परमार्थसार (महामाहेश्वर अभिनवगुप्त - त्रिक-दर्शन, अद्वैत शैव साधना एवं सान्वय सटीक)

Paramārthasāra of Abhinavagupta 61
along with turning round of a series of beeds. A Śivayogin catches
hold of the series of one hundred and eighteen bhuvanas etc.
through his imagination and visualizes them, item by item, as
being contained inside his I-consciousness through a relation
of unity or identity. Such repetiton of the conception of his unity
with certain regular series in the phenomenal existence serves him
as repetition of a Mantra.
सर्वं समया दृष्ट्या यत् पश्यति यच्च संविदं मनुते ।
विश्वश्मशाननिरतां विग्रहखट्वाङ्गकल्पनाकलिताम् ॥ ७९ ॥
विश्वरसासवपूर्णं निजकरगं वेद्यखण्डककपालम् ।
रसयति च यत्तदेतद् व्रतमस्य सुदुर्लभं च सुलभं च ॥ ८० ॥
79. Sarvaṃ samayā dṛṣṭyā
yat paśyati yacca saṃvidaṃ manute
Viśva-śmaśāna-niratāṃ
vigraha-khaṭvāṅga-kalpanā- kalitām.
80. Viśva-rasāsava-pūrṇaṃ
nija-karagaṃ vedya-khaṇḍaka-kapālam
Rasayati ca yattadetad
vratamasya sudurlabhaṃ ca sulabhaṃ ca.
He sees everything through a viewpoint of equality and takes
his I-consciousness as residing in the whole universe as (the
necessary) cremation ground (to live in). Having his own physical
body as the necessary human skeleton, holding the broken jar of
objective existence filled with the wine of universal tastefulness in
his hand and tasting it, he observes his wonderful (Pāśupata)
vow which is very easy but, at the same time, very rare.
The vow of a Pāśupata monk involves elements like living in a
cremation ground, wearing of human bones as ornaments, using
the scullbone as a bowl to drink wine and so on. All such elements
of the vow of a Śivayogin are only symbolic in character as depic-
ted above. The firm viewpoint of equality is his vrata. The whole
objective existence, filled with everything mortal, is the cremation
ground for him. There he lives in the form of pure and universal
I-consciousness. Seeing everything as self, he drinks the wine of
self-bliss filled in the whole phenomenon. Such a vow is spon-
taneous but can be observed by very few. It is thus easy but rare.
इति जन्मनाशहीनं परमार्थमहेश्वराख्यमुपलभ्य ।
उपलब्धृताप्रकाशात् कृतकृत्यस्तिष्ठति यथेष्टम् ॥ ८१ ॥

62 Paramārthasāra of Abhinavagupta
81. Iti janma-nāśa-hīnaṁ paramārtha-
maheśvarākhyamupalabhya
Upalabdhṛtā-prakāśāt
kṛta-kṛtyas-tiṣṭhati yatheṣṭam.
Having realized thus the beginningless and endless real Lord
of the whole existence, the yogin rests as he likes in perfect satis-
faction brought about by the awareness of his being such realizer.
Realization of the Truth is not itself as full of taste as the
awareness of one's having attained such realization. No other aim
of life remains to be accomplished after the rise of satisfaction
attained through such awareness.
व्यापिनमभिहितमित्थं सर्वात्मानं विधूतनानात्वम् ।
निरूपमपरमानन्दं यो वेत्ति स तन्मयो भवति ॥ ८२ ॥
82. Vyāpinamabhihitamitthaṁ
sarvātmānaṁ vidhūtanānātvam
Nirūpama-paramānandaṁ
yo vetti sa tanmayo bhavati.
The all pervading truth, as depicted above, is the self of all,
has shed off all diversity and is the uncomparable infinite bliss.
The person who realizes it like that becomes one with it.
तीर्थे श्वपचगृहे वा नष्टस्मृतिरपि परित्यजन् देहम् ।
ज्ञानसमकालमुक्तः कैवल्यं याति हतशोकः ॥ ८३ ॥
83. Tīrthe śvapaca-gṛhe vā
naṣṭa-smṛtirapi parityajan deham
Jñāna-sama-kāla-muktaḥ
kaivalyaṁ yāti hata-śokaḥ.
The yogin, having become liberated at the very time of his
self-realization, may (afterwards) shed his body off at any sacred
place like a tīrtha or at any dirty place like the house of a pariah.
In both the cases he is freed from all misery and attains perfect
liberation even if he loses his alertness at the time.
Being completely alert and conscious about the reality at the
time of death is not so essential for a person who has fully reali-
zed his real nature of absolute purity, unity, divinity etc. Shed-
ding off of his body at a sacred place like Kāśī or at a polluted
place like the house of a pariah does not mean any merit or de-
merit to him.

Paramārthasāra of Abhinavagupta 63
पुण्याय तीर्थसेवा निरयाय श्वपचसदननिधनगतिः ।
पुण्यापुण्यकलङ्कस्पर्शाभावे तु किं तेन ॥ ८४ ॥
84. Puṇyāya tīrtha-sevā-nirayāya
śvapaca-sadana-nidhana-gatiḥ
Puṇyāpuṇya-kalaṅka-
sparśābhāve tu kiṁ tena.
Homage to a sacred place results in piety and death in the
house of a pariah leads to hell. But of what avail shall these be
when the stains of both piety and sin do not touch a person?
तुषकम्बुकसुपृथक्कृत-तण्डुलकण-तुषदलान्तरक्षेपः ।
तण्डुलकणस्य कुरुते न पुनस्तद्रूपतादात्म्यम् ॥ ८५ ॥
85. Tuṣa-kambuka-supṛthak-kṛta-
taṇḍula-kaṇa-tuṣa-dalāntara-kṣepaḥ
Taṇḍula-kaṇasya kurute
na punas tadrūpa-tādātmyam.
If a grain of rice, separated well from its inner covering and
outer husks, is covered again with some other pieces of chaff, it
does not again become the same thing.
That is to say that it does not become again a paddy seed cap-
able to sprout if sown well in soil.
तद्वत् कञ्चुक-पटली-पृथक्कृता संविदत्र संस्कारात् ।
तिष्ठन्त्यपि मुक्तात्मा तत्स्पर्शविवर्जिता भवति ॥ ८६ ॥
86. Tadvat kañcuka-paṭalī-
pṛthak-kṛtā saṁvidatra saṁskārāt
Tiṣṭhantyapi muktātmā
tat-sparśa-vivarjitā bhavati.
Similarly, an I-consciousness, separated from the coverings of
kañcukas, is liberated from bondage and is not affected (lit. touch-
ed) by them, even though it continues to stay in this world on
account of past momentum.
A jīvanmukta continues to live in the world of mortals on
account of the momentum created by his past impressions; but he
is not at all involved in any limiting elements like kañcukas. He
lives like that till the prārabdha karman becomes exhausted.
कुशलतमशिल्पिकल्पित-विमलीभावः समुद्गकोपाधेः ।
मलिनोऽपि मणिरुपाधेर्विच्छेदे स्वच्छपरमार्थः ॥ ८७ ॥

64 Paramārthasāra of Abhinavagupta
87. Kuśalatama-śilpi-kalpita-
vimalī-bhāvaḥ samudgakopādheḥ
Malino'pi maṇirupādher-
vicchede svaccha-paramārthaḥ.
Though a jewel polished by the ablest artist, does not show out
its clean brilliance when put inside a casing, it does shine with
such brilliance on being freed from such covering.
एवं सद्गुरुशासन-विमलस्थिति वेदनं तनूपाधेः ।
मुक्तमप्युपाध्यन्तर-शून्यमिवाभाति शिवरूपम् ॥ ८८ ॥
88. Evam sadguru-śāsana-
vimalasthiti vedanaṃ tanūpādheḥ
Muktamapyupādhyantara-
śūnyamivābhāti Śiva-rūpam.
Similarly, an I-consciousness, having been purified (from with
in) by the precepts of a right preceptor, shines as Śiva and does
not take up another body as an upādhi after it is freed from the
existing one.
A person who realizes thoroughly his pure and divine nature
through the precepts of a right preceptor, does not get involved
in any more rebirth and shines as infinitely potent, pure and
divine consciousness freed from all external attributes like physi-
cal form, mind, functions of animation and the void of dreamless
sleep. That is the state of his final and perfect liberation termed
as Videha-mukti.
शास्त्रादिप्रामाण्यादविचलितश्रद्धयापि तन्मयताम् ।
प्राप्तः स एव पूर्वं स्वर्गं नरकं मनुष्यत्वम् ॥ ८६ ॥
89. Śāstrādi-prāmāṇyād
avicalita-śraddhayāpi tanmayatām
Prāptaḥ sa eva pūrvam
svargaṃ narakaṃ manuṣyatvam.
It was in fact he who had previously taken lives in heaven, hell
or human world as a result of his such respective identification
built under the impressions of firm faith in scripture etc.
The impressions built by a person on the basis of his belief
identify his inner soul with the consequent forms of life and drive
him to different types of existence for the fulfilment of his flair
for the respective taste of objective experiences possible in parti-
cular abodes like heaven, hell or mortal world etc.

Paramārthasāra of Abhinavagupta 65
अन्त्यः क्षणस्तु तस्मिन् पुण्यां पापां च वा स्थितिं पुष्यन् ।
मूढानां सहकारीभावं गच्छति गतौ तु न स हेतुः ॥ ९० ॥
90. Antyaḥ kṣaṇastu tasmin
puṇyāṁ pāpāṁ ca vā sthitiṁ puṣyan
Mūḍhānāṁ sahakārībhāvaṁ
gacchati gatau tu na sa hetuḥ.
The last moment in a life, giving rise either to a pietyful or
to a sinful situation, becomes the immediate cause of some
particular type of rebirth of deluded persons, but it can not cause
any transmigration of a jñānin.
A particular disposition of mind, created by the psychic situa-
tion of a person at the last moment of his life, carries him to
rebirth in some particular species where he can satisfy his parti-
cular flair for the taste of objective experiences. A person who
realizes his nature of purity, divinity, perfectness etc. does not
become a victim to any such mental disposition. He is not there-
fore driven to rebirth in any abode or any species.
येऽपि तदात्मत्वेन विदुः पशुपक्षिसरीसृपादयः स्वगतिम् ।
तेऽपि पुरातनसम्बोधसंस्कृतास्तां गतिं यान्ति ॥ ९१ ॥
91. Ye'pi tadātmatvena viduḥ
paśu-pakṣi-sarīsṛpādayaḥ svagatim
Te'pi purātana-sambodha-saṁskṛtas-
tāṁ gatiṁ yānti.
Even such lower animals as beasts, birds, snakes etc. who, having
deep impression of their previous right knowledge, do visualize
their future spiritual evolution and go on moving towards that.
Some times even some spiritually elevated beings are born as
lower animals on account of some curse etc. They do not often
forget their previous position and, visualizing it at the time of
death, they build a suitable career and do finally attain spiritual
evolution.
स्वर्गमयो निरयमयस्तदयं देहान्तरालगः पुरुषः ।
तद्भङ्गे स्वौचित्याद् देहान्तरयोगमभ्येति ॥ ९२ ॥
92. Svarga-mayo niraya-mayas-
tadayaṁ dehāntarāla-gaḥ puruṣaḥ
Tad-bhaṅge svaucityād
dehāntara-yogamabhyeti.

66 Paramārthasāra of Abhinavagupta
A soul residing in this mortal form may have affiliation either
with heaven or with hell. He takes up the next body accordingly
when the present one comes to an end.
Deep impressions of piety and sin, committed by a person, and
also his consequent mental dispositions, drive him after his death
to such an abode and to such species where he can get the results
of his deeds.
एवं ज्ञानावसरे स्वात्मा सकृदस्य यादृगवभातः ।
तादृश एव तदासौ न देहपातेऽन्यथा भवति ॥ ९३ ॥
93. Evaṁ jñānāvasare svātmā
sakṛd-asya yādṛgavabhātaḥ
Tādṛśa eva tadāsau
na dehapāte'nyathā bhavati.
In the same way, the self as it shines, once for ever, at the time
of actual self-realization, remains like that for ever and does not
become otherwise even at the time of the end of the mortal form.
The deep impression of the right self-realization carries a being
to the position of pure, potent, eternal, infinite, playful, perfect
and blissful I-consciousness and even the death of his mortal form
can not shake him from such position. Such is the effect of a deep
impression.
करणगणसम्प्रमोषः स्मृतिनाशः श्वासकलिलताच्छेदः ।
मर्मसु रुजाविशेषाः शरीरसंस्कारजो भोगः ॥ ९४ ॥
94. Karaṇa-gaṇa-sampramoṣaḥ
smṛti-nāśaḥ śvāsa-kalilatācchedaḥ
Marmasu rujā-viśeṣāḥ
śarīra-saṁskārajo bhogaḥ.
Incapacity of senses and organs, loss of memory, laboured
breathing, looseness in vital joints and particular types of pain
there in, all these are bhoga, the fructification of one's deeds, based
on his impressions of the physical form.
A person has an egoistic feeling of I-ness with regard to his
physical body. He takes all the troubles of his body as his own.
All such troubles are due to such egoistic feeling with regard to
one's body. Even a jñānin cannot ordinarily escape them.
स कथं विग्रहयोगे सति न भवेत् तेन मोहयोगेऽपि ।
मरणावसरे ज्ञानी न च्यवते स्वात्मपरमार्थात् ॥ ९५ ॥

Paramārthasāra of Abhinavagupta 67
95. Sa kathaṁ vigraha-yoge sati
na bhavet tena moha-yoge'pi
Maraṇāvasare jñānī
na cyavate svātma-paramārthāt.
How can such bhoga (fructification of deeds) be avoided by a
person having self-realization while he is yet living in a physical
form and is still, on such account, retaining the impression of his
previous delusion? But (even then) he does not swerve from the
real nature of the self at the time of death.
Even a jñānin has all the mundane experiences of pleasure, pain
etc. while he is yet living in a physical body. But that does not at
all mean his swerving from the reality. Such things deserve to be
taken as outward behaviour based on his life long egoistic feel-
ings of I-ness and my-ness with respect to his body, organs, senses
and mind. From within he is pure and has a firm belief in his
purity and divinity. Such belief is not at all slackened by such
mundane experiences or even by the experience of death. A
jñānin remains firm in his real nature at the time of death and
that results in his absolute and perfect liberation after death.
परमार्थमार्गेमेनं झटिति यदा गुरुमुखात् समभ्येति ।
अतितीव्रशक्तिपातात् तदैव निर्विघ्नमेव शिवः ॥ ९६ ॥
96. Paramārtha-mārgamenam jhaṭiti
yadā gurumukhāt samabhyeti
Ati-tīvra-śakti-pātāt
tadaiva nirvighnameva Śivaḥ.
When, as the result of a speedy and highly forceful (tīvra) grace
of the Lord, an aspirant gets quickly an initiation in such path
leading to the Absolute Reality, he becomes quickly one with
Śiva without any hindrance.
Liberation of a being is the final part of the divine play of God.
He bestows playfully His grace on us. Playfulness results in a
complex variety in the divine act of the bestowal of His grace.
The person, on whom He bestows tīvra anugraha, a speedy and
highly forceful grace, gets quick initiation in Śāmbhava-yoga,
the direct and quick means of self-realization, from a right pre-
ceptor. Regular practice in such yoga yields a quick realization of
the real nature of the self. That results in liberation in this very
life and perfect unity with Śiva after death. This is the depiction
of the results of the highest means of liberation.

68 Paramārthasāra of Abhinavagupta
सर्वोत्तीर्णं रूपं सोपानपदक्रमेण संश्रयतः ।
परतत्त्वरूढिलाभे पर्यन्ते शिवमयीभावः ॥ ६७ ॥
97. Sarvottīrṇaṁ rūpaṁ
sopāna-pada-krameṇa saṁśrayataḥ
Para-tattva-rūḍhi-lābhe
paryante Śiva-mayī-bhāvaḥ.
An aspirant, heading towards the transcendental position
through the successive steps of a ladder, attains unity with Śiva
when finally the impression of his being the transcendental Truth
becomes firmly deep.
The middle path of the Śaivite sādhanā leads to the transcen-
dental position by stages and steps. That is the case of a madhya
type of the grace of God. The aspirant goes on ascending from
step to step through the ladder of divine abodes of super-gods
and becomes finally one with the Absolute.
तस्य तु परमार्थमयीं धारामगतस्य मध्यविश्रान्तेः ।
तत्पदलाभोत्सुकचेतसोऽपि मरणं कदाचित् स्यात् ॥ ६८ ॥
98. Tasya tu paramārtha-mayīṁ
dhārām-agatasya-madhya-viśrānteḥ
Tat-pada-lābhotsuka-cetaso'pi
maraṇaṁ kadācit syāt.
Sometimes such a yogin, though desirous to attain the highest
position, may rest at some intermediary step and die before reach-
ing the highest one in the series.
This is the case of a person on whom God bestows another
type of madhya-śaktipāta, a middle type grace with mild force.
Such a yogin proceeds slowly and step by step and may die before
becoming certain to attain after death, some such pure and higher
abode of highly divine and pure beings that could serve him as
a definite step towards the final step in still higher spiritual evo-
lution.
योगभ्रष्टः शास्त्रे कथितोऽसौ चित्रभोगभुवनपतिः ।
विश्रान्तिस्थानवशाद् भूत्वा जन्मान्तरे शिवीभवति ॥ ६९॥
99. Yoga-bhraṣṭaḥ śāstre
kathito'sau citra-bhoga-bhuvana-patiḥ
Viśrānti-sthāna-vaśād
bhūtvā janmāntare Śivī-bhavati.

Paramārthasāra of Abhinavagupta 69
Known in śāstra as a yoga bhraṣṭa, an aspirant fallen from the
path of yoga, he becomes the master of some (divine) abode
(bhuvana), rich in wonderful enjoyments. That becomes the place
of relaxation for him. He attains Śivahood in the next life.
The next life of such a yogin takes place generally in some
higher abode of superior gods. He enjoys for some time the plea-
sures available in such heavenly abode, proceeds thereafter, once
again, on the path of yoga and attains both jīvan-mukti and videha-
mukti, one after another. That is the case of an aspirant who has
still some longing for enjoyments known as bhoga-vāsanā.
परमार्थमार्गमेनं ह्यभ्यस्याप्राप्य योगमपि नाम ।
सुरलोकभोगभागी मुदितमना मोदते सुचिरम् ॥ १०० ॥
100. Paramārtha-mārgamenam
hyabhyasyāprāpya yogamapi nāma
Sura-loka-bhoga-bhāgī
mudita-manā modate suciram.
The case of an aspirant whose longing for enjoyment is stron-
ger than his desire for liberation is depicted through this couplet.
A practitioner, not reaching the climax of yoga-practice, having
even tread regularly the path of the eternal Truth, obtains superior
pleasures in some divine abode of gods and enjoys them with a
joyful mind for long long ages.
One year in this mortal world is equal to one day (24 hours)
in the heaven of gods. The days in still higher abodes of divine
beings are hundreds of times longer in duration than the years in
the heaven of Indra. A Śivayogin, desirous of enjoyments, tastes
them for aeons of our mortal world, but finally he takes up the
path of real and perfect liberation. Even bhoga attainable through
the path of Śaivayoga, leads finally to mokṣa. That is the great-
ness of the grace of Lord Śiva.
विषयेषु सार्वभौमः सर्वजनैः पूज्यते यथा राजा ॥
भुवनेषु सर्वदेवैर्योगभ्रष्टस्तथा पूज्यः ॥ १०१ ॥
101. Viṣayeṣu sārva-bhaumaḥ
sarva-janaiḥ pūjyate yathā rājā
Bhuvaneṣu sarva-devair-
yoga-bhraṣṭas tathā pūjyaḥ
Just as a great monarch is respected by all people in the terri-

70 Paramārthasāra of Abhinavagupta
tories under him, so is the yogabhraṣṭa worshipped by all divine
beings in the abodes of gods.
महता कालेन पुनर्मानुष्यं प्राप्य योगमभ्यस्य ।
प्राप्नोति दिव्यममृतं यस्मादावर्तते न पुनः ॥ १०२ ॥
102. Mahatā kālena punar mānuṣyaṁ
prāpya yogamabhyasya
Prāpnoti divyamamṛtaṁ
yasmādāvartate na punaḥ.
After a long time he is born again as a human being, practises
yoga and attains such a divine immortality from which he never
returns to this mortal existence.
Such a position of non-return to the mortal world is either the
perfect unity with the Absolute God or such a divine position
wherefrom the aspirant goes on moving step by step towards
such absolute unity. Sometimes such yogins are selected to take
up certain authority in the hierarchy of the divine administration
and they enjoy divine administrative powers of very high stand-
ard for several aeons of our mortal world. Finally they shed off
their individuality and become one with the Absolute.
तस्मात् सन्मार्गेऽस्मिन् निरतो यः कश्चिदेति स शिवत्वम् ॥
इति मत्वा परमार्थे यथा तथापि प्रयत्ननीयम् ॥ १०३ ॥
103. Tasmāt sanmārge'smin nirato
yaḥ kaścideti sa Śivatvam
Iti matvā paramārthe
yathā tathāpi prayatanīyam.
Therefore who so ever moves with interest on this right path
of the Truth, attains Śivahood. Keeping this thing in view, one
should, how so ever, try to take up such path of paramārtha, the
real truth.
इदमभिनवगुप्तोदितसंक्षेपं ध्यायतः परं ब्रह्म ।
अचिरादेव शिवत्वं निजहृदयावेशमभ्येति ॥ १०४ ॥
104. Idamabhinavaguptodita-saṅkṣepaṁ
dhyāyataḥ paraṁ brahma
Acirādeva Śivatvaṁ
nija-hṛdayāveśam-abhyeti.
An aspirant who meditates on the great Brahman, as discussed

Paramārthasāra of Abhinavagupta 71
above quite briefly by Abhinavagupta, attains quickly a samāveśa
of Śivahood in his heart.
Samāveśa is a psychic situation in which the finitude of a prac-
titioner becomes merged in the infinite self and he feels himself
actually to be none other than Paramaśiva, the Absolute God.
आर्याशतेन तदिदं संक्षिप्तं शास्त्रसारमतिगूढम् ।
अभिनवगुप्तेन मया शिवचरणस्मरणदीप्तेन ॥ १०५ ॥
105. Āryā-śatena tadidaṁ saṅkṣiptaṁ
śāstra-sāram-ati-gūḍham
Abhinavaguptena mayā
Śiva-caraṇa-smaraṇa-dīptena.
I, Abhinavagupta, having become illumined from within through
meditation on the feet of Lord Śiva, drew this gist of the highly
mysterious essence of śāstra in about a hundred couplets in āryā
metre.
इति महामाहेश्वराचार्याभिनवगुप्तविरचितः
परमार्थसारः ।
Iti-mahā-māheśvarācārya-Abhinavagupta-viracitaḥ
Paramārthasāraḥ
Thus comes to conclusion the Paramārthasāra of the great
Māheśvara teacher Abhinavagupta.

The provided image appears to be a blank page (flyleaf/empty divider) with no legible text to transcribe.

GLOSSARY OF SANSKRIT WORDS
Ahaṅkāra—Ego. Conception and feeling of I-ness with respect to
insentient elements like physical body, understanding sense,
system of animation etc. False and fake I-ness.
Ajñāna (general)—Ignorance. False knowledge. Incorrect know-
ledge. Imperfect knowledge.
Ajñāna (i) (particular)—Notion of I-ness with respect to insen-
tient entities like body etc.
Ajñāna (ii) (particular)—Taking every thing except body etc. as
non-self.
Akala (being)—A being who sees and feels only the monistic, pure,
limitless, perfect, independent, blissful and divinely potent
I-consciousness, containing all phenomena, as his self. A being
who dwells at the monistic plane of Śiva-Śakti-tattvas.
Anantanātha—Iśvara, the relative God, descended to the lower
plane of pure vidyā (known as Mahā-māyā). He conducts the
activities of Godhead at the level of Māyā and creates kañcuka
tattvas, puruṣa and prakṛti for the sake of bonded souls having
a flair for objective sensual enjoyments.
Aṇḍa—A sphere containing in it several phenomenal elements or
tattvas and serving as an exterior covering to hide the real
nature of the pure, infinite and divinely potent consciousness
known as Parama-śiva.
Aṇḍa·catuṣṭaya—Four exterior coverings of Parama-śiva, viz. (i)
earth or gross covering, (ii) Prakṛti, the subtle covering, (iii)
Māyā, the finer covering, and (iv) Śakti, the pure covering.
Aṇu—A finite being with limited capacities to know and to do.
A being reduced to finitude by Māyā. A bonded soul residing
in the plane of Māyā or Prakṛti or Pṛthvī, the three impure
aṇḍas.
Anugraha (kṛtya)—That gracious activity of God which drives
bonded souls towards the path of self-realization and conse-
quent liberation.

74 Glossary
Aśuddha-vidyā—The limited knowing capacity of a finite being.
One of the five limiting factors known as kañcukas.
Ānanda-śakti—One of the five primary powers of God. The bliss-
fulness of the infinite consciousness. That natural power of God
which makes Him playful towards His divine activities. It
shines predominantly in Śiva-tattva, and Śakti-tattva is the result
of its outward manifestation.
Āṇava-mala (i)—That type of the impurity of finitude on account
of which a being takes insentient and finite entities, capable
to do just a little, as his self. It becomes manifest in Sakalas and
Pralayakālas.
Āṇava-mala (ii)—That type of the impurity of finitude on account
of which a being takes pure but inactive consciousness as his
self and forgets his divine potency.
Āvaraṇa-traya—Three Coverings of the absolute and divine cons-
ciousness. (i) Āṇava-impurity, (ii) Māyā and other kañcukaś
and (iii) physical form.
Bhairava—The absolute and pure consciousness that creates out
of itself, bears, sustains, rears, grasps and absorbs in it all
phenomena. Almighty God. Śiva.
Bhāvanā—Contemplative meditation by means of constant repe-
tition of the correct conceptional knowledge of the truth.
Practice in correct and pure vikalpa knowledge. Jñānayoga-
Śāktopāya. Bhāvanā is practised even in Āṇava upāya by means
of contemplation on the exact reality about an objective ele-
ment. Śāmbhavopāya alone is free from bhāvanā.
Bhuvana—An abode of beings. Kashmir Śaivism maintains that
main bhuvanas are 118 in number.
Brahman—That infinite reality which evolves into all phenomena.
Cit-śakti—The power of consciousness. The first and the nearest
one among the five primary powers of Parama-śiva. It shines
predominantly in Parama-śiva, the Absolute, and is the source
of the manifestation of Śiva-tattva in which Ānanda-śakti be-
comes predominantly evident.
Icchā-śakti—The power of will. One of the primary powers of the
Almighty God. It is a sort of an urge that makes Him inclined
to conduct the five divine activities of Godhead. It shines

predominantly in Śakti-tattvas and manifests itself in the
creation of Sadāśiva-tattva.
Īśvara-Bhaṭṭāraka—Parama-śiva descended to Iśvara-tattva as an
avatāra. He rules over that tattva and is worshipped there
by Mantreśvara beings. One of the five Kāraṇas or super-gods.
Iśvara-tattva—That stage in the process of phenomenal evolution
at which the pure and divine consciousness bears a clear and
predominantly shining reflection of objectvity and appears as,
"This is myself."
Jāgrat-avasthā—The waking state.
Jīva—A bonded being. Paśu. Anu. Puruṣa. Puruṣa-tattva.
Jīvan-mukti—The state of liberation while one is yet living in a
mortal form. Such a liberated being conducts all necessary
transactions of this mortal life but is not lead away by them.
He sees the world and all the happenings around him as a
dramatic show.
Jñāna—Perfect knowledge of the exact reality.
Jñāna-śakti—One of the primary powers of God. The power of
knowing. That power of God through which He visualizes
in Him the phenomenon that He wills to manifest externally.
Such power shines predominantly in Sadāśiva-tattva and be-
comes the source of the evoluion of Īśvara-tattva.
Kalā-tattva—The limited capacity of a finite being to do some-
thing.
Kāla-tattva—The conception of successiveness of actions and events
and consequent imposition of past-ness, presentness and future-
ness by a finite being on himself, his activities and the objects
around him. Conception of time rooted deeply in a finite being.
One of the interior finitudes of a finite being. One of the tattvas
of limitation. A particular kañcuka-tattva.
Kañcuka-tattvas—Five limiting tattvas of a finite being; viz., kalā,
impure-vidyā, rāga, niyati and kāla. All the five are extensions
of Māyā which is the sixth kañcuka.
Karma-mala—Impurity of actions (good and bad). Egoistic feeling
of a finite being that he is himself the subject of all actions
being done by his body, senses and organs in accordance with
the divine will of the Lord: and also such deep impression of
such feeling which creates such a consequent disposition in him.

76
Glossary
that urges him to take birth after birth to reap the fruits of such
actions.
Kriyā-śakti—The active power of God. One of His primary divine
powers. That power of the Lord through which He manifests all
phenomena as different from Him even when everything is He
Himself. Kriyā-śakti shines predominantly in Īśvara-tattva and
its extroversion results in the creation of Vidyā-tattva and the
tattvas that follow.
Mahā-māyā—The lowest step in Śuddha-vidyā. It is governed
by Anantanātha. Beings residing in it see themselves as pure,
infinite and divinely potent I-consciousness but even then take
every thing else as different from them. They are known as
Mantras or Vidyeśvaras.
Mala—Impurity that hides the pure and divine nature of the self.
Mala-trayam—Three impurities named Āṇava, Māyīya and Karma
malas.
Mantra-beings—Beings residing in Mahā-māyā. Such pure and
divinely potent beings who have the only impurity of Māyīya
mala, the viewpoint of diversity.
Mantra-maheśvaras—Beings residing in Sadāśiva-tattva and
having an awareness as "I am this".
Mantreśvaras—Beings residing in Īśvara-tattva and having an
awareness as "This is my self".
Māyā-tattva—The first impure tattva created by Parama-śiva
Himself. The tattva that serves as the substance for the crea-
tion of next seven impure and insentient tattvas, viz., five
kañcukas, puruṣa and prakṛti.
Māyā-śakti—The divine power of the Lord through which He
makes a show of diversity while continuing to stay on eter-
nally as the only monistic reality. The power that makes the
impossible possible.
Māyīya Aṇḍa—The sphere of Māyā containing in it the group of
kañcukas as well as prakṛti and puruṣa. A fine covering of the
Ātman.
Mūla-prakṛti—The root substance that serves as the material
cause of all instrumental and objective elements. An absolute
equilibrium of three guṇas. The undiversified objective element
before puruṣa.

Glossary 77
Nirvṛti-śakti—The same as Ānanda-śakti
Niyati-tattva—That law of nature on which stands the law of
causation in the whole phenomenal existence. That tattva of
limitation which binds a being by the law of causation in all
doing, knowing and feeling interested. One of the five kañcuka-
tattvas.
Pañca-kṛtya—Five divine activities of God viz., creation, preser-
vation, absorption, obscuration and revelation.
Pañca-śakti—Five primary divine powers of God viz., cit, ānanda,
icchā, jñāna and kriyā.
Para-brahman—The absolute reality having complete Godhead
as its basic nature. That reality which is absolutely infinite,
consists of pure consciousness alone and becomes evolved
into all phenomena by virtue of its divine potency and natural
tendency towards five divine activities.
Paramārtha—The actual reality. The eternal truth. The Absolute
God.
Paramārtha-mārga—The path that leads to the position of Abso-
lute Godhead.
Parama-śiva—That reality out of which thirty-six tattvas evolve
and into which all of them get absorbed. The infinite, eternal
perfect, all-containing, independent, divinely potent, blissful,
playful and absolutely monistic pure consciousness aware of
itself and its basic nature.
Para-tattva—Parama-śiva, the absolute reality.
Pārthiva aṇḍa—The sphere of solid and gross matter. The outer-
most covering of the pure and divinely potent consciousness
consisting of pṛthivī-tattva. Nivṛtti kalā.
Paśu—A bonded being bound by the chains of (i) finitude, (ii)
diversity and (iii) deeds (good and bad). A being entangled in
the courses of the cycles of transmigration.
Piddhāna-kṛtya—God's activity of obscuration. A person under its
effect loses faith in śāstra, guru, his teachings and sādhanā.
That activity of God which pushes down beings into deeper
and deeper regions of bondage.
Prājña—A being in the state of dreamless sleep (suṣupti).
Prakāśa—That psychic light of consciousness which makes it
evident to itself and which brings to light the objects coming
into its contact. The self evident consciousness.

78
Glossary
Prākṛta-Aṇḍa—The sphere made of root-substance and its finer
(non-solid) evolutes. It consists of tattvas from mūla-prakṛti to
water.
Pratibimba-nyāya—The manner in which a reflection appears and
exists.
Pratibimba-vāda—That philosophic theory which maintains that
the phenomenal universe is merely a reflectional manifestation
of the divine powers of God brought about by Him by virtue
of His playful nature.
Pratyabhijñā—Recognition. Recollection of one's forgotten divine
nature of Absolute Godhead.
Rāga-tattva—Limited interest of a being in some such particular
object of its knowing or doing for which he has a high estima-
tion. Attribution of high merit to something particular. It
limits the scope of knowing and doing of a finite being.
Śākta-Aṇḍa—The sphere of Śakti containing the three tattvas
from Sadāśiva to Śuddha-vidyā. The finer and pure-covering of
the infinite consciousness.
Śakti—Power. The divine power of God; His Godhead.
Śakti-cakra—The wheel of twelve divine powers of the Ātman.
Śakti-daśā—The state of absolute unity containing the two tattvas
named Śiva and Śakti.
Śakti-pañcaka—Five primary divine powers of God, viz., cit,
ānanda, icchā, jñāna and kriyā.
Śakti-pāta—Bestowal of His grace by God.
Śakti-tattva—That stage of phenomenal evolution at which God
is as yet only charged with a strong will to manifest His God-
head externally. The second tattva in phenomenal evolution.
Śāktopāya—Constant practice in the contemplation on one's own
pure, infinite and divine nature, Practice in the correct concep-
tional knowledge with an idea about the exact truth.
Śuddha-tattvas—Pure elements. The elements from Śuddha-vidyā
and Mahā-māyā to Śiva-tattva.
Śuddha-vidyā—The viewpoint of unity in diversity belonging to
beings residing in the plane of Vidyā-daśā.
Sadāśiva-bhaṭṭāraka—The super-god ruling over Sadāśiva-tattva.
Sadāśiva-tattva—That stage in phenomenal evolution at which a
faint reflection of objectivity appears inside the infinite subject

Glossary 79
who has a consequent awareness of it in the form of "I am this."
Sakala-being—A bonded being infested with all the three types of
mala (impurity) and revolving in the cycles of births and deaths.
A bonded being, a paśu.
Samāveśa—A sudden charge of Godhead. A psychic state in which
one's individuality becomes one with the infinite universal self.
The state of the merger of one's jīvahood into Śivahood.
Saṃhāra—Absorption. Dissolution. That divine activity of God
through which certain phenomena become absorbed into their
causal elements.
Spanda—The spiritual throbbing of consciousness. Such a vibra-
tory activity of consciousness which brings about the manifes-
tation of its extroversion and introversion. That divine active
nature of God which manifests externally His divine nature and
results in the show of His five divine activities.
Sṛṣṭi—That divine activity of creation through which all pheno-
mena, contained in God in the form of pure consciousness, be-
come manifest in their phenomenal aspect.
Sthiti—That divine activity of preservation through which the
whole phenomenon is sustained for long aeons and is run as a
cosmos in acordance with niyati, the law of nature.
Suṣupti—The state of deep sleep.
Svapna—The states of dreaming, deep thinking, meditating and
so on.
Svātantrya—That perfect self dependence of God by virtue of
which He manages the whole show of His five divine activities
without any external help of any element like the Māyā of
Vedānta, Vāsanā of Buddhism, Prakṛti of Sāṃkhya and atoms
of Nyāya-Vaiśeṣika.
Taijasa—A being in dreaming state.
Tanmātras—Five undifferentiated subtle objects of five senses,
viz., śabda, sparśa, rūpa, rasa and gandha.
Tirodhāna—The divine activity of oblivion. The act of pidhāna
or vilaya. Such divine activity of God through which He pushes
down beings into darker and darker species and also in stronger
chains of bondage.
Trika—The best system of yoga patronized by the authors of the
Pratyabhijñā śāstra. The trinity of (i) Śiva, (ii) Śakti and nara
(the bonded soul and his insentient phenomena).

80 Glossary
Triśūla—The trident as the symbol of three divine powers of
knowing, doing and willing.
Turyā—The fourth state of animation. The state of revelation of
the self.
Turyātīta—The absolute transcendental state lying beyond Turyā.
Umāpatinātha—Śiva of the Epics and Purāṇas. An active counter-
part of Śrīkaṇṭhanātha.
Viśva—Beings in the waking state of animation.
Yoga—Union of a worshipper with the object of his worship.
Yoga-bhraṣṭa—An aspirant who dies before completing the pro-
cess of yoga.