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AbhinavaguptathePhilosopher
ShriParmanandResearchInstitute
Srinagar, Kashmir
ABHINAVAGUPTAhasbeenextolledas"Mahamahesvara"bythesubsequentKashmiriauthors,hisdisciplesand
admirers,whichpreciselymeansthe"greatdevoteeofSiva",orthe"SupremeSelf"inShaivisticparlance.Kashmiritraditionalsois
unequivocalintestifyingtohisversatility.Hewroteonphilosophy(SaivaDarshan,commentaryonBhagvadGita),commentedupon
Anandavardhan's"Dhvanayloka",Bharata's"NatyaShastra",thusepitomizedinhimselfthediversetalentsofaphilosopher,rhetorician,
andacriticondramaturgy.MoreveronKsemendra'stestimony,weknowthathehimselfstudiedliterature(Sahitya)withsuchalearned
Guru.HiscommandoverrhetoricswassoenthrallingthatMammattathereputedauthorof'KavyaPrakash'outofvenerationforhis
eruditioninthesubjectreferstohimas"AbhinavaguptaPada".Padaisaddedtothenamestoshowgreatrespect.Vamanathe
propounderofRitischoolinIndianRhetoricsandcommentatorof'KavyaPrakasha'knownas"BalaBodhini"basalludedto
Abhinavaguptaas'anintellectualgiantandlikeaserpent(terror)tohisyoungschoolfellows."Thisallgoestoprovethat
AbhinavaguptadeservesthesecomplimentsfullyasgiventohimbytheKashmiritraditionandliteraryauthorsaswillbeshownlater.
However,inIndianliterarytraditiontwosuchnameshavecomedowntous.ThefirstAbhinavaguptabelongstoKamarupa(Assam)and
isaSakhtaaworshipperofShaktiorDevi.ThesolitaryreferencemadetohimisbyoneMadhvainhis"ShankraDigvijaya,"'whoalso
wroteaShankerBashya,presumablyonBadrayan'sVedantaSutras.HewasacontemporaryofSankaracharyawholivedaccordingto
acceptedopinionfrom788to820A.D.AbhinavaguptaofAssamwasinthefirstinstanceantagonistictothemonistictheoryaspreached
bySankara,buthavingbeendefeatedintheShastrartha(interpretationofthesacredlore)becamehisdisciple.TheIndologistofDr.
Aufreeht'scalibreshouldnothavemadesuchaglaringmistakeastoinclude."Shaktabhashya"amongtheworksofAbhinavaguptaof
Kashmir.Perhapstheprefixes"Shakhta"and"Maheshwara"makeallthedifferencebetweenthetwoandthisdistinctionhasbeenmade
clearbetweenthetwoeveninveryearlytimes.
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Abhinavaguptabeingaconsciousartistwasnotaversetobiography.Hehasgiveninthecolophonsofhisvariousworkshisgenealogy
andalsosomedates.Itdefinitelygoestohiscreditanddoesnotleaveusguessing.Inhis"ParatrimshikaVivarna"heexplicitlypens
downthenameofhisearliestancestorasAtriguptawhowasborninAntarveditheDoabbetweentheGangesandtheJamuna.Againin
'Tantraloka'hereferstohissterlingqualitiesofheadandheartandbeingcaptivatedbythesewasbroughttoKashmir"Thecrestof
Himalayas"byKingLalitadityaThedateofthereignofLalitadityaiscirca725761.HewasalsoknownasMukhtapidaandwaseager
forconquests.'HedefeatedthekingofKanaujYasosvarmanandalongwiththebootybroughtAtriguptaalsotoKashmir.Abhinavagupta
goesontorecord"Inthatbeautifulcity(Srinagar)likethatofKubera's(Alka)infrontofthetempleof"Sheetanshumauli"(Sivahaving
themoonashiscrest)ontheVitasta,thekinggotbuiltforhimaspacioushouseandalsograntedaJagiroflandtohim.Thereisa
veritablegapofacenturyandahalfbetweenAtriguptaandAbhinavagupta'sgrandfatherVarahagupta.Inbetweenthetwo,theauthor
hasleftthefamilytreeblankforreasonsbestknowntohim.ComingdirecttotheTantralokacommentaryAbhinavaguptaexplicitlysays
thathisfatherwasNarasinhagupta,popularlyknownasChukhulakaandhismother'snamewasVimalakala.
HereinwehavetorefertotheobservationmadebylateMadhusudanKauloftheKashmirRPsearchDepartmentwhoinhisintroduction
to"IshvaraPratyabhijna"haserroneouslytakenLaksmanaGuptaashisfather.SwamiLaksmanaJialsocorroboratestheotherviewthat
NarsimhaGuptawashisfather.Moreso,thedirectconfessionofAbhinavaguptaasregardshisparentsandtheirnamesleavesnothingto
argueabout.LaksmanaGuptawasdefinitelyoneofthepreceptorsofAbhinavaguptawhoinitiatedhimintothePratyabhijnaShastraas
acknowledgedbyhiminhisintroductiontoIshvaraPratybhijnaVivritiVimarshiniinthewords:
<verses>
(SriLaksamnaGuptashowedmethepathtoPratyabhijnatheory(recognition).
ThesilenceofKalhanaaboutAbhinavaguptaassuchisintriguinghementionsthree"Abhinavas"inhisRajaTaranginiandthesuffix
"Gupta"hehasnotappendedwithanyofthese.Thefirst'Abhinava'isa"Divira"orascribe,'thesecondfosterbrotherof
KayyamantakainthereignofSamgramarajaandthethirdaDamarajalandedaristocrat.NowherethenameofAbhinavaguptaappears
asascholarofreputeoraSaivawhereashehasattimesreferredtosuchnamesasMuktakana,Shivasvamin,Anandavardhanaand
Ratnakaraetc.Itmaybearguedthatourauthorwasmoreafterlearningthanafterthefavourofkings,hencewasnotattachedtoany
court.ConsequentlyKalhana,whosefortebeingthedescriptionofkings,skipsoverhim.However,thefamewhichAbhinavagupta
acquiredduringhislifetimeandevenaftercouldnothaveeludedthechroniclerKalhana.HecouldnotignorethepowerfulKashmiri
tradition.WhilementioningAnandaVardhanathenameofAbhinavaguptawouldhavebeenanaturalcorollarybeinghiscommentator.
Subsequentresearchinthisbehalfmightthrowsomelightonthisomission.Abouthisdateorprobableyearsinwhichhelived,hehas
bequeathedtoussomekeyswhichifproperlyused,canunlockthisbaneofIndiandatekeepingmosteasily.Inthelastverseof"Brhati
Vimarsini"hestatesthathefinishedthisassignmentinthe90thyearwhen4l15yearsofKaliyugahadelapsedbydeducting25years
fromtheKaliera.thelocalorSaptarsieracanbefound.Itworksat4090thyearoftheSaptarsiCalendar,andtheword"Navatitame"
usedbyhiminthatversecorrespondsto90thyearof4000Kaliera.Even,weatpresentwritedownonly74whenactuallyitis1974
seventyfourthyearof1900Christianera.
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AgaininoneofhisStotraswhichiscalled"Bhairavastava"inthelastversehegivesthedateandhisnamealso:
<verses>
"AbhinavaguptacomposedthisStava(eulogy)onthe10thofdarkfortnightinthemonthofPaushaintheyearVasu(8)Rasa(6)."(In
Sanskritthedigitsarereadfromtheleft),henceitcomesto68.Itisdefinitelythe68thyearoftheSaptarsiSamvat4000asshownabove.
Moreover,inhisKramastotraheagainreferstodateas:
<verses>
"Inthe66thyear,ontheninthdayofdarkfornight,I,Abhinavagugta,inthemonthofMaghar,praisedLordSiva".
SoitcansafelybeinferredthatAbhinavagupta'sliteraryperiodextendedfrom4066to4090laukikaorSaptarsieracorrespondingto990
1O15A.D.Eventhoughwehavetriedtolocatetheperiod,butatthesametimewearenotsurethatKramastotraishisfirstwork.Itisto
berememberedinthiscontextthatAbbinavaguptahavingwrittenahostofbooks,thechronologicalorderofhisworkscannotcanbe
arrangedwithoutanyeffort,butthosewhichhavenodateorhavenotbeenreferredtobythesubsequentauthorswilldefeatanysuch
solution.Inthiswaywecansafelysaythat"Kramastotra"mightnotbehisfirstcomposition,itmightbepushedbacktotwodecadesat
least,asinthechronologicalorderfixedbyDr.K.CPandeythisStotrastandsatNo.13.Hencewemightsafelyassumethathisliterary
careercommencedfrom970A.D.AccordingtohisowntestimonyheadoptedmanyGurusforpursuingknowledgeindifferentfields
andevenwentoutsideKashmir,presumablytoJalandhartofindaGuru"ShambooNath"there.Theyearsofinitiationafterwhich
maturitydawnedonhimmightbetakennotlessthan30years,afterwhich,confidencewasgainedbyhimtowriteindependently.Hence
wemightplacehisbirthnearabout940A.D.Hemighthavelivedevenbeyond1015A.D.andthevaracityofthetraditionprevalentin
Kashmirtothisday,thatheenteredacavewhilerecitingtheBhairavastavaalongwith1200disciples,andwasneverseenagaincannotbe
doubted.Thiscave,allegedtohavereceivedthemortalframeofAbhinavagupta,issituatedat"Birwa"villagesomefivemilesfrom
MagamontheGulmargrange.
Tkethirstforknowledgeinourauthorwasinsatiable.AbevyofGuruswasadoptedbyhimforthispurpose.Accordingtohisown
statementhereadatthefeetof:
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1.NarasimhaGupta(Hisfather).
Subject
Grammar.
2.Vainanatha.
3.BhutiRajatanaya.
4.BhutiRaja.
5.Laksmanagupta.
DvaitadvaitaTantras.
DaulisticSaivism
BrahmaVidya.
Pratyabhijna.
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6.InduRaja.
7.BhattaTota.
Dhvani.
Dramaturgy
HehadotherGurusalsobutthesubjectshavenotbeenspecifiedintheircases.Fromallhiscompositionsatleast19suchpreceptorscan
begleaned.
Aswillbesaidlater,the10thand11thcenturiesinKashmiriliterarylorehavebeenalandmark.Theinfluenceofreligionhasbeen
pronounced.AclimateofreligionsrennaissancewasusheredinandmanystalwartslikeAnandavardhana,Vamana,Ksemendra,Bilhana,
KalhanaandlastbutnottheleastAbhinavaguptacontributedhimselfinmakingthesanskritliterarytraditionricherandallthemore
diverse,inasmuchas,thesubjectslikerhetories,dramaturgy,poetry,historyandphilosophy,weretreatedinanadmirableway.So,it
canbeofvaluetolearnthatthewholefamilyofAbhinavaguptawasrenownedforitsuniqueliterarybentofmind.HisuncleVamana
Guptawasanexpertinpoeticsandheinitiatedourauthorintothisfield.IntheAbbinavaBharatiAbhinavaguptaquoteshimandisalso
includedinthelistofhisteachers.HisyoungerbrotherManorathawasadmittedtothedisciplehoodofhisbrotherAbhinavagupta
perhapshewasfirstinthatorder.HisfivecousinsKsema,Utpala,Abhinava,ChakrakaandPadamguptawerealsoverywellread.If
KsemabeidentifiedwithKsemaRajatheAuthorofSpandaNirnayaandothertreatisesonShaivism,thenthescholarshipofhiscousinis
beyonddoubt.ItneednotbereiteredthathisfatherNarasimhaguptapossessedintellectualcalibreofhighestorderandwasproficientin
alltheShastrasandagreatdevoteeofShiva.Inthisatmosphereofdevotionandlearningparexcellence,AbhinavaGuptawasmentally
groomedtoundertakethestupendoustaskawairinghim.
So,itisnotsurprisingtofindthat"Jayaratha"alludestohisbeing'Yoginibhu',thathisparentswhileunitingforhisbirthroseaboveall
wordlydesiresandidentifiedthemselveswithShivaandShakti.TheoffspringthusborncalledYoginibhu,islookeduponasafitvehicle
forpropoundingandpropagatingShaivisticMonism.
Notonlythis,AbhnivaguptahasbeencalledaBhairavaincarnatebythecommentatorofParmarthaSara"YogaRaja,"while
commentingonthelastlineofthistreatise:
<verses>
hasexplainedthisepithetatlength.SothetraditionalbeliefamongsttheKashmiriPanditsthatAbhinavaguptawasalivingBhairavain
humanformisnotwithoutbasis.
Nowwecometotheplaceofhismentalactivity.FromhisownauthoritywelearnthatLalitadityahadgotbuiltapalatialhousefor
AtriguptawhenhecarriedhimalongfromAntarveditoKashmir(quotedearlier).ThehousewasbuiltonthebanksofVitasta.However,
inoneoftheMsssofTantralokabelongingtoLatePt.MaheshwarRazdanthereisadifferentreadingasmeaning"attheheadofVitasta"
i.e.thesource.However,inthequotationisusedthepronoun(in)agreeingwith(Srinagar)hencethisseemstobeaninterpolation.
InthefirstverseontheVartikaon"MaliniVijaya"ithasbeenspecificallylaiddown:
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<verses>
"TheKashmirianAbhinavaguptaistheEastofthecityknownasPravarapura(Srinagar)composedtheVartikaontheveryfirstverseof
"Malinivijya".
FromthisitisclearthatSrinagarwasdividedintoseveralzonesthenEast,Westetc.andintheEastZoneourauthorlivedbutnothing
canbesaidwhetherthiswashisancestralhomeoranacquiredhouse.However,thereisareftrenceintheTantralokaofhishaving
shiftedtoanothercityattherequestofoneofhisdisciplesMandra:
<verses>
"Mandrainordertosavehim(Abhinavagupta)fromdistractionrequestedhimtoshifttohisbeautifulcity."
Itisalsoclearfromthis,thatthisearlierhousemusthavebeenlocatedinaverybusycentreofthecity,sowasnotsuitableforhiscalm
composureandundividedattention,sonecessaryforthedelineationofsuchaterseanddelicatesubjectasphilosophy.
OntheauthorityofKalhanaweknowthatLalitadityahadbuiltthreemorecitiesintheoutskirtsofPravarapuraSrinagar.Theone
ParihasapuraandtheotherLali'puraandthethirdLokapunyaHowever,theformerwasmeantasarespiteforthewarwornkingandall
theamenitiesofParihasa(enjoyment)wereprovidedthere:Henceitcouldnotbeaquietcity.Thelatterwasnottakenkindlytobythe
kingasitwasbuiltbyhisarchitectinhisabsence,henceitmusthavebeencomparativelydesertedandallthesamecalmer.Itmightbe
surmisedthatMandralivedthereandinvitedhisGurutothatverycityforbeingquieterandfarfromthemaddingcrowds,sothathis
"distractioncouldbeaverted".ThethirdcityalongwithaclusterofvillageswasgiveninofferingtoVishnu.
EventhoughAbhinavaguptalivedduringthespanof9401015A.D.butnocityworththenamewasfoundedbythekingsduringthis
period.AlthoughhesawthereignsofYashaskara,SamgramaDeva,KsemaGupta,DiddaandSamgramaRaja,yetthecitiesfoundedby
Lalitadityastillfoundfavourwiththepeople.Eventhoughonecenturyandahalfhadelapsed,thetwincitiesofParihaspuraand
Lalitpurahadnotfallenintooblivion.InthereignofSamgramaRaja(10031028A.D.)theBrahminsofParihasapurastartedafastto
bringdownthefallofTungahisPrimeMinister.Thisallusiontothecitynearlytwohundredyearsafteritwasfounded,testifiestoits
beingveryimportantatthattimeandmighthavebeentheroyalcapitaleven.
BeforeanattemptismadetopendownthecontributionofAbhinavaguptatoShaivism,itwillbemoreappropriatetotracetheoriginof
SivaworshipinKashmir.Perhapsasacorollarytothis,weshallhavetofurnishatleasttheroughcontoursonwhichtheearliestreligion
ofKashmiriswasbased.
ThemostancientbookonKashmirHistory'NilamataPurana'specificallylaysdownthatShivaandHisShaktiwerepropitiatedatthat
time,butotherdeitiessuchasGanesha,Puranicgods,VedicpantheonandevenBuddha(asanAvatara)werenotignored.Thisfact
withoutanydoubtprovesthatearliestKashmirireligionwaspolytheisticincontentandcharacter,buttheworshipofShivaandHis
consortParvatihadanedgeoverallothergods.Notonlythis,theaboriginaldeitieslikeNikumbhaetc.werealsoowned.Onthesame
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subjectS.C.Rayobserves,"thattheearliestinhabitantsofKashmirprobablycherishedsomeaboriginalbeliefs..IDthethirdcenluryB.C.
BuddhismseemstohavemadesomeheadwayinKashmir.AmongHindugodsShivaeitheroriginatedorenteredthevalleysometime
beforethefaithoftheShakyaprince.
Inthisconnectiontheword"NagausedtodescribethepeopleofKashmir,diddropahintastoitsbeingrelatedtoSnakeworship.But
word"Naga"inSanskritdoesnotmeansnakeonly,itissynonymouswithasemidivinebeingacruelperson,anelephantoracloudalso.
However,Shiva'sassociationwiththereligionofKashmirdidprovideacontextfortranslating"Naga"asaserpent,asitiswornbythe
LordaroundHisneck.InthisconnectionH.H.Wilsonremarks,"originally,nodoubt,it(thereligionofKashmir)wasopluteorsnake
worship,butthisisapartoftheHinduritualandtheNagasareincludedintheorthodoxparltheon'''Soitisabundantlyclearthatthe
ancientreligionofKashmirwasanamalgamofthe"new"aspreachedbyKashyapaandtheoldthatoftheaboriginalswhosekingwas
Nikumbha.Eventhoughothergodswerealsoworshiped,theemphasisonShivaandHisShaktiwaspronounced.Theinfluenceof
Buddhismassuchinthosetimeswasnotworthmentioning,sinceitwasonlybeingadoptedbythelandthen,andaftersometimedid
giveafilliptothephilosophicalremblingswhichreignedsupremefornearabouttwocenturiesinKashmir.
KalhanahascopiouslyfurnishedustheproofthatBuddhismandorthodoxcreedsofShivaandVisnucoexistedinamosttolerant
mannerhere.Wheneveranyendowmentismadeforreligiouspurposes,oraStupaoraViharaisconstructed,theindividualortheking,
orhismembersofthefamilyorhisMinisterwithequalzealandfaithconstructedshrinesofShivaandVishnualso.
However,thisclimateofaccomodationbetweenthetwofaithsHinduismandBuddhismwasdisturbedbytheadventofNagarjunaon
theKashmirscene.HelivedatShadarhatvana(modernHarwan)andtookpreachingofBuddhisminrightearnest.Thisprovokedthe
"orthodoxy".InsultwasaddedtotheinjurybyKingKanishka(12560A.D)whoencouragedthepropagationoftheBuddhisticteachings
andgaveitroyalpatronage.Kalhanawhilerecordingallthishastosay:"Afterdefeatingindisputationsalllearnedopponents
(Nagarjuna),theseenemiesoftraditionbroughttoanendetc.theobservanceoftheritesprescribedintheNilamata."Thiswasaveritable
revoltagainsttheestablishedfaithofthelandandtheastuteBrahminlostnoopportunityinprovidingamorepalatablealternativeto
BuddhistictenetswhichmaywellbecalledtheseedsofShaivismwhichsproutedforthinfullbloomlater.
PerhapsthispresupposesthegiveandtakewhichmusthaveprecededbeforeBuddhismwentintooblivioninKashmir.Themostpotent
causeforitsdeclinewasthattheShaivismfoughtonitsowngroundandassimilatedsuchtenetswhichwerefindingfavourwiththe
people.ThustheShaivasonaccountoftheirexceptionaleruditiondidprovidesuchafaithtopeoplewhichthoughnew,wasnotatall
alien.Itrespectedorthodoxybutatthesametimedidnotabhorthe"new".AcompromisebetweenthetwodidthetrickandBuddhism
hadtoeatthehumblepie.
Moreover,theversatileBrahminofKashmirdidnotstoptolickhiswoundsinflictedbyBuddhistpropagation,butlikeaseasoned
generalattackeditsweakestpointi.e.thesilenceaboutGod.Indiansat1argeandaKashmiriespecially,areaGodfearingnation,hcnce
theShaiviteknowingfullwellthiscredulityofaKashmiri,transplantedGodagainintheirfaithbynamingitParamshivaorSadashiva
withitsantecedenttheParaShakti.InallthetreatisesonShaivismhairsplittingargumentsarelaiddowninprovingtheexistenceofthe
"SupremeSoul".HencetheBuddhistshadtotakeuptotheirheelsintheabsenceofanypowerfulcounterargumentonthissubject.
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Perhapsthepeopleingeneral,alsobecamescepticabouttheirfaith,becausetheirbeliefinGodisskindeep.Thishasactuallypermeated
theirmarroweven.Theycouldconsequentlynotreconcilethemselveswithmoreareless"Godless"faith.Theadage"Hadtherebeenno
God,Manwouldhaveinventedone"wasprovedtothehiltinKashmir.HereinitwillbeofinteresttomentionthatShankaracharaya's
visittoKashmiractedasthelastnailintheBuddhistcoffin.
ShankaraafterhisunparalledvictoryovertheBuddhistsinplainscametoKashmirsometimeabouttheseconddecadeofthe9thcentury.
EventhoughnootherreferenceregardinghisvisittoKashmirhasbeentracedasyet,thepopulartraditioncorroboratesitsauthenticity.
Thiscannotbedismissedcheaply,inasmuchas,thatontheperusalofShankra'streatisesitbecomespatentlyclearthathiscompositions
didinfluencetheKashmiriSaivaliteraturemoresohisimprintonPratyabhijna(theoryofrecognition)isobviuslydiscerned.Inhis
"DakhshinaMurtiStotra"commenteduponbyhispupilSureshvaracharyatheconceptionofultimaterealityaspreachedbyhimand
knownasTantricphilosophyandthatexpoundedinPratyabhijnaseemstobetbesame.Notonlythis,evensometechnicaltermsasused
inPratyabhijnahavebeenearlierusedbyhiminthesamesense:
(1)
<verses>
(DakshinaMurtiStotraCommentary(2),13)
(2)
<verses>
(IshwaraPratyabhijnaVimarshini1,39)
Translation:(i)
"Theuniversehasbeencreatedoutofknowledgeandactionandseemsalsopossessedofconsciousness."
Translation(ii)
"Knowledgeandactionareconsideredthesourceofalllivingbeings."
(1)
<verses>
(DakshinaMurtiStotraCommentary(2),13)
(2)
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<verses>
(IshwaraPratyabhijnaVimarshini1,207)
Translation(i)
"Therefore,thatshiningspiritfollowseverywheretheoppositedirection(beyondtimeandspace)."
Translation(ii)
"Theshiningsupremespiritisnotboundbyspaceandtime."
SuchexamplescanbemultipliedandsotheinternalevidenceculledfromthecompositionsofShankararegardinghiscomingtoKashmir
andsubsequentlynotonlythethoughtbuteventheexpresionsbeingfoundcommoninboth(asabove),itmaybesafelyinferredthathe
didcometoKashmirandhadpresumablydiscussionswiththepropoundersofShaivafaithhere.Onaprofoundperusalofhis"Saundarya
Lahari"itbecomeslucidthathegotinfluencedalsobyKashmirianShaivaAcharyasanddidconcedetheexistenceofmonisticTantras
andalsotheirnumber:
<verses>
(SaundarayaLahari)
Translation:
(ODevi),YouhavingbuiltthewholeuniversewithsixtyfourTantras............
HencewecometothestagewhenBuddhismbeingbanished,thevaccumthuscreatedbegantobefilledbytheAcharayasofSaivism
whohadtheblessingsofShankaracharyaalso.
However,theBuddhistsdefinitelyearncreditforinitiatingthemodusoperandiofdiscussions,symposiaandreligiouscongregationsfor
propagatingtheirphilosophyandprojectingthistothemasses.WehavereferencesofBuddhistcouncilsbeingheldhereinAshoka'sand
Kanishka'stime.InthisconnectionDr.R.K.Kawhastosay"ItwillbeobservedthatBuddhistsinitiatedacriticalviewinmatterswhich
weresofarbelievedonlyasgospeltruths."Henceasareactiontothis,theBrahminvotariesofShivaandShaktialsoinductedintotheir
cultthemethodofphilosophalreasoningandpersuasiveargumentation."ShaivaLiterature"isfullyrepletewiththesetwoingredients.
ThewholeofShaivaliteraturecomesunderthenameofTrika,TrikashastraorTrikashasana.Thederivationoftheepithet"Trika"among
otherthingscanbeascribedtotripleprinciplewithwhichthissystemdealse.g.Shiva,Shakti,AnuPati,PashaandPashuNara,Shakti
andShivaParaandApara.andParaparaandfinallyBheda,AbhedaBheda,andAbehdaoritmayhavebeencalledassuch,"Forthe
reasonthatitschiefauthorityisthethetriadconsistingofthreechiefAgamasSiddha,Namaka,andMalini.Thisliteraturefallsinto
threecategories:
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AbhinavaguptathePhilosopher
i)TheAgamaShastra.
ii)TheSpandaShastra.
iii)PratyabhijnaShastra.
"TheAgamasarebelievedtoberevelations,havingcomedownthroughages."TheseemphasizethedoctrineofJnana(knowledge)and
Kriya(action)forbecomingonewiththesuperself.
Themostimportantcompositionofthisbrancharethe"ShivaSutras."TheirauthorshipisattributedtoLordShivaandwereincourseof
timerevealedtoSageVasugupta.OntheauthorityofRajaTaranginiweknowthatBhattaKallata,thepupilofVasuguptalivedinthe
reignofAvantiVarman(855883A.D.)
HenceitisclearthatVasuguptawhosereputationwasestablishedasaShaivateachermusthaveprecededhimatleastby30yearsifnot
morei.e.825A.D.Thepurposeofwritingthisthesis(orcomunicatingitasthetraditiongoes)wastocounteractthedualisticteachings
invogueatthattime.InShivasutraVimarshinibyKshemaRaja,itisclearlylaiddown:
<verses>
"Theoccultschool(ofSaiva)maynotgetintooblivionbythepreachingofdualityamongstthepeoplewiththispurpose."
SotheAgamastaughtthepurenondualisticMonism.
TheSpandashastraacluallyamplifiesthemainprinciplesofshaivismingreaterdetailthantheShivaSutras.Themaintreatiseonthis
ShastraisSpandaSutrasorKarikaswhichhavebeencommenteduponbyKallata,Ramakantha,Utpalavaishnava(NotofShaivaSchool)
andKshemaRaja.Thecontentofphilosophicalreasoningismissinginthemaintreatise,whilethecommentatorshavetriedtosupplyit
withmeaningfulsuccess.KshemaRajainhiscommentaryascribestoVasuguptatheauthorshipofthisShastraalso.ButUtpala
(Vaishnava)usestheunambiguousphrasewhilecommentingontheveryfirstSutrainhisPradipika.Hegivesitas"Sangraha
granthakrta"meaning"aworkwhichgatherstogetherthemeaningofShivaSutras."Inoneofhisversesheattributesitsauthorshipto
BhattaKallataviaVasuGupta.ButthisverseisnotfoundintherecensionofKshemaRaja.However,itistomakeclearthatcontents
beingthesameinShivaSutrasandSpandaSutrastheauthorshipcouldnotbedifferent.AstheShivaSutrashavebeenrevealedtoVasu
Gupta,henceSpandaShastramayalsobehisacquisition.
Theword"Spanda"asprefixedwiththisbranchofTrikameans"athrob","quivering"or"movement."Thequiveringofthemind
receivesthebeautitudeofthe"Supersoul"andhenceattains~he"NishkampaPradipa"unquiveringflameofthelampasgivenin
BhagvadGita,orthenametothistreatisemaybeexplainedasthe"throbsofLordShiva"clothedinwordsbylaterYogisandSiddhas
suchasVasuguptaetc.
ThethirdandthemostimportantschoolofShaivadarshanisthePratyabhijnacultwithwhichourauthorisdirectlyconcerned.
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Somanandaissaidtobetheoriginatorofthisbranchandhasbeencalledas"TarksyaKarta"meaningthefounderofreasoning".Hewasa
pioneeringraftingtheelementofargumentreasoning,supportandrefutationsonrationallinesintothissystem.Thefirstbookofthis
systemis"ShivaDrishti"whoseauthorshipisattributedtoSomaNanda.Unfortunatelythismasterlytreatiseisnowextantuptofour
Ahnikas(Chapters)onlyatleastithadsevenasisclearlyquotedbyAbhinavaguptainParaTrimsika.Perhapesthisisthemainreasonas
towhyhiseruditecommentatorUtpaladevadoesnotgobeyond74thverseoftheIVAhnika.Subsequentlythethreechapterswere
salvagedandthenumbermadesevenbutitseemsthattheseformapartoftheVrtti(gloss)compiledbySomanandahimselfandnotthe
originalone.Tho"Forte"ofSomananda'steachingis:
<verses>
"Shiva"theauspiciousandSupremesoul,isthegiverandheistheenjoyer.Thiswholeuniverseis(permeatedby)Shiva."
Hisdiscipleandattimestakentobehissonalso.Utpaladevacommentedinamostscholasticmanneronthe"ShivaDrishti"ofSoma
Nanda,andforthefirsttimeintroducedtheelementofPratyabhijnainShaivaliterature.Henamedhistreatise,thoughbasedonthe
doctrinetaughtbySomanandaas"IshwaraPrtayabhijnaKarikas"inSutraformconsistingoffourAdhikaras(cantos),furthersubdivided
intoanumberofAhnikasorsections.Healsopropounded"Svatantriya"theoryofhisown,independentofhisGuruSomananda.By
Svatantriyahemeansthe"selfdependentpowerofthelord".Hisexpositionofthe"RecognitionDoctrine"hasthesanctityandthe
authoritywhatitshouldhavedeserved,andwasevenequatedwithSomanandatheorginatoras:
<verses>
"ReflectionofthewisdomofSomananda"
(IshwaraPratyabhijnaVimarshini2,introduction)
PerhapsbeingverymuchenamouredbythewisdomofUtpaladeva,Abhinavaguptacomposedtheshorterandlongerversionsofhis
commentaryontheIshwaraPratyabhijnaofUtpalawhodiscardingallothernamesforthissystemannointeditwithPratyabhijna
recognition.ThisnamealonehasstoodthetestoftimeandisperhapessynonymouswithTrikaasawholewhilein,essencethisisnot
thecase.
TheorderofGurus(GuruParampara)asgiveninShaivaDarshani'sasfollows:
<verses>
"IbowtoLordShiva,Vasugupta,Somananda,andUtpalacharaya,Lakshmana(Gupta),AbhinavaguptaandKshemaRaja."
Afaintechoofteachertaughtrelationcanalsobeheardintoit.VasuguptapupilofLordShiva,SomanandapupilofVasugupta,Utpala
pupilofSomaNanda,AbhinavaguptapupilofLakshmanaguptaandKshemarajathepupilofAbhinavagupta.HadbothVasuguptaand
SomanandabeenthepupilsofLord,thentheinsertionof"Cha"wouldhavemadeitclear.
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FromthisitisclearthatVasuguptaandSomanandarepresenttheoriginatorsthroughthegoodofficesofLordShivawhileUtpala,
Lakshmanagupta,AbhinavaguptaandKshemarajaconstitutetheheirstothissystem,whointheirownwayinterpreted,supplementedand
enrichedthewordsenttothehumanitybyLordShivathroughthefirsttwoGurus.
OutofahostofsuchinterpretorsAbhinavaguptaisnotonlythebestbutalsopossessedofmultifacedgenius.Notconfininghimselftothe
ramificationsof"SaivaDarshan"healsostrayedintothedomainofRhetoricsbysubscribingtoRasatheoryinhiscommentaryon
BharataNatyaShastra,andalsointopoeticswhenelucidatingthe"Dhvani"asenunciatedbyAnandaVardhana.However,wehaveto
delimithisversatilityandshalldescribehimonlyasareligiousphilosopher.
However,beforeembarkinguponthis,itwillnotbeoutofplacetogiveroughlythemaincharacteristicsofthis"Darshan"sothatinlight
ofthese,wemightdeterminetheplaceofAbhinavaguptaasaphilosopherastohowheexplainedtheseandforsooth,evenimproved
uponthese.
The"SaivaShasana"startswiththeassumptionthatAtmanistherealandinnermostselfineverything.Itdoesnotundergoanychange
andisavehicletoexperiencethe"Parameshwara"ortheChaitanayam.This"Parameshwara"orParamShiva"isnotboundbytime,
spaceandform,soisomnipotentandomnipresent.However,Hehasadualroletheonewhichpervadeswholeoftheuniverseandthe
othertranscendentalinwhichhedefeatsallmainfestations.HispowerofpervadingtheuniverseiscalledShakti,butcomingoutofHis
fountainheadisonlyanaspectofHisandnotinanywaydifferentfromHim.EventhoughtheseEnergiesorpowershavebeencalled
numerous,yetonlyfivearethemostnotable.TheChitaShakti(thepowerofresplendence),AnandaShakti(thepowerofbliss),Ichha
Shakti(thepowerofdesire),JnanaShakti(thepowerofknowledge),andtheKriyaShakti(thepowerofaction),withthehelpofthese,
the"Paramshiva"manifestsitselfwhichinSaivalanguageiscalledUdaya,Unmesha,AbhasaorSrishti.
However,tocreateauniverseisthenecessityeventhoughHeisworldincarnate.Hencetheuniversehasbeenthoughttobecomposedof
"ShivaTattva(pure,auspiciouselement),ShaktiTattva(potentialelement),SadakhyaTattva(theelementofselfrealisation,orbeing),
AishwarayaTattva(elementofidentification)andlastbutnottheleasttheSadVidyaTattva(theelementoftrueperception).Whenin
betweentheselfandselfrealization,Maya(obduration,delusion)obscurestherealformofobjects,theSadhaka(experiencer)hastorise
aboveKala(time),Niyati(sequence),Raga(attachment),Vidya(limitedperceptionofconsciousness),Kala(limitedauthorship).Suchan
experiencerwhohasbeendopedbyMayaandisobsessedwithtimeetc.iscalled"Purusha".SimultaneouslywithitisalsobornPrakritis,
thatlatentpowerinhimwhichgoadshimontoactorreact.ToawakefromtheslumberundertheinfluenceofMaya,thePurusha
conjointlywithPrakritihastoundergosomementaldrillandcomprehendtheimplicationofBuddhi(conception),Ahanakara(personalI
orego)andManas(desire).Takeninreverseorder,thedesireactuates"I"nessandatthelaststageconceptionofthingsbecomesclear.
HencethePurushaawakenesbyrejectingMayaanditsfiveconcomitentsbeginningwithTime(Kala)etc,comesfacetofacewith
chitswaroopamresplendenceorShambhavistateandattainstheParamaishwaryaorSelfdependence(Supremebliss).Thisisthepurport
ofShaivaDarshanorShaivaMonismasgiveninthe"ShivaSutra"and"ShivaDrishiti"onbroadlines.
Dr.K.C.Pandeyhasgivenalonglistofsome41compositionsattributedtoAbhinavagupta.Amongthesesomebeardates,someare
referredtobysubsequentauthorsandsomehavebeenownedbytradition.However,themostfamousworksofhison"Shaivadarshan",
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strictlyspeakingare:
1.ParaTrimshikaVivarna.
2.PrataybhijnaVimarshini(expurgated)
3.PratyabhijnaVivritiVimarshini(full)
4.Tantrasara
5.Tantraloka
6.Parmarthasara
7.CommentaryonBhagvadgitacalledGitarthaSangraha.
Manyothercompositionsofhissuchas"ShivaDrishtyalocana"commentaryon"ShivaDrishti"asthenameclearlysignifies,islost.
Chronologicallyspeakingthe"ParaTrimshika"seemstobehisfirstworkinthe"ShaivaLore".Itisinrealitycomposedofthe
concludingportionof"RudrayamalaTantra"belongingtoAgamaschoolonwhichAbhinavaguptapenneddownacommentarycallingit
Vivarna.However,thetitleofthebooksuggestsitcontainingthirtyversesonly(Trimshika),butithasevenmorethanthese.Thereseems
tobesomeconfusionamongstthelatercommentatorsregardingitsname,whiletheauthorhimselfhastriedtojustifyitlikethis:
"Trimshika"issocalledbecauseitistheSupremeLordofthreepowersdesire,knowledge,andaction."
<verses>
'Para'inShiavaterminologyisidenticalwith'Parasamvid'thehighestpowerofSelfDependence.Hence'ParaTrimshika'would
connote'thirtyversesofSelfDependence',ortheSuperLordofthetripleformulaofdesire,knowledge,andaction.
PratyabhijnavimarshinianditslargereditionViviritibelongtothePratyabhijna(recognition)schoolofShaivaShastraaspropoundedby
UtpalaDevaandorginatedbySomananda.
TantrasaraandTantralokadealwiththesamecontentswiththedifferencethattheformerisabriefSummary(Sara)ofthe!atter,a
voluminoustreatise.TheTantrasaraiscouchedinprosewhiletheTantralokaisinmetricalform.ThesearedefinitelybasedonMalini
VijayatantrabelongingtoAgamaschool.
Parmarthsaraisaphilosophicalcompositionof105versesandissupposedtobebasedontheKarikasofShesha.InhisGitarthasangraha,
AbhinavaguptahasemphaticallydeclaredthatfreedomfromallmiseriescanbeobtainedbyseeingHim(Paramshiva)ineverythingand
everywhere.Thisfreedomcannotbeachievedbyrenunciationoftheworld.ThebattlebetweenPandvasandKaurvasisactuallytherace
betweenVidya(knowledge,perception)andAvidya(ignorance,blurredperception).
FromtheaboveitisclearthatAbhinavaguptanotonlyexplainedPratyabhijnaonwhichhisfamerests,butalsootherTantricworks
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belongingtodifferentschools.Hedidnotbelieveinisolationbutincollationwhichisthekeynoteofhisphilosophicbentofmind.Other
commentatorslikeUtpala,Kshemarajaetc.confinedthemselvestoasinglepathbutAbhinavaguptanotonlyrodeonotherpathsbutalso
provedtheoldadage"AllroadsleadtoRome."Hemadeacompromisebetweendifferentviewsandpresentedsuchaphilosophyoflife
whichnevergrewstale.Hissynthesisorientedapproachtolifegaveameaningfulandhealthydirectiontohisideas.
Philosophy,strictlyspeaking,isthescienceofknowledgeortheTattvaVidya,theloreoftherealnatureofhumansoulormalerialworld
asbeingidentifiedwiththesupremespirit.SinceknowledgeemanatesfromHim,henceitcanbeusefullyusedasamediumtointerpret
Him.IftherebenooriginalityandnoShaivacharyahasclaimedit,since"Shivasutras"arethewordofGod,tlleoriginalitydefinitelylies
ininterpretingtheseandunravellingtheesotericcontentinamostintelligibleandhomelyidiom.InthisfieldalsoAbhinavaguptahasno
parallel.
Itisalsotoberememberedthatourauthordoesnotresthisoarsonthephilosophicpolemics,butalsoconnectsthesewiththeritual.
Hereinalsoheshowsamastermindinfittingritualwithphilosophy,themundanewiththethespirit,therealwiththeidealandto
crownallpracticewiththeprecept.Onaccountofhisversatilegeniusheisathomeinexplainingtheabstractinthecontextofthe
concrete.Whilerevellinginthesuperworldhedoesnotforgettheworldassuch.Heisnotadreamerbutanawakeartistfeelingrightly
thepulseofsupersensuousnessbutatthesametimenotforgettingtheconverseformofit.Hetriestoexploretheobverseandthe
converseatthesametime.Hencehistreatmentofthesubjectismorerealistic.Perhapsthatisthemainreasonastowhypratyabhijna
schoolthoughbequeathedtohimbyearlierAcharyaswasactuallymadepopularbyhim.Henotonlytranslatedthetersephilosophyin
thetongueofthepeoplebutalsogaveitthemostnaturaldirection.Abhinavaguptadoesnotclaimanyoriginalityforintroducingthis
"ShaivaDarshan",butmostcandidlyrecords:
<verses>
"HavingthoughtovertheviewsofShriSomananda,Isystematizedthese."
Moreover,intherealmofphilosophy,originalityisamisnomerbecausethephilosophyassuchisthecumulativethinkingprocessed
throughagesandthenfindingexpressionthroughthepenormouthofaneruditescholar.EvenShankarawithoutmincingwords,
categoricallystatesthattheauthenticityofasystemistobetestedonthetouchstoneofVedas.Somananda,theoriginatorofPratyabhijna
schooladmitsthathis"Shaivadrishti"isbasedonShastras,thoughhispupilUtpalacharyatestifiestoitsshowingnewpathforfinal
emanicipation.Inallhumility(becausetrueknowledgebestowshumility)Abhinavaguptafollowsthesametraditionofthinking.
Itmaybecontendedtbathedidnotcomposeanytreatiseindependently,butonlycommentedupontheworksofhispredecessors.
Thereforehecanbeacommentatoratbest,butnotanoriginalthinker.CommentaryfromAbhinavagupta'sviewpointisnotmerelya
juggleryofwordsbutactuallythepersonalexporiencegainedthroughspiritualexperiments.Helivedthemaximsonwhichhe
commented.Sointheexpositionofsuchmattershesetsforhimselfthreenormsfirstbeingthepersonalexperience,reasonthesecond,
andancientauthoritythethird.SothecontributionofAbhinavaguptatothissystemofphilosophyisnotsimplyofacademicinterestbut
isrepletewithotherdimensionsofthinkingwhicheventheoriginatorsfailedtocomprehend.Thecommentatorsprecedinghimgave
meredogmaticstatementsofthebasictenetsoftheSpandaschool.Theydarednotsubtractoraddtothesebywayofargument,reasoning
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andjudiciousexplanationfororagainstthefundamentalprinciples.EventhoughsomecommentatorsnotablyUtpalacharyadidintroduce
theelementofargumentintoit,buthisdomainwasonlyonesidedrelatedtoPratyahhijnaonlyandnotthe"Trika"asawhole.
Abhinavaguptaonthecontrarydidimproveonhim,thoughbeinghisdisciple,makingitbroadbasedandembrachingthewholegamutof
ShaivaShastra.Heprovidedrationalbasetoitandalsodweltontheritualisticaspectofthissystem.Hehasexhaustivelyexplainedthe
MonisticShaivaritualsalso.Hemadeahappyblendofphilosophyandpsychology,quotedextensivelyfromtheAgamasandother
establishedauthoritiesperhapshehaseveryrighttoassert:
<verses>
"I(we)willunravelthe"unseen"atthebiddingofmyGuruandLord."
Thisversedoesalludetotheshortcomingsoftheearliercommentatorswhocouldnotconvert(unseen)into(seen3)andsoitwasleftto
Abhinavaguptatoperceiveitinlightperspectiveandaccordinglytransmitittoothersthroughhiswritingscommentaries.Hisscathing
criticismofBuddhistsandschoolsofphilosophyotherthanShaivawithbitingwitandpungentsarcasmisperhapsthemostoriginal
contentofwhathehaswritten.
Hisbriefyetmostpregnantdefinitionof"Trika"definitelyportrayshismastryoverthissystem:
<verses>
"TheunisonofShiva(Paramashiva)and"Shakti"(ParaShakti)istermedassupertrika".
VerysuccinctlyhealsolaysdowntheaimofthisShastra"Theremovalofveilofignorance."However,thefundamentaldifference
betweentheVedantaandShaivismthoughprofessingthesameaim,isrealratherthanapparent.InVedantathenegationofthefactsof
experienceareamustpresuppositionforrealizationoftheselfTheillusionregardingthesnakeandropeisquiteknown.ButinTrika
thereisnonegativeapproachtowardstheuniversebutinfactanaffirmationofthefactsofexperiencewithnewinterpretation.Withthis
positiveunderstandingoftheenvirons,therealizerissimplyfacetofacewithselfrecognitionwhichinShaivaterminolgyiscalledself
realization.
WhiledealingwithPratyabhijna(selfrecognition)GuruSomanandadefinesitasthetwofoldfunctionofperceptionandrememberance
initstotalityatthesametime.UtpalaDevathinksthatthetermPratyabhijnaconnotes,thepowerofself,thepowerofcognitionand
powerofactionatripleamalgm:
<verses>
InthisrealmalsoAbhinavaguptashowshisoriginalityindefiningtheterm"Pratyabhijna"as:
<verses>
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"Recognitionofthatsupremeselfistobefacetofacewithwhatwasforgottenthrougheffulgence(ofconsciousness).
WhileexplainingthewordPratipamheverylucidlysaysthat"(it)meansthatwhichwasforgotten,orconcealedbutnowcominginto
viewnotthroughrememberancebutbyclearcognition."
Furthermoretomakeitmorelucid,Abhinavaguptaexplainsthatcognitioniscomposedof:
<verses>
"Whenthepastperceptionandthepresentperceptionarerevived(bytheobjectcominginfullview)".
<verses>
Givinganexampleofpastperceptionandpresentperceptionandtheirgettingrevivedhesays:
<verses>
"HeisthatveryChaitra"(nameofaperson,whowasalreadyseenbefor).Hiscomingfacetofacenowiscalledpresentperceptionand
hiscognition(thatheisreallythesameperson)wasdonebythepreviousorpastperception,thebridgebetweentheperceptionsbeing
rememberancebornofmentalimpression.Ourauthor'sindependentthinkingcanveryeasilybeinferredfromaningeniousdefinitionof
Pratyabhijna.
Hereinhedoesnotfollowhispreceptorbutprovidesaveryhomelydefinition,whenhesaysthattheLordispossessedofInfinitePowers.
ThischaracteristicofHimiscorroboratedextensivelybyPuranas,SiddhantasandAgamasasalsobyreasoningandinferenceetc.When
bydirectexperienceweascertainHisNatureinourownself,thismapbetermedashavingrecognizedHim,orinotherwords,the
cognitiontakesplace.
Abhinavaguptadoesnotconsiderremembrancetheonlyvehicleafidentifyingthepresentperceptionwiththepastone.Eventhough
SomanandaexplicitlylaysdowntheroleofrememberanceinconnectingthepresentandpastperceptionandUtpalaalsoendorsesit
Abhinavaguptacomments:
<verses>
"Butbeingfacetofaceandnotbyrememberingalone,theknowledge(perception)becauseofbeingmadeclear,Recognitiontakes
place."
Heverycogentlyarguesthatrememberanceisrelatedtosightfirsthavingseenacertainobjectweareremindedofitwhensomesuch
farmcrossesoureyes.Buttherearecasesoffallinginlovewithoutseeingeachother,whereinthemediumofarousingloveand
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acceptingtheloverfromthedepthsofheartisconfinedto"eitherthewordsoffemalemessengerorconfidanteortheperceptionofsuch
traitsinhim(asheingherideal)orbyanyotherdeedswhichmadehimrenowned,sheispersuadedtoaccepthim".Hereinthiscasesight
hasplayednopart,hencetheimagewhichfirstsightwouldhavecaughtcannotborepeatedatthesubsequentsights.Therememberance
isaltogetherabsentinit.Themasterphilosophergoesontoarguethatinthiscasethelovelornladynaturallyweavesthepicturesofhis
beauty,gallantryoranyotherexceptionaldistinctionontheauthorityofthreesourcesmentionedabove.Thispicturewilldefinitelybeat
variancewiththeoneifthelovermeetsherincognito.Thereisnorepetitionofimageasinthecaseof"Chaitra"(givenearlier),howwill
therecogoitiontakeplace?Abhinavaguptaraisingthecontroversyhimselfprovidesamostplausibleanswertothispredicament.When
incognitoheroisintroducedasloverwhomshehasbeenlovingforhisqualitiesallalong,theheroinereceivesashockinsteadofjoy.As
longasthequalitiesoftheheroarenotrevealedtoherandshecertifiesthesebyherownexperienceandalsoontheauthenticityof
others."Heisthatveryperson"therecognitionisnotsosimpleandeasy.Hencetheobstructionbetweenwhathasbecnheardandwhatis
actuallyseenistoberemoved,sothattheidentificationbetweenthe"imaginary"andthe"real"ispossible.Thusatthisjuncturethe
recognitionispossibleonlybytheremovaloftheveilasalsothereconciliationbetweenboththementalimagesoneimaginaryorunseen
andtheotherseenorfacetoface.AccordinglyAbhinavaguptasupplementstherememberance(smarn)with(anubhav)cognitionderived
frompersonalobservationorexperience.Ontheseemingcontraditionbetweenunityandplularity,Utpaladevacontendsthat:
<verses>
"Theinternalrealityofthingsofdiversenatureisunity".
<verses>
"thatveryunityattainingtheknowledgeorperceptionofsenses."
<verses>
"getsmultipliedundertheinfluenceoftime,spaceandrealnatureofobjects."LikeanoriginalthinkerAbhinavaguptamakesitmore
clearandsimplebysaying:
<verses>
"Thecauseornocauseareoneandsame,sounityandpluralitycanbetheattributesofoneandsameobject."
<verses>
"So,inessencetheobjectsinternallyareoneconsciousness,butpracticallyspeakingasbeingdifferentiatedbytheblueandyellow
(colours)unchangeableindeterminateordeterminateimplymultiplicityexternallyattheillusionarylevel."
ItwillbepertinentheretoalludetotheaimofthesystemofphilosophyaspreachedbyAbhinavagupta.Theunavoidablepreamableto
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everyphilosophicthoughtistodescribethewhyandwhatofthatwhatteacherorpreacherwishesustoknow.Inthetreatmentofthis
subjectAbhinavaguptasetnormsofpersonalexperience,reasoningandthirdlythescriptureandinthecontextofthesehetriestoexplain
thedomainofhisexperience.Hereinheexhibitsamarvelloussenseofindependentjudgment.Hedoesnotacceptthetheoriesof
LogiciansisgiveninNyayaShastra,ofasexpoundedinVaishesikaindetailsorfundaments.FromthedualismofSankhya,idealismof
BaudhasandmonismofVedantaheonlydiffersmostlyinfundamentals.AccordingtohimtheworldofexperienceisnotGodmadenor
aportionofPrakriti(Sankhya)norpurelyasubjectiveexperience(Baudhas),norevenamereillusion(Vedanta).Itisrealasitisa
manifestationofsuperselforuniversalconsciousness.InsupportofhistheoryheintroducestheAbhasaVada,whichtodefinemost
brieflyinhisownwords:
"Allthatisi.e.allthatcanbesaidtoexistinanywayandwithregardtowhichtheuseofanykindoflanguageispossiblebeitthe
subject,theobjectorthemeansofknowledgeortheknowledgeitself,isAbhasa."
Hefurthercontendsthatsubjectandobjectcannotbedivorcedfromeachother,sotheselfalsofromthenotself.Knowledgeofobjects
isthetheintermixtureoftheboth,ifthesearetreatedasseparateandoppositeentities,therecannotbeanyconcordancebetweenthese
justasbetweenlightanddarkness.HenceAbhinavaguptamostcogentlysuppliestheanswer:
<verses>
"The(ultimate)informisimmanentandwithoutformistranscendental."
InordertodiscriminatebetweenHistwoaspectstranscendentalandimmanetntVimarshaistheinevitableinstrument.Itcouldhavebeen
comparedtotheimagereflectingnatureofamirror,butduringdarknessimagescannotbereflected,henceitneedsexternalagentsto
illumineit.Buttheselfdoesnotneedanysuchilluminatorandcanreceiveimagesbyvirtueofhisselfindependence"Svatantraya."
ThisAbhasainitsimmanentaspectiscomposedof"Prakasha"and"Vimarsha".
lnShaivaterminologyby"Prakasha"ismeantresidualtracesalsowhichareessentiallythesameastheirsubstratum.Ashasbeensaid
above,theseimagesbeingreflectedarethesameasPrakashathecauseofreflectionlightintheordinarysense.This"Prakasha"is
definitelysynonymouswith"Sanskara"."Vimarsha"maybeexplainedasthepowerofselftoknowitinallitspurityandnotbeing
obssessedbyaffectionswhatsoever.
Abhinavaguptahasmostsuccessfullymadehispointinthisfieldbysaying:
<verses>
"ThisSelfDependence(Svatantraya)facultyisessentiallythepowerofaction,whichpropelsthe"blissofconsciousness"andthatmay
betakenasVimarsha,itsproponderenceisquiteappropriate."
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Thisword"Svatantraya"hasbeengivenothernamesalsobythePreceptorsofShaivismVasuguptacallsit"Chaitanya"beingassociated
with"Chita"mind.TheSpandaschooltakesitas"Sphurta"orSpanda.Itisalsocalledas''Mahasatta''andParavak.Thisextraordinary
interestinthisfacultyof"Svatantraya"byShaivateachersonlyprovesastowhatimportancetheyattachtoit.Perhapsitwillbepertinent
torelateheretheconceptionof"Maya"aspropoundedby"Shaivas"andwhatpersonalcontributionhasbeenmadebyAbhinavaguptato
illustrateandexplainit.
"Maya"hasbeentreatedasaforceofobscuration.
<verses>
Itismorepreciselybornofthelimitedexperienceandsotheperceptionofthatuniversalexperiencegetsblurredhencecalled
"Ashudhavan"thepathofimpurity,asalsotheMayadhavan,thecourseofMaya.
However,Abhinavagupta,givesaveryconciseyetpregnantdefinitionof"Maya"bysayingthat"Maya"istheunmixedpartofthat
transcendentalselfwhichengenderstheshadeofdistinctioninHis"Svatantraya"powerbereftofanykindofaids."Moreoverthisvery
facultyinfatuateshencemaybeequatedwithMoha(embarrasment).Hencehesays"Mayaisthenameofseduction".Bytheintroduction
oftheword"Moha"asanequivalentofMayaitbecomesveryeasyforthelaymaneventounderstanditinessence,theMohaofArjuna
beingverywellknown.ThisMayanotonlyconcealsthetruenatureofthingsandalsoself,buttheexperienceofofidentitywiththe
superselfisalsoobliterated.Tobridgethepresenceofidentityoftheselfwiththesuperself,theJnana(perception)playsaprominent
part.
TheJnana(trueperception)hasbeenenunciatedashavingtwoaspects,Baudha(intellectual)andPaurusha(spiritual),thelatteristhe
panaceaforremovingtheobscurationbecause"theexperiencerhavingattainedthestageofHighestblisswhenhisanimalinstinctshave
vanishedaltogether,"findsthatkindofperceptionwhichcandifferentiatebetweentherealandtheunreal.Consequentlythecourseof
Mayaisreplacedby"Transparentcourse."
Nowtheideaof"Moksha"(emancipation)asconceivedbytheShaivasdeservessomemention.Whiledefining"Moksha",
Abhinavaguptahastosay:
<verses>
"Thepurityofconsciousness,devoidofsignificanceorotherwiseisnotonlycalled"Moksha"butcantakenanyothernamealso."
Proceedingfurther,heexplainstheconsciousnessas:
<verses>
"ThestateofconsciousnessisnothingbutSupremeperception."
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Fromtheaboveitisclearthat"Moksha"issubjectiverealizationofone'sselfandisbothunilluminablebyanyexternalagentand
unknowablebyanymeansofknowledge.
Itissupertranscendentalstateofexperience.ThethreeimpuritiesofMayacomprisingperception,actionandinnateignorance(Anava)
aretobesurpassedasawhole.ThepredominanceofJnana(perception)istreatedasameansofemancipationbyothersystemsofIndian
philosophicalthoughttoo,butShaivasdonotsubscribetothisviewintotality.TheycontendthateveniftheJnanaimpurityisconquered,
stilltherealizercannotbetreatedashavingbeenliberatedinrealsenseoftheterm,inasmuchas,thetworemainingimpuritiesstill
persistinhim.HencetheperfectfreedomaccordingtoTrikacanbegotonlythroughcognitionwhenallthesethreeimpuritiesget
dissolvedsimultaneouslyintothatsupremesoul(Samvit).
Finally,theimageofAbhinavaguptaasaphilosophercanremainincompleteifhisargumentstorefutevarioustheoriesofBuddhists,
Sankhyas,Naiyayikasandothersarenotreproducedhere.AmongthefourschoolsofBuddhisticphilosophyonlytwoSautantrikasand
VijnanvadinshavebeensingledoutforcriticismbyAbhinavagupta.
Thefirstschoolarguesthatperceptionismomentary,sinceeverythingismomentary.Theobjectofperceptionjusttasajaretc.ceasesto
existimmediatelyaftercastingitreflectionontheeyeandothersenseorgans.Byinferenceitcanbeestablishedthattheobjectaodits
reflectioncannotcoexist.Theonebeingthecauseandtheothertheeffect.
AbhinavaguptaproceedsmostintelligentlytosmashthisverboseofBuddhistargumentativeacumen.
"Thisexternalobjectispronetoperception,ifthisisnotthecasethennoinferencecanbedrawneven.Fromtherisingsmokethe
inferenceoffireisquiteclear,butthefireassuchhasalreadycaughtourperceptioninourkitchenorelsewhere."Soitbecomesquite
clearthatobjectcannotbedetachedfromthesubject.Ifthesetwoaredivided,thenthequestionofbuildingabridgefromonetoanother
isverydifficult.
TheVijnanavadins(sensationalists)donoatallbelieveintheexistenceoftheexternalworld.Accordingtothemselfconsciousnessis
momentaryandproceedsintheformofachainorastream.ThelinksinchainaretheVasanas,whichgeneratenumeroussensations,
calledasdailycognitions.HenceacognitionisnothingbutapresentimentbroughtaboutbyVasana.Abhinavaguptaproceedstorefute
thistheorybyvomittigoutthecontradictioninherentinthistheoryinasmuchasthisschoolofBuddhisticphilosophydividesthe
existencialityintwogroupsthereal(parmartha)andtheapparent.TheVijnanaonlyisrealandthatisreflectedinithasonlyanapparent
entity.ThelearnedShaivacommentatorfurthercontendslogicallythateveniftheapparentbeunreatbutitscausesorsourceistobe
admittedasrealbuthowcanwhatisnothinginitselfbethecauseofsomething?WhenthesensationalistbringsintheVasanaelement
hemerelyrepeatswhattheBahayarthavadinmeansbyobject.HowcanevenVasanabethecauseofpresentimentswhichhavenovariety
inthemselves,andifeachstreamofselfconsciousnessisdifferentfromtherest,ifthesensationcausedbyitsownVasanaisexclusive
andindependentofeachother,theneachsoulwillbelivinginaworldofitsownandtherewouldbenocollaborationofmany
individualsinrespectofthesameobjectforinstancecarryingaheavylog.
Furthermore,AbhinavaguptaproceedstodismantlethehouseofsandbuiltbyMimamsakaswhosechiefexponentissaidtobeKumarila
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Bhatta.HisPrakatatavadalaysdownthattherelationbetweenthesubjectandobjectisbroughtaboutbythe"movementoftheknowing
selfandisanobjectofinternalperception."Hetakesknowledgetomeansimplyanactofcognisorwhichengendersperceptionand
manifestedstateintheobject.
<verses>
AbhinavaguptaproceedstoremarkthatKumarilabeingadualistcannotconceivetheselfeffulgentnatureofknowledge.Ifthesubject
andobjecthaveanexclusiveexistenceatthetimeofcognitionandatthestageofmanifestation,thisisapartoftheobjectexactlyasare
theotherqualitiessuchasblackness,inthecaseofajarbutitshouldbemanifesttoalland,nottoafew,ascanbeinferredfromwhat
Kumarilasays.Inthisway,ifajarismadebyapotteritscreatorthenasthemimamsakascontenditshouldonlybecomemanifestto
himalone.Sothistheoryofmanifestednessisnottenableasitcannotexptainthefactofindividualexperience.
TheNaiyayika'stheoryofknowledgeconsistsintakingitastheilluminatoroftheobjectilluminated.Theknowledgecanbetakenasthe
lampwhichmakestheobjectmanifest:
<verses>
Thisexampleoflampforknowlcdgeisnotappropnate.Thelampshinesindependentlywithouthavinganykindofrelationwithany
objectitilluminatesknowledgeisnotso.Itcannotbedivorcedfromitsantecedents.Moreoverwhileimpartingitslighttotheobject
actuallytransfersitsownluminositytoit,becauseasweknowthattheappearanceoftheobjectisdependentonthe1ight,butthc
Naiyayikasdonotholdthatknowledgecanaffecttheobject,soitcannotholdwaterinviewoftherefutationgivenabove.Nowweturn
overtoSankyasystemofphilosophywhichlaysdownthatintellectiscomposedofthreequalitiesSattva(transparence),Rajas
(mobility)andTamas(inertia).However,thecontentof"Sattva"(transparance)ispredominantinit,soitisspotlessbyNature.Soitcan
receivereflectiononallsides.Itislikeamirrorwhereinthelightofselfluminousselfwithinandthereflectionofanobjectoutside
becomeone.TheaidofthcintellecthasbeenrefutedbyAbhinavaguptaasfollows:
Theexampleofmirrorandjaronwhichthistheoryisbasedisnotcorrect,becauseaccordingtothis,thenthereflectingagentand
reflectedobjectshouldbesimilarintheirnature.Actuallyitisnotthecasetheintellectissentientandtheotherinsentient.Theyare
definitelyoppositetoeachother.SecondlyevenSankhyawillneveradmitthattransperanceofintellectismorethanthatoftheself,such
asthereflectionofaflameinamirrororthatofthesuninthewateritcannotevensatisfactorilyanswerthatBuddhiwiththelightofthe
Luminousselfdoesitselfbecomelightornot.Sotheseparateidentityofintellectfromtheselfisneverpossible,hencethistheorydoes
notcutmuchice.Sohisverdicttheinsentientcannothavethecapacitytomanifesttheobjects,cannotstandanyreviewwhatsoever.Itis
definitelylogicallytrueandconvincing.
Abhinavaguptadoesnotevensparethe"DualistShaivas"fromhistrenchentcriticism.AccordingtotbisDualisticschoolofShaivism
whosechiefadvocateisKhetapala,theignoranceisaveilwhichconcealstheperfectionofselfinrespectofpowersofknowledgeand
action.Accordinglyeachsoulbyitsseparatevarietyofpowercannotcomefacetofacewiththatperfectionwhichhasbeenactually
hiddenbythis(poweretc),whenthisconcealingpowerofignoranceisshatteredbyDivinegraceinthecaseofasoul,thenonlythesoul
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retainsitsformerglory.
Abhinavaguptabeginstherefutationwithapertinentinquiryastowhatcanbethereasonofthedestructionorotherwiseofthis
ignorance.Itcannotbeactionbecauseitisacknowledgedtobethecauseofpleasantorunpleasantexperiencewhichapersonenjoysor
suffers.Lord'swillcannotbealsoresponsibleforthisbecauseHeisabovepartiality.Hewillnotfreesomeandimprisonothers.Thee
secondpertinentquerymadebyAbhinavaguptaistotheeffectthatwhatandhowthisignoranceconceals?Soulshavebeencalledeternal
andunchanging,soignorancecannotconcealthese,ifweconcedethis,thenthesoulswillhavetobecometransitory.Ifitcanaffectthe
changelesssouls,thentheliberatedsoulofeven"Shiva"cannotremainunaffectedbytheconcealingpowerofknowledgeandaction.If
thiswillbethecase,thecognitionofselfcannevertakeplace.Hencethistheoryisnotonlyselfcontradictorybutalsodeluding.
InthisscholarlywayAbhinavaguptahasveryintelligenllypointedto"Achillesheel"inherentineachofthesesystemsofphilosophyand
hasunerringlyestablishedthesuperiorityofhisfaithoverallothers.Hehasnomercy,nocompunctioninridingroughshodoverthe
"premise"ofhisrivals.Theirseeminglyconvincingargumentscannotbeartheinherentsupermacyofhisthoughtasalsoofhisdiction,
andgetmeltedlikesnowbeforethescorchingraysofthesun.
Abhinavaguptalikeatruesonofthesoil,doesnotadvocateafanaticaldevotiontohislineofthinking.Heallowsuseveryrighttodiffer
fromhim,buttheirrestiblecharismaofhisthought,couchedindignifiedlanguagedoesdefinitelyenthralus.Tospeaksquarely,he
pleadsforfacinglifeandnotfleeingfromit.Likeapracticalthinkerheexhortsustoeschewthemeaningoflifeandafterwardsyoke
ourselvestoredeemitinitstruestpossibleperspective.Hispasitiveattitudetolifeanduniversemakestheexistencemoremeaningful
andhencerewarding.
Hedoesnotpreachtodiscardtheworldanddisownitsattendantresponsibilities,becauseitisessentialyreal.Heinsteadofit,asksusto
recognizeourselvesintheimageoftheLordwhoisnotatalldifferentfromus.Apersonoughttodeveloptrueperceptionhealthy
attitudeforlookingathisenvironmentthenonlyhecanrecogniseHiminhimselfandbecomelikewikeselfeffulgent.Thedistance
betweenthe"ideal"and"real"canbeeasilyfathomedbycognitionwhenthemindispreparedtoreceiveandemitimageslikean
unblurredmirror.
AbhinavaguptaperformedhismissionadrmirablyandsavedthehumanityfromtheJigsawofintellectualacrobaticsofBuddhist
theology,culminatinginnothingness,andinthesamewayfromtheJargonofothersystemsofIndianphilosophywhichneitherpreach
practicalapproachnorpracticalthinking,onlytellingustorejectthe"present"justtopreparefor"future".ButAbhinavaguptaaffirmsthe
existenceofthepresentandtreatsitnotasameansbutasanenditself.Livinginthepresent,takinglifeasitcomes,tamingitbythe
strengthofperceptionandcognitionisasoundprescriptionforthestrifetornworldevenatpresent,whenitsrestivenesscaneasilybe
convertedintoquietcalmofsupersoul.
HisattitudetolifeanditschiefactormanissummedupinthiscoupletwhichhehasunderstandablyquotedfromtheShastras:
<verses>
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"He,whosehands,feet,mind,learning,religiousausterityandconductarewellbalanced(restrained),enjoysthefruitsofpiligrimage
(evenwithoutgoingthere)".
So,thisKashmiriphilosopherweaningphilosophyawayfromthemireofimpracticabilitylivesuptohisnameAbhinava.Newfromall
angles,andhisthoughtprovnkingtreatisesbreatheanairofravishingfreshness,evenafteralapseofmorethantencenturies.
Kashmiri Overseas Association
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