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Maharishi Abhinavagupt -Tantric perspective and teachings
ABSTRACT
- Among various sages and saints of Kashmir #Abhinavagupt stands out as a luminous
Maharishi, a #shivyogi. The paper is an attempt at re-reading
and understanding the #tantric perspective and teaching of a guru who made #Shaivism a way of life, and also a way of merging with the infinite. Traditionally believed to have been a Yoginibhu. Abhinavagupt
possessed all the eight Yogic powers explained in #Shastras. The paper discussed his philosophy in Tantraloka and a few qualities that are
essential for a tantric. Tantraloka
and LantraSar are based on MaliniVijayatantra, (secret knowledge of
the MaliniVijayatantra as originally
addressed by Siva to Uma). In Tantraloka with minute detail he
discusses the development of human consciousness from the grosses state of
ignorance to the subtlest state of universal God consciousness. Here he
explains the process of creation and evolution of the universe in term of the
expansion of Shiva’s consciousness. In details he explains the qualities of a
guru, mantras, beej mantras and other rituals that are essential part of Kaul
tradition. Nevertheless, understanding Abhinavagupt is an enormous task, and
ultimately must be a collective venture.
Key words
– #Abhinavagupt, #Kashmir, #Shaivism, #tantraloka.
----------------------------------------------------------------------------------------------------------------
The
Kashmir Valley or the Sarhad Desh or
the Rishi Vav or the Land of The Blue Forest or the
Paradise of Bharatvarsh has borne holy men and women who have preached true
mysticism. The Rishivav is situated
in the mountain ranges of Himalayas. The term Himalaya as such is a Sanskrit
word Hima means snow and Alaya means home. This home of snow has
also been a home for wisdom and spirituality. Abhinavagupt paid glowing
tributes to Kashmir and calls it the land of learning, beauty and eternal
bliss. Today also, in spite of so many terrorist and extremist activities in
the valley, this spirituality whispers in the snow-clad mountains and caves of
Kashmir.
Rajnish
Mishra, in his article “Abhinavagupt and the Shivite tradition of the Sarhad
Desh” tells us that the Sarhad Desh, getting erased from the minds of contemporary
India is a grim reality. Kashmir, he says is a fading memory. J&K is my hometown
and I am optimistic and I fell the current wave of violence in Kashmir seems a
temporary phase which will pass away bringing back image of synchronization and
love. J & K has a rich legacy of mystics, sages, saints, philosophers and gurus
that makes it a paradise of learning. The land also has been a major confluence
of various thought streams like the Buddhists, Saivas, Mimansakas, Naiyaikas
and the Sufis. While revealing the significance of Kashmir Shaivism our deepest
appreciation goes to Lalleshwari, whose teachings give a unique opportunity to
have an vision into this mystic philosophy. Other Kashmir saints include Rupa Bhawani, Sheikh Nuruddin, Parmanand, Rishipir,
Jeewan Shah,Anandji, Grata Bab, Ramjoo
Tabardar, Vidya Dar, Shankar Razdan, Bhagwaan Gopinath Ji, Kashkak, Sona Kak,
Nandlal Ji, Swami Lakshman Joo, Sati Devi and Mathura Devi. Among
various sages and saints Abhinavagupt stands out as a luminous Maharishi a
shivyogi, who made Shaivism a way of life, and also a way of merging with the infinite.
According to the traditions of Kashmir
Saivism, Lord Siva originally established 64 systems, or philosophies, some monistic,
some dualistic and some monistic theistic. As the story goes Siva commanded Rishi
Durvasas to revive the knowledge. Rishi Durvasas assigned his students to teach
the philosophies namely - Tryambaka (the monistic), Amardaka (the dualistic)
and Shrinatha (monistic theistic). Thus, Tryambaka at an anonymous time laid a
new foundation for Kashmir Saiva philosophy. Subsequently,
it is said, Lord Siva Himself felt the need to resolve conflicting
interpretations of the Agamas and counter the intrusion of dualism on the
ancient monistic doctrines. In the early 800s, Shri Vasugupt was living on
Mahadeva Mountain near Srinagar. Tradition states that one night Lord Siva
appeared to him in a dream and told him of the whereabouts of a great scripture
carved in rock. Upon awakening, Vasugupt rushed to the spot and found 77 clipped
sutras engraved in stone, which he named the Siva Sutras. Vasugupt expounded the Sutras to his followers, and
gradually the philosophy spread. On this scriptural foundation arose the school
known as Kashmir Saivism, Northern Saivism, Pratyabhijna Darshana (recognition
school), or Trikashasana (Trika system). Trika, "three," refers to
the school's three-fold treatment of the Divine: Siva, Shakti and Soul, as well
as to three sets of scriptures and a number of other triads.
Kashmir
Saivite literature can be divided into three broad divisions: Agama Shastra,
Spanda Shastra and Pratyabhijna Shastra. Agama Shastra includes works of divine
origin specifically, the Saiva Agama literature, but also including Vasugupta's
Siva Sutras. The Spanda Shastra, or
Spanda Karikas (of which only two sutras are left), are both credited to Vasugupta's
disciple Kallata (ca 850-900). These elaborate the principles of the Siva Sutras. The Pratyabhijna Shastra's
principle components are the Siva Drishti by Vasugupta's disciple, Somananda,
and the Pratyabhijna Sutras by Somananda's pupil, Utpaladeva (ca 900-950).
In his illustrious book on Abhinavagupt, Dr. Pandey writes
that Abhinavagupt, being a voluminous writer, has to his tribute as many as 41
works. It is likely that he wrote even more than this.
His works include Tantraloka, a
comprehensive text on Agamic Saiva philosophy and ritual. It was Abhinavagupt
whose brilliant and encyclopaedic works established Kashmir Saivism as an
important philosophical school. Abhinavagupt known as an incarnation of Bhairava-Nath
Shiva was a multitalented genius, a philosopher, rhetorician, and a critic on
dramaturgy, who injected new meaning into Shaiva Philosophy. R. K. Jalali rights
calls him The Encyclopaedic Scholar. He was a Yoginibhu. Yoginibhu
is a typical Kula concept. In the 29th Ahnika
called 'Rahasyavidhiprakasana', this concept has been discussed under
Dautavidhi (i.e., practice relating to the female messenger). When parents
unite identifying themselves with Siva and Sakti giving birth to descendants,
the latter who is the Siva-incarnate and instant arsenal of knowledge is
designated as Yoginibhu Madhuraja Yogin, a pupil of Abhinavagupt, in
the four stanzas entitled the Dhyanaslokah, which give us a vivid picture of
his great master. Of his creative powers he writes that, Lord Shree-Kantha-Nath
Shiva Himself appeared in Kashmir in the form of Abhinavagupt to enlighten the
people. Madhuraja also asserts that Abhinavagupt was, in fact, the incarnation
of Bhairava-Nath Shiva. He had achieved the eight great siddhi powers
(Aṇimā, Mahima, Garima, Laghima, Prāpti, Prākāmya, Iṣiṭva, Vaśitva)
and he also exhibited the six illustrious spiritual signs: constant devotional
attachment to Shiva; full attainment of mantra siddhi, control over
the five elements, capacity to accomplish any desired end, complete mastery
over the science of rhetoric and poetry and the spontaneous dawning of
knowledge of all philosophies. About his life,
his family and he gurus we learn from the introduction to his Tantraloka and Paratrimshika Vivarana .
Various research scholars have put his works into various
categories- dealing with Tankra, aesthetics
and philosophy. But as such it is exceptionally difficult to attempt a chronology of Abhinavagupt’s literary
output. Well as a unique and radical thinker he shattered to pieces
the conventional belief which laid heavy emphasis on caste and gender
restrictions in relation to spiritual practice. He took to task those
philosophical systems which held the prerequisite that spirituality required
rigorous discipline, systems which made the pursuit for enlightenment the
legitimate right of a chosen few. He abhorred the idea that spiritual
revelation was only possible in a purely monastic surrounding, or that those
caught in the householder way of life had to wait till the last portion of life
before they could fully give themselves to spiritual pursuits. This idea was
best expressed by Abhinavagupt in one of his concluding verses of Patanjali’s
Paramarthasara:
“O
my devotees! On this path of supreme Bhairava, whoever has taken a step with
pure desire, no matter if that desire is slow or intense; it does not matter if
he is a Brahmin, if he is a sweeper, if he is an outcast, or if he is anybody;
he becomes one with Para-bhairava.” (103)
In his Tantraloka
(TL) Abhinavagupt refers to ‘Shriparvashastra’
to identify the signs by which a yogi endowed with Shaktipata can be recognized. Jagrathan, the commentator of TL says that Abhinavagupt
has all those Sidhis. Madhuraja in his Gurunathaparamarsha testifying
to his miraculous spiritual powers says that Abhinavagupt was recognized as the
spiritual head of all the Shaiva sects – Siddhanta, Vam, Yamal, Bhairava,
Kula, Trika and Ehavira, for his great power and brilliant exposition.
Since
Kashmir Shaivism adopts a humanistic approach to life, its consequence to the
present times may not be over-emphasized. Its universal character inspires one
for both material and spiritual growth. Consequently, moving away from the
obviously erroneous maya concept of Advaita Vedanta and Buddhist nihilism, it stresses positive
acceptance of material world while pursuing the ultimate goal of ascending to
Shiva consciousness. It does not advocate torture of the body or mind, nor does
it plead for suppression or forced control but lays stress on sublimation and
gradual turning away from the lure of wealth, power and sense pleasures.
Scholars believe that The Tantraloka,
had been written after Abhinavagupt attained enlightenment. Furthermore, it is
seen by scholars as one of the great accomplishments in Indian mysticism, it weaves
together the documents from dozens of authoritative scriptures, into a massive
12 volume encyclopaedic work. While Tantrasara (TS) is a brief
prose summary of Tantraloka, which is written in metrical form. Both are based
on MaliniVijayatantra, (secret
knowledge of the MaliniVijayatantra
as originally addressed by Siva to Uma). MaliniVijayatantra,
according to the introduction by Madhusadhan Kaul forms the basis of
Abhinavagupt's Tantraloka. The text of the MaliniVijayatantra is difficult to be understood due to the various
technicalities found in it. But the attempts of Abhinavagupt have left no point
unexplained. Many scholars believe that the work belong to the Agama school.
The Agamas are believed to be ancient revelations emphasizing the doctrine of
liberation through Jnana (knowledge) and Kriya (action). The complete immersion
of the duality in unity is the main lesson of the Tantras. The adorer becomes
the adored himself. His body is the temple and his soul, the idol in it. He is
the high priest not of a god above; around, or below but of his own
ever-wakeful self.
It
is surprising to understand just how little intellectual attention has been
focussed on the study of the Tantras. Very few books on this subject are
available for readers. Important scholars and book on Tantras include Bharati's
The Tantric Tradition, Goudriaan, Gupta and Hoen’s Hindu Tantrism , Goudriaan and Gupta's
Hindu Tantric and Sakta Literature. In Obscure Religious Cults. S.
B. Dasgupta introduces the
reader to several tantric schools, including the Sahajiyas and the Natha
Yogins, both of which are directly related to Abhinavagupt's Kaulism.
Some scholars see the Tankra as originating in Buddhist groups, while others
see its origin in Hindu environments. As such, we avoid this controversy,
because in all probability it is impossible to solve this historical problem
with any degree of certainty. In the
Tantra we find rituals and initiations to be centre of religious life.
Eventually, the Tantra was something into which one had to be initiated. Paul Eduardo Muller-Ortega says that, its esoteric nature becomes even clearer in the Kaula Tantra. Not only was
the tradition to be entered into by means of a ritual of initiation (diksa),
but the religious practice or Sadhana enjoined on the tantric
practitioner was itself highly ritualized. In Abhinavagupt's teachings, this ritual is to be
progressively "interiorized."
As the practitioner proceeds, he becomes less and less dependent on the
external puja and penetrates deeper and deeper into the direct
experience of consciousness. This penetration is often theoretically described
as an ascent through the cakra-s of the mystical physiology and involves a progressive mastery of the pranic forces that sustain both the physical body
and the mind.
Shaktipath from the guru is
transmitted via four methods – signal, touch, intention and speech. In fact, the guru is always taken to be a Siva
incarnate by reason of his condition of enlightenment. However, there are
occurrences of a kind of spontaneous initiation by the ‘inner’ guru of the
Heart who may appear to the Sadhaka in a vision or a dream and initiate him
into the use of the appropriate mantra. Abhinavagupt makes reference to
this process of spontaneous initiation in the TL, and describes a direct
process of learning from the great Lord who resides in the Heart. In modern times also, we
find examples where initiation is done by a Siddha who is no longer in this
third dimension. Kathellen Milen as well as
Avdhoot Shivanand Swami were initiated by Sai Baba etherically.
As
such Paul Eduardo Muller-Ortega further says that the term tantra means
simply "extension" or "warp on a loom”. Eventually it was used
in literary environments to refer to any book or volume that explains certain
doctrines, and finally the term was applied to the doctrines themselves. He
further says that we must also guard against outright equations between the tantra
and the Saktas, which have been judged by Payne to be "two
intersecting but not coinciding circles." The image of intersection is a
useful one for describing the nature of the non-dual Kashmir Shaiva tradition,
which forms at the crossroads of Shaivism and Tantrism. Things get even more complicated
in the case of Abhinavagupt, because he obviously fed at both Shaiva and Sakta
sources. Because shakti plays a central role in the
Kaula formulations.
Kashmiri
Shaivism is classified by Abhinavagupt in four systems viz. Krama system, Spanda system,
Kula system and Pratyabijnya system.
Briefly speaking Krama deals with
space and time, Spanda, with the
movement, Kula with the Science of
Totality and Pratyabijnya with the
school of Recognition. (Ref G.T. Deshpande’s monogram on Abhinavagupt).
In
Tantrāloka Abhinavagupt discusses and teaches the entire path of true devotion,
recognition, and self-knowledge. Breathing practices, (pranayama), hatta yoga, elaborate
explanations Kālacakra, Shakti-Shadana, and secret practices of visualization
and meditation, complete instructions regarding initiations and ritual, the
entire quantity of tantric mantras explanations of kundalini, nadis, cakras,
energies of the Sanskrit alphabet etc. Accordingly, Tantraloka in microscopic
detail discusses the development of human consciousness from the grosses state
of ignorance to the subtlest state of universal God consciousness. In his first
chapter Abhinavagupt states clearly that he was impelled by Lord Shiva, his
masters, and his closest disciples, to compose Tantraloka. In verse 284 of that same chapter he states:
That
person who has read, achieved and understood the depth
of
these thirty-seven chapters becomes one with Bhairava-Lord Shiva.
In
composing Tantraloka Abhinavagupt
drew inspiration from the Malinivijaya
tantra. In shedding light on the Malinivijaya, Abhinavagupt gives profound
and detailed descriptions of both spiritual practice and theoretical
philosophy. Thus, there is nothing to parallel these writings in existence
today.
As
per Abhinavagupt’s philosophy Moksha,
in the tantric sense of the word, is the unfolding of powers brought about by
the self-realization. To a real Tantric, birth and death are phenomena of God’s
own creation. He finds gratification as much in the one as in the other (cf. Bhairavastotra of Abhinavagupt). He is the
Bhairava whose name strikes terror into the destructive agencies and at who’s
will the world lives and moves. His only object of faith is that death has
significance only for those who are subject to mortality and not for those who
have risen superior to its idea by their living belief in the deathlessness of
the soul (cf. Tantraloka p. 192, vol.
I)
A
Tantric, like the one believing in the Vedas, gradually marches on the
spiritual path, comes to feel his close empathy with nature. To him both the living
and the non-living are glowing with divinity. The wonderfully glorious presence
on divinity puts an end to all his animal tendencies and inspires him to fulfil
his dignified mission. To him the world is not an illusion, not a Maya of the Vedantists, and therefore he tries to make himself and his
surroundings happy to the best of his ability. Abhinavagupt believes that the
individual soul is a smaller version of Shiva, the supreme soul. And the aim of
an individual is to merge with the infinite soul.
In
the in 4th ahnika of TL concept
of japa is found. In certenity we can
that the main theme with which the Tantras
are concerned is the power of Mantras. Mantras have been a distinguished
feature of Hindu tradition. In MantraSadhana
we have reference of three types of mantras – Vedic mantras, Trantrok Mantras,
and Beej mantras. Shakti Shadhana is based on Trantok Mantras. In tantric
Shadhana the trantok mantras are a step ahead, here language becomes a tool of
production as well as prediction. The Trantras thus construct a virtual
connection between language and reality within the text of the mantra itself.
Mantras,
as the Tantrists maintain, are certain scientifically arranged formulas which,
if practised according to the Tantric precepts, bring about certain results
conducive to the fulfilment of utterer's wishes. Mantras are a mysterious
formula to awaken the Kundalini. But
when the Kundalinni Shakti is
awakened a guru is needed for handling it, guru becomes the adhara. Abhinavagupt points out that a
shadhak should never do Shakti-Sadhana
without receiving the blessing of a guru in form of Diksha. As per tantric tradition a Guru should be self-luminous,
who merges with Shiva by attaining the cosmic state of Shivaconsciousness.
As
per Tara Pradeepa in Bhihat Tantra Saar,
in Kakiyug the Mantrakshara (letter
of mantras) should be accepted as Devata
and Devata should be accepted as
Guru. Subsequently, we should not try to differentiate between the three (Mantra,
Devata and Guru). The sole object of mantra is to attain liberation. But only Siddha-Mantras given by a guru can bring
desired result. Success of mantras depends on dedication of the Sadhaka, the
inner potency of the Siddha-Mantra
and grace of the Guru. Each and every Mantra is a living energy in itself and
should in no way be mistaken for a mere Varna or letter. Thus, repeated
chanting of a Mantra (japa), if practiced in complete purity of spirit, leads
the Sadhak to fusion with Him (Shiva). Abhinavagupt says that Japa is an
intense and repeated synthetic awareness of the essential nature of Shiva, of
the self which is supreme word. Japa is associated with the vibration of prana.
He also discusses the divine model of japa taking it to a higher dimension-
identity with God.
Abhinavagpt
also mentions Beej Mantras. From puranic times mantras have been locked – use
of coded language. They have to be unlocked by a Guru, as an ordinary mortal
neither has the knowledge nor the ability to unlock it. In present day, few
Siddha have the knowledge and power to unlock the mantras, Beej mantras work
only after the power of these verse are awakened. These beej (seed) is the most
distinctive feature of a tantric mantra. Beej
Mantra means a mantra which is usually of one syllable. Basic beej
mantra is Om ॐ and
it is further extended into the following types of beej - yog beej, tejo beej,
shanti beej and raksha beej, which are respectively known as aim, hreem, sreem,
kreem, kleem, dum, gam, glaum, lam, yam, ram etc. Without Guru’s grace it is
impossible to receive, handle and experience the infinite energy of these Beej
mantras. In Agam-Nigam it is mentioned that a mantra can only become Sidha with
Bhootleepi. For example, in Siddha Kunjika Stortam we have -
अं कं चं टं तं पं यं शं वीं दुं ऐं वीं हं क्षं
धिजाग्रम् धिजाग्रं धिजाग्रम् धिजाग्रंत्रोटय त्रोटय दीप्तं कुरु कुरु स्वाहा ॥ १
Here
awaking of varga is a major factor.eg A varga (A, Aaa----) Ka Varga ( ka,
kha..) to awaken a mantra it also mentions 27 jap secrets, which inculd dhohan,
aakarshan, amrutikaran etc.
ॐ ऐं ह्रीं क्लीं चामुण्डायै विच्चे ।
ॐ ग्लौं हुं क्लीं जूं सः ज्वालय ज्वालय ज्वल ज्वल प्रज्वल प्रज्वल ऐं ह्रीं क्लीं चामुण्डायै विच्चे ज्वल हं सं लं क्षं फट् स्वाहा ॥ ५॥
In
the above manta -
ग्लौं is used for
cleaning debris
क्लीं is used for
attraction
जूं सः is used for
purification or Amrutikaan s
Paul
Eduardo Muller-Ortega says that, the symbol of the Heart plays a central role
in the tantric writings of Abhinavagupt. He says that Abhinavagupt's religious
vision is intimately bound up with the symbol of the Heart on three important
levels. The first is the reality of the Heart as Siva, which refers to the intimacy
and transcendence of Siva in the Heart. The key term here is anuttara-tattva,
that is, the principle of the Ultimate. The second level involves
Abhinavagupt's teachings about the methods and techniques that must be employed
in order to approach the Ultimate reality of the Heart and transform it into a
living human reality. The most direct and effortless method of realization is known
as the Sambhavopaya.The third level intimates the nature of the state of
realization of the Heart. This process of realization is termed hrdayangamibhuta,
which literally means "becomes something that moves in the Heart,
"and can be more simply translated as "experiential
replication."The state of realization is often called Bhairavata -
the condition of Bhairava.
I
agree with Paul Eduardo Muller-Ortega that even today, after so many
years of research by a handful of excellent scholars both in India and in the
West, Abhinavagupt’s importance
is only beginning to be recognized. A figure who is perhaps second in
importance and influence only to the great Sankaracarya is barely mentioned in
the standard surveys of Indian
thought. We have something to learn from the planet’s most ancient
tradition about how to nurture the capacities that will help us develop a
peaceful, healthy, and happy society, a society in which learning is engaged in
for sheer and utter pleasure, and for the genuine welfare of humanity.
Accordingly,
Abhinavagupt teaches us two important things - to become fully human and to
become fully divine. He does not believe in two separate absolute
consciousnesses. Purush and Prakriti are not separate, but two ends
of one individual spectrum. Abhinavagupt is not only philosopher, a Maharishi,
but through his encyclopaedic contribution and multidimensional personality he
transforms himself into a living Mantra (re-reading, re-reading), Trantra (a system
for transformation) and a Yantra (an instrument that gives energy) for peaceful
and blissful future of Bharatvarsh and humanity at large.
Reference from
-
1.
Cultural Heritage of Kashmiri Pandits By Kulbhushan Warikoo
2.
The Philosophy of Sadhana: With Special
Reference to the Trika Philosophy of Sadhana with special reference to trika
philosophy of kasmir By
Debabrata Sen Sharma
3.
From Early Vedanta to Kashmir Shaivism:
Gaudapada, Bhartrhari, and Abhinavagupt By N. V. Isaeva
4.
Abhinavagupt - the Philosopher by
Prof. K. N. Dhar
5.
The Triadic Heart of Siva , Kaula Tantricism of Abhinavagupt in
the Non-Dual Shaivism of Kashmir by Paul Eduardo
Muller-Ortega.
Published
in -
AYUDH
– international referred journal ISSN: 2321-2160
UGC Approved no. 47772
33rd
Issue February Volume – 1 & 2, 2018
Page – 22 to 27.
