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.

Index

Abhinavagupta 1, 4, 7, 8, 11, 13, 14,
16
Absolute 18, 22
Absolute will 25
absolutism 6, 18
activity of awareness 18
ādhāra 21
Ādhārakārikā 21
Ādiśeṣa 1, 2, 3
Advaita Vedānta 18, 38
ahaṅkāra 33
Amṛtānanda 3, 14, 15
Amṛtavāgbhava 4
Anantanātha 30, 31, 33
aṇḍa 21
aṇu 31
Apabhraṁśa 14
Ardha-tryambaka-maṭhikā 8
Ātreya 4
Atrigupta 4, 5
Avantivarman 9, 10
Avatāras 29
Avidyā 23, 26, 27, 30, 40
Barnett, L.D. 3
basic creation 23
Bhagavadgītā 11
bhakti 6
Bhairava 26, 59
Bhairavastotra 4, 13
Bhānukācārya 14
Bhaṭṭa Bhāskara 11, 13
Bhaṭṭa Divākara-vatsa 11
Bhaṭṭa Kallaṭa 8, 9, 11, 16
Bhaṭṭa Nārāyaṇa 11, 13
Bhaṭṭa Pradyumna 10, 14, 16
Bhāvanā 49, 56
bhoga 66, 67, 69
bhūtas 33
blissfulness 28
Bodhapañcadaśikā 13
Brahman 44, 49
Brahmagupta 5
buddhi 33
Buddhism 27
Buddhists 23
Buddhist absolutism 17, 18
Cāṇakya 5
Caraka 4
Caraka-saṁhitā 4
Cidvilāsa 15
Cit 28
Devīnāmavilāsa 15
divine activity 25
divine grace 24
divine play 17
divine powers 24
divine will 28
Dhyānam 60
Durvāsas 8
"dūtī" 9
dynamic aspect 17
ego 33
exterior limitations 32
five kañcukas 32
forceful grace 67
Gauḍapāda 25
God 19, 28
Godhead 16, 17, 18, 28
Gonardīya 4
Gorakṣanātha 14
Govindarāja 14
grace 67

82 Index
guņas 33 Kramakeli 12
Gurunātha-parāmarśa 5 Kramastotra 4, 12
Kriyā 18
highest means of liberation 67 kriyā-śakti 28
homa 59, 60 Kṣemarāja 2, 3, 7, 8, 9, 10, 11,
Hṛdaya 52 13
hypothetical supposition 27 Kula system 9
impure Vidyā 31 Lakṣmaṇagupta 5
impurities 30 Lalitāditya 4
I-ness 29 Lalleśvarī 16
infinite blissfulness 25 liberation 5, 53
instrumental elements 33 Lord Īśvara 29, 33
interior limitations 32 Lord Sadāśiva 29
intuitive revelation 23 Lord Śeṣa 21
intuitive self-experience 18 law of karman 18
intuitive self-revelation 18 law of nature 18
Īśvara 33
Īśvarapratyabhijñā 2, 10, 28 Madhurāja 5
Īśvarapratyabhijñā vimarśinī 12 Madhuvāhinī 9
Īśvarapratyabhijñā-vivṛti-vimarśinī 4, madhya—grace 68
12 Mahāmāyā 29
Īśvara-tattva 28, 29 Mahānayaprakāśa 15
Mahārtha-mañjarī 3, 15
Jālandhara-pīṭha 8 Maheśvarānanda 3
Jayaratha 8, 13, 14 Mālinī (tantra) 9
jīva 31 Mālinī-vijaya-vārtika 7, 12
jīvanmukta 63 Mantra repetition 61
jīvanmukti 63 manas 33
jñāna 6 manifestation 17
jñāna-śakti 28 manifestation of Godhead 22
jñānin 56, 65, 67 Mandra 5
Joo, Lakṣmaṇa 3 Mantra beings 29
Mantra-maheśvara 29
kalā 30, 31, 32 Mantreśvara 29
kāla 30, 31 material transformation 18
kāla-tattva 32 Māyā 17, 18, 23, 30
Kalhana 9, 13 Māyā Śakti 30
Kālī 14 Māyā tattva 30, 31
Kālinaya 14 middle grace 68
Kalyāṇikā 14 middle path 68
Kāma-kalā-vilāsa 15 Muktākaṇa 11
kañcukas 31, 32, 33
Karma-saṃskāra 50 Nāmaka (Tantra) 9
Karṇa 5 Netra Tantra 13
Kaula 14 niyati 30
Kaulism 15 niyati tattva 32
Kramadarśana 14 Nyāya-Vaiśeṣika 18

Index 83
Objective element 33 Śakti 15, 17, 18, 19, 20, 22, 28, 29
Śāktic Śaivism 15
Pāñcarātra 11 Śāktism 15, 16
pantheism 6 Śaktipāta 24
pantheistic 6 Śaktitattva 28
pantheists 18 Śāktopāya 14, 59, 60
paramārtha 21, 52 Śāmbhava Yoga 4
Paramārthasāra 7, 8, 13, 21 Sambhu 20
Paramaśiva 28, 30 Saṅgamāditya 8
Parāprāveśikā 13 sañcita karman 51
Parātriṁśakā 10 Śaṅkara 26
Parātriṁśakā-vivaraṇa 12, 14 sattva 33
Parimala 15 self dependence 30
pariṇāma 23, 27 self realization 18
paśu 23, 31 Siddhanātha 11, 12
Pāśupata vow 61 Siddhas 6
Pāśupata vrata 61 Siddhā Tantra 9
Patañjali 1, 2, 3, 4 Siddhitrayī 12
phenomenal manifestation 23 Śitikaṇṭha 15
Prabhādevī 3 Śiva 15, 17, 29
Prakṛti 33 Śivadṛṣṭi 2, 10, 12, 18
primary powers 27 Śivajīvadaśakam 15
Pṛthvī-aṇḍa 22 Śivānandanātha 14, 16
pratyabhijñā 6, 15 Śiva of the Epics and purāṇas 33
pratyabhijñā-hṛdaya 3, 8, 13 Śivastotrāvalī 11, 13
psychic luminosity 25 Śivasūtra 8, 9, 11
Punarvasu 4 Śivasūtravārtika 11, 13
Puṇyānanda 14, 15 Śivasūtravimarśinī 13
pure tattvas 21, 22 Śivatattva 22, 28
Puruṣa 30, 31, 32, 33 Śivopādhyāya 13
Śivayogin 59, 60
Rajas 33 Smṛtis 6
Rāmakaṇṭha 10, 11 Somānanda 9, 10, 11, 14, 16
recognition 6 Somāveśa 71
reflection 17, 26, 27 Spandakārikā 9, 10, 11
reflection of d.vine powers 27 Spandanirṇaya 13
relativities 31 Spandapradīpikā 11
Rudrayāmala 9 Spandasārvasva 9
Spandavivṛti 11
Sadāśivatattva 28, 29 Spandavṛtti 9
Sādhanā 6, 8, 12, 14, 15 Static aspect 17
Sadvidyā 29 Stava-cintāmaṇi 13
Sāhib Kaula 15, 16 Śuddhavidyā 29
Śaiva monism 10, 11, 12, 13 suṣupti 6
Śaiva sādhanā 68 Svacchanda Tantra 9, 13
Śaiva yoga 12 Svasvabhāva-sambodhana 9
Śaivism 15, 16 Svātantryadarpaṇa 16
Śākta view 14 system of transmigration 54

84 Index
Tamas 33
Tantrāloka 5, 8, 9, 12, 13
Tantrasāra 7, 12, 14, 28
Tantric Yoga 6
Tattvagarbha-stotra 10
Tattvārthacintāmaṇi 9
Tattvavicāra 9
Theistic absolutism 6, 27
thisness 29
Time 31
tīvra anugraha 67
transcendental reality 25
transformation 17, 19, 27, 33
transmutation 18, 22, 27
Trika scriptures 9
Trika system 8, 11, 12
Tryambakāditya 8
Tryambaka maṭhikā 89
Udbhaṭa 14
Ujjaṭa 14
Umāpatinātha 33
Unity-cum-diversity 29
Utpaladeva 10, 11, 12, 13
Utpala Vaiṣṇava 11
Vaiṣṇavism of Patañjali 1
Vaiṣṇava philosophers 8
Vallabha 1
Vāmakatantra 9
Varadarāja 13
Vāsanā 17, 23, 26, 27
Vasugupta 9, 10, 11
Vedānta 27
Vedāntic absolutism 2
Vedāntins 23, 26
Videha-mukti 64
Vidyā 22, 32
vijñāna 51
Vijñāna-bhairava 13, 14
Vimarśinī 12
Vīraśaivas 6
Viṣṇugupta 5, 11
Viśuddhādvaita 2
Vivaraṇa 14
Vivartavāda 2
Yoga 69
Yoga-bhraṣṭa 69, 70
Yogarāja 1, 2, 3, 7, 8
Yoginīhṛdaya 15
Yoginīhṛdayadīpikā 3
Yojanikā 7

Paramārthasāra of Abhinavagupta (in Sanskrit couplets) is the foremost
work on Kashmir Śaivism, meant for beginners. It throws clear light on the
most of the philosophical principles of the subject without involving in
logical discussion.
The work clarifies the significance of the principles of Kashmir Śaivism
which are as follows: (1) cosmogony (1-9); (2) metaphysics and ontology
(10-13); (3) process of creation (14-22); (4) bondage and liberation (23-
33); (5) exact reality about phenomenon (34-38); (6) correct knowledge
(39-46); (7) self-realization (47-67); (8) A yogin after self-realization (68-
88); (9) process of transformation (89-93); (10) character of a liberated
yogin (94-96); and (11) liberation of steps (97-102). The last two concepts
conclude the work. The translation and notes further clarify the principles
discussed in the couplets.
Dr. B.N. Pandit is an authority on Kashmir Śaivism. He was Reader in
Sanskrit in Jammu University. He has published several works in English,
Sanskrit and Hindi. His Encyclopaedia of Kashmir Śaivism shall serve
scholars for several centuries.
ISBN 81-215-0523-0 Rs. 80
Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi