तन्त्रसार (महामाहेश्वर अभिनवगुप्त - तन्त्रालोक का प्रामाणिक सार-संग्रह सटीक)

तन्त्रसार
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वाराणसेय संस्कृत संस्थान
सी० २७/६४ जगतगंज
वाराणसी
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१००.००
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सी० २७/१७० ए, जगतगंज
वाराणसी

TANTRASĀR
by
Abhinava Guptaācārya
With Hindi Translation and Annotation
by
Pt. Shree Hemendra Nath Chakravarty
Publishers by
Varanaseya Sanskrit Sansthan
Varanasi

©
Publishers :
Varanaseya Sanskrit Sansthan
C. 27/64 Jagatganj
Varanasi
Price— [ ] Rs.
Library edition—100/ Rs.
First Edition 1986
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उत्सर्ग
महामहोपाध्याय गोपीनाथ कविराज के पुण्यजन्मशताब्दी के
शुभ अवसर पर उनके चरणों में भक्ति-पुष्पाञ्जलि ।
—ग्रन्थकार
डी० २८/१२२ पाण्डेय हवेली
वाराणसी, २२१००१

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FOREWARD
I have great pleasure in introducing to the world of
scholars the Tantrasāra of Abhinavaguputa translated for the
first time into Hindi by Pndit Hemendra Nath Chakravarty,
B, A, B, Ed Nyaya-Tarka-Tirtha.
The beautiful valley of Kāśmīr has produced a galaxy of
Śaivācāryas among whom Abhinavagupta was the most erudite
and lucid exponent of the Advaita Śaiva Philosophy, popu-
larly called Kāśmīra Śaivism. He was a prolific writer who is
believed to have amalgamated diverse currents of Tāntricism,
then prevalent in Kāśmīra. As many as forty-four works on
Kaśmīra Śaivism in the form of commentaries on various
works, including Śaiva Tantras, original works, devotional
poems are ascribed to him. His magnum opus the Tantrāloka
aims at throwing light on the philosophy of spiritual discip-
line as advocated in the Śaiva Tantras in the backdrop of
Śaiva metaphysical theory. As this work runs in 12 volumes.
Abhinavagupta himself has condensed its entire contents in
his prose work Tantrasāra which is a veritable digest of his
encyclopaedic work Tantrāloka. Later he wrote the Tantra-
vaṭadhānikā, small work in verse, which purports to give
the teachings of Śaiva Tantras in a nutshell.
The present work containing twenty-two āhnikas deals
with a variety of topics which have bearing on spiritual dis-
cipline. Like any other Tantra work, it gives prominence
to the various modes of spiritual discipline prescribed for
different classes of spritual aspirants and other ancilliary
topics such as the concept of Divine Grace, different kinds
of initiatory rites, modes of Śaiva worship etc. Besides

( 8 )
this, it also discusses the abstruse philosophy of the Trika
school which is relevant to the treatment of spititual dis-
cipline, The entire text is replete with mystic symbols and
description of esoteric practices which are incomprehensible
to those who are not initiated by spiritual master and there-
fore, unfit to follow the path of Śaiva Sādhanā prescribed
by Śaiva Tantras.
The learned auothor of this book, Pandit Chakravrty who
had the rare fortune of studying this work as well as other
important texts on Kāśmīr Śaivism under the guidance of
late Mahāmahopādhyāya Dr. Gopinath Kaviraj for more
than a decade, deserves congratulations for translating success-
fully the Sanskrit text; and for deciphering in lucid terms
varius spiritual practices and mystic symbols for the first t me,
The addition of a detailed introduction in English summari-
sing the contents of the the text and clarifying ambiguous
points occuring in the text has enhanced the utility of this
edition, particularly to Western readers. I have no doubt
that it will win admiration of all scholars and students a'ike
of Kāśmīra Śaivism,
( D. B. Sen Sharma )
Director, Institute of Sanskrit &
Indological Studies,
Kurukshetra University,
KURUKSHETRA,

PREFACE
In issuing the present volume, the publishers have had in
view what they believed to be the needs of a considerable and
increasingly important number of the readers.
The horizon of Hindi language and literature has broade-
ned a great extent since Independence of the country
and as a result its light has encompassed in its range multi-
farious branches of literature, yet there exist some dark corn-
ers where the light is still dim. The present work, we hope,
will throw enough light on many unknown and little-known
religio-philosophic ideas of the Śaiva doctrine and practices
prevailed in Kashmir of the age of Abhinavagupta.
Tantrasāra, a condensation of the encyclopaedic Tantrā-
loka, is a work composed by Abhinavagupta himself for the
use of less assiduous talents who eannot easily handle Tantrā-
loka.
We have selected Tantrasāra to publish it in original
Sanskrit with Hindi Translation so that readers may find
delight in relishing it in the language of their own. Tantra-
sāra, an epitomised version of Tantrāloka, consists of many
knotty points wh.ch the learned author hinted at in a cryptic
way that mere translation without sufficient notes will fail to
unravel mystery, hence the translator has added his notes

ii
here and there for the easy grasp of the readers, We are
thankful to Pt. Hemendra Nath Chakravarty who has under-
taken this difficult task.
We must also thank the proprietor of the Aanada Printing
press for their valuable assistance in bringing out Tantrasāra
for the fulfilment of the longfelt need of the public.
Proprietor
30-3-86 Varanaseya Sanskrit Sansthan
Varanasi

INTRODUCTION
Abhinavagupta is one of the most remarkable persona-
lities of medieval India. He was a versatile scholar of excep-
tional talent. It is only from his own description, we can
catch sight of the glorious glimpses of his life and erudition.
At the end of Parātriṅśikā and so in Tantrāloka, Abhina-
vagupta writes that the midland (Madhyadesa, the Doab
between the Ganga & the Jamuna) was the ancestral home
of his forefathers. This Antarvedi, that is, the Doab had
once been the home of sacred literatures, where in the noble
Brahman family one Atrigupta was born. He was accomplished
in all branches of learning. He was born in Atrigotra, in
the family of sage Atri and was named Atrigupta. He made
himself a distinguished scholar after mastering over the sea
of knowledge and acquired the rare art of disseminating it to
eager pupils. His erudition soon came to the notice of Lalitā-
dityā, the victorious prince of Kashmir. After the conquest of
Kanauj defeating Yasovarman, the King, felt an impetuous
desire for his friendship and brought him to Pravarpura, his
capital, in Kashmir, This happened some time between 785
and 795A.D.
A spacious house was built by the order of the king on
the bank of Vitastā to afford the view of Siva's temple for
Atrigupta, and for its proper maintenance the king granted
enough riches to it.
In that noble family of Atrigupta after a lapse of about
one hundred and fifty years one Varāhagupta, a highly reli-
gious and a devout worshipper of Siva was born. His son was
Narasimhagupta, popularly known as Cukhalaka who acquired

iv
intellect and pure wisdom ( Candrāvadatadhīṣaṇa ) after
delving deep into the delicious flavour of all literatures.
( Sarvaśāstra rasamajjana śubhracitta ).
Abhinavagupta was born of Cukhulaka. He mentions the
name of his father as Cukhalaka thus; Kāsmīrakāccukha-
lakādadhigamya janma, but at the same time he mentions
him as Narasimhagupta from whom he received lessons in
grammar and earned competency in entering the intricacy
of words. He speaks of his father how in his youth leaving
behind all the allurements of domestic life he had accepted
the path of renunciation with a firm resolve and was able to
obtain pure devotion to Lord Siva. His Mother was Vimalakalā
who left Abhinavagupta bereaved while he was a mere boy
( bālya eva ), but he says frankly that though the hands
of God ( daiva ) have made a sharp blow, yet this unknown
factor shaped his nature in such a way that it failed to cause
any impediment in his advancement along the path as ordained
by Lord. This early separation of his mother helped him a
great deal in choosing his future course of life.
He says that it is a common saying of people that mother
is the great friend of man. But, on the contrary, he says that
her affection to her son makes the bonds of life tighter.
Hence, she is considered to be the basic bond ( mūlabandha )
of human beings. When it falls off, it seemed to him that
he had attained liberation while living. Therefore, he applied
himself devotedly to learn the subtleties of dialectics. Then
in order to enjoy the flavour of Sāhitya to its full, he being
urged by his devotion to Lord and goaded by his own earnest-
ness and love for literature, went to eminent scholars with
the purpose of augmenting the delight he received from his
close association with them. It is stated that he received

v
lessons from a good number of teachers conversant in their
respective branches of learning.
As mentioned above that he received lessons in grammar
from his father. Vāmanātha, Bhūtirāja, Bhūtirājatānaya,
Lakṣmaṇagupta, Indurāja, Bhaṭṭa Tota were his teachers in
dualistic Tantras, Brahmavidyā, dualistic-cum-monistic Tantra,
Krama and Trika, Dhvani, Dramaturgy respectively from the
above-mentioned teachers.
He pays obeisance to Bhūtīrāja who was considered by
him as next to lord Śrīkaṇṭha, stating therein that he was the
incarnation of Lord Śiva in this mundane world. It is he who
for the good of all assumed the apara form of a human being.
Similarly in Tantrāloka ( chap. I ), he has expressed deep
respect to Śambhunātha, the disciple of Somānanda and it is
from the former he achieved purity of consciousness. He
considered Śambhunātha associated with his dūtī Bhagavatī,
the partner in the Kula form of rituals, as a person who was
able to bestow release to the world. It is from his grace he
received the Supreme refulgent light of knowledge ( bodha )
by his continuous humble service to him. He frankly admits
that the path of Śāstra, though remained impenetrable before,
has become manifest only due to the grace of Śambhunātha,
the great treasure of all Śāstras. After gaining properly from
his lips the content of the Śāstra which seemed to him
( Rahasya rasa santati sundara ) a wonderful unbroken flow
of nectar with spiritual significance, he received it as a spiri-
tual heritage from Śambhunātha.
He further states that by bathing in the flow of knowledge
originating from Śrīkaṇṭha and following the current of thought
as propounded by Vasugupta-Somānanda-Utpala-Lakṣmaṇa-
gupta on the one hand, and Sumatinātha-Somānanda and

vi
Śambhunātha on the other, he has realised direct perception of
Truth by which he has been inspired to give exposition of the
same to his eager students.
In Tantrāloka ( Chap. I, Verse 106 ) he clearly writes
that the nature of bondage and liberation has variously been
described in different systems, but after having received
permission from Śiva, who has assumed the form of Guru
( teacher ), he will set forth in detail the nature of them, that
is, bondage and liberation, in accordance with his insight
( svasaṃvit ), pure reasoning ( sattarka ) dualistic Śaiva
Siddhānta and finally Trika.
This is easily assumed that in writing Tantrasāra also he
followed the same method. When it was deemed necessary
he not only depended on information given by different
Āgamas in support of his view, but corroborated them
significantly for the purpose of adding light to them.
Abhinavagupta was a versatile writer. It is stated that he
wrote as many as twentry four books ( according to Rajanaka
Lakshmanji Brahmachari, and forty four according to Dr. K.
C. Pandey ). The most important of them are as follows.

1. Mālinī Vijiaya Vārtika.
2. Abhinava Bhāratī (Commentary on Bharata Nāṭyasūtra).
3. Dhanyāloka Locana.
4. Bhagavat Gītārtha Saṃgraha.
5. Bodha Pañca Daśika.
6. Paramārtha Carchā.
7. Paramārtha Sāra.
8. Tantrāloka.
9. Tantrasāra.
10. Parātriśikā.
11. Parātrisikā Laghu vritti.

vii
12. Īśvara Pratya bhijñā vivṛiti vimarśinī.
13. Īśvara Pratyabhijñā vimārśinī.
14. Paryanta Pañcāśśikā.
15. Ghaṭakarpara kulaka vivṛiti.
Abhinavagupta was not only an eminent scholar and Saiva
teacher, but he possessed profound knowledge in matters
related to Kashmir Saivism. Other than his works on
Kashmir Saivism, Abhinavabhāratī, a unique commentary on
Bharatanāṭyaśūtra and Locana, on Dhanyāloka made him an
undisputed authority on rhetoric and aesthetics.
He, as is current among scholars of Kashmir valley, was
Bhairava in the human form. His frank statement shows that
before writing anything he always took resort to the thought
abiding in his heart, the resting place ( Viśrānti sthānam ) of
all. It is none other than Samvit Herself.
In the introductory portion of Tantrāloka he writes that by
his repeated resort to the dispeller of bondage he has become
bright with knowledge ( bhodhojjvala ), after which he wrote
Tantrāloka. This shows that when he realised his identity
with Siva, he enjoyed the play of senses as the rays of pure
consciousness, or in other words, the senses which are gene-
rally externally inclined, had at that time given up externality
and become introvert, with the result that they failed to
create limited knowledge, but on the otherhand, helped
nourishment of self awareness.
When emergence of pratibhā, that is, when full I-Consci-
ousness occurs in a person by a sudden flash it never wanes,
for it is everlasting ( Sakṛtvibhāto'yamātmā ). It is the very
nature of Siva, the Bhiarava. With its emergence, it puts a
stop to bondage. Such a person is called sāmsiddhikaguru
that is, the flow of pure knowledge runs through his being

viii
naturally. He is able to grasp the truth by sat tarka
( intuition ). He, at that stage, has nothing to do with any
sort of personal duty, for he has totally done away with all
the impurities that are considered to be the causes of the
continuation of worldly existence. He remains ever awake
in the Bhairava state. Then, whatever he does, is performed
only to show grace to the people of the world. All this is
said to have happened to Abhinavagupta.
Whether a person has attained identity with Bhairava,
can be known from some marks of which Śrī Mālinīvijaya
has stated thus :

1. Unswerving devotion to Rudra.
2. Mantrasiddhi.
3. Control over all principles.
4. Ability to accomplish the desired objects.
5. Poetic genius and spontaneous knowledge of all
   Śāstras¹.
   Jayaratha writes in his commentary on Tantrāloka that
   all the above marks were present in Abhinavagupta. He
   also quotes a verse of an unknown writer in support of his
   view regarding the matter².
   १. रुद्रशक्तिसमावेशस्तत्रनित्यं प्रतिष्ठितः ।
   सति तस्मिंश्च चिन्हानि तस्यैतानि विलक्षयेत् ॥
   तत्रैतत्प्रथमं चिह्नं रुद्रे भक्तिः सुनिश्चला ।
   द्वितीयं मन्त्रसिद्धिः स्यात्सद्यप्रत्ययकारिका ॥
   सर्वतत्त्ववशित्वं च तृतीयं लक्षणं स्मृतम् ।
   प्रारब्धकार्यनिष्पत्तिः चिह्नमाहुश्चतुर्थकम् ॥
   कवित्वं पञ्चमं ज्ञेयं सालङ्कारं मनोरमम् ।
   सर्वशास्त्रार्थवेत्तृत्वमकस्माच्चास्य जायते ॥ मा० वि० ८.१३
   २. समस्तं चेदं चिह्नजातमस्मिन्नेव ग्रन्थकारे प्रादुरभूदिति प्रसिद्धिः ।
   तन्त्रालोक विवेक आ० १३

ix
His Tantrāloka is a dissertation on Tantra in which he
throws enough light not only on many unknown and little-
known matters based on the authority of Śaiva Āgamas., but
discusses the philosophy and practices of them and interprets
them traditionally on the basis of his experience. This monu-
mental work is mainly concerned with the teaching of Kula,
Tantra and Krama systems.
His Tantrāloka is not merely a philosophical treatise, but
a guide for seekers of Truth. He boldly states that the wise
person who studies continuously the entire work of Tantrāloka
consisting of thirty seven chapters becomes Bhairava himself¹.
This is not only true for Tantrāloka but it is equally
true for Tantrasāra also, for the subject-matters as contained
in the former are the same in the present text. The volume
of the present work is quite handy. But it does not mean
that the reader will be able to grasp the entire thought
contained herein without plenty of plodding. The succinct-
ness of language adopted by the author, has made the text a
hard nut to crack. The whole idea is expresssed in a few
words and a broad panorama has been left out of its scope,
with the result that the work is very difficult to understand.
It is more so because there is no commentary which can
throw light on less known thoughts. We have stated earlier
that it is a summerised version of Tantrāloka, hence for the
proper understanding of the text one is to depend on the
commentary of Jayaratha and the Tantrāloka proper.
Yet our learned author has assured his readers at the out-
१. इति सप्ताधिकामेनां त्रिंशतं यः सदा बुधः ।
आह्निकानां समभ्यस्येत्स साक्षाद्भैरवो भवेत् ॥
तंत्रालोक १ म आह्निक, २८८

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set that he has written Tantrāsāra in easy language for those
who are unable to delve deep into the vast Tantrāloka.
Sāra ordinarily means the essence of anything but esoteri-
cally it means hṛdaya, the ultimate resort known to be the
Supreme Truth. The thought abiding inseparably in Śiva as
Parāvāk, is to be known as sāra or hṛdaya. The essence of
Tantra which is lying undifferentially in the parā stage is
brought down by him to Vaikharī level through Paśyantī
where word and the thing implied by it are non-different,
then Madhyamā where the relation between vāk and artha
is quite distinct, though they remain as inner thought (antaḥ-
sañjalpa, ) whereas in the vaikharī the difference between vāk
and artha is distinct. This very vāk serves the need of
people.
Thus we see that sāra is the terminal point from where
everything gets its rise. Abhinavagupta writes in Parātrīṁśikā
that which we experience as blue and pleasure, the body,
the vital air and intellect have their steady ground in pure
consciousness which is nothing but hṛt, the resting place.
Tantrasāra the work of the author, is in essence hṛdaya
of Lord. It descends or expands itself passing through
different levels of consciousness and finally touches the
ordinary level. The sole purpose of this descent is to
enlighten the heart of everybody so that with its aid every-
body may attain his Śiva-nature, for it is He, who as Saṁvid
has extended extraordinarily His very Being as Tantrasāra
(lokottaraprasāratantrasāram).
It had been a time-honoured tradition of Indian scholars
to maintain uncontradictory singleness of thought (ekavākyatā)
throughout the work. In the beginning of Tantrasāra Śrī
Abhinavagupta urges people to collect the lotus of his heart

xi
for worshipping Maheśa. Similarly at the end of the work
he states that his sole purpose of writing it was that everybody
should attain Śiva nature. By this clear statement he hints
at the singleness of thought which is nothing but (saṁvid)
pure consciousness.
In the beginning of the work we find a benedictory
verse by which he pays obeisance to his parents, Narasiṁha-
gupta and Vimalakalā his father and mother respectively.
They represent Śiva and Śakti. Tantrāloka also begins with
this very verse in which Jayaratha, the renowned comment-
ator, has given three interpretations keeping kula, krama
and the common views in mind.
It has been the tradition of ancient scholars to pay
obeisance to the Lord in order to allay obstacles, otherwise
they stand in the way to progress and performance of duty
by creating many sorts of hindrances like inattentiveness, lack
of imagination etc. They are thought to be presided over
by some deities even though the person from whom the delu-
sive influence of Māyā has ceased but its residual trace
is still functioning. Because of its presence he will experience
himself as a subject identical either with the body or the vital
energy etc. He is overpowered by those deities who cause
impediment to the fulfilment of his desire, particularly they
cause interruption to him who has undertaken the task of
showing the path of liberation to the world¹. Hence it is
considered proper for him that he should pay obeisance to
Lord. At the time of bowing (namana) he merges his
individual self to the Supreme who is the very self of the
१. ते च प्रक्षीणमोहस्यापि मायासंस्काराविनिवृत्तशरीरप्राणप्रभृतिगत प्रमातृभावस्य
प्रत्यगात्मनः प्रभवेयुरपि इच्छाविधाताय, विशेषतः समस्तलोकमभ्युद्धर्तुं
परिगृहीतोद्यमस्य । ई. प्र. वि. वि, पृ० १८