BODY AND COSMOLOGY IN KASHMIR SAIVISM

BODY AND COSMOLOGY IN KASHMIR SAIVISM

Gavin D. Flood

M ellen Research University Press San Francisco

Library of Congress Cataloging-in-Publication Data

Flood, Gavin D. 1954Body and cosmology in Kashmir Saivism / Gavin D. Flood, p. cm. Includes bibliographical references and index. ISBN 0-7734-9974-1 1. Kashmir aaivism -D octrines. 2. Body, H u m an -R eligious aspects-Kashmir Saivism. 3. Hindu cosmology. I. Title. BL1281.1545.F56 1993 294.52 2 -d c 2 0 93-544 CIP

Copyright

1993 Gavin D. Flood.

Editorial Inquiries: M ellen Research University Press 534 Pacific A venue San Francisco CA 94133 Order Fulfillment: The Edwin Mellen Press P.O. Box 450 Lewiston, N Y 14092 USA

Printed in the United States of America

To my parents Jean and Dennis

As silent as a mirror is believed Realities plunge in silence by ...

Hart Crane

'Legend1 from White Buildings

I am not and another is not, I am only powers, (nahamasmi nacanyo'sti kevalah saktayastvaham)

Abhinavagupta Tantraloka 29.64

C O N T E N T S

Foreword Preface Acknowledgements

ix xiii xix

INTRODUCTION

1 2 3

General Aims A Note on Methodology The Sources of the Monistic Traditions of Kashmir

1 6

7 15

A Summary of Contents

CHAPTER 1

THE EXTENSIBLE BODY

The Body and the Contraction of Consciousness 27

The Ambiguity of the Absolute and of Manifestation 32 44

Levels of Explanation

CHAPTER 2

STRUCTURES OF MANIFESTATION

Coagulation, Manifestation and Reflection

55

vi

2 3

Manifestation and Causation The Principle of Polarity

66 74

CHAPTER 3

THE EMBODIED COSMOS

1 2 3 4 5

The Two Bodies of Paramasiva The Essential Cosmic Body The Manifest Cosmic Body The Ambiguity of the Body The Collective Body

85 94 102 104 110

CHAPTER 4

COLLECTIVE EMBODIMENT

1 2 3 4 5

The Universe of Shared Realities The Shared Reality as a Cosmic Region The Shared Reality as a Body of Sound The Shared Reality as a Wheel of Power The Shared Reality as a Sphere of a Deity's Power

119 122 135 140

155

CHAPTER 5

STRUCTURES OF THE BODY

1 2 3 4 5

The Location of the Body The Body as a Product of My The Body as the Result of Karma The Structure of the Body Homology or Cosmical Recapitulation

159 161 168 175 184

CHAPTER 6

THE BODY OF TRADITION

1 2 3

The Body of the Trika Tradition The Universe of Symbolic Forms The Guru as a Symbolic Form

191 203 208

4 5

Mantra-as a Symbolic Form Initiation as a Symbolic Form

215 220

CHAPTER 7

TRANSFORMING PATHS

1 2

Tradition Embodied Liturgy and Yoga as Means of Transformation

229

233 237

3 4

The Purification of the Body in Yoga The Control of the Body in Asana and Mudra

241 245 256

5 6

The Four Ways The Power of KundalinT

CHAPTER 8

TRANSFORMATIVE LITURGIES

1 2 3 4

The Two Liturgical Systems The Tantraprakriya The Kulaprakriya The Transmission of Power and the Transformation of Desire

269 271 281

283 295

The Secret Sacrifice

APPENDIX 1

Saiva Cosmology

303

APPENDIX 2

The Dehasthadevatacakrastotra

305

NOTES

Notes to the Introduction Notes to Chapter 1 Notes to Chapter 2 Notes to Chapter 3

311 317 323 329

viii

Notes to Notes to Notes to Notes to Notes to

Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8

335 341 349 363 377

ABBREVIATIONS

391

BIBLIOGRAPHY

393

INDEX OF TERMS AND DEITIES

435

F O R E W O R D

About two centuries ago the West discovered spiritual sense still the West: of are) three teachings them. Many of of the East and tried to

the make (and of the

these

teachings

were

quite

different that

from the are

worldviews to

traditions

indigenous and

Christianity and and

(both

Catholic

Protestant), be has called taken a

humanism

what not

might

broadly it

esotericism; long time think we

surprisingly

for them to be properly understood. could say that Westerners, as any of with a

But I little of the the

effort,

are

now the

as capable general of no-self

Easterner karma, and

understanding Buddhist

idea and

doctrine

emptiness

Hindu idea that the world is an illusion - to give a few of the most obvious examples of Eastern

teachings that have no western counterpart. There teachings with is, which and however, the is West one is dimension still of Eastern trouble all the none is it

having of

that

cosmology.

And

cosmologies can equal

of all the traditions that of Kashmir and

of the East, Not only

Saivism.

stupendously vast also a teaching

intricately In is,

precise, fact, both it

but itis is a and -

of salvation. That

cosmological liberation

soteriology. hence

reality

- and

both

illusion

and

bondage

are defined

in terms of levels

of manifestation

and

the laws that govern the appearance of those levels. The principles and so of new to this most cosmology Western are ears so

challenging

that

they are worth summarizing. The that are universe consists out of of a series of layers body of

manifested of being the

the original layer through that will is to a

consciousness existence contains construct by all the

Siva.

Each

comes lens be be

into which to

projected elements that

used

world

manifest,

including all its objects and the beings who inhabit it. However, these elements assembled are more are and not like building to be

blocks,

already but

waiting which

distributed,

like

seeds

blossom

into - that is, actually create - the world or layer that is manifest. And just as an acorn must give

rise to an oak tree, lens necessarily

so the various

elements in the they

in the of

express themselves

forms

the level of the cosmic hierarchy Or to put it another way, the

that

govern. within

lens

contains

it the principles or blueprints or archetypes of all the forms that are created when the light of

consciousness shines through it. Nor and is this all. is to To talk of that But it lenses the and seeds of

blueprints

imply

process

manifestation

is impersonal.

isn't.

No world which the

can come into existence without consciousness, precedes cosmos into is it. In other into by a words, every layer indeed,

of

brought -

existence being who

willed it; and

existence

governs

every world that being And

is an expression of the qualities which embodies. that These beings is: are the gods, ruler of of a

course.

is what

a god

level

of

the

universe;

someone and be

who

has

created

it for is

through the lens of his mind it. That is why gods must

is responsible worshipped; it

entirely natural should and are be. as They duty

(which is to say lawful) have bound their or place in the we

that

they

hierarchy might say,

perhaps

dharmically bound - to fulfil their function just as much as any other being. The hierarchical nature of this cosmology is an The

integral part of it and needs to be understood.

principle here is that differentiation increases the lower down the and hierarchy more we go. so As manifestation is greater

becomes

more

gross,

there

separation between the point of origin of that world (its and lens, beings seed, in principle At the or god) and the objects however, in as the the not

it.

higher

levels,

this separation is much less and hence the beings these higher worlds distinct qualities leaves of entities that a do not experience rather that part as themselves of as and

but

expressions just tree

govern are

world of the

tree

separate..plants. Moreover, worlds gods are at the top end of the hierarchy, from the

practically them,

indistinguishable and the beings who

who

create

inhabit

them are also so intimately connected with their god that they can used be by regarded the deity as to the organs of his

perception, world, largest

experience And

which is really his body or self. scale of all, the whole cosmic

on the

hierarchy,

from top to bottom and containing all worlds and all gods, is nothing other than the body of Siva. And it is at this point that the soteriological dimension of this cosmology comes into play - and in

xii

two

ways.

First,

these

teachings as

are all

themselves forms are -

derived

from

a higher

source

and are therefore both a necessary expression of the laws of creation revelation because (to use impersonal language) and

divine

(to every

use

impersonal of the

language). hierarchy

Secondly,

level

recapitulates all that has gone before it, the human world order of contains to return These all to the the elements original are both that pure are needed in

consciousness (for which sense which of the

Siva.

elements

inner

yoga that puja

is created I is have

- in the special above) each is and a

cosmological outer (for

outlined and

created),

reflection

other.

In short,

the tradition of Kashmir Saivism is a 'form' that is an

an instance of its own teaching:

exact replica of the reality it describes. This is a highly-quality teaching, a precise has the to a and technical and from vocabulary, to expressed anyone it in who is has the home not

and

capacity benefit

inclination the book here. the he of

digest Dr.

bound

effort. that He

Flood out at is

written

high-quality I have given of

fleshes is fully but open

principles with the

terminology by it.

tradition seeks this or to

overwhelmed so that the

Rather, panoply a

it out can be

full in

cosmology so this of

seen. will self,

Perhaps take its

generation alongside

teaching no

place

those

karma,

emptiness and mayavada, which have already had influence on Western culture and may

considerable

yet radically transform it.

Andrew Rawlinson University of Lancaster October 1992

P R E F A C E

This regarding

book the

is

an

exploration subject

of

a the

way

of

human and

within

Hindu

philosophical known

religious

traditions, still

popularly present in

as Kashmir aivism.

Although

an attenuated sense in the contemporary world, traditions flourished in the early medieval

these

period,

finding their most articulate theological expression in the works of Abhinavagupta thinkers the and his a student that beyond

Ksemaraja.

These is

presented reality, that the

view both

consciousness

primary and with

and pervading the cosmos, manifest universe, along

the perceivable, world of daily power. on

transaction, They

is a coagulation of this their the ideas Tantras, in and which

subtle

expressed texts,

commentaries in is

'revealed' works

independent sometimes

written

in

Sanskrit,

beautiful though often recondite. This study attempts to unravel the religious

systems presented by these and other aiva thinkers. For them the universe in is a manifestation of supreme and the

consciousness

its modes

of self-illumination consciousness metaphysics of is

self-representation. key term

Although the

in understanding

these of the their body

traditions, body in

I attempt to show the centrality their conceptual The schemes and of in the

both

religious

practices.

structure

xiv

reflects central It

the image

structure

of the cosmos

and

becomes

in expressing

a monistic metaphysics. practices the the human body

is also the central to transcend Put simply,

focus of religious the limitations of

intended

condition.

when speaking

about

the monistic Saivas are speaking about consciousness and when speaking about consciousness they acting are to

speaking transform

about the body. the body they

Furthermore when are acting to

transform

c o n s cio usnes s. That consciousness is the principle reality and that distinctions are ultimately as false, a position is

which might a view

be labelled is

'objective to both

idealism',

which

counter-intuitive culture (in

predominant, its secular however,

contemporary and

western

religious

dimensions).

There

are,

parallels

in some western in German I

philosophical and in

traditions, aspects of of and to the

particularly Heidegger's his idea

idealism am

thought. of of

thinking

particularly

the Being,

'concealedness' which is akin

'unconcealedness'

aiva concept that pure consciousness simultaneously conceals the and reveals itself. Apart of from philosophy, the Kashmiri

soteriological

aspects

traditions have parallels in new religious movements whose of origins are Indian. the Saiva to the Indeed, more than claim systems to be

philosophy,

traditions transform

systems

intended to

individual of

consciousness

existential

realization

their truth claims. In body this study I argue these the centrality of the

in understanding The body

soteriologies on is a number the

and of

their levels which

theology. in

functions it

monistic

Saivism:

form

XV

particularizes is one of

consciousness main is, of

in a certain world in

and

the That the

constraints the kind we of

determining we have Body levels

experience. constrains terminology

body

kind

world

experience. cosmic

is also applied

to higher

or worlds, which comprise the S a i v a constrain universe. The theology body of provides a the particular forms or

cosmos and which events of the

framework We live layers

for

Saiva

consciousness. in a body; the

and

experience cosmos, in as they or

our worlds spheres degrees and the

of the

inwhich

consciousness operates are regarded of of which

varying bodies; are a

of particularity, pure is consciousness called a

projection only this,

body

consciousness.

Not

the body is the medium and instrument for old

experiencing liberation from the cycle of birth, age and death through initiation into the

Saiva

systems of yoga and liturgy. various to gain esoteric access traditions, to these

Through initiation into the Saiva higher monist 'bodies' hopes and

eventually be liberated. The threefold. forms object scholarly popular indeed, motivated also, the a rationale for publishing of which fairly such a study is

Firstly Tantra, has serious has only

Kashmir

Saivism the This to its and, is but

part, of

recently

been

academic investigation. probably magic, been due

neglect

association immorality. not only

with

irrationality interest neglect,

Contemporary because of this

I think, self;

because of modern western ideas about we are beings, inner can to use Charles x). to

that phrase,

Taylor's These

'with teachings

depths' now be

(1989: seen

Tantric

xvi

contribute construction scholarship interest traditions self.

to of fits in

the this

resources 'modern a wider

available inwardness'. picture and modern in views of

for

the

Tantric western esoteric of the

into

the

subjective inform our

which

Over the past twenty five to thirty years there have been publications Bharati, by Hoens, as a number Gonda, well as of scholars, and

particularly Gupta, studies

Goudriaan more

providing of

surveys

detailed been

Tantrism.

Their

work

has

complemented by the translation of texts and studies in the Kashmir Saiva traditions Dyczkowski, Gnoli, by scholars Padoux, such as Rastogi,

Mull er-Ortega,

Silburn, Torella and Sanderson. The works of Padoux in and this on Sanderson field. sound have been Padoux and has Saiva in its in

particularly written a

important pioneering

study been

cosmology,

which

has

recently

revised

English translation

(Vac: The Concept of the Word (1990) SUNY). has Sanderson, how

Selected Hindu Tantras number Saiva of and

in a the

publications, Tantric to to of

demonstrated developed, work recent, by a these add

traditions

and their has been clear

relation invaluable

Vedic orthodoxy. Their this study. Saiva The texts as of

translations should also

Kashmiri be the

Dyczkowski significant systems. It to

mentioned exposition

development is hoped

in

that

this monograph will by mapping-out

something

this

literature

the

monistic

Saiva

conceptualizations of subject, body and world. The second reason for its publication is recent interest in the body. This interest has been

manifested in a number of disciplines.

In Philosophy

xvii

and

Sociology

particularly from

the

lines

of to

thought Posthas

which

develop

Phenomenology

Structuralism - the body, asserted itself in as a

along with its desire, realm work on of

discourse, of

particularly control. as a

Foucault's

technologies has been

In Anthropology symbol' and

the

body

studied of

'natural

expressing in Religious in

the

structures

social been

relations much

Studies

there has and This

interest

conceptualizations

techniques of the body in religious traditions. study is intended in shedding to contribute light to this

latter ways in

category

some

on Tantric 'used'. is

which the body is understood and My extent, culture. movements convey last reason for

publication affects that some

that,

to

an

Kashmir By this I

Saivism mean

contemporary new religious claim use to

with

significant Saiva

followings, or to

monistic

teachings

Saiva

spiritual are

techniques.

One or two of these movements of here the Kashmiri Saiva of the his and

clearly I of

developments am thinking

tradition; followers recent

particularly Jee who,

Swami taught

Laksmana the

until

death,

Pratyabhijha

tradition

whose ideas are propagated by the American Universal Saiva Trust. the Movements of such as Siddha late Swami Yoga based on

teachings the

the

Muktananda,

emphasise of the

'descent of power' Other Western Saivism

(s ak t i p a t a ) aspect
teachers through have been Muktananda, and his (or

tradition. by

influenced notably successor infamous) whose Klein, the

Kashmir late Swami

Rudranada and

(Rudi) the

Swami

Cetanananda,

famous

Da Free John were

(Love Ananda/ Avabhasa Kalki) Rudi and Muktananda. teacher Jean who

teachers a

both

Swiss

monistic

spiritual

xviii

emphasizes

the

'immediacy'

of enlightenment,

should

also be mentioned here as claiming to derive some of his This teachings study from the Kashmir Saiva traditions. upon the

might

therefore of

throw

light

cosmological movements. In future

backdrop

these

contemporary

research

hope

to

develop

aspects

and themes of the present monograph, notably Tantric conceptualizations relation and to of self and body, In and their

religious Tantric as

practices.

both the

monistic self is or and

theistic

traditions in its from world

conceptualized essentially, entanglement This self in is

being

true

nature,

disengaged the

attachment of

external

transaction. social essence, and even and

internalized and is,

beyond in its

historical beyond the

identity,

moral

obligation. of

Religious

practices,

transmission are

religious to

knowledge this

through

initiation, inwardness.

intended

realize

disengaged

In future studies I hope to examine more self the relates other, as and

closely how the idea of the disengaged to, on the one hand, These ritual and, on

visionary having

yoga.

practices for

were

regarded

supreme

significance

well-being

liberation in the human world. A note on transliteration. fonts, it Due has the to not an been

insurmountable possible to

problem with

indicate

retroflex

letters,

visarga

or the anusvara.

ACKNOWLEDGEMENTS

I Ph.D.

should thesis for his

like Dr. his

to

thank

the

supervisor

of

my

Andrew

Rawlinson of both

Lancaster and

University otherwise, inspiration. Lancaster, texts

guidance,

academic

diligent also to

criticism and Dr. David of

constant from

Thanks for going and

Smith, the

through

some

Sanskrit many of

with me

for patiently

correcting

my translations;

any errors here are not,

of course,

his responsibility. Institute, material offered have the Bath Oxford, at much an

Alexis Sanderson of the Oriental directed me towards some relevant

early and

stage many from

of

my

research

and I of of of

advice

useful his Dr.

suggestions. knowledge Booking been

greatly subject. College

benefited A good of

wide

friend,

Brian

Higher

Education has

invaluable assistance in sorting out word processing

XX

problems. Freda

should and

also Dr.

like Paul

to

acknowledge Morris, both

Dr. of

Matchett

Lancaster University, who in one way or another have influenced for her this work. help. The Thanks also to Magda E.J. Deforest gave

publishers

Brill

permission to use material in chapter 6, which first appeared Kashmir the in 'Shared Realities 36, of and Symbolic 225-47. St. Thanks Forms in

S a i vis m', Numen, Fund for

also to

Pantyfedwen

David's

University of this

College, project.

Lampeter,

financial

support

I N T R O D U C T I O N

(1) General Aims

The expression to the various developed

'Kashmir Saivism' of

has come to refer Saivism and

traditions in Kashmir

non-dualistic the

which

between

ninth

eleventh centuries C.E.1 In the following pages present a study of a concept which is of

I will

central

importance and

in understanding monistic namely the idea

Saiva metaphysics of embodiment as

soteriology,

understood within these traditions. More specifically I intend to make two major points which can be stated concept that the

quite simply. of embodiment

Firstly,

that the monistic Saiva by which I mean

is extensible, 'body'

boundaries of the in the context

are not fixed but must be seen an idealistic which to will how monism become the is and clear of

of both

hierarchical presently). the body as

cosmology Secondly,

(terms I hope in

show

idea of

understood

this Saiva of

context

vital in its

importance yogic and

in non-dualistic liturgical paths

soteriology,

transformation.

I shall

here explain these intentions more fully. (1) meaning It can be argued to the that body the boundaries fixed but of are

attributed

are

not

variable depending upon religious and cultural context.

To

understand

the

concept

'body'

or

'embodiment'

in

monistic Saivism it is necessary to place it in its own world of religious world monism meaning. out, Two features that it of it is this an a

religious idealistic

stand and

firstly that

secondly

presents

hierarchical view of the cosmos. By I refer to the metaphysics the Spanda of

'idealistic monism' the later Trika and which reality. dynamic

('Threefold'), Pratyabhijfia maintained This

('Vibration') traditions is only one

('Recognition') there

that ultimately is a

reality

unitary, omnipotent

though and

consciousness,

omniscient,

omnipresent,

of which the manifold forms of the universe are dre am like projections. These manifold forms are projected in a hierarchical sequence from the purest and most subtle to the most impure and solidified or coagulated. This hierarchical cosmology, other Saiva the traditions, lens of while being common to by the non-dualists The

is viewed

through

their

idealistic

metaphysics.

understanding of the body must be seen in the light of this from finds cosmology the in which The the lower of levels the body emerge out

higher.

concept

therefore scheme. To and

its place

(or rather places) within of

in this

be embodied to

is to be located some degree

the hierarchy

experience and down

distinction the human is

between world, to be

subjectivity fairly located which low

objectivity. on of be the Saiva in

Within scale,

this

by means to

a body

a specific Such is, to the a

environment of a birth

appears

external.

perception however, cycle of

subject-object characteristic of

differentiation beings bound

and death by the pollutions of individuality, and action. To be so bound, way, is which to is to embodied in a limited

illusion to be beings

say

suffer.2 All

who

have

not

recognized

their

identity

with

pure

consciousness suffer because they experience themselves as a particular body in a particular world and context. The soteriological goal of this system is therefore to recognize Siva; the one's identity with the absolute, supreme

to recognize that there is no distinction between and the objective, which is to realize

subjective

oneself as absolute subjectivity or I-ness and that the world is a projection of one's own consciousness. The that body is the result of cosmogony. by the This means and in

consciousness

is particularized

body,

the kind of body which particularizes consciousness any location or of is determined Among by these higher

cosmological is the

forces power

constraints. past present

constraints and is

action

which

affects The body

partly

determines

conditions.

therefore

the means whereby beings experience their particularity in a world: human bodies experience the human world, the

insect bodies the insect world and so on. idea of the body is not confined in use a to

However, that

which

particularizes Indeed, only the

consciousness Saivas to

specific

location. not with

non-dual reference

body

terminology but also

with

bound

beings,

reference to the cosmos as a whole

(called the body of

the universe or body of play); to the levels within the cosmos; and, moreover, with reference to absolute

consciousness

(called the body of consciousness or body

of light). The idea of the body is therefore extensible and has variable meaning referring to the within monistic individual Saiva m e t a of bound to

physics, beings,

bodies

to the levels which those beings experience,

the totality of such levels which comprise the cosmical hierarchy, and to the source of their emanation.

One as

way

the

monistic

Saivas

regard

the

cosmos

is

a series

of wheels or cycles emerging out back and into fall the supreme into of wheel the of

from and Siva, of as pure

dissolving waves

emerge

back

ocean

consciousness. develops lower the in a

This series the

process of

cosmical stages or in

emergence which the

graded

levels

of a

universe which

reflect contracts

recapitulate or coagulates sweets are more subtle The the

higher;

process as,

consciousness the

to use of

a Saiva metaphor, juice. higher, has gone

coagulation forms

sugar-cane out all from that is a

Lower, more

solidified forms, the

emerge

which

'contain' body,

before. of

human

which

consequence

contraction of consciousness, higher universe of of beyond Siva which it with it

is thought to contain the and which is a also it the is absolute ultimately form. The

consciousness identical and

projected

human body is, hierarchy, body',

therefore, we might

homologous with the cosmical call the 'manifest cosmic source,

which

and contains within it its transcendent 'essential cosmic body'. between

which we might call the The cosmos, monism idea of a

correspondence

body

and

an idea which is much older than the idealistic of the Trika, Spanda and In Pratyabhijha, other has

soteriological

consequences.

words,

recognition that the limited subjectivity of the bound being is identical with the unlimited subjectivity of

pure consciousness, cosmos and body

which is also the recognition that projections of this unlimited the fetters

are

subjectivity, of delusion. (2) is

is transformative and breaks

Nevertheless, with or

although

absolute

consciousness there Such are an

identical paths

individual to that

subjectivity,

still

routes

understanding.

understanding the cosmos

is and

facilitated the paths

by to

the

very

structure are

of

liberation

also

regarded the body

as paths back through the cosmical of the universe. are From one

hierarchy, the

perspective and keep

cycles

of

emanation

binding

beings yet from The very is

ensnared in a state of delusion and suffering, a different structure both the perspective binds of they can in are liberating. free. The

which locus

fact and of

body

bondage forms

liberation. I have

More called

specifically symbolic

certain -

which

forms

facilitate

this

liberation

in

that

they reflect the qualities of higher levels they words, are derived and forms which reveal they a disclose. of

from which In other not

symbolic

level the

reality

immediately apparent. For example,

'true'

guru, who

is a being who has realised his identity with the pure subjectivity of absolute consciousness, and participates that structure in, as that higher both points to, he discloses body. In one

reality: the

existing the

within to

'logic',

therefore,

path

recognizing

one's

identity with pure consciousness

is a path through the

cosmos, which is also a path through the body. The Saiva pure Siva. body is of central because within it it, importance is as thought a as both in to non-dual contain contains locus of and

soteriology consciousness It is,

temple the

therefore, because it

regarded contains

transformation manifestation.

absolute

Furthermore, the body is regarded as the being of central importance

vehicle of transformation,

in Saiva yoga and in the Trika liturgies, awareness expand of identity with supreme to is, fill for the body. Siva an an

during which is thought to of of

and

Such

expansion expansion

awareness awareness

the the

Saiva cosmos

monist, and a

through

recognition

that

both

universe

and

absolute

are

identical

with

the

b o d y .3

(2) A Note on Methodology

Having be clear

given that I

a brief overview of my do not intend either

aims

it

will a

presenting

history discuss

of Saiva some

traditions, as

though of course they or of an affect

I shall Saiva of I any am

developments of the or

the

understanding particular presenting

body, group

analysis Rather

text

texts. which,

a conceptual

study

while

respecting

the limits of the different monistic Saiva traditions, goes beyond the boundaries of any specific tradition in presenting an idea which is common to them all. Rather

than treating the tradition as of historical importance only, I have tried to present its ideas as having

inherent philosophical interest.4 In doing this I have reconstructed the m onistic

Saiva idea of embodiment from the terminologies of the texts, which any though the total concept and doctrinal scheme in it is embedded text or is not necessarily of texts, approach but can is particular common to to a be

one

group This

wider

tradition.5

especially

justified in respect to monistic Saivism whose authors, Dyczkowski notes, a 'single corpus regard of their tradition as comprising Indeed all other to

literature'.6

philosophical Ksemaraja,

views

(sarvadarsana) are,

according

the student of Abhinavagupta, still partial

truths which fall short of supreme Siva's all-pervasive reality explained in monistic Saiva texts.7 This embodiment book as is an examination in Saiva of the concept of My

found

terminologies.

explanation is, in one sense, a reconstruction of ideas embedded in the texts through developing my own terminology' . statements By 'meta-terminology' I merely 'meta mean

about the religious statements of the aiva which attempt to show how their idea of

non-dualists,

embodiment relates to their total picture of the cosmos and human location the within it. I terms is, thus hope to

demonstrate monistic

relation

between This

within

these a

traditions.

therefore,

phenomenological study in accordance with P i a t i g o r s k y 's conception. to the explain He writes: religion has 'Phenomenology has a dual aim: that self

in terms, developed

wherever for

possible, own

religion

its

description, to the

and simultaneously to explain the religion observer in his terms'.8 I also have 'my in I

external

some sympathy with Van der Leeuw's contention that meaning and its meaning . .. become irrevocably one

the act of understanding'.9 For the sake of clarity,

have generally not qualified statements by phrases such as 'so the aivas that believe' this is or 'so it is thought', but within the

have

assumed

always implied

description of the data being given.

(3) The Sources of the Monistic Traditions of Kashmir

As fervour,

Dyczkowski with many

has new

noted,

Kashmir

of

the

ninth

century was a place of great religious and intellectual 'Tantric' traditions emerging

and lively debate between rival schools.10 The relation between these various traditions is complex and I shall here only sketch an outline in order that the

traditions I will be writing about can be put into some context. By 'monistic' or 'non-dual' aivism I mean the

Tantric traditions which revered a scriptural authority other than the orthodox Vedas, namely the Tantras and

Agamas,

and which propounded a doctrine that ultimately I specifically here Trika, Spanda and

there is only one dynamic reality. refer to three traditions, the

Pratyabhijfia which in one sense can be seen as part of the same tradition expounding the same 'truth', but yet

are distinct textual traditions with their own teachers and term it terminologies. 'tradition' to be the I shall defer a discussion of the

for the moment equivalent of

(see chap. sampradaya

6), but take or amnaya,

meaning a doctrinal scheme embodied in a group of texts and conveyed by a lineage of teachers

(s a n t a n a ,
Spanda and their

p a r a m p a r a ), whose origin is thought to be divine. Although Pratyabhijfia in can this be sense the Trika, as

regarded

distinct,

doctrinal and practical similarities seem to be greater than each Indeed their differences other all and three quote come and they from are mutually other's in aware of

each

scriptures. (c. all

together

Abhinavagupta on texts the of

975-1025 three

C . E . ) who wrote One

commentaries of

traditions.

way

explaining

relation

between them might be to say that the Trika is a system of initiation and liturgy, the Spanda is a tradition of yoga and textual commentary, the with articulation the of monistic of while the Pratyabhijfia aiva theology rather is

concerned than an

presentation

arguments

account of ritual and yogic process.

These can be seen

as three aspects of a single, larger tradition. This Vedanta, ecstatic Kapalika by monistic but a aivism was not a form from the of orthodox

doctrine of the

deriving cremation

visionary, the Kaula-

cults

grounds;

traditions which sought controlled possessi on deities, whose doctrines of power and

female

techniques of ecstasy through impurity were an anathema to the orthodox.11 (1985, It is has from this background, that the as

Sanderson

1988)

shown,

Trika

developed its doctrines and adapted its methods to suit a more away of orthodox householder's and I way of life, stripping aspects the

the sectarian tradition. of the

some of the here

antinomian

the

shall

briefly

describe with

sources

traditions

beginning

their

scriptural authority,

the Saiva Egamas.

(1) revealed Sanderson

Agamic aivism. scriptural source

The Tantras of

or Egamas

are th

Kashmir

Saivism;

(1988) has clearly shown the interrelation of textual traditions and a detailed literature is found in Gonda survey and

these various of this vast

(1977)

Goudriaan and Gupta

(1981). Dyczkowski

(1988) has given

a detailed account of the structure of the Saiva canon, explaining the tradition's self-categorization and in has in

his excellent study of the Spanda tradition outlined one important namely classificatory

(1987) found

system

the Egamas,

the Egamas

of the Saiva

Siddhanta, and the

the Bhuta and Garuda Tantras, Bhairava Tantras.12 The groups which have a bearing on our

the Varna Tantras of scriptural concerns here

authority are the

Siddhanta and Bhairava Egamas and Tantras. The Siddhanta (ten mainly texts, Siva traditionally Egamas and with and said to be

twenty-eight Egamas), they do are

eighteen ritual,

Rudra

concerned

although

contain For

cosmology example, the

some

metaphysical deals with

speculation.

Mrgendragama

Siva as the creator of the universe and

its structure. inspiration an

This tradition of texts was the scriptural of the dualist Saiva Siddhanta, the which Lord

maintained

eternal

distinction

between

(p a t i ) as

Siva,

10

the manifest universe

as that which binds

(p a s a ), and
and debated

the individual soul referred to as a This tradition was very active

'beast1 ( p a s u ).13

in Kashmir

with the monistic tradition by which it was eventually supplanted. The dualist tradition moved to the south of India, where its gnostic orientation was interfused is

with Tamil devotionalism with which Saiva Siddhanta mainly associated.14 is in Although Tamil, most Saiva are

Siddhanta

literature

there

nevertheless

important Sanskrit texts such as the Somasambhupaddhati composed Sanskrit and used in of the south.15 The northern, greatly

tradition

Saiva

Siddhanta

influenced the monistic Saivism which is the object of this study and monistic theologians such as

Abhinavagupta even quote from dualist texts.16 The relevance second is group the of scriptures Tantras, which the are of

Bhairava

direct

scriptural inspiration of monistic Saivism. These texts are concerned with the worship of Siva as the ferocious Bhairava (1988) this and/or Sakti as Kali in some form. are Sanderson found Seat in of

has

shown that two main divisions the mantrapTtha ('the

literature: and the

('the Seat of

Mantras') the former

vidyapTtha the

Vidyas'), latter of the the

emphasising aspects is the of

masculine, An

the

feminine

deity.17

example

mantrapTtha

Svacchandabhairava-tantra

(SVT) , a in the of

text concerned with the popular worship of Siva Kashmir valley, and by commented the upon in of the

light

idealistic Ksemaraja18 vidyapTtha

monism

student and of

Abhinavagupta, of the the

(c.1000-1050 is the root

C.E.), text

an example the

Trika,

MalinTvijayottara-tantra of three goddesses presenting the

(MVT) emphasising the w o r s h i p

(see below). These texts, though not non-dualism of the l ater

sophisticated

11

Trika, read texts

Spanda

and

Pratyabhijfia light and

traditions, served as of

could

be

it a non-dualist for the The

appropriate the the later

scriptural most

authority text

traditions. Saivas which was

important

for

monistic 800 C.E.)

the MalinTvijayottara describes as

Tantra the

(c.

Abhinavagupta

supreme

essence

(p a r a - s a r a ) of the SiddhayogTsvarTmata-agama and a text

of one of the most the important Bhairava divisions To (vid vapTthapradhana) of doctrine s.19

the tradition which produced this text we now turn.

(2) tradition Saivism. of the is

Trika Saivism. often taken to

The be

Trika a synonym for

('Threefold' Kashmir

Indeed, book

for the sake of simplicity in the body refer to the Trika to is in its third the a the the

I shall

phase Spanda system tantra

of

development

without The

meaning Trika

exclude primarily

and of and

Pratyabhijfia. initiation kula and

liturgy

(specifically originated in

prakriva- s ) which

cult of the cremation ground as part of a wider Tantric tradition called own textual or the Kaula Xgamic ('Familial'), authority.20 which had This its

Kaula

tradition, while considering itself Saiva, nevertheless stressed Kal i.21 the term the Adding Kula worship to an of female deities picture to refer including we to have the

already

complex seems

('Family')

which

Kaula tradition, type the

but more than this denotes system within meat of and its the Trika, and

a distinct involving involving

of liturgical consumption as of of

alcohol liturgy. (TA) to

love-making devotes Another general part

part his

Abhinavagupta this system. the with

Tantraloka alongside the

tradition Kaula

the Krama

Trika

within

rubric was

('Gradation')

its own texts, which exerted a great influence over the

12

Trika. and

Abhinavagupta was Krama, infusing of

initiated the

into both the Trika with the the Krama's of

the

Trika

visionary

idealism

KalT as and that

power the

consciousness Sanderson has

expanding shown was

contracting this the of

cosmos. of pure

doctrine MVT that but text

consciousness

absent

from

suffuses and its

Abh i n a v a g u p t a 's

interpretation

liturgies22 (see ch.8). The MVT is the root text of the Trika of or the the three

'Threefold' goddesses

tradition, Para,

so called

because

Parapara and the

and Apara

(the

Supreme, in are fourth

Supreme-Non-Supreme the MVT,

Non-Supreme) tries to

contained show or

which Abhinavagupta of a single

emanations power.

underlying

reality

Sanderson has shown how three distinct phases of

the Trika can in fact be discerned. The MVT, along w it h its sister texts the SiddhayogTsvarTmata-tantra and the Tantrasadbhava-tantra development, Trikasadbhava third gives phase the followed of the forming by the first phase of and its the the who

the

Trikahrdaya and

second

phase,

finally

comprising tradition and the

the works a

of Abhinavagupta

sophisticated the

theological texts, his of non the

expression particularly dual

reinterprets MVT, in It the is

earlier of

terminology final

metaphysics.23

this

phase

tradition's development with which I shall be concerned here, particularly (TA) the doctrines in A bh i n a v a g u p t a 's (TS) the

Tantraloka ('The

('Light on Tantra') and Tantrasara of Tantra'), in which he reviews

Essence

teachings of the Trika in the light of the Pratyabhij fia theology schools, and the I teachings shall of the make Krama and Kaul a to the

though

also

reference

Trika's main scriptural authority the MVT.

13

(3)

The Spanda Tradition.

On the one hand

we have

a monistic Saiva idealism developing with the Trika and culminating in A bhinavagupta, and on the other hand we have a related though distinct tradition called ( 'Vibration'), consciousness vibration observes, Mata teaching vibrates of that the this Siva as as Spanda supreme The

cosmos

Sakti.

teachings

tradition,

Sanderson Krama and Tantras the

can be traced to the Kali-oriented found in the Yarnala

traditions

('Union')

of the vidyapltha

(see above),24 though ostensibly

tradition originated with the revelation Siva to a certain Vasugupta (c.875-925

in a dream by C.E.). In this

dream Vasugupta was told to go to the Mahdeva mountain and upon there a he found a 'secret' of to

(rah asva) texts inscribed

aphorisms called the Siva then (SK), Ksemaraja, the Spanda Vasugupta Kriks

stone;

group

Sutras

(SV).25 According the sutras

abridged though

into have

this

text may

been written

by Vasugupta's (vrtti) upon

disciple Kallata26 who also wrote a commentary on them (SKvrt). The Spanda tradition is

based

these two texts and comprises a series of commentaries, the most famous of (SSV) which on the are former texts Ksemaraja's and will with his be the

Sivastravimarsinl Spandanirnaya referred to (SN) in

on the latter. following

These

the

pages

along

Sivasutravrtika

(SSvart) of Bhskara

(c.925-975 C . E . ).

(4)

The

Pratyabhijfi

Tradition.

So

far

the

two

commentarial traditions I have mentioned, the Spanda, are thought to have

the Trika and originated in

revelation embodied in a text or texts. Pratyabhijfi human author ('Recognition') Somananda (c. tradition 900-950

By contrast the began C.E.), with a

though

tracing its line of teachers back to Siv a.27 Somananda

14

wrote

an

independent

work

the

Sivadrsti

(SD)

('Vision (c.

of Siva').

It was, however, his disciple Utpaladeva

925-975 C.E.) with whom the Pratyabhijfia found its real articulation ('Verses text he on in the his Tsvarapratyabhijfiakarika of the Divine'). In (IP) this is has

Recognition that

argued with

particular

consciousness and always

identical been. is

absolute

consciousness

The purpose of religious practice and observance of this on constant his great truth. Abhinavagupta text, a

recognition a

wrote the

commentary

grandteacher's (IPV) and

TsvarapratyabhijfiavimarsinT on Utpaladeva's own

also

commentary vimarsinl). tradition,

commentary

(-vivrti-

Ksemaraja wrote an independent work on this the Pratyabhijfiahrdaya (PH) ('The Heart of

Rec ogn i t i o n ' ) which is an excellent introduction to its doctrines.

My

purpose has

in giving been and to

this overview of some of demonstrate are firstly three that

the the

literature Trika,

Spanda

Pratyabhijfia

distinct the his

commentarial traditions, monistic Saiva authors,

but secondly to show that notably Abhinavagupta and

student Ksemaraja, did not see a contradiction in these traditions. within vision them of Although suggest distinct, a common Indeed Trika share the monistic teachings and common the

inheritance the are a links more common and

Saiva and

monism. the

between than

Pratyabhijfia conceptual. teachers Ksemaraj a . As I

m e rely of

Rather in

they

lineage his

ending

Abhinavagupta

student

have

suggested,

the

Spanda

tradition

represents a distinct revelation which complements that of the Trika as a system of initiatory liturgy, with

the Pratyabhijfia as the theological articulation of the

15

Trika and Spanda. Within the Spanda, absent.

external ritual is developed

Its practical concerns are the yogas the upaya- s ,

in the tradition, Trika text, in his

which are found in the

the M V T , and which Abhinavagupta elaborates The Trika, on the other hand, is

works.

primarily concerned with initiation and ritual. Kashmir monistic Saivism in refers so to far as it three refers to a

doctrine,

these

traditions.

Because of this shared heritage of ideas and practices I will sense draw from all three traditions - in the - which following in one

are a single

tradition

pages

to illustrate an argument which I shall now outline.

(4) A Summary of Contents

This

summary

of

contents

is

intended

as

a quick,

general guide to the overall structure and contents of the book, I which begin may by be of use purely some as a condensed themes that the

outline.

introducing

central

and demonstrating the first point of the argument, the concept of embodiment body, the I is extensible, and the the the world is and

relation depending referring supreme

between upon to.

person of

variable they are

level that

cosmos

show

for

monistic innumerable

Saivas forms

consciousness

manifests

of the cosmos and that this manifestation is in fact a contraction of that omniscient, omnipotent This each and

omnipresent power occurs through a

into particularity. number of stages,

contraction lower stage

being a more solidified coagulation than the preceding one. In the lower into levels who consciousness experience a is world

particularized

subjects

16

distinct person's location

from themselves experience within the is

through therefore

a particular a function term

body. of

his is

hierarchy,

so

the

'body'

ambiguous in so far as its meanings vary in relation to the concepts of person and world at different levels. A change in the concept of the body will entail in the concepts with of person and world. of the This a change can in be the of is

illustrated cosmical

four

examples how

beings

hierarchy,

showing

understanding

body, world and experient different in each case: existing

(i.e. experiencing person)

namely a bound human experient an accomplished yogi who

in the human world;

is not bound by any one level but traverses many; of sound (ma ntradevata) existing and finally the deity at a higher

a god of the

level is

the cosmos;

Sadasiva who

highest level of the unambiguously manifested cosmos. This chapter also entails an investigation of the are how

concept of manifestation, regarded the as coagulations of Siva

showing how lower levels from and within higher, Sakti the and is human showing

polarity

reiterated body and

throughout,

particularly

between male and female bodies. of the absolute Paramasiva

The pure consciousness as the cosmos, in or

emerges

opening

out as manifestation which of pure to be consciousness. embodied, is

is a closing To to be be

contraction and

manifested, in

therefore

restricted

some way. To be embodied is to be bound to a particular form and location, though the boundaries are variable. of this

bondage,

of this body and world,

Indeed,

the monistic Saivas offer various kinds of explanation for this embodying manifestation. These Firstly explanations at the and can be viewed hierarchically. of be explanation, as a

highest embodiment

level can

manifestation

explained

17

function

of

Paramasiva's exists simply

power because

of

freedom; wills

manifestation

Paramasiva

it. Secondly manifestation is explained as a process of unfolding, in a hierarchical sequence, a number of

levels called tattva- s . I show how this term has three meanings in Trika Saivism, namely: the levels of the universe, (ii) a the (i) a constituent of 'substance' which or

comprises

each

layer;

principle

underlying

governing those levels which is also identified with a deity; and (i i i ) a category in of perception. of the Thirdly

manifestation

is explained

terms

pollutions action are thus

of individuality (karma). embodied explained unfolding which Because in the as and

(a n a v a ), illusion of lower the power of

(m a y T v a ) and action

beings is

worlds. a

Human

location of

both as a

consequence of or

cosmological action

consequence impressions

individual traces

creates

latent

(vasa na- s )

which eventually come to fruition. can be explained tattva cosmology,

While manifestation and the

in terms of Paramasiva's will

particular embodiment in a particular

location is explained by action and its affects. Chapter Chapter 1 2 develops the further totality the of idea the outlined cosmos in is and

that

recapitulated

at each level of

it and

also within

between human or individual bodies. Firstly we see that lower cosmic levels coagulate from the higher, a series is a of critical transition points through there with

at which this

'sudden'

change of level.

I illustrate

reference to the Saiva cosmology of the particularly example of the such pure tattva- s . a The

'six-fold way', is an the This

maya-tattva point impure

transition to the

from cosmos.

(relatively) 'downward

cosmos of

shift'

manifestation

explains

embodiment

in the lower worlds in that higher cosmological forces,

18

such

as

Siva's and

power

of

intentionality restricted

(or

will), may a as

cognition the

action of

become

below and

pollutions and its

individuality, These in

illusion turn

limited further

action

affects.

become

restricted the sense

in the human experient as mental faculties and the faculties of

processes, This

action.

process can be illustrated in the following diagram:

Siva level

intentionality l

cognition l illusion A senses

action
i

r r i a y a level

individuality
i

limited action 1 action faculties

human level -

mental processes

This inversely

process reflect

involves the

showing higher

how and

lower

levels an of other both cause

involves theory of

examination causation, Indian that

of the abhasavada,

Saiva set

non-dualist in the

context

theories. That the cosmos is

is, abhasavada a and

maintains of its

transformation so agrees with

(namely

Paramasiva)

the

parinama

theory of causation, appearance ideas that and so

and that the cosmos is an illusory agrees with is a vivarta theory. These of an

the cosmos reality and

transformation it is an

underlying appearance terminology. of the

that in

illusory and

are reflected I conclude of and

Saiva

metaphors

the chapter with showing are

a dis cussion how part Siva of and the

principle the male

polarity, the

Sakti,

female,

structure of existence and are reflected throughout the cosmos. This polarity can be seen in three contexts: an ontological context which refers to the

absolute as light and awareness,

19

a cosmological

context

which

refers

to

Siva

and Sakti reflected throughout the hierarchy, for example, in the vowels and consonants and to the and

which express the cosmos as sound, in a personal context the which

refers

polarity

within

individual

body

between bodies. These body; three contexts are united in the concept of the

body terminology being applied to all three. person and world are

Having established that body,

a consequence of hierarchical manifestation in monistic Saivism certain and that manifestation such as operates according to and

principles

recapitulation

inversion, Chapter 3 goes on to show how as the body is regarded as the cosmos, body, called the so the cosmos is regarded as a or even 'body the

'body of the universe'

of play'.

Furthermore,

the source of manifestation, is similarly

pure consciousness of Paramasiva as a body, called the light' bodies or we 'body refer of to

regarded 'body of cosmic and

'body of consciousness', space'. These

absolute

two

by meta-terms,

the

'manifest'

'essential' The

cosmic bodies respectively. then goes on to examine the kinds of

chapter

language used in the non-dualist texts when speaking of these two bodies. Siva in 'Siva Sometimes they are both expressed sometimes the as

terminology', in

essential and the

cosmic body is expressed manifest both are cosmic body in to

'Siva terminology'

'Sakti terminology', in Sakti terminology. about these and

sometimes Another bodies

referred in ways

distinction can be

of talking

two

made

between

'emanation'

'pervasion'

terminologies. body as an

The former describes the manifest cosmic of the essential and cosmic the body, latter

emanation

referring

to stages of

impurity

so on;

20

describes

both

bodies

as

identical

and

therefore I

disdains the distinction between purity and impurity.

use these terms to discuss the concept of the essential cosmic and body expressed to as the pure subjectivity cosmic or I-ness, which by

its

relation the

manifest way,

body

comprises

six-fold into causal,

itself and

divided gross

Abhinavagupta

subtle

bodies.

These levels within the manifest cosmic body, which are also referred to in body terms, might be called

'collective bodies'. That is, levels which comprise the cosmos are levels of collective embodiment; shared

realities created by the consciousness of beings within them.

essential cosmic body -

pure I-ness

causal " I manifest cosmic body the six-fold way subtle gross /collective J bodies

Chapter reality' of the and

develops

the

meta-terms

'shared

'collective body', showing how the regions are We seen to be embodiments of for in

cosmos

consciousness. regions the

here

examine

terminologies

of the cosmos, and their

such as anda and kal found relation to tattva and

Trika,

world reality

(bhuvana). We then go on to examine the shared

or collective body as a body of sound, using by way of illustration the scheme of pada-s given in Ksemaraja's commentary shared power fall on the as SVT. The chapter of also looks at the of and this

reality 'fly off'

a wheel

power.

These

wheels

from pure consciousness or rise up waves. I specifically examine in

away

like

21

context the cycle of the stages in the

twelve Kalis and

associated withdrawal as the

with of 'wheel or and

projection

consciousness which Ksemaraja identifies of power'. Finally body as we a consider sphere of the a

shared deity's

reality power

collective perception, (i) an

and examine the term visava of sense, (iii) of a (i i ) a sphere

as designating or range how of at the

object and

perception higher

body.

This

will

show

levels

the

cosmos beings merge as it were,

into

collective body which becomes, and object of how perception. individual by

their means serve the to

These

examples for

illustrate Saiva Shared

experience higher a

Trika

is determined realities

these are

shared

realities. force

constraining

particularizing consciousness. However they also have a soteriological as bind. Chapter 5 examines in more detail the way the body showing how it is by 'made' its of function in that they liberate as well

is a result of cosmology, maya and its specific

location

determined

past

action or k a r m a . The bodies

of beings

below

the level

of maya have bodies which contain the three pollutions of individuality, illusion and action, while the bodies I examine in according to

of beings above maya have bodies of power. this context the seven kinds of experient

Saivism, namely the Sakalas and Pralayakalas within the realm of m a y a , the Vijnanakalas, three kinds of Mantras and Siva beyond the level of maya. chapter dualist body in discusses Saiva lower the in of Trika order the In this context the of how this the

interpretation to demonstrate is

scheme layers

cosmos

particularized

and therefore

'individual', whereas at higher levels it

is less constrained. The bodies of the Mantras are also their worlds of experience. Next, the structure of the

22

body

of

the to

limited the

or

Sakala is

experient

and

its how the the

relation

cosmos

examine d, is an

showing by of

particularized individual subtle body body. and

consciousness This its involves

constrained examination

relation to the gross

or physical

body which is thought to be homologous with the cosmos. This homology is expressed in two ways: in the

'vertical axis' model in which the vertical axis of the body corresponds to the vertical axis of the cosmos;

and the centre

'central locus' model in which the heart is the of the cosmos, These identified two models with of the body of are

consciousness.

homology

important for Saiva yoga and liturgy. Having shown how the body is thought to be derived from higher cosmological layers, chapter 6 shows to how be

the collective

body of the tradition

is thought

derived from higher levels and is transmitted through a tradition teachers. Saivism of Here in textual I the showing examine Trika, that commentary the and lineage of of

development and

monistic

Spanda they This

Pratyabhijfia themselves places as

traditions, systems of

regarded chapter

soteriology. in the context

these the

traditions

of Vedic

orthodoxy

and

idea of renunciation. The second part of the chapter shows the way in

which these Saiva traditions regard themselves as being transformative, 'symbolic level of form' the particularly through symbolic forms. I mean a structure is a disclosed projection Certain at of By one and such at

cosmos

which

participates as the guru,

in a higher

reality.

forms,

m a n t r a , mandala and

initiation,

embody

a lower level qualities which exist at a higher level. Symbolic reflects forms the disclose of an the order cosmos. of meaning which

order

Because

symbolic

23

forms they

express are

the

qualities indeed

of

the

levels

from

which are

derived

some

symbolic

forms

direct expressions of Paramasiva - and because the mind is thought to take on the qualities of what it

apprehends,

they are transformative. upon a symbolic form

The yogi, which

through a

concentration higher level,

expresses

appropriates

the qualities

of that level idea

and is so transformed with

into it.

I demonstrate this

reference to the guru the an power guru

(of which two kinds and of the higher teaching powers,

can be guru), and

discerned, mantra as

embodiment

initiation,

an expression of different levels designed Initiation into the top of the

to transform initiates to those levels. the Trika, which regards itself at

initiatory hierarchy,

therefore leads to realization of

Paramasiva and liberation. Chapter religious practice. body's 7 examines and the is way the the focus body for expresses religious the the body of

meaning

That is to say, diet

the tradition constrains posture in order of his the that own body

behaviour,

and

initiate might with the body

recognize of the

the

identity

universe

and

consciousness beyond is purified

(and within). yoga and as a

We see how the body liturgies, divine body. being The and by

through and

'destroyed' nature we and

'recreated'

structure some

of Trika for

ritual

isdiscussed practice

examine

terms

religious

used

the Trika such as vrata , vaifla and p u j a , and also some of the contents mudra. Finally of of liturgy the methods and yoga such as asana the in and four Saiva

chapter of

discusses

categories monism,

transformation

the upay a- s . for the non-

This classification is very important

dual Saivas who develop it from its origins in the M V T .

24

The and

first refers

method

is

called

the

'non-means' the

(a n u p a v a ) mediation the divine individual of will, into or

to direct

liberation without (s a k t a ) use the

of any practice. (sambhava), (anava), are the

The remaining three paths, energy to and the

said

faculties

cognition and action. Paramasiva

The divine way is immersion sudden upsurge of

through the

instincts

emotions which shatter thought construction; path is immersion through the development

the energy of a pure

thought such as until means of

'I am Siva,

I am omniscient',

repeated

its truth is realized; is said to be

and lastly the individual through the by development meditation, of this last we are

immersion is

impure

thought

which ritual. of of

supported

mantra, method see

and outer the raising

In the context is

KundalinT breath,

discussed, and

and

how

the

ideas

sound

energy

united in the concept of KundalinT. Not body also only the yogas service of liturgies. of Trika Saivism constrain immersion In this into Paramasiva, Chapter 8 we the but see

in the do its

last

how the two liturgical systems of the Trika, namely the Tantra and Kula, The use the body as the is focus the of their

practice.

Tantra

system,

which

normative

practice of the Trika Saiva, of a mandala in the form to

involves the visualization of Siva's of The trident. cosmos This and of

trident pervades one's the

corresponds the Trika

levels body.

the

Saiva's

realization

identity with supreme consciousness of the second Trika liturgical

is similarly system, the

aim

secret Kula liturgy, which involves love-making between the yogi and here yoginT how the who 'become' Siva and is Sakti. I to

examine

secret

tradition

thought

flow from Paramasiva through the guru to the yoginT who transmits this secret knowledge to the yogi. Throu gh

25

these liturgies the adept realizes himself as identical with the pure body consciousness as of Paramasiva with the and body his of

individual

identical

consciousness and the body of the cosmos.

C H A P T E R

O N E

T H E

E X T E N S I B L E

B O D Y

(1)

The Body and the Contraction of Consciousness

The of

metaphysics is

of

the on

monistic the

Saiva

traditions that

Kashmir,

based

simple

premiss

absolute, omnipotent forms its of

supreme consciousness and the omniscient), Yet

(which is omnipresent, the innumerable and a

manifests simple is

cosmos.

this

formulation expressed a in

soteriological complex, evinces time a

ramifications

highly which same

technical high

terminology, of

terminology yet and at the much

degree many

precision

reveals

ambiguities

ambivalence. than in the

Such ambivalence is nowhere more expressed concept of embodiment. In this book I

intend to reveal this ambivalence by showing how body, person and world are necessarily connected, relation is greatly variable. These though this entail

concepts

each other,

but their boundaries

are extensible within a change of

the hierarchical cosmos of the non-dual Saiva: in the boundaries in the of one term I entails a

change to

boundaries that the

others.

secondly is of it

intend

show or a

hierarchical (i) at each

cosmos level

reflected and (i i ) at

recapitulated

28

personal level within the body and between bodies. human and body to itself is the thought polarity as to contain the the the

The

universe masculine feminine

reflect

between and

principle, principle, is also

expressed

Siva,

expressed as Sakti, within it. This polarity between male and female bodies. I

reiterated intend

thirdly

to show how the monistic

Saiva

concept

of embodiment relates to Trika Saiva soteriology. To human demonstrate experience these (the points, idea we of shall which to The will of see will the that be

Saiva

explained) contraction developed showing

is limited of

or constrained

due

s el f

supreme to

consciousness. these ideas

argument involve Trika

here the

explicate and

precision

technicality

terminology by

and will explain this extreme technicality the we necessary shall within connections the or, between relation to use

exhibiting i.e.

concepts; between

demonstrate the system

propositions

Smart's terminology, doctrinal scheme.1 Before texts, showing this with documentation from the

let us roughly sketch the monistic Saiva picture

of embodiment and cosmology. Body, person and world are the consequence of the contraction of consciousness and their boundaries are variable. Contraction of This two from

consciousness hierarchical principles: and reflect

is also hierarchical manifestation. manifestation occurs according to

(i) the

that

the

lower and

levels (ii)

coagulate a

higher, is

that

mascu line the many

feminine levels bodies.

polarity of the

reiterated and also

throughout within and

cosmos

between and

The body is therefore regarded as a cosmos the cosmos is regarded as a body.

conversely

Certain the

soteriological principles of

ramifications cosmogony have

follow

from

this;

consequence

for

personal

29

transfor matio n. Central is the to the that world-view human of the non-dual is Saivas or the by a

notion

experience for the

limited is

constrained.

Human

experience,

Saiva,

interaction or perception of a person with means of a body, though human experience

a world is only

special

instance of the range of experience

throughout

the cosmos. A person is an experient who interacts with a world the body by means is thus of the senses the means located within a body;

whereby

a person

interacts

with an environment. The are meaning of the the terms Saiva body, person and world on

variable

within

universe, cosmos

depending they

the level

in the hierarchical

which

refer

to. In other words, a person's experience is a function of his location within the gradations of the cosmical even

hierarchy

(indeed this is true of all experience,

the non-human). More precisely, of body, person and world in

the lower the locations the cosmic scheme, the

more solidified, become, cosmos, merged whereas the

limited, the

particular and separated they their location open, in the and the

higher

less

limited, they

more

universal at

together

become.

For example,

highest level of the cosmos, identical. being body bound and On in world the the other cycle

body, person and world are with birth regard and to a human

hand of as by I

death, a and

person, is of the

appear

distinct: his mean body

person world in

particular, experience,

constrained by which

his location

cosmical hierarchy. Location perception experiences here in in the cosmical or limits is, hierarchy the way however, Saiva, constrains

of a world a world. for the

consciousness an ambiguity

There

that,

non-dual

consciousness,

30

world,

body and perception have variable meaning within Particularized consciousness functioning at

the cosmos.

a low level of the cosmical hierarchy will have a very limited perception, whereas less higher up the hierarchy, and its

consciousness

becomes

particularized

perception less limited. Perception can therefore be seen to be the result

of an experient's location in the hierarchy constrained by the form of body and world perceived. This complex

of relations between body, person, world and perception is, according to the Trika, as A the cosmos the result of Paramasiva's and the result location the of karmic in the of

contracting constraints. cosmical

limited and

person's therefore

hierarchy

boundaries

his body and world - is the result of cosmogony and of his past actions. Each level or world of the cosmos is

the result of the contraction of supreme consciousness, while the location of individualized consciousness

within that hierarchy is the result of the fruition of the traces The or seeds of particular, individualized is karman

action.

particular Karman, which

experient's

location

determined. progession

however,

is a factor in cosmogonic at a certain beyond stage this of

appears

only

manifestation. is not limited

Consciousness by karman,

located

level

although it has some degree albeit su pra-ka rmic. which means of the a person (in to

of constraint or Particularized constrained cosmological the

contraction,

consciousness,

within terms

the lower worlds below the

cosmos is due

maya-tattva), supreme

contraction

(samkoca)

off

consciousness

(s a m v i t , c ait anya) which is all-pervading (sar vavyapti) , omniscient (sarvaifia) and omnipotent
(sarvakrt va) universe. and manifests forms come all into the being forms and of the These generate

31

further lower

forms down

which the

they

also govern. they

Moreover, the

the more of the

hierarchy

appear, The

diversified

phenomena

become.

separation

subjectivity and objectivity becomes more distinct further manifestation proceeds from its source. Ksemaraja illustrates this process in a

passage is a

which clearly shows that the individual experient

consequence of the contraction or manifestation of pure consciousness, here conceived as the power of sound:

Thus

the supreme from

Power the

of Speech light of

(v k s a k t i ), nonconsciousness

distinct

(cit praks a) having the form of the great mantra

eternally and arisen, I-ness of comprising awareness pregnant (v i m a r s a ) with the the complete wheel (of (p rn h a m ),

entire form

power a of

(s a ktic akra), to ksa, makes

having

letters) level the

manifest experient pasvanti,

(b h a s a yati) the (q r a h a k a ) by

the

individual of

gradual stages

madhvama etc.2

This shows that the individual experient of cosmogonic of process. the The limited sense

is the result of 'I* of is a

contraction

unlimited,

absolute

sense

'I'.

The absolute, here equated with supreme sound, which is pure consciousness total within unlimited it; the This as is a and complete I-ness contains the (plrnham) , the manifestation of power of as as

subjectivity, cosmos wheel as

wheel the

(sakticak ra).
manifestation sound, the that gross which

represents of

totality expressed alphabet

progression

power

reflected

in the it

Sanskrit should be

letters varna

a to ksa, in a

though

emphasized not the to the

cosmogonic

sense

refers of

letters

but to higher

vibrations

cosmos.

32

These

levels

are of

contained layers being two

within as the

the

larger

classification and

sound last other

p a s v a n t i , madhvama level of more empirical subtle

vai k h a r i , the the

language,

being

m ani festat ions.

(2) The Ambiguity of the Absolute and of Manifestation

The inherently

Trika

conception On the

of one

this hand,

absolute as Alper such

is has as

ambiguous. is

observed,3 it Parasiva, other in

expressed

in personal

terms

Paramasiva, impersonal

Mahesvara or simply Siva, terms such as pure, on to

on the

absolute the be one one of are

consciousness hand this

(s a m vit,

c aitanya). Again, is said

supreme

consciousness

(eka), on the other it comprises the two principles light (p r a k a s a ) and awareness (vima rsa) which

identical with Siva and Sakti.

A further ambiguity can it is

be seen with regard to p r ak asa. On the one hand both the substratum on of appearance (a bhasa ) and outside of

rests this

entirely

itself,4 nothing

existing

light,5 yet on the other (as vimarsa is on

it is dependent upon the IP

vimarsa that

praka sa) . Indeed,

says

without v i m a r s a . prakasa would be unconscious

(j_ada).6 are hand

These ambiguities concerning ultimate ontology reflected Siva is in said accounts to of cosmogony. the On the for one

manifest

cosmos

example is on

Kallata, the cause

the student of Vasugupta, of the cosmos,

writes that Siva of power,7 yet

the wheel

the other Sakti is said to manifest the cosmos. Ksemaraja Sakti This to quotes create a and verse that which he is says that Siva upon

Indeed needs her.8

dependent

idea of Siva's dependence on Sakti is the same as

33

p r a k a s a 1s dependence on v i m a r s a . The ambiguous while very in idea that of manifestation contracts into is therefore

Siva

particularity, and

Sakti

generates

appearances.

Contraction initial

generation are suggested by the two

cosmogonic each cit

principles or tattva-s (see below) Siva and Sakti, of which in turn has a sakti, namely

(consciousness)

and ananda

(joy) respectively.

Although

Siva and Sakti are united, consciousness contracts, as is and joy;

they yet contain energies of consciousness focuses and

while joy implies generation and expansion, by Abhinavagupta who says that

suggested

manifestation

is a product of the joy arising

from the

union of Siva and Sakti.9 So on the one hand manifestation is a contraction rests on

(s a m k o c a )
itself, Sakti; the

of

supreme

consciousness

which

yet on the other former

is an appearance limitation,

(a b h a s a ) of the latter

implying

implying opening out or revealing. a condition and PH of contracted

The bound person is as the are his

consciousness, or of level of

body The

location that

in a world 'the power to

cosmos. (c i t i )

says is

consciousness of

which

contracted particular) of This the

objects

consciousness, from a

(becomes condition

consciousness, (uncontracted) contraction essential a

descending

consciousness is a concealing of

(c e tanap ada)'.10 (qopa v i t v a ) supreme process or what of

nature but

(s v a r u p a )

consciousness,

continuous

hierarchical (c e t y a ),

in which the objects of consciousness is perceived by consciousness,

have different

meanings at different levels. This cosmos ambiguity opening is again seen in from the idea of the

out

( unmesa)

the

absolute, to

Paramasiva,

in manifestation and closing in (nimesa)

34

him in its reabsorption or contraction. The PH says:

The

universe

opens

out

(unmisati)

in (then)

appearances it back closes of

(p r asara na) and in (nimisa ti)

in continuation, with the

turning

appearances.11

The the opening out of the cosmos is the closing contraction appearance of or pure consciousness in so

in or as

far

manifestation while conversely

conceals the

absolute or

consciousness,

contraction

closing-in of manifestation is the opening-out of pure consciousness. manifested, To the degree that the universe is

the absolute is concealed,

while

in so far

as it is contracted the absolute is revealed. This idea has the soteriological consequence that

as the cosmos is contained out and contraction and of

in the body, cosmos and

so thQ opening therefore occur of a the

the of

concealing 1't. A

revealing

Paramasiva, or perception

within world

person's

experience

depends upon the degree of contraction or revelation of supreme consciousness: is, it the becomes the more more and contracted supreme and the

consciousness individualized

particularized the more limited

world of experience or perception, of saying the more overtly the

which is also a way becomes the pure

manifested less

cosmos.

Conversely

contracted

consciousness is, the less limited and particularized a person's perception becomes and the more contracted

manifestation becomes. This means that at the higher and levels world is the of not the

distinction experience

between (and means

consciousness of experiencing

a world)

clearly defined,

but the lower the cosmos evolves,

35

more

clearly

defined

and

particularized

consciousness

and its objects or worlds become. the cosmos are body therefore and world there

The higher levels of homogenous together, where whereas

more merge is more more

consciousness, in the lower person

echelons and

diversification. distinct, at the their lower

Body,

world clearly

are

boundaries levels. To of

more

delineated,

illustrate at

this

idea let us levels

take of

four

examples (i)

experients

different

the

cosmos:

the bound human subject; deity

(ii)

the yogi; (iv) the

(i i i ) a higher highest clearly

(a mantra-d e v a t a ); and

manifested level of the cosmos, (i)

the Sadasiva t a t t v a .

The human experient or person

is a consequenc (as indeed which is

of the contraction of supreme consciousness are all experients). Consciousness (visvottTrna ) and immanent consciousness

transcendent becomes

(v i s v a t m a k a ),12
in the human

particularized

subject who interacts with a world through the limited organs mean of perception aspect wholly of of other his body. the to By transcendent I

that

Parmesvara appearances,

beyond or more

manifestation,

technically that which is beyond the Saiva beyond the thirty six tattva-s which

categories, the

comprise

universe. that

By immanent I mean that aspect of Paramesvara appearances, being

inheres within and constitutes

within both subjects and objects.13 The powers s) by which Siva manifests the universe,

(saktinamely

intentionality action embodied environment

(icchasakti) , cognition (iflanasakti) and

become limited in the a bound, limited from one transacting transmigrating within at death

(krivasakti ) person and

limited body to another. In the hierarchy of worlds (bhuvana- s ) in the

36

cosmos, under

the MVT lists the human world the rubric of the

(manusa the

bhuvana) lowest

prthivT-t a t t v a ,

category of manifestation which is the most coagulated or solidified.14 the realms Along of with the human world the text (p a s v a ) and

lists

domestic

wild

( mrqa)

animals, realm of

birds

(paksijati), insects

vegetation

(sar paiati ) and the (sthava ra). This illustrates how

in this case the earth

several worlds of experience can exist within a single layer of the cosmical hierarchy,

t a t t v a . We see here the wide diversification within the lowest spectrum of cosmical manifestation. A bound person is located His is of to at a low level of the is is not

cosmical

hierarchy. which aware

consciousness say that or he of

particularized, experientially consciousness body is

higher is

levels

supreme His

of which he by

a particularization. realm in which is human of the he in

constrained the human of

the

lives, turn a is

namely

world, past

which

location This

consequence contained hierarchy,

his

action.

world

within the

the earth

lowest

level

cosmical the

(prthivT-tattva) .

Although

concept of tattva will be dealt with presently, be noticed that tattva gives the worlds within

it will is, to

rise to bhu v a n a , that could be said

the prthivT-tattva

be generated by prthivT which is also their underlying controlling principle. (ii) manusabhuvana limitation In the contrast yogi realize is to the bound to person of

attempting

transcend of

and

the

all-pervasiveness

consciousness.

Body,

person and world for him are less

limited and potentially extensible to the higher levels of the cosmos. the As yogi we shall see, through that by into his developing different world of

concentration levels of the

breaks which

cosmos,

means

37

experience experiences

changes those

as

does

the

body The

in yogi

which

he

higher

worlds.

minimizes body in transact a subtle

external ac t i o n , which is dependent on a gross the in lower world, higher, more and develops subtle the by ability means to of

worlds,

body

(suksmasarTra, in the innate

purvast aka). TA c h.29 cites

For the

example, idea of

Abhinavagupta meditating

upon

tranquillity

(s a h a iavisr ama)

which allows the yogi to become a sky-goer i.e. function a in a higher deity world at and

(k h e c a r i n ) unite with a of level

yoginT,

female

this

higher

resonance.15 Such a yogi has attained a certain level of

ability or power the cosmos

(sid d h i ) and can rise up to a layer of

the physical or gross (sthula).

above

However,

the truly accomplished yogi is at one with the (citi); he is liberated cosmos at will. At and can level but at Thus in - a

power of consciousness access any level

of the

one

siddhi designates a lower level of yogic power, a higher level the true siddhi is liberation.

the NT one of the

results

of becoming

a sadhaka

yogi who has undergone a certain consecration - is the ability to traverse the at will and become a worlds of the

cosmic hierarchy (cak r a v a r t i n ),

universal Lord

which means to have access to any level of the cosmical hierarchy he desires.16 Such a yogi who has gained the higher sakti levels can of the cosmos kind and of who is united (sarTra) with he

create

any

body

desires.17 Indeed, I-consciousness and therefore

the yogi who is united with supreme is even beyond the subtle body and pain, i.e. beyond

(ahanta) beyond

pleasure

experience locatable in a particular

form and worl d.18

The perfected yogi who has recognized his identity with Paramasiva is even beyond the level of Sadasiva at the

38

top of the cosmos. This hierarchy ability is a So to rise through of the the cosmical of of or reversal in the process

manifestation. manifestation

contraction

or withdrawal opening out

the yogi

experiences Ksemaraja the

the

revealing of Paramasiva. idea of the yogi

illustrates of

how the

entails

idea

hierarchical

manifestation. He writes in the SN:

The

Lord

Paramasiva, the levels

by of

his

own

power

of

freedom Siva,

assumes

the

experients

Mantramahesvaras,

Mahesva ras, to the by end them. his own he of

Mantras, Sakalas,

Vijfianakalas, Pralayakalas and the levels by the to be

known

Concealing nature opens forms out

himself

play of

hiding

(svarupa), subsequent yet

gradually descending, forms, closing

in previous

which by he of)

support

those

subsequent in

aspects.

Yet forms, case

gradual opens

ascent out

closing

subsequent (in the

previous forms

cognition yogis.19

This indicates Sakala

passage the seven at that

shows kinds

a of

number

of

things. from the Siva

It to

experient levels levels of

located and

various the lower

cosmical from the

hierarchy higher. closes

emerge

As each level opens out, in, which means that at

so the previous the lower

level of in no

level person is

awareness the

the higher of

is lost. the

For the bound

manusabhuvana of this but as the

prthivTtattva

there the

awareness reverses levels,

higher

l e v e l s . Conversely rising awareness Thus through of the

yogi

process, he rises

the lower

higher world is

from which he came fades.

the yogi

in samadhi

39

unaware of his physical body or the world Such a one is called a ifianavoqi in so

it inhabits. as he has

far

knowledge of, or the ability to cognize,

higher worlds,

which is the ability to discriminate tattva- s ; i.e. the ability to discern and perceive the principles which

govern and indeed constitute the worlds of the cosmical hierarchy. This losing of awareness of lower worlds is, however, in itself a limitation, and ultimately the

yogi seeks to achieve perfection or liberation which is both the transcending of all worlds enter all worlds at will. These is not because Neither interact examples serve to illustrate world that the yogi and the ability to

restricted he is can he

to a particular through by a in

of experience layers. he can

ascend

the gross a

cosmical body for body.

restricted subtle

with

worlds

subtle

Indeed

being at a higher level he can even generate new bodies according to his desire. The developed yogi, unlike the bound of person, is not his restricted experience but he can to is a particular not limited level to a

the

cosmos;

particular location,

(to the extent that he

has the power) change that location at will. (iii) the human world worlds, In contrast to the human experient and the in contrast to the is yogi who at fixed can a

traverse higher,

mantradevata

located

more subtle level of resonance. how the cosmos is

I have briefly as a

illustrated

regarded

manifestation of sound and is called the wheel of power

(sak ticakr a), these levels

with the letters out from of the emerging Vaksakti

of

sound

being

identified

Sanskrit who is

alphabet

(v a r n a )
with levels lower than

identified

supreme consciousness. are regarded being as levels

The various or layers

cosmological of sound, the

layers

grosser

or

more

impure

expressions

40

the higher. The yogi's ascent through the worlds of the cosmos is therefore also an ascent through layers of

sound which correspond to worlds. levels of the cosmos sound

Indeed

in the higher distinct

and world

are not

(pp. I 3 5 f f ). A Saiva way classification (sadadhvan) of cosmology that called worlds the are six-fold shows

identified with layers of sound. Although each of these six also three ways is a complete cosmology in itself, they are

classified ways of

into three ways objects

of sound ways

(v a c a k a ) and of sound -

(v a c v a ) . The

namely v a r n a , mantra and pada - representing layers of cosmic sound in varying degrees of subtlety, to the three ways b h u v a n a , which hierarchy and of objects, the correspond and

namely k a l a , tattva worlds of the or

represent the

cosmical governing a

principles is

underlying a principle

those worlds.20 A tattva world or group of worlds

determining element as I

and For

also

an

which have

constitutes

those

worlds.

example,

previously indicated, the earth or prthivTtattva is the element worlds which controls and constitutes the a spectrum world. of The

(bhuvana-s)

including

human

following correspondences can therefore be drawn up:

WAYS OF SOUND ( vacaka)

WAYS OF OBJECTS ( vacva)

varna mantra pada

kala tattva bhuvana

Each level is both a sound and a world, be called to, can or be a sound-world. even equated with These sound-worlds with, the deities way or

what might correspond

are

(d e v a t a ) . This course of the

illustrated

41

tattvas. course

The

tattvadhvan

is and

divided the

into impure

the

pure course

(suddhadhvan )

(asud dhadhv an), the former being beyond (m a l a ) of individuality (m a v T y a ) in the and impure (a n a v a ), action course.

the pollutions subject-object (karma) The with which -

differentiation become deity operative equation

tattva

can

be

best

illustrated

reference

to the pure course where the three tattvas of Sadasiva, Isvara and Suddha Vidya are both principles which constitute, and beings who (tattva- s ) their

govern,

respective levels.21 By contrast, deity and world are more For of

in the lower tattvas, though tattvas never which or

distinct, the

completely constitute faculties seeing, deities

separated. the of group

example, senses

(k a r a n a v a r q a ),

cognition etc.,

(1 flanendriva- s ) , i.e. are animated by a

hearing, group of

touching

(karanesvarT v a r q a ).22 of cosmic sound as which are levels This is of the

Layers cosmos are

also

regarded

deities.

clearly

illustrated with the

idea of mantra which

is a higher

level of the cosmos, as is demonstrated by the six-fold way, expressed at the level of empirical language. the three the the the

Mantra is also a deity

(devata). For example,

highest kinds of experient beneath Siva are called Man tramahesvaras, Mantresvaras mantra is called the body and Mantras. of the Indeed deity,

v i d ya sarira .23 Expressed

in empirical

language mantras

comprise various elements, is the seed

the most important of which

(b T 1 a ) out from which the substance or body

proceeds. out At of a higher the level as the the deity arises seed,

(p i n d a ) of the mantra body of the

Yamala-tantra says,

'the firm/eternal body of the deity

arises from the seed'.24 There is then an ambiguity in the idea of mantra.

42

It is regarded as a world of the cosmical hierarchy, deity and the body of a deity. This ambiguity boundaries for the can

a be

explained concepts Saivas.

by the variability of body, person and and

of the world,

of the

non-dual in the

Body,

person

world

merge

together

higher echelons, so, for example, mantra can be equated with both body and person (i.e. the d e v a t a ) at the

Sadasiva-tattva - the highest clearly manifested

level

- in so far as here the deity cannot be distinguished from the world he perceives nor his body of perception. Yet further down the hierarchy body, person the and body world of a and a

become more distinct. deity one is thereby

In speaking speaking

about a

about

mantra

layer of the cosmos. This through the has the soteriological ramifications and the in that of the and

requisite

initiation yogi

repeating with

gross

mantra

(i apa , the is the of

can of in

merge the the

higher which Hence

mantra, is also

which

body

deity,

a change

location and world given

hierarchy. is of

that mantra,

devata

can

be equated means

potentially

transformative,

the

accessing that level. Ksemaraja writes:

By means of supreme awareness of mantra [the yogi] obtains

(v i m a r s a ) of a deity
[the condition of]

identity the is

(samarasva). The consciousness

(aradhaka) truly a combination is of the merely

(c i t t a ) of
which letters

devotee not

mantra

manifest

(vicitra v a r n a ).25

Through mantra the yogi attains both mantra and devata; his

identity or union with merges into

consciousness

that level. A mantradevata is therefore a being located at a higher level of the cosmos, where body and world

43

merge together to a degree depending upon the level at which such a being is located. (iv) One last example to demonstrate how

body

person and world have variable boundaries the level of the cosmos at which they

depending on operative.

are

The Sadasiva-tattva is the highest level of the cosmos which is clearly manifested and distinct from pure

consciousness, of

in the sense that it contains differentiation. of subjectivity or

the seeds has a

subject-object sense of

Sadasiva I-ness

predominant and yet

(ahanta)

awareness indistinct of

apparent (a sphuta ). and

objectivity Sadasiva object is

(i d a n t a ) is as
aware of by the the

identity sentence are no

subject

characterized

'I am that' distinctions are

(aham i d a m ) . ^ At this level there between person, or with body and world: The of

distinctions 'person'

only is

potential identical

incipient. his 'level'

of Sadasiva

the cosmos which, These of person, four

as we shall see, is also a 'body'. illustrate are how the boundaries within in the the

examples and

body

world At the

variable

cosmical

hierarchy. for

lower they

levels, are more

prthivT-tattva

example,

clearly

defined and distinct;

a bound person in the human world himself of as distinct from body.

(m a n us abhuva na) experiences

his The world higher of up perception the cosmos, At

by means

a material the less level merge,

however, the

distinct of a

these

terms

become. body and an

lower tend to of

man tra d e v a t a , there is

world

though

still

awareness

subject-object level there examples we

distinction, is no such

while at the highest Sadasiva distinction. The hierarchy of

have given is illustrated in the following diagram:

44

Sadasiva i mantradevata ------------------------ maya l manusa

The

yogi

who

exists

as

a differentiated

being

in

the lower bhuvana has access to those higher worlds and can merge with the mantradevata. For him the boundaries of body, person and world are variable for he is not

fixed cosmic

in any particular location but moves layers. The yogi is therefore

through the the

potentially

most transformative of all these conditions

in that he

is not limited to any one level of resonance as is the bound human and indeed even the mantradevata. The yogi

has the potential for liberation being concentrated and having a human body which, being at the most solidified level, that is the result of, gone before it. and therefore The 'contains', is, on all the

has

mantradevata

other hand, more widely diffused, solidified potential having Trika and of does not have

less concentrated and the once with transformation liberated, Paramasiva, This the is adept of the once the

the yogi. Indeed, his identity

recognized Saiva in is

even 'beyond'Sadasiva. in in

reflected visualizes three the

the Trika liturgies consciousness Para

which the and

supreme

form Apara the

Trika 'corpse'

goddesses of

Parapara and

beyond dualist

Sadasiva

beyond

metaphysics he represents

(see chapter 8).

(3)

Levels of Explanation

The

non-dual

Saivas

present

number

of

45

interrelated

explanations

for

how

limited

human and what

experience in a restricted world comes about, forces limit it. These explanations form

a hierarchy.

At the highest level, the cosmos and the

the absolute Paramasiva manifests in it due a to his power level to of is the

beings

freedom

(svatantrva, that

svacchanda);

second is of is action

cosmological,

embodied forces,

experience or power third the

due the

action of the cosmic and pollutions is

tattvas, human lower

(m a l a ) ; restricted

the by

that of

experience deities.

LEVELS OF EXPLANATION

(1) Paramasiva's pcwer of freedom (svatantrva)

(2) cosmology

( tattva, mala)

(3) lower deities

(1) embodiment power of

^The

ultimate

reason

for

manifestation creativity; says i.e. his that the a

is Paramasiva's freedom. In the

spontaneous IPV

Abhinavagupta

manifold manifested power

diversity cosmos, is

(vaicitrvavikalpa), is due to the power of

freedom,

which has

independent power the or

(a p a radh Tna), majesty of

complete

(p u r n a ), and from and

great even

(maha d a i s v a r v a ), the gods Brahma, The the a

which Rudra

powers

Visnu

are

manifested says

(n i r m i t a ).27 in the of

cosmical

hierarchy or

is,

Ksemaraja

SSV,

limitation consciousness also says

concealment of

(q o p a n a )

pure text the

due to the power this freedom is a is

freedom.28 The through

that

exercised (r u p a ) of

mahamayasakti

which

form

Paramasiva's

46

self-concealment. term for the

Mahamava,

also

called

bindu ,

is

restricting power operative the cosmical

in the pure and

course

(suddhadhvan) of
Divine will,

hierarchy

expressed in the impure course (2)

(asu ddhadhvan) as may a .

So what might be of human of

Paramasiva's power of freedom,

expressed and works through cosmology. regarded location as is a second level the

explanation higher This

derived

from

explanation second is

Paramasiva's cosmological

svatantrvasakti. explanation of

level

experience

articulated

in a number of ways by Saiva traditions, notably in the six-fold way which I have take already two mentioned. to But show for how

the moment cosmology experience: (mala). The

let us

just an

examples

functions the

as

explanation of tattva and

for

human

concepts

pollution

cosmology

of

the

tattvas

functions

as

an

explanation of the cosmos and human location within it. The term t a t t v a , literally English renderings and such 'that-ness', has a number of as 'reality', though none 'essence', of these

'principle',

'category',

single terms convey its complete designation. seems to have three namely principal (i) meanings

The term to of

according of a level

Abhinavagupta, reality, of it

a constituent

(ii) a principle underlying reality or a level (iii) a category of perception. I shall

and

examine these in turn. (i) ('substance'), In the IPV Abhinavagupta of says that vas

prameya

('object

cognition')

and

tattva are synonymous

(p a r y a y a ).29 This clearly implies

or the world beyond the

that tattva refers to 'objects' bound person, hierarchical in the IPV

i.e. that which comprises the levels of a cosmos. intend to Indeed show Ab hinavagupta's that objects of arguments limited,

47

individual limited

consciousness though

exist not

independently independently

of of

the the

perceiver,

light of Siva's pure consciousness this on the grounds that subjects level

(p r a k a s a ). He argues and objects cosmos be become below

differentiated the mayatattva

at a certain and so

of the to

objects

appear

distinct

from subjects; - must inhere how

these objects - and within could However be the pure

indeed the subjects of Siva, be

consciousness of of

otherwise

these this in

objects equation a is

perception tattva context,

illumined?30 substance ultimately from pure

with for

must of

seen

relative no

course

there a

substance issue

distinct between

consciousness;

contentious

the Saiva dualists and non-dualists. Abhinavagupta also suggests that tattva means indicating an object of 'appearance' consciousness. (abhasa), Thus again

tattvas tattva and the

form the constituents of the cosmical hierarchy; is the substance is used out for of which the the cosmos

is made of

indeed

ultimate

substance

universe, namely the supreme reality is pure consciousness (ii) governing The principle (samvit).31 second meaning or

(p a r a t a t t v a ) which

of

tattva, a

is

of

underlying

controlling

level

of the cosmos or group of worlds. The various layers of the cosmos are which patterned are more according restrictive to in certain the lower

principles

echelons than in the higher. To demonstrate that tattva is not only equated with abhasa but is also a principle underlying appearances, Abhinavagupta writes that earth

(pr t h i v T ) is the abhasa of hardness, fire the abhasa of

redness, light example of and the Siva-tattva the abhasa of A the true consciousness be the (satvaprakasa).32 tattvas below further namely (v i d v a ),

might

five

maya,

particularity

(k a l a ),

limited

cognition

48

passion

(r a q a ),

time are

(k a l a )

and or

causal powers of

restriction constraining

(n i v a t i ) which consciousness

principles

into the particularity

the

purusa

or

a n u . We see here that tattva is a principle underlying or controlling particular and that manifestations the or levels of of by

manifestation what appears.

it determines

qualities

The quality of hardness

is determined

the prthivTtattva and so on. These two concepts of tattva as both a controlling principle are not is it. and a constituent of a layer as a of the cosmos of a

incompatible. also The the

Tattva

constituent and

world causes

power

which

sustains tattva and

indeed is

relation between

bhuvana

that a bhuvana is both caused by and is a property of a tattva property (as sweetness is both caused by and is a is

of sugar cane juice). and

At one level

tattva

the cause of a world that world. Indeed

at another level is what one would

constitutes expect in a

this

monistic system; manifestation being both caused by and being a property of pure consciousness. (iii) So far the meanings of tattva suggested as a

Abhinavagupta have been cosmological: classification both the of the levels and of the

the tattvas cosmos,

implying

constituents

the

principles

underlying

those levels. However, as perceptual

the tattvas can also be regarded of embodied experience. By

categories

this I mean a way of classifying human interaction with and within the cosmos. this 'psychological' It should however be noted of tattva is that also

interpretation one, to

tied in with a 'cosmological' perceiving through cosmos. cosmos a world, which is

in so far as ways of say understanding to levels of it the the Thus

a certain

lens,

are

related

Transformation through yoga is to perceive through higher perceptual faculties.

49

meditation upon the tattvas leads to the recognition of Paramasiva.33 For example, the Sadasiva-tattva is a

layer of the cosmos and a category of perception in so far as the yogi Sadasiva. Abhinavagupta 'category' equates tattva with the term at that level perceives the cosmos as

(p a d a r t h a ).34 The term padartha has two main in Indian thought. a On term the one hand by it the

designations refers to

'word-meaning' ,

used

Grammarians,

notably Bhartrhari who greatly and on the other categories, as

influenced it in is a the and

the Saiva non-dualists, philosophical Vaisesika quality term for

hand

notably

tradition,

such

substance

(d r a v y a )

(gun a ).35 Abhinavagupta is, of course, In the

aware of

the philosophical use of the term. that the categories (p adart ha) 'action' (dis through The grasping implies are

IPV he says (s a m a n y a ), 'substance' or

'universal' (k r i v a ), to be

'relation' (d r a v y a ) grasped

(sambandha), and 'space'

perceived

(g r a h v a )

mental of

discrimination through

(m a n asa vikalp a).36 mental

categories

discrimination

that they are perceptual

structures or lenses through which the world is viewed. For example, of the category of the universal action space thing is is the the

realization awareness the

a common

characteristic; (v ait atya); and of a

of extension of

(d i s ) is and the

determination

the

limits

perception of its relation to other objec ts.37 These meanings an appearance of tattva, namely a constituent of

(a bha sa) or level of reality,

a principle and a but

underlying and giving rise to such an appearance, category (padartha ) are not contradictory

complementary. On the one hand they show that the Trika account of human experience sense that the world is not 'idealistic' only in the

is constituted

in individual

50

consciousness. like two

The

categories the

are

not of

unreal reality

(asat) exist give they

mo ons';38 of

levels

independently rise show to those

limited

experients Yet are on the

and

indeed hand

experients. tattvas

other of and

that

the

structures

limited embodied

consciousness

through

which

the universe

human experience and explained. I have because it spent is so

(anubhava) within it, can be perceived

some

time

on

the

concept

of

tattva and in

important

in Saiva

cosmology

explaining human location. However, another related way of explaining human location is the concept of

pollution

(m a l a ), particularly the pollution of action we will see, the three pollutions and in the of

(k a r m a m a l a ) . As individuality (k a r m a ), which tattvas certain

(anava),

illusion

(m a y i y a )

action lower of a

are constraints

operative

below the pure course, level of the cosmical

are a consequence hierarchy called

the

maya-tattva.

I shall deal with

the pollution

of karma (see

and its place in the cosmical hierarchy presently pp. 168ff).

I here wish to show only that it is another though of

way of explaining human location and embodiment, a way which is not at odds with the

explanations

Paramasiva's

will

nor

of cosmology.

Indeed,

a being's

location in the cosmos due

is seen both in cosmic terms as freedom and in

to the contraction of Paramasiva's terms as due to the

individual actions which

particular impressions

experient's (vas a n a - s ) the point

which

produce come

latent to

eventually

fruition.

Somananda, this

great-grand-teacher of Abhinavagupta, makes

when he writes in the SD that Paramasiva assumes bodies appropriate Embodiment the to is due and worlds to due both to and to latent tendencies. as

Paramasiva's individual

contracting

universe

karman.

Somananda

51

writes:

In

that

way

[previously bodies

described] worlds

emanating (Paramasiva)

(v i s r j v a ) diverse

and

assumes the form of high, low and middle [beings]. With bodies corresponding latent thought He

(anu rupata ) to place and

to as embodied actor (prav ibhavya te)

(bhavana) is regarded

(dehakara),

[really] having that form assumed by him. Through playfulness Paramasiva assumes the bodies

of dwellers experiencing the impenetrable ocean of hell, who know suffering by the fruit of their

actions. power,

As a universal king elated by the joy of by the right plays at of being his a foot own law

(dharmadharmata),

soldier,

so the Lord plays, whose self is j o y . 39

This Firstly

passage it shows

illustrates that the

number of the

of

points. are

forms

cosmos

emanations of the supreme reality, assumes for no that reason other than

Paramasiva which he playfulness bodies (k r T d a ). which

Secondly.,^

Paramasiva

assumes

correspond to a world. That is, the appropriate body is formed in accordance with the kind of world or

environment a being inhabits. the level of the cosmos

A body is appropriate to it is operative, so or

at which

bodies

will

be human

in the manus a-bhu vana, insect

plant in the insect and plant worlds sthavara-bhuvana) and latent thought so on.40

(the sarpajati and in saying thau

Thirdly

(bhavana ) corresponds to embodied actor,

Somananda illustrates that an experient's embodiment in a world is not only explained by the intentionality of but also by the experient's thought is karman. That in

Paramasiva, bhavana here

refers

to latent

indicated

52

Utpaladeva's 'corresponding the

commentary to place'

in

which

he

takes meaning tendency experient kind of

(sthananurupata) as
world and in latent each the vasana-s of

correspondence That at is, one

of body, the level

(vas a n a ) . determine,

explanation,

body and world appropriate for experiencing the results of past action. writes person thought The experience they seek in the Abhinavagupta makes this point when he PS that with the decay of one body a

(p u r u s a ) will enter into another due to his own (svaucitvad).41 above have to explanations been place quite human of in human the in embodied sense a that

'high'

embodiment

wider,

universal context in terms of Paramasiva's free will or in terms of cosmogonic forces such which as constrain and beings karman.

into

their

particularity,

tattvas

These explanations are not at odds with each other but rather operate at different levels. Paramasiva is the the

highest level of explanation, next, power namely for

the tattva

cosmology

followed by the explanation of karman which is a only with emerging the at a certain stage of not cosmogony, accounting of

maya-tattva. as

Although do the

human

embodiment,

explanations

Paramasiva's will and cosmology, nevertheless our third category, the lower deities, is important in accounting

for certain kinds of human embodied experience. (3) explanation destiny effect is and Within of the above accounts or a lower of

leve

particular

experiences that lower

human have not of of in

operative, act upon

namely the

deities does

human

world.

This

oppose the other ideas and experience human but is rather usually experiences, so

is not so much an of explanation suffering, might be

a theory of in terms

certain

possession;

a bad

situation

explained

53

terms

of

possession

by

negative of

power

such of

as

grabber' woes, quite

(graha) . This

kind

explanation than shown, protect by

human was the

although prevalent, of

structurally as

lower has to

others, among

Sanderson who sought

Brahmins against ritual

Kashmir

themselves maintaining any 'gap' could

such purity to

supernatural and appear thereby whereby

invasion not the

allowing alien

(c h i d r a )

power

enter.42 As we shall see were courted and

(chap 6), by

these lower deities cremation ground

exploited

the

(smasana)

tradition in its search for power.

This distinction between higher level explanations in terms of absolute consciousness low level explanation to in the terms famous and cosmology of lower and a

deities, between higher

roughly

corresponds 'little' I

distinction That is, the

'great1 and (by which

traditions.

mean

structurally

more

embracing) the

explanation is a function of the theological while the articulation lower the of

'great tradition', Trika

monistic less

aivism, is a

(structurally 'little

embracing) a folk

function.^ of expressed Tantrism

tradition',

milieu

in the common presuppositions of aivism and concerning the saturation of the universe by

non-material beings who dwell amongst us. not wish to push this dichotomy too far

However I do for what fear of

imposing called

a too higher

rigid distinction. and lower level

Indeed,

I have are

explanations

interpenetrated expositions on the

in the Trika. theology a

Thus Ksemaraja as well much as

can write

of Saiva

a commentary with

Netra-tantra,

text

concerned

exorcism. These embodied logically experience are distinct interwoven tattvas strands in and Trika explaining theology. form a

Paramasiva's

freedom,

the

karman,

54

system which is not only intended to explain the cosmos and human location within it, but is also intended to

be a system of personal transformation as I will show. The cosmos liberates. (anugraha) is that which binds, Trika doctrines yet is also that which of Paramasiva's grace

and Trika of

religious practice concerning the which means freeing

purification

consciousness,

particularized consciousness of the tattvas, from a or are geared

(a n u ) from the constraints

towards to shifting that human is and world which

location

limited

unlocatable unlimited. one who

transcendent

(vis v o t t T r n a )

The perfected yogi is therefore the ideal as transcended the be cosmos yet also and has the

has

ability

to traverse

it and

anywhere

everywhere and

within it; he has transcended his human embodiment location.

C H A P T E R

T W O

S T R U C T U R E S

OF

M A N I F E S T A T I O N

(1)

Coagulation, Manifestation and Reflection

Particularization occurs in the of

at

lower Saiva

cosmogonic system due In

levels to the Saiva

monisitc supreme

contraction cosmology, at each of

consciousness. is

the totality of the cosmos its levels, and also

recapitulated and between

within

bodies. operate attempt manifest layers cosmical

This hierarchical manifestation can be seen to according to to three principles that which we shall levels lower the is

abstract:

namely, from the the

the

lower that and the

or coagulate inversely polarity at

higher; higher; and

reflect of all

that

masculine levels

feminine The

recapitulated

throughout.

Saiva

cosmos is thus self-inclusive and differentiated at all levels, greater, For cosmos but whereas differentiation is progressively

self-inclusion is not. the are non-dualist Saivas or the levels of the

manifestations a graded

appearances

(abhasa- s ) lower all

comprising of which

hierarchy of

(t a ratam ya),1 the the subtlety A and

are

concentrations of the

pervasiveness

higher

levels.

thickening

56

(q h a n a t a ),

coagulation

(sya nata)

and

hardening

(stva nabhav a) occurs. Ksemaraja says in the SN:

The

Lord

whose the

nature

is

consciousness to

(c i d a t m a ) as a

causes

universe form of

(jagat) his

emerge

congealed

innate

essence

(nii arasasvanatarupam).^

This

thickening of

(or

manifestation) which is

involves of

a the

limitation

perception

a darkening

light of pure consciousness akin juice. to the coagulation

(pra k a s a ) and is a process

sweets from sugar cane

of

Mahesvarananda,

an 11th century exponent of the

Trika in South India, writes:

Sweets sugar

produced cane

from

the

gradual the

coagulation five

of

juice

are

like

elements

produced

from the light of Siva:

they do not lose

their sweetness.3

Manifestation is

is a congealment of consciousness, and consciousness

which all

the light of Siva,

pervades

manifestation as sweetness pervades sweets. This manifestation stages; occurs a in a number of graded from

developmental

'vertical'

descent

unconstrained to constrained consciousness in which the lower levels reiterate the higher and inversely reflect them. points As in we the shall see, there are a certain critical occurs

hierarchy

at which

transition

from one general region or spectrum to another. At such points new, there is a sudden 'downward shift' are occur focus after which Such the which

more of

restrictive critical and

principles

operative. throughout through

points

transition a

hierarchy

provide

57

consciousness

moves

into

different

dimension

and

through which the higher levels are inversely reflected in the lower. To show these principles of how lower

cosmical functions are derived from and are limitations of higher, and to show how lower levels inversely

reflect the higher,

I shall take some examples from the (sadadhvan). mavatattva. critical the most pure which Maya is

Saiva cosmology of the six ways

The first example is provided by the The Saiva cosmogony points being the contains and this of four is or

five

transition important, and

perhaps

point

transition the point

between at

impure

manifestation, becomes

consciousness the power of

estranged

from

itself.

obscuration manifested (bheda)

(t i rod hana), (v i j rmbh ate) and in the

which, in

says

Utpaladeva, (ekarasa)

is

undiluted

diversity

identification

of limited consciousness or sense of (a t m a n ) .4 By 'pure' (suddha) is meant

'I* with the self

manifestation

above of

maya which does not contain the pollutions individuality (mayTya) must) which and (a n a v a ), action subject-object though as at a it

(mala-s)

distinction does or (indeed trace

(karma),

contain comes

individuality to fruition

potential Pure

maya.

creation

(s u d d ha dhvan) is the higher realm of contraction and in

contrast to the totally undifferentiated must is in some sense only in be consciousness That is, of Paramasiva, pure creation impure. to in

pure

contrast but

the

levels to

below maya Paramasiva

(i.e.

impure creation),

contrast

is impure in the sense that

it contains the

potential for lower manifestation; as a trace. Thus at liberation which is recognition of one's and the transcending of the

it contains impurity

(mukti), says Ksemaraja, identity with cosmical Paramasiva the

hierarchy,

58

residual exist.5 By

trace

of

pollution

im a l a sa mskar a ) ceases

to

impure

(asudha)

is

meant

manifestation

from

maya downwards which overtly contains these pollutions. It is only below maya that consciousness takes on any

semblance of the meaning or connotations we intuitively assign to the word, i.e. awareness of a particular

i ndiv idual . The pure course (suddhadhvan) comprises a number

of levels or tattvas, each of which is characterized by a certain (cit), joy kind of power (sakti), namely consciousness

(anan d a ), intentionality
by supreme are

(icch a ) , cognition

Mflana) and action possessed levels,

(k r i y a ).6 Each of these is a quality consciousness in at these pure the

which

instrumental

manifesting

impure course.

Each of these powers

is associated with

a particular tattva as follows:

TATTVA

Sa k t i

Siva Sakti Sadasiva Tsvara Suddhavidya

Cit Xnanda Iccha Jfiana Kriya

Consciousness and Sakti tattvas, There

and

Joy

are

qualities is

of

the

Siva and

whose is

function an

contraction

generation.

however

ambiguity

concerning

the Siva and Sakti tattvas - and therefore the Cit and Enanda saktis - as to whether or not they are levels of cosmology, or rather indicate for the source and from which not manifestation develops; Siva Sakti are

59

distinct Paramasiva.

from

the

transcendent

(v i s v o ttTrna )

Intentionality action

(i ccha),

cognition

Iiflana)
Ysvara desire

and and to

(k r i v a ) are the powers t a t t v a s . Iccha contract not is

of Sadasiva, Paramasiva's his

Suddhavidya manifest towards is of or

himself; yet

intentionality His his cognition power of

appearances

manifested. and

that

which will what

be manifested is he intended performs

action with

realizes his

and the

cognized. five

Thus

Kriyasakti of

actions

(paficakrtva )
and revealing

manifestation

(s r s t i ) ,

maintenance

(s t h i t i ), destruction

(s a m ha ra), concealing (t i r o b h a v a )
(an uqrah a).7 been These in last that two the suggested

himself already

functions

have

opening out in

(u n m i s a t i ) of manifestation and therefore

is the closing of pure

(n i m i s a t i )

concealing

consciousness, while the closing in of manifestation is the opening out or revealing of pure consciousness. The five saktis of the pure course are inversely in

reflected in the impure course below the mayatattva, the coverings (kaficuka-s) of particularity

(kala) ,

limited and

knowledge

(vidya), passion (n i y a t i ).

(r a q a ), time (k a l a )
These five coverings particular as a lens are This into acts pure the

causal

restriction supreme (anu, the

constrain

consciousness p u r u s a ).8 powers of Maya the in

consciousness through which

course

channelled,

becoming

reflected

kaficukas.

can be shown diagrammatically:

60

Sa k t i

Cit

Xnanda

Iccha

Jfiana

Kriya

SUDDHADHVAN

KAflCUKA Kala

Vidya

Raga

Kala

Niyati ^

ASUDDHADHVAN

Purusa

Maya

is

the

critical

transition

point

from

the

pure and relatively unlimited to the impure and limited consciousness experient particularized five in the are individual therefore the first sakti, of the

(p u r u s a ) . The

kaficukas

reflections or inversions of the pure saktis; kaficuka, Kriya, k a l a , being second, a restriction a of the

last

the

v i d y a , being

restriction this

fourth sakti,

Jfiana and so on.

Elaborating

point,

Ksemaraja says in the PH that kala is the limitation of the power of absolute is action or with authorship Suddhavidya;

(sarva kartrt va) which vidya raga is the the

associated of

limitation of

omniscience

(sarvai fiatva) ; or satiety

limitation

cosmic

fullness

(n i t y a t r p t i , p u r natva); kala the limitation of eternity

(n i t y a );
reflection

and

niyati These

the five

limitation coverings tattvas

of are

omnipresence an impure

(v y a p a k a t v a ).9

of the

five pure

and

the

following

homologies can be drawn up:

61

TATTVA

POWER

QUALITY

KACUKA

iva akti Sadsiva Tsvara uddhavidya

Cit Xnanda Tccha Jna Kriya

vyapakatva nityatva purnatva sarvajfiatva sarvakartrtva

niyati kala raga vidya kala

The experient powers

constraints are

which

restrict of

an

individual principles, of of total action, of of to

limitations qualities. in a

cosmical The pure quality power of to the

and

their is

authorship while

present is

the

omniscience

quality corresponds

power power

cognition.

Completeness in so

the

intentionality create, yet

far

as is

Paramasiva paradoxically

desires

this

desire

completely

satisfied. The power of joy has the quality of eternity or rather timelessness, while the power of

consciousness has the quality of omnipenetration. In into being this way supreme the and consciousness constraints reversed of is constrained kaficukas of of the the

particularity; the reflection

the

reiteration energies

higher,

more

powerful,

less

limited

pure course. Thus purusa is a direct consequence of the mayatattva and only at this point does consciousness

become particularized. Let us develop as the this idea of of particular cosmological

consciousness

result

constriction further,

in a more detailed example of how

lower cosmogonic layers are restrictions of higher. Not only are the three saktis Iccha, they are Jfiana also and said Kriya to be of

constricted constricted

in the kaficukas, in the three

pollutions

(mala)

individuality

(ana v a ),

subject-object

distinction

62

(m a v i v a ) and action mayatattva. Ksemaraja's consciousness I shall SN is

(k a r m a ) which are generated quote a fairly long how

by the from

passage

which the

illustrates result of the

particular of

restrictions

higher cosmological forces. He writes:

The impure pollution of individuality arisen (ul la s i t a ) has due the to form It (Siva's) of is

(a n a v a m a l a ) , own-freedom oneself of

(svatantrva), diminished

thinking the

(apurna).

power

(icchasakti) contracted (s a m k u c i t a ) as the non-awareness (avimarsa) of its own nature

intentionality (s va r u p a ). From armour that (kahcuka) pollution the is cavity arisen (b i l a ), the five-fold of of (u t t h i t a ) because The power

(i.e.

a na va).

cognition in

Hfianasakti) gradually (bheda) and

becomes its

limited

differentiation

omniscience knowledge of that, it (by

(sarvaifiatva)
acquires taking on

(becomes the

limited) attainment

Mfiatva) . Following excessive the forms and

contraction of) the This the senses is extends The the as

(s a n k o c a ) inner of

instrument awareness mayTva

(a ntahkarana)

(buddhTndriva- s ) . pollution objectivity (k r i vasak ti) whose

impure

form

differentiated of action in

(bhinnavedva) . gradually (bheda.) (becomes excessive the form

power

(becomes and its

limited)

differentiation (sarvakartrtva) (kartrtva). is obtained in This with the

omnipotence agency (parimita) contraction of action

limited) limitation of

acquiring of the

(sankpca)

organs

(karmendriva-s) good and bad

(by which the experient) (subhasubha) (acts). This

performs is the

impure pollution of action.10

63

This is brought is

passage about equated

shows by the

that

individual

consciousness Siva

freedom his

(svatan t r v a ) of of

which

with

power

intentionality towards of the

(icc has a k t i ).
objectivity its nature at

Iccha

directs it becomes lower the

consciousness limited and of and so

so that the of

unaware becomes

levels pollution

limited

power

individuality.

Likewise mayTva is produced from and is a limitation of Jhanasakti. appearance apparent experient, knowing senses the Absolute of cognition is restricted into the an

distinct

subjectivity In the

apprehending

objectivity.

particular

human

this subject-object distinction is a limited occurs limited through a particular body and

which and a

psychological

apparatus, That

namely the

inner

instrument

(antahkarana).

is,

individual consciousness and interacts in not with

in the lower worlds through limited

perceives organs of

a world to

perception, which does

contrast perceive Finally, wholly is

consciousness avenues

above of

maya

through

awareness

but is holistic. Kriyasakti. which The

karmamala

is a limitation of of action, by

unlimited

power

Paramasiva

omnipotent,

becomes

severely person's

constrained

and expressed

through the limited

organs of action There are

(karmendriya- s ).
three stages in the limitation of of Firstly then into the powers become

supreme consciousness here. Iccha, Jfiana and Kriya,

which

constrained which

in the pollutions at the level of the mayatattva,

in turn become manifested in the limited person's inner instrument action. person endowed

(antahkarana), sense faculties and organs of

limited his a organs consciousness of perception of a restricted a body of namely and

The and

with

psychological

apparatus

means

perceiving and interacting with a world - are therefore

64

the

result

of the limitation

of

supreme

consciousness

by Sakti. The Sakti same power can be traced from the highest can a to the limited individual (a n u ). This power

be regarded as an innate trace within the individual, kind pure of samskara; the of The trace or and potential action of form of

the the and

power

cognition limited

within cognition

individual. action

expressions

in a person's

inner instrument,

sense

faculties

and organs of action, have pure cognition and action as a trace from which they are ultimately as derived. in

Similarly,

as pure cosmology

exists

a potential

impure cosmology, exists pure within the is

so the potential for impure cosmology pure course. in It could be said that as a

cosmology while

contained

impure is

cosmology in

trace,

impure

cosmology

contained

pure

cosmology as a trace. The diagram on the following page shows this process of emanation and particularization. Particularized consciousness in a body comprising organs of and a

senses, which enable him to perceive a world, action which enable him to transact psychological perception, namely, the is apparatus which

in a world, and

selects

orders

the result of cosmological restriction; which arise at the mayatattva

pollutions

and beyond them the three powers of pure emanation. Individual contraction of consciousness is the result of the

supreme consciousness.

Ksemaraja writes:

As

the

Lord

has the so the

universe self with

as

body

(vi svasar Tra),

consciousness of

contracted

(citisamkocatma) is the entire form consciousness contracted (s a m k u c i t a ). The

(cetana) is the experient who has

conscious being

65

the

entire

universal

form

(v i s v a r u p a ) contracted

like a fig-tree in the seed.11

Pure consciousness, whose body is the universe, contracted of Iccha, as particular and consciousness; in pure Siva's

becomes powers are PTLV the

Jfiana in the

Kriya

manifestation Thus the in

reflected says that

individual three

experient. are

these

powers

present

expressions I do'

'I want'

(icchami), 'I k n o w 1 (i a n a m i ) and

(k a r o m i ) .12

SAKTI

PURE COSMOLOGY

ICCHA

JflANA

KRIYA

IMPURE COSMOLOGY

ANAVA

MAYTYA

KARMA

BOUND PERSON

ANTAHKARANA + BUDDHlNDRIYA

KARMENDRIYAS

These examples show how the highest cosmic are reflected in the who lower is the and within the

levels

individual contraction of this are

embodied

person,

result

of the

of supreme consciousness.

The consequences

that body, person and world cannot be understood in the monistic process embodied Saiva systems apart from the cosmological person is and The more

of which they are a result. in a world and his

A bound

desires,

thoughts

actions are but pale reflections of higher powers. lower supreme consciousness descends, the

66

diversified

and diffuse manifestation becomes,

and the

less powerful particular consciousness splintering. The powers of

because of this cognition

intentionality,

and action in the pure course are infinitely powerful, universal and non-individual, whereas those powers in a bound person are limited, weak and particular. The innumerable individual beings of the cosmos

are severely constrained at the lower levels because of their system, the individuality. this has the As with all factors in this that less

soteriological rises and in the

consequence the

higher

a person he

hierarchy, the less

constrained

becomes

also

individual. Indeed in a

Like body, the idea of the person is extensible. beyond the mayatattva at which individuality

recognizable sense is generated, is rather counter-intuitive tending the to as

the meaning of person one with without body limited world are

individuality, until at

merge of

and they

level

Sadasiva

indistinguishable.

(2)

Manifestation and Causation

have

so

far

shown of the

that

the and

lower, the

more beings

particularized

levels

cosmos

within them are coagulations of higher,

more universal

layers according to the Saiva monists. The lower layers are caused by the higher, contained to see within the lower the them. To while at the same time being illustrate of this further we and

explicate how the of

mechanisms levels

coagulation, caused by

shall are

are as,

both

and

features sweetness

higher,

to use

a Saiva

metaphor,

is both caused For example,

by and

is a feature of sugar world shared by

cane juice.

the material

67

the

community namely etc. and

of

beings

(bhu taqram a) comprising

the birds

six

classes, insects (mrga) world

the vegetable

kingdom (sthavara),

(sarpaiati), domestic

(p a k s a j a t i ), wild
and by the the yet human lowest

(p a s a v a ) animals is caused

(manusa bhuvana),13

cosmogonic category,

the prthivT-tattva,

is also a within

feature of that tattva it. To clarify

being one of the levels

this idea

that

the

lower levels we need

are to

both caused

by and are features

of higher,

examine the Trika concept of causation and place the look context at an of other Indian instance of this theories. concept We in shall the

it in also

relation

between the idea of the tattva and the world The Trika theory broad effect of understanding of

(bhuvana). the the the the

causation, called falls theory so far under that as

appearances of

(abhasavada),

category

satkarvavada, the in the cause, in

pre-exists

universe is seen as an effect of Paramasiva who is also its substratum. However abhasavada does not clearly fit into either of the two main Indian causation theories, namely parinam avada , that the effect is a progressive

or gradual transformation of the same substance as the cause, and viv artavada, that to effect, rather, there is no progression 'there various the and and them, the

from cause is the guises,

to quote

Potter,

illusory all of

appearance of one them unreal by

stuff under comparison both by

with

underlying vivarta therefore

substratum'.14 are

Indeed

parinama Ksemaraja

theories also the

rejected which

schools

maintained

namely the Samkhya and Paficaratra which maintained former and he the Vedanta on which the maintained that the if

latter. manifold from

Parinama

rejects

grounds

conditions

(avasthaprapaftca) were

transformations

68

only

consciousness

(cinmatratparinama),

then and

consciousness so on could the not

itself would be slightly transformed illumine that if it appearances. what appears then Vivarta cannot he be

rejects unreal reality

grounds for

(asatya) ,

were

absolute

(brahmatatt va) would also be unreal.15 Although Trika seems Ksemaraja rejects these or theories, the

to want into is its a

to maintain

rather

incorporate .that the of above juice, is a a pure as is real

both views universe

abhasavada. For coagulation I have of

example:

(svan a t a ) demonstrated sugar cane

consciousness sweets are a

- which

coagulation namely of the of that same

parinamavada, transformation similar to

the

effect In

substance.

passage above,

that

Mahesvarananda

quoted

Abhinavagupta writes in the PS:

As are

syrup juice, the juice

powdered of

sugar,

sweets similarly

and

so

on

sugar-cane,

distinct (who

conditions

(avasthabheda) are all from Sambhu

is) the supreme self.16

This would seem to be parinamavada. Distinct conditions meaning the diversified and differentiated cosmos which is a transformation, sequence, as we have seen, in a hierarchical as sweets

of Paramasiva,

here called Sambhu,

are a transformation of sugar cane juice. All forms are therefore whose transformations essence is of the which consciousness principal ultimately is (samvit) substance the only

(mukhyadravyasvarupa) substan Yet

(ekadrav ya) says Abhinavagupta.17 on the other hand, in the IPV Abhinavagupta

uses the analogy of Siva's manifesting the cosmos with the yogi's power of magically manifesting objects,

69

which

by

contrast

to

the

above

quote

indicates

vivarta theory of causation:

Yogic power

consciousness

(voqisam vid)
is such that to of objects

itself it

has

a the

(s a k t i ) which
of in

causes

multiplicity (prakasa yati) appearances hypothesis

come a

forth of my

the

form

variety it itself, is

(abhasas). that the

Therefore

consciousness is

whose

self-dependence causes the

(s vatantrva)
of

acknowledged, which exist

multiplicity

objects

entirely

internal to it to appear 'this'

(abh a s a y a t i ) as

external, having the form intellect, body and other

- because breath, are forms in

(objects)

which consciousness is limited and distributed.18

Forms, and

though apparently external, caused on by, pure As

only

appear within, which rests

are

consciousness the yogi

entirely objects,

itself.

produces

illusory are a by

so Paramasiva

produces

phenomena

which

projection Sakti, of the

(prakas ayati ) , an
are 'By her on own her

unfolding Ksemaraja's

of

forms,

on.Sakti's own screen. PH the

famous

lines

intentionality own screen'

(Sakti)

projects

universe

(svecchaya also to

svabhittau likens dream the

visvam totality

unmTlav ati).18 of appearances of

Abhinavagupta (i.e. the

samsara) real or

(svapna) ,

the

antithesis is again

pure

consciousness,20 image like of a the

which

echoed

in

Ksemaraja's Siva, being

universe,

non-distinct in a

from

city

reflected

mirror

(darpane

n a q a r a v a t ).21 The vivarta tattva, Trika thus The by operates former the with backed of both up parinama by the On use the and of one

theories. the latter

use

abhasa.

70

coagulations or transformations of the single substance (d r a v y a ) sequence that pure of pure consciousness in a hierarchical

(the tattvas), while on the other it maintains are (mistakenly) in reality seen they as are distinct from In

phenomena

consciousness:

identical.

the former parinama model,

there is a real progression

of forms, whereas in the vivarta model there is no such progression. These two models relate to the Trika idea

that the universe is both caused by and is a feature of the absolute. The parinama that aspect the of Trika is causation a real of at the from

theory

establishes of

cosmos in the

transformation tattvas, the same

consciousness

sequence yet

and therefore caused by consciousness, time the vivarta aspect shows

that

appearance

(abhasa)

of the cosmos

is non-distinct

Paramasiva and therefore a feature or aspect of it. As theory Alper attempts has to observed, reconcile the abhasavada and causal vivarta in the I of

the parinama

theories,22 which we shall investigate more closely order to see how cosmos and its relation to

absolute are perceived by the non-dual Saiva authors. have largely followed Alper's account

Abh i n a v a g u p t a 's argument in the IPV. In show the IPV the adhikara plurality 1 Abhinavagupta of from external pure attempts to are yet says, of

that

appearances

ultimately also that

non-distinct they are

consciousness, As Alper

not to

illusory. show that

Abhinavagupta

'wants

the

unity

consciousness and the diversity of objects connected to it are not only compatible, but mutually

necessary...'23 Abhinavagupta argues that subjects, who appear to be distinct from their objects of perception, can only have knowledge and embodied of those subjects objects because in both the

objects

participate

71

objects

and

embodied

subjects

participate

in

the

reality of Siva's light (a rthasarTrottTrna).24 totality of bodies and

(prakasa) which transcends them That their is, manifestation of or the or

objects

perception

worlds of experience are derived namely prakasa.

from a higher

source,

Indeed, objects cannot be distinct from (e kap r a k a s a ), for if knowledge had be for a would be

the unitary light of consciousness they were, argues If Abhinavagupta, diverse objects

impossible. illumination of acts of

distinct

(pra k a s a ) cognition. of

there We

could take

no coordination granted and the

interrelatedness transactions only be

appearances

worldly

(vyavahar a) between subjects, because shared a reality is of their

but this can to the An

possible a in

internality or

consciousness; participation object or

illumination beyond

appearances.25 or

appearance

perceivable on the would

illuminable of light to

(p r a k a s v a ) because

it depends which it

essence not be

(p r a k a s a t m a ) without e x i s t .26 Subjects and

known

objects

of experience from a

appear or by

to be

external .to consciousness (v y a v a h a r a ) viewpoint, judgement of deny the 'I-ness' existence because (we cannot as and of

relative

worldly the very

is demonstrated 'it-ness'. external is 'it

Indeed,

we cannot says of but

objects, consciousness is n o t ' 2 7 ),

Abhinavagupta, externality

there say

nevertheless this externality is ultimately internal to c o n s c io usnes s. Xbhasavada appearances which is attempts caused can of a by be to show the that the totality of

light of both

consciousness, as a and as real an

relation

seen

transformation

unitary

substance

illusory appearance.

There would seem to be two levels

72

of

explanation that

operative ultimately the

here, there lower which Thus

the is that are

higher only the

one one is a

maintaining reality of

Paramasiva, of

there real,

multiplicity derived,

phenomena forms.

though is both

from higher

the universe

caused by pure consciousness and is a feature of it, in so far as it is non-distinct from it, as sweetness is a feature Light of is and non-distinct the In (ie. from body this sugar-cane of the way juice. universe abhasavada is diverse) the Saiva of for of

ultimately

(visvavapus maintains and monism monists go

prakas ah).28

both pluralism

that reality

(that reality is unitary). so far as to say that

Indeed, the

plurality

pheneomena only makes sense in the light of monism, apprehension appearances of can the only plurality be and diversity if

understood

their

illumination is shared. Paramasiva's therefore which, agent one of relation cause IP, is to manifestation to effect is

(k a r a n a ) the

(k a r y a ), of to pure

says

the

relation

(s a m b a n d h a ) or creator that

(k a r t r ) to
For

action Trika

(k armatv a)29 this

created.

the while

means

consciousness, itself both as the the

being transcendent, of or appearances. efficient

yet manifests Paramasiva is and

totality

instrumental (u p a d a n a ) or

(n i m i t t a )

material

inherence cause

(sama v a y a k a r a n a )

of the cosmos.30 As a potter - the instrumental cause creates on a pot by means of clay, the And material as the causes potter's so potter's the Lord wheel and so the rise

creates gives

cosmos. to his power power

intentionality the pot, so

action which produces of intentionality of action In

Paramasiva's in the to from

(icchasakti) expressed
gives Trika way the

(krivasakti) this

rise

manifestation.

differs

73

potential

for

manifestation,

mahamaya

or

b i n d u , is

distinct and eternal substance, However, only one since for

separate from S i v a .**1 there is ultimately forms and For are

the Trika (d r a v y a ) both into

substance of this,

and

all

coagulations causes are

instrumental each other.

material example,

collapsible

the Lord must be the cause of the sprout, not be produced is a by the unconscious manifestation of (j_ada)

for it could seed, which So, as by

itself

consciousness.

Abhinavagupta criticizes the Nyaya view of the Lord only the efficient cause who of the sprout produces and who (and

extension activity produces seed, While

the universe) in the and atoms

firstly

creative secondly of

(paramanu- s ),
causes give the which Lord as

inherence water the

(samavavi karana ni) rise to the

land

sprout. cause, or

accepting

instrumental the

Abhinavagupta material (i.e. causes

rejects the idea are distinct maintaining forms of

that

inherence

from that seed,

the the

efficient Lord and

cause

the

Lord), in the

himself, earth,

appearing

water

produces the s p r o u t . Embodied are the beings of and their the action worlds of of experience who

-effect

Paramasiva them.

transcends them yet also constitutes

The tattvas in the out is of

are therefore the effect of Paramasiva, sense that and he initiates their

firstly

development that he

himself,

secondly in the

sense

their

substratum or foundation. Within two senses. the tattva scheme, in the causation sense that so operates the in

Firstly,

lower is

tattvas

are the effects of the higher,

a tattva

both the instrumental and material cause of the lower. Secondly, (bhuvana-s) in the sense that worlds of experience as we have

are caused

by tattvas.

Indeed,

74

seen, pure

the cosmos is both caused by and is a feature of consciousness according to the Trika, so, at a

lower level of explanation, experience tattvas. are both caused

the innumerable worlds of by and are features is of the

Although cause,

ultimately the worlds of

Paramasiva the Saiva for - are

instrumental existing numerous to The by

hierarchy the rise

within worlds

a certain

spectrum

example given

in the prthivTtattva

the

tattvas which causes of

also constitute the bhuvanas are

those the

worlds. tattvas,

material

which are themselves the effects of Paramasiva. Pure material within the consciousness is both the efficient a lower are and level both lower in are lower

cause of the cosmos, the

though at

manifestation and

tattvas

themselves of

instrumental and the which

material of the at and

causes

other,

tattvas

causes

worlds. higher indeed

Principles levels

cosmology

exist lower

recapitulated

in the

cause

the

to become manifest. demonstrated with

This idea of recapitulation can be regard to the polarity of Siva and

Sakti, an idea which has soteriological consequence.

(3)

The Principle of Polarity

So

far

we

have

seen levels

that

in

the

monistic and

Saiva

cosmogony the higher

the

lower

coagulate cause. A

from

reflect

which

are

their

second

principle

which can be discerned in the process of manifestation is that Siva ends This and of Sakti, a regarded are means yet as the 'male1 and at all is a

'female' levels. tension

polarity, cosmos opposed

reiterated that there

bipolar the

between

mutually

attracting

forces of Siva and Sakti;

a conscious male aspect and a

75

forces of Siva and Sakti; a conscious male aspect and a dynamic female activity out of whom says the cosmos is

manifested.

Indeed,

Abhinavagupta

that the cosmos

is generated from their union This polarity a can be

(yamala).33 to and be operative a in an or

seen

ontological,

cosmological

personal relate

individual context. Trika

These three contexts of Siva, Sakti, or the nara the

to the

classification

ontological manifested individual within the

foundation as the

of the cosmos, and However, anu

power the

cosmos,

consciousness. horizon of

these can

contexts only be and a

Trika

theology

artificially therefore of in of take

separated, individuality cosmology, reality

because which is

cosmology, regarded as

consequence

are ultimately collapsible into ontology: is only the pure this consciousness idea I shall

there To

Paramasiva.

demonstrate

examples from each of these three contexts, the contexts can only be conventionally

even though

distinguished

from ontology for the non-dual Saivas. By the ontological context of polarity interpenetrated expressed in polarity within terms light supreme I mean the

consciousness, awareness

the

(p r a k a s a ) and

(vlmarsa), Siva and Sakti, Bhairava and BhairavT and so on. This polarity in which For is it translatable is into a cosmological throughout the

context

reiterated the the

hierarchy. manifested

example, of

initial Siva and

ambiguously Sakti seen, tattvas namely

appearances

each have their own energies, Cit and Snanda, manifestation. tattvas of

as we have

the forces which contract and generate This polarity is reiterated and in the pure whose But I

Sadasiva,

Tsvara,

Suddhavidya

energies are respectively Iccha, Jfiana and Kriya.

76

wish to develop here a more detailed example taken from the sound cosmology of the sixfold way. Cosmogony sound; the is conceived aspect of as the manifestation way of

vacaka

the

six-fold

which of

corresponds external

to the vacva

aspect,

the manifestation is

objects.

Cosmogonic

development

a process

in which layers of sound unfold, expressed in the gross letters should refer levels of be to of the Sanskrit alphabet varna (v a r n a ), here but does also though not to it

emphasized mere

that

only

physical

phonemes, which

higher cosmos.

sonic

vibration

comprise

the

Cosmical polarity is reiterated in this sound cosmogony in a number of ways. The idea of sonic emanation in the Trilca has been well mapped out by Padoux, mecessary here to give a detailed though by it is way of

example

illustration. The following is based on the accounts in the P T V , PTLV and the SSV. Expressed physical that wombs the as the vowels is and consonants in of the the idea

alphabet vowels

polarity are seeds

reflected

(bT1 a ) and

the

consonants from their

(yonjj ,

while

manifestation

arises

union. Abhinavagupta writes:

The

nature

of

Siva

is

congealed

in

the

form

of

seeds which are vowels. The womb is the consonants which are of Sakti. Due to the seed there is

manifestation

(prasarana^ from the w o m b . 34

Vowels which

and are

consonants reiterations

are

seen

as

seeds

and Here

wombs, we see

of Siva

and Sakti.

the polarity of the ontological context translated into a cosmological the Trika Siva context and of varna, are an though of course for

Sakti

ontological

polarity

77

w hich

cannot

really

be

separated

from

cosmological

manifestation. The initial levels of cosmology are expressed as the sixteen vowels These vowels, nature (the pure course) from a to v i s a r q a .

says the PTLV, have sound as their innate and in are time self (k a l a ), luminous and an is

(sabdanasvarupa)
manifested of supreme

(s vap r a k a s a ), expression constrained indicates constrained, awareness. The the

consciousness

which

(par amars a).35 This latter term paramarsa

that in manifestation contrast with is consciousness unmanifested pure

sixteen

vowels in,

of

the

pure

course

are,

says

P T L V , manifested

or At

more

specifically there seems

united to be a

(s a m k a l a n a ) with, contradiction here, which only two comes

time.

first

for time is a constraint into of play time in can the be impure

(kaflcuka)
course. a

However,

kinds

distinguished,

lower and a higher. Time (tattvatah) movement and of is defined in the IPV as 'in reality in the in cold is time itself sasvati action

only succession the sun, in

(k r a m a ) perceivable in birth or

flowers, action

h e a t 1. ^

Worldly

(laukika the of power action

kriva) of is

therefore

successive though

due the by

to

(kalasakti), eternal and

power time Sakti,

untouched

(krivasaktih the power of

kal en a s p r s t a ).37 The Kriya in the pure course,

is not successive yet still exists

within a higher temporal order, otherwise Abhinavagupta would not be able to call of the course of sound say is

(v a caka dhvan u) the course that the pure vowels

time

(k a l a d h v a n ) nor This idea

are united

to time. Indeed, identical

present in other tantric material. texts whose cosmology is almost

some dualist to that of

78

the Trika,

call this higher temporal order The Sakta

'pure time' discusses

(s u d dhaka la) .38

Kubjikamatatantra

three levels of time, supreme Schrader (para), (parapara) has and

the supreme the three

(para), supreme-non-

non-supreme levels and of

(a p a r a )39
time, (s t h u l a )

and

located

supreme in

subtle

(suksma)

gross

Paficaratra texts40 which preceeded the Trika. The course, vowels manifesting in pure time in the They pure are

recapitulate the Siva-Sakti polarity. the 'masculine' unagitated

of two kinds: the 'feminine'

(a k s u b d h a ) and a,

agitated

(ksubdha). The short vowels

i and u comprise the former, while the long vowels a, T and u comprise the latter. As, in one sense, Sakti is

generated by Siva, so the agitated vowels are generated by the unagitated; u from u. This thus a emerges from a, T from i and basic polarity of agitated and

unagitated combines in various ways to generate further vowels, levels which of the is a way of For saying to generate according further to the

cosmos.

example,

PTLV the vowel e is produced from the combination of i and each a, of while these au comes from to u anda. a layer As I will show, of

corresponds

and

function

pure emanation.41 Each vowel is not merely a letter in this system, but a level of the which cosmos and correspond therefore to other a level of

consciousness, of cosmogony. examples. The first

descriptions following

This can be illustrated

by the

syllable,

the

akara

is,

like

the

Siva

tattva to which it corresponds,

ambiguously manifested. (so called because it from a which, on

All sound or diachronic cosmogony is predominantly temporal) the one hand, sound represents of the

originates the cosmos

unstruck (a n a h a t a ) immanent in all

creative

79

manifestation which pervades the whole alphabet,42 yet, on the other, it beyond is regarded there as is transcendent nothing higher is

( vis v o t t T r n a ),

which

( a n u t t a r a ). Like

the Siva tattva,

its manifestation

ambiguous, the

being both equated with Paramasiva manifestation. Indeed is reflected this

and with as

first

ambiguity,

Padoux observes, a k a r a , namely and that

in a synonymous both the

term for a

avar n a , which means is beyond A

syllable

which

syllables

(ie.

beyond is that

diachronic although a

cosmogony).43 is equated

further Siva

ambiguity and is

with

therefore

unagitated,

it is also called the a one 'saktic' hand

'womb of supreme joy' concept and therefore

(p ara nanda qarbha ),44 agitated. On the

akara

is

transcendent yet

(v i s v o t t T r n a ), associated on the other to it the

with pure consciousness, is the first which

manifestation is immanent level the

corresponding

Siva

tattva,

( v i s v a t m a ) . Such

ambiguity both Siva

is inevitable at this and Sakti; Siva Sakti

for

contains of

being

ground

manifestation,

while

generates

manifestation from her womb. The next it, two level down from a and emerging out from

is a k a r a , the syllable formed from the union of the a-s. This syllable isagitated or shaking, so is an

active female energy equated with vibration and a thus recapitulate Siva and Sakti. ikara is associated with Iccha Sakti The agitated and towards and is aspect

( s p a n d a ). A

The third vowel

in its unagitated called in Tsana a u

aspect.

is

(sovereignty) directionality are

expressed

Tkara; u and

manifestation. agitated it is forms

Lastly

the unagitated

of Jnana out

Sakti, towards

called

u n m e s a , because and unata

an

opening

manifestation,

('deficiency')

because it is a

moving away from pure consciousness.

80

The remaining vowels, cosmos, are generated

and therefore levels various

of the of

from

combinations

these initial vowels. The vowel and level e is regarded as a triangle (tri kona) comprising and Iccha. It is the also three saktis the

Anuttara,

Ananda

called

'mouth of the yoginT' (yoni) This from which the

(yoqinT-v a k t r a ) or rest

'w o m b '/'v u l v a ' emanates.

of manifestation

triangle therefore recapitulates Siva or Anuttara Sakti or Ananda produces Iccha (the syllable a) (the syllable it gives in and

(the syllable a), their union which

) . 45 birth it

The trikona to the rest

is a vulva or womb of manifestation

in that and

a mouth

that

produces the sonic unfolding of diachronic cosmogony. Finally one last example will serve to the point. The vowel ai, called the illustrate 'hexagonal'

(sadkona),is produced o, which, is says from

from the union of a and e; while is identified two, or namely with ai Kriya and o, of like of

Ksemaraja, a and u.

Sakti, become

These

further

manifestations

recapitulations

Siva and Sakti whose union produces a u k a r a , which, e k a r a , is conceived the trident' as a triangle This called the

'seed

(trisulabTi a ).

'trident'

comprises

the energies, Kriya. These

according to the SSV, of Iccha, Jfiana and relations can be shown more clearly in a

diagram: VOWELS AGITATED a (anuttara) i (iccha) u (unmesa) UNAGITATED a (ananda) l (Tsana) u o (from a + u) ai (from a + e) au (trisulabTja from ai + o) (unata) e (trikona from a + i)

81

In these examples we see how cosmical polarity reiterated Polarity hierarchy aspects extends material Sakti is is 'horizontally' contained at at each the each level layer of of

is

sound. cosmical

the

(as of

for example Jfina, most The

agitated a

and

unagitated which

Icch, the

etc.),

hierarchy to the of

from

subtle

levels

grosser, Siva and and

world.

ontological in this

polarity

reiterated

cosmological

context

also in a personal context which arises from cosmogony. By this I mean that polarity is reflected within a

person's body and also between male and female bodies. That polarity exists within the body would from the first cosmogonic principle that each follow level

reiterates the higher. The vertical axis of the body is regarded cosmical Sakti axis: as a model for the vertical five) opposite of the axis and ends of Siva of the and this Sakti

hierarchy within at or

(see the above

chapter body the at

exist Siva

crown

head,

either at the feet as the prthivT-tattva or at the base of the central as the channel coiled (susumna) power of Indian esoteric yoga body

anatomy, this

KundalinT.

Through the

power

is awakened

to journey up

through

(and thereby through the cosmos) the crown of the head. The

to unite with Siva at polarity of the

vertical

body recapitulates

the vertical polarity of the cosmos Sakti contains as

between Siva and the prthivT-tattva. it were the last manifestation of

prthivT

implicit

within it. The human body for the Trika contains both the

totality of manifestation in Sakti and the totality of non-manifestation universe equal, equal as well the the in as Siva; it contains If Siva and the whole are is

its source. of

Sakti

then to

totality absolute

Sakti's

manifestation of

non-manifestation

Siva:

82

manifestation and non-manifestation, source, Absolute the are thought to be contained is

the cosmos and its within the body. within the says is

self-consciousness yet the body

self-inclusive also That is, contains

body,

differentiation of the cosmos. Ksemaraja, contains all the

the body, and so

tattvas46

maximally differentiated, original contains this reality the of

yet is also inclusive of the The body therefore because a of

Paramasiva. for

potential

transformation There is

diffusion

andinclusion.

homology

between cosmos and body, pure consciousness

indeed from the perspective of identical; iva who is is

they are

consciousness,

is identical with the universe which

his body and world of experience. Perhaps most apparently, between Siva, male and female Sakti.47 the polarity is reflected the no male reflecting that the a

bodies, It is

the

female Saivas

surprise

non-dual

regarded sexual

union

(m a i t h u n a ) as

reflection in the material world of the union as (yamala) a of Siva of

in the lowest tattva, and the Sakti joy and orgasm and as

( kampakala )

reflection

(ananda) Indeed,

amazement I will

( cam atkara ) of

that divine level.

show,

during liturgical love-making, yogi Siva and and yoginT Sakti. identify There is a or

the secret visualize set of

k u l a y a q a # the themselves as

rich

correspondences here between the polarities of Siva and Sakti, arising examine In exists yogi and yoginT, white and semen so on, and which red we blood, shall

and tranquillity, more the above in three and

closely in chapter eight. examples we have the seen how polarity the are

contexts, the

ontological, These contexts

cosmological

personal.

united in the idea of the body, for the polarity exists within and between bodies, within the body of supreme

83

consciousness

which

is

the

universe

and

within

the

worlds of the cosmical hierarchy which are also bodies. To recapitulate for a moment. firstly world that for the non-dual variable meaning, is a I have demonstrated body, person and a in

Saivas

have

through of a

showing his

how

person's the

experience

function which is

location

hierarchical

cosmos,

self-contraction that this occurs levels the this

and manifestation of consciousness. self-contraction according coagulate cosmical hierarchy. It now remains to be shown to from two and or hierarchical

Secondly,

manifestation the lower and

principles, reiterate is

that the

higher

that

polarity

reflected

throughout

that

as

the

body

is

regarded as a cosmos, Trika as a body.

so the cosmos

is regarded

by the

Furthermore,

the levels of the cosmos

are understood in terms of the body. To show the way in which these it will be levels are themselves necessary to regarded the as bodies, concept of

examine

manifestation more closely, by looking at certain terms used in the non-dual Saiva traditions. We will then be

in a position to see how this complex cosmology relates to the soteriology of non-dual Saivism.

C H A P T E R

T H R E E

T H E

E M B O D I E D

C O S M O S

(1)

The Two Bodies of Paramasiva

So far I have tried to show that body, world are regarded as a consequence of

person and

hierarchical

manifestation by the monistic Saivas. how this hierarchical 'principles' cosmos such

I have also shown according to and

operates as

certain inversion.

recapitulation

I now intend to examine the idea of the body

in more detail in order to show how the monistic Saivas regard it as extensible and to show how, or homology, cosmos the human it. due to cosmic is thought the

recapitulation to contain

body Apart

the

within

from

particular person, absolute pure

body terms are predicated of (i) the of Paramasiva, levels (i i ) the that seven that of

consciousness and

manifested

universe As

(i i i ) show in

within six,

manifestation. and nine, the

I will

chapters

this has the soteriological body is the locus

consequence and means

human

transformation.

I shall firstly give a general outline

of the terrain before exploring some of its details. As cosmos the body contains the cosmos, conversely the

is regarded as a body. The Trika texts

refer to

86

the

totality

of

manifestation

as

Siva's

body.

For

example,

in the PH the Lord

(Bhagavan) has the universe referred

as his body to as

(visvasarTra) .1 This body is also form Other and

the universal (krTdasarT ra).2 of the

(visvaru pa) and the body of

terms which which will refer be to the presently

play

totality

cosmos

examined are the wheel of power (sakticakra )3 and wheel of the mothers we have (matrkacakra).4 These, come across such along with terms as 'appearance' body in the

already 'way'

(a b h a s a ) and

(adhvan), also

imply

sense of a contained,

integrated homeostatic system.

As the human body can be seen as a self-regulatory system of interconnected system) which is networks bounded (such or as the by

respiratory anatomy, of

contained

so the cosmos can be seen as a bounded networks: the boundary

system the

interconnected

being

structure of the cosmos called the wheel which all is contained. networks, object

(c a k r a ) within
are various (v a c a k a ) and synchronic though as the

Within this cosmos

for example the systems of sound

(v a c v a )
or

(the the

diachronic

and

cosmogonies) hierarchical,

interconnected, within these such

sub-sections

group of pure saktis and the coverings Not only is the universe regarded

(kaftcuka- s ) .
as Siva's body supreme the

with which he is identified,

but transcendent,

consciousness itself is also referred to as a body: body of consciousness the body or

c idr upa7 )

(vijflanadeha,5 c i d v a p u s ,^ of light (p r a k a s a v a p u s ,^
of and absolute appearance space are source

prakasasarTra9 ) (paravyomavapus1 0 ).

body Both

spoken of as bodies in the texts. supreme consciousness generates

Indeed, the

in so far as forms of

manifestation, consciousness

the abhasas, we can say that the body of generates the body of the universe. I

87

shall call the former the essential cosmic body and the latter the manifest cosmic body. The former is the the

transcendent latter cause,

(visvottTrna)

beyond

manifestation, the former is

comprises

manifestation;

the latter the effect.

THE COSMIC BODY

ESSENTIAL

MANIFEST

body terms:

vijfianadeha, cidvapus, praksavapus/sarTra paravyomavapus

visvasarTra, visvarpa krTdasarTra

other terms:

samvit, caitanya, cit

sakti/mtrkcakra

svarpa, ahanta

adhvan, bhasa

Paramasiva, Mahesvara etc.

The essential cosmic body beyond manifestation the union of iva and Sakti, of light and

is

awareness,

from the bliss of whose union the manifest cosmic body is produced. androgynous In one sense the essential cosmic body comprising both male and female is

aspects. as

(Indeed this idea is expressed the ardhanarTsvara, this is not the iva

in Saiva who to is

iconography half a

woman, we are

although

referred

in the

texts

dealing w ith.1 1 ) In use referring to these cosmic are bodies, Trika or texts akti

terminologies

which

either

iva

oriented.

This would

seem to be dependent

upon which by. By the

tradition within the Trika a text is influenced 'siva terminology' I mean ways of talking

about

88

absolute as a I mean ways absolute as

'male'

being,

and by

'Sakti terminology' and/or and the

of talking a 'female' are found

about manifestation power. in of Trika the Both Siva

sakti

terminologies the masculine

texts;

for as

example, three

language

absolute and

the

headed language

Bhairava of the

(Trisirobhairava) absolute Of but course as the

the

feminine Para or

goddess as

KalasamkarsinT. transcends gender in Siva

Siva

consciousness and female the a

is expressed

in male

terminologies androgynous

liturgical as

settings

(though points

even out in

O'Flaherty

Puranic context - tends to be a male The predominance of either

a n d r o g y n e . ^

Siva

or

Sakti

terminology depends upon the level of the structure of the tradition which is being referred to. While Siva

terminology might be more predominant within the Trika, it could be argued that Sakti terminology is more

important, the

where importance means the esoteric Although Siva terminology is is

acme of perhaps at the

tradition.

predominant, religion's

Sakti

terminology

located

heart with the Krama cult of KalasamkarsinT

or M a t rsadb hava. There are then four possibilities for the use of

Siva and Sakti terminologies:

the essential cosmic body

being referred to in Siva terms and the manifest cosmic body in Siva terms, the essential in Siva terms and the manifest in Sakti terms and so on.

ESSENTIAL COSMIC BODY

MANIFEST COSMIC BODY

Siva terminology Siva terminology Sakti terminology Sakti terminology

Siva terminology Sakti terminology

Sakti terminology Siva terminology

89

All found used

except

the

last

of

these

possibilities terminology body

are is and

in the texts. when referring

On the whole, to the

Siva

essential

cosmic

Sakti terminology when referring to the manifest cosmic body. There are notable exceptions to this, where Sakti terminology cosmic Trika's who is used for for both essential in the and manifest

bodies;

example, of the

Krama as

influenced

conception and

absolute

KalasamkarsinT as the twelve

manifests

withdraws

the cosmos

KalTs

(see chapter four). Apart from can and Siva and Sakti in ways cosmic and terminologies of talking another the what The

distinction essential might

be made manifest

about

bodies, pervasion

between language.

be called

emanation

former has been illustrated in chapter one where we saw how lower forms will coagulate illustrate from this higher. kind A of couple of language.

examples

Ksemaraja writes:

...and

so

the

Lord by

creates stages,

and

maintains to

etc.,

emanating

the way

contrary

purity,

which is the form of expansion essential nature (s v arupa ).13

(vik a s a r u p a ) of his

The essential nature

(svarupa) of Siva manifests in the

form of expansion, which is the form of the universe or manifest also cosmic Siva is the body. This is emanation in that language. It of

uses

terminology Lord Siva

the source

emanation

and manifestation

is the

expansion of his essence. This form of manifestation or course purity unfolds (suddha) by stages (k r a m a ) and is contrary to

in so far as any manifestation detracts the essential cosmic body.

from Siva's essence,

90

This

essential

cosmic

body

is

the cause

of

the

manifest cosmic body. Ksemaraja writes:

By

means

of

her

own

freedom

consciousness

(c i t i ) is the cause fruition (sidd h i ) of the universe ( v i s v a ).14

is Sakti of terminology, citi masculine cit, being which the

(s v a t a n t r v a ) (h e t u ) of the

This

feminine that

equivalent

shows

consciousness, here equated with Sakti, the cosmos. refers Ksemaraja to the adds in his

is the cause of commentary that

siddhi

emanation

(s r s t i ),

maintenance

(sthiti) and withdrawal here, as I have

(samhara) of the cosmos. We see a satkaryavada model of the The

shown,

causation, cosmos

that the effect pre-exists in the cause:

is the fruition of its cause which is citi.

manifest cosmic body exists within the essential cosmic body before manifestation as a potential. Indeed, that the within of the

reverting to Siva terminology, universe Paramasiva banyan.15 exists as The contracted tree

Ksemaraja says

(s a m k u c i t a )
in the seed of this being,

a great

abides of

implication

course,

that as the manifest cosmic body contains the essential cosmic body as its essence cosmic trace. These and Sakti two passages emanation way of serve to illustrate Terms reflect of both in idea Siva an of body contains the (sva r u p a ), so the essential universe as potential or

language. talking will

found the forms.

emanationist the

progressive

transformation

This

progression or manifestation, as contraction (samkoca),

referred to by terms such (srsti), course and

emanation

(adhvan), unfolding

(unmesa),

expansion

(v i k a s a )

so on, is a limitation of the essential cosmic body.

91

However,

a second kind

of language

speaks

of the

identity of absolute and manifestation to vivarta theory rather than the

(and so relates parinama theory

implied by emanationist ways of t a l k i n g ) . This might be called that pervasion language. For example, the SK says

'whether in thought

(cit), word

(sabda) is not in the

or object Siva. The

(a r t h a ), there enjoyer always

is no condition which and everywhere abides

condition

of the enjoyed'.16 This is echoed in the VB:

Wherever the mind goes, whether without or within, there Because where is the of condition of Siva

(s i v a v a s t h a ).
(v y a p a k a t v a )

his

all-pervasiveness

(can the mind) go?17

From is no

this

perspective

of

identity

or that

pervasion,

there not

impurity.

Ksemaraja writes

'one should

be thinking condition quotes

(oneself as such

) non-complete as body

(ap u r n a ) in any
Or again he of the and its identity object,

(avastha)

etc.'18

a text which says and known,

that

because

of knower

of consciousness

there is nothing which is inherently impure:

0 dear one, is there any

if there are no knowers object of knowledge

(vedaka)

how

(v e d v a )? Knower
Thus there is no

and object of knowledge are one. principle

(tattva) which is impure.19

In

maintaining contrasts above. there

that

emantaion with of no the such

is the

contrary

to

purity, language and or

this quoted known

sharply Because

emanation of as

identity thing

knower impurity

can

be

distinction: is impure,

there can be no tattva or emanation which

all tattvas being pervaded by the absolute.

92

Pervasion language differs from emanation language in that it regards the courses as of cosmogony with (the pure in is of

manifest

cosmic (the terms the

body)

identical cosmic body),

consciousness emanationist distinct it. of from

essential the

whereas body

essential which will is

cosmic a

manifest language

contraction the

Emanationist the manifest

emphasize

impurity with the

cosmic

body

when

contrasted whereas of

purity of the essential cosmic body, language because will of the emphasize identity the

pervasion everything

purity

between then,

manifest

arid

cosmic

bodies. Emanation language, manifest the cosmic body is

is used only when the and is concerned and on of with pure the a

implied

relation its

between source. not

appearances Pervasion allow in any the

consciousness, other hand,

language, notion way from

does

manifestation c ons ciousn ess. Although it does

distinct

pure

these two ways necessarily Non-dualist

of talking mean Saiva

are

different they such are as

not

that authors Indeed

incompatible.

Ksemaraja use both kinds of language.

in his SN

Ksemaraja argues in the form of a dialogue between the emanationist hand the and pervasionist nature the is positions. On the one

Lord whose

consciousness universe

lc i d t m a )
as a

emanates

(unma1 1avati ) of his

(j a g a t )

congealment

innate

essence

(n ilarassvanath , anything body

b o d y ? 2 ^

yet on the other hand, manifested outside

how is it that (bahv am) the

can

be

of

light

(pra kasava pus), the essential cosmic says that both from as positions the must be

Ksemaraja world yet is not

true:

the body yet

different different,

essential is

cosmic from

a city

different

identical

with its reflection.

93

This is about

distinction the cosmic

between

emanation the

and

pervasion and

relation bodies,

between the

essential of

manifest

former

kind

language

maintaining their identity, that the manifest

the latter kind maintaining from the essential. in is

emanates

Emanation and pervasion terminologies terms of Siva and Sakti.

are expressed language it

In pervasion

either Siva or Sakti who is identical with the cosmos, while with emanation language we have the the four

possibilities

previously spoken of.

Thus

following

possibilities emerge:

PERVASION LANGUAGE

EMANATION LANGUAGE

essential cosmic body

manifest cosmic body

(1) Siva terminology (2) Sakti terminology

(3) Siva terms (4) Siva terms (5) Sakti terms (6) Sakti terms

Siva terms Sakti terms Sakti terms Siva terms

Although we have already quoted examples of these, a short recapitulation two and might six, Saiva be of use. of Except can for be

possibilities located language which being in is

examples texts.

these

monistic found, us that

Siva

pervasion in the VB of

for example, Siva, or

in passages the the

tell Siva,

rather On

condition other

pervades

everywhere.

hand,

Ksemaraja language

provides us with in which emanates the the

examples Lord

of Siva whose (see

emanation is and

nature above)

consciousness

universe

also of Sakti emanation language in which Sakti cause of manifestation. I have not located

is the Sakti

94

pervasion language in the Trika texts I have looked at, for such language would be most markedly akta, not

aiva;

that is,

akti pervasion language would only be Thus, we see that

found in a monistic akta tradition.

pervasion language occurs only when both the essential and manifest cosmic while bodies are spoken of in when Siva the

terminology, essential

emanation is

language to

occurs in terms

cosmic body

referred

of Siva

and the manifest cosmic body in terms of either Siva or Sakti. Having given a general picture of the distinction between the essential and manifest cosmic bodies, we

can now examine these in more detail.

(2)

The Essential Cosmic Body

The

essential

cosmic

body,

the

source

of

manifestation,

is expressed by a number of terms which

specifically denote body, namely vijftanadeha, c i d v a p u s , which can be rendered as 'body of c o n s c i o u s n e s s 1,

p r a k a sa vapus, 'body of light' of absolute s pace' . There

and p a ra vvoma vapus, 'body are also a number of

synonymous terms which I shall examine, namely s v a r p a , 'essence', The spa n d a , 'vibration' aiva authors and a h a n t a , 'I-ness'. use both emanation and

Trika

pervasion types of language in describing the essential cosmic usages, this body. in I here intend we to examine see what some the of their of

order

that

can

nature

'body'

is for the monistic aivas,

and to show how from

it is related to manifestation, it yet identical has with it. countenance practices consequence ch. 7). On

as both different a doctrinal to regard hand

Such with the

double

religious is the

(see

one

there

95

idea of a graduated path leading through the layers of the cosmos to the essential cosmic body, the idea of a a goal. Kallata in his commentary to the SK speaks of the essential cosmic cosmic body in Siva body in Siva terms and the manifest is 'pathless path', on the other,

that because everything

is pure consciousness,

there can be no path leading to

Sakti as

terms. a body

His of

language

em ana t i o n i s t :

consciousness

(viifianadeha) who manifests the wheel of power (sa k t i c a k r a ), which in our terminology translates as
the essential cosmic body generating the manifest cosmic body. He writes:

The cause of the

(karana) universe of him

of the arising and destruction is by the mere is imagination auspicious

(samkalpa)

whose

nature

(s i v a ), and who is his own essence He the whose cause body is consciousness of the arising

(sva s v a b h a v a ).

(viifianadeha) is
of the majestic

(hetu)

wheel of power

(sakticakra).21

Here

Kallata

clearly

says

that

the

transcendent

absolute is a body of consciousness which manifests the wheel filled (bala) of power or totality (oj a s ), of the universe, and is

with and

power

virility

(v T r v a ),
The the

strength body of and

vibration is of all

(sp an d a ).22
for it both is the as

consciousness destruction karana) refers of to

responsible the wheel;

arising

cause I have

(hetu, shown, of both

appearances, abhasavada, a

which

the

reconciliation

parinama and vivarta theories of causation. Like Kallata, Ksemaraja uses the term viifianadeha

in speaking of the absolute as that which underlies and

96

generates all manifestation and the hierarchy of beings which comprises of the senses it. of In the following passage he speaks human body as being animated by

the

higher powers, the Lords of the senses who are themselves animated by

(karanesvara- s ), the body of

consciou sne ss.

Indeed, group of

in

the

secret

view

(rahasv adr sti ) is not

the

senses

(karanavarqa)

something

unconscious the senses

ii a d a ) , but is opened by the Lords of whose nature is the body of

consciousness.23

The

verb used Thus

here we

is vij rmbh which means the idea that the

to

open

or are

awake.

have

senses

awakened or animated by these higher beings. This is an esoteric understanding of the cosmos, in the sense and that its an understanding can a of 'secret view', the cosmical be known

hierarchy

functioning

only

directly through yogic ascent, scriptural revelation. The

rather than only through and by implication

senses,

their fields of operation, or deities which are

are opened

by higher powers of the

themselves manifestations Again we have the is the that the result the

body of consciousness. particular processes which in experient and one

idea that the of cosmogonic body, is its

particularly sense carries

individual of

group

senses, in both

itself the consequence of the cosmic essential and manifest aspects. Ksemaraja also uses the term

body

'the This

body

of light'

(praka sav apus ) to denote Paramsiva.

is synonymous

with the body of consciousness. He writes in the PH:

97

The transcendent Lord Siva has a body of a single light; his manifestations (bhavah) are only the

form of a single light. who immanent is both

From the Lord Paramesvara

transcendent who

(v i s v o t t T r n a )
supreme

and joy

(vi svatmaka),

comprises

(p a ram ana nda ) and who is of a dense light, sun (vidham) flashes forth

as the the

(s p h u r a t i )

complete cosmos from Siva to the end of the earth ... Thus the Lord Paramasiva flashes forth through a thousand manifold appearances.24

This passage is an example of what we have called Siva emanation language; the essential cosmic body, of light, it, producing 'flashing the or, as the the of text more the body

dynamically cosmic body to

puts which earth.

forth'

manifest tattvas

comprises Even so,

totality

from

Siva

these

manifold

appearances

are

still

identical with the Lord. Another of absolute term found space' in the VB and SN is the 'body to the

(paravyomavapus). According

VB the yogi unites with this body through concentration on s o u n d :

With

undivided of etc.,

thought sound in the of

abiding a he

in

the

long

succession instrument

stringed will

musical the

end

become

body of absolute space.25

This

body of absolute space (paramananda ) experient's

is

regarded

as

an

expanse

(sphara) of consciousness joyful

(c ai tan va) which is supremely

is identical with the This nature cosmic (s v a r u p a ).26 body, is

and own

individual space,

which

is the essential

located

or recapitulated

in the space of the heart

(hrdyyoman)

98

of each which

particular

body:27

the

essential and space

cosmic or

body,

is light,

consciousness

emptiness,

lies at the heart of particularity. Although the essential cosmic body is the cause of the manifest to cosmic be body and, to it, in emanation the language, is yet by

appears

external the

manifest IP

contained

within

essential.

The

quoted

Ksemaraja says:

Thus the Lord, entered the

even in everyday life body (iccha) etc. By

(v y a v a h a r a ) , of flood yet his of

means the

intentionality objects

he manifests

(arthauqha)

externally

which

shine

(bhanta) within him.28

The is

Trika in

authors one

wish

to maintain

that

manifestation light of and and

sense

distinct

from

the

consciousness yet at the same time is non-distinct appears 'within' it; that is, both essence

manifestation are identical. again in the IPV which the says

Indeed this point that within the

is made body of

consciousness internalised realized,

form of the universe Once this

(v i s v a r u p a ) is cosmic body is

(k r tan ta).29

the individual body is filled with the bliss

of S i v a 30 and all external forms are relinquished. We see from these passages that on the one hand

manifestation appears within pure consciousness, the other hand pure consciousness appears

yet on within

manifestation. by the term the the Yet

The manifest cosmic body, here indicated 'flood of objects' power

(a r t h a u q h a ) which
and energy flowing cosmic body is essential cosmic

conveys through body.

idea

of

great is

cosmos, conversely

within

the

the

essential

within the manifest cosmic body and

furthermore within

99

the

heart Other

of

the

individual which do

body; not are

the

essential convey for ahanta

and the the and

manifest cosmic bodies are interpenetrated. terms directly are svarupa. notion body of corporeality yet which discussed above synonyms

terms

s p a n d a . Svarupa or svabhava refer to the essence of the a b s o l u t e , identical, expanse of according Siva's to Ksemaraja, with the

own

consciousness

(svacaitanvasphara),31 complete in itself and identical

with the body of consciousness ultimate identical, perspective though in (vijfianadeha) .32 From an and of a essence are consciousness the context

hierarchical

cosmos this would only be true of the highest echelon. This essence is light, is equated with complete consciousness I-ness and joy, and or this

(p u r n a h a n t a ) writes that

absolute

subjectivity.

Abhinavagupta

'I' takes on the form of the universe, which is a body, but PS: a body with no physical organs. He writes in the

am

truly

the

universal hands

form

which etc..

is

like

a I

natural flow

body with

and as

feet the

through

everything

essence

of

light

(bhasv aru pa) in (all) states (bhava-s).

Though bereft of bodily senses, I see, hear and smell, and although unacting I compose the various doctrines (siddhanta), traditions

(a q a m a )

and

logical treatises

(t a r k a ).33
is the essence of

This

is a clear statement that aham

manifestation and so can be identified with the body of consciousness which emanates all forms of the universe. At this highest level, 'body' = 'world' and therefore

'perceiver'

= 'perceived'. This supreme I flows through

100

and animates all forms within the manifest cosmic body. Aham or Paramasiva flows through all states of being,

the text says, through the spectrum of possibilities in the cosmical hierarchy and through into human

traditions and teachings; the various examine systems

it is therefore the origin of As we shall

within manifestation. various to be doctrines derived

further, are

the

and

religious from

traditions

thought

ultimately

the body of consciousness itself. I-ness is identical with vibration in the texts. the (s p a n d a ) which spanda is

has two forms identical vibration supreme knowing the with

On the one hand which Siva's is own the

absolute,

essential of the it is is

(svarupaspanda), vibration

essence and

(svaparispandanasra)34 On the

subject of all experience. of the manifest

other

vibration

cosmic

body,

which

identified with Sakti, the object of experience. Spanda is the rhythm of the manifest cosmic body,

its pulse and breath, which is present at a macrocosmic level Siva's as the opening eyes, the at (u n m e s a ) and and closing (n i m e s a ) of of the

creation

dissolution level in the

un i v e r s e , 35 identified

and with

a microcosmic

heart, term

space

(w o m a n ) .35

Indeed,

the

spanda is part of what I have called Sakti terminology for it refers to Sakti, either in herself or as the

power of Siva. Siva. For

Spanda can, in the

however,

be identified with identifies reality in the the of SN

example,

SN Ksemaraja

Lord with spanda: vi bra tion'.37 Ksemaraja of In

'the Lord an

is the eternal passage

interesting

identifies spanda both with a h a n t a , the body and also with the manifest cosmic

consciousness,

body. He writes:

101

Spandasakti manifests) single wonder mass

is

the

possessor creation whose form

of and form of

the

womb

(which a and pure

endless of

destruction, is the bliss entire

I-ness

(camatkara) , the

(suddha) and impure is to manifest the

(asuddha) expansion

(cosmos). Her nature and contraction of

subject and object and of the principles s), and consists of simultaneously

(tattva(y u q a p a d )

opening out completely r ev e r e d .38

(u n m e s a ) and closing in (nimesa). This esoteric teaching (u p a n i s a d ) is to be

This cosmic

is

Sakti

emanation

language.

The

essential all the

body

is here a female body emanate. This womb can

from whose womb be related to

appearances sky

(w o m a n ) of Siva and to space in so far as both

In Siva terminology the equivalent of heart (hrd) , both womb and heart the womb is the

imply emptiness. this

conveying the idea of the essence of manifestation, source of all appearances. Like spanda, the

heart as

vibrates and the womb expands and contracts. essence wonder is also characterized by joy and

Spanda

ecstatic

(c a m atk ara) . Such wonder is said to occur upon

(h rdayanqamata)'.39 body closes in as the vibration universe. essential opens cosmic out and

'entering into the heart' The

simultaneously

Although only a verbal convention can be said that the essential the

(sabdav yav ahar a), it which of is is pure

spanda, universe or

subjectivity, manifestation

manifests emanates

forms: from

from the heart

born

the womb of the essential cosmic body.

102

(3)

The Manifest Cosmic Body

In passage emanation as the

contrast quoted

to

the

Sakti

terminology also

in

the Siva

above,

Ksemaraja that

uses

language, totality (bhava-s), his

writing of

Siva

unfolds

himself

tattvas,

worlds

(bhuvana- s ) ,

entities which

and experients body: 'and thus

(pramatr- s ) , all of the Lord has the

comprise

universe as a body' again writes: 'I

says the PH.40 In the SN Ksemaraja am Siva (with) the For speaks cosmos as my the body the

body'.41 This KMT using

is a pan-Tantric emanation

idea.

example, of body 'a is

Sakti

language

which

exceeds

k u l a ' (akulTnatanu) .42 This

totality of the cosmos, comprising the sacred places of the pTtha- s , ksetra-s, of which sandoha- s , the and up aks e t r a -s ,43 of ruling over

realization

grants

power

time.44 All these appearances whether subtle whether manifest of subjectivity body. the

or gross, the the again body. yogi body order One

or objectivity, comprise In the SS we

cosmic is point

read that

'perceivable making Indeed should the

body'

(drsyam

s a r T r a m ) ,45 is that a the

that adds

all manifestation in his commentary as a

Ksemaraja try to

perceive

all phenomena being of

his own higher

(s v a n q a ) ,46

such

perception

than the limited perception of the individual body. who with perceives his body In this by as the way universe yogi

is identical transcends his

Paramasiva.

the

limited the only

particularity true in of subject a the

identifying cosmos.

with

Paramasiva, is the

in the

This point

again

made

text

quoted or

byKsemaraja, eastern 'the

Trisirobhava

Kaula Trika

tradition (cosmic)

(pu rva m n a y a ) of Kaulism,

which says that

body is made of all the gods'47 and that every subject

(q r a h a k a ) is identical with the cosmic body.

103

will

examine

the

structures

of

the

manifest I intend

cosmic body more closely in the next chapter.

here merely to show that in these passages we have the idea that the manifest and cosmic body comprises worlds divine both and and

limited

subjects in

objects;

the

various the

existents

those

worlds

along

with

non-divine beings who interact with and within them. The number universe body of is the model used to describe, between in a

terminologies, its source.

the Both

relation supreme

the

and

consciousness referred to

itself and the totality as bodies. This supreme

of the cosmos consciousness

are

(the

essential

cosmic body) it has

is omniscient, omnipotent and omnipresent: perception. On the body) other is the hand, object the of

total

universe

(the manifest

cosmic

pure consciousness and the totality of perception which is a body. This implies that the worlds that are Siva's organs and

organs.

Indeed

the dualist MG says saktis which

Siva's

(k a r a n a ) are

his

produce,

maintain,

destroy the cosmos.48 Both pure consciousness it is conscious are, and the universe of which described using an

as we have seen, very term

body

terminology.

The

'body' that

contains

ambiguity or

for the Trika, i.e. the

between

which

perceives is

is conscious, or is

the subject, object of

and that which On

perceived account,

consciousness.

this

Paramasiva, body, is both the

the body of consciousness, the cosmos, body. the body

is the of the

perceiving universe, ontology

while

perceived and

Ultimately

in

Trika

perceiver

perceived,

the witnessing

body and the body witnessed,

are n o n-d ist inct .

104

(4)

The Ambiguity of the Body

The

ambiguity of the body

is present

not

only

at It

these higher levels, but also in a personal context. is almost a truism to say that the individual

human

body is that which perceives, yet is also that which is perceived. 'body It is and both 'body subject for and object, (to use for both the

for me'

another' human

MerleauSaiva, cosmic and the

Ponty's which bodies,

terminology.4 9 ) The contains is both the the

body and

the

essential subject of

manifest

perception

totality of objects perceived. This idea can be seen in the yogi who, through concentrated body introversion, yet is a

body who perceives his

as the universe,

from

which he is not different. This ambiguity can further be related to the union of opposites rite the expressed yogi or in the secret is Kula ritual. with In

this

siddha

identified

Siva The

while the yoginT or dutT is identified with Sakti. siddha is identified with the body of

consciousness

which perceives,

while the dutT is identified with the Yet both poles each body. Saivas provides The is a

body of the universe which is perceived. are also contained of the and united for in the its within

concept therefore

body and

non-dual ambiguity

ambiguous

perfect model for the relation of supreme consciousness to manifestation This as one is of both difference throughout and the

identity.

ambiguity

reflected

different levels of the cosmos. An six-fold important way classification of cosmogony ways of is the

(sadadhvan), namely

the

varna,

m a n t r a , p a d a , k a l a , tattva and b h u v a n a . These six ways are and each an account of the totality of manifestation themselves.5^

therefore

complete

systems

within

105

They

are

also

taken

to

complement

each

other

and

as

such are interconnected networks which are divided into two the broad ways categories, of objects and the ways of the sound (vacaka) and

(vacya), the

former kala, two

comprising tattva groups of and the space

varna,

mantra

pada,

latter the the

bhuvana.51 course of

Abhinavagupta time

calls and

(kaladhvan) thereby (vacaka)

course

(desadhvan),52 between objects sound

making and

a direct time

correspondence and between

(k a l a )

(v a c y a ) and space (desa). The ways of sound are

therefore predominantly temporal, which might be called diachronic cosmogony, while the which ways of space be are

predominantly synchronic diachrony appearance aspect. The ways to the

extensional

might

called nor any

cosmogony, can exist both

though

neither

synchrony

completely a

independently, and

having

synchronic

diachronic

of sound

and

object word

can also (sabda)

be and

related meaning relation

distinction or the

between and one

(a r t h a ) between signifier

signifier two being

signified, of

the

inherence; unified in

that a

is,

and

signified

are

single

meaning-whole

(s p h o t a ). This

'meaning-whole'

or sphota the and

theory expounded by the Grammarians who Trika, notably Bhartrhari, is an

influenced unchanging

indivisible unit which manifests as a series of sounds (i.e. a sentence) and meaning. Sphota is also the it

intuition

(p r a ti bha ) of the sentence and that which

s i g n i f i e s .53 As sphota manifests both sound and meaning, the Trika and consciousness objects. related to As the manifests the words both the so for of is so In

ways

sound

sentence of the

meaning sentence,

inherently

consciousness is related to the totality of objects.

106

other light,

words,

the

essential

cosmic

body

- the

body

of

space and consciousness - inheres in or pervades - the body of the universe -

the manifest cosmic body

which is differentiated into a subjective and objective aspect, signifier Indeed, in a similar and the way to sphota uniting the

(vacaka) sphota in

meaning NT is

signified a form

(v a c y a ). of sound the

(d hv a n i r u p a ) universe divine

which

expands Sphota is

(pr asa rati )

equated the cosmos,

filling

(i a q a t ).54

with and

n a d a , the also with

sound

which emanates

the sound of the absolute is sound of

(sabdabrahman) whose essence which the appears form of as the

(sabdanasvabhava) and sound

group

(sabdaqrama) or
'to burst

sound

(d hva n i r u p a ).55 Indeed, the root sphut #

the very term sphota comes from forth'56 and so contains

echoes of spanda, the vibration of Paramasiva. We expressed cosmic see in here the basic structure of The or an idea

varying equated

terminologies. unoriginated the body

essential 'unstruck' universe group of has It

body

with

(a n a h a t a ) sound,
whose sounds form

manifests

of

the the

is sound

(dhv anirupa), called The body of the

(sabdaqr ama).

universe

interdependent diachronic and synchronic dimensions. exists through time and is extended, though between

this the

distinction, signifier false,

which is also the distinction

(v a c a k a ) and signified being nothing

(vacya), is ultimately outside the body of

there

c on sci ous ness . Although regarded diachronic as each individual in way of the sadadhvan is the

complete

itself,

nevertheless

and synchronic cosmogonies

form a hierarchy

varying in degree of subtlety. The body of the universe comprising diachronic and synchronic aspects is divided by Abhinavagupta into three levels of subtlety, thereby

107

superimposing of these

'vertical' is

and

'horizontal' as a

models. body,

Each

levels

itself

regarded (suksma)

namely (sthula)

the supreme

(p a r a ), subtle

and gross

bodies. Abhinavagupta writes:

One by one

in two groups of three

are the gross,

subtle and supreme body.

In this way the complete

sixfold course is spoken o f.57

The

sixfold way

is clearly

referred to here

as

a body

and conversely we can take this passage to mean that by speaking of a gross, are thereby the of speaking subtle and supreme body of the of six-fold the is human implied. way; (v a p u s ) we a homology and the

between macrocosm

microcosm the

body The

universe

following

table of correspondences can be drawn up:

Level of Body

Body of the Universe

(v i s v a s a r T r a )

diachronic cosmogony synchronic cosmogony (kaladhvan) (desadhvan)

paravapus suksmavapus sthulavapus

1. varna 2. mantra 3. pada

4. kala 5. tattva 6. bhuvana

The space which and is

two

dimensions

of

the

body

of

the

universe, each of being the

time,

are divided a the body; higher.

into the

three lower

levels bodies

called from body

generated supreme

Jayaratha the place

defines of

(para vapu s) that is,

as

arising the an the

(utpa t t i s t h a n a ) ,58

the

abode

from

which is

rest of the universe ambiguity here

is generated, the supreme

though body,

there

between

meaning

108

highest body

level the

of the cosmos, source

and

the essential itself

cosmic beyond

being

of manifestation,

manifestation. Each synchronic levels latter varna. of these bodies The the has a diachronic is varna, and a

aspect. by

former

aspect

sound the by the

denoted aspect Kala or

Sanskrit levels to on of

alphabet, resonance first

while denoted

is kala, also

refers

the

kaficuka; which

coverings

constraints

consciousness

occur

below the maya-tattva.

In this latter context,

kala can

be taken to mean the force of particularity, context of the six ways appropriate which rendering, and particularity' for here kala the

but in the

is not quite an refers to sakti is

generates as the

comprises of

cosmos. of

Kala

classified varna,

first

the ways

objects

while

signifying that power,

is the first of the ways varna and

of sound.

At the level of the supreme body,

kala can hardly be distinguished. The sixteen vowels of the varna are also referred to as the sixteen kal a s . 59 These are synonyms for the sixteen phases of the moon, implying that varna, as the signifier, illumines kala

the signified. In a similar way the subtle body of the universe

comprises mantra and tattva which are the signifier and signified, of a level in so far as mantra is the sound expression of the how cosmos mantra comprising is the body t a t t v a s . We of a deity have and

already

seen

hence the perceiving body which apprehends

the tattva, 'tattva'

which is the body perceived. Although the word is used to denote supreme reality (e.g.

spandatattva it conveys or of it

and suddhatattva)60 in a cosmological sense, the idea of a constraint upon

consciousness

principle controlling a level or spectrum of levels the cosmos. But not only is tattva a constraint,

109

also constitutes those levels and, the underlying principle or

as we have seen, of them

is

substance

(in the

sense of that which supports). example, is both a

The p r t h ivT -ta ttva , for principle and a

constraining

constituent or support of the worlds within it. As we have seen, the tattvas can be deities:

Sadasiva, Tsvara and Suddhavidya are the tattvas of the pure course, yet are also the deities who govern those tattvas, which are deities and levels

le vel s.61 These

of the cosmos, correspond to mantras which are likewise deities and levels of the cosmos. correspond: The both tattvadhvan express and

mantradhvan

directly

a level

of the cosmos and both express a deity. A rich equation can therefore tattva be made between implying tattva, the mantra and and

devata:

and mantra

synchronic

diachronic dimensions of that level and devata implying a conscious level. maya, devata being both governing and constituting in the pure course merge mean that

Indeed, where could

(s u d d h adhv an) above in varying degrees, whose

distinctions be taken to

an

energy-being

nature is expressed in the form of its world. The subtle body body of the and universe the comprises body the of

diachronic tattva.

of mantra

synchronic body

In a similar way the diachronic of sound of

the gross

(st hul a v a p u s ) grosser or the the the

comprises lower

body of pada, cosmogony, worlds are and

the

levels

bhuvana, in

synchronic hierarchy. cosmos

body

the worlds

contained

Although

located

throughout

in this scheme bhuvana is confined

to the gross

aspect of the manifest cosmic body. Again with pada and bhuvana conveyor could be we have the and the signifier and signified, the

of meaning said to be

the meaning body

conveyed: while

bhuvana pada is

perceived

the perceiving body.

110

Although the synchronic and diachronic

are placed

side by side, there is the suggestion in the texts that the synchronic the emerges body' from the diachronic. the For deity (dhru vasarTra ) of

example,

'firm

arising from the seed

(b T j a ), which refers to the body

arising from the time

of the deity of mantra arising from the seed syllable, shows (kala) and the space in in (d e s a ) aspect so far as

aspect,

dhruva the

implies is a

extension minimally expressed

solidity

form,

while

seed is

spatial

kernel of sound.

(This

idea

also

in the general puranic and tantric idea of akasa being generated by s a b d a , in accounts of the emergence of the gross could mantra elements be said and is from the subtle.6 2 ) In a sense, tattva the kala from term

to be generated bhuvana more from

from varna, Perhaps than

pada.

support' however, can

appropriate

here

'generate', aspects vacya, The in

for neither diachronic nor synchronic independently; is vacaka of entails

exist

consciousness diachronic

consciousness therefore

something. the synchronic

cannot

precede

time, but only in a non-temporal sense of precedence.

(5)

The Collective Body

If the mantra is the body of the deity level of the cosmos that the equated with of the tattva, it

and also a therefore as a

follows tattva and

level

cosmos

expressed

is also a body.

Hence the ideas of body,

person

world coalesce for the Saiva monists

at the higher Sadasiva is a

levels of manifestation. As we have seen,

being who cannot be separated from his body or world of experience. identical The with bound his person, by body contrast, through is which not he

physical

Ill

interacts observes, (carvaka) physical

with the may world

world,

although,

as

Ksemaraja

'worldly' identify and

(laukika) with

and the materialists Embodiment with a in the

it.63

identification

particular

body is an extreme limitation for the Saiva monists. By powerless contrast because and to the he cut is off bound so from person, relatively or of

particularized higher sources

individualized power,

the deity is less particularized,

his boundaries

are less restricted and he is open to higher sources of power. A deity is a person in the sense of a particular form of consciousness imbued located with qualities (such as

anger or compassion) cosmos, in a who

at a higher of

level

of the

experiences body.

a level Yet at

reality

(a tattva) levels is also

mantra

these

higher

distinctions tend to merge and the mantra body the world of experience,

which likewise tends to merge In the higher layers of tends to merge

with the experiencer or devata. the cosmos, the body of the

perceiver

with the body of the perceived

in a series

of stages, (aham)

until at the highest level of the cosmos subject and object This might be

(i d a m ) are no n-d istinct.

idea of a level a of the hierarchy body' of as a body 'shared called 'collective a level a or

reality', the

by which I mean which, its and

resonance within of the higher own lower 'shared it

cosmos has

although

product

levels,

own relative which in turn

autonomy, determines or is

its the a

homeostasis, levels. reality', This

'body'

is 'collective',

by the very nature of its being manifest:

must contain differentiation and therefore multiplicity in some sense (even at the Sadasiva level), although

the higher the shared reality, the less the constraint. Thus, the shared reality of the Sadasiva-tattva is

112

almost unconstrained, whereas the shared reality of the prthvT-tattva from higher is constrained As with by the limitations cosmic body body both derived and the

levels. body,

individual and

this

collective

perceives there is

is perceived.

With Sadasiva, (aham)

for example, and object

identity between subject

(i d a m ) ; his - is not of

world of experience - that which is perceived distinct from himself the perceiver, nor

the means

perception. The collective body, then, of perception for perceiving itself. hierarchy means the more the body of

becomes an organ The higher up the i.e. the

perception to

of experiencing

a world

- begins

approximate

to the reality perceived, These two aspects

the perceived body. of the shared reality or

collective body, namely the body of perception and the perceived body, become more differentiated levels of the cosmos, in the lower It could perceives the

but merge in the higher.

be argued that each body, by its very nature, itself.

The cosmic body therefore has two aspects, cosmic and body or body of consciousness body yet cosmic reality or body

essential perceives universe ultimately itself.

which of the are

the manifest is

cosmic

which not

perceived, the

these body has

two

distinct; the

perceives the double

Similarly,

shared

aspect of being a perceiver and an object of perception - as we have seen with mantra and tattva - which become more differentiated at lower levels. true with the individual body as Again the same both perceiver is and

perceived. The upon its Saiva place more monist in the idea of the body is dependent the from body its in its

cosmical and

hierarchy: distinct

becomes

clearly

bounded

world and person in the lower levels, higher. A body's self-perception is

less distinct determined by

113

place

in the hierarchy,

so the collective

body

of the is

Sadsiva-tattva and its perception of self-identity,

determined by its location at the top of the hierarchy. By contrast say the the self-perception prthivT-tattva, itself which of is is a lower of collective and

body,

distinction a

non-identity

with

likewise

function

of its location at the bottom of the hierarchy. The shared reality becomes larger and more

powerful the higher up the hierarchy, and constrained at the lower levels

and more limited giving rise to

particular limited bodies and bound persons. shown,

As I have

there are a number of critical transition points - such as the my-tattva occur from one shared - at which reality or

in the hierarchy 'dimensional'

shifts

spectrum of shared realities to another. The terms 'shared reality' or 'collective body' is as

have two senses. One, which we have been discussing, the 'vertical' sense, ie the shared realities

comprising while that one the

the spectrum of hierarchical manifestation, other is a 'horizontal' can sense which means at any or

several level of

shared the be

realities cosmos. regarded A

be operative

religious as a

tradition

society

might

horizontal

shared

reality within a vertical shared body (see ch.6).

realtiy or collective implications,

This has transformative

as we will see,

in that a horizontal shared reality can

give access to a vertical shared reality. The soteriological goal of the non-dual aivas is

to realize the hallucinatory character of individuality and to recognize (pratyabhijfla) the all-pervasiveness Individuality condition, as I is in have

of the supreme body of consciousness. a comparatively world-view, powerless which is and a

deluded

this

consequence,

114

shown,

of

the

contraction

of

consciousness

in

the

cosmical hierarchy and therefore of collective bodies. To illustrate this I shall examine the concept of the experient of emptiness, the sunvapramatr or

pr alav ake val in. These are beings who exist at the level of the maya-tattva whose object of no experience object this of is emptiness or of knowledge they or world

(sunya):64 the

experience objects.

knowledge

absence

of

Indeed

state

is akin to deep sleep

(susupti). We

read in the IP:

Emptiness

of

the

object

of

cognition

Ijfievasunvata) is a condition (pada) of the agent

of action (kartrta) (called) the empty. His nature (his sense of) is the non-being of buddhi etc. and I-ness

(a ha nta ) is only an unmanifested (asphuta) and formless (a ru p a ) residual trace (s a m s k a r a ) .65

pralayakevalin is the epitome of unconscious

The

pure individualization in so far as he does not possess the lower tattvas of bud dhi , ahamkara and so on, enable lower persons to interact with That a is, world which from

which they appear to be distinct. within lower collective bodies

interaction an apparatus

requires

which allows such interaction, namely a body containing the requisite and psychological manas as and well the as structures means of of buddhi,

ahamkara

perception of action of these off

(1fianendriya- s )

organs has

(karmendriva- s ) . The and yet is still

pralayakevalin and

none

individualized shared realities

isolated,

cut

from the higher of individuality.

because

of his

sense

More precisely, individuality

of the three pollutions subject-object

(m a l a ) of

(a n a v a ),

differentiation

115

(m a v T v a ) possesses

and anava

action and

(k a r m a ), karma. This

the

pralayakevalin that he is

means

individual and therefore in some sense deluded, does not transact is the the with an environment; of objects, his his

but he of

object

knowledge body world sense is to of

absence of

collective there is no his

absence the

a world. of

Because

define

limits is

his

individuality, a residual

individuality

therefore

trace

(s a m s k a r a ).
This condition is, however, k a r m a m a l a . The propelled awaking through tattvas, worlds. the by from a pralayakevalin his this karma, into impermanent and due to eventually realms emerge, and a the upon world lower will

lower

state, body

will

experience some of

subtle

comprising

and so allowing for interaction with the lower Upon awaking, the the pralayakevalin of a will acquire

mavTyamala, and

pollution become

subject-object sakala being, a

distinction,

thereby

person possessing all three pollutions. What this example illustrates, is that

individuality

is a condition which is cut-off

from the

higher shared realities of pure emanation and from the source of manifestation.

(s ud dha d h v a n )

It is a condition

of individual isolation without a world of transaction, and is therefore a spiritual non-transformative; cul-de-sac. This is what might be of

called

a condition

constraint have the

in which a being,

on the one hand,

does not yet on bodies

a body to allow transaction with other, is isolated from higher

a world,

collective

because of the pollution of individuality. All individuals exist within shared realities to

some degree, might

even the pralayakevalin exists within what the shared reality of emptiness; i.e.

be called

emptiness or absence of a world is the pra l a y a k e v a l i n 's

116

'world' body,

of the

experience. collective more

In body

contrast is

to

the

individual though

non-individual, as cosmogony

progressively

solidified

descends;

the collective body of the prthvT-tattva being the most solidified or coagulated The spectrum body of hierarchical its perception

manifestation.

individual

and

of a world exists within a shared reality or collective body, the though the higher a person ascends in the cosmos, more his body approximates to the appropriate

collective body, until such a time as his body becomes a collective body in the pure course, as does his

world. I have now established three points. for monistic by Saivism each In body, and this person their we Firstly, world that are are how

and

entailed

other of

meanings have seen

extensible.

support

experience is thought to be constrained by its location in the cosmical hierarchy, and which a is a contraction of

supreme Secondly,

consciousness that

manifestation of of the cosmos is

Sakti. thought

the structure

to be recapitulated partially or wholly at each of its levels. In this context we are have seen that that the and two lower that

comological

principles

operative,

levels coagulate from and reflect the higher,

the polarity of an ontological context is reiterated in a cosmological and personal context. The cosmos is

recapitulated at a personal level within the individual body have and between the seen male and female of bodies. to Lastly, mantra we and as a

examined and

relation that or each

tattva is

devata, 'shared shared

level

regarded The and

reality' realities

'collective are more

body'. unified

higher non

differentiated, whereas the lower shared realities have greater differentiation and more separate centres of

117

consciousness, the following

particularized chapters we

by

distinct develop

bodies. and

In

shall

examine

more closely this idea of a shared reality found within Trika Saivism, and demonstrate its ramifications with

regard to non-dualist Saiva soteriology.

C H A P T E R

F O U R

C O L L E C T I V E

E M B O D I M E N T

(1)

The Universe of Shared Realities

have

shown

that

monistic

aiva

cosmology

is

hierarchical and that all manifestation is derived from higher more and its inclusive levels. are pure Moreover, in the and this hierarchy language the it, of

source Both

expressed

embodiment. which in

consciousness derives

universe, are called

one

terminology

from

bodies: of

the body of consciousness or light and the body or play etc. These I have called the I to

the universe and

essential

manifest

cosmic

bodies.

Furthermore

have argued that the image of the body also extends the layers within the cosmical hierarchy or cosmic body; as bodies. that these layers are themselves

manifest regarded reality

Such a level I have called a shared

or collective body. this

In this chapter I intend to examine examples of a from the texts, or

idea with more detailed how the has of concept two the

showing

shared one

rality

collective meaning a

body layer

designations, cosmical

'vertical', other

h i e r arc hy, the

horizontal, meaning a shared

reality or

'province of

120

meaning'

(to

use

Alfred

S c h t z 's

phrase),

within

vertical collective body. This 'anatomy' chapter will deal with the as structure comprising or a

of the manifest

cosmic

body

number of shared realites. To do this, we shall firstly examine the idea of the shared reality as a body which is a region of the cosmos, with material mainly from

the M V T . Secondly, is regarded as a

we will see that the shared body of sound. For this

reality we will

examine a system found in the SVT. Thirdly, we will see how the idea of a shared Trika, or reality and range a in is a 'wheel' the in the

Krama-influenced reality and is

lastly of

that

shared

a sphere that

a deity's body. to

perception I in will the is

activity;

is,

deity's order

demonstrate next

these

meanings the

show,

chapter, by in

that these later

individual realities that

experient or

constrained bodies and,

shared

collective shared of the

chapters, in the forms

these forms

realities Saiva

are

expressed

symbolic have

traditions.

These

soteriological

consequence in that although collective bodies bind the limited experient, they are also the means of his

emancipation. All reality individual of experients shared to exist within a shared shared who to can be to and

or number give

realities.

Indeed,

realities only exist

rise

individual a

experients body,

within

such

collective

for

individual means have limited

in monistic Saivism to be limited; of intentionality, cognition is a function of

powers

action.

Limitation,

which

cosmology, the

is a necessary condition for particular experience, context of which is provided by the shared

reality.

That is, shared realities are constraints which channel the limited person into a specific outcome. For

121

example, determine insect

the an world are

karma-determined experient's

worlds

he Beings

inhabits in the

perception. with the

(sarpajati) determined by

severely constraints

limited of that

perception world,

or plant beings

(sthavara ) by the constraints of

'horizontal'

their world.

These realms are examples of

collective bodies

(which means existing together within

a layer of the cosmical hierarchy ). The collective body of the insect realm comprises the totality in that of those

particles way.

of consciousness the shared

embodied

particular body is

However

reality

or collective

more than the sum of the beings who comprise a law-governed and the world derived from higher

it,

being The MVT, the

levels. to the of

plant within

insect

worlds

exist,

according

greater

'vertical1 shared Indeed, realities level of other,

reality

p r t hiv T-ta ttv a.1 'horizontal' higher, realms more of the shared subtle

non-material this, such as at a

exist within resonance, the

the or

heavenly

musicians,

Gandharvas,

the demonic beings the Raksasas.2 There which, not is, then, they an are overlap created in of an of by shared realities do

because to be

consciousness,

have

located

absolute

unchangeable are like not foam

space.

The

boundaries fixed.

shared are

realities created

necessarily

These worlds

in the consciousness of Siva as, to use A b h i n a v a g u p t a 's analogy, of his a yogi creates mind (see p. imaginary objects 61). This being by the power so, shared

realities are fluid and transformable, less coagulated lower shared the in the

becoming more or The the and the less

at different levels of the cosmos. the more diversified are

hierarchy,

realities, limiting reality,

the more the the

apparently

coagulated, The higher the

more

constraints. less

shared

diversified,

122

constrained

and

the

less

are

boundaries

required 'body'.

in

order to define what exists as, and in, that I have shown that lower shared

realities

recapitulate the higher, ultimately reflecting both the essential and manifest cosmic bodies, concentric particular reality or spheres. and the There is a like a series of between the the

homology idea of

universal. body

The

shared up the

collective

therefore

connects

concepts of body, person and world. which these terms are given

It is the matrix in and provides the

meaning

boundary of their definition;

the necessary

constraint

within which they function and which provides the power or energy appropriate to their depth of resonance. relate I it

intend here to develop this

idea further and

to Saiva cosmology and terminologies used in the texts.

(2)

The Shared Reality as a Cosmic Region

A number

of related hierarchical

cosmologies

are

given in the Trika authoritative texts such as the MVT and in the commentarial into such as literature. broad as These cosmologies or 'regions' which not

divide

the universe by terms

'spheres' anda, and

designated literally that these

kala,

translate

'egg' convey

and much

'particularity', of their

renderings

meanings.

The idea of a shared reality which is a range or sphere of a deity's qotra influence and is also conveyed the by the terms

gocara,

v i s a v a . Within

wider

categories such here

are narrower more particular divisions or as the tattvas, the shared expressed as a in varnas and bhuvanas. as

'levels' I shall

examine cosmos

reality the of

firstly

a region

of the pinda, of

terms sound,

a n d a , k o s a , and thirdly as a

secondly

body

wheel

123

power

and

fourthly

as

range

or

sphere

of

god's

influence expressed by the term v i s a y a . Each of these wider categories or spheres seen realm as a realm within by what itself, connected critical to can be next

the

down

I have

called

transition

points. The MVT divides the cosmos into four spheres or andas, namely the s a k t a , m a y T v a , prakrta and p a r t h i v a ,3 each of which has certain characteristics and contains and bhuvanas. such as This and text, its

a specific number of tattvas while using masculine terms

Siva

epithets for

for the absolute, When uses

uses much Sakti speaking Siva of the

terminology essential yet text when uses

manifestation. body of the the text

cosmic

terminology, body the

speaking Sakti

manifest

cosmic

terminology.

The scheme of the

andas

in the MVT levels of

shows the recapitulation of Sakti

at various

the cosmos. The names of these spheres are derived from the initial tattva is the of each group. the For example, and the so

maya-tattva on. as

first

within

mavTvanda

Each of these tattvas, a lens

initiating a new anda,

acts is in

through which the power a doorway from one

of manifestation to the next

focussed:"

sphere

which the lower are a grosser reflection of the higher. The following picture therefore emerges: Sakta anda Sakti tattva
------ i ----------

mayTya anda

maya tattva

---- i------prakrta anda prakrti tattva

1------parthiva anda prthivT tattva

124

Here we see Sakti-tattva as the initial principle emerging from the Siva-tattva Indeed, and idea and, as it were,

initiating the saktanda. the Sakti-tattva the

it could be said that governs manifestation by the

generates This

within the

saktanda.

is corroborated

'mouth of the yoginT'

(vo qinTvaktra) from which all

in a different system,

manifestation is born4 and also, the womb here

(y o n i ) of the mantras.5 The point being that is the 'place' ( dh a m a n ) from which the ^universe
Likewise maya-tattva, and recapitulating all within the the generates governs

emanates.

Sakti-tattva,

mayTyanda and so on. Anda is a vertical shared reality in that it is a sphere shared cosmical being body, shared or by realm the of the hierarchy within egg it. which The the is a reality of a

beings as it; to Siva an

concept idea is of

sphere from

implies

a body

born

one

'egg',

which so

a collective Within these all

giving

rise

another

and

on.

realities bodies

assumes

the

diversity

of

particular worlds

(tanu- s ), sense organs

(k a r a n a ) and

(bhuvana- s ). Abhinavagupta writes:

Within with these (spheres) bodies, is this universe and worlds. flowing There

manifold

organs

the enjoyer is Siva, dwelling embodied, the condition of the limited experient

taking on (p a s u ).5

Paramasiva manifests particular beings and their worlds of him experience in a within these spheres. (san t a n a ). They emerge from exist

flowing

series

Bhuvanas

within the sphere of the anda,

though even the bhuvanas

themselves can be regarded as shared realities governed by a tattva or group body of tattvas. The for universe the or

manifest

cosmic

comprises,

non-dual

125

Saivas,

a hierarchy

of

shared

realities

or

collective

bodies within a wider hierarchy. This born out idea of anda as a shared by the term kosa, reality is further 'sheath'

'covering'

or

familiar from the Upanisads.7 Although this term is not used in this context in the Trika, text it is used in the

Laksmi

Tantra,

a Pancaratra In this six text

which was

influenced cosmos is

by the Trika. divided prasuti, into

the hierarchical namely and the iTva

kosas, brahmanda

sakti , k o s a - s .8

maya, These

prakrti,

roughly correspond to the the last,

andas of the MVT, refers to the

except for particular

the jTvakosa which

bodies of embodied beings. saktanda, maya to

Saktikosa corresponds to the prasuti and prakrti to

mayTya,

prakrta and brahmanda to prthivT. Perhaps one of the strongest statements that the

layers of the cosmical hierarchy are regarded as bodies in Tantric traditions can be found in this text which

specifically equates kosa with body. The text says:

Kosa

is

synonym

for

'nest'

(kulaya) which

is

another name for body (s a r T r a .9

Here

we

have with The

an

explicit body in of

statement the kosa sense is

that kosa of a range akin

is of to

synonymous experience.

meaning

therefore

both kula, qocara and also v i s a y a . Indeed the very term kosa Kosa implies in the body LT or is in the a sense of of that which covers. of is is a

spectrum

worlds,

a range and anda

perceptual

experiential

possibilities,

regarded as a body.

Similarly for the Trika,

spectrum of worlds or range of perceptual possibilities with the idea of the body implicit within it.

126

A shared used in

number reality, the

of

terms,

then,

convey and to term a

this

idea Other

of

among them anda approximating kosa, It the

kosa. this

terms are to

texts

concept refers

p i n d a , and both from body

k u l a . Like and world.

pinda of the the

conveys to of

range of in

meanings cosmical M V T . See in the

'individual

body',

'realm pinda

hierarchy' below) and

(e.g.the

region

'absolute consciousness'.10 A

verse

TA says:

Sakti, meaning

arisen as the

from

Paramasiva, (kula), of freedom,

is and

the the

same 'body'

'family' the which

(p i n d a ) is (samvitsarTra)
vitality.11

body has

consciousness energy and

Abhinavagupta body of

here

equates which

the has

body

(p i n d a ) with

the

consciousness (oj a s ) and

freedom

(s v a t a n t r v a ),
and pinda in his shares

energy

vitality says

(v T r y a )
this

commentary identity is

Jayaratha

that

(sam arasya) with identified

the universe pure

(v i s v a ). Pinda
in a

firstly

with

consciousness

particularized universe. here In

or embodied state and secondly with the our terminology, with the the individual cosmic body body is by

identified

essential

Abhinavagupta and, cosmic body. But

in the commentary, with the manifest pinda could equally mean a realm of

the cosmos rather than individual body in this context, for the totality also is places contained the term at kula each in level. the same

Abhinavagupta verse as pinda, Kula manifested his is

implying a relation between them. here and identified therefore gives with with the the 'arisen' universe. of or In

Sakti

commentary

Jayaratha

a number

scriptural

127

quotes defining kula, which on the whole equate it with Sakti, such as 'kula or is the is is supreme the the joy' (kulam of as sa

pa r a m a n a n d a h ) ,

kula kula

'range absolute

power' essence

(sa k t iqo car a), or (s v a r u p a ).

But defines kula as

significantly a

Jayaratha

quotes

text is

which also above,

body with

(s a r T r a ).12
kulaya,

Kula

interestingly

cognate

mentioned

thereby emphasizing the connotation of body. is identified with the levels of the

That kula cosmic

manifest

body is further shown in the PTV where Abhinava equates it, in its three levels of gross, subtle and supreme,

with the totality of coagulated m a i f e s t a t i o n .19 The the body terms and pinda and kula the When both evoke of the to the idea as of a of the when

both of

evoke

idea

cosmos a

manifestation the cosmos, as

power.

referring

realm

in the M V T , the term pinda

implies

idea of a shared reality, referring range to a spectrum of power, There kula,

likewise the term kula, of manifestation the a or idea

certain of the of

(gocara) body.

expresses

collective terms,

are, and

therefore, pinda

cluster to

anda,

kosa,

referring

both

body and world which demonstrate the elasticity of the 'body' and the extended image implied in it as a sphere

or realm of the cosmos. To further, 'sphere' in the illustrate the idea of the shared reality

I shall return to the MVT and the idea of the or anda. There are a number of correspondences MVT between these spheres and other six-fold a number terms way of

designating (sada d h v a n ). things

cosmology, These

notably

the us

homologies

tell

about the shared Firstly, or

realities or collective

bodies

of the cosmos. more

that they become progressively secondly, that the

'concrete'

solidified,

128

shared realities are both (a) places or worlds beings dwell and in which beings of are are born,

in which and (b) and

gradually thirdly

more

refined

states

consciousness, also higher

that

shared

realities

beings

(devata-s) who are particular concentrations or centres of power (Sakti), I embodying here or expressing these certain three

qualities.

shall

examine

connotations of shared realities in the M V T . The MVT gives a fairly These elaborate homologies system can best of be

hierarchical

homologies.

shown in the following table, will be explained. Here drawn up several different the

some of whose connections

systems of

of

cosmology andas,

are the

together:

scheme

the

tattvas,

a hierarchy of deities,

a scheme of regions of and the sleeping, five the

the cosmos subdivided famous 'fourth' the conditions and of

into various levels waking, dreaming,

'beyond the fourth'. are not the female of both same

It will be noted that as the kalas of the of

kalas

here

sixfold Sakti.

way, This

but

are

deities, Siva and

expressions Sakti

mixture

language

found in these correspondences can only be explained by different coming traditions together in with this different text, terminologies though these

correspondences are put together in a meaningful rather than a random way. To make sense of this complex scheme I shall view it in the light of the three points mentioned above.

Firstly,

that the shared realities of the cosmos become more solidified or coagulated, a This

progressively

principle which I examined

in the second chapter.

is demonstrated by the andas which take their name from the first tattva of each sphere. At the very top of the cosmos, corresponding to the Siva-tattva, the text

129

ANDA

TATTVA

KALA

REX3IQN

AVASTffi

WORLD

Siva

Avakasa

mahapracaya

turyatXta

sakta

SaktiSadasiva

UtpuyinX rupatXta/ pracaya (contains: satatodita,

turya

18

sarvartha, ananta, mancmana)

mayTya

rriaya purusa

BodhinX

rupastha/ mahavyapti (contains: suprassana, santa, vipula, udita)

susupti

27

prakrta

prakrti- ApayinX ap

padastha/ vyapti (contains: susamahita, samgata, suviksipta, gatagata)

svapna

56

parthiva prthivi

Dharika

pindastha/ sarvatobhadra (contains: suprabuddha, prabuddha,

jagrat

108

buddha, abuddha)

Hcmologies in the MVT (2.36-38, 41-46, 49-58)

130

gives

no

corresponding of of that the and level

anda. which,

This being also a

is

due is

to

the

ambiguity the 'top'

Siva, is or

indeed all at

universe, so not

yet

beyond sphere

manifestation all.

really

realm

In this scheme it is associated with the region of the great elaboration, a state that from which the state all

mahapracaya, appearances

are generated,

'beyond this

fourth' is not

(t ur i y a t T t a ) . It will subdivided, emptiness This in

be noted

as are those below it, space which of Siva can

indicating that the no subdivisions. a level, or is kala is of

or

have

level, MVT

in another

sense the

is not power and

the

associated name

with

Avakasa,

whose

means

space,

clearly

categorized alongside the Si va-tattva.14 Below this level, the Sakti-tattva appearances are manifested from produces all within the

which

saktanda. beyond

This shared

reality is equated with a region with and the elaboration by is a or

form

(rupatTta),

expansion UtpuyinT

(p r acay a) of whose name

form

governed one who

deity

suggests

purified At

(coming from the root ut-pu, this most we clearly have an manifested equation

to purify or cleanse). realm between beyond the the

mayaof

tattva,

concepts

purification, this pure,

dissolution and body could one must

formlessness. to be mind

In a sense and any

collective though

be said bear

formless that

in

manifestation cannot be wholly pure, implies detraction to from be the

for to be manifest of have Paramasiva's some taint

purity is This to

consciousness;

manifest

(m a l a ) even as a latent seed. into four levels: (i) the continuously

realm is subdivided

enunciated

(satatodita),

suggestive of Sakti as unstruck sound continually resou ndin g;

131

(ii) universal meaning (iii) the endless (iv) the mind

(sa rvrtha^;
(m a n o m a n a ) , indicating mind limited by the

(ananta); and

beyond mind beyond the

consciousness

pollutions which function below maya. In the next sphere down the process has become more a

coagulated with the sphere of mayTya,

equated

with

condition of form (rpa) and deep sleep. The process of the coagulation of shared realities continues until

finally we have the most solidified whose solidity by the is suggested goddess by

realm of prthiva, its very and name the by the the of

earth', region

earth

Dhrik the

pindastha,

pinda

having

connotation

solidity and body among its meanings. Secondly the homologies in the MVT show that: the and is regions which shown contain worlds (ii) the also into which beings are (i) born This MVT

are by

states of no

of consciousness. bhuvanas in the

inclusion has

scheme.

The

iva-tattva

corresponding

worlds,

for there is no manifestation at this level, are worlds in the shared realities below this; according to the text in the sktnda, mayTya and so on, the human world located among the hundred and

yet there eighteen in

twenty seven

(m an u s a b h u v a n a ) being eight worlds of the

prthiva anda.15 These states of levels within the as larger is spheres are by also the by

consciousness of each

indicated is

subdivisions

region.

Little

achieved

laboriously going through these lists,

but I do wish to

point out certain general features which are suggested by the names their of these levels in and to I shall briefly these

indicate

meanings

order

show

that

levels are regarded as states of consciousness.

132

The abuddha, buddha,

lowest

level

of the

pindastha levels

or

parthiva this

is

'u n a w aken ed', 'awakened', 'very

above

being and in

prabuddha , thus

'more

awakened' that

suprabuddha

awakened',

indicating

the higher levels of the cosmos, region, consciousness

even within the first therefore less

is more aware and

limited because less constrained by impurity. This also shows that only at the lowest level of the cosmos is

consciousness completely unaware and grossly limited. In the next perhaps namely region suggest of padastha, the states four of

subdivisions consciousness, s uv iks ipt a, su sam a h i t a , region of

concentrated 'going and

qataqata ,

coming', and the

'projected', 'very form we

sa m q a t a ,'well Above

gone', these in

concentrated'.

(rupastha) or
have the the

the levels

'great of

pervasion' udita, the

(m a h a v v a p t i ) , 'enunciated',

vipula ,

'deep'

or

'vast',

santa , Again of

tranquillity and suprasanna, the these names indicate which by states now have

'very gracious'. or become are qualities very

consciousness and pure.

rarified indicated

States

of consciousness

again form mind

by the levels within the region beyond such as the level of the mind beyond

(rupatTta) (manomana)

discussed above. Another Tantra cited by Trika four pinda, these Kubjika, of authors, the the

Kubjikamata-tantra,16 mentioned rupatTta, in the

discusses

realms and a

M V T , namely each of

pada, regions namely

rupa with

equating of the

manifestation MahantarT,

goddess

KubjesI,

Barbara and K amalanana.17 The text describes notably rupa up to the level of various maya male which and is female deities mind non

some of these regions, maya and which comprises beyond having

rupatTta

beyond and

(mano't T t a m ) ,

abandoned

becoming

133

becoming empty

(bhavabhavavivari ita m ), and which

whose is

existence the space

is of

(sun vabhutam)

consciousness

(c id aka sa) or simply space (w o m a n ) ,18 It

again is

is interesting to note that the MVT adds another region onto this, the namely the m a hap rac aya, demonstrating up of these cosmologies; that

building

there

always another realm even more rarified claimed text or tradition.

by the

Despite the problem as to the precise meaning of these cosmological terms, the general trend is clear,

that in the lower regions consciousness is more limited while in the higher indicated regions in also the it MVT in becomes by its the more terms of

concentrated,

s a m g a t a , susamahita , yet awareness, higher

wider

field

indicated by the terms vipula and s a n t a . The level the more to the those of qualities of the the of pure

the

consciousness consciousness cosmic body.

approximate (c a itan va, In the

samvit)

essential region, though This

highest

clearly

manifest

consciousness is eternally arisen and universal, still distinct from the body of consciousness.

distinction we have already seen in the Sadasiva-tattva within the s akt and a, which has the seeds of subject-

object distinction incipient within it. Not the only is does this list from the MVT show are that

cosmos the

divided

into

regions body and

which that

bodies also

within

manifest

cosmic

they

comprise levels of consciousness, regions goddesses are conscious kalas beings, in

but furthermore these denoted by and the by five the

called

the

MVT

manifestations of Kubjika in the KMT. To reiterate the point. Different terminological

systems are being brought together in the MVT and laid alongside each other. Indeed, Brunner-Lachaux suggests

134

that

the

sixfold

way

itself

is

an

attempt

to

systematize several diverse cosmologies.1^ Even if this is so, the resulting homologies, have been fitted together in a as we have in the M V T , meaningful way. The

kaladhvan corresponds exactly to the andas of the MVT, except that whereas level, there the is no anda has for a the state highest beyond

cosmogonic

kaladhvan

tranquillity A cosmical

(santatTta) corresponding to this level. statement are that the as layers bodies, within comes the from

clear

hierarchy

regarded

the six-fold way,

which represents the totality of the As we have already seen this each. up These into three (pp.00), levels he

manifest cosmic body. Abhinavagupta comprising specifically supreme (suksma) (sthula) MVT's two

dividesways

three 'body'

levels

refers to by the term

(v a p u s ), the
the subtle and the gross

(para)

referring to varna and kala,

referring to mantra and tattva, referring to pada and bhuvana. the idea of progresively

Whereas higher

in the

scheme

subtlety the

is implicit,

in Abhinavagupta it is clearly stated:

higher the shared reality,

the more subtle it becomes.

Two systems are superimposed upon each other here by Abhinavagupta. the ways In his of threefold classification, model upon we the

have six

imposition which are One

a hierarchical in

each

themselves for this

individually might of be Siva

hierarchical. A b h i n a v a g u p t a 's and Sakti,

reason

recognition (praka sa) and word from

that and

the

polarity

light

awareness is

(v i m a r s a ), reiterated to the are to

meaning throughout grossest ultimately cite

(a r t h a ) the

(sabda) the these most two

cosmos

subtle

levels. fused

Indeed and only the

aspects as,

seem to

be separate,

Mahesvarananda,

'gestalt1 elephant

and

bull

though identical,

appear to be distinct.20

135

shared

reality comprises

synchronic be and seen in

and in the of

diachronic

dimension. three

This can tiered scheme

A b h i n a v a g u p t a 's homologies

of the MVT which comprise

both

the ways

the signifier are also the the

(v a c a k a ) and the signified

ways of space paths (desa) are and cosmic

(v a c y a ) which time ( k a l a ).
with each Indeed, To

Although other, any

homologous

each is a complete cosmogony is a liturgical the idea that route any back

in itself. to

one

Paramasiva.

illustrate

one of these

cosmologies

is complete in itself, which shows of firstly the

we shall examine the p a d a d h v a n , a single and way represents that the

that

totality

cosmos

secondly

shared

realities are bodies of sound.

(3)

The Shared Reality as a Body of Sound

The padadhvan is particularly interesting because there MVT are and two by schemes in the texts. is a One, used in the

Abhinavagupta,

straightforward

hierarchy of sounds, sounds tattvas. corresponding The other,

as Padoux has shown;21 a number of to found each in tattva SVT or and group of

the

Ksemaraja's

commentary, basis means Padoux in

represents a hierarchy on a two dimensional form but of it a square. The actual 'place' term pada as or

the

'word',

also a

signifies 'part' or

and,

observes,

means

'division'

'quarter'22 the cosmos, are not

thereby which

indicating a division or level of The padas of the

is also a place or world. but denote sound

merely

words

levels

cosmos. For Abhinavagupta these are a group of phonemes formed way by assembling the fifty varnas to in a particular

and joining

them up together

form w o r d s . 23 For

136

example, sa sa,

in the prakrti anda there occur the varnas ha, and sa which become SVT, in the padadhvan there of of a single eighty These

word one

h a s a s a s a . In padas one divided are

the

however, groups 'king

are nine.

into called

nine the

eighty

knowledge'

(v l d y a r a j a ) and are homologized with other hierarchies

and also with the breath.24 In his commentary Ksemaraja gives the following diagram illustrating this scheme:25

PRAKRTI

s a d a Si va

ISVARA

om

ha

ra

om

ra

ha

om

ya

ksa

ya

ha

ksa

ya

ra

ksa

va

la

ma

va

la

ma

va

la

ma

ha

ra

ha

ra

ha

ra

PURUSA

om

ya

ksa

ya

om

ksa

ya

ksa om SUDDHA VIDYE

va

la

ma

va

la

ma

va

la

ma

ha

ra

ha

ra

ha

ra

ya

va

ksa

ya

la

ksa

ya

ma

ksc

om

la

ma

va

om

ma

va

la

om

NIYATI

KELA

ME y E

137

In phonemes

this om,

scheme

the

padadhvan ma, la, va,

comprises ya, and u.

nine Each

ha, _ra, ksa,

phoneme represents a level of cosmology and corresponds to nine atattva or group of tattvas. of The first group of

depicted

in the centre

the

square

corresponds first to

to the Siva-tattva, Sadasiva, the

the next group

above the

the group to the right of this corresponds to below this is Suddhavidya, then

T s v ar a-t att va,

maya, kala, niyati, purusa and prakrti. We can understand this of the manifest can be cosmic body as scheme as a representation in the form and by of a square, out is of the

which

seen

an unfolding represented

opening pm. Om

absolute

consciousness

centre of the central square symbolizing the centre of the cosmos, i.e. the essential cosmic body at the heart This absolute represented

of the manifest cosmic body. by om, moves,

as it were, out from the centre following From the centre of the central place of ha in the Sadasiva

the course of cosmogony. square square, it moves into

the

while ha takes the centre place.

From there om while ra

moves to the place of ra in the Tsvara square,

takes the central position and so on until pm occupies the place of u in the prakrti square. This might also

be seen as a spiralling movement of om from the centre to the edge of manifestation. om om om

om

om

om

om

om

om

138

This essential cosmic

version cosmic at

of

the is

padadhvan

shows the

that

the

body each body

immanent of

within

manifest the

body

stage

its

development: by om is

essential

cosmic

represented

present Yet

within each collective body as the cosmos unfolds. although body present at all levels, more takes ra the the essential so position

cosmic ha, in

isprogressively Sadasiva, square,

obscured, the central

representing the and Sadasiva so on om

central and

square in

Tsvara

through maya, time is at the

causal

restriction, u,

until

outermost

square while

representing prakrti,

is at the centre. The scheme also the universe from its

shows that the absolute pervades centre to its outermost extremity. Each the others: of these nine major

squares

recapitulates

the smaller squares comprising the phonemes versions of the larger ninefold

om to u are miniature

square. Translated into our terminology there are three levels manifest here. Firstly, body there which is the level within of it the the

cosmic

contains

essential cosmic body. squares of Sadasiva, of the cosmos akin

Secondly,

there are the smaller realms and so the there

Tsvara and so on which are to the andas which of the MVT

vertical totality are the

shared of the

realities, manifest squares

recapitulate Thirdly,

cosmic

body.

individual and each

themselves,

each containing of the be cosmos as

a phoneme as sound. shared which levels.

representing levels

a level too can of

These phoneme of

regarded

realities are Thus, in

sound;

levels of

sonic who

resonance those is ra ,

identified with the this system with identified

beings ha #

govern with

homology Tsvara

Sadasiva

implicitly

Suddhavidya with k s a # maya with ma and so on.

139

The system of

padadhvan homology

of

the to

SVT, that the

although found same in

different the MVT,

nevertheless characteristics. body as

displays

fundamental cosmic which

Both systems show the manifest various sub-regions

comprising

recapitulate the higher, more distant

but which become progressively from the

(and therefore more diversified)

essential cosmic body which nevertheless still pervades all show these that regions. there are Within these regions both are systems worlds

further

levels

which

and in which beings reap the fruit of their actions and lastly both systems show that the shared reality or

collective body is a body of sound. The padas, varnas and mantras are more than mere

letters but designate layers of the cosmos. The says SS that whose vidya the secret is to of mantra knowledge not only The (m a ntra rah asy a) is a being where to a

body refers

(vidyasarTrasatta),25 knowledge, association but of also vidya

(female)

sound-deity.

with

sound is also seen in the eighty one padas being called the vidyarai a . The withdrawn layers of the universe cosmic are body, ultimately thus the SN

into the essential

says that when the bodies of sound to exist, beings are then pure

fs a b d as arTr a) cease taint

(suddha), without

(nirani a n a ) and completely dissolved bodies of sound, he means the

(p r a l T v a n t e ).27 By
realities which are or beings

shared

comprise

the layers of the cosmos

in which

bound. As we will see, liberation is a going beyond, a dissolving of, shared realites into the

essential

cosmic body.

140

(4)

The Shared Reality as a Wheel of Power

All body. are

appearances

are part

of

the manifest

cosmic

The cosmological systems we have been looking at therefore regarded is as structures in Siva of it; and its Sakti

'anatomy',

which

expressed

terminologies as synchronic and diachronic cosmogonies. This the anatomy shared can be further of or which body, the illustrated 'circle' of by or the the are it. examining 'wheel of

realities

power'

(sakticakra) terms

'circle

mothers' of for the

(m a t r k a c a k r a ), the manifest spheres or

designate but which within

totality

cosmic

also used Indeed,

collective 'circle'

bodies

very term

implies a limited horizon or sphere In this sense the term cakra have previously discussed akin range of to of

of awareness and activity. is akin to the terms we

anda , k a l a , k u l a , kosa the term visaya, a

and k u l a y a . It of

is also or

sphere

perception

experience. The sakticakra comprises a number of wheels which are said to arise out of Paramasiva and fall back into him like waves on an ocean.28 The sakticakra is spoken of in emanation language with either Siva or Sakti Siva and terms or being Sakti used for its is

source. used

Whether

either

terminology of to

depends by

upon

context I

the degree degree

sectarian which, as

openness,

which

mean

the

Sanderson shows, the Krama based KalX cult at the heart of the Trika is made verse of the SK 'public'.29 For example, to the source as the first Siva and

refers

manifestation as Sakti:

We praise Sankara who is the source the powerful

(p r a b h a v a ) of of power

(v i b h a v a )

wheel

(sa ktic akr a).88

141

This

simply to

states as

that

the gives

essential rise of to

cosmic the

body,

referred cosmic

ankara, is the

manifest says

body

which

wheel

power,

iva,

Kallata in his commentary on this verse, consciousness p o w e r ' . 31 This forth number cycles

whose

body is

(v ijnanadeha) is the Lord of the wheel of wheel pulses the out

Is p a n d a t i ) or flashes
cosmic VB body in a the these whirling on a

(spurati ) from of cycles. like

essential to

According waves

are

rising

and

falling

refulgent,

though tranquil,

sea of consciousness:

As waves from water, waves of flame from fire, or rays from the sun, so these waves of the universe (visv abha nqy a) B h a i r a v a .32 break out fv i b h e d i t a ) from me,

This wheel itself comprises a number of wheels or spheres of activity which I have called shared as

realities or collective bodies, though these wheels, Dyczkowski observes, so far as the

could be said to be infinite33 in cosmic body are is infinite. in The the from in

manifest whose five cosmic

Krama Trika, the

tradition, expounds

teachings

absorbed

systems body.

of wheels These are

emanating expressed

essential

Ma hesv a r n a n d a 's syncretic work the MM. In MahakalT and the this system iva of the or goddess KalasamkarsinT as the the or

replaces expansion

Paramasiva from

absolute essential in and of akti which akti of the

the cosmos almost

cosmic

body

is

therefore As

exclusively has shown,

emanation will terms be

language. explored iva

Sanderson

further, this reflects

replacement the

for

terms

centrality

feminine cult in the Trika, the surface although

which is always just by the iva

below

overlaid

terminology

142

of

the

Pratyabhijfla

exegetes

such

as

Somananda

and

Utpala. Like examined, the other systems of homology we have

each of these circles is a complete cosmology represents, as with the sixfold and being show how

in itself and probably way,

a variety of traditions coming together or overlaid upon each other. To

systematized

shared realities function to both conceal the essential cosmic body and to reveal it, I will here take the last of these five systems, by way of illustration. These maintenance nameless five powers are emanation (s r s t i ), the which its the five powers (paflcasakti- s ) ,

(s th iti ),

destruction the brilliant

(s a m h a r a ),

(an akhv a) and

(b h a s a ),

together contain the totality of manifestation source in the Krama tradition. Emanation,

and

maintenance,

and destruction are cycles of activity or functions of the absolute whose source, nameless: (u d y o q a ) according to Silburn, is the

a condition corresponding to initial exertion towards manifestation or beyond differentiated refers as to the

s p e ech. 34 B h a s a , 'brilliance'

'splendour'

the absolute in the Krama tradition identified

terrible goddess KalasamkarsinT, the destroyer of time, from whom all the circles of vibrant and power to whom which they

constitute return.

manifestation

proceed, further

Mahesvarananda

equates

bhasawith

p r a t i b h a # divine

intuition,

and with the womb

(q a r b h a )

of the co smos,35 thereby equating it with the essential cosmic body from which all proceeds. Each of these five energies is further classified into various sub-parts, necessary to explore the details of which But it should it is not be noted

here.35

that in the MM, various

as in other texts we have referred to, function is primarily liturgical

systems whose

143

(see chs

7 & 8)

are being

fused

together

and

plyed

on

top of each other. under the the

One of these sub-systems of the are five powers, themselves and

classified is a that of

anakhvacakra KalTs the which

twelve of

in

complete of

account

emanation

withdrawal

consciousness

from and back

into itself.

Sanderson has tradition into the

shown how this system represents an esoteric derived later and from the Krama Kali cults is intruding from the I

Trika

(Kalasamkarsini KalTs are

absent in

the three

M V T ) 37 Trika to to

how

these Para,

embedded and the

goddesses examine show in

Parapara of

Apara. twelve in

intend in the

here order

this some

system detail

Kalis which

the

way

manifest

cosmic body is seen as wheels of power pulsing out from the essential cosmic body conceived as KalasamkarsinT, in that they levels of the

and how these cycles are shared are both realms of yogic

realities and

experience

cosmos giving rise to particular experience. In his commentary on the SK 1.1, Ksemaraja says I

that sakticakra refers to the circle of twelve Kalis. quote who is the the sutra again which says: 'We praise

amkara

source

wheel of power

(p ra bha va) of the mighty (v i b h a v a ) (sakticakra) ' . Ksemaraja comments:

are the goddesses of light rays

The

saktis

(m a r T c i d e v T ) (which are) the wheel comprising the group Power of twelve (called) refers is to the Emanation, the Blood etc. play

(v ibh a v a )

tumultuous

(k rTdadambara) which appearance

exertion

(u d y o q a ), and

(avabhasana), destruction (vilapan a)

Prabhava is the cause embrace (alin qya ) the

tasting (of

(carvana)

the

universe).

(hetu). These goddesses who Lord of the circle

(cakresv ara ), the trembling

Bhairava,

(manifest)

144

the play of creation etc. (1 a q a t ).38

in the entire universe

The pattern buy now is familiar. Ksemaraja, Kalasamkarsini Siva with Bhairava as we (Sakti have

transposing for that

terminology seen before,

terminology),

says,

the essential cosmic body - the trembling Bhairava who shakes off the wheels of power - is at the centre of

the manifest cosmic body, embraced by or garlanded with the goddesses comprising the universe. hub of the wheel effortlessly appearance Bhairava about is the initial tasting

bringing

exertion (carvana)

(udyoga),

(av abha san a)#

and destruction

(v i l a pan a) (the last three of

cycle of the to twelve Kalis. who is

which obviously correspond to creation, maintenance and destruction) Thus through the the

prabhava,

source,

refers

Bhairava power,

the essential cosmic body, while vibhava, to the twelve Kalis who comprise the

refers cosmic

manifest

body. Ksemaraja uses Siva terminology for the essential cosmic cosmic and body body. and Sakti terminology however, for the manifest tradition both the

Generally, use

the

Krama for

Abhinavagupta

Sakti

terminology

essential twelve (turya)

and manifest cosmic bodies Kalasamkarsini, Matrsadbhava Parapara or

in respect of the the secret three fourth the the

Kalis: power

(the other and Apara),

being at

goddesses

Para,

being

centre of the circle. Not only are these Kalis a way of explaining the manifestation and withdrawal is reflected of in

consciousness,

showing how the supreme

each of the twelve,

they are also a means of liberation

in so far as they devour duality and the illusion of an individual consciousness distinct from Kalasamkarsini

or the Nameless

(anakhya). This can be identified with

145

the

body

of

consciousness

(viin ana deh a)

which,

says

Kallata, PTLV power) supreme (visaya) The

is the Lord of the wheel says that

of p o w ers. 39 In the these (wheels of

Abhinavagupta give freedom perfection of the way of

'all

(svatantrata) through the body and

(parama siddhi) in the sphere from earth to the end are not only of Siva' .40 processes

wheels

power

cosmic

giving rise to appearances, the body, and once

but are also located within can act as a means of

identified

liberation through their withdrawal cosmic body. with glory

into the essential

KalasamkarsinT is equated by Abhinavagupta

vibration or

(sp a n d a ),
complete

essence of power

(s a r a ),

the

heart, the

the manifestation of

(v i b h u t i ) and

own-being

consciousness

(purnasamvitto this process is in

s v a b h a v a ).41 Vasugupta when union he writes with the In in the SS 1.6 refers

'the destruction wheel his of

of the universe

power'

(sakticakrasandhane Ksemaraja says that

vi sva s a m h a r a ).

commentary

these saktis are emanations of the Sakti who succession beyond other

is beyond

(k r a m a ) and non-succession (akrama), and fullness (ar ikta ) and emptiness (r i k t a ); in

the The essential union cosmic body beyond

words,

manifestation. saktis of the means,

(sandh ana ) of this group of

to Ksemaraja, the the dissolution of time As the an Kalagni, fire

according from

universe

representing the lowest world, we shall see, body, this and spectrum although

to the highest kala. is the located body they of within and in

individual externality

(deha) are

(bahv ata) may continue,

the supreme fire

truth

(s a d b h a v a )
destroyed process the

consciousness

(parasamvid aqn i). The fire of time universe to within as the the

(k a l a g n i ) which has individual secret body, a

referred

tradition

146

(ra hasyamnaya) of the twelve Kalis, has become the fire of consciousness (samvidaqni) and also, by implication,

the destroyer of time (KalasamkarsinT). These Abhinavagupta cognition, twelve with KalTs are of associated the process by of

a classification

and are divided into three groups or stages the object (p r a ma tr) implies some

of manifestation: and subject

(pr a m e y a ), means (p r a m a n a )
of cognition.4 2 ) of All degree more distinction the

manifestation between lower body, less these

three which

becomes

pronounced

consciousness represented esoteric

descends. by

The

essential or,

cosmic in the

here

KalasamkarsinT of of

terminology the cycle

Ksemaraja, twelve

Manthan which of

Bhairava,

projects

KalTs

comprise the manifest cosmic body. twelve, which out comprise from the group

The three groups of power

(v i b h a v a ), source

appearing

KalasamkarsinT,

their

(p r a b h a v a ), are as follows:

147

prahhava

vihhava

1) object of cognition (prameya) 2) 3) 4)

SrstikaLT Raktakall Sthitinasakall Yamakall

Kalasamkarsini or Bhairava means of cognition (praniana) 5) 6) V) 8) Samharakall Mrtyukall RudrakaLI Martandakall

9) subject of cognition (praniatr) 10) 11) 12)

Paramarkakall Kagnirudrakall MahakalakHI Mahabhai ravacand ograghorakall

The Twelve Kalis of the Nameless Wheel

148

The manifestation, withdrawal and final imploding of consciousness into itself is represented here.

According to Abhinavagupta these KalTs are the totality of manifestation yet which in which occur on a vast, macrocosmic They the (the

scale, are

are present the twelve of

in all phases

appearances. of the moon,

present

twelve kalas), also

initial

vowels

diachronic

cosmogony

the twelve signs of the zodiac in mundane objects such as

(r a s i ) and are pots (ghata) as

present

and cloth

(pata).4 ^ I quote Abh ina v a g u p t a 's account

given in the TS in full:

1.

[SrstikalT]

Consciousness

(s a m v i t ) projects
at first only

(k a l a y a t i ) internally 2.

existence

(b h a v a )

(an tara ).
Then (consciousness) projects (b a hi r) with quivering (s p h u t a ). taken the

[RaktakalT]

externally 3.

[SthitinasakalT] of Rakti, through

Having previously then to

nature

(consciousness) the desire

withdraws gather up

existence in ternally. 4.

[Yamakall] devours a

(Consciousness) the inhibition (v i q h n a )

both (sanka) to

creates which

and has

then

become

hindrance

reabsorption

(s a m h a r a ). 5. [SamharakalT] through self, that Having the swallowed withdrawal a portion of

inhibition into the

(u p a s a m h a r a ) withdraws (b h a v a b h a o a ) portion of

(consciousness) of being a

(jjQlayati) (i.e.

portion has

which

swallowed

inhibition). 6. l k.alayat^ even TY\en this essence reabsorbs (svabb ava ) tbougb

149

(still with the sense that) my f o r m ' . 7. a [Rudrakl] destroyer she

'this reabsorption is

In destroying the nature of being destroys nature (kalayati) is a trace that state

(avasth iti) whose some existence remaining

(v s a n a ) of the any

(b h v a ), of

(which is swallowing) consciousness of

portion

(existence). 8. [MrtandaklT] (s v a rp a) Then is (consciousness) manifested whose

nature

internally,

reabsorbs the wheel of the senses 9. [ParamrkaklT] Then

(k a r a n a c a k r a ). reabsorbs

consciousness

the Lord of the senses. 1 0 ) [KalagnirudrakalT] reabsorbs ex p e rie nt. 11) [MahklaklT] even (Consciousness) while (almost) reabsorbs the abandoning the Having of done the that, of it the

illusion

form

experient contraction expansion 12)

Isa mkoc a) and looking outward towards

Finally it

(v i k s a ), grasping and tasting.

[MahabhairavacandograghorakalT]

reabsorbs even the form of that expansion.44

This passage of consciousness

shows into

the reabsorption itself leaving no

or

imploding of

vestige

either individual experiencer or world; no trace of the collective Throughout can be bodies Abhinavagupta as constituting uses the verb manifestation. kalayati and also which 'she on link

rendered

'she or a

projects' 'swallows'

reabsorbs', context. He

'destroys' establishes

depending

quasi-etymological

between kal and k l T , enumerating the various meanings of kal, and as therefore movement implicitly (q a t i ), of the goddess (k s e p a ),

herself,

projection

150

cognition of

Hfiana) , enumeration (bhoqTkarana), of dissolution

(ganana) , the production sound

experience about

(s a b d a n a ) and
one's own

the self

bringing

within

(svatmalavlkarana) . He thereby conveys the meaning of kal as the body shows projection from that and the and into withdrawal the of the manifest body. of

cosmic This

essential Kalis are

cosmic

twelve

states

consciousness moving out from the absolute, in the various layers of the cosmos (as

descending by

indicated

the term

'enumeration')

and producing experience;

they and,

provide the context in which experience can occur indeed, the experiencer also says and kal experienced means sound,

world. again

Abhinavagupta

that

indicating that the Kalis are levels of sound what I have called a diachronic dimension. The concerning enumeration the essential ideas of are the monistic

and have

Saivas in the here in a the

manifestation

contained Firslty we

of the twelve Kalis.

have

idea of the body of consciousness projecting, of stages which we or itself the also gradations, is idea beings made that or the the of body of

number universe secondly

consciousness; levels namely these of the are the his

have are

these

consciousness twelve Kalis; levels of

deities, idea that

thirdly we have and fourthly (and

sound;

that

they his

produce and

individual

experient

therefore

body)

world of experience. This shows how the embodied person and the his necessary world of experience the (see ch.l) are

result are

of shared the

realities: Kalis

collective rise

bodies to the

which

twelve

give

individ ual s experience, constitute that experience and finally, and here most importantly, they exert devour it. In

hsemaraga' s

terminology

l udvjoqa\ . man i f e s t

151

(a vab h a s a n a ),

taste

(carvana)

and

finally

destroy

(v i l a p a n a ) experience.
This worldly is not obvious in the context but is of an everyday esoteric transaction of (vy avaharika), human is

understanding says that this

the

condition. to

Abhinavagupta and is

process

hard

comprehend

very secret

(a tirahasya).46 KalasamkarsinT KalTs being (indeed identical who them nonan and

The general picture here is clear. projects herself as are her, the twelve as

iconographically in appearance

they with

depicted

surrounding

h e r 4 7 ),

constitute the body of the universe and withdraws into herself, of back into a state list view of purity us and

appearance account

duality.

This

presents

with

of the Krama/Trika

of the

projection

withdrawal or destruction of consciousness; of of the experience are projected, them, and which finally withdrawn in turn

the objects the means by an

into

experiencing experiencer,

are

swallowed of

even

consciousness

experiencer implodes into itself. It is interesting to note that the cycle of KalTs is more of concerned with than the withdrawal with its or reabsorption Indeed of

consciousness

projection.

these twelve only the first four Kalis of the cycle of objective cognition are concerned with the projection, maintenance 'objective1 and withdrawal Even of the, in two any of sense, these, with its

universe. and

here, are KalT

SthitinasakalT destruction. emanation this

YamakalT, the first

concerned we have body

With

the

initial in yet

from

the

essential

cosmic

(called as

esoteric

system

KalasamkarsinT),

though

there is no externality, meaning no distinction between subject meaning and that object, subject but only an internal projection, is not

and

object

distinction

152

manifested, with the

but second

is

rather

latent occurs

possibility. manifestation

Only of

Raktakall

objectivity

(and therefore distinct subjectivity) calls

which

Abhinavagupta takes on the

'quivering e x ter nali ty1. RaktakalX of the worlds and is thus a

appearance

force which constrains subjects and objects particularity. or supports by Raktakall is the force which

into their maintains is the

the

manifested

cosmos. the

She,

however, of

destroyed

SthitinasakalT,

destroyer

condition of supporting, of objectivity and

and represents elimination

the withdrawal of external

the

fluctuation. Abhinavagupta writes in the Kramastotra:

When you remove outer fluctuation dwell in the exalted you realm cause of

(b a h i r v r t t i ) to consciousness to appear and the

(ci tibhuvana) and

existence

(pra thay asi ) without differentiation the trembling of the waves

(abheda) then

ceases,

goddess performs the destruction of the condition of supporting Let (sthiti). her You (0 Goddess) perform are the

powerful.

constantly

destruction of my wandering condition.48

With the fourth Kali, there is the

Yama who devours withdrawal of

SthitinasakalT, any trace of

complete

objectivity; become a

even that apprehension of reabsorption has to the further imploding of

hindrance

c on sci ous ness . The cycle of the objects of cognition completed. That is to say the manifestation, is thereby sustaining is achieved

and withdrawal of the manifest cosmic body in these four stages,

the last two of which are stages

of reabsorption. The following cycle therefore appears:

153

SrstikalT (p roje cti on)

KalasamkarsinT

I
means with and KalT stages in the of

YamakalT (withdrawal)

SthitinasakalT (withdrawal)

\ /
the

Raktakali (maintenance)

The next two groups of KalTs subject of cognition

identified with the solely concerned

are and

the withdrawal

of projection

destruction

of any sense of individuality or limited

subjectivity.

They can indeed be regarded as refinements of the last cycle of objectivity, of representing the

the

reabsorption

consciousness

between

YamakalT and KalasamkarsinT. Having withdrawn the objects of experience, the

KalTs withdraw the means of cognition. This destruction of the means of cognition is presented in two ways,

firstly as the destruction of the cognition which knows externality (i.e. any sense of individuality) and

secondly through the destruction of the senses Lord There of is the some senses, the power which due

and the them. to the

energizes probably

inconsistency

here,

superimposition of different models, expect the the destruction destruction of of the senses an objective

in that one might to come world prior or to of

individuality.

154

If

SthitinasakalT of

and

YamakalT

destroy appears to

the be the the

objectivity outside

manifestation,i .e . what then it. SamharakalT the

consciousness, that knows

destroys of

cognition 'flood of

With

cessation in Yama

apprehension'

(sankaugha )
'flood is of

there

arises or is revealed the complete fullness of SamharakalT in whom the

(p a r i p u r n a )
Here a point the in

(differentiated)

experience' manifest which

(bhoqyauqha)
is no more

destroyed. to

cosmic body has

been withdrawn awareness of

there

any

"external

distinction, subjectivity completely KalT, which the

although there must still be some sense of and objectivity, with for this nine. is The only next

eradicated

KalT number

Mrtyu, itself

is aware of her own form as reabsorption, is of that swallowed being a by Rudra who destroys a even trace The have

awareness of

destroyer, still

though

(vjasana) next two,

consciousness and

remains.49 as I

Martanda

Paramarka,

show,

suggested,

an inconsistency in this scheme in that they and their to Lord, have is even been

reabsorb the wheel of the senses though outer with by On manifestation KalT the the number was

said

destroyed explained schemes.

three.

This of two

perhaps different of the

superimposition one hand a

'linear'

scheme

withdrawal of consciousness, scheme

on the other

a non-linear

in which KalasamkarsinT projects

simultaneously

the subject, means and object of experience. The any remaining KalTs of all represent the destruction of With

vestiges

individual remaining (idam)

consciousness. sense is of

KalagnirudrakalT (aham) and

subjectivity (even

objectivity

contracted5^

though all trace of individuality was said to have been devoured by RudrakalTi). Finally in the last two KalTs, MahakalakalT and MahabhairavacandograghorakalT, every

155

last

trace

of

tendency

towards and

manifestation all sense of

or time is the and

expansion

(v i k a s a ) is checked
Even by

d i s a p p e a r s .51 herself relation

Mahabhairavacandograghorakali KalasamkarsinT them is one of even though

devoured between

identity, itself,

consciousness like, hole. to use

finally a

implodes

in upon an

somwhat black into all

modern

metaphor, body

imploding reabsorbed

The manifest

cosmic

is now

the essential cosmic body within the practitioner, duality is abandoned and he is liberated.

(5)

The Shared Reality as a Sphere of a Deity's Power

Lastly reality The

should or

like

to

consider

the

shared

as a sphere term

range of a deity's is v i s a v a . This

perception. is often this

relevant

here or

term and

rendered might be

'object' a correct

'sense-object', the

while

designation,

term

nevertheless

has a wider (ii) sphere

connotation. or range of

It can mean perception,

(i) s e n s e -o bje ct, and (i i i ) body.

This semantic variability is associated with cosmology. From entire an absolute universe from his perspective as the visava refers of to the pure deity while

object/body of

consciousness, it refers to

the perspective of

a higher or power,

sphere

influence

for the bound experient it refers to the objects of his perception or his perceptual field. It is clear from the texts that visaya objects limited beings becoming of of experience; Sakala as the field refers to of the

of perception refers to

experient.

Ksemaraja out' out

bound and

constantly or

'going facing

(b a h i r q a t i h )
their Or again,

external,

towards

sphere limited

perception

(visayonmukha).52

156

consciousness (external) to the

(citta)

has

tendency

towards

its

sphere sphere

(visavavasana).53 Here visaya of perception is which the

refers limited out this

experient's towards. outward cites one

attention

constantly lies in

flowing stopping

Indeed flowing

liberation movement of

consciousness.

Ksemaraja fuel so of

a text which says should devour the

that as bondage

fire consumes of the

fields

perception But referring shared

(visayapasan bhaksayet).54 visaya to both has the a wider meaning cosmic example, than body this, the in

manifest it. For

and

realities

within

Ksemaraja

the PH refers to the manifestation, of objects' as

'external face'

(b a h v a m u k h a ), i.e.

'thisness'

(idant a) which is a 'mass

This externality or is contrasted

(visavaqrama).

'thisness', which is equated with visaya, with

the 'complete I-ness' (pu rna h a n t a ) or essence (s v a r u p a ) of Paramasiva.55 Ahanta therefore refers to essential cosmic while which is who visaya both is body which refers range to or is the complete manifest of the

the

subjectivity, cosmic body

the

sphere and its

absolute Visaya,

subject, then,

consciousness, both and to to

body. of of

can

refer

the the

object means

P a r a m e s v a r a 's experience. Visaya within

experience

refers,

as cosmic

well, to body.

shared are

realities spheres is also of a or

the manifest of or of a deity force

These

influence principle spectrum refers

who, as we have governing a

seen,

certain

layer

cosmic

layers.

For

example,

Abhinavagupta

to the

sphere

(vi saya ) of the mavT yam ala 55 and

as the beings of the the pure course.57 have Pure a

refers to beings below maya, namely the Sakalas, visaya above of beings such in as

maya,

Mantras,

field

157

perception or influence within which other lower beings are located. or domain In this sense visaya is akin to constraint (adh ika ra). which Indeed, include beings, of these the Mantras have

cosmical function their visaya

functions of

soteriological are within The his and

bringing back Mantra to

Sakala the

which

sphere, of a

body

consciousness. or field of

is

the

object

perception,

a reality shared by a range of beings,

thus a shared reality or collective body. One last example of this is to the found in the

Dehasthadevatacakrastotra in which the goddesses to be

attributed who animate

Abhinavagupta, senses offer

their Here

visayas visaya and

Anandabhairava taken of to the mean

and the

AnandabhairavT. fields which of the

can the

senses them

bodies

goddesses

animate

(see ch.5). From these examples of Trika within we can see the that layers in of the the of

diverse cosmos sound,

systems are

cosmology, a deity's

regions

power,

bodies

and states of consciousness.

Living entities are realities which in so

thought to participate also constrain beings

in these shared into their

particularity,

far as higher collective bodies give rise to lower ones which comprise experients shared and their or worlds of

experience. bodies give

Vertical rise to

realities and

collective individual

experients

their

bodies in two ways: determined structure location of the

firstly by controlling their karmaand secondly body by and determining its the

individual

functioning.

We shall examine these ideas in the next chapter.

C H A P T E R

F I V E

S T R U C T U R E S

OF

T H E

B O D Y

(1)

The Location of the Body

In Saiva,

chapter human

one

we

have

seen is

that

for

the and

Trika that

experience

limited,

interaction with a world through a body is constrained by cosmology. Having examined cosmogony this the we processes are now We in and a

principles position to see

underlying

to demonstrate how and shared

idea more firstly

fully.

need the i.e. they how is

realities of the

determine body, how see

location of a

functioning

individual secondly way we Saiva

particular its of

experient, In

and this

determine homology, synonymous of this,

structure. which there

will

are

two

models, and,

with how

cosmical body

recapitulation, is regarded as

because of

the

the

temple

Siva. The Trika. body is a consequence as of cosmogony for and the

Paramasiva

contracts

the universe

gives by

rise to experients and worlds which are experienced means of a body (see ch. 1). We

shall here see how the located within a world shared realities and

body is an orientational centre, which is the result of higher

160

experienced

through the senses,

which location

is also

karma-determined.

In the PH Ksemaraja writes:

Mahesvara entered

whose the

form

is

consciousness of body,

(cidrupa) etc.

condition

breath

(dehapranadipadam). In possessing an outer face he manifests objects like blue etc. in constrained

space and time

(niyatadesakala).1

Paramasiva, apparently individual experience, to the

whose to

form

is

consciousness, and gives rise

becomes to of the its

external body

himself and to

(deha)

the

objects which an is

such as the colour blue, body The and

is external object that of the of the are

individual perception.

represents here the

visual

implication body the and and is

individual, Paramasiva's cosmic

perceiving action

result of

through body space

manifestation its time.

process.

The

life-force This

manifested

in limited

individual and

body is the result of higher levels of the cosmos,

therefore higher shared realities, which themselves are the result of Paramasiva's vivification. This factors, secondly individual firstly karma, human body is constrained it is by two and

maya,

of which

a product, its

which

determines

specific

individual location within the cosmos. in the pure by course their are not so

Bodies of beings though carrying that the

constrained, in

constrained out

authority In

(adhikara) to

Paramasiva's

will.

order

show

individual body is a product of higher shared realities in Saiva two thought, factors kinds I will of illustrate and the way give also in which rise see to that

these

maya

karma We will

particular beings

of embodiment. maya-tattva

above

the

have

only

partially

161

particularized

bodies,

formed

by

Sakti,

in

order

to

perform their necessary functions.

(2)

The Body as a Product of Maya

Ksemaraja which says

quotes that if

Krama beings,

text, the because ignorance then

Kalikakrama, of thought

construction not perceive

(vi k a l p a ) due to
the tattvas, good

(avidya), do perceive bhavaa SN

they

(laksyante) s) and go

and bad existences of trouble he

(subhasubha

to

a place

(klesabhai a n a ) in writes in the

body

(tanu)

made by and

of maya .2 Again the power of

'Paramasiva (s a r T r a )

maya

measures made body so

bodies for its the

faculties

ik a r a n a ) The

differentiation faculties particular or

(bhedamavani) . '3 of perception experience

and that

organs

exist the

being

might

differentiation

of the lower worlds. Maya is the substance out of which these bodies, made, maya, but or and indeed their worlds of experience are for the dualistic Saiva Siddhanta substance

whereas its higher

manifestation

b i n d u , is

(d r a v y a ) quite distinct from Siva,4 for the Trika, maya is a manifestation of consciousness and indeed is

ultimately not different from it. Experients below the maya-tattva namely the Sakalas therefore have who contain a

body made of maya, three pollutions of

all and of

individuality

(anava), mayTya within the realm

k a r m a . The

Pralayakalas, although

maya, do not possess an individual gross or even subtle body because they do not interact with a world they do still possess anava and karma malasj. are beings above the maya-tattva the cosmos who also possess (though

But there

in the pure course of though in this

bodies,

162

realm

the

boundary

between

individual

body

as

opposed

to collective body is hard to determine; of the one merge into the other. In

the boundaries the sentence 'by the whose

following that quoted above, power bodies sound of Vidya (Paramasiva

Ksemaraja writes: creates) Mantras

(sarTra- s ) are spacious

(vlcitra vacaka) This and shows

(a k a sTy a), of manifold

awareness of by the Kriya 2). By the are bodies created (see means

differentiated that

(p a r a m a r s a ) ' .5 Mantras Sakti, who the

are Lords energy of

(bhagavan) the

Suddhavidya probably

ch.

the word the

'Mantra'

Ksemaraja

to. include for he

Mantramahesvaras uses the etc.

and Mantresvaras term Mantra and

as well, other

sometimes

times

uses as

Mantresvaras

and

glosses names

'Mantra'

Anantabhattaraka,

Vyomavyapin etc.,

of the eight

Ma ntra mah esv ras.6 Although individual sense, distinct comprise it can from space be the seen world that they sound bodies these

in an attenuated beings Their are not

inhabit.

bodies

(a k a s a ), the

(v a c a k a ) and of Mantras

awareness are called

(p a r a m a r s a ); indeed
bodies of cognition are also levels of

(vidyasarTra) which, we have seen,

the cosmos. The location of these

beings can be seen in the following diagram:

TATTVA

POWER

EXPERIENT

Sadsiva Tsvara uddhavidy

Icch Jana Kriy

Mantramahesvaras/Vidyesvaras Mantresvaras Mantras

Vijhanakalas Maya Pralayakalas

(with anava-mala) (with anava and

k ar ma- mal as) From maya to earth Sakalas (with 3 malas)

163

Although distinct of the text, order pollution the to MG, of

in so

far as they have (indeed to be the

a trace dualist in can as

individuality that they

says

have

defiled Mantras

perform

their

function7 ),

the

nevertheless

be seen as expressions of Kriya Sakti,

she is an expression of the supreme Sakti or Paramasiva (depending Ksemaraja on to terminology). say on the It one is not hand, inconsistent that of

Paramasiva

performs the five actions

(s r s t i ), maintenance
concealing (anugraha) himself through

(paficakrtya) of manifestation (st h i t i ), destruction (s a m h a r a ), (tirobhava) and bestowing grace

Sakti,8 while on the other

Kriya

saying that the Mantras perform these functions through human teachers.9 The bodies of the Mantras are

expressions of the shared reality or collective body of Kriya Sakti or the Suddhavidya-tattva, and are

ultimately coterminous with that body, ultimately What each

as indeed she is cosmic body. is the

coterminous with the essential one Mantra body and, from

differentiates one's field of

another, to

activity

according

dualist MG, degree of impurity.10 Indeed the fulfilling of Paramasiva's will and the bestowing of grace towards embodied ones (d e h i n a h ) is according to authority

their only purpose, the SK and the

and once that is done, once freed

nirnaya,

from

(a d h i k a r a ), called a pollution (adhikara-m a l a ) #11 their bodies are tranquilized (sa ntarupa) along and they the merge of

(sa mpralTvanteu ) with

their devotees Abhinavagupta and

Siva,

with

mind

(aradhakacitta),12 the M V T , which he quotes, say

much the same thing. Mantras, in their grace,

after immersing creatures and merge with

become Mantramahesvaras

Si va. 11 The bodies of the Mantras are collective bodies which emerge out from the essential cosmic body and

164

return with

to them

it once their the merged 'beings' with,

function who them.

is

fulfilled, devoted is, the

taking and

were That

to,

presumably

Mantras,

through human teachers as sacred freed formulas,

and their gross

representations bound beings are

are means whereby

from the limitations of their maya-formed

bodies

and their limited consciousness, essential cosmic body. The bodies of the

and can merge with the

Mantras

can

be

seen

as

collective bodies, distinguished from each other in the sense that they have a certain sphere of influence

(visaya) derived

or power

(adikhara), which power is ultimately cosmic body. This power is

from the essential

entered into through initiation (dTksa) (see ch.

by a Saiva guru

6). Indeed the Mantras are implicitly regarded in the SN, when it

as Paramasiva's organs or faculties

speaks of both the Mantras and the faculties arising from the absolute; being that the body Mantras or

(k a r ana - s )
without possess

the difference between them above and maya, are

are

individual

subtle the

body,

therefore and the

omniscience, bodies maya, to as

whereas they

faculties are and

individual only below not

which we

belong seen,

located

have

are therefore

omniscient.14 The dualist text the MG, sometimes quoted by Trika authors,15 between in fact makes explicit or faculties this and

connection

Siva's

organs

higher beings as the instruments of his gr a c e . 15 We with have a clear picture here of the Mantras bodies of sound etc. and

partially

particularized

cognition, made of Sakti and having a certain sphere of influence or authority constrained maya-tattva Sakala by in either the whose

(a dhikara). These beings are not

maya or karma, being above we and the have are course. are Below made of these maya

pure

beings

bodies

165

determined who, not

by karma

(see

below),

and

the

Pralayakalas but do do not

as we have seen possess

(ch. 3),

exist within maya because one they of

individual world.

bodies However

interact

with, a

class

beings

still remains unaccounted for, namely the Vijfianakalas. What kind of a body do they have? Concerning these three kinds of being Ksemaraja

writes in the PH:

Above agency

maya

there

are

the

Vijfianakalas

empty

of

awakening

(kartrtvasunva) whose nature is (suddhabodha). The Sakalas

whose nature they know, and previous are their objects

pure and

Pralayakalas, (p urva vas tha ) cognition

condition of

(pra m e y a ) with whom they are essentially the object of cognition of

no n -di sti nct. At maya

Sunyapramatrs or Pralayakevalins is their suitable and appropriate absorption (p ra lTn akal pam ). to the boundary The of

condition of the Sakalas the earth (ksiti). They

goes are

entirely

distinct the

(bhinna), whose object of cognition possesses quality

(ta thabhutam) of limitation.17

the mayathat they their

Here Ksemaraja places the Vijfianakalas above tattva though below the Mantras. He says that

awareness

is pure,

yet

he also

says

possess

the pollution likewise only the says

of individuality in the of PTV 'I* that

(a na vama la).18 Abhinava the Vijfianakalas but do not have an

experience

(aham)

have

awareness of objectivity some maya, ambiguity and about

(idam).19 There is, therefore,

They are yet above they in the at the pure course,

the Vijfianakalas. in

therefore

possess anava-mala which only exists as a trace pure course and develops with the other

pollutions

166

maya.

Their bodies cannot be the result of either maya yet possessing individuality it is not clear

or karma,

that their bodies are made of Sakti. Utpaladeva says of them that although there is no distinction between them with regard to awakening (bodha) etc., they are

nevertheless distinct will (i c c h a ).20 One inherited answer by of to

(b h e d a ) purely due to the Lord's

this

might

be (and of

that

the

tradition and is a

Ksemaraja seven

Utpaladeva experients,

Ab hina v a g u p t a )

kinds

variation of an original doctrine of three basic kinds. Possibly collective Mantras the term Vijftanakala was originally course a the the

term for the beings This is indicated

of the pure from two

etc.

sources,

M V T , the root text of the Trika, from whence the doctrine of

and dualistic Saivism the seven experients

probably originates. According category of to the MVT the Vijftanakalas from the are not a

person poised

distinct

pure of

course, the pure

ambiguously

between the two worlds

and the impure, collective Instead of term the

but rather the term Vijftanakevala is a for eight all beings in or the pure course. the

Mantresvaras

Vidyesvaras,

MVT refers to eight Vijnanakevalas.21 In the next verse the text goes on to to mala By by say and that the the the Vijnanakevala to is both means is as yet

joined mala

(yukta) and

Pralayakevala text

karma. and to

'mala'

arguably the

anava-mala, referring Ksemaraja

Vijftanakevala in beings the

surely

text not,

beings to

pure the

course,

says,

above

maya-tattva

below the Suddhavidya-tattva. In the case of the MVT, in I would the pure of argue course that for

Vijftanakevala three

refers

to beings

reasons.

Firstly

because

the

obvious

167

correlation eight

between

the

eight

Vijfianakevalas

and

the the some

Mantramahesvaras; possess mala,

secondly and there

because must be

Vijfianakevalins pollution

in the pure course thirdly the

in order that

for there Ksemaraja

to be places that

manifestation;

fact

the Vijfianakalas above the maya-tattva,

indicates

he is inheriting a tradition in which they were beings of the pure course possessing mala, whereas in the

later tradition the Vijfianakalas become a distinct kind of person operating between the two divisions of

cosmology. Not only is this idea found in the MVT but also in dualist Saiva Siddhanta. of Bhojadeva divides the For example, eternally the Tattvaprakasa suuls mala, into the

distinct with

three

classes,

Vijfianakalas

Pralayakalas with mala and karma, mala, karma and into mayTya.22 beings Each

and the Sakalas with of these are further has

subdivided matured

whose impurity

(k a l u s a )

(pakva)

and whose has not

(a p a k v a ). The Sakalas

whose pollution has not matured whereas reborn the into Sakalas the whose

are reborn upon death, has is, one matured they of are

pollution

pure

course; that

become the

Vijfianakalas,

specifically,

M antramahe sva ras.23 Similarly, the Pralayakalas who have ripened bonds

(p a k v a p a s a ) go to liberation upon emerging from their

absorbed state, while those with unripened bonds are are is

(a pa kva pas a) take a subtle body

reborn as a Sakala.24 those (samapta the Likewise classified nearly into

(pur y a s t a k a ) and the Vijfianakalas impurity the and

whose (relative) kalusa) of namely

mature and

eight those

Vidyesvaras

millions

Mantras

whose impurity has not so matured

(asamapta k a l u s a ).25

168

There

is

clearly

a Saiva mala,

tradition are beings

in

which

the in

Vijfianakalas, possessing

existing

the pure course. The apparent contradiction between the pure course only and in is the so a posession far as being of pollution, for body is the of

explained Saiva

manifest, S i v a s and the

monist,

detraction the pure

from course

consciousness:

even

beings

which comprise it must have some trace of pollution or individuality. that the Indeed Ksemaraja are SVT himself, who maintains yet that below supreme cosmic is, the in

Vijfianakalas quotes the

above which the

maya says

Suddhavidya, consciousness body the

(ca itan va ) - i.e.

due cosmic body is

essential

- disappears essential

to pollution

(m a l a ).

That with beings

concealed body. in a The the body

appearance the pure

of the manifest course, the

cosmic

Vij fianakevalas must possess

M V T , the made of

Mantras

for

Ksemaraja,

Sakti, while beings in the impure course possess a body of maya.

(3)

The Body as the Result of Karma

This karma,

body

made

of

maya

is at

also the

determined level not of

by the

which

becomes

effective

maya-tattva, beings not is

a factor which

therefore

does

effect are

above maya

in the pure course whose We have the already seen

bodies that

karma-determined. a force

karma

constraining

location rests

of on

embodied maya. of If the

beings; the

a cosmological

force

which the

maya-tattva

determines

constituents

individual body,

its senses and its world of experience

- it makes possible the fact of there being a body and world then karma determines its exact location and

169

the quality of its life. an individual

For example, where it

karma determines is born and its

body's gender,

experience

(b h o q a ).27 The body

(sarTra), its perceptual (karana) are

field or sphere

(v i s a y a ) and its faculties

thus determined by karma.28 Karma beings who is responsible think This is for the transmigration from of

themselves

distinct

pure

consciousness. Abhinavagupta, (tanu),

transmigration the chain

(s a m s a r a ), says (s a m b an dha ) of bodies

perceptual future, (a n a v a t a ) which fields is a

faculties the and

(karana) present to

and the

(v i s a y a ) from continuous

incessant

binding

(p r a band hat a).29 Karma is the force which arranges the

relation between experient, world of experience as is body, its faculties and its rearranging actions the through time, to In the the the

patterns perform have

appropriate their maya i.e. bodies. provides the

beings we the

through

terminology of

developed, below it,

structure of the

cosmos

structure

shared

realities and bodies

in the impure course,

while karma

provides the location of individual bodies within those vertical- and example, maya horizontal is the as shared material the of human realities. cause world of While, the for

worlds

(bhuvana-s), karma is the

such

(m a n u s a b h u v a n a ), and the

cause

particular

embodiment

quality of experience within the know example given as by a

that world. the the

To cite again of hell of

Somananda, result of

dwellers

suffering

performance

action.30 Experience (bhoqa) as the result of karma can be

in either the gross physical body the both subtle are body (suksmasarTra contained The or

(s t h ula sar Tra) or in p ury a s t a k a ) , though and supported by, or

still of,

within and

composed

maya.

SK

Ksemaraja's

commentary

170

explain enwrapped

how

the

individual the

experient body and

(pau)

is

(v a r t i n a ) in arising

subtle Using

undergoes technical

experience

from

it.

highly

terminology he writes:

He

(the

bound the

experient) production to which

undergoes of the

experience subtle and body so on

(b h o q a ) with

(purya sta ka), due

arise from the

happiness conceptions

fundamental

(pratyayaThe bound

s ) , through the fundamental conceptions. experient to the the (pasu) is of then the subdued

(p a r a v a r a ) due conceptions.

arising gradual

fundamental

With

obstruction

(a n u v e d h a ) by sound
he one is not free

( a b d a ) ,
goddesses

he is thrown from place to place by the BrahmT is etc. an and

(svata ntra ) as

awakened

(s u p r a b u d d h a ).

Due to the existence of that subtle body, manifold latent traces and again. (vicitravasana- s ) are awakened again (s amsa ret ) in to his bodies of

So he wanders appropriate grasps

experience and he

(ucita)

experience, acquired

both

and

abandons

those

b o d i e s .31

This unpacking

is for

a its

pithy

statement to be

which clear.

needs

some is

meaning

Ksemaraja

reiterating some Firstly, that

fundamental individual

ideas of Trika experient

cosmology. is the

the

(pau)

product of higher cosmic powers and is trapped by those powers unless he is awakened. Secondly, is a precondition of experience; is to be/have a 'body' in some by: that embodiment a world that

to experience sense. (a)

Thirdly,

this experience is determined

the structure of and (b) by latent

the individual subtle and gross body,

171

karmic

traces

within

it.

Let

us

examine

these

ideas

further. (i) As we have seen, of the the individual experient is

existingat

a low

level

cosmical

hierarchy,

the result of higher powers or shared powers are expressed by a number of

realities.

These in

terminologies the to twelve the

the Trika and so

(for example Here as

the

six ways, refers the

KalTs

on). etc.

Ksemaraja

goddesses experient, These mothers in the

BrahmT

constraining from to

individual to of way and

throwing goddesses

him refer

existence the is wheel another emanation from the

existence. the of eight

(m a t r k a c a k r a ) which 6akti terminology cosmic

expressing of

the

governing cosmic

manifest

body

essential

body. are

These powers, which are discussed more fully below,

forces which constrain a being into its particularity; they empower and and as constitute such are the various layers of of the the

cosmos function

another

expression being is

performed

by the tat t v a s . A

trapped and is one

in the cycle of birth and death by these forces at their mercy unless has who gone has he is an those

awakened

(s u p r a bud dha) who which means one

beyond

constraints; the cosmical one, which sound

ascended

hierarchy.

Such a bound being,

unlike an awakened realities, In is as him,

does not have access to higher shared I have shown to is be bodies of sound.

(sabda), that (a n u v e d h a ), cosmic sound

diachronic could the be

cosmogony, understood

obstructed saying that is

which is

power

by

which

the

experient

limited. (ii) is a Ksemaraja's text also for shows that embodiment

necessary for

condition to be

experience

(b h o q a ).
must

In be

order

there so

experience says that

there

embodiment,

Ksemaraja

experience

takes

172

place with the production As consciousness between becomes

(utthita) of the subtle body. more and particular, world in is are a clearer demanded, subtle and

boundaries and

experient becomes the in

consciousness body. At

embodied gross the of body

gross the

death

abandoned and to a new

being

transmigrates and group

subtle

body

incarnation ex p e r i e n c e s . (iii) existence karma, action date or

sequentially

ordered

Having which more will

taken be

body,

the

quality

of by of

undergone is by the

determined latent traces

specifically,

(v a s a n a ) which will come to fruition at a later which, says is Ksemaraja, the law lives are contained of of continuity the in the

and

subtle past,

body. present

Karma and

linking in a is

future

Sakala This

meaningful, classified

ie. in

non-random, three ways

sequence. in Indian

law

traditions, residues effects

including the Trika, of actions not performed yet begun

as a store of past karma, in a previous to be life whose

have

manifested become as

(saficita) ; as
manifest which in the will be

karmic present

residues life

whose effects

(prarabdha); and

karma

sown in this life,

to come to fruition in a future time

(aqaminor bhavisyat). In order for a being to recognize his identity of with the essential must that the be cosmic body, the Thus to

pollution

karma says

eradicated. ladder (s o p a n a )

Abhinavagupta liberation

from samsara only begins

at the destruction statement liberation which of the

(u p a k s a v a ) of the pollution of k arma .32 This has is two meanings: a journey only firstly the that the of path the to

through really

layers

cosmos,

journey return)

begins

(i.e. of

without

fear at

with the destruction and secondly

the karma-mala the disciple's

maya-tattva;

that

karma-

173

mala with

is the

destroyed necessary

at

initiation

(dTksa) to whom

by that

teacher karma is

empowerment

tr ans f e r r e d .33 Although cosmos is the location by of the it It body is is within the a

determined

karma,

nevertheless a cosmic and

force which originating sense beings (the that

is trans-individual. at it the level of

power in the

maya-tattva, relation

arranges

the

between are

embodied

and worlds collective domestic

of experience, bodies or

which of and

collective plants, human, to

worlds

the the

insects,

and wild

animals,

cite an example from the M V T 3 4 ), it can be regarded as a shared reality. Karma is a cosmological force shared

by all beings beneath the maya-tattva and in this sense is non-individual, the result of it. although all particular Indeed, for the Trika location it that would is be

true to say, of not fluidity

in the words of O'Flaherty, of social to interaction, an it

'because if as

is difficult karma

impossible

pinpoint

individual's

distinct true to

from that of everyone e lse'.35 Yet say to as that him an individual's he must points reap out, karmic their every

it is also traces are even the

specific though,

and

result, act is

O'Flaherty

result of the karma of many people.36 This social interaction'

'fluidity of

is due to this higher cosmic power

of karma. The body of the Sakala is therefore the both higher cosmological constriction of constriction) karmic body in that it is (a result of

(a vertical sense of maya, and

made

individual But as the

constriction is the

horizontal for the for

sense). of

location

reaping

karmic the

effects,

so

it is the location least

liberation, the shared it.

eradication of

of karma,not the cosmos

because

realities

are

contained

within

174

Although I do not intend to examine these ideas at this point, Sanderson has shown that there are two distinct towards its eradication for the S a i v a s . 37 On

attitudes

the one hand there is the path of purity of the Brahman householder ritual acts who and tries the on to minimize of the to his his karma through with of

minimizing other is

contact

impurity, impurity

while whose

the

Tantric destroy

path

followers

attempt

karma, and

through embracing that which is ritually polluting by shedding inhibition. Going that is, maya, beyond karma means going beyond the

body;

transcending or the

destroying* condition of

the body made of the Even within a Sakala, so, the being it and is

transcending a be

establishing possible (i.e. have to

divine

body

of

Sakti. yet

liberated

while

body must

become

a iTvanmukta ) , though his saficitakarma

such and

eradicated

only

possess

prrabdha which would enable him to retain a particular human b o d y . Ksemaraja uses technical terminology quoted passage arise in saying the that in the above such as

experiences

happiness

from

'fundamental refer To make to

conceptions' part of the I

(pratyaya- s ). structure

These

pratyaya-s

of the subtle body.

sense

of this

shall here explain in some detail the structure of this subtle higher the body as found in the texts or and its relation and how to to the

shared

realities

collective This will

bodies, show

gross

individual

body.

pratyayas give rise to embodied experience in the lower worlds.

175

(4)

The Structure of the Body

Not refer to

only the

do gross

Ksemaraja and causal

and

other

Saiva but

sources to a

subtle

bodies,

also

supreme

(p a r a ) or

(k a r a n a ) body.

This

supreme

body is causal in the sense that it is the cause of the subtle the and gross as bodies. Ksemaraja the in the SSV defines subtle equates 'city of

'body'

comprising supreme

gross

(s t h u l a ),
which he the

(s u k s m a ) and
with the

(p a r a ) bodies

gross

elements

(mahabhuta- s ),

e i g h t 1 (pu rya stak a) and Here Ksemaraja

'up to the level of s a m a n a '.38 the body and with subtle the cosmical with

identifies the

hierarchy,

equating

gross

bodies

the tattvas below prakrti and the supreme body with the nine pure levels tattvas. of sound term (n a d a ) which samana correspond to the to level the of

The

refers

sound equated with the Siva-tattva, while beyond samana is unmana, identified Paramasiva, with the the transcendent cosmic body if I

(v i s v o t t i r n a )

essential

beyond all manifestation.39 In Ksemaraja's scheme, have interpreted it correctly,

there would seem to be a

gap between the supreme body corresponding to the pure tattva-s although and the subtle body beginning include with the buddhi,

other

definitions

coverings is

(kaficuka) as part of the subtle body.40 But what

clear, is that the supreme body, body emerges and into which it is contracted, the higher body from shared realties from of the as pure the

from which the subtle refers to the

course;

subtle emerge

emerges the

this The

lower

tattvas can

higher.

following

structure

therefore be seen:

176

essential cosmic body

37th tattva = unmana

supreme body

(parasarTra)

pure course:

Siva

(= samana) to Suddhavidya

subtle body

(suksmasarTra)

impure course:

antahkarana to tanmatras

gross body

(sthulasarTra)

bhutas

The subtle body, as the name purvastaka - 'city of eight' tattvas, implies, namely is the said three to be composed of of eight 'inner

tattvas

the

instrument'

(antahkarana) and the five subtle elements (tanmatra- s ). The 'inner instrument' comprises b u d d h i ,
and manas, while the five subtle elements

ahamkara

form/colour

(tanmatra- s ) comprise sound (s a b d a ), touch (s p a r s a ), (r u p a )# taste (rasa) and smell (gandha).41

offers an alternative system of

A b h i n a v a g u p t a , however,

classification relating the puryastaka to subtle breath (p r a n a )42 and other systems are also found in the texts (see note 40). This list needs some explanation. I think it

firstly important to point out that the constituents of the subtle body function also within the gross body; we discriminate (the function of buddhi), have inner have a and so

perceptions or thoughts sense of distinct ego on. are But secondly regarded as

(the function of manas),

(the function of ahamkara)

it is important to realize that these more subtle factors existing within,

and separable from, the fact last the objects

a gross, physical body. first. the These five of sense

Let us take are in faculties namely

constituents

tanmatras body,

(k a r mend rlv a- s ) of the gross

individual

177

the

eye

(caksus), ear and skin

(srotra), nose Their

(q h o n a ), tongue
as the except are is its

(rasana)

(t v a c ) .

inclusion

constituents of the subtle body is not obvious, in that the in objects of the to than gross sense

faculties Taste of

subtle arguably

comparison subtle

those the

faculties. physical

more

organ

perception, and so on.

similarly sound is more subtle than the ear The thinking of left the with behind gross the this body subtle is are that once the the those

physical subtle senses.

senses is

removed, of

body

objects

Indeed,

they can be seen as the constituents of (r u p a ) , which

the subtle body in so far as it has form is a sound-form taste

(s a b d a ), and it has sensation (s p a r s a ),

(gandha), otherwise it would not

(rasa) and smell

be able to feel the pleasure of heaven or the pains of hell depending upon its karma. I have shown that the cosmical hierarchy contains various the next from lower most transition important points of from one is sphere to another, The

which point

the

maya-tattva. is

critical which

transition

below maya

prakrti, and the into of As

emerges The at which is

buddhi,

ahamkara, subtle

manas body is fig.

tattvas. only

individual this

comes up

existence

level and (see

made

manifestations the subtle so

arise here, derived

below).

body the the in

from

higher

collective from for

bodies,

individual gross body

is derived

the subtle; the gross

subtle is, as it were, a it contains the

blueprint seeds

that

karmic

which In are

determine the kind and experience of the gross body. the PTV Abhinavagupta upon the says that the the lower tattvas

dependent

higher:

five

gross

elements exist

cannot exist without the tanmatras,

which cannot

without the inner instrument and so on,

back to purusa

and ultimately to Bhairava.43 I use mainly the MG which

178

accords account; Trika

with

the

Sankhya-karikas to

in be

the

following by the

an account which seems (indeed The Abhinavagupta following

ratified the a

quotes

Sankhyageneral

karikas4 4 ).

diagram

gives

picture of the evolution of particular embodiment which I shall explain.

Sakti pure course

Siva causal body

maya

p u rusa

impure course

(shared realities) prakrti I rajas, tamas)1

(sattva,

I buddhi

ahamkara

subtle

This

diagram

shows

that

the

subtle

and

gross

bodies are derived from higher layers of the cosmos and that the limited experient reflection which The in of (p a s u ) of these bodies consciousness of the as is a

particularized is

purusa, of Siva. result

turn

a reflection itself

1-ness and

subtle body

is

a reflection

the

179

of higher shared realities and it in turn gives rise to the gross individual body. Both Ksemaraja in the PH and Mahesvarananda cognition gunas in the MM, say that and the maya saktis become of the of the

(fiana) , action
rajas and But regardless is the

(kriya) tamas, of

sattva,

the

qualities variants, the

prakrti.45 general body of

textual Namely,

principle the the

same.

collective from Sakti,

maya-tattva, collective

itself body of

derived the

generates

p rakr t i - t a t t v a ,

which in turn gives rise to the subtle and gross body. Both these bodies are therefore the result of, made of, maya (prakrti and the being result and of one and are of its which of the

transformations) determines

karma,

particular

location

quality

embodied experience. Buddhi I shall is the first structure of the subtle body. the as term untranslated, although Periera it is

leave

usually

rendered and

'intellect', locates

though its

uses

'instinct'46

Larson

nearest

semantic

equivalent in the West as the these which which last is two ideas convey

'unconscious'.47 Although buddhi as a form and of mind indeed by

beyond

individual that

consciousness, (as are the is

determines and for

consciousness they

implied

'instinct' inadequate,

'unconscious'), they do not

nevertheless meaning of

convey

'higher mind' both a

which buddhi implies. That is, buddhi has designation as one the as faculty a layer of of

psychological and

discrimination, the cosmos

a cosmological the particular

beyond

individual,48

which

nevertheless exists within each individual. Within namely the the buddhi are contained two structures, and the

'dispositions' conceptions' lower

(bhava- s )

'fundamental perception

(pratyaya- s ) which level

determine They

at this

of manifestation.

180

are, which field.

as

it

were, or

priori

structures a

or

categories

classify There

discriminate

being's perceptual listed duty within the

are eight

dispositions or

buddhi, cognition

namely

righteousness dispassion

(dharma), majesty ai flna,

H flna), and

(v a i r q y a ) , adharma,

(a i s v a r y a )

their

opposites,

a v a i r q y a , and anaisvarva. These are further associated with the three qualities of prakrti, namely sattva, white' positive passion quality remaining quality of lightness dispositions), (containing of the

(containing the first four the 'red' tamas, quality the of

rajas,

avairqya) and and Part of inertia the

'black' the thus

darkness

(containing diagram

three).49

above

becomes more complex:

GUNA

PRAKRTI

sattva

rajas

tamas

BUDDHI

1 .dharma 2.jflna 3.vairgya 4. aisvarya

7.avairagya

5.adharma 6.aj flna 8.anaisvarya

BHAVA

This embodied world

shows being

two has

things. the

Firstly

that for

the

subtlely his or his

possibility or

perceiving disposition, will mean

through an

a passionate

rajasic which of

through

inert lacks

disposition, the

perception

qualities

righteousness,

majesty and clear cognition.

Such a being is trapped in

181

lower

worlds

and,

as it

Ksemaraja shows of

says, the

is

subdued body

(p a r a v a s a ).
contains the

Secondly,

that

subtle to

possibility

transformation

higher

levels through perceiving its world through the quality of lightness, which means or duty, is through the dispositions of

righteousness and majesty. in

correct implied of duty

cognition, here is

dispassion ethics, a higher through

What the

that

embedded form of

concept more

dharma) , is to rising

perception,

conducive

the cosmical

hierarchy,

than unrighteousness tendency. pr a t y a y a s . They,

(a d h a r m a )
like the

which has a 'downward' We bhvas, are

can now explain the

are contained within the buddhi or qualities, which

and like them, I the of have called of or

dispositions

fundamental embodiment; perfection

conceptions, whether it

determining has a

quality power

quality

(si dd h i ), contentment or error (vipa rva va).

(t u s t i ), powerlessness If the fundamental

(a s a k t i )
has the

conception of sattva is active, potential for

then the embodied being higher tattvas and

perceiving

eventually attain lib erat ion .5^ These dispositions are, as it were, considered at a lower level than the bhavas which are their material cause.51 Adding these to our

diagram the following picture therefore emerges:

GUNA

sattva

rajas

tamas

BHVA

dharma etc.

avairagya

adharma etc.

PRATYAYA

siddhi

tusti

asakti

viparyaya

182

When happiness

Ksemaraja etc. he

says arises

that

experience the

(bhoga)

of

from the

fundamental of the is he

dispositions, embodied being determined also says traces

means

that

perception

(both in the subtle and gross bodies) Furthermore,

by these innate categories. that due to the subtle

body manifold

karmic

(vasana-s)

are awakened and that being is reborn These karmic residues and are embedded as tbe in

again and again. the and buddhi, gross

he says, and

are manifested

subtle of

body

its world

of experience,

though

course the power of karma, the karma-mala, which is the source of any individual karma, tattva Of the remaining constituents of the subtle ahamkara is the ego or limited, ness, which creates particular body, goes back to the maya-

sense of I-

in the experient the focus of the cosmos.

illusion that Ahamkara locks

it is the central

consciousness into a particular perspective which it is hard and is to transcend,52 experiences reflection while such of manas as apprehends Thus thoughts ahamkara is

inner a

dreams.53

consciousness

which

particularized

by the five coverings

(kahcu ka- s ) below

which itself is of Siva. This of

the maya-tattva and called

the purusa,

a reflection of the pure I-consciousness parallels the way in which prakrti is a

reflection

maya, which in turn is a reflection of Sakti. The particular atom (anu) of consciousness, the

bound experient, subtle which, body.

transmigrates from body to body in the subtle body animates the gross body

This

in terms of the tattvas,

is made up of the five (v a y u ), fire this most

gross elements - namely space (tej_as) , water coagulated (ag) of and the earth

(a k a s a ), air

(p r t h i v T ) . At the bound

level

cosmos

experient and its

transacts with a world

through the gross

body

183

senses means hands, Through

(iflanendriva- s 1, of its faculties

and of

acts

upon

the

world

by

action

(ka rmendriva- s ) (ie. anus). of out the the of the

feet,

larynx/voice, on the

organ of generation, world by means and acts

acting the

karmendriyas results the

experient creates

of vasana- s , which he All

experiences

by means in

senses.

experience of

limited beings such as the

lower worlds world

of the prthivT-tattva,

human shared

(m a n usa bhu van a), is constrained Both - and the world the

by higher

realities. cognition

object of maya

(v i s a v a ) of
and further

the body are made

constrained by the karma-mala. These gross senses, says Ksemaraja, are animated the

or opened out

(viirmbhat i) by higher powers called

Lords of the senses circle of the

(karanesvara- s ) or goddesses of the (karanesvarTcakra) whose essence

senses

is consciousness their power

(samvidsara) and who therefore derive cosmic body or body of not

from the essential Although these

consciousness.54 specifically hierarchy, sphere or

Ksemaraja deities in the

does

locate

cosmical its

it is

clear that each of the senses has which is made

range of perception

available

or disclosed through these higher powers. These deities are also known as the Goddesses of the senses

(indrTvadevT- s ). The goddess or animating principle of

the faculty of sight (caksus) discloses, for example, the world of form and colour the faculty or, body of in touch a

(r u p a ), or the goddess of
the the of world of terminology, the object goddess and

(s p a rsa ) discloses

touch, whose so on.

different

is touch discloses as I will show,

touch

Indeed,

this has soteriological

s i g n ifi canc e. Although therefore the to senses keep a being they attached are and

bound

samsara,

because

derived

184

from higher powers,

they can also be used to transcend

the physical world of sense and ultimately gain access to the essential cosmic body. This non-distinction manifestation. 8) of the essential is to recognize the cosmic body from

Thus in the secret Kula liturgy

(see ch

it could be said that the goddess of the faculty of discloses of a sexual world, partly through the

touch organ

generation into a

(upastha), world or

which higher

becomes shared

transformed reality.

divine

(5)

Homology or Cosmical Recapitulation

We have seen that the subtle and gross a consequence of the cosmical and We hierarchy,

bodies and

are are of

coagulated, the body of of

particularized consciousness. cosmos

limited have

expressions seen how

lower

levels

the

reflect

and

inversely

reiterate

higher levels. Similarly the body reflects and contains the body and totality at of the cosmos with the essential cosmic of of

its core. the

The body cosmical

is both the consequence hierarchy and body

contains

consciousness.

The following pattern emerges:

essential cosmic body

i

Sakti-tattva collective bodies i maya-tattva

i

prakrti-tattva
l

in d iv id u a l body

185

In one sense the individual body

is the inversion

of the essential cosmic body. The essential cosmic body is limitless - omniscient, and made of omnipotent and omnipresent (vilfianadeha), - ignorant, of while the and the

consciousness is limited and made

individual

body

powerless, body is

particularized inverse of the

may a . The body,

essential

cosmic

being

furthest

removed from it in the cosmical hierarchy. it is the furthest removed from

Yet although body regarded is of as

the

consciousness, its fullest

the individual body and a human

is also body

expression

necessary

for liberation the individual

(see c h s . 7 and 8). The homology between and cosmic bodies is therefore a

different expression of cosmical recapitulation.55 Ksemaraja says that the cosmos the differentiation but of subject subjects This is manifold due to object still implies an

(g r a h a k a ) and and term objects anurupa

(grahya), correspond firstly

these

(an uru pa).5^

the world, to the of and

that

embodied

subject that his

experiences the

appropriate corresponds potential name two

secondly of

experient (and

object

experience is

worlds

experience).

Homology This the

another in

for hierarchical models of

recapitulation. found among

is shown

homology

Trika

Saivas,

firstly, what might be called the

'vertical axis model'

in which the the cosmical hierarchy is recapitulated in the vertical called the axis of the body, secondly what might be

'central locus model'

in which the essential

cosmic body, body, body. is

the centre or heart of the manifest cosmic within the heart of the in individual yogic in as and which being the

located these

Both

models of the body

are

found the

liturgical the

contexts

Trika: is

first

essential at or

cosmic above

visualized of the head,

located

the

crown

with

186

manifest the

cosmic

body

beneath body around is

it, in

the the

second heart give

in

which the

essential cosmic

cosmic body

with

manifest of these. (i)

it.

I shall

examples

The vertical axis model.

It must be remember

that the context of these homologies is provided by the visualizations of yogic and liturgical practices and

the idea of these correspondences must be seen in that light. (Such religious practice will be a examined system in of More

chs.7-8.) soteriology

Homology or

occurs of

within

process

transformation.

specifically, homologies have meaning in the context of visualization intended to in change yogic the and liturgical practices of

practitioner's

perception

himself as individual, disconnected with higher levels. It is in such a context that two forms of the vertical axis model in at are found the in the lowest bodily is texts; layer on of the the one hand a is the the

homology located feet,

which the the

cosmos namely above

lowest highest

extremity, at or

while

located

crown of the head.

The other in which the lowest layer

of the cosmos is located at the base of the torso. This variation the is is explained by different levels the latter subtle, that the the body; of practice

former gross, the same,

but the principle hierarchy of the

namely to

cosmical the

corresponds

directly

levels

cosmos are arranged according to their degree of purity along its vertical the most the axis. The upper and part of the of body the

represents cosmos,

refined part

subtle

levels the

while

lower

represents

grosser,

more coagulated levels. For example, occur in the NT both kinds of vertical in the context of the axis homology of of

meditation chapter

Mrtyunjit,

a form of Siva.57 Although

this

187

the

text

is two

called kinds of

the

'subtle'

meditation, are described are subtle

nevertheless which,

visualization

according to Ksemaraja's

commentary,

and gross, and what

corresponding to the teachings he calls The the 'Tantric' traditions involves from to the

of the Kaula respectively the foot raising at the the

(see c h . 8). of Kalagni,

gross fire of

meditation of the time, body

lowest

extremity

Mrtyunj it

crown of the head, while the subtle meditation involves the piercing of six centres (pranthi), subtle These the located along body (adhara) the and twelve axis of 'knots' of the

vertical 'needle as

individual centres

with

the

m a n t r a 1. along

and knots channel

are visualized

being

central of

(susumnan adT) traverses at the

which, the

for the body, torso,

purposes

visualization, the lowest level

subtle

connecting

base of the

with the highest at the crown of the head. visualization of these centres the body with the cosmical hierarchy individual and its can realize his

Through the

is homologized

in order that the cut-off, identity with with the the universe and

non-distinct

cause;

manifest

essential^ cosmic bodies. (ii) central in the The central locus model locates model. the In contrast, the cosmic body yet is

locus

essential

heart.

Though

transcendent,

Paramasiva the heart

dwells

hidden within

the heart

(hrt): as

the centre of the body, so the essential cosmic body is the heart of the manifest cosmic body. The Circle of Deities Situated in 'Hymn to the the Body' to excellent

(Dehasthadevatacakrastotra) Abhinavagupta58 example of this. This hymn shows us a number see Appendix 2

attributed is an

of

things.

Firstly

that the essential cosmic body comprising the union of

188

Siva and Sakti that the

is contained within the heart, body contains

secondly cosmic

individual

the manifest

body within it, and thirdly that the individual body is a consequence of manifestation, showing that homology

is in fact cosmical recapitulation. This hymn presents the cosmos as an eight petalled lotus upon or the whose petals are the eight surround is 'mothers' Siva made in and of the body. is

(matrka-s) Sakti in

saktis. form of

These mothers

Xnandabhairava, who and

consciousness

(cinmaya),

AnandabhairavT

calyx which thus This

represents the essential

cosmic

lotus representing the cosmos and

its essence,

contained within the goddesses of

the body's heart. Furthermore, is the homologized subtle with and one

each of of the these

constituents

body,

offers

constituents to Anandabhairava and AnandabhairavT. In overlays. this hymn we find a number of conceptual individual

On the one hand,

the heart of the

body is homologized with the lotus of the essential and manifest cosmic bodies, while on the other the

individual body itself is homologized with the manifest and essential cosmic bodies; the heart of the

individual manifest cosmic

body here corresponding to the heart of the body which There is, is, then, in fact, the essential between

cosmic body.

an

equation

cosmic bodies and the individual body,

all encapsulated

in the symbol of the lotus which is also the heart. These mothers called venerate the pleasures the goddesses Bhairava, (bhoqa) the of use of the senses

(indrivadevT- s ) offering him

'perpetually their of the own term range itself. their

bodies/spheres

(v i s a y a ) ' .59

Note

visaya which has the double implication of both or sphere of the eight body's mothers perception in and body

Indeed,

the

offering

Bhairava

189

own

bodies

are bodies

offering in the

him

the

totality It might itself is the with

of be to

the said the

collective that the

universe. body

manifest cosmic All of

cosmic body this

offers it

essential identical. body. eight

with

which

ultimately individual one of the body, of

occurs

within

The mothers principles

are each identified which with comprise buddhi,

the

subtle

BrahmanT, certainty offers with while

identified

offers

flowers

(n i s c a y a ), SambhavT, of conceit

identified with ahamkara KumarT, equated

flowers manas, the

(abh im a n a ),

offers

thought goddesses

construction are identified

(v i k a l p a ), with the

remaining

objects of the senses

(the subtle objects or tanmatras) IndranT, whose of form

and the faculties of sense. For example, body is sight (d r k t a n u ), offers

flowers

(r u p a .60 The body is thereby made to correspond to the

cosmic bodies through the correspondence of the mothers with the senses and their objects. the of structure the of the body This is to say, the that

recapitulates body. This

structure is found himself

manifest Tantric

cosmic

point

throughout reiterates he says

literature.

Abhinavagupta For example,

it in various ways.

in the PTV body and

that the heart

is the essence of the

is identified with pure consciousness.61 I have shown how both body, cosmos Trika higher, the and in 'vertical' location, how two Saiva, pointing sense it shared and and of a in the and most

realities structure

determine of the the

type

reflects or models is

recapitulates homology. consequence that For of

forms the to is

the

body

cosmology, and

and

sharing of to

structure,

in this

a symbol pointing is

essential sharing

and manifest in their

cosmic

bodies,

reality.

The

body

the

190

complete

instance

of

this,

although

all

other

forms

could be said to be symbols in the sense that they all reflect the cosmic totality. The shared realities of

the universe are thought to be solidified or in certain by the symbolic of forms. which These they and forms are are

'embodied1 determined and allow cosmos

tradition to that

a part

access beyond.

tradition

the

hierarchical

In the next chapter I shall examine the idea of forms and show how the body, which for the

symbolic Trika by the

is constrained by cosmology, 'horizontal'

is also constrained

shared reality of the tradition.

C H A P T E R

S I X

T H E

B O D Y

OF

T R A D I T I O N

(1)

The Body of the Trika Tradition

For cosmos it, the and

the its

monistic source in

Saivas, are

the

totality at We each have

of level

the of how and

reflected body.

particularly body is

the human to be

seen of,

thought with, Saiva the the

both a

consequence and here manifest intend

homologous bodies firstly thought bodies of

essential I

cosmic to show is

cosmology. 'body' of

that to or be

the

Trika levels,

religion

derived

from

higher and

collective lines of

shared

realities, the

that

various

transmission Secondly tradition distinct I

ensure wish to how

tradition's the

continuity. structure system, at agency the of of of

demonstrate it is a

of t

and from

soteriological aimed the

Vedic of its

orthodoxy, initiates

transformation symbolic forms. higher

through

These symbolic forms are expressions or even the highest reality

realities

Paramasiva. The liturgy, benefit Trika is a 'revealed' religion or system of

claiming its teachings are of the world. This

divine and embodied

for the in the

revelation

192

T r i k a 's

authoritative through development of by textual (b)

texts

such

as

the

MVT, of

is the a

transmitted tradition's tradition accompanied systematic systems through santna have of a

subsequent by three

stages means: (a) and

through

commentary works

exegesis, a

independent -

expressing

metaphysics the lineage

namely and the

the Spanda

metaphysical and (c) or

Pratyabhijfi of teachers,

quru-parampara

(the

'current'). main

These

transmitted (i) and,

teachings or most

three

concerns, system of

namely values

doctrine perhaps

theology,

(ii)

importantly, the with Trika pure

(iii)

systems of soteriology which lead to goal of or recognition of his identity of

aiva's

consciousness, Although the book,

'possession' themes chapter are we

(samvesa) dealt shall

Paramasiva. throughout

these in this

with

examine

the origin and structure of monistic Saiva then show the place of doctrine, in that how are of context. We will then be value, in

religion and

and soteriology to see

a position

symbolic thought

forms, to be

such as the guru within transformative in the of

a santna, systems

Trika

soteriology. be examined

The Trika in detail

techniques

transformation 7 and 8, where

will

in chapters

it will be shown how the Trika regards as a system of soteriology theologically defined goal.

itself primarily towards its

intending

The Development of the Tradition

The

Trika the

sees body to the

its

origin

in

the For

revelation example,

of the

Paramasiva,

of consciousness, human world.

through

various

intermediaries

M V T , the root Text of the Trika representing the

first

193

phase to

of

the

tradition's from the

development, of the

declares

itself

be derived the

top

cosmical

hierarchy,

from

'mouth of the

supreme

Lord'

(p a r a m e s a m u k h a ) .1
upon a stone that on the

Similarly, that the

with the Spanda tradition Ksemaraja declares found the SS inscribed Siva, in

Vasugupta Mahadeva

mountain

after

order

secret to and this the

teaching wo rld, 2

(rahasyasampradava ) should nor be lost

poured his grace (saktipata) upon him in a dream. is said to Indeed, before a

revealed

its whereabouts Vasugupta teachings

revelation, of true

have

received

system yoginTs made mean clear

(satsampradava) from

numerous

and

siddhas

as a result of which his heart was 'yoginT' woman, to be it to is

pure a

(pavitritahrdavah) .3 if we take
deity rather than are a human thought these teachings

female that

derived

from a higher source. The tradition sees of consciousness from higher and the itself as coming Supreme Lord from the body by and the that the this the an

Paramasiva

also

shared

realities

- represented It might

yoginTs

lineages the

of siddhas. sphere of are

be said and of

Vasugupta siddhas sphere. initiate

enters so

the an or

goddesses extension Trika

and By is

the

teachings the

entering entering of a

Spanda

systems, being to

a shared power,

reality gives

which, access

expression

higher

that

power. This idea will be developed presently. Sanderson development represented can by has be the shown that three in the major phases phase of 1

discerned texts and the

Trik a,4

Sidd hayogTsvarTmata, the (c.800 C.E.), and phase the

Tantrasadbhava-tantra 2 by the

the MVT the

Trikasadbhava, and TA,

Trikahrdaya 3 by

Devyayamala-tantra, particularly his

phase

Abhinavagupta, and the like

Malinlvijaya-vartika this scheme

Paratrimsika-vivarana. Within

I would

194

to include the metaphysical systems of the Spanda whose origins (or can be located SK in Vasugupta's (c.850-900 with SS and Kallata's and the

Vasugupta's)

C.E.)

Pratyabhijn, C.E.) and his

originating SD.

Somananda scheme

(c.900-950 further, we

Complicating this

have the considerable influence of the Kali worshipping Krama the and Kula traditions to upon Trika extent 2 and that, as 3 and upon

Spanda

tradition

the

Sanderson the Krama of later of

has clearly demonstrated in his publications, KlT Trika the cult is located and of at the esoteric The heart

doctrine

liturgy. these

historical is

account

development

traditions

here

derived

largely from Sanderson's work. It C.E.) and can his be seen that Abhinavagupta (c.975-1025 C.E.),

student

Ksemaraja

(c.1000-1050

represent a synthesis of the various strands within the Trika, inheriting texts. traditions example, which are reflected is in

different

For

Abhinavagupta

a Trika

teacher who wrote commentaries on and summaries of that tradition; his he is within was the Pratyabhijn whose tradition teacher -

grandteacher

Utpaladeva

was

Somananda; into the

and he was also initiated Krama.5 of his His student as

by Jfinanetrantha inherits the

Ksemaraja well as

traditions

teacher

incorporating,

even more than Abhinavagupta,

the Spanda current within

his Saivism and writing a commentary on the Svacchandatantra, thereby interpreting in the the popular aiva cult in of the

Svacchanda,

dominant

Kashmir

valley,

light of his non-dual aivism.6 This different Trika. iva out, development terminologies of the are tradition incorporated shows into that the

Some of these are more akti oriented, although, as Goudriaan ktism and in

some more point texts

oriented, the

Gupta aiva

tendency

towards

195

'renders Sakta locate

it difficult

to draw a line between Saiva Nevertheless, more it is possible within

and to the

literature'.7 terminologies as

specifically

tradition Krama twelve

Sanderson on the

demonstrates. Trika in the

For example, the doctrine is what of the

influence Kalis of

the

nameless

wheel,

Ihave idea of goddess is by

called Sakti emanation language, the cosmos as This a

expressing the of Sakti the

projection Krama-informed and

Kalasamkarsinl.

language back

at the heart of Trika liturgy Abhinavagupta,

is projected

as Sanderson has shown,

onto the earlier

Trika texts such as the M V T . By the MVT way of contrast, which body. Krama Siva ideas are absent for from the

itself cosmic the

uses For

terminology the

essential from which mouth of

example, it has

highest

source is the

text

declares Lord

originated

the

Supreme

(parames amuk ha) to whom the

the three goddesses Para,

goddess Uma bows down.9 Nevertheless the text also uses the Sakti terminology of

Parapara and Apara tradition uses

(see ch.

8). Again, for the

the Pratyabhijfia essential cosmic

Siva

language

body and either Sakti or Siva language cosmic body, ultimately there being

for the manifest no difference

between them in Pratyabhijfia metaphysics.10

Trika Doctrine

The provided concerns

theological by the the

articulation and

of Spanda

the

Trika

is and a or

Pratyabhijfia we have

exegetes of,

ideas

been

speaking

namely

monistic ontology that everything an emanation of, that the

is identical with,

pure consciousness and manifest

(c a i t a n y a , s a m v i t ),
bodies are one;

essential

cosmic

196

monistic and

epistemology subject (that is, of

which

maintains are

that

object, not to as we

means, distinct

cognition it reduces

ultimately epistemology in which,

ontology); have seen, the higher.

and a hierarchical cosmology

lower levels are coagulations of and Ultimately, of course, these

reflect

distinctions as Sakti it, and are

are unreal; the

the absolute Siva, (anu) which

the cosmos results

individual

from

id e n t i c a l .

Value and Cultural Orientation

The doctrines tastes of

Trika and the

incorporation liturgy

of

the its

Krama

based to to

KalT the the

Kula more

and

adaptation adhering is again

orthodox

(i.e.

va rnas ramadharma) Saiva householder, in the value system. orthodox norms in and its

reflected reject sexual that

On the one hand, inhibition, secret Kaula

the Trika

transgressing ritual, and saying that

prohibition Trika

initiation texts,

eradicates Xgama,

caste,11

Tantric i.e. the

revealed

are superior

to Sruti,

Ve d a s . 12 Yet on the other hand, (1988), the there is an adaptation life

as Sanderson has of Trika by

shown to the

teachings

Saiva

householder's sectarian origins

concealing cremation

religion's and

in the

grounds,

so creating a broader and practices. As

base

for the growth of Trika notes, Abhinavagupta externally social

ideas

Sanderson

can say that one can be a Saiva, while p r a c t i c e '.^

'internally a Kaula, Vedic in

remaining

one's

There is a tension between the orthoprax vedic and heteroprax the former tantric being traditions. purity The religious correct goal of and

through

ritual

197

dharma, tantric

the

latter and

being yoga;

all the

powerfulness former latter

through

liturgy

emphasizing unrestricted

controlled

restriction,

the

expansion. Of these two positions Sanderson writes:

At one extreme are those who seek omnipotence and at the other those who seek depersonalized purity. The former are impure in the eyes of the latter

and the latter impotent in the eyes of the former. The former seek unlimited impurity, power the through latter a

visionary

art of

while

seek

to realize through the path of purity an essential unmotivatedness uncompromising liberating will do which form of culminates, their that the in the in done is most the and an

doctrine, have of

realization that

they

nothing, The

power

action is

illusion.

absolute

of the

impure

absolute

Power; that of the pure is inert Being.14

The phase tantric vedic is of

Trika

tradition

as

it

stands

in

its from

third the the

development, of power,

undoubtedly yet makes

stems moves of seen the in

world

towards late an

world

of purity. complex

The and

position can be the

Trika almost

thus

quite

mediating traditions vedic

position of the

between

'hard' and the

tantric orthodox duty and

cremation of

ground15 to so,

tradition of far

adherence purity. hard

caste

maintenance moves can be too

ritual from

Even

it never roots. The

really Trika in the twelve and

its

tantric

seen

as presenting

doctrines

originating of the

cremation KalTs clothing that is,

grounds to a

- such as the doctrine more in orthodox a

wider,

community,

these moving

doctrines away

different

terminology; Sakti

from the more

sect-specific

198

language universal

of the Kaula Saiva

and Krama cults of the

towards

the more Thus, the

language the Krama of the

Pra t y a b h i j h a . is equated

KalasamkarsinT, pure

deity,

with

consciousness

universalizing

Pratyabhijna.

This has been clearly demonstrated by Sanderson. The tradition ritualism overlayed on the tension which and with in the between Kashmir popular on the one the of hand form the of vedic

takes cult

Mimamsa

Svacchandabhairava theology,16 the and

orthodox the

Saivasiddhanta tradition of

other which at

tantric its level

cremation in

grounds the

finds one

philosophical is a tension Yet

articulation between such

Trika,

world

affirmation is perhaps

and world

renunciation. and the

a picture is rather as I

oversimplified shared

tension of

between

different

realities

traditions

hope to explain. According who stresses to his Dumont, the Hindu renouncer who is one his

individuality,

asserts

individuality against the collective body of the social order, as opposed himself to to the to the man-in-the-world social who

subjugates The

collective the

o r d e r . 17 body

renouncer decides

transcend

collective

of society and by renouncing asserts his 'in leaving the - he world is man is

individuality; with hand an the and is

invested the other

individuality

alone'.16 On

person within society, caste, defined adheres purely to in the

within the boundary of class varnadharma, of his 'on his existence within of

terms

position the

social life in

transactions. the world the

Dumont

writes: jj>

level which

individual

not',

means

that

persons are defined only in terms of their place set of social but The relations. have no He goes on in his '...they

in the exist no and

empirically being '.19

reality asserts

thought, identity

renouncer

199

individuality attempting

over

and

against

a social

matrix; social

he

is

to dismantle

or deconstruct This

his

self as a

in order to find his true self. tension between dharma and moksa. However, oversimplified. beyond matrix, become caste and Dumont's The orthodox

is expressed

account renouncer, is he he still

is

somewhat going social not

although a

restrictions, even though rather

within he

renounces, gains a of

does

individual, and

a different social A

social body, more from cannot

identity i.e. a

probably

joins order of

different some

religious

sort.

sophisticated Marriott speak but of who

account argues,

Hindu

society that of he

comes one

contra in the by

Dumont, context which are

individuals of

Hindu means

society, that the

only

d i vid ual s,20 of persons in

boundaries transgressed. he calls

constantly comprise

being what that he

Persons,

this

context,

'coded-substance' , meaning constraint and form and content. (hama) and body

which is constrained, cites and consciousness (sarTra)

For example,

(rupa) , or

dharma body is

body

(in the sense that the human

socially/religiously controlled - see ch.7). Substance transacts is necessarily coded and constantly of

with other coded conditions

substance ranging

in a hierarchy from the

transactional

subtle and less

(s u k s m a u ) to the gross
tangible to the lower

(s th ula ) , the higher

and more tangible. For

example,

knowledge is subtler coded-substance than m o n e y . 21 A more complex picture than Dumont's presented. renouncer of the Rather than a simple is therefore between levels

distinction have varying The

and man-in-the-world, we of

transaction

coded-substance.22 to Marriott,

Ksatriya his his

householder, transactions,

according

maximizes to fulfil

which I take to mean tries

200

obligations experiencing within rules, hand, field. the

of

duty

(dharma), (kama), of

profit though

(a r t h a ),
this is

and done

pleasure strictures

prescribed The

behaviour on

(purity other social the

commensality tries He

etc.)* his no

renouncer,

the

to minimize is actually his

transactions more

in the

individual

than

householder, and he tries

only

field his

of transaction substance-code but

has so

shifted that it and

to perfect

does not

flow out into the world,

is contained

confined by his yoga and asceticism. The called ideal a is renouncer 'retentive' to of become thus model exemplifies of a or what in (e.g. on the might that in be his the

person, whole

complete

isolation hand

k aiva lya ). The an

householder model out

other is

exemplifies

'extentive' and

in that of

there

constant substance. achieve orthodox

transaction His

flowing

his

codedand to The in

ideal is to maximize transactions goals in of some dharma, ways artha stands and between

the

karna. these

Brahman

giving more between contrast gives, not

than he and the

receives

(he can make

transactions is in he

gross to

subtle

coded-substances). This who are receives more

renouncer

than he

so his

transactions

'asymmetrical': to what he

does

receive the

coded-substance Ksatriya

equal

gives, are

unlike

householder

whose

transactions

sy mmet r i c a l . The orthodox fairly vedic clear picture Marriott more paints complex of in the the

tradition

becomes

context of Tantra. might be regarded

The tantric cremation ground dweller as a wo rld-renouncer, sense. The of tantric the and aiva yet is a

renouncer such as

in a different the with terrible cremation is not

renouncer, Kplika with

figure ground

smeared human

ash

adorned

bones,23

retentive.

Although

outside

201

orthodox ground, through

society, he does not

perhaps wish his to

dwelling become

in

cremation or whole he the

complete

containing his of

substance-code.

Rather (i.e.

emphasizes

de-individualization the orthodox, with socially polluting and

deconstruction self) through of

constructed forces and and

transacting the body,

substances

with

death

sexuality, beings he

inviting the possession of supernatural the matrkas and yoginTs). In this

(such as hopes to

way

realize his dream of depersonalized spiritual p ower .24 The renouncer reality: tradition, is a means a rejection is that and the of far of vedic orthodoxy of a by the tantric shared ground

acceptance the from an

different cremation of it

tantric assertion it (indeed The

individuality, is regarded is not as so

of eradicating the

pollution,

anava-mala).

tension

much between between reality of two

renouncer and man-in-th e-wo rld , but different shared realities. the The

rather shared reality

of vedic

orthopraxy the

against former

shared

tantric

heteropraxy;

advocating

strictly the

maintained latter

boundaries between purity and pollution, power two through models on transgressing reflect the one

advocating These of the

those

boundaries. conceptions absolute anything, spread as on

respective hand the upon

absolute;

self-contained, the other, the the

pure, absolute and

non-dependent as

all-pervading, both the

throughout

cosmos

embracing

pure and the impure. The shared reality of the Trika tradition has origin in the visionary but tantric traditions these its to of its the

cremation

ground,

gradually its more

sheds

sectarian

associations and its

makings

metaphysics, accessible

terminology a wider, While

practice

predominantly householder Saiva Brahman

audience.

202

maintaining householder, which with it the

that the it also in of

initiate can says that

follow the life of a is possible, identity is

liberation

sees body in, to

terms

of

recognizing This by,

one's

consciousness.

recognition Siva

immersion which is

or being possessed become omnipotent as

(s a m a v e s a ), Such of a

and the

omniscient. realization

liberation

is also conceived

the

expansion and imploding of consciousness the form of the and so twelve Kalis a

into itself in from with

pulsating strong link

Kalasamkarsini, its Krama roots.

maintaining

Systems of Soteriology

What Sanderson

this

shows

is

that 3

on

the

one away

hand, from

as its

demonstrates, and

Trika

moves

sect-specific tradition, monism,

ultimately a more universal to

cremation religion Saiva of

ground Saiva

towards more

acceptable

the

Brahman

householder and more ready to absorb the dualism of the Saiva sid dhan ta. Yet the terminology within of it. on the the This which other hand it has KalX and

cremation bifurcation contains

ground is two and

tradition in

embedded Trika systems, pr a k r i v a ,

expressed

soteriology namely the the

liturgical the tantraor

kula-prakriva being an

former

esoteric

tradition

understanding private face,

(rahasyamnava/ ra hsv adrsti), the Trika's

the latter being the practice performed Each of of the religion's public their Alongside in the own these the symbolic patterns there face.

by any Trika Saiva, these contain

forms of are

transformation. which yoga take

liturgy, various are

precedence called

Trika,

practices

upaya- s , many

of

which

203

not

specific of

to

the

Trika

alone,

but

are

recognized in in other these as

techniques Indian systems

consciousness Of

transformation importance are are

traditions. are

central forms,

symbolic of higher

which and

regarded

expressions

realities

therefore ways

of accessing those higher levels.

(2)

The Universe of Symbolic Forms

Shared deities, form are

realities, expressed a structure is

which in

at

the

higher forms.

levels By

are

symbolic

symbolic of the in a

I mean which

disclosed of

at

one

level

cosmos higher embody which

a projection Certain forms

and

participates at one level of

reality. or they

expressed

level from

reflect are

the qualities There

of a higher is an order

derived.

meaning

disclosed by symbolic forms which reflects the order of the cosmos. far as they In one sense, are the all forms of of are symbolic and share in so in the but the the

consequence of the body

omnipresent in a

reality

consciousness, forms reflect central to

different hierarchy

sense

symbolic

cosmical Trika

and so some are more which I mean more

tradition,

by

transformative,

than others. The Trika concept of 'symbol' has a western form'. is not (i) of

semantic equivalent My use of this

in this expression borrowed in so from far in

'symbolic Cassirer,

term, his are (ii)

disconnected symbolic

with

as the

for

him:

forms

grounded

activity

consciousness, meaning, symbols act is (i i i )

they lead to a determinate order of can be known and depends (iv) by any upon the

what

consciousness 'symbolically

creates,

perceptive he means

pregnant',

which

204

interwoven other

with

or and

related the

to

'total authors through of

me anin g'. 25 would symbolic and

In

words,

Trika

agree, forms open

consciousness which reveal

is a

transformable determinate

order

meaning

levels of reality which would otherwise be closed. Furthermore, every perception, form, authors is potentially would differ order of of and therefore every Where is in and far the what in wider. Trika that their The has

transformative. from Cassirer is, is

determinate conception Trika

meaning which

consciousness is

understanding close hardly the to

also, As

as

Muller-Ortega

observed, this India is

Eliade's.

Muller-Ortega Eliade's

notes, in his

surprising

given

interests upon

and

influence of tantric

traditions

w o r k .26 A which of symbolic form is an expression at revealing For shared a one level

discloses not

a higher

level,

structure the Trika

reality

immediately by which reveal

apparent. the in

higher of the

realities, universe,

I mean

realities forms and For both

themselves

symbolic

and are within example, 'symbol' emblem, symbol

therefore channels shared the realities term linqa,

of communication between or collective can in the bodies.

which 'sign' the

designate sense

in our sense and as of well Siva, as

of outer 'phallic' a

denoting

particular to

has,

according

Abhinavagupta, That is,

manifest and unmanifest or hidden meaning. symbol points is to a hierarchical and its is structure from whose its

the form and

outer higher,

derived form.

ultimately the term

supreme,

Abhinavagupta into the

classifies of

'symbol'

(l i n q a )
(ava k t a ), manifested

categories

unmanifested

manifest-unmanifested (v y a k t a ). These form a

(v y a kta vyak ta) and

hierarchical sequence of meaning.

205

The

unmanifested

symbol

is

equated

with

the

'supreme heart of tranquillity'

(visrantihrdayam p a r a m ) synonyms

which Jayaratha furthermore equates with other for the absolute, such whose as awareness is of

subjectivity vibration of is

fa hamp aramarsam) consciousness

nature

the

(samvitspandatmakam) and so o n . 27 This

the real meaning of linga for A b h i nav agu pta, leading to true perception symbol This as (s a k s a t ), points to and which of the manifested is or an by is as by

external

which it

expression. Abhinavagupta dissolved abiding the The

unmanifested that into

symbol

is defined universe

which

'this

(lTnam)

and which

is understood (qamyate) is characterized

within

(antahstham). This of the divine symbol by the a form

consciousness

fullness of is equated

po wer'.28 with the

manifest-unmanifested body pervaded symbol is

individual

cosmos of

(a d h v a n ), while which an is

the manifested particularized

vibration that is,

(visesaspandarupa),
structure can be

outer

form (b a h T r u p a ).2^ A mudra also similar seen with the term but

('seal') higher

which denotes a ritual hand gesture, of the cosmos derived from

levels

S i v a . 30

For example,

Utpaladeva says that the mudra of Siva has

been placed on everything in the u nive rse .31 The unmanifested symbol corresponds to the

essential cosmic body, to and the totality of

the manifested-unmanifest realities within forms the

symbol body,

shared symbol

the manifested

to particular

external from the outer

to the body. term cihna,

(Thus the term linga 'sign1, which

is distinct denotes the

manifestations of being a yogi.) Another example can be found in the letters of the alphabet within a which are symbolic shared forms reality for communicating the shared

horizontal

(i.e.

206

reality vertical of the

of

the

language realities

community) as the

and

also

between

shared

diachronic

cosmogony reach The

varnadhvan. shared

Different or

symbolic collective

forms bodies.

different

realities

symbolic forms which are thought to be derived highest, therefore idealistic are, of most be embracing the most levels of the

from the will the

universe though all in

transformative, of monistic derived

metaphysics

Saivism from

forms in is

course,

ultimately

and

rest

supreme consciousness: an expression of and

the manifested or outer linga participates in the

unmanifested

or hidden ling, which is its source. The lower levels of the cosmos, are more diffuse and diversified and as we have seen, more

therefore

prolific in symbolic forms. more solid and distinct,

Yet simultaneously are therefore of

they are exact

and

more

or clearly the need greater.

defined.

Within

the logic

these

systems, is far more

for symbolic forms at the lower At these between lower body, levels and

levels is

there world,

distinction more

person need

therefore and forms

ignorance,

and

more

for

guidance

direction which traditions say that some symbolic give. In claiming such as divine the origin, also tantric claim

religious that their

traditions, symbolic

Trika,

forms

give access

to higher

echelons.

In this for the higher

way the tradition provides guidance and context individual re a l i t i e s . There cosmic are also symbolic forms of the regarded as being cut-off from

essential of it and

body thought access

to be direct expressions to it. Such a form is,

giving direct

of course,

the most transformative and has the most soteriological value. form, I shall call this a direct symbolic access form; to a the

such as

a sat guru,

giving

direct

207

essential symbolic realities. Trika, access shared forms, more for

cosmic form This only

body

and

contrasted only

with to

an

indirect shared in the

giving is some an

access

higher

important are

distinction to give

forms

thought

direct of

to the transcendent. realities, some being so there

As there is

is a hierarchy of

a hierarchy

symbolic (i.e. of

more

spiritually others.

efficacious The

transformative) forms to the

than

relation

symbolic

essential

and

manifest

cosmic

bodies can be shown diagrammatically:

essential cosmic body ---------

manifest cosmic body

direct symbolic form

indirect symbolic form

These the

two kinds are

of symbolic distinguished to which

form,

the

direct the

and

indirect, to they the

within grant

Trika and

according of which

level

they An

access

are a manifestation.

initiation

which

gives access to the body of consciousness, d l k s a , is higher only Such in to the body than of

the nirvanaaccess

an initiation which gives the tradition, the

samaya-d i k s a . place be the

a direct the

symbolic and to

form will other this. to be

hold

a central forms the

tradition in relation

symbolic Arguably the and most other to

will is

defined most

guru

central form

(thought in the only

transformative) symbolic this of forms

symbolic take on

Trika, in

meaning DTksa and

relation religious only in

central central to the

figure.

mantra, on

forms

importance,

take

meaning

relation

guru who imbues them with power.

208

(3)

The Guru as a Symbolic Form

The guru

is a symbolic

form who

endows

the

other

symbolic forms with his power. these can be his shown in the from

The relationship between diagram: the guru body

following the

receiving

power

essential

cosmic

through the lineage, forms with his power.

and thence endowing other symbolic

essential cosmic body

i

santana i

mantra

dTksa

The importance of the guru in the Trika, in other Indian religious the time traditions, of the

indeed as cannot be the

underestimated. guru or teacher the as conveyor the of

Since

Upanisads

(a c a r v a ) has held a central position as a tradition of or body of teachings, These two, of and the

conveyor of the

spiritual and

power. the

conveyor

tradition

conveyor

power,

are not necessarily the same. can be discerned,

Indeed,

two kinds of guru on the though or

the conveyor of the teachings

one hand and the conveyor of power on the other, both roles might be combined in any one

individual to

lineage. between used

This 'acarya'

distinction and 'guru',

might though

correspond these 'the texts

that be in

terms acarya and

can is

synonymously. of the

Hoens

notes

that

charge

interpretation of the

of their

transmission to the next g e n er ati on',^2 the guru as the conveyor of power on the other hand, is responsible for

209

the

spiritual for

well-being their the

of

his In the

disciples

and I an of

ultimately have

liberation. acarya in

terminology would a be

developed,

this

sense to

indirect teaching, form,

symbolic whereas

form, the

giving would

access be a

body

guru

direct

symblic

giving access to higher or even the highest level

of the cosmos. This distinction distinction roughly between a corresponds mathika and to jflana line,

A b h i n a v a g u p t a 's gurus, though purely the with

former the

representing that power, they the

preceptoral not

rider of

are

necessarily representing defines a

conveyors

latter

teachers, the

perhaps of other disciplines. as and 'teachers thereby a as

Rastogi

mathikaquru-s school and the

representing definite 'teachers

preceptoral approach', knowledge indicated regarded

spiritual imparting is

ifianaquru-s in some

in general

specific

a rea '.33 This

by Abhinavagupta's reference to a Dharmasiva, as a jfiana-guru, who i.e. taught an an 'indirect which some

initiation' did not give

(paroksa-d T k s a ), access to the

initiation but only to

absolute,

lower level of teachings.34 Within the Mathika category are included traditions lineage of the mathika of of the importance, the two guru

Traiyambaka-m a t h i k a , the liturgical system

tantra-prakriya, the Trika Saiva, the and

ordinary

the Ardhatraiyambakakula-prakriya. lineages, of the

identified was

with

esoteric into the and both line

Abhinavagupta Traiyambaka teachers,

initiated including Utpala

gurus

Pratyabhijfia the

Somananda,

L a k s m a na gup ta,35 from Traiyamba

Ardhatraiyambaka his daughter guru seems the and

lineage

coming

through This in

including

a certain

Sambhunatha.

to have TA and

been Abhinava gup ta's is evidently a

inspiration

writing

powerful

figure.

210

Abhinavagupta has removed

says the

of him that he darkness is

is of

like

the

sun who from ocean

ignorance moon on the

Abhinavagupta 's heart,3* * and

the

of the Trika doctrines.37 Through him Abhinavagupta was initiated into the secret kula-prakriy, consort, secret or more

specifically who was a

through

ambhuntha's (dtT) in

BhagavatT, Kula rite; from

'messenger'

the

that is, Abhinavagupta received the Kula teachings ambhuntha through BhagavatT in liturgical (see ch. 8). is that the guru

love-making

What this shows

is both/either

conveyor of power and/or a conveyor of teachings. possibilities teachers doctrine, include emerge. only Firstly a a tradition formal

Three the or

in which teaching which

convey

normative,

Abhinavagupta 's orthodox vedic

jfina-gurus, and

might

teachers Secondly, and endows

the

orthodoxly

aligned aiva Siddhnta. conveys mainline preceptoral a guru both teaching

a guru lineage which spiritual as power, a

tantric lines of

tradition the of

such

the

Trika Thirdly, as the 'leftof

Traiyambaka-mathik. only power, a such hard

tradition

Ardhatraiyambaka-mathik, hand' power which that tantric lineages means not tradition. is that

indicating Indeed their they a

or

characteristic are

teachings are not

secret, but of

only

that

telling,

they cannot be told power being

in any

formal as

presentation and

doctrine;

regarded

immediate

non-

discursive. These traced santna from the back can lines to be of transmission source. as a The are guru of traditionally parampar power or

a divine viewed

current and The

issuing in the

essential forms of

cosmic the

body

manifested KMT, for

particular

gurus.

example,

says that Bhairava manifests himself

(s a m p r av arta te) in

211

the line of Siddhas the guru

(siddhasantana) and In Saiva

in the

form of the from

(q urumurti).38 of these Sakti it and on

traditions to pass

transmission Siva rsi-s to his

lineages then to from to

is thought a group gurus. of In

intermediate the MVT the to who

who

pass

human

transmission Paresa and

issues thence to

Siva's from

mouth her to

(Aghora) Kumara

DevT,

transmits the doctrine to Brahma's

four sons and

thence

to the human world with the rsis Narada, o n . 39 Or Kula again, Abhinavagupta which he gives back Mesa the to

Agatsya and so lineage four of the

tradition

traces

mythical Macchanda

figures

Khagendra,

Kurma,

and

(= Matsyendra) who are to be worshipped.40 The deity's concept santana power of is an extension is as a in many or ways of expression similar or of the to range as the of an

and

visaya Indeed,

sphere

power be

influence.

the santana might

regarded

extension in the human realm of a deity's visaya. also akin to the idea of deity; for example, the 'clan' clans or of 'family' the

It is

(k u l a ) of a matrkas.

eight

Jayaratha furthermore equates kula with both qocara and body (sarTra).41 Kula' is technical spiritual larger a multi-levelled in of the the term, as It are all other the the the

terms family

tradition. adept, which i.e. he

refers

to

his

lineage, and to

'sphere'

within

exists,

absolute body of consciousness.42 We have here the idea of a guru tradition which is within, This or expresses the

sphere or clan of a deity. PTV where Abhinavagupta human guru)

is corroborated the Mantras

in the (acting they

says can

that give

through are

the

mantras in the

because

not

completely

absorbed As is

Siva, sphere

whereas of the

Mantramahesvaras

cannot.43

deity, this clan is called a body.

212

Transferred using, shared the

into is

the an

terminology expression deity or

I of

have a

been

'santana' a body.

vertical of the

reality cosmic

higher

even

essential

The shared

reality

of the gurureality, a

santana is an extension of a vertical shared higher level of the cosmos.

The individual guru in such

a lineage is a direct symbolic form of both that higher level of from where his As power the stems and of the is tradition a result

previous

gurus.

individual

body

of and embodies the cosmos, result teaching of and embodies embodies a

so the individual guru is a the tradition. of The purely but guru The his

guru

tradition

teachings the power him. with

does not embody a higher power, embodies a higher is thus power linked which

whereas flows

through

power guru

both synchronically

source of power, power through

say Siva,

and diachronically with that Being so connected power guru for is a with means him the of

the santana. body, the

essential

cosmic

transformation have is

for his

disciples,

through Such

they who can

contact with that divine source. at one with the body of who

a guru, who a

consciousness, might present

bestow

grace,

and,

indeed,

formal

teaching as well, This sat guru,

is the true or sat guru.

is illustrated in the DH which says that the who is without pollution (a m a l a ), reveals

(bhati)

the universe as a path of Siva

(s i v a p a t h a . Such the 'guru is -

a one is transformative. the means' of gaining

The SS says that

(qururupayah)44 - the means access to the essential

of liberation cosmic

body.

Ksemaraja in his commentary on this verse writes:

The

guru

proclaims He (shows)

and the

teaches way by

the

meaning

of the

tattva. pervasion

revealing

(vyaptipradarsakatva ) (of Siva).45

213

Here consciousness, pa ra-t a t t v a , hierarchy, according

tattva as or the to in the

can the

mean sense of

either

absolute or

spanda-tattva of body. reveal the

constituent cosmic can

cosmical guru, all in

manifest this

The the

passage, body of

pervasiveness

of

the

consciousness,

and

revealing reality he is a channel for grace Ksemaraja continues:

(a n u q r a h a ).

...or the guru is the supremely majestic power of grace. wheel It is said in the MVT: 'That (also) called called the the

of power

(sakticakra) is

mouth of the guru' 'the power coming

and in the M a n tras iro bhai rav a: from the mouth of the guru is

greater than the guru h im s e l f ' .46

These passages are good examples of the guru as a direct sakti the symbolic form. Here the guru is a channel for on

and not merely passage power' is

a teacher. to the

Bhaskara guru as

commenting the

same of idea

refers

'supreme the of

means same

(saktirupayah
in the

p a r a m a h ).47 image of the

Again wheel

expressed

power, through

the totality of manifestation, the guru's mouth. is This guru

which is revealed reality greater (t a t t v a )than the

revealing guru, is a

power, power as

which

the the

higher cosmic

than

physical as

manifestation, it were, mouth. subtle him. 'by comes The or

regarded or is

sound through can

which, the also

from

revealed or

g u r u s mean

guru's mantric is

speech speech;

word,

his

a power by of

which

flows

through writes

This the the

again

suggested

Ksemaraja the of guru the

who

grace

(prasanna )

(there wheel the of

arises) the wheel

realization

(sambodha) The

mothers of the

(m tr k c a k r a ) ,48

guru

reveals

214

mothers, totality

which is a wheel of sound, of the cosmos, the totality

and

so

reveals

the and

of synchronic

diachronic cosmogony. As access to a direct all symbolic of the form the power guru and has so

levels

cosmical

hierarchy

is beyond maya and can bestow grace and liberate beings from samsara. The MVT says that:

He

who

understands

the

meaning

of

all

these he is are a

tattvas, called

illuminating the equal to

energy of mantra, (Siva). by

the guru, spoken

to me and

Men who him with

touched,

seen

delighted mind

(prTtacetasa) are released from sin

(papa) even in seven lifetimes'.49

Because the power guru is a direct symbolic control over lower karma; shared realities, so

form he has can with destroy maya-

accumulated

karma-mala

begins only

tattva and the guru's glance has its source beyond maya in the essential as cosmic body. and The guru be therefore worshipped that the is as guru as as

regarded such. who

Paramasiva

should

Ksemaraja quotes reveals the

a text which says 'aham' should be him everything

mantra for

worshipped appears

Bhairava, m a n t r a '. This which number sight

because

high

regard

for the guru

is seen the

in the KMT over a

extols of of

the

characteristics The true guru,

of

guru the

verses. whom is

says

KMT,

the in a

beautiful birth

place

dear (privadarsanam ), is born (subhadesasamudbhavam), has a is endowed with consciousness experienced in

good and the

(subhai a t i ),

knowledge path of

(jfianavijflanasampannam), the worlds

(lokamarqavisaradam),

tranquil

(s a n t a m ) , possessing all his limbs and bereft of bodily

215

imperfections

(sarvavavavasampannam

vvanqadosa-

vivari i t a m ).51 He gives to his disciple with compassion (dadate davava sisoh) destroys all bondage From power the are these and through initiation (pasaksaya).52 we can see The at at that sound form of of is and of the the that (dTksa) he

passages in the

embodied has

guru.

symbolic the the level level nada) is

guru

limited but

extension is infinite Sound the

individual essential power with

body, cosmic

body.

(matrka, guru and

which grace.

flows The of

through power

identical for the are

guru

exists

entirely and

dispensation united in the

grace:

grace,

sound

power

form of the

guru who

knows

the

tattvas,

knows the way

(adhva vid ) and is a universal giver.53

(4)

Mantra as a Symbolic Form

The passage quoted by Ksemaraja that and says the his guru manifests on the energy

from the MVT says

(v T r y a ) of mantra
from the SS,

commentary

the

passage

quoted

that guru

is the means

'in the practice

(s a d h a n a )
as we will

of the power of mantra and mudra'.54 Mudras, see, same What

are physical representations of mantras and at the time - as are mantras I wish to look at - are levels here is of the cosmos. the notion of

mantravTrya. It power could be argued that the central role of the the

guru

is to reveal the mantravTrya

or empower

mantra of gross speech, body of consciousness.

which power is derived The SS says that

from the

'the experience

of the energy of mantra l a k e ,55 where consciousness, the the

is due to union with the great lake' refers cosmic to the lake of

'great

essential

body.

Mantra,

216

therefore, the both taught guru that

entails the concept of the guru, the mantra has no power.

for without says well

Abhinavagupta has to be

mantra

repetition

Mapa)

(susi ksit a)56 and that the power of mantra rests

or tranquillity from the mouth of (v i s r a n t i ).57 of the for guru, like the mantra is in comes body is

in absolute consciousness Although its the to it.

source guru, higher

the

consciousness, form

the mantra realms,

a symbolic it needs its

giving to

access empower the

although upon a

a guru of

Indeed, can

depending be either

source or

power

mantra form.

direct

indirect

symbolic

Symbolic condensed them.

forms,

such of the

as

certain

mantras, rise

are to

appearances same

forces which gave is demonstrated in that by

This

principle

mantra

which both points it points.

to and participates in spoken

to which is a to

Expressed of its

language

mantra

symbolic

form

higher

reality,

giving

access

that reality and is a means of transcending the limited experience more of bound person, of body the and world, to wider

inclusive the

levels

cosmos. a

Transformation person

through through body, one

mantra on a

means

becoming

different i.e a

taking

different

body,

collective world. with at At its the

and

therefore mantra is

experiencing thought to

a different be identical on its

level and

deity,

through

concentrating

form

level of gross speech,

one can merge with this deity at

a higher level. Gonda writes:

mantra

containing namah ivaya

the -

name is

of

god

for as

instance

indeed

regarded

embodying the energy of the god which is activated by pronouncing meditation on, the formula. The knowledge the adept of ... and to

a mantra

enables

217

exercise

power

over

the

potencies

manifesting

in

i t / to establish connections and himself, d i v i n i t y .58

between the divinity identity with that

or to realize his

In

an

excellent

article

on

mantra

in

the

SSV,

Alper has shown how they must be understood of contexts. a social one has Firstly, the

in a number in

that the use of mantras occurs use of mantra the 'presupposes proper is,

context, already and

that

acquired

attitudes, frame in the as have they an an are

demeanor,

expectations

- that

the proper

of mind - by having been successfully socialized society that recognizes technique mantric utterance they that

"authorized"

. ,.'59 which

Secondly means

epistemological

dimension

'tools for engendering

(recognizing)

a certain state of

affairs';80 mantra is intended give knowledge they of have both a

to change perception and and its cause. in about that the

manifestation

Thirdly mantra

theological implicit

dimension, claims

repetition

makes

un i v e r s e . With' regard to these last two contexts, the

redemptive character of mantra-s can only be understood in relation to a hierarchical cosmos; entails a hierarchical cosmology. different sonorous realities. vibrational rarefied embody to mantras correspond and to mantra repetition

As Padoux emphasizes, different levels of

vibration81 Each

therefore reality

different has a

shared certain and

shared

frequency very

ranging from supremely subtle and coagulated. of a higher by

solidified

Mantras body the and

the

vibrational

frequency

their transformative

power

is constrained

level

from which they derive. is attempting to

By repeating a mantra the adept his limited, individual

change

218

vibrational the mantra This soteriology namely which a that

frequency

to

the

vibrational

frequency

of

(which is a deity or higher shared reality). is and the a general within mind principle within Trika

yoga on

traditions the

generally, of that of

takes

qualities cites me, I the am eva

it contemplates. 'This (naitat poison visam

Abhinavagupta cannot mam kill

case

mantra

indeed aham), truly of

Garuda' which

marayati bites

qaruda if it

willprotect for

from

snake is

is

realized, awareness

there to

conformity what is

(a n u k u l v a )
the i.e. object

(vim a r s a )

experienced/pursued to of

(b h a j a t e ).62 contemplation, the level

Awareness

conforms

so if one has understood,

realized, of snakes,

of the deity Garuda,

the devourer

then consciousness takes on the qualities of that level and therefore over has control over snake bites, because states will be

control that the

snakes. the

Abhinavagupta of

explicitly so is

whatever

state

consciousness, This idea

experience

(bhqqa).63

lucidly and

expressed meditation shaped

by Woodroffe when he writes: or 1 apa form and of mantra the the

'By worship is

mind of

actually and is

into

the

object

worship

made pure

for the time being through the purity is its content'.64 a It therefore derived will

of the follows

o b j e c t ...which that from its will and through the

contemplating cosmic is,

mantra

directly take on

essential

body, the

the mind

qualities; be

that

particular

individuality omniscient By to contrast awareness attains

dissolved

and

the will

omnipenetrating, reveal itself. lead that

omnipotent

power

contemplation of a lower mantra will of a lower level. Ksemaraja writes

one

identity

(samarasva ) with the deity through

awareness

of its presence in mantra.65

219

At yet from

a high

level

mantra

and it

deity

are

identical, a distinct form

a lower

perspective

appears as

representation.

A mantra of Sadasiva is a symbolic

at the level of gross speech, the Sadasiva-tattva where

representing the level of it is his body, the

v id vas arTr a. By repeating the mantra the yogi can merge with the reality where the mantra Another beings (i.e. example beyond can be found t r u l y reverberates. the Mantras, their them the

with who

the maya-tattva, of their

take with

devotees when they

repeaters

mantras)

dissolve into Siva

(see ch. 5).

Mantra is identical with devata and with tattva at the are higher echelons of the cosmos. one, yet become diversified of At their in source they levels. his gross

lower or god and of

Iconographic mantra, who with The are

representations gross symbolic

Sadasiva, of the

forms

Sadasiva a tattva

is a shared a certain collective

reality, range body

a body of sound, or sphere

(visaya) or shared

influence. Sadasiva is

reality

of

expressed in the symbolic form of his mantra. The cannot form be idea fully is of shared reality or collective that of body

understood means of

without

symbolic and to of

which

the

communicating in is

between access

within higher

shared levels

realities. of the

Mantra, cosmos, two

giving a

channel

communication ordinary shared by the

between

shared

realities,

while a

language

is a means

of communicating such as

within

reality. guru,

Symbolic

forms,

a mantra because

given they

are

transformative

firstly

share in the qualities of a shared reality and secondly because the mind takes on the qualities of that which form to as

it contemplates; results disclose. in

so true perception to of the a

of a symbolic it

transformation True perception

level

intends such

symbolic

form

220

mantra,

results

in transformation to a higher level

and

transcends the limitations of lower shared realities.66 Because different not power different through mantras human It are empowered all mantras from are

levels

gurus, is their

equally which

efficacious.

transformative from ordinary makes them

distinguishes and this

mantra power

(laukika) instruments

speech,

which

of salvation.

The variable

power

of mantra gives it.

is contingent upon the power of the guru who The guru as a direct symbolic form empowers

the mantra But a guru guru, is

with the power of the body of consciousness. who is an indirect symbolic the form,

a teaching of endowing

thought

only

to have

ability

a mantra

with the power of his own level of attainment. I have distinguished two broad categories of guru, the teaching to guru the and the power of guru. These mantra as are roughly and the

correspond indirect guru and

two kinds forms. with The power

direct given by

symbolic endowed

mantras during

initiation (d i k s a ) of

which likewise falls into these two broad categories direct and indirect symbolic forms.

(5)

Initiation as a Symbolic Form

Initiation process shall form which of Trika show

(diksa) and that

plays all is

central

role

in

the I

indeed diksa

tantric

soteriology.

here giving are

a hierarchical levels of of the

symbolic cosmos or be

access also

to different different systems. into of

levels Saiva

teaching can

different broadly access djksa

religious

initiation

categorized to the body

the nirvana-dlksa consciousness to lower and

which the of

gives

samava-

which

gives

access

levels

teaching.

221

This guru

distinction and the

corresponds guru

to

that

between

the

power and these in the

teaching

previously

discussed

also to different kinds of mantra. points I shall

To demonstrate dTksa

quote Ksemaraja discussing

SN. He writes:

The occasion of dTksa is for the purpose of union (yoj a n a ) which upon the is grace (a n u q r a h a ) [descending] the

particular Due to

consciousness [mantra]

(a t m a n ) of

disciple.

his

knowledge

(v i d y a )

the teacher

(a car v a ) is in a condition

(s a m a p a t t i )
meaning of

in which he unites the particular consciousness of the disciple with Siva. This is the

'teacher'. to]

The giving of the nirvana-dTksa

[leads

one's own understanding

(s v a p r atya ya) of that This is the true

perfection whose nature is Siva.

condition of the Putraka etc. whose essence is the supreme object (p aramartha). It is said: 'thus one

who knows the bestowing of nirvana by means of the tattvas, has initiation unbesmeared by sesamum and ghee which are offered as oblations' even priestly (hautri) initiation (PT 25). is But

still

in itiation!67

This technical

passage

needs

some

unpacking but

and what

the is or the

terminology

explaining,

immediately evident is that there are several layers kinds of initiation implied here. The first kind,

nirvana-dTksa, the potential kinds

is a structure in which the guru bestows for of liberation dTksa The using passage on the disciple, oblations it clear while are that

other

ritual makes the

implicitly initiation,

inferior. or more

specifically

initiation

called

the nirvana-dTksa,

is intended to liberate,

which means

222

in

the

Trika

context,

the

recognition

of

the

identity

of particular embodied consciousness with the universal body of consciousness. of grace (anugraha) This is conceived as the descent is given by the guru or acarya

and

who is in a state of absorption in the essential cosmic body, and can unite the particular consciousness of the

disciple with that highest reality which is the adept's true give condition immediate (sadbhava). This liberation, eventual nirvana-dTksa rather does not the

but

ensures

practitioner's the Trika path.

liberation

through

following

At

initiation to the

the

guru of

unites

the

particular and the or

consciousness

body a

consciousness

disciple then becomes of Siva. At

put r a k a , a son of the guru the guru's

initiation enters the

consciousness (sis v a c a i t a n v a ) In from his the

(q u ruca ita nva) and begins on

disciple's of cited

the the

process passage

liberation.68 by Ksemaraja that this of

commentary

Pa ratr ims ika , Abhinavagupta dTksa is connected to is

writes

nirvanaheart of

the

essence i.e.

the the

(hrdav asv arup a) which

consciousness,

Bhairava,

body

which dwells there as a subtle vibration

(p a r i s p a n d a ) .6^ What this means is that in the nirvanadTksa the karma More of the particular the consciousness accumulated is or

eradicated. saficitakarma the present

specifically, out or by

is wiped prarabdha can within

the nirvana-dTksa is the

whereas The

arabdhakarma realize if his

n o t . 70

practitioner cosmic allows in the body it.

potentially his heart,

essential

prarabdhakarma as be

Were

the prarabdhakarma then

to be eradicated the adept entail would

sadvonirvana-d T k s a ,

instantly liberated,

though this would

the death the

of the individual body.71 If liberated while alive,

223

action results

of

perfected he is

man

(siddha) karma;72

can that

create is, he

no can

because

beyond

create no new karma. The nirvana-dTksa can be seen as a direct symbolic form giving access through body. access passage In only quoted the power guru other levels to the lower and uses is or

essential initiations teachings. the term

cosmic give In the

contrast, to lower

above

Ksemaraja

hautrT By

d T k s a , priestly he refers to

initiation, orthodox

which vaidika

inferior. dualistic as having

hautrT

Siddhanta little

initiation which would power, refer the seen only given to by a other

be

regarded guru,

teaching main

though of

it might

also

the or

division samayaform the

Saiva

initiation, can be to

shared as the an

collective

d T k s a . This giving

indirect shared

symbolic of

access

reality

tradition In the passage quoted by Ksemaraja, means time the of the tattvas of dTksa refers the initiation by at the of

to the purification systematic

through

reabsorption of the

tattvas the of

from the

feet

to the

the

crown

he ad. 73 the the cult.

Through family

samaya-dTksa Siva, mantras

adept the

enters to of

into know the

acquiring and

right aspects the

scriptures, These two

other

kinds

of

initiation,

nirvana

and the

samaya are related to two kinds of disciple, being called a putraka after his initiation, a samayin. The putraka is thus

the former the latter distinct has been body does of not

ontologically

from the samayin eradicated and The

in so far as his saficitakarma he has access on the to other the hand

consciousness. have his

samayin

karma and

eradicated, only has

nor has to

access the

to the of

supreme

Siva,

access

teachings

the tradition.

224

Brunner-Lachaux structure and

has

excellently of Saiva

demonstrated in

the the

procedures and how

initiation

Somasambhupaddhati

these

initiations

ritually

enact the reabsorption of the six ways within the body. She has shown the that in the tantric the context, can having on

undergone with his

nirvana-dTksa until his

Putraka

carry or

practice

final

liberation

take

one of two further consecrations, the acarvabhiseka. a teacher if in term If in he he the chooses

the sadhakabhiseka or the and latter he then out off

becomes

tradition the

can^-carry he puts

initiations; liberation ambiguous power).

chooses of

former power

favour

acquiring both

(s i d d h i ) (an
and yogic

meaning

liberation

Thus a sadhaka is one desirous of experience or (bubhuksu) rather than one desirous of

enjoyment liberation thus he

(m u m u k s u ) who becomes an acarya; desires as opposed to the

the sadhaka who is

has

acarya

desirelss.74 Brunner has dTksa; disciple namely becomes that a

identified the

a pattern

of Saiva the the

through

samaya-dTksa is followed is a by

samayin, which

which

nirvana-dTksa

after

the

disciple

putraka.

After this initiation there might be a choice of either the acaryabhiseka a teacher or he in of which the case the and putraka in turn would give and to

become

tradition take of the

initiation, renounce the

might

sadhakabhiseka in order

immediate

goal

liberation

pursue, Faust-like, A problem

the way of power.75 evident here as this be no to why the of

becomes is

sadhakabhiseka initiation, advantage notes but that not in for it the

included there

within to

scheme

seems

spiritual

for

the

practitioner. undoubtedly desire

Brunner-Lachaux liberation, for power

sadhaka his this

wants being lives.76

yet, in

immediate and

(s i d d h i )

future

Although

225

accounting for the distinction between the two kinds of initiation in terms of personality, those with more

desire than others, arguably other, the is,

is quite legitimate, reasons

there are also

historical in the

for the inclusion of programme. That

sadhakabhiseka the sadhaka is to

initiation or this

acarya and

sadhaka initiation

putraka scheme is

distinction an the the (the attempt

archaic,

systematize of a way of

an older power

distinction (the

between

followers followers

bubhuksu- s ) and to liberation an two the early streams 'path of only for

of a way of purity Sanderson

leading

mumuksu-s).

observes was

that

distinction

in Saiva

teachings

between

(s r o t a s ), the
mantras' liberation, in higher

'outer path'

(a ti marq a) and former

(man tra marg a), the latter

the

entered

for power

(s i d d h i ) and exactly

pleasure

worlds

(bhoga),77

which

corresponds

to this acarya - sadhaka distinction. This noted by idea is again indicated in the and by MG the a distinction, between the

Brunner-Lachaux,

'elemental' (naistika) seeks only

(bhautik a )
sadhaka.78 indeed kind cosmos of The the of

sadhaka bhautika term sadhaka

'complete' is one who not lower he the a

sadhaka

power; that of

'bhautika' is

implies to

this the

attached but also

levels is a

(the elements), lower

that

practitioner is

supernatural by them. the This

beings,

bhuta- s , i.e. more archaic

possessed

indicates as one

understanding

of

sadhaka

who

seeks power by controlled possession, tantric practitioner of the

and thus a The

'hard' English

mantramarga.

rendering

'elemental' maintains this ambiguity. is found in the SVT

A further related distinction

between the sadhaka who is a sivadharmin and one who is a lokadha rmin ; the mantra former is united which to his is appropriate the worship

(sadhyamantranivoi i t a )

226

(aVadhana)

of the mantra of Siva and is on the pure way latter and, good follows the to does 'path of the

(vi sudd had han ), the

worlds' (loka mar qa) performs commentary, with

according deeds but eva

Ksemaraja's not worship na to and tu be a

mantra

(karma Here

subham the

karoti seems

m a n t r ara dha nam ).79 simply

distinction

that of a spiritual practitioner, of good actions or

a yogi, of

performer

follower

duty.

Ksemaraja defines the the practice of

'way of the world' revelation we have a to

(l o k a m a r q a ) as tradition distinction the vedic and

and here yogi, a and

(srutismrtvacara): between acarya smrti. We acarya can the who

perhaps

'tantric' practises

sadhaka, according

orthodox

sruti

conclude

from

this we an

that find

the in

sadhaka the

distinction scheme of the

which

Saiva in the

initiation development seems to

represents Saiva to

earlier

stage

traditions. between

This power

distinction and purity,

correspond

that

heteropraxy and orthopraxy, traditions Saivism. There culminating of of the is for the are

and suggests and

that these two within

incorporated

systematized

Trika

an

initiatory given by

hierarchy guru

in the nirvana-dTksa tradition. is due Such to

a power

Trika

a hierarchical gradual to

plurality of of

initiations

the

unfolding the state

consciousness inertia More the the

(kramasamvit),

even

(m u d h a ), whose nature there

(a t m a k a ) is still Siva.^ of traditions, with

specifically, Buddhists, Trika and

is a hierarchy and so on,

Vedantins its two

culminating and

liturgical,

initiatory, (see c h . 8).

systems These

of the Tantra

and Kula are

prakriva-s levels of

initiatory

hierarchies

attainment

equated with levels of the cosmos,

the tattvadhvan.

227

For the Trika only the Trika initiation given by a Trika of sadgur u/ i.e. consciousness. only to one All who is a direct symbolic to the

form of the body of consciousness, body give other,

gives

access

lower

initiations In the PH

access

lower

shared

realities.

Ksemaraja correspond the

gives

a hierarchy

of views

(darsana- s ) which

to the levels end of this

(bhumika) scale

of the cosmos.81 At the Materialists (atman), next Buddhist Among who the

lowest

are

(c a r v a k a ) who regard the body as the self are the Nyya, MTmms stop at and the by the no

(Abhidharma)

traditions others, regard self,

which are

bu ddh i-ta ttv a. the empty higher Madhyamikas

these

followed or go

non-being the

(abhava) who

(s u n v a ) as than

Paficaratrins

prakrti,

the Sankhyas who stop at the level of the Vijhanakalas and the Vedanta here to who attain only the Tsvara-tattva. Grammarians

Beyond

Ksemaraja have

considers the

the

(Vyakarana) above Tantras Kaulas them and and

reached

Sadsiv a-t attv a, while (followers of the

are

the

'Tantrikas' such as the

liturgy finally in

tantra-pr a k r i v a ), the latter regard three the as are self

the

Trika. the

These

distinguished

that

Tantrikas the

(atrnan), which here designates transcendent immanent

absolute,

wholly

(visvottTrna); the Kula regard the self as

while the Trika combine both

(v isv ama ya);

traditions and regard the self as both transcendent and immanent. Abhinavagupta which put the Trika with the Mata left hand traditions path also in the at the top Kula, PTV cites several texts

of the diksa right hand

hierarchy,

(=Krama),

path and

(d a k s a ),
the vedic regards

(vma ) , aiva (Siddhnta)

below this.82 The

arranged

Trika

itself as the closest approximation to the truth of all possible traditions; the highest articulation of the

228

supreme essential meaning consciousness, which is

(p aramarthasara), the body of and immanent

both transcendent

in the manifest cosmic body. The Trika through both the offers access to this of ultimate its reality who here

direct power

symbolic and convey

forms

gurus, I have

channel

a teaching.

distinguished and the

between two kinds of guru, guru the who body are of direct

the power guru and indirect and who and true of and The

teaching forms of

symbolic convey

consciousness,

their

power Direct are

and/or

teaching forms, as

through^ mantra such as the

initiation. (sat) gurus,

symbolic regarded

material

expressions

pure consciousness, who reveal

through whom grace is dispensed body in all forms.

the essential cosmic form of the

direct

symbolic

sadguru

dispenses

grace

through the power of mantra initiation, and dTksa or can specifically thus be

(m a n t r a v T r v a ) and the

in Trika Mantra of the

nirvna-dTks. symbolic forms

direct

essential cosmic body, form, come its the from sadguru. a divine is

imparted by the highest symbolic Trika and religion the Its it the is thought function is to of

The

source

primary

teachings

soteriology. and

structure offers

geared various cosmic of guru are

towards

transformation routes back

soteriological body, and though

to

essential forms

always

through the routes

symbolic of

initiation.

These

transformation systems systems

systematized called Tantra in the 'ocean the and

by the Trika upyas and

into various liturgical I shall

of yoga of the

the

Kula prakriys.

examine

these

paths the of the

remaining two chapters of Trika whose

in order to show how is of a system is

teachings' central focus

transformation

practice

individual body.

C H A P T E R

S E V E N

T R A N S F O R M I N G

P A T H S

(1)

Tradition Embodied

As the body for the Saiva is an expression of the absolute and of the cosmos, will so it also expresses the way the in is the of

tradition.

This

chapter expresses in which

show

firstly

which the body to say the and way

the Trika the the

religion,

which

tradition body is

constrains the that in locus

body,

secondly and

that

transformation or control.

liberation

through

expression the Trika of

This

transformation, going beyond

which, the

context,

means

limitations identity, action'

individuality through

and

limited By

social

occurs I mean

religious action.

'religious

primarily

liturgy and yoga, concerning

although other of action,

behavioural diet and

restrictions

types

sexuality are of course pertinent. clarified to be in due course, primarily action, with but,

These terms will be I take 'outer' yoga liturgy (bahya) which is

roughly, with to

concerned in

religious concerned

contrast

'inner'

Ia nt a r a )

religious

actions,

namely the accessing or penetration of higher realities or worlds.

230

The body is

body

embodies

tradition. by the

This

means

that

the

constrained meanings Indeed, body cosmos is at and

tradition, the focus for

exptessing religious the

religious practice. individual with the

being

paradoxically, thought its to to

although and

function coagulated the the

interact and of the

most

level, delusion

therefore

functions it is

reinforce

individuality,

nevertheless

locus

for

eradication of that delusion. the body to the constraints by the

Through the giving up of of the tradition, to the the

controls

placed

tradition

upon

behaviour,

idea of distinction and the pollution of individuality is thought a to be finally eradicated, of the as the body body as has of an

become the

'pure'

expression Asthe

collective itself and

tradition. of the the the has

Trika

sees

expression expresses expresses

body of consciousness, tradition, once so the the

the

body also of have the is

Trika

body

absolute, been of

pollution as we both He

individuality seen, the

eradicated. sadguru of

Hence, embodies

body and

the

tradition

the body

consciousness.

'individual' Douglas society

only in so far as he appears so to others. has argued the that the of body a is an image of

reflecting

degree

society's

social the way

control and that this

'social'

body constrains

the physical is perceived.1 In the context of a society pervaded by systems this In of ritual, body' of mythology is the onto rather Trika, the body and a the is

soteriologies, 'religious projection

'social the

body'. of

case

religious

controls

quite conscious and intentional. body expresses the tradition the body

To say that the human is in to its say action and so that the through on. Such

tradition ritual,

constrains

dietary,

sexual

restrictions

231

restrictions are not thought to be limiting but, on the contrary, He writes: liberating. Levin has emphasized this point.

Religion is a tradition of rituals which bind and fasten the body: special tasks, it of a it binds us to the performance of special postures, the life, gestures body to and the that

movements; incarnation the body's

dedicates spiritual

promising to such in the

careful will not

adherence

strict the end,

regulations as as its

be experienced, but rather, health, on

restriction, dream

contrary, and

its

of

well-being

l i b e rat ion.2

Because

the

body

of

the

Trika

tradition

is

an the an

expression of the body of consciousness, individual body, constrained by the

similarly is

tradition,

expression of the body of consciousness. The action body's of action of reflects or recapitulates in its the

the body

consciousness

sphere

(v i s a y a ). The five acts of Paramasiva reiterated consciousness body. in the limited, individual

(paficakrtya ) are
particle of

(anu) functioning in a limited individual of this leads to liberation.

Recognition

Ksemaraja writes:

The

eternal

authorship

of

the

five-fold with the

act

in

one's

own self, constantly

practised reveals

firm to who

conviction one

(drdhapratipatti), devotion

Lord

possessing

(bhakti).

Thus

those

always practise in life

(parisTlayanti) this are liberated

M T v a n m u k t a ), knowing that the universe is

232

the

manifestation

of

(Siva's)

essence (a m n a t a ).3

(svarupavikasa). So says the tradition

Constant

practice,

determined

by

the

tradition

(a m n a t a ) , leads to the recognition that one's action is identical with the action of Paramasiva and that one's body is therefore in identical the the PS says with that Paramasiva's the body body. is the

Abhinavagupta temple that

containing body of

thirty

six is

tattvas.

Realization with the to

the

consciousness is is to see the

identical as

individual realize

body it

body

sacred,

that

a divine

body

(divya

deha) .4 Such

realization or transformation comes the body of The the tradition becomes which both

about only through religious for the

determines a vehicle

action.

body

transmission of the tradition and a vehicle for its own tr ans cend enc e.5 The system tradition of (a mn ata ), which sees itself as a

soteriology the body

derived and its or

from action

higher in

levels, order of to the

constrains facilitate identity of

transformation particular

recognition with the

consciousness writes in

absolute of

consciousness.

Abhinavagupta

context

the kula -prakriya, 'by way of body and mind (manas) the purpose

(k a y a ), speech practice) is

(v a c ) the and by

(of

ascending of forms'.6 Through controlling the body its verbal and mental behaviour in ways prescribed

the Trika tradition, the forms of the

there can occur an ascent through cosmos, through the cosmical form is of

hierarchy. transcended

By the forms of religious practice, and the body becomes a

means

transformation in so far as it participates in the body of the tradition. of Through the moulding the the body to the

prescriptions

tradition,

particular

233

consciousness and

participates

in

reality

beyond

itself that a

in the very

act of such participation, human flowing body becomes, the of as

loses it

individuality. vessel body. for

The

were,

grace

from

essential

cosmic of of or

Through

the It and

erosion

the to out

pollution the flow

individuality. divine energy

becomes to the

receptive opening

( unmesa)

revealing of the body of consciousness.

(2)

Liturgy and Yoga as Means of Transformation

All towards the body

action

prescribed

by

the

Trika

intends and for yoga the the ideas

this

transformation.

Through

liturgy becoming,

is purified and

and divinized, yogi, cosmic

Trika

ritualist

homologous bodies. These

with two

essential

and manifest

of purification and divinization are endemic throughout the diversity of ritual is action equated In in and with a yoga within the and

Trika.

Purification with the

destruction

divinization this means body

creation. destruction

liturgical imagination

context, of the

limited

(the

bhutasuddhi)

and

its

purification identified

through the creation

of a pure divine

body

with the cosmos by imposing mantras upon it (n y a s a ) . In a yogic context this means the destruction of the body by rising beyond and it through the are hierarchical the cosmos. of

Purification

divinization

transcending

individ ual ity . This chapter will 'liturgy* examine how and yoga ritual - or, to more bring I

specifically,

function By

about this purification and divinization. mean to indicate any formalized,

'ritual'

repetitive

action; by a

religious

ritual being repetitive acts prescribed

234

religious tradition. ritual,

In this sense yoga is a religious

even though its only outer manifestation may be Liturgy I use ritual in a narrower characterised with as a a

sitting with eyes closed. sense, by taking

it to be a type of and or some idea

initiation

of

communion reality

transpersonal god). Although it

transindividual term be can used be

(such

the shall

taken to

to mean also

'public a

worship' ,

here

indicate

private ceremony. The two systems I shall be discussing in are the next chapter, in that is the they tantra are and kula p rakriva- s , systems divine. they are and Such goal

liturgies purpose are That

initiatory in far the as

their

participation in is so an

liturgies directed.

meaningful is, there

explicit, ritual

meaningful action and

(non-random) the

relation

between

such

tradition's

theology;

Trika

metaphysics

informs

religious action. In the context of vedic srauta rituals, Fritz

Staal has argued that its explanation lies in the realm of syntax, or the logical than relations between vedic ritual ritual in

expressions, is

rather

semantics;

that

essentially

meaningless.7 The would be that empty.

implication ritual If is all then

here,

Staal's coherent primarily meaning the

account, but

logically ritual the is only in or

semantically as

syntactic, apart and

Staal

argues, must

it has,

from

itself,

be located structure

underlying, of

perhaps

unconscious, the

pattern elements. to my

relations

between

ritual's

different

S t a a l 's interesting kind of analysis has not, been applied not to tantric structure rituals, but the

knowledge, I would

though

argue

that

only

semantic aspect is highly significant here.

Undoubtedly but it is

ritual in a tantric context is rule governed,

also semantically important in so far as it is related

235

to

declared the

purposes. body is

For

example, towards

the the

rite goal

of of

purifying

oriented

liberation. A number of terms denote religious action in the

texts. Apart from yoga and puja we have s a d h a n a , v r a t a , nivama, vajfia, vaqa, homa and hotr along with the

verbal forms vaj and p u j . These terms seem to be coming from different contexts, on the one hand a specifically tantric context, a vedic namely the term s a d h a n a , on the other namely for pula, and vrata vajfia, are but vaqa, common

context, the

particularly h o m a , and

terms

'sacrifice' puj a and

h o t r . The

terms

vrata

enough general

terms designating

respectively

a formal

offering and a religious vow

(especially of chastity),

though the term vrata also refers to any religious act. The the vedic and sacrificial interpreted terms in a are integrated way. into For

Trika

tantric

example, 'the body

one of Vasugupta's sutras says sarTram h a v i h , is an oblation', which Ksemaraja in be its interprets subtle in and the

as meaning gross

that the is

individual

body to

conditions

a sacrifice

offered

fire of consciousness of the idea is of

(cidagni).8 This reinterpretation although in the as old as the by is

sacrifice,

Upanisads, Ksemaraja,

reiterated

again

VB,

quoted (homa)

which say that the real sacrifice

the pouring of emptiness s) and spheres of

(sunya), the elements

(bhutathe fire

experience

(v i s a y a ) into

(vahni)

with the ladle of will

(c e tan asru ca).9 Instead it is the into in

of clarified butter dissolving into the fire, constituents consciousness. a tantric of the cosmos which are

dissolved

Again Abhinavagupta uses vedic when to referring liturgical to the

terms

context refers

secret

Kula-

yaga, the

which

love-making

in which (see

sexual

fluids of the body

are the o ffering10

236

ch.

8).

There of the

is,

of

course, act back with as

nothing the the

new

in

the the and

equation image is

sexual as far

sacrifice; Upanisads,

found

Jayaratha quotes from a long textual tradition.11 What this diversity of terms indicates is that the Trika own reinterprets metaphysics in an vedic terminology in terms of its

and

esoteric sense

soteriological the

goals, is

either

allegorical

sacrifice

really the sacrifice of the pollution of individuality into the fire of consciousness - or in a sexual sense, which while being central in Trika liturgy, is also an (and

image for immersion into the body of consciousness so, indeed, is also allegorical). ritual in the Trika religion to

Religious be of two

I take the

to

types:

liturgy,

approximating

term

p u j a , characterised by the performance of outer action, and yoga, characterised These two by inner do or mental for the

concentration. example, Trika

ritual modes

overlap; and

liturgy

involves of the

visualization body of is all

existential within the

realization body, but

consciousness nevertheless the upayas, by a

the

distinction For example, are

recognized the Trika

by the Trika. forms as of

yoga,

classified except with for

Abhinavagupta subdivision religious

'inner'

(ant a r a )

of the acts

last upaya he

concerned 'outer

external

which In a

calls

injunction' the gradual

(b a h v avi dhi).12
coagulation of

sense,

therefore,

coagulation of the cosmos the four

is reiterated ways or

in the gradual from the

upayas

pathless path or the 'non-means' sambhavau , and sakta to the

(a n u p a y a ), through the upayas, the last

anava

subsection of which is 'outer'. the 'inner'

I shall firstly examine

ritual of yoga where the emphasis is on the of transaction with the 'outer', most

minimizing

237

coagulated Trika

world. of

We

shall

then

go

on

to also

see

how

the a

process

transformation

is

seen

as

process of liturgy in the next chapter.

(3)

The Purification of the Body in Yoga

metaphysically

neutral

definition

of

yoga

is

found in the Yoga-sutras, namely of mental fluctuations'

'yoga is the cessation

(voqascittavrttinirodhah),13

This would be accepted by the Trika and shows that yoga is more concentrated transaction than in the liturgy gross for it tries body to and

minimize tries

individual

to penetrate higher levels through the cessation fluctuation by focussing the mind. It could

of mental

be argued that yoga is more subtle than liturgy in that it tries and to minimize interaction transaction with with the higher physical subtle

world worlds.

maximize

The yogi therefore does not pay much attention signs of a tradition. point, Ksemaraja quotes a

to the outer

text which makes

this

showing how yoga

is more

subtle than liturgy,

because through yoga a person can

interact with beings in a higher level of the cosmos:

The

particles seen

of

light

(m a r T c a y a h ) speak without who are manifest very

(only) sign

having

those They

(avyaktalinqin).

mysterious

(atiquptatara) do not approach those with signs.14

Beings who exist at a subtle who are like particles of light, level do not of the cosmos

interact with

those who concentrate on outer signs and observances of the tradition, such signs, but only with those who do not manifest is, those whose concern is not only

that

238

the body of the tradition, but also the vertical shared realities of the cosmos. to the the yogi's This passage might also of the twelve himself, refer KalTs, whom

apprehension not distinct

though

ultimately

from

Ksemaraja refers to as marTcidevT- s . The 'sign' term used here which I have translated as

is l i n q a . This term can mean symbol in the sense in a higher which reality, adorn but the

of a form which participates here refers to the emblems

might

individual sense

body of a follower is the most

of a tradition. outward or

In this grossest

linga

manifestation of Siva. Another term of cihna, 'sign', a refers yogi. to The the MVT outer and

manifestations

being

Abhinavagupta speak of five signs

(c i h n a ) which are not of

so much objects of adornment but bodily expressions states of mind, kampa namely ananda (joy), nidra udbhava (loss of The

('rising'),

('trembling'), qhurni

outer yogi, these

consciousness), according to

and

('shaking').15 'should

Jayaratha,

experience

characteristics' the force triangle

(laksanam anubhavet)

which occur from

(h a t h a ) of entering the sphere

(c a k r a ) of the
powers of

(t r i kon a),

namely

of

the

three

i c c h a , 1 flana and k r i v a .15 Silburn identifies these five states with stages

of spiritual development and states

arising due to the These

filling of the body with the power of Kundalini. five states are experienced, rises through the body's says Silburn, five centres ,

as Kundalini namely the the

trikona at the base of the central channel,

'bulb'

(k a n d a ) near
palate trembling, Siva than

the

sex

organ,

the

heart

(h r d a y a ) , the states of of the

(t a l u ) and the brahmarandhra.17 These then, gross are outer a more subtle but

manifestation are still not

emblems,

239

most

subtle

symbol

which

is

wholly

internal

to

co nsci ous nes s. Traditionally material meant to 'signs', display though the but any his yogi the outer would display these was not

Trika

householder of in his the

emblems

religious cremation the

allegiance, grounds

predecessors

would

have borne the emblems

of the cult,

skull staff in the

(k h a tva nqa ), ashes and so forth. The linga

of outer sign, is therefore a material for the of the tradition (a m n a t a ), by in Siva no which is other his no of

sense

expression yogi

possessed He

(samavista)
is than

little

consequence. activity liturgy him. The realized him by yogi yogi his

interested

religious outer for

(v r a t a ) and

maintaining are of

body;

external

forms

consequence

who

is

thus with

possessed Siva,

by

Siva

or

has

identity very

constantly writes or

worships that in the the Siva'

that is

awareness. to he

Ksemaraja

who

equal which

Siva

(siv atu lva) that 'I

condition

in

knows his

am

(s i va ham bha va),

performs

religious

observance

(v r a t a ) through just acting in the body. This itself is the supreme worship the eternal

(parapui a) which is identical with

(vimarsa) of his own essence for the yogi who has cosmic body,

awareness

(s v a r u p a ) .18 This realized all his

is to say that the

identity with

essential

action

in thebody and

is a perfect so and all

expression is the

of that supreme

supreme worship

reality

action the

(para puia ) This

perfect

religious

observance.

is the purification of the body which

is to say the realization that it is co-extensive with the essential and manifest cosmic bodies (indeed from the the

essential

cosmic

body has no This

extension

apart

manifest cosmic body).

is also the destruction of

240

the body

in so far as all limitation and individuality

has been eradicated. The yoga purification means of the the body in the of context of

therefore

destruction

individuality

and the divinization of the yogi means the realization of his an identity with the body a his of consciousness. the For

such

awakened is

yogi, as

iTvanmukta # own body

entire Yet

universe

realized

(s v a n q a ) .19

while perceiving the cosmos as his body, he understands that the essential and manifest cosmic bodies are

within his body: paths

his body is filled with the universal and contains all the his the gods body worlds

(visvadhvasampuram)

(vlsvantaradevatamaya).20
leads the yogi to contained within it.21

Meditation power

upon over

acquire

The realized yogi does not therefore need external religious observances; body to beconstrained he does not need by the his individual for it has

tradition,

become a channel of supreme consciousness and his every action is an expression of that awareness. Such a yogi

is in a condition of constant inner and outer awareness

(p r a t imT lana ),22

absorbed about in with the eyes

which is closed

to

say

whether samadhi) open

inwardly or going

(nimTlana with

physical

world

eyes body

(unmTlana

s a m a d h i ) , he

is at one with the

of consciousness His from

and all his actions are directed individual body differentiation is by the

from that source. or of freed

purified drying up

karmic

residues he has

(viqalitabhedasamskara)23 and he is divinized;

become the body of consciousness. This yoga, state of realization is the

perfection

of

attained by control of the human body through the acts. a Two practices form designed as to to be

tradition's prescribed shape the body into

certain

so

241

receptive

to

higher are

powers

and

go of

beyond asana

its

own

particularity, These the are

the

practices

and

mudra. of a

regarded and so

as expressions are channels

of higher which

levels

cosmos

establish

connection between the lower and the higher, and the subtle. I shall here show the way

the gross in which

these two practices control the individual body and are the basis by for the yogi's transformation which is

achieved

following

one of the paths

to liberation,

one of the u p a y a s .

(4)

The Control of the Body in Asana and Mudra

In paths

order to

to

follow

one

of

the

prescribed of the

yogic of

and

achieve

the

realization

body

consciousness within the individual body, the yogi must practice which a s a n a , the the posture adopted body into in a is yoga practice form. or the

molds

individual

certain

Through arrested

asana and

the

individual

body

controlled with

immobilized;

transactions

material world are stopped which allows occur with higher worlds. Eliade puts

transaction to this succinctly

when he writes:

Asana human

is

distinctly ...

a On

sign the

of

transcending of the

the

condition

plane

'body',

asana is an ekaqra ta, a concentration on a single point; the body is Just and so 'tensed', concentrated puts the end the an in end a to of the by

single position. the fluctuation

as ekaqrata dispersion of

states to body,

consciousness, mobility and

asana

puts of

an

disposability

242

reducing

the

infinity of possible

positions

to

single archetypal,

iconographic posture.24

Xsana the

is the yogic equivalent of the rite of purifying (bhutasuddhi) in liturgy. or purification of Both represent the

body

destruction body,

the

gross

individual

in order that a divine body can be created. Asana from which happily ocean asana the realization can occur. established in the The SS

is the basis says that

'one

posture with but,

plunges many says

into the terms,

(of consciousness)'.25 As is not merely of 'posture' the

other

Ksemaraja,

power

(bala)

supreme

Sakti .26 Another term used in the sense of asana though having gesture, this a term of has deeper and wider a is m u d r a ,

significance, ritual hand

range

meanings

including

a level of the cosmos, love-making.

and a female partner in 'seal', mudra is a is

liturgical

Literally

divine form equivalent to mantra and mandala, created by divine energy. The term mudra

which

links with

outer inner

ritual action in the form of hand gestures, and higher realities of which they are an

expression. is a form of thus the an

In the PTV Abhinavagupta of Kriya of Sakti, sense,

writes of

that all

'mudra the

consisting feet and

acts is

organs

hands'.27

Mudra

expression of Kriya Sakti in the human body and through mudra the body becomes a receptacle for that power a means of accessing that power. The power of mudra the is given, along with Like mantra mantra, and

(mudramant ravT rya ) by mudra is also a deity, deity according in to the

power

guru.28

and indeed is identical with its which mudra at the should are level be two of

Abhinavagupta,29 heart. reality Mantra and

visualized aspects

of a single

expressed

243

the

individual are of

body

by of

gestures a higher are

and

syllables, a

but

which level

expressions the cosmos,

reality,

higher

which

themselves

ultimately

traceable to Sakti. by Ksemaraja:

This is aptly put in a text quoted

An

awakened

one

(buddha)

is

constantly in the

characterized body. That

(m ud r i t a ) by mudras supporter of mudras

arising is

proclaimed.

Indeed the rest are (just) holders of b one s . 30

This means that those who perform only outer mudras are merely performing with an a an external higher one him and action inner which has no In the the that fact

connection contrast, time, they

reality. all

awakened from

produces

mudras

arise

spontaneously. we one is

Taking can are a see in

term mudrita all the

to mean of

'characterized', such an awakened body

actions and that

mudra,

his

individual

constant

expression of the body of consciousness. Inner absorptions is mudras are higher states of awareness or

into higher levels. with samadhi.

In this sense the term Ksemaraja for example former seen of

synonymous

speaks of a bhairavTmudra and a k r a m a m u d r a . The refers to to a condition from and in which fall all phenomena into the

are sky

arise

back

consciousness appearing latter and

(cid akas a) like disappearing to the in

reflections a

(p r a t i b l m b a ) while the the

m i r r o r , 31 in which

refers

condition

yogi,

whether gazing outwards or inwards, perceives all to be only consciousness. Kramamudra is thus a synonym realized for the

pratimTlana samadhi in which the yogi has

unfolding of Sakti even while interacting with a world through the senses. Ksemaraja in the PH quotes the

244

Krama-sutras

which

define

this

mudra

as

the

interpenetration of the inner and the outer due to the force of of possession (avesavasat); from the the entrance (b a h v a t ) to the

(pravesa) to the

consciousness (antah)

external internal

internal

and

from

the

external.**2 He goes on to explain the meaning of mudra in this context as joy (m u d a ) , and the the dissolving of of the

bondage

(pasadravanat)

'sealing'

universe by the fourth power

(turya) which is internal.

The term mudra can therefore be taken at a number of levels. from Kriya Firstly it is a layer of the cosmos derived Sakti, secondly a physical posture or

gesture used in ritual both liturgy the and yoga)

(which, as I have said, and thirdly any

includes which in an

action indeed

expresses

body

of

consciousness;

awakened yogi all actions are mudras. This pattern says is that paralleled mantra of A and mudra by have and mantra. a body

Abhinavagupta made of

the

powers

cognition direct

action then is

MfianakrivasaktisarTra).33 followed Sakti, higher by each: mantra

pattern

being

derived

from

Jfiana are in

mudra levels

being derived of the cosmos

from Kriya and both

Sakti, are

both

expressed

religious action in the body at the level of the gross material world. or diachronic of the same emerges: It might be argued that they are aural

and extensional or synchronic dimensions cosmical process. The following pattern

Kriyasakti
4

Jflanasakti
4

subtle

cosmic mudra
1

cosmic mantra
i

gross

bodily mudra

bodily mantra

245

In

this

way

through

mudra

of

as

well

as

mantra

the

body

becomes

an expression

higher

shared

realities

and through mudra higher them. To layers say of that the levels,

(and mantra) is to

can resonate with those say be homologized with

which

mudra

is

a way means,

of

accessing that

higher

cosmos

individual (a v e s a ) by

consciousness

is absorbed

into or possessed

m u d r a , 34 or that the individual body absorbs mudra into itself. The PTLV says by a that one's and for own body which cosmic becomes can be

possessed read as,

(avesa) becomes

mudra channel

mantra, higher

powers

which erode the sense of individuality and distinction.

(5)

The Four Ways

The Trika admits of transformation,

four general categories the upayas, which aim

of paths at the

integration of particular into universal consciousness. Three of these ways, called the anava, of of sakta, and

sambhava,

develop which

specific are of

aspects

individual the cosmic

consciousness faculties (ifiana) and or

reflections action

powers or

(k r i v a ),

cognition one

desire

intentionality

(iccha) . The

non-contingent way, the descent in his of the

the anupaya, is liberation This system of of the 3. SS

through was

grace.

upayas

central arranges light, sutras, strain.35

soteriology on

Trika

Ksemaraja in on their the

commentary

Vasugupta's three-fold has

superimposing not, as

this

scheme

Sanderson

observed,

without

There one hand

are two views the MVT says

regarding that they

the upayas. are

On

the with

identical

246

regard 'a

to goal,

but differ in the

as to means. result of

The

text says effect

distinction

the

(sa mvr ttiphala) is not conceived by the w i s e ' . 36 Yet on

the other hand, Abhinavagupta in the TA and his commentator Jayaratha seem to say that the yoga of the upayas forms a graded hierarchy (upa v a v o q a k r a m a t a )37

from anava to anupaya.38 In the PTV Abhinavagupta again says that saktopaya than ishigher sakta, than anavopaya notes and that of

sambhavopaya higher any hierarchy

though he the

(uttar atv am)

contains

delusion

dualism It

(dvaitasammoha).39 is quite clear into two however that the upayas the can be

classified

broad

categories, the pathless other, the

non-means and the

(a n u p a v a ) on the one hand, means' (s o p a v a ) on the

path, latter of

being pure

specifically

related to three

powers

the

course. Abhinavagupta writes:

(Siva)

shines due to the will either means in the

of his

own or

freedom in the to are

(s v a t antr a) means. The

non-means

correspond and

(ab h y u p a y a )
action. These

intentionality, the three

cognition

immersions

(samavesa- s )

(called)

sambhava,

sakta and anava.40

These two distinct groups, are expressed in

the non-means and the means, and emanation language a path and

pervasion

respectively

(see ch. 3). Sopaya recognizes

a goal, while the a goal,

anupaya does not recognize a path or

saying that Paramasiva or pure consciousness is there being ultimately no distinction impurity, is liberation to go and bondage. no way to

the only reality, between This purity so

and there

being

nowhere

and

arrive at that

from which one is not distinct.

247

The

anupaya Siva

is

the

immersion the as presence an

or of

possession any or from is means firm the

(s a m a v e s a ) of

without

(u pav a v i r a h i t a ), descent speech of Sakti

described

intense arising

(drdhasaktipata) of by the the guru.41 guru; bound.42

(v a c a n a ) given was to

Anupaya the

instant that

liberation

realization this all to

consciousness path points

never the

Indeed of seeks

pathless paths. discover

fruitlessness that one who

Abhinavagupta

writes

reality through meditation

(bh a v a n a ) is like a man who

notion one of a path lacks

tries to see the sun by the light of a firefly.43 From this perspective because the there very is

meaning

only

undivided

reality.

Abhinavagupta writes:

The

supreme Lord

is the essence

of his

own

light

(svaprakasarupa) and

(our) own self. By what means

then is he to be achieved? Due to his own light he cannot be known. Due to his eternity his essence

cannot be attained; covering

due to the non-existence of a

(avarana), there cannot be the cessation (avaranaviqama); due to the absence penetration, there cannot be any then

of a covering of a distinct

penetration

(anupravesa) (of the Lord).

What

is the means? If it is distinct then it cannot be accomplished. reality undivided of Therefore this totality is a single

consciousness

only by

(c i n m at rat attv a), time, unlimited (a m l a n a ) by forms (sabda) of

(akalita)
(u p a d h i ),

(aparicchinna) by space by constraints

(d e s a ), unclouded unobstructed

(akrti)/ unsignified and unmanifested

Iasamdista) by word
(aprapaficita) by

means

knowledge

Ipr a m a n a ).44

248

Here is a statement clearly in pervasion language. Reality which be mediated. is consciousness Again, is immediate quotes and cannot SD which

Abhinavagupta

the

says that because Siva is eternally arisen what is the use how of meditation can he be (b h ava na )?45 for causal

(s a t a t o d i t a )
If Siva is and can attainer process

everywhere attained give If

attained and no

are

not

distinct,

rise to that which is that

is uncaused all

and unmanifested. practice is

one

absolute

religious

therefore fruitless. Abhinavagupta writes:

am

truly a

that:

the

universe Thus in

exists one

within with

me

like

reflection. there is

firm

discernment immersion not

the

endless

Paramasiva

(samavesa) without means. Such a one is

(niryantrana by mantra, liturgy

restrained

(fiull), meditation

(d h v a n a ) or conduct (c a r v a ),48
all means, all

Because Paramasiva is the only reality,

religious action of liturgy and yoga cannot lead to the attainment illumine of that state, In the 'the web highest of paths does not and

Siva'.47

state

meditation

religious practices are inapplicable.48 However, it is also maintained, indeed even by the

same author Abhinavagupta, be attained This by is the a three

that the highest reality can ways way of sambhava, talking its and sakta about and the

anava.

different

of and them

relation implies

between a

manifestation between three

source,

which a be

distinction Indeed of and the

therefore to

hierogamy. expressions cognition

ways

are of

thought

the

three

powers

inten tion ali ty, the means MVT gives of a

action in the

which three

are ways.

transformation

The

249

concise,

if somewhat

cryptic,

definition

of

the

three

ways which it calls immersions

(samavesa- s ) :
real immersion (of which

Xnava will

is be

spoken by

of

as of

the the

means

arising

breath)

(u c c a r a h ) ,

postures

(k a r a n a m ), of)

visualization (varnah) place

(d h y a n a m ), (the circling
(in the breath) and

syllables fixing the

(sthanaprakalpanam).
When thought contemplates reality (v a s t u ) bereft of arising one obtains the immersion called sakta. That should here be considered. It is declared that through awakening by the guru, one wins the Sambhava immersion, were without thought.49 (which is) as it

Let

us

examine and

these how

in

order

to

demonstrate are thought

their to be

meanings

show

these

paths

transformative. samavesa whose of

But first I will clarify the meaning of primary its signification ground is possession, But in the

indicative

cremation

roots.

context of the monistic Trika metaphysics,

the term can

be taken to mean immersion in the pure body or ocean of consciousness; universal, individual or and the immersion of the individual into the the realization of the identity between is a

universal

consciousness.

Samavesa

term used here as a synonym for upaya, goal of realizing Paramasiva. These methods, rather three represent a gradual the

the means to the

coagulation refined,

of or

the

sambhavopaya for

being

most

immediate,

it does

not use

the development

of thought construction the saktopaya using

(vi kal pa) to achieve its goal,

of a pure thought

the development

250

and

the

anavopaya

using

supported

thought.50

shall

explain what this means through examining these ways. (i) is for one Sa mbhavopaya. who 'is unable This path, to

says A b h i n a v a g u p t into the

penetrate

inseparable circle those who cannot

(akhandamandala)',51 which refers to 'attain' the and body of consciousness describe thoughtdoes not

through this as

anupaya. The MVT a way of

Abhinavagupta without which

meditating a path

construction

(ni rvikalpa) ;

involve conceptual or discursive thought but rather the upsurge which within (udyama) of shatter the mental body is a emotions or instinctual Such of the an drives upsurge power of

oscillation. reiteration

intentionality, the Iccha 6akti, of the manifest cosmic body which gives energy to emotional and is instinctual potentially

states.

Any

emotional

situation

transformative. (vTrya)

Inthe PTV Abhinava speaks of the energy the heart by seeing one's loved

raised within

ones unexpectedly.52 Or again the SK says:

The

vibration

(s p a n d a ) abides one goes

there,

in whatever being

condition violently

(pada) angry,

to,

(whether)

greatly

delighted,

considering

'what should I do' or running.53

Again in the VB:

Having

made

the (while) the

intellect within the of

(b u d d h i )
sphere desire, that

still (gocara) anger, reality

(nis t i m i t a ) (i.e. greed, under

influence)

delusion,

arrogance and envy,

(tattva)

remains.54

251

The its

emotional

and

instinctual needs

life as of

of

the

body, are

passions, as

fears

and

such

hunger,

regarded

potential

vehicles

liberation; from

transmutable the mind and

forces which push discursive thought reveal the pure such reality as are of

Paramasiva. and as sighing possible

Indeed, and even

bodily

functions

sneezing regarded

physical

exhaustion

catalysts for awakening.55 The yogi does not need to wait for such conditions to arise, but can induce various extreme bodily states.

The VB advocates the evoking of pain by scratching the arm with a sharp implement or and thereby the shattering arising of of the

discursive sexual

thought,56 can

conversely the

desire

reveal

presence the

absolute.57 uses the

By contrast faculty of

to this cognition

method, (i fiana)

saktopaya is a

which and

particular than

expression

of

the

Jftana

Sakti,

rather thought

shatter

thought

construction,

uses

construction as the central focus of its practice. (ii) Saktopaya. According to the MVT

immersi

(s a m a v e s a ) is obtained through this means by meditating with thought that upon the (cetasa) of upon reality is (vastu). This means used to concentrate

faculty

thinking

a pure thought construction

(sud dha vika lpa ) which such as be 'I am

corresponds to a 'true' Siva' or 'I by am

state of affairs, which must

omniscient', yogi and

directly

understood

the

existentially says

apprehended is a

(s a k s a t ). Although vikalpa,
development nevertheless concentrating thereby of a a pure

A bhin a v a g u p t a ,

cause of bondage in the cycle of birth and d ea th, 58 the thought or truth claim is

liberating such a

force pure with

(b a l a ).
the that

Through yogi is

upon

thought

identifying

himself

reality

whose

252

form

is

unlimited

consciousness-only

(aparicchinna

sa mvinmatrarupa). Abhinavagupta writes:

That

(absolute)

is

the

condition that means

of is of

the the

fixed energy he

reality (oj a s ) breathes thus

(vastuvyasthasthana), of the universe and by

which

the universe,

truly

I am that;

I am

both transcendent

(vi svo ttirna) and immanent

(vi s v a t m a ).59

In

a similar

vein

the VB describes

a meditation

on

truth claim:

Leaving

behind

the

condition 'I am

of

his

own

body with

(n i l a d e h a ),

meditating

everywhere',

firm mind and vision, without experiencing another (condition) let him be happy.60

The pure (i.e.

rationale

behind

such

practice

is

that

'true') thought gradually purifies the mind. the next, this can

The quality of one thought moment determines so if a thought moment is relatively pure,

lead to an even purer thought in the next moment and so on until thought of is completely truth of purified. pure The yogi is

then

aware

the

his

thought.

Such

development is called or 'direct

'true discrimination' (s a k s a t ). This

(sat t a r k a ) idea of a

apprehension'

continuous

series of thought moments

is not dissimilar is at pains continuum of is

to the Buddhist doctrine, to emphasize that for the

though Ksemaraja Buddhists the

cognition

(jflanasantana) , which

is empty of a self,

the only reality

(tattva). This is refuted by the Trika

on the grounds that this series of cognitions must have a possessor. Without such a witnessing subject

253

(sv asak s i k a ) the momentary

which pass away immediately

cognitions upon

(ksanikajfiana) ,
could not

arising,

produce a further thought arising from a residual trace (samskara/v i k a l p a ), residual trace.61 because Without they a could not of leave any

subject

experience,

which is for the Trika identical with this witnessing I -consciousness (a nus and hana ) graded (aham), between of there thought thought could be no connection the self,

moments. moments,

Through the

purification

identical with the body of consciousness, and recognized. Here the ideas of purity, related. Each thought moment truth and which is

is unobscured

immediacy is

are in

purified

the present, Abhinavagupta direct

so realization is always immediate. in the or vidya) TS makes an equation

Indeed between pure (sat

perception (suddha This

apprehension and true

(s a k s a t ),
the

cognition ta rka).62

discrimination or

true

discrimination

development in the TS itself,

of a pure cognition also seems to be equated with the contraction of consciousness

into

conceived as Kalasamkarsini, Kalis (see ch. 4). In his

in the form of the twelve account of the saktopaya benign or

Abhinavagupta

transforms

this

apparently

gradual process of purification through the realization of a pure thought, in into the the ecstatic, reabsorption energies of of

consciousness consciousness revealing, visionary the end as

which

all-consuming

consume Sanderson at

consciousness has shown, of the

itself, the

thus

ecstatic, and at or

tradition

the

heart

Trika

of Trika practice.

The direct

apprehension

existential realization of a truth claim such as om n i s c i e n t 1 or of 'I am Siva', is actually in ways

'I am

a realization which in all which

c onsciousness1 is

self-implosion, absorbed and all

manifestation

254

consciousness withdrawn. (iii) ostensibly

represents

itself

to

itself

are

Xnavopaya. developed a pure

Whereas thought

the

previous

pa

construction,

unsupported by any thoughts or practices external to it (which into is ultimately the the withdrawal of means developing phenomena, consciousness transforms thought namely upon the

itself),

individual by

particular

consciousness by

construction supported mantra, external meditation objects. upon

'external' body,

the

and

meditation these and in

I have

already

listed

M V T , namely u c c a r a , karana, pr a k a l p a n a , the 'o u t e r '. All sound the and of these are within of first four

d h y a n a , varna of which, as

sthanasaid,

I have

are classified by Abhinavagupta as

'inner',

the last as

concerned the body,

with

the

arising

of

breath

which the body, as an

here

becomes from into

central to

focus

practice, The to

bridge formed

limitation various

non-limitation. is referred

postures,

'instrument'

(k a r a n a ) and the other practices use this instrument as

their basis. Uccara refers to concentration upon the energy or breath

(p r a na) arising and cycling (v r t t a v a l

akin to the Varna up the central channel.

within the body - which arising is perhaps arising of KundalinT

refers to sound arising within the breath and dhyana to the visualization of Trika deities, perhaps the three

goddesses Para, Apara and Parapara. A picture therefore emerges of the on the yogi who and follows upon this path,

concentrating with it,

breath

sound

associated penetrating the cosmic

visualizing of the

a deity cosmos

and and

thereby ascending

higher levels hi e r a r c h y .

255

These vertical (anu) is

methods shared seized of

are

ways

of

accessing

higher

realities. (p r a p t a ) b ud d h i ,

Particular through gross the and

consciousness limited subtle forms breath

(p a r i mi tar upa) (p r a n a ), body

(d e h a ) and external objects

such as jars

(q h a t a ), which refers to outer supports such as liturgy (puj a )and signs (linga).63 is In other words, into n on

particularized-consciousness

transformed

particularized consciousness through concentration upon the as objects in the or supports of the of consciousness saktopaya, only on rather than,

case

consciousness body (deha) but

itself. and

These

supports

refer not

the

its processes of breathing and discriminating,

also to the cosmical hierarchy contained within it. Lastly (s t h a n a ) five sthanaprakalpana refers the to three places the

of meditation, the as

namely

breath

(i.e.

breaths), such

body

(d e h a ) and area rosary these the

external

ritual the and of

objects, mandala,

the

ritual

(s t h a n d i k a m ), (aks a s u t r a m ) as objects

chalice The is

(p a t r a m ), purpose to of

flowers.64

concentration them; to

realize

homologies of the

between

realize

the correlation

breath within

the body with the cosmic breath manifest cosmic body, and

(pr a n a v a y u ) within the to understand that

thereby

the rhythms or vibrations

(s p a n d a ) of the body

reflect

the rhythms of the manifest cosmic body. Ultimately the purpose particular identical of such a meditation is to of of realize a body, that is

consciousness with the

possessed body

universal

consciousness

possessing the manifest cosmic body. This homology between individual and cosmic bodies has a soteriological function. More than making

metaphysical statements through ritual, of these esoteric correspondences is

the realization conducive to

256

liberation,

because

the

limitations

of

the

individual

body are transcended,

and the understanding arises that

the body is coextensive with the manifest and essential cosmic bodies. realization; The yogi's body is the location of this bridge to freedom of seen of sound from such samsara. The

the

soteriological correspondences visualization,

function can the be

esoteric in the the

particularly (v a r n a ) and

arising

arising of subtle breath in relation to KundalinT, power residing within the body.

(6)

The Power of Kundalini

The channel centres from

idea

of

KundalinT who of the body,

passes

up

the the

central various

(njadT)

piercing

(cakra) located along its length, later tantric The idea,

is well known western in the

literature and although present

popularization.65 Trika, tantric famous

is not given such central focus as in the later literature through is such as the Satcakr ani rup ana, made The idea of For

Woodroffe's often replaced

translation. by that of

KundalinT example, the body

prana.

the VB speaks

of the

arising

of Sakti

within of on

in the form of prana,66 making no mention Indeed, as Silburn explains is in her as of book

KundalinT. the

subject, in

KundalinT Trika

referred to The function

prana this

kundalinT concept, energy

texts.67

along with the related ideas of the arising of and sound, is, I would argue, primarily in

visualization

(d h y a n a ) which allows for the realization

of the coextension of the individual and cosmic bodies. This technically 'works', because of the principle

previously stated that the mind

takes on the qualities

257

of

its

objects. and are

The

forms and

images forms

visualized, of, higher

embody,

therefore

symbolic

shared realities. The purpose of their visualization is to realize those levels and their incarnation in the

body, which itself becomes a symbolic form. Kundalini she passes explains and the channels and centres up which This

are creatively the varying

imagined or visualized. accounts and

textual

varying

traditions of vertical axis model homology and cosmical recapitulation. Ksemaraja, One of For example, various subtle six the NT, commented of on by

presents the

systems

visualization. on Mrtyufijit, are as

these,

meditation circles

involves

piercing with calls

the the them,

(cakra), which (w o m a n ) six or,

homologous Ksemaraja

five spaces 'voids'

(s u n y a ),
the

centres the

(a d h a r a ) and twelve knots central axis of the subtle

(q r a n t h i ), located body, susumna

along

n a d T .68 (u d a n a ) and yogi along

The yogi visualizes Sakti in the central breath which is manifested between inhalation with mantra

(p r a n a )
the her

exhalation identifies

(apana). This through placing

Sakti, his

which upon

with his virile energy centre of the organ

(v T r v a ), arises of generation centres

from the subtle Manmadhara and in the or

a n a n daca kra ), piercing knots, to the Supreme;

the six the

twelve form of

absolute

the

Mrtyufijit,

at the crown of the head

in the d v a d a s a n t a .

The yogi then re-descends to the heart centre where his body or is filled with the elixir of longevity nectar (a m r t a ) which flows through (ra sa y a n a ) innumerable to the text,

channels.

The purpose

of this,

according

is agelessness and immortality. This shows firstly that the rising of energy

within the body is to be visualized, visualization homologizes the body

secondly that this with the manifest

258

cosmic body, the name and

and thirdly that there is variation as to number of the centres that located the along the

body's common which

axis. in the

Sanderson Kubjika

notes

six

centres Kaulism, Trika,

tradition are not

and found

later in

become

pan-Hindu,

the

Siddhanta, Svacchanda or Krama texts, which put forward a variety of systems.69 Abhinavagupta mentions the navel, and the finally head.70 though the the The a six centres palate, in the PTV at

heart, throat, cave NT of also

top of the

head of the of

Bhairava mentions six: the

beyond the crown six levels the of

body,

different

namely, navel and

organ

generation (kantha),

(anandendrTya),
palate (t a l u ),

(nabhi), eye are

throat centre implied

the

(bhr u m a d h v a . However,

a further two levels

and are found in other texts, and, as in Abhinava's list,

at the forehead at the crown of

(l a l a t a )
the head

(d v a d a s a n t a ). As Brunner the shows text,71 in her excellent levels paper which to on a -

summarizes variety of

these

correspond and so

centres

- the

spaces,

circles

which are also Sakti name

levels of the cosmos. to the the sixth

Thus the Siva and of just the below same the

sthana-scorrespond and are located Similarly

tattvas body to

within the

dvadasanta.

eighth

qranthi while of the

(counting from the top) the twelfth and last is

are Sadasiva and Tsvara, maya (i.e. the names

tattvas). The way in which these correspond to the body shows a flexibility of terminology. Thus the m a v a c a k r a , which is located at the navel, which is below does the not correspond genital There centre are to (in

the mayaqranthi the 'root'

centre,

the

m u 1adh a r a ). the text For

further the gross

visualizations fluidity of

within these

which

indicate the

systems.

example,

259

meditation

on

Mryuftjit

involves

visualizing

Kalagni,

the fire of time, body,

arising from the toe and burning the it.72 A summary

destroying and thereby purifying

of these meditations can be found in Brunner. That the subtle which other are body very of is the varied, focus is of again the

visualizations indicated in

traditions

visualization: for example,

eight mothers DH; or

of the subtle the Trika

body,

in the the

outside

in the

Saiva

Siddhanta,

visualization of the y o g i s body as a banyan tree whose various described LT, in parts by are associated with in the the tattvas,

Aghora siv a.73 Again, by the Trika, of the there subtle

Paftcaratra's variation from tend

influenced

is great body,

the visualization centres

ranging

three

to thirty

two.74

I would

therefore

to agree with Bharati when he writes:

. . . this

yogic

body

is not

supposed

to

have

any

ontological status body has. It not is

in the sense that the physical a an heuristic objective device aiding the

meditation,

system....

Tantras take some pains to explain that this body and its organs have no actual existence.75

I would that the

however

stress body

Bharati's has';

words

in

the and

sense subtle than

physical

subtle

bodies

worlds the

being less solidified KundalinI at is

in tantric teachings visualized level as

physical. the

arising there is the the and

through less

centres

a subtle

where and

coagulation of

and

solidification, more fluid.

where for

boundaries Trika,

forms

are

Because,

all is ultimately the body of consciousness,

manifestation is the product of maya in varying degrees of coagulation, all visualizations of a bodily

260

structure and processes occurring within have no ontological status.

it ultimately

(Although from the logic of

an absolute perspective it could of course be said that the centres have as much ontological status as anything else.) Conceptual schemes, according to Trika teachings,

significantly contribute to experience, in the case and of KundalinT, where her

as can be seen visualization arousal. by That the

facilitates samsaric Trika. thought

partly is

constitutes mediated is

experience

recognized

However, to be

the experience of liberation unmediated, as this is

itself is direct

the

apprehension of pure consciousness without an object. This is not is not to say that the as a 'religious arising of KundalinT the

regarded

e x p e r i e n c e 1, in

sense of an event or occurrence within the body. as would seem to be clear from the TA where

It is, she is

described should

as piercing the centres rising demons force

(c akr a s a m b h e d a ). But descend, en sue .76 then The of

this by

suddenly

possession various the

(pisacavesa) would are

KundalinT

visualizations

facilitators than there by

'KundalinT x

experience'. which y, is then

Rather

being

experience cognitive facilitate

interpreted

various help to

schemes that

the

cognitive and,

schemes indeed,

experience

partly

constitute it. I am not arguing, with Katz, that there or are no

unmediated experience

experiences, cannot

that religious be

mystical from

distinguished

interpretation,77 but merely, theory, emotional This can that there is a

in line with attribution as well as an

conceptual

element be seen

in the construction of experience.78 with KundalinT involving where various an elaborate of

conceptual

structure,

schemes

261

homology

are

part

of

the

Kundalini or

experience. any

These non-

interpretative

schemes This

precede

anticipate

cognitive element.

is recognized within that the anavopaya the support is of

the Trika a way to

itself which maintains liberation constructions visualization involving

thought

(vi ka l p a ), or conceptual schemes, such as

(d h v a n a ).

We can see that the tradition constrains the body, and that it does might so in order its that particular The

consciousness

transcend

limitations.

Trika tradition prescribes the yoga of Kundalini, which involves conceptual schemes projected onto the body and which involves a view of the body as structured in ways which are homologous with the cosmos. details vary, Although textual

a general picture is generated of a power

which is identified with the breath, with cosmic sound, and spoken of in metaphors of lightning and reptiles,

moving upwards within the body. Furthermore this power, although particularized within the body, is identical

with the universal power of the manifest and essential cosmic bodies. The three concepts of breath Kundalini) intimately traverse and drawn sound together (m a n t r a , within terms (prana), Sakti varna, the in body the nada) which (i.e. are they of are breath in

and

pervade.

These

context

transformation interchangeable. needs order

through

'arising*

(uccara), says that (s u k s m a ) form the leads eye to

In the PH Ksemaraja in its subtle penetrate in turn

to be cultivated that it might

centre supreme

(b h r u b hed a)79

which

consciousness. Ksemaraja quotes a text which says:

Having the

left inner

behind

gross

breath, of

there the

(arises) subtle

friction

262

(suksmamathantara).

But

beyond

the

subtle

the

supreme vibration (paramaspanda) is reached.80

Here

is a good example of how there

is a continuum of

breath from the body of consciousness to the individual body. term As Silburn observes, the precise meaning of the and

'prana'

varies with the levels

of the cosmos

could be rendered as consciousness', 'life1, 'energy', 'breath', Gross 'inhalation' gives way and to 'exhalation' subtle breath, is dependi ng. 81 as the yogi

breath

rises higher within his through supreme the cosmos.

body, in

which turn

also

a journey to the of of a

This

gives

rise

vibration Breath the

identical is, body, in

with

the

body

consciousness. vibration form of

fact, all

a manifestation manifestation yogi must is

within

as

breath

(prananarupa).82 The

realize

this in order to transcend limitation. Through meditating the and five breaths, upon the breath and revolving

namely within the

p r a n a , a p a n a , s a m a n a , udana the body, of which, u c c a r a , the are but says yogi the

v y a n a ,83

A bh ina vag upta , is realizes that his

definition and its

body

breath

consequence of a cosmic process.

Prana is equated with in varying degrees that the 'initial

the energy of the cosmos manifested of subtlety. Indeed, Ksemaraja says

consciousness is transformed descending where out it through

(p ari nat a) into breath',84 hierarchy to the body

the cosmical

'follows a thousand channels'.85 These the central channel of the subtle

emerge like

from

body

central rib of the palasa leaf.86 Although prana is the force equally of it manifestation, is a means of and therefore of bondage, its at

transformation

through

withdrawal up the central channel to the dvadasanta the crown of the head. The VB says that the

supreme

263

Sakti

expresses

herself

upwards

as

p ra na,87 root

rising (mula) ,

through the centres

of the body

from the

in a lightning-like way. The text says:

One should visualize from the root, the subtle

(cintayet)

that one

(arising) from

resplendent with rays, subtle, and

(going) who

to the most

dissolves

in the dvadasanta. One form fist should in

(In this way) Bhairava arises. the upward going to lightning the triple there

visualize centre

every

successively In this way,

(the dvadasanta).

finally,

is the great arising.88

The

raising

of

prana

within From

the this

body

is

facilitated both mental

through

visualization.

text,

image and the experience of energy arising in the body, suggested by the image of lightning, are united as

would be expected. The dissolution of this force at the crown of the head being the revealing of the body of

consciousness,

here called Bhairava.

This arising of power is archetypally expressed in the image of KundalinT, sleeping at the lowest centre, b i n d u . The by

coiled around the linga of Siva also called Tantrasadbhava, one of the texts

of Trika 1 quoted

Ksemaraja, describes her in an interesting way:

That Sakti who is described as supreme and subtle, and beyond the pale of religious practices; bindu sleeps

enclosing within herself the central coiled in the form of a snake. sleeping Having sun, there, she is

0 illustrious Uma; incognizant. fire, the

thoroughly womb the

cast

within

her

moon,

the stars and the fourteen worlds she appears

as if senseless owing to poison.

264

Then, 0 fair one, she gets awakened with the throb (ninadena) of highest knowledge, being churned by

the bindu present in her womb. The body churning of the bindu goes Sakti there on with till whirling the force in the of

with at

penetration many

S i v a s

appear

first

light-

drops of great splendour. When the subtle circular Sakti (kala) is aroused 0 dear in

by that creative throb of knowledge, one, the powerful of Sakti, of four phased the

then,

b i n d u , existing straight and that

the womb by the

assumes

position which is

union

the

churner

c h u r n e d .89

This

is a theologically loaded visualization

involving

an experience of light and sound. unconscious by poison which (na manyate) and

KundalinT is asleep, confounded of

seems

(m u d h a )
is

(visa). The sleep consciousness

is the sleep

ignorance poison

keeps

particular,

while

described which Once

by Abhinavagupta

as an omnipenetrating is thus this a force akin

power

obscures KundalinT is

brilliance90 and is awakened into

to mala. observes

poison, which

Silburn,

channelled

penetrates

the centres.91 In other words, the arising KundalinT is a transformation of the pollution of ignorance which

keeps beings bound. Yet as KundalinT is sleeping at the base of the body, she is also identified implicitly

with the essential cosmic body and contains the cosmos, represented womb. She by is the within sun, the moon body, and yet stars, the within universe her is

within her. KundalinT is therefore an ambivalent force. On the one hand she is is the the path cause to liberation, of bondage yet on the as

other

she

insofar

265

manifestation caused by Sakti

is the cause of bondage.

This idea is formalized in the concepts of the downward flowing (adhah) and upward (u r d h v a ) flowing KundalinTs;

the former flowing away from the body of consciousness, the the latter body rising towards to the it, piercing Silburn the centres of

dvadas anta.

discusses

this

distinction, of

classifying these two forms as two aspects which that is the Sakti-kundalinT inferior, made

Prana-kundalinT She says

m ani fest.92

descending

energy functions at the level of breath and sexuality, while the ascending force energy is the a cognitive 'arising' and

liberating

identified

with

breath

udana which devours duality.93 Through the polarity rising of Siva up the susumna, Kundalini the unites Siva

and

Sakti

within

body;

being located at or above the crown in the dvadasanta, Sakti at the base in the mu1a d h a r a . The cosmic polarity is the reiterated heart and not only here but also in the bindu Among as of its the

Kundalini bindu refers

who

enfolds

it. as

designations,

to- semen,

well

point from which the cosmos emanates

(and so is akin to

the S iv a-tatt va), hence bindu is the force which churns in the womb of Sakti and is also Siva at the centre of manifestation. two images. the other We have in this passage the overlay of

On the one hand bindu in the heart, hand bindu churning within the

yet on Both

womb.

womb and heart are corresponding images, both represent the centre of the cosmos where Siva is the churner

(manthana)

of Sakti the churned

(manthya). refers

At one level

the churner .and the churned

to the yoga practice of pranayama in which the inspired and expired breaths are united in the upward breath

which is also compares this

identified with Kundalini. churning of the breath

Abhinavagupta with the fire

266

sacrifice there

lit

by the

two

fire

sticks,

by

whose A

friction of and

arises

vertical Siva

breath.94 and Sakti, and

number churner

distinctions churned,

between

inspired

breath

(prana)

expired

breath

(apana), bindu and womb, These KundalinT are points image in and it.

are made in this passage. the complexity and of the

reveal how The

Trika body

theology contains

cosmology who

implied

Kundalini

embraces the concepts of manifestation and freedom from it, the the and is therefore an expression or symbolic Trika religion. is yet KundalinT, farthest once asleep from her is at the upward the form of base body of of

susumna,

consciousness, becomes

awakened This

movement through

a liberating

power.

a journey

the body, which is also a journey through the cosmos. The KundalinT experience The of is both visionary and

theologically along upward the

informed. axis

subtle the body are

centres and

located

central

Kundalini's Such

journey

through facilitates

them, the

visualized. of

visualization

arising

KundalinT arising is

through the various homologous levels. not and separable the from a conceptual are

This the

matrix;

framework as is

experience

inextricably

intertwined

admitted by the Trika in maintaining that visualization (d h y a n a ) , support as a part of the anavopaya, to of go is a mental its

of

consciousness We have

trying

beyond

limitations. here,

outlined

some

these

systems

but what I want to bring out is that the variety

of visualizations indicates that different systems were not regarded as having any solidity or existence

outside of consciousness. We have now seen how the Trika constrains the body through its various yogic paths of transformation. in one sense, a

These paths show the body to be both,

267

cause

of

bondage All be of

and, the or

in ways

another, I have except of

cause

of are

liberation. thought part of to the

discussed for the the

'inner'

yogic,

third

sthanaprakalpana

(part

anavopaya)

which is

'outer'.

It now remains to be shown the way in liturgical the systems body as the Tantra a means and of

which the two Trika Kula prakriyas

regard

transformation.

C H A P T E R

T R A N S F O R M A T I V E

L I T U R G I E S

(1)

The Two Liturgical Systems

Although 'inner' yoga by

a broad and the

distinction

can -

be made a

between

'outer' Trika -

liturgy this

distinction can

maintained

distinction

nevertheless become blurred in so far as yogic elements are present within Trika liturgies. liturgical the locus process of constrains the As with body to are yoga, the

which the two

becomes Trika's

transformation goal. There

theologically

defined

kinds

of

liturgical system within the Trika, Kulaprakriva- s . This in order to chapter how will they

the Tantra- and the examine are these to two be

systems

show

thought

transformative and to demonstrate the importance of the body actual except in these processes. A detailed will the not way in exposition be of

liturgical where they

procedures demonstrate

presented these

which But

liturgies

are regarded as transformative.

first to

clarify some terminology. By structure 'liturgical of system' and (pra k r i y ) daily practice I mean a

initiation

involving

some idea of communion or identification with a trans individual power: a participation in divinity which

270

will be variously characterized in different systems. A prakriya is related to a guru parampara in that the

guru of a specific lineage is empowered to initiate the neophyte into it. Indeed, different lineages and

paramparas can exist within one tradition The tradition, wider

(s a m p r a d a v a ).
and liturgical

designated by the term sa m p r a d a v a , is a

category containing guru lineages Within the Trika each tradition to I a

systems.

there

are

two guru the the here yaqa,

liturgical lineage: Tryambaka

systems,

related as

different said, to to

the

Tantraprakriya, lineage, (see p. the

have

Kulaprakriya

Ardhatryambaka seems to be

2 0 9 f ). The term with puia, the

'prakriya' term Thus

synonymous or indeed

general

'sacrifice'

'worship'.

the

TA

refers to the Kulaprakriya as the Kulayaga.1 Entry into such a liturgical system is entry into a transpersonal, structurally higher shared In an interesting passage Abhinavagupta reality or collective in the TA quoted writes that body.

by Mullerindividual

Ortega,

consciousness enters a state of union a group consciousness in the

(s a m q h a t t a ) with of dance and

spheres

ritual and the participant experiences the group as his own body through (svanqa).2 By entry into the liturgical system initiation and the adept one with transcends a larger or his higher

particularity

becomes

shared reality. The Tantra system, is the which the the normative Saiva's adherents system the Trika which I shall deal with first, liturgical worship have system prescribing into while

Trika all

daily would

(n i t y a v i d h i ), initiated,

been

Kula

represents only

a more for the

esoteric

tradition person

within

Trika

suitable

(a d h i k a r i n ). Sanderson writes:
was the preserve of virtuosi

'Clearly the Kaula Trika . . . , while the Tantrika

271

. . . enabled based clear,

the

sect

to

establish reason for

itself this not

as

broadbecome

tradition'.3 namely

The

will

that the Tantra does

have

an erotic

dimension, whereas the central focus of the Kula is the caste-free Paramasiva, sexual and act as a means the of communion of with

therefore

subject

general

prohibition and even fear by the orthodox brahman.

(2)

The Tantraprakriya

Sanderson and content

has of

shown the

in some detail and the

the daily in

structure worship which it

initiation system and

(n i t v a v i d h i ) of this
briefly generally summarize following

way

absorbs earlier phases of the tradition.4 I shall here the structure of the in liturgy, order to

Sanderson's

account,

show how the body is homologized with the essential and manifest The cosmic bodies of through their internalization. cosmos and its

realization as

this

internalized

deities of the

identical with the particular is the transformative

consciousness of the

adept,

purpose

liturgy. Tantric of the liturgy follows a basic of the fourfold pattern (the body

purification the

individual of the

body

bh uta sudd hi), through

divinization or

individual

n v a s a , mental involving with

inner

worship

( manasayaga,
of and and of of finally flowers, meat and of of the

an t a r a y a q a ) identification external incense wine.5 Tantric alcohol

the

visualization

the

deity/deities, offerings consumption is a common the in,

worship etc. This or

involving indeed the

basic

pattern

feature

liturgy and meat,

and can

apart from be found

consumption for example,

272

Jayakhya-samhita Saiva daily Siddhanta. liturgy

of

the

Paficaratra this

and basic

the

SP

of

the the by

Following of

pattern, begins

the Trika Tantraprakriya

projecting the onto a smooth of

deities of the Trika mandala surface, the body and upon followed its it, by

(see below) the ritual through

destruction placing

divinization thereby

deities'

mantras

identifying

the body with the totality of the cosmic body. The body thereby becomes a divine body say that the adept (divyadeha), which the identity is to his

recognizes

of

individual body with the essential cosmic body. The body and term 'divine body' (d iv y a d e h a ) refers with, the or and so transformed This worship in the to the Siva is the

homologized the body by of

into,

universe. mental

purification in which

followed cosmical mandala

inner

hierarchy, of the

culminating Trika, is Such

three-pronged as being and re

visualized

coterminous

with the body.

a destruction

creation of the body is consonant with the Tantric idea that only says that a deity 'having The at can worship become Trika a deity, one thus should Ksemaraja worship daily

Siva Saiva

(y a j e t ) Siva'.6 rites, worship. performed

concludes with

his

least

twice,7

external

I shall examine this process in more detail.

The Purification of the Body

After

initiation

by

the

Trika

guru

during

which in is

the disciple the external

is possessed

by the deities been

installed he

mandala which has

prepared,

empowered to perform the daily liturgy and to recreate the mandala during mental worship or visualization.8

Although ultimately there is no distinction between the

273

absolute universal thinking, higher The

and

manifestation, in

between a

particular way

and of the

consciousness, according to the

different of the

logic

tattvas, the

levels

of the cosmos a product is

are purer of lower in

than

lower. (of

body, and

being

manifestation to

semen levels,

blood),

impure

relation maya. The

higher body is in

especially

those

above

therefore ritually destroyed, the imagination

and thereby the

'purified' lower,

in order to transcend

more

restrictive layers of the universe. After performing the purificatory preliminaries

which involve homologizing his hands and body with Siva and Sakti through installing totality their of mantras, which and the

thereby

comprise

the

the

cosmo s ,9 cups,

installing

these mantras

in two wine-filled makes his

Trika Saiva, to the

as Sanderson has shown, deities

an offering place and the of

guardian

surrounding evil

worship it. Once

( va qa q rh a m). He

expels the

powers with

enters weapon

there

he

protects sits

place

mantra his

( astramantra),

facing

north,

and

purifies

body with the same mantra, reduces by the body In to this

imagining which his

it as a fire then blown and

which away

ashes way

are

a wind.10

particularity

therefore limitation are ritually eradicated. puts this idea in a concise way:

Sanderson

The process of incineration is to be understood by the worshipper as the destruction of his public or physical individuality away of the ashes latent traces (d eh an ta t a) and the blowing of the deep binding

as the eradication (samskarah) of

this

identification. He is to see that all that remains of his identity is pure, undifferentiated

274

consciousness

as

the

impersonal

ground

of

his

cognition and action.11

The

body,

which

represents

condition

of

ignorance and the wrong discrimination of subjects from objects, is 'incinerated' of the essential to allow body the to pure shine

consciousness through. the mind

cosmic

Indeed, this visualized burning of the body in recapitulates body at death by the on the actual burning pyre, of then, body, the of and the is

physical further cosmos between

the

funeral

paralleled at

'burning' There is,

entire

its dissolution.

a homology burning the

the

burning of the physical in visualization, body at its

body mentally manifest can

and the burning of the The universe

cosmic

dissolution.

be compared

to a vast words,

cremation with

ground the are

(s m a s a n a ), lifeless incinerated identical

inDyczkowski's "corpses" in this of

'strewn

phenomena'.12 All cemetery which

bodies

cosmic

is ultimately

with pure consciousness. Abhinavagupta writes:

Who

does is

not the

become support

perfect of all

by

entering gods,

in in

that the

which

the

cremation ground whose form is empty, siddhas and yoginTs, in the

the abode of terrifying

greatly

place of their play where all bodies consumed? of one's (That place own is) filled

(v i q r a h a ) are
the circle

with

darkness solitary discursive

rays (svarasmimandala), where dense (dhvantasantata) is destroyed, the of bliss, liberated and from all with

abode

thought

(v i k a l p a ),

filled

innumerable pyres

(c i t i ): in the cremation ground (citi).13

terrifying to consciousness

275

This vivid image shows that the cosmos is the cremation ground which is identical with pure consciousness, 'support' bodies are is (a dh a r a ) of the gods incinerated. destroyed Yet and it the (d e v a t a ), is also and the

in which where

a place of

darkness

bliss

liberation

attained. A pun is intended here on the word citi which means the both 'pyre' and, is of course, filled 'consciousness'. terrifying As

cremation

ground

with

pyres,

so the cosmos is filled with particular consciousnesses which are burned in the pyre of supreme consciousness.

The Creation of the Divine Body

Having destroyed his body in the visualization of the b hu t asuddhi, the adept then recreates a divine body (d i v y a d e h a ) through onto it, n y a s a , the it imposition the of mantras and

homologizing

with

essential

manifest cosmic bodies.

This newly created divine body and is fit

is identical with the body of consciousness to worship Paramasiva: the body of

consciousness

worshipping itself. During with the nyasa parts bodies. that of the body are identified on by the image

cosmic

The the

PT, adept

commented should organ,

A b h i n av ag u pt a, head, mouth,

says heart,

bind the

reproductive

(m u r t i ) and the directions by nyasa,14 thereby creating a homology the murti between body, and the space the symbolic of the form of Siva cosmic in

manifest

body

extending infinitely around the adept.15 In the liturgy of the Tantraprakriya the mantras of the the adept deities infuses are his body with of

who

expressions

himself as Paramasiva,

and whom he will worship

in the

276

mandala which is internalized through visualization and identified with the thirty six tattvas.16 Having through stage divinized the or recreated can then go a on divine to the body next

nyasa, of

adept or is

mental which

internal the

worship

(a n t a r a y a g a ,
of the

m a n o v a q a ),

visualization

internalized mandala,

the Trika mandala of the trident

(trisulabiamandala). This trident, visualized along the body's axis, corresponds to the thirty six tattvas and, most Para, importantly, Parapara its has and name. shown, to the three from goddesses whom is the of Trika the MVT

Apara, The as

partly as

derives Sanderson

trident extending

visualized, four

from

fingers

below the navel to the trident's three prongs above the crown of the head. Along located: this central water, axis fire the and various wind tattvas the are

earth,

below

navel

with space from navel the

(akasa) subtle

pervading each one, elements to maya

and the tattvas from the

arranged

thirty

fingers up to the aperture

of the

palate

cranial aperture of the pure

(tal u ra nd h ra ). From here, between the palate and the (brahmarandhra), the remaining tattvas
course are arranged: the plinth of the

trident corresponding to Suddhavidya, upon which is the lotus of Tsvara, as a upon which in turn to is visualized Sanderson,

Sadasiva 'emaciated

blazing

corpse,

quote

in his transcendence of the lower universe, the mad laughter of destruction, gazing

resonant with

upwards to the higher light of the Trika's Absolute'.17 Above this at the level of the dvadasanta , twelve

fingers above the cranial aperture,

the three prongs of

the trident rise from Sadasiva's navel. Upon the prongs are the three goddesses Para, seated on a corpse. The Parapara and Apara, central Para is each

white,

277

beautiful

and

tranquil while

her

sisters

Parapara

and

Apara are red, wrathful and terrifying. In his article and Sanderson of Trika three the shows how this is an

elaboration ended with

extension the the

earlier Saivas pronged

systems crowning trident

which this

Sadasiva;

earlier

system with the Trika

thereby

elevating

above

dualistic

tradition.18 infuses

Although not present the Krama supreme

in the MVT,

Abhinavagupta the

deity

KalasamkarsinT,

destroyer

of time, into

or Matrsadbhava, the essence system of this by making the

of the mothers, three power, goddesses which he

this

emanations identifies notes that

supreme

fourth

with this

supreme

consciousness.1^ is an

Sanderson to

overcoding'

attempt

incorporate the KalT traditions of the Krama into which Abhinavagupta reiterate for two was initiated, point: he into the T ri k a . 28 does To this the and a

Sanderson's reasons,

Abhinavagupta wishes to

firstly

preserve

identity of the Trika's three goddesses of the MVT, secondly he wishes to infuse these deities with

monistic Saiva projections

'idealism'

which says that they are the identified

of a supreme pure consciousness

with KalasamkarsinT. During the liturgy, having 'destroyed' the body,

the adept identifies himself with Para, the three the goddesses. trident He then, as

the central of ascends journey up up

Para, is a

through

mandala,

which

through his own body, and expands as the entire cosmos. Behind the the or beyond Para is the with absolute whom she KalasamkarsinT, (and of therefore tattva

purely adept)

transcendent is

identical.

In

terms

the

hierarchy, Siva-tattva identified

these three goddesses are situated above the at with the the dvadasanta essential and cosmic so are implicitly the purely

body,

278

transcendent

Paramasiva.

Even

so,

Abhinavagupta in is

installs the fourth power behind them of which they, one logic, are emanations. Although KalasamkarsinT

not actually visualized, or basis of the three

she is implied as the goddesses; the hidden

ground' reality

beyond even this absolute reality. We can see here the problem that the supreme

reality of the Trika, while being beyond manifestation, in some sense can be seen as the top of manifestation from which the cosmos place to emanates. The Trika, traditions beyond wishing to

itself at the top of all the idea of a

and wishing the cosmos,

convey

reality

places the three goddesses at the top, beyond the Sivatattva. idea which this Yet even so, Abhinavagupta wishes to convey the these calls goddesses in this are truly only one reality That is

that he

context

KalasamkarsinT.

fourth power, all

the esoteric heart of the Trika, is indicated of the of by her

beyond from

representation

absence mandala, are

the

actual the

visualization three

trident its

although

goddesses

prongs

identical with that supreme rality which is the body of consciousness. eulogizing In the PTV as Abhinava quotes (trikona) a text called

the Goddess

a triangle

the Mahavidya, the the of

'great knowledge'

and by implication

'great female sound-form' 'female' mantras). ha This

Ividva refers to a class

triangle is equated and with the as Kundalinl experient

aham:

a is Bhairava, (m) is the

is Sakti

anusvara

particular

(n a r a ).21

These three realities which constitute the triangle are also the prongs of the trident. The least an mandala therefore in contains a paradox or at

ambiguity

these

overlayed

homologies On the one

regarding the status of the three goddesses. hand

they are identified with the supreme subjectivity

279

(aharvta) , the essential cosmic they That are the regarded three with of as

body,

yet

on

the

other

emanations are

from

that not but

absolute. only also of out as as the from each

goddesses the body is of

regarded

identical emanations mandala which tipped contain Jfiana, with

consciousness in the

it,

shown

structure lotus

itself which depicts emerge with the and the a three

a central of the

prongs lotus. the also

trident three of

further or are

These

lotuses Iccha,

goddesses Kiya which

three

powers

implicitly of

homologized (p r a m a n a )

subject

(p r am a tr ), means

knowledge

and object Siva, or

(p ra m e y a ), and with the three principles of (nara as

Sakti and the individual soul or experient These correspondences can be

anu).22

shown

follows:

Para Parapara Apara

Iccha Jfiana Kriya

pramatr pramana prameya

Siva Sakti nara

In that

these

homologies, Supreme

noted Goddess, with

by

Silburn,22 is

we

see with the

Para,

the

identified and with

subjectivity, force of

and

therefore

Siva,

intentionality

towards

manifestation. corresponds cognition identified the Nonand to

Parapara, with

the Supreme non-supreme Goddess, who the is the power to that and

Sakti

enables so is

(jfiana) of with the

cosmos of

occur

means Goddess,

knowledge. represents (nara),

Lastly

Apara,

supreme limited the

objectivity, at the

action pole

consciousness

opposite and

pure

subjectivity,

inaction

unlimited

consciousness of Para. The mandala represents the totality of the cosmos and its source. But more than a 'representation' the

280

mandala

is

symbolic

form,

regarded

as

the

supreme

deity itself,

in the same sense that mantra is regarded This mandala is energized and thereafter by the power by the adept ritual, deities)

as the supreme. guru during

initiation

himself whenever he evokes empowering upon it. The it by placing

it during his daily mantras (which are

trisulabj a mandala can be seen cosmic body emanating from

as the

a model

of

the manifest

essential

cosmic body. Although I am here going beyond the bounds of the text, an interpretation the central of this of body whose might the be that

KalasamkarsinX represents emanates the

in

lotus

mandala, which is and

essential

cosmic body

from

the

manifest

cosmic

totality

represented by Para; collective bodies by Parapara; the individual bodies (which nevertheless are

derived

from and participate in the collective)

by Apara.

Para Parapara (= collective body) (= manifest cosmic body) Apara (=individual body)

KalasamkarsinX (= essential cosmic body)

In

visualizing

this

mandala

the

adept

both by the

internalizes the cosmos and its source, Trika, and in any so doing of hopes to

defined and

erode or

finally

eradicate from

sense

individuality (here

separateness regarded as

supreme

consciousness

Kalasa m ka rs i nX ). Because the mind is thought to take on the qualities of its objects, the adept through

281

visualizing

the

mandala

which

is

the

totality

of

manifestation and its source, will thereby realize that the essential within his and manifest cosmic bodies and that there are contained

own body,

is no distinction

between him and the object of his meditation. This idea is further reinforced, after the

visualization of the mandala is completed, worship wine (ba hyayaqa) which and flesh from involves the

by external of

consumption of the of

(madya)

(mamsa) which

redolent third

hard the

Tantric Trika

traditions is derived. indicates than being of the

the

phase

That that

external the

follows is

internal no more

worship, important the two

internal the

external;

distinction

between the by

ultimately these

non-existent. substances,

Indeed, forbidden

consumption orthodoxy,

reinforces the idea that there is no reality Substances which are polluting to the are potentially to realize This liberating identity especially which for with true the the of

which is impure. orthodox Brahman

Tantrika who cosmos sexual and

intends the

his is

absolute. and

substances

situations

transcend

orthodox strictures,

to which we now turn.

(3)

The Kulaprakriya

Yoga and liturgy, express body the Trika

as we have seen, and harness in

are forms which the body. for The the

tradition the

'embodies' to

tradition, his

order with

practitioner consciousness. the body

realize

identity

absolute

This the

is to recognize the coextension of body of consciousness. Although there higher

with

ultimately individual and absolute are identical, is also a hierarchy of levels, in which the

282

forces are reflected of willing,

in the lower: and acting This

the human are

faculties of

cognizing

reflections

P ar a ma s i v a 's cosmic powers. sexuality, human world for human

is also true of human recapitulates and in the

love-making

the cosmic union

of Siva

Sakti.24 The

cosmical polarity is reflected not only within the body (as, for example, and Siva), in but its also vertical between axis between in

KundalinT

individuals

male and female bodies. The Trika realize in Kulaprakriya which this of is the esoteric is rite in within order the to

polarity Siva and

used

the

union

Sakti.

Chapter

twenty

nine of Abhinava g up ta 's TA is devoted to an explication of this secret rite. document which has to any extent by It is an interesting, been who analysed in if obscure, publications certain key

only

Silburn

translates

passages25 and by Masson. he writes:

Comparing the rite to a play

The ritual is in fact an elaborate play that takes the greater part of the day. as in any ordinary drama, The goal to reach repose, Sakti, and is the same a state where the of the male

perfect duti

equanimity,

blissful

identifies

herself with

identifies himself with Siva.26

By identifying the goals of the Kulaprakriya and drama, Masson seems to be referring to the identification with of

religious experience

experience

(brahmasvada)

aesthetic w r it in gs , 27

(rasasvada) in

Ab hi n av ag up t a's

where the goal of aesthetics of tranquillity parallels, namely

is the emotion or flavour be

(santarasa). But although there may secret rite called is far the

the goal of the with

higher, supreme

union

Paramasiva,

283

Bhairava and KlasamkarsinT.28 This might be viewed

as

a merging of the human couple into the divine couple of Siva and Sakti; of two individual bodies into one

essential

cosmic body.

Indeed,

Abhinavagupta

says that

for the suitable person gradual perfection

(adhikrin) this practice gives

(siddhikrama) within a month which

floods of

would otherwise take thousands of years with mantras fm an t r a u q h a ).2^

(4)

The

Transmission

of Power

and

the

Transformation

of Desire

Although desire in samsara, when

is thought by

to keep the

a being

bound it is

harnessed

tradition

regarded as transformative. As other bodily expressions can be harnessed, Eliade union is so too can this desire idea into a in a he ritual writes through

context. sexual

expresses

when

transformed

ritual

which the human couple becomes a divine c o u pl e' .30 Sexual orgasm wonder union (m ai t h u n a ), reflects or the more joy specifically (a n a n d a ) and

(ka m pa ka l a),

(c a ma tk a ra ) of Paramsiva and is thus regarded as

a means for its realization. The transformative effects of orgasm are well attested says heart that when in the tradition. For is

example, perceived

Somananda in the

pure

consciousness is

semen

discharged (a v e s a ) is of

(visarqa- pr a sa ra ),31 and the VB that possession by akti or with absorption occurs akti in her the the term

avesa

ambiguous uniting

during

(sexual)

excitement

(saktisanqamasamksubdha).32

This

idea finds sympathy with Abhinavagupta, who writes that at the moment of orgasm (k am pa k al a) both genders ( u b h a y a ) can experience the entry of consciousness into

284

the

'firm

state'

(dhruvapada).

This

is

one's

own

essential which

consciousness in

(sva samvit), the experience of

due to this Indeed, 'internal after an in

results

contentment

touching' intercourse unmanifested

(antahsparsasukha).3 3
when sound one is desireless (aksaramavvaktam)

(aniccha), is contained

the throat of the lover. (citta) there, having

If he places his consciousness abandoned meditation he and

concentration

(dhyanadharanavarj i t a ),

spontaneously

(vuqapad ) commands the universe Desire and power, become

M a q a t ) .34

is a means of gaining higher understanding and through the path of orgasm the lover can of the sound of the c o s m o s : the body issuing sound from

aware

identified

with

the manifest

cosmic

the essential cosmic body. Orgasm itself can be seen as a symbolic expression particularly Kulaprakriya As history homology Eliade in the has outlined, this idea has a long a form of the of the body of consciousness, joy in of the liberation. ritual and This of the is the

exploited

context

Indian

tradition,35 and

beginning

with We

between

love-making

sacrifice.

find

this in the Aitareya-brahmana36 and later the Upanisads make an analogy between human sexual and divine

mystical union. The Brhadaranyaka-upanisad says:

As a man embraced

(samparisvakta )by his beloved woman knows neither the outer (b a h y a ) nor the inner ( a n t a r a ), so a man embraced by the essence of wisdom ( prajfia) knows neither the outer not the
i n n e r .37

Other examples could be cited38 and there would seem to have been a tradition which advocated sex as a

285

spiritual path dating back at least to the time of the B u dd h a. 39 traditions The to way is therefore the idea open of for tantric between

cultivate

homology

sexual union and liturgy. Silburn notes that the sense of touch regarded sexual by Indian culture This as the most is (s p a r s a ) is in

predominant by the

contact.40

sense

regarded

nonFor

dual Saivas as supreme, example, faculties not

reaching up to Paramasiva.

Silburn quotes Abhinavagupta who says that the of seeing, hearing, tasting whereas This and smelling do as

go beyond

the maya-tattva,

touch does,

an inexpressible subtle sensation.

is illustrated In on

in the following passage from chapter 29 of the TA. the following renderings I have often relied

Silburn's passages.

translations,

particularly

with

obscure

Smell, subtle,

taste are

and

form,

gradually in

becoming their

more

stationed

(sthita)

supports

(d h a r a ) at the end of the tattva of the qualities (guna) and at the end of the maya-tattva. in the system Touch, (n a y a )

which is very subtle,

abides

at the end of the Sakti-tattva, and

is truly very

subtle. By this the yogi is eternally cut-off from desire. But at the end of that touch there is

consciousness

(s am v it ) which is pure,

whose power

is the form of space which (the yogi)

(vyo marupinT). Having mounted

attains the supreme whose nature (svaprakasa).41

is its own light

This, usual

of in

course, which

is the

different

system

to

the

more

senses

emerge

below smell

ahamkara. reaches up the

According to the

to Jayaratha's prakrti-tattva,

commentary, the tattva

containing

286

qualities, Touch, which

while

taste

and

form

reach

up

to

maya.

however, is Siva.

reaches up to the Sakt i -t a t tv a , beyond A possible explanation the here is that of

while manifested the senses have an

below their

ahamkara, origin

latent in

traces the

higher by the

cosmic becoming

structure;

idea

suggested

senses

more and more refined as they ascend higher. Although it is unclear precisely why Abhinavagupta makes levels these of connections cosmos, between is the senses is and lower is

the

what

clear

that touch

regarded as a sense of great importance

in the context

of a transformative practice. This is because touch has its roots at the top of the manifest cosmic body,

though it does not exist in the condition of vibration

(s p a n d a ),
reflection

identified Touch at

with the

Paramasiva physical level

beyond is and a so

manifestation.42 of the

'touch'

of the Sakti-tattva,

can be a route back to that level;

an idea which finds

its parallel in the Buddhist notion of touching nirvana or the 'immortal element' (amita-d h a t u ) with the

body.43 The sense of touch emphasizes the body, exploration becomes of the sense of touch in

and the

love-making the level

a reflection

and means

of achieving

where touch originates. As human touch reflects the cosmic power of touch, so human sexuality reflects the power of Siva's eternal joy, the Ananda - sa k ti . and Sakti and The human male and female reflects cosmic by the

reflect the

Siva of

and

their in

love making the is

union This

Siva

Sakti

essential harnessed

body.

human in the

sexual

power

tradition intercourse

Kulaprakriya will

in

order a

that

sexual (melaka,

(majjbhuna)

become

fusion

/ s a mq h at ta ) of the male and female principles of the cosmos. Human coitus becomes identical with the

287

union or

(vuganaddha # y a m a l a ) of Siva and Sakti. also of called a 'hero' the

The yogi the

siddha,

(v T r a ) , becomes or

possessor (dutT) the

Sakti,

while This

yoginT

'messenger' to

becomes Sakti.

is structurally parallel of the union of

Buddhist

Vajrayana

idea

wisdom

(pra~ifla) and means The are polarity in the

(u p a y a ) .44 is open texts, to various namely homologies semen which

found

white

(sukra ,

r e t a s , b i n d u ) in contrast to red blood the penis (l i n q a ) the sun in contrast to to

(rakt_a, s o n i t a ) , vulva (y o n i , and the

the

k un da ) ,45

in contrast (udJLta)

the mo o n , 46

emergent or arisen (s a n t a ). These

in contrast to the tranquil are not thought are to be as

polarities but

conflicting rhythms;

oppositions,

rather

conceived

a systole and diastole,

the expansion

(u n m e s a )

and contraction

(n i m e s a ) of the breath and the rhythms (s p a n d a ) of (s a n t a ).

of love-making, which reflect the vibration the cosmos as arisen

(u d i t a ) and tranquilized

These forces are interpenetrated. Abhinavagupta writes:

With

this

union

(y a m a l a )

all

talk

of

division

(b h i d a ) will have gradually vanished to that progressively is the increasing union is

(q a l i t a ) due This letting very go

yoga.

consciousness

through the is

(visarqasamqhattha) . That abode Sakti), (dhaman) , whose noble and

highest, both

upreme and joy nor the

nature

(Siva

possessing

universal (santa)

M a q a d a n a n d a ) . It is not tranquillity emergence (udita) but the cause

(k a r a n a ) of

production of tranquillity and emergence, which is the supreme family (para ku la ).47

The union of the

of opposites, couple,

particularly all

in

the

yoga

united

dispels

distinction.

288

Abhinavagupta this idea,

uses namely

rich

variety

of

terms

to

convey

samqhattha,

vamala,

yuqanaddha#

melapa and m e l a k a , which imply both the sexual union of human bodies and the union of Siva and Sakti. This

union is equated with the terms (s a m v i t ), joy' the 'supreme family'

'supreme consciousness'

(p ar a k u l a ),

'universal

H a q a d a n a n d a ) and

'highest abode'

(u r d h v a d h a m a n );

a place realized once all distinctions are eliminated. Human world the sexual union union of Siva recapitulates and Sakti. can in in the physical of this to

Because from

recapitulation, the other. As the

transformation we have

occur

one

seen

Trika which to

cosmology results in

generally,

outflowing can be

energy

manifestation

reversed

back

its

source.

Sexuality is a force which keeps beings attached to the lower worlds, means terms of of but which can be 'reversed' Abhinavagupta of force and used as a this in the

liberation. two kinds

explains

called 'lower' of

'wheels',

'central' former is

(ma dhvacakra) and the a term for the body

(anucakra). The the

consciousness, Indeed, from of

latter for the body of the universe. several anucakra-s which emerge the out

there are central

the

madhvacakra,

conveying

idea

manifestation

emerging out from the body of consciousness. In the terminology developed here, the totality of anucakras from the is the totality of shared essential cosmic body, realities emerging The

the

madhyacakra.

term anucakra itself, the senses and their

is akin to visaya in referring to spheres. Jayaratha defines the

term as the form e t c .48

(ruga)

of the senses

such as

the eye

Not only are the physical senses implied here, also the powers behind of them the which enliven them, of

but the the

K a r a ne s va ra s . Each

physical

faculties

289

body

might

be

regarded The

as

manifestation or the

of

these wheels

higher which

spheres. are turned

senses, from

inferior

away

the

madhyacakra,

must

be

turned towards pure consciousness for transformation to occur. The yogi must realize that the senses are not

separate or autonomous madhyacakra occurs, in the the Kulayaga

(jgrthag) . This merging with the

says Abhinavagupta, once the couple into this supreme occurs consciousness, they tremble.

penetrate When

highest

place.

Abhinavagupta writes:

Trembling is born in that couple contact of entry

(v u g a l a ) from the
into the (that couple) (anucakra) (union)

(pravesasamsparsa)

supreme abode

(urdhvadhaman). Though

agitates the wheels of its lower senses at that time, they are composed (p r t h a q ).49 of

that

and are not autonomous

Jayaratha samavesa ,

glosses saying

the

terms that

pravesa-samsparsa through

as

progressive

immersion/possession supreme with the abode. force the senses from,

(samavesa) there is entry into the

here, the couple through lower tremble sexual senses, but of power. Although their not the

Upon entering of its are

contact these derived

couple or

agitating are in, Such

anucakras,

autonomous higher power is

and participate their source.

consciousness, of completeness wonder

trembling

a sign as the

(purnalaksana) which This

is experienced is also

(c a ma tk ar a ).50

completeness

satisfaction become

(t a rp an a ) of the wheels; through the

the senses having of their of the

desireless objects

appropriation satisfaction

respective

(v a s t u ).

The

senses leads to immersion into Paramsiva. Abhinavagupta says that objects appropriate to the lower wheels such

290

as flowers, fervour

perfume and incense, or

can create an intense

(ucchalana) (citi)

expansion to

(v i k a s a )
immersion

of into

consciousness P ar a m a s i v a .51 The

which leads

supreme

abode

is

equated and

with

union joy

(s a m q ha t th a), (p a r a n a n d a ) . equates it

immersion But more the and from

(samavesa),

supreme

interestingly, 'the circle of

Abhinavagupta of the mouth' yoginT' spiritual attains cognition, supreme 'mouth' or

with

terms 'the

(m uk h va c a k r a ) (yo qi n Tv ak t ra ), tradition

mouth

the the one

which by

flows which

(sampradava)
Jayaratha, is

(sampr a py at e ) true explains

cognition

Mfiana) . True immersion The of in

consciousness 'wheel' is

(parasamvitsamavesa) .52 with the body

identified

consciousness the cognition

from which the of liberation. Here power the

tradition

flows

bringing

sampradaya in the

is

stream world as the

or as

current the

of

expressed or

human

Trika

tradition,

more

specifically

Kulaprakriya. and

Love-making becomes an expression of the tradition is used actions higher usually becomes in the service of this saving knowledge. are endowed and with power once united

Human a

with

source, binding a means

human sexual cut off

behaviour, from once higher

though power, as a

because

of transformation

harnessed

vehicle for that higher power. Within drawing is the Kaula tradition which Abhinavagupta this means as a two things: for the that of firstly that is sex of

from,

regarded

channel and is

transmission this

esoteric

gnosis wisdom

secondly a means

sexually We

transmitted

transformation.

shall examine these two ideas in turn.

291

We have seen that a distinction can be made within the Trika between the power guru and the teaching guru; Abh in a v a g u p t a 's Kaula guru Sambhunatha being an example of the former. The tradition the 'mouth'

(sampradaya), issuing from

through the guru, in

of the essential cosmic body and expressed

in the K ul aprakriya, is transmitted or more specifically the guru's

'messenger'

(dutT)

the secret rite. Abhinavagupta writes:

The guru should transmit meaning of the family dutT). She (then)

(samcar ay et ) the correct

(k ul ar t ha ) to her alone (the

(i.e. through her 'mouth').53

transmits it to men by the door

in the way described

The

guru,

vertical

symbolic

form

of

the

essential and

cosmic body, transmits power to the yoginT or dutT, through to men. Women esoteric reflected are therefore and terms regarded as the channels power copulation with her this power is

transmitted

of was is

power in

knowledge. of

Whether

this

women's

social

standing

another question, women of this

though Sanderson points out that the were the antithesis of the

tradition

orthodox vedic model of docile dependence.54 This power and knowledge is thought to be derived from the body of consciousness through the yoqinTvaktra the or m u k h v a c a k r a , 'mouth' of the

which is recapitulated in the vulva,

human yoginT and the door through which this power and knowledge is transmitted. The yoginT of or dutT or is the in the the thus regarded as a

manifestation the Matrkas. cult

Sakti

tradition's the earlier

goddesses, cremation source of

Traditionally, which is

ground

ultimate

Abh i n a v a g u p t a 's

Kaulism,

distinction

between

292

goddesses notes, between

and

actual ^5

human

women

was, of the

as

Sanderson

b l u r r e d .

This

blurring women

distinction in the

human

and

divine

is

reflected

ambiguity of the term yoginT,

which refers to a female and a n o n reflecting one the

yogi, particularly in the Kulaprakriya rite, human this female deity. Jayaratha that cites a text

ambiguity which says

through meditation lovevwith;

can contact

a non-human yoginT to make

implication being that this gives access to the higher level or body expressed in the yoginT:

If

one

should

meditate

innate

tranquillity thinking powers (do 'I I

(visramam saha ia m) even for a moment, am not exist)', one and another is not, only as

then, having become a sky-goer fusion (melanam) with a

(khecara), yoginT (or

obtains

y o g i n T s ).56

This

makes

the point

that

'spiritual

sexuality'

can

occur not only on the human plane, cosmic levels through meditation.

but also at higher,

Before the rite can begin it is necessary couple to be suitable (adhika r a) . This means

for the that the

yoginT or dutT who is the embodiment of Sakti, physically a verse Kavya) rolling she and intellectually gifted. Jayaratha

must be quotes

from the Tantrarajabhattaraka, (reminiscent of which stipulates that the dutT's eyes should be with be intoxication trembling

should

(t r a s t a ),

( madaqhurni ta l oc an a m ), that quivering (s p h u r a ),

merrily (c a ru h a s i n T ), red

shining lipped

(subha),

laughing

(b i m bo st T ), beautiful (su b h a q a ), practising love

with the a happy nature of fs u k h a r u p a ), Bhairava of with behaviour with the

(pr iy a va rt in T ), endowed

(bhairavacarasampanna),

consciousness

293

having

destroyed

greed and

and whose

delusion own-being is

(lobhamohapariksTnacetasam), consciousness this list

(citsvabhavikam) etc.57 It is clear from

the yoginT by the should power of be spiritually consciousness,

that

elevated,

intoxicated

and demonstrate signs of possession through shaking and trembling. Concerning siddha, restrict the relation says that to any of the yoginT to means of the to the

Jayaratha the

Abhinavagupta female

relation

member

siddha's family except his wife. However, evidently not texts wife, which shared that by all the

this view was cites other own

and Jayaratha should be

say

yoginT

'one's

sister,

mother,

daughter

or

beautiful

friend.58

The reason why Abhinavagupta excludes the siddha's wife is to ensure should that be lust is not aroused. desire with Indeed, the

siddha and

wholly

free this is, this

from rite

(r i r a m s a )59
is a of by element

anyone

practising There in

desire an

'beast' taboo

(pasu).60 breaking

therefore, rite as

conceived

Abhinavagupta;

aconscious decision

to flaunt orthodox

vaidika rulings concerning incest. This shows how the Trika religion, within that is orthodox society, and its the at its Kaula while existing heart If subverted

orthodoxy infinite

prohibitions. aim of of Trika

consciousness is to

and the with

worship

recognize

identity that

one's

restricted then an

consciousness

unrestricted

reality,

orthodox morality which creates a worthless which hindrance is to be

inhibition

(s a n k h a ) is
in and incest

discarded. such

Moreover, as

that

considered

impure,

caste-free sex, lies power. There are high expectations not only of the yoginT but of the siddha too, who must, Silburn observes, have a spiritual teacher and have a

294

pure heart,61 though the list of requirements does not seem to be as long as for the yoginT! Abhinavagupta of siddhas. Those presents who are a threefold celibate, classification with 'upturned

semen' of the

(u r d hv ar et a s), heroes Kula

(vTra) who are on the path are not celibate, and

(ku l avartman) and siddhas latter guru who are

non-physical Concerning the

non-physical Jayaratha consort during can

gur us . 62 that the rite.

this

category and his

writes enter

disembodied of the

bodies

practitioners

the

Kaula

About these three types Abhinavagupta writes:

The the

qualification Kula path.

of

strength is to

is

the

entry

onto

(There

another) the yoga

with of

upturned non-entry in

semen

(u rd hv aretas ) due

(onto the Kula path).

Yet

another

is declared

the SrTmatkalTkula, of the guru and his wife who, not having bodies (anattadeha), play fearlessly

with other bodies.63

Here

three

types

are

clearly

discerned. which

Firstly Jayaratha

the disciple on the path of the Kula,

qualifies as the way of the middle channel through the body and the path of the body (d eh a m a r q a ) . This is the

non-celibate path. Secondly, the celibate disciple with 'upturned path, have bodies semen' (u r dhvaretas) who is not on the Kula

and thirdly material of

the guru and his consort who do not but who enter for the (p r a v e s a ) purposes the of

bodies,

humans,

presumably

ini t ia ti o n. A prerequisite for performing the Kulayaga was, course, the initiation (a v e s a ) by of Sakti of

into the K u laprakriya, during which possessed the descent Sakti. This

initiand

became to

possession

due

(s a k t i p a t a )

295

manifested convulsions

in

the

bodily

symptoms

of

shaking,

(q h u r n i , k a m p a ) and loss of consciousness

(cihna) of the yogi - and the indicated by its intensity or the

(n i d r a ) - the outer signs degree of possession was violence

(t T v r a ).64 After this immersion to make

initial empowerment (samayesa)

aim of practice was of consciousness;

into the body or the

'possession' ,

eradication of individuality,

a permanent condition.

(5)

The Secret Sacrifice

To of his

return

to the

rite

itself.

Before

the

arrival

female partner the siddha undergoes visualizes KundalinT

preliminary and

purifications, worships

rising65

(sam pu j ya ) KalasamkarsinT with combinations of

m an t r a s . 66 Silburn says that the awakening of KundalinT (the practice of carvakrama) is a pre-requisite for the Kulayaga without which the practice is deprived v a l ue ,67 process though such 'awakening' Once probably yoginT their of all to a

refers is

of visualization. create

the

present, bodies through m's' meat

the couple and the

a homology and

between

own

essential Then

manifest

cosmic of

bodies the

nyasa.

follows namely

the the

practice use of

'three

(m a k a r a t r a y a ), (mamsa\) brahmacarya and

wine

(m a d y a ),

love-making in holiness',

(m a i t h u n a ). is redefined

Indeed, as the

'moving

use of these three ritual ingredients;66 an anathema to the orthodox who equate the term with celibacy. The

sexual union of the siddha and yoginT is the worship of the body of consciousness. Abhinavagupta writes:

Having brought her

(the dutT, the couple) mutually

worship and satisfy each other through the method

296

of is)

the the

interior-organ worship of

(antaranqakramena),
the wheel of the

(which mouth

(m uk h va ca k ra ).

The

wheel -

of

the

mouth

(m uk h v a c a k r a ) , translates as

or

the

voqinTvaktra principale'

which

Silburn

'la roue

- is identified by Jayaratha with absolute It is worshipped through the an method term

consciousness. (k r a m a ) of the

'interior-organ(s)',

ambiguous

which we take to refer to sexual organs translates that the this term or term can as be 'l'organe taken as

(indeed Silburn and notes the

intime' to

internally to of mean

mean

'heart'

externally, Worship be, in

here, wheel

the

'sexual would mutual also be

organs'). therefore sexual

of the true

the face through might

Kaula

fashion,

gratification.

Antaranqakramena

taken to mean

'by progression into the body';

both into

the individual body and into the essential

cosmic body

through the m uk hv acakra. Entry into the Kula tradition is also entry can into the body, refer to the as body the and term the k u l a , as body of body we the of

have

seen,

cosmos.

This

idea

of gaining

entry

into the

consciousness through powerful sensation and emotion is again suggested by Abhinavagupta when he writes:

(The

group

of

senses) are

is

longing with

to

taste

outer

objects

which

filled

innate one

essence the the

(n i i a r a s a ). Then,

to some extent,

reaches (and)

place of tranquillity

(visranti dhaman)

(ultimate) meaning is found within the self.70

The

senses

(the

k ar a na rasmiqana) their bhavas Through this

long (a term intense

(ra na ranakara) for their objects, which also refers to emotions).

297

attachment

and

longing

(abhilsbhisvanqt) the place

(s a m v i cc a kr a) that with all the realization filled These intend, they

of tranquillity or wheel of consciousness is arrived objects innate objects of at, the which senses of pure which is also the are

themselves

essence

consciousness. the senses because of

external 'shine of is

towards says

externally',

Jayaratha, The abode

are made which

c onsciousness.71

tranquillity,

the pure body of consciousness, the longing of the senses to be for

can be achieved through their objects, to which supreme

while

appearing

external

consciousness, nevertheless are filled with it. Through desire realms, be and the tasting of sense into the under the body normal objects of in 'external' can

absorption

consciousness

attained,

though

circumstances are thought to

these keep

realms,

especially

sexual,

consciousness limited. The passages as Masson and in the text dealing with orgasm are, obscure,72 though that the following fluids

observes, its

passage

commentary

suggest

sexual

are passed orally between the couple:

Those should

who

desire

to

obtain offer

perfection the pure

(siddhi) form which they (the the

therefore

emergent substance

(uditarupa) . With is, as it were,

that

very to is

close It mutually

consciousness, said that mouth it of

should

worship.

uditarpa ) goes

from

the

yoginT ( p ra d h n a ) to (the siddha's) mouth. the gift of the condition of

Full of and

agelessness

immortality,

the supreme is known as K ul a . 73

Jayaratha yoginT's

says mouth,

that

the

pradhnavaktra the idea

refers that the

to

the

establishing

human

298

woman of

is an embodiment of the higher pradhana being a synonym

female of

principle the

Sakti;

prakrti, practice

cosmological

reflection

of Sakti.

This

seems

to have belonged to a respected tradition and Jayaratha cites several texts attesting to it.74 The above passage is obscure because Abhinavagupta does not refer to bodily or fluids directly, language, but namely uses the a

instead term

euphemistic form' the

concealed (u d i t a ru p a).

'emergent

Jayaratha

quotes

text which uses that is

term

'substance' abiding is

(d r a v y a ), in one's say a

saying body of

'the shining best

substance

own

the

elixir',75

which

to

means

transformation. The terms uditarupa and dravya arguably refer not only to semen but to mixed sexual fluids, retas and the is so ni t a . offered though called to the the kundaqolaka. of the This

substance

'circle also

goddesses' that after to

(devTcakra),

Jayaratha

says

passing this substance between mouths

it is offered

the guru in a small pot.76 The siddha makes an offering of semen, a symbol own of of his own pure essence, to the is a

yoginT,

whose

bodily

substance divine

(s a d b h a v a ) Indeed

manifestation fluids food being

female,

power. to mouth

sexual echo as

passed to

from mouth which

perhaps

offerings

deities

are

received the use notes was a

back

p r a s a d a , though I have not come across term prasada in this sense. Silburn

of the that

also

exchanging

food

from mouth

to mouth

Kashmirian

marriage custom77 which is perhaps in this esoteric rite. Sanderson sexual emphasis act was in shows that with

being

recapitulated

the

Trika

Kaula, in

the that

liturgy on

was sex

'ae st he t ic is ed ' as religious

placed

experience

rather than as a means of producing a d ei ty . 78 But although the

fluids to offer to in this Kaula

emphasis

299

tradition

is on orgasm as the means an extreme sensual

of

realizing

pure it

consciousness

experience

would seem that the products of sexual contact are also important as ritual ingredients which manifest the flow of power from the divine. in the Kulayaga can be This flow of power envisaged shown diagrammatically as

follows:

body of consciousness yoginTvaktra/ mukhyacakra guru

anucakra

yoginT -----------------(yoginTvaktra)

siddha

What, that passes the

then, are we to make of all this? We can see Kulayaga the is transformative (here and called through because power or to

from

absolute

Bhairava the yoginT

KalasamkarsinT) the siddha;

to the guru

from the yoginTvaktra or mukhyacakra to the of the senses and their

a nucakra- s , the lower circles objects.

Maithuna is a means of tapping into this power

and becomes a channel for it. Sexual transaction within the context of of the to the Kulaprakriya, power from expresses higher the the

levels

cosmos; the

flowing

from to

mukhyacakra guru, The Siva

anucakra,

Paramasiva

thence to the yoginT and from her to the siddha. and yoginT and reflect union the cosmic polarity the of

siddha and

Sakti

their

reflects

ultimate

union and bliss of those two principles. We have seen in chapter one how the physical world is a manifestation coagulated of the body of consciousness, it. The the

most

layer

furthest

from

sexual

300

transaction of the Kulayaga takes place at this level; an action occurring highest. to to a at The the lowest of is plane layer desire here in intended which to

achieve beings

the

power

keeps and that

bound

the

world

reversed order

redirected

higher

particularity might be transcended and the pollution of individuality eradicated. This is regarded as a short says

path and success in this secret method can occur, Abhinavagupta, within a month.79

The redirecting of sexual power can occur not only through the literal setting, through be or actual but the use of sex in a to only. of the

liturgical Abhinavagupta, Love-making the

also, mind, in in

according awareness

can

internalized He writes

a visualization 'due to

Ku laprakriya.

that

imagination within the to

(parikalpita) the possessor of Sakti goes

the lesser circle (anucakra) and (then) rise to or circle'80 which causes a sudden

(supreme)

surging of consciousness of consciousness

(ucchalanam c i t a h ) . This internally is also

idea found

transformed

in the PTV where Abhinavagupta says that energy can be aroused in the absence her. of He a woman the by

(v T r v a ) merely which

remembering

contact

with

quotes

VB

advocates the imagining of a sexual situation as a way of arousing and inwardly that the directing Trika energy,81 even though he

Sanderson perform

notes

Kaula,

though

such

inner

visualizations,

must

nevertheless

perform erotic worship on certain days of the ye ar . 82 Visualized than the liturgical action, end, both love-making yet both into is are the more subtle to

physical the same and

thought

achieve cosmic

immersion function takes

essential to of the its of

body,

according

principle objects;

that the mind its 'shape'

on the qualities

will

conform

to the qualities

301

union, imagined

whether at a

acted more

out

at

physical level.

level Within

or the

subtle,

mental

Kula tradition, the the body of

there is a link between the yoginT and she being The an emanation of

consciousness; deity

supreme

Kalasamkarsini.

suitable

person

(a d h i k a r i n ) will theoretically be able to attain that

level either through actual or visualized the yoginT, little entity; more contact with not forgetting that traditionally there is between the human and the divine of the and

difference

the yoginT being a human manifestation higher yoginT who appears

subtle,

in dreams,

is the object of the siddha's visualization, herself maithuna a manifestation is performed of the supreme or is

and who is Whether the

power.

actually

visualized,

soteriological goal for both the Trika Tantrika and the Trika Kaula is in the same: both liturgical systems might are be

practised transcended eradicated.

order

that

particularity

and the pollution of individuality

at last

A P P E N D I X

Saiva cosmology according to the_ MalljiTvij ayottara-tantra (2.36-58) and Abhinavagupta' s Paramarthasara:

Transcendent Paramas iva, the body of consciousness.

ANDA

kalA

TATTVA (1) Siva (2) Sakti (3) Sadasiva (4) Tsvara (5) Suddhavidya

Avakasa/ santyatTta

Sakti (ruled by Tsvara)

UtpuyinT/ santa

(6) Maya (3 malas of anava, mayTya,karma) Maya (ruled by Rudra) BodhinX/ vidya (7) kala (8) vidya (9) raga (10) kala (11) niyati (13) prakrti (14) buddhi (15) ahamkara (16) manas (17)-(21) jfianendriyas (ears, skin, eyes, tongue, nose) (22)-(26) karmendriyas (speech, hands, feet, anus, reproductive organs) (27)-(31) tanmatras (sound, touch, form, taste, smell) (32) (35) bhutas (space, air, fire, water,) PrthivT (ruled by Brahma) Dharika/ nivrtti

(12) purusa

Prakrti (ruled by Visnu)

ApyayinT/ pratistha

(36) earth

Corresponding Tattva, akti and Experlent:

TATTVA

AKTI

EXPERIENT

iva akti Sadasiva Tvara uddha Vidya

Cit Ananda Iccha Jana Kriya

iva

Mantramahesvara Mantresvara Mantra

_ Maya

Vijanakala (one mala) Pralyakala (two malas) akala (three malas)

A P P E N D I X

Text

and

Translation Situated in

of the

the

'Hymn

to

the

Circle

of

Deities stotra)

Body'

(Dehasthadevatacakra-

attributed to Abhinavagupta.

Translation:

1.

I praise Ganapati1 breath, systems, worshipped who

whose at the in

body

is

the of

inhaled a hundred gifts,

beginning granting

delights

desired

and who is praised by the multitude of divine and semi-divine beings.

2.

I praise Vatuka removes and

called away

the

exhaled

breath

who

carries

men's

misfortune,

whose

feet are worshipped by the line of perfected ones, the hordes of yoginls and the best of heroes.

3.

I praise Anandabhairava, The goddesses him in of the

made

of

consciousness. constantly with the

sense of

faculties the heart

worship

the

lotus

pleasures of their own perceptual fields/ bodies.

4.

I praise constantly the pure sat guru.

him By

whose

form of the

is his

devotion, light of he

the

power is

illumines

the universe which

path

Siva

for the devotees.

5.

I praise who

AnandabhairavT whose amuses

form

is

awareness, arising,

continually

herself with

the

306

maintenance, play.

and

tasting

of

the

universe

as

her

6.

continually

bow

to

BrahmanT, situated Indra

whose on the

form petal

is of who

intellect/higher the Lord of Gods

mind, [i.e.

in

the

east],

worships Bhairava with flowers of certainty.

7.

I eternally praise Mother SambhavT, the ego, in the situated on the petal who of

whose fire

form is

[i.e Agni to

south-east],

performs

worship

Bhairava with flowers of egoism.

8.

eternally

praise on

KumarT the

whose

nature

is

the gives

mind,

situated to

southern with

petal,

who of

offerings

Bhairava

flowers

thought

construction.

9.

I bow eternally to VaisnavT, is sound, situated on the

the power whose south-west petal,

form who

makes offerings to Bhairava with flowers of sound.

10.

I honour VarahT bearing

the

form of the

sense

of

touch, situated on the western petal,

she delights

Bhairava with flowers of touch which captivate the heart.

11.

praise

IndranT

whose

body

is

sight

and

whose who

body reclines on the lotus of the north-west,

worships Bhairava with the most beautiful and best forms/colours.

12.

I honour Camunda called the sense of taste, abode is the support of the Lord of the

whose World

307

[i.e. Kubera in the north], who eternally worships Bhairava with the f l a vo ur s .2 sustenance of the manifold six

13.

honour

always

MahalaksmX on the

called of

the the

sense Lord

of

smell, iva in

situated the

petal who

[i.e. to

north-east],

makes

offerings

Bhairava with flowers of manifold fragrances.

14.

I praise

constantly the

Lord

of

the

body

called

the self, conferring perfection, worshipped in the six systems and possessed of the thirty six

tattvas.

15.

praise

the

wheel

of

deities

within the and

the

body, of

eternally experience, present.

arisen, the

trembling,

essence

end of

everything

constantly

Sanskrit Text:

1.

asurasu ravmd avand itam

abhimatavaravitarane

niratam

darsanasatgrya pjam pranatanum ganapatim vande //

2.

varavTrayoginigana

siddhvalipj itnghriyugalam

apahrtavinayij anrtim vatukam apnbhidham vande //

3.

tmiyavisayabhogair

indriyadevyah

sad

hrdam

bhoje

abhipj ayanti yam tarn c inmayam anandabhairavam vande //

4.

yad dhlbalena visvam bhaktanan sivapatham bhti / tarn aham avadhnarpam sadgumn amalam sad vande //

udayavabhasacarvanalTlam

visvasya

ya

karoty

aniam

nandahhairavim tn virarsarpn aham vande //

arcayati

hhairavam

ya

niscayakusumaih

suresapatrasth

pranarrini buddhirpn brabmnlhi tan aham satatam //

kurate hhairavapj am analadalasth

' bhimnakusumair y

nityam ahamkrtirpn vande tarn snbhavlm ambn //

vidadhti bhairavrcn daksinadalag vikalpakusumair y / nityam manah svarpn kaunrlm tn aham vande //

nairrtadalag

bhairavam

arcayate

sabdakusumair

pranamni sabdarpn nityam tan vaisnavim saktim //

pasclmadigdalasamsth

hrdayaharaih

sparakusumair

tosayati bhairavam tn tvagrupadharn narrini vrhn //

varatararpavisesair mrutadigdalanisanna deh y / pjayati bhairavam tn indrnn drktanum vande //

dhanapatikisalayanilay

nityam

vividhasadrashralh

pjayati bhairavam tn jihvbhikhyn narrini cnundn //

Tadalasth bhairavam arcayate parimalair vicitrair y / pranamni sarvad tn ghrnbhikhyn mahlaksrnTn //

saddarsanesu

pjyam

sadtrimsattattvasamvalitam

tmbhikhyam satatam ksetrapatim siddhidam vande //

samsphurad anubhavasram sarvntah satatasannihitam / naumi sadoditam ittham nij adehagadevatcakram //

309

Notes:

1. 2.

Ganesa or Ganapati is one of Siva's two sons. The sour bitter six flavours (rasa-s) are: sweet pungent (m a d h u r a ), (katuka),

(amla),

salt

(l a v an a),

(tikta) and astringent

(k a s a v a ).

N O T E S

N O T E S

TO

THE

I N T R O D U C T I O N

1.

This

is

despite

the

fact

that

non-dualist

Saivism

developed beyond the bounds of Kashmir, particularly in South India as Mahesvarananda1 s Maharthamafijari attests. Also there was an important dualist Saiva tradition

within Kashmir.

For an excellent introduction to the

variety of Saiva traditions within Kashmir see Sanderson (1988); also Dyczkcwski (1987) pp. 3-9 and 222 n.12. For Saivism as a whole see Bhandarkar (1913), Gonda (1970 & 1977).

2.

Arapura

(1972) p.

62f. Arapura notes that all Indian with varying

religious systems assume the standpoint,

degrees of emphasis, of universal suffering or 'a sense of wrongness in existence' (p. 62). Kashmir Saivism is no exception to this, though in the end this suffering is merely an appearance of consciousness.

3.

In a different context Schilder about body-image notes:

(1935) p. 124 writing

Since both the body and the world have to be built up, and since the body in this respect is not

different from the world, there must be a central function of the personality which is neither world nor body.

He goes on to say (p. 304):

... a body is always an expansion of an ego and of a personality and is in a world. Even a preliminary answer to the problem of the body cannot be given unless we attempt a preliminary answer about

personality and world (p. 304).

In the context of Kashmir Saivism these words take on a different meaning. The monistic Saiva would agree that body and world are not different and that they are both constructed. Similarly he would agree that the body is an expression of an ego (ahsm), but for him this ego would be traced to an absolute, pure subjectivity (ahanta)

which expands not only as the body of the individual but also as as the body of the universe which contains all bodies.

Cf.

Sivaraman

(1973)

p.

2.

In

reference

to

Saiva

Siddhianta he states his aims thus:

In our inquiry concerning the beginning of Saiva Siddhiahta at any rate we shall not deal with it as a mere system of belief and faith of great

antiquity but rather as a

'living'

philosophical

system. The philosophy of Saiva Siddhanta is living in the sense that the issues it raises and answers are still live issues of great consequence for the thought and life of those who are grasped by it. It is therefore as much contemporary in its relevance

313

as indeed it is old and traditional. In so far as its problems are not merely of particular and local interest it belongs to the contexts of life as such rather than merely to the contexts of history.

These sympathies can also be applied to Kashmir Saivism.

5.

Piatigorsky (1985) p. 215. I have been influenced here by Piatigorsky' s distinction between terms' and 'texts'

(1984 p. 18). This study is concerned with the former more than the latter. He writes:

Terms and texts here are two very different objects of investigation, because they require two

completely different methodologies .... In the case of terms it is necessary to produce a term which is interpreted (provided that it is a term within a concrete text) through one's meta-terms and within one's apperceptive structure in the context of

which this term is thought to have been used. This term is then to be reconstructed as it were, frcm outside, as a primarily given context. In the case of texts, it is necessary to produce a text of interpretation where the field of

reconstruction of contents is limited by a given text itself.

6.

Dyczkcwski (1987) p. 23, is himself in sympathy with this approach. tradition: He writes about his study of the Spanda

In the present work we have therefore chosen to cut across the internal distinctions between schools and traditions within Kashmir Saivism to present

314

Spanda as a concept which represents an important point of contact between them, on the one hand, and on the other to see how each of these schools contributes to the development of the doctrine of Vibration tradition. within the context of the Spanda

7.

PH 8 and ccmm.

8.

Piatigorsky (1985) p. 215.

9.

Van der Leeuw (1938) p. 673 f.

10.

Cf. Dyczkcwski (1987) pp. 1-9.

11.

Ibid pp.

14-17.

Cf.

Sanderson (1988);

also Sanderson

(1985) p. 201. He eloquently describesthe Kaula-Kapalika thus:

Smeared

with

ashes

of

funeral

pyres,

wearing

ornaments of human bone, the initiate would carry in one hand a cranial begging-bowl and in the other a khatvanqa, a trident-topped staff on which was fixed beneath the prongs a human skull adorned with a banner of blood-stained cloth. Having thus taken on the appearance of the ferocious deities of his cult, he roamed about seeking to call forth these gods and their retinues in apocalyptic visions and thereby to assimilate their superhuman identities and powers. These invocations took place precisely where the uninitiated were in greatest danger of possession: on mountains, in caves, by rivers, in forests, at the feet of isolated trees, in deserted houses, at crossroads, in the jungle temples of the

315

Mother-Goddesses, but above all in the cremationgrounds, the favourite haunts of Bhairava and Kali and the focus of their macabre and erotic cult.

12.

Dyczkcwski (1987) pp. 3-8; cf Gonda (1977), Goudriaan and Gupta (1981) on the nature of this literature.

13.

Cf.

the

11th

cent,

dualist

theologian

Bhojadeva's

Tattvaprakasa w . Saiva

5-20. The locus classicus of dualist NaresvaraparTksa see

theology is Sadyojoti's

Sanderson (1988) pp. 668, 691-693.

14.

Sanderson (1988) p. 703; Dyczkcwski (1987) p. 5.

15.

Scmasambhupaddhati ed. & French translation by BrunnerLachaux (see bibliography); cf. Dhavamony (1971).

16.

Sanderson (1986) p. 203.

17.

Sanderson (1988) p. 668, concerning the classification of these texts: Within these Tantras there is a primary division between those of the seat of Mantras (MantrapTtha) and those of the Seat of the Vidyas (VidyapTtha). The latter are either Union Tantras (Yartala-

tantras) or Power Tantras (Sakti-tantras). Within the latter one may distinguish between the Tantras of the Trika (or rather of what was later called the Trika) and material dealing with cults of the goddess KalT. Tantras which teach the cult of

Tunburu and his four sisters ... are fitted into this scheme as a third division of the VidyapTtha.

18.

Cf. Sanderson (1988) p. 669f;(1985) p. 215 n.125.

316

19.

TA 37.24b-25c, ref. Sanderson (1986) n.166.

20.

Sanderson (1988) pp. 679-690; cf. Pandey (1935) Dynamos (1987) p. 13.

p. 548ff;

21.

Sanderson (1988) ibid.; Eyczkcwski ibid. p. 9.

22.

Cf. Sanderson (1986).

23.

The relevant texts here of Abhinavagupta are vhis TA, TS and MVTvart. See also Sanderson (1988) and his article on the Trika in Eliade (gen ed.) (1987) the Encyclopaedia of Religion.

24.

Sanderson (1988) p. 694f.

25.

SSV 1.1

26.

Dyczkcwski (1986) p. 21.

27.

This is called the Tryamba Mathika,

a lineagetracing and

itself back to Siva as Srikantha,thence to Durvasas

thence to his mind-born son Tryamba. Pandey (1935) p. 600 takes the Pratyabhijfia and Trika to be identical in that they refer to themselves as having the same lineage, but Dyczkcwski p. 18 argues that the Trika was identified with this lineage in order to identify that tradition with monistic Saivism as a whole.

N O T E S

TO

C H A P T E R

ONE

1.

Smart (1958). I assume Smart's general point that 'the propositions of religion are to be understood in their doctrinal contexts' must (p. also 18) be and seen that in such doctrinal the context of

propositions

'religious activities which give than life and point' (p. 13). This seans particularly relevant to monistic Saiva traditions whose sophisticated metaphysics have

soteriological implications, in that the tradition claims to be a systan of transformation.

2.

PH p. 27:

tatha hi - citprakasat avyatirikta nityodita

mahanantrarupa pumahamvimarsamayT ya iyam para vaksaktih adiksantarupasesasakticakragarbhinl sa tavat pasyantT-

madhyamadi kramena grahakabbiiTiikan bhasayati.

3.

Alper

(1979) p.

348 observes that terms

for divinity

'obviously fall into two classes: those that denominate an individual being (e.g. Siva, Mahesvara, Isvara and

Svsmin), and those that refer to consciousness in one sense or another (e.g. samvid, citi, prakasa and

vimarsa)' .

4.

IPV 1.3.7.

318

5.

PH p. 49: 'Nothing to the end of light is brought about without the absolute (nahi Inversion paramarthika in the light of viria

consciousness1

prakasavesam

kasyapi prakasaniantaghatate).

6.

IP 1.5.11.

7.

SKvrtti p. 2.

8.

SN p. 15.

9.

TA 3.68: 'The fusion of the form/body of the couple (i.e. Siva and Sakti) is known, which is called the energy of joy from which the universe emanates.' (tayor yad yamalam rupam sa samghatta iti smrtah / anandasaktih saivokta yato visvam visrjyate).

10.

PH 5 cittam.

citir eva cetanapadad avarudha cetya samkocinT

11.

Ibid..

p.

asyam

hi

prasarantyam

jagat

unmisati

vyavatisthe ca, nivrttaprasarayan ca nimisati.

12.

Ibid. 3.

13.

Ibid.

14.

MVT 5.5.

15.

TA 29, p. 45.

16.

Brunner (1974) p. 418f.

319

17.

SS

1.19:

'A body

arises

due

to

union

with

akti1

(saktisandhne sarXropattih). Cf. SS 3.17:

'He produces

transformation due to the measure (of his consciousness)' (svanutrnirmnam pdayati).

18.

SS 3.33 and cam.

19.

SN 1.1 p. 4: mantramahesvara

rXmanmahesvaro hi svtantryasaktya siva mantresvara mantra vijftanakala

pralaykala sakalntn pramtrbmLkn tad vedya bhmikn ca grhnnah prvaprvarpatn bhittibhtatay sthitn apy antah svarpvacchdanakrTday nimesayann fpatnavarohakramena, evonmesayati

uttarottara

rohakramena

tttarottarpatn nimesayann eva jfianayogirian unmesayati prvaprvarpataT^ata.

20.

Eg. TA 6.34-37.

21.

PH

p. 7.

22.

SN p. 16.

23.

SS 2.3: 'The secret of mantra is the being whose body is knowledge ' ( vidysarTrasatt mantrarahasyam ) .

24.

Yemala-tantraquoted

Padoux

(1963)

p.

298: devatyah

sarTram ti bTjd utpadyate dhruvam.

25.

SSV p. 47f:

atha ca mantradevatavimarsaparatvena prapta

tat snarasyam radhakacittam eva mantrah, na tu vicitra vamasamghattanaTiat rakam.

26.

SSV p.Ilf.

320

27.

IPV 1,3/7, p. 144.

28.

SSV p. 12.

29.

IPV 2.3.13, p. 128.

30.

Ibid. 1.5.1-9; cf. Alper (1979).

31.

SN 1.6 & 7, p.

20.

32.

IPV 2.3.13, p.

129.

33.

TS 9, p. 95

34.

IPV 3.1, p. 212.

35.

There are seven Vaisesika quality

padarthas: substance (dravya); (saranya) ;

(guna); activity ( karma); universal

particular (visesa_); inherence ( samavava); and negation (abhava).Indeed these may have been influenced by

granmatical categories. Cf. Matilal (1985) p. 378f.

36.

IPV 3.2.3, p. 46.

37.

Ibid. p. 47.

38.

Ibid. p. 46.

39.

SD 1.34-36:

tatha nanasarTrani bhuvanani tatha tatha /

visrjya rupam grhlati protkrstadhamamadhyamam // 34 // sthananurupato dehan dehakarena bhavanah / adadat tena tenaiva rupena pravibhavyate // 35 // krTdaya

duhkhavedyani karmakarini tatphalaih / sambhatsyamanani tatha narakamavagahvare // 36 // nivasTni sarTrani

321

grhnati

paramesvarah

/ //

tatha 37

nrpah // /

sarvabhaumah karoti prabhuh

prabhavanodabhavitah padatadha marB tad

kridan tatha

dharmadharmatah

prarrodatrria krTdatyevam tatha tatha // 37 //.

40.

These worlds are frcm the list of bhuvanas in the MVT ch.5. The idea that appropriate bodies are to be formed in accordance with the kind of world, is also found in dualist Saivism. Bhojadeva writes in the TP 3.3 that iva provides each soul with a body and faculties to make it capable of experience. Bhattanarayana' s vrttion the MG 4.7 says that persons in pure creation, the Mantras, need a body to perform their duties.

41.

PS 92.

42.

Cf. Sanderson (1985).

N O T E S

TO

C H A P T E R

T W O

1.

FH p. 6; TA 5.245; 13.224; Dyczkowski (1987) p. 42.

2.

SN

p.

10:

tato'yam. . .cidatma

bhagavan

nij arasasyanatarupam jagad unmaj jayati.

3.

MM

25:

styanasya / gulapinda

kramavasadi iva paficapi

iksuvrasyeva iva bhutani

sivaprakasasaya

madhuratan na moflcati /; cf Abhinavagupta PS 26. Also the Paficaratra text the Jayakhyasamhita (JS) 4.104: 'As sweetness standing in sugar cane is perceived as formless, unchanging likewise God within one's own body supreme self' (madhuryam is the ca

iksusamstham

amurtim upalabhbyate / evam svadehagam devam paramatmanam vyayam //).

4.

IP 3.1.7-8.

5.

SSV p. 6.

6.

Ibid. p. 12; PH p. 6f.

7.

PH 10 and ccnm.

8.

Ibid. pp. 16 & 22.

324

9.

Ibid. p. 22.

10.

SN

p.

23:

...

svasvatantryollas ita

yeyam

svarupavimarsasvabhava icchasaktih samkucita saty apurnam manyatarupa asuddhir anavam malam, tan malotthita bhede

kaficukapaficakabilatvat, sarvajfiatva pattipurvam pratharupam kramena kimcij

jftanasaktih

kramena

jftanatvantahkarana sankocagrahanena malamasuddhir sarvakartrtva samkcx^grahana

buddhlndriyata hhinnavedya kriyasaktih kartrtva atyantam

atyantam mayiyam bheda

eva, kificit purvam

karmendriyarupa

parimitatan prapta ^bhasubhanusthanam ayam karmam malam apy asuddhih.

11

PH p. 9:

yatha ca evam bhagavan visvasarlrah, samkucita sesa cidrupah

tatha

citisamkocatma

' cetano'

grahako'pi vatadhanikavat samkucitasesa visvarupah.

12.

PTLV p. 17.

13.

MVT 5.5.

14.

Potter (1976) p. 110. Also see Matilal (1985) p. 287.

15.

SN 1.3 and ccrrm.

16.

PS 26: rasaphianita sarkarika gudakhandadya yatheksurasa eva tadvad avastha bhedah sarve paraniatmanah sambhoh.

17.

IPV 1.5.13 p. 246.

18.

Ibid.

1.5.7,

Alper's

(1979)

translation

p.

363:

yogisamvida eva sa tadrsT saktih yat ateasavaicitryarupam arthajatam prakSayati iti / tat asti sambhavah - yat

325

samvit

eva

ahhyupagatasvatanrya samvido sat

apratTghatalaksariat anapayat ity evam

icchavisesavasat antahsthitam eva pranabuddhidehadeh

' nadhikatmataya bhavajatam idam

vitTrnakiyanmatrasamvidrupat

bahyatvena abhasayati iti.

19.

PH 2.

20.

TA 2.286

21.

PH p. 6; Cf. IFV 2.4.10 p. 173.

22.

Alper (1979) p. 374. He writes:

'He [Abhinava] wants to

hold (with the parinsmavada) that the evolution of the cosmos is a real transformation taking place wholly

within a single reality. At the same hold this (with vivartavada, real process

time he wants to that a

but withoutillusionism)

of transformation

represents

progressive decline in level of reality frcm the, as it were, most real to theleast real. Abhasavada is his

attempt to devise a causal theory which will allow him to acheive this reconciliation'. Although I agree with Alper that abhasavada combines both causal theories, I do not agree with hischaracterization of vivartavada as

maintaining that there is a 'progressive decline in level of reality' . The main point of vivarta is that it is a ' gestalt' as indeed the name vivarta, ' turning around' , implies. That is, it maintains that there is a

disjunction between appearance and reality, there is no progression; the rope is simply seen as a snake - a

single reality erroneously perceived.

23.

Ibid. p. 355.

326

24.

IPV 1.5.2 p. 190.

25.

Ibid. 1.5.6 p. 221f.

26.

Ibid. 1.5.3 p. 204.

27.

Ibid. 1,5,10 p. 237.

28.

Ibid. 1.5.3 p. 208.

29.

Ibid. 2.4.2.

30.

On kinds of cause in Indian thought see Potter (1976) p. I12f.

31.

Cf. SSP 3, pp. iiif.

32.

IPV 2.4.8, p. 164.

33. 34.

TA 3.68. PTV p. 51: sivatmakasvarabTjarupa syanataiva

saktavyafijana yonibhavobijadeva yoneh prasaranat. Cf Mvr 3.10-12 p 15, quoted by Abhinavagupta PTV p. 50.

35.

PTLV p. 6.

36.

IP 2,1,3:

kaLah suryadi sancaras tat tat puspadi janmya

va / sittisne vatha tallaksyah krama eva sa tattvatah //. Cf. MG p. 227 ff.

37.

IPV 2.3.3 p. 11.

38.

Cf. Sivaraman (1973) p. 237f.

327

39.

KMT 23.3-15b. This text characterized the highest level of time in the following way: The supreme time is like an atan (while) the

supreme-nan-supreme time opens out in the course of the ages of Manu etc. That time makes the body.

trutilavat

parah

kalah,

kaLonmesat

paraparah/

manvantaradisthadau, sa kalah kalate tanum.

Having known the distinction created by time between self and other, the text says that the sadhaka should 'drive time away' (vyapohayet kalam (23.1)).

40.

Schrader

(1916) p. 76f. Cf.

Panikkar

(1976) who also

notes the distinction between transcendent time and time incarnate in the movement of the sun, planets and in empirical distinctions. He noes that three levels of time occur in the Siva Purana: 1) eternal time identical with Siva, 2) time as a power of Siva and by maya. According 3) a limiting to Bhartrhari,

principle produced Panikkar observes,

the function of time is two-fold.

Firstly it is a power which allows things to mature (abhyanujfia) and secondly it is a restraining force

(pratibandha) which prevents premature ripening. Indeed one of the aims of Saiva yoga is to penetrate between manents of time, which are an expansion of pure

consciousness, and perceive Paramasiva.

41.

PTLV p. 5. The PTV (pp. 34-75) deals thoroughly with the homologies between letters and levels of the cosmos. The text explains different systems of hcmolgy or reflection (for example the maLihl system which differs from the usual order of the Sanskrit alphabet). See Padoux (1963).

328

42.

SSV p. 51 quoting the Tantrasadbhava: f 0 dear one, the condition of the a phoneme abides in the entire alphabet (avamastho yatha vamah sthitah sarvagatah priye).

43.

Padoux (1976) pp. 192-198; cf. Padoux's PTLV p. 70 n. 11.

44.

TS p. 12.

45.

SSV 2.7 p. 61; cf. PTLV p. 5. See Muller-Ortega (1989) pp. 13-116 for an account of the relation between

trikona, yoni and the heart. He quotes Jayaratha (p. 114) who explains trikona as the vulva, the 'mouth of the

yoginT ( yoqinlvaktra) and as the receptacle of the three powers of Iccha, Jfiana and Kriya. See also Ugal Ortiz (1988) pp. 213-221.

46.

SN p. 25.

47.

Cf.

the

dualistic

Saivagamaparibhiasanafij arT

of

Vedantajfiana, 2.29b-31a:

'There are two kinds of body,

male and female: the male is characterised by a phallus, the female characterised by a vulva. Siva is known to constitute the phallus, Sakti is known to constitute the vulva. Because of Siva and Sakti this all is both moving and unmoving.' (sarTram dvividham proktam pumstvam ca strTtvam eva ca // lingena lafichitam pumstvam strTtvam vai yonilafichitam

/lingamTsmayam proktam yonih saktimayam smrtam // tasmad vai sivasaktis tu sarvam etad caracaram /.

N O T E S

TO

C H A P T E R

T H R E E

1.

PH p. 9.

2.

SN p. 37.

3.

SK 1.1.

4.

SS 2.7 and conn.

5.

SKvrtti p. 2.

6.

PH 23.

7.

SN 1.3 carm p. 14 & 1.8 p. 2 2

8.

SN p. 10; PH 8 canm.

9.

IPV 1.5.3 p. 207.

10.

VB 41.

11.

O Flaherty (1980) p. 314f.

12.

Ibid. p. 317.

330

13.

PH p. 23:

yatha ca bhagavan suddhetaradhva spharana

kramana svarupa vikasarupani srstyadmi karoti.

14.

PH 1: citih svatantra visvasiddhihetuh.

15.

PH p. 9.

16.

SK 2.4:

tasmad sabdarthacintasu na savastha na ya sivah

/ bhoktaiva bhogyabhavena sada sarvatra samsthitah.

17.

VB 116:

yatra yatra mano yati bahye vabhyantare 'pi va

tatra tatra sivavastha vyapakatvat kva ysyati? //.

18.

SN p.

48:

dehidy avasthasu na kasucid

apy

apumam

manyata mantavya.

19.

SSV p. 8 quoting the Uausmabhairava:

yavanna vedaka

ete tavad vedyah katham priye / vedakam vedyam ekam tu tattvam nasty asucis tatah //.

20.

SN p. 10.

21.

SKvrtti p.

2:

anena svasvabhvasya iva sivatmakasya jagad utpattisamharayoh karanatvam

samkalpamatrena

vijanadehatmakasya sakticakraisvaryasyotpatti hetutvam.

22.

TA 6.62, ref. Dyczkowski (1987) p. 141.

23.

SN

p.

20:

yady

api tu

rahasyadrstau vijanadehah

na

kascij

jad ah eva

karanavargo' sti vijrmbhante.

api

karanesvarya

24.

PH p. 8:

tad uttTmasivabhattarakasya prakasaikavapusah

prakasaikarpa eva bhvh / srlmatparamasivasya punah

331

visvottTma visvatmaka param^nandamaya prakasaikaghanasya evam vidham eva sivadi dharanyantam akhilam abhedena iva sphurati ... api tu sriparamasivabhattaraka eva itham

nanavaicitrya sahasraih sphurati.

25.

VB 41:

tantryadivadyasabdesu dTrghesu kramasamsthiteh /

ananyacetah pratyante paravycmavapur bhavet //.

26.

SN p. 3.

27.

PTLV p. 4.

28.

IP 1.6.7:

tad evam vyavahare 'pi prabhur dehadim avis an

/ bhantam evantararthaugham icchya bhasayed bahih //.

29.

IPV 1.8.1 p. 397.

30.

TA 15.284b-287a ref. Dyczkowski (1987) p. 141 n. 19. His translation reads: Cnee the tendency (aunmukhya) [to see external]

objects ceases and limitation is destroyed, what remains in the body apart frcm the nectar (rasa) of Siva's bliss? body night [Thus] day seeing and worshipping the as replete with [all] the

and

categories of existence and full of the nectar of Siva's bliss, Siva. [the yogi] becomes identified with in that holy image (linga),

Established

content to rest in [his] cosmic body,

[the yogi]

does not aspire to any outer Linga, [to make any] vows, [travel to] the sacred sites or practice

[external] disciplines. galite visayaunmukhye parimitye vilapite // dehe kimavasisyeta sivanandarasapumam sivanandarasaddate sadtrimsattattvanirbharam / //

332

deham

divanisam

pa^annarcayansyacchivatmakah

/ //

visvatmadehavisranti-trptastallinganisthitah bahyam lingavrataksetracaryadi nahi vafichati /

31.

SN p. 3.

32.

SKvrtti p. 2.

33.

PS 49 & 50: iva dehah /

aham eva visvarupah karacaranadi svabhava sarvasminn aham eva sphuremT bhavesu

bhasvarupam iva // drasta srota ghrata dehendriyavarjito py akartapi / siddhantagamatarkans citran aham eva

racayani //.

34.

PTLV p. 5.

35.

SK 1.1.

36.

Cf. Silbum (1983) p. 20f.

37.

SN p. 3:

bhagavan sadaspandatattva.

38.

Ibid.

p.

3f:

sa caisa spandasaktTr garbhoktrtananta

sarga samharaika ghonahanta camatkaranandarupa nihsesa suddha^ddharupamatrTTieya samkocavikasabhasana sa tattva sarvopanisad upasya yugapad evonmesa nimesamayT /.

39.

PTV p. 272f, quotation frcm Padoux's PTLV p. 126 n. 348.

40.

PH p. 9:

yathia ca evam bhagavan visvasarTrah.

41.

SN p. 51: aham ... visvasarTra siva).

42.

KMT 18.123.

333

43.

Ibid. 104-105.

44.

Ibid. 117-123.

45.

SS 1.14

46.

SSV p. 32.

47.

PH p. 9: sarvadevamayah kayastam. See Sanderson (1988) p. 681f on the purvanriaya and Dyczkcwski (1988) pp. 79-85.

48.

MG 3. 4a-5b. The commentators on this text Aghorasiva and Bhattana rayana discuss the idea of Siva's body in seme depth, concluding that Saiva does not in reality have a body, because he is transcendent and beyond form.

Attributing a body to Siva is purely metaphorical use of language (see Hulin's trln pp. 105-110).

49.

Merleau Ponty (1962) p. 75.

50.

SP 3 Brunner-Lachaux's Introduction p. xiiif.

51.

TA 6.34-37.

52.

TS p. 47.

53.

Vakyapadiya 2.30f.

Cf.

Ooward

(1980)

p.

82f;

Matilal

(1985) p. 378f, Ruegg (1959) p. 113.

54.

NT 21.61-63 quoted Padoux (1963) p. 86.

55.

Ibid. A significant difference between the granmarians and the Pratyabhijfia conception of this sound absolute should be noted. Scmananda objects to Bhartrhari's

334

identification of the absolute with the third (and for him highest) level of speech pasvantT (the other two

being madhvama and valkharT) on the grounds that pasvantT is frcm a transitive verb caning frcm the root drs and therefore implies an object. But the absolute is totally beyond all subject-object distinction (SD 2.45-48).

Monistic Saivism therefore adds a further fourth level of Para which is identified with the absolute sabdabrahman. Cf. Pandey (1963) pp. 626-630; Ruegg (1959) p. 113.

56.

Ooward (1980) p. 10.

57.

TA 6.36: trikadvaye tra pratyekam sthularri suksmam pa ram vapuh / yato'sti tena sarvo 'yamadhva sadvidhi ucyate //.

58.

TAV 6.39.

59.

Padoux (1963)

p. 79ff. These

also

refer to the sixteen trsln PTLV p. 128 n.

phases of the moon, cf. Padoux's 361.

60.

SN p. 3.

61.

PH p. 7.

62.

Laksmi-tantra 5.42.

63.

SSV 1.1 p. 7.

64.

PH p. 7.

65.

IP 3.2.13: sunye buddhyadyamavatmany ahanta kartrtapade asphutarupa samskararnatrini jfieyasunyata.

N O T E S

TO

C H A P T E R

F O U R

1.

MVT 5.6.

2.

Ibid. 5.8

3.

Ibid. 2.49.

4.

TAV 29.114-115 p. 82.

5.

PTLV p. 5.

6.

PS

5:

tatrantar

visvam

idam

vicitra

tanu

karana

bhuvanasantanam / hhokta ca tatra dehX siva eva grhXta pasubhavah //.

7.

Cf. -Taittiriya Upanisad 2,21-71. Here kosa means that which covers the scul.

8.

Laksmi-tantra chapter 6.

9.

Ibid.

6.5b:

kosah

kulaya

paryayah

sarTraparananavan

(Gupta's tsln).

10.

Pinda is a ccmplex term whose meanings include

'rice

ball' offered to the deceased's ghost ( preta) during the sraddha rite in order to create a body for the preta in

336

the next world;

body;

a male embryo;

a wcmb or even

testicles. Cf. O'Flaherty (1980a) p. 6 on the meaning of this term.

11.

TA 29.4:

kulam ca paramesasya saktih ssmarthyam urdhvata

/ svatantryam ojo vTryam ca pindah samviccharTrakam.

12.

TAV 29.4 p. 4.

13.

PTV p. 11.

14.

MVT 2.56.

15.

Ibid. ch. 5.

16.

See Sanderson (1988) p. 686f.

17.

KMT

17.51-94.

This text of

the westerntransmission which hasbeen critically by

( pascimannaya) of Kaulism,

edited by Gcudriaanand Schoterman

(1988),is quoted

Ahhinavagupta and Jayaratha (see KMT introduction p. 24) and has many correspondences with the Tantrasadbhiavatantra, a scriptural authority of the Trika.

18.

Ibid. 19. 90-94.

19.

SSP 3 Brunner-Lachaux's Introduction p. xx.

20.

m 2.7.28.
Padoux (1962) pp. 275-281.

21.

22.

Ibid. p. 275.

337

23.

TA 11.51-53 quoted by Padoux p. 275.

24.

SVT 4.252 p. 158:

'[There are] eighty one words abiding

as the King of Knowledge whose nature is the phoneme, which phonemes abide in the nature of breath.'

( ekasTtipadany eva vidyaraja sthitany api / vamatmakani tan yatra varriah pranatmakah sthitah //).

25.

Ibid. p. 58, cf. Padoux (1962) p. 278.

26.

SS 2.3.

27.

SN p. 47.

28.

VB 110 cited below.

29.

Sanderson (1986) pp. 199-204.

30.

SK

1.1b:

tan sakticakra vibhava

prabhavam

sankaram

stumah /.

31.

SKvrtti 1.1.

32.

VB 110: jalasyevormayo vahner jvalabhangyah prabha raveh / mama iva bhairavasyaita visvahhangyo vibheditah.

33.

Dyczkcwski (1987) p. 117f. He describes these wheels in the following terms:

Like the circles of light produced by a whirling firebrand (alatacakra), the cycles of divine

creative activity manifest as a single act. As each Wheel rotates, one power after another becomes

active, taking over from the one that went before

338

it and bending into the one that follows. The flow of the energy of consciousness moves round the

circle in harmony with the rhythm of its pulsation. Thus the Wheels of Energy are the vibrant radiance of Bhairava, the light of consciousness.

34.

NM Silbum's trsln, p. 240f.

35.

M -i 105, ref. from Pandey (1939) p. 509: 'Light is called intuition, the great womb of everything' pratibhia mahatT sarvagarbhihl). (bhasa ca nana

36.

Cf. Silbum's M4 for details.

37.

Sanderson (1986) p. 196f.

38.

SN p. 6: dvadasatma

saktirian srstiraktadimarTciddevTnan cakram sanuhastasya yo vibhava udyogavabhasana

carvana vilapanatma krldadambaras tasya prabhavam hetum / eta hi devyah srimanmanthanbhairavam cakresvaramalingya sarvadaiva jagatsargadi krTdari /.

39.

KSvrtti 1.1 p 2.

40.

PTLV

p.

13:

ete

sarva

paraman

siddhim

dharanyadi

sivantadhva-visayan anena iva dehena svatantratan dadati.

41.

TS p. 27.

42. 198.

TS ch. 4; TA 4.171-172, ref. from Sanderson (1986) p.

43.

TS p. 30.

339

44.

Ibid. p. 29f: 2. tato

1 . samvit purvam antareva bhavam kalayati,

api sphutataya tatah kalayati, kalayati, tarn 4. 3. eva tatraiva bhavam tatasca grhXtva

bahir

raktimayatan

antarupasamj ihiTrsaya

tadupasamharavighnabhutam sankan nirminoti ca grasate ca, 5. grastasankamsam bhavabhagam atmani upasamharena

kalayati, 6. tata upasamhartrtvam mamedani rupam ity api svabhavam eva kalayati, 7. tata upasamhartrsvabhavakalane kasyac idbhavasya vasanatmana avasthitim kasyacit 8. tu

samvirimatravasesateni

kalayati,

tatah

svarupakalananantarTya katvena iva karanacakram kalayati, 9. tatah karanesvaram api kalayati, 10

tatah kalpitam

mayiyam pramatrrupam api kalayati, 11 sankocatyagormikha vikasa grahanarasikam api praniataram kalayati, 1 2 . tato vikas itam api rupam kalayati.

I have taken ariantarTva in the text to read anantarTva.

A slightly different account of the twelve KaLTs is given in Abhinavagupta' s Kramastotra. See Silbum (1975) pp.

134-190 and 193-194 for a french translation and the text of this hymn.

45.

Ibid. p. 30.

46.

Ibid. p. 31.

47.

Cf. Sanderson (1986) p. 198.

48.

Kramastotra 17:

bahir vrttim hatum citibhuvam udaram

nivasitum yada bhavabhedam prathayasi vinastormilapalah / sthiter nasam devT kalayati tada sa tava vibho sthiteh sansarikyah kalayatu vinasan mama sada.

340

Silbum (1975) p. 142 translates this as:

'Quand, afin

d'liminer la fluctuation externe et de sjourner au royaume de la sublime Conscience, Tu dploies les choses en leur indiffrenciation - le remous des vagues tant compltement apais - alors cette Desse Tienne opre la destruction de l'existence. Puisse-t-elle, Omniprsent, dtruire (aussi) intgralement et jamais pour moi

l'existence transmigratoire!'

49.

TA 4.155.

50.

Ibid. 4.170.

51.

Kramastotra 26.

52.

SSV p. 131.

53.

Ibid. p. 73.

54.

PH p. 35.

55.

Ibid. p. 47.

56.

IPV 3.2.7 p. 253.

57.

Ibid. p. 252.

N O T E S

TO

C H A P T E R

F I V E

1.

PH p. 23: ... dehapranadipadam avisan cidrupo mahesvaro baMniiMiIbhavavasare nUadikam artham

niyatadesakaladitaya yada abhasayet.

2.

SSV 3.4 p. 132.

3.

SN

2.16<2 p. 46:

Paramesvaro mayasaktya sarTra karanahi

bhedamayani nimimite. Cf. the dualist Bhojadeva's TP 3.3: 'Having past actions in view, Siva through his energies agitates rnaya and provides each soil with a body and with faculties which make it capable of experience' (Pereira's trsln (1976) p. 172).

4.

SP

3,

Brunner-Lachaux' s Introduction p.

xiv.

Cf.

TA

1.239; Rastogi (1988) p. 222.

5.

SN

2.1&2

p.

46:

vidyasakya

tvakasiya

vicitravacaka

parsmarsa sarTran mantran.

According to Saiva Siddhanta

they have bodies made of bindu or mahariaya, very subtle matter existing beyond maya (SSP 3 p. vi). Their bodies

are pure and not b o m fran karma (MG 4.2 pl28) because they are beyond the maya-tattva. This idea has echoes in the Paficaratra, for example the Jayakhya Samhita 10.37b says that beings above maya called ' sky-goers' (khecarT) have bodies of light ( svaprakasasarTra) . Cf. the Laksmltantra 6.29 & 13.9, prakrti provides natural bodies for

342

souls MTva-s) in impure creation, but beyond that beings have apascima ('last') orsattvika bodies. The idea of

the body gaining in subtlety as it rises higher in the cosmos would seem to be a ccrrmon Tantric idea.

6.

Ibid.

7.

MG Hulin's trsln p. 128.

8.

PH 10 and corm.

9.

SN loc. cit.

10.

MGvrtti 4. Hulin's trln p. 126:

'Il [siva] crainsi un

groupe huit tres qui sont pure connaissance, parce que leurs liens faits de karman et de maya ont t dtruits, et qui sont aptes entrer dans le sjour (de iva),

conformment 1 ' tat d ' involution de leur souillure.'

11.

SN p. 46; MG 4.3-4.

12.

SK 2.1&2.

13.

MVT 1.40 quoted in the PTV p. 55.

14.

SN p. 46.

15.

TA 9.190; TAV 5.62; 6.149, 165; see Sanderson (1986) p. 203.

16.

MG 4. 3-4

17.

PH p. 7f: suddha

rryordhve yadrs vijfinakalh kartrtsnya tdrg eva tad abhedasram

bodhtmnah,

343

sakalapralayakalatn^akapurvavasthaparicitam esan prameyam / mayayirn sunyapramatrnem prameyam / pralayakevalinan svocitam tu

prallnakalpam

ksiti-paryantavasthitanan

sakalanan sarvato bhinnanan parimitanan tathabhntam eva prameyam /.

18.

SSV 1.2 p. 13.

19.

PTV p. 44.

20.

IP 3.2.7.

21.

MVT 1.19: 'Siva has awakened eight persons who are only consciousness (Vijfianakevalins)' : vijfianakevalan astau

bodhyamasa pudgalan.

22.

TP 1.8.

23.

MG 4.9.

24.

TP 1.1.

25.

Ibid. 1.10 and cf. Sarvadarsanasamgraha p. 122.

26.

SSV p. 15:

malapradhvastacaitanyam___

27.

MVT 3.2.5.

28.

IPV 3.2.10 p. 255; cf. MG 8.2.

29.

Ibid.

30.

SD 1.34-38.

344

31.

SN 3.18 p. 73: eva pratyayesu

puryastakotthitam bhogam hhnnkte / yata sukhadi pratyayodbhavah, ata evasau

pratyayodbhavat pasuh paravasah sabdanuvedhakramena pade pade brahmyadi devibhir aksipyamanah, na tu

suprabuddhavat svatantrah / tasya puryastakasya bhavad eva punahpunar udbodhita vicitravasanah samsaret - tat tad bhogocitabhogayatariani sarlranyarjayitva grhnati

cotsrjati ca /.

32.

IPV 3.2.10 p. 255.

33.

Cf. TA 15.31-32. purifies 'seeds'

Only initiation leads to liberation and (bria-s) . Cf. SPP 3 Bmnner-Lachaux' s

Introduction pp. xxii - xxcii on purification through dlksa.

34.

MVT 5.5

35.

O'Flaherty (1980a) p. 36.

36.

Ibid.

37.

Cf. Sanderson (1985).

38.

SSV p.

78. Cf.

the Saivagamaparibhasanafijari

3.19b-20

which defines the body as gross, subtle and supreme; the gross referring to the body of material elements (bhutas) , the subtle to the puryastaka and the supreme ' emitted by bindu' (param bindu samutpannam), i.e. the pure course emerging from the Siva-tattva (= bindu-tattva) .

39.

Cf. SVT 4.376-394. The nine nadas and their corresponding tattvas are:

345

nada

tattva

realization

unmana samana vyapini Sakti nadanta riada nirodhika ardhacandra bindu

Paramaiva (visvottTma) Siva Sakti

sivavyapti atmavyapti

Sadasiva

Ysvara Suddha Vidya

Unmaria,

1 beyond

mind' ,

corresponds

to

the

1 thirty

seventh' tattva, Paramasiva which is wholly transcendent ( visvottTma). The realization of this Siva pervades everything 'level' Fran is that unmana

(sivavyapti) .

emerges samana where movement begins that will give rise to the cosmos. The realization of this level is that the self pervades the cosmos (atmavyapti), a condition

preliminary to absolute recognition. For a full account see Padoux (1963) pp. 83-105.

40.

For example, Brunner-Lachaux SP 1 p. 116f. cites several dualist texts on this. The Tattvasamgraha says that the subtle body is made up of the tattvas fran earth to kala, but excluding the maya-tattva (cited SP 1 p. 117).

Ramakantha says that the puryastaka is formed of the following elements group: the elements the (bhuta-s), the faculties of subtle action inner

(tanmatra-s), and sense

( karmendriva-s)

( buddhTndriva-s), the

instrument (antahkarana) , their cause (guna), its cause ( pradhana) and lastly the five coverings ( kaflcuka) over the scul. What these classification show is that the

346

subtle body was regarded as comprising higher levels of the cosmos, but also that it extends down into the

physical body. Thus the senses and action-capacities are predicated of it, suggesting that it is the subtle body which animates these functions in the gross body. That is, without the subtle body coming from higher realms, the gross body would not be animate.

41.

SSV p. 78; SK 3.17 & 18.

42.

IPV 3.2.15 p. 263f. : Abhinavagupta here says that the constituents of the puryastaka are the five vital airs

( prana,

apana,

udana,

samaha

and

vyana),

the

fcuddhlhdriva-s, karmendriva-s. and antahkarana. 43. PTV p. 47f.

44.

IPV 3.2.15 p. 263.

45.

PH p. 13; MM 20.

46.

Periera (1976).

47.

Larson (1969).

48.

Cf. Parrott (1986) on the psychological and cosmological meaning of tattva in Sankhya.

49.

MG 11. 74-77.

50.

Ibid. 2-3.

51.

Ibid. 10.29.

347

52.

Hlin (1978) p. 4 makes this point: pour chaque sujet, tout la

'L'ahamkra est donc,

fois une certaine manire

illgitime se s'affirmer dans sa singularit au mpris et aux dpens d'autre de se replacer sans cesse au centre du monde, une structure dj prsente comme le fondement mme de son identit personelle'.

53.

IP 3.2.16.

54.

PH p. 8; SN p. 31.

55.

Homology is the key factor inesoteric understanding not only according to Tantra but also in Vedic thinking. Heesterman (1957) p. 6 writes:

The point at issue for Vedic thinkers is not to disentangle and differentiate conceptually

different entities and notions but to realize, to knew, their connection.

56.

PH

3:

'That

[cosmos]

is

manifold

due

to

the

differentiation of corresponding subjects and objects' (tann anurpagrhya grhakabhedt ) .

57.

NT ch. 7, cf. Brunner (1974) p. 142f.

58.

Cf. Dyczkowski (1987) ch. 7. Cf. Laksnu-tantra 39.13-20. Here Visnu-Narayana is located in the calyx of the lotus in the heart, from which the cosmos emanates as its eight petals corresponding to the eight bhava-s of dharma, ifiana, vairaqya, aisvarva and their opposites, which

exist in the buddhi-tattva. At the junctions of the lotus petals are located the four ages ( yuqa-s) and the four Vedas. This model also corresponds to a vertical axis

348

homology in which the bhava-s represent the lion throne upon which Narayana is seated (cf JS 12.5-12).

59.

EH

v.3:

atmTyavisaya

bhogair

indriyadevyah

sada

...

abhipuj ayanti.

60.

EH v. 11.

61.

PTLV p. 9. Ref. frcm Moller-Ortega (1989) p.99. MullerOrtega gives an interesting analysis of the 'heart' in

Abhinavagupta' s works. He cites several instances which would provide examples for the central locus model.

N O T E S

TO

C H A P T E R

S I X

1.

MVT 1.7.

2.

SSV p. 2; cf. NM written after a dream of the Goddess KalasamkarsinI (MM p. 17); cf. Goudriaan et al. (1979) p. 14f.

3.

Ibid. p. 1.

4.

Sanderson (1986) p. 170 n.

6 & pp. 180-204.

5.

Pandey (1935) p. 461f.

6.

Ibid.; cf. Sanderson articles on

'Trika' and'Kashmir

Saivism' in Eliade (general ed.) (1987).

7.

Goudriaan and Gupta (1981) p. 33.

8.

Cf.

Sanderson

(1986)

p.

193ff.He

demonstrates

hew

Abhinava interprets the three Goddesses Para, and Apara of the MVT's mandala as an

Parapara of

emantion

KalasamkarsinI.

9.

MVT 1.7.

350

10.

SD 3.35: Power and the possessor of power are spoken of as being eternally non-distinct' (saktisaktimatorukta

sarvatrauva hyahhedata).

11.

Sanderson (1985) p. 204.

12.

TA 15.178:

kvacid visaya tulyatvd bdhyabdhakat yadi

/ tad bdhy srutir eveti prgevaitan nirupitarn.

13.

TAV 3 p 27; p. 277f. , ref frcm Sanderson (1985) p. 205 n. 130.

14.

Sanderson (1985) p. 205.

15.

By

'hard'

specifically

mean

the

cremation

ground

(smasna) traditions of the KpLika,

Krama and Kula

(which merges into the rikula and KUTkula traditions of later Tantra - see Goudriaan and Gupta (1981) pp. 9,

58ff. This tradition of cremation ground asceticism is very ancient and can be traced as far as early Buddhist ascetics (cf. Theragata (Rhys David's translation) v. 136 p. 123).

16.

Ibid. 192-198.

17.

Dumont's article (1960).

18.

Ibid. p.

46.

19.

Ibid. p.

42.

20.

Marriott

(1977).

21.

Ibid. p. 110.

351

22.

Ibid. p. 122. Marriott reveals four strategies of codedsubstance transactions : (l) optimal asymmetrical exchange of those who give more than they receive and are

therefore superior in rank, power and coded-substance to the takers; (2) pessimal asymmetrical exchange of those who receive in more rank, than they and give and are therefore to the

inferior

power

coded-substance

givers; (3) maximal symmetrical exchange of those who try to maximize transactions, giving and receiving equally, whose substance-code is therefore equal; and (4) minimal symmetrical non-exchange of those who minimize all

transactions of giving and receiving and are therefore not unequal. These four strategies relate to the

vamasramadharma.

The brahman is characterized power

by the to make

optimal strategy in that he possesses transactions between subtle and gross

coded-substance

(between this world and the next) and are not receivers of low rank coded-substance. The ksatriya is

characterized by the maximal strategy in that he gives and receives equally. The vaisya is characterized by the minimal strategy because to a large extent he is

independent of the other classes because self-supporting. Lastly the sdra is characterized by the pessimal

exchange in so far as he receives more than he gives. Marriott also applies this scheme to the four stages of Hindu life, thus the brahmacarin the sdra, performs pessimal the superior

transactions, like

absorbing

coded-substance of the teacher while living off alms. The householder performs maximal transactions and giving his and own

receiving equally,

dividing

distributing

coded-substance through trade and daily transactions. The forest-dweller is in the category of optimal transactions who, like the brahman, should take nothing produced by others. Lastly the rencuncer performs minimal

352

transactions, free from external influences, to achieve a subtle more perfected coded-substance. In a Kashmirian context we can see that in the Trika there is a shift frcm the renunciate life of the

cremation grounds, a state of minimal symmetrical non exchange, to a religion adapted to a life within more orthodox society, though it was probably predominantly the domain of the brahman, and therefore of the optimal asymmetrical exchange category, rather than the

householder of the maximal symmetrical exchange. Indeed the hierarchical nature of the Trika would place it well in this former category.

23.

Sanderson (1985) p. 201.

24.

Ibid. He writes concerning the Tantric Saiva renouncer:

The initiate moved frcm the domain of male autonomy and responsibility idealized by the Mimansakas into a visionary world of permeable consciousness Often

dominated by the female and thericmorphic.

transvestite in his rites he mapped out a world of ecstatic delirium in which the boundaries between actual women and the hordes of their celestial and protean counterparts, between the outer and the inner, wine, was barely perceptible. Intoxicated with he

itself the embodiment of these powers,

sought through the incantation of mantras and the offering of mingled menstrual blood and semen, the quintessential impurities, to induce these hordes to reveal themselves. Taming them with an offering of his own blood, he received from them the powers he desired.

353

25.

Cassirer (1957) vol. 3 pp. 200ff. Here Cassirer cites the example of a line as a symbolic form which firstly shows itself to consciousness and expresses a particular mood in its up and down or jerky movements, which mood is not a projection of consciousness but determined by the line itself. Secondly we can see the line as a mathematical structure, then as a mythical symbol marking the division between the sacred and the profane and finally as an object of aesthetic contemplation. Thus the line as a symbolic form is 'symbolically pregnant'. This means in Cassirer's words:

...the way in which a perception as

a sensory

experience contains at the same time a certain nanintuitive meaning which it immediately and

concretely represents ... perception itself which

(the way in which) the by virtue of its own

immanent organization, takes on a kind of spiritual articulation - which, being ordered itself, also

belongs to a determinate order of meaning... It is this ideal interwoveness, this relatedness of the single perceptive phenomenon, given here and now, to a characteristic total meaning that the term 'pregnant' is meant to designate (p. 202).

Rawlinson (1986) p. 203 makes a similar point concerning the relation of symbol to context, though he makes the important point that the self-conceived context of, in this case, Buddhism is hierarchical. But this could

equally apply to Saivism. He writes :

A sign gains its meaning from a context at the same level; its meaning is conventional or agreed - i.e.

354

it has no inherent meaning. A symbol gains its meaning from a context at a higher level; its

meaning is given or revealed - i.e. it has inherent meaning.

These sentiments are echoed in Jung (1956) p. 124 when he distinguishes between sign and symbol:

A symbol

is an indefinite expression with many

meanings, pointing to something not easily defined and therefore not fully known. But the sign always has a fixed meaning, because it is a conventional abbreviation for, or a ccrrmonly accepted indication of, something known.

26.

Mul 1er-Ortega (1989) p. 13. He quotes G. Dudley who makes this point.

27.

TA 5.112b-113a and comm.

28.

Ibid.. 113c-114b: atra visvamidam llnamatrahtahstham

ca

gamyate // idam tallaksanam pumas aktibhairavasamvidah /

29.

Ibid.. 117a and comm. Cf. . MVT 18.8 where the body pervaded by the linga.

is

30.

See Padoux in Goudriaan (1990).

31.

SivastotravalT 14.12.

32.

Van Hoens in Goudriaan et al. (1979) p. 75.

355

33.

Rastogi

(1987)

p.

34.He

discusses

Abhinavagupta1 s

teachers pp. 34-55. This distinction is made in TA 37.6062.

34.

TA 21.50, ref. Rastogi (1987) p. 37.

35.

Cf. Chatterji (1914) p. Mount Kailsa with

6. The Tryambamathika begins on a form of of iva, who

SrTkantha, and

transmitted

the teachings

power

the monistic

vision to Durvsas (SD 7.110) who created a mind-born son (sasarja rrianasam putram) Tryambaka (SD 7.11), then being transmitted to human gurus of which Scmnanda is the inheritor (SD 7.120-121), claiming to be the nineteenth in line from Tryambaka. This would place the latter, if he was in any way a historical figure, allowing twenty five years between generations, at about 150-225 C.E. Abhinavagupta and his student Ksemaraja are therefore the direct inheritors of this tradition, Samnanda conveying the teachings to Utpaladeva, thence to Laksmanagupta and thence to Abhinavagupta. The Trika tradition also traces its origins to Tryambaka (TA 36.11-12 cited in Chatterji (1914) p. 6) one of the three mind-born sons of Durvsas, the others being

rihtha and Amardaka, who each produced the monistic, dualistic-cum-monistic and dualistic Xgamas. Dyczkowski (1986) p. 18. See also

36.

TA 1.21, ref. Rastogi (1987) p. 45.

37.

Ibid. 29.95, ref. ibid.

38.

KMT 3.98.

39.

MVT 1.2-4,14.

356

40.

TA 29.29-32; cf. Gcudriaan and Gupta (1981) p. 5.

41.

TAV 29.4 p. 4.

42.

Muller-Ortega

(1989)

p.

102

writes

on

this

term:

' Ahhinavagupta tells us that the term kula is derivable fran the root kul which can mean grouping together. Fran this meaning we can derive one of the meanings of kula, a human grouping, namely a family. Even more specifically, kula can mean a spiritual family composed in the

immediate present of the guru, his sakti, and his many disciples. Kula can then be extended into the past to refer to the larger spiritual family composed of the powerful lineage of teachers that extends as far back as Siva himself. '

43.

PTV p. 55.

44.

SS 2.6.

45.

SSV p. 59:

grhriati upadisati tattvikamartham iti guruh,

so'tra vyaptipradarsakatvena upayah.

46.

Ibid.

p. 60:

guruva paramesvarT anugrahika saktih / 'sakticakram tad evoktam 'pi

yathoktam

srimalinTvij aye

guruvaktram tad ucyate'/ iti srlmantrisirobhairave ' gurorgurutara saktiguruvaktragata bhavet'/.

47.

SSvart p. 35.

48

SSV p. 60: tasmad guroh prasannat matrkacakrasambodhah.

49.

MVT

2.10-11:

yah

punah

sarvatattvani

vettyeyahi

yathiarthatah sa gururmatsamah proktcmantravTryaprakasakah

357

// sprsth sambhasitastena drstas ca pritacetasa narh ppaih ppaih pramucyante saptajanmakakrtair api.

50.

SSV p. 67.

51.

KMT 3.41-43.

52.

Ibid. 3. 51 and 54.

53.

NT 16.40, ref. Brunner (1974) p. 162 f.

54.

SSvrtti 2.6 p. 8:

tadatra mudramantravTryasdhane.

55.

SS 1.22:

mahhradnusamdhnn mantravTryanubhavah.

56.

TA 26.28.

57.

E.g. IPV 1.5.13. where various states of the cosmos rest (visrnti) in the condition of 'I' (aham) (which is the greatest mantra.

58.

Gonda

(1970)

p.

67;

cf.

Padoux

(1962)

p.

297.

His

definition is:

une formule, ou un son, qui est charg d'efficacit gnrale eu particulire, et qui reprsente - ou plus exactement, qui est la divinit ou un

certain aspect de la divinit, c'est--dire qui est la forme sonore et efficacement utilisable par

l'adepte de tel ou tel aspect de l'nergie et qui se situe, par l mme, un certain niveau de la conscience.

Padoux in the context of the Yogihihrdaya (1981) notes that iapa is more than mere repetition. It is the energy of speech which is bound on cosmic and human planes by breath ( prna) circulating in the channels ( nacfi-s ) . The uniting of sound and breath which ascends up the central channel is Kundalinl (see p. 263). This is also attested in later Tantric traditions such as the Ntha tradition (see Singh, 1937).

Alper (1989) p. 258.

Ibid.

Padoux (1962) p. 317:

C'est l'ide que tout mantra correspond un certain niveau de la Parole ou de la Conscience, niveau qui est celui auquel parvient l'esprit de l'adepte qui a su l'veiller et l'utiliser, qu'est d un autre sens du mot imantra, que l'on rencontre dans le Trika et auquel il a dj t fait plusieurs fois allusion: celui de sujet conscient, pramtr.

IPV 2.3.1-2 p. 86.

TA 10.144: 'Whatsoever the consciousness, so the manifest and unmanifest experience' : yath yatha hi samvittih sa hi bhogah sphuto' sphutah// (ref Dyczkowski (1987) p. 53.

Wodroffe

(1979) of

p. a

15;

cf.

Gonda

(1963)

p. of

276 the

'realisation

mantra

(occurence

mantracaitanva ) is the union of the consciousness of the sdhaka with that consciousness which manifests in the form of mantra ' .

359

65.

SSV p. 47f.

66.

Cf. the Prapafica Tantra cited by Goudriaan et al. (1979) p. 102: 'Due to meditation on the condition (pada) of

reality (tattva) one is saved; this is called mantra'. Van Hdens also quotes the Kulamava Tantra:

By meditation on the deity of boundless glory in the form of the (highest) principle he is'saved frcm all danger. Therefore it is called mantra, (mananat tattva rupasya devasyanitatej asah trayate sarvahhayatatas translation). tasman mantra itTritah. My

That mantra is thought to be derived frcm higher levels is indicated by the traditional etymology of the term. Tra is ' to save' and man ' to think' . thus mantra saves him who thinks or meditates upon it. The NT says that they are called 'mantras' because they have the property of salvation and knowledge (NT 21.76a quoted Brunner

(1974) p. 190). However modem derivations regard tra as a grammatical element indicating instrumentality. mantra is an 249). 'instrument of thought' Thus

(Gonda 1963 p.

Gonda also points out that tra may indicate a as in srotra, 'faculty of hearing', ihatra,

faculty

'cognitive faculty' and so on. Manas, Gonda notes, means mind 'in the widest sense as applied to a variety of and psychical powers; including also spirit,

mental

thought, imagination, intention, affection, desire, mood etc. He relates the term to muni 'anyone who is moved by inward impulse, an inspired or ecstatic man' (Gonda p.

250). Thus the root man has the connotation of magical, intentionally directed thought. Mantra therefore points to the idea of thought as directed or oriented towards a

360

certain goal or object, which, in its widest sense, means world. The idea of consciousness being 'pulled' is also perhaps indicated here; pulled towards the mantras source of power.

67.

SN p. 52f: tath dlksvasare yojanikdy arthamayam eva sisytmano 'nugrhah, imn eva sanipattim vidyncryah sisytmnam sive yoj ayanncryo bhavatTty arthah / iyam svapratyayasiddha putrakdeh sivtmanah sadbhvasya

pramarthaka svarpasya dyinT nirvnadlksa / yathoktam 'evam yo veda tattvena tasya nirvnadyinT / diksa

bhavaty asandigdhttiljyhutivarjit // (P.Trim 25) iti hautrT dTkspi diksa iva.

68.

PTV p. 9.

69.

PTLV p. 19.

70.

TA 9.230 and ccnm.; cf. Brunner (1975) p. 417; SP 3 pp. xxivff.

71.

Brunner (1975) p. 417.

72.

PS 67.

73.

Cf. ibid.

74.

Cf. SP 3.1.17b-21; cf. JS

10.17-54.

75.

Brunner

(1975)

p.

414. There

are

different The

ritual former the

procedures for the mumuksu or thebubuksu.

faces north towards the terrible face of Aghora,

latter seeking power faces east towards the Sadyojta

361

face

(Sanderson

1986

p.

174 n.

21).

Her

scheme

of

initiation she gives diagramatically as follows: 1.samayadTksa 2.nirvanadTksa 3.acarylbhiseka 4. sdhakbhiseka

76.

Ibid. p. 416.

77.

Sanderson (1988) p. 664.

78.

Ibid. p. 418 n. 21.

79.

SVT 4.83-85 pp. 41ff. ref Brunner (1975) p. 417 n. 18.

80.

TA 6.198.

81.

PH

and

cornu.

Other

texts

have

different

dTks

hierarchies. For example the SVT 11.68b-74 has the Vedas at the level of pradhna, Snkhya at the purusatattva, the Laklisa Psupatas at maya, buddhitattva. Cf. SP the Buddhists at the places the aiva

3.9.7-8 which

Kplika sect referred to as the Mahvrtins at the level of suddhavidytattva, the Pasupata's at maya, tha

Bhgavatas at pu rusa, the Vedanta at the 'womb of guna', i.e. prakrti, the Jains the the guna-s and the Buddhists at buddhi. Brunner-Lachaux SP 3 p. 552 writes concerning these lists: 'Les listes varient avec l'imagination de ... On y remarque

l'auteur et son option particulire

quelques constantes: les Crvaka, lorsqu'ils sont nomms, sont toujours au bas de l'chelle, dans les bhuta; les Bouddhistes toujours dans buddhi (la tentation est trop grande) et les Vedntin dans prakrti. Le reste varie.'

Sanderson (1988) p. 699 notes that the Manthanabhairavatantra places the Krama at the sumnit of the hierarchy of

362

Saiva traditions, even above the Trika, and above that, the western transmission which it is a text.

( vascimmva ) of Kaulism of

82.

PTV p. 31.

N O T E S

TO

C H A P T E R

S E V E N

1.

Douglas

(1970)

p.

13:

'In its role as an image of

society, the body's main scope is to express the relation of the individual to the group. This is done along the dimension of strong, weak, acceptable or not. Fran total relaxation to total self-control the body has its wide gamut for expressing this social variable.'

2.

Levin (1985) p. 180f.

3.

PH p. 24:

evam idam paficavidhakrtyakaritvam atmiyam sada

drdha pratipattya parisHyamanam mahesvaryam unrriELayaty eva bhaktibhajem / ata eva ye sada etat parisllayanti, te svarupavikasamayam visvam janana jTvanmukta ity annatah /

4.

PS 74.

5.

Cf. Levin (1985) p. 180:

'the ritually consecrated body,

sheltered within the precincts of a sacred space and devoted to performing the appropriate sacred gestures, or the appropriate sacred tasks ... thus becomes, in itself, a moving sanctuary for the preserving and discovering of that which is ever transcendent, opening, liberating.'

TA 29.6: tadrg rupanirudhy artham manovakkayavartmana.

364

7.

Staal (1979, 1986).

8.

SS 2.8 and comm.

9.

VB 149.

10.

TA29.127C-129.

11.

TAV 29 p.

79.

12.

TS

pp. 35 & 45.

13.

Yoga Stra 1.2; cf. MVT 4.4

'... they desire

oneness

which is yoga': yogam ekatvam icchanti. (ref. supplied by Dr. D. Smith).

14.

SSV

p.

112:

quoting

the

rlkulapaftcsikaym: marTcayah linginam

avyaktalingin

drstv

samhhasanta

nopasarpanti atiguptatar yatah .

15.

TA 5.207 and MVT 11.35 quoted in the commentary.

16.

TA 5.108 and ccmm.

17.

Silbum (1983) p. 91. She writes:

Quand elle [KundalinT] remplit le corps entier, la flicit est totale, mais tant qu'elle se limite un centre, la voie n'est pas libre, et certains phnomnes supporte se produisent. les

En

fait,

le

yogin qu'elle

difficilement

vibrations

engendre, et chacun des centres ragit sa manire comme le prcise Abhinavagupta [cf. TA 5.101], les

365

expriences

sont

uniquement

les

ractions

d un

yogin au contact de la plnitude ( pumatsparsa ) .

18.

SSV 3.26 pp. 110-112.

19.

SS 1.14 and ccmm.

20.

TA 12.6-7. Rf. frcm Muller-Ortega (1989) p. 59.

21.

PTV p. 53.

22.

SS 3.45.

23.

SSV p. 140.

24.

Eliade (1969b) p. 54 f.

25.

SS 3.16: sanasthah sukham hrade nimajjati.

26.

SSV p. 140.

27.

PTV p. 86.

28.

SSvrtti p. 8; SSV p. 59.

29.

PTLV p. 12: mantradevatm nudradevatn va.

30.

SSV 3.26 p. 112: buddhah / sa

dehotthitWiirrmdrbhiryah tu mudrdharah proktah

sadmudrito ses vai

asthidhrakah //

31.

SN p. 27.

366

32.

PH p. 86. Dyczkowski (1987) p. 161 defines the relation between the krama and the bhairavamudra-s as follows:

By the practice of Kramamudra the opposites fuse and Siva and Sakti unite. The yogi comes to

experience the simultaneous pervasion of all the lower, grosser categories of existence by the

higher and the presence of the lower in the higher. Ocrrmencing his practice in a low form of the

Bhairavamudra, the yogi conjoins the outer with the inner; then, in the Kramamudra, he fills both the cuter with the inner and the inner with the outer. When he achieves he perfection to the in this two-fold form of

movement,

attains

highest

Bhairavamudra in which the two merge completely in the experience of the absolute (anuttara), free of all differentiation and polarities. 33. PTLV p. 11.

34.

Ibid. pp. 8-12.

35.

Cf. Sanderson's review of Silbum's that Ksemaraja

Siva Sutras:

'...

has superimposed this structure upon the

three sections of the sutras will be apparent to anyone who looks at the sutras themselves, and indeed at Ksemaraj a ' s ccnmentary. '

36.

MVT

2.25a:

samvrtti

phalabhedo

'trana

prakapyo

manisibhih.

37.

TA 13.157.

367

38.

TA 7.2-3: 'The totality, whose nature is frcm the body to the seed, is consciousness whose nature is vibration. In this way knowledge of the path in supreme consciousness is depicted. ' (bTjapindatmakam sarva samvidah spandanatmatan //

vidadhat parasamvittavupaya iti vimitam). Jayaratha ccnmenting on this passage says that knowing the way in supreme consciousness means that one should enter the divine (sambhava) through the tradition. This seems to indicate that sambhava is the highest of the ways apart from anupaya. Cf. TA 4.2.

39.

PTV p. 8f.

40.

TS p. 6f:

tatrapi svatantryavasat anupayam eva svatirianam

prakasayati sopayam va, sopayatve 'pi iccha va jftanam va kriya va abhyupaya iti traividhyam

sambhavasaktanavabhedena saniavesasya...

41.

Ibid. p. 9.

42.

TA 2.2, ref. Dyczkowski (1987) pp. 175.

43.

Ibid. 2.14, ref. Dyczkowski (1987) p. 177.

44.

TS p. 8f. :

yo 'yam paramesvarah svaprakasarupah svatma

tatra kim upayena kriyate, na svarupa labho nityatvat, na jflaptih svayanprakasamanatvat, na na avaranavigamah tadanupravesah upayah

avaranasya kasyacid anupravestuh

api asambhavat, abhavat /

vyatiriktasya

kascatra

tasyapi vyatiriktasya anupapatteh, tasmat samastam idam ekam cinmatratattvam kalena akalitam desena

aparicchinnam, upadhibhiramlanam, akrtibhir aniyantritam, sabdair samdistam pramianair aprapaficitam ...

368

45.

SD 7.101, quoted PTV p. 12.

46.

TS p. 9:

tad eva ca aham tatra iva antarmayi visvam evam drdham vivificanasya sasvad eva

pratibimbatam

paramesvarah samaveso nirupayaka eva, tasya ca na mantra puja dhyana caryadi niyantrana kacit /.

47.

Ibid.:

upayajalam na sivam prakasayed.

48.

PTV p. 8.

49.

MVT 2.21-23: /

uccarakaranadhyanavamasthanaprakalpanaih

yo bhavet sa samavesah samyag anava ucyate // 21 //

ucchararahitam vastu cetasaiva vicintayan / yam samavesam apnoti saktah so ' trabhidhTyate // 22 // akim cic

cintakasyaiva guruna pratibodhatah jayate yah samavesah sernhhavo ' savudahrtah //.

50.

Sanderson clearly:

(1986)

p.

173

n.

explains

these

terms

When such a truth perception [about the nature of the self] develops by the paver of thought alone ( cetasaiva), without the additional support of

action, then the means of self-realization ( upayah, samavesah) is the intermediate, called saktopayah or jflanopayah... When this truth perception is

unable to develop unaided and so go for support to visualizations ( dhyanam), concentration on the

source of breath ( uccarah), the cycling of sounds in the breath ( v a m a h ), external the and internal of the

postures

( karanam), and

activation

micro-macrocosmic correspondences body, and the external

in the breath, of ritual

supports

369

(sthanakalpananrQ # then termed

the means

is ...

the This

lower, self

anavopavah or krivopavah

creation through thought ( bhavana) , with or without further highest supports means, , is transcended sanbhavopayah or only in the

icchopayah, in

which one intuits one's Agamic identity within the precognitive impulse (iccha).

51.

TS p. 10: tatra akhandamandale yada pravestum na saknoti.

52.

PTV p. 16.

53

SK 1.22:

atikruddhah prahrsto va kirn karcmi iti vanrsan

/ dhavan va yatpadam gacchet tatra spandah pratisthitah //.

54.

VB

101:

kama

krodha

lobha

moha

madarriatsaryagocare

buddhim nistimitan krtva tat tattvam avasisyate //.

55.

Ibid. 118; SK 1.22 comm.

56.

VB 93:

'If one piercesany limb with aneedle etc. and then one goesto pure

having placed the mind there, Bhairava.'

(kificid angam vibhidyadau tTksnasucyadina

tatah / tatra iva cetanan yuktva bhairave nirmala gatih

//).
57. Ibid. 41, 73.

58.

TS p. 21: samsara pratibandha hetu.

59.

Ibid.:

tat vastu vyavasthasthanam, tat visvasya ojah,

tena praniti visvam, tad eva ca aham, ato visvottimo visvatma ca aham iti /.

370

60.

VB 104:

vihayanij adehasthamsarvatrasmlti

bhavayan /

drdhena manasa drstya nanyeksinya sukhX bhavet //.

61.

SN 1.4 p. 15.

62.

TS p. 23.

63.

Ibid. p. 36.

64.

Ibid. p. 45: sa eva sthanaprakalpana sabdena uktah, tatra tridha sthanam - pranayuh sarlram bahyam ca .v.; TA 6.13. Silbum (dharana) notes of the that body, 'body' namely refers to the centres navel,

the rruladhara,

heart, throat and bhrumadya.

65.

Cf.

Woodroffe

(1958); of

Gopikrishna someone who for

(1970) claims

for to

a have of

contemporary

account

awakened KundalinT;

Silbum (1983)

an account

KundalinT in Kashmir Saivism.

66.

VB 24.

67.

Silbum (1983) p. 84. She also demonstrates that prana changes its meaning according to level (p. 57), as we would expect in this system as I have shewn with

reference to body and world.

68.

OT ch. 7, ref. Brunner (1974) p. 142.

69.

Sanderson (1986) p. 164. He writes:

Moreover there seems to me to be one major feature which marks off the doctrine of the cult of Kubjika not only from the Trika but also from the

371

Siddhanta, the cult of Svacchanda and the Krama and aligns it with the later Kaulism dominated by the cult of TripurasundarX. This is the presence of the system of the six cakras in the subtle body with the names adharah (= mEadhara) , svadhi sthanam, aifia (KMT,

manipurakah, anahatam,

visuddhih and

patala 11, etc.). Because this set of six became so general in later times it has often been assumed that it is an integral part of Hindu tantric

ontology in all its forms. In fact it is found in none of the early traditions mentioned. Instead we find there a great variety in the division of the vertical line of the central power (susumna). There are six 'seasons', five 'knots' ( qranthayah) , five voids

( vycmani) , nine wheels

knots, at

( cakranl), eleven three sets of

wheels, twelve

least

sixteen loci (adharah), sixteen knots, twenty eight vital points ( marmani), etc. Nor is it the case that a text or school adheres to only one of these systems. It seems rather that the central line is, as it were, a mirror in the microcosm which can be visualized to reflect whatever macrocosmic

structure is being handled in the ritual. Thus the number of divisions contemplated may change during the ritual when the cosmic structure to be

internalized through this mirroring changes.

Silbum (1988) pp. 41-51 gives an account of one of these systems of centres, namely five centres from the

iTuladhara to the brahmarandhra.

70.

PTV p. 7.

372

71.

Brunner (1974) p. 142 n. 1 gives the following table of homologies:

body level

vycma/sunya

cakra

granthi

sthana

(dvadasanta) sivasthna

Sakti Nada Baindava Dlpika Indhika (lalata) bhrmadhya talu kantha hrt nbhi 3rd vycma 2nd vycma yogi my ndi Pasava Maya nada vycma 4th vycma santa dTpti bhedana Sadsiva Tsvara Rudra Visnu Brabrria

saktisthna

anandendriya janma

72.

Ibid. p. 144.

73.

SP 1 Appendix 4.

74.

LT 43.37-48. The LT presents an

interesting scheme of

subtle anatomy beginning at the base of the trunk and ending at the top of the head. lotuses (namely adhara, nabhi, Apart from the usual hrt, kantha, talu,

blminadhva and lalata) the text

enumerates a further

thirty two which are to be visualized. The meanings of

373

the names of these various centres indicates a yogic context for their use in that they imply a ascension through levels of yogic awareness which are also levels of the cosmos. Thus the centres between adhara and nabhi indicate a gradual increase of light and heat fran the lowest level which is 'cut off' fran light ( wucchatT ), to the next which is 'daybreak' (vyusita). The names of the next two centres, vyusta and wususT also convey dawn and increasing brightness. The higher centres are stages of sound with names such as ghosayantT, qhusta, ghosa, ghosetara and so on.

75.

Bharati (1976) p. 94.

76.

TA 29. 238-239a.

77.

Katz (1978) p. 26. It would seem that the debate falls roughly into two camps. On the one hand there is the relativism of Katz which maintains that there is no pure or unmediated experience and that mystical experience is always within a tradition, while on the other hand there is the idea that there is unmediated experience variously interpreted. Smart's article 'Interpretation and Mystical Experience' falls into this latter category, arguing that mystical experience is interpreted by others with a high or lew degree the mystic or by of theological

ramification (Smart 1960). This latter position seems to be supported by attribution theory in Psychology which maintains, at least Schacter's version, that people

interpret diffuse arousal states in the contexts in which they find themselves; emotions emotions, have a arguably or including labelling

religious

cognitive

dimension. This would seem to fit with the distinction between 'experience' and 'interpretation'; an emotion is

374

interpreted according to the categories available to a person. Cf. Proudfoot (1975).

78.

Schacter (1971); Proudfoot (1975).

79.

PH p. 3; cf. TS p. 34.

80.

SSV

p.

84:

quoting

the

Mrtyunjit

Tantra:

prndi

sthlabhvam tu tyaktv sksmamathntaram / sksmtTtam tu paraman spandanam labhyate yatah /.

81.

Silbum (1983) p. 57: peut tre traduit Vie,

'Le terme prna par l'un des

ou prnasakti ne termes suivantes: et

conscience,

nergie,

souffle,

inspiration

expiration qui relvent de concepts trs distinct, tandis que prna apparait c a m e leur dnominateur camun qui s'tend de l'nergie consciente universelle la vie mme du corps. envisag.' Il change ainsi de nature selon le niveau

82.

Ibid. p. 136.

83.

TS

p.

35;

cf.

Ewing

(1901).

These

breaths

are

hierarchical order representing levels of more refined energy. Prana and apna cease or merge into the subtle equal breath ( samna), which in turn becomes the vertical breath (udna) - which melts duality in those who have surmounted illusion (IPV 2.124) - which finally merges into the cmnipenetrating breath (vyana). Utpaladeva in his IP and Abhinava in his IPV equate these five breaths with levels of the cosmical hierarchy, thus giving them a wider interpretation than the breaths of the individual body (IP 3.2.13-18 and comm.). In a sense they become the breaths of the manifest cosmic body (indeed Abhinava says

375

that Paramasiva breathes experients in and cut). Prana and apana are equated with the waking state and the subject-object differentiation of the Sakala experients. Samaria with deep sleep which is equalization of the two lower forces, but still this is within maya therefore equated with the Pralyakevalin. and are The texts

equate udana with the fourth state (turya) and as the quality possessed by all experients in the pure course above maya, namely frcm the Vijfianakalas, with whcm the melting of duality starts, to Sadasiva. Vyana is equated with turvatTta and Paramasiva in whcm all duality has dissolved.

84.

PH p. 38: praksamvitprane parinata.

85.

Ibid.: nadlsahasrasaranim.

86.

Ibid. The leaf of the Dhaka tree, butea frondosa.

87.

VB 24.

88.

Ibid. 28:

enulat kiranabhasan suksatsuksmataratniikan /

cintayet tan dvisatkante sanyantim bhairavodayah //.

89.

SSV

p.

52f, p.

quoting 91 f.):

the ya //

Tantrasadbhava sa saktih

(Singh's suksma

translation niracareti

para

kirtita

hrdbindum

vestayitvantah

susuptabhuj agakrtih / tatra supta mahabhage na kihcin manyate ume // candragniravinaksatrair bbUvanani

caturdasa / ksiptvodaretu ya devT visariudheva sa gata // prabuddha sa ninadena parena jftanarupina / mathita

cod arasthena binduna varavanini // tavad vai bhramavegena mathanam vindavaste saktivigrahe ' tivarcasah bhedhat // utthita tu tu prathamotpanna yada tena kala

376

suksma tu kundalT / catuskalamayo binduh sakterudaragah prabhuh // mathyamanthanayogena rjutvam jayate priye /.

90.

TA 3.171 ref. Silbum (1983) p. 72.

91.

Silbum (1983) p. 44.

92.

Silbum ibid. pp. 43-47; 84-86.

93.

Ibid. p. 85f.

94.

TA

5.22-23,

quoted

Silbum

(1983)

p.

60f;

cf

Svetasvatara Upanisad 1.14:

'Having made one's own body

the [lower] firestick and cm the upper, from the practice of the friction of meditation one sees God as if hidden.' svadeham aranim krtva pranavam co ' ttararim, (My

dhyanani rmathanabhyasat translation).

devam

pasyen nigudhavat.

N O T E S

TO

C H A P T E R

E I G H T

1.

TAV 29.2a p. 2.

2.

TA 28. 373-380, quoted in Muller-Ortega (1989) p. 61f.

3.

Sanderson (1986) p. 169 n.2.

4.

Ibid.

5.

Cf. the Pficartra text the JS chs 10-13 which describe the daily ritual. The similarities with aiva liturgy, particularly the SP, are quite striking. It's probable that these Tantric traditions inherit a cannon pattern which is adopted to particular traditions and deities. The JS says that the adept, having bathed, should find a lonely and unfrequented place for his practice (10.2), purifying it by mantras and snapping his fingers above his head to ward off demons (10.8). This is followed by purification of the hands f hastanvas a ) and the place

( sthnasuddhi ) which involves the visualization of God

vomiting flames from his mouth which fill the cosmos (10.11-12):

Having meditated on God in the form of flames with the radiance equal to a thousand suns, covered with innumerable flames and vomiting flames from his

mouth, one should fill the whole universe to the end of the Brahma world and one should visualize the flood of space (dis) burning with mantra, dhyatva devam jvaladrupam sahas rarkasamaprabham / jvalakotisamakTrnam vamantam jvalanam mukhiat //

tena sampurayet sarvamabrahrriabhuvanantimam digogham prajvalantam ca bhavayenmantratej asa /.

I quote this passage because it has a Saiva 'feel' to it, as indeed does much of the JS. God, here, is the Lord Narayana, but it could equally well be Siva. This seems to indicate a ccmmon body of ideas and practices which cut across sectarian boundaries. Indeed, the JS may have been influential upon Kashmir Saivism itself. After this visualization the adept performs the

bhutasuddhi, purifying the gross body by 'destroying' it through burning the body from the feet up with the mantra hrim rthum namah. The heap of ashes which is all that remains of the adept after this, is then blown away by a wind (10.75). Following the destruction of the gross

body, the adept creates a new divine body through nvasa. This body is to be visualized as a (aLokaviqraha) (10.94b), thousand crystal, suns, free a from 'having the moons, and 'body of light' appearance like of a

hundred old

looking death'

pure

age

(10.85b-86a: //

sahas rasuryasankasam

satacandragabhastimat

nirmalasphatikaprakhyam jaramaranavarjitam//). The object is to make the body like the body of the deity initially visualized and to thereby overcome the fetters ( mala) of ignorance. As with the Saiva liturgy this mental worship is followed by external worship, which is equally

important even though it might seem superfluous (13,4b).

SN p. 50: sivo bhutva sivam yajet.

379

7.

Sanderson (1986) p. 173 n. 10.

8.

Ibid. p. 169f.

9.

TA 15.133c-134b, ref. Sanderson p. 173 n. 13.

10.

Ibid. This is the Trika equivalent of the bhutasuddhi, Cf. JS note 4 above.

11.

Ibid. p. 174.

12.

Dyczkowski (1987) p. 143.

13.

TA

29.183-185b: / //

sunyarupe

smasane

' smin mahiaraudre

yoginTsiddhasevite sarvastamitavigrahe

krTdas thane 183 / //

svarasmimandalakTme

dhvamsitadhvantasantatau

sarvairvikalpairnirmukte

anandapadakevale // 184 // asankhyacitisampume smasane citibhiTsane / samastadevatadhare pravistah ko na

siddhyati //185 //.

14.

PT

26-27:

'having made nyasa

on

the

head,

mcuth,

heart;secret place and on the image, binding the tuft and uttering twenty seven mantra-s, he should bind the

directions one by one'. murdhni vaktre ca hrdaye guhye rriurtau tathaiva ca nyasam krtva sikhan baddhvS saptavimsatimantritan ekaikena

disan bandham dasanan api karayet.

15.

The mantra used here according the PTLV is SAUH, the bTja representing the body of consciousness. This is

pronounced twenty seven times at each 'knot' mentioned. This number is broken dcwn into five groups of five which correspond to the brahmapaflcaka, the five faces of the

380

Bhairava vaktra namely Tsana / Tatpurusa, Aghora, Vanadeva and Sadyojata.

16.

Sanderson (1986) p. 175. This process is performed twice over two wine-filled chalices.

17.

Ibid.

p. 180.

18.

Ibid.

p. 183.

19.

Sanderson shews that Kalasamkarsiril is absent from the MVT, but Abhinavagupta's inclusion of her in his

interpretation of that text is ratified by his teacher Sambhuriatha1 s interpretation of the Devyayanala Tantra. Abhinava identifies this deity with Matrsadbhava who

appears as a form of Para in the MVT. Thus he elevates Matrsadbhava to the supreme position and equates her with Kalasamkarsiril which is the universal fourth power of

pure consciousness.

20.

Ibid. p. 193. Sanderson writes

'"Finding" KaLT in the

core of the liturgy of this TantraAbhinavaguptainfuses into it the pcwer of the NorthWestern claim to be the most radical Saiva KaLT cults whose was

soteriology

gaining recognition in esoteric circles. '

21.

PIV p. 18f.

22.

Sanderson (1986) p. 170; cf. Dyczkcwski (1987) p. 176.

23.

Silbum (1970) p. 14.

24.

Cf. the Buddhist idea of the union of Prajfia and Upaya as Vajrayogi and VajrayoginI reflected in sexual intercourse

381

as found, for example, in the Candamaharosanatantra 4.88: 'Every man is Vajrayogi and every wcman VajrayogihT'

(vajrayogT narah sarvo narX tu vajrayoginT). See Sanderson (1988) p. 678f. for the dependency of the Buddhist Tantras on the Saiva material. Also Snellgrove (1987) p. 153, 155f.

25.

Silbum (1983) pp. 183-239.

26.

Masson (1969) p. 40.

27.

Cf. Larson (1976).

28.

TA 29.158-160.

29.

Ibid. 29. 1-3.

30.

Eliade (1969b) p. 260.

31.

SD 1.10.

32.

VB 69.

33.

PTV p. 16f.

34.

TA 3.147-148b, ref. Hulin (1978) p. 333.

35.

Eliade (1969b) pp. 254-259.

36.

Aitareya Brahmana 10.3.2-4, Eliade's (1969b) trln p. 256:

If

in

the

course

of

recitation,

the

priest

separates the first two quarters of the verse and brings the other two close together, this is

382

because the woman separates her thighs and the man presses them during pairing; the priest thus

represents pairing so that the sacrifice will give numerous progeny

37.

Brhadaranyaka Upanisad 4.3.21:

tadyatha priyay striy

samparisvakto na bhyam k incana veda nantaram evam evayam purusah prajfieriatmana samparisvakto na veda nantaram / bhayam kimcana

38.

Eg. Chindogya Upanisad 2.13.1-2, cf. Eliade pp. 254-259. For sexual symbolism in the Vedic period see Dange

(1979). Cf. Silbum (1983) p. 165f.

39.

Dgha Nikya 1.36; cited Eliade (1969b) p. 258.

40.

Silbum (1983) p. 165.

41.

TA 11.29-31, ref. Silbum (1983) p. 165f. Her translation reads:

Les organes de la vision, de l'ouie, du got et de l'odorat se trouvent de manire subtile dans la terre et les autres lments niveaux de ralit infrieurs, appartenant des le plus haut ne

dpassant pas le stade de illusion (nytattva), tandis que le tact rside au niveau suprieur de l'nergie en tant qu'indicible sensation subtile laquelle aspire sans cesse le yogin; car ce contact s' achve en une conscience identique au pur

firmament brillant de son propre clat.

42.

TA 11.32 and ccmm.

383

43.

Anguttara Nikaya 3.355. See Oonze (1962) p. 72.

44.

See Snellgrove (1987) pp. 281-288.

45.

TA 29.141.

46.

Ibid. 29.166-168.

47.

Ibid.

29.

115b-117 : yad

ittham eva syt

yanalam //Il 5

etad //

galitabMdasamkatham

kramatratamyayogt saiva hi samvidvisargasanghattah / tad dhruvadhnmttaram ubhaytmakaj agad udarasnandam / no sntam ripy uditam sntoditastikranam param kaulam /

Silbum's translation (1983) p. 219 reads:

Ainsi cette union dont disparat peu peu toute connaissance pntration Conscience diffrencie dans mme, la la roue mesure de c'est des la la deux

centrale, unitive

friction

flots-de l'mission. Telle est la demeure la plus haute, ayant permanente, les deux noble, pour batitude Elle universelle n'est ni

essence.

quiescence ni mergence mais leur cause originelle, c'est le suprme secret du kula.

48.

TAV 29, p. 78

49.

TA 29.114-115: jtasanksobham

tad yugalam rdhvadhrn apravesa-samsparsa //ksubhnty anucakrny api tni tad

tanmayani na prthak tu /.

Silbum (1983) p. 218 renders the passage as follows:

384

Lorsque

cecouple il se

pntre

dans

le

dcmaine intense centres et

suprieur, (samksobha)

produit une agitation

due ce contact; alors les agits, eux

secondairessont

aussi,

s'identifient T ce domaine (de la conscience) dont ils ne sont plus spars.

50.

TA 29.114-115 and corni.

51.

Ibid. 29.109 & caim p. 78.

52.

Ibid. 29.124-125 and ccrnu.

53.

Ibid.

29.

122-123:

tasyn

eva

kulrtham

samyak

samcrayed gurus tena // tad dvarena ca kathitakramena samcrayeta nrsu /

Silbum op. cit. p. 213 translates this:

. . .Et donc elle seule le quru doit transmettre intgralement la doctrine secrte par son intermdiaire, grce ( kulrtha) et, la pratique de

l'union ... elle la transmet aux hames.

54.

Sanderson (1985) p. 202.

55

Ibid. p. 201.

56.

TAV 29.64 p.

45:

naham asmi na

cnyo 'smi kevalah sahajam yadi

saktayas tv iti / ksanam apyatra visrmam

bhvayet / tad sa khecaro bhtv yoginimelanam labhet

//.
57. Ibid. 29, p. 68f.

385

58.

Ibid. 29. p. 72: ' svapatnT bhagini mata duhita va ubha sakhX'. Cf. Candamaharosanatantra 6.8-15:

He should ardently consider his own wife to have your [Prajftaparamita's] form, until, with great and firm practice, clear. Mother, daughter, sister, niece, and any other it accordingly becomes perfectly

female relative, Brahman, prostitute;

as well as a female musician, dancer, woman, washerwoman, yoginT and and

sweeper, holy

ascetic

[kapalini] as wellOr whatever other he may receive with a woman's figure: these he should serve in the proper way without making any distinction.

kalpayet svastiyan tavat yava rupena nirbharan / gadhenaivtiyogena mat aram duhitaram yathaiva capi sphutatn vrajet // /

bhaginim

bhagineyikan

anyan ca jatihm sarvam dcmbinlm brahriarum tatha / candaLIm natakXh caiva rajaklm rupajTvijkan /

vratirum yoginlh caiva tatha kapalirum punah // anyaft ceti yathapraptan strTrupena susamsthitan / sevayet suvidhnena yatha bhedo na jayate //

59.

Ibid. p. 73.

60.

TA 29. 99-100a.

61.

Silbum (1983) p. 185.

62.

Ibid. 29.41-43.

386

63.

Ibid. 42-43:

adhikro hi vTryasya prasarah kulavarmani / te prokt rdhvaretasah //

tadaprasarayogena

anyascagurutatpatnyah s rnatkLTkulod ith / anttadehah krdanti taistairdehairsankith //

64.

Ibid. 29. 207-208.

65.

Ibid. 29. 68-71.

66.

TAV 29. p. 41.

67.

Silbum (1983) p. 183.

68.

TA

29.97-98.

Cf.

the

Candamahrosanatantra

7.6.

The

paficamakara of later Tantra included fish (matsya) and parched grain (rrydra). See Bharati (1965).

69.

Ibid.

104b-105a:

tn hrtya mitho 'bhyarcya tarpayitv

parasparam // antarangakramenaiva mikhyacakrasya pjanam

/
Silbum (1983) p. 213 translates this:

La dt! tant prsente,

tous

deux

se

vnrent

mutuellement, trouvant satisfaction dans l'organe intime (le coeur); ils rendent hcmmage la roue principale. L'organe intime de la conscience est celui dont flue la flicit.

70.

Ibid.

137b-139a:

ranaranakarasan

nijarasa

bharita

bahirbhva carvanavasena // visrntidhsma kificil labdhv svtmany arthpayate /

Silbum p. 227f.

387

(Cet ensemble), ardent goter aux sucs des choses extrieures dbordant de leur propre saveur, ayant, grce cet assouivissement, obtenu tel eu tel tat apais, est vers en offrande dans le Soi.

71.

TAV 29, p. 97

72.

Masson (1969) p. 42 n. 1.

73.

TA 29.127b-129a: rpam ahareyur

ye siddhim atho //

ptukams te tena iva

'bhyuditam pj ayeyuh

samvinnaikatyasuddhatamavapus / vaktrt pradhnato vaktragam

tad api ca mitho hi yato bhanitam //

aj armarapada daa pravanam kulasamjitam paraman /

74.

Jayaratha's commentary implies

that mixedsexual fluids

are passed from mouth to mouth at least four times. He goes on to quote scriptural authorities on this. example p. 93: For

Having accomplished (this sacrifice) according to the process of the mouth to mouth, one should

venerate the wheel, (which is) the great essence, associated with the power of the gods.

vaktridvaktraprayogena samahrtya mahirasam / tena santarpayeccakram devativTryasamyutam

Again he quotes:

The having excited the ditT desire arises in him; he should taste mass of substance ( dravya nicava) arising there, from one to the other.

388

tato ditirn ksobhayitva yasyeccha sampravartate / taduttham dravyanicayam prsayec ca parasparam /

This would seem to be a practice in Buddhist Tantra also. Cf. the Candamahrosanatantra 3.58-61:

... The teacher, moreover, should worship himself with intoxicants, meats etc., and giving satisfied Wisdom, being in her embrace, he should place the resulting white and red on a leaf, shaped into a funnel etc. Then, having summoned the student, he should take that substance with his ring finger and thumb, and write the letters student' s tongue... 'Hum, phat' on the

guruh

punar

madyamamsadibhir samtarpya

tmnam

pjayitv tadudbhtam

prajfift ca

samputlbhnya /

sukrasonitam pamaputdv avasthpya / sisyam ahuya tasya jihvym annikngusthahhyam d racyam grhltv / hum phat karam likhet //

Tucci

(1968) pp.

289-92 discusses a Ghandarvan vessel

probably used for collecting and offering the kundaqolaka (ref. from Eliade (1976) p. 100).

75.

TAV

29 p.

92:

svadehvasthitam dravyam

rasayanavaram

suhham.

76.

Ibid.

77.

Silbum l'autre

(1988) fait

p.

224:

'Cet change d'une bouche T une coutume du mariage

allusion

cachmirien:

les deux jeunes gens se tiennent dans un

cercle et la mre du jeune homme dpose dans la bouche de

389

son fils la bouche d'un mets que celui-ci coupe en deux, introduisant une moiti dans la bouche de la fiance; celle-ci place son tour un morceau dans la bouche du jeune hcmme. '

78.

Sanderson (1988) p. 680.

79.

TA 29.3.

80.

TA 29.108:

cakrhucakrntaragat saktimat parikalpitt /

81.

PTV p. 17. He quotes the VB 70: 'Due to the overwhelming remembrance of the happiness with a wcman through

kissing and sexual pleasures, there will be a flood of joy, even in the absence of a (physical) sakti, 0

Goddess. ' lehanemanthankotaih strTsukhasya bhart smrteh /

saktyabhve'pi devesi bhaved nandasamplavah //.

Even aiva Siddhnta, a more conservative tradition, has an element of sexual visualization. In the initiation

rites of the SP the purification of each kal which pervade the body is accompanied by a visualization of Vgesvara copulating with Vgesvar (SP 1, p. 124; 3. pp. 98, 137, 180, 207).

82.

TA 29.3

A B B R E V I A T I O N S

DH

Dehasthadevatacakrastotra Abhinavagupta

attributed

to

IP IPV

Tsvarapratyabhijfia Sutras of Utpaladeva Tsvarapratyabhijfia Abhinavagupta vimarsinT of

JS KMT KSTS MM MG MGvrtti MVT MVTvart

Jayakhyasamhita Kubjikamatatantra Kashmir Series of Texts and Studies Maharthamafij ari of Mahesvarananda Mrgendragama Mrgendragamavrtti of Bhattanarayana MalinTvijayottara Tantra MalinTvij ayottaratantravarttika Abhinavagupta of

NT PH PS PT PTLV PTV SD SK SKvrtti SN SP

Netra Tantra Pratyabhijfiahrdaya of Ksemaraja Paramarthasara of Abhinavagupta Paratrimsika Paratrimsikalaghuvrtti of Abhinavagupta Paratrimsikavivarana of Abhinavagupta Sivadrsti of Somananda Spanda Karikas of Vasugupta or Kallata Spandakarikavrtti of Kallata Spandanirnaya of Ksemaraja Somasambhupaddhati

392

SS SSvart SSV SVT TA TAV TP TS VB

iva Sutras of Vasugupta ivasutravartika of Bhskara ivasutravimarinT of Ksemarja Svacchandatantra Tantrloka of Abhinavagupta Tantralokaviveka of Jayaratha Tattvapraksa of Bhojadeva Tantrasra of Abhinavagupta Vij anabhairava

B I B L I O G R A P H Y

Sanskrit Texts and Translations

Unless

otherwise in

stated the

am

responsible available,

for I

the have

translations consulted

text.

Where

translations

into

European

languages.

References in the notes are to the Sanskrit editions of the texts, usually the K S T S .

Tsv a r apra tv ab hi lf ia -k ar ik a

(or sutras) no 34, 1921

by Utpaladeva.

M.S.

Kaul

(ed.)

KSTS

(includes Utpala's vrtti).

Tsv ar a p ra t y ab h i lf l a -v i m ar s i nT

by Abhinavagupta vol. M.R.stri). Vol.

1,

KSTS no

22,

1918

(ed.

2 KSTS no 33 (ed. M.S.Kaul).

English (ed. Wales,

translation K.A.S.

by

K.C.Pandey 3 vols, 1938,

in

Bhaskri of

with

Iyer), Bhavana,

Princess 1950, 1986.

Saraswati

1954.

Reprinted Motilal Barnasidass,

Delhi,

Kmakalvilsa by Punyanandanatha. Translated with commentary

394

by

Sir

John

Woodroffe,

Ganesh

and

Co.,

Madras

1971.

Kubj ikamata-tantra the Kulalikamnaya Version, critical Leiden, e d . by 1988. T.

Goudriaan and J.A. Schoterman,

Kularnava-tantra ed. vol. A. Avalon (=J.Woodroffe), Tantrik Texts

5, London 1917.

Kaulaj fiana-nirnava and some Minor Texts ed. P.C. of the Bagchi, School of

Matsyendranath,

Calcutta

Sanskrit Series, Calcutta 1934.

Candamaharosana-tantra critical ed. by C.S. Haven, and English translation of chs 1-8 American Oriental Society, New

George, 1974.

Kramastotra of Ab hinavagupta. Text (1975) pp. and French translation

in Silburn

134-200.

Jayakhya-samhita of the Paficaratra Agama, Oriental ed. Series E. no

Krishnamacharya, G a e k w a d 's 54, Baroda 1931 (1967).

Tattvaprakasa by Bhojadeva with tatparyadTpika by SrTkumara,

Trivandrum Sanskrit Series vol.

68, 1920.

395

English translation of TP in Pereira 1976.

Tantrasara by Ab hi n a v a gu p t a , ed. M.S. Kaul, KSTS no 17,

1918. Ed. M.M.R. 1982.

Sastri,

Bani Prakashan,

Delhi,

Italian Tantra,

translation

by R,

Gnoli 1960.

L'Essenza

dei

Boringheri, Torino,

Tantraloka by Abhinavagupta e d . by KSTS M.R. with viveka (1) by and Jayaratha. M.S.Kaul 29, 1924; 1921; 47, 12 (230, 1926;

vols 12), 1921; 52,

Sastri 28,

23,

1918;

1921; 41,

35,1922;

36 , 1922;

1933;

57, 1936; 58, 1938;

59, 1938.

ed.

R.C.Dwivedi

and N.Rastogi, 1987.

8 vols,

Motilal

Barnasidass,

Delhi,

Italian

translation

by

R.

Gnoli

La

Luce 1972.

delle

Sacre S c ri t t u r e, Boringheri, Torino,

French translation of some verses Silburn (1983) pp. 207-239.

of ch.

29

in

Dehasthadevatacakra-stotra attributed to Abhinavagupta (the information

concerning doubt about Abhinava's authorship of this text was in conveyed Pandey by to (1935). L. me by Edited Hymnes 1970. Alexis with de

Sanderson), French

translation

Silburn Paris,

A b hi n a v a gu p t a , E. de Boccard.

396

Netra-tantra with uddyota by Ksemaraja, 2 vols ed. M.S.

K a u l , KSTS 46 & 61, 1926 and 1929.

Parama-samhita e d . and English translation by S.K. Aiyangar,

Gaekwad's Oriental Series vol.

86, 1940.

Paramarthasara by Abhinavagupta with vivrti by Yogaraja. Ed.

J.C. Chatterjee, KSTS 7, 1916.

English

translation of

by

L.D.

Barnett, Journal Britain

'The of and

Paramarthasara

Abhinavagupta',

the Royal Asiatic Society of Great I r e l a n d , London, 1910.

French

translation

by

L.Silburn, Paris, 1957.

La

Paramarthasara, E. de Boccard,

Paratrimsika-laqhuvrtti by Abhinavagupta, e d . J. Zadoo, KSTS 68, 1947.

Italian Breve

translation

by

R.

Gnoli

II

commento

alia Trentina 1965.

della

S u p r e m e , Boringheri,

Torino,

French

translation

by E.de

A.

Padoux,

La Paris,

ParatrTsikalaqhuvrtti, 1965.

Boccard,

Paratrimsika-vivarana by Abhinavagupta, e d . M.S. Kaul, KSTS 18, 1918.

397

Text The

and English Trident of

translation W i s d o m , SUNY,

by Jaideva New York,

Singh, 1989.

(This edition quoted here.)

Pasupata-sutras with Paficarthabhsya Trivandrum of Kaundinya Series ed. vol. R .A . 143,

Sastri, 1940.

Sanskrit

English translation by H. Chakraborti, Publishers, Calcutta, 1970.

Academic

Pratyabhijfiahrdaya by Ksemarja, ed. J.C. Chatterji, KSTS 3, 1911.

English

translation

Jaideva

Singh,

Motilal

Barnasidass, Delhi,

1963.

BhaqavadqXta-sanqraha English Leiden, translation 1983. by Arvind Sharma, Brill,

Mahanavaprakasa ed. Smbasiva 1937. SstrT, Trivandrum Sanskrit

Series 130,

Maharthamafij ari with parimala by Mahes v a r an a n d a . Ed.

M.R.Sastri,

KSTS 11, 1918.

French

translation de 1968.

by

L.

Silburn,

La E.de

Maharthamafij ari Boccard, Paris,

Mahesva ra n a n d a.

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Mndukvopanisad with Gaudapda's Sri Krikas Ramakrishna and Ashram, ankara's Mysore,

commentary, 1968.

MalinTvij ava-vartika by Abhinavagupta, e d . M.S. Kaul, KSTS 31, 1921.

MalinTvii avottara-tantra ed. M.S. Kaul, KSTS 37, 1922.

Mrqendraqama (Kriyapada et Caryapada) Bhatta Nryanakantha ed. avec le commentaire de N.R. Bhatt, Institut

Franais d'Indologie,

Pondicherry,

1962.

Under

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title

Mrqendratantra, 1930

ed.

K.M.S.

Sastri, KSTS 50, Bombay,

French translation of Jfina and Yogapadas of MG by M. Huiin, et Mrqendrqama du Yoga, avec Sections la de la de

Doctrine

vrtti

Bhattanravanakantha______ et______ la______ dTpik d 1Aqhorasivcrva. d ' Indologie, Pondichery, Institut 1980. Franaise

English translation of 11 chapters of Vidypada by Narayanaswami Aiyar, Slddhnta D T p i k , vols

4-6, Madras,

1904-1906.

Yoqa-stras by Patafijali, 1904. nandsrama Sanskrit Series,

Poona,

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English 1979 .

Translation

G.

Feuerstein,

New

Delhi,

YoginThrdaya with Dipika by Amrtananda Ed. G. and Hetubandha by

Bhskara

Raya.

Kavirj, 1963.

SarasvatT

Bhavana Granthamla, Benares,

Yoni-tantra critically e d . J.A. Schoterman, Manohar, 1980.

Rqvidhana ed. and translated by J. Gonda, Utrecht, 1951.

Rauravaqama ed. R.N. Bhatt, vol. 1, Institut Franaise

D 1Indologie,

Pondicherry,

1961.

LaksmT-tantra ed. vol. V. Krishnamacharya, 1959. Adyar Library Series

87, Madras,

English Leiden,

translation 1972.

Sanjukta

Gupta,

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Vakyapadiya of Bhartrhari Iyer, ed. with English 1983. translation

K.A.S.

3 vols, Delhi,

vtulanatha-stras with vrtti by Anantasaktipda, e d . with English translation by M.S. Kaul, KSTS 49, 1923.

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French

translation

by

L.

Silburn,

Vatulanathasutra_____ avec_____ le_____ Commentaire d 'A nantasaktipada, E. de Boccard, Paris, 1959.

Vi1 fianabhairava with commentaries of Ksemaraja and

Sivopadhyaya, e d . M.R. Sastri, KSTS 8, 1918.

English

translation

by

Jaideva

Singh,

Motilal

Barnasidass, Delhi.

1979.

French

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L.

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Le

Viifianabhairava, E. de Boccard,

Satcakranirupana and Padukapaflcaka e d . and English translation by A. Avalon, 1953. The

Serpent P o w e r , Ganesh and Co., Madras,

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Utp a la d e v a, ed. M.S. Kaul, KSTS 54,

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Radheshyam Sansthan,

Chaturvedi, Varanasi,

Varanaseya

Sanskrit

1986.

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English translation of ch.l in Pereira 1976.

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Mark

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ivasutra-vimarsinT by Ksemaraja, Reprinted 1990. ed. J.C. Chatterjee, Orientalia, KSTS New 1,1911. Delhi,

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I N D E X

07

T E R M S

A N D

D E I T I E S

afahasa: appearance, mani festation, 32, 33, 47, 55, _70,_86, 87 ahhasavada, 67, 68, 71, 95 Ahhidharma, 227 acarya: teacher, 208, 221, 226 acaryabhiseka: consecration _ _ _of the teacher, 224 adhara: support, 187, 257, 275 adhikara: competence, 157, 160, 163, 297 Agama, 99, 196 Aghora, 211 ahamkara: 'I-maker', 114, 177, 178,182, 189, 285, 286, 303 ahanta: 'I-amness', 37, 43, _ 87, 94, 99, 156, 279 akasa: space, ether, 162, 182, 276 ariahata: unstruck sound, 78, _ 106 ananda: joy, 33, 238, 283 Ananda Sakti, 58-69, 79, 80, 286, 304 Anandabhairava, 157, 188 AnandabhairavT, 157, 188 anakhya-cakra: the nameless wheel, see also KaLTs, _ twelve, 142, 143, 144 anava-mala: the pollution of individuality, 41, 57, 61, 114, 161, 165, 167, 201, 303 anda: sphere, 122, 123-125, 127, 128, 303 antahkarana: 'inner instru ment, 63, 65, 176 anu: soul, 54, 59, 79, 182, 196, 231, 254, 279

anubhava: experience, 50 anugraha: grace, 54, 59, 163,

221, 222
anupaya: the non-means, 245 anurupa: correspondence, 85 artha: meaning, object, 91, 134, 200 asana: posture, 241, 242 atman: self, 57, 227 atimarga: higher path, 225 avastha: condition, 129-132 avesa: posession, 245, 283, 294

Bhairava, 75, 143, 144, 146, 147, 177, 188, 222, 258, 263, 283^ 292 bhairavamudra, 243 BhairavT, 75, 88 bhakti: devotion, 231 bhsa: brilliance, 142 bhva: constituents of buddhi, _ 99^ 102, 179-181, 296 bhavana: meditation, 247, 248 bhutasuddhi: purification of the body, 233, 242, 271, 275 bhuvana: world, 35, 36, 38, 40, 67, 73, 104, 107, 109, 124, 131, 169, 183 bindu: drop, 46, 73, 161, 263, 264, 287 body, passim, as contraction of consciousness 27-31; collective 110-155; cosmic, 94-103; social 230; of tradition, 191202; tradition and, 230232; yoga and, 233-256

436

Brahma, 303 brahmacarya: celibacy, 295 brahmarandhra: crcwn of the head, 238, 276 Buddha, 285 buddhi: higher mind, 114, 175-182, 227,250, 255, 303

emanation language, 93-103, 140 essential cosmic body, 92, 163, 176, 184, 185, 207, 239, explained, 94-102

caitanya: consciousness, 30, 32, 87, 97, 133, 168, 195 cakra: wheel, 86, 238, 258260 camatkara: wonder, 82, 101, 283, 289 cidvapus: body of conscious ness, 86, 94 cihna: sign, 205, 238, 295 Cit Sakti, 58-69, 75, 304 citi: pyre, 274, 275 collective body/shared reality, 110-117, 162, 163, 184, 204 contraction of consciousness 27-32, 55-66

gandharva: divine being, 121 Garuda, 218 gocara: ' sphere' , 'family' , 122, 125, 127, 211, 250 gotra: 'family', 122 Grammarians, 105, 227 granthi, 'knot', 187, 257, 258 guna: quality, 49, 51,180, 285 guru, 22, 23, 192, 206, 208215, 221, 223, 227, 228, 247, 291, 298, 299

horology, 184-190

deha:__body, 160, 255 dehamarga: the way of the _body, 294 desadhvan: the path of place, 105 devata: deity, 40, 42, 128, 275 dharma: law, duty, 181, 199, _200 dhyana: visualization, 248, 294, 256, 261, 266 dlksa: initiation, 164, 173, 207, 208, 215, 220-228; samaya, 207, 220; nirvana, 207, 220, 221 divyadeha: divine body, 232, 272, 275 dravya: substance, 70, 73, 161, 298 dutT, female ritual partner, _ 210, 287, 291, 295 dvadasanta: centre at or above the crcwn, 257, 258, 263, 265, 276, 277

iccha: will, intentionality, 98, 166, 238, 245 Iccha Sakti, 35, 58-65, 72, 75, 79, 80, 81, 162, 250, 279, 304 indryadevT, 188 Tsvara/Isvaratattva, 58, 59, 75, 109, 136, 137, 162, 227, 258, 276, 303, 304

jada: unconsciousness, 32, 73 jagadananda: universal joy, 288 japa: repetition, 216, 218 jana: cognition, knowledge, _ 238, 245, 251, 290 janaguru, 209 Jana Sakti, 35, 58-65, 75, 79, 81, 162, 244, 251, _ 279, 304 janendriya/buddhlhdriya: senses, 65, 114, 178, 183, 303

437

kaivalya: liberation, 200 kala: time, 48, 60, 61, 77, JL10, 135, 136, 303 kala: energy, pcwer of parti cularity, 40, 60, 61, 104, 107, 108, 110, 122, 128, _129, 134, 264, 303 kaladhvan: the way of time, _77, 105, 134 Kalagni,_145, 187, 259 Kalasamkarsiril, 88, 141, 142, 144-147, 151, 153, 198, 202, 253, 277, 278, 280, 283, 295, 299, 301 Kali, 10, 12, 13, 140, 277 KalTs, twelve, 21, 143-195, 171, 195, 202, 253 kama: desire, 200 kaficuka: cuirass, 59, 60, 61, _ 77, 86, 108, 175, 182 kapalika, cremation ground ascetic, 200 karana: instrument, sense, 124, 161, 164, 169 karanasarTra/parasarTra: causal body, 175 karanesvara, lord of the senses, 96, 183, 288 karma: action, 52, 121, 160, 166, 177, 179, 214, 222, body as a result of, 168_ 174 karmamala: the pollution of action, 41, 50, 57, 62, 114, 161, 167, 172, 183, 214, 303 karmendriya: organs of action, 63, 65, 114, 176, 178, 183, 303 kosa: covering, 122, 125, 126, 127 Krama tradition, 195, 227, 258, 277 kramamudra: 'gradation seal', 245 krTda: play, 51 krTdasarTra: body of play, 86, 87 kriya: action, 238, 245 Kriya Sakti, 58-65, 72, 75, 162, 163, 244, 279, 304 Kubjika, 132, 133, 258

kula: 'family', 102, 125, 126, 127, 211 Kulaprakriya/yaga, 82, 182, 202, 210, 227, 228, 234, 267, 269-271, 281-301 KundalinT, 81, 238, 254, 256-267, 278, 282, 295

linga: symbol, 204, 238, 255, 263, 287

Macchanda/Matsyendra, 211 Madhyamika, 227 mahemaya - see bindu maithuna: sexual congress, 82, 283, 286, 295, 299, 301 mala: pollution, 41, 45, 50, 61, 114, 166, 168, 303, 304 manas: mind, 114, 176, 177, 232^ 303 manasayaga/antarayaga: mental worship, 271 mandala: ritual circle, 22, 272, 276, 277, 279, 280 manifest cosmic body, 102-103, 120 mantra: sacred formula, 22, 25, 40, 41, 42, 104, 107, 139, 207, 208, 215-220, 221, 226, 228, 242, 262, 278, 280, 283, 295 Mantra: deity, 38, 41, 156, 157, 152-165, 211, 304 mantradevata, 16, 35, 39, 42, 44 Mantramahesvara: deity, 38, 41,_162, 163, 211, 304 mantramarga: path of mantra, 225 mantravTrya: the power of mantra, 215, 228 Mantresvara: deity, 38, 41, 162, 304 mathika guru^ 209 matrka/rriatrkacakra: wheel of the mothers, 86, 87, 140, 171, 188, 201, 213, 215, 291

438

Matrsadbhava, 86, 144, 277 maya: illusion, magic, constraint, 18, 46, 57, 59, 125, 156, 160, 169, 179, 183, 214, 258, 259, 273, 276, 286, body as a product of, 161-168,_184 mayanda: the sphere of maya, 129, 131 mayatattva, 30, 47, 52, 64, 108, 113, 123, 136, 161, 162, 172, 173, 177, 178, 179, 182, 184, 285, 303, 304 mayTyamala, 41, 57, 114, 156, JL61, 167, 303 rrelapa: union, 287, 288 Mlmamsa, 227 Mrtyunjit, 186, 257, 259 moksa, 199 mudra: seal, gesture, 23, 205, 215, 241, 243-245 rrukhyacakra, see yogihlvaktra

nada: sound, 175, 215, 261 riadT: channel, 256 nara - see anu nimesa: involution, 'closing the eyes', 33, 100, 101, _ 287 nyasa: ritual imposition, 271, _ 275, 276, 295 Nyaya, 227, 233 pada: word, cosmological state, 40, 104,107, 135139, 250 padadhvan: the way of pada, 135-139 padartha: category, 49 paficakrtya: the five acts of Siva, 59, 163, 231 Paficaratra, 227, 259, 272 Para, Parapara and Apara: three Trika goddesses, 44, 144, 254, 276-280 paramarsa: awareness, 77, 162 parampara: guru lineage, 8, 270

paravapus: supreme body, 107 paravyanavapus: body of absolute space, 86, 94, 97 parinamavada: theory of causation, 18, 67, 68, 69 pasyantT vac etc. : states of speech, 32 pasu: 'beast', soul, 170, 178, 293 pervasion language, 93-103 pinda: body, cosmic region, 122, 126, 127, 131 polarity, 74-83, 134, 299 prabhava: source, 140, 143,146, 147 prakasa: light, 32, 47, 56, 71, 75, 134 prakasavapus: the body of light, 86, 94, 96 prakrti/prakrtitattva: matter, nature, 136, 178, 179, 180, 182, 184, 227, 298, 303 Pralyakala/kevala: higher being, 38, 114, 161, 165, 167, 304 pramatr: kncwer, 146, 147, 279 pramana: means of knowledge, 146, 147, 279 prameya: object of knowledge, _ 146, 147, 279 prana: breath, life-force, 176, 254, 255, 256, 261_ 264, 266 pranayama: breath control, 265 prasada: grace, food offer ings, 298 pratibha: inspiration, 105, Pratyabhijfia, 2, 4, 7-9, 11, 13, 14, 192, 195, 198, 209 pratyabhijfia: recognition, 113 pratyaya: constituents of buddhi, 174, 179, 181 prthvT/prthivTtattva: earth, 36, 40, 43, 48, 74, 81, 109, 112, 121, 129, 182, 183

142

439

puja: ritual worship, 23, 235, 236, 248, 255, 270 purusa: self, 136, 177, 182, 303 puryastaka/suksmasarTra : subtle body, 37, 167, 169, 170, 175, 176-184

Raksasa: kind of being, 121 rencxincers, 198-202 Rudra, 303

sabda: sound, word, 91, 110, 134, 171, 176, 177, 247 sabdabrabman: sound absolute, sabdasarTra: body of sound, 122, 139 sadadhvan: sixfold way, 40, 57, 75-83, 104-118, 134, 171 Sadasiva, 43, 44, 59, 75, 109, 112, 219, 277 Sadasivatattva, 42, 49, 58, 111, 136, 137, 162, 219, _ 227, 258, 276, 303, 304 sadhaka: practitioner, 224, 225, 226 sadhakabhiseka: kind of conse_ cration, 224 sadhana: practice, 215, 235 Saiva Siddhanta, 9, 10, 198, 227, 259 Sakala: kind of being, 38, 155, 157, 161, 164, 172, 173, 304 saktanda: sphere of power, 129, 131, 133 Sakti, passim, sakticakra: wheel of power, 31, 39, 86, 95, 148-155, 213 saktigocara: family/sphere of power, 127 saktipata: descent of power, 193, 294 saktitattva, 58, 81, 123, 124, 129, 130, 184, 286, 303

196

Sakti terminology, 88-103, 123, 128, 141, 144, 195, __198, 199 samadhi, 38, 240, 243, 244 samana: 'with mind', cosmic level, 175 samarasya: identity, 126, 218 samavesa: immersion, 192, 202, 248, 249, 251, 289, 290, 295 Samkhya, 227 samkoca: contraction, 30, 33, 90 sampradya: tradition, 270, 290, 291 samsara, 169, 172, 183, 283 samskra: trace, 64, 115, 253 samvit: consciousness, 32, 47, 87, 133, 195, 288 sankha: fear, inhibition, 293 santna: guru lineage, current, 124, 192, 211,
212

santarasa: tranquil, aesthetic emotion, 282 sarTra: body, 37, 125, 161, 162, 169, 211, 235 satkaryavada : theory of causation, 67 shared reality - see collective body siddha: tantric practitioner, 193, 211, 223, 293, 295, 298, 299 siddhi: power, perfection, 37, 145, 181, 224, 297 Siva/Paramsiva, passim. Sivatattva, 74, 79, 81, 124, 128-131, 137, 277, 303, 304 Siva terminology, 87-103, 123, 128, 141, 144, 195 Sivatulya: equality with Siva, 293 smasana: cremation ground, 53, 274 smrti: tradition, 226 Spanda tradition, 2, 4, 7-9, 11, 13, 14, 19, 192, 194 spanda: vibration, 79, 94, 95, 100, 145, 213, 250, 255, 286, 287

440

spandsakti, 101 spandatattva, 108 sparsa: touch, contact, 176, 177, 183 sphota: ' bursting' , meaning, 105 sruti: revelation, 226 sthulavapus/sarTra: gross body, _109, 189, 175 Suddhavidyatattva, 58,59, 75, 109, 136, 137, 162, 163, 166, 168, 276, 303, 304 suksmasarTra - see puryastaka susum ariadl: central channel, _ 81, 187, 257, 265 svanga: 'own body', 240, 270 svarupa: nature, 87, 89, 90, _ 97, 99, 136, 239 svatantrya, svacchanda: _ freedom, 45, 46, 145 syanata: coagulation, 56, 68 symbolic forms, 203-228

tanmatra: subtle element, 176-178 Tantraprakriya, 202, 227, 228, 234, 269-281 tanu: body, 124, 161, 169 tattva: principle, level, reality, 35, 36, 39, 40, 45, 46-50, 52, 67, 73, 77, 82, 91, 97, 104, 107, 109, 111, 123, 124, 128, 129, 135, 161, 176, 212, 213, 226, 232, 250, 252, 259, 285, 303, 304 tattvadhvan: the way of tattvas, 41, 109 tirobhava: grace, 59 Trika tradition, passim. defined, 11-12, 191-203, liturgies, 269-301 trikona: triangle, 80, 238, 278 tryambakamathika, 209, 270

unmana: 'beyond mind', highest cosmic level, 175, 176

unmesa: ' opening the eyes' , cosmic expansion, 33, 90, _ 100, 101, 233, 287 upaya: method, 202, 236, 245-256 Vac/Vaksakti: speech, the power of speech, 39, 232 vacaka: expressive, 40, 76, 86, 105, 106, 110, 135, 162 vacya: expressed, object, 40, 76, 86, 109, 106, 110, 135, 162 Vaisesika, 49 vapus: body, 107, 134 vama: syllable, phoneme, 39, 40, 42, 76, 104, 107, 108, 254, 256, 261 vamadhvan, the way of phonemes, 206 vamasramadharma: orthodoxy, 196 vasana: trace, 50, 52, 172, 182, 183 vastu: substance, 461, 251 Vedanta, 227 vibhava: power, 140, 141, 143, 146, 147 vidya: knowledge, 59, 60, 139, 278, 303 vidyaraja: sound-diagram, 136, 139 vidysarTra: body of knowledge/ sound, 139, 162, 219 Vijfianakala/kevala: kind of being, 38, 165-168, 227, 304 vijfianadeha/vapus: body of consciousness, 86, 87, 94, 95, 99, 141, 145, 185 vikalpa: thought construction, 161, 249, 252, 253, 261, 274 vimarsa: awareness, 32, 33, 75, 134, 218, 239 visaya: sphere, range, object, 21, 122, 123, 125, 145, 155-157, 164, 169, 183, 188, 211, 219, 231, 235, 288 Visnu, 303 visvasarTra/vapus: body of the

universe, 64, 72, 86, 87 visvottTma: transcendent, 35, # 54, 79, 97, 175, 227, 252 visvafcma/maya: irrmanent, 35, 97, 227, 252 vivartavada: theory of causation, 18, 67, 69 vyavahara: transaction, 71, 98

yajfia: worship, sacrifice, 235, 270 yamala: union, 75, 82, 287 yoga, 197, 218, 228, 233, 236-245, 246, 261, 269 yogi, 36-39, 42, 44, 82, 121, 226, 239, 251, 259, 262 287, 289, 292, 295 yoginl, 82, 193, 201, 287, 291-295, 297, 299, 301 yoginlvaktra: mouth of the yoginl, 124, 291, 296 299