthasārasaṃgrahasya ।।

This opening verse introduces:

• The Text: Paramārthasāra (The Essence of the Highest Reality)

• The Author: Abhinava Gupta, a teacher (ācārya) of Śrīman Mahāmāheśvara (Shiva).

• The Deity: Āryā Para, the goddess of supreme transcendence, to whom this text is offered.

This opening verse highlights the profound connection between guru, deity, and the teachings, suggesting that they are ultimately one.

We probe deep into the heart of our non-dual transmission, Abhinavagupta’s परमार्थसार (Paramārthasāra)—a concise, 105-verse teaching on reality’s ultimate nature and its attainment.

Today, we meditate on the text’s first and perhaps most crucial verse—the mangalācarana—the opening invocation. We’ll tease out some of its subtler offerings.

Here is the verse:

paraṃ parasthaṃ gahanād anādim ekaṃ niviṣṭaṃ bahudhā guhāsu |
sarvālayaṃ sarvacarācarasthaṃ tvāmeva śaṃbhuṃ śaraṇaṃ prapadye (1)

Here are a few translations:

My Translation:

You who are the Transcendent (Goddess Parā), beyond the dense forest of transmigratory existence; you who are without a beginning (prior to all experience), non-dual; you who abide in the heart-caves of all beings, manifesting yourself in various ways, you who are ground in which all beings rest, wholly immanent in both the moving and unmoving (sentient and insentient) - I take refuge in you alone, O Śambhu!

B.N Pandit:

I take refuge in you alone, Sambhu, who are beyond maya, transcendent, without beginning, one, existent in all beings in myriad forms, refuge of all, and immanent in all animate and inanimate creation.

Bansat-Boudon:

To You, the transcendent, situated beyond the abyss, beginning-less, unique, yet who dwell in manifold ways in the caverns of the heart, the foundation of all the universe and who abides in all that moves and moves not, to You alone, O Shambhu, I come for refuge.

This verse, as with the first verse of any text in the Sanskrit tradition—what we call mangalācarana—acts as a seed for the teachings to come, much like a lecture abstract or the abstract preceding an academic paper. It sets the stage. This verse transmits an experience, a potent transmission that awakens within you.

What does it point to? It points to the experience of one’s true nature as Consciousness—and not merely recognizing oneself as Consciousness, but recognizing Consciousness as God, and thus, oneself as God, here and now. Interestingly, rather than breed ego, this realization instills reverence and devotion. We see this in the final phrase, " tvāmeva śaṃbhuṃ śaraṇaṃ prapadye —In you alone, O Shambhu, I take refuge."

The beauty of this verse lies in its seamless fusion of non-dual insight—“I am that, I am Consciousness”—with the profound sentiments of bhakti devotion—“That is God to whom I surrender all.” This seemingly impossible tension—between non-duality and devotion—finds beautiful resolution here.

Let’s break down the verse, word by word. I want to introduce some fundamental concepts within tantric metaphysics along the way. These concepts make this philosophical system both unique and extraordinary.

The Five Powers of Awareness (Pañca-śakti)

Before we begin, let’s look at the five powers of awareness. In contrast to Advaita Vedanta, which primarily emphasizes prakāsha (awareness that only illuminates the contents of awareness), non-dual Shaivism posits that awareness is not merely aware of its contents but also aware of itself. It possesses self-reflexive awareness, called vimarśa.

This vimarśa leads to ānanda—the capacity to revel in one’s own being. This inherent joy arises because awareness is not just aware, but self-aware.

From self-awareness flow three additional powers:

• Willing

• Knowing

• Doing

These four—vimarśa, icchā śakti, jñāna śakti, and kriyā śakti—distinguish the tantric non-dual Absolute from the Advaita Vedantic Absolute. We will explore this more deeply, as it is crucial for understanding Yoga Raja’s commentary on this verse.

For example, Yoga Raja interprets the word “param” as a reference to these five powers of awareness. To understand what he means by Consciousness, we must first grasp these five powers.

Yoga Raja also states that “gahanād,” meaning “beyond the forest”, refers to moving beyond the māyā tattva. This statement immediately calls to mind the 36 tattvas in the Trika system of Abhinava Gupta. To truly understand the concept of moving beyond māyā, one must first have a firm grasp of māyā itself. We will probe into the five powers of awareness and the 36 tattvas to solidify our understanding of these two maps of reality.

Word by Word Breakdown

Param

The first word, “param,” meaning “transcendent,” also refers to the Goddess Parā. She embodies both transcendence and immanence.

Gahanād

The next phrase, “param gahanād,” translates to “beyond the forest.” But the forest of what? The forest, in this context, represents the forest of māyā, the forest of transmigratory existence.

Anādim

Moving on, “anādim” signifies “without beginning.” The prefix “a” negates the word “ādim,” meaning “beginning.” There is an entire tantric metaphysical framework surrounding nadis, a concept of cosmic resonance that contracts into a bindu from which the 36 tattvas emerge.

“Anādim,” while typically meaning “without a beginning,” subtly hints at these tantric concepts and how the universe springs forth from a primordial seed—a contraction of cosmic resonance, which we’ll discuss further.

Ekam

“Ekam” simply means “non-dual.”

Niviṣṭaṃ Bahudhā Guhāsu

The phrase “umad niviṣṭaṃ bahudhā guhāsu” is incredibly beautiful. It can be translated as “residing in the heart caves of all manifest beings.”

Importantly, “bahudhā” can be interpreted in two ways:

1. It can mean the “many”—referring to all the various embodied beings.

2. It can describe how awareness manifests in ever-new permutations within your heart—“niviṣṭaṃ” is manifesting in new ways.

This means the universe is constantly revealing itself to itself in new ways, in every single moment.

Sarvālayaṃ

Now, let’s explore “sarvālayaṃ,” which means “refuge” or “resort” of all. There is a dualistic implication here—the idea of God as the savior, the refuge for all beings burdened by suffering. However, within this seeming dualistic concept lies a profoundly non-dualistic understanding that we’ll uncover today.

Sarvacarācarastham

Now we arrive at a rather mind-blowing phrase: “sarvacarācarastham,” meaning “manifest in all that moves and does not move.” This phrase encodes the ideas of:

• "Cara" (moving): Typically refers to sentient beings.

• "Acara" (unmoving): Typically refers to insentient beings, like a table or a chair.

While we generally consider moving things sentient and non-moving things insentient, we’ll explore the idea that even seemingly insentient things possess a degree of sentience.

This phrase makes a case for the immanence of God, not as an absolute that exists after erasing the illusion of māyā, but as the Absolute here and now, manifest in both moving and unmoving phenomena.

Tvāmeva Śaṃbhuṃ Śaraṇaṃ Prapadye

Finally, we have the beautiful, prayerful, and devotional invocation:

“tvāmeva śaṃbhuṃ śaraṇaṃ prapadye”

It translates to “in you alone, O Shambhu, I take refuge.” This phrase, with its emphasis on “you alone,” highlights a singular devotion to Shiva. While “Shambhu” is one of Shiva’s names, in this context, it signifies a refuge sought in Shiva alone, above all other deities. Yet, even within this seemingly dualistic prayer lies a non-dual understanding.

Embracing the Transmission

Now, let’s shift into a more meditative space.

Take a deep breath in…and exhale slowly.

As you exhale, allow your face and neck to relax. Feel that relaxation spread to your hands, feet, and inner groin. Allow yourself to feel grounded, centered, and at peace.

It is essential to cultivate this sense of stillness as we move into a practice of pointing out.

What will I be pointing out? I will be pointing out something that should already be clear to you. This text focuses on jīvanmukti, liberation while embodied—being free here and now, in this very moment, even while existing as a body in this world.

For jīvanmukti to occur, for liberation to be possible while you are still embodied, you must already be that which the state of liberation points to.

If liberation were something to be achieved in the future, it would necessitate practice—meditation, puja, or seeking God’s grace. But, if you are already awareness in this very moment, then practice is unnecessary. All it takes is a flash of recognition, a sadyomukti.

This is what I aim to do now: to point out your true nature. Your only task is to recognize it.

Awareness: The Starting and Ending Point

We always begin and end with awareness.

• Recognize that you are awareness, here and now.

• Hold onto that recognition.

Let’s begin with the word “param,” meaning “transcendent.”

Ask yourself: What am I aware of in this moment?

You are likely aware of sensations, of the physical world around you.

Think about that physical world. It is, at its core, nothing more than various combinations of molecules, or, as classical philosophers would say, configurations of the five basic elements:

• Earth

• Water

• Fire

• Air

• Space

Everything we perceive is simply a unique arrangement of these five elements in varying proportions.

A table, for example, might predominantly consist of earth, with some water for moisture, a bit of fire for warmth, air permeating its molecular structure, and space between each atom.

The same applies to your physical body. Feel the heaviness of your bones (earth), the fluidity of your blood (water), the warmth in your belly (fire), the flow of your breath (air), and the space within your skull and bones (space). Like everything else, your body comprises these five elements.

So, the physical world, including your body, consists of matter—the five elements. You are aware of all of that.

Now, shift your attention to the subtle world—the world of thoughts, emotions, and memories.

As you listen to my words, which are essentially vibrations in the air, you are forming meaning, drawing on conceptions, impressions, memories, and ideas.

• You are aware of your thoughts.

• You are aware of your emotional state.

This subtle world, much like the physical world, comprises subtle elements, what we call tanmātras—subtle counterparts to the physical elements. We can conceive of them as:

• Subtle earth (smell)

• Subtle water (taste)

• Subtle fire (sight)

• Subtle wind (touch)

• Subtle space (sound)

These tanmātras represent the inner perceptions we experience when interacting with the physical world.

Consider this: Your experiences, in their totality, are a combination of sensations, thoughts, and emotions.

Visualize this: Imagine that awareness is like a light shining upon objects in a room.

• Sensations often dominate as large objects, demanding attention.

• Thoughts, though significant, remain relatively subtle.

• Emotions, too, are subtler objects in the room of your awareness.

The room itself represents the mind, the space where sensations, thoughts, and emotions arise.

Awareness, however, is the light that illuminates not only the objects but also the space containing them. This illuminating power of awareness is prakāsha, the shining forth, the revealing power of Consciousness itself.

Everything you experience—all sensations, thoughts, and emotions—are illuminated by this light of awareness. Yet, like light, awareness remains fundamentally independent of what it illuminates.

Think about it: If you spill wine on a carpet, you clean the carpet, not the light that illuminates the stain. It doesn’t even occur to us to clean the light, for it remains untouched, untarnished by the changes happening within its field of illumination.

This holds true for awareness.

• Does a broken wine glass shatter the light that illuminates it? No.

• Does spilled wine stain the light? No.

• Is the light made holy by illuminating Ganga water or defiled by shining on ditch water? No.

The light remains transcendent.

And so it is with awareness. It illuminates the body’s experiences without being touched by them. It shines upon the mind’s chaos—the sorrow, grief, boredom, stress—without being affected. Awareness illuminates all and remains completely transcendent.

Feel this truth: You are the still, unchanging light of awareness, beyond birth and death, eternally illuminating the totality of experience while remaining entirely free, utterly transcendent. This is the feeling of “param,” of transcendence—the recognition of your true nature as awareness, independent of its contents. As long as you identify as awareness and not the contents of awareness, you will always experience this transcendence.

Practices for Shifting Identification

Many practices exist to help shift your attention away from the contents of experience and toward its context, moving from the experiencer, experiencing, and experienced to the ground of awareness.

This is the essence of esoteric teaching on awareness—it manifests as:

• Experiencer (Pramātā): The knower.

• Experience (Pramāṇa): The known.

• Act of Experiencing (Pramiti): The knowing.

These three constitute the trinity of every single cognition.

For example: When you hear a sound, before the sound arises, you, the experiencer, are not there in relation to that sound. The experience and experiencer co-emerge. You cannot have one without the other. The sound’s arising necessitates you, the hearer, and the act of experiencing (hearing) bridges the two.

This trinity—knower, knowing, known—is deified in non-dual Tantra as a trinity of goddesses:

• Parā: The Transcendent Goddess, represents the knower.

• Aparā: Represents the object known.

• Parāparā: The mediating goddess, embodying the qualities of both, connecting the knower and known.

The profound, esoteric teaching here is that the goddesses of Tantra are none other than your moment-to-moment experience of “knower, knowing, known.”

You are not simply the knower.

You are also the known and the act of knowing. All three arise within awareness.

If you carefully observe, you’ll realize that as the sound fades, the hearer dissolves. A new cognizer emerges with the next experience. If you were to eat, you would become the “taster,” and that particular “taster” would cease to be once you were no longer tasting.

What remains constant amidst this ever-changing display of experiencers and experiences is awareness itself. Awareness manifests as this trinity, continually revealing itself in new and fresh ways. This is the essence of nityodita—the ever-fresh, ever-new arising of awareness.

Ananda Shakti: The Bliss of Self-Awareness

This constant renewal, this expression of awareness through the interplay of knower, knowing, and known, is the joy, the play, the very essence of life!

When awareness becomes aware of itself, what arises?

Unbounded joy!

But think about this—have you ever felt true, deep joy without feeling the urge to express it? When you are truly, ecstatically happy, don’t you feel a need to sing, dance, clap, laugh, or express that joy outwardly? A child’s pure joy is naturally expressed through laughter, clapping, and excited movements.

This is the natural outcome of ānanda śakti.

Just as the sun radiates heat and light as a byproduct of its internal processes, so too does awareness, in its self-awareness, naturally express itself.

Awareness, when self-aware, expresses itself! It’s not a stagnant joy, but a dynamic, creative, expressive force!

This is the power of vimarśa leading to ānanda śakti.

This brings us to another important point: Awareness, while transcendent, is also full. Unlike the Buddhist concept of emptiness or the Vedantic Brahman, the tantric Absolute possesses a unique fullness. It’s not just prakāsha, but also vimarśa, the power of bliss, the power of self-awareness.

And from this self-awareness arises icchā śakti, the power of willing. But this is not the willing born from lack or insufficiency. It is the expressive joy of giving from a place of fullness. It is synonymous with spanda, a spiritual stirring, a pulsation within awareness.

This spanda propels awareness to know itself in infinite ways, manifesting as the Trinity of knower, knowing, and known.

This is the game awareness plays: to will, to know, to do. And kriyā śakti, the power of doing, is further categorized into five actions:

1. Creation (sṛṣṭi): Manifestation, the flowing forth of the world as the trinity of knower, knowing, known.

2. Maintenance (sthiti): Sustaining the world.

3. Dissolution (saṃhāra): Dissolving the world.

4. Concealment (tirodhāna): Hiding oneself.

5. Revelation (anugraha): Revealing oneself.

All these actions stem from kriyā śakti. All five powers, these pañca śakti, are what Yoga Raja suggests when he uses the word “param.”

Beyond the Forest: Navigating the 36 Tattvas

The next phrase requiring our attention is “param gahanād,” “beyond the forest.”

What is this forest?

It’s the forest of transmigratory existence, represented in the 36 tattvas.

The forest, for the unenlightened, is an abyss of suffering. For the enlightened, the jīvanmukta, it becomes a mansion of merriment.

To understand what it means to go beyond the forest, we must understand the forest itself. We must explore the map of the 36 tattvas, which describes this transmigratory existence. Yoga Raja, when interpreting Abhinava’s use of “gahanād,” specifically mentions “beyond māyā,” directly referencing this map.

Mangalācarana: The Opening Transmission

Last time, we discussed the first word of the Shiva Sutra, “AUM”. This week, we will unpack the second word: “Nishāsu”. To understand this word fully, we need to return to our discussion of the 36 tattvas.

The 36 Tattvas and the Trinity of Knower, Knowing, Known

The 36 tattvas can be understood as different ways of speaking about one thing: Śiva. To illustrate how this works, let’s consider the first 26 tattvas through the lens of the “Trinity of Knower, Knowing, Known.”

The first 10 tattvas—from Prakṛti to Pṛthivī—make up the objective world. This encompasses both the subtle world of thoughts and emotions and the physical world of sensations. These tattvas represent the known.

The next 13 tattvas—from Prana down to Pāyu—represent knowing. These are the instruments through which the world is known: intelligence, ego, mind, ears, skin, eyes, tongue, nose, mouth, hands, feet, genitals, and anus.

Finally, there is the knower: Puruṣa. This is pure Consciousness, the awareness to which all experience occurs.

Remember, this is still the relative world of the physical tattvas. Here, Puruṣa, through the power of Māyā, experiences itself as a limited being, separate from other Puruṣas.

Māyā: The Magic of Consciousness

Māyā is the magic of Consciousness to hide itself from itself. It does this through five further tattvas:

1. Kāla: Limited agency

2. Vidyā: Limited knowledge

3. Rāga: Desire

4. Karma: Action and its consequences

5. Niyati: Time, space, and causality

These five—kāla, vidyā, rāga, karma, niyati— create the experience of being a limited individual bound by time and causality.

Beyond Māyā: The Five Powers of Awareness

Paramaśiva, the absolute principle of Consciousness, is beyond Māyā. It is beyond limited agency, limited knowledge, desire, time, space, and causality.

Paramaśiva can be understood in terms of five powers of awareness, which are represented by the next five tattvas:

• Chit Śakti: Transcendent awareness, being aware of “stuff”

• Ānand Śakti: The bliss of self-awareness

• Icchā Śakti: The joyful expression, the urge to pour forth into expression that comes from joy

• Jñāna Śakti: The ability to know objectively

• Kriyā Śakti: The ability to manifest

These five powers—chit, ānand, icchā, jñāna, kriyā—are really five aspects of one thing. They are sometimes referred to as Bindu, Bhava, or Bhīta, all of which can be understood as “fullness”.

Don’t let the terminology confuse you. We can use these different words and diagrams, but ultimately, there is only one Tattva: Śiva. And you are that.

Nishāsu: Abiding in the Cave of the Heart

Now, let’s apply this understanding to the word “Nishāsu”.

• Para: Fullness (Bhīta), which refers to the five powers of awareness.

• A: Aham, non-duality.

• Nish: To abide or to enter into, to reside in. Awareness manifests.

• Guhāsu: Cave, referring to the interior space of one’s being, the heart.

Thus, “Nishāsu” indicates that this awareness (Paramaśiva) manifests within the cave of the heart (Guhāsu).

A Non-Dual Practice

Here is a practice to help you experience this truth:

1. Look at the people around you.

2. Recognize that they are not their bodies or minds, which are constantly changing.

3. See that the essence of every person is awareness, the same awareness that you are.

4. Feel the delight of recognizing yourself in others.

5. Remember that every encounter is a new manifestation of awareness.

When you meet someone, be delighted! You are meeting yourself in a new way. Every experience—every sight, sound, smell, taste—is awareness presenting itself to itself in a new and unique way.

Deconstructing the Mangalācaraṇa

Before delving into the verse itself, we must acknowledge the significance of the mangalācaraṇa – the auspicious invocation that precedes the main text. Both Abhinava Gupta and his commentator, Yogarāja, offer their own mangalācaraṇas, each functioning as a condensed summary of the text’s message.

Yogarāja’s invocations are particularly noteworthy as they introduce us to the key themes and concepts that will be explored in detail throughout Paramārthasāra.

Yogarāja’s First Invocation: Salutations to the Embodied Self

oṃ namaḥ paramārthātmane vapuṣe cidānanda rūpāya | ataḥ paramārthasāraḥ śrīmadabhinavaguptaviracitacittavṛttyā yogarājaviracito’yam asmadīyaḥ ||

Translation:

Om, salutations to the highest reality, which is my very own Self, which is Consciousness beautifully embodied. And now, there is to be an exposition on the Paramārthasāra, the essential teaching of the highest reality, composed by the resplendent, great preceptor of Shaivism, the one of heroic mind, Abhinava Gupta, and commented upon by me, Yogarāja.

This invocation highlights several crucial points:

1. Consciousness Embodied (cidānanda rūpāya): Right from the outset, Yogarāja emphasizes the non-dual understanding of Consciousness as being inherently embodied. This is a significant departure from traditions that view liberation as freedom from the body.

2. The Play of Concealment (cidānanda rūpāya): The phrase “cidānanda rūpāya”, meaning “having the form of Consciousness and bliss,” alludes to the Divine play (līlā) of Consciousness seeming to conceal its true nature. This theme of divine hide-and-seek is central to Tantric philosophy and will be explored further.

Yogarāja’s Second Invocation: The World as the Murti of Consciousness

jaganmurtyāpi cidghanatayā svātmānandakrīḍāparameśvarāya namaḥ |

Translation:

Salutations to that one who Delights in the game of concealing himself from himself, that one who is the whole world embodied, who is a mass of Consciousness.

This invocation further elucidates the relationship between Consciousness and the world:

1. The World as Murti (Image): Yogarāja uses the term “jagatmurtyā”, which can be translated as “the world as the murti.” This powerful imagery suggests that the entirety of the phenomenal world is itself a manifestation or image of Consciousness. This concept expands the traditional understanding of murti beyond temple icons to encompass all of creation.

2. The Divine Play of Concealment (svātmānandakrīḍā): The phrase “svātmānandakrīḍā”, meaning “the play of Self-bliss,” reiterates the idea of Consciousness engaging in a playful self-concealment. It highlights the dynamic nature of reality, where Consciousness seemingly hides from itself, only to reveal itself again and again.

These two invocations, when read in conjunction, establish the core principles that underpin Paramārthasāra:

• Consciousness is not separate from the world but rather embodies itself as the world.

• This embodiment is a form of divine play, a dance of concealment and revelation.

• Recognizing this truth leads to jivanmukti — liberation while embodied.

We began our exploration of Abhinava Gupta’s Paramārthasāra by examining the significance of the opening word, “param,” which typically indicates the core subject of a Sanskrit text. While “param” often translates to “transcendent,” I propose that in this context, it carries a deeper meaning, pointing to the Goddess Parā, the central deity of the Trika lineage.

As we established, “param” , the very first word, is our key to unlocking the verse’s deeper significance. It points us not simply to a generic transcendence, but to the Goddess Parā herself, the supreme deity of the Trika lineage. This understanding colors our entire reading.

Beyond the Gahanna: Parā resides “parasthaṃ” — literally, “standing beyond” — the “gahanna.” This term, often translated as “forest” or “abyss,” refers to the entangling web of māyā, the realm of duality, plurality, and transmigratory existence. It is the world of seemingly separate selves, limited knowledge, and endless cycles of action and reaction (karma). Parā, as the embodiment of the Ultimate Reality, exists prior to and beyond these limitations.

Beginningless and Non-Dual: Parā is “anādim” — without beginning, existing before all concepts of time and causality. She is “ekam” — fundamentally non-dual, the unifying principle behind the seeming multiplicity of the phenomenal world. This non-duality is not a mere philosophical abstraction but a lived reality to be experienced directly.

Residing in the Heart-Caves: The verse then presents a beautiful paradox: this transcendent, beginningless, non-dual Parā is also intimately present within us. She is “niviṣṭaṃ bahudhā guhāsu” — “abiding in many heart-caves.” This imagery highlights the profound truth that the Ultimate Reality is not distant or separate but dwells within the very core of our being.

The Ground of All Existence: The second line of the verse elaborates on Parā’s all-pervading presence. She is “sarvālayaṃ” — the refuge or ground of all existence. Everything that is, moving or unmoving, sentient or insentient (“sarvacarācarasthaṃ”), rests upon her as its ultimate foundation.

Taking Refuge in Śambhu: Finally, the verse culminates in a powerful declaration of surrender: “tvāmeva śaṃbhuṃ śaraṇaṃ prapadye” — “In you alone, O Śambhu, I take refuge.” Here, the seemingly masculine epithet “Śambhu,” another name for Shiva, is used to address Parā. This reinforces the non-dual understanding that Shiva and Shakti are ultimately inseparable, two sides of the same coin. Taking refuge in one is to take refuge in the very ground of existence itself.

The First Word as a Seed: Unveiling the Goddess in Tantrāloka

To understand this interpretation, we turn to the opening verses of Abhinava Gupta’s Tantrāloka. Just as the Bhagavad Gita begins with “dharma,” revealing its core focus, Tantrāloka’s first word, “Vimala”, offers a crucial insight. Vimala, meaning “pure” or “stainless,” was not only the name of the Goddess to whom the text is dedicated, but also the name of Abhinava Gupta’s own mother.

This dedication reveals a profound connection between the personal and the cosmic. By invoking his mother alongside the Goddess Vimala, Abhinava Gupta establishes a bridge between the earthly and the Divine, suggesting that the path to realizing the Transcendent lies in embracing the Immanent.

The Trika Goddesses: Para, Parapara, and Apara

The Trika lineage, to which Abhinava Gupta belonged, derives its name from the Sanskrit word for “trinity”, representing the three primary Goddesses: Parā, Parapara, and Aparā. These Goddesses are not merely mythological figures but embody fundamental philosophical principles:

• Parā: Representing the Transcendent, the ultimate reality, the knower.

• Parapara: Symbolizing the intermediary realm, the act of knowing.

• Aparā: Embodying the manifest world, the known, the realm of duality and plurality.

These three Goddesses, often depicted atop a trident, illustrate the interconnected nature of reality, where the knower, the known, and the act of knowing are ultimately inseparable aspects of one unified consciousness.

Param as Parā: Beyond the Forest of Transmigratory Existence

Returning to Paramārthasāra, understanding “param” as a reference to Parā illuminates the verse’s deeper meaning. Parā, as the embodiment of the Transcendent, resides “parasthaṃ gahanāt” - beyond the dense forest (gahanāt) of transmigratory existence.

This “forest” represents māyā, the realm of duality, illusion, and the endless cycle of birth and death. It’s a world of limitations – limited agency, limited knowledge, and limited desires, bound by time, space, and causation.

Parā, as “param”, represents freedom from these limitations. She is beyond time, space, and causality, existing prior to all experience (“anādim”), encompassing both the moving and unmoving, the sentient and insentient.

The Five Powers of Shiva: Wholeness in Non-Duality

Yogarāja, in his commentary, further clarifies this understanding of “param”, equating it with the Sanskrit word “pūrṇam” - wholeness or fullness. He suggests that Parā, as the ultimate reality, encompasses not just pure consciousness (chit) but also the five powers (pañca śaktis) of Shiva:

1. Cit Shakti: The power of awareness.

2. Ānanda Shakti: The power of bliss.

3. Icchā Shakti: The power of will.

4. Jñana Shakti: The power of knowing.

5. Kriyā Shakti: The power of action.

This understanding of “param” distinguishes Kashmir Shaivism from Advaita Vedanta. While Advaita Vedanta emphasizes the singular reality of pure consciousness, Kashmir Shaivism embraces a more dynamic non-duality, where consciousness inherently possesses the power to create, know, and act.

Resting in the Transcendent Awareness

The opening verse of Paramārthasāra, when decoded through the lens of “param” as Parā, unveils a profound truth: true liberation is not escape from the world but the recognition of our inherent wholeness, our existence as the transcendent awareness in which all of reality – time, space, and causation – arises and dissolves.

In the Paramarthasara, the goal is to introduce you to Shaiva philosophy. You might think that to do this, one would need to outline the other schools of philosophy and explain how Shaiva philosophy is different. Non-dual Shaivism indeed differs from these other schools of thought. You would expect the author to carry this burden, but instead, he does something quite interesting.

In the Tantra Sara, for example, he explicitly claims the superiority of non-dual Shaiva Tantra and the Shaiva Agamas in general. This is a remarkable claim, essentially the essence of Tantra. Some might find it odd that he doesn't discuss worship, yantras, puja, or mantra japa, which are typically considered central to Tantra. Nor does he mention the divine goddess, who is often seen as the heart of Tantra. This approach might confuse some, but in my opinion, this inclusive feeling of God in everything and as everything is the true heart of Tantra. It represents a remarkably inclusive approach to life and religious practice, embodied by the divine mother. Everything is included, everything is valid, and everything is accepted in a sophisticated way.

Abhinavagupta in Tantra Sara claims the Shaiva Agamas are superior to other spiritual traditions. This "superiority" lies in its inclusivity and depth, rather than a hierarchical judgment of other paths. He provides four reasons for this. First, he bases his claim on reason. Unlike other schools of philosophy that rely on axiomatic scriptural statements, the Shaiva Agamas also invite reasoning (sattarka). Abhinavagupta often plays devil's advocate, critiquing his own arguments and responding to objections. For instance, in chapter two, he mentions that some people can instantly become liberated by hearing their teacher once. Abhinavagupta then questions if discernment can be considered anupaya (no means), since discernment itself is a means. He resolves this by explaining that sattarka is one of the six limbs of yoga in the Shaiva Agamas, distinct from the eight limbs in Patanjali yoga.

In the Shaiva Agamas, yoga consists of Pranayama, Pratyahara, Dharana, Dhyana, Samadhi, and Sat Tarka (true reasoning). This reasoning is backed by intuition and appeals to the heart (buddhi) rather than the analytical mind. This unique aspect of Shaiva Agamas makes their claims more reasonable and less dogmatic.

Secondly, the Shaiva Agamas are willing to accept defensible doctrines from other traditions. Abhinavagupta believes that if an idea is good, it should be adopted, regardless of its origin. This inclusivity is similar to Ramakrishna's and Vivekananda's attitudes towards learning and accepting beneficial ideas from any source.

Thirdly, the view of Shaiva Agamas is the most capacious.

A philosophy that includes more and accommodates diverse perspectives is better.

Abhinavagupta's writings reflect a desire to include everyone and ensure everyone has a place at the table, which he believes makes for a superior philosophy.

However, Abhinavagupta also argues that other schools of philosophy are ultimately false. This is because they fail to provide a comprehensive and inclusive understanding of reality. For instance, dualistic systems like Sankhya, which posit the independent existence of Purusha and Prakriti, are limited. They introduce unnecessary complexity and division, which is contrary to the principle of non-duality. Abhinavagupta here uses reasoning similar to Occam's razor, suggesting that a philosophy with fewer ontological categories and a unified view of reality is superior. Dualistic and pluralistic systems, which multiply entities and distinctions, are seen as flawed if they fail to recognize the fundamental unity of existence.

Interestingly, Abhinavagupta's view is that other schools are not wrong. If you practice them, you'll get what they offer, and that's remarkable to me. Usually, when religions criticize other religions, they say it's a dead end. If you practice that religion, you won't get anything out of it because they're wrong. But in this philosophy, it says, no, the other religions work. That's why they are limited, because they only work up to the extent that they're promising. If their theoretical philosophical foundation only goes up to a certain point, the realization can go up to that point too, which is a really interesting observation.

So the types of spiritual disciplines you practice should come from and be grounded in the realization that you hope to have because the practices you're doing are the ways that the realized beings are acting. That's a very interesting insight. The practices we do are what realized people naturally do, so we're faking it till we make it. And so if we're going to do these practices, it's going to take us to the place where those practices emerged. That place is sketched out by the philosophy, so philosophy is very important in this tradition.

With that said, there are four reasons in the Tantra Sara for privileging the Shaiva Agamas over the other schools. You would think that Abhinavagupta would do something similar in Tantraloka, except he doesn't. He gives an even more sophisticated argument.

Though fundamentally one, the self experiences plurality due to the darkness of ignorance (ajnana timira). This is analogous to the medical condition of diplopia, where one moon appears as two, though there is only one. Thus, duality and plurality are illusions caused by ignorance.

When encountering any object or person, recognize it as an aspect of your own awareness. No experience occurs outside of awareness. Even the unknown exists within awareness. Everything happens here and now within awareness. This understanding liberates you from the notion of externality and recognizes everything as an experience of consciousness.

Vivekananda stated, "Never approach anything except as God." Here, God is referred to as Brahman or Shiva, the light of pure non-dual awareness. Sugarcane is used metaphorically because it is sweet. Imagine the boundless freedom this realization brings, akin to a bird soaring in the sky or a fish released from a bowl into the ocean. This joy and delight of awareness is our true nature—bliss embodied. By relaxing into awareness, we experience joy.

The goal is to maintain this awareness even with open eyes, recognizing the world as an extension of oneself. All forms are various manifestations of one substance—blissful awareness. When you move through the world with this understanding, everything becomes a delight. Every object and person is a reflection of the one consciousness.

This understanding fosters religious harmony, as all thoughts and philosophies are expressions of the one reality. All schools of thought are true because they are all forms of awareness, which is ultimately Shiva. Even the atheist materialist is correct, as their beliefs are also expressions of consciousness.

Descartes' assertion, I think, therefore I am, is analogous. Doubting one's existence proves one's existence, as doubt itself requires an existing doubter. Similarly, all thoughts, regardless of their content, are true because they exist within consciousness.

This encourages us to see beyond the content of thoughts and recognize their context—awareness itself. Thus, we love and appreciate everything and everyone as expressions of the one consciousness.

The infinity of our own being, in this way, is at play. We say, "Play on" but when we want to be free, we realize this is a new game we're playing. To play this game, we must become serious about our liberation, which means we must be serious about our bondage and understand what causes us to feel contracted.

The practice Bhuta Shuddhi is to become aware of all the tattvas and then transcend them. In Maya Tattva practice your goal is to notice where in your life you feel contracted—what things cause you to feel anxious, afraid, sad, heavy, timid, or intimidated. Look closely at these feelings. If you peel back the layers, you'll find a fear of loss and a desire for gain at the core. If you peel back further, you'll find a sense of being a limited individual, identifying with a particular viewpoint or vantage point of consciousness.

It's not just about being identified with a body and mind; it's about being identified with a viewpoint. Right now, I'm seeing this whole field of awareness, but I feel like I'm over here, viewing it from this point of view, situated in this field of consciousness, when in fact, I am the whole field. That's the Purusha Agyana, the feeling of contraction caused by Anava Mala, which creates Maya Mala and Karma Mala. The meditation is to look at what causes you bondage.

Remember the story about the tree—you're holding the tree, you just have to let go. The invitation is to go close to what you're struggling with and just loosen a bit, realize it's okay. I'm not this body, I'm not this mind, I'm not even this particular vantage point—I am the whole. This is the second practice for today.

The third practice is my favorite. We went through the 24 principles of Sankhya, then into Maya. I just glossed over Maya as the freedom of Shiva to hide himself from himself and voluntarily contract into a Purusha. Maya actually has five aspects: Niyati (causality), Raga (attachment), Vidya (limited knowledge), Kala (time), and Kala (limited agency). This is being bound in time-space causality.

There's a meditation for this: realize you feel like you're in space, but space is in the mind, and the mental space is in the space of awareness. Awareness is beyond space. Similarly, time is experienced in the mind, but awareness is beyond time. Without time, there is no causality. You can rest in your formless, atemporal, spacious, eternal nature beyond all space, time, and causality.

Taking Maya for granted with its five tattvas, let's move to the Shuddhadvan, the supreme reality. The supreme reality is just Shiva, just awareness, reposing in its innate bliss, endowed with the powers of willing, knowing, and doing. God is the light of consciousness reposing in its innate bliss, endowed with willing, knowing, and doing. This is Chit Shakti, awareness, and the bliss of self-awareness, Vimarsha Shakti or Ananda Shakti. Through the bliss of self-awareness comes Iccha (desire to express), Jnana (the power to know), and Kriya (the power to do).

Aham (I am) leans towards Iccha Shakti, Idham (this) leans towards Kriya Shakti, and balanced between Aham and Idham is Jnana Shakti. These are aspects of one reality—awareness, self-aware and reposing in innate bliss. These five aspects correspond to specific tattvas: Kriya Shakti to Shuddha Vidya Tattva, Jnana Shakti to Ishvara, Iccha Shakti to Sadashiva, and higher up, Shiva represents awareness and Shakti represents bliss. Together, they form Kali, or Yamala, Hridaya, Sara, Vaak, Urmi, Drik—different names for the perfect union of Shiva and Shakti.

Kali, in this sense, is pure non-dual awareness reposing in her innate bliss, endowed with willing, knowing, and doing, and through Maya, she self-contracts into a limited individual experiencing separation from others, God, and material reality.

Recap

Bhuta Shuddhi practice:

Bhuta Shuddhi is a tantric practice for purifying the elements (bhutas) within the body. Here's a basic outline:

1. Sit in a comfortable meditation posture.
2. Visualize each element in turn: earth (muladhara chakra), water (svadhisthana chakra), fire (manipura chakra), air (anahata chakra), and ether (vishuddha chakra).
3. For each element, visualize its seed mantra, color, and form.
4. Imagine dissolving each element into the next subtler element, moving up the chakras.
5. Finally, dissolve all elements into consciousness at the ajna chakra.
6. Visualize pure consciousness descending back through the chakras, purifying each element.

This practice aims to transcend the physical elements and realize one's true nature as pure consciousness.

The 24 principles of Sankhya:

The 24 principles (tattvas) of Sankhya philosophy are:

1. Purusha (consciousness)
2. Prakriti (primordial nature)
3. Mahat/Buddhi (intellect)
4. Ahamkara (ego) 5-9. Five Tanmatras (subtle elements): Shabda (sound), Sparsha (touch), Rupa (form), Rasa (taste), Gandha (smell) 10-14. Five Jnanendriyas (sense organs): ears, skin, eyes, tongue, nose 15-19. Five Karmendriyas (organs of action): mouth, hands, feet, anus, genitals 20-24. Five Mahabhutas (gross elements): Akasha (ether), Vayu (air), Agni (fire), Apas (water), Prithvi (earth)
5. The three seeds that veil the self:

The three malas (impurities) that veil the self are:

1. Anava mala: The sense of individuality or ego that creates the illusion of separation from the divine.
2. Maya mala: The illusion of duality and limitation.
3. Karma mala: The bondage created by past actions and their consequences.
4. Why the coverings are not real:

In non-dual Shaiva philosophy, these coverings are considered illusory because they are temporary and do not affect the true nature of the self. They are like clouds obscuring the sun - the sun (consciousness) remains unaffected, even when it appears to be covered. These coverings arise from ignorance (avidya) and dissolve with the dawn of true knowledge (vidya).

Maya Tattva practice:

Here's a basic outline for the Maya Tattva practice:

1. Sit comfortably and close your eyes.
2. Bring to mind a situation that causes you to feel contracted or limited.
3. Observe the feelings and thoughts associated with this situation.
4. Trace these feelings back to their root - the fear of loss or desire for gain.
5. Go deeper and recognize how these fears and desires stem from identifying with a limited perspective.
6. Gradually shift your awareness to the vast field of consciousness that contains this limited perspective.
7. Rest in the awareness that you are not just the limited viewpoint, but the entire field of consciousness.
8. Open your eyes and try to maintain this expanded awareness as you go about your day.

This practice aims to help you recognize and transcend the limitations imposed by Maya, realizing your true nature as unbounded consciousness.

Remember, these practices and concepts are profound and often require guidance from a qualified teacher. They are meant to be experienced rather than just intellectually understood.

Paramārthasāra Roadmap

I Am Paramaśiva

In this timeless kālātīta moment kṣaṇa, beyond all concepts kalpanā, Awareness cit recognizes its own nature svabhāva.

Pūrṇāhantā - Complete I-ness

That which reads these words vākyāni, That which comprehends this moment kṣaṇa, Is not separate from That which IS yad asti.

Prakāśavimarśamaya - Self-luminous and Self-aware

The perceiver pramātṛ, the perceived prameya, and the act of perception pramāṇa, All arise within and as the singular Consciousness ekam cidrūpam. No division bheda, no separation viyoga, only This idam.

Svātantrya - Absolute Freedom

In recognizing pratyabhijñā, there is no recognizer pratyabhijñātā. In knowing jñāna, there is no knower jñātā. In being bhavana, there is only Being sattā.

Anuttara - The Unsurpassable

Prior to thought cintā, before the first impulse prathama spanda, You Are tvam asi. Timeless kālātīta, spaceless deśātīta, causeless kāraṇātīta Presence sannidhi.

Spanda - Vibration of Consciousness

The subtle throb sūkṣma spanda of Existence sattā, Pulsating kampana as all experience anubhava, Is your very Essence svarūpa.

Pratyabhijñā - Recognition

This is not new knowledge navīna jñāna, But the falling away of ignorance ajñāna nivṛtti. You have always been This sadā asitā.

Śivaśaktyaikya - Unity of Consciousness and Its Power

Stillness śānti and dynamism spanda, Silence mauna and sound śabda, Are not two na dvaya, but One Reality eka tattva expressing Itself svayam vyakti.

Pūrṇatā - Absolute Fullness

Nothing to gain labdhavya, nothing to lose hāni. No beginning ādi, no end anta. Completeness pūrṇatā is your Nature svabhāva.

Cidānandaghana - Mass of Consciousness-Bliss

Joy ānanda is not an experience you have anubhava, But what you Are yad asti. The bliss ānanda of pure Being śuddha sattā.

Samāveśa - Total Immersion

There is no entering praveśa or leaving niryāṇa this State avasthā. It is ever-present nitya, all-encompassing sarvavyāpi. You are already That which you seek tvam asi yat icchasi.

Akhaṇḍākāravṛtti - Unbroken Awareness

No division bheda between subject viṣaya and object viṣayin, No separation viyoga between self ātman and world jagat. One seamless Expanse eka ābhoga of Consciousness cidrūpam.

Paramārtha - Ultimate Truth

This is not a state to achieve sādhya avasthā, Not a goal to reach lakṣya prāpti. It is the ever-present Reality nitya tattva of your Being sattā.

Śivo'ham - I am Śiva

In this recognition pratyabhijñā, all questions dissolve sarva praśna vilaya. All seeking ends sarva anveṣaṇa anta. You Are That which Is tat tvam asi.

Paramārthasāra Meditation

Begin by settling into a comfortable posture, allowing your awareness to turn inward. We will explore the nature of reality as described in the Paramārthasāra, moving from the gross elements to the most subtle aspects of consciousness.

First, become aware of the five gross elements pañca mahābhūta:

Feel the solidity of earth pṛthivī in your body and surroundings. As you observe this, contemplate how even this seemingly solid matter is a manifestation of pure consciousness cit.

Notice the fluidity of water ap within and around you. Reflect on how, like all phenomena, it arises from and dissolves back into the supreme reality paramārtha.

Sense the warmth of fire tejas in your body. Consider how this energy, like all forms, is a play krīḍā of the divine consciousness.

Observe the movement of air vāyu in your breath. Recognize that this vital force, like all apparent duality, is ultimately non-different from the supreme Self paramātman.

Become aware of the space ākāśa within and around you. Contemplate how this space, like all perceived reality, is a reflection ābhāsa in the mirror of pure consciousness.

Now, let's move to more subtle aspects of experience:

Observe the five sense faculties jñānendriyas - hearing, touch, sight, taste, and smell. Recognize that these, too, are manifestations of the supreme consciousness paramaśiva.

Notice the mind manas that perceives and interprets these sensations. Reflect on how the mind, like all limited entities aṇu, is a contraction saṅkoca of the infinite consciousness.

Become aware of the ego-sense ahaṅkāra that claims these experiences as "mine". Contemplate how this seeming individuality is a play of the one Self ātman.

Now, let's delve into the most subtle aspects of consciousness:

Rest in pure awareness cit, beyond all objects of perception. This is your true nature, eternally free from limitations anāśrita.

Recognize that this awareness is not separate from the universe it perceives. All forms are its own self-expression svātantrya.

Experience the bliss ānanda that naturally arises when the self recognizes its true nature. This is the Supreme Bliss paramānanda spoken of in the scriptures.

Rest in the recognition that you are, in essence, Śiva - the absolute consciousness that is the source and substance of all existence sarvaṁ sarvatmakam.

As you sit in this recognition, contemplate these words from the Paramārthasāra:

"When yadā a certain person who is in his last birth receives samabhyeti this enam path mārgam of the Highest Reality parama-artha from the mouth mukhāt of his Guru guru, then tadā eva, through an excessively strong descent of Power ati-tīvra-śakti-pātāt, he instantly and unobstructedly becomes Śiva jhaṭiti... nirvighnam eva śivaḥ" verse 96

Allow this truth to permeate your being. Recognize that you are, in this very moment, that supreme reality paramārtha. All apparent limitations and divisions are merely the play līlā of your own self-expression.

As we conclude this meditation, carry this recognition with you. Remember that every experience, every perception, is a manifestation of your own divine nature. In the words of Abhinavagupta:

"He who contemplates the great Brahman, as has been briefly shown by Abhinavagupta, quickly reaches Shiva in his heart." verse 104

May this contemplation lead you to the direct realization of your true nature as Śiva, the absolute consciousness that is the essence of all reality.

Introduction

This roadmap weaves together multiple perspectives and interpretations of the Paramārthasāra, a sacred text of Kashmir Shaivism composed by the revered master Abhinavagupta. It serves as a comprehensive guide for traversing the terrain of consciousness, from the state of limited awareness to the ultimate realization of oneness with Śiva (Śivatvam).

Goal: Traverse from limited awareness to the Supreme Consciousness (Paramaśiva)

Target Audience: This roadmap welcomes all seekers, from those taking their first steps on the spiritual path to seasoned practitioners. It offers insights for both those seeking a conceptual understanding and those yearning for direct experiential realization.

The Essence: The Paramārthasāra unveils the profound truth that our true nature is none other than Śiva, the Supreme Consciousness, the eternal source of all creation. However, due to the veiling power of Māyā, we perceive ourselves as limited individuals bound by suffering and the endless cycle of birth and death (saṁsāra).

Core Principle: Consciousness (Citi) is the underlying reality, taking on different forms due to limiting factors (Mala & Kañcuka-s).

The Journey Begins

The Paramārthasāra opens with a prayerful salutation to Śambhu, the benevolent aspect of Śiva, recognizing His omnipresence. This sets the tone for the entire text, reminding us that the Divine is not separate from us, but resides within our very core.

The Absolute Singularity - Paramaśiva

Imagine a point of infinite density, an undifferentiated singularity containing the potential for all that is, was, and ever will be. This is Paramaśiva, the Absolute Consciousness, the source from which everything emerges.

• Qualities: He is beyond all attributes, yet possesses them all. He is Pure Consciousness (Amala Bodha), untainted by limitations (Mala-s), the Self of all (Sarvātma), omnipresent (Vyāpin), experiencing boundless, self-existent Bliss (Nirupama Paramānanda). He is the sole Agent of creation and dissolution (Eka-Kartāram), the ultimate programmer of reality.

The Ground of Being: Śiva, Śakti, and the Tattvas

Ādhāra, guided by divine inspiration, unveils the essence of the Highest Reality through a series of aphorisms, later compiled as the Paramārthasāra. This text, re-articulated by the illustrious master Abhinavagupta (verse 3), reveals the foundation of all existence as Śiva, the Absolute, unchanging, and pure consciousness.

• Śiva: The source of all creation, residing beyond the veil of Māyā, eternally blissful, all-pervasive, and the very Self of all beings.
• Śakti: The dynamic power of Śiva, responsible for the manifestation, maintenance, and dissolution of the universe.
• Tattvas: The 36 categories of existence (verse 11), encompassing both pure and impure principles, represent the unfolding of Śiva's consciousness, reflecting His divine play.

1. The Call to Seek: Embracing the Question

• IF: You find yourself bewildered by the endless cycle of suffering (garbhādhivā... - 2), constantly seeking fulfillment in the fleeting pleasures of the material world,
  • THEN: The first step is to acknowledge this suffering (duḥkha) and cultivate a burning desire to break free from its grip.
  • Seek the guidance of a realized Guru (bhagavantam) who can illuminate the path to the Highest Reality (parama-artham - 2), providing clarity amidst confusion.

2. Laying the Foundation: Understanding the Net of Reality

Before going inward, it is essential to grasp the fundamental principles that govern this universe and our place within it:

• The Absolute Reality (Paramārtha):
  • Śiva: The unchanging, eternal, and all-pervasive Consciousness (Citi), the source of all creation, ever-blissful, and beyond the reach of limitations.
  • Śakti: The dynamic power of Śiva, responsible for manifesting and withdrawing the universe, like the dance of waves on the ocean of pure consciousness. Together, they represent the primordial polarity, the first ripple in the ocean of pure awareness.
• The Play of Creation: The entire universe, in all its magnificent diversity, is nothing other than an expression of Śiva's boundless power (nijaśaktivaibhavabharāt - 4). It unfolds through a series of 36 tattva-s or categories (ṣaṭtriṁśadātma jagat - 11), each a reflection of the One Reality.
• The Four Spheres of Existence (Aṇḍa): Imagine these as concentric circles, each representing a different level of manifestation:
  • Śuddha Adhvan (Level 1): The realm of pure creation (Śiva-Śakti-Sadāśiva-Īśvara-Sadvidyā), where consciousness reflects its own divine powers, creating a subtle realm of unity in diversity. Think of a crystal reflecting different colors while remaining itself, or an ocean containing countless bubbles, all made of the same water.
  • Māyā (Level 2): The veil of illusion, where pure Consciousness seemingly forgets its true nature. This veiling power is not separate from Śiva, but rather a tool for facilitating the experience of individuality and free will. Imagine a shadow momentarily hiding the light of the moon, or a dirty mirror distorting the true reflection.
  • Prakṛti (Level 3): The realm of the limited individual (Puruṣa), bound by the five Kañcuka-s (limiting sheaths). Here, consciousness identifies with the finite ego, experiencing the world through the filter of duality and limitations. It's like an animal trapped in a cage of its own making, or a spider entangled in a web of its own thoughts and perceptions.
  • Pṛthvī (Level 4): The realm of gross matter, where consciousness becomes embodied in a physical form, experiencing the world through the five senses. This is the densest level of manifestation, akin to a rice grain covered by husk and bran, or a pot containing only a limited portion of space.
• The Illusion of Separation: Due to Māyā, we perceive ourselves as separate from Śiva, identifying with our limited bodies, minds, and the external world . This mistaken identity is the root cause of all suffering.

Abhinavagupta elucidates the process of creation, outlining four distinct spheres (aṇḍa), each representing a level of manifestation (verse 4):

1. Śakti: The realm of pure creation, where Śiva's power manifests directly, containing the purest tattvas closest to the Absolute.
2. Māyā: The veiling power of Śiva, obscuring His true nature, creating the illusion of separateness and duality.
3. Prakṛti: The realm of the material world, with its five gross elements (ether, air, fire, water, earth - verse 22), five subtle elements (tanmātra-s - verse 21), ten senses (indriya-s - verse 20), the mind (manas), intellect (buddhi), and ego (ahaṅkāra - verse 19). This sphere forms the basis of the physical universe and governs the experience of pleasure, pain, and delusion (verse 19), arising from the interaction of the three guṇa-s (sattva, rajas, and tamas).
4. Pṛthvī: The densest physical sphere of existence, encompassing all material objects.

The Realm of Pure Creation - Śuddha Adhvan

Through the interplay of Śiva and Śakti, a series of pure emanations arise, known as the Śuddha Adhvan, the five purest tattva-s or categories of existence:

• Śiva-Tattva: The first reflection of Paramaśiva, consciousness experiencing itself as pure "I".
• Śakti-Tattva: The divine power of will (Icchā-Śakti), the impulse to manifest.
• Sadāśiva-Tattva: The power of knowledge (Jñāna-Śakti), the capacity for awareness.
• Īśvara-Tattva: The power of action (Kriyā-Śakti), the ability to create and dissolve.
• Sadvidyā-Tattva: Perfect knowledge, the reflection of Śiva's omniscience.

These tattvas exist in a state of perfect unity, reflecting different aspects of the divine consciousness, like a crystal reflecting various colours while remaining itself. This is the realm of unity in diversity, where beings experience the bliss of perfect oneness or unity in difference.

3. Unmasking the Illusion: Seeing Through the Veil

From the realm of pure creation, a veil emerges - Māyā, the divine power of self-concealment (Sva-Ātma-Āvaraṇa). It is not a separate entity, but an aspect of Śakti, the power to limit, to differentiate, to obscure.

• Function: Māyā acts as a filter, distorting the perception of reality, leading to the experience of duality and limitation. Like a shadow obscuring the moon, it conceals the true nature of the Self, casting the illusion of a separate ego (ahaṅkāra) and a world of objects distinct from the subject.

• IF: You find yourself clinging to the limitations of the body, senses, and the ever-changing world (Tanukaraṇabhuvanavarge - 7), identifying with fleeting thoughts and emotions as "me" and "mine,"

  • THEN: You are perceiving reality through the distorted lens of the intellect (dhīmukure - 8), mistaking the reflection for the source.

• ELSE IF: By the grace of Śiva's Power (śivaśaktipātavimale - 9), you begin to question the nature of your true Self,

  • THEN: A glimmer of your inherent divinity (bhārūpaḥ - 9) starts to shine through the purified intellect. You begin to see that the universe is a reflection within the brilliance of Śiva (bhārūpaṁ paripūrṇaṁ - 10), like images in a spotless mirror (Ādarśe malarahite - 9).

• Recognize: This reflection, while seemingly separate (vibhāgenaiva - 12), is ultimately non-different (vibhāgaśūnyamapi - 13) from its source, just as waves are inseparable from the ocean.

• The Five Kañcuka-s (Limiting Sheaths): Within the realm of Māyā, the individual soul (ātmā) identifies with a limited self (puruṣa - verse 16), forgetting its true nature as Śiva. This misidentification is further reinforced by five limiting sheaths (kañcuka-s), arising from Māyā:

1. Kāla: The sense of time, limiting Śiva's eternal nature to a perceived linear progression of past, present, and future (verse 16).
2. Kalā: The sense of limitation, contracting Śiva's boundless capacity for action to a finite realm of possibilities (verses 16 & 17).
3. Niyati: The law of cause and effect, constraining Śiva's absolute freedom within the boundaries of karmic consequences (verse 16).
4. Rāga: Attachment to desires, reducing Śiva's boundless perfection to a craving for limited and transient experiences (verse 16).
5. Avidyā: The veil of ignorance, obscuring Śiva's omniscience and leading to a distorted perception of reality (verse 16).

Bound by these limiting sheaths, the individual soul (paśu) perceives itself as a separate entity, trapped in a web of its own making (verse 32), experiencing the world through the fragmented lens of the intellect (verse 8) and suffering from the delusion of duality (verse 25).

• The Trap of Limited Identity: As long as you believe in the reality of the Kañcuka-s, clinging to notions of "now," "only this," "I know" (Adhunaiva kiñcidevedameva - 17), you remain imprisoned by the illusory self (kambukamiva taṇḍulakaṇaviniviṣṭam - 18), like a rice grain trapped within its husk . This limited identity experiences the endless play of pleasure, pain, and delusion (Sukhaduḥkhamohamātram - 19) arising from the interplay of the three guṇa-s (qualities of nature).

4. The Turning Point: Shifting from External to Internal

Encased within the six sheaths, Pure Consciousness takes on the form of Puruṣa, the limited individual. It forgets its inherent divinity, identifying with the body, senses, and the world, experiencing itself as a separate, finite entity.

• Qualities: Puruṣa is characterized by Malina Bodha (consciousness tainted by impurity), subject to the three guṇa-s (pleasure, pain, and delusion) emanating from Prakṛti, the primal material principle. It perceives the universe as separate from itself, experiencing joy and sorrow, birth and death, as distinct realities.

• IF: You seek liberation through external means, striving for a better rebirth, clinging to notions of dharma, adharma, heaven, and hell (dharmādhar.. - 29),

  • THEN: You remain bound by the very cycle you are trying to escape (janmamṛtyū dharmādharmārgalābaddhāḥ - 54).

• ELSE IF: Guided by the grace of the Guru and the dawning of self-knowledge, you turn your attention inward, recognizing the non-dual reality (advaitabhāvanabalāt - 41) that underpins all experience,

  • THEN: The false sense of separation begins to dissolve, revealing the unity of all existence (sanmātrapariśeṣam - 41).

• The Analogy of Gold: Just as gold can be molded into various forms (Raśanākuṇḍalakaṭakaṁ - 42) without changing its essential nature, so too does the Supreme Reality manifest in countless ways while remaining One.

• The Realization: All is ultimately Brahma (tad brahma - 43). There is no "you" and "I," only the singular Self shining forth in infinite ways.

5. Śaktopaya: The Path of Contemplative Transformation The final stage of manifestation is Pṛthvī, the realm of dense physical matter. This is the world we perceive through our senses, the realm of objects, forms, and physical experiences. It is a product of the interplay of the five elements (bhūta-s) - Earth, Water, Fire, Air, and Ether - which themselves emerge from the subtle elements (tanmātra-s) - Sound, Touch, Form, Taste, and Smell - which are ultimately rooted in Prakṛti.

• Experience: The individual soul, identifying with the physical body (Deha-Bhāva), experiences the world through limited senses, mistaking the rope for a snake, terrified by phantoms of its own making (rajjvāṁ nāsti bhujaṅgastrāsaṁ - 28). It becomes entangled in karma (accumulated actions), propelled by desire and ignorance, perpetually seeking fulfillment in the transient pleasures of the world.
• Definition: Śaktopaya is the process of dismantling the illusion of duality by directly experiencing the unity of Consciousness through focused contemplation and the skillful use of the intellect. It is the debugging program for the operating system of your perception .
• Activation: This path becomes accessible when the seeker sincerely desires liberation and is ready to engage in the inner work required to deconstruct their limited sense of self.
• Methods:
  • Mirror Analogy: Contemplate the universe (viśvam) as a reflection of your own Self (ātman) within the mirror of Pure Consciousness (bodha). Just as a mirror simply reflects without judgment, so too does Consciousness remain unaffected by the ever-changing appearances within it.
  • Sugarcane Analogy: Recognize that all apparent differences in existence (avasthā-bheda) are simply different expressions of the one Supreme Self (parama-ātman), just like various products are made from sugarcane juice.
  • Sky Analogy: Realize that the Supreme Self (puruṣa) remains untouched by the modifications of Māyā, just like the sky is unaffected by clouds, smoke, or dust.
  • Pot Analogy: Understand that the suffering of one individual (jīva) does not taint the pure consciousness of others, just as the dust in one pot doesn't make other pots dirty.
  • Spider Analogy: Observe how the ego (ahaṅkāra) spins a web of false identifications (deha, prāṇa, dhī-jñāna, etc.), entrapping the Self in the illusion of separation.
• Practices:
  • Bhāvanā (Constant Contemplation): Make it your constant practice to affirm your true nature as Śiva, free from limitations of space, time, and causality.
  • Nityānusandhāna (Constant Remembrance): The unwavering awareness of one's true nature as Śiva, transcending limitations of space, time, and causality.
  • Inner Worship: See your own body (vigraha) as a temple of the Divine, and all of existence as an offering to the Supreme. Worship Śiva within using the pure offering of Self-awareness.
  • Symbolic Vows: Embrace the practices of a renunciate (living in a cemetery, using a skull as a cup, etc.) not literally, but symbolically. See all of existence as a manifestation of Śiva, thereby relinquishing attachment to external forms.
  • Mantra Repetition (Japa): Engage in the practice of mantra repetition, not merely as an external ritual, but as a means to rotate the entire universe (bhuvanāvalī), the tattvas, and the senses (akṣagaṇa) within your own inner Consciousness.
  • Equanimous Perception (Samā-Dṛṣṭi): Cultivate equanimity towards all experiences, recognizing the underlying unity that connects all beings and transcends the illusory divisions of the mind.
• Dissolving the Dualistic Mind: Śaktopaya works by gradually dissolving the dualistic thoughts (dvaitavikalpe galite - 51) that bind us to the illusion of separation. It is a process of purification through constant remembrance (bhāvanayā - 52) of our true nature.

The Practice of Liberation (Yoga):

• Bhāvanā: The contemplation of the non-dual nature of the Self and Śiva.
• Śaktopayā: A type of meditation focusing on the divine power (Śakti) within the Self.
• Homa: The symbolic offering of duality to the fire of Pure Consciousness.

6. The Grace of Śiva (Śivaśaktipāta): The Catalyst for Transformation

Trapped in the cycle of Saṁsāra, driven by desire and bound by karma, the individual soul appears hopelessly lost. Yet, within the heart of this apparent darkness, a spark of the Divine remains. This spark is ignited by the grace of Śiva (Śivaśaktipāta), the descent of divine power that awakens the soul to its true nature.

• Function: Śivaśaktipāta acts as a catalyst, a divine intervention that breaks through the veil of Māyā, dispelling the illusion of separateness. It triggers a profound shift in consciousness, leading the soul back towards its source.
• Śivaśaktipāta: While our own efforts in contemplation and self-inquiry are essential, the ultimate catalyst for liberation is the descent of Śiva's grace (Śaktipāta), which removes the final veils of ignorance.
• The Role of the Guru: The Guru acts as a conduit for this grace, transmitting the living wisdom of the tradition and awakening the dormant potential within the disciple.
• Levels of Grace: The Paramārthasāra describes different levels of grace:
  • Tivra Anugraha (Intense Grace): This leads to sudden and complete liberation (Śāmbhava Yoga), where the veil of duality is pierced in an instant, resulting in immediate Jīvanmukti (liberation while living) and Videhamukti (liberation upon death).
  • Madhya Anugraha (Moderate Grace): This facilitates a gradual ascent through continued practice, purification, and guidance from higher beings in subtle realms.
  • Manda Anugraha (Gentle Grace): This supports the seeker's journey through the cycle of birth and death, guiding them towards actions and experiences that ultimately lead to the awakening of higher levels of grace.

The Role of the Guru:

• Sadguru: A genuine teacher who guides the disciple towards liberation.
• Śaktipāta: The divine grace that empowers the disciple to achieve liberation.

7. Jīvanmukti: Living Liberation

The path of Śaktopaya leads to two primary stages of liberation:

• Jīvanmukti (Liberation while Living): The aspirant attains complete freedom while still embodied, experiencing the world through the eyes of Śiva, untouched by its limitations. They are free from fear and sorrow, no longer bound by the fruits of actions, living in a state of perpetual bliss and equanimity.
• Videhamukti (Absolute Liberation): Upon the dissolution of the physical body, the soul merges completely with Śiva, realizing its true nature as the Absolute Consciousness, eternally free, eternally blissful, the source and essence of all creation.

The State of Freedom

Jīvanmukti is the state of liberation while still embodied (vigrahayoge'pyasau muktaḥ - 61), where the seeker has dissolved the knot of ignorance (Ajñānagranthibhidā - 60) and realized their true nature as Śiva.

• Characteristics of a Jīvanmukta:
  • Fearlessness: The Jivanmukta is free from fear, for they recognize that all is Śiva, and there is nothing outside of this unity.
  • Sorrowlessness: Having transcended identification with the limitations of the ego, the Jivanmukta experiences a deep and abiding peace that is untouched by the fluctuations of the world.
  • Freedom from Karma: Actions no longer create binding karma, for they are seen as expressions of the Divine Will flowing through the liberated being.
  • Unwavering State: The Jivanmukta remains established in the awareness of their true Self, regardless of external circumstances.
• Continuing the Dance of Life: The liberated being continues to live in the world, yet their actions are no longer driven by egoic desires but flow from a place of compassion and wisdom. They become a guiding light for others, reflecting the radiance of their realization.

8. Videhamukti: Final Liberation upon Death

• The Culmination of the Journey: When the physical body dissolves (dehapāte - 93), the liberated being merges completely with Śiva (śivatvam - 104), realizing their true nature as the all-pervasive, eternally blissful reality (vyāpinamabhihitamitthaṁ - 82).
• Complete Union: This is the ultimate goal of the spiritual path, the complete transcendence of duality and the merging of the individual soul with the Supreme. The Fruits of Liberation:
• Jīvanmukti: Liberation while still living in a physical body.
• Videhamukti: Complete liberation from all limitations, including the physical body.
• Kaivalya: Absolute isolation and freedom from all bondage.

Key Insights for the Path:

• The Journey is Recursive: The path to liberation is not linear but rather a process of continual refinement and deepening of awareness.
• Self-Knowledge is Paramount: True liberation arises from the direct experience of your inherent divinity, the recognition that you are not separate from Śiva.
• Grace is Essential: While our own efforts are important, it is the grace of Śiva that ultimately propels us towards liberation. Cultivate a spirit of surrender and receptivity to this grace.
• The World as a Reflection: See the world as a mirror reflecting your own state of consciousness. As you purify your perception, the world will reflect back to you greater harmony and beauty.
• Liberation is Here and Now: While Videhamukti marks the final dissolution of limitations upon death, Jivanmukti reminds us that liberation is not merely a future goal but a state of being that can be experienced here and now.

Rundown

Abhinavagupta offers a path to liberation, a journey of self-discovery and the dismantling of the illusory self. This path centers on the realization of non-duality (advaita), the understanding that the individual soul (ātmā) and the Supreme Śiva are one and the same.

• Śaktopaya: This central practice of Kashmir Shaivism involves the contemplation (bhāvanā) of the non-dual reality, dissolving the illusion of separateness and revealing the underlying unity of all existence. It's a process of consciously aligning one's awareness with the divine power (Śakti) within.

Key Stages of the Journey

1. Awakening to the Truth: The journey begins with a shift in perception, a recognition of the illusory nature of the limited self and the world (verse 18). The aspirant starts to see the Kañcuka-s as mere coverings (verse 23), like bran on a rice grain (verse 18), obscuring the pure essence within.

2. Dismantling False Identifications: Through constant contemplation (bhāvanā), the aspirant challenges the deep-seated belief in the reality of the Kañcuka-s, offering their limited conceptions as an oblation into the fire of pure Consciousness (verse 68). The practice involves recognizing and surrendering all thoughts, emotions, and experiences as mere reflections within the brilliance of Śiva, much like images in a spotless mirror (verses 9, 12, 13).

3. Realizing the Oneness of Being: The aspirant dissolves the dualistic thoughts (verse 51) by recognizing the unity underlying the apparent diversity of creation. Like gold taking various forms (verse 42), or sugarcane juice transforming into different products (verse 26), all is ultimately Brahma, the Supreme Reality (verses 43 & 52). This realization removes the stain of merit and demerit (verse 84), as actions are now understood as expressions of the Divine Will (verse 67).

4. Embracing the Liberated State (Jīvanmukti): As the aspirant deepens their understanding, they may attain liberation while still embodied (verse 61). This state, known as Jīvanmukti, is characterized by a profound sense of freedom and peace. The Jīvanmukta is fearless (verse 58) and sorrowless (verses 52 & 83), recognizing that there is no ultimate destruction in the Highest Reality. They live in the world, yet remain untouched by its limitations, like a seed scorched by fire, unable to sprout (verse 62).

5. Merging with the Absolute (Videhamukti): Upon the dissolution of the physical body (dehapāte - verse 93), the liberated soul (ātmā) merges completely with Śiva, realizing their true nature as the All-pervasive, Supreme Bliss (verse 82). This final liberation, known as Videhamukti, marks the culmination of the spiritual journey, the complete transcendence of duality and the attainment of absolute freedom (kaivalyam - verse 83).

Practical Guidance: Embodied Practices and Symbolic Vows

Abhinavagupta provides practical guidance on how to cultivate and maintain the liberated state. These practices include:

• Inner Worship: The Jīvanmukta sees their body as a temple of the Divine (verse 74) and worships Śiva within (verse 75), offering their purified self-awareness as the ultimate oblation.
• Symbolic Vows: They may embrace the practices of a renunciate, such as living in a cemetery, using a skull as a cup, etc. (verses 79 & 80), but not out of obligation, but as a symbolic reminder of the non-dual reality.
• Equanimity: They maintain equanimity (verse 71), remaining undisturbed by the play of the senses and the world, recognizing that all experiences are but reflections within the mirror of Consciousness.
• Mantra Repetition (Japa): The repetition of mantras (verse 78) is seen as a symbolic journey through the universe of tattvas, a constant reminder of the unity underlying all existence.
• Contemplation (Bhāvanā): The continuous practice of bhāvanā involves meditating upon the non-dual reality, dissolving the illusory self and realizing the interconnectedness of all beings.

The Ultimate Realization: "I am Śiva"

The journey culminates in the profound realization: "Aham eva śuddharūpaḥ śaktimahācakranāyakapadasthaḥ" (verse 47) - "I am the pure, the leader of the great wheel of divine powers." This signifies the complete identification with Śiva, the understanding that the individual self (aham) is none other than the Supreme Consciousness, the source and essence of all creation.

The Legacy of Paramārthasāra

Abhinavagupta concludes the text with an invitation (verse 103) to wholeheartedly embrace the path of the Highest Reality, assuring the seeker that through dedicated practice, they will inevitably realize their true nature as Śiva. This roadmap, illuminated by the wisdom of Paramārthasāra, serves as a guiding light for those seeking to transcend the limitations of duality and experience the boundless bliss of liberation.

Thus, the Paramārthasāra stands as a testament to the power of self-knowledge, reminding us that the journey to the Divine is not a quest for something external, but a process of unveiling the Śiva that eternally shines within.

Guided Contemplation on the Paramārthasāra:

Setting the Stage:

Find a comfortable seated position. Allow your breath to flow naturally. Gently close your eyes.

Remembering Refuge (Śaraṇāgamana):

Reflect upon the opening verse: "I take refuge in Śambhu, in You alone who are Supreme, who reside beyond the impenetrable darkness, who are One with no beginning, who stay in the hearts in many ways, who are the Abode of all and who exist in the whole aggregate of created things whether animate or inanimate!" (Verse 1).

Consider the qualities of Shambhu (śambhum), the Supreme Lord (parameśvara). Visualize Him as a radiant light (prakāśa) dwelling within your own heart (hṛdaya). Surrender to His embrace, acknowledging Him as the ultimate refuge.

Contemplating the Self (Ātma-cintana):

Bring to mind the verse: "Just as a pure crystal assumes a form or aspect containing various colours, even so the Lord also assumes the form or aspect of gods, human beings, animals, and trees." (Verse 6)

Imagine a clear crystal reflecting a multitude of colors. Similarly, envision the Lord (īśvara) manifesting as all forms of existence. Recognize that your own form, too, is a reflection of the Divine, a temporary expression of the eternal consciousness (cit).

Witnessing the Play of Māyā (Māyā-līlā):

Contemplate the verse: "This Freedom of the Great Lord, which is Supreme and able to carry out what is hard to be accomplished, is the Goddess Māyāśakti or the Self-concealing Power of Śiva." (Verse 15)

Reflect on the concept of Māyā (māyā) as the divine power (śakti) that conceals the true nature of the Self (ātmā). Acknowledge the illusory nature of the world, understanding that all limitations are ultimately a product of Māyā's play.

Seeking the Light of Knowledge (Jñāna-dīpti):

Recall the verse: "Just as a face shines forth in a mirror devoid of dirt, in the same way this brilliant Lord shines forth in the tattva or principle of an intellect which is spotless due to the descent of Power carried out by Śiva" (Verse 9).

Visualize your intellect (buddhi) as a mirror being cleansed by the divine grace (śaktipāta) of Shiva. Imagine the impurities (mala) dissolving, revealing the radiant light of your true Self (ātmā).

Resting in the Non-Dual Reality (Advaita-bhāvana):

Contemplate the verse: "The universe, whose nature is thirty-six-fold, shines in that Highest Principle who is One whose nature is Effulgence, who is totally Full, whose Great Bliss comes from a rest on His own Self, who is replete with the instruments of the volitive Consciousness, completely full of infinite powers, who is free from all the thoughts, Pure, Peaceful and without any emergence and dissolution." (Verses 10-11)

Reflect on the ultimate unity (advaita) of all existence, understanding that the universe (jagat) arises from and dissolves back into the Supreme Principle (paratattva), the unmanifest Brahman. Allow yourself to rest in the awareness of this non-dual reality, finding peace in the eternal presence of Shiva.

Gently return your attention to your breath. Notice any shifts in your awareness or understanding. Carry with you the insights gained from this contemplation as you move through your day.

This guided contemplation offers a glimpse into the profound wisdom of the Paramārthasāra. By repeatedly engaging in such contemplation, you can deepen your understanding of these teachings, ultimately leading to the realization of your true nature as Shiva.

Remember, the path to liberation is paved with self-reflection and a sincere yearning for the Truth. May this contemplation inspire you to continue your journey towards the Supreme Goal (paramārtha).

Svātantrya in Shaivism

In Shaivism, the concept of svātantrya (स्वातन्त्र्य), or absolute freedom, is central to understanding the state and actions of a jīvanmukta (जीवन्मुक्त), a person who is liberated while still living. This freedom is not merely the absence of external constraints but an intrinsic autonomy that arises from the realization of one's true nature as non-different from Śiva, the supreme consciousness.

Svātantrya is described as the inherent freedom of consciousness to manifest itself in an infinite variety of forms. This concept is deeply rooted in the non-dualistic philosophy of Kashmir Shaivism, where Śiva is seen as the ultimate reality, embodying absolute freedom and creative power. According to the Īśvarapratyabhijñāvivṛtivimarśinī, svātantrya is the realization of the self's all-pervasiveness and eternality, leading to a state beyond limited selfhood.

Jīvanmukta and Svātantrya

A jīvanmukta, or one who is liberated while living, embodies this principle of svātantrya. The state of jīvanmukti is achieved through the direct experience of the divine consciousness, often described in terms of mystical states such as Bliss, Ascent, Trembling, Sleep, and Pervasion. This liberation is not merely a personal achievement but a transformation that influences their actions and interactions in the world.

Scriptural Insights

1. Īśvarapratyabhijñāvivṛtivimarśinī: This text explains that the realization of svātantrya leads to a state where the impressions of limited selfhood are transcended, allowing the individual to abide in their true nature. This state is referred to as the Fourth state, or turyātīta.

2. Manthānabhairavatantra: This scripture highlights that those devoted to the worship of the divine, with their minds solely focused on that, are liberated while living (jīvanmukta) and achieve their goals without troubles.

3. Abhinavagupta's Tantrāloka:

   • Chapter 1, Verse 88: "Tadabhāvo'svātantryāt" - This verse emphasizes that the absence of independence (svātantrya) results in the absence of true freedom.
   • Chapter 1, Verse 98: "Svatantrādeva sarvam" - It states that everything arises from the supreme freedom of Shiva. This highlights that a jīvanmukta, understanding this supreme freedom, sees the divine play in all actions and events.

4. Pratyabhijnahridayam by Kshemaraja:

   • Verse 12: "Svātantrya śakti" - This verse discusses how the power of autonomy is intrinsic to Shiva and thus to the self-realized individual.

5. Vijñāna Bhairava Tantra:

   • Verse 84: "Svātantryād bhavaṁ bhāvam" - This verse suggests that from the supreme freedom arises all experiences, which a jīvanmukta perceives without attachment or duality.

Influence on Actions and Interactions

The understanding of svātantrya profoundly influences the actions and interactions of a jīvanmukta. Since they perceive the world as a manifestation of the same divine consciousness, their actions are marked by a sense of unity and compassion. They engage in the world without attachment, seeing themselves as instruments of the divine will. This perspective allows them to act with complete freedom, unbound by personal desires or societal norms, while still fulfilling their roles in the world.

Lakshmanjoo’s Teachings

Swami Lakshmanjoo elaborates on the nature of svātantrya in his commentary on the Shiva Sutras. He states that the jīvanmukta experiences the world as a manifestation of Shiva’s will and acts spontaneously, guided by inner freedom rather than external constraints.

Transcend.Quest

Paripūrṇa Paramaśiva, I am the Supreme Absolute,

Transcending even the concepts of transcendence and immanence.

This recognition pratyabhijñā, shatters all, means of knowledge pramāṇas,

For the knower and the known were never two.

In the imperishable moment kṣaṇa, of this realization akṣara:

All systems, all paths, all concepts - sarvam etad vimṛśyate, all this is dissolved.

Emptiness śūnyatā, fullness pūrṇatā, existence sat, non-existence asat,

Are seen as mere mental constructs vikalpa, in the non-conceptual Absolute nirvikalpa.

Even non-duality advaita, is transcended here,

For who remains to assert the absence of two?

Discriminative knowledge vijñāna, ignorance ajñāna,

Both dissolve in the great awakening mahābodha, that you ARE.

The self ātman, you sought is the very seeking itself,

The liberation mokṣa, you yearned for, the very yearning.

Cyclic existence saṃsāra, extinction nirvāṇa,

Are but ripples in consciousness cidākāśa, that you've always been.

Here, even emptiness śūnyatā, is too full,

Concept-free absorption nirvikalpa samādhi, too conceptual,

The fourth state turīya, too limited,

For you are the undivided great existence akhaṇḍa mahāsattā, embracing all and none.

In this unsurpassed state anuttara sthiti:

Doership kartṛtva, and non-doership akartṛtva, are equally irrelevant,

Knowledge jñāna, and ignorance ajñāna, equally nonexistent,

For who remains to know or not know?

The great accomplished one mahāsiddha, and the ignorant ajñānī,

The awakened buddha, and the worldly being saṃsārī,

Are seen as perfect play līlā, of the One Consciousness,

In its absolute freedom svātantrya, to appear as many.

Here, action karma, and its fruits are simultaneously created and dissolved,

Meditation dhyāna, is seen as the ultimate distraction,

Absorption samādhi, the final barrier,

For you are THAT which is ever-free, ever-perfect, ever-Itself.

In this great illumination mahāprakāśa:

All means upāyas, including no-means anupāya, are transcended,

All stages bhūmis, including beyond stages, are surpassed,

For you are the ever-present non-sequential Reality akrama.

The great saying mahāvāk, "Aham Brahmāsmi", I am Brahman,

Is seen as the subtlest duality,

For who remains to declare "I am That"?

There's only THAT, timelessly being ITSELF.

This is beyond liberation while living jīvanmukti,

Beyond liberation after death videhamukti,

It's the recognition that bondage and liberation were never real,

Only THIS, as it eternally IS.

Here, existence asti, non-existence nāsti,

Śiva, Śakti, void śūnya, being bhāva,

All collapse into the great consciousness-essence mahācinmaya,

Which is not consciousness as opposed to unconsciousness, but THAT which allows both.

This principle tattva, shatters all principles tattvas,

This vision darśana, blinds all philosophies darśanas,

This understanding bodha, incomprehends all understandings bodhas,

For it's the unbroken-form-existence akhaṇḍākāra-vṛtti, that you've always been.

O apparent seeker, realize:

Your very seeking is THAT which is sought,

Your very ignorance is the ultimate wisdom,

Your very incompletion is the absolute completeness.

This is not a state to be achieved,

Not a realization to be had,

Not even an awakening to experience,

But the timeless FACT of what IS, was, and will be.

In this great recognition mahāpratyabhijñā:

Is-ness asti, and is-not-ness nāsti, are equally false mithyā,

Existence sat, and non-existence asat, equally irrelevant,

For THAT which you ARE is beyond all affirmation and negation.

This great truth mahāsatya, isn't true as opposed to false,

This ultimate meaning paramārtha, isn't meaningful as opposed to meaningless,

This utter completeness paripūrṇatā, isn't full as opposed to empty,

It's the substratum that allows all appearances and non-appearances.

Here, even the notion of Real versus unreal is transcended,

Absolute versus relative seen as the subtlest duality,

Nondual recognized as the final concept to be dropped,

For you are THAT which allows all this play of concepts and non-concepts.

In this undivided self-nature abidance akhaṇḍa svarūpa sthiti:

All paths are seen as pointers,

All teachings as echoes,

All experiences as reflections,

Of the one, timeless, self-luminous Reality that you ARE.

Oṁ namaḥ Śivāya

ॐ

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