TANTRĀLOKA

THE LIGHT ON AND OF THE TANTRAS

by Abhinavagupta

with the Commentary called Viveka by Jayaratha

Translated with explanatory notes
by Mark S. G. Dyczkowski

Volume Four - Chapters Five and Six

 TANTRĀLḶOKA

THE LIGHT ON AND OF THE TANTRAS

Volume Four

Chapters Five and Chapter Six

With the Commentary

called Viveka

by Jayaratha

Translated with extensive explanatory notes

by Mark S. G. Dyczkowski
 Copyright © 2023 Mark S. G. Dyczkowski
ISBN: 9798394428210
www.anuttaratrikakula.org

AII rights reserved. No part of this publication may be reproduced

or transmited in any form or by any means, electronic or mechanical
including photocopying, recording or any information storage or
retrieval system, without prior written permission of both the
copywrite owner indicated above and the publisher.

Cover illustration: Shivansh.gaṇjoo/commons.wikimedia.org

Varanasi,
March 2023
 DEDICATION

This book is dedicated to my family and friends who have

supported and assisted me.
I offer this work most humbly to the feet of Swami Lakshmanjoo
who inspired and guided me in many ways.
May this work be of benefit to all.

Swami Lakṣhmanjo
 ACKNOWLEDGMENTS

The volumes the reader has before him is the fruit of a lifetime’s work
that has encompassed and pervaded every aspect of my life, as it has that of my
family, first my parents, and then my wife, children and even grandchildren. My
acknowledgements are humbly offered to all who throughout my life who have
taught, assisted and sustained me. Reflecting on over 50 years of study, during
most of which I have had the great good fortune to live in India, the holy land of
the Ṛṣis, Siddhas and Yoginīs, I cannot escape the feeling that a mighty Divine
Power has guided my life. Any acknowledgement of help received or
inspiration must begin for me with a sense of profound gratitude to the One
Infinite Being who sustains and is both the origin and final end of all things.
Nowadays, in this modern secular world such declarations seem improper and
contrary to the spirit of detached objectivity that serious academic research
demands. Nonetheless, bound as a scholar by the moral duty to acknowledge
my sources and those who have assisted me and taught me, I cannot do
otherwise. Were it not for that impulse, inscrutable as it is powerful, that sent
me from England, my native land, to India in 1969 and to the many people I
was fortunate to meet there who taught and guided me, the volumes the reader
has before him would not exist.
Amongst the many that come to mind I can only mention a few, the first
of whom is the late Pt. Ambikadatta Upadhyaya at whose feet I was introduced
to the Sanskrit language and the marvels of the world of Sanskrit literature and
grammar. Pt. Hemendranatha Cakravarti opened the door that allowed me to
enter the glorious realms of Kashmiri Śaivism. The journey into that world
began for me in 1971 with the Mahārthamañjarī of which he helped me make a
partial translation. Pandit Chakravarti was the most senior disciple of the great
Mahāmahopādhyāya Gopinātha Kavirāj who was one of the greatest scholars of
Tantra in India and amongst the first to reveal the teachings of Kashmiri
Shaivism to the world. I met him only once. The encounter took place in 1972.
He was very ill then with terminal cancer and lived in Aananda Mai’s ashram in
Benares. Although I was hardly twenty, hesat up for me on his bed and
summoned his strength to say just one word as he stared up into Emptiness.
Slowly, but clearly and with deep feeling, he uttered ‘mahāprakāśa’ – Ś*the
Great Light’. In this way, he expressed the essence of non-dualist Śaivism of
Kashmir and left an indelible impression on me. Along with sitar, this blazing
Light would consume the rest of my working life.
In 1975 the great Kashmiri master, Swami Laksmanjoo sealed my quest
with his initiation and divinely inspired teachings. Words cannot express the
good fortune of a person who has had the chance to sit at the feet of a fully
realized soul and study from him. In the six months I was living near his ashram
in Kashmir, I was given access, after much insistence, to the recordings that had
been made of his lectures from 1970 by John Hughes. In the past few years
many of them have been transcribed published. The audio recordings along with
transcriptions will give some idea of the wisdom and joy Swamiji’s inner state.
He was teaching Tantrāloka at the time. While very learned scholars may have
been confused because what he taught may not always be found in the scriptural
¹̃

sources, I always took his words to have the authority of scripture. This he knew
very well, according to the degree of access to the sources available in those
days and the works of the great Kashmiri masters. He also received much from
his environment which is those days was still alive with the tradition. Swamiji
offered what John Hughes has called a ‘revelation’ rather than a translation of
the Tantrāloka. The present work seeks to present the translation along with
Jayaratha’s invaluable commentary and copious notes drawn from the sources.
My hope is that read together, revelation and translation will illumine each other
in the reader’s mind.
It is important also to acknowledge that Swamiji exemplified a method
– a way of understanding the Tantrāloka and teaching it to others. This was his
focus on practice. His instruction was not only based on the texts. His concern
was to teach the matters that the texts did not make explicit concerning practice
and the states of consciousness and their developments achieved by practice and
grace. I have taken care to be as accurate as I can in my translation and striven
to furnish notes drawn from textual sources that serve to explain the translation.
This makes the work essentially a scholarly one. However, I am also deeply
concerned with practice. Indeed, a large part of what is required to understand
the Tantrāloka is to see through the many technical details into the practice they
implicitly or explicitly teach. This I try to do by reading the text and explaining
it orally in classes regularly held on line. I also quote Swamiji’s works in Hindi
and English in the notes to my translation.
While Swami Laksmaṇajoo was a great master of inner, yogic practice,
in Nepal I was introduced into the vast and complex world of Newar Kaula
ritual by Kedararāja Rajopādhyāya, whose ancestors were the purohitas and
Tantric gurus of the Malla kings of Bhaktapur. Kedararāja generously gave me
his time and courageously braved the possible consequences of transmitting
such matters outside the circle of his initiates.
Pt. Vṛajavallabha Dvivedi, former head of the Yogatantra Department at
Saṁpūrṇãnanda Sanskrit University, was an abiding source of inexhaustible
knowledge. Indeed, his scholarly work, both in Sanskrit and Hindi, is
formidable – ranging as it does through virtually every major Tantric tradition
including not only Kashmiri Śaivism, but also Śaiva Siddhānta, Vīra Śaivism,
Śrīvidyā, the Kaula Tantras, Vaiṣṇava Pañcarātra, the Buddhist Anuttarayoga
Tantras and even Jain Tantrism.
In other areas of study, I cannot but recall with gratitude Pt. B. P.
Tripathi, better known as Vāgīśa Śāstī, former Director of the Research
Department of Saṁpūrṇānanda Sanskrit University, who labored for years to
teach me Sanskrit grammar both in the traditional manner through the
Siddhāntakaumuḍī and through his own didactic method.
Although I have not studied formally with Prof. K. D. Tripathi, retired
dean of the Sanskrit college of Banaras Hindu University, I cannot but
acknowledge that the many lectures I have heard him deliver and dialogues 1
have had with him over the years inspired and helped me very much to
understand Pratyabhijñā, Bharṭrhari’s philosophy of grammar, Abhinavagupta’s
aesthetics and the Śaiva Āgamas. In a similar way, I had the good fortune to
listen to many lectures and attend classes on the Naāṭyaśastra with
Abhinavagupta’s commentary by the late Premalata Sharma, formerly Dean of
 iii
the Music Faculty of BHU and President of the Sangit Nataka Academy. There
are many other renowned scholars in Kāśī whom I must also thank for
inspiration such as the late Prof. Ananda Krishna and Vatukanatha Khiste, who
was a scholar and initiate in line of Bhāskara Rāya, the great 18 century
exponent of Śrīvidyā.
I owe a special thanks also to Bettina Báumer whose dedication and
scholarship in many fields has been an abiding source of inspiration and
knowledge for me throughout the 50 years of our acquaintance. Of those who
do not reside in Benares I gratefully acknowledge Prof. Navajivan Rastogi
whose books and lectures have helped me a great deal.
I should not forget to mention my good friends and fellow travelers,
especially Dr. Śitalāprasād Upādhyāya, formarly head of the Yogatantra
Department at Saṁpūrṇānanda Sanskrit University and then rector of the
University. I am especially grateful to Prof. Rana Singh, retired head of the
Geography department of Banaras Hindu University who guided me through the
principles of sacred geography, particularly that of Kāśī.
During the decades that went into making this translation and study I
continuously searched for the sources Abhinavagupta quotes in his Tantrāloka
and other works. In this regard I am deeply indebted to the librarians who
permitted me to have copies of manuscripts and early rare printed books. I am
especially grateful to the German directors in Nepal of the German Nepalese
Manuscript Preservation Project. Over the twenty odd years in which I travelled
every year, sometimes more than once, to Nepal, seven came and went. There I
collected copies of manuscripts of the majority of the most important texts
belonging to the early period, that is, prior to Abhinavagupta, from which he
drew. The Nepalese collection is very extensive and contains most of the
earliest manuscripts preserved in the Indian subcontinent. Other libraries that
have furnished manuscripts of important texts, are the Asiatic Society in
Calcutta, the central library of Banaras Hindu University, and the libraries in
Jodhpur and Poone.
An important source are Kashmirī manuscripts, most of which are in
Śāradā script. There are a few exceptions, but to a very large extent the
Kashmiri Śaiva texts that have survived have been recovered. Even so there are
several texts written after the 13" century that have not yet been edited. These
are preserved in the Kashmiri Reaserch Institute in Srinagar and the Ranbir
Singh library in Jammu and elsewhere. The scholarly community owes Chetan
Pandey a great debt of gratitude for his unstinting effort to scan Kashmiri and
other manuscripts including the entire collection of the Ranbir Singh library and
numerous private collections.
Next only to the Nepalese collection in importance for this research, are
the transcripts and manuscripts deposited in the French research institute in
Pondicherry. Professor NR. Bhatt was the director of the Indological Institute
there for many years and the first editor of Siddhāntāgamas to produce critical
editions of several of major Siddhāntas. He also supervised a project that lasted
many years to search libraries and private collections for important Siddhānta
manuscripts. These he had transcribed from Grantha and other South Indian
scripts into clean, well-written devanāgarī script. In this way he made accessible
over 1,200 Saiddhāntika works, including all the twenty-eight Siddhāntāgamas.
1v

I am very grateful to Prof. Goodall who in 2008 authorized the photography of

this collection at my suggestion for Muktabodha, The PDFs were put up on the
Muktabodha site and are still freely available to all for study. Amongst these
transcripts, there are several of texts quoted by Abhinavagupta. Two especially
spring to mind, namely, the Sarvajñānottara and the Dīkṣottara.
I heartly thank the people who have assisted me for over 30 years, the
first 20 for my work and the remaining time for Muktabodha’s project. They
typed manuscripts and collated them laboriously with meticulous care and
processing my books and editions. Especially relevant here is their collation of
the available manuscripts of the Tantrāloka and Jayaratha’s commentary.
The most senior amongst them is Ravindra Mishra who has worked
with me from the beginning. In time, the office grew to four more people,
namely, Birendra Pathak, Vinay Kumar Mishra, Dharmendra Shrivastava and
Devavrata Patel. They learnt to read and transcribe manuscripts in a variety
scripts, including the many varieties of Newarī script going back into the tenth
century. The learnt Kashmiri Śāradā script, Bengali and Maithili. They could
also transcribe South Indian Grantha. These very well trained and highly
qualified people continued to work for me on the project financed by
Muktabodha.
I worked for Muktabodha between 2007 and 2018 as academic advisor
and manager of the Varanasi office where e-texts of Sanskrit Tantric sources are
produced for the on-line Mukatbodha digital library. Hema Patankar, Robert
Kemter and Vasistha who were part of the executive staff of Muktabodha
sustained me with their sincere appreciation of my humble attempts to
contribute to the preservation and deeper understanding of Śaivism. The same
support came also from David Katz who in the later years became the director.
Over the years I prepared had 350 e-texts typed by my staff whom I had
previously trained to do this for my work. These e-texts include cover most of
the important early publications and manuscripts from Tantric traditions,
especially Kashmiri Śaivism and Aagamic Śaivism in general. The interested
reader is encouraged to visit the site and download them and other e-texts that
are ṛegularly added to the collection. The reader will find about 150 more
Tantric e-texts at my website – anuttaratrikakula.org. Global searches of these e-
texts, has completely transformed studies in this field.
I always recall with much gratitude the foreigner’s scholars who have
been my mentors and peers. In 1975 Gnoli published an Italian translation of the
Tantrāloka. Īt was just the bare text without Jayaratha’s commentary and
relatively meagre notes. Even so, this and his other translations into Italian and
books contributed much to my understanding. My esteemed seniors and mentors
include Professor André Padoux who, especially in these last few years, give me
great moral support by his appreciation of my humble efforts. Professor Richard
Gombrich has never forgotten me although many years have passed since he
was my supervisor in Oxford. Others include the late David Kinsley, a sincere
and most humble man who took pleasure in conversation and exchanging views.
David Lorenzen has been a friend for over thirty years whom I have come to
know better over the past ten or so since he began to make short yearly trips to
Varanasi. He has always brought with him new vistas and interests along with
his deep sensitivity and a self-effacing nature that hides the depth of his
 v
scholarship. Amongst my other fellow scholars, I would like to thank the 'other
David,, that is, David White. A dear friend, he has been unfailing in his support
and has always tried his best to keep me on the path towards the distant goal of
completing these volumes. Amongst those younger than me, I recall Jeffrey
Lidke, whose exchanges have led to much reflection, and John Nemec. I should
mention with gratitude my students who have always been very supportive.
I reserve a special place in these acknowledgements for my revered
teacher Prof. Alexis Sanderson formerly of the Sanskrit Department of the
Oriental Institute at the University of Oxford, now retired, with whom I was
fortunate to study for my doctoral dissertation on the Spanda teachings of
Kashmiri Śaivism between 1975 and 1979 which resulted in the Doctrine of
Vibration. Our interaction continued for the next six years. His knowledge and
insight, inspired me greatly as he continues to do so to this day through his
writings that has contributed an immense amount to our knowledge of Saivism.
It was he who sowed the seeds of this work. The study of Kashmiri Śaiviṣm
under his guidance opened a door for me onto the vast and rich world of the
early Śaivāgamas, which fascinated and attracted me intensely. Were it not for
him and my esteemed Indian teachers, I would not have given the best years of
my life to this work.
Finally, I wish to express my unbounded gratitude to Ram Kṛrishnan and
Raphael Wiilterlin who made my website and to those who have helped to
maintain it and develop it, most especially loana-Raluca Voicu (‘Yaria’), who
has been in charge of the site for the past three years. She regularly uploads the
classes I hold three times a week, seminars and the music I play on sitar. Mariya
Karagyozova has also helped me much over the years send out notices to people
and assisting in the coordination of my lectures and seminars. A very special
thanks goes to Saraḥ Caldwell, known to her friends as ‘Amba’. She spent an
immense of amount of time proof reading the text of my translation two times
over.
Freedom Cole is an old friend and very excellent and well-known
astrologer. He dedicated a good deal of his very valuable time to writing a
substantial essay on Indian astrology in the light of the teachings of chapter six
of the Tantrāloka. These are concerned with the projection of the cycles of time
into that of the breath. All the diagrams and drawings in that article are made by
him. The reader will find it in the appendix to that chapter.
 CONTENTS

CHAPTER FIVE

The Individual Means (āṇavopāya)

The Individual Means as Purification of Thought with an Outer Support, verses

2-4, pages 2-4
Pure Thought is Many Kinds of Liberating Certainty, verses 5-6, pages 4-7
Discriminating the Sentient from the Insentient Intellect, Vital Breath and Body
to Recognise the Reflection of the Latter in the Former and Both Within
Consciousness, verses 7-17ab, pages 7-18
The Intellect is Meditation, the Fivefold Vital Breath Utterance, and the Body is
the Aggregate, verses 17cd-19ab, pages 18-19
The Meditation of the Intellect (buddhidhyāna), verses 19cd-42, pages 20-39
The Utterance Through the Principle of the Vital Breath
The Six Blisses, verses 43-52ab, pages 39-53
The Utterance from the Heart, verses 52cd-62ab, pages 54-69
The Utterance Through the Conscious Nature (cidātmanoccāra), verses 62cd-
74ab (62cd-73), pages 69-92
Entering the Heart on the Plane of Emission (71)
Entry Into the Supreme Principle (paratattvāntaḥpraveśa), verses 74cd-86ab
(74cd-85), pages 92-110
Entry Into the Supreme Plane of Mantras, verses 86cd-97 (86-97ab), pages 110-
113
The Ten Voids, verses 90-93ab (89cd-92), pages 113-120
The Ten States and Their Locations, verses 93cd-94 (93-94ab), pages 120-123
The Ten Abodes, verses 95-96ab (94cd-95), pages 123-128
The Ten Levels of Unstruck Sound, verses 98-100 (97cd-100ab), pages 128-133
The Characteristic Signs on the Path, verses 101-112cd (100cd-112ab), pages
133-149
The Trika Liṅga, verses 113-128 (112cd-127), pages 149-169
The Instruments of Yoga (karaṇa), verses 129ab-132ab (128ab-131ab), pages
169-179
The Nature of the Phonemes in the Flow of the Breath (varṇatattva), verses
(132cd-140) (131cd-139), pages 180-191
Varṇa – Three Seed-syllable Mantras, verses 141-155ab (140-154ab), pages
192-193
The Seed Syllable SAUḤ, verses 143-146 (142-145), pages 193-200
The Seed Syllable KHPHREMṀ, verses 147-148 (146-147), pages 200-202
The Seed Syllable KṢMRYŪM, verses 149cd-151 (148cd-150), pages 202-205
Overview and Conclusion, verses 155cd-160 (154cd-159ab), pages 206-209
 vii
CHAPTER SIX

The Temporal Means (kālopāya)

The Formation of Places and the Path of Time in the Flow of the Vital Breath,
verses 1-6, pages 214-220
Time, the Origin of the Breath and the Goddess Kālī, verses 7-13, pages 220-
230
Consciousness Vitalizes the Body Through the Breath, verses 14-22ab, pages
230-237
Tying the Topknot, verses 22cd-28cd, pages 238-248
The Sixfold Path in the Breath, verses 28cd-36, pages 248-250
Three Kinds of Terms, verses 31cd-33, pages 250-253
Time and the Path of Time, verses 37-45, pages 253-259

The Measure of the Movement of the Vital Breath (cāramāna)

The Eight Kinds of Movement of the Breath, verses 46cd-51ab, pages 259-
262
The Perceptible Flow of the Breath from the Heart to the End of the Twelve
The Energies of the Lord, the Self and the Vital Breath, verses 51cd-54,
pages 263-265
The Impelling Force of the Vital Breath, verses 55, pages 265-267
Vāmā, Jyeṣṭhā and Raudrī, verses 56-59, pages 267-269
The Movement of the Breath (uccāra), verses 60-62, pages 269-272
The Projection of Night and Day, the Transits (of the Sun) and the Planets,
verses 63-66ab, pages 272-277
The Projection of the Planets, Constellations and Serpent Gods, verses 66cd-75,
pages 277-301
A Lunar Month, verses 76-77ab, pages 301-303
The Procession of Night and Day, verses 77cd-92ab. Pages 303-315
The Lunar Month, verses 92cd-95 (92cd-95ab), pages 315-318
The New Moon, verses 96-100ab (96-99), pages 318-325
The Solar Eclipse, verses 100cd-109ab (100-108), pages 325-335
The Lunar Eclipse, verses 109cd-114ab (112-113), pages 335-340
The Projection of the Year into the Breath
The Signs of the Zodiac, verses 114cd-123 (114-123ab), pages 340-349
The Twelve-Year Cycle, verses 124-126ab (123cd-125). pages 350-351
The Cycle of Sixty Years, verses 126cd-130ab (126-129), pages 351-358
The Varieties of Reabsorptions (of the Breath into Consciousness)
(saṁhāracitratā)
The Cycles of Time in the Outer World
Human Measures of Time, verses 130cd-134 (130-134ab), pages 358-360
The Lifespans of the Gods
The Egg of Brahmā, verses 135-140 (134cd-140ab), pages 360-363
The Night and Day of Brahmā, verses 141-147ab (140cd-146), pages 363-
367
The Lifespans of the Lords of the Worlds and Cosmic Cycles up to Śiva,
verses 147cd-179 (147-179ab), pages 368-391
viii
Conclusion: Time Within the Breath and Immersed in the States of
Consciousness, verses 180-185 (179cd-185ab), pages 391-394

Time in the other Vital Breaths

Apāna – Inhalation, verses 186-195 (185cd-195ab), pages 394-397
The Śix Causal Deities in the Body, verses 189-193 (188cd-193ab), pages
397-401
The Lower Mouth, verses 194-195 (193cd-195ab), pages 401-402
Samāna – the Equalizing Breath, verses 196-199 (195cd-199ab), pages 402-
410
The Circulation (sarcāra) of the Equalizing Breath and the Equinoxes
(viṣuvat), verses 200-208 (199cd-208ab), pages 410-420
Conclusion of the Projections of the Cycles of Time in the Equalizing
Breath, verses (209-211) (208cd-211ab), pages 420-421
Udāna – the Ascending Breath, verses 212-214ab (211cd-213), pages 421-
422
Vyāna – the Pervasive Breath, verses 214cd-216ab (214-215), pages 423-
424

The Supreme, Subtle and Gross Emergence of the Phonemes (varṇodaya),

verses 216cd-217ab (216), page 424
The Supreme Emergence of the Phonemes as Unstruck Sound, verses 217cd-
219ab (217-218), page 425
The Inferior Supreme Emergence of the Letters ~ The Flux of the Phonemes,
verses 219cd-224ab (219-223), pages 425-428
The Subtle Emergence of the Letters, verses 224cd (224ab), page 428
The Subtle-Subtle Emergence of the Letters, verses 225 (224cd-225ab), pages
428-429
The Subtle-Gross Emergence of the Letters, verses 226-227 (225cd-227cd),
pages 429-430
The Vyomavyāpin Mantra, verses 228-230 (227cd-230ab), pages 431-437
The Supreme Emergence of the Phonemes in the Breath, verses 231-238ab
(230ab-237), pages 437-442
The Supreme Subtle Emergence of the Phonemes, verses 238cd-240ab (238-
239), pages 442-443
The Gross Emergence of the Letters in the Breath, verses 240cd-241ab (240),
pages 443-449

Appendix to Volume Four

Appendix to Chapter Six: The Cycles of Time in the Cycle of the Breath by
Freedom Cole, pages 450-532
 Abbreviations

Ajaḍapramātrṣiddhi
Asiatic Society of Bengal
Atharvaveda
Bodleian Library, Oxford
Brahmayāmala
Bhagavadgītā
Bhogakārikā
B,rhadāraṇyakopaṇiṣad
Chandogyopaṇiṣad
Ciñcinīmatasārasamuccaya
Dharmālaṅkārakārikā
Devīdyvardhaśatikā
Devīpañcaśatāka
Dhvanyālokālocana
Government Oriental Manuscript Library, University of
Chennai
History of Dharmaśāstra
Indo-Iranian Journal

Īśvarapratyabhijñāvivṛtivimarśinī
Institut Français dTndologie de Pondichéry
Iṣstituto Studi Medio ed Estremo Oriente
Iśānaśivagurudevapaddhati
Journal Asiatique
Journal of the Asiatic Society of Bombay
Journal of the Royal Asiatic Society
Jayadrathayāmala
Kashmiri Series Edition
Kaulajñānanīrṇaya
Kramanayapradīpikā
Kumārikākhaṇḍa of the Manthānabhairavatantra
Kulapañcaśikā
Khacakrapañcakastotra
Kubjikāmata
Kashmiri Shaivism, the Secret Supreme
KSTS Kashmiri Series of Texts and Studies
KNP Kramanayapradīpikā
LYV Laghuyogavāsiṣṭa
MPĀ Mātaṅgaparameśvarāgama
MBh Mahābhārata
MP Mahānayaprakāśa
MP (1 Śk) Mahāṇayaprakāśa commented by Śitikaṇṭha
MP (2 Tri) Mahānayaprakāśa by unknown author published in
Trivendrum.
MP (3 AS) Mahānayaprakāśa by Arṇasiṁha
MS Manuscript
Maālinīvijayottaratantra
Mālinīvijayavārtika
Monier-Williams
Muṇḍaka Upaniṣad
Mṛgendratantra
Mṛgendratantravr̥tti Kriyāpāda
Mṛgendratantra Kriyāpāda
Mṛgendratantra Vidyāpāda
Nepal German Manuscript Preservation Project
Nityāṣoḍaśikārṇava
Nyāyabindu
Nyāyabinduṭīkā
Netratantra
Netratantroddyota
Number
Page
Paramokṣanirāsakārikā
(= Parātriṁśika)
kavivaraṇa (Parātrīśikāvivaraṇa)
Pānini’s Sūtras, the Aṣṭādhyāyī.
Pūrvakāmikā
Paramārthasāra
Pramāṇavārtika
Pramāṇaviniścaya
Pratyabhijñāhṛdaya
Ricerche e Studi Orientali
Rājataraṅginī
Rauravasūtrasaṁgraha
Rgveda
SŚatapathabrāhmaṇa
Śāvarabhāṣya
Sarvajñānottara
Sva/ŚSubodhodayamañjarī
Swami Laksmanjoo
Science of Light
Saṁvitprakāśa
Sāṁkhyakārikā
Spandakārikā
Spandanirṇaya
Spandapradīpikā
Spandasaṁdoha
Śivadṛṣṭi
Śivasūtra
Śivasūtravimarśinī
ivastotrāvali
Śrīmatottara
Śvetāśvatara Upaniṣad
Satsahasrasaṁhitā
 xi
SSP Somaśambhupaddhati
SVT Svacchandatantra
SvTu Svacchandatantroddyota
SvāSūSaṁ Svāyambhuvasūtrasaṁgraha
SUNY State University of New York Press
SYM Siddhayogeśvarīmata
TTP Tattvatrayaparīkṣā
TĀ Tantrāloka
TC Tattvārthacintāmaṇi
TSRP Trika Śāstra Rahasya Prakriyā
TSa Tantrasāra
TS Tantrasadbhāva
TU Tantroccaya
TUp Taittirīyopaniṣad
TVDh Tantravaṭadhānikā
TBh Triśirobhairava
ŪKau Ūrmikaulāraṇvatantra
VBh Vijñāṅabhairava
VM Vāmakeśvarīmata
VāSū Vātulanāthasūtra
YV Yogavāsiṣṭa
YG Yonigahvaratantra
Up Upaniṣad
u laghu
guru
comm. Commentary
 CHAPTER FIVE

The Individual Means (āṉṇavopāya)¹

Rudra, who by the awesome, resounding sound of His utterance (of

Mantras) instils fear in all the universe, intent on the contemplation of His own
abode and unconquered, is victorious.

Now the occasion has come; in order to describe the Individual Means,
he begins with the second half (of the verse begun at the end of the previous
chapter).

3īōīT ffkṝāī Ūīeaṁ šraṝīāeṝ Ṝrē-ī āqŪ u ? 1

āṇavena vidhinā paradhāma prepsatām atha nirūpyata etat || 1 ||

For the sake of those who aspire to realise the Supreme Abode by
the practice (vidhi) of the Individual Means, that is (now) going to be
described. (1)

‘The practice’ consists (of the various forms of) utterance (of Mantra,
the vital breath and consciousness) and the rest. ‘That’, namely, the Individual
Means, which is going to be explained (in this chapter).

' Āṇavopāya – the Individual Means – is the category of practice that comprises the
grossest, most objective, bodily based means; nonetheless, like the other categories of
means, it culminates in the realisation of the oneness of Anuttara, which according to
Abhinava, is taught only in the Trika tradition, and is ultimately attainable only through
its teachings. There is no difference in the fruits of Trika practice in any of these means,
whether ‘higher” or lower’. The gradation depends on the degree of purity of
consciousness, that is, on the presence or absence of thought constructs (vikalpa), which
in turn depends upon the degree of objectivity with which subjective consciousness is
engaged. In this chapter, Abhinava presents examples, one by one, of the varieties of
practice listed in the MV (2/21) as belonging to the Individual Means (see above 1/170
and 214-233ab). For the convenience of the reader, here is that passage again:

‘The penetration that takes place by (the practice) of the utterance (of Mantra
and upward movement of the vital breath) (uccāra), the instruments (of Yoga) (karaṇa),
visualization (dhyāna), the letters (varṇa) (as the subtle practice of Mantra), and the
formation of place (sthānakalpanā) (to make offerings and on which to concentrate) is
rightly said to be Individual (āṇava).³

Although said to belong to the lowest category of means, their elevation

appears to be very surprising. But this is not really so. The category of practice to which
a means to realisation belongs is determined by where it begins. It may develop in
stages through the higher categories or reach its goal directly. Abhinava, as always, is
optimistic that the aspirant will receive abundant grace and progress quickly. Those who
do not will benefit anyway by contemplating these higher states by cultivating creative
contemplation (bhāvanā).
2 CHAPTER FIVE
Surely (one may ask,) everything should be attained by the Empowered
Means alone, so why is this (other means) being described? Taking up this
question, he says:

The Individual Means as Purification of Thought with an Outer Support

fhhrcāqāīa
gaā sī frsṁcaaā̄ |
isr aāgf sītaāṀTttraṁ īṁāīaāī: 1 3 1
vikalpasyaiva saṁskāre jāte niṣpratiyogini |
abhīṣṭe vastuni prāptir niścitā bhogamokṣayoḥ || 2 ||

When thought (vikalpa) has been purified and is free of (all)

contrary (mental representations), one certainly attains the desired object,
be it worldly benefits (bhoga) or liberation (mokṣa). (2)

When, in the manner described (in the previous chapter concerning) the
Empowered Means, ‘thought has been purified’ʼ, that is, the most perfectly
clear notion (of one’s own Bhairava nature) has been attained, because no other
contrary notion arises, ‘one certainly attains the desired object’ out of the
two, namely, worldly benefits or liberation. The point is that, for this reason,
another chapter (containing further teachings) need not be commenced.
Surely (one may ask,) although this is the case, even so, there are two
ways (gati) thought (may be purified). It may be purified for some by the
(innate) freedom of their own (consciousness) independently of any other
means.² For others it is otherwise. The first kind (prakāra) has been described in
(the chapter concerning) the Empowered Means; the other will be described (in
this chapter concerning) the Individual Means. So it is right to begin another
chapter. He says that:

fāāhc: ēīāarṭṝāTcāāaīārzāīca gfēR: |

3JI-TGTEATETTTTa STITT | 3 1
--āṀēṝīṀ, fṁhcãlīāī ãaT-Gã̄ ĨṀ̄ |
3TTRI-TTTTATKTĪTB: ṬTĀĪ fēT: I ; 1]
¹ The Empowered Means operates entirely within the inner, mental domain of
consciousness. It is, one could say, cognitive yoga, centred on perception and the
atṭendant mental processes. It progresses independently of any outer means, whether
they be some form of prāṇic or bodily yoga, or ritual and all that may be included in it
or drawn from it, as is, for example, the recitation of mantra. We have seen that mantra
practice and ritual procedures are described in the Empowered Means, but these are
experienced as processes within consciousness. As such, those fortunate souls who have
been purified by Lord Shiva’s grace participate in the experience He Himself has of His
own infinite nature as worship and mantra. This is what Jayaratha means when he says
that those who practice the Empowered Means are purified by the innate freedom of
their own Śiva consciousness.
 TANTRĀLOKA 3
vikalpaḥ kasyacit svātmasvātantryād eva susthiraḥ |
upāyāntarasāpekṣyaviyogenaiva jāyate || 3 1|
kasyacit tu vikalpo ʻsau ṣvātmasaṁskaraṇaṁ prati |
upāyāntarasāpekṣas tatroktaḥ pūrvako vidhiḥ || 4 ||

While for some, (enlightened) thought³ becomes firm and pure by

virtue of the innate freedom of the Self independently of any other means,
for others that thought requires another means to purify itself.⁴ The first
possibility has been discussed there (in the previous chapter, and so we
shall now deal with the other one).⁵ (3-4)

³ We have seen that that thought (vikalpa) is, ‘I am Śiva Himself and all this universe is
the outpouring of my own nature’. It is the experience of Śuddha Vidyā, the first of the
five pure principles (tartva). When this becomes firm, i.e. never wavers or changes and
is ‘pureʼ, i.e. is not adulterated with thought constructs that contradict and degrade it,
this itself is the recognition that takes place in the immediacy of the state free of
conceptual representation in the domain of the Divine Means. When it becomes
constant, it ultimately culminates in the realisation of Anuttara in the domain of No
Means, once and forever.
⁴ Cf. above, 1/221 and 4/2-6.
⁵ In this chapter, Abhinava expounds the Individual Means, which is based on the
exercise of the power of action of the individual soul operating through the
psychophysical organism. We have seen that all schools of nondual Śaiviṣm maintain
that reality is dynamic, infinitely powerful and creative consciousness. At the level of
this fundamental oneness, experienced in and as the pure indeterminate (nirvikalpa)
consciousness of the SŚāmbhava state, its activity is the incessant coming together and
separation of the countless forms of its energy. This is the eternal inscrutable dynamism
of the supreme ‘’ consciousness within the nondual (abheda) domain of the subjectivity
of consciousness. Here the freedom of consciousness is most evident as the potency of
the will, which emits within itself its potencies in the perpetual flux of Śtillness. In the
domain of the Empowered state, the power of knowledge comes to the fore, as the
activity of determinate consciousness operating through the energies of the senses and
mind, through which the indeterminate consciousness which is their fundamental nature
and unity is realized. In the domain of the Individual Means, it is the activity of that
same determinate consciousness within the layers of the psychophysical organism,
impelling its pneumatic, mental, and physical activity.
At the higher level of the Empowered Means, which operates in the domain of
perception and thought, all that needs to be assumed is that thought can develop into the
pure thought-free, indeterminate consciousness of the liberated state. We have seen that
this is achieved by perfecting the thought of the nature of reality, which purifies thought
in the sense that it becomes a progressively more lucid (sphuṭa) conception of its true
nature, ultimately to attain the state Abhinava terms ‘certainty’ (niścaya), in the verses
that follow. This is the direct experience of the reality initially conceived by thought,
namely that, ‘I am Bhairava and all this universe which emanates from me is one with
me.ʼ
Practice of the Individual Means is fitted into this perspective (cf. below,
15/286cd-272ab). It supplements and sustains the Empowered Means which underlies it,
grounding it in consciousness. Those who cannot achieve this transformation by thought
alone must descend down from the realm of the power of knowledge to that of action.
This is the sphere of ritual and yoga, both of which are rooted, at the outset at least, on
the activity of the psychophysical organism. Thus, all ritual procedure is included in this
category of the Individual Means (1/231cd-232ab). Practically half the Tantrāloka, that
4 CHAPTER FIVE
The meaning is that, as the ‘the first possibility has been discussed’,
and as it has (already) been taken up (in the previous chapter), the other one will
(now) be described.
Surely (one may ask,) as a thought is also a manifestation of reality
(arthāvabhāsa), it is essentially consciousness, as is (the condition) devoid of
thought constructs (nirvikalpa). So, what is the use of purification (saṁskāra)
there (in that case)? The purification (of thought corresponds to a progressive
development of) excellence, and that is not applicable to consciousness (which
is full and perfect). And so (as consciousness is the sole reality), what could be
(said to be) dependent or independent of other means (to realisation)? With this
doubt in mind, he says:

Pure Thought is Many Kinds of Liberating Certainty

fqahcāī īa fr-ēcavīaī af fē 1
āeṁṀḷ] Fharaīrcārarīarīī: aāīāīzāāīsīh: 1| 4, 1I
is, from Chapter Fifteen to the end, is dedicated to an exposition of Trika ritual and
Yogas related to it. Up to there, apart from the recitation of mantra, outer ritual elements
are only mentioned incidentally. Continuing this exposition of yogic practices belonging
to the Individual Means, Chapters Six and Seven will focus on how they operate within
the breathing cycle. The exposition of the hierarchy of world orders in Chapter Eight,
and the reality levels marked by metaphysical principles (tattva) in Chapter Nine,
viewed in this perspective, fills out the picture of the embodied state which contains
them, and how they extend beyond it into the same unitary reality of consciousness. The
following chapter deals with the details of the corresponding levels of embodied and
disembodied subjectivity. Chapter Eleven continues with an exposition of the third
component of the cosmic and metaphysical order or Path (adhvan) (which Sanderson
refers to as ‘hierarchy”) invoked in ritual performance. This consists of the five spheres
of energy, termed ‘forces’ – kalā – which, set one into the other, encompass the
metaphysical principles. Abhinava will argue that they are as fully existent as any
metaphysical principle, thus stressing their ontological valence. Even so, their major
application is in the context of ritual. There they serve as convenient means to
encompass sections of the one multi-layered reality, thus allowing the rise through it to
take place in fewer steps. An important example of this procedure is found in the basic
rite of initiation (samayadīkṣā) of the Siddhānta (see Dyczkowski 1992a: 234-240). The
ascent through the psychophysical organism and beyond takes place by the utterance of
mantra, its parts (pada) and letters (varṇa). These are treated relatively briefly in
Chapter Eleven, from verse 44 to the end (i.e. verse 118). Abhinava understands this
triad to be the subjective counterpart of the world orders (bhuvana), metaphysical
principles (tattva) and forces (kalā), which represents the objective aspect (11/42cd-43),
thus, together constituting the sixfold Path. Once having dealt with the Path, present in
embodied and the higher disembodied consciousness of the aspirant, understood in this
perspective to be primarily a yogi and only secondarily as a ritual agent, Chapter
Twelve deals with the application of the Path in the sacrificial rite and its components,
that is, the icon, sacrificial ground and the rest (12/2-3). In this way, Abhinava
underscores the ritual application of what he has taught before in a Kaula perspective.
Finally, Chapters Thirteen and Fourteen are concerned with principal factors that
operate at all levels, not only ritual (although it is this that is stressed in the Tantras);
namely, Śiva's illuminating grace, and at times, obscuration ofthe individual soul.
 TANTRĀLOKA ⁵
vikalpo nāma cinmātrasvabhāvo yady api sthitaḥ |
tathāpi niścayātmāsāv aṇoḥ svātantryayojakaḥ | 5 |I

Although thought (vikalpa) is essentially consciousness, even so it

can only serve the individual soul (aṇu) as a means to liberation when it
assumes the form of certainty (niścaya).⁶ (5)

Although this is the case, even so, this thought (vikalpa): ʻthis is not not
a jar’, by denying (everything) else (attains) the certainty that ‘this is a jar’, and
so frees the ‘individual soul’ʼ, because when an entity is being represented
conceptually, it is right (and reasonable) that he be free (to do so and desist from
having to reflect further when it is conceived correctly). Thus, it is said that
thought (vikalpa) is the activity of the perceiver of the field (of the senses and
mind) (kṣerrajña). In this way, the perceiver also perceives in the course of the
manifestation of a jar (all that is) not manifest, which is the opposite of a jar, as
useful (or otherwise) for (his) daily life (vyavahāra), by virtue of his own innate
freedom (to choose to do s0). Otherwise, it would not be possible for there to be
daily life (vyavahāra), which is the (relationship between) subject and object,
without the perception, on the plane of (the duality of) Māyā, of (jar and non-
jar) as mutually exclusive. Thus, although one with consciousness, thought
consists of relative distinctions (bheda) because (its identity is established by)
the denial (apoha) of (all) else (that it is not).⁷ Thus, in order to remove that
(duality which thought entails), it requires purification within itself, and in order
to take that up also, it (must) in some cases look to some means (to do s0). So it

⁶ Cf. above, 1/221. The practices belonging to the Individual Means are based on the
body (see following note). Even so, they operate on the stream of thought (vikalpa), but
not directly, as happens in the Empowered Means. They serve to develop the certainty
of the individual soul’s identity with pure consciousness and to give up lower doctrines
(see below, 12/18cd-26), which imply identification with the intellect, vital breath or
body. Practice serves to remedy the ignorance which is the mistaken thought construct
of this identification, by replacing it with the ultimate certainty of the soul’s identity
with universal consciousness.
⁷ Consciousness is one and uniform, like a mirror that reflects many images within
itself. The differences we perceive between one entity and another – the images in the
mirror – are the result of determining their particular form and nature. This takes places
by a process of identification based on the mutual exclusion (apoha) of one thing from
all others. This process is essentially conceptual. A perceived entity is mentally labelled,
as it were, by comparing it with those previously perceived that are similar to it,
separating it from others that differ from it. Thus, a jar, for example, is known to be a jar
because it is not a cloth or anything else. This identification is a thought construct —
vikalpa – which is understood to be one of many possible alternatives (which is another
meaning of the word ‘vikalpa³). It is a kind of inner speech (saṁjalpa) which assesses in
a twofold manner first that ‘this is not not a jar’⁷ by comparing it with everything else
and so concluding that ‘ah yes, this is a jar’. When the specific nature of an entity has
thus been determined by means of this differentiated, conceptual, determinate and
discursive perception, it subsides to give way to the condition of consciousness termed
‘certainty’ (niścaya). In this state, consciousness rests in its pure subjectivity, primed to
reach out again to the next object it seeks to determine through the same process. Thus,
individual objects, each distinctly identified and separate from each other, rest within
consciousness, differentiated by the activity of discursive, determinate thought.
6 CHAPTER FIVE
is rightly said that ‘that thought requires another means to purify itself’. The
purification (of thought) consists of the process which, beginning with the
unclear (notion of the identity of all things with divine consciousness,
progresses) up to the final conclusion, which is the attainment of the most
(perfect) clarity. (This is) the attainment of the knowledge free of thought
constructs, which is (the direct) experience (pratyaya) of one’s own essential,
ultimateḷy real nature. As was said before:

‘Thus (as a result of this process), consciousness, strengthened by that

noble and supremely clear nature (of the most lucid notion), attains (its own)
pure state of being, which is free of thought constructs.’⁸

Now in order to take up that (process of) purification, there are many
means, such as visualization (dhyāna) and the like, (that operate) in the manner
which will be described. Thus, due to the differences between them, that too is
not one. Accordingly, he says:

ftṣrāī aāaī Ṁ ārag̃fē-

TṬSEĀ aII ÇJTīhīṅ’Td: I| ē
niścayo bahudhā caiṣa tatropāyāś ca bhedinaḥ |
aṇuśabdena te coktā dūrāntikavibhedataḥ || 6 ||

This certainty (niścaya) is of many kinds, which differ from one

another due to the (diversity) of means, according to whether they are
closer or further away (from consciousness). And (all these means) are
(equally) termed ‘Individual’. (6)

The reason for the many (varieties of insight is) ‘the diversity of
meansʼ. The reason for that diversity also is
i ‘according to whether they are
closer or further away (from consciousness)’. Some means are close to
consciousness and some far away. In this way, in accord with the dictum: ‘the
initial transformation of consciousness is into the vital breath’,’ the vital breath,
in relation to the intellect etc., is (more) internal, and so the utterance (of
Mantra,) which is associated with that, is close (to consciousness); whereas
visualization (dhyāna) and the like, which is associated with the intellect, is
(more) distant (from consciousness), and the postures (karaṇa) etc. associated
with the body are even more s0.⁰ These means arise here (in the Individual

⁸ Above, 4/6.
⁹ This aphorismis drawn from Kallaṭa’s Tattvārthacintāmaṇi. Itis also quoted ad 5/44-
48abin TĀ 6/12ab, ad 15/297cd-303ab, ad 17/83-85ab, ad 28/218cd-219ab and, along
with two other sūtras, ad 28/338cd-340ab. See above, note in TĀv ad 3/138-141
(137cd-141ab), where it is quoted for the first time.
¹⁰ The vital breath (prāṇa) is the first manifestation of consciousness. The intellect
(buddhī) and the rest depend upon it, because they are vitalized by it. Mantras uttered in
consonance with the vital breath are thus considered to be more proximate to
consciousness, whereas meditation (dhyāna) and the like, that depend on the intellect,
 TANTRĀLOKA 7
Means), not in the Empowered (one). How does one come to know this? With
this question in mind, he says: “And (all these means) are (equally) termed
‘Individual”'. Thus (those) means that (relate to) the diverse types of individual
souls'¹ are (said to be) ‘individualʼ.
Surely, (one may ask, if consciousness is the ultimate reality,) the vital
breath and the rest (of the constituents of the psychophysical organism) are not
ultimate realities, because they are insentient. So how can the utterance (of
Mantra etc.) and the rest which are associated with that be a means (nimitta) to
attaining one’s own ultimately real nature? With this doubt in mind, he says:

Discriminating the Sentient from the Insentient Intellect, Vital Breath and
Body to Recognise the Reflection of the Latter in the Former and Both
Within Consciousness

̄⁷ ai ŨĨõ; s sŪāīāī ḷ
³ṛṃāṁāṁīṣattā]
rzaīd; Jaēvṝ || ©
tatra buddhau tathā prāṇe dehe cāpi pramātari |
apāramārthike ‘py asmin paramārthaḥ prakāśate || 7 ||

Ultimate reality (paramārtha) shines even in this, the (lower)

subject, who is not the ultimate one (apāramārthika), as it does in the
intellect, vital breath and the body. (7)

(The expression) ‘(lower) subject’ should be applied everywhere (in all

cases, that is,) to the intellect and the rest.² (The lower subject) ‘is not the
ultimate one’ because even though the intellect and rest are in actual fact
objects of perception, they are imagined in that way (to be the perceiver).
Surely (one may object that) what has been asked has been (simply)
turned into the answer, so of what use is that (reply)?¹³ With this doubt in mind,
he says:

which in its turn depends on the vital breath, are considered to be mediated means. The
same applies to bodily postures.
'' See following note.
'² There are various types of perceivers, according to whether subjectivity is associated
with the vital breath, intellect or the body. The perceiver of the vital breath
(prāṇapramātr) is distinguished from that of the intellect (buddhipramātṛ), and that of
the body (dehapramātr). In other words, even at the individual level, there are forms of
subjectivity graded in stages according to the degree of objectivity with which they are
identified. Practices belonging to the Individual Means are divided into three
subcategories, according to whether they are based on the intellect, vital breath or the
body. See below 5/19cd ff.
'³ The question is ~ how can vital breath etc. serve as a means to attain ultimate reality,
which is consciousness? In this verse, Abhinava has simply confirmed that the vital
breath and the rest are indeed insentient. He has not explained how they can serve as
means to realisation, which he does in the next line.
8 CHAPTER FIVE

ṬT : ṬTPĪTEṬĀTT JTĪTTṀĪTATT |
yataḥ prakāśāc cīnmātrāt prāṇādyavyatirekavat |

This is because the vital breath and the rest are not separate from
the Light, which is pure consciousness (cinmātra). (8ab)

The point is that in this way the vital breath and the rest are not separate
from consciousness, and so are (also) ultimately real. As is said elsewhere, with
the same intended sense:

‘Although the fundamental condition of reality (arthasthiti) is restrained

within the individual soul, which is restrained by the vital breath and subtle
body, there too it abides (sthitā) within the Supreme Self.”⁴
Surely (one may ask,) the vital breath and the rest as well as (outer
objects) such as (the colour) blue are thus (all) equally ultimately real, because
they are not separate from consciousness. We do not disagree here at all (with
this view), however how can their (essentially) conscious nature be reconciled
with the fact that on the plane of Māyā the vital breath and the rest are also
insentient? With this doubt in mind, he says:

ī̄īā ] āāāāāī fiī⁰ī sTsTṬ: | ¢ u

tasyaiva tu svatantratvād dviguṇaṁ jaḍacidvapuḥ || 8 ||

Indeed, by virtue of the freedom of that (reality), (they all possess)

two qualities. (They are both) insentient and constitute the body of
consciousness.¹⁵ (8cd)

‘Indeed’ (indicates) a reason. ‘By virtue of the freedom of that’ light,

which is consciousness, the vital breath and the rest are both insentient and
conscious, and so (possess) ‘two qualities’. The meaning is that they are
associated with two qualities — insentience and consciousness. The Supreme
Lord Himself, desiring to give rise to Maāyā’s creation, (selects) out of the midst
of the phenomena (He has) manifested externally certain insentient entities,
such as the vital breath and the like, and by consecrating them with the agency
which is His own subjectivity (ahantā), makes them into perceivers.
(Conversely,) there are some (others), such as sound and the like, which as fit

¹⁴ APS 20. ‘Although the condition (vyavasthiti) of all internal and external objects (of
sense and mind) (viṣaya) is restrained within the individual soul, which is contracted by
the vital breath etc. in the course of daily life, which is the business (vyavahāra) of
Māyā, even so, by removing the contraction there within the limited perceiver, whose
nature is contracted, that (condition) abides within Śiva’s nature itself as one with the
supreme perceiver. This is because the vital breath and the rest are not separate from the
light of consciousness, as it is accepted (by us) that the condition of the individual soul
(aṇubhāva) (comes about) by Śiva Himself laying hold of the plane of the fettered soul
that has come forth by His own will.’ (Vṛtti by Haribhaṭṭa Śāstrī).
'⁵ Cf. above 1/134-135ab (134cd-135), where Abhinava refers to the Triśirobhairava in
relation to the same concept he is explaining here.
 TANTRĀLOKA 9
recipients of objectivity He makes into objects of perception by setting aside
(their essential) conscious nature. Thus, although the vital breath and the rest (of
the components of the psychophysical body) are insentient, they possess
consciousness by virtue of the Supreme Lord’s freedom.
This is proved (to be true) by the scriptures also, not just by reason
alone. Thus, he says:

sr: īs: fšraētīi ata ftraiṀḷṝ a u. <

uktaṁ traiśirase caitad devyai candrārdhamaulinā |

jīvaḥ śaktiḥ śivasyaiva sarvatraiva sthitāpi sā l| 9 ||
svarūpapratyaye rūḍhā jñānasyonmīlanāt parā |

(Śiva), who is crowned with the crescent moon, said this to the
goddess in the Traiśirasa (Triśirobhairavatantra): ‘Śiva’s supreme power is
the individual soul (īva).¹⁰ (This is so) when, although present everywhere,
it is established (rūḍhā) in the determinate perception of the nature (of
things) (svarūpapratyaya) by the unfolding of cognition (jñāna).⁷ (9-10ab)

‘Śiva’s (own) supreme power’, in the form of the unfolding expansion

of all things (viśvasphāra), which is associated with Him Who is the Supreme
Light and (Whose) nature is (pure) consciousness alone, is ‘present
everywhere’, within (all that is) insentient, including the vital breath, a jar and
the like, manifesting (there) in that form. But even so, it is taught (that that
power) is ‘the individual soulʼ in the form of the perceiver (identified with the)
vital breath and intellect etc., ‘by the unfolding of cognition’ as the agency, the
nature of which is the subjectivity (ahantā) in the form of the vital breath and
the rest (of the psychophysical body). (This takes place when it is)
‘established’, that is, has developed there, (within) ‘the determinate
perception’ which is the (formation of) thought constructs, that is the activity of
the contracted perceiver, in the form of ‘I know this’, with respect to its own
nature (as the individual perceiver) and (the outer object) such as the (colour)
blue. This is the meaning.
Even so, how can ultimate reality manifest here (in the breath, mind and
body)? With this doubt in mind, he says:

ṁī fkrzīā aaī aTT--ĀTGGTHTRTHĪq

II 8 ⁰ |
TYAGṬHaTNTTĪ fTTIIITJĀĪ 7aq |
'⁶ I! seems to me that it would make more sense to read the locative jive ‘within the
individual soulʼ than the nominative jīvaḥ ‘the individual soul’. Then the meaning
would be that Śiva’s power is within the individual soul when it is engaged in the act of
perception as the agent of that perception, rather than identified with it. But Jayaratha’s
explanation supports the reading as it is, and so Ī have left it like that.
10 CHAPTER FIVE
tasya cidrūpatāṁ satyāṁ svātantryollāsakalpanāt || 10 ||
paśyañ jaḍātmatābhāgaṁ tirodhāyādvayo bhavet |

Once having concealed the insentient aspect (of the vital breath and
the rest, the yogi) becomes one in the course of perceiving the true
conscious nature by the (right) conception (kalpana)¹⁷ of the (exuberant)
outpouring (ullāsa) of (its) freedom (that generates the insentient aspect).
(10cd-11ab)

When the insentient ‘aspect’ of the vital breath and rest, which is the
insentient body of consciousness, ‘has been concealed’, that is, the false
arrogation of subjectivity (ahantā) there has been overcome due to ‘the
(exuberant) outpouring (ullāsa) of (its) freedomʼ, ‘perceivingʼ the ultimately
real conscious nature, that is, experiencing it as the locus of the authentic
(uncreated) (akṛtrima) supreme subjectivity (parāhantā), ‘(the yogī) becomes
oneʼ and manifests radiantly as (pure) consciousness alone. This is the meaning.
That is said (in the following verse):

‘Once the insentience is present in the intellect, vital breath, body and
(the outer) world (desśa) has been concealed (tirodhāya), the wise (yogi)
becomes the rays of (the light of) consciousness.”'⁸

In this way, even though the vital breath and the rest are insentient, the
conscious nature itself (present) here is (their) ultimate reality (paramārtha).

'⁷ Abhinava uses the term kalpana here, which means, as I have translated, ‘conceptionʼ
One may think of it as meaning here ‘realisation’ or the like, which may be implicitly
understood, but translating in that way, a point would be missed. In this embodied
sphere of practice, the yogi is dealing with conceptions he has of his identity with his
body and mind. The practices that belong to the Individual Means, whether inner subtle
ones relating to the breath, for example, or outer ones, such as ritual, are meant to
remove this false notion. This is done by a process of purifying thought, as in the
Empowered Means, but with the difference that practice in this sphere involves outer
supports and the activity of the body and mind. Abhinava is saying that the false notions
of the fettered soul’s embodied identity are removed by rightly conceiving that the body
and rest (‘the insentient aspect’) are the product of the outpouring of the freedom of
consciousness to assume this form. Thus, whereas most modern neuroscientists maintain
that consciousness is a product of the complex activity of the brain, Kashmiri Śaivisṃ
maintains that it is the other way around. An obvious objection to this view is that the
brain is a physical entity, whereas consciousness is not and so cannot produce it. When
the brain ceases to function, consciousness comes to an end. To this the Kashmiri
Śaivite replies that consciousness is free to do anything, even what seems impossible to
reason. In order to achieve the ultimate, liberating realisation of the true nature of
consciousness, in the embodied sphere of practice, as in the Empowered Means, this
involves ‘purification’ of thought in order to reach the absolute certainty that this is so.
'“ The expression ‘tirodhāya’ ‘once concealed’ and the overall sense indicate that
Abhinava had this verse in mind, on the basis of which he wrote his own. As the
previous one is drawn from the 7riśirobhairava, Jayaratha is probably quoting from it
here, as the original verse that Abhinava has amplified with his exegesis.
 TANTRĀLOKA 11
Thus, what he is saying is that they (can serve as) a means (nimitta) of attaining
the ultimately real essential nature (of consciousness and all things).
He says the same from another point of view also:

hE ēzz |E Et ;ʻēGrtzEFIIAI
ftrz= fēriīzi fēīcāāraēq 1
tatra svātantryadr̥ṣṭyā vā darpaṇe mukhabimbavat || 1 ] II
viśuddhaṁ nījacaitanyaṁ niścinoty atadātmakam |

Or else, from the point of view of the freedom (of consciousness),

the (yogi) determines (niścinoti) that there (in the vital breath and the rest),
his own perfectly pure consciousness is not as they are, just as the face
(reflected) in a mirror (is different from it).¹⁹ (11cd-12ab)

Or else (from another point of view), just as a person (loka)

‘determinesʼ that the reflection of his own face is separate from the mirror
because it comes and goes (āgamāpayitvāt), in the same way this yogi
(determines), by the glorious power of the innate freedom of his own
(consciousness, the presence) of ‘(his own) perfectly pure (consciousness)’,
which is free of the stain of objectivity (limited subjectivity) and the rest,

¹⁹ The example of the mirror and its reflections that serves to explain the relationship
between consciousness and its contents is applicable at all three levels of practice and
their corresponding states. Thus, it is discussed extensively above in the beginning of
Chapter Three to introduce the state of practice of the Divine Means. There the mirror is
the Light of the pure consciousness of the supreme subject. At the level of the
Empowered Means, in the domain of cognition, the mirror is the pure, lucid
‘thoughtless” thought of the individual identity, which reflects the Light of
consciousness within and around itself, thereby rising above its individuality. At the
Individual level, the mirror is the psychophysical organism, especially the intellect,
which in its essential oneness with consciousness, reflects its Light, that thus imparts
life and consciousness to it. It is the insentient substrate that serves as the locus of
individual consciousness.
This is an extension of the well-known Sāṁkhya teaching that the intellect is
like a double-sided mirror, that reflects perceptions on one side and the consciousness
that illumines them to make them known on the other. The concept of this other,
insentient mirror may be drawn from the Triśirobhairava, or was Abhinava’s own idea.
The former is not an unlikely possibility. We have citations that are clearly attested as
being from there, referring to the relationship between consciousness and the
‘insentient’. This is essentially the practice at the individual level of consciousness in
ÁĀṇavopāya. All forms of practice in this category of means are based in various ways
and levels on the dual realisation that consciousness is independent of the body etc., and
that all things are one with it. Practicing these means to realization, setting aside all
attachment to an extroverted perception of outer things, the yogi comes to recognise that
this undivided, indefinable, infinite and eternal consciousness is his own true nature, as
it is of all things. Thus, from the individual, embodied level, the yogi rises to the
empowered one, in which thought constructs are purified to the highest level of practice
in Śāmbhavopaya, which is the spontaneous recognition that all things are
manifestations of consciousness that take place within it.
12 CHAPTER FIVE
‘there’ in the vital breath and so on. Thus, in accord with the saying: ‘I am not
the vital breath, nor the body or mind’, (he realises that) it ‘is not as they areʼ,
that is, ‘his own’ natural (and innate) conscious nature is not the vital breath and
the rest, and is separate from that. Thus, in this way, he attains his own (true
and) ultimately real nature.²³¹
Surely (one may ask), just as a reflection has no separate existence (of
its own) apart from the mirror, so too this wonderful diversity of all things,
consisting of perceivers and (their) objects etc., has no separate (independent
existence) apart from consciousness. This has been established previously, so
how is it that here it is said to be otherwise? With this doubt in mind, he says:

3fpṇvīṝēāī
fīṁś -< fīīd ar I 22 1
Gcīāṝīīf̄= RITRATTRĀĪ-ĪJÚGT: |

buddhiprāṇādito bhinnaṁ caitanyaṁ niścitaṁ balāt l| 12 II

satyatas tadabhinnaṁ syāt tasyānyonyavibhedataḥ |

Once consciousness (caitanya) has been forcefully (balāt) realized to

be different from the intellect, vital breath and the rest, (the yogi
subsequently discovers that) it does not really differ (abhinna) from them.
This is because they are distinct from one another (but not from
consciousness, which is at one with all things). (12cd-13ab)

Although ‘once consciousness has been realised to be different’ and

separate from the intellect and the rest ‘forcefully² (balār),² that is, by the
process (of ascertaining that their identification with consciousness) is not
(logically) feasible (anupapannena krameṇa), (the yogi then realises) that they
are not in fact separate from it. This is because the intellect and the other
(constituents of the psychophysical organism) differ from one another as they
are perceived (cetyamāna) in their own fixed (and determined) form.
Consciousness, on the contrary, must manifest as pervading the intellect and the

²⁰ Harim īḍe stotram verse 36.

²¹ The yogi who pays attention to his breath and psychophysical organism from the
perspective of consciousness, rather than the other way around, as those who are not
yogis do, realizes that he is consciousness, not the mind or the body. This realization
spontaneously leads to the discovery that the whole universe of experience is but a form
of awareness, which he himself is. In this way the yogi realizes his true nature, with the
thought ‘consciousness is my innate nature, not the breath, mind, senses or the body°.
Thus, he realises that they are not distinct from it, not because they give rise to
consciousness, but because consciousness generates and sustains them.
² The word ‘bala’, which literally means ‘strength’ here, also refers to svāṁmabala – the
innate strength or power of one’s own true Self – which impels the activity of the
breath, mind and body. By recognizing that the psychophysical system is impelled by
the force – bala – of consciousness and so is a separate, dependent reality, the yogi
initially discerns the difference between them, and then that they are ultimately the
same.
 TANTRĀLOKA 13
rest; otherwise the intellect and the rest could not be perceived (cetyamāna) (at
all).
Surely (one may ask), how can consciousness, which is just one, be
undivided from the infinite number of intellects etc.? With this doubt in mind,
he says:

fcrztzttāá
r̥gaīaa sīaā̃ 1 g3 1
[ilēxkzzxezttteknterepTHI
viśvarūpāvibheditvaṁ śuddhatvād eva jāyate || 13 ||
niṣṭhitaikasphuranmūrter mūrtyantaravirodhataḥ |

The oneness (consciousness) has with all things is by virtue of its

purity (which is its capacity to reflect all things within itself). (This is not
the case with an individual) form (mirti), because, manifesting as a single,
cḷearly established entity, it excludes (all) other forms. (13cd-14ab)

Here, (according to us,) ‘the purity’ of consciousness, which is the

Supreme Light (that makes all things manifest), is due to the fact that it is not
made manifest as sullied by its own (particular) fixed (determined) form,
because of its most excellent translucency (that is, capacity to reflect all things
within itself) (nairmalya), which is its self-luminous (nature). Thus, (because
consciousness is pure in this way,) its ‘oneness’ with all forms, including the
intellect and the rest, arises. It is not the case that it does not arise. This is the
meaning. The purity (of consciousness) is that it manifests, like a mirror, as
sustaining (within itself) every single one of the many forms (manifest within
it). Nor is there in this way any exclusion (virodha) (between consciousness and
the forms manifest with it; rather, the forms manifest within consciousness
exclude one another) because (each is a) ‘clearly established’ (entity). It attains
a stable well-established condition²™ due to the delimitation of time and space
etc., which determines (its specific fixed form). Thus, (each form) is ‘single’,
‘manifesting’ independently, because it is separate in all respects (from
everything else), and the form that manifests in that way ‘excludes the other
forms’ of whatever it be, including the intellect and the rest, that is related to
the vital breath etc., because it is not possible for (one) form to enter another.
(An opponent may rejoin that,) surely, according to the view (expressed
in the following verse), external manifestation is that of entities (bhāva) that
abide (avasthita) in a state of (inner) oneness with the perceiver.

“The manifestation of entities that are manifest at present as external (to

the perceiver) is possible only (if) they are located within (it).”²⁴

² Read prāptapratiṣṭhānatā for prāptapratiṣṭhānā.

²⁴ TP 1/5/1. Utpaladeva explains in his gloss (vṛrti): ‘“However, even in (the case of)
direct perception (not just memory or thought), the manifestation of objects as separate
(from the individual perceiver identified with the mind and body) is admissible only if
14 CHAPTER FIVE
This has been established everywhere (in your philosophy). (Now, does
this mean that) the things that manifest externally are established within the
perceiver (associated) with the intellect and the rest (of the psychophysical
organism), or not? With this doubt in mind, he says:

šr-: ūfāfēz ūūd aaraṁwaṛ ftī I g u

ĪT|
āI h⁶ṬT,
SI ṜGSPaT GĀTTTĪTP
aṁṝ̄ōp fhfdṁcāsfzṁr īTtzā ēhcā
fēN 1 z.u
ī u
āsāçaṁ fīhci
hīc ā |
ġ frā:
antaḥ saṁvidi sat sarvaṁ yady apy aparathā dhiyi | 14 |I
prāṇe dehe ʻthavā kasmāt saṁkrāmet kena vā katham |
tathāãpi nirvikalpe ʻsmin vikalpo nāṣṭi taṁ vinā |I 15 ||
dṛṣṭe ʻpy adṛṣṭakalpatvaṁ vikalpena tu niścayaḥ |

AIl existing things reside within consciousness; otherwise from

what, by what or how could they be transmitted to the intellect, vital breath
and body?*⁸ But although this is s0, even then there are no thought
constructs in this nonconceptual (consciousness). Now, when (thought) is
absent, something, although seen, is as if it were not, because the
determination (nisścaya) (of the specific nature of an object) (takes place) by
means of conceptual representation (vikalpa).²⁶ (14cd-16ab)

‘Although all’ this mass of phenomena arises within consciousness at

one with it, otherwise ‘from what’ (which is supposedly) separate (and
independent of) consciousness could all this that is present within the perceiver
(related to the) intellect etc. (arise)? ‘By what’ cause (could that be brought
about), apart from the freedom (of consciousness)? ‘Or how’ and in what way,
apart from the reflective awareness of objectivity and subjectivity etc., ‘could
they be transmittedʼ, that is, could manifest like reflections (within the

they are inwardly merged in the (supreme) perceiver (who is pure supreme
consciousness).³
²⁸⁹ See above, 4/97.
²⁶ The mirror of consciousness is pure in the sense that it has no form of its own. There
are no particular ascertainments such as ‘that is this’. These are notions that cannot
grasp the supra-discursive level, which is essentially the manifestation of all things as
undifferentiated from one another within the all-embracing subjectivity of full and
perfect self-awareness. Objects are not perceived individually. Instead, they are intuited
directly as parts of a whole. So for one who attends to this pure consciousness nature,
although he may see something, it is as if he does not see it. Similarly, for the same
reason, although he thinks. he thinks not. The individual perceiver whose consciousness
is contracted by his mistaken identification with the objective body and the rest makes
use of thought constructs in the form of ‘this is that’, to determine the nature of an
object part by part, whereas the supra-discursive, nonconceptual awareness of
consciousness and its manifestations shining within it, views objectivity as a single
whole at one with consciousness, which is his true nature.
 TANTRĀLOKA 15
intellect etc.)? This is the meaning. Otherwise, the manifestation of each
individual thing (artha) pertaining to the intellect etc. would also not be
possible. This is the point.
In accord with the stated view that: ‘on that level of nonconceptual
(consciousness), the state of being (bhāva) of even the fettered soul is that of the
Lordʼ,⁷ ‘even then in this’ perceiver related to the intellect etc. within
²⁷ This line is quoted by Abhinava in IPVv 2 p.:239, where it is stated that this is
Utpaladeva’s view; perhapsit is a quote from his lost fīkā or vivṛt. Itis not found in the
Siddhitrayī. We read there (IPVv vol 2 p. 239-240): na so ʻsti pratyayaḥ . ..|
(vāpa 1/124) iryādinā ca darśanāntareṣu api śataśaḥ samarthitā | nanu idānīm idam , iti
sarvatra nĩlādibodhe śabdanaṁ cet, tarhi na kiṁcit niṛvikalpakam | astu evaṁ paradrsi,
kiṁṅ .no vighaṭitam 1 nanu bhavatām api kathaṁ nirvikalpakatā, yā avaśyaṁ
samarthanīyā | tad uktavanto bhavantaḥ tasyāṁ hi nirvikalpakadaśāyām aiśvaro
bhāvaḥ paśor api iti | tatra āha asmākaṁ tu iti | tuh paradarśanāt viśeṣakaḥ | idam eva
adhunaiva, raktaḥ san, jānāmi, karomi _saṅkucitasvarūpaḥ— /ity evaṁ
niyatikālarāgāśuddha-vidyākalāmāyārīūpakañcukaṣaṭkaparivr̥taprakāśa-svabhāvo yāh
puruṣo nāma māyāpramātā, tasya samastaṁ pašśyāmīti prabhṛti
buddhindriyaviśeṣavṛttivarge yad anuyāyi vedmīti vṛtirāpaṁ, tatra yat karaṇaṁ
sāmānyarūpam _aśuddhavidyātattvaṁ; tac ca na svatantraṁ kiṁcit, api tu
parameśvarasyaiva śaktiḥ, tatas tasya yāni viśeṣarāpāṇi cakṣurādīni- rūpaṁ vedmi,
sparśaṁ vedmi- ityādivṛttiviśeṣabhāñji, tair abhivyakto māyāśakti-saṁkocāpasārito ‘pi
īṣat punar arpitaḥ prakāśo yasmin nīlādau vedye tādrśe jhaṭiti dṛśyamāne prakāśasya
svābhāvikāt parāmarśamayatvāt yad aham iti vimarśanaṁ, tadgocarībhāvaṁ prāpte
idantayā (p. 240) pramātrprameyāntarabhāvāpohānaprāṇayā nirdeśyatvaṁ
vikalpyamānatvaṁ nāsti, tāvati yato manasaḥ saṁbandhī pramātṛprameyabhedo-
tthāpako ʻnuyyavasāyātmā vikalpanavyāpāro na udita ity asmanmate na asaṁbhāvyam
etat|

““‘It is also established in other philosophies (i.e. that of the grammarian and
cognitive linguist Bhartṛhari) that ‘there is no knowledge in the world that is not
associīated with speech. (VaP 1/124) Surely (an opponent may object), if the
verbalization (śabdana) ‘now this (is this)² takes place in all cases in which there is
consciousness of (an object) such as ‘blue’, then there is no such thing as
(consciousness) free of thought constructs. (To this objection we reply,) let this be so
when one is perceiving something else (other than oneself). Is (then your objection) not
refuted? (Opponent:) surely, how can a state (of consciousness be possible) that you also
must prove (to exist)? You (yourself) have said, ‘on that level of nonconceptual
(consciousness) the state of being (bhāva) of even the fettered soul is that of the
Lord°. Tell us (about) that. . . . The individual soul is the Māya perceiver, whose nature
is the light (of consciousness) that is enveloped by the six obscuring coverings
(kañcuka), namely, 1) Necessity (niyati), 2) Time, 3) Attachment, 4) Impure
Knowledge, 5) (limited) Agency and 6) Māyā, (corresponding to the experience that) 1)
‘itis this alone, 2) just now, (that) 3) being attached, 4) I know, 5) 1 act, and 6) (so my)
nature contracted in this way.”
His condition is that of ‘I know? in association with the particular operations of
the senses (such that he experiences that) ‘ see (everything) all together (samastam).³
The universal instrumental cause there (in that case) is Impure Knowledge. And that is
not something that has an independent existence, rather it is the Supreme Lord’s power.
Thus, whatever be its particular forms such as sight and the like, it possesses a particular
condition (vṛrri) such as “1 see form”, “I experience touch” and the like. Made manifest
by them, and the contraction due to the power of Māyā set aside, the light (of
consciousness) is again projected to a small degree (iṣar) within that objectivity,
16 CHAPTER FIVE
‘nonconceptual (consciousness)’, which is the manifestation of the absence of
difference between all things, ‘there are no thought constructs’ that serve in
this way to determine (the specific nature of an object), so that all this can
manifest as (one and) undivided. This is because, in accord with the saying that:
‘something, although seen, without being aware of it, is as if it were not
seen’⁸, when thought is absent, ‘something, although seen, is as if it were

exemplified by (the perception of) blue and that kind of object of perception in an
instant. (Even then,) the reflective awareness (vimarśana) of the light (of
consciousness), because it consists by its (very) nature of reflective awareness
(parāmarśa), is ‘T. Once having attained the state of being the field of that (awareness)
as objectivity, the (very) life of which is the negation (apohana) of the state which is
between that of subject and object, there is no object of indication and
conceptualization, insofar as that activity of conceptualization related to the mind,
which is intellection (anuvyavasāya) that generates the relative distinction between
subject and object, has not arisen. According to our view this is not impossible.”
²⁸ Read adṛṣṭam iva for adṛṣṭam eva. Appearng is not the same as being known to
appear. Perception of an object entails both presentation and representation. The former
is called prakāśa and the latter vimarśa. They are two aspects of the activity of the one
consciousness. The former is the light of the object that, manifesting, ‘shines’. The
latter is the cognitive response (vimarśana) of the perceiver, who seeks to ascertain the
nature of what is appearing. Thus, a cognitive event has two polarities. There is a
subjective aspect that perceives, cogitates, reflects, ascertains etc., resulting ultimately
in the formation of a thought construct concerned with the perceived object, whether
mental or physical. There is also an objective aspect, which is the object of this
cognitive activity of the perceiver. Neither of the two polarities can be known, and so
appear, without the cogitation of the perceiver. This activity is called vimarśana, that in
the following passage drawn from the ĪPVv 1, pp. 84-85 Ī translate as ‘ascertainment’.

rathyāgamanena yata eva trṇādi bhātam api abhātaṁ trṛṇādirūāpeṇa avimṛṣṭatvāt, tata
eva bhātaṁ vimarśe sati bhātaṁ bhavati idantāṁśamātreṇeti,

‘Although grass, for example, has appeared (by the side of the road) when
travelling along it, it is (as if) it had not appeared, because it has not been ascertained
(avimṛṣṭatvāt) to be grass. Thus, when ascertainment takes place, what has appeared
manifests as a part of objectivity.’ ĪPVV 1 p. 84

A little further ahead Abhinava continues (ibid. p. 85): tathā prameyaṁ

vimṛṣṭaṁ prameyam | tasya ca etad eva vimarśanaṁ- yat nīlaprakāśarūpo.ahami
ātmani pramātrṛrūpavimarśanaṁ rūpam | evamasyāpi pramātṛrūpasya idameva
vimarśanaṁ- yat viśuddheśvarasadā-
Śśivarūpatokramaparamaśivātmakasvatantrasvasvabhāvavimarśanam 1 yathā ca
nīlamātreṇa arthinas tat-pramātr̥tvaṁ vimṛśyamānam api nīlavimarśaṁ prati
upakaraṇīkriyamāṇatvena avimrṣṭaṁ bhavati, evaṁ nīlena tatpramātṛtāmātreṇa ca
arthinaḥ parameśvarasvatantra-svasvabhāvāmarśanaṁ bhavad api
arthanīyabāhyārthakriyāṅṁ prati satatabahi-dr̥ḍhāgrahagrastatayã
asaṁcetyamānatvenāpi svarasavaivaśyena haṭhād eva māyāpramātur
upakaraṇībhāvaṁ prāpayato ʻsatkalpam |

‘In this way, an object of perception that has been ascertained (to be as it is,) is
an object of perception (otherwise not). The nature of that ascertainment is the reflective
awareness in the form of the perceiver, (who experiences) within himself, that is, within
his own subjectivity (ahami), the nature (rūpa) of the manifestation (prakāśa) of (for
 TANTRĀLOKA 17
notʼ. The meaning is that (the perception of an object) does not develop (to
completion) in accord with how it is seen. The reason for this is that ‘the
determination (niścaya)³ ‘this is such’ ‘is based on the thought’. And that
thought is the activity (vyāpāra) of the contracted subject that in this way may
determine (the nature of something) part by part, as different (and divided from
everything else), not as undivided. Thus, the intellect and the rest do not
manifest as (one and) undivided from all things, and so it was rightly said that
‘this is because they are distinct from one another’ (but not from consciousness,
which is at one with all things).²”
(Now a question arises that) surely, although the intellect etc. are not
ultimate realities, it has been stated that in this way that they serve as
instrumental means to the manifestation of ultimate reality through (the practice
of) viṣualization (dhyāna) and the like. Why is that not also the case with the
emptiness (of deep sleep)? (Why can that also not serve as a means to
realisation?) With this doubt in mind, he says:

3fGṢTTTJTĪTṢ TRāATTZTT 2ē 1
fēāērcāi zē ā āīaāḥ fēēhcūī |
buddhiprāṇaśarīreṣu pārameśvaryamañjasā |l 16 ||
vikalpyaṁ śūnyarūpe na pramātari vikalpanam |

While it is possible to truly form a conceptual representation of the

Supreme Lordship in the intellect, vital breath and body, no (such)
conception can be formed in the subject who is void.* (l6cd-17ab)

example, the colour) blue. Similarly, the ascertainment of that perceiver’s nature also is
the reflective awareness of (his) own independent nature, which is Supreme Siva
beyond (the principles of) pure (knowledge), Īśvara and Sadāśiva. In the case of one
who just requires (the colour) blue (for some purpose), although its (corresponding)
subjectivity is being ascertained, it is (as if) not so with respect to the reflective
awareness of (the colour) blue, (that dominates his attention) as (something that) assists
(the attainment of his aim). In the same way, there is an abiding reflective awareness on
the part of one who requires (something) of his own free nature as the Supreme Lord, as
pure (mātra) subjectivity (set in relation to) that (object). But even so, (the perceiver
engaged in his own aims) is constantly consumed by (his) firm, obstinate inclination
(directed) outside (himself) towards the outer functional efficacy of (something that
aṣsists him to get) what he desires (for his purpose). Thus (because of this), even though
he is unaware of it, spontaneously and helplessly, with great force, generating (in that
object) the condition of an aid (to the purpose) of the Māyā perceiver, (his own essential
nature as the Supreme Lord) is as if non-existent.’ ĪPVv 1 p. 85.
⁹ Above, 5/13b.
³⁰ The identification of universal consciousness with the vital breath, intellect and body,
which correspond to three forms of embodied subjectivity, although binding, can also
serve as a means to its self-realisation if the subject is conscious and active. This is not
possible in the case of the subject immersed in the Void of deep sleep and identified
with it.
18 CHAPTER FIVE
‘It is possible to truly form a conceptual representation of the
Supreme Lordshipʼ, which is the cognitive subjectivity (jñatva) and agency
present here within the subject of the intellect and the rest, because it is the
locus (of the projection of) subjectivity (ahantā). (Its nature) can be determined
once it has been made clearly (manifest) (sphuṭa), by means of each (individual)
specifying feature (avaccheda), in such a way that the (practice of) visualization
(dhyāna) and the like associated with it can serve as a means (nimitta) to attain
one’s own ultimately real nature (pārāmarthika-svarūpa). Although the
Supreme Lordship” does in fact arise ‘in the subject who is voidʼ, it is not
associated with (any) fixed specifying feature, and so it is not possible to
conceptualize it, and so how can it serve as a means (nimitta) to manifest its
(true) ultimately real nature (paramārtha)? The three, intellect (vital breath and
body) are here in this way a means (to the attainment of Supreme Lordship).
This is what is meant.
Surely (one may ask), what is it that the intellect and the rest possess, by
taking the support of which one can attain the ultimately real nature (of all
things)? With this question in mind, he says:

The Intellect is Meditation, the Fivefold Vital Breath Utterance,

and the Body is the Aggregate

3c̄TTTTĪĪ
J JII 3SIITTTSē: I 2.9 ||
3--TTĪ T] JIIGI AITI-TT:
TJ āūīd: |

buddhir dhyānamayī tatra prāṇa uccāraṇātmakaḥ || 17 ||

uccāraṇaṁ ca prāṇādyā vyānāntāḥ pañca vṛttayaḥ |

There (in that context), the intellect is meditation (dhyāna), and the
vital breath ‘utterance’ (uccāra). (In its secondary form,) the utterance
(uccāraṇa) (of the vital breath) consists of the five modalities (vṛtti), starting
with the exhaled breath (prāṇa) up to the pervasive breath (yyāna).³² (17cd-
18ab)

(The intellect) ‘is meditation’ because its primary (function) is to

determine (the nature of things) (anusaṁdhāna). There are five (modalities of
the vital breath). As is said: ‘(the five forms of the vital breath are) exhalation
(prāṇa), inhalation (apāna), the equal (breath) (samāṇna), the upward moving
(breath) (udāna), and the pervasive (breath) (vyāna).”

³! Read, as suggested by the editor of the KSTS edition, pāraṃeśyaryasya for

pārameśvarasya.
³² Concerning the five forms of the vital breath, see below 5/44-50ab. Mind and vital
breath are listed as part of the Individual Means in MV 2/21, quoted above, 1/167 ff.
They are the basis of meditation (dhyāna) and the ‘utterance’ (uccāra), that is, the
‘upward (ut) movement (cāra)³ of the vital breath, that leads to higher, more expanded
levels of consciousness.
 TANTRĀLOKA 19
Surely (one may ask,) the modality (vṛrti) of the vital breath is of two
kinds. One is the (common), universal (sāmānya) (modality) of the vital breath,
which is the screen (and foundation) of (all) five (forms), exhalation and the
rest. The other is the particular vital breath. So how is it said that that ‘utterance’
consists of five modalities? With this question in mind, he says:

TT 3 JTTĀĪTRTGTT TĀĪFITTTTHT TTT I 2¢ I

ādyā tu prāṇanābhikhyā paroccārātmikā bhavet || 18 I|

The first (primary form) is called ‘vitality? (prāṇanā) and is the

Supreme Utterance (paroccāra). (18cd)

It ʻīs called ‘vitality””. It is the inner exertion (udyoga) (of the vitality
which impels and fuels the activity of mind, senses and body). Also called ‘life’
(jīvana), it is just the (bare) vital force alone (prāṇanāmātra). This is the
meaning. As he will say:

‘This vitalizing power of the breath, which is the will of the inner
exertion (of consciousness), is variously called vibration (spanda), effulgence
(sphurattā), repose, the living being (jīva), the Heart and intuition. This, the
activity of the vital breath, lays hold of the body in five ways, as the exhaled
breath (prāṇa) and the rest. It is because of this that (the body) appears to be full
of consciousness.’³

The particular modalities (of the vital force), exhalation (prāṇa) and the
rest, are meant here, and so it is rightly said that ‘the utterance (uccāraṇa) (of
the vital breath) consists of the five modalities (vṛtti)’. Its nature will be
(described) further ahead, and so (there is no need) to make an effort to do so
(here).
Having defined the specific nature (asādhāraṇarūpa) of the intellect
and the vital breath in this way, he (now goes on) to define that of the body also.

vaāṁafarrāṁrcqvgc
aitkafā:
śarīrasyākṣaviṣayaitatpiṇḍatvena saṁsthitiḥ |

The body is the unified aggregate of the senses, (their) objects, and
these (vital breaths). (19ab)

‘The sensesʼ are the sense organs, and ‘(their) objects’ are phenomena
(kārya) (produced by consciousness). ‘These’ are exhalation and the rest (of the
vital breaths). (Their) ‘unified aggregate is’ the specific nature of the corporeal
subject (dehapramātrṛ). Thīs is the meaning.
Now, after having described (the body and the rest that are) fit (for this
practice), in order to expound the nature of meditation and the rest, he begins (as
follows).

³³ Below, 6/13-14. See also, 5/44-50ab and 6/185cd f.

20 CHAPTER FIVE

The Meditation of the Intellect (buddhidhyāna)³¹

³⁴ The expression buddhidhyāna is similar to manodhyāna, which is one of the six

ancillaries to Yoga taught in the MV where it is defined as creative contemplation
(bhāvanā):

tadarthabhāvanāyuktaṁ manodhyānam udāhṛtam |

tad eva paramaṁ jñānaṁ bhāvanāmayamiṣyate || 20 ||

‘It is said that meditation by means of the mind (manodhyāna) is engaged in

the creative contemplation of that reality (arthabhāvanā). That itself is supreme
knowledge which is considered to be creative contemplation (bhāvanā).’ (MV 17/20cd
is quoted in TĀv ad 4/14.) (20).
The reader will recall that the intellect has been defined as meditation (buddhir
dhyānamayī). Svami Lakṣhmanjoo explains: ‘[Meditation by means of the intellect]
involves meditation with awareness. It is intellectual realisation. It is not a process of
meditation which is something separate. You meditate intellectually, not as a matter of
routine, which is not so fruitful. When subjective awareness is put in meditation it is
Buddhidhyāna [meditation by means of the intellect]. Buddhidhyāna is not done with
Mantra.¹
Swami Lakshmanjoo (2006: 33-34) describes this practice as follows:
‘Meditation by means of the intellect (buddhidhyāna) is also called anuttaradhyāna. In
reality, Supreme Śiva’s essential nature resides in the calyx of the (lotus of) the Heart of
every living being. Śiva residing in the calyx of the Heart is enveloped by thirty-four
coverings which are the principles (tattva) from Sadāśiva to Earth. As a result of his
being enveloped by all these coverings, the living being is incapable of experiencing
Śiva directly. Taking the support of anuttaradhyāna, which is associated with the
Individual Means, the practicing yogi removes all these coverings beginning with Earth
onwards, one by one, by the power of his meditation (anusaṁdhāna). Removing in the
end the covering associated with the Sadāśiva principle by means of his own intense
meditation, he has a direct experience of Śiva, the supreme principle, located in the
calyx of the Heart and attains the state which makes him one with Śiva who resides in
the Heart. It would not be out of place to mention here that the yogi does not take the
support in any way of the vital breaths. This practice (upāsana) of anuttaradhyāna takeṣ
place by just the power of one’s own meditation. In order to explain and take to heart
this practice, the Triśirobhairavatantra gives the following example:

‘He who knows the principles of existence (tattvajña) sees that (reality) within
the Heart, like a flower, the form (of which is like) the (mutually) encapsulated (leaves)
of a banana plant (kadalī) (wherein all things), both external and internal and (their
innermost) core (are gathered together).’ (TĀ 5/21)

In other words, the practitioner who knows the nature of reality well (seeks)
this Supreme Śiva within his Heart. This is like a banana flower within which he is
encapsulated by its leaves. Having removed them, one by one, in the end, within the
innermost part of the banana flower, he attains Paramaśiva, who is present there like the
pollen of the flower. In other words, he has a direct experience of Śiva. As he attains
this state, the exhaled and inhaled breath (prāṇa and apāna) of this, the best of
practitioners, both effortlessly dissolve away into the Middle Abode (between them). In
this way, all the principles that enveloped Siva located in the Heart are simultaneously
reduced to ashes in the fire of consciousness. After that the yogi experiences that once
all the senses have abandoned their activity he penetrates (and becomes 0ne) with
Śakti’s state. Itis also said in the Vijñānabhairava (v. 26):
 TANTRĀLOKA 21

Tī⁷ sarīTāṁ āTāēgārrzā

| 2< l|
tatra dhyānamayaṁ tāvad anuttaram ihocyate || 19 ||

³³Here, accordingly, (we will now) teach (the nature and realisation
of) Anuttara, which, there (in the body), consists of (this) visualization
(dhyānamaya).³⁸ (19cd)

‘The energy in the form of the vital breath should neither exit nor enter when
the centre unfolds by the (one-pointed) state free of thought. (There) by that (same
power) Bhairava’s nature (is made manifest).³

In other words, by the power of meditation (anusaṁṅdhāna) free of thought

constructs, the centre expands and both the inhaled and the exhaled breath dissolve
away. After that the yogi attains Bhairava’s nature. One should remember that after
experiencing this state, when the yogi rises out of contemplative absorption, the empire
of the state of oneness with Siva persists. As a result, this most excellent practitioner is
said to be one who is liberated in this life.”
³⁹ The exposition of the practice of meditation by means of the intellect (huddhidhyāna)
extends from 19cd to 38. Abhinava clearly confines the expression dhyāna here to
naming this particular one, which is a form of visualization ~ dhyāna – but not of a
physical form, such as that of a deity or cosmology. It is a mental, ‘intellectual”
visualization of the activity of the senses engaged in consuming their objects into
consciousness. Abhinava has just said that all the practices taught in this chapter on the
Individual Means to realization (āṇavopāya) are visualizations leading to Anuttara, and
of Anuttara (i.e. pūrṇāhaṁ-bhāva) itself pervading and operating the constituents of the
psychophysical organism. Here he presents a dhyāna based on the intellect;
subsequently he will present dhyānas based on the vital breath and other constituents of
the psychophysical organism.
The basic core of this visualization, like several that follow, is drawn from the
Triśirobhairava. But it seems to have been inflated substantially by Abhinava’s gloss,
and his conclusion of the dhyāna, that integrates the Trika core, drawn from the
Triśirobhairava, with Krama. At the end of his presentation, Abhinava thanks his
teacher Sambhunātha for teaching this to him (5/41). Elsewhere, he tells us that
Śambhunātha had taught him the Devyāyāmala, and so too, the Trika-Krama syncretism
it teaches couples the worship of Parā, the supreme Goddess of the Trika, with that of
Kālasaṁkarṣiṇī, the supreme Goddess of the Krama (see below 15/351cd-352ab). Thus,
it is quite possible that Śambhunātha received a Trika visualization from the
Triśirobhairava completed with a Krama one from his teacher Sumati, and then passed
it on to Abhinava.
If we strip away the glosses, we should arrive at the basic core. We would be
aided by Jayaratha if he had quoted the original passage from the 7Triśirobhairava, but
he has not done so. This may be because it has been considerably modified and
supplemented. It seems that Abhinava tells us that the dhyāna as a whole is from there;
certainly verse 21 is, and probably 22-23ab. The following lines from 23cd to 24ab,
with their reference to the triad of subject, means and object of knowledge, which is
alien to the terminology of the Tantras, are clearly Abhinava’s gloss of the following
line, which refers to the Sun, Moon and Fire (24cd), with which Abhinava, as usual,
identifies them. As the 7riśirobhairava is a Trika Tantra, the reference in 25ab to the
Trika triad of goddesses is probably original. However, in 25cd-26ab Abhinava
proceeds to integrate this triad into the Krama quaternity of creation, persistence,
destruction and the Inexplicable, to arrive at a set of twelve goddesses, which are clearly
22 CHAPTER FIVE
Although that can be attained in this way by many means,
‘visualization’ is the root cause (of realisation), which is natural (to the
intellect), of which ‘the Absolute’, which is such, is its true (pāramārthika)
nature.⁷ That ‘is taught here’ and will be explained now that the occasion to do

the Twelve Kālīs (26cd-27ab). For this is the formula with which he begins his
exposition of the Tantrāloka, just after completing the introduction, saying:

(Śiva) has just these three powers, namely, (the Goddess) Parā (Supreme) and
the rest (that is, Parāparā (Middling) and Aparā (Lower)). They manifest in (the phases
of) creation, persistence, withdrawal and the Fourth (that both includes and transcends
them). Thus (they) have arisen twelvefold. (TĀ 1/106cd-107ab (107))

This is Abhinava’s exegesis, inspired by Śambhunātha. There is no hint in any

of the many quotations we have from the 7riśirobhairava that it integrated Krama into
its Trika teachings. Abhinava repeatedly hoists this view onto it. He could do this with
ease because, as we have seen, TBh expounded at great length, we are told, descriptions
of numerous configurations — cakras – of divine forms and their corresponding energies.
In that context, Abhinava presents references from the Triśirobhairava to the Great
Wheel of Bhairava with twelve spokes, as the most excellent amongst them and as their
source (see above 1/109cd-115ab, especially 1/109cd-112ab, also 3/254cd-257ab).
Mirroring what was said there, he refers to the evolution of the Wheels from the Great
Wheel of Bhairava, in the conclusion of the buddhidhyāna (5/37-38). He calls it
‘anuttaracakra’, a name nowhere attested in recovered sources or references. Thus he
maintains the link with the 7Triśirobhairava even as he incorporates the Twelve Kālīs
into the highest level of its Trika, that he implicitly elevates to his Anuttara Trika.
³ The expression dhyānamayam may also be understood to qualify the means which
‘consists of meditation’ or even refer to buddhitattvam – the principle of the intellect.
Here it is much extended by identifying it with this yoga taught in the Triśirobhairava.
⁴⁷ In other words, although meditation is an activity of the intellect which is objective,
Anuttara can be realized through it because, at the level of embodied consciousness,
Anuttara is that meditation. We have already had occasion to note several times that
Anuttara, the Light of consciousness, is the goal of all the means to realisation.
Moreover, although it escapes finitude and so cannot be attained by any means, by
virtue of its freedom to manifest at all levels, Anuttara, i.e. the Light of consciousness, is
itself the means to its own realisation. In the sphere of the Divine Means, its power
pours forth and manifests as undivided subjectivity. As its freedom, which is the pure
reflective awareness of ‘I’ (AHAṀ), Anuttara is its root cause. The point of incipience
and final end, Anuttara encompasses the supreme subjectivity which is Anuttara’s
natural, inherent condition there. Penetrating the sphere of thought, still internal and
hence one, and yet also directed outwards, and hence diverse, Anuttara shines there as
illumining insight, which is both the goal and the Empowered Means to it. Finally,
Anuttara shines at the highest level of the sphere of the Individual Means, as it does in
the other two, present there in the external domain of embodied consciousness as the
contemplative absorption of the intellect. As the means, the light of Anuttara illumineṣ
the inherent function of the intellect, which is deliberation (anusaṁdhāna) on the data
presented to it through the senses and the operation of the mind. Attention or
‘meditation’, which is thus the natural condition of the intellect, is both Anuttara as the
means and Anuttara as the goal. We shall see that, as the means, it is present initially
reflected within the intellect. As the goal, through the yogic manipulation of the breath,
it pours forth, consuming the duality between the perceiver and the world of perceptions
and objects. Here Anuttara is the inner attention of the intellect. This is its natural
function and root cause of the ensuing yogic process.
 TANTRĀLOKA 23
so has arisen. This is the meaning. And so, the word ‘accordingly’ suggests the
order (in which the topics of the Tantrāloka are discussed). Now, as announced
(in the original) enunciation, (the teaching concerning) visualization by means
of the intellect begins.

3q. JḠTYI. āḤT-aāīsā fīēzavvaāī ēf fkaa: |

gdṁṝraṁ: ũJṀṁãr̥ṣī Jõdãĩũ 11 .1
yaḥ prakāśaḥ svatantro ‘yaṁ citsvabhāvo hṛdi sthitaḥ |
sarvatattvamayaḥ proktam etac ca triśiromate || 20 ll

That Light, which is this conscious nature, that is (free and)

independent (in all respects) and consists of all the categories of existence
(tattva), abides in the Heart. And that has been taught in the Triśiromata
(where it says the following). (20)

‘This conscious nature’ is unlike the light of the sun and the like, and
s0, because it is self-luminous, ‘it is independent (in all respects)ʼ, and thus
‘consists of all the categories of existence (tattva)’. Shining radiantly in the
form of each and every thing, it is ‘the Light that abides in the Heart’, that is,
within one’s own reflective awareness. In accord with the (following) teaching,
those who know the truth should make it directly present (and apparent to
themselves) (sākṣāt) there (in the Heart).

‘Although (consciousness) pervades this entire body and the senses,

even s0, its supreme abode is the ocean of the lotus of the heart.’

This is the meaning. Surely (one may ask), what is the authority here
(for this view)? (In response to this question,) he says that ‘that has been
taught in the Triśiromata³, which he (now goes on to) quote.

JCW'HṬaTHT TāATGaTĀ-TTI-IT |
šã zaarṁ= Tcqsāṝṁa āraāitrd ú 2² 1
kadalīsaṁpuṭākāraṁ sabāhyābhyantarāntaram |
īkṣate hṛdayāṇtaḥsthaṁ tat puṣpam iva tattvavit || 21 |I

He who knows the principles of existence (tattvajña) sees that

(reality) within the Heart, like a flower, the form (of which is like) the
(mutually) encapsulated (leaves) of a banana plant (kadalī), (wherein all
things), both external and internal, and (their innermost) core, (are
gathered together). (21)

Here (according to this teaching), the knower of the Self (ātmajīña) sees
and should make directly present (and apparent to himself) ‘that’ supreme
Brahman, which is the free Light (of consciousness), as the bestower of the
24 CHAPTER FIVE
most excellent bliss, and so as the supreme goal. This is the meaning. (He sees
it) ‘like a flower within the Heart’, in accord with the saying that ‘the object
of meditation of the wise is within the Heart.’ This is the meaning. ‘The
(mutually) encapsulated (leaves) of a banana plant’ is the configuration of
(its) petals gathered together in such a way that they are mutually inside and
outside one another.³
Its ‘formʼ is conjoined (saṅvalita) with the metaphysical principles,
including the gross and subtle elements and the senses etc., which are similarly
woven together, warp and woof. Thus, (what is) ‘external’ are phenomena
belonging to the metaphysical principles (tattvajāta) common to all (and
perceptible by everybody), (whereas what is) ‘internal’ is not common to all.
The totality of the two is what is ‘both external and internal’. Its ‘(imnermost)
coreʼ is the one supreme subject. This is the meaning.³
What is meant here is that, just as someone removing (one by one) the
outer useless leaves gradually enters further and further (into the banana plant),
until in the very end he (finally) comes to the flower, which is (his) ultimate
goal; in the same way, one who knows the principles of existence, progressively
abandoning the external bodily principles, should make his own true nature
(svātman), which shines radiantly within the Heart, directly apparent (to
himself) (sākṣār). This is the meaning.
Surely (one may ask), how is it that the Self is experienced directly
(sakṣāt) only in the Heart, even though it pervades the whole body? With this
doubt in mind, he says:

³⁸⁴ The simile of the banana plant is apt. By removing all the external, useless leaves and
so entering further and further into the centre, one reaches the flower of the banana. The
same happens by meditating on the body. The yogi penetrates inwardly, quitting first
outer things, then the body, the intellect, the vital breath and so on. Finally, he attains to
the direct realisation of his true nature, which is the Supreme Reality and the very core
of his Being. Swami Lakshmanjoo suggests that the simile also refers to the relationship
of Śiva and Śakti and all the polarities they stand for. The banana plant is unusual. In the
core of the plant the male and female reproductive organs are ‘encapsulated’ together in
such a way that they fertilize each other. In the same way the one bipolar reality
perennially perpetuates itself.
³⁹ The reality levels, or categories to which external objects belong, namely, the gross
physical elements, are perceptible to everybody. The sensations they evoke, senses,
mind, and all the other things belonging to the reality levels above them up to Māyā, are
the personal content of experience of individual perceivers, and so are not ‘common to
all’. The levels above Mayā up to Śupreme Śiva are again common to all perceivers, but
in another sense. They are not common objects, but rather levels within the one
universal consciousness, distinguished in terms of degrees and forms of oneness,
between the universal perceiver and himself as his universal object, in the form of which
he manifests; then finally as the one pure consciousness, which is the supreme perceiver
who is the essential nature ‘common to all’ individual perceivers, that is thus ‘both
external and internal’. In other words, internal manifestations are those known to a
particular person at a given time. External manifestations are perceived in common with
other perceivers. All these realities, external and internal, are gathered together within
consciousness like the petals of a banana plant that fold in on one another. Removing
the leaves one by one, the core that is left is Śiva Himself, the supreme subject.
 TANTRĀLOKA 25

somasūryāgnisaṅghaṭṭaṁ tatra dhyāyed ananyadhīḥ |

There the undistracted (yogi) should contemplate the dynamic

union of the Moon, Sun and Fire. (22ab)

This is because ‘there’ in the Heart, the attentive yogi ‘should

contemplate the dynamic union of the Moon, Sun and Fire’ʼ, which are the
inhaled (apāna), exhaled (prāṇa), and upward moving breath (udāna),
(respectively). The meaning is that by the modality of breath retention
(kumbhakavṛtti), he should contemplate the unfolding (expansion) (unmīlana)⁰
(of consciousness). This is the meaning.⁴!
Surely (one may ask,) what is the result of meditating in this way there
(within the Heart)? With this doubt in mind, he says:

TJTTīRTTĀTATHRIĪTTG<A]Ā I 32 |
ṜATGĪ FGTRTS SISTGH āHIGTĪ orḍ_ |
taddhyānāraṇisaṁkṣobhān mahābhairavahavyabhuk || 22 ||
hṛdayākhye mahākuṇḍe jājvalan sphītatāṁ vrajet |

The fire of the mighty Bhairava, blazing intensely in the great

sacrificial hearth called the Heart, aroused by (rubbing together) the fire
sticks of that meditation, swells. (22cd-23ab)

‘That meditation’, namely, the aforementioned union of Moon, Sun

and Fire, is ‘the fire stick’, by means of which,⁴ severing the motion of the

‘⁴⁰ Read -vṛttyonmilanam- for <vṛttyonmilanām-.

⁴! The breath naturally halts at the end of inhalation and exhalation. Here forced breath
retention is not meant, otherwise the following phases that take place through the
movement of the breath could not arise. Even s0, as an aid to concentration, the breath is
gently brought to a halt. The Sun of the exhaled breath unites with the Moon of the
inhaled breath when the movement of the breath halts in the upper half of the movement
of the breath. Then the reverse takes place at the end of the descending movement of the
breath. The yogi should pay attention to these two junctions as taking place within the
Heart and the End of the Twelve above the head. Thus, he comes to experience their
connection through an upward expansion of consciousness that marks the ascent of the
Fire of the upward moving breath (udāna) in the emptiness between them, as the power
of the vital breath. The movement of the breath coincides with the activity of the mind
that generates thought constructs. Conversely, its suspension marks the stilling of that
activiṭy, and its replacement by the unfolding expansion of the dynamism of
consciousness itself, free of thought constructs.
⁴² There are many names for fire. The one here is ‘havyabhuk’, which literally means
‘he who consumes the fire offerings.' In this inner fire sacrifice the offering is
objectivity, which includes the body, senses, and mind. Thus one ŚSū (2/8) declares:
‘the body is the oblation’, and another (ibid. 1/14) that ‘the perceptible is (His) body.”
⁴! Read tayā for tasyāḥ.
 26 CHAPTER FIVE
exhaled and inhaled breath in the proper manner (samyak), free of thought
constructs, the arousal, which is entry into the Central Abode, (takes place), due
to which the fire of the Great Bhairava, burning intensely in the sacrificial
hearth of the Heart, by the removal of limitation, ‘extends (extensively)ʼ. The
meaning is that one’s own true nature (svātman) is made directly apparent
(sākṣātkāra) as the full (and supreme) subject.⁴⁴ That is said (in the following
verse in the Vijñānabhairava):

‘The energy in the form of the vital breath should neither exit nor enter
when the centre unfolds, by the (one-pointed) state free of thought. (There,) by
that (same power), Bhairava’s nature (is made manifest).’⁴

Surely (one may ask), how can that be so, by just (doing) this? With this
doubt in mind, he says:

Tzaa īfṀt̄d; ŪGāIāṁīdrt: 231

AISTT|
AṬHIĒĪĒTĀ
īṬĀTTT
tasya śaktimataḥ sphītaśakter bhairavatejasaḥ l| 23 |
mātṛmānaprameyākhyaṁ dhāmābhedena bhāvayet |

He should contemplate the (three) abodes of subject, means and

object of knowledge of that possessor of power, at one (with each other and
the Lord, the supreme subject), His abounding energy, Bhairava’s fiery
effulgence (tejas). (23cd-24ab)

Thus ‘he should contemplate’ the three abodes, that is, the limited
subject (means and object of knowledge), of ‘that’ Supreme Light which is
Bhairava, Who is endowed with (complete and perfect) freedom, ‘at one (with

⁴⁴ The fire of Bhairava consciousness s started by rubbing together the two fire sticks of
inhalation and exhalation. Once it is burning intensely in the Heart, that is, the pulsing
vital core of consciousness, the yogi must continue to practice more intensely. He
breathes with greater force, and spontaneously retains the breath for longer periods of
time, thus impelling it to enter the central channel of suṣumnā in between them. This
arouses the Fire further, inflaming it intensely. Thus, the limitations on the fire of
individual conditioned subjectivity are removed, by the development of the condition
free of thought constructs, of the supreme subjectivity that thus blazes ‘intensely
inflamed⁷.
⁴³ VBH 26. Swami Lakshmanjoo explains: ‘When you establish one-pointedness in the
central vein - (madhye means in suṣumnā) – when you maintain one-pointedness in that
central vein nirvikalpatyā [free of thought constructs], then what happens? The energy
of breath neither goes out nor comes in because [that is when the Centre has expanded
and] the central vein is already held in one-pointedness. It is already illuminated and by
this process, one becomes one with Bhairava. This is śāṃbhavopāya, this is not
Śśāktopāya because there is only nirvikalpabhāva [the state free of thought constructs],
no recitation of Mantra and no objectivity in that consciousness. lt is spontaneous,
centred awareness.’ (personal communication) One may add that, as the practice
involves initially exercising the breathing, it begins in the Individual Means.
 TANTRĀLOKA 27
each other and the Lord, the supreme subject)ʼ, as being essentially of that
nature, so that by obscuring (tiraskāra) the limitation (of individual subjectivity
and perception) in this way, oneness with the supreme subject may dawn.⁴⁶
Surely (one may ask, previously you) said that (this) meditation,
namely, the dynamic union of the Moon, Sun and Fire, is the means (nimitta) to
atṭain supreme subjectivity. So how is it that now (the means) is said to be the
contemplation (bhāvana) of the limited subject (object and means of
knowledge) as one with that (the supreme subject)? With this doubt in mind, he
says:

TGĀTPHTTYTTTHI
TGA fṚ TTTT I 2* 1
vahnyarkasomaśaktīnāṁ tad eva tritayaṁ bhavet | 24 1

That itself is the triad of the powers of Fire, Sun and Moon. (24cd)

⁴ The three abodes, that is, subject, object and means of knowledge, are the dimensions
in which the supreme Light of consciousness shines. However, it seems better to
understand them to be abodes of Bhairava’s radiant power. Bhairava, as the supreme
perceiver and Light of consciousness, is in Himself none of these three. Rather they are
manifestations of His radiant power. The polarity of Bhairava and His power allows
that, even in their oneness, Bhairava, the possessor of power, remains one and
unchanging, even as in the domain of His power everything in these three abodes is
made manifest. Thus, the saying Jayaratha himself quotes in several places, namely: ‘the
energies are the entire universe, and the possessor of power is the Great Lord.’
Contemplating the one consciousness (‘the possessor of power’) as the encompassing
source of the triadic manifestation of his power as the perceiver, the object perceived
and the perception of it, attention shifts away from the individual limited perceiver, who
is the first member of this triad, to consciousness as the supreme perceiver, who is the
Light of all three. This is not passive detachment. It takes place with great force and is
experienced as a burning consuming fire. The subject consumes the object and its
perception into his own subjectivity. Burning them up, it is fed by them like fire by its
fuel. But this is a sacred fire, and its fuel is an offering made with the intense devotion
of the awareness of the divine reality of consciousness. Then, as the individual
subjectivity digests its offering, it grows in intensity and extent, expanding out to
become the Fire of Bhairava Himself.
Right from Vedic times, Rudra, Bhairava’s precursor, was identified with
Agni, the sacred fire (rudro vai agniḥ); an identification which carries over into the
Tantras, Tantric riṭual and symbolism. One could cite many examples. One is a living
tradition in the medieval Newar town of Bhaktapur in the Kathmandu Valley. There in
Tamārhi (Taumadhī) Square in the centre of the town stands the might Nyatapola, the
highest pagoda temple in the Valley. It houses Siddhilakṣmī, the family deity
(kuladevatā) of the Malla kings. She is a form of Kālī who is closely related to
Kālasaṁkarṣaṇī, the supreme goddess of the Kashmiri Krama system. To the side,
below it, is Bhairava’s temple. Worship in both of them takes place in secret. Brahmin
Rājopādhyāyas officiate in the goddess’s temple, and lower caste Karmācaryas in
Bhairava’s temple. There they gather once a year to perform a fire sacrifice called
Bhairavāgni – Bhairava’s Fire. The rite involves the worship of the fire as Svacchanda
Bhairava, and his consort, the energy of the fire, the goddess Kubjikā. See Dyczkowski
2001a.
28 CHAPTER FIVE
The meaning is that ‘that’ triad of subject (object and means of
knowledge, which is intimately) related to the powers of the Fire (Moon and
Sun), is that very (same Bhairavic) nature.
Its form is not only the powers of Fire and the rest; it is also Parā and
the other (Trika goddesses). Thus, he says:

T WIT šīJTTT T ATTT |

parā parāparā ceyam aparā ca ṣadoditā |

It is also the (goddesses) Parā (Supreme), Parāparā (Middling) and

Aparā (Lower), who are perpetually active (sadodita) (in every phase of the
cycle of manifestation).⁴⁷ (25ab)

They are ‘perpetually active’ in the three states called creation,

persistence and withdrawal, in relation to each one of them.⁴⁸ Thus, he says:

ṭḻēztixlst-rattax arvEz|tzp HIEIHEI

sṛṣṭisaṁsthitisaṁhārais tāsāṁ pratyekatas tridhā || 25 |

Each one (of these three) is threefold, according to whether it is in a

state of creation, persistence or withdrawal. (25cd)

Surely (one may ask), if they are perpetually active, that activity
(udaya) should also take place within the (Fourth) Inexplicable state. So how is
it that each one is said to be (just) threefold, as creation etc.? With this doubt in
mind, he says:

EGEIEEEIG:Ef=EEEIEēTcht:Ḥ
caturthaṁ cānavacchinnaṁ rūpam āsām akalpitam |

Moreover, they have a fourth nature, which is unlimited and

uncreated. (26ab)

(Their fourth nature is) ‘unlimited’, that is, devoid of the limitations of
creation etc., and so is ‘uncreated’, that is, ultimately real (tāttvika). Thīs is the
meaning.
He brings (all) this together.

⁴⁷ Here, as elsewhere, Abhinava is integrating the triad of Trika goddesses in the Krama
quaternity of creation, persistence, and withdrawal, encompassed in the Fourth state.
The experience of Anuttaracakra – the Twelve Kālīs – is thus the acme of both Trika
and Krama.
⁴⁸ Parā corresponds to the subject and the state of oneness (abheda), Aparā the object,
which is multiple and dual (bheda), and Parāparā to the means of knowledge, which
relates the two in a state of unity-in-difference (bhedābheda).
 TANTRĀLOKA 29

z zJavī āī aqī: ŪdTāīāiāaītzāī: 2ē 1

TĒÁHTHĪ TGTTÁĀTHTJITTGTḤ |
evaṁ dvādaśa tā devyaḥ sūryabimbavad āsthitāḥ || 26 II
ekaikam āsāṁ vahnyarkasomatacchāntibhāsanam ḷ

In this way, these goddesses are twelve, like the orb (bimba) of the
sun (one in each of the twelve celestial mansions).⁹ Each one is the
manifestation of Fire, Sun, Moon, and their extinction. (26cd-27ab)

‘These’ (goddesses) are Parā and the rest. In order to make (the
teachings take root) in the (disciple’s) heart, he again (repeats) here that ‘each
oneʼ (is a manifestation of Fire) etc., as the reason (for the goddess’s twelvefold
nature). That has been explained at length in the previous chapter,”" and so
(there is no need) to exert oneself again to do so here.
AII this is proved by everybody’s experience. There is nothing new (in
this view) at all. In order to explain that, he says:

TTGJTTT
T5 āGaTT̄TĀTGTI: I 2.9 1|
=TRfiṝāaā ātgTām=N |
etad anuttaraṁ⁵² cakraṁ hr̥dayāc cakṣurādibhiḥ || 27 ||
vyomabhir niḥsaraty evaṁ tattadviṣayagocare |

⁴⁹ There are commonly believed in India to be twelve solar discs (bimba), one for each
solar month. Cf. above, 4/146cd.
³⁰ As usual, Abhinava here tacitly equates Fire, Sun and Moon with subject, means and
object of knowledge. The Upaniṣads teach that when these lights go out, the Light that
remains ‘which illumines man’ is that of the Self.
‘Now the Light which shines higher than this heaven, on the backs of all, on
the backs of everything, in the highest worlds, than which there is no higher – verily that
is the same as this light which is here within a person.
There is this seeing of it — (8) when one perceives by touch this heat here in the
body. There is this hearing of it — when one closes his ears and hears as it were a sound,
as it were a noise of a fire blazing. One should reverence that Light as something that
has been seen and heard, one beautiful to see, one heard of in renown, one who knows
this – yea, one who knows this.' Chāndogya 3/13/7-8 Hume’s translation.

The sun shines not there, nor the moon and stars.
These lightnings shine not, much less this earthly fire!
After Him, as He shines, doth everything shine.
This whole world is illumined with His Light. Kaṭha Up 5/15, also Mund
2/2/10 and Śvet. 6/14 Humē’s translation.
³¹ Jayaratha is referring to the exposition of the Twelve Kālīs above at 4/148 ff.
⁵² Read anuttaraṁ for ānuttaraṁ.
30 CHAPTER FIVE
This, the Wheel of the Absolute (anuttaracakra), flows out in this
way⁵ from the Heart, by means of the voids of the sense of sight and the
other (senses), each into the field of their respective object. (27cd-28ab)

‘This’, the twelvefold nature mentioned previously of the Wheel of the

Abolute, ‘flows out in this way’ (perpetually). It does not flow out (just)
sometimes. This is the meaning. (It flows out) ‘from the Heart’, that is, from
the Self, which is the Supreme Lord Who is present there, by the path of the
voids of the senses of sight and the rest, in the form of every activity (vṛtti) (of
the senses), as the means (nimitta) by which each object of sense, that is, form
and the rest, is accepted (by the perceiving consciousness as its own and so
assimilated into it). This is what is being (implicitly) said (here): the twelve
functions (vṛtti) of the senses, sight and the rest, extend out to perceive (their
respective) objects (artha), that is, form and the rest.³ That is this Wheel of the
Absolute.
(This happens) spontaneously, both for one who is (spiritually) awake,
as it does for one who is not. However, as one who is not awake does not
recognize it to be such, it is binding, whereas for one who is awake, it is
liberating. This is the difference. As is said (in the Stanzas on Vibration):

‘This, Śiva’s power of action, residing in the fettered soul, binds it, (but)
when (its true nature) is understood, and it is set on its own path, (this power)
bestows the fruits of Yoga (siddhi).’⁵³

‘The same terrible deeds by which men are bound are the means by
which they are freed from the bondage of transmigration."³⁶

³³ Read niḥsaraty evaṁ for niḥsaraty eva here and in the commentary.
⁵⁴ The voids of the senses are central to the practice of this beautiful meditation, taught
in the Vijñūānabhairava:

‘Meditating on the five voids (of the sensations) by means of the spheres (of
senses), variegated in form (like) the feathers of a peacock, (the yogi experiences) entry
into the most excellent (anuttara) Void within the Heart (of consciousness).’ VBH 32

Swami Lakṣhmanjoo (2002: 33) explains: ‘when the fivefold organs are
directed to their own objects, think that the object is perceived by the eye, the ear, the
nose or the skin -- by touch or tongue, and you must know that all these objects are only
Śśūnya, yoid. There is nothing in it. It is only void, all these objects are void, without
allowing your consciousness to be affected by these objects. You must concentrate
simultaneously on these five and realize that it is void and nothing else. You have to
concentrate forcibly that these objects are nothing. What appears to me is nothing. The
sensation of what I hear, see, touch, taste and smell is nothing. It is only śūnya. There is
no cittayr̥tti [mental activity] or pratyāhāra, which means to withdraw [from the objects
of the senses]. It is not withdrawing. It is drawing out. Keep it out and perceive it as
nothing.²
³⁹ SpKā 48. See Dyczkowski 1992a: 128 ff. and 173 ff. etc.
³⁶ This reference is from the unrecovered Tattvayukti. It is also found in the
Spandapradīpika commentary on the Stanzas of Vibration, as well in the
Spandasaṁdoha (p. 23). See Dyczkowski 1992ab: 71, 141-2 and 363.
 TANTRĀLOKA 31
This is not only (happening) here (within the activity of the senses), but
also in (their) object. Thus, he says:

Ṭēzrṁiṁīfrkāāī̄ gftfkzftrārsērr 1 2 1
GIrgāīT-īrāī-ṁ
ēT gafr=z̃ |
taccakrabhābhis tatrārthe sṛṣṭiṣṭhitilayakramāt | 28 I|
somasūryāgnibhāsātma rūpaṁ samavatiṣṭhate |

(Reality in) the form (rāūpa) (of consciousness) as the Moon, ŚSun,
Fire and Illumination (bhāsā) is well established there in the object, in
accord with the succession of emission, persistence and withdrawal, by the
rays of that Wheel. (27cd-29ab)

‘(Reality in) the form (rūpa) (of consciousness)ʼ, consisting of the

progressive expansion (sphāra) of the object, means of knowledge and the
subject, which are the Moon etc., ‘is well’ and properly ‘established’ as
undivided from one’s own essential nature. It manifests externally in a subtly
contracted state ‘by the rays’ʼ, that is, the functions (vṛtti), of each (of the
senses) of ‘that Wheel’ we are discussing, that consists of the group of twelve
goddesses of sight etc., ‘there in the object’, that is, there in each object of
sense, taking as its support the states called creation, persistence and
withdrawal. This is the meaning. Initially the perceiver emits the object (artha),
as that which is to be made manifest. After that, it establishes it there in all
respects, enjoying for some time a state of tranquil withdrawal
(praśāntanimeṣa). Then reflecting within himself that ‘I have known this
object’, (the perceiver) considers (himself) to be satisfied and so withdraws (it
back into consciousness). Subsequently, by a process of violent digestion
(haṭhapākakrameṇa), that is, by the practice (yukti) of consuming everything
(into consciousness) (alaṅgrāsa), assuming a state of plenitude, it makes it one
with the fire of consciousness. Thus, the object also, like the goddesses of sight
etc., has a fourfold nature, and so, as all things are of the nature of everything, it
atṭains a state of oneness with it.
Thus, wherever this wheel of the rays of sight etc. happens to fall, one
should contemplate (vimṛśet) there on the state of that reality (rūpatā), so that
the contemplation of one’s own nature (svārmadhyāna) may be accomplished.
He says that (as follows).

ũz vTaā’cṝaīr̄ā gāīṝēzāTHatṁT I| 2° 1
TĒITH-] TṬTTTI Ṭīāīc-ā ŪTṜĀTGTq|
evaṁ śabdādiviṣaye śrotrādivyomavartmanā || 29 ||
cakreṇānena patatā tādātmyaṁ paribhāvayet |

Whatever be the object of sense – sound and the rest – onto which
(consciousness) falls, by means of this cycle (cakra), in this way, along the
32 CHAPTER FIVE
path of the emptiness of the sense of hearing and the other (senses), should
be contemplated as one (with it). (29cd-30ab)

Surely (one may ask,) sound etc. can (only) be perceived by the fixed
(specific) operation (vṛtti) of (its own respective organ of) hearing and the rest,
so how is it that the entire wheel of the functions of hearing and the rest falls
there in every single place? So why did he say that? With this doubt in mind, he
says:

TIī JāṬĪH ā⁷T ā⁷ ṬTSC; I| 30 1|

anena kramayogena yatra yatra pataty adaḥ || 30 ||

cakraṁ sarvãtmakaṁ tat tat sãrvabhaumamahĩśavat |

Wherever (this) Wheel falls, by (its) association with this process

(whatever be the sense organ through which it operates), each one (senses
organ) is all things (and so all the other functions of consciousness follow
along with it) like a great emperor, the lord of all the earth (who is followed
into battle by his vassal lords). (30cd-31ab)

According to the rule that: ‘sounds (one hears, like all other sensory
perceptions,) are formed (vṛtta) along with the (entire) aggregate (of the sensory
apparatus) and are present in (all its) parts’ ‘whereverʼ, that is, in (whichever)
object of sense, such as sound, any one of the parts of the Wheel, that is, the
sense of hearing (or any of the other senses) ‘falls, by (its) association with
this’ aforementioned ‘process’ of creation etc., ‘each one’ is this (entire) Wheel
and does so because everything is of the nature of all things, and so by inwardly
implicating (āgitrrṇa) all the functions (of the senses and consciousness), it
enjoys its own respective object. This is the meaning. The example here is ‘like
a great emperor, the lord of all the earthʼ. Just as a king who is lord of all the
earth, wherever he attacks another country, his vassal lords (rājāntara), in order
to aid him, will certainly also follow and attack it. In the same way, wherever
just one function of consciousness (cidvṛtti) extends out to an object, the other
functions will follow after it just there. As is said:

“‘Wherever even just one function of consciousness extends out (towards

an object), all these (senses, the) deities of the subtle body (puryaṣṭaka), rush
there in an instant.”

Surely (one may ask), what is the point of the teaching that every
(single) thing is of the nature of all things in this way? With this question in
mind, he says:

g- fīrāvczāci+īa Tad 1| 32
iīcáraṁrṝsṁh afardfaīt 1
 TANTRĀLOKA 33
itthaṁ viśvādhvapaṭalam ayatnenaiva līyate || 31 ||
bhairavīyamahācakre saṁvittiparivārite |

In this way, the entire group of the paths (of cosmic manifestation)
dissolves away effortlessly into the great Wheel of Bhairava, surrounded by
(the goddesses) of consciousness.³⁷ (31cd-32ab)

Contemplated ‘in this way’, in the manner explained, ‘the entire

groupʼ of the six kinds of paths (of cosmic manifestation)³ *effortlessly
dissolves awayʼ into the supreme subject, that is, Bhairava, the Lord of the
Wheel, Who is attended all around by the wheel of the goddesses of
consciousness, namely, the sense of sight and the rest. The meaning is that it
becomes of that same essential nature.™ There are endless numbers of
phenomena, and so one at a time, it would not be possible for them to merge
into consciousness, even in thousands of aeons. Thus, as every (single) thing is
of the nature of all things, when just one thing dissolves away into
consciousness, the entire universe instantly (akrameṇa) and easily (sukhopāya)⁰¹
merges (into it). This is the meaning of the word ‘effortlessly°.⁶
Surely, (one may ask, that) even so, what of that? With this doubt in
mind, he says:

Ṭ: āōjāṀīaī fā#zaṁ ṃaīā 1 32 u

THTRJGTAT JTTTTI ṬTH-TJŪTGT |
tataḥ saṁskāramātreṇa viśvasyāpi parikṣaye || 32 ||

⁵⁷ The Great Wheel of Bhairava has twelve spokes (1/109cd-111ab (110-111)) and is
tacitly but surely identified with the Wheel of the Twelve Kālīs, who are represented as
surrounding Bhairava. The Wheel of Bhairava is thus that of the twelve Kālīs, which
Abhinava here calls the Wheel of Anuttara.
³³ See below, note 8,2.
³⁹ Abhinava is saying that everything dissolves into the Wheel of the Goddesses, that is,
the Twelve Kaālīs, who at the individual (āṇava) level operate as and through the twelve
senses. However, Jayaratha understands him to mean that it dissolves into Bhairava.
“’ When something dissolves into something else it becomes one with it.
⁶¹ Read sukhopāyena for sukhopāyaṁ.
’ The ‘Blisstul Means'~ sukhopāya to which Jayaratha refers here is No Means
(anupāya), which is sometimes referred to in this way, especially in relation to its
realisation through the operation of the senses. All the means to realisation ultimately
culminate in No Means. Effort is an essential part of practice. But this effort is not itself
the means by which the goal is attained. One must exert oneself to remove the obstacles
to the unfolding of higher spiritual consciousness. Ultimately however, it is Śiva’s grace
alone that does everything. At its most intense, everything merges into the supreme
Light of Śiva consciousness instantly (akrameṇa) and effortlessly by the Blissful Means,
which is free of all processes (akrama) and stages of development. Thus, although
practice of the Individual Means begins with the psychophysical body, it ultimately
culminates, as do all the means to realisation, in No Means. Concerning sukhopāya and
Kṣemarāja’s use of the term see above, note 4,937; cf. also below, note 8,29 ad 8/10,
and note 10,263.
3.4 CHAPTER FIVE
svātmocchalattayā bhrāmyac cakraṁ sañcintayen mahat |

Then, even when the universe has been completely destroyed, and
(all that remains is) just (its) latent trace, meditate upon this great whirling
Wheel as the outpouring (ucchalattā) of one’s own Self. (32cd-33ab)

‘Then’ʼ, after that, ‘even when the universe’ that exists as ‘just (its)
latent trace’ ‘has been destroyed’ all around (completely) in its external form,
because (the outer) reality (vastu) that is separate (from consciousness) has been
consumed (into it), by properly (and completely) embracing all things (into the
unity of consciousness), ‘meditate upon this Wheelʼ, consisting of the sensory
consciousness of the sense of sight etc., which is ‘great’, as ‘the outpouring of
one’s own Self’, that ‘whirling’ unfolds (everywhere) all around. This is the
meaning.
Surely (one may ask,) there is no disagreement that even when outer
things are present, the Wheel of Consciousness (saṁviccakra), which consists
of the sensory functions of the sense of sight etc., can arise (udiyā). But if that
(outer reality) has come to an end, how can that Wheel also pour out within
itself? So how is it that he has said that? With this doubt in mind, he says:

ṬdTāīē[alTōōTq, TTU*IIJTATTTT I 33 1
TIATĀITTT Td: JIT ad; JIT |
tatas taddāhyavilayāt tatsaṁskāraparikṣayāt || 33 ||
praśāmyad bhāvayec cakṛraṁ tataḥ śāntaṁ tataḥ śamam |

Then contemplate the Wheel as coming to rest by consuming (into

its fiery effulgence) its (cosmic) fuel, and then as tranquil (śānta) by virtue
of the destruction of its latent traces, and (finally) as the tranquillity (śama)
(of pure consciousness alone). (33cd-34ab)

‘Then’ʼ, after what has just been described (has taken place), by the
destruction of external phenomena (which are its) ‘fuel’, one should meditate on
that Wheel in the state in which it is ‘coming to rest’. ‘Then’, after that, ‘as
tranquil (śānta) by virtue of the destruction of its latent tracesʼ, until in the
end, by the complete coming to rest of that Wheel, one should contemplate on
‘ṭhe tranquillity’ which is pure consciousness alone. This is the meaning.
(Finally) he summarizes (and concludes) this (teaching).

Tm aāīāāīī fa4 fēt³rad | 3x1

ṝcāfaf:, ā; ūatṭ³īṁ³̃a
vrāa |
anena dhyānayogena viśvaṁ cakre vilīyate || 34 1|
tat saṁvidi tataḥ saṁvid vilīnãrthaiva bhãsate |
 TANTRĀLOKA 35
Thus, by the yoga of this visualization (dhyānayoga) the universe
dissolves into the Wheel, and that into consciousness; then consciousness
shines with (all) phenomena dissolved away.® (34cd-35ab)

Surely (one may ask,) if consciousness alone shines in this way as void
of all things, then the universe of subjects and objects would manifest (for just
an) instant, like a flash of lightning. Thus, would not the merger (of the universe
of manifestations into consciousness) arise permanently?® With this doubt in
mind, he says:

fkrzāīaraaāīq āī ra: tcá̄ēzrra% u 3.. u

citsvābhāvyāt tato bhūyaḥ sṛṣṭir yac cinmaheśvarī || 35 |

(However,) the nature of consciousness is such that creation again

takes place, for such is the Goddess of Consciousness (cinmaheśvarī).
(35cd)

Surely (one may ask), what is this nature of consciousness, which is

such (as has been described), by virtue of which it again brings about (the cycle
of) creation and the rest? With this question in mind, he says that ‘such is the
Goddess of Consciousnessʼ.
Surely (one may ask), what is the purpose of contemplating the universe
thinking that it is merging (into consciousness) and arising (from it)? With this
question in mind, he says:

z yftṁaTīṝ fa arifafz fsrra

fāīgṣtg īāī Ja: vPHṣtāāīgīīq I 3ē 1|
evaṁ pratikṣaṇaṁ viśvaṁ svasaṁvidi vilāpayan |
visrjaṁś ca tato bhūyaḥ śaśvad bhairavatāṁ vrajet || 36 ||

Dissolving the universe in this way every moment into his own
consciousness and then emitting it again, he is perpetually identified with
Bhairava.⁶ (36)

“³ Abhinava’s wording here suggests that there are two forms of consciousness. There is
one in which all things appear within it, like images in a mirror. The other is one in
which they have all dissolved away.
⁶⁴ The Sanskrit reads: iti sadaiva pralayodayaḥ syāt, which may also be translated: ‘thus
would not merger and emergence be (going on) constantly²?”
“⁵ The Goddess of Consciousness is Kālasaṁkarṣiṇī. Śee below, 15/262cd-268ab.
“⁶ This verse is quoted below in TĀv ad 11/41cd-42ab. There the first quarter of this
verse reads pratikṣaṇaṁ viśvam idaṁ – ‘(dissolving) this universe every moment’,
instead of evaṁṅ pratikṣaṇaṁ viśvaṁ – ‘(dissolving) the universe in this way every
momentʼ. The practice here again is the exercise of reflective awareness at each instant
that every single thing arises from consciousness, rests in it and is dissolved away into it
at each moment. This is essentially Śāmbhavopaya practice, as it involves the pure
reflective awareness of one’s essential nature as that consciousness, that is, as ‘I’
36 CHAPTER FIVE
The yogi should not only meditate on this Wheel alone, but also on the
other Wheels. Thus, he says:

T- īṬīq Tfṁ īJTFaTFHT]|

TaJIRRḺTā
īīṝ aāāīṛ farīīaāzq I 3¹ 1
TGTTRJTTT
aT qPāTHATTT āṬ |
3TāTTTJGR
aI āīāī ̄TTGTTĪ; I| 3¢ 1|
evaṁ triśūlāt prabhṛti catuṣpañcārakakramāt |
pañcāśadaraparyantaṁ cakraṁ yogī vibhāvayet |Il 37 II
catuṣṣaṣṭiśatāraṁ vā sahasrāram athāpi vā |
asaṁkhyārasahasraṁ vā cakraṁ dhyāyed ananyadhīḷḥ || 38 I|

In the same way, the yogi should generate (and contemplate)

(vibhāvayet) the Wheel starting from the Trident to that of four and five
spokes, in due order, up to the one of fifty spokes, or he should,
undistracted, contemplate the Wheel of sixty-four or a hundred spokes, or
again that of a thousand or of countless thousands. (37-38)

This was explained previously, and so there is no (need) to exert oneself

again here (explaining this matter).⁶
Surely (one may ask), why (does that wheel have) countless spokes?
With this doubt in mind, he says:

(ahaṁ). Free of thought constructs, it is an experience as powerful and immediate as it

is; for those who are not advanced yogis, it is fleeting, because it is quickly obscured by
thought constructs. In this case, the practice begins with the Individual Means, as it
starts with concentration on the breathing. Observing how the inhaled and exhaled
breath along with the central one, in the stillness between them, gather together in the
Heart of the fullness of consciousness, practice then flows into the Empowered Means
by observing the inner mental activity and outer perception consonant with the rhythm
of the breath. Thus, exercising the awareness that they are immersed in consciousness,
the practice culminates in the Divine Means. Practice (abhyāsa) is the repeated exertion
to pay attention to this cycle (‘Wheel’) until all latent traces of desires and past Karma
have dissolved away. Then it becomes the effortless and spontaneous realisation, free of
all means to realisation, which is the liberated state of supreme Bhairava consciousness
that is Anuttara, that contains all things and yet is nothing definable in any way.
“⁷ asaṁkhyasahasrāraṁ would be better grammar than asaṅkhyārasahasraṁ, but does
not fit the metre.
“⁵ The Wheel of the Trident is the basic Trika Maṇḍala that Abhinava has occasion to
refer to and describe on numerous occasions throughout the Tantrāloka. As the basic
maṇḍala, all the others are thought to be derived from it and so start from it. Abhīnava
refers to this progression through configurations of divine forms (cakra) that are
progressively more populated, as taught in the 7riśirobhairava in several places
throughout the Tantrāloka. See above 1/109cd-115ab, 3/254cd-257ab and commentary.
 TANTRĀLOKA 37

gftēāī-rTaā
īēāī šaīcoīāātaz; |
ḷī-tEiētckIREENEGTKNITHA'IELI
saṁvinnāthasya mahato devasyollāsisaṁvidaḥ |
naivāsti kācit kalanā viśvaśakter maheśituḥ || 39 |l

There is no measure (kalanā)⁹ of the (exuberant) outpouring

consciousness of the Great Lord, the Lord of Consciousness, endowed with
all the powers of the universe. (39)

Well then, what is the authority here (for this view)? With this question
in mind, he says:

JTālsā
STī] Gcddi JJTPTK] TPTT. |
ṣfīṁ ṛgpūṁā q sīīhvar akad 1 *c ||
śaktayo ‘sya jagat kṛtsnaṁ śaktimāṁs tu maheśvaraḥ |
iti māṅgalaśāstre tu śrīśrīkaṇṭho nyarūpayat || 40 ll

Indeed, the venerable Śrīkaṇṭha has declared in the Māṅgalaśāstra

that: ʻHis powers are the entire universe, while the Great Lord is the
possessor of power.””¹ (40)

’ Śee above, 3/252 and commentary, for the various meanings of the root kal, from
which the word kalanā is derived. The manner in which the phases of manifestation of
consciousness progressively emerge out of its original and fundamental oneness to
manifest as each and everything in each moment is likened to counting. It is like
counting because it is as if the phases of emanation follow on from another in the
timeless present, just as numbers come one after another. It is also like counting because
each of the manifest forms that appear in the immediacy of the Present is one, then
another, then a third, then a fourth and so on, each as distinct and unique as is a number,
while at the same time belonging to sets in a perennial oneness of the infinite number of
numbers. Thus ‘enumeration’ aptly characterizes both the process of manifestation and
the differentiation of its contents. Abhinava understands the numerous ‘wheels’ - cakras
– described in the Tantras to be symbolic representations of phases or aspects of this
process of ‘enumeration’. The greatest of these ‘wheels’ is consciousness itself, which is
said to have innumerable spokes because in itself it cannot be subject to enumeration.
⁷⁰ Cf. above 5/10cd-11ab for the microcosmic counterpart.
” Abhinava’s conclusion of this visualization matches his introduction to the practice of
the Individual Means (especially verse 5/10cd-11ab). There we are told that the power
of consciousness lies concealed within the psychophysical organism where, thereby
contracted, it resides as the individual soul. Even so, it retains its supreme form which
operates, when established in pure consciousness, as the outpouring of the sensory and
other activities of the psychophysical organism. By removing the veil of insentience
thaṭ, in form of countless thought constructs, obscures consciousness, the liberating
recognition dawns that all sensory activity is the outpouring of the freedom of
consciousness to perceive finitude within the expanse of its unsullied, unconditioned
nature. The way to achieve this is to first inflame individual consciousness, energizing it
38 CHAPTER FIVE
As is said there:
‘Power and the possessor of power are said to be two categories. His
powers are the entire universe, while the Great Lord is the possessor of
power.¹
Nor have we been talking about something that is (just our) own
(personal) insight (svopajña). Thus, he says:

ṢGTq THTTTṜT #JTIÑĪ TGTAṬ |

rzṝ̄ITāī Çczaāāī sīgaatṁīTg: IM vx 1
ity etat prathamopāyarūpaṁ dhyānaṁ nyarūpayat |
śrīśambhunātho me tuṣṭas tasmai śrīṣumatiprabhuḥ || 41 II

The venerable Śambhunātha, satisṭīed with me, described this

visualization (to me), which is the first means to realisation,™ (imparted) to
him by (his teacher and) lord, the venerable Lord Sumati. (41)

The same (attainment) is taught elsewhere also:

srṝrñāa faTaāī taāīāī-aiṝ̄ ārīzā̃̃ |

STTTÑTTT̄T
JI-TTĪ- fEBT I] +#3 1
anayaiva diśānyāni dhyānāny api samāśrayet |
anuttaropāyadhurāṁ yāny āyānti kramaṁ vinā || 42 |

With this same perspective (diś), one should also take recourse to
the other meditations which instantaneously reach the level of the (direct)
means to realise the Absolute (anuttaropāya).¹⁴ (42)

by focusing on the rhythm of the breath moving in and out of the Heart. Then focusing
on the outpouring of that power of consciousness from the Heart in the form of sensory
perception, blazing with awareness, into the expanse of objectivity to thereby consume
it into consciousness as is fuel by fire.
⁷² See above, note to TĀv ad 1/111cd-112ab (112).
”³ The expression ‘prathamopāya’ – ‘the first means to realization’ must be understood
in the context of this exposition of Āṇavopāya. It appears that Abhinava intentionally
intends a double meaning. Thus ‘the first means’ may simply be the first of the series of
means in Āṇavopāya, which is indeed dhyāna. However, a second more subtle meaning,
which is to be understood by the play on words, is Śāmbhavopāya, leading to Anupāya.
It is the very first and foremost means, to which all others lead, directly or indirectly. It
is essentially the instantaneous realisation Abhinava promotes at every turn as the acme
of Trika praxis. As he tells us in the next verse, this is what he promotes here also in the
domain of Āṇavopāya.
Śambhunātha (aka Maheśvaranātha) is again credited with teaching Abhinava
another meditative practice drawn from the 7riśirobhairava below in 5/(97) (96cd-
97ab), by means of which the yogi gains entry into the supreme plane of Mantra – also
called paratattva.
 TANTRĀLOKA 39
‘The other (meditations)² are those of each of the other Wheels, taught
in other scriptures.
Having described in this way the nature of meditation (and visualization
by means of the intellect), he (now) begins to discuss, as enunciated
(previously), the utterance through the principle of the vital breath
(prāṇatattvasamuccāra).

The Utterance through the Principle of the Vital Breath

(prāṇatattvasamuccāra)

The Six Blisses

3T] JīZ] aṬ gfīī; īrāṉī̃ ffTraār |

TgTāāīaāī gaHISṬHTTTHHTĀTT I 3 1
atha prāṇasya yā vṛttiḥ prāṇanādyā nirūpitā |
tadupāyatayā brūmo ‘nuttarapravikāsanam || 43 |

”*Now we will explain how the activity (vrtti) of the vital breath
(prāṇa), described as that of the vitality (prāṇanā)⁰⁰ and the other
(macrocosmic counterparts of the breaths of the microcosmic body), can be

⁷⁴ AII the practices Abhinava teaches in this chapter, although it deals with the
Individual Means (āṇavopāya), lead to Anupāya – No Means, which he calls here
Anuttaropāya – the means to attaining Anuttara, the Absolute. In other words, although
progress takes place gradually and in stages and the practice is centred initially on one
or other aspect of the psychophysical organism, it ultimately attains fruition in an
instant, by the most intense form of the descent of the power of grace (tīvraśaktipāta).
Thuṣ, each practice in this section concludes with a statement that in some way Anuttara
is achieved through it. The experience of the deployment of the energies takes place in
the Śāmbhava state free of though constructs. From that to Anupāya, which is the
highest form of Śāmbhavopāya, is a short step.
¹⁹ Above in 5/18cd, Abhinava has defined this kind of ‘utterance’ as related to the
vitality of the vital breath. As its universal form, it is the supreme kind of ‘utterance’.
Here he appears to be distinguishing it from that of mantra and its upwards ascent
through the levels of Sound, which is an inferior (apara) form. Silburn (1997: pp. 117-
120) has described this practice in detail. Swami Lakshmanjoo has described the
experience of the Blisses in the Secret Supreme. See below, note 5,105.
Each one of the five forms of the vital breath in the body is merged into its
corresponding universal form that vitalizes Śiva’s cosmic body. So, for example, the
individual exhaled breath – prāṇa – becomes the universal prāṇanā, which is the vitality
of the cosmic body. The expansion of the breath from individual to universal
corresponds to that aspect of consciousness. Each one is experienced as a form of bliss.
The sixth is complete expansion (pūrṇavikāsa), which is experienced as the Cosmic
Bliss (jagadānanda) of the universal activity (sāmānyaspanda) of consciousness in the
fully liberated state. This is the dynamic aspect of Anuttara, the pure reflective
awareness of its own unconditioned nature as the Pure Light (prakāśamātra), which is
Anupāya consciousness.
⁷⁶ Above, 5/18cd.
40 CHAPTER FIVE

applied as a means to the unfolding (realization of) the Absolute

(Anuttara).⁷ (43)

He says that:

fīsrī- vāī5rvrīīī
ēf fkrā: 1
TIṀTTTTTHĀTKĪTTĀTTR
fTTTḤ I 6*% 1
Jīēzad ṁrāī q Ū- fāīaq |
TāH-TTHĪYTṬTTĪTHTTT:
I| `84, 1
TÑ-TRTĒTTRGTTTYITTJĪTi:|
”” In the following passage translated from the Mālinīvijayavārttika, which Abhinava
wrote before the Tantrāloka, the Blisses (see note 5,77) are associated with the five
faces of Sadāśiva. This pentad is the source of the five streams of the Śaivāgamas, that
culminate in the three streams of scriptures Trika embraces. The five are thus reduced to
three, namely, the upper face of Īśāna, that utters the Śiddhāntāgamas, and Aghora on
the right, who utters the Bhairava Tantras, that digest into themselves those of Tatpuruṣa
(in the east) and Sadyojāta (in the west) combined. These two, along with Tantras of the
Left (vāmatantra) uttered by Vāmadeva, who is the left face, constitute the Trika triad
(see Dyczkowski 1986: 173-174 n. 87). This is a major theme of the MVV, with which
Abhinava deals extensively in a long section of the first part (khaṇḍa), translated and
analysed in detail by Hanneder (1998). The following verses are drawn from the second
part.
‘One who has attained the Path of the Heart by means of the impulse of the
vital breath located at the extremity of the Trident, and is intent on repose within the
energy of the Moon of consciousness (ciccandrakalā) present within it, by abandoning
that plane, in an instant abandons those states (daśā) (of the Blisses), beginning with the
Bliss of Stillness (nirānanda), located in the midst of the five gross elements (of the
body represented by the faces of Sadāśiva). (27-28)
The one who is intent on (achieving) perfect (samyag) repose should abandon
the previous (state) and traverse into the subsequent one. Thus, the plane consisting of
1) Innate Bliss (nijānanda) īs present (and in consonance with) the tranquil state
(śāntapada). 2) The Bliss of Stillness (nirānanda) and 3) the Supreme Bliss
(parānanda) are associated (with the faces of Sadāśiva called) Tatpuruṣa (puruṣa) and
Sadyojāta (ajāta). (Then,) by the expansion (jrmbhaṇa) of the bliss generated by the
(many) diverse objects of enjoyment (of the one) undivided (abheda) (reality), a certain
(inscrutable) consciousness, which is the abiding state of 4) Great Bliss (mahānanda),
which moves in the left (face of Vāmadeva) (vāmācārā), arises. (31ab)
(The state of) Great Bliss arises repeatedly, becoming as it does so, 5) the Bliss
of Consciousness (cidānanda). Within this (group of five) is Trika, which is the triad
that has encompassed in itself all the (scriptures) present (in the currents) of the right,
left and above (all) existing states (bhāva) associated with the five levels (dasśā) of bliss.
These, beginning with Innate (Bliss), are entirely (sarvātmanā), whether undivided,
divided, or (both) divided and undivided, (contained) within Trika, which is the
gathering together (sāṁgrahaṇa) (into its unity) of (both) duality and nonduality, and
arise (thus) endowed with the unrestrained (and impetuous) (samuddāma) state (daśā)
of Cosmic Bliss (jagadānanda). (31cd-34) MVV 2/27-34.
Abhinava continues with a second account of the Blisses. See following note.
 TANTRĀLOKA 41
ṭUUṀE’AEEEFEJEEETH'I
GTTITHTT- JāTI-Ñī-<TTĪ WSq |
āāīsī ṃFāārrh⁵āTdTāaTcd² I| +9 1|
3aāēī fēāīī īīēīṝ fāīaq |
nijānande pramātraṁśamātre hṛdi purā sthitaḥ |
śūnyatāmātraviśrānter nirānandaṁ vibhāvayet || 44 ||
prāṇodaye prameye tu parānāndaṁ vibhāvayet |
tatrānantaprameyāṁśapūraṇāpānanirvṛtaḥ |l 45 ||
parānandagatas tiṣṭhed apānaśaśiśobhitaḥ |
tato ʻnantasphuranmeyasaṅghaṭṭaikāntanirvrtaḥ || 46 ||
samānabhūmim āgatya brahmānandamayo bhavet |
tato ’pi mānameyaughakalanāgrāsatatparaḥ || 47 I
udānavahnau viśrānto mahānandaṁ vibhāvayet |

”⁸(The yogi) is initially established in the Heart, that is, the pure
subjective aspect alone (pramātraṁśa), which is the Innate Bliss
(Nijānanda) of repose, in the pure emptiness (śūnyatāmātra) (of deep sleep).

⁷⁸ TĀ 5/44-52ab is a modified version of MVV 2/35-42ab. The two accounts, the first in
the Mālinīvārttika and later that of the Tantrāloka, are closely related in their wording,
although there are differences in their presentation. Significant variants are noted in the
footnotes below. Three developments have taken place since Abhinava’s initial
formulation of the Blisses in the MVV. One is that in the TĀ they are associated with
the five forms of the vital breaths. Indeed, they have become so central that Abhinava
calls the process the Utterance of the Principle of the Vital Breath. Another is the
addition of Brahmānanda inserted between Parānanda and Mahānanda. The third is that
the first Bliss, Nijānanda, is taken to be an initial basic state. It is the ‘innate bl
already inherent in the fettered, individual soul, that he experiences in deep sleep, in
what is called ‘the tranquil state’. Thus, in the Tantrāloka, it is not reckoned to be a
separate level of bliss. It may remain simply the blissful repose of deep sleep or develop
into higher states of consciousness. In this way, the basic pentadic configuration of the
five forms of the vital breath is maintained, with the sixth as the Cosmic Bliss of
Anuttara beyond the five, and thereby, as usual, encompassing them.
The bold face in the following translation of the corresponding passage in the
second chapter of the MVV are of the words in common or analogues of the version
here.

‘1) Innate Bliss (nijānanda) is the condition associated with being established
in just the subjective aspect alone of repose in the pure emptiness (of deep sleep), of
which the abiding state (sthiti) is 2) the Bliss of Stillness (nirānanda). 3) (Then) the
Bliss of the Other (parāṇnanda) arises, which is repose on the plane of the object of
knowledge. (It arises) in all respects within the object of knowledge, which is full of the
endless (number of) objects that have fused together. (35-36)
4) (Then) the state which is Great Bliss (mahānanda) (arises) from the means
of knowledge that is associated with act of relishing (objectivity) (carvaṇā). (This Bliss)
is skilled in devouring (and assimilating into consciousness) all the differentiated
manifestation (kalanā) of the flux of the means and object of knowledge. (37)
42 CHAPTER FIVE
(1) When the exhaled (upward moving) breath (prāṇa) emerges, he
should contemplate (vibhāvayet)” the Bliss of Stillness (Nirānanda) (44) and
(2) when the object of knowledge (arises in the form of apāna, the
inhaled downward moving breath), he should contemplate the Bliss of the
Other (Parānanda).⁰ (The yogi rests) satisfied there by drinking the
plenitude (pāūraṇa)³¹ of the infinite aspects of objectivity (prameyāṁśa), and
having attained (gata) the Bliss of the Other (Parāṇanda), he should abide
(there), adorned with the Moon of the downward moving breath (apāna).
(45-46ab)
(3) Then, content and alone,² (unwavering) because the countless,
radiantly manifest objects have fused (together), having attained the plane
of the Equal Breath (samāna), he becomes the Bliss of Brahman
(Brahmānanda). (46cd-47ab)
(4) Then, intent on devouring (and assimilating into his
consciousness) the differentiated manifestation (kalanā) of the flux of the
means and object of knowledge, (the yogi), resting in the fire of the Rising
Breath (udāna), should contemplate (and generate) the Great Bliss
(Mahānanda). (47cd-48ab)

Nijānanda: Innate Bliss – Individual Subjectivity - Wakeful Deep Sleep

Here (according to this teaching), the yogi ‘initiallyʼ, at first, rests ‘in
pure emptinessʼ, which is one with (subjective) consciousness, and is described
in (the scriptures as follows):

5) If he attains a state of rest (there) which is beautifully full (sunirbharā) (of

consciousness) devoid of limitations, then the Bliss of Consciousness (cidānanda)
(dawns, which, delighting in itself, is not associated (upabṛhita) with any lifeless
thing. And nothing insentient exists there (read tatra for yatra) independent of it.
(38-39ab)
6) Where there is no limitation (yyavaccheda), that which shines radiantly
everywhere, its consciousness unobstructed, fed by the Supreme Nectar (of
freedom), is the abode of Cosmic Bliss (jagadānanda) our teacher has taught (us),
wherein meditation (bhāvanā) or the like finds no direct application. (39cd-41ab)
Repose therein can (also) be achieved through the utterance from the Heart
(hṛdayoccāra). The perfect rest (experienced) there is said to be the supreme nondual
(reality).” (4lcd-42ab) (MVV 2/35-42ab).
”⁹ The word vibhāvayet means both ‘he should contemplate’ and ‘he should generate’.
The yogi generates the Blisses even as he contemplates them.
“⁰ The term Parānanda may mean ‘supreme bliss’, but here it means ‘Bliss brought
about by anotherʼ. The ‘otherʼ is the object of knowledge.
⁸¹ The translaton follows Jayaratha’s explanation. However, the expression
pūraṇāpānanirvṛtaḥ can also be translated (and probably better) as: ‘satisfied with
apāna (the downward moving breath), that fills (the infinite aspects of objectivity).
Another, less convincing translation, could be ‘satisfied with drinking the filling (of the
infinite aspects of objectivity).”
⁵³ 1 am following Jayaratha’s interpretaton here, as 1 must, of the expression
‘meyasaṅghaṭtaikāntañirvṛtaḥ’. However, a small emendation yields perhaps a more
satisfactory sense. Thus by reading ‘meyasaṅghaṭṭaikyāntanirvr̥taḥ’ – ‘inwardly content
because of the oneness of the objects that have fused together°
¹ Read vibhāvayet for vibhāvayat.
 TANTRĀLOKA 43
“That which is not void is called the Void, while the Void is said to be
Nonbeing. Nonbeing is taught to be that wherein all existing things have ceased
to exist.”⁸
(Thus, resting in that emptiness,) ‘Innate Bliss’ is established within
the sphere of the ‘Heart’, which is the abode in which the exhaled breath
(prāṇa) and the other (forms of the vital breath) arise and come to rest.™⁹ (t is)
‘innate’ because it is devoid of (any outer objective) limiting adjuncts, and so is
(the aspirant’s) own innate nature (ṣvabhāva). (In other words,) he is
‘established in the pure subjective aspect (pramātraṁśa)³, (which is such)
with respect to the other objective etc. aspects, and abides (there), making his
own Self (svātmana) directly apparent (to himself) as independent (of
everything else).⁸

⁸⁴ SYT 4/292cd-293ab. This verse and the nature of Nonbeing and Emptiness is
discussed in detail in Dyczkowski 2004: 51-64. The same verse is quoted again below in
comm. on 6/IOab. The next verse says: “(It is) pure Being (sattāmātra), supremely
tranquil. That (transcendental) place abides in a certain undefinable manner.” Kṣemarāja
explains that what is meant here by ‘Nonbeing’ is the principle of consciousness
(cittattva), and that is not ‘empty’ in the sense of being nothing at all, but is called Void
because within it all manifest objectivity ceases. In other words, the Void meant here is
that of deep sleep. It is the ‘emptiness’ of the individual subjectivity devoid of objects.
In order to form itself and shine as countless particulars, consciousness freely denies its
infinite, unconditioned nature, which is supremely conscious. To do so it withdraws, as
it were, from its oneness into an individual subjectivity. Severed from its object, it
enters initially into a state of deep sleep in which the objective polarity remains
unmanifest. This the condition of the subject of emptiness (śūnyapramātṛ) (see below,
comm. 6/10ab). As there is no object of enjoyment, the joy the subject experiences at
this stage is entirely from its own individual subjectivity, not from anything objective.
This is what we recall when we wake up from deep sleep and say: ‘ḹ slept well and did
not dream of anything at all.ʼ It is common belief that the life-force enters the cavity of
the heart in deep sleep. For example, according to the Chāndogyopaniṣad, Indra and his
wife Indrāṇī reside in the right and left eye, respectively. When a person is awake, they
are separated from each other. But when he goes to sleep, they both descend along a
channel of vital force into the heart centre and meet. The happiness they feel together is
the pleasure we get from sleeping. From the perspective of this practice, the initial level
of Bliss is purely subjective, and so is thus appropriately called one’s own (nija) Innate
Bliss and experienced in the Heart, that is, the core of subjectivity. In other words, the
progression begins with the reflective awareness of the subjectivity in deep sleep. It is a
state of lucid deep sleep experienced in the Heart, that is, the core of consciousness in
which the individual soul resides.
³⁵ The Heart is often said to be the place where exhalation (prāṇa) arises and from there
travels upwards. Conversely, inhalation (apāna) travels down into the Heart (see VBH
24). AIl the other forms of the vital breath (i.e. udāna the Upward Moving, samāna the
Equal One, vyāna the Pervasive One) arise from this vital pulsing core of consciousness
and return to it.
⁸⁶ The Blisses are experienced by the progressive expansion of consciousness in
consonance with the emergence of the forms of the vital breath in the domains of
objectivity, the cognitive organs (senses and mind) and subjectivity. In both cases the
individual forms are ‘brought to rest’, that is, merged into their universal counterparts.
The naked individual subjectivity in deep sleep, devoid of objectivity, although
naturally a state of blissful rest, and so not strictly speaking a stage of bliss, is counted
amongst them, as it is where the process of expansion begins for those yogis who can
44 CHAPTER FIVE
(1) Nirānanda: the Bliss of Stillness - Exhalation - the Means of Knowledge

Next, in accord with the teaching: ‘the initial transformation of

consciousness is into the vital breath’,&⁷ ‘the exhaled (upward moving) breath
(prāṇa), which is the means of knowledge, ‘emerges’ from the Heart and (rises
up to) the Ēnd of the Twelve in the process of exhalation (recakakrama),
because it is to some subtle degree extroverted (bahiraunmukhya).³³ (Then) ‘he
should contemplate’ and perceive the particular state (daśā) (called) ‘the Bliss
of Śtillnessʼ, that has issued forth from his own innate bliss, which is considered
to be that of the (individual) perceiver. This is the meaning.

(2) Parānanda: the Bliss of the Other ~ Inhalation - the Object of

Knowledge

Then ‘when the object of knowledge’ which is the inhaled breath

(apāna) (arises), he should contemplate ‘the Bliss’ʼ that arises again (within it),
brought about by ‘the Other°, that is, by the object of knowledge. Thus, ‘he

maintain a wakeful awareness of it in the higher fourth state of consciousness (turīya)

beyond those of waking, dreaming and deep sleep. The levels of bliss arise within this
Fourth state.
⁴⁷ See above, note ad 3/138-141 (137cd-141ab).
‘ In one modality, for yogis the exhaled breath - prāṇa – rises from the Heart up to the
End of the Twelve above the head, and the inhaled breath — apāna – descends from
there back to the Heart. For example, the Vijñānabhairava (v 24) teaches:

‘The exhaled breath (prāṇā) [HAṀ) above and the inhaled (jīva) (SAH) below,
(the goddess) Parā who is emission (visarga) is uttering forth (and manifesting in this
way) within the two places where they originate. (The yogi attains) the state of plenitude
by filling (them with the power of awareness).’

The commentator Śivopādhyāya tells us very clḷearly that these two places are
the Heart and the End of the Twelve. The two breaths, emitted from the Heart and the
End of the Twelve, are aspects of the supreme power of consciousness (parā) as its pure
emission (visarga). By fillig their place of origin with awareness as they fill with the
breath, the yogi experiences the plenitude of consciousness, which is its divine power.
The commentators and Swami Lakshmanjoo (2002: 21) explain that the practice at the
individual level essentially consists of carefully listening to the sound of the breath
which resounds with the Unstruck Sound - HAṀSAḤ (or SO ‘HAṀ). See above, note
3,167.
⁸⁹ Jayaratha is offering a didactic etymology of the term nirāṅanda – ‘the Bliss of
ŚStillness'- saying that it is ānandāt niṣkrāntam ‘emerged from bliss’, that is, from the
inner innate bliss of the perceiver experienced at the previous level. The expression
‘nīrāṉaṉda’ is not very common in the Tantras, but is, nonetheless well attested.
Independently of the context of these blisses, it is understood generally as the blissful
condition of rest within one’s own nature, free of all activity. In other words, the
privative prefix ‘nir¹ ‘without’ is understood to denote ‘without action’ (niṣkriyā). Thus,
according to these sources, ‘nirānanda’ means niṣkriyānanda, while literally means ‘the
bliss of inactionʼ, and so I accordingly translate as the ‘bliss of stillnessʼ. In the Kaula
Tantras this is one way of referring to the experience of the supreme state. The Kubjikā
Tantras are particularly fond of this term.
 TANTRĀLOKA 45
should abide’ ‘there’ in that state of emergence of objectivity established in the
Bliss of the Other. Thus (the yogi), resting in his own nature alone, is ‘satisfied
by drinkingʼ, that is, by the ‘plenitude (pūraṇā)ī brought about by ‘the
infinite aspects of objectivity (prameyāṁśa)’, which are such with respect to
the subject etc., in a (state) free of (any) need brought about by laying hold (of
each) specific object. Thus he is ‘adorned with the Moon of the downward
moving breath (apāna)³, (which is so called) because it nourishes, (attaining
and) abiding on that plane by the process of inhalation (pirakakrama) from the
End of the Twelve up to the Heart. This is the meaning.

(3) Brahmānanda: the Bliss of the Brahman – the Equal Breath - Equality
of Objectivity

Then again resting for a moment in the Heart by retaining the breath
(kumbhakavṛtti), he is ‘content and alone’, because he does not waver, as ‘the
countlessʼ aforestated manifest ‘objects’ in the form of the (colour) blue and
pleasure etc. ‘have fused’, conjoining with one another (in the encompassing
unity of consciousness). (Thus, in this state,) equal (sama) because he has made
his own all objectivity (equally), ‘he attains the plane of the Equal Breath
(samāna)³, and having experienced (a state of oneness) with the object, because
it is intensified (bṛrṁhita) (by it), that bliss is the Brahman, and (the yogi)
becomes of that nature (tanmaya). The meaning is that he should experience a
plane of bliss which is even more special (viśiṣṭa) than the plane of the Bliss of
the Other.”

(4) Mahānanda: the Great Bliss — the Rising Breath — the Supreme
Perceiver

Then after that also (the yogi should contemplate another, still higher
state of Bliss, which he does as follows). ‘The differentiated manifestations of
the flux, which is the stream ‘of the means and object of knowledge’, that is,
the Sun and Moon, which are exhalation (prāṇa) and inhalation (apāna),
described (in the scripture as being every single breath, in such passages as): “0
fair lady, there are 21,600 (breaths one takes in the course of a day and a
night).”⁹' The yogi who is ‘intent on devouring (and assimilating them)’, that
is, uniting them (tadghatṭana), ‘in the fire of the Rising Breath’, which moves
upward by the Middle Way, and by the progressive (development of it,) freed of
the exhaled breath (prāṇa) and other related (forms of) disturbance, ‘resting in
the Great Blissʼ, which is considered to be the most excellent perceiver,

“⁰ The word ‘brahman’ is said to derive from the root hrh which means ‘to augment’ or
‘intensify’. The Bliss of Brahman is thus a Bliss which is more intense and intensifies.
The Bliss of the Other is the blissful experience of the oneness with consciousness of
unitary objectivity, that is, single objects. The Bliss of the Brahman is the bliss of
oneness with the collectivity of all objects, and so is a special, particularly intensified
form of the Bliss of the Other.
⁹! VBH 155ab (I5áab). In place of varārohe, both Śivopādhyāya and Ānandabhaṭṭa read
‘divārātrau’
46 CHAPTER FIVE
different as it is from the Bliss of Stillness and the rest that are on the planes of
the means of knowledge etc., ‘he should contemplate’ it, that is, reflect on it as
being the state of rest within his own nature alone (svātmamātra). This is the
meaning.”²
Well then, what happens to him by virtue of (this) reflective awareness
(parāmarśa)? With this question in mind, he says:

ṁ fa-ṁṁ-ra vīataattārātk ¢
tatra viśrāntim abhyetya śāmyaty asmin mahārciṣi || 48 II

Having attained a state of rest there, he becomes tranquil within

this great fire. (48cd)

Having reached ‘a state of rest there’ in the Great Bliss, ‘he becomes
tranquil within this great fire’; that is, within the fire of the Rising Breath,
which is the subject.” The meaning is that he becomes one with it.
Well then, what is the tranquillity there said to be? With this question in
mind, he says:

(5) Cidānanda: the Bliss of Consciousness — the Pervasive Breath — Pure

Consciousness

frēzāṁrr̥ēīatrcaīīāraaī
ēī aa fhēr-ī āī sīēṭ]āfēa:
1| +< 1
nirupādhir mahāvyāptir vyānākhyopādhivarjitā |
tadā khalu cidānando yo jaḍānupabṛṁhitaḥ || 49 ||

(5) (That tranquillity is) the Great Pervasion (mahāvyāpti),*⁴ free of

limitation, called the Breath of Pervasion (vyāna), devoid of limitations.

⁵² In other words, each one of the exhaled and inhaled breaths, representing,
respectively, the means and object of knowledge, are then brought to rest (‘devoured’)
and enter the Middle Way, which is the upward flaming vital breath (udāna)
representing the individual subject. In this way all the various disturbances, namely, the
movements of the breath, come to rest. Then the yogi experiences that Bliss which is the
higher subject who stands beyond the means of knowledge etc., and so for this reason
differs from the other lower states of bliss. This is the reflective awareness of resting in
one’s own higher Self which is Mahānanda – the Great Bliss.
⁹³ According to Gnoli, the meaning is that ‘as this great fire becomes tranquil (the Great
Pervasion arises)³. For this translation to be correct, the Sanskrit would require
emendation. However, Jayaratha comments on these words just as they appear in the
printed edition. Even so, Gnoli’s interpretation makes good sense. When the fire which
represents the individual perceiver burns out, having exhausted its fuel, namely
objectivity, consciousness is freed from this limitation also, and so expands out fully in
the state called the Great Pervasion.
 TANTRĀLOKA 4⁷
Then indeed, the Bliss of Consciousness (Cidānanda) (dawns, which,
delighting in itself,) is not augmented (or associated) (upabṛmhita) with
(any) insentient thing. (49)

That tranquillity (śānti) is ‘free of limitation’. It is free of the

limitations which are the subject, means and object of knowledge, manifesting
separately from one another (bhedena). Thus, because it pervades the (impure
principles, within the sphere of Māyā ranging from) the Force (of limited
agency) (kalā) down to Earth,* it is ‘the Great Pervasion’. And so, as it
breathes as that which pervades everywhere, it is ‘called the Breath of
Pervasion’, and abides on the plane of the Breath of Pervasion (vyāṇna). This is
the meaning. Although (this Breath and its corresponding state of
consciousness) is (immanent), consisting of all things in this way, it is said to be
(transcendent), beyond everything, as ‘devoid of limitationsʼ. Thus ‘then’, on
that level, bliss is (pure) consciousness itself. Then there is no place for
anything devoid of consciousness, that is, objectivity (meya) and the rest, thus
he says that it ‘īs not augmented (or associated) (upabṛrīhita) with any
lifeless thing’.
He (now) gives the reason for this:

Trē⁷ ūtzafṝ, āā fāvāāī sṝṣēriṛ. |

na hy atra saṅsthitiḥ kāpi vibhaktā jaḍarūpiṇaḥ |

There is no (independent) state here divided off (from it of) any sort
which belongs to (anything) that is insentient.⁶ (S0Oab)

The point (of saying there is no) ‘(independent) state) divided off
(from it)² is that the essential being (sadbhāva) of these (manifest phenomena)
is (realised) as being undivided (from each other and consciousness). As is said
(in the Īśvara-pratyabhijñā):

‘to the unlimited (subject) things appear full of his own Self, like the
Self.””

“³ Below (5/105-106 (104cd-106ab)) we are told that the Great Pervasion is the
experience of the universal pulsation of consciousness when the binding identification
of the Self with the body comes to an end.
⁹’ These metaphysical principles include all the things that manifest within the domains
of the individual subject, its means of knowledge and the object. The object corresponds
to the first ten principles, which are the gross elements, Earth, Water, Fire, Air and
Space, and their five corresponding sensations. The sphere of the means of knowledge
includes the principles (tattva) of the external senses and the inner mental ones. The
sphere of the individual subject comprises the principles above them up to the Force (of
limited agency), that emerge from Māyā. Beyond them are principles in which they are
experienced in various aspects and degrees of oneness within consciousness. The
metaphysical principles (tattva) are described in detail in chapter nine.
⁰ If we read with MVV 2/39b jaḍarūpinī for jaḍarūpiṇaḥ the meaning is: “There is no
independent insentient state here of any sort.³
‘’ P 2/1/7ed. The translation is by Torella (2002: 155).
48 CHAPTER FIVE
Surely (one may ask,) it is said that the supreme principle, which is the
perceiver, is unconditioned (anavacchina), because it is devoid of limitations
(nirupādhi). So how is it that even though they are not separate (from
consciousness), phenomena here divide (themselves off from one another and
the perceiver) (yyavacchedaka)?²⁸ With this doubt in mind, he says:

(6) Cosmic Bliss – The Supreme State Free of All Limitations

q3 āīssftq aaarvōzī āīṝzī azāT; ṢT I| +⁰ |

gēTgqfarṁī ŪāTāāāfcā̃ |
=ITGT JTTHTĪCTĪ T TṬGTT IU ĀGĪT; I| u2 1
Tīaā sīaāā--aāTd ṢJHTT] |
yatra ko ʻpi vyavacchedo nāsti yad viśvataḥ sphurat | 5O II
yad anāhr̥tasaṁvitti paramāmṛtabṛṁhitam |
yatrāsti bhāvanādīnāṁ na mukhyā kāpi saṅgatiḥ | 51 II
tad eva jagadānandam asmabhyaṁ śaṁbhur ūcivān |

6) Śambhunātha has taught us that where there is no limitation

(wyavaccheda) aṭt all, that which shines radiantly everywhere, its
consciousness, from which nothing has been subtracted,” fed by the
Supreme Nectar (of freedom), wherein meditation (bhāvanā) or the like
finds no direct application,¹⁰⁰ is Cosmic Bliss (jagadānanda).¹ (50cd-52ab)

“ Individual phenomena mutually cut themselves off from one another, as it were. A
table is a table because it is not anything else. It is separate, distinct and divided off
from everything else, which is, conversely, divided off from the table. In this
perspective, the distinct identity of individual entities conditions or delimits the others,
even as it divides them up, cutting them off from one another. Thus, phenomena are
‘avacchinna’ (or vyavacchinna) which most literally means ‘divided’ or ‘cut off’, and
by extension, ‘limited’ or ‘conditionedʼ, in the sense of ‘specified’. A red jar, for
example, is different from a green one. Thus, the jar is ‘specified’ or ‘determined’ —
avacchinna – by its red quality, by virtue of which it is separate and distinct —
avacchinna – from a green jar, which divides it off (vyavacchedaka), as it were, from it.
Moreover, the jar is ‘conditioned’ or ‘limited’ by its red quality to being that particular
jar, not a green one. So there is a ‘division’ — vyavaccheda – between them which
delimits them, confining them, as it were, to their own specific nature. We are told in the
next verse that nothing can serve to divide up or be divided off from consciousness in
this sense, simply because nothing exists apart from consciousness.
“’ For -anāhata- (‘intact’), read -anāḥhṛta-, with MSs Ch and Jh and MVV 2/40a. As
consciousness unfolds into manifestation it progressively decreases, as it were. In its
original condition nothing is subtracted or removed from its perfect plenitude (pārṇatā).
¹⁰ Lines 5/51-52ab = MVV 2/41, no variants. Here Abhinava is implying that the
highest plane of bliss is Anupāya — No Means.
¹⁰" Swami Lakshmanjoo explains this verse as follows in the KNP p. 19: ‘The meaning
is that no purpose is served by the practice of meditation (dhyāna), concentration
(dhāraṇā) and contemplation (samādhi) in that state, which is the full (and all-
embracing) I-ness (of supreme consciousness), in which there is no limitation of any
 TANTRĀLOKA 49
‘Where there is no limitation (vyavaccheda) at all’ʼ, and so ‘shines
radiantly everywhere’ as everything. It is impossible for there to be anything
else separate from that (and independent of it), that it may be made subject to
‘limitation’ (yyavaccheda). This is the point. Thus its ‘consciousness’ shines
radiantly as all things (in every way) (sarvataḥ), and ‘nothing has been
subtractedʼ¹ (from its plenitude) by subject, object and the like. And s0, it is
‘fed by the Supreme Nectar’, which is (its innate) freedom, and is full (and
perfect), that is, it does not depend on anything else. Thus, as (that supreme
consciousness has) no fixed (determined) form (pratiniyatarūpa) ‘wherein
contemplation (bhāvanā) or the like finds no direct application’ of any sort,
there is no direct means (sākṣādupāya) (to attain it).¹⁵ This is the meaning. As
is said:

‘Thus, how can meditation (bhāvanā) and the like, the very life of
which is attention (avadhāna), serve as a direct means on Bhairava’s supreme
path?²¹⁰

That is termed ‘Cosmic Bliss' (jagadānanda), because it is the supreme

principle which is consciousness alone and the (true) nature of the perceiver,
where (its) bliss is (generated) by the universe, that is, by (its being) all things,
(namely, all the Blisses) beginning with Innate Bliss and the rest. The venerable
‘Śambhunātha has taught us that’; we have not been talking about something
that is (the product of just) our own (personal) insight. This is the meaning.¹⁰⁵

kind on one’s own essential nature, where the wonder of one’s own nature is in every
way in the field of one’s own experience and is always completely full of the aesthetic
savour (rasa) of bliss. Our teacher, the venerable Śambhunātha, has adorned this state
with the name ‘Cosmic Bliss’. One’s own experience as well as the teacher’s grace is
absolutely essential in order to understand that this state is especially excellent. Thus, in
order to experience it directly, one must worship the teacher, free of deceit.’
Can we take this statement to imply that Śambhunātha taught the entire system
of Ānandas? There does not appear to be a scriptural source for this teaching. Jayaratha
cites none. So it is quite possible that this was a teaching Abhinava learnt from the oral
tradition he received from Śambhunātha. Or at least, he expanded on Śambhunātha’s
teachings concerning Cosmic Bliss by adding the preceding levels. The Buddhist
Tantras talk of four levels of bliss (see Snellgrove introduction to the Hevajratantra p.
34). Perhaps the terminology at least inspired him to analyse the yogi’s developing
experience in this way.
⁰²For -anāhata- read with MSs Ch and Jh -anāhṛta-. See above, note 5,99.
'⁰³ The direct means to attainment (sākṣādupāya) is No Means (anupāya).
'” Above, 2/13.
⁰⁵³ Ṣwami Lakshmanjoo presents an explanation of these states in chapter sixteen of
Kashmiri Shaivism, the Secret Supreme (p. 107-115) and in the Trika Rahasya Prakriyā
(TSRP 2006: 34-38), which is in Hindi. Now that we have examined the sources, it is
interesting to compare them with Swami Lakshmanjoo’s explanation. It is surprising for
the depth of experience it implies. Indeed, much is a revelation of a deeper
understanding of the yogi’s experience of these Blisses. In addition, there is a good deal
that cannot be gleaned solely from the textual sources. This, his devotees assure me, is
50 CHAPTER FIVE

derived from his personal experience. Thus, in my opinion we should not read him as
we would a textual scholar, although his scholarship is evident. He is himselfa source.
Swami Lakshmanjoo begins in KSSS by explaining that all these blisses are
forms of the fourth state of consciousness (vurīya). This state is called the ‘fourth’
because it differs from the other three basic states of consciousness, namely, waking,
dreaming and deep sleep. Unlike the other three states, it has no name of its own, it is
just the ‘fourth’ one, because what it is and what is experienced in it is a higher
condition of consciousness, that cannot be defined as one of the other three states of
consciousness. Swami Lakshmanjoo explains that, in this context, it is experienced in
the transition from one to the other of the three states. Although everybody experiences
it, most people are not aware of it. In order to become aware of this state of lucidity,
which is the basis and starting point of the development of the blisses, it is necessary to
practice ‘centring’. This involves paying attention to the centre in between two thoughts,
for example, one step and another when walking, one perception and the next, the space
between one object and another. In short, the centre between any two things, especially,
for this practice, between two breaths. The centre is the Heart, the pulsing core of
consciousness. Wave upon wave of its universal pulsation (sāmānyaspanda) arises from
the ocean of the Heart and merges back into it. Each is an individual pulsation that
forms as the beginning and end of the universal pulsation of which they are a part. If the
aspirant has practiced attention to the centre when awake, when he goes to sleep, he will
do ṣo lucidly, that is, maintaining awareness that he is making the transition from
waking to sleep. He will be aware that the junction is, as Swami Lakshmanjoo puts it,
‘only a gate, the entrance to turya’ (KSSS p. 108). This is Nijānanda (Swami
Lakshmanṇjoo: ‘the bliss of your own Self’). The individual perceiver is in a state of
lucid deep sleep, that is, he is aware of being in that state. Centring between waking and
sleep, the ‘repose in pure emptinessʼ of lucid deep sleep is experienced in this way.
In the TSRP (p. 34-38) Swami Lakshmanjoo explains that ‘the yogi can engage
in the practice (sādhanā)) of Anuttaradhyāna [i.e. buddhidhyāna] described above in the
state of emergence from introverted contemplation (vyuthāna). The yogi who has
accomplished the practice (upāsanā) of Anuttaradhyāna is capable of practicing the
Utterance through the Principle of the Vital Breath, because the yogi can do this second
practice only when he has entered the Fourth State (of awakened consciousness). When
the practitioner is engaged in the practice of Anuttaradhyāna in the waking state, it is
but natural that he should enter into and be penetrated (samāveśa) by the Fourth State by
the power of this meditation. The entry into the Fourth State takes place when the
waking state ends and sleep is just about to begin. It is natural that this yogi in that state
remains awake. Moreover, the practitioner should progress further by carefully
attending to the ladder of the (ascending) process (krama) that takes place within the
Fourth State. When the yogi enters the Fourth State, he is continuously engaged in the
contemplation of his own true nature (svātmānusandhāna).
1) Nirānanda. Then, when (the yogi) has successfully completed that, he
enters into a state of unfathomably deep emptiness (śūnyatā), in which he maintains a
state of alert awareness by his guru’s grace and the power of his meditation. This
practitioner experiences the state of unfathomable emptiness, remaining lucid and alert.
He does not allow his meditation (anusandhāna) to slacken for even a moment. Then as
he experiences that condition (sthiti) of unfathomable emptiness, he experiences first of
all the state of Nirānanda, which is associated with the direct experience of his own
true nature. Due to that state, his exhaled and inhaled breath become extremely subtle.
(Indeed,) in this state he has no sense at all of the movement of the breath, which is as if
it is ceasing. If the practitioner does not remain alert in that state, he naturally falls into a
state of deep sleep. Thus, in order to progress to the next higher stage, it is essential that
 TANTRĀLOKA 51

he pay great attention to the movement of the breath. Only then is it possible for this
yogi to be capable of attaining the next stage (of development of) the Fourth State.
2) Parāṇanda. Taking his support from the state of emergence of the exhaled
breath (prāṇodaya), the yogi enters the state of Parānanda. Then by the power of this
state of Parānanda, the movement of the breath extends and becomes meditation
(anusandhāna) (itself). The yogi in this state of Parānanda experiences an especially
excellent bliss. In that state, the yogi understands that that excellent bliss is his own
innate bliss, and then the radiance preceded (and sustained) by (his) meditation arises as
the movement of the breath increases.
3) Brahmānanda. As the yogi goes on doing this, by the grace of his guru and
the power of (his) exertion, the breath comes to a total halt. The movement of both the
exhaled and inhaled breath is blocked for a few moments. The yogi who has attained
this state enters into the (innate) bliss of his own true nature (svātmānanda). The name
of this state of bliss is Brahmānanda. One should remember that in this state of
Brahmānanda, the movement of the yogi's breath has come to a complete halt. It neither
exits nor enters. In this way, the yogi experiences the state of Brahmānanda, which is
related to the direct experience of his own true nature.
4) Mahānanda. If the yogi who is experiencing the state of Brahmānanda does
not allow the attention to his meditation (anusandhāna) on his own nature to slacken
even slightly, then the exhaled and inhaled breath that have been blocked
simultaneously enter the abode of suṣumnā. In this state, both exhaled and inhaled
breath come to an end, and both enter the great channel of suṣumnā, that is, they
dissolve away into the fire of the rising breath (udāna) (that flows upwards within it). In
that state, the yogi attains the supreme peace of the condition of his own (true) nature.
Free of the disturbance of the expansion of exhalation and the entry of inhalation, he
merges into his own (true) nature. This yogi (thus) attains the intense bliss associated
with the direct experience of his own (true) nature. The name of this state of bliss is the
fourth one, which is Mahānanda.
Our Śaiva masters teach that, once having attained this fourth level, which is
Mahānanda, the yogi does not need to exert himself anymore. Once having attained this
state, the yogi spontaneously attains the state that bestows great tranquillity. (However,)
the yogi who has entered this state should always stay alert. This is because he should
always remain with supreme devotion within the consciousness of his own nature that
he is experiencing. One should remember that even when this state of Mahānanda has
been attained, just a tiny lack of attention makes the yogi enter the world of
transmigratory existence again. It is also said in the Spanda teachings that:

‘Then in that great sky, when the sun and moon dissolve away, the dull-minded
(yogi is cast down) into a state like that of deep sleep, the awakened however remains
lucid.” (SpKā 25)

The meaning is that at that time, in the supreme void where both the exhaled
and inhaled breath of the adept dissolve away, there too if the adept’s attention slackens
even slightly, he is again cheated of that state of Mahānanda, and one of insentience like
deep sleep arises. On the contrary, the yogi who continues to maintain awareness of his
own (true) nature, he is freed forever from this wheel of birth and death and is liberated.
5) Cidānanda. Once the yogi has attained this kind of state of Mahānanda,
when the exhaled and inhaled breath cease within the Middle Abode and the yogi abides
in that state completely at one with the state of the great ascending breath (udāna), then
when the state of the ascending breath has become completely tranquil, it enters the
state of the great pervasive breath (vyāṇa). This is where its state as (the universal form
of) exhalation (prāṇana), which is that of entry, dissolves away into the abode of Upper
52 CHAPTER FIVE

Kuṇḍalinī, which is within the Middle Abode. This state is called the state of the Great
Pervasive Breath (mahāvyāna). The yogi in that state of Upper Kuṇḍalinī experiences
the complete state of Cidānanda. One should remember that this, the fifth (Bliss),
which is Cidānanda, is the final (highest) state of Yoga. In this state the yogi
experiences the completely full (and perfect) state of his own (true) nature. This, the
fifth (Bliss) of the Great Pervasive Breath, is that of Cidānand. The yogi who has
penetrated this state experiences the full (and perfect) pervasion of his own nature.’
Swami Lakṣhmanjoo explains in the Secret Supreme (2003) 16: 114-115. ‘AIl
the states of tārīya from nijānanda to cidānanda comprise the various phases of
nimīḷaṉa samādhi [ṣamādhi with the eyes closed]. Nimīlana samādhi is internal
subjective samādhi. In your moving through these six states of turya, this samādhi
becomes even more firm. With the occurrence of kramamudrā [i.e. the repeated
alternation between introverted and extroverted contemplation], nimīlana samādhi
[samādhi with the eyes closed] is transformed into unmīlana samādhi [samādhi with the
eyes open] which then becomes predominant. This is that state of extroverted samādhi,
where you experience the state of samādhi at the same time as you are experiencing the
objective world. And when unmīlana samādhi becomes fixed and permanent, this is the
state of jagadānanda, which means universal bliss. This is the seventh, and last, state of
turya. In this state, the experience of universal transcendental Being is never lost and the
whole universe is experienced as one with your own transcendental I-consciousness.’
The TSRP continues (p. 38) : 6) Jagadānanda When this state of Cidānanda
remains the same in both introverted absorption (samādhi) and the outer emergence out
of it (vyuthāna), such that the yogi who has attained it does not need to take the support
of meditation as a means again, and is in that state in which whatever state of
consciousness he may be in, he is never deprived of the stable state of his own (true)
nature. That is said to be the yogi’s final and supreme state. This is the sixth (Bliss
called) Jagadānanda, which is considered to be the supreme state. Once the yogi has
achieved this state he becomes just like Supreme Śiva.’
(Swami Lakshmanjoo now quotes TĀ 5/50cd-52ab, and repeats the explanation
of this verse he gives in the KNP quoted below in a note to that verse. Then he goes on
to explain that the first five Blisses are experienced in the states of Mahāprāṇa,
Mahāpāna, Mahāsamāna, Mahodāna and Mahāvyāna, respectively. He continues:)
‘The sixth (Bliss, called) Jagadānanda, is present in all the states whether internal or
extemal, transcending everything and of the nature of everything. This state of
Jagadānanda is said to be that of Supreme Śiva.
In the Secret Supreme, Swami Lakshmanjoo explains again:

1) Nirānanda marks the emergence of perception in the course of exhalation.

By steadfast attention to the Centre, the breathing becomes subtle, long and
slow spontaneously by itself. This is accompanied by a feeling of inebriation, a kind of
giddiness. By maintaining awareness, this state becomes stable as the second state of
turya, called Nirānanda, which Swami Lakshmanjoo translates as ‘devoid of limited
blissʼ. The aspirant now falls asleep, but instead of entering the dream state he enters the
fourth state, which is within the junction between states. He is paralyzed. His senses
practically stop functioning. If he can somehow manage to open his eyes, he sees the
place around him but cannot move.
2) Parānanda is the experience of individual objects when in the Fourth state
of consciousness. It arises in the course of exhalation.
Maintaining this awareness, the aspirant begins to hear frightening sounds and
see frightening forms. If he cannot bear them and flees in fear, he will be thrown out
into the waking state and has to start again. However, if he manages to pay close
attention to his breathing and breathes with love and devotion to the Self, reciting
 TANTRĀLOKA 53

mantra, ignoring the fearful thoughts that beset him, he passes through this phase, which
he must do to shake off his individuality. As Swami Lakshmanjoo says: “when this
movement towards universality begins, this kind of struggle takes place.’ Persevering,
the sounds and forms cease. However, they are replaced by a strong choking sensation.
The more intense the devotion to his practice, the greater and more stifling it is. But he
must bear this also, repeating his mantra, otherwise he will again be thrown out of this
state, and with strong feelings of regret, he will have to begin again. This, Swami
Lakṣhmanjoo explains, is Parānanda, which he translates as the ‘ānanda of breathing’,
because the breathing is very blissful, even when experiencing these frightening things.
Swami Lakshmanjoo couples this bliss with the ‘rising of the exhaled breath’ mentioned
in the Tantrāloka, whereas Jayaratha links that with the previous level of bliss.
3) Brahmānanda is the experience of objects collectively as a single unitary
whole, without specific attention to any one of them. It arises in the course of breath
retention.
Maintaining the practice assiduously, the flow of the breath comes to halt. This
is because the passages through which the breath normally passes in the centre within
the uvula (lambikaṣṭhāna) are blocked. The breath feels as if it is rotating very fast
around the passages of this centre. This is the state of Brahmānanda, which Swami
Lakshmanṇjoo translates as ‘the bliss which is all-pervadingʼ.
4) Mahānanda rests in the supreme perceiver, who is experienced within the
breath that rises in suṣumnā, the Middle Channel.
As the breath has stopped, the aspirant must recite his mantra mentally with
intense concentration and devotion to Lord Śiva. After a while he will yawn, and his
mouth becomes crooked, as happens when one is about to die. Indeed, the yogi now
feels that he is dying. His individual ego is ending, and so he must pray with devotion to
receive the universal ‘I’ consciousness and check the movement of his breath. Then the
path of the central vein opens, and he can feel his breath being sipped down into the
mūlādhāra and he experiences Mahānanda.
5) Cidānanda is pure consciousness, as the pervasive presence of
transcendental consciousness in all things at all reality levels. It arises in association
with the pervasive breath – vyāna.
Beyond Mahānanda everything takes place by itself. However, the yogi must
take care not to think that. If he does, he will remain blocked in Mahānanda. He must
abandon himself to the force of consciousness (bhramavega), by which he can pierce
through mūlādhāra and rise beyond it. He feels very joyful as Citkuṇḍalinī rises from
mūlādhāra to the Cavity of Brahmā at the top of the skull through the Middle Channel,
now expanding like a blooming flower. This is Cidānanda.
6) Jagadānanda is the cosmic consciousness of Anuttara. The breath
Spontaneously pierces the skull and passes out of the body into the universe.
Then the yogi exhales for a second through the nostrils and returns to the bliss
of rising in Cidānanda. He exhales again and opens his eyes to see the objective world
in a new way. Then his eyes close and open repeatedly in the state of Kramamudrā,
through which transcendental ‘I’ consciousness is experienced as one with the outer
world. Jagadānanda marks the firm establishment of this state, and the experience of
oneness of the transcendental ‘T’, and the universe is never lost. In the previous Blisses,
introverted contemplative trance (nimīlanasamādhi) becomes progressively more firm
and intense. When the yogi enters into Kramamudrā, it is turned outwards (unmīlana
samādhi). When this (state of expanding consciousness pouring out into the outer
world) becomes fixed and permanent, this is Jagadānanda.
Summing up, Swami Lakshmanjoo says:

There is a point twixt sleep and waking

54 CHAPTER FIVE
One need not find rest (virantavya) by means of this teaching alone
(there are others also). So he says:

The Utterance from the Heart

āī fāāīaī ēēzaāreīa: 1| u3 1
tatra viśrāntir ādheyā hṛdayoccārayogataḥ || 52 ||

Repose therein can (also) be achieved through the utterance from

the Heart (hṛdayoccāra).¹⁰⁸ (52cd)

(The Heart here is both singular and plural. The many ‘hearts’) are the
utterance from the Heart of the ‘hearts’, which are the (phases of) creation and
the rest that were explained previously and will be explained (further)
subsequently.
Surely (one may ask), what happens by resting here? With this doubt in
mind, he says:

aīṛ ī̄ī ŪāaaĨtazyīxṝṂ

aīārzā fkaf: |
yā tatra saṁmyagviśrāntiḥ sānuttaramayī sthitiḥ |

The perfect rest (experienced) there is the abiding state which is the
Absolute (anuttara).¹⁰⁷ (53ab)

He concludes (and summarizes) that:

Where thou shalt be alert without shaking

Enter into the new world where forms so hideous pass;
They are all passing – endure, do not be taken by the dross.
Then the pulls and pushes above the throttle.
All those shalt thou tolerate.
Close all ingress and egress.
Yawning there may be;
Shed tears – crave – implore, but thou will not prostrate.
A thrill passes – and that goes down to the bottom:;
It riseth, may it blossom forth, that is Bliss.
Blessed Being! Blessed Being!
O greetings be to Thee!
¹⁰⁶ This line is MVV 2/41cd. The Heart meant here is not one of the centres in the subtle
body. It is the one all-embracing reality which pulses like a heart with the vitality of
consciousness, generating and withdrawing all things through and as its universal
vibration (sāmānyaspanda). Concerning the Heart, see above, 4/181cd-193 and note.
The word ‘uccāra’, which means ‘utterance’ or ‘pronunciation’, more literally means
‘upward (uf) motion (cāra)¹. The forms of the vital breath ‘move upwards’ as they
emerge or are ‘uttered’. It is the upward movement of the breath that occurs at the end
of the utterance of a sound. See for example, VBH 130 (128). Padoux, 1990: 399-400.
⁰⁷ I1 MVV 2/42ab, this line reads: yā tatra samyagviśrāntiṣ tat parādvaitam ucyate |
‘The perfect rest (experienced) there is said to be that supreme nonduality°. Note how
Abhinava has substituted Anuttara here for ‘supreme nonduality°.
 TANTRĀLOKA 55

Ṣāī-zarāzarīastī
zaīat 1 u3 1
TJIĪTRITSĪ
WTRJ AITGTṬ TÇTĀĪ |
ity etaddhṛdayādyekasvabhāve ‘pi svadhāmani || 53 |I
satprāṇoccārajaṁ rūpam atha vyāptyā tad ucyate |

This is the reality (riūpa) born of the utterance of the six breaths¹⁸
within the abode of one’s own (essential nature) (svadhāman) which,
although one, (is equally present) in the Heart' and the other (centres).
Now the same is explained in terms of the pervasion (of Mantra).""⁰ (Ś3cd-
54ab)

¹⁰⁸ The six breaths are: exhalation (prāṇa), inhalation (apāna), the upward (udāna), the
pervasive (vyāna), and the equal one (samāna), along with the universal breath
(prāṇanā).
'⁰ The same power of the Self is present in all the inner centres.
'!⁰ From a nondual perspective, there can be no levels, whether marked by the
development of the six Blisses or inner centres (cakras etc.) of the subtle body, or in any
other way. The blisses represent six degrees of its contraction within the domain of
developing duality, or viewed from the perspective of ascent, degrees of expansion. The
same applies to any of the schemes of ascending and descending levels, however
characterized. Once it has been made clear that this is so from the perspective of
Anutṭara and the highest means of realisation, Abhinava goes on to describe the practice
at the Individual level, which begins on the plane of duality. This is the utterance and
contemplation of the seed-syllable of Parā – SAUḤ – in relation to the Trident projected
into the body.
The Trika maṇḍala, which is basically of Śiva’s Trident, is a constant object of
the teachings throughout the Tantrāloka. Every major Tantric system is centred around
the worship of a particular deity, which takes place in its own specific maṇḍala. A very
well-known example is the goddess Tripurā and Her maṇḍala, Śrīyantra. The
Triśūlamaṇḍala, the Trident maṇḍala, is the maṇḍala of the Trika. In the earliest and
root Tṛika Tantra, the Siddhayogeśvarīmata, it is drawn with human ashes in a
cremation ground. It is described by several Trika Tantras which Abhinava mentions
and from which he draws some variant forms below in Chapter Thirty-one, which is
dedicated to describing them and how they should be drawn. The form Abhinava
chooses is, as one would expect, the one described in the MV (9/1-13 and below 30/4-
9ab). Its internal projection and worship constitutes the core of the common (samaya)
initiation and the basic daily practice of a Trika initiate. It is described in this context
below (in 15/295cd-312) as the formation of the seat (āsanakḷpti) of the Trika
goddesses, Parā, Parāparā and Aparā (see also Sanderson 1986: p. 178 ff. for a
description and discussion).
In the passage that follows, Abhinava describes how the phases of the utterance
of SAUḤ – the seed-syllable of Parā – correspond to the upper parts of the Trident. The
thirty-six principles are arranged along it. The base and shaft of the Trident extend up to
the principle of Māyā. Projected into the body, they correspond to the axis of the subtle
body, beginning with the genital region at the base of the spine up to the nose. The
pervasion of SAUḤ extends from here upwards in the manner described in the
following verses.
56 CHAPTER FIVE
Although the nature of the radiant energy (tejas) of one’s own nature
(present) in the Heart and the other (centres) is one (and the same in all of
them), there is no difference at all for one who has departed from the Heart,
(whichever centre he may be in) from the Heart up to the End of the Twelve. As
is said (with reference to the yogi’s mind):

‘As everything is Śiva (Śśivamaya), having moved (from one place),

where will it go?”¹"¹

It is said by others (of a different school) with the same intended

(meaning):

‘Those who have lost (their) discrimination wander in the non-existent

forest of (inner) centres (cakra) and supports (ādhāra).²

Even so, the ‘utterance’ (uccāra), which is the universal form of

exhalation (prāṇanā), inhalation (apānanā) and the rest, of the vital breath, with
six forms as universal and particular,'" takes place due to the (progressive)
outpouring of duality (bheda), in accord with the increasing degree (tāratamya)
of the contraction (of consciousness). From that arises this ‘reality² consisting
of the (six Blisses), beginning with the Bliss of Stillness (nirānanda). ʻThis’ is
what remains (to be added, namely that this) is said (to take) place in the manner
explained previously. Now the same is going to be explained in terms of the
pervasion of Mantra. Accordingly, he says ‘now’ etc.
He says that (as follows):

TTPTTGṬĀĪTĪT ṬTTTJHĪRT : I| &y²|

īāTrēāhrīājTastī-īōtarīdtTīārrq|
f³r̥fī cāṭī īṀṀrRT]u u.., 1
gBITTraTTTGTcā
JTYTq gT: |
prāṇadaṇḍaprayogena pūrvāparasamīkṛteḥ || 54 ||
catuṣkikāmbujālambilambikāsaudham āśrayet |
triśūlabhūmiṁ krāntvāto nāḍitritayasaṅgatām || 55 II
icchājñānakriyāśaktisamatve praviśet sudhīḥ |

'³By applying the stick of the vital breath (to arouse Kuṇḍalinī),
the wise (yogi) should find rest in (the Abode) of Nectar (above) the glottis

'!" SVT 4/313cd. A similar verse to SVT 4/313 is quoted above in TĀv ad 4/92-94. See
note 4,285 there.
'!² Each of the six forms of the vital breath has a ‘particular’ form in each individual
body, of individualized consciousness, and a ‘universal’ form in the cosmic body of
universal consciousness.
''³ TĀ 5/54cd-66ab is a cleaned-up, rearranged version of MVV 2/42cd-55ab. Although
dense and still not easy to understand, the version here has acquired clarity and
 TANTRĀLOKA 57

coherence by Abhinava’s revision of his earlier work. The corresponding passages are
quoted in the notes. Translations of the common readings are noted in bold.

prāṇadaṇḍaprayogena pūrvāparasamīkṛteḥ || 42 ||
catuṣkikāmbujālambilambikāsaudhasiktabhūḥ⁴* |

‘(When) by applying the stick of the vital breath (to arouse Kuṇḍalinī), the
previous (upward flowing breath of prāṇa) and the subsequent (downward flowing
breath of apāna) have been equalized, he is sprinkled with Nectar (from) the glottis
(lambikā) hanging from the lotus (between the eyebrows) and the Crossroad (below
the Cavity of Brahmā, the top of the head just above the eyebrows). (42cd-43ab =
TĀ 5/54cd-55ab)
*MVYV reads –-saudhasiktabhiūtḥ for ~saudhamāśrayet.

bandhamokṣavibhāgena narād anyatra yoginā || 43 ||

anuttarasvabhāvena vāgvyāpārābhivartinā |
cidvimarśaparāhaṅkṛtpralayollāsayoginā || 44 ||
udyogavaśariktena saddvādaśakalātmanā |
sūryeṇābhāsite bhāve pūrite paricarcite || 45 1|

By distinguishing bondage from liberation, the Yogi is elsewhere (apart from)

the individual soul (nara) and his nature is the Absolute (anuttarasvabhāvena). He is
present in the activity of Speech and is associated with the dissolving away and
outpouring of the reflective awareness of consciousness, which is the Supreme Ego
emptied out by the influence of the exertion (udyogariktena) (of its intent). That
(reflective awareness functions as) the Sun (of knowledge) which, consisting of the
twelve phases of Being, manifests, fills and contemplates (carcayef) phenomenal
existence (assimilating it into itself). (44-45 is equivalent to TĀ 5/62cd-64ab)

tadgrāsamantharavaśāḥ ṣoḍaśākhyakalājuṣā |
praviṣṭena vibodhāgnau samyagvisrjatā kalāḥ l 46 |
catasro jīvanīḥ prāptaviṣargāvikṛtasthiteḥ |
antaḥkr̥tānantatattvakādikṣāntena sarvataḥ || 47 II
bhāvānāṁ bhāvatāsāravimarśābhāvahṛdyujā |
bahiḥprasavasadyogikulanetryadhiś
rudrayāmalabhāvena nityaṁ yā niṣṭhitaiva tām |

(Then the Moon,) endowed* with (its) sixteen phases, possessed** by the
desire to devour that, having entered the fire of consciousness, the four vivifying
energies are rightly emitted*** into it. Having attained the undifferentiated (avikṛta)
state of emission (viṣarga) and having internalized the principles (generated by) Ananta,
(represented by the letters) beginning with K and ending with KS in all respects, it is
constantly grounded (nṇiṣṭhitā) (within consciousness). (This takes place) by the state of
the united couple of Rudra (and his power) (rudrayāmala) that rests on the mistress of
Kula, who is associated with the essential being of outer creation (prasava) and the state
of reflective awareness of the essence of the being of (all) existing things. (46-49ab)
* read -juṣaḥ for -juṣā. ** read -vaśaḥ for vaśāḥ. *³* read visṛjatāḥ for –
visṛjatā.

citprāṇaguṇadehāntaśaktiṣopānamālikām || 49 1
jyātha spandanodaravartiṇā |
viṣargabhāmimāĩ a matsyodaradaśājuṣam || 50 l|
58 CHAPTER FIVE

(lambikā) hanging from the lotus (between the eyebrows, which is below)
the Crossroad (just below the Cavity of Brahmā at the top of the head),¹¹⁴
when the previous (upward flowing breath of prāṇa) and the subsequent
(downward flowing breath of apāna) have been equalized (S).¹⁵ Then, once
the wise (yogi) enters the plane of the Trident (AU), (above the Cavity of
Brahmā) (where) the three channels (Iḍā, Pīṅgalā and Suṣumnā) unite, and
the powers of will, knowledge and action (on the tips of the Trident)¹¹⁶ are
equal (and balanced), he should penetrate (therein) (H). (Sácd-56ab)

sarvasarvagatāṁ sarvajīvanīṁ paramāṁ kalām |

triśūlabhuvamākramya nāḍītritayasaṁgatām || 51 |I

That (grounded state) is *the garland (of the rungs of) the ladder of the inner
energies of consciousness, that are **the vital breath, qualities (guṇa) and the body,
emitted by the emission within the belly (udara) of ***the pulsation (of
consciousness). (Then,) having embraced the plane of emission that possesses ***the
plane of the Belly of the Fish, that is, (the plane which is) the supreme energy that
gives life to everything, and is present (in the one reality in which) all things are within
everything, (he) crosses over onto ****the plane of the Trident (AU) (above the
Cavity of Brahmā) (where) the three channels (Iḍā, Piṅgalā and Suṣumnā) unite.
(49cd-51) = *TṬĀ 5/56cd-57ab, **TĀ 5/69cd-70ab (69) *** TĀ 5/57cd-58ab and, ***
T 5/55cd

vikaṣvarāṁ saṁkucitāṁ krameṇaikātmyamāśritām |

bhrukuṭībindunādāntaśaktisopānamālikām || 52 |
rāsabhīvaḍavāsrāvasasaṁkocavikāsikām |
muhurmuhurlīyamānasṛṣṭabhāvaughanirbharām || 53 ||
ekīkrṛtamahāmūlaśūlavaisargikāspadām |
samagrabhāvabharaṇabhairavīyahr̥dāśritām || 54 ||
sarvāpūraṇahevākasamarjitaparābhidhām |
ādyantarahitāmenāṁ viśvapravaṇaśālinīm || 55 ||
hṛdbodhākāśaciccandracandrikāṁ tritayeśikām ḷ
devī prāpya na kiṁ nāma labhate lambhayatyapi l 6 l|
Successively expanding and contracting, it dwells on oneness as the garland
(of the ladder, the) rungs (of which are,) the Point between the eyebrows, the
Sound, the End (of Sound) and Power. (52 is equivalent to 5/56cd-57ab)
The discharge of the female donkey (and) mare, contracting and expanding
full of the flux of phenomena repeatedly destroyed and created (again and again), is
the plane (where) the Great Root (S), the Trident (AU) and Emission (H) are made
one. It is present in Bhairava’s Heart, that fills (bharaṇa) all existing things and is the
(the goddess) called Parā, who is attained by the playful desire (hevāka) to fill all things.
(53-55ab)
She is (the goddess) devoid of beginning and end, (ever benevolently) inclined
to the universe. She is the mistress of the three (energies) and moonlight of the Moon of
consciousness (that shines) in the sky of the (awakened) consciousness of the Heart.
Once having attained (that) Goddess, what is not attained and caused to be attained
also?” (55cd-56) MVV 2/42cd-56
'!⁴ The ‘square’ or ‘crossroad’ is the base of the three prongs of the Trident, which is
just below the Cavity of Brahmā at the top of the head.
'!³ TĀ 5/54cd-55ab = MVV 2/42cd-43ab. See above note 5,1 13.
'!⁶ See above, 3/187.
 TANTRĀLOKA 59
Here indeed (according to this teaching), the yogi (straightens Kuṇḍalinī
so that), in an awakened state, it attains the form of a stick, by the process
beginning with the contraction of the anus (mattagandha), whereby the crooked
flow of the breath is blocked, and it gives up (its) coiled state (kuṇḍalatā),
thereby ‘applying the stickʼ, in accord with the teaching:

‘(Kuṇḍalinī) should be awakened, aroused from sleep, by the teacher

(guruṇā) (or ‘by intense stimulation’), like a snake struck by a stick, (that
straightens and) assumes the form of a stick.”¹ ⁷

¹'(1) ‘When the previous’ upward flowing breath (prāṇa) and ‘the
subsequent⁷ downward flowing breath (apāna) ‘have been equalized’, by

ciprāṇaguṇadehāntaśakūsopānamālikām l] MVY 249

virprāṇaguṇadehāntarbahirdravyamayīm imām lTĀ 5/69 |
visargeṇa visr̥jyātha spandanodaravartinā |
visargabhūmimāśliṣya matsyodaradaśājuṣam || MVV 2/50

tatrordhvakuṇḍalībhūmau spandanodarasundaraḥ || TĀ 5/57 I|

viṣargas tatra viśrāmyen matsyodaradaśājuṣi |

sarvasarvagatāṁ sarvajīvanīṁ paramāṁ kalām |

triśūlabhuvam ākramya nāḍītritayasaṁgatām || MVV 2/51

triśūlabhūmiṁ krāntvāto nāḍitritayasaṅgatām || ṬĀ 5/55 |

‘That (grounded state) is the garland (of the rungs of) the ladder of *the inner
energies of consciousness, the vital breath, qualities (guṇa) and the body emitted by
the emission present **within the belly (udara) of the pulsation (of consciousness).
(Then) having embraced the plane of emission which possesses ***the plane of the
Belly of the Fish, that is, (the plane which is) the supreme energy that gives life to
everything and is present (in the one reality in which) all things are within everything,
(he) crosses over onto ****ṭhe plane of the Trident (AU) (above the Cavity of
Brahmā) (where) the three channels (Idā, Piṅgalā and Suṣumnā) unite. MVV
2/49cd-51
*TĀ 5/69c ** 57d *¹* S8b and **** 55cd
‘That grounded state’ is described below in TĀ 5/64cd-65ab that corresponds
to MVV 2/46-47ab.
"'⁷ Struck by the ‘stick of the vital breath’ (prāṇadaṇḍa), Kuṇḍalinī, coiled at the base of
suṣumnā, straightens like a stick and rises up through it, piercing the centres (adhāra)
arranged along it. This is done by ‘the process of contracting the anal sphincter and the
rest, checking the slanted flow of the vital breath’, along with the correct inner utterance
of the Seed of the Heart, that is, SAUḤ (see above 4/2186cd-189ab and below, 5/142-
144).
'!³ By referring to the account of the Trident below in Chapter Fifteen (297ab-303), we
can understand this passage better. The Wish Granting Gem’ (cintāmaṇi), which is
square (catuṣpatha) and is just below the prongs of the Trident, is at the level of the
Principle of Pure Knowledge, in which the yogi experiences that he is all the universe
and the universe is him. 2) The Lotus of Knowledge rests on the Square and corresponds
to the Īśvara Principle, which is the experience that all this universe is himself. 3)
60 CHAPTER FIVE
taking the support of the pervasive equality (viṣuvat) (of the Equinox of the vital
breath that arises thereby),'' it enters the Central Abode (i.e. suṣumnā).¹⁰

Lambikā (the Uvula) hangs down from that. Jayaratha tells us that is present both
‘above and below’. Presumably he means that it hangs down to the level of Maāyā,
which is just ‘below’ the Pure Principles, that are ‘above’. Thus, it connects them. The
text says that above it is the Abode of Nectar. This is generally as we find in the Tantric
sources. Lambikā, which is located at the extremity of the ascent and descent of the
breath in the body, is conceived to gradually assimilate the energies (kalā) of the
ascending, exhaled breath (prāṇa) until the Moon of the breath becomes full. Then the
lunar nectar thus accumulated is progressively released in the flux of the lunar
descending breath of exhalation (apāna). When these two flows are balanced, so that the
nectar accumulates and is released evenly, the letter S of the syllable SAUḤ is formed.
Below we are told that it is the Great Root, which Jayaratha identifies with Māyā. Thus,
it encompasses all the manifest order down to Earth, flooding it with the divine lunar
nectar of consciousness. (4) Above this group, starting from the Cavity of Brahmā on
the crown of the head, are the prongs of the Trident, experienced in the flow of the letter
AU, which leads to (5) the upward flow of emission (visarga) into pure consciousness,
that takes place at the End of the Twelve, as described ahead.
'!⁹ The word ‘viṣuvat’ literally means ‘pervasive’ and commonly ‘equinox’, because it is
a period of tīme that pervades day and night equally. Inwardly, it corresponds to the
condition when the solar and lunar breaths are equal and so cancel each other out, as it
were, in between their arising and falling away in the period of suspension between the
breaths. This state of equality, when the upward and downward flow of the vital breath
is balanced (viṣuvat), sustains the rise of Kuṇḍalinī. See Dyczkowski 2009: intro. 1, 92-
3; 3, 14, especially n. 36 and 39 to Chapter 2 of the translation, for an exposition of the
inner Equinox. Also ĪP 3/2/19, Somaśambhupadáhati vol. 3 p.358 ff.;
Śaivāgamaparibhāṣamañjarī, p. 276, SVT 4/288-298, ibid. 4316-333 and commentary
by Kṣemarāja on 4/231.
¹³⁰ Kuṇḍalinī is a form of the Goddess Who is the hypostasis of the energy of Śiva. She
is essentially His freedom which, according to the manner in which it operates, assumes
the form of countless energies or powers. As Kuṇḍalinī, She represents the aspect of
Śiva’s power that resides within the confines of the individual soul, its body, senses and
mind, whereby it may be freed of its contracted state and limited powers to resume its
original uncontracted state as Śiva with unlimited powers. From this point of view, She
has two forms. One is the Lower (adhaḥ) Kuṇḍalinī, which is ‘down below’ in the
subtle body. The other is the Upper (ūráhva) Kuṇḍalinī, Who analogously resides, as it
were, in Śiva’s cosmic body. The individual soul is the plane of the Lower Kuṇḍalinī
and Śiva that of the Upper Kuṇḍalinī. The Lower Kuṇḍalinī may have two forms —
asleep and awake. When She sleeps, She is coiled (which is what the name Kuṇḍalinī –
the Coiled One – literally means), like a sleeping snake. In this context, Kuṇḍalinī is the
energy of the vital breath (prāṇa). She is also the power of consciousness (cicchakti)
and Speech (vācchakti), aspects which do not concern us here in this context. As the
energy of the vital breath, she is said to be ‘crooked’ (kuṭilā), and moves in a crooked or
slanted motion (kuṭila- or tiryag-gati) līke a snake. Exiting and entering through the
mouth and moving down and up the body this way, the breath makes channels for itself.
Ascending through one and descending through the other, it moves this way when
Kuṇḍalinī sleeps. As She slumbers, the exhaled breath (prāṇa) rises like the sun during
the day and the inhaled breath descends like the moon at night. She is awakened by
applying the stick. This is done by contracting the anus repeatedly, thus pushing the
descending breath (apāna) upwards and bringing the ascending breath down. Then,
making the breath tranquil and equal, it begins to move in a different way as Kuṇḍalinī
awakens. The Yogi should pay attention to the space between the inhaled and exhaled
 TANTRĀLOKA 61
Thereby (it reaches) the Foundation (adhāra)¹³¹ called the ‘Wish Granting Gemʼ
(cintāmaṇī). In the form of a crossroad (catuṣpatha), it is situated (just) below
the Cavity of Brahma (brahmarandhara) (at the top of the head). (2) ‘The
lotusʼ is the Foundation called the ‘Lotus of Knowledge’, situated between the
eyebrows. (3) ‘The glottis (Lambikā) hanging’ from it assimilates (the breath),
as it is present both above and below (and so is the point of transition from the
lower level, where external breathing takes place, and the upper, on which it is
internalized into consciousness). (4) Above that is the Foundation of Nectar,
(called) ‘the Abode of Nectarʼ, that is, the Foundation of Nectar. Thus ‘one
should find rest” and repose there in this Abode of Nectar, that is, the letter
S.¹²² This is the meaning.
‘Then’ again, after that, ‘the wise’ yogi enters ‘the plane’ called the
Foundation of the Channels (nāḍyādhāra), which is situated above the Cavity of
Brahmā, and is characterized as the Trident because it is the union (saṁghaṭta)
of the three channels.* (Once having entered therein,) in accord with the
teaching ‘the (universe) is emitted into Bhairava’s conscious nature by the
development of these three powers . . .ʼ,'³⁴ ‘the powers of will, knowledge and
action (on the tips of the Trident) are equal (and balanced)ʼ, and so ‘he
should penetrate (therein)¹ and possess the state of penetration (samāveśa)
into that by the excellence of the encompassing reflective awareness of the
phoneme of the Trident (AU) within Bhairava’s form, which is variously termed
‘emission’ (visarga) etc. (H). This is the meaning.
Well then, how can the entrance here in this way be accomplished?
With this question in mind, he says:

breath. When his attention becomes firmly fixed, he is said to be (wise,) ‘of good mind’”
(sudhī). The breathing becomes long and deep. It flows peacefully. There, in the centre
between the two currents of the breath, the yogi experiences a sense of progressive
elevation. He experiences his consciousness ascending, as it were, with the flow of an
inner breathing in the centre. This flow is straight and internal, and becomes more
intense as Kuṇḍalinī in the form of this flow, ‘straight as a stick’, rises, moving through
the centres described in these verses.
¹¹ Just as ‘Wheels’ (cakra) or ‘Lotuses’ are arranged along the channel of the Central
Abode, that is, the axis of the inner subtle body, there are also ‘Voidsʼ, ‘Doorsʼ, ‘Knotsʼ,
and ‘Foundationsʼ. Their number, form and locations vary in different traditions.
'³² The letter S is also called the ‘seed of nectar (see above, note to 1/118cd-1 19ab), and
so also the Abode of Nectar. S covers the entire range of manifestation within Maāyā.
(See notes 4,741 and 5,118).
!³³ The base of the three prongs of the Trident, where they unite, is in the Cavity of
Brahma at the top of the head. This is where one level of emission takes place.
Downwards and outwards, Māyā, the domain of duality, is emitted out of the unity of
consciousness. Upwards and inwards, it is emitted into the domain of unity of
Bhairava’s consciousness, through the channels of the three energies of inner will,
knowledge and action, represented by the prongs of the Trident. In a state of balance,
they constitute the supreme form of the energy of action, represented by the vowel AU
(see above, 3/104cd-105ab), that issues into the higher form of emission that
corresponds to the Upper Kuṇḍalinī, which is the energy of the Transmental that unites
with Supreme Siva.
'³¹ Above, 4/187cd-188a.
62 CHAPTER FIVE

Ḷe2REeIi:EIṀ PEGEFE|ṈEeaerut:&'HHAI
TT-frgāīTaraārṛṀkāTqṝāāīfcōēīq1|
ekāṁ vikāsinīṁ bhūyas tv asaṅkocāṁ vikasvarām || 56 ||
śrayed bhrūbindunādāntaśaktisopānamālikām |

Thus (the yogi) should make repeated use (of the flow of sonic
consciousness), which is the garland (of the rungs of) the ladder, (which
are) the Point between the eyebrows, the Sound, the End (of Sound) and
Power which, one, expanding and free indeed of restriction, is (perpetually)
unfolding.⁵ (56cd-57ab)

(The word) ‘indeed’, which is not in the correct place (in the sentence),
signals the cause (of its expanding state, namely, that it is free of restriction).
Thuṣ, initially (the yogi should attend to this expansion of consciousness, which
is) ‘one’, because it is impossible to divide up and is the main one. Beginning
from the upper part of the eyebrows (as implied by the words) ‘the Point
between the eyebrowsʼ, ‘(the yogi) should make repeated use’ of the garland
formed from the rungs of the ladder, (so called) because they are the means to
ascend to progressively higher levels, and consist of the Point, Sound, the End
of Sound, Power, the Pervasive One, and the Equal One. The meaning is that,
eager to attain the (Transmental) plane of the Upper Kunṇḍalinī by the process of
(progressively) opening up (these ascending levels of expanding sonic
consciousness), he should enter it.¹™⁸ Surely (one may ask), according to the

'³³ MVV 2/52 is equivalent to TĀ 5/56cd-57ab. See above, 5, 113.

¹⁸ We have seen and will observe again (for example, below in 6/161) that there are
twelve levels of development of sonic and trans-sonic consciousness, which expands out
and up by the utterance of a seed-syllable mantra, which in this case is SAUH. We have
noted already that the model is the Vedic syllable OM (see Appendix B to Chapter One
for a chart). To recap: the first three are the audible A – U — M. Then comes the Point,
followed by the Half Moon, Sound, End of Sound, Power, the Pervasive One and the
Equal One, culminating in the Transmental. These nine are phases of the ascending
nasal reṣsonance that rises from between the eyebrows, where the Half Moon and the
Point are uttered. Beyond this, the phases are no longer externally audible. They are
experienced as stations of progressively heightening consciousness, marked by spheres
of the higher pure principles, ranging from Pure Knowledge up to Śakti, to finally
become one with Śiva. Progress is marked at each stage by the increasing oneness of the
universal subject (not the individual subject identified with the psychophysical
organism) and its cosmic, universal object. In terms of the visualization of the Trident,
the Point, Sound, and End of Sound mark the union of the prongs at their base.
Then, as Abhinava explains elsewhere (PTv p. 129), saktivyāpinī-
samanātmakaśṛṅgatrayam uktam | tatrāpi unmanasordhvakuṇḍalikāpadaparama-
dhāmasitakamala [+ -traya-] rūpatāyā nirūpitam ity etat paramāsanaṁ
parāparyantatvāt iti tadupari ca devīnāṁ sthitiḥ iti | ‘t is said (in MV 8/96ab) that the
three prongs are Power, the Pervasive and the Equal One. There also, (above) is the
supreme abode (paramadhāman) of the plane of the Upper (ārdhva) Kuṇḍalinī
pertaining to the Transmental, that is described as being of the form of three lotuses.
“This is the supreme throne’ (ibid. 8/70cd) because it reaches up to Parā. The goddesses
 TANTRĀLOKA 63
teaching: ‘“O fair lady, (up) to the end of the Equal One the net of fetters is
endless,⁷¹⁷ the form of the Point and the rest should be contracted
(consciousness), so how can that serve as a means to attaining the wealth of
bliss of (ever) expanding (consciousness, which is such) because it is
perpetually emergent (nityodita)? With this doubt in mind, he says that it is
‘expanding’ etc. By this is meant that it is right (to say) that they are the means
to attain (the supreme) plane, although it is perpetually expanding, because they
are 5o to the degree in which they have expanded.¹²⁸
Surely (one may ask,) even by attaining the plane of Upper Kuṇḍalinī,
what of that? With this question in mind, he says:

hEIEEEāEdJECḻExēccitcrcctUṬRUṈI
ftīāṁīkzāā fāarmīāczāṭṟāām=gf |
tatrordhvakuṇḍalībhūmau spandanodarasundaraḥ || 57 |I
visargas tatra viśrāmyen matsyodaradaśājuṣi |

abide above it.’ For the twelve stages of Sound, of which these are the last eight, see
below, 6/161-162, Torella (1979b: 69 note 11), Dupuche (2003: 62-64), Padoux (1990:
408) and appendices to Chapter One and Fifteen.
'⁷ SVṬ 4/432ab. The whole passage reads:
akāraś ca ukāraś ca makāro bindur eva ca |l
ardhacandro nirodhī ca nādaś caivordhvagāminī |
Śśaktiś ca vyāpinī
hy etāḥ samanā ca tataḥ param ||
samanāntaṁ varārohe pāśajālam anantakam |
kāraṇaiḥ ṣaḍbhir ākrāntaṁ mantrasthaṁ heyalakṣaṇam |l

‘The letter A, the letter U and the letter M, and so too the Point, the Half Moon,
the Obstructress, Sound, and the upward moving Power and the Pervasive One, these
with the Equal One after that. O fair lady, (up) to the end of the Equal One the net of
fetters is endless. Pervaded by the Six Causes, it resides in mantra and its characteristic
is that it is to be rejected.¹ SvT 4/430cd-432. See below, 6/167cd-168ab (167)
commentary and note.

Kṣemarāja comments: pūrvam eva vyākhyātam etat | ūrdhvagāminī nādānta-daśā | asya

mantrasyā prameyaikādaśakasya bhedakalpanāmayatvena heyatvam,
abhedavimarśātmatve tu upādeyateti prāgvibhaktam eva ||

‘That has been explained before. The plane of the End of Sound moves
upwards. The eleven objects of knowledge of this Mantra should be discarded, because
they are notions of duality. However, as the reflective awareness of oneness, they are to
be adopted. This distinction has been made previously.”
** It is only once the yogi gets beyond the Equal One and enters the Transmental
(unmanā) that he is free to merge with Supreme Siva, by the power of the Transmental.
Below this level is the sphere of bondage. So the question naturally arises, how can the
planes within it serve as a means to liberation, when they themselves are bound and
contracted? The answer is that the sphere of bondage is layered. In terms of ascending
consciousness, it is made of levels, planes, degrees or states of its expansion, although
consciousness in itself is eṣsentially perpetually expanding.
64 CHAPTER FIVE
There on the plane of the Upper Kuṇḍalinī is emission, beautiful
with the noble pulsation (of consciousness). The (yogi) should rest there, on
the plane of the Belly of the Fish.¹⁹ (57cd-58ab)

This is so because ‘there’ on the plane of the Transmental, ‘the noble

pulsation (of consciousness)², that is, the essence of the outpouring of one’s
own nature (svātmocchalattā), which is its radiant pulse (sphuraṇa) as none
other (than itself), and so is the ‘beautiful’ and desirable ‘emission’, which
consists of two Points,'⁰ and is the Supreme Lord’s supreme form as the desire
to emit (the universe). ‘The (yogi) should rest there’ in emission, and manifest
radiantly as one with it. This is the meaning. By saying that it is ‘the plane of
the Belly of the Fish’, the nature of which is said to be ‘beautiful with the
noble pulsation (of consciousness)³, (he implies) that this (emission) always
rests on the plane of the pulsation (spanda) (of consciousness), not just
sometimes.

'⁹ The plane of the Belly of the Fish is described in the following verses as that of the
universal pulsation of consciousness (sāmānyaspanda). t is likened to the throb of the
belly of a fish when it is pulled out of the water. Similarly, individual consciousness at
this level, pulled out of the waters of transmigratory existence, pulses in unison with the
rhythm of universal consciousness. The example given in the following verses, the
pulsation of the genitals of a female donkey when she is having an orgasm, suggests that
this pulsation is also experienced during sexual climax, although it is fleeting for those
who are not accomplished Yogis.
Abhinava identifies the plane of the Belly of the Fish with the activity of
transcendental pure consciousness, which is the Absolute (Anuttara). Thus he writes:
‘The essence of consciousness is the Lordship of its unlimited and completely full
freedom. By virtue of its repose in (its own) uninterrupted (aesthetic experience of)
wonder, it has rendered every conceivable form of conditioning limitation one with
itself. It consists of (supreme) ‘’ (consciousness), which is full of the variety of all
(phenomenal) entities on the plane of objectivity (idantā). Devoid of (individual)
manifestations (nirābhāsa), it is (itself) perpetually manifest, and it makes manifest (all
that is) unmanifest, rendering it one with itself. The activity of (this) consciousness is
devoid of succession (krama), because there is no succession which is based on time
and space, which are essentially the (successive) appearance and disappearance of
objectivity (idantā). (Thus) it is the activity (kriyā) called ‘reflective awareness’
(vimarśa), consisting of the movement (saṁīrambha) of the reflective awareness of its
own nature, well known to those (Kaula) doctrines that talk about (it as) ‘the Belly of
the Fish’ and the like. This is itself the Absolute (Anuttara).” PTv p. 28-29.
'³⁰ *Viṣarga’ is the last vowel in the series of vowels. It is a short aspiration which
echoes the vowel that precedes it. Thus, for example, preceded by the vowel ‘A’, the
sound is ‘AHA’, and preceded by ‘’, ‘IHI’. Thus, it is appropriately called ‘visarga’,
which literally means ‘emission’, because it ‘emits’ the vocalic sound that precedes it. It
is written as two dots, one above the other, thus – : — In this case, the preceding vowel is
the diphthong ‘AU’” which, when followed by visarga, is the sound ‘AUHU’. We have
seen in chapter three that the vowel AU represents the last of development of the power
of action, as the one energy in which the three – will, knowledge and action - fuse, and
so is itself called the Trident (see above, 3/104cd-105ab). Rising through them, it enters
into the sphere of the Transmental, that is, of Upper Kuṇḍalinī, which is the energy of
emission.
 TANTRĀLOKA 65
Well then (one may ask), what is (attained) by resting there also? He
answers this question by giving an example.

ūqāṃ ā=aī āgcāāT--aTĪ-<TTI WC I

ftrrcūērni
vtrva zf ēar 1
TGTRGĪTTRHTGJTTJTTTT
I| Ġ.< II
rTGhāīāāīrṁzitaāṁ³|
rāsabhī vaḍavā yadvat svadhāmānandamandiram || 58 II
vikāsasaṅkocamayaṁ praviśya hrṛdi hṛṣyati |
tadvan muhurlīnasṛṣṭabhāvavrātasunirbharam || 59 ||
śrayed vikāsasaṅkocarūḍhabhairavayāmalam |

¹³Just as the female donkey or mare entering (at the moment of

orgasm) into her own abode, (that is, the Yoni,) the temple of bliss, made of
contraction and expansion, delights in her heart, similarly (the yogi) should
rest (śrayet) in the Bhairava couple, established in expansion and
contraction,¹² full of the aggregate of phenomena (bhāvavrata), repeatedly
destroyed and created (again and again). (58cd-60ab)

Just as ‘the female donkey or mare’ when she is urinating etc.,'³³

‘entering into her own abode, the temple of blissʼ, that is, (her) genital organ,

¹³! Jayaratha quotes TĀ 5/58cd-59ab below in TĀv ad 6/186cd-187ab, and TĀ 5/58cd-

60ab in TĀv ad 29/24.
'³² Cf. below, 5/124. TĀ 5/58cd-59 is an expanded version of MVV 2/53 see above note
5,113.
'³³ Cf. the quote in TĀv ad 4/151 (‘just as the genitals of a mare pulsate when it
urinates³), which Abhinava may have in mind here, although clearly according to him
the mare is delighting because she is having an orgasm, not just urinating, as stated there
and in that quote there. Were it not for the quote there, one would attempt to emend the
text. It may well be that Jayaratha adds ‘etc.’ here as a remedy. The following passage
found in PTyv (p. 270-271) is set in verse, and so is distinguished from the bulk of
Abhinava’s commentary, that is in prose. Thus, it gives the impression of being drawn
from scripture. But this may not be so. Abhinava does not introduce it as such.
Moreover, nowhere is the goddess invoked in the vocative as the listener of the god's
teachings. Thus, these may be Abhinava’s own words. Be that as it may, the same
example occurs here with reference to the Heart, which he identifies elsewhere with the
Yoni (hṛdayaṁ yonirūpam ibid. p. 221), and describes its wonderful pulsation, through
which every single thing is at once created in accord with its own specific nature, and so
too made one with the consciousness of the Heart, wherein everything comes to rest:

yatrāntar akhilaṁ bhāti yac ca sarvatra bhāsate |

sphurattaiva hi sā hy ekā hr̥dayaṁ paraṃ a budhāḥ (> budhā) | ( p. 271)
rāsabhī̃ vadavā vāpi svaṁ jagajjanmadhāma yat |
samakālaṁ vikāsyaiva saṁkocya* hṛdi hrṣyati ||
tathobhayamahānandasauṣumnahṛdayāntare |
spandamānam upāsīta hṛdayaṁ sṛṣṭilakṣaṇam ||
66 CHAPTER FIVE
which is pulsating continuously, internally and externally, (and so is) ‘made of
contraction and expansion’ʼ, being completely concentrated on that, ‘delights
in her heart’ and experiences an extraordinary bliss within herself. In the same
way, all phenomena, consisting of perceivers and their objects etc., are
‘repeatedly destroyed’, that is, withdrawn into one’s own nature and ‘created’,
that is, poured forth externally. (The couple is) properly ‘full’ (of them), and
without need of anything else. Thus, in order (to experience) the consciousness
of his own (innate bliss), the (the yogi) ‘should rest in’, that is, penetrate into
the state of emission, which is the ‘couple’ of both Bhairava and Bhairavī (not
just Bhairava, because the expression ‘Bhairava couple’ — bhairavayāmala) is a
dual compound which, according to the rule, ‘pumān striyā’'⁴ (when male and

tathobhayamahānandasauṣumnahr̥dayāntare |
spandamānam upāsīta hṛdayaṁ sṛṣṭilakṣaṇam ||
dhyāyan smaran pravimr̥śan kurvan vā yatra kutracit |
viśrāntim eti yasmāṁc ca prollased dhṛdayaṁ tu tat
tad ekam eva yatraitaj jñūānaṁ vaikalpikaṁ param |
tattvāni bhuvanābhogāḥ śivādipaśumātaraḥ ||
svaṁ svaṁ vicitraṁ vindantaḥ ṣvarũpaṁ pãramãrthikam |
citrīkurvanty eva yānti tāṁ citrāṁ saṁvidaṁ parãm ||
p. 272) daśādrayyakriyāsthānajñānādiṣv api sarvaśaḥ |
aśaṅkayaiva saṁkrāmaḥ pūjāsya satatoditā ||

‘O wise (awakened) ones! that within which everything shines and that shines
everywhere is the radiant pulse (sphuraā) (of the Light of consciousness), and that is
one – (known as) the supreme Heart. A female donkey or mare, expanding and
contracting at the same time (her genitals), the abode of birth of all things (jagar),
delights in her heart. Venerate (this) pulsating Heart, which is (the process of)
emanation (sṛsṭi) within the heart of suṣumnā, that in this way is the great bliss of both
(the contraction of withdrawal and the expansion of creation, corresponding to the
united couple of the God and the Goddess). Wherever, meditating, recollecting,
cogitating and acting, one finds rest, and from which one pours forth (exuberant with
joy) is the Heart. That is one alone. (t is) where this knowledge (which, both) with
thought constructs (vaikalpika) and (free of them is) supreme, (resides, as do) the
principles of existence, the expanses of the worlds, and the fettered perceivers from Śiva
onwards. Each (one of them,) attaining to their own wonderfully varied (vicitra) and
absolutely real nature, (even) as they render it beautifully diverse (citrīkurvantaḥ), goes
to (and enters into) that supreme and wonderful consciousness.’ PTv p. 270-271
A note to the printed edition explains:

saṁkocyāntarmukhīkrtya vikāsya bahirmukhīkṛtya hṛṣyati svātmany ānandātiśayam

anubhavati tathaivobhayasya bhairavasya bhairavyāś ca mahānandaṁ visargabhuvam
ity arthaḥ | etad eva hi nāmāsya parasya prakāśasyānanyasādhāraṇaṁ rūpaṁ tat
sadaiva sr̥ṭisaṁhārakāritvam iti anyathā hi asya jaḍebhyo vailakṣaṇyaṁ na syād iti |

‘Having contracted’ (means) ‘having projected inwards’, and ‘having

expanded’ means ‘having projected outwards’. (The female donkey) ‘delights’, that is,
experiences the greatest bliss. In the same way both Bhairava and Bhairavī possess
Great Bliss, which is (their) emission (visarga). This is the meaning. This itself is the
unique nature of the Supreme Light, that is not common to anything else. That is its
perpetual agency of emanation and withdrawal. (If it were) otherwise, it would not be
different from insentient things.”
 TANTRĀLOKA 67
female are implied together) the one (male gender) remains."³⁹ (The couple is)
‘established in’, that is, manifest thus, as is the conjunction (yathāyoga) of
‘expansion and contractionʼ, that is, emanation and withdrawal. This is the
meaning.
That is the unique nature (rāpa)¹³⁶ of this Supreme Light, namely, that it
is perpetually operating emanation and withdrawal. Otherwise, it would not
differ from insentient things. This has been established many times. In this way,
power (śakti) develops in the course of emanation and the powerholder in the
course of withdrawal. As is said (in the Śivasūtra): ‘the universe is the
aggregate of His powers'™ and ‘the Lord of the Heroes is the enjoyer of the
three (states of waking, dreaming and deep sleep).”¹³⁸
He summarizes (and concludes) this (teaching, saying):

TāIḍĪTGTTJJṬJĀTĪĪd
f 1| ē o |
rṝftrṁīr
fãṁ aarīzarārā
ekīkr̥tamahāmūlaśūlavaisargike hṛdi || 60 |I
parasminn eti viśrāntiṁ sarvāpūraṇayogataḥ |

'³⁴³ PāṢū. 1/2767

'³³ The compound ‘bhairavayāmala’ – ‘Bhairava couple’ – is masculine, because when
female and masculine words are combined, explicitly, or as in this case, implicitly, in a
dual compound, the masculine gender serves to indicate both.
'³⁰ Iṭis unique in the sense that it is not common to anything else (ananyasādhāraṇa).
'⁷ ŚṢū 3/31. Bhāskara’s comment on this sātra is very pertinent. He says: ‘in this way
the powers of (Śiva) the powerholder are those of consciousness and the rest. The
pulsations (spanda) of their ever-renewed outpouring are said to be their aggregates.
Know these to be the universe, for the all-pervasive Lord manifests as power in the form
of the universe, and in so doing manifests (only) Himself at all times.” (Dyczkowski
1992b: 146).
'³* ŚSū 1/11. Kṣemarāja explains that the three states are waking, dreaming and deep
sleep, while ‘the Lord of the Heroesʼ is the yogi who, having discovered his true divine
identity, is the master of his senses. The gap between one state and the next, through
which the yogi catches a glimpse of the Fourth State, expands until he is carried beyond
all levels and states in his experience of the oneness of the Absolute (Anuttara). Mindful
of the true nature of subject and object in all three states, the yogi is no longer a victim
(bhogya) of these states but their master and achieves liberation in this life (jīvanmukti).
The Well-Awakened yogi is said to be the Lord of the Heroes because he is full of the
bliss of the mastery over the senses and their universal powers that, vibrant with
consciousness, create and withdraw the universe of sensations in consonance with their
expansion and contraction. The yogi, now full of the creative energy of consciousness,
is one with the ‘Churning Bhairava’ (Manthānabhairava) Who is the hypostasis of the
exertive force of consciousness which ‘churns’ or arouses its own energy to give rise to
the cycle of creation, persistence and destruction. But as Kṣemarāja remarks: ‘He who is
not like this is a victim of the waking and other states, and so is just a worldly fettered
soul. Even a yogi who has not ascended into this stream (of consciousness) is not the
Lord of the Heroes, but is merely a deluded soul.” (Dyczkowski 1992b: 36).
Jayaratha refers us to the first of these two sūtras to indicate the nature of
reality, and the second as the way to attain the liberated state, in which it is experienced
directly.
68 CHAPTER FIVE
¹⁴⁹(The yogi) finds rest within this Supreme Heart, where the Great
Root (S), the Trident (AU), and Emission (HI) are made one, by the (process
of) union (yoga), by which all things are filled. (60cd-61ab)

(The letters of the seed-syllable of the Heart) are ‘made one’, that is,
established as the nature of pure consciousness (alone), and formed into a
(single) whole (piṇḍībhūta). ‘The Great Root’ is Māyā, because it is the
supreme cause (of all things). It is also the letter S, because it is the place where
everything is well established in accord with the saying: ‘thus, the universe
manifests clearly within this letter S.’"’ ‘The Trident’ is the three energies of
will, knowledge and action, as well as the letter AU. “Emission’ is the location
of the Upper Kuṇḍalinī, as well as the two points (of visarga).¹⁴ This is where,
‘within the supreme Heart’ which is such, that is, within the supreme subject,
and the ‘Heart’, which differs from (the seed-syllable of) the Heart of
Withdrawal etc., and is consciousness (hodha) as well as (SAUH), the seed-
syllable of Parā, and ‘fills everything, whether internal or external, is ‘flled’,
that is, made one with one’s own nature, and is also the outpouring of duality
(bhedollāsa). Its ‘union’ (yoga) is the method (yukti) by means of which ‘(the
yogi) finds restʼ, that is, abides established in his own nature alone as supreme
‘T’ consciousness. This is the meaning. Our view is that the supreme abode of
rest is the pure reflective awareness of (supreme) ‘’ (consciousness) alone, as
having embraced within itself all things.
Thus, he says:

³ī ũcçv'rāā frarḷvṁāi ftēeḷq ṇ ē 1

T-ŪIRĀITfHJTĪTTGTTAA
qATT] |
atra tatpūrṇavr̥ttyaiva viśvãveśamayaṁ sthitam || 61 I|
prakāśasyātmaviśrāntāv aham ity eva drṛśyatām |

The universal penetration (viśvāveśa) (of consciousness) brought

about by that (perfect and) complete activity (pūrṇavṛtti) abides here (on
the plane of the Upper Kuṇḍalinī). See this very ‘I’ (consciousness) within
the repose of the Light within itself.³ (61cd-62ab)

¹² 5/60cd corresponds to MVV 2/54ab: ekīkṛtamahāmūlaśūlavaisargikāspadām |

'⁴⁰ Above, 3/166ab (165cd). See below, 30/27-28ab.
⁴¹ Viṣarga is the last vowel in the series of vowels. Its written form is two points, one
above the other. See above, note 5,130.
¹² There are two seed-syllables corresponding to the energies of emanation and
withdrawal. The former is SAUḤ, the seed-syllable of Parā, Who is the supreme deity
of the Trika. The latter, called Piṇḍanātha, is the syllable KHPHREM. This is the seed-
syllable of the goddess Kālasaṁkarṣiṇī, the supreme deity of the Kālī Krama. See above
4/191cd; also 4/181cd-189ab concerning SAUḤ, and 4/189cd-191ab concerning
KHPHREṀ.
¹“³ Cf. APS 22cd: ‘the repose of the light (of consciousness) within its own nature is said
to be the state of (pure) ‘I’ (consciousness) (ahaṁbhāva).’ Quoted above in TĀv ad
1/55, ad 3/203cd-204ab, ad 3/221cd-223ab and below ad 6/238cd-239ab (238).
 TANTRĀLOKA 69
‘Here’ on the plane of the Upper Kuṇḍalinī, ‘by the (perfect and)
complete activity° which is that of encompassing (within itself) all things,
‘that’ supreme Heart, which is the reflective awareness of ‘I’ (consciousness),
abides as the abode of rest, and so ‘see’ and perceive ‘this very ‘I’
(consciousness) within the repose of the Light within itself’, not indeed
within the object of illumination, such as the body and the rest. It is impossible
for there to be anything else here, separate from the Light, which needs to be
denied. The point is that there is no question of there being any other (form) of
reflective awareness.
Surely, Anuttara is the supreme, tranquil (transcendent) absolute
(brahmanṇ). So how is it possible for this reflective awareness of ‘’
(consciousness) (ahaṁ-parāmarśa) to be there as the abode of rest? In order to
quell this doubt after (the teaching concerning) the utterance through the
principle of the vital breath, he begins (to expound the teaching concerning) the
utterance through the Conscious Nature, enunciated in the initial enunciation (of
the teachings).

The Utterance Through the Conscious Nature (cidātmanoccāra)¹⁴

'⁴* Swami Lakṣhmanjoo explains that the utterance (of the vitality of Mantra) through
the conscious nature is how the arising of God consciousness takes place. He explains
(Swami Lakṣhmanṇjoo 2006: 340):
‘The third process that serves as a means to realisation (upāyakrama) renders
the state of Cosmic Bliss stable. When the yogi experiences the state of Cosmic Bliss,
the state of (supreme) consciousness expands fully and spontaneously by itself, without
any effort on his part. First of all, in the state of emergence from inner contemplation,
that yogi experiences the state of cidānanda ([bliss of consciousness] in all the
conditions of daily life, whether it is that of assuming (what he requires) or rejecting
(what he does not). On the level of daily life that yogi experiences the completely full
(and perfect) wonder of Bhairava’s nature. The Śaiva masters have called this state
complete absorption with the eyes open (unmīlanasamādhi). Thīs complete absorption
with the eyes open is the ultimate level of Bhairava’s state. Once the yogi has
experienced this ultimate state nothing else remains for him to do. Whatever this yogi
does in daily life, whether it is that of taking up (what he requires) or rejecting (what he
does not) or any other action, for him the experience of Bhairava’s state persists
constantly. The masters of the past have called this condition Bhairava’s Sacrifice
(yāga). Itis also said:

‘Offering as an oblation the entire sphere of phenomenal existence, made of all

existing things, into the fire of Śakti that consists of all the energies (of the universe),
who is else is my equal, I who am the sacrificer of the sacrifice in which the universe is
the offering?”

Thuṣ it is proved that one who prepares a Bhairava Sacrifice like this, not only
worships Supreme Bhairava in the state of Cosmic Bliss but also in the state of the
perceiver of the intellect, so too when he perceives objects of sense, in the state of the
perceiver of the body and in all (other) worldly states. He offers the oblations of this
(sacrifice) and he constantly meditates (dhyāna) on Him. Thus for this adept everything
is Bhairava’s Sacrifice. The reader should remember that on the basis of the Individual
Means also this adept experiences the highest level of Bhairava’s state. Thus there can
be no doubt that there is no difference in the fruit of any of the means to realisation. The
70 CHAPTER FIVE

EÉṭIAHĒEṄṀIGIVIVHĒEIKiJIEAKḤI
fifkrrdTmēṁd rṁīraīt̄ṁī %GḺq |

cidvimarśaparāhaṁkṛt prathamollāsinī sphuret |

The Supreme Ego of the reflective awareness of consciousness is the

first outpouring that shines radiantly within the reflective awareness of the
Absolute (anuttaravimarśa), initially devoid of all activity.¹⁵ (62cd-63ab)

‘Initiallyʼ, in the first phase, ‘within the reflective awareness of the

absolute’ which, unassociated with the activities (of consciousness), beginning
with the intention to pour out (of itself) and the rest (that follow), is like a (still)
waveless ocean, that is, within the supreme Light (of consciousness) (arises)
‘the reflective awareness of consciousness’ which is the first outpouring
(within it), and so, because there is no separate object of awareness, the
‘supreme Ego’ʼ, which is intent on reflecting on its own nature alone, ‘shines
radiantly² as reflective awareness of ‘I’ (consciousness), by virtue of which its
freedom may arise everywhere. The Supreme Lord, Who is the Light of the
Absolute (anuttaraprakāśa), having concealed His own essential nature by the
glorious power of His freedom, residing on the plane of the means of
knowledge and the rest, manifests phenomena separate (from Himself and one
another).
He says that:¹⁶

point is that even if there is a difference in the means, there is not the slightest difference
in the goal to be attained of (all) these means. It is also said that: ‘The wise should not
imagine that there is any difference here in the fruit which is consciousness.” (MV
2/25ab; Also quoted in TĀ 1/227 and below in TĀv ad 5/154 and ad 34/3.) Yogis
should not think that different fruits are attained through different means. The point is
that although the means differ from one another, the fruit obtained is in all respects the
same and that fruit is only the completely full (and perfect) state of Bhairava.³
¹“³ 5!62cd-63ab corresponds to MVV 2/44. See above, note 5,113 for a translation.
Note again here that the supreme reality which Abhinava proclaims to be
Anuttara is the pure light of consciousness alone. There are no levels within it. Nor is it
‘a levelʼ. Indeed, it cannot be defined in any way. If asked what Anuttara is, there can be
no (an) reply (uttara). The supreme ‘I consciousness of Bhairava, the true nature of
everything, is the reflective awareness and freedom of the Light of Anuttara which
shines in No Means. The supreme ‘I’ consciousness is its ‘first outpouring’.
¹⁴“ In these verses, Abhinava describes the inner process of worshipping the deities of
consciousness, who manifest and act through the senses. The process (krama) of
perception is the liturgy (krama), in which consciousness is engaged in nondual
worship. Recognising this activity as that of his own fundamental consciousness, the
Yogi at the individual embodied level of practice participates in the reflective awareness
of the Absolute (anuttaravimarśa). Tīime and action are fundamentally connected. Outer
activity, based on the relative distinction between what has taken place and what is
about to occur, is the measure of time. When outer action is recognised to be the result
and manifestation of the inner cognitive activity of consciousness, past and future are
withdrawn into the immediacy of the present, which is no longer set in time. In the
 TANTRĀḶOKA 71

TṬ 3aTTITṀ] JCJTRGJṬTÑṬ I| £.3 |

gāTṃṛāīrēīa
r̥dāe r-1q
tata udyogariktena sa dvādaśakalātmanā || 63 ||
sūryeṇābhāsayed bhāvaṁ pūrayed atha carcayet |

Thus, that (reflective awareness functions as) the Sun (of

knowledge), which, consisting of twelve phases,¹” emptied out by the

following passage from the MVV, Abhinava outlines essentially the same practice he
teaches here from this perspective.

“. . . the past and future are immersed in the consciousness that is called the
present. If (the yogi) brings about a state of rest in this alone, and if the whole circle of
the rays of conceptualization stand still for one moment without becoming manifest in
this (present consciousness), then (the yogi) has annihilated his own individual (nija)
existence, and (transcending time,) relishes (carvaṇāṁ labhate) just the vibrant
experience (of the nectar) of his own immortality, (in which) flows an abundance
(saṁdoha) of the ambrosia that is the highest bliss. (142-144)
For when the Moon (of objectivity) is full of the mass of rays of the Sun (of
sensory perception) and does not wish to emit them again, then it is for a moment
established in a state of rest, in the plenitude of its own orb (within the perceiver). It is
(then) called ‘the vessel of the gratification of all the constituent deities within
(consciousness).³ (145-146)
In this way, one rests in the light emitted by the Moon of the knowledge of
one’s own Self. (It is the light) within the heart (of consciousness) made manifest
(añcita) by the mass of the rays of the Sun (of sensory perception) that illumines the
world, and is beautiful with the essence of the nectar of the vast consciousness within.
Since the flood of one’s own inner nectar is not released outside (in this state of
introverted contemplation), it revolves and surges up only within (consciousness), and
(thereby) acquires (-ātmakaḥ jāyate) the knowledge of the ‘Iʼ, which gratifies the circle
of the deities (of the senses) within oneself. As long as (consciousness is experienced to
be engaged in this way) (yāvat), the process of one’s own sensory perception
(svakaraṇakrama) is suspended. While the mass of the rays (of the senses) is restrained,
(their) power (vibhava) (that causes manifestation) is absent, and so neither past nor
future is divided off from the present’ MVV 1/147-151ab.
'“⁷ There are sixteen vowels in Sanskrit. They collectively represent the Moon with its
sixteen digits or energies (kalā). The Moon represents the sphere of objectivity, and the
Sun noetic consciousness, which illumines it as the means of knowing it. Abhinava here
has in mind the Krama teachings. As Padoux (1990: 159 n. 209) explains: ‘[these]
notions are distinctive of the Krama tradition, for which, among the wheels of energy
that connect the knower with the world and the Absolute (a typical concept of this
system), there is a Wheel of Light (prakāśacakra) with twelve rays — twelve kalās
[energies] - that abide in the Sun – corresponding to the means of knowledge [i.e. the
senses] –— and the twelve vowels (minus r, Ṛ, 1, and L). And there is a Wheel of Bliss
(ānandacakra) with sixteen rays – sixteen kalās [energies] — containing the whole of the
sixteen vowels that are lunar, . . . where the knowable predominates. Thus, there are two
moments of consciousness: first one of self-awareness, then one of awakening to the
world’. We have observed several times that the cycle of twelve Kālīs is equated with
the twelve phases of the sun (see, for example above 4/146cd).
72 CHAPTER FIVE

exertion (udyogariktena)¹⁸ (of its intent), manifests (bhāsayet), fills (pūrayet)

and contemplates (carcayet) phenomenal existence, (assimilating it into
itself).¹⁴⁹ (63cd-64ab)

‘Thuṣ’, because of the radiant pulse (sphuraṇa) of the reflective

awareness of ‘I’ (consciousness), which is that Supreme Light, (then) initially
manifests the plane of the contracted (individual) perceiver. The ‘exertion’,
which is the intention to make phenomena manifest, ‘emptied out’' there by
its being always orientated externally, the ‘twelve phases’, which are the (the
forms of) reflective awareness corresponding to the vowels from ‘A” to
‘viṣarga’ without the (four) neuter"" (vowels, r R 1 L), are ‘the Sun’, which is
the means of knowledge that has attained (its) completely full nature,
‘manifestsʼ, that is, emits externally, each individual thing one at a time, as the
(colour) blue and pleasure etc., as a subtly contracted form (of consciousness).
(It then) ‘fīlls’ (its manifestations), that is, establishes them for some time in that
way, as they are. (Then it) ‘contemplates’ (them), that is, withdraws them, by
making them one with itself. This is the meaning.
The subject who wishes to accomplish a (particular) task
(arthakriyārthin) initially views the mass of phenomena (arthajāta)'³ as
mounted on the means of knowledge (pramāṇa). He then thinks: “this is thus”.
After that he thinks: “I have known this object”. Thus, considering (himself to
be) satisfied, dissolving away (vilāpana) the outer form, he rests within himself.
Thus, (one’s own personal) experience is a witness to this reality.
ŚSureḷy (one may ask,) once the mass of phenomena have in this way
assumed (and gone through all the stages) of manifestation and the rest, what
happens? With this doubt in mind, he says:

ÉbCAḤṀEAETVĀEELEIEEEYTṈIAḤ
gīa-a aāīaē fqsĩã a# |
Ṣ-BĪĪÑTTIĪTPĀATTTTĀTITT
I EU I
'“* TĀ 5/62cd-64ab corresponds to MVV 2/44-45. See above, note 5,113. Read
udyogariktena for udyogasaktena (‘intent on exertion’) on the basis of MVV 2/45ab,
that reads udyogavaśariktena (‘emptied out due to exertion’) and MSs Kh, C, Ch, and Jh
of the TĀ, which read udyogaraktena (‘by the attachment to / of exertionʼ
).
'⁹ Krama teaches a series of four phases (kramacatuṣṭaya) (see above, note 3,797) to
which Abhinava is evidently referring here, although he denotes them in terms not seen
elsewhere in the available sources. One may assume that Abhinava intends, as he has
already stated several times, that these four phases be related to the three goddesses
Parā, Parāparā and Aparā. Thuṣ, once again, even though practice begins in the domain
of the Individual Means as it involves the movement of the breath, it is grounded in the
experience of the twelve Kālīs and the Trika goddesses, experienced in the realms of
cognitive Yoga, that is, the Empowered Means based on the power of knowledge
(jñānaśakti).
'³⁰ Read riktena for saktena.
¹³¹ Read ṣaṇḍha- for the misprint ṣaṇṭha-.
'³² Read arthajātaṁ.
 TANTRĀLOKA 73

athenduḥ ṣoḍaśakalo visargagrāsamantharaḥ l| 64 ||

sañjīvanyamr̥taṁ bodhavahnau visr̥jati sphuran |
icchājñānakriyāśaktisūkṣmarandhrasrugagragam |l 65 ||
tad evam amr̥taṁ divyaṁ saṁviddevīṣu tarpakam |

Now the Moon (of objectivity), shining radiantly in its sixteen

phases, desiring to devour (its) emission, (its seventeenth aspect), the
Vivifier (saṁjīvanī), pulsing radiantly (sphuran), emits the Nectar of
Immortality into the fire of consciousness (that is, the limited subject).¹°³
That is the divine nectar (that drips) from the tip of the sacrificial ladle
(made of) the powers of will, knowledge and action (that flow through) the
subtle channels (of the senses, that serves) in this way (evam) as a divine
libation to the goddesses of consciousness (the sacred powers of the senses).
(64cd-66ab)

‘Now’, after noetic consciousness (prama) has developed,'* ‘the

Moonʼ (of objectivity), consisting of the body and the rest, ‘shining radiantly’,
that is, manifesting in its own (true) nature, and so having (all its) ‘sixteen

'³³ TĀ 5/64cd-65ab correspond to MVV 2/46-47ab. See above, note 5,113. Gnoli
supplies an interesting note to his translation of this verse that is worth translating here.
‘The language of Abhinavagupta is strongly influenced by the Krama school. To the
degree in which the sentient subject opens up to itself, it closes to objectivity and vice
versa. These two complementary moments are symbolized in the Krama system by the
two wheels (cakra) of Light and Bliss (prakāśacakra and ānandacakra) (see above,
4/123cd ff. add MM p. 83) consisting of twelve and sixteen rays, respectively. The
means of knowledge prevails in the first wheel. This is the Sun that consists of twelve
kalā [energies], symbolized by the twelve vowels, excluding r Ṛ 1 L, and it is ‘thin’
(krśa). The Wheel of Bliss is characterized by the prevalence of objectivity, external and
internal, in itself and for itself (svena rūpeṇa), it is full (pārṇa), and, lunar, has sixteen
kalā [energies], that correspond to the sixteen vowels (including r R 1 L). In both cases,
that is, whether the means of knowledge or objectivity predominate, reality affirms itself
in our consciousness in four moments called udyoga (‘exertion’), avabhāsa
(‘manifestation’), carvaṇā (‘relishing) (or saṅkrāma – ‘transfer’) and vilāpana (‘setting
aside’). The point is that every time we perceive anything, initially there is a sort of
connation (udyoga), which is equivalent to the immanent appearance of the thing
(arthāvibibhāsayiṣā), then its manifestation (avabhāsa), the relishing of it (carvaṇā) and
its dissolving away (vilāpana, viśrānti) into the subject (see PTv Gnoli 1985, pp. 130-
131 and Padoux 1990: 159 n. 209; see also above, note to 3/265). When Ānandacakra
(the Wheel of Bliss) [is activated] the fire of consciousness, as mentioned before, is
intensified and nourishes itself with the four seeds of nectar that vitalize it (amṛta,
saṁjīvanī) and flow into it. Meditation on this moment is a source of bliss.”
The prototype of these verses, that is, MVV 2/46-47ab, supports this last
statement. See above, note 5,1 13.
³⁴ Noetic consciousness (pramā) is the knowledge that results from the perceiver
(pramātr) perceiving the object (prameya) through the means of knowledge (pramāṇa),
which traverses the phases of manifestation and its perception outlined in the previous
verses.
74 CHAPTER FIVE

phasesʼ, which are (the vowels) beginning with the letter A (up to visarga) as
well as the sense organs of knowledge and the rest, has attained its own full
(and perfect) nature (as the Full Moon).'³ Thus, having reached a state of
maturity (ucchūnarūpatā),'“ ‘desiring² and eagerly confident (visrabdha) ‘to
devour (its) emission’, that is, to conceal that form within itself
(tadrūpatiraraskārātmāṇṭtaḥ), ʻthe Vivifier emits’ that is, pours forth in a gross
form as the perceiver and its object etc., ‘the Nectar of Immortalityʼ, which is
a special vital element (dhātu) that nourishes the sixteen energies, ‘into the fire
of consciousnessʼ of the limited perceiver. According to the saying: “(The wise)
say that there is an immortal (amṛtā) energy (kalā) within man, that consists of
sixteen energies (kalā).⁰'” (The Vivifier) is the seventeenth (energy of the
Moon), which is called Amā and gives life to the universe.'⁸ This is the
meaning.
Then, when that nectar of the Moon'³” 159 has poured forth in the manner
explained, and has developed as (the mass of objective phenomena) such as (the
colour) blue and pleasure etc., having divinized ‘the tip of the sacrificial ladle’”
(consisting of the powers) of will (knowledge and action), one should offer ‘a
divine libation to the goddesses of consciousness’ʼ, that is, by savouring the
aesthetic delight (rasāsvāda) of form and the other objects of sense. One should
bring the goddesses of vision and the rest (of the senses) to rest within one’s

³³ The sixteen phases or energies of the Moon of objectivity are the five cognitive
organs of sense, the five organs of action, the five sensations and the intellect. In this
state, namely, when they manifest according to their true nature, they shine at one with
consciousness, and so they have ‘aṭtained their own full (and perfect) nature’ʼ, as has the
Moon, which is full of all its sixteen phases and so is the Full Moon. They are all
contained in the transcendental Śiva principle. Beyond, when the energies of the Moon
flow out through its power of emission, all the other principles are formed as this energy
‘condensesʼ progressively.
'³⁰ The term ‘ucchūna’, which I translate here as ‘maturity², literally means ‘swollen’ or
‘ready to burst’, like a seed that swells when it is just about to sprout. It denotes the
condition of consciousness that has developed to the point in which it is just about to
pour out of itself. In this case objective, that is, outwardly directed lunar consciousness,
has been filled with the objectivity it has assimilated into itself and is now ready to pour
out into the sphere of the fire of subjectivity, to which it is offered with the reverence of
an oblation to the sacred fire.
'⁵⁷ See Dyczkowski 2009: intro. 1, 346 ff. This line is drawn from Triśirobhairava. t is
also quoted above in TĀv ad 3/138-141 (137cd-141ab) and the first half below in TĀv
ad 24/13-16. Abhinava himself quotes it in the PTv. See above note 3,431 ad 3/138-141
(137cd-141ab) for the full citation from the PTv (p. 180-182).
'³⁸ Gnoli (PTv 1985, p. 131 note 405a) disagrees with Jayaratha here. According to him,
it is clear that the Vivifier consists of the four neuter vowels, ṛ R 1 L. He points out that
in exactly the same context in the MVV (2/47ab), Abhinava refers to them as the four
vitalizing energies (kalāś catasro jīvanīḥ) that are poured into the fire of consciousness.
In the PTv (p. 224) they are called *letters of nectar⁷ (amrṛtavarṇa) (see also ibid. p. 174,
TĀ 3/78-81 and Kṣemarāja on ŚSū 3/7). But even if we accept Jayaratha’s
interpretation, the same confusion remains, we have already discussed concerning the
identity of the energy of the Moon as being the sixteenth or seventeenth digit of the
moon. See note to TĀv ad 1/137cd-141ab and ad 3/138-141 (137cd-141ab).
¹³⁹ Read candrasya for cirasya.
 TANTRĀLOKA 75
own (pure) nature alone. This is the meaning. ‘The subtle channels’ are the
doors of the senses in the form of the (actual physical) sense organs (golaka).
What is being said here is as follows. (Considering) first of all that some
particular thing (bhāvajāta) is a means of effecting a desired (objective), it
develops by means of the senses into an object of knowledge. Once that state (of
objectivity) has been attained, (then) by performing its own particular function
(to the satisfaction of the perceiver), it induces (the perceiver) to rest solely
within his own nature, and so invokes (the experience of) the plenitude of
consciousness.
Surely (one may ask), what is the purpose of offering libation to the
goddesses of consciousness? With this question in mind, he says:

fāīrīāāāṁṁīarç
āīrīē gaŨṝṣt 1| ē u
fsīr= īaā zā aamr=zaq|
viṣargāmṛtam etāvad bodhākhye hutabhojini |l 66 |
visṛṣṭaṁ ced bhavet sarvaṁ hutaṁ ṣoḍhādhvamaṇḍalam |

If the nectar of emission (visargāmṛta) is thus emitted into the fire of

consciousness, the entire cosmic order¹" is offered as oblation. (66cd-67ab)
(66cd-66ef)

As (our) most excellent teacher (guruvara) (has said):

‘The sphere of (worldly) existence is made of all things (bhāva). (It

rests) on the (seat of the sacred) grass (barhis)'⁰’ made of all the energies. Who
else is my equal in offering oblations, I who am the sacrificer of the sacrifice
made of all sacrificial victims.³¹³

(The teaching imparted) here concerns the utterance of (SAUH), the

Seed of Nectar (amṛtabīja) etc. Its meaning is as explained previously,'³ and so
(also) because it is very secret, (there is) no (need) to exert (oneself) again here
(to explain further).
Surely (one may ask,) if the nectar of emission is contemplated in this
way as being the supreme subject, what has become of the sixfold sphere (of the

'“⁰ The expression here for cosmic order is sodhādhvamaṇḍalam, which literally means
‘the sixfold sphere (of the cosmic) path (of the manifest universe)’. Concerning this
Sixfold Path of the cosmic order, see above, note ad 1/34.
'⁶ See above, note 4,869.
'“*² This verse appears to be by Jayaratha’s own teacher; another from the same source is
quoted above. In TĀv ad 4/201-202. See note there. Could this be Kalyāṇa, who he says
liberated him ‘in the body° with ‘the drops of his compassion’? (See second
introductory verse at the beginning of the commentary). He refers to his ‘most excellent
teacher⁷ again in the verse with which he concludes his commentary on Chapter
Twenty.
'⁶³ See above, 4/186cd-189ab.
76 CHAPTER FIVE
cosmic) path (of the manifest universe), that this has been said? With this
question in mind, he says:

JāĪSJTTTĀ
fīāīī : ērāīTaēī 11 ē.9
Ṭaāī]. Ṁāīcaīṁ ēṀāāaāf̃|
yato ʻnuttaranāthasya visargaḥ kulanāyikā || 67 ||
tatkṣobhaḥ kādihāntaṁ tatprasaras tattvapaddhatiḥ |¹⁶

This is so because the emission of the Lord Absolute

(anuttaranṇātha) is the Mistress of Kula,¹'⁵ and its arousal (kṣobha) is the
(consonants) ranging from K to H, whose expansion constitutes the
sequence (paddhati) of the metaphysical principles (ranging from Earth to
the Individual Soul). (67cd-68ab) (67)

‘The Mistress of Kula’ (kulanāyikā) is the energy Kaulikī

(Kaulikīśakti). As was said before:

‘The Supreme Abode – the Absolute (Anuttara) – is called Akula,

whereas the emission of that Lord is called Kaulikīśakti. ¹⁶⁹

‘Its arousal’, that is, the arousal (kṣobha) of that emission (visarga), is
the ground of arousal (kṣobhādhāra). This is the meaning. As (was) said
(before):

‘The wise call this (series of consonants that ranges from) K to H the
ground of arousal.”
'⁷
Their ‘expansion’ is the expansion and development (prapañca) of the
ground of arousal (consisting of the series of consonants) from K to H. This is
the meaning. As is said (in the Parātrīśikā):

‘0 lady (who observes) good vows, the principles beginning with Earth
and ending with the Individual Soul are found successively (kramār) within the
five classes of consonants, beginning with the gutturals and ending with the
labials. The group of four supports, namely, Air, Fire, Water and Earth, come
after them, and next (finally) the Five Brahmas, which are said to be the (five)
letters beginning with Ś (and ending with KS). One should know that, in due

'⁶⁴¹ TĀ 5/68ab (67cd) is a reworking of MVV 2/47cd. MVV 2/46-47ab, quoted above in
note 5,1 13.
¹“³ In the Prahodhapañcadasika, Abhinava refers to the couple, Śiva and Śakti, as
Anuttara and viṣargaśakti. This identification is also found in the PTv, where Anuttara
is said to be Akula and its power Kula.
¹⁶“ Above, 3/143cd-144ab (143). Cf. also above, 3/66cd-67ab. Notice again how all the
realities are experienced and function in all the spheres of the means to realisation in
corresponding forms to them.
'“⁷ Above, 3/180cd (180ab).
 TANTRĀLOKA 77
order, with A as the root (amūlā) and ending with KS, it is said to be emanation
(srṛṣṭi).”¹⁶⁵
Surely (one may ask,) if the emission (visarga) of the Lord Absolute
(Anuttaranātha) is the energy Kaulikī, is this represented or not in this way in
that (progressive) emergence of the letters? With this doubt in mind, he says:

sṝ srṝ sf7 oazāī tkāī f agferāī | =.c u

aṁ-a iti kuleśvaryā sahito hi kuleśitā || 68 |I

The letters ‘AMṀ’ and ‘AḤ’'® are the Lord and Mistress of Kula
united together. (68cd) (68ab)

!⁶³ PṬ 6-8ab. Abhinava comments on these verses as follows: pṛthivyādīni ca yāvat

brahmapañcakaṁ .tãvat teṣāṁ svarāṇām antaḥ kathaṁ kramāt |atha ca
kramasyādanaṁ bhakṣaṇaṁ kālagrāsaḥ tathā kṛtveti kriyāviśeṣaṇaṁ ca śobhane vrate
bhoge riktatve bhoganivṛttau ca pūrṇatve suvrate āmantraṇam api etat evaṁ
vyākhyeyam eyam amūlā- akāramūlā avidyamānamūlā ca anāditvāt sa kramo yasyāḥ
praśleṣeṇātadrūpo ‘nyathārūpo ‘pi kramo yasyāḥ tathāpy amūlā amūlasya yad
ātananam ātat tatas tad eva

‘AIl things starting with Earth up to the Fifth Brahman (who governs Space)
are within these vowels. In what way? - ‘successively° (kramāt). (The word ‘kramāt’
can be analysed as ‘krama’ – ‘succession’ + ad — ‘to eat’). Thus, it comes to mean
‘eating (adana, bhakṣaṇa) succession’, that is ‘devouring time’ (kālagrāsa). One should
then understand the expression to be adverbial.
The expression ‘suvrate’ (O lady (who observes) good vows) means that (the
same energy also) observes the vow (vrata) of fasting, which is beautiful (su) because
even when there is food (for the senses), there is (an inner spiritual) emptiness and,
when the food ends (by abstaining from the objects of sense), the fullness (of
consciousness). Although this is a vocative, this expression should be explained in this
way.
This creation is amilā in the sense that it has as its root (mūla) the letter A, and
(taking the initial ‘a’ as a privative prefix,) it has no root, as it has no beginning. Thus,
the meaning is that the sequence of that (process of) emanation is ‘not this’ (aradrūpa),
that is, (different or) otherwise (anyathārūpa), and even though it is such, it is anyway
amūlā. (The entire expression amūlātatkramā can also be taken to be a single
compound, in the sense that the sequence of emanation derives (tataḥ) from the
explication (atar) (in the sense of) ‘stretching out’ (ātananam) of amiūlā, that is, of (that
reality,) because it has no beginning, or that it also identifies itself with it (tad eva)³.
(PTv p. 208)
'“⁹ Gnoli suggests the reading a a iti for aṁ a iti. (aḥ before i drops h and so becomes a).
Thus, the Lord of Kula, in continuity with the teaching in the previous verse, would be
the Lord Absolute Anuttaranātha, represented by the letter A. This makes good sense,
and is in line with what been said before (see 3/67cd-68ab and 3/143cd-144ab). In both
cases, Akulais A and Kaulikīis H. Jayaratha, however, supports the reading in the
printed text, and so quotes TĀ 3/134, which states that the Light of consciousness is the
Point of Śiva, i.e. AṀ. But, while it may be a possible interpretation, it is hard to
understand whyin other places the two are A and H, and only here M and H. It may
well be that there was an error in Jayaratha’s manuscript, and that this continued to be
the accepted reading because of his interpretation. In the PTv, Abhinava quotes
Somānanda’s commentary (vivṛti) as saying: ‘AṀ and A are the same letter in modified
78 CHAPTER FIVE
As is said:
‘The pure Light (of consciousness prakāśamātra), present here when
the three abodes (of subject, object and means of knowledge) manifest, is
referred to in the scripture as the ‘Point’, and is considered to be the Point of
Śiva (śivabindu).’⁰

‘The inner intention to emit of that (Light of the Absolute) is called

Kaulikī, the supreme (power) (parā). She Herself most certainly (dhruvam)
assumes, by being aroused, the nature of emission (visarga).”¹”"

Surely (one may ask,) according to the stated view that ‘indeed, power
is not other than the possessor of powerʼ,¹² there (can be) no release (and
separation) (visleṣa) of power from the possessor of power, so how is it that
their emergence is explained (as taking place) separately (bhedena)? With this
doubt in mind, he says:

m fkāāīttrōṁaāīṁ̄
f̄̄aū 1|
paro visargaviśleṣas tanmayaṁ viśvam ucyate |

Other than that (para) is the release of (their) emission. It is said

that all things (viśva) are of that nature. (69ab) (68cd)

‘The release of emission’ is emission that has been ‘released’ (visliṣṭa

– literally ‘separated off’ from its source). '™ Therefore, because it has been
divided off from the possessor of power, it is ‘other than that’ (para). This is
what he says. Moreover, its unfolding expansion (sphāra) is said to be all

and unmodified formʼ. Even so, he maintains that A is Anuttara, and the (fifteen) lunar
digits (tithi) are Ā etc., and, or else, there is (first) AṀ, that is, bindu and then (the
fifteen) lunar digits, that is, A etc. and, at the end of them, (tadantaḥ), emission’. Above
in the PTv, explaining verse 5, Abhinava understands tadantaḥ differently, that is, as
‘within that’. Gnoli explains in brief, ‘taking together all the vowels from A to AM, that
is, the stations (along the line of their development), by uniting with time, they become
Sun and Moon, which are said to be within that.’
¹⁰ Above, 3/134 (133cd-134ab). Also quoted ad 1/11 1cd-112ab (Il1).
¹" Above, 3/137 (136cd-137ab).
'² AIso quoted below in TĀv ad 6/229 (228cd-229ab).
'³ Concerning this ‘release’ or ‘separation’, see PTv p. 201, quoted above in note ad
5/64cd-66ab. It would probably be better to understand this line to mean that the union
of the two, Kuleśvara and Kaulikīśakti, are the supreme – para – release of emission.
Jayaratha prefers instead to understand para to mean ‘other than that’, rather than
supreme. The ‘release of emission’ is the seventeenth energy flowing out from the
sixteen energies of emission, represented by the sixteen vowels (see following verse).
Thus, it can be said to be para, i.e. ‘ʻsupreme’ or ‘beyond’ with respect to the others, or
indeed ‘other than’ they are. See above note 3,432 ad 3/138-141 (137cd-141ab)
concerning the seventeenth digit of the Moon.
 TANTRĀLOKA 79
things. Thus, ‘it is said that all things are of that nature’.'⁴ That is said (in
the following verse):

‘Power and the possessor of power are said to be two categories. His
powers are the entire universe, while the Great Lord is the possessor of
power.³⁸

When the nectar of emission has been contemplated in this way as being
the supreme subject, the sixfold (cosmic) Path assumes that nature.'⁷⁶ So it has
been rightly said that: ‘the cosmic order is offered as oblation’.”⁷
And so, can all this external worship etc. be performed with that (same)
prerogative? Thus, he says:

[EEEUUUIEHEEITEEEEīEtiIE
ۃEE ESr-EIC-IPITI'crd arra |

citprāṇaguṇadehāntarbahirdravyamayīm imām || 69
arcayej juhuyād dhyāyed itthaṁ sañjīvanīṁ kalām |

In this way, this (seventeenth) vivifying digit (of the Moon)

(saṁjivīnīkalā)'™ which is consciousness' and consists of the vital breath,
the qualities (guṇa), the body, and the internal and external sacrificial
substances, should be worshipped, offered as oblation and
contemplated.""(69cd-70ab) (69)

'"¹ Every single thing, in any form, whether a notion or an outer object, is the e on
(visarga) of Siva’s seed, that takes place by the union with His power within, which it is
emitted andis itself that emission. Cf above, 3/137, 141, and especially 142ab.
'”⁹ See above, note to TĀv ad 1/111cd-112ab (112).
'”⁰ Read tadsad eva for tadsād eva.
'”” Above, 5/67b (66f).
'” See above, note 5,153.
'”³ nstead of vit, read cit with MVV 2/49c and MSs K, Kh, Ch and Jh. Jayaratha glosses
‘the qualitiesʼ as the intellect.
'⁴⁰ The injunctive dhyāyet also means ‘should be visualized’. Initially, these processes
have to be imagined as taking place. As such, they are guided meditations. It is in this
way that most people begin their practice at the level of the Individual Means, which
takes its support from the body and mind. As one advances, the thought constructs are
purified, allowing the Light of consciousness to shine within them, transforming notions
into insight, and what is initially just imagined turns into direct experience at the higher
levels of the Empowered Means. Finally, the yogi enters into the pure consciousness of
the Divine Means. Thus, the attentive reader will notice that practically the same
practice, although articulated differently, thatis, as forms of Kuṇḍalinī, is also described
in Chapter Three, which teaches the Divine Means (see 3/138 ff.). The cardinal
difference there is the absence of reference to ritual, even in its most internal form as the
dynamism of consciousness. In the sphere of the Divine Means, there is not even the
slightest split between the worshipper and the object of worship. There is no body,
senses, mind, or anything external to offer. Thus, cognitive yoga as the experience of the
80 CHAPTER FIVE
Taking one’s support ‘in this way’, in the manner described, of ‘the
vivifying digit (of the Moon)² called Amā, which satisfies the entire universe,
one should perform the worship etc. which is the realization (of one’s own
nature) as all things. For the clarified butter of knowledge is supreme
consciousness, and the sacrificers are the perceivers,¹⁵¹ (identified) with the vital
breath, intellect, and body, in relation to which (this lunar energy) is the internal
and external sacrificial substances; that is, the Five Jewels'² and their symbolic
substitutes, namely, saffron powder (kuṅkuma)'⁸³ and the rest, which serve as
the means to accomplish the sacrifice. And its nature is the essence of its
unfolding expansion (sphāra) (as these things). This is the meaning.
Surely (one may ask,) if worship etc. can be accomplished in this way,
that is, (only) if one reaches the plane of emission, then one would not come to
the end of the great effort (to attain it) even in thousands of eons. Thus, would
not the observance (anuṣṭhāna) which is the purpose (and sense of the teachings
of the) scriptures (always) remain incomplete? With this doubt in mind, he says:

TH-a-Tgīā-zāīatāī
fēa: 1| 90 1|
TIĨ f̄rf sac̄̄r̄Ṁ
ṀŨ̄ea |
ānandanāḍīyugalaspandanāvahitau sthitaḥ || 70 1I
enāṁ visarganiḥṣyandasaudhabhūmiṁ prapadyate |

He who is persistently attentive to the pulsation of the two channels

of bliss attains to this, the plane of the nectar of the flow of emission. (70cd-
71ab) (70)

‘The two channels’ are the genitals of the Siddha and Yoginī, which
are predominantly (experienced as) bliss. “The pulsation’ of that (pair of
channels) is their mutual intent (aunmukhya) on one another, with the desire to
enjoy sexual intercourse. ‘He who is persistently attentive’ there – that is,
concentrates there by the process which begins with penetration into the Seal of
the Hexagon (sadaramudrā),¹⁸ and attains the development (of the expansion of
consciousness). (Then he thus) ‘attains to this, the plane of the nectar of the

modalities of the Kuṇḍalinī of consciousness (not the Kuṇḍalinī of the breath as here)
takes the place of ritual.
'³t Read pramātāraś for pramātanāraś.
'³² The Five Jewels are the quintessential Kaula sacrificial substances. According to the
Kubjikā Tantras they are 1) blood, 2) meat, 3) bone, 4) fat and 5) skin from the head.
Another set is 1) faeces, 2) urine, 3) blood, 4) fat and 5) semen. See Dyczkowski 2009:
4 n. 117.
'³ Kuīṅkuma – saffron Crocu Sativus, the plant and the pollen of the flowers.
'⁴ The three channels of the vital breath – Iḍā, Piṅgalā and Suṣumnā– join at the base
of the spine in the genital region. When Yoginī and Siddha unite, they make six, thus
forming the Seal of the Hexagon, formed from the upward male triangle and the
downward female triangle. With a Point (bindu) in the centre, this is a common
representation of the sexual union of Śiva and Śakti. See above, note 3,325 at TĀv ad
3/95cd-96ab.
 TANTRĀLOKA 81
flow of emission’ – that is, he attains oneness with ‘the plane of the nectarʼ,
which is the place of rest (in transcendental consciousness) that generates the
most excellent bliss, and s0 is the location of the source of all the ‘nectar’ of
‘the flow’ of the sexual fluids (caramadhātu) and ‘emission’ of this, the
(seventeenth) vivifying digit (of the Moon) (saṁjivīnīkalā) of the Supreme
Lord, who desires to emit (the flux of emanation).
(Someone may object that) what is being taught here is that just by
practicing vulgar (sexual intercourse, all) would be attained, without (need of)
explaining (any practice). (In response to this objection, we say) that if one just
pays attention, basing oneself on (this simple) basic practice (yuktileśa), then
that plane of emission is attained effortlessly, and so the effort which was not
successful to maintain the observance (anuṣṭhāna), which is the purpose (and
sense of the teachings of the) scriptures, is (successfully) completed.
Surely (one may ask), agreed that practice of this means to realisation
(upāya) is a pleasing (and easy one) (sukhasādhana); however, if even the
network of means is fashioned from (several) different energies, then there (in
that case), how can the goal (be attained) with just this one?

Entering the Heart on the Plane of Emission

ITF &T Tḍ̄IHJI TādāHTSTJHITT

I 2,

Śśākte kṣobhe kulāveśe sarvanāḍyagragocare || 71 II

vyāptau sarvātmasaṅkoce hṛdayaṁ praviśet sudhīḥ |

'³The man of fine insight (sudhī) should enter the Heart (of the
plane of emission on the following occasions, namely,) 1) when (his) power
(which is his Tantric partner) is aroused (during intercourse), 2) when he
penetrates Kula (the power of emission, in the absence of a partner), 3 and
4) at the tip of all the channels (nāḍī) (of the breath by a gentle caress), 5)
during the pervasion (of contemplation in a state of expansion), or 6) when
(he is in a state of contemplation in which he realizes the illusoriness of
manifestation, and so) withdraws completely from it.¹⁸ (71cd-72ab) (71)

"⁴³ This verse lists the six ways in which Siddhas and Yoginīs experience the flow of the
emission of divine consciousness.
'⁴⁰ Abhinava teaches another way, similar to these, to enter the Heart in his PTv, where
he presents a set of sixteen meanings of this key Trika term for ultimate reality, along
with others in the course of the same work and elsewhere. He prefaces what follows
with a brief explanation that the Heart is Śiva Who, in His aspect as Bhairava, is
identified with the totality of all things and sentient perceivers and, as the Heart, is its
transcendental essence, embraced by the goddess Parā, His supreme power. This is the
supreme object of worship of Trika Śaivism. He explains:

‘Those who have not entered into the Heart, which is this vitality, pervasion,
and essence (of consciousness), (but) in whom the bonds that restrain them have been
gradually loosened and then finally completely removed by observing the appropriate
82 CHAPTER FIVE

outer discipline (bāhyācāra), may also attain for themselves the state of pervasion of
this Heart. Entry into this Heart may not be conceived with discursive notions such as ‘I
have penetrated into this Heart’ or ‘this goddess is Parā’. This is because, as has
(already been) extensively (explained, if that happens, that would not be the real Heart
of consciousness, which is free of all thoughts. Thus) in that case, one would need to
search for some other heart (which is the real one). Rather:
‘The bonds of scripture do not contract the heart, nor can this world sully
consciousness. (Even so, only when the bonds are removed and obscuration ceases)
does this state of perfect (all-embracing) plenitude of the true plane of one’s own nature
(samyakṣyabhāva) (arise). Pouring forth, it is (completely) full and is (by its very nature,
both the goal of) merger and replenishment (bharā) (which is the way that leads to it).”
As I myself have said in a hymn:
‘This state occupies the heart in an instant of those whose mind has become
perfectly pure by the penetration (āvesa) of (intense) devotion to the Lord.”
Thus, (all) the three (goddesses) should be worshipped in the corners (of the
Triangle of the Heart). In the centre is the Goddess (Parā), who is the churning
(nirmathana) of the Bhairava of supreme bliss by the bliss of the emission that arouses
(them), which is the flow of the juice (rasa) of (the aesthetic delight of) eternal bliss.
This is the tradition concerning the deities (of Trika). (The same applies) also when
Kaula adepts (vīra) engage in (sexual) union (yāmalayoga) (in which they worship the
Goddesses) with (the emission) that is generated from (their) union with the (Kaula)
consort (dūti), (brought about by) the arousal of the eternal bliss (gathered together) in
the (genital) organ of bliss. (It also applies to the rites) in which the Hero is alone
(ekavīratā) (when the Goddess is worshipped) by the union of (his) repose
(viśrāntiyoga) in the innate bliss (of consciousness). (The same applies) even (in the
case of an ordinary) man. The triangle, which is located below the bulb (kanda) (at the
base of the spine), is the abode of the outpouring of the organ of bliss. By placing (his)
mind (there,) it generates the (semen) produced by the arousal of bliss when the rubbing
(saṁghaṭṭa) from the root of that organ up to its extremity has become intense (ghana).
It is here (with regard to this that it is said):

‘One should cast the mind made of bliss in the middle between the Fire (of
Passion at the beginning of union) and the Poison (of the pervasion of consciousness at
its climax). Or else, just filled with the vital breath, one is united with the bliss of
passion (of the union of Śiva and Śakti).’ VBH 68

In this way the worship of the Heart is the Yoga of Bliss (ātadayoga). As is
said in the Trikatantrasāra:

‘Worship is the outpouring of bliss, and should be imagined (to be taking

place) within the Triangle. It satisfies one’s own heart by (offering) perfumes, flowers,
incense and the like.³

Everything is marked by the two seals (mudrā) (male and female), as they are
essentially knowledge and action (respectively). The only (difference is that) the seal of
knowledge in the deities is predominantly internal and that of action external, whereas it
is the other way around in the case of Kaula adepts (vīra). Penetration (into knowledge,
the female partner,) can take place in both the forward or reverse way. It is with this in
mind that it has been said that the power of action is placed within the Liṅga, which is
the power of knowledge. PTv p. 221-223.
In this way, within the fourteen (digits of the Moon) is the fifteenth, which is
united to, and to which adheres well (saṁśliṣṭa), emission (visarga) that ends with
 TANTRĀLOKA 83
‘The man of fine insight (sudhī)’ is one who has complete (and
perfect) knowledge, and is in his last life.'” ‘He should enter the Heart’, that
is, he should enter the plane of emission, on the following occasions.
1) ‘When (his) power (which is his Tantric partner) is aroused
(during intercourse)ʼ; that is, when he is enjoying sex with an external Tantric
partner (śakti). As is said (in the Vijñānabhairava):

“The bliss (sukha) that culminates (during orgasm) with penetration into
power (śakti), well aroused by (sexual) union with a śakti, is that of the reality
of the Brahman, which is said to be one’s own (inherent) bliss.’
'⁸⁸

Atithīśa and is the sixteenth (p. 224); or else the pair is conjoined with the fourteenth,
the Lord which is the emission of the sixteen lunar days and the fifteenth. At the end of
it is the seventeenth - Anuttarakalā. The Heart is endowed with that. It has been
explained extensively that all things (whether outer objects like a) jar (or inner) like (the
experience of) pleasure, penetrate into that seminal Being (bījasatā) in (their)
ultimately real form. Thus, that Heart is in this way the sixteenfold Heart in accord there
with (its nature as) Anuttara. It is the oneness of the Brahman, which is the coming
together (samāhara) of the four states of the object of perception and the perceiver,
namely, exertion (udyoga) and the rest, undivided (from one another) as the (condition)
of the first (initial state of consciousness). United with that, these are the lords of the
lunar days, ending with the letter Ū, (who are such) by virtue of its power.” PTv p. 223-
224
'Ś⁷ Ṟead kaścid paścimajanmaḥ for kaścid apaścimajanmā.
'³³ VBH 69 (68). The number in brackets is the verse number in Ānandabhatṭa’s version
of the VBH. Śivopādhyāya comments: śaktisaṁṅgamaḥ strīsaṁgaḥ, tena saṁkṣubdhaḥ
saṁpravr̥taḥ, śaktyāveśaḥ ānandaśaktisamāveśaḥ, tadāvasānikaṁ tatpāryantikam |

na sṛṣṭir jāyate liṅgān na bhagān nāpi retasaḥ |

ānandocchalitā śaktiḥ sṛjaty ātmānam ātmanā ||

iti uktarītyā strīsaṁgānandāvirbhūtānandaśaktisamāveśānte yat

ghaṇṭyanuraṇanarūpaṁ brahmatattvaṣya sukhaṁ parabrahmãṇandaḥ,
tyaktastrīpuruṣadvaitaparyālocanaṁ svātma-mātraniṣṭhaṁ, tat sukhaṁ svakam eva
svākyam (svārthe ṣyañ cāturvarṇyatrailokyādivat) ātmana eva saṁbandhi, na anyata
āyātaṁ bhāvayet | ṣtrīsaṁgas tu abhivyaktikāraṇam eva, yataḥ svaka eva sa ānandaḥ,
tataś ca strīsaṅgena ya ānandaḥ anubhūyate tām eva striyaṁ dhyātvā ānandamayo
bhavet iti bhāvaḥ | uktaṁ ca

jāyayā saṁpariṣvakto na bāhyaṁ veda nāntaram |

nidarśanaṁ śrutiḥ prāha mūrkhas taṁ manyate vidhim ||

iti | viśvasphuraṇaśakúiṣaṁgamasaṁkṣuhdhā yā cicchakiiḥ tasyā ya āveśaḥ iti kecit

“(Sexual) union with a śakti’ is (sexual) union with a woman. ‘Well aroused’
by that (means) well impelled (by that). It ‘culminates’, that is, reaches completion, by
‘penetration into powerʼ, that is, complete penetrative contemplative absorption into
the power of bliss. (It is said:)

‘Emanation does not come from the penis, nor the vagina, not even from the
vital seed. It is power that has been stimulated by bliss that emanates itself by itself.’
84 CHAPTER FIVE

2) ʻ‘When he penetrates Kula (the power of emission, in the absence

of a partner)³ (kulāveśa). Even though there is no outer partner (śakti),
‘penetration’ (takes place as) the state of oneness (tanmayībhāva) (with the
object) brought about by intense imagination (bhāvanā), preceded by the
recollection of ‘Kula’, that is, the nature of the empowered form (of the Tantric
partner). That is said (in the Vijñānabhairava):

‘O goddess, even in the absence of a śakti, there is a flood of bliss by

filling the memory with the joy (of sex with a) woman had by licking, churning,
squeezing and the like.”¹⁹

In accord with the stated method, at the end of the penetration into the power of
bliss that has been generated by the bliss of (sexual) union with śakti, the ‘bliss’, which
is (like) the resonance of a (struck) bell, ‘of the reality of the Brahman’, is the bliss of
the Supreme Brahman. Once having abandoned the dualistic perception of (himself as a)
man and (his partner as a) woman, that bliss, which is firmly established in one’s own
Self alone, is ‘one’s own’, that is, associated with the Self itself. One should
contemplate that it has not come from something else. (Śexual) union with a woman is
just the cause of the manifestation (of that bliss), for that bliss is (inherently) just one’s
own. Thus, having meditated on the bliss one experiences by (sexual) union with a
woman as being that woman, (he) becomes bliss (as she is). This is the overall sense.
Moreover, it is said:

‘‘Embraced by (his) wife, he knows neither what is outside or inside’. The

Veda says that this is an example. (Only) a fool considers it to be an injunction!”

There are some (who explain this line as meaning) that (it is) the penetration
into the power of consciousness that is aroused by the union with the śakti which is the
effulgence of all things.”
'⁸³ Tbid. 70 (69). This way of penetrating the Heart and entering the plane of emission
involves recollecting intercourse with an external śakti when she is absent.
Śivopādhyāya comments:
lehanaṁ vaktrāsavāsvādanaṁ, paricumbanaṁ iti yāvat | manthanaṁ pradhānāṅga-
viloḍanam āliṅganaṁ vā | ākoṭaḥ punaḥ punar_mardanam nakhakṣatādiḥ vā |
Śśaktyabhāvaḥ sphuṭastryādīnāṁ kāraṇānām abhāvaḥ | śaktyabhāve '‘pi ity anena
svakīya eva sa ānandaḥ tatsaṁmukhībhāvena āyāto, na punaḥ tatra shīī kāraṇam iti
svaṃ eva ātmānaṁ sānandamayaṁ dhyāyet ity arthaḥ | lehanādyaiḥ strīsukhasya
smaraṇabharāt (p. 60) ānandaḥ iti | bharāt smaryamāṇo hi sa sparśaḥ tatsparśakṣetre
ca madhyamākṛtrimaparāśaktiñālikāpratibimbitaḥ unmukhaśāktasparśābhāve *pi
tadantarvr̥tiśāktasparśātmakavīrya-kṣobhakārī bhavati iti abhinavaguptapādāḥ || 70 ||

‘Licking’ is tasting the wine of (the woman’s) mouth, that is, kissing (it) all
around. ‘Churningʼ’ is whirling around the (genitals, which are) the main limb (of the
body), or else (it means) ‘embracing’. ‘Squeezing’ (means) rubbing repeatedly or else
scratching with the nails etc. “In the absence of śakti’ (means) the absence of the causes
(of bliss), namely, woman who is manifestly (present) and the like. By (saying) ‘even in
the absence of a śakti’ (the idea is that) the bliss which is (essentially) one’s own alone
has come (about) by being intent on that (sexual pleasure had with a woman). The cause
there is certainly not a woman. Thus, one should meditate on one’s own Self alone as
possessing (the Brahman which is) bliss. This is the meaning.
Bliss (is experienced) by filling the memory with the joy (of sex with a)
woman (brought about) by licking etc. According to the venerable Abhinavagupta, ‘by
 TANTRĀLOKA 85
3) “(He should enter the Heart) at the tip of all the channelsʼ, that is,
in the sphere of the End of the Twelve, whether the basic one (pradhāna), or the
one at the very end (of the subtle body).¹" As is said (in the Vijñānabhairava):
‘One should cast one’s mind into the End of the Twelve in any way and
wherever, every moment, and so for one (whose mental) activity (has) ceased
(by this practice), an unparalleled (state arises) within (a few) days.”¹⁰'

filling’ (is meant that) the touch which is to be recollected within the field of that touch
(i.e. the genitals), (where) the channel of the uncreated supreme power (parāśakti) in the
middle is reflected. Even in the absence of the touch of a śakti propense (to sexual
intercourse), (recollection) arouses the vital seed (vīrya), which is the touch of śakti as
the activity (vṛtti) within that (field of touch, that is, the genitals).”
Abhinava writes: ‘Indeed, this touch (sparśa) recollected intensely and reflected
within the central channel, which is the uncreated supreme power (experienced within
the genital centre), brings about, even without that primary woman’s touch
(śāktasparśa), an arousal of vitality which consists of this inner tactile sensation of a
woman.’ PTv p. 52. See above note to 3/229cd for the full passage. Cf. ĪPVv 1, p. 159:
‘There are certain centres in the body that are, by their very nature, loci of bliss;
examples are the genitals, the heart, and the palate etc. The tactile sensation of erotic
pleasure, which one does not experience at first hand directly, but is inferred, thought,
imagined etc., is reflected within them, so as to bring about an emission of the vital
seed.¹

Abhinava understands the process of ‘filing the memory’ as meditative practice,

rather than just recollection. Thus, after he has outlined the cognitive, metaphysical and
theological dimensions of the power of emission, he proceeds in his usual allusive manner
to indicate how it functions in its microcosmic counterpart at the individual embodied level
of consciousness.

‘Once one has attained entry here into the plane of full (and perfect) emission, one
(truly) practices the teaching which says that by ‘kissing (lehanā), churning (manthana) and
the like (one attains the supreme state)³. (VBH 70 (69)) In this way, having laid hold of
(Suṣumṇā), the (common) Channelin the Centre (between the partners identified with Śiva
and Śakti), the supreme radiant energy (tejas) (of consciousness) vitalizes the entire body
(of both). Then (when) (the female consort’s) sexual energy (tu) has been aroused from the
start, one should proceed to the state (induced by orgasm), which is ejaculation (visṛsti), the
(spiritual) wonder of bliss. That (wonder experienced) alone is incomplete, but (when it is)
complete, it is God (himself). Thus, the one energy of emission (vaisargikī śakti) itself
unfolds (in this way).' MVV 1/896-899ab.
'⁰ The body is measured in sets of twelve finger-breadths. There are eight of them from
the soles of the feet to the top of the head of a standing man. This covers the extent of
the physical body. There is another span of twelve fingers below the feet and another
above the head. The extra space covers the subtle body that extends outside the physical
one, making 108 fingers all together. The ‘basic’ or main (pradhāna) end of the twelve
is the genital centre. See below 7/68cd-70ab.
'³! VBH 51 (50). Śivopādhyāya explains: yathā tathā iti svarasoditena yena tena
saṁvitprasaraṇaprakāreṇa, yatra tatra iti pūrvokteṣu madhyāt yasmin tasmin pradeśe
dvādaśānte, pratikṣaṇaṁ muhur muhuḥ, manaḥ kṣipet ekāgrīkuryāt, itthaṁ kṣīṇavṛtteḥ
praśāntacāñcalyasyāsya, dinairiti- alpenaiva kālena, vailakṣaṇyam-
asāmānyaparabhairavarūpatā bhavati, yathā yathā yatra yatra iti pāṭhe tu yena yena
prakāreṇa yasmin viṣaye manonikṣepaṇaṁ tathā tathā tatra tatra vailakṣaṇyaṁ bhaved
ity aṇvayaḥ ||
86 CHAPTER FIVE
4) Or ‘(he should enter the Heart) at the tipʼ, that is, (at some)
extremity (of the body), like the armpits, where by gently touching with the tips
of the fingers, it gives rise to great bliss. As is said (in the Vijñānabhairava):

‘O gazelle-eyed (goddess), by applying the trick (of tickling under the

armpits), great bliss arises all of a sudden (sadyaḥ), due to which (the supreme)
reality manifests.’'”
5) ‘(He should enter the Heart) during pervasion’, that is, in the state
of unfolding contemplation (vikāsasamādhi), by the realization, which gathers
all things together,"⁴ (that one is) of the nature of all things. As is said (in the
Vijñānabhairava):

‘In any way’ that takes place spontaneously, in whatever way consciousness
extends. ‘Wherever’ out of the (places) mentioned previously, in that place, that is, in
(one of them that is an) End of the Twelve. ‘“Every moment’, again and again, cast the
mind (there), that is, concentrate it (there). “One (whose mental) activity (has) ceased’
and its fickleness has been quelled in this way, ‘within (a few) days’, that is, in a short
time (he experiences) ‘an unparalleled’ (state), that is, the unique state of Para
Bhairava. (If we accept) the reading ‘in whatever way wherever’ (yathā yathā yatra
yatra for yathā tathā yatra tatra), the syntax would be ‘in whatever manner within
whichever object of sense, the mind is cast, in that way there (arises in that place) an
unparalleledʼ (state).”
Swami Lakshmanjoo explains (2002: p. 55): “When you are walking or talking
or doing some household work or doing any other trivial act, just concentrate on
dvādaśānta [the End of the Twelve finger space at the top of the head]. Your mind must
hold the state of dvādaśānta in each and every act of your daily routine of life. But this
must be held in continuity [every moment]. Then one is born anew – in days, not in
months.³
¹⁹² Ibid. 66 (65). Swami Lakshmanjoo (2002: p. 72) explains: “When someone tickles
you under the armpits and you laugh, you laugh wildly without any limit and there you
have to see where this laughter comes from. If actually this laughter was blissful, why
do you hate it? So there is something unknown to you that makes you laugh, otherwise
you are worried by that. Are you not worried? Why do you laugh? You ought to weep,
but you do not weep, you laugh. So you must find the source of that laughter and there
and then the supreme bliss shines forth by which your own self is revealed.”
Śivopadhyāya does not refer to this tickling at all. According to him, the VBH
is referring to any magic trick that astonishes one who sees it. This surprise or sense of
wonder is an occasion to experience consciousness free of thought constructs:

sadya eva vismayajanakaḥ, kuhanaprayogaḥ adbhutamāyāprayogaḥ,

aindrajālikaracita-māyīyodyāṇa- tatsthitacitrakuṣumavṛkṣāditatsthasvātmaviharaṇa-
svāṅgacchedana punas tat saṅyojanādi— atyadbhutatva—
janakakuhanaprayogadarśane yogino nirvikalpāvasthā tatkṣaṇam eva bhavet ity arthaḥ
I

‘The application of a trick that gives rise to wonder, that is, the application of
an astonishing magic trick (māyā) ‘all of a sudden’ means when shown the application
of a trick, that gives rise to a state of extreme astonishment, by (for example) severing
one’s limbs (from the body and) then connecting (them) again (to it), when enjoying
oneself whilst playing amidst the flowers and trees in an illusory garden created by
magic. The yogi's state free of thought constructs (arises) at that very moment.”
¹³ Read sarvākṣepakāriṇyā for sarvākṣepakāriṇi.
 TANTRĀLOKA 87
‘The Supreme Lord is omniscient, does everything and is (all)
pervading. “I am he who possesses Śiva’s attributes.” By making this
(realization) firm (and stable), one becomes Śiva.’'⁴
Again:
“(lust as) waves are (those) of water itself (eva), flames of fire and rays
of the sun, (in the same way) these cosmic waves of Bhairava, differentiated
(from Him and one another), are my very own.³ ¹⁵

'³⁴³ VBH 109 (108). Also quoted below ad 15/406 (403cd-404ab). Ānandabhaṭṭa
comments:
sa evyāham aham eva saḥ śivasyāyaṁ śaivaḥ sa eva dharmo yasya svātantryādir mama
sarvo ʻṣṭi anena dṛdhabhāvanena paramaśivatādrūpyaṁ gamyate ||

‘“He himself is me and I am he. This is Śiva’s attribute, of which all the
freedom and the rest (of His attributes) are mine.” By this firm conviction (bhāvana),
one attains oneness with Supreme Śiva.’

Śivopādhyāya explains:

Śivasya ayaṁ śaivo dharmaḥ- svacchasvātantryādiḥ yasya saḥ śaivadharmā,

sa eva aham aham eva sa iti asaṁdigdhatvena bhāvanāt śivatā | iyaṁ śāktī bhūḥ ||

‘“This is Śiva’s nature’, “*he who possesses Śiva’s nature that is pure
(translucent consciousness) and freedom etc. is me and I myself am He.” Śivahood (is
attained) by (this) contemplation (if and) because it is free of doubt. This is Śāktopāya.²

Swami Lakshmanjoo (2002: p. 130) explains: ‘In fact, Lord Śiva is all full of
knowledge, full of action and all-pervading. . . . Concentrate on Lord Śiva for a while.
Then after a while when you have fully concentrated on the awareness of Lord Śiva, put
that awareness in your own consciousness, in your own individual being. Think that
your individual consciousness is one with Lord Śiva, who is all knowledge, all action,
all-pervading. In this way when your mind and awareness are firmly established, you
become one with Śiva.²
!³³ VBHH 110 (109). The last line is quoted above ad 3/84 (84cd-85ab). Swami
Lakshmanjoo explains (2002: p. 131): “This dhāraṇā [meditation] is unmīlana (with
open eyes). As waves and tides are one with water and the tongues of flames are one
with fire and the rays of the sun are one with the sun, in the same way, all the universal
currents are one with me, arise from me who is one with Bhairava.¹
Śivopādhyāya refers back to the previous meditation namely:

‘The Supreme Lord is omniscient, does everything and is (all) pervading. “I

myself am he who possesses Śiva’s attributes.” By making this (conviction) firm (and
stable) one becomes Śiva.⁷ (109)

Śivopādhyāya compares it with this one, saying that they are both ways in
which recognition of one’s own Śiva nature is experienced, criticising those who see a
difference between them. Thus he writes:
‘viśvabhaṅgyaḥ saṁsāravicchittilaharyo, vibheditāḥ saṁjātabhedāḥ ity evaṁ
parijānataḥ, so.ahaṁ, ahaṁ ṣa ity ekena prakāreṇa, mamāyaṁ vibhavaḥ iti
prakārāntareṇa pratyabhijānataḥ iti anvaye iti evakārau nipātau pratyabhijñādvaidhaṁ
sūcayataḥ, anyathā prakārārthasyaiva bhāvāt anayoḥ paunaruktyam āpatet | ye tu
saryvo mamāyam, sargo mamāyaṁm ityādi pāṭhāntaraṁ kalpayanīi te paṇḍitaṅmanyāḥ
88 CHAPTER FIVE
6) ‘(ḤHe should enter the Heart) when he withdraws completely from
it’, that is, when he completely withdraws from the outer (world), when
pondering deeply (bhāvanā) that “this (outer) reality (vastu) has no being (of its
own) at all.” As is said (in the Vijñānabhairava):

‘(All) knowledge is without (outer, independent) cause, baseless and

deceptive. In reality, this (knowledge) does not belong to anybody. One who
abidesin this way (with this attitude), O dear one, is Śiva.”¹⁹⁶

lsa evāhaṁ .Śśaivadharmā-- | mamaiva bhairavasyaitā

prṛthakdhāraṇādvayārthaṁ padyadvayaṁ parameśvaropadiṣṭaṁ d
hi pṛthag ātmā nāma paśuḥ kaścid anyo ʻpy aham, api tu yaḥ prakāśātmā sa eva aham
sa ca aham eva, na tu anyaḥ kaścit iti so ‘ham iti pratīkaṁ pratyabh
vimarśinīkāreṇa vivṛtam | tathā mamāyaṁ vibhavaḥ iti dvitīy
vivṛṇutā ato vikalpasṛṣṭir api mama svātantryalakṣaṇo vibhavaḥ ity evam ātmakaṁ ca
prakaṭīkr̥taṁ | sahr̥dayajanena tadagre darśitaṁ tanmukhaviṣayacapeṭāpātanam iva (p.
97) anubhūya svayam eva atyantaṁ sphuṭitā bhaveyuḥ iti siddhā dvividhā pratyabhijñā
II

‘Cosmic waves’ are the waves of diversified (vicchitti) transmigratory

existence. They are ‘differentiated’, means that differences (between them) have
arisen. In this way, he knows that ‘He am 1 and I am He’ in one way, and recognizes in
another that, ‘this is my glory’. This is the order of the words. The (emphatic enclitic
and) indeclinable ‘eva’ (repeated) two (times) indicates the two kinds of recognition.
This is because they denote (two alternative) ways (prakāra) (of understanding),
otherwise (if this were not s0), they would (simply) amount to repetitions. All those who
imagine varīant readings such as ‘all this is mine’ (sarvo mamāyaṁ) or ‘this is my
creation’ (sargo mamāyaṁ)³ (to avoid repeating ‘eva’) are leamned only according to
their own reckoning.
“I myself (eva) am he who possesses Śiva’s attributes.” (sa evāhaṁ
Śśaivadharmā)” and “(these cosmic waves) of Bhairava are my very own (eva)”
(mamaiva bhairavasyaitā) – these two statements refer to two separate meditations
taught by the Supreme Lord. Although (some) have seen that they (continue to be)
foolish. The fettered soulis not some separate soul different (from Śiva, rather) I (am
He). Moreover, I am he whose nature is light, and heis none but me, certainly not some
other. Thus “he am I”. This reversal (pratīka) is explained extensively by the author of
the Pratyabhījñāsūtravimarśinī.
In the same way, ‘this is my glory’ – the second aspect of recognition, should
be clarified. Thus, although the ‘glory° that is my freedom is a creation of thought, it
has been made clear that this is my nature. (The realisation comes all of a sudden) like a
slap on the face to a person sensitive to beauty (sahṛdaya) who explained it before (to
others) and, having experienced it for himself, is extremely well clarified. (This)
twofold recognition has thus been established.”
¹“⁰ VBH. 99 (98). Śivopādhyāya explains: yat idaṁ ghaṭād aṁ tat nirãśrayaṁ,—
sthirasya kasyacit ātmano ghaṭāder ādhārasya vā avāstava , ata eva nirhetukaṁ-
cakṣurālokādinimitasyāpi avāstavatvāt, bhramātmakaṁ māyāvaśotthitaṁ
vikalpātmakatvāt- jñānavyatiriktasya anyasya abhāvāt | sa eva ayaṁ ghataḥ iti
saṁvedanaṁ tu ṣo Śyaṁ- vitastāyāḥ pravāhaḥ itivat bhrāntireva ityarthaḥ |
evaṁṅbhāvanāparaḥ śivaḥ eva || 9 ||

‘This knowledge of a jar and the like is without support, because any
permanent (sthira) Self or support such as a jar or the like is not a real entity. Thus, it is
 TANTRĀLOKA 89

Sīimilarly:

‘Contemplating the universe as a magic show, or as projected (nyasta)

(onto a canvas), like (painting) a picture, or in (constant) motion: viewing
everything (in this way, one experiences) the emergence of bliss.¹⁷
Surely (one may ask,) if in this way many means are possible here (to
reach the plane of emission), why is the arousal of power (that is, the Tantric
partner during intercourse,) taught to be the main one? With this question in
mind, he says:

without a cause, because an instrumental cause such as the sense of sight or light are not
real entities. It is deceptive because it has arisen due to the influence of Māyā, as it is
essentially (just) a thought construct. As there is no other (entity) separate from the
knowledge (of it, the appearance that there is, is just a notion). The sensation
(saṁvedana) that ‘that is this jar⁷ is an illusion, like ‘that is this current of (the river)
Vitastā’. This is the meaning. He who is (constantly) engaged (in the practice) of
meditating in this way is Śiva Himself.’
Swami Lakṣhmanjoo explains (2002: p. 118-9): “This objective cognition —
jñānam –has no cause to arise. How does it arise? It is a wonder. This field of objective
cognition is nirādhāraṁ, baseless. It has no support. Hence it is bhramātmakam
[deceptive]. You only feel the rise of this cognition, but the objective cognition which
arises in you does not really arise at all. This field of objective cognition is arising in
you, in the daily routine of your life, it arises in you always. But in fact, it does not arise
at all, because it is nirnimittam, it has no cause to arise. How does it arise? It is
supportless. If it is there, it is an illusion. The rise of cognition of the objective field is
illusion. It is an illusṣory perception. This perception is not a real perception, this is what
he says in this process. In Vedānta they call not only objective consciousness illusion
but also subjective consciousness. That means they have ignored that ‘’ consciousness,
so this is a different school of thought. In fact there is no objectivity, because there is no
cause for it to arise. There is no support of this objectivity, excepting that you have
projected this illusive ‘I consciousness on this objective consciousness, from your birth
to innumerable births. You have created this perception of objectivity. Objective
perception is not at all established. ‘I thinks ‘I’ only. I-consciousness is to be taken in
God consciousness and God consciousness will be diluted and merged in universal ‘’.
There you are at home.³
¹”⁷ ]bid. 102 (101). Śivopādhyāya explains: ‘‘The universe’ is the universe consisting of
objects and perceivers. (Viewing things) ‘in (constant) motion’ is like the movement of
trees and mountains for one who is sitting in a boat, (as well as the transitions in life)
from birth onwards.” Swami Lakshmanjoo (2002: p. 122-3) explains: ‘Just imagine that
this whole universe is only magic, a magical trick. It has no substance in it. No
substance of its own, except God consciousness. This universe is only a magician’s
trick. Do you know who is the great magician? The Lord himself is the great magician.
He has created this trick and placed it before us and we think that we are differentiated
although we are undifferentiated. It seems that we are differentiated from each other.
But in fact, we are undifferentiated. . . . This whole universe is the vikāsa, expansion of
your own self, of svātantrya [freedom]. This is Śaivism. This is not Māyā. This is not
illusion. This is only the expansion of your own nature. If you perceive yourself as
differentiated, that is indrajāla; that is only a trick played by Lord Śiva to confuse you. .
. . You think that he is your enemy, he is your friend, she is your daughter, he is your
son. You are lost in that magician’s trick.”
90 CHAPTER FIVE

TITĀhGĪTGTTGTTTTTĪT: || 93 |
sr̥̄sīṁaīcṁā
īṝ=] fāāṁīī 3ṝī
somasūryakalājālaparasparanīgharṣataḥ || 72 ||
agnīṣomātmake dhāmni visargānanda unmiṣet |

May the bliss of emission blossom within (Suṣumnā), the abode of

the Fire and Moon (agnīṣoma) (in the centre), by the mutual rubbing
together of the network of the digits (of energies) of the Sun (of the male
member, which is the means of knowledge,, and Moon (of the female
member, which is the object of knowledge).¹²⁸ (72cd-73ab) (72)

'⁹1) ‘The mutual rubbing together’ of the means and object of

knowledge ‘of the network of the digits (of the energies of) the Sun and
Moonʼ, that is, the hearing and sound, for example, is their basic state (bhāva)
(and relation between) subject and object.”⁰ 2) Then, by encompassing them
both together, ‘the network of digits’ consisting of the goddesses of the (main)
Wheel (of consciousness) and subsidiary Wheels (of the senses) mutually rub
together, that is, unite (melana).²⁰ 3) Then, in accord with the dictum: “Fire, the
Pure One, arises by the dynamic union (saṅghatṭṭa) of the Sun and the Moonʼ,²²
‘may the bliss of emission blossom’ʼ, by entering the middle ‘abode of the
Fire and Moon’. (The meaning is,) may the supreme state of oneness
(sāmarasya), which is the ejaculation of sperm (carmadhātu),⁰ arise by the

¹³ Únion between a Siddha and a Yoginī can take place for two reasons. One is to
generate this bliss and afford entry into the expanding state of consciousness. Another,
along with this one, is the conception of an enlightened child ‘born in the womb of the
Yoginī’ (see below 29/162cd-163).
¹⁹ The process of entry onto the plane of emission takes place in three stages, as
indicated by the numbers.
²⁰⁰ The point of this practice is to experience the ‘objectivity’ of objects and the
‘subjectivityʼ that perceives them. Individual objects and the individual perceiver are
freed in that way from their specific, confined individuality, and fuse in the dynamic
unity of universal cognitive consciousness, in which they interact as its aspects.
²⁰¹ The Wheel of Consciousness rotates through the phases of perception, turning, as it
does so, the subsidiary Wheels of the cycles of sensory perception. Each phase or
‘spoke’ of these divine Wheels is a goddess, that is, sacred energy of consciousness.
Perception is thus an act of worship, especially in the sacred intensity of union.
²² This line in quoted above ad 3/122-123 (121cd-123ab) and below ad 29/150cd-
153ab. Instead of saṅgharṣāt – ‘by the rubbing (together)³ read saṁghartāt ‘by the
dynamic union’, which is the reading in both other instances and here also of MSs Ch,
Jh and Ñ.
²⁰³ According to Ayurveda, there are seven fluids or secretions in the body which are its
‘constituent elements'~ dhātus. They are chyle, blood, flesh, fat, bone, marrow and
semen. Sometimes ten are listed by including hair, skin, and sinews. They are produced
from the nutrient, vital essence (rasa) of food (āhārarasa). Sperm is the last (carama >
carma) of the standard set of seven. This element is believed to be present in the body of
women also. Located throughout the body, it is the final product of the nutrient fluid.
The latter is now too pure to exude any further impurity and breaks down into only two
 TANTRĀLOKA 91
main modality (vṛrt) (which is sexual intercourse).²® The bliss (of
consciousness that one experiences then) is ascribed, due to its similarity, to the
bliss (one experiences) elsewhere (i.e. in the genitals, which can arise) in such a
way that that also may become an instrumental means (nimitta) to enter into
supreme consciousness.²⁵
He concludes (and summarizes) this (teaching saying):

³® TRTFTĪ TṬTTTTHTTĪTT; I| ʻ⁶³3 I|

3īṁṁṝzz̄ā
a fāa āāT-Ṁa 3 : |
alaṁ rahasyakathayā guptam etat svabhāvataḥ || 73 ||
yoginīhṛdayaṁ tatra viśrāntaḥ syāt kr̥tī budhaḥ |

Now enough of this talk concerning secret matters – the Heart of

the Yoginīs is hidden by its very nature. The awakened one who rests there
has attained his goal. (73cd-74ab) (73)

‘The Heart’ of the Yoginīs is the supreme abode of rest,³¹™ and so it is

said that it is hidden by its very nature. As is (said) elsewhere, with the same
intended (sense):

parts. One becomes the vital essence or vitality (ojas), which likewise pervades the
entire body, and the other becomes fresh semen, in the case of men. In the case of
women, it is linked to an eighth element, that is, menstrual blood (ārtava).
²⁰⁴ We have noted that this union takes place in each act of perception. Jayaratha points
out here that the main modality in which this takes place, and is recognised in the
manner described, is in the course of sexual union. The other modality is mundane,
daily perception, which is secondary. It is important to stress, as Jayaratha does, that this
practice is for awakened yogis and yoginīs. They awaken by paying attention
assiduously to the contact the senses have with their objects, recognizing this to be the
union of the polarities of consciousness – its energies and the Light which shines as all
things. By their ‘rubbing together³ that is, dynamic contact, with this awareness they
generate the state of consciousness of the supreme perceiver, that is, Supreme Śiva
Himself in union with His infinite power, engaged in emitting from Himself and
withdrawing into Himself all things, even as He sustains them in their Being.
²⁰³ Both partners experience the state of emission simultaneously, as both a state of
tranquil rest within consciousness (śānta) and an active, emergent (udita) state that
issues out as ejaculation. In this way, the common centre of consciousness of the couple
expands. But this ‘expansion of the centre’ (madhyapadapravikāsa) takes place in the
woman, which is why the male partner cannot conceive. We may equate ‘the bliss of
emission’ mentioned here with this ‘expansion in the centre’ taught in the context of
Kaula union (see below, 29/119-122ab and comm. on 122cd-123ab). Here this is
described as rising and expanding like a great Fire within Suṣumnā, the channel in the
Centre, common to the couple united in a single body, as it were, of Śiva and Śakti.
Experienced this way, the partners experience and participate in that supreme
consciousness, which in the next verse is described as the Heart of the Yoginīs, and is
‘the supreme abode of restʼ.
²⁰⁶ According to Swami Lakshmanjoo (personal communication), the Heart of the
Yoginīs is the union of the male and female genitals. The context does indeed warrant
this identification, which Jayaratha does not mention, identifying it instead at a deeper
92 CHAPTER FIVE
‘That is not attained by one who is not born from a Yoginī and is not a
Rudra.¹²⁰⁷

‘Thereʼ, in the unfolding of emission, which is the Heart of the

Yoginīs. (The yogi is called) ‘awakened’ in order to stress that the main (focus)
here (in this teaching) is that he (should) know (reality) (rather than be engaged
in this practice as one who performs a ritual).
Surely (one may ask,) what is the recognitive sign (abhijñāna) of one
who is at rest (in transcendental consciousness)? With this question in mind, he
says:

Entry Into the Supreme Principle

(paratattvāntaḥpraveśa)²

GITGTHĪTTPTṬHĪ ÑĪRṬTTI: I| 9% I|
srīcgfāṁ;
rdzz fhrmēa 1
hānādānatiraskāravr̥ttau rīūḍhim upāgataḥ || 74 ||
abhedavṛttitaḥ paśyed viśvaṁ citicamatkṛteḥ |

He who has achieved stability in the act (of awareness free of

thought constructs), in which the abandonment or assumption (of
anything) loses (all) significance, sees, by virtue of the wonder of
consciousness (citicamatkṛti),¹” the universe as a unity (at one with his own
authentic identity).³⁰ (74cd-75ab) (74)

‘The abandonment or assumption (of anything)” — as something

which is to be abandoned or taken up ‘loses all significance’, in accord with the
teaching: “abandon nothing! Take up nothing! (Established in yourself just as
you are, take rest!)⁷²¹ There (in that state of consciousness), this ‘act (of

level within consciousness, as its state of rest. The union of Śiva and Śakti is indeed
experienced in that way as well.
²⁰"PT 10cd (p. 219). Instead of nārudraś cāpi vindati, the second half of this line in the
printed edition reads: nārudro labhate sphuṭam, in which case this line means: ‘That is
not clearly attained by one who is not born from a Yoginī and is not a Rudra.” Read
together with the previous line, the sense is complete: “The Heart of God bestows the
immediate liberation of union (yoga). That is not clearly attained by one who is not born
from a Yoginī and is not a Rudra.”
²⁰⁵ See below, 5/126 for the conclusion,
¹⁰⁹ Concerning the term ‘camatkāra’ – the ‘wonder’ of consciousness — see above, note
1,48. Itis a general term denoting the aesthetic delight of the experience of beauty. Thus
‘the wonder of consciousness’ is the experience of its beauty. Consciousness is not only
the one reality known by insight, it is also to be relished as marvellously beautiful.
²¹⁰ This verse corresponds to MVV 2/81ab and 82ab (dṛṣyam for visvam). This is
Anupāya – No Means – and is what is meant in the highest sense by ‘Entry into the
Supreme Principleʼ.
²"" Anuttarāṣṭakastotra 2c. The full verse is quoted above in TĀv ad 1/332 (331). 2c is
also quoted below ad 19/51-53ab (51cd-53) and the first line ad 4/92-94.
 TANTRĀLOKA 93
awareness)ʼ, free of thought constructs, having developed ‘by virtue of the
wonder of consciousnessʼ, that is, by the reflective awareness of the oneness of
consciousness, he ‘sees the universe as a unity’, and knows it to be at one with
his own (true) nature. This is the meaning.
Thus, this is the main characteristic feature of entry into the Supreme
Principle; namely, that by the loss (of all) significance of abandoning or
assuming (anything), one is established in one’s own true nature alone.
Accordingly, after (the teaching) concerning the utterance through the conscious
nature, he begins to explain, as enunciated in the initial enunciation, entry into
the Supreme Principle also. The distinction between what is to be abandoned
and what is to be taken up obtains when there is duality (bheda). But when that
has fallen away for someone, what is there for him to abandon or take up? And
s0, his supreme and completely full (and perfect) consciousness may pour forth.
He says that:

arstrr̄atṀṝāīe
akaṇ aṬaā-Ḷcāṝ | 9¹, 1|

arthakriyārthitādainyaṁ tyaktvā bāhyāntarātmani || 75 |I

kharūpe nirvṛtiṁ prāpya phullāṁ nādadaśāṁ śrayet |

Abandoning dependence on actions directed towards a goal, and

attaining contentment in the Void (KH) nature (rāpa) which is external and
internal (at the same time, the yogi) should rest on the expanded plane of
Sound (PH). (75cd-76ab) (75)

²"(The letter KH, which is) the seed-syllable of the Void, is uttered by
withdrawing all things (into consciousness), having set aside ‘dependence’ on
the need for actions directed at this or that fixed (and determined) goal, because
here indeed there is no distinction for the yogi who has entered into the
(supreme) principle, amongst the external and internal things (he perceives),
such as (the colour) blue and pleasure, as having to be abandoned or taken up.
After that, by the development of that (emptiness), ‘he should rest on’ the
unfolding ‘plane of Sound (PH)’. Thus, he should attain transcendental
consciousness, which is (pure) reflective awareness. This is the meaning.
In this way, the seed-syllable of the Void (KH) arises first as one begins
with the withdrawal of all things (into consciousness). After that, the seed-
syllable of the Kuṇḍalinī of Withdrawal (PH) (arises) by the development of
that same (emptiness of transcendental consciousness). Thus, the first two
letters of the venerable Piṇḍanātha (KHPHREM) have been formed.²¹³

²¹² Advanced yogis experience the process described in the preceding verses, when they
utter the Lord of Seed-syllable Mantras (Piṇḍanātha), that is, KHPHREM, concerning
which see above, 4/181cd-193.
²¹³ The yogi, abandoning all selfish motives, as there is no real difference in the essential
nature of anything, as to whether it is something that should be abandoned and adopted,
penetrates into the ethereal nature of transcendental consciousness, where all
distinctions between inner and outer have fallen away, and with them all others. There
94 CHAPTER FIVE
Surely (one may ask), what is the purpose of this (transcendental plane
of Sound), even if it has been attained in this way? With this question in mind,
he says:

THT-TTTT]
TīTTT ūĪTJ: JRTTTĀTṬI A9ē IA
fāzyŪrēēīh
3aāīṝā aṁ vṝaiq ḷ
vaktram antas tayā samyak saṅvidaḥ pravikāsayet || 76 ||
saṁvidakṣamaruccakraṁ jñeyābhinnaṁ tato bhavet |

By means of that (transcendental plane of Sound, he should) bring

about in the proper manner the expansion of the inner mouth of
consciousness,²¹ by virtue of which the Wheel of perceptions, the senses

he attains to the state of the Unstruck Sound (nāda), which is its reflective awareness.
This process begins by the dissolving away of duality into the Void of pure
consciousness, which takes place when the yogi utters KH, the first letter of Piṇḍanātha,
that is, the seed-syllable KHPHREM. Then, when that develops further, the Kuṇḍalinī
of Withdrawal – Saṁhārakuṇḍalinī – rises, as the yogi utters the second letter PH.
²¹⁴ Abhinava describes the practice and experience associated with the ‘inner mouth’ of
consciousness, also known as the Mouth of the Yoginī, in his Mālinīvijayavārtika.
There he says:

mahāsāhasasaṁyogavilīnākhilavṛttikaḥ |
puñjībhūtasvaraśmyoghanirbharībhūtamānasaḥ || 86 ||
akiṁciccintakaḥ spaṣṭadṛṣṭabhedojjhitasthitiḥ |
yāvad āsīta tāvat tu pūrvoktā eva bhūmayaḥ || 87 |I
sāṁmukhyaṁ yānti saṁsārasadmadāhaikahetavaḥ |
vyaś ca divyo ʻkṣasaṁṅghāto bhedarūḍhitirohitaḥ || 88 II
svātantryapoṣakakrīḍāmātropakaraṇātmakaḥ |
yadā nimīlanāvandhyas (> -baddhas) tiṣṭhaty ekaṁ kṣaṇaṁ tadā || 89 l|
taddvāroditasaṁbodhamahājvālāvilāpitam |
viśvam abhyeti paramāṇnandasāgaraśāyitām || 90 ||

‘AlIl the activities (of the senses) dissolved away by union with the Great
Audacity (mahāṣāhasa), the mind full (to overflowing) with the flux of the rays of (the
senses thus) gathered together (into consciousness), free of thought, (his) state (sthiti)
free of duality, clearly perceived — as many as were the planes (of yoga) taught
previously, they come to the fore, (and propitious) (sāṁmukhyaṁ yānti) are the unique
means of burning up the abode of transmigration (samsāra). (cf. below 5/84cd-86ab)
(86-88ab)
If the divine aggregate of senses, its development within duality concealed,
serving as an aid only to the play which nourishes the freedom (of consciousness),
abides (like that for just) a moment, fixed in (the state of) withdrawal (nimīlanābaddha),
the universe, destroyed by the great flames of awakened consciousness arisen by means
of that, comes to rest in the ocean of supreme bliss. (88-90)

tadrasāpānaviśrāntaḥ saṁviddevīḥ pratarpayan |

acirād eti maraṇajanmatrāsavihīnatām || 91 ||
āśyānabhāvaṁ hi gatā svasaṁvid dehendriyajñeyamayatvam āptā |
 TANTRĀLOKA 95
and vital breaths, become one with the object of knowledge. (76cd-77ab)
(76)

yuktyā tu sā [saṁprāpteti pāṭhaḥ] prāptavilīnabhāvāt saṁvidghanaṁ svaṁ vapur eva

yāti l¹ 921
yuktyā yayaiva bāhyārthavivaśīkṛtacetasām |
vyutthitir jāyate saiva bhairavānandasaṁvidaḥ || 93 |I
tayaiva yoginīvaktrasaṁpradāyakramāptayā |
vidhūtakalmaṣāveśā tīṣṭhate cinmayī [tanmayīti pāṭhaḥ] sthitiḥ |l 94
vaktram īṣad yadā yogī vikāsayati saṅvidaḥ !
sarvā indriyanāḍyantaścakrākramaṇasaṁśrayāḥ || 95 II

Having come to rest (in consciousness) by drinking the juice (of the aesthetic
delight) (rasa) of that (state), offering libations to the goddesses of consciousness (who
govern the energies of the senses), (the yogi) quickly (acirār) attains a state free of the
fear of birth and death. (91)
His own consciousness, (that had) assumed a gross state and become the object
of perception, the senses and the body, attains its own nature (vapus), which is dense
(uninterrupted) consciousness, because by (this) means (yukti) it has assumed a state of
merger. (92)
The emergence (vyutthiti) which takes place by this means (yukti) for those
whose minds have been rendered helpless by outer reality is that of the consciousness,
which is Bhairava’s bliss. (93)
By virtue of that same (means), attained by the process (krama) (taught in) the
tradition (transmitted through) the Yoginī’s Mouth, the penetration, freed of impurity, is
the abiding state (ṣṭhiti) which is consciousness. (94)
(Then) if the yogi opens the (inner) mouth (of his consciousness even) slightly
(in this way), all perceptions rest in the transmission (ākramaṇa) (of consciousness
through) the senses, channels of the vital breath and inner wheels. (95)

tadā vikāsaṁ grāhyārthabhedābhāvamayaṁ haṭhāt |

prayānti ciduṉmukhatvān nīlapītādibhedavān [cediti pāṭhaḥ] | 96 |I
grāhyagrāhakasaṁbandhabhedaḥ sapadi bhidyate |
yoginīvaktrasaṁrūḍhasaṁpradāyakramāptayā |I| 97 ||
sadyo ʻnubhavadāyinyā mudrayā mudritākhilaḥ |
sarvādhiṣṭhātrcidrūpasākṣādbhairavatandritaḥ || 98 II
sa yogī viṣmayāviṣṭo labhate svātmasaṁvidam |
tattaddrśyodayāpāyayoge ‘py anapayatsthitiḥ 1 99 ||

Then, because they are propense (and directed towards) consciousness, they
enter with great force (into a state of) expansion (vikāsa) which is the absence of duality
(bheda) brought about by objective reality (grāhyārtha) and the duality of the
relationship between subject and object which includes the duality (between outer
objects) such as blue and yellow is instantly torn asunder by attaining the process
(krama) (taught in) the tradition that is well developed in the Yoginī’s Mouth. (96-97)
(Then) everything is stamped with the seal (nudrā) that bestows the immediate
experience (of the supreme state), and the yogi, who is overwhelmed (vandrita) by the
direct experience of Bhairava, Who is the consciousness which is the sustainer of all
things, and is penetrated with wonder (vismaya), attains the consciousness of his own
nature, which is a state that never ceases, even when associated with each object of
perception that arises and falls away.” (98-99) MVV 2/86-99
96 CHAPTER FIVE
‘By means of that’ transcendental plane of Sound, the yogi who is of
this kind ‘in the proper manner’ʼ, having first withdrawn all things (into
consciousness) by overcoming duality (bhedatiraskāreṇa) and purifying the
Path, ‘should bring about the expansion’ and render fit for expansion, ‘the
inner mouthʼ of supreme ‘consciousnessʼ, which is (immanent as) all things,
even though (it is for this reason in a state of) transcendence. This is the
meaning. Then, because consciousness has become fit to expand, the ‘wheel’ of
subject, means and object of knowledge ‘of perceptions”²" of (the colour) blue
and the rest, ‘the sensesʼ, which are the instrumental cause of their arising, ‘the
vital breathsʼ, exhalation (prāṇa) and the rest, which are their common
(underlying) activity, constitutes the object of knowledge which, in relation to
the Void subject (śūnyapramātṛ) (who is in deep sleep), is (the universal) non-
existence of everything and from which nothing is separate.²¹⁶
Surely (one may ask), even so the latent trace of phenomenal existence
continues to exist, and so, as duality has not ceased completely, how can one
achieve entry into the pure conscious nature? With this question in mind, he
says:

Tīxn fētaraãī aĩ̄T ũŨ̄ra 1 s 1|

fhcī q īāī’īsr̄rvtkaāī
fāśrā̃ |
taj jñeyaṁ saṁvidākhyena vahninā pravilīyate || 77 ||
vilīnaṁ tat trikoṇe ‘smiñ śaktivahnau vilīyate |

That objectivity is destroyed by the Fire of Consciousness (R), and

thus annulled, merges into this the Fire of Power, the Triangle (E). (77cd-
78ab) (77)

‘That objectivity², which is non-existence, is totally ‘destroyed’ and

falls away without residual trace by the excellence (prakarṣa) of ‘the Fire of
Consciousnessʼ, the supreme subject. The meaning is that all that remains is the
Fire of Consciousness itself. By the destruction of non-existence also in this
way, the seed-syllable of Fire (R) is formed. Although ‘that objectivity’,
‘annulled’ in this way, has become pure consciousness alone, because it would
be impossible for it to be other than consciousness, it “merges into this the Fire
of Powerʼ, the Triangle (E),²” consisting of the three powers of will (knowledge
and action), that is, into the power of freedom, which encompasses all the

²¹³ The word ‘wheel’- cakra – denotes both ‘configuration’ or ‘cycle’. Perceptions are
both. In terms of the objects perceived, they are ‘configurationsʼ, and as cognitive acts
they are cycles. The same applies to the configurations of the senses and breath, which
also operate in cycles.
²⁶ In deep sleep all these things constitute the object, which is not perceived and so is as
if non-existent. This absence (which is the latent potential of what is experienced when
awake) is the object of the subject in deep sleep, not separate from him and undivided.
¹"⁷ The shape of the letter E is like a downward facing triangle. The sides of this triangle,
which represents the freedom of consciousness, are the powers of will, knowledge and
action.
 TANTRĀLOKA 97
powers and shines radiantly as the essence of that alone. This is the meaning.
Thus, the seed-syllable of Power (E) of the repose within pure consciousness
alone, (brought about) in this way, has also been formed. Here (according to our
view), the conscious nature of consciousness is this; namely, its reflective
awareness (of itself), which is called in many ways, ‘vibration’ (spanda), ‘the
Heart (hṛdaya), ‘emission’ (viṣarga) and so on. As is said (in the
Kālikākrama):

‘The reflective awareness (vimarsa) of that God beyond the gods, Who
is supreme (awakened) consciousness, is (His) supreme power, (that is, the
Goddess,) who is omniscient and the repository of (all) knowledge.”²¹⁸

Thus, (one may ask, how) should one find rest there (in pure
consciousness) by means of the main mode of conduct (mukhyavṛtti) (i.e. sexual
union), by virtue of which one may accomplish entry into the Supreme Principle
directly (sākṣāt)? Thus, he says:

⁷ TddTaxfrçJTTḡTrTT’ I 1⁶¢ 1|
Tēāārstsraīaī
āīīī Ūīāāī vTaīq |
tatra ṣaṅvedanodārabindusattāsunirvṛtaḥ || 78 ||
saṁhārabījaviśrānto yogī paramayo bhavet |

The yogi, perfectly content there in the noble awareness

(saṅvedana) of the essential being of the Point (Ṁ), resting in the seed-
syllable of withdrawal (KHPHREṀ), becomes the Supreme Reality. (78cd-
79ab) (78)

(The yogi) who possesses the excellence of the wonder of his own true
nature, being present ‘there’ in the ‘awareness’ of the supreme subject which,
assuming the state of (that supreme) awareness, is ‘noble’ and great and is ‘the
essential being of the Point’, that is, the agency of the act of being conscious
(vidikriyākartṛtva), and is the supreme plane of reflective awareness, by virtue
of which he is perfectly free of (all) craving, and so is ‘content’. Thus, ‘resting
in the seed of withdrawal’, that is, within the venerable Piṇḍanātha
(KHPHR̥EṀ), which is the supreme subject, because the Point has also arisen,
he is one with it, and ‘the yogi becomes the Supreme Reality’; that is, he is
one with the supreme principle. This is the meaning.
Surely (one may ask), how is it that even in relation to consciousness
itself, the main locus of rest is said to be reflective awareness? With this
question in mind, he says:

STTiīā zd āāīḹṀḷ grHRITGTR: II '9,1I

feraāfēraācaāī āgrīāraāī] |
¹"⁸ This verse is also quoted above ad 4/171-172. See note there.
98 CHAPTER FIVE
antarbāhye dvaye vāpi sāmānyetarasundaraḥ || 79 ||
saṁvitspandas triśaktyātmā saṅkocapravikāsavān |

The vibration of consciousness, consisting of the three powers (of

will, knowledge and action), beautiful in its universal and particular
(aspects as will, knowledge and action,) expands and contracts in both the
internal (subjective) and external (objective, domains of consciousness). ṛ⁴
(79cd-80ab) (79)

²¹⁹ TĀ 5/79cd-84ab (79-83) corresponds to MVV 2/77-84. Here it is in context:

yadi svātmasthito yogī śivacitsṣpandabhūmigaḥ |

yadi vā bãāhyabhāvaughaviśeṣaspandasaṁśritaḥ || 75 |I
sarvathā śivaśaktyātmatrikarūḍheravicyutaḥ |
yogī jāyeta niḥśeṣayoginīkulanandanaḥ || 76 ||

‘If the yogi who abides within his own Self is on the plane of the (universal)
pulsation of Śiva consciousness or is present in the particular pulsations of the flux of
external phenomena (bhāva), and does not fall in any way from (his) firm stability in the
triad (trika) of Śiva, Śakti and the (individual) soul, the yogi becomes the delight of all
the families of Yoginīs. (75-76)

ghaṭābhāve ʻpi sāmānyaspandābhāsamayīṁ sthitim |

parabhairavamudrāṅṁ tām antarlakṣabahirdṛśam || 77 |I
yad āśrayati śaivī sā parā devī tataḥ punaḥ |
svātantryahelāṉirmeye [lileti pāṭhaḥ] tattadarthakriyāmaye || 78 II
bhāvaughe sotsukaunmukhyavimarśarasayogataḥ |
viśeṣaspandasadbhūmiṁ śaktiṁ saṁspṛśya vartate | 79 ||
etenādhiṣṭhitā dhāmnā svamantrās tatprakāśane |
yānti svātantryayogitvaṁ vicitrāsv api sidáhiṣu l 80 ||
The stable state which is the light of the universal vibration (of
consciousness) (is present everywhere,) even in the phenomenal being of (a common)
jar [read ghaṭabhāve for ghaṭābhāve]. It is the seal of supreme Bhairava, which is outer
perception with attention directed inwardly. If (the yogi) is grounded in that, then Śiva’s
supreme (power, that is) the goddess, abides (constantly) in contact with the power that
is the plane of the particular pulsations (of consciousness). It possesses the aesthetic
delight (rasa) of the reflective awareness that is the eager propensity (of consciousness
to flow out) towards the flux of phenomena. (These) consist of their respective
functional capacities, fashioned effortlessly by the freedom (of that same
consciousness). When that is made manifest, sustained by that mighty power (dhāman),
(the yogi’s) mantras are free (to operate) also in (the domain of) wonderfully varied
(yogic) accomplishments. (77-80) (cf. TĀ 5/82cd-83ab with 80)

hānādānatiraskāravṛttau rūḍhim upāgataḥ |

sarvabhāsanayogena bhāsamānaṁ cidātmanā || 81 II
abhedavṛttitaḥ paśyan dṛśyaṁ citicamatkṛteḥ |
arthakriyārthitādainyakāritāṁ kātarāṁ sthitim || 82 1|
vihāya yāvad āsīta tāvac chāṁbhavabhāmikām |
bhairavīm āviśaty eva parāṁ bhūmim ayamnataḥ || 83 |
etad āviṣṭasaṁvitti sarvam eva nirīkṣyate |
prakāśarūpatākrāṇtaṁ caitanyaṁ hi prakāśate || 84 ||
 TANTRĀLOKA 99
‘The internal vibration of consciousness' is within the Śiva principle,
which is the supreme subject, and is universal because it encompasses all
particulars, and so it ‘expands’ as (subjective) ‘’ (consciousness). ‘In the
external (domain)ʼ, that is, from Maāyā to Earth, (the vibration of
consciousness) is particular, because duality manifests (there), and so, because
(indiviḍual entities and perceivers) are mutually distinct, it ‘contracts’ as
(objective) ‘this’ (consciousness). ‘In both’ means in the inner and outer form,
on the level of (the principle of Pure) Knowledge where, like the well-balanced
pans of a balance, (it is both) universal and particular, as (the reflective
awareness that) ‘I am this’ (aham idam), and so ‘expands and contractsʼ.²”
Thus, because it gives rise to the entire cosmic manifestation, it consists of the
three powers of will (knowledge and action). Thus, that is the supreme place of
rest, and one should pay attention (to that) there.
Surely (one may ask,) if that is the case, then it would be insentient,
because it expands and contracts and is many, and so does that not mean the end
of (its presumed nature) as the place of rest? With this doubt in mind, he says:

³THgaTaakrāīsṀ̄ āarīdṁīāzaāē 1 ¢o ||
asaṅkocavikāso ‘pi tadābhāsanatas tathā || 80 ||

Although neither expanding nor contracting, it is thus because it

manifests in this way. (80cd) (80ab)

In reality, consciousness is one, and so it neither expands nor contracts,

but even so, this pulsation of consciousness manifests in that way in the form of
contraction (and expansion) by virtue of its own freedom (to do what is
logically impossible). And so it is said that it ‘expands and contractsʼ, but in
actual fact does not do so. This is the point.

Once he has reached stability (rūḍhi) within the modality (vṛtti) (of
consciousness) that removes (the desire) to adopt (what is desirable) and abandon (what
is not), he beholds the object of vision that shines along with all manifestation as
consciousness, by the nondual modality of the wonder of the power of consciousness.
He (then) abandons the miserable (kātara) state brought about by (his) dependence on
the desired use (of things) (arthakriyā). Thus established (āṣīta), he enters effortlessly
into Bhairavī, the supreme Śāmbhava plane. (Then) he sees that all this is penetrated by
consciousness (saṁvitti) and that it is consciousness (caitanya) itself that shines
pervaded by the manifest nature (of things) (prakāśarūpatā).⁷ (81-84) MVV 2/75-84
²²" At the level of Pure Knowledge, the subject and object are on an equal footing – like
the pans of a well-balanced scale. It is the experience that ‘I am all this universe’ and
‘all this universe is me’. The expanded, subjective form of consciousness of the one
universal perceiver and the contracted particular form of consciousness of the countless
perceived individual entities are experienced equally as aspects of the one
consciousness. They stand at the same level and reinforce each other. Otherwise, in the
sphere of the duality of Māyā, the contracted form predominates, whereas in the
transcendental sphere of Śiva, the supreme perceiver, the expanded one predominates.
In that case, they operate against one another.
100 CHAPTER FIVE
Surely (one may ask,) if it does not really expand and contract, what is
the instrumental cause of its manifesting in this way and that? With this doubt in
mind, he says:

arṁazāī āēzft: ma Ūanvz |

antar lakṣyo bahir dṛṣṭiḥ paramaṁ padam aśṇute |

(So the yogi) whose gaze is outward and goal inward, attains the
Supreme Plane.²¹ (81ab) (80cd)

Here, (according to our view), the body, jar and the like, that are
objectively perceivable (idāntāparāmṛśya) ‘outside’, are (all) essentially the
unfolding expansion (sphāra) of consciousness, in accord with the teaching of
the venerable Kālikākrama (where we read):

‘Cognition (jñāna) manifests internally and externally in the form

(rūpa) of each particular thing. Apart from cognition, nothing has (any)
existence (of its own). Thus cognition (jñāna) is the nature (rūpa) of all things
(jagat).²² Entities are not made objects of the senses by anything apart from
cognition (jñāna). Cognition (jūāna) has assumed that nature, and it is because
of that that (every object) is perceived.”²²³

Such then is the perception of the true nature of things (ātmadṛṣṭi).

Thus, the yogi who has penetrated into (the state of consciousness of)
Bhairavamudrā attends carefully to the ‘internal’ principle of consciousness,
which is the reflective awareness of ‘’, even when engaged in external objects
of sense, because he attends to the reflective awareness of his own nature, and
so ‘aṭṭains the Supreme Plane’, that is, rests on the plane of reflective
awareness. This is the meaning.²²⁴ So, in accord with the dictum that ‘ignorance

²²¹ See below, TĀv ad 5/126, where this line is quoted. Kṣemarāja quotes the entire
verse from the Tantra to which Abhinava is referring: “(The yogi) whose gaze is
outward and goal inward, eyes neither opening nor closing – this is Bhairava’s Mudrā
kept secret in all the Tantra.¹ (SpNir, p. 25, PṛHṛ at sūtra 18 and also MM p. 90).
According to Kṣemarāja, this line refers to Bhairavamudrā (see note 5,219). He calls
this process in his PrHṛ (op. cit.) the ‘expansion of Śakti’, and quotes a verse from the
lost Kakṣyāstotra (also quoted in MM p. 80) to describe the experience and practice:

sarvāḥ śaktīś cetasā darśanādyāḥ sve sve vedye yaugapadyena viṣvak |

kṣiptvā madhye hāṭakastambhabhūtas tiṣṭhan viśvādhāra eko vibhāti |

‘Having cast all the (sensory) energies of vision and the rest by means of the
(attentive) mind (cetas) into their own respective objects, simultaneously and all around,
the one foundation of all things, a pillar of gold, standing in the centre, shines.”
²²? Alternatively, one could equally well translate jñānarāpaṁ tato jagat ‘therefore, all
things are a form of cognitive consciousnessʼ.
²²³ Jayaratha quotes the same verses above ad 3/56 (57). See note there.
³²⁴ The ‘mudrā’ literally means a seal (see below 32/1-2). The word also commonly
denotes a ritual hand gesture that serves as an empowering ‘seal’ or a ‘stamp’ on a ritual
 TANTRĀLOKA 101
itself is the means to knowledge’, even though the external nature is contracted,
it becomes an instigating cause (nimitta) of the attainment of the expanded
nature. This is what should be said (not something else, as others do). (The
contracted, externally objectivized nature of consciousness) should be
contemplated there with the appropriate reflective awareness. The outpouring of
the reflective awareness of the particular nature (of phenomena is objective,
each one being experienced as) ‘this’ (idam), and so it is rightly said that ‘it is
thus because it manifests thus’.
Accordingly, he says:

̃: āaṇā-zārāī fāfērāīīitftkzīaīa ¢3 1
ferreṝ fērvīūīea:
zāz sīrreaditīā 1
tataḥ svātantryanirmeye vicitrārthakriyākṛti || 81 II

procedure. It has a more extensive sense when it denotes a cognitive process or inner
yogic process. See below, Chapter Thirty-two (which is entirely dedicated to that
subject) and PṛHṛ pp. 85-88.
In the first moment of perception, subjectivity (i.e. ‘I' consciousness) is
manifestly apparent, and the yogi, attending to it, and so participating in its plenitude,
observes the outer world without attachment to any particular thing, singling it out from
other things, like a man who observes a city from a high mountain peak (IP 2, p. 178,
VBH 60). Such a yogi observes the outer world reflected within his consciousness free
of thought-constructs and so ‘stamps’ (mudrā) the outer on the inner, while absorbing
the object and means of knowledge into the pure subject, who grasps the expansion of
his own nature (MM p. 91, SpNir p. 25).
Kṣemarāja explains that ‘by penetrating into Bhairavamudrā, the yogi observes
the vast totality of beings rising from and dissolving into the Sky (of consciousness) like
a series of reflections appearing and disappearing inside a mirror.’ (ibid.) By the
practice of this mudrā (in this sense ‘attitude’, ‘act of awareness’, ‘stance’), the yogi
realises that he is the substratum consciousness (adhiṣṛhātr) (SpKā 11) that both
underlies and is the essence of things. He discovers that phenomena have no
independent existence apart from him, and so are in this sense void (i.e. devoid of
independent existence). At the same tīme, he realises that because all things are
consciousness, they are not unreal. He views the outer world, yet he sees it not. Beyond
both Voidness and Non-voidness, he penetrates into the Supreme Abode of Śiva’s
consciousness. Through the practice of Bhairavamudrā, the yogi unites the universal
vibration of subjective ‘I’ consciousness with the individualized pulsation of
objectivized ‘this⁷ consciousness. The two aspects of consciousness are now in a state of
equilibrium, like the two pans of an evenly weighted balance, and the yogi experiences
the Pure Knowledge (śuddhavidyā) that: ‘I alone am all things'. He thus becomes the
master of the Wheel of Energies, and he is fiee, like Śiva, to create and destroy. In this
way, introverted and extroverted contemplative absorption both lead to the recognition
of the pulsation (spanda) of one’s own consciousness. At the level of consciousness
corresponding to Śiva’s basic state (śāmbhavāvasthā), the alternation between inner and
outer is instantly resolved into the pulse of his own conscious nature. When the yogi
finally comes to be constantly aware of this reality, his enlightenment is full and
perfect. (SpNir. p. 44)
Penetration into the state of Bhairavamudrā is the basis of the practice and
state taught from here up to verse 92.
102 CHAPTER FIVE
vimarśanaṁ viśeṣākhyaḥ spanda aunmukhyasaṁjñitaḥ |

Therefore, the act of awareness (vimarśana) directed at what has

been fashioned by the freedom (of consciousness), the form of which is the
wonderful diversity of its functions (arthakriyā), is the particular vibration
(of consciousness) termed ‘propensity’ (aunmukhya). (81cd-82ab) (81)

‘Therefore’ʼ, for the aforestated reason, ‘the act of awareness’ with

regards to phenomena generated by the inherent freedom of one’s own
(universal consciousness, the form of which is the objective knowledge of
entities as) ‘thisʼ, each with their own (specific) functionality, is the (aspect of
the) vibration (of consciousness) called ‘particular’. It is ‘termed ‘propensity²’.
The meaning is that it can be called propensity because it operates in accord
with the relative importance (for the perceiver) of a desired goal of this or that
function (particular objects possess).²²³

²³ As every single thing is a form in which the light of consciousness manifests or

‘shinesʼ, everything is essentially the same, so one may ask what distinguishes one thing
from another. According to this nondualist view, although there is no difference in the
universal nature of individual things as manifestations of consciousness, they differ
from one another in their particular, fixed, specific nature. As Abhinava puts it, ‘a
thousand curses could not make ‘blue’ ‘white’.” What defines the specific nature of an
entity is not, for example, its colour or form. These are adventitious qualities, not
essential ones. Adapting a key concept first formulated by the Buddhist logicians,
nondualist Śaivites maintain that an entity is defined specifically by its ‘functional
efficacy³ (arthakriyākaritva) (see above, note ad 1/264ab-265cd.). An entity’s
functional efficacy is its causal capacity to give rise to its specific effects. Water
quenches thirst and food satisfies hunger. Out of the mass of phenomena that appear
within consciousness, the perceiver seeks out those things that serve his purpose, fulfil
his needs and satisfy his desires. Some things are more important for him than others,
according to the needs he has and their capacity to fulfil them. The universal activity of
consciousness operates universally in all circumstances, making all things equally
manifest and functional according to their specific nature. Consciousness is not
‘propense’ or ‘intent’ on any particular entity it makes manifest, whether perceiver,
means or object of knowledge, to which it gives existence as a manifestation within
consciousness. This is not so in the case of individual consciousness, which is in a state
of need and dependence (āpekṣā). In that case, the activity of consciousness is
specifically directed to a goal. In order to achieve it, it focuses through the perceiver and
the means of knowledge onto a specific object that it selects as the one with the
appropriate functional efficacy (arthakriyā) to bring about the desired aim. In this
perspective, the particular activity of consciousness corresponds to its propensity to this
or that object or goal. This ‘propensity’ manifests initially as a kind of subtle tension
within consciousness which begins to extend out towards its object. The examples given
are like the waves that just begin to form on the surface of still water, or when one is
just about to clench a fist or the swollen condition of a seed from which a sprout is just
about to emerge. It is a state of intent or propensity marked by an initial unfolding of the
power of the will (icchāśakti) of consciousness, which emerges from its innately blissful
nature at rest within itself (see ŚDṛ 1/7cd, 13cd-17). It is a particular, specific activity or
vibration of consciousness which makes particular entities manifest with respect to a
particular perceiver. However, when consciousness rests within itself, manifesting as all
things within itself as their supreme, universal perceiver, its activity is universal. The
 TANTRĀLOKA 103
Nor should one rest here alone. Thus, he says:

- fāīīzāṁāīīēzr̥d
-v=c⁵ 1 ¢. 1
ī-̄āītr̥Ttēāṁārzaṁcza
āī; |
tatra viśrāntim āgacched yad vīryaṁ mantramaṇḍale || 82 ||
śāntyādisiddhayas tattadrūpatādātmyato yataḥ |

Once the vitality (vīrya) inherent in the group of (the countless)

Mantras finds rest therein, (the various yogic) perfections such as

latter is experienced in the first moment of perception, which is free of thought

constructs. The former emerges in the second moment, along with the development of
thought constructs centred on the object concerning its use or functional efficacy.
The term unmukha literally means ‘facing’ or ‘’turned towardsʼ, and so
‘propense’, ‘directed towardsʼ, ‘intent on’, ‘tending towards’ or even ‘ready for’. The
abstract noun aunmukhya, derived from it, can be translated, as it is in these lines, as
‘propensity³, which implies a conscious intention. In common parlance if we say, as in
the example quoted above, that a seed is ‘propense’ to sprouting, it is not with the same
sense as we would say that a person is ‘propense’ to choosing to drink coffee rather than
tea. In the first case, the seed is not sentient as is a person, and so its propensity to
sprouting is not an intention, a choosing to do so. However, nondualist Śaiviṣm
maintains that everything is a form of consciousness, and so all that takes place is on the
model of the activity of a sentient being, rather than inert matter. Thus, cause and effect,
for example, are understood to be related to one another, as are an agent to the result of
his actions. This perspective ensures that consciousness is not only one, but also that it
is independent and creatively free. Thus, one could, perhaps better, translate aunmukhya
as 'intentionality² rather than ‘propensityʼ, to underscore the essential element of
sentiency. As Abhinava explains:

‘If the object of knowledge were (distinct from consciousness), the

intentionality (aunmukhya) of the Self who is the knowing subject, which aims at the
object of knowledge, (and) which we experience (as being) established through (mere)
self-consciousness, could not belong to this (Self). (For) this intentionality aiming at
something distinct (from the Self) would entail (for the Self) what is called ‘dependence
on the other” (anyādhīnatva) – (i.e.) heteronomy (pāratantrya). But heteronomy is
contradictory to autonomy (svātantrya); and it is attonomy, characterized by an absence
of expectation from the Other (ananyamukhaprekṣitva), which is the nature of Self;
therefore, a Self that would be turned towards (unmukha) an (entity) distinct from it
would not be a Self at all. And that which is not a Self, (i.e.) which is inert (jaḍa), does
not turn towards (nonmukhībhavati) an object of knowledge – such is the consequence
(if the object of knowledge is distinct from consciousness). So this is what follows if
one reverses this (unwanted) consequence: (the Self) makes itself an object while being
free (svatantra), (i.e.) while not being turned towards (ummukha) an (entity) distinct
(from it).” ĪPv 1, p. 215 translation by Ratie (2010)

Moreover, each state of propensity, directed at a specific goal of intent, is an

impulse of the universal freedom to choose to direct itself outwards, away from its
subjectivity towards the Other or back towards If. The intention to direct the
attention towards a specific object out of countless possible objectives is a specific pulse
of the universal activity of consciousness which is directed everywhere (sarvatomukha).
104 CHAPTER FIVE
‘pacification’ (śānti) and the rest (are spontaneously achieved) by virtue of
a state of identity with this or that (particular vibration of consciousness).
(82cd-83ab) (82)

There (in that regard, it is taught that) one should rest within the
reflective awareness of (subjective) ‘I’ (consciousness) which is the abode of
rest of the reflective awareness of (objective) ‘this’ (consciousness) (as is taught
in the Ajaḍapramātṛsiddáhi, Proof of the (Existence of the) Sentient Perceiver,
where it) says:

‘(Objectivity experienced as) ‘thisʼ is the final result of this conditioned

(limited) awareness, (whereas) repose within one’s own nature is the reflective
awareness (of subjectivity experienced as) ‘I am heʼ.⁷²²

Again, the vitality of consciousness (virya) is not only present here (in
subjective consciousness); it is also present in the group of (the countless)
Mantras (mantramaṇḍala). And so it is that because of the oneness of the sphere
of Mantras that are penetrated by the reflective awareness of ‘I’ (consciousness)
that the accomplishments (siddhi), pacification (śānti) and the rest, that are their
fruits and do various wonderful things, are possible. This is the meaning. The
point is that nothing would be possible without resting in consciousness. As he
will say:

‘what does not rest there (is as unreal as) a sky-flower.”²²⁷

It is not only that which is so, (the same is the case) with the senses
also. Thus, he says:

fezaī aaṁaāṝāēīsā āīTṝaṁāāūāī: I ¢3 1|

āāīsfrṁtcā
tāq āgdīēīīṁi sTq I
divyo yaś cākṣasaṅgho ‘yaṁ bodhasvātantryasaṁjñakaḥ || 83 1I
so ʻnimīlita evaitat kuryāt svātmamayaṁ jagat |

When this divine group of senses called consciousness (bodha) and

freedom (svātantrya) unfolds, it makes the universe one with its own nature.
(83cd-84ab) (83)

Here (according to this teaching), although this group of senses is

directed to outer things, (their) aim is internal, and so are ‘divine’, and so,
because they are one with pure (awakened) consciousness, they should be
termed ‘consciousness and freedom’, not organs of knowledge and action.
(When it) ‘unfolds’ and is active, it should make this universe ‘one with its

²⁰ Ajaḍapramātr̥siddhi verse 15. .–

²²⁷ Below, 8/3cd. Also quoted in TĀv ad 1/6, 6/21-22ab, 7/62cd-63ab, 10/3-5, and
13/112cd-113ab.
 TANTRĀLOKA 105
own nature’, by the process of (progressive) penetration into
Bhairavamudrā.²⁸ The meaning is that one should reflect (on all things) as the
essence of consciousness alone.
Well then how can that be so? With this question in mind, he says:

T-T-āēāTITTTTGGTTT: I| ¢* 1|
rṀītvr̥̄a? aaaāṝ fī#sttra fā=fa 1
EṭEdE'EeḵEATEEzbEzetkī|ITJK:|EEIA™I
3çṃfēī. #āN#īēṝehcaa: |

mahāsāhasasaṁyogavilīnākhilavṛttikaḥ || 84 1|
puñjībhūte svaraśmyoghe nirbharībhūya tiṣṭhati |
akiṁciccintakas tatra spaṣṭadṛg yāti saṁvidam || 85 ||
yadvisphuliṅgāḥ saṁsārabhasmadāhaikahetavaḥ |

²⁹He who, united with the Great Audacity (mahāsāhasa),¹⁰ all the
activity (of his senses) dissolved away, abides in a state of plenitude, the flux

²²⁸ See above, note to commentary of S/§1ab.

²²⁹ These two verses (5/84cd-86ab (84-85)) correspond to MVV 2/86-88ab. MVV
2/86cd reads puñjībhūtasvaraśmyoghanirbharībhūtamānasaḥ in the place of puñ
svaraśmyoghe nirbharībhūya tiṣṭhati. MVV 2/87ab reads akiṅciccintakaḥ spaṣṭadṛṣṭir
(~dṛṣṭa) bhedojjhita-sthitiḥ for akūṁciccintakas tatra spaṣṭadrṛg yāti saṁvidam. For a
translation of the whole passage, see above note 5,214 to 5/76cd-77ab (76).
²⁰ Monier-Williams gives the following meanings of the word sāhasa: ‘over-hasty,
precipitate, rash, inconsiderate, foolhardy; name of Agni; name of a punishment, fine
[also] boldness, daring, rashness, temerity, any precipitate or reckless act, overstraining,
violence, force, rapine, rape, robbery, felony, aggression, cruelty; adultery; hatred, and
enmity.”
As a technical term, ‘sāhasa’ can be translated variously. Silburn chooses to
translate into French ‘inopinée’ i.e. ‘unintentionalʼ, ‘unpredictable’, and ‘all of a
sudden’. Audacity is the translation I have chosen, which is its more literal meaning.
Indeed, it denotes a sudden eruption of intuition that happens as spontaneously and
suddenly as does the intense descent of the power of grace that induces it. It is a sudden
awakening of supreme consciousness in a state of perpetual expansion that engulfs and
consumes the senses and everything they perceive into itself. It corresponds to an
advanced level of śāmbhavasamāveśa, which is the highest level of penetration
(samāveśa) into the plenitude of consciousness by one who is free of all thought
constructs (see TĀ 1/171 ff).
While we do occasionally come across the term sāhasa in texts of the
Kālīkrama, the term Mahāsāhasa is not common. Even so, it is a concept that is central
to the teachings of the Vātūlanāthasūtras. A Krama work, it consists of thirteen kathās —
oral transmissions. They are presented as supremely secret teachings meant to
precipitate direct realisation by hearing them (VāSū p. 2:
paramarahasyopabṛṅhitatrayodaśakathāsākṣātkāradṛśā) (concerning kathā / kathana
see note 2,12 above. The commentary by Anantaśaktipāda must postdate Abhinava, as
there are several references in it to Anuttara. However, he is probably before Jayaratha,
for he refers to a system of classification of Kaula traditions into four (caturāmnāya).
Not later than the 13" century, they developed into six, and that system of six has
106 CHAPTER FIVE

persisted since. I have demonstrated how the division into four is the earliest system of
classification, and that it originated in the Kubjikā Tantras (see Dyczkowski 1988: 66 ff.
and 2009: vol. 2 303 ff. and 343-79). Niṣkriyānanda, for whom Anantaśaktipāda has
special reverence, is the earliest known founder of a lineage in the Kālḹīkrama, who was
most likely a historical figure. We have a work by him preserved in the
Ciñcinīmatasārasamuccaya, and so there is no reason to doubt that he was a historical
figure. There is a reference in the Devīpañcaśataka quoted by Jayaratha (see TĀv ad
29/42), which is also found without variants in the Yonigahvaratantra, that places him
three generations before Śivānanda. The YG says of itself that it was brought down to
earth by Jñānanetra, alias Śivānanda, who is the founder of the branch of the Krama to
which Abhinava and his Krama teachers belonged. So it is quite possible that the Tantra
is reporting a historical fact. If so, as Śivānanda belonged to the middle of the ninth
century, it would place Niṣkriyānanda in the middle of the eighth century.
We don't know if Abhinava knew these sūtras, as he makes no direct reference
to them, nor indeed does Jayaratha. But whether he knew them or not, this solitary and
yet Abhinava’s elaborate presentation of the liberating experience of the Great Audacity
(mahāsāhasa) does largely agree with them, as we can see from this translation of the
first two kathās and the commentary.

mahāsāhasavr̥ttyā svarūpalābhaḥ

One’s own (true) nature is attained by the dynamism (vṛtti)* of the Great
Audacity. (1)

*The word vrti can also be translated as ‘function’ ‘operation’, ‘state’, ‘dynamic
condition’, ‘modality’ and the like. Swami Lakshmanjoo explains in his exposition of
the Vātūlanāthasūtra (p. 6-7) that there are two modalities of the dynamism of
consciousness — individual and universal. The first is called svātmavṛtti. He explains
that ‘it is just to find out the reality of your own nature of subjective consciousness in
objective field and cognitive field. . . . We are not living in our own nature, i.e. we are
far away from our subjective consciousness, as we are attached to our senses or to the
objective world alone. This is one way of the exposition of the Self, considered to be the
inferior one. 2) mahāsāhasavṛtti. The superior way of exposing our nature is to be
established in pure subjective consciousness alone, where one has no impression of
objective world and cognitive world [of the senses]. There in that supreme state the
universal consciousness becomes one with the objective consciousness and vice versa.
To put it simply ‘T’ becomes ‘this’ and ‘this⁷ becomes ‘I’ there in that state of
perfection. . . . First we have to ascend from objective and cognitive worlds and be
established in subjective consciousness. . . . Although we feel oneness of God
consciousness, but oneness of universal consciousness does not shine there. Oneness of
the universal consciousness can only be achieved by descending.”

Anantaśaktipāda writes in his commentary: ‘one who is blessed by an

unfettered descent of the power (of grace) (śaktipāta), which is more intense than the
(most) extremely intense, (and s0) has penetrated into his own innate nature, whoever he
be, wherever or whenever, suddenly ‘attains his own (true) nature’ ‘by the dynamism
(vṛtti) of the Great Audacityʼ, that is, by the expanding outpouring of the voracious
great, most dense and Supreme Sound. (lt is by this expansion,) grounded in the
penetration (and mystical absorption) into the Great Void free of obscuring covering,
(that takes place) by rubbing together the (two aspects of) the entire flux of
consciousness, namely, that with thought and that without it, (that he attains his innate
nature). The secret meaning is that one attains the consciousness that, because it
 TANTRĀLOKA 107
of the rays of his (senses) gathered together (within his own nature) and
free of thought,³ there, (his) intuitive insight lucid (spaṣṭadṛk), attains to
that consciousness whose (mere) sparks are the sole means by which (the

transcends all conception (kalpanā), is without contact (asparśa) (with any other
reality), devoid of distinguishing characteristics, without end, free of oscillations
(taraṅga), unexcelled, and without (any fixed) occasion (for its realization)
(niravakāśa). . . .
Having described the teaching concerning the Great Audacity, which is the
direct experience (of the supreme reality), namely, the attainment of the innate nature
devoid of distinctive characteristics by a process of transcending everything, he now
explains (the nature of the great unity (and fusion) (nahāsāmarasya) of all the activities
(of consciousness that takes place) all of a sudden there itself.

tallābhāc churitā yugapad vṛttipravṛttiḥ

*The ongoing advance of the functions (vṛtti) (of consciousness) is

simultaneously (all at once) saturated (with that innate nature) by attaining it. (2)

* Swami Lakshmanjoo (ibid. p. 8) understands this aphorism to mean that ‘by attaining
one's own true nature, vrtti and pravṛtti occur sīmultaneously.’ The former is the Fourth
state of consciousness (urya), which is the experience of the omnipotent will of God
consciousness when absorbed in meditation with the eyes closed (nimīlanasamādhi).
The latter is the liberated state Beyond the Fourth, which is the experience of the
universal activity of God consciousness when absorbed in meditation with the eyes open
(unmīlanasamādhi).”

Anantaśaktipāda writes in his commentary: ‘the functions (vṛtti) (of

consciousness)² are the rays of sight and the rest (of the senses) as well as (the
emotions) of attachment and aversion that are in the course of unfolding. They are
‘simultaneously (all at once)ʼ at the same time, ‘saturated (with that innate nature)
by attaining it’, that is, by transcending the progression of the process which (is their)
simultaneous (non-successive), ongoing advance. ‘The ongoing advance’ is the activity
(of consciousness) that is going on (continuously) at present (vartamānā), most
excellently (prakarṣeṇa). The meaning is that it is the perpetual condition (that abides)
without ceasing by penetration (and mystical absorption) within that. The point is that it
is the state of perpetual presence within the plane of emergence, which is brought about
in the stated manner by the falling away of the mutual differences (between) every one
of the activities (of consciousness) by virtue of the oneness that immediately precedes
(them) within the abode of the Great Voidness that transcends all things and nature is
power (dhāman).”
⁵³! Freedom from thought is the characteristic feature of the Śāmbhava (Śiva) state of
consciousness. Cf. above, 1/168. States of psychic intensity, pervaded by the sudden
expansion of consciousness of Mahāsāhasa, brings about a convergence of the rays of
the senses back into the emptiness of the pure objectless subjectivity that is their source
in the immediacy of the Present. Thus, a state of oneness (sāmarasya) is brought about
by this process of ‘violent digestion’ (hathapāka) (see above 3/260cd-261ab (260cd-
260ef)). In this way, the fictitious world of thought constructs is digested into the
powerful expansion of uncreated (akṛtrima) consciousness, and reverts back into the
Void of subjectivity from which it is generated.
108 CHAPTER FIVE
abode of) transmigratory existence (samsāra) is burnt to ashes.²² (84cd-
86ab) (84-85)

‘He who’, by penetrating into the Seal of Astonishment

(cakitamudrā),⁷² which is called the Great Exuberance, all the activities of (his)
senses ‘are brought to a halt’, that is, ceasing to act externally,²*⁴ are turnedin
on themselves (pratyāvṛtta). Thus, he is ‘free of thought’, because, as (he has)
no propensity to the outer (world), he does not pay attention (to it). And so, ‘the
flux of the rays of his (senses)ʼ, that is, the wheels of the rays of each of (his)
senses, are ‘gathered together’ and united in his own (pure conscious) nature,
because duality has ceased. Thus he ‘abides in a state of plenitude’, that is,
having attained the state of plenitude (pāūrṇatā) (of supreme consciousness),
abiding ‘there’ʼ, in the essential nature of the subject, which is the inner
reflective awareness of ‘I’ (consciousness), ‘his intuitive insight lucid’ and his
awakened consciousness clearly evident, (he) ‘attains to that consciousness’
and enters into the Supreme Principle, by whose expansion alone he effortlessly
achieves the cessation of transmigratory existence.
Noris what we explainedin this way just our own imagination. Thus,
he says:²⁴⁵

²³² MVV 2/86cd reads saṁsārasadma- ‘the abode of transmigratory existence’ for
saṁsārabhasma- ransmigratory existence (burnt to) ashes’.
²³³ Swami Lakshmanjoo explains cakitamudrā in his commentary on VBH 90. The
essential points he makes are as follows: “Bhairavīmudrā [also called Bhairavamudrā] is
when all your organs are wide open. (Here,) it is only with the mouth, the recitation of
‘a’. (Itis an external recitation.) ‘It is not ‘a-a-a³, it is not long ‘a’; it is (the a of) *aṁ’
and ʻaḥ’. So it is cakitamudrā, the astonishing pose when you open your mouth³³³
just open your mouth, that is all – that is ‘a’; it can’t be recited because it is with ‘ī’
and without visarga (‘h⁷). . Firstly there is āṇava’s touch, but in the end it is
Śāktopāya, pure Śāktopāya. Swamiji goes on to explain that thereis another variety of
cakitamudrā whichis in Śāmbhavopāya andis practically the same as Bhairavīmudrā.
You enter into this variety of cakitamudrā ‘when you are astonished, when you become
astonished by seeing something new . . . when you see some hideous thing [not
beautiful]. . . . Hideous, furious, terrifying thing . . . For instance, when (the yogi) sees a
lion in front of him, he will (automatically) go into cakita mudrā. When he goes into
cakita mudrā the lion will not touch him at all – he is Bhairava.”
²³⁴ The Sanskrit reads bāhyād vigalitāḥ, i.e. ⁴(the activities) having fallen away from the
outside (world)ʼ.
²³³ The following section from 86cd to 97 (86-97ab) that teaches Entry into the Supreme
plane of Mantra is based on the 7riśirobhairava. In the course of his commentary,
Jayaratha quotes passages from it, thus confirming that this is the source. The teaching
from this Trika Tantra was transmitted to Abhinava by Maheśvaranātha (see 5/97
(96cd-97ab)), thatis, Śambhunātha. Itis in three parts:

1) The Yoga of the Measure (TĀ 5/86cd-89 (86-89ab)).

2) The Ten Voids (5/90-94 (89cd-94ab)).
3) The Ten Majesties (5/95-96ab (94cd-95))

The ten phases of the ‘activity of the measure’ (mātrāvṛtti) that lead to the
liberated state of the Plane of Mantras (mantrabhūmi) are outlined one by one. The
process is described again twice. The first time as a progression through a series of ten
 TANTRĀLOKA 109

Voids (5/90-94 (89cd-94ab)). Then, once they have been explained, Abhinava
characterizes the ten Majesties (dhāman) that are the abodes (dhāman) of the Voids
(5/95-96ab (94cd-95)). In his Trika Rahasya Prakriyā, Svami Lakshmanjoo begins his
exposition with the ten states taught in TĀ 5/(93cd-94) (93-94ab), although Abhinava
presents them after the Voids. After that, he explains their equivalence with the ten
forms of Emptiness of TĀ 5/(90-92ab) (89cd-91). He then relates them to the ten
Majesties / Abodes (dhāman) of TĀ 5/(95-96ab) (94cd-95), followed by the ten Sounds
taught in TĀ 5/98-100 (97cd-100ab). Beginning with the ten states adds considerably
clarity to the exposition. Note that Swami Lakshmanjoo's explanation does not always
fully coincide with Jayaratha’s.
As an aid to understanding this complex triadic sequence, these three aspects of
this progression have been juxtaposed in the following list of definitions of the ten
phases, drawn from the text.

1) The Emptiness (of Lordship).

1) The Self (which is the Supreme Soul).
1) The womb of the Abode and Majesty (dhāman) (of the omnipotence (bhiūti) of
freedom).

2) The Emptiness (of the individual soul).

2) The individual soul (which is the contracted Self).
2) The Abode and Majesty (of the Self) (dhāman).

3) The Emptiness (of one’s own nature).

3) The Root of Kula (i.e. the sexual organ, from which originates the energy of the vital
breath).
3) The Abode and Majesty (of the individual soul) (dhāmastha).

4) The Emptiness (of the power of the vital breath).

4) Power (that sustains the flow of the central breath).
4) The Abode and Majesty (which is the power of the vital breath).

5) The Emptiness (of the sexual centre. The Root of Kula where the power of
consciousness arises).
5) Lordship (which is absolute freedom).
5) The Abode and Majesty (in the seat of birth – kulamūla) (dhāmamadhyastha).

6) The Emptiness (of passion).

6) Supreme consciousness (which is the Plane Beyond the Fourth).
6) The Abode and Majesty (of passion and attachment to it) (dhāmnā).

7) The Emptiness (of the plane of objectivity in the power of action).

7) Passion (which is attachment full of concentration).
7) The extreme limit of the Abode and Majesty (Beyond the Fourth State)
(dhāmāntaga).

8) The Emptiness (of the plane of the power of knowledge).

8) The three powers coloured by the subject (as the power of knowledge).
8) The Abode and Majesty (of the power of knowledge coloured by the subject).
110 CHAPTER FIVE
Entry Into the Supreme Plane of Mantras

ā īvṝā ftxr³tīm| çE 1
sīō ē̄ vaāaāāī̃ ṁ-āçaaḷṝ Jav-², |
tad uktaṁ parameśena triśirobhairavāgame || 86 ||
Śṛṇu devi pravakṣyāmi mantrabhūmyāṁ praveśanam |

“The Lord has said that in the 7riśirobhairavāgama (where we

read): “Listen, O Goddess, as I explain (how) entry into the (supreme)
plane of Mantras (takes place). (86cd-87ab) (86)
‘The (supreme) plane of Mantrasʼ is within the Supreme Principle.
What is that (entry into the supreme plane of Mantras? What does it cons
and how does it take place)? With this question in mind, he says:

TṬTTTCĪTĒTTTT TGRHTTTTTGJĀTTIT I ¢{⁶ I

[EEISKVGIĪEĒĪSEACĀĒESETṬ
madhyanāḍyordhvagamanaṁ taddharmaprāptilakṣaṇam || 87 I|
viṣargāntapadātītaṁ prāntakoṭinirūpitam ḷ

The upward ascent (into the supreme plane of Mantras) by means

of the Central Channel is marked by the attainment of its attributes and,
situated beyond the plane at the end of emission, it is perceived to be the
‘extreme limit’. (87cd-88ab) (87)

9) The Emptiness (of the power of intent as pure self-awareness devoid of subject
and object).
9) The three powers coloured by the object (as the power of action).
9) The Abode and Majesty (of the power of action coloured by the object of
knowledge).

10) The Emptiness (of supreme consciousness in the state Beyond the Fourth).
10) Devoid of both knowledge and action (as the power of the will) which is the tenfold
Emptiness. It is the (progressively more elevated) utterance (of contemplation).
10) The inner ultimate Abode and Majesty (of the power of the will, which is supreme
awareness, free of the limitations of subject, object and means of knowledge)
(dhāmāntamāntara).
³³⁶ Theṣe lines (5/86°d-90 (86-90ab)) are an elaboration of the passages quoted by
Jayaratha from the Triśirobhairava. According to Jayaratha, the Yoga or Dynamism of
the Measure taught in 5/88cd-89 (88-89ab) is the upward movement of Kuṇḍalinī, as
described in VBH 29, which he quotes. Abhinava then goes on in 5/90-92ab (89cd-91)
to describe its downward flow as taking place through the six Wheels listed in the
Triśirobhairava. This is followed by the upward ascent through the ten forms of
Emptiness culminating in liberation, which is the attainment of the Emptiness of
supreme consciousness in the state Beyond the Fourth.
 TANTRĀLOKA 111
‘The plane at the end of emission’ is the plane at the End of the
Twelve, which is attained as the most excellent, and is its (final) end.²⁷ ‘The
upward ascent’ is said to be, by implication, entry into that plane of Mantra,
which takes place ‘by means of the Central Channelʼ, that is, by the sequence
of the flow of the Upward Moving (breath) (udāna). The ‘aṭtṭributes’ of the
plane of Mantra, which is the principle of consciousness, are that it is free of
obscuring coverings and thought constructs etc. Their ‘attainment’ is that
nature, in a state of oneness with it, which is the effulgent radiance (sphuratā)
(of consciousness).²*⁸ Thus the Supreme Summit (of attainment and existence)
(parā kāṣṭhā) īs everywhere described and proclaimed to be ‘the extreme
limitʼ. As is said (in the Triśirobhairavatantra);

‘O daughter, that unobscured nature of consciousness, free of thought

constructs, is said to be supreme; it is the summit, the supreme goal (gati).³

And how can that take place? With this question in mind, he says:

³TSTaTRĀTTIRĒTĀTĪRTSĒITI ¢¢1
TGIṬĒĪTTRCAÑTTCṬTJRTTTH|
TJT T TĪT HTIgRTT TÑ fṜIT | ¢Ṟ u

adhaḥpravāhasaṁrodhād ūrdhvakṣepavivarjanāt || 88 II
mahāprakāśam udayajñānavyaktipradāyakam |
anubhūya pare dhāmni mātrāvṛttyā puraṁ viśet || 89 |I

Having experienced the Great Light that bestows the revelation of

elevating consciousness (udayajñāna) within the Supreme Abode by
checking the downward flow (of the breath) and giving up (its) upward
movement, (the yogi) should enter the City (of the plane of Mantra) by
(applying the dynamic) state of the Measure (mātrāvṛtti). (88cd-89) (88-
89ab)

‘The downward flow is the (descending) inhaled breath (apāna), and

the ‘upward movement’ is the (ascending) exhaled breath (prāṇa). Throwing
them off by uniting them both together in the Supreme Central Abode, (the yogi

*⁷ Note that my translation does not agree with Jayaratha’s explanation. t is commonly
agreed that emission takes place at the end of the End of the Twelve. One could say that
it flows up to the End of the Twelve, so that the end of it is at the extremity of the End
of the Twelve. However, Abhinava clearly says that the ‘extreme limit’ is beyond it
(atīta), which Jayaratha ignores. Jayaratha understands visargāntapadātītaṁ not as
‘beyond the plane (at the end of emission)² but as ‘the plane that is attained as the most
excellent’ atiśayena itaṁ prāptam. The ‘extreme limit’ is the End of the Twelve, located
at a symbolic distance of twelve fingers above the top of the head.
³³" Mantras in that supreme state of consciousness that is attained at the extreme limit of
the ascent of Kuṇḍalinī as the Upward Moving breath are one with it as the effulgent
radiance (sphurattā) of its Light.
112 CHAPTER FIVE
should practice the Yoga of) the Measure, as described in the following (lines of
the Triśirobhairava);

‘Having drunk the divine nectar of (transcendental Śiva who is) Akula,
he should enter Kula (the body) again. He should (then) go to Akula again, O
Pārvatī, by means of the Yoga of the Measure. In this Tantra of the Supreme
Lord, that (measure) is called the flow of the vital breath.’²³⁹

(The yogi should apply the Yoga of) the Measure by (its) ‘(dynamic)
stateʼ, (as if) enumerating (it) again and again with each recurrence (of the
breath), in accord with the practice (taught in the following verse from the
Vijñānābhairava):

‘(Contemplate Kuṇḍalinī, the power of the vital breath,) in the form of

lightning, ascending through each Wheel, (one after the other) in due order, up
to the upper (space spanning the measure of) three (clenched fists), until in the
end, the Great Awakening!’²⁴⁰

²⁹ This reference, probably from the 7risirobhairava, belongs to the same passage as
the verse quoted in the commentary to the previous verse. It explains that the Yoga of
the Measure takes place as follows. The vital breath of the yogi first ascends along the
Central Channel through the cakras up to the End of the Twelve, where the upward and
downward moving breathsjoin and he experiences Akula, thatis, transcendental Śiva.
Once the yogi has experienced the bliss (‘drunk the divine nectar’) of that introverted
(nimīlana) state of contemplation, he again descends with the downward flow of the
breath into the immanent sphere of Kula. Kula is the aggregate of energies that are
deployed in the cosmic body of Akula, which is both the entire universe and its
microcosmic replicant, the psychophysical body. Reaching the lower extremity of this
downward flow, the yogi experiences it as the final, most expanded and extroverted
(unmīlana) state of contemplation of Śiva’s cosmic consciousness. There the breaths
again fuse and enter the upward flow through the Central Channel of the ascending
breath (udāna), that travels up to transcendent Akula in the End of the Twelve.
Practicing in this way, up and down, back and forth, ultimately, the yogi experiences his
own true identity as equally both extremes – transcendental and immanent – and all the
gradations in between. Finally, flashing forth ‘just once’, the Light of his true nature
shines forever.
³⁴⁰ VBH 29. There is a span of twelve finger-breadths from centre to centre in the body
(see above note 5,190). Thus, the ‘upper twelve-finger space’ is at the end of this series
of Wheels (cakra), beginning with the Root Foundation (mālādhāra), followed by those
in the navel, heart, throat, middle of the eyebrows, and the Cavity of Brahmā. The
Kuṇḍalinī of the Vital Breath (prāṇakuṇḍalinī) rises through them progressively with
the force and brilliance of a streak of lightning.
Śivopādhyāya, the commentator, explains: tām eva śaktiṁ taḍidrūpāṁ
vidyudvat caladdīptyojjvalāṁ .praticakraṁ kandādibrahmarandhrāntacakrebhyaḥ
kramāt kramam udgacchantīm ullasantīṁ cintayet, yāvat paraṁ viśvapūrakaṁ ūrdhvaṁ
muṣṭitrayaṁ dvādaśāntadhāma tāvat mahābhairavaikātmatodayaḥ ||

‘Think of that same power (of the vital breath) ‘in the form of lightning’, that
is, (as) a blazing moving light which is like lightning ‘ascending’, pouring forth ‘in due
orderʼ ‘through each Wheel’, that is, through the wheels beginning with the Root and
ending with the Cavity of Brahma, until (it reaches) the supreme ‘upper twelve finger
 TANTRĀLOKA 113
By progressively crossing over each Wheel, (the breath enters) the
plane of the End of the Twelve; (there,) in accord with the dictum ‘this Self has
shone forth (just) once’ʼ,²⁴ there is no break (viccheda) in the act of (its)
manifestation (avabhāsanakriyā),²²² and so knowledge of the Self (ātmajñāna),
which is primarily (in a state of) emergence,³⁸ is perpetually arising
(nityodita).³* (The Great Light) that reveals it is the supreme subject, who
shines in that form. Thus, ‘having experienced the Great Light, (the yogi)
should enter the City’ which is the plane of Mantra, and attain the full (and all-
embracing dynamic) state (vṛtti) of (his) own true nature. This is the meaning.

The Ten Voids

How is that (dynamic state)? With this question in mind, he says:

frrxāēraṁīvīī
arī gfṁīkaēḥī fšṛaṁaē
EEEEFTYIḶEEEYEGTSEEFTJĀHIEHN
Tī̄kki(caãī) fṁāa a a aaḷ aā̄ aaũḷq |
a T mūaī aṁa aḠ- A ĨIṀĨGĨĨ 1| 82. 1
GTRATRĀṬTAĪĪ] ṬCPIĒTĪTT |
nistaraṅgāvatīrṇā sā vṛttir ekā śivātmikā |
catuṣṣaḍdvirdviguṇitacakraṣaṭkasamujjvalā l| 90 II
tatsthaṁ(tstho) vicārayet khaṁ khaṁ khasthaṁ khasthena saṁviśet |
khaṁ khaṁ tyaktvā kham āruhya khasthaṁ khaṁ coccared iti || 91 |)
kham adhyāsyādhikāreṇa padasthāś cinmarīcayaḥ |

(space)ʼ, that is, the abode of the End of the Twelve that fills all things. Such is the
dawning of the singleness of nature of the Great Bhairava.”
²¹ See note above in TĀv ad 1/57.
²⁴² Cf. above comm. on 3/129.
¹⁴d Consciousness possesses two aspects simultaneously. AIl that exists is consciousness.
Even though it manifests as all things, it never changes and abides just as it is, at rest
within itself. From the point of view of its pure conscious nature, it is perpetually at rest
within itself. This is the ‘tranquil’ (śānta) aspect of consciousness. From the point of its
shining as all things, at all times and everywhere, it is active. As consciousness is
everything at all times, there can be no ‘before’ or ‘after’, which entails difference and
relative distinction. This activity, not set in time, through which all things are created,
sustained and withdrawn into consciousness as its manifestations, is its other aspect,
called ‘emergence’ (udaya). t is this active aspect of consciousness, Jayaratha explains,
which predominates in the perpetual arising of insight into its own essential, infinite,
unconditioned and perpetually shining nature.
²⁴⁴ In other words, although this state of self-realization does take place once and for
good, itis a state of perpetually self-renewed awakening.
 114 CHAPTER FIVE
. ¹⁸That (transcendent) state (vṛtti) devoid of fluctuations is one, and
Siva by nature. It has descended aflame with the six Wheels of four, six,

³⁴⁹ The text is talking about the practice of Bhairavamudrā (also called Bhairavīmudrā)
(concerning which see notes 5,224 and 233). Jayaratha says that what is being taught
is
‘extremely secret and so should be kept hidden.’ It seems that this has given him a
license to change the sequential order of the Voids to fit his interpretation. As
he does
not tell us the source that authorizes that change, we can only presume that it is his own.
Changing the sequential order obviously changes the meaning. Even so, the translation
follows Jayaratha’s interpretation, as it must, even though it seems to me that Jayaratha
is not completely correct.
Reading the text as it stands, we arrive at the following sequence of the ten
forms of Emptiness.
1) The Emptiness (of the individual soul) that is established in 2) the Emptiness
(of the Self) should contemplate the Emptiness (of the Self). One who is established in
3) the Emptiness (of the genitals, which are the Root of Kula,) should be penetrated by
one who is established in 4) the Emptiness (of Power). 5) Once the Emptiness (of
might) has abandoned 6) the Emptiness (of (supreme) consciousness) and ascended
into 7) the Emptiness (of passion), the one established 8) in the Emptiness (of the
three
powers) should utter (and elevate) the 9) Emptiness (coloured by the subject
and
object). Having laid hold of the 10) Emptiness (of both) as a support (adhikāre
ṇa), the
Rays of Consciousness are established (in the supreme) abode.
Below in 93-94ab, Abhinava, following the 7riśirobhairava, presents ten states
that correspond to these forms of Emptiness. Preṣuming that they are set in same
the
serial order as are these forms of Emptiness, we arrive at the sense presented
in
brackets. Swami Lakshmanjoo also understood them in this way.
In his Trikarahasyaprakriyā, Swami Lakshmanjoo begins his exposition with
the ten states taught in TĀ 5/93cd-94 (93-94ab). After that he explains their equivalen
ce
with the ten forms of Emptiness of TĀ 5/90-92ab (89cd-91). He then relates them
to the
ten Abodes and Majesties (dhāman) of TĀ 5/95-96ab (94cd-95), followed by the ten
Sounds taught in TĀ 5/98-100 (97cd-100ab). Beginning with the ten states
adds
considerably clarity to the exposition. Note that Swami Lakshmaṇjoo's explanation does
not always fully coincide with that of Jayaratha.
The Ten forms of Emptiness according to Swami Lakshmanjoo (2006: 42-
43): ʻThe stability (sthiti), which is entry into the supreme principle whilst abiding
in the
(transcendental) state (vr1ti) devoid of fluctuations, descends into the world’s business
of daily life, that consists of (seeking to) avoid (what is undesirable) and adopting (what
is). Although this (transcendental) state is present in the duality of the world, it does
not
waver in the least from its own (essential) state, which is devoid of (change and)
fluctuation. Abiding in this state free of fluctuations, that is, in the state of the bliss of
consciousness, one should have a direct experience of this state of the bliss of
consciousness free of fluctuations which, superior to all, is universally (present) in all
ten states. The sense of this verse is that one should enter (samāveśa) 1) first of
all into
the Void which is the supreme perceiver, that excels all things, by means of 2) the
Void
which is the limited subject. Entry into the second Void, which is the limited
subject,
takes place through 3) the third Void, which is (also) the limited subject. Entry
into the
third Void which is the limited subject takes place through the 4) fourth Void, which is
the energy of the vital breath in the centre. 5) Entry into the state of the energy
of the
vital breath in the centre takes place through the fifth plane of the Void, which
is the
power of freedom. 6) Entry into the fifth plane of the Void which is the power of
freedom takes place through the sixth plane of the Void, which is supreme
consciousness. 7) Entry into the sixth plane of the Void which is supreme conscious
ness
takes places through the modality of the Void which is grāmyadharma [ṣee above
1/81
 TANTRĀLOKA 115
eight, twelve, sixteen and twenty-four spokes,²⁴ and having ascended²⁴⁷ into
1) the Emptiness (of the might of freedom), 2) established in the
Emptiness*⁴ (of the individual soul), he should reflect on 3) the Emptiness
(of his own nature), and utter forth 4) the Emptiness (of the power of the
vital breath), residing in 5) the Emptiness (of the sexual centre, which is the
Root of Kula, from whence the power of consciousness rises), by the (mind
attentive and) established in 6) the Emptiness (of passion), (and so doing,
leading it) to 7) the Emptiness (of the plane of objectivity in the power of
action, by penetrating into) the central abode (at the peak of the rise of the
vital breath), and having abandoned 8) the Emptiness (of the plane of the
power of knowledge), and having laid hold of 9) the Emptiness (of the
power of intent, which is pure self-reflective awareness devoid of subject
and object) as a support, he should utter (uccaret) (i.e. enter) 10) the
Emptiness (of supreme consciousness in the state Beyond the Fourth), by
virtue of which the rays of consciousness (of the activities of the senses) are
established in the abode (of enlightened consciousness).² (90-92ab) (89cd-
91)

‘That’ ‘(transcendent) state (vṛtti)’.*⁰ which is one’s own nature

(svātmarūpā), is ‘devyoid of fluctuations’, because the entire universe has

ff). Entry into the seventh plane of the Void which is grāmyadharma takes place
through 8) the eighth plane, which is the will, knowledge and action present in the state
of the perceiver. 9) Entry into the eighth plane of the Void, which is the will, knowledge
and action present in the state of the perceiver, takes place through the ninth plane of the
Void, which is the will, knowledge and action present in the state of objectivity. 10) The
experience of the ninth plane of the Void which is the will, knowledge and action
present in the state of objectivity takes place in the tenth (Void, which is) the state of the
Void beyond the Void, that is, will, knowledge and action unaffected (anuparakta) by
subject and object.
Then again, the experience (anubhūti) of the tenth state in the ninth state, that
of the ninth state in the eight, that in the seventh, that in the sixth, that in the fifth, that in
the fourth, that in the third, the third in the second, and the second takes place in the
first, which is the supreme perceiver. The point of saying this is that from the first state
to the tenth level of Void, none are either more or less than the others. There is not even
the slightest difference between any of the states in this state free of fluctuations, which
is Supreme Śiva.¹
¹⁴⁶ The reference here to these six wheels, which we are told above in 1/1 13cd-1 14ab are
taught in the Triśirobhairava, is a further indication that this passage, i.e. 5/86cd-97, is
drawn from there. Cf below, 16/2cd-4, and also 33/2-14ab, where the deities populating
these wheels are listed.
²⁴⁷ Abhinavagupta lists the ten forms of Emptiness below in 5/93cd-94. Jayaratha says
the reality (artha) Abhinava is describing is ‘hidden’ (nigūḍha), just as the sense of its
teachings is obscure (nigūḍhārtha). The translation is based on Jayaratha’s commentary.
³⁴* Emend tatsthaṁ ~ blished in that’ to the more meaningful khasthaṁ ~–
2

‘established in the Emptinessʼ, as Jayaratha suggests (khastham ityādinā).

¹⁴⁹ No longer directed outwardly, all sensory activity is immersed in the supreme state of
consciousness, Beyond the Fourth.
³³⁰ Ṭhe term ‘vṛṭtī’ that I have translated as ‘activity° also means ‘state’. As such it is the
‘activity’ which is the dynamic ‘state’ of one’s own true nature as pure consciousness.
116 CHAPTER FIVE
calmed down (to stillness). The meaning is that it is tranquil (śānta) (and
transcendent), because it rests in its own nature alone. Thus, it is said to be
‘one’. Nor is it possible for its nature (rūpa) to be only transcendental (‘beyond
all things’); rather, even though it is so, it is also immanent (‘made of all
things’). Thus he says that (this activity and state of consciousness) ‘has
descended’, that is, has poured forth externally in the form of each individual
thing. This is the meaning. Thus, summarizing the teaching of many verses
(grantha) belonging there (to the Triśirobhairava) (concerning that matter), he
says: it ‘is aflame with the six Wheels of four, six, eight, twelve, sixteen and
twenty-four spokesʼ. As said before:

‘The mastery of the six wheels of the Lord’s own form is said in the
Traiśirasamata to be wonderfully various,²⁵¹ by virtue of His union with four,
six and twice times twice those (powers).⁷³⁵²

In this way also, (that state of consciousness) does not fall from its own
essential nature, and so it is said to be ‘Śiva by natureʼ. Thus, even when it
shines radiantly in its external form, it rests in its own essential nature, which is
the supreme subject. This is what is being taught, namely, that which by
i is called Bhairavamudrā.²³ And that (is not mentioned
explicitly,) because it is extremely secret and so should be kept hidden. With
this intention the Lord explains that, as a hidden reality (nigāḍhārtha), it is
‘established in Emptiness’ʼ etc.
Here indeed (according to this teaching), the yogi (who is established in
the Emptiness of the supreme perceiver), 1) ‘having ascended²³⁴ into the
Emptinessʼ, which is his own inherent freedom, the nature of which is the
Sovereignty denoted by the words ‘divine power’ (bhūti), and (so) taking (its)
support, having concealed his own true nature and made (its) contracted state,
(delimited) by time and space etc., manifest, he is 2) ‘established in the
Emptinessʼ, termed the ‘individual soulʼ, manifesting in a contracted state. (In
that condition,) 3) ‘he should reflect on the Emptiness (of his own nature)’,
in accord with the teaching:

‘The nature of the Supreme Self is devoid of all limiting adjuncts. It is

taught in all the scriptures that consciousness is the nature (rāpa) of the Self.’²⁵⁹

(Thus, he should contemplate) his own nature as being the full (and all-
embracing) perception (pūrṇaprathā), which must necessarily be known. The
meaning is that it should be led onto the plane of reflective awareness (vimarśa)
(on which one considers) ‘is its true nature only contracted (and limited) or

! Read, as Jayaratha does, citrā nijākṛtiḥ for citranijākṛteḥ.

¹ Above, 1/113cd-114ab (114).
²¹ See above, note ad 5/81ab.
⁴ The text here is obscure (nigūḍha), as Jayaratha says. The translation is based on
Jayaratha’s commentary.
³³⁵ NT 8/28. Cf. ŚSū 1/1: ‘consciousness is the Self’ (caitanyam ātmā).
 TANTRĀLOKA 117
not?” The sense is that in this way one attains the ultimately true nature (of
oneʼs own Self). As is said there (in the Triśirobhairavatantra) itself:

‘The Emptiness which one should know to be Bhairava is (attained) at

the end of the end of all Paths.”⁶ The wise man, in the midst of the pervasion of
the senses, should reflect on it; established on a (higher) plane and Wheel, truly
he attains (the supreme goal).”⁷

And how is that (to be done)? With this doubt in mind, he says that 4)
(he should contemplate) ‘and utter forth 5) the Emptiness (of the power of
the vital breath), residing in 6) the Emptiness (of the sexual centre, which is
the Root of Kula, from whence the power of consciousness rises,) by the
(mind attentive and) established in 7) the Emptiness (of passion)ʼ. ‘And’
here denotes the cause. 4) This is so because 7) ‘(Established) in the
Emptiness'ī means by abiding in passion (rari), intent on it (āsakta) with an
attentive mind (sāvadhānena cetasā) (focused on the deity). 5) 6) ‘Residing in
the Emptinessʼ, which is the Root of Kula, that is, the Foundation of Birth
(janmādhāra) (i.e. the genitals), which is (essentially) the emergence of the
energy (of consciousness) (śaktyutpatti), 6) 5) ‘he should utter forth the
Emptiness’” which is the power of the vital breath. One should lead it by the
process of penetration into the Central Abode to the upper End of the Twelve, in
accord with the teaching (of the Vijñānabhairava, where we read):

‘One should think of that (energy of the vital breath) shining with rays
from the Root, (becoming progressively) more subtle than the subtle,³⁸ coming
to rest within the End of the Twelve, (wherein) Bhairava emerges.⁹

³³⁶ MSs Ch, Jh and Ñ read paramārgāntamantagam – ‘at the end of the end of the
Supreme Path’ for sarvamārgāntamantagam – ‘at the end of the end of all Pathsʼ.
⁷ MS N reads: paramārthatām – ‘the state of ultimate reality³ for paramārthataḥ –
‘trulyʼ.
⁸⁸ Read with the printed edition of the VBH sūkṣmāt sūkṣmatarātmikām for
sīkṣmasūkṣma-parātmikām. The reading in the printed edition is confirmed by both
commentators, Śivopādhyāya and Ānandabhaṭṭa; nonetheless one wonders whether it
would not be better to make the simple emendation sthūlasūkṣmaparātmikām – *gross,
subtle and supremeʼ.
³s⁰ VBH 28. Śivopādhyāya: āmūlāt– ajanmādhārāt dvādaśāntaṁ yāvai, kiraṇābhās
āṁ kramãt kramaṁ tanutām ãśrayantīṁ tãṁ marucchaktiṁ cintayet dhyāyet,
tkānte dyādaśānte śāmyantīm, itthaṁ susūkṣmatamasyāpi dhyeyākārasya
dhyānaprakarṣotthāpitasyā (> -sya) galanād bhairavasvarūpatā bhavati ||

““One should think of’, that is, ‘meditate on’ ‘that’ energy of the vital breath
‘from the Root’, that is, from (the genitals) — the Foundation of Birth – up to the End of
the Twelve, ‘shining with rays’, that is, in the form of rays, becoming progressively
(more) subtle. How is (the energy of the vital breath)? It is ‘coming to rest within the
End of the Twelve’. In this way, even though the form of the object of meditation
generated by the excellence of the meditation is beautiful (su) and most subtle, by (its)
falling away, the state of Bhairava’s nature (is manifest there).”

Ānandabhaṭṭa
118 CHAPTER FIVE
‘Havingʼ in that way 7) 8) ‘abandoned’ ‘within the Emptiness’ of the
power of action, the plane of objectivity, which is the power of action coloured
by the object of perception present there, as well as the plane of the means of
knowledge, which is the power of knowledge coloured by the perceiver present
in the 8) ‘Emptiness’ which is the power of knowledge. The meaning is that he
gives up attachment to that, even though he is engaged in the common activity
(vyavahāra) (which is the interaction between) the means and object of
knowledge. Even though in both these cases (the two Voids of the means and
object of knowledge) are coloured by the (presence of the) perceiver and the
object of perception, even so it is explained in this way (in terms of the means
and object of knowledge), because (this is what happens) predominantly.
9) ‘Having laid hold of’, in the same way, ‘the Emptiness’ which is
the power of intent (icchāśakti), that is just pure self-reflective awareness
devoid of the limiting adjuncts of subject and object etc. ‘as a support’,
entering it by the power of catching hold (and checking) oneself
(svāvaṣṭambhabalena). 10) (Then) ‘he should penetrate the Emptiness’ called
the power of consciousness (citi), which is the plane Beyond the Fourth state,²
and the Supreme Principle, described in following manner in the words of the
venerable Triśirobhairava:

‘The Abode of Awareness (vimarśadhāman)²' and the Fourth State,

that pervades from above and the centre, is called the Cavity, the King of the
Principles, and the Supreme Space.³

ā mūlāt hr̥dayāt kiraṇairbhāsamānāṁ candrārkabimbavat bhāsanasvabhāvāṁ kramāt

kramaṁ tanutāṁ .tanutāṁ śrayantīṁ ca ata eva ca sūkṣmāt sūkṣmatarāṁ
śānte saṁcintya susūkṣmatamasyāpi dhyeyākārasya
galanāt bhairavarūpo bhaved it ṣaḥ tāṁ ca śāmyantīṁ satīṁ saṁtyajyeti bhāvaḥ ||

‘(The energy of the vital breath) shining with (its) rays, ‘from the Root’, that
is, from the Heart, its nature being to shine like the lunar and solar orb, it assumes a
progressively a more subtle state. Thus, having thought of it as more subtle than the
subtle, that is, beyond name and form, by the falling away of the form of the object of
meditation, although beautiful (su) and most subtle, what remains is Bhairava’s form
once (the energy of the breath has been) discarded in the course of its coming to rest.
This is the sense.”
Swami Lakṣhmaṇjoo explains that the power of the vital breath rises in the
form of Kuṇḍalinī from the Root centre (mūlādhāra) up to the Upper End of the
Twelve, which in this case is the Cavity of Brahmā. One should contemplate the power
of the vital breath in this way. When it reaches the Cavity of Brahmā it is appeased, and
completely tranquil, ‘the state of Bhairava is revealed°.
²⁰ The Fourth state is the experience of unconditioned consciousness beyond the three
states of waking, dreaming and deep sleep. Although it is the highest state, it is not
permanent. It is experienced occasionally for a certain period of time. The state Beyond
the Fourth is essentially the same as the Fourth state, but is permanent, as it only arises
once all the lower states have been completely absorbed and transformed into supreme
consciousness. Thus, it is liberation itself. See Dyczkowski 1987: 206-7, 213-5.
²⁸¹ Note this rare instance in scripture of the use of the term vimarśa. Here it denotes the
state of contemplation of the Void of its own transcendental emptiness.
 TANTRĀLOKA 119
The meaning is that, by the process of correctly entering
Bhairavamudrā* (he penetrates into that supreme Emptiness) and enjoys
mystical absorption (samāveśa). In the same way, ‘the rays of consciousness’ʼ,
that is, each one of the activities of the senses, ‘are established in the abode
(of enlightened consciousness)³, that is, repose on the plane of the state
Beyond the Fourth, because there is no propensity to (move) outside (of
consciousness). This is the meaning.
Even if this is so, he should not be inattentive. Thus, he says:

TITT-RTTT TIaTIĪ ṬTTTaṬE: ] 2 1

SṬṬTĀTTĪĪ
&AṬ TTTTĀTĀTĀĀTYÇGĀ |
bhāvayed bhāvam antaḥsthaṁ bhāvastho bhāvaniḥspṛhaḥ || 92 ||
bhāvābhāvagatī ruddhā bhāvābhāvāvarodhadṛk |

The movement of the (ascending breath) of being and (the

descending breath) of nonbeing checked, (the yogi enters the Central
Abode) and witnesses the cessation of being and nonbeing. He is established
in Being, and free of desire for (phenomenal) being, he should contemplate
Inner Being.²³ (92cd-93ab) (92)

‘The movement of being and nonbeing checked’ in this way also,

having set aside the disturbance of exhalation (prāṇa) and inhalation (apāna),
the yogi ‘may contemplate Inner Being’, that is, the internal (universal) Being
(satā) (of all things). He should apply himself just there diligently repeatedly,
by the process of entry into the Central Abode, (so that) by virtue of that (yena)
there may not be a fall from that (Inner Being) even when rising out of
meditation (vyuthāna). Thus, he is ‘established in Being’. The meaning is that
he is well established in his own true nature alone, and his consciousness is not
lost due to (the activity) of the external and internal senses,²* even in the
disturbed state due to the (split between) subject and object. This is the
meaning. As is said there (in the Triśirobhairavatantra) itself:

‘Devoid of the upward and downward discharge (of the breath), he

whose nature does not waver because of the desire of the senses, established in
Being, he manifests Being. One who has realized his own (true) nature, he has
no mind (antaḥkaraṇa). Know that that is (what is meant by being) ‘established
in Beingʼ in the midst of the calamity of (the split between) subject and object.”

Thuṣs ‘he witnessesʼ, that is, sees directly, ‘the cessation’, that is, the
equally balanced state, as free of the fluctuations ‘of being and nonbeing’; that

²⁰³ See above, note to TĀv ad 5/81ab.

³⁶’ There can be no doubt that 5/92cd-93ab (92) is drawn from the three passages
Jayaratha quotes from the 7Triśirobhairava. Not only is the overall sense the same,
several words are quoted literally. These are marked in bold in the citations.
¹⁰⁴¹ The Yogi should not be distracted by the activity of the internal or external senses.
120 CHAPTER FIVE
is, the exhaled and inhaled breath (prāṇa and apāna), by entering the Central
Abode. This is the meaning. As is said there (in the Triśirobhairavatantra)
itself:

‘He whose inhaled and exhaled breath are equal, and have attained the
state of equality, witnesses the cessation of being and nonbeing³ by that
modality (of consciousness and Being that is) free of fluctuations.

Thus, because there is no propensity towards the outside (world), he is

‘free of desire for (phenomenal) being’ and is established in his own (true)
nature. Thiṣ is the meaning. As is said there (in the Triśirobhairavatantra)
itselft

‘He who is devoted to the course of conduct (vṛrti) that has as its goal
union with the (stable) abiding state of his own nature, and steadfastly adheres
to (his) renunciation of that plane (of being),is free of desire for (phenomenal)
being.”

The Ten States and Their Locations

Surely (one may ask,) even though the word ‘emptiness’ is same (for all
these states), how is it that its meaning differs in (these) ten ways? With this
question in mind, he says:

āTīrāçō³qīṅ vṝcksqfaēraī 1 <3 1

HH .– ~. -r |
TJT GYTI JTPJ-TÑ-ĀTÑGAĀTĪT̄I X¥I
ātmāṇukulamūlāni śaktir bhūtiś citī ratiḥ || 93 ||
Śśaktitrayaṁ draṣṭrdṛśyoparaktaṁ tadvivarjitam |
etat khaṁ daśadhā proktam uccāroccāralakṣaṇam || 94 ||

²⁶⁶}) The Self (which is the Supreme Soul), 2) the individual soul
(which is the contracted Self), 3) the Root of Kula (which is the sexual

²⁵³ MSs Jh and N read bhāvābhāvāvabodhadṛg – ‘witnesses the awakened (insight into
the nature of) being and nonbeingʼ for bhāvābhāvāvarodhadṛk – ‘witnesses the
ceṣsation of being and nonbeing’.
¹⁶⁶ Jayaratha quotes the original passage from the 7riśirobhairava, of which TĀ 5/93cd-
94 (93-94ab) is an elaboration. Abhinava, following the 7riśirobhairava, presents ten
states that correspond to the ten forms of Emptiness. Presuming that they are set in the
serial order, as are these forms of Emptiness, we arrive at the sense presented in
brackets. It appears that Swami Lakshmanjoo explains the ten states on the basis of the
passage Jayaratha quotes here from the 7riśirobhairava, and so Swami Lakshmanjoo
also understood them in this way. In the TSRP (p. 43-44), he relates the accounts of the
states, Voids and Dhāmans to one another. He begins with the states, although Abhinava
presents them after the Voids. After Swami Lakshmanjoo has listed the Voids, repeating
 TANTRĀLOKA 121

essentially what he said about the states relating them to the Voids, he goes on to say
(TSRP (2006): 41):
‘where earlier teachers called this state a void, other omniscient teachers called
it an ‘abode’ (dhāman). All these ten states are formed from the essential nature of the
Supreme Abode. It would not be irrelevant to say that the expert and clever yogi enters
the Supreme Abode in all the states. The yogi experiences the state of Supreme Śiva
equally in all these ten states. Whether the yogi rests in the condition of the Supreme
Self (paramātmabhāva) or in the state of the limited perceiver, that is, of the individual
soul or not, he abides equally in the state of Supreme Śiva. Thus for such a yogi, there is
not the slightest difference between the state of Supreme Śiva or the low state of the
individual soul. Thus, the Śaiva masters, understanding things from this perspective,
called all these ten states the Void (kha). ‘Void’ means space (ākāśa). All these ten
states (are referred to in this way) because they are not different in the slightest from
Bhairava’s (true) ultimately real (tāttvika) nature. Thus the nature of these ten states is
Space.¹
According to Swami Lakshmanjoo these ten states are the states of the yogi in
which an expansion of his conscious nature (cidātman) takes place. ‘The sense is that
the yogi’s state is transformed, from all points of view, from the worldly (adivya) to the
divine (divya). The result is that attaining this other-worldly (alaukika), divine state, all
his external and internal states become other-worldly (alaukika) and divine in all
respects, which this yogi himself experiences. The yogi is merged into Supreme
Bhairava’s nature in the following ten states (and places and experiences his oneness
with Bhairava there).
The yogi experiences Bhairava’s state as his own progressively, in ten places.
He begins, as he must, in the state of the Supreme Self, that is, as a direct experience of
his own true nature as Bhairava. Then he experiences the same Bhairava state in his own
limited subjectivity, at the individual, contracted level of consciousness. Next he
experiences Bhairava’s state as he travels through the following ones.”
The sequence is as follows. Jayaratha’s explanation of each one is given first.
This is followed by that of Swami Lakshmanjoo, where it differs or clarifies what is
meēant.

1) ‘The Self’ (ātman) is the Supreme Self. Swami Lakshmanjoo: ‘This is the condition
of the supreme Self, that is, the time when (the yogi) has a direct experience of his own
nature (svarūpa).”
2) ʻThe individual soulʼ (aṇu) is the contracted Self.
3) ‘The Root of Kula’ is the sexual organ (ianmādhāra), which is the place of origin of
the energy of the vital breath.
4) ‘Power’ sustains the flow of the central vital breath. Swami Lakshmanjoo: “(The yogi
experiences his oneness with Bhairava here) within the energy of the vital breath in the
centre, that is, within the Abode in the Centre.”
5) *Might’ is the sovereignty characterized as freedom. Swami Lakshmanjoo: ‘(The
yogi experiences his oneness with Bhairava) within the state of the power of freedom,
where the yogi’s eight yogic powers, that is, aṇima [the power to become small at will]
and the rest become clearly apparent.³
6) ‘Consciousness’ is the supreme consciousness that is the plane of the state Beyond
the Fourth. Swami Lakshmanjoo makes no reference to this being the state Beyond the
Fourth, and it does seem to be an unlikely explanation, as that is the liberated state,
which should mark the end of this progression. According to Swami Lakshmanjoo, the
yogi here tastes the aesthetic savour of the bliss of consciousness.
122 CHAPTER FIVE
organ, that is the place of origin of the energy of the vital breath), 4) Power
(that sustains the flow of the central vital breath), 5) might (bhūti) (which is
freedom), 6) (supreme) consciousness (which is the Plane Beyond the
Fourth), 7) passion (which is attachment full of concentration), 8) the three
powers, coloured by the subject (as the power of knowledge) and 9)
(coloured by the) object (as the power of action) and 10) devoid of both (as
the power of the will), is said to be the tenfold Emptiness, the characteristic
of which is the (progressively more elevated) uttering forth of the utterance
(of contemplation) (uccāroccāralakṣaṇṉa).²⁹⁷ (93cd-94) (93-94ab)

1) ‘The Self’ (ātman) is the Supreme Self. 2) ‘The individual soul’ (aru)
is the contracted Self. 3) ‘The Root of Kula’ is the sexual organ (janmādhāra),
which is the place of origin of the energy of the vital breath. 4) ‘Power’ induces
the flow of the central vital breath. 5) ‘might’ is the sovereignty which is
characterized as freedom. 6) ‘Consciousness’ is the supreme consciousness
which is the plane of the state Beyond the Fourth. 7) ‘Passion’ is attachment
(full of concentration). 8) ‘The three powers’ are the one ‘coloured by the
subjectʼ, which is the power of knowledge, the one coloured by the 9) ‘object’,
which is the power of action, and the one 10) ‘devoid of both’, which is the
power of the will. This ‘is said’ in the venerable 7riśirobhairavatantra. As is
said (there):

‘One should know that 1) Emptiness is the Self alone, and 2) Emptiness
is the individual soul, for it is (present in) all the directions. One should know
that 3) Emptiness is the Root of Kula, and 4) Emptiness is said to be Power. 5,

7) ‘Passion’ is attachment (which is full of concentration). Swami Lakshmanjoo: “this is

the state of grāmadharmavṛtti (see above 1/81 ff.); that is, (the experience of oneness
with Bhairava) when one experiences worldly objects (sāṁsārika viṣayabhoga).
8) ‘The three powers’ are the one ‘coloured by the subject’, which is the power of
knowledge, the one coloured by the
9) ‘object’, which is the power of action, and the one
10) ‘devoid of both’, which is the power of the will.

Jayaratha understands the last three to correspond to the powers of knowledge,

action and the will, associated with the subject, object and neither, respectively. Swami
Lakṣhmanjoo understands all three to be related to all the three powers of will,
knowledge and action in the domain of the subject, object and neither. This explanation
is clearly more convincing. Indeed, it appears to be confirmed by a careful reading of
the passage from the TBh Jayaratha himself quotes. The yogi enters into the state of
supreme Bhairava within the three powers, that operate first in the subjective state, then
the objective, and finally directly within the three powers, unaffected (anuparakta) by
these two states.
²⁷ The word uccāra generally means ‘utterance’. It is derived from u + cāra which
means ‘upward movement’. Indeed, when speaking, the breath does move upwards
through the centres of articulation. Thus we arrive at the meaning ‘elevation’.
Accordingly, the expression ‘prāṇatattvasamuccāra’ would then mean ‘the Complete
Elevation of the Principle of the Vital Breath’. Similarly, the expression
uccāroccāralḻakṣaṇam could be translated as ‘the characteristic of which is the upward
movement of elevation¹ʼ.
 TANTRÃLOKA 123
6) One should understand the one Emptiness here to be the two Emptinesses,
that is, Lordship and the state of Consciousness. Again, (the wise) know that
7) the Emptiness which is the three powers 8) is coloured with the perceiver and
9) the perceived. In its (fully) developed extent, 10) Emptiness is the (one
supreme) reality, devoid of (phenomenal) existence (ahhūātattva).’

‘The characteristic (of this tenfold Emptiness is the progressively

more elevated) uttering forth of the utterance (of contemplation)², which,
with the progressive development of realization, (ultimately) leads to the
aṭtainment of supreme consciousness. This is the meaning.

The Ten Abodes

This reality (artha), divided into ten kinds, is not referred to only by the
word ‘emptinessʼ, but by another also. Thus, he says:²

l:2ĀEEE.⁵eÉEIEtvEIE7Sī:ḤI
ãīĩ Ç āTÃRIḤ TT SITTTTT] R I QU I
Tgī tīīāīcaī q ũē} sīTISTI-T|
dhāmasthaṁ dhāmamadhyasthaṁ dhāmodarapuṭīkr̥tam |
dhāmnā tu bodhayed dhāma dhāma dhāmāntagaṁ kuru || 95 |
tad dhāma dhāmagatyā tu bhedyaṁ dhāmāntamāntaram |

(The yogi) who has (gathered together) and encapsulated (his

consciousness into) 1) the womb of the Abode (dhāman) (of the might
(bhūti) of freedom) should awaken 2) the Abode (of the Self) (dhāman) that
is established in 3) the Abode (of the individual soul) (dhāmastha), (in the
sense that) the 4) Abode (which is the power of the vital breath), 5) that is
located in the middle of the Abode (in the seat of birth — kulamūla)
(dhāmamadhyastha), should be led by him, by 6) the Abode (of passion and
attachment to it) (dhāmnā), 7) to the extreme limit of the Abode (which is
the pure consciousness Beyond the Fourth State) (dhāmāntaga).⁰ (Thus,) 8)

³⁶⁶ Read -cidgatiḥ for ~cidratiḥ.

³⁶’ Abhinava now goes on to describe the ten dhāman, here translated as ‘Majestyʼ, but
could equally well be translated as ‘Abode’. They correspond to the ten Voids or forms
of Emptiness of the previous section.
³⁰ The relevant dictionary definitions of the term dhāman, apart from ‘majesty’ are:
‘effect, power, strength, glory, splendour, and light’. (MW) In what follows, we shall
see that it is equivalent to the power of the will as the ‘Principle of Passion’
(kāmatattva) (see above, 3/168 ff.). The reason for this identification is that this verse,
i.e.

dhāmasthaṁ dhāmamadhyasthaṁ dhāmodarapuṭīkṛtam ||

dhāmnā tu bodhayet dhāma dhām dhāmāntagaṁ kuru |

is clearly Abhinava’s adaptation of the following one:

124 CHAPTER FIVE

kāmasthaṁ kāmamadhyasthaṁ kāmāṅkśapuṭīkṛtam |

kāmena sādhayet kāmān kāmaṁ kāmeṣu yojayet |I

‘6) By Passion one should master (and accomplish all) desires (kāma). 7) One
should conjoin into (all) desires (kāma) the Passion (kāma) which is 3) established in
Passion (kāmastha) and is 5) located in the middle of Passion (kāmamadhyastha), and 1)
is encapsulated by the goad of Passion.’ MVV 1/280

The equivalent forms of ‘Passion’ are numbered, as are the corresponding

‘Majesties'. Note that the translation of the expression dhāmāntagam as ‘extreme limit
of Majestyʼ is in accord with Jayaratha’s explanation. However, it may also mean
‘within Majesty’, which would accord with this verse, where it says, ‘one should
conjoin into (all) desires (kāma) Passion (kāma)³. In this passage ‘kāma’ has two
meanings. One is the ‘desire’, especially sexual desire, that people may commonly
experience. Another is the metaphysical principle which gives rise, in the manner
described below, to creation and destruction. In the former sense, I translate the word
‘kāma’ as ‘desire’, and in the latter as ‘Passion’, with a capital ‘pʼ to distinguish it from
common sexual desire.
Abhinava quotes this verse (corresponding to MVV 1/280) again in the PTv (p.
229). It is found in the Nityāṣoḍaśikārṇava (verse 4/46). This reference was noticed by
Dvivedi, leading him to assert (intro. to the NSA p.8) that this Tantra was known to
Abhinava and hence that the Śrīvidyā tradition, of which this is the root Tantra, was
already known in Kashmir in his day. There is admittedly another reference from the
NSA (i.e. 1/100b) in the PTv (p. 229), which contributes to strengthen his case, but even
s0, this does not seem likely (cf. Goudriaan and Gupta 1981 p. 60). This is simply
because these are the only references that could belong to a Tantra of the Śrīvidyā
tradition. The Nityātantra Abhinava quotes (below, 28/123) should not be confused with
the NSA. Moreover, given the widely prevalent intertextuality of the early Tantras, it is
not unusual for verses to be carried over from one Tantra into another.
Commentators have offered very varied interpretations of this enigmatic verse.
The most common one is that it conceals a magical mantra meant to arouse passionate
desire in women for the man who recites it. Thus, the verse is introduced in the NSA as
a ritual application (prayoga) ‘by just knowing which the practitioner causes (a woman)
to fall passionately in love (nadanāyate)³. Śivānanda comments that the practitioner
becomes irresistible to women, a veritable embodiment of Kāma (the god of love)
himself. The verse, he says, refers to the Yantra of Kāmarāja (the god of love), and
assigns its five parts to the seed-syllables of Kāmarāja (i.e. hrīṁ kḷūṁ aiṁ blārṁ strīṁ),
which denote the five forms of the god (Kāma, Manmatha, Kandarpa, Makaradhvaja
and Mohana).
Abhinava also sees a reference to the seed-syllables, Vāgbhava (AIṀ) and
Kāmarāja (KLĪṀ) (PTv p. 229), and so tacitly admits that the verse teaches this. But
much more deeply, he also understands it as referring to the aroused state of
consciousness called the Principle of Passion (kāmatattva) (see above, 3/168 ff.). Thus,
he introduces this verse in the MVV as follows:

‘Beauty (saubhagya) is said to be the act of appropriation of those various

emotive states (bhāva) and wonderfully diverse elements of experience (bhogārṁga)
through one’s own power. For (yataḥ) the power of consciousness (citi), which pours
forth by the light (of the manifestation) of the power (kalā) of its own desire (kautuka),
colours (and makes manifest) everything with (the colour) of attachment (rāga). For the
manifest (perceiver) colours (and makes manifest) everything, and his manifestation
 TANTRĀLOKA 125

(takes place) spontaneously by virtue of his own (conscious) nature.¹ MVV 1/275cd-
277.

There is a play on words here that cannot be adequately translated without

explanation. The idea is that an individual object amongst many others is made manifest
to the perceiving consciousness by its desire to perceive it. This desire is here called
‘rāga’, which means both ‘attachment’ and ‘colour’. The process of manifestation is, in
these terms, depicted as ‘rañjana’, which literally means ‘colouring’ or ‘dyeing’. In the
technical vocabulary of Indian aesthetics, the term denotes the process whereby the
consciousness of the perceiver is ‘coloured’ by a beautiful object and hence delights in
it. Rāga, the musical format of classical Indian music is, for example, defined
accordingly in the Saṁṅgītaramākara. There we ready that: ‘The wise say that Rāga is
this particular (muṣical) sound, adorned with notes and (their various) types (of
combinations) (varṇa), that (colours and) delights (rañjaka) peoples’ mindsʼ. In other
words, Abhinava is presenting manifestation here as an essentially aesthetic experience,
in which every single thing is perceived, as it were, by being coloured with the dye ofits
own innate nature. It is made manifest by the innate power of the desire of
consciousness, which ‘colours’ it with the aesthetic delight derived from the passionate
desire to behold its beautiful form and nature.
In this perspective, an object is beautiful to the degree in which there is, in this
sense, ‘attachment’ to it. The English language fails to distinguish between the
attachment we may call a gross desire for objects and the ‘attachment’ a music lover, for
example, has for music. One may call it ‘love of music’, echoing the sense that the love
of a lover is not gross lust. Viewed in this perspective, the universe with its infinite
diversity is experienced within consciousness as the wonderful variety (vicitrratā) of
manifestation. The universe viewed as it truly is, and every single thing according to its
true essential nature, is a vision of its beauty. Without this, even the one reality of
consciousness itself would not be beautiful, for as Abhinava says: “without wonderful
variety (vaicitrya) how can there be beauty (rāmyabhāva)”” (37/33cd). The
contemplation of the beauty of manifestation is the first step. This is followed by ‘the
desire to appropriate’ the beautiful object, just as the lover swayed by passion wants to
unite with the beloved. In other words, the same will, intention or, as I translate here,
Passion (kāma) that makes manifest the universe with its beautiful manifestations is also
the passionate desire to ‘appropriate it’, that is, make it all one with itself. Thus, it
accounts for both the manifestation of this beautiful universe and its ‘appropriation’ by
consciousness, that is, its withdrawal into it. Accordingly, Abhinava continues:

‘That state (of consciousness in which) it is pouring out (of itself into
manifestation) is (also) the emergence of the massive desire to appropriate (all that is
made manifest thereby). One whose mind is devoted to nothing else, (even if he) abides
for (just) an instant in the wealth of the essence of its rays, what does (this) knower of
Yoga not attract and what does he not create (by his imagination)? Therefore, it is said
in the śāṣtras that one who is not attached (i.e. sensitive to beauty) cannot (colour i.e.)
make manifest (this beautiful universe and inspire delight in others) (rañjayer). (MVV
1/278-279)

Then after quoting this verse, he goes on to explain it:

‘Passion (kāma) is the desire to appropriate (the object of desire). The

passionate (yogi) attains (and controls) everything by means of the covering
(acchādana) of that (passion), as this (universe) is the Principle of Passion. (281)
126 CHAPTER FIVE
that Abode (of the power of knowledge coloured by the subject) (tatdhāma)
should be abandoned indeed, along with the activity of 9) the Abode (of the
power of action coloured by the object of knowledge) (dhāmagatyā), (and so
the Yogi attains) 10) the inner (āntara) ultimate Abode (dhāmāntam),
(which is the power of the will, that is supreme reflective awareness, free of
the conditioning of subject, object and means of knowledge).²” (95-96ab)
(94cd-95)

Having in this way suddenly (and correctly) (ajasā) attained stability in his
own supreme nature, the universe, (thus) subject to the goad of Passion, manifests (as
the yogi’s) servant by the progressively enveloping (objectivity) with the energies of
that (awakened) consciousness poured forth from that (Supreme Self). (282)
When his own (true conscious nature) arises by this method (yukti), which is
accomplished by the inner Self, he attracts (and absorbs) everything (into himself) once
the vital breath (prāṇa) has pervaded the subtle body. (This is so) because (yataḥ) (it
takes place) by the act of making clearly apparent the reality (tattva) of the Principle
(tattva) of Passion. This is what is kept secret in the circles of Siddhas, or else (one
could say that it is the most evident teaching, for) what is not made clearly manifest by
that?⁹ (283-284) (MVV 1/281-284)

Gnoli points out (Italian translation of the PTv p. 147, note 442) that a similar
method is described below (in 21/25-27) in relation to a soul that is extracted from the
corpse and initiated. This too requires the ‘enveloping’ or pervasion of everything,
including the dead person’s soul, that is captured by this, ‘the method of the Great Net’
(mahājālaprayoga). That procedure involves, as does this one, the manipulation of the
vital breath.
²"¹ Following the same logic, the ten Abodes listed here in 5/95-96ab (94cd-95) should
correspond to the ten forms of Emptiness. Presuming, as with the forms of Emptiness,
that they are in the same serial order, we arrive at the following meaning.

dhāmasthaṁ dhāmamadhyasthaṁ dhāmodarapuṭīkṛtam |

dhāmnā tu bodhayed dhāma dhāma dhāmāntagaṁ kuru || 95 |I
taddhāma dhāmagatyā tu bhedyaṁ dhāmāntam āntaram |

‘That which is established in the 1) Abode (of the Supreme Self) is established
in the centre of the 2) Abode (of the individual soul) encapsulated by the womb of the 3)
Abode (of the Root of Kula). 4) By the Abode (of the power that sustains the flow of the
central vital breath), he should awaken 5) the Abode (of Might). Place 6) the Abode (of
consciousness) within 7) the Abode (of Passion). 8) The Abode of that (triad of powers)
should be abandoned with 9) the Abode (of the colouring of the perceiver and the
object) and that which is 10) the final Abode (devoid of them) within.’

This translation substantially agrees with Swami Lakshmanjoo’s explanation,

although he adds several significant glosses:

‘1) Abiding in the Abode which is the supreme perceiver, 2) abiding in the
middle state which is the perception of duality of the Supreme Abode, in the middle
state of the Supreme Abode is the location of oneness of the plane of duality and
nonduality. There, taking as one’s support 3) the Supreme Abode in the form of the
means to realisation, 4) awakening the Supreme Abode in the form of the power of the
vital breath of the 5) Supreme Abode which is the limited subject, (the yogi) should
make 6) the Supreme Abode in the form of the supreme perceiver, one with 7) the
 TANTRĀLOKA 127
Here (according to this teaching), the nature (satattva) of 1) ʻthe womb
of the Abode’ (dhāman) which is the might (bhūti) of freedom is (the Self,
which) ‘has encapsulatedʼ, that is, united (everything) in all respects, and is
never separated (from it). Thuṣ, it ‘is established’ ‘in 2) the Abode’ʼ, which is
the individual soul, made manifest (there) as its contracted nature. The yogi
‘should awaken 3) the Abode’ which is the Self and infuse power (samartham
ācaret) into that awakened consciousness.
(Now) he explains that infusion of power, saying: “4) the Abode that is
located in the middle 5) Abode should be (led) by 6) the Abode to the extreme
limit of 7) Abode. ‘The Abode’ (4) which is the power of the vital breath is
‘located in the middle of 5) the Abode’ which is the genitals (ianmādhāra),
the Root of Kuḷa. It should be (led) ‘by 6) the Abode’ of passion, that is, by
dedication to it (dhāmnā), to the ‘extreme limit’ and supreme summit (parā
kāṣṭhā) of 7) the Abode of consciousness, that is, the plane Beyond the Fourth
State (dhāmāntaga). The meaning is that (it should be) made directly apparent
as one with that.
Thus, in order to make the Supreme Principle directly apparent, 8) ‘the
Abodeʼ which is the power of knowledge coloured by the subject, ‘should be
abandonedʼ by the dynamism (gati)³² of the 9) ‘the Abode’ which is the
power of action coloured by the object of knowledge, that is, the object of
knowledge. This is the meaning. Just as all philosophies establish that the
objects of knowledge should be given up, in the same way, knowledge, which is
the means of knowledge, should also be given up. This is the overall sense.
The word ‘indeed’ is out of order. It serves to indicate the reason. Then
(the yogi) should rest in 10) ‘the ultimate Abode’, which is ‘inner’, that is, at
one with (the inner) subject. The last (final) Abode is the power of the will,

Supreme Abode which is the limited subject. After that, 8) by means of this Supreme
Abode, 9) one should dissolve away the Supreme Abode in the form of the limited
subject. 10) The result is that the state *(dasā) of this Supreme Abode in its fullness
scintillates constantly, as the (tranquil) condition free of fluctuations (niṣṭaraṅgabhāva),
as if one within all the states present in the universe.
It is with this condition (bhāva) in mind that the venerable teacher
Somānandanātha has written the following verse at the beginning of the Śivadṛṣṭi:

‘May Śiva, who is absorbed in my own nature (asmadrāpasamāviṣṭa), ofer

salutation by means of his own power
to his own pervasive Self, in order to remove his
own obscuring coverings by himself.’ ŚDr 1/1

The meaning is: I who am Śiva, taking my own support from Śiva, whose
nature is my own reflective awareness, salute my own all-pervasive Śiva nature by
means of Śiva’s power, which is contemplation (anusaṅdhāna), in order to destroy Śiva
who is in the form of obstacles (to liberation). The sense is that the practitioner also is
Śiva, the practice (sādhana) is Śiva, the obstacle (to liberation) is Śiva and the goal
(sādhya) which is to be attained is also Śiva. This state is called in other words Supreme
Śiva's state free from fluctuations.²
*I have always translated dasā as state. Perhaps ‘level’ or ‘conditioned’ would be a
better translation.
³”² The insttumental garyā could also mean ‘(along) with the activity² rather than ‘by the
activity².
128 CHAPTER FIVE
which is just (pure) self-awareness alone, devoid of the limiting adjuncts of
subject and object etc. By virtue of (that repose,) it may develop there (in the
supreme subject). This is the interconnected order of the meaning of the (single)
words. As before, one must infer the meaning of the (entire statement) for
oneself.
Surely, there are many other possible means to enter into the Supreme
Principle, so how is it that it is secret, and s0, because it should be keep hidden,
the teaching is expressed in this way obscurely (nigūḍhārtha)? With this
question in mind, he says:

JTṬĪGĪTGĪ Ṭa: ārīāīxq īādi; I| Ṅē 1I

bhedopabhedabhedena bhedaḥ kāryas tu madhyataḥ || 96 ||

The other types (of means), both primary and secondary, (which
serve to penetrate into ultimate reality,) are of a middling order (not
superior like the preceding ones). (96cd) (96ab)

Again, another type of means, primary and secondary, is possible, and

that is ‘of a middling order’ʼ. Its result (kārya) is middling. One like this is not
(the most) excellent. This is the meaning.
He concludes this (teaching, saying):

zfā vārīīṃaīṣaaīoṝa:
ũāfṁã |
TRTTTTIT
JI ēCRT HITRa: I| QSI
iti praveśopāyo ʻ'yam āṇavaḥ parikīrtitaḥ |
śrīmaheśvaranāthena yo hṛtsthena mamoditaḥ || 97 ||

Thus, this is the means to enter (into the Supreme plane of

Mantras) called ‘Individual’ (āṇṉava), explained to me by the venerable
Maheśvaranātha,² who resides in my heart. (97) (96cd-97ab)

That is not only said here; it is also (said) elsewhere. Thus, he says:

The Ten Levels of Unstruck Sound

rārdīṁ%
ṁ srī̄ṭ ũaāī ũTcṁa: |
aō: qīT. ŪW . TVGTKIITS Td T | X¢ I
gdag fvrāsaīt fṅgcāīcēeṟa: |
²⁷³ Maheśvaranātha is most probably Śambhunātha, Abhinavagupta’s Trika teacher. See
above, 1/9 and 3/90, where Abhinava refers to Maheśvara as his teacher. If so, here then
is another sophisticated and important teaching from the Triśirobhairava Abhinava
learnt from Śambhunātha. Indeed, most of the matter of this chapter up to here is drawn
from the Triśirobhairava he learnt from him.
 TANTRĀLOKA 129
śrībrahmayāmale coktaṁ śrīmān rāvo daśātmakaḥ |
sthūlaḥ sūkṣmaḥ paro hṛdyaḥ kaṇṭhyastālavya eva ca || 98 |I
sarvataś ca vibhur yo ʻsau vibhutvapadadāyakaḥ |

And it is said in the venerable Brahmayāmala³⁷¹ that the illustrious

(Śrīmān) Sound (rāva) is of ten types. It issues from the heart, neck and
palate, (each of which is) gross, subtle and supreme. Again, present
everywhere (in all these types) is the All-pervading (Sound) (vibhu) that
bestows the state of pervasion (vibhutva). (98-99ab) (97cd-98)

²³}t is ‘illastrious’ because it is the (very) life of the Light (of

consciousness) also,”⁶ as its nature is reflective awareness. Here (according to
us), the unfolding (prathana)²" of the Sound (rāva), which is the reflective
awareness of ‘I’ (consciousness) and Supreme Speech (Paravāc), is of three
kinds, as (the Speech of) Vision (Pasyantī), the Middle One (Madhyama), and
Corporeal (Vaikharī), because it is present in the Heart, (neck and palate,
respectively). Again, each one of these is of three kinds, according to whether it
is gross, subtle, or supreme, and so has nine varieties. The tenth is Supreme
Speech (Paravāc), which is the substratum (bhitti) of the nine, because it is this
that manifests in this way by virtue of its own innate freedom. Thus, it is said to
be ‘the All-pervading (Sound)’. Moreover, it is the place of rest (within pure
divine consciousness), so it is said that it ‘bestows the state of pervasion’. And
that was (explained) previously, (in the passage) beginning with:

‘The reflective awareness of this (couple) is perfectly full ‘I’

(consciousness) which, by virtue of its freedom, manifests division (vibhāga)
within its own nature. When division manifests, its form is said to be of three
kinds, namely (the three forms of Speech), Vision (Paśyantī), the Middle One
(Madhyamā), and gross, Corporeal Speech (Vaikharī). Again, each of these has
three forms: gross, subtle and supreme.”²⁷⁸

And ending with:

‘That is the supreme triad. Śiva, who is supreme consciousness,

(manifests) there (at that level).”””

¹⁷⁴ Abhinava switches briefly to the Brahmayāmala.

²⁷³ Jayaratha did not have access to the Brahmayāmala. The explanation he offers of
these lines presumes a higher exegetical level than the BY could have reached. The
terminology of the Pratyabhijñā which he makes use of here is not found at the
scriptural level. Clearly, he has resorted to a stopgap to explain these lines, that without
reference to the original source or a parallel one, would otherwise remain obscure.
²¹⁶ The literal meaning of śrīmat is ‘possessing glory’, which is translated here as
‘gloriousʼ. The ‘glory” is reflective awareness (or ‘representation’) and its ‘possessor’ is
the Light of consciousness (‘manifestation’).
²⁷ Read prathanaṁ for prathamavṁ.
²”⁸ Above, 3/235-237ab.
²”⁰ Above, 3/248ab.
130 CHAPTER FIVE
Thus, one should pay attention to that and its essential nature (tattva).
This should be the supreme object of (one’s) attention here, so that
(one) may attain the supremely real (pāramārthika) nature (of all things). Thus,
he says:

fSrāīaī īŪaā āHcŪRCGT: I| 88

ī a fōēzfṁ aaāi caāē ] ēnz ā |
Ṭīāēīīaāēāa
aī āāīcāiā fīī I z ⁰ |
jitarāvo mahāyogī saṁkrāmet paradehagaḥ || 99 |I
parāṁ ca vindati vyāptiṁ pratyahan hy abhyaseta tam |
tāvad yāvad arāve sā rāvāl līyeta rāviṇī|I 100 ||

The great yogi who has conquered Sound crosses over (into ever
higher levels). Present in the supreme body (of Sound),²® he attains the
supreme state of pervasion. He should practice that daily² until the
resonant (power of consciousness) (rāvinī), starting from Sound (rāva)
merges into Silence (arāva).²*² (99cd-100) (99-100ab)

²⁸⁰ The first line – jitarāvo mahāyogī saṁkrāmet paradehagaḥ – could also mean: ‘The
great yogi who has conquered Sound and is present in another body (i.e. that of his
disciple) transfers (his enlightened consciousness to him).
²* Read pratyahan for pratyahaṁ.
²² Consciousness rises progressively through these levels of Sound as yogic practice
develops, in consonance with the elevation of the vital breath through the three inner
centres of the subtle body, namely, the heart, the throat and the palate. These correspond
to the three loci of the articulation of speech. The yogi first traverses three levels of
gross inner sounds, then three of subtle sound, and then three more of still higher more
subtle ‘transcendental’ sounds. Ultimately, he reaches the highest Resonance (rāva,
nāda, śabda) that, all pervasive, resounds in the Void of Consciousness, and there
dissolves away into the Silence of ‘Non-sound’ (arāva). Abhinavagupta’s higher
exegesis explains this yogic ascent along the ladder of Sound as a passage from lower to
higher levels of Speech, that is, higher degrees of reflective awareness and insight. Once
this sonic consciousness, which is the power of reflective awareness (vimarśaśakti), has
transcended the physical, mental and numinous sounds, it comes to rest in the Silence
that is, in one’s own nature (svātman), which is the reflective awareness of pure ‘I’
consciousness (ahaṅparāmarśa).
According to Swami Lakshmanjoo (ibid. 44), ‘The process (krama) based on
Śiva’s state free of fluctuations is referred to as the Void. It is a process that takes place
within the sphere of the Śimbhava Means. As a process in the sphere of the Empowered
Means it is called Dhāman (‘abode³, ‘majesty’ ‘royal power³). As a process in the
sphere of the Individual Means this supreme state is referred to as the state of the ten
(unstruck) sounds.” (Ibid. 45): “When an adept is constantly intent on the practice of
Śaiva Yoga, the mind, by virtue of that (practice) enters a state in which (its activity) is
blocked. Absorbed (samāviṣṭa) in that he experiences these ten sounds. A supernal
(alaukika) bliss manifests by virtue of the experience of these ten sounds.”
The experience of one sound leads to the next, beginning with the sound – cinī,
cinī, cinī through to that of a drum. According to Swami Lakshmanjoo (ibid. 45): ‘once
the yogi has experienced this, the tenth sound, in this way, he enters the state of the
 TANTRĀLOKA 131
‘The great yogi who has conquered Sound’ has entered into and
brought under (his) control progressively more elevated (forms of) Sound, and
so is such. In other words, he ascends to progressively higher (forms of) Sound
by abandoning the lower ones, whereby he is ‘established in the supreme
bodyʼ (of Sound). He is established in progressively more excellent (forms of)
Sounds, and ‘he attains the supreme state of pervasion’, that is, he attains the
ultimately real nature (of all things). As is said:²³

supreme reality (tattva), as a result of which he experiences Supreme Śiva’s state, free
of fluctuations and thought constructs. After entering this transcendental (viśvottīrṇa)
state, he experiences through it Supreme Śiva’s immanent (viśvamaya) state. One
should remember that all these levels of sound help in the attainment of Yoga, they are
not in any way obstacles to the attainment of Yoga. Although it says that one should
abandon the nine sounds, one should not understand this literally. Rather these nine
sounds are the means by which the yogi enters the tenth state of Sound.
When the yogi enters the Supreme Abode by means of these ten steps, he first
of all experiences the state of Cidānanda, free of fluctuations, of Supreme &a in the
state of samādhi. Then, when he enters the state of emergence (vytthāna) from the
experience of the state of Cidānanda [the Bliss of Consciousness], it becomes common
(to both the introverted and extroverted states) by the power of this penetration
(samāveśa). The characteristic of this condition corresponds to what is said (in the
Tantrāloka 5/90ab (89cd)) to be the ‘one (transcendental) state (vṛtti) that, devoid of
fluctuations, is Śiva’s nature.¹ The point is that once the yogi has attained this kind of
Śiva nature (śivabhāva), there is no difference at all (for him) between the (absorption
of introverted) samādhi and the emergence from it. For such a yogi, whether he is in
samādhi or out of it, he abides in every way constantly in Śiva’s state. This state is
considered to be the condition of ‘entry into the supreme principle’".
²³ Jayaratha does not name the source of this passage, in which a series of ten sounds
marking progress on the path of yogic absorption into Unstruck Sound are listed. It
seems that Jayaratha is covering his tracks. He should have cited the Brahmayāmala,
which Abhinava refers to as his source. However, as it seems that Jayaratha did not have
access to it, he quotes here, as elsewhere, from an alternative source he considers to be
valid and appropriate. In this case it is most probably the Kubjikāmata (KM 11/21cd-27
= ŚM 16/27-32 and SSS 18/31-38; cf. KuKh 36/60-63), which also teaches that the first
nine should be abandoned to enter into the liberating tenth Unstruck Sound. Although
the KM may well be drawing from an earlier source, it is not possible to identify it as
the BY. Nor could I trace it elsewhere. It is however more than likely that Jayaratha
drew from the KM. The differences between the readings of the text here and those of
the edition of the KM are largely due to the more grammatically correct forms of the
Sanṣkrit than that of the edition of the KM, of which the editors took care to retain the
original deviant (aiśa) Sanskrit forms as far as possible. Thus, for example, the word for
sound – śahda – is a masculine noun. However, in most manuscripts of the KM, it is
neuter. This change of gender is not surprising. The gender of masculine words
commonly changes to neuter in the deviant Sanskrit of the early Tantras. As all the
different sounds agree in gender with the word for ‘sound’, all these words are also
neuter. However, in the citation here they, and the word ‘śabda’, are all in their regular
masculine gender. It is quite possible that the text had been corrected by Jayaratha
himself. Anyway, it is very significant that these sounds listed in this citation
correspond with those listed in the KM. See following note.
132 CHAPTER FIVE
‘That (Sound),³⁴ which bestows divine bliss, resounds in ten ways. The
first sound is Cinī, the second Ciñcinī, the third is (the sound of) a cricket
(ciravākī), the fourth the sound of a conch (śaṅkha), the fifth is the sound of a
stringed instrument (tantr7), the sixth is the sound of a flute (or hollow bamboo)
(vaṁśarāva), the seventh is (the sound of) hand cymbals, (the eighth) the sound
of a thunder cloud, the ninth the roar of a forest fire, and the tenth the sound of a
kettle-druṃm (dundubhi). Abandoning (the first) nine sounds, the tenth bestows
liberation for one who practices the tenfold Sound in accord with this
procedure.³³⁵
And so one should practice here every day ‘until the resonant (power
of consciousness) (rāviṇī)³, which is (so called) because it is the power of
reflective awareness which is Supreme Speech that manifests radiantly as each
individual (form of) Sound ‘starting from Sound (rāva)ʼ, ceases by the falling
away of (all) distinctions and ‘merges into Silence (arāva)ʼ, that is, comes to
rest within his own nature, which is the reflective awareness of ‘I’
(consciousness). This is the meaning.

²⁴⁴ Note that the pronoun sā – ‘that'~ is feminine, indicating that the proper noun to
which it refers is feminine. Thus, the reference here is probably to rāviṇī– ‘the resonant
(power of consciousness).
²⁸³ Lists of a series of inner ‘unstruck’ sounds yogis hear as they progress in their
practice are commonly found in the Tantras. Vasudeva (2004: 276) presents a
comparative chart of four examples drawn from Rāghavabhaṭṭa’s commentary, the
padārthādarśā, on the Śāradātilaka (25147-49ab), the Matsyendrasaṁhitā (chapter 4),
and the Haṁsopaniṣad (16-20). The Gheraṇḍasaṁhitā lists 11 or 12 sounds heard by
blocking the ears (5/783). Another example is found in the fourth ṣaṟka of the
Jayadrathayāmala. The series there is:

95a) ciṁciṇī cīravākādi mānābhivyaṁjako dhvaniḥ [g: dvaniḥ] || 159 ||

mṛdaṁgakāhalā śaṁṅkha mahodadhī payomucām |
bhramaraughaghoṣaghaṁṭād vipādīnāṁ viśeṣataḥ |l 160 ||
jvalajvalanavātādimaṁ daśabdāvabhāsanāt | IY 4/8/159cd-161ab

‘1) Ciṁciṇī. 2) The sound of a cricket (cīravāk). 3) The sound of a double-

headed drum (mṛdaṅga). 4) A conch (śaṅkha). 5) The sea (mahodadhi). 6) Rain clouds
(payomuc). 6) Swarms of bees (bhramaraugha). 7) Bells (especially those hung on
elephants) (ghaṇṭa). 8) A raging fire (jvalajvalana). 9) Wind and the like (vātādi).
10) Seeming whispers (maṁdaśabdāvabhāsana).’

The series of ten not infrequently begins with cinī, ciñciṇī (as happens in this
list and MV 12/12ab) or both. These two sounds are hard to identify. They appear to go
together and reinforce each other. Thus, Kabir represents Unstruck Sound as these
sounds in a line made famous by the great Kumār Gandharva: hṛd ākāśa meṁ jhuṁtā
haiṁ nãd cin cin cini suntā haiṁ gurujñānī ‘In the sky of the heart resounds Sound
(nāda) – cin cin cini – one who knows the Guru hears it.’ It appears that these are
onomatopoeic sounds, but what sound is being imitated is unclear. Vasudeva (2004: 274
ff.) advances a number of suggestions. They are 1) the rustling of the leaves of the Ciñcā
/[Ciīñciṇī i.e. Tamarind Tree. 2) Derivatives of an assumed Prākṛt form ‘ciccinī’ denoting
‘the shrieking sound produced by a bird (such as the ciccikā)³ or ‘the crackling sound of
fire.’ 3) The sound a cricket makes, as identified by Kṣemarājain his commentary on
the SvT (intro to 7/188).
 TANTRĀLOKA 133
Having explained (how) entry into the Supreme Principle (takes place)
in this way, next, in order also to describe the signs on that path enunciated
(previously), he says:

The Characteristic Signs on the Path

(pathalakṣaṇāni)²⁸⁸“

²⁴⁶ The five signs of progress on the Path described in these verses are: 1) joy, 2) a leap
of astonishment, 3) a tremor of fear, 4) sleepiness and, finally, 5) the yogi attains the
liberated state of the Great Pervasion when he is fully established in pure consciousness.
Theṣe are signs of possession (āveśa) by Rudraśakti, the power of grace. The possessed
person first feels an inner joy. This makes him or her leap up; jumping again and again
in trance. Then the person begins to shake and tremble violently. Other accounts also
add that he sweats profusely. Then, quite naturally, after such long and vigorous
agitation of the body, the possessed person collapses into a trance which is like deep
sleep. From this ‘sleep’ he or she rises deeply inebriated, as is evidenced by his red
rolling eyes like that of person who is very drunk.
Such signs of possession are understood to mark the intensity of the descent of
the power of grace and penetration into higher states that serve as evidence for the
effectiveness of Kaula initiation. Seeing them, the teacher is assured the initiation has
taken place. This is the context in which the MV refers to them, and elsewhere,
Abhinava does so also (see below 20/11cd-13 and 29/201-11). We encounter these five
signs in Kaula oriented Tantras of all schools. Along with them we find other, longer
lists as, for example, the one in a passage Jayaratha quotes from the Triśirobhairava
below ad 5/105 (104cd-105ab). The great majority of them contain these five, which
may thus be said to be the basic ones. Finding that all the stages and levels are covered
by them, Jayaratha says: ‘thus (these) five signs alone are sufficient, and s0 only these
have been accepted (as the signs of accomplishment) and not others because they are
(all) included here (in these five).⁰ TĀv ad 5/107 (106cd-107ab)
They are listed in the Mālinīvijaya (MV 11/35cd) and it is on these that
Abhinava focuses his explanation in 5/100cd-104. See also below, 29/201-11, which is a
paraphrase of MV 11/29-39. MV 11/29-32ab is quoted in the Mṛgendrāgama
(kriyāpāda p. 176) as an example of a condensed form of initiation. See Gnoli, R.,
Torella, R. 1990 pp. 153-189 and Dyczkowski 2009: intro. 1, 459 ff. and n. 16 of
chapter 33 of the translation, where they are discussed extensively.
Swami Lakṣhmanjoo’s explanation of these states (TSRP: p. 46-47) ignores the
context of initiation, focusing instead, as Abhinava does here, on these as signs of levels
of yogic attainment. He writes:

“(1) When (impelled) by the desire to penetrate into the Supreme Abode, the
yogi, taking the support of intense meditation (anusaṁdhāna), initially practices yoga
by means associated with the body, that is, breath control, dhyāna, withdrawal of the
senses from their objects (pratyāhāra) and dhāraṇā. As he goes on practicing, he begins
to experience a state of intense bliss. By the emergence of this bliss, the practitioner
(experiences) a touch (sparśa) of the plenitude in the heart (of consciousness), due to
which a dispassion (vairāgya) for worldly things arises in his mind. As a result of this
experience, he desires to be immersed completely in this state of bliss and is intent on
making that bliss his own. Thus, the experience of this state of bliss is considered to be
the first sign or characteristic of the adept’s having penetrated into the Supreme Abode.
(2) After that, just as when lightning flashes, for that moment everything else is
pervaded by its light, and for that moment, nothing else can be seen without the light of
the lightning flash. In the same way, the yogi who is intent on attaining the state of the
134 CHAPTER FIVE

STā TaTaī šzāīāīaī²:Ṁ ũṝ |

fafāēāīr. Ūv’āīāũftaṁīṝṁṝa;
ṀṀṁāīaā̃ u g 0 u
Ṭāīstī] fzrḺrāā%āī
Ṝzā̃d 1
ṃftā edi gardāīgskā;
ṀSĀE GfH: I g0 1
Sījgāzārtrrrāīī ḹ
TTTGĪĒHTTTĪTRĀĪTPGĀTR TTHITṬAT I °³ I
īfēṝī āāāīaraaāṁkzsījātāa |
supreme principle, begins to enter for just a moment into the Supreme Abode. In other
words, he begins to enter for just a moment into the supreme state (pada). He does not
enter into it completely, (but) by means of that momentary penetration; for that moment,
in his heart the sense of oneness with the body ceases. As a result of that, the
practitioner starts to fly upwards. This second sign of yogic accomplishment (anubhūti)
is called ‘udbhava’ or a ‘leapʼ (pluti). It is called udbhava because he enters into the
Supreme Abode, and ‘leap’ because he rises above this embodied nature. This is the
second sign or characteristic of an adept who is entering the supreme Abode.
(3) After the yogi has attained the state of udbhava, he again begins intense
practice, taking as his support the exertion (udyoga) which is the contemplation of his
own nature (svātmānusandhāna). As a result, the previous repeated separation of the
embodied state and his own nature as consciousness begins to loosen. In other words,
the mutual difference between the embodied and conscious nature continues to go on
ceasing, and he begins to have the experience of just the conscious nature. Thus, by the
dissolving away of the sense that he is the body (dehātmabhāva), a tremor (kampa)
starts in (his) heart. This state of tremor is considered to be the third one. One should
remember that due to the tremor in the yogi’s heart, the previously practiced latent trace
of the body is removed.
(4) After the yogi has experienced that state, he naturally become more and
more attentive and moves forward in order to enter into the Supreme Abode, which is
preceded by the contemplation of his own nature. The result of taking the support of the
introverted state completely, the previously practiced sense of identity of the body with
the Self is destroyed. However, although the previously practiced sense of identity of
the body with the Self has been destroyed, a few latent traces remain, and so he cannot
take his place within the essential nature of Cidānanda. Thus, as he has abandoned his
oneness with body, and his own state as Cidānanda has not developed, this sādhaka
enters into a state of deep sleep. This state of deep sleep is the yogi’s fourth sign. This
fourth sign indicates that he is about to enter the Supreme Abode.
(5) Once the yogi has in this way traversed these kinds of stages (paridhi) of
yoga, he enters into the fifth state of yoga. Then, being attentive, he mounts onto the
plane of truth, which is the ultimate, real Cidānanda. As he perceives the pervasion of
the state of his own nature as consciousness and bliss in all the entities in the universe,
he penetrates into the state of the Great Pervasion. In this state, that yogi experiences
ghūrṇī, that is the state the great vibration (of consciousness) (mahāspanda). Once
having attained that state (dasā) by virtue of that supremely real state (tathyarūpatā), he
becomes capable, like Śiva (Himself), of emitting, sustaining and withdrawing the entire
world of transmigratory existence (saṁsāra). The sense is that this yogi becomes the
Lord of all this world (saṅsāramaṇḍala). This, the yogi’s last (and highest) state, the
teachers call Mahāvyāpti, the Great Pervasion . . . (in which) he becomes one with
Supreme Śiva.⁷
 TANTRĀLOKA 135
frēra ga araēe; afīai 1 2 1
tato ʻpi vidyudāpātasadṛśe dehavarjite |
dhāmni kṣaṇaṁ samāveśād udbhavaḥ prasphuṭaṁ plutiḥ || 1O1 II
atra bhāvanayā dehagatopāyaiḥ pare pathi |
vivikṣoḥ pūrṇatāsparśāt prāg ānandaḥ prajāyate || 102 ||
jalapāṁsuvad abhyastasaṁviddehaikyahānitaḥ |
svabalākramaṇād dehaśaithilyāt kampam āpnuyāt I| 103 1I
galite dehatādātmyaniścaye ‘ntarmukhatvataḥ |
nidrāyate purā yāvaān na rūḍhaḥ saṁvidātmaṇi || 104 1

²⁷1) Imitially, by (practicing) the meditation (bhāvanā) (taught)

here, (a subtle inner) joy (ānanda) arises (for the yogi) who desires to enter
the Supreme Path³⁸ by bodily means, brought about by (his first) contact
(sparśa) with the plenitude (of consciousness).
2) Then, (the next thing that happens) is an upward leap (udbhava),
that is, an evident jump (both of the body and consciousness). This takes
place by penetrating (samāveśa) for a moment into the (supreme) abode
that, free of the body, (manifests) as does (a sudden) flash of lightning.
3) (Next the yogi) experiences a tremor (kampa). This comes about
because, by entering (and laying hold) of one’s own innate strength
(svabala), (the connection), (intimate) as that between mud and water,
(amounting to the) oneness of the body with consciousness, that has
repeatedly taken place (for countless births), is coming to an end, and (this)
slackens the (identification with the) body.
4) (Thus,) when the notion (that consciousness) is identical with the
body has fallen away, (the yogi) is in a state of introverted contemplation,
and so initially falls asleep, as long as he is not well established in the
conscious nature.²⁸⁹ (101-104) (100cd-104ab)

²⁴⁷ Abhinava is commenting here on MV 11/35cd, which he quotes below in TĀ

5/108ab (107cd) and in TĀ 20/13cd: “(The signs) are joy, an upward leap, trembling,
sleep and rolling of the eyes (ghiūrṇi), whichis the fifth.’. MV 11/34cd-35is quotedin
TĀ ad 5/108 (107cd-108ab). See note there.
²⁴ The Supreme Path is the way to attain the penetration into the Supreme Reality
taught in the previous verses.
⁹ TĀ 5/101cd-104 corresponds to MVV 2/57-60:

tad atra bhāvanā dehagatopāyaiḥ pare sati |

yadaiṣa pravivikṣuḥ syād yogī tāvat prakampate I| 57 1I
pūrvajanmaśatābhyastadehatādātmyaniścayaḥ |
jalapāṁsuvad ekatvaṁ manvānaś ciccharārayoḥ || 58 |
bhedākhyamāyārahite paripūrṇacidātmani |
praviśet prathamaṁ yāvat svabalākramaṇakramāt |I 59 ||
bhaved adyā(nnidrā)sya ṣā dehāveśaśaithilyadāyinī |
kamprarūpaiva yāvan no rūḍhir jātā parātmani l 60 l|

‘The yogi who desires to enter the Supreme Path (and practice) the
meditation (bhāvanā) (taught) here by bodily means trembles to that degree. (57)
136 CHAPTER FIVE
1) The point is that here (according to this teaching), (the yogi) who has
not entered ‘the Supreme Path by bodily means’, that is, by the utterance (of
Mantra), (bodily) postures and the like, which have been and will be explained,
but wishes to enter into the Supreme Principle by the practice of ‘meditation’ in
(accord with) the particular means explained previously, does have (some
experience of) the plenitude (of consciousness) ‘brought about by (the first)
contact” (with it), just by (his) propensity to (attain) it, not, indeed, by
penetrating into it (and being penetrated by it). (Thus) initially (a subtle inner)
‘joy’, that is, a special kind of wonder, ‘arisesʼ (for this yogi), that is, attains the
plane of (his personal) experience, by virtue of the excellence of (his) having
made it his own field (of awareness).²”
2) Then after (this experience of) joy, everything (suddenly) becomes
one with it, by abandoning its own (limited, conditioned) nature, (and the
supreme reality manifests in an instant) ‘as does (a sudden) flash of lightningʼ,
(manifesting clearly for a moment,) just as (the sky lights up for a moment)
when lightning falls. In the same way, ‘by penetrating (samāveśa) into the
(supreme) abodeʼ, that is, the supreme principle, having made it evident by the
separation (of individual consciousness) from the lower states brought about by
the falling away of the identification of the Self with the body etc., (he
experiences) the ‘upward leap (udbhava)’, which is the ascent up to the
Supreme Abode, ‘that is, a leap (of the body and consciousness)², and motion
upwards. This is the meaning. Thus it is said that (it manifests) ‘free of the
body° ʻfor a moment’, because if the penetration were to take place for a long
time, it would be (perfect and) complete (whereas it is still not s0). This is the
point.²”¹

The notion (that consciousness) is identical with the body has been
practiced for hundreds of previous lives, thinking that the oneness between
consciousness and the body is as (intimate) as that between mud and water. (58)
He should enter initially into the completely full (and all-embracing) nature of
consciousness, which is devoid of the Māyā called duality (bheda), by the process of
(laying hold) of one’s own innate strength (svabala). (59)
(To that degree,) he sleeps (the sleep) that slackens the penetration (of
consciousness into the) body, and (its assumes) the form of a tremor (of the body, which
persists) until he is not well established in the Supreme Self.⁷ (60)
²⁴⁰ Initially, when he sets out on the higher path to realisation, the yogi has an intense
desire to penetrate the Supreme Reality, but he cannot manage to do so. Even so, he
experiences an inner joy that comes by his initial contact with the plenitude of
consciousness, intent as he is on it and propense to doing so. His authentic, pure
conscious Self is the object of his attention, and so he experiences the emergence of a
blissful state within himself as he relishes the special kind of aesthetic delight that arises
by reflecting on it.
¹ Next, the yogi is fully focused on his pure subjectivity, abandons the false
identification with the body, and recognises that it, and indeed all the objective, external
nature of things, is an extension of this authentic subjectivity, and so ceasing to be
external, he penetrates the higher levels of consciousness that, free of the objectivity that
contracts it, expands as his own true nature. Thus, because the false perception that the
Self is the body, senses and mind has fallen away, he ‘leaps upʼ, in the sense that he
ascends to the supreme state of consciousness, which is called ‘the Supreme Abode’ in
order to distinguish it from the lower states. Unfortunately, this only takes place for a
 TANTRĀLOKA 137
3) In the same way, ‘(the connection), intimate as that between mud
and water, (amounting to the) oneness of the body with consciousness, that
has repeatedly taken place’ for countless births, ceases by knowing them to be
separate. Then for a moment, ‘by entering (and laying hold) of the innate
strength (bala)² of one’s own conscious nature, that is, its vitality (vārya) which
is (its) subjectivity (ahantā),³” by the emergence of identification with (one’s
own true) Self, the identification of one’s self with (the body etc.,) which is not
the Self, is weakened and so, because (the connection between) the body etc.
(and consciousness) is being destroyed, ‘(the yogi) experiences a tremor³,²”
abandoning there the firm grip (of this false identification).
4) In this way, (the yogi) ‘initiallyʼ, at first, ‘falls asleep’, when the
tenacious adherence to the (mistaken notion of) oneness with consciousness of
the body ceases, because (he) is solely intent on consciousness (alone). The
meaning is that he tends to fall asleep, because the outer activity (of the senses)
has stopped and no experience of anything has (as yet) clearly arisen internally.
How long does this take place? He says: ‘as long as he is not well established
in the conscious natureʼ. The point is that when it develops (further), some
other sign (of attainment) should ariṣe.²”⁴

moment. If this insight were to continue for an extended period of time, the yogi would
attain a perfect state of plenitude. In other words, in this case, it is not a matter of levels
of attainment, rather how long the attainment lasts.
³³² The Spandakārikā teaches that the Self has an innate inner strength or power, by
virtue of which it impels the activity of the senses and the mind. The dualist Sāmkhya
posits a similar stimulating influence of consciousness (which according to that view is
the individual soul) on the activity of Nature, from which the principles that constitute
the mind and body originate. This was understood to be the power ~ śakti – of
consciousness. Dualist Śaivites took up this view in their own Śaiva context; adopted
the same term and filled it out, referring to this power as the ‘strength’ (bala) of the
Self. The ‘power³ (śakti) and ‘strength’ (bala) of consciousness are distinguished from
one another to better understand how it functions in relation to the psychophysical
organism. The latter is its ‘exertive force’ (udyama, udyoga), which passively, as it
were, exerts an influence it as does a magnet on iron. Or it is like the force that extends
from the unmoving centre of a wheel that makes it turn. The Spandakārikā, which was
the first independent, systematic treatise of nondualist Kashmiri Śaivism, took over the
teaching and terminology from dualist Śaivism, incorporating it into its own
perspective. This was then extended as the nondualist Śaiva teachings, developed by the
application of the philosophy of recognition, that began to emerge already around the
time the Spandakārikā was written, first in work of Śomānanda, the Śivadrṛṣṭi, and then
his disciple Utpaladeva, who in his work the Īśvarapratyabhijīñā developed to the fullest
extent the fundamental cluster of concepts concerning the nature of subjectivity. The
end result was that this inner innate ‘strength’ of the conscious nature of the Self came
to be understood as the quintessence of its subjectivity, that is, its ‘I-ness’ (ahantā).
³³³ The yogi lays hold of his innate power, which is the vitality of his subjectivity,
recognising it to be his own, and so identifies it as being his true Self. Thus, the
mistaken notion that the psychophysical organism, which is not the Self, is the Self
loosens its grip. The sign that this has taken place is that the yogi shakes, because the
bond between his body and his true pure conscious nature is momentarily severed.
³³¹ Initially, when the identification of consciousness with the body ceases, the yogi
tends to fall asleep, as he is intent on consciousness, rather than on the body. Thus, the
external activity of the senses is stilled, but as yet he has no clear inner experience of
138 CHAPTER FIVE

He says that:

īī: ūaāa ēaī faaāīṁaāī

āfāīz] |
fāzāī rrpṁ sftīṁēraaṁtṝáā:
aī ú gov, u
tataḥ satyapade rūḍho viśvātmatvena saṁvidam |
saṁvidan ghūrṇate ghūrṇir mahāvyāptir yataḥ smṛtā || 105 II

5) Then, mounted on the Plane of Truth, (the yogi,) intuiting that

consciousness is all things, vibrates, because ‘vibration’ (ghāūrṇi)²² (that is,
the realisation of the true nature of the eternal cycle of creation and
destruction) is said to be the Great Pervasion. (105) (104cd-105ab)

‘Thenʼ, after that, when (the yogi’s consciousness) has developed ‘on
the Plane of Truth’, that is, within supreme consciousness, he experiences
directly that the nature of all of this universe (of phenomena), including the
body and (outer things) like jars, is consciousness alone, and that there is
nothing separate from it. Thus, ‘he vibratesʼ, that is, he ‘rolls around’
(bhramati) and ‘moves’ (calati), in the sense that he abides on the plane of the
vibration (of consciousness) (spandadaśā). This is the meaning. Now, because
the yogi who abides on that plane is always engaged (as is Siva Himself) in
bringing about the emanation and withdrawal (of all things), the supreme state
of Lordship should arise (within him). Thus he says that (this is so): “because
‘vibration’ (ghūrṇi) (that is, the realisation of the true nature of the eternal
cycle of creation and destruction,) is said to be the Great Pervasion.’”
Surely, (it is said that):

‘(The yogi who is) energized by the radiant power (tejas) of the inner
energy (of Kuṇḍalinī) discerns ten states (avasthā). (These are) 1) A tremor
(kampa), 2) rolling around (bhrama), 3) vibration (ghūrṇi), 4) a leap (plavana)
and 5) stability (sthiratā) also, 6) the light of consciousness (citprakāśa), 7) joy
(ānanda), 8) divine vision (divyadṛṣṭi), 9) wonder (camatkṛti) and 10) the
inexplicable (avācya), which is the tenth (state of) being (bhāva), (and s0) to the
degree in which he attains (the state of) ‘touch’ (saṁsparśa)²* (which is perfect

anything. This state continues until the yogī is finally fully established in the
consciousness of his true identity that is described in the next verse.
³ Tn a non-technical sense, the word ‘ghūrṇi’ (also spelt ‘ghūrmi’) literally means
‘rolling around’ʼ, referring especially to the way the eyes roll when someone is very
drunk. In a technical sense it is one of several terms that denote the pulsating rhythm of
the vibration - spanda – of consciousness. Each term emphasizes one aspect or another
of this activity. This one suggests that it is the spontaneous activity which results from
the essentially blissful ‘inebriated’ nature of consciousness.
²⁶ ‘Touch’ is the ultimately liberating experience. It is the subtlest of the senses and the
last of them to disappear into the oneness of pure consciousness.
 TANTRĀLOKA 139
contact and merger into the supreme reality), by entering into the Śiva principle,
he is freed from the ocean of phenomenal existence.¹²⁹⁷

³⁹⁷!Abhinava himself tells us below (in 5/112ab) that this subject is treated in the
Triśirobhairava. Jayaratha adds that it is taught extensively in Chapters Six and Seven.
This passage may be linked to the three groups of ten taught above. Abhinava refers to
these five signs again further ahead, this time drawing from the Triśirobhairava
(5/111cd-112ab (I11)), coupling them with the phases of ascent of Kuṇḍalinī. This does
not preclude the possibility that ten were also listed, as we often do find several such
series with a variable number of signs in the same text, as Jayaratha himself states here.
Thus, the Kubjikāmata knows the five signs as they are here, drawn from the
MV, from which the KMT may well have also drawn them. It also teaches a series of
sixteen Great Signs of attainment (mahāpratyaya). The following passage comes in the
context of describing the Six Wheels (ṣarcakra) in the subtle body. The sixteen states
are experienced in Viśuddhi. Presumably they correspond to the sixteen petals / spokes
of the wheel / lotus there and the vowels on them. Although not stated directly, they are
probably to be associated with the sixteen parts of the Śāmbhava body generated by the
Lord of Viśuddhi. They are:
‘1) horripilation, 2) shedding of tears, 3) the vision of the Moon during an
equinox, 4) a tactile sensation like that of an ant crawling on the skin, 5) a vision of the
Sun at night, 6) one flies upward with the clouds of the sky, 7) one makes terrible
sounds, 8) one attains mastery over speech (vāgīśatva), 9) one speaks nonsense,
10) arousal, 11) conquest of hunger, 12) sleep, 13) the Transmental state from moment
to moment, 14) a pleasing body odour, 15) brilliance, and 16) the Accomplishment of
Speech (vācāsiddhi).’
The Kubjikāmata concludes: If one experiences these sixteen great states
(mahāvasthā) directly, one then becomes the beloved of the Kula of the Skyfaring
Energies in this body. (KMT 11/95-99ab) Thus the last and highest of these states is the
Accomplishment of Speech (vācāsiddhi), which is commonly understood to be the
attainment of liberation.
Kaula initiation whatever be the school, is characterised by signs of attainment
that mark, degrees and forms of penetration (āveśa) by the deity and its energies. In the
Kubjikā Tantras the goddess is, of course, Kubjikā, but like all other Kaula goddesses
she is Kaulikīśakti, which in that tradition is strongly identified with the goddess’s
empowering Command (gjñā). In Chapter Ten of the Kubjikāmata. We find a Kaula
adaptation of the Saiddhāntika sixfold Path, which is characterized as six forms of
penetration (āveṣśa) that elicit corresponding signs of attainment.
The passage begins with the goddess’s inquiry into the nature of the Kaula
sixfold Path (ṣaḍadhvan). The god responds by listing them, saying that it comes forth
from the Command. They are as follows:

1) Bhūṭa - the covering of the Worlds

2) Bhāva - corresponds to the sections of Mantra (pada)
3) Śākta - the letters
4) Māntra - said to be twelve
5) Raudra - the Path of the Forces (kalā)
6) Śāmbhava - the Principle (63 - 70ab)
The god goes on to teach the Kaula initiation by piercing (vedhadikṣā) (cf.
below 29/236-281). He says that ‘the initiation that bears the fire of (the empowering
energy of) the Command is good for the accomplishment of mantras. And that
(initiation) is successful that is preceded by the Command; otherwise (it is j
of the muṣtard seed (offered in the rite). It is (the initiation) of those who possess the
140 CHAPTER FIVE

Reality Principle (tattva) and the Reality Principle is the Śāmbhava plane. The one who
atṭains this path knows the power (of the Command) in every way. In order to
accomplish the path of knowledge, the initiation (that takes place by) piercing
(vedhavatī) is auspicious. It should be given to one (only on the basis of his) fitness to
receive it. Of all (forms of) initiations, it is said to be the most excellent. Thus (the
teacher) should not pierce (his disciple this way) until he has ascertained (the disciple's)
determined intention. Greed and delusion are said (to be the result) of the pride (that
may develop due to) the Śāmbhava Command. (Overcome by this pride,) the fool thinks
“there is no other person is as capable as me.” This (also) comes from the Command,
but it is the Command of the (gross) elements (bhūtavatī) (not the Śāmbhava one).’
(70cd-75)

The various types of Piercing are now briefly defined. These types of initiation
by piercing correspond to types of ‘possession’ — āveśa. They are also related to one of
the six Paths.

1) Bhūtāveśa: This takeṣ place when the five gross elements, starting with Earth
penetrate the initiate. Possessions that take place at this level are called ‘Born of the
Elementsʼ (bhūtaja).
2) Bhāvāveśa: The five types of sensation, sound and the rest, are together called
bhāvaja.
3) Śakti: These are the five penetrations of the sense organs of knowledge and are called
śaktija.
4) Mantra: The five organs of action are called mantraja.
5) Raudra: The penetrations into the three internal mental organs and the qualities
(guṇa) of Nature (prakṛti) are termed raudraja.
6) Sāmbhava: Thīs extends from the Person to Cessation (nivṛ'ti) ending finally with the
Transmental (unmanatva). (76 - 80)

The text continues by enumerating the experiential signs (pratyaya) of these

six types of penetration.

1) The initiate who experiences bhūtāveśa shakes, moves around senselessly, cries,
jumps up, falls down, makes the senseless noises of a mad man and is (only partially)
conscious like a ghost (bhūta).
2) The signs of bhāvāveśa are that the adept rolls his eyes like a drunkard, he sweats and
horripilates, tears fall, the limbs of the body snap (moṟana). These things happen to one
who perceives the essential nature (svabhāvadhṛk) once worshipped (the deity) by
remembering (it)
3) Śaktivedha: The adept rolls around like a wheel, he falls (to the ground, inert) like a
piece of wood, (the look in) his eyes is disturbed and his gaze is distraught.
4) Mantrāveśa: He shakes, moves around senselessly, speaks gibberish saying anything
(he can think of).
5) The Raudrajas experience five states. They experience the penetration of
Raudraśakti. One who has this type of penetration knows the scriptures (sśāstra) he has
not read, and the fruit of the present as well as the past and future. (81 - 90ab)
6) The Śāmbhava form of piercing carries with it all these signs (cihna). The text goes
on to describe the pure form of Śāmbhavavedha.

One who has been pierced (with the pure Śāmbhava form) attains omniscience
in this world. If the disciple has been purified by the aforesaid time, he attains the
Śāmbhava (plane) which bestow (all yogic and other) qualities. (This happens) to a
 TANTRĀLOKA 141
In accord with (this and similar passages, it is clear) that there are other
possible characteristic signs (of attainment) of one who wishes to enter into the
Supreme Principle. As this is s0, and these have not been mentioned, how is it
that with just these (five) it is possible to enter that? With this question in mind,
he says:

JTIR-ĀTĀÑŪTTĪT
gTTĪN RṬTĀĪTT |
JTRTITJTTĪ
rā? āīdī] Trdg TcGa: I| g°F. I
ātmany anātmābhīmatau satyām eva hy anātmani |
ātmābhimāno dehādau bandho muktis tu tallayaḥ || 106 ||

The presumption that the Self is what the Self is not, and that being
so, the presumption that what is not the Self, that is, the body and the rest,
is the Self, is bondage, while the cessation (of these notions) is liberation.
(106) (105cd-106ab)

person up to (his) last rebirth if Kubjīśa comes (to him). Then, O Kubjikā, he
(experiences) the Śāmbhava (form of penetration) in the body. The soul who, after much
time, has been purified, sees, as the Self does, all living beings. (He realises that) ‘there
is no one who is my equal in (all) the worlds’²⁷ and he spontaneously (akāle) becomes
pure.
He sees every world, one by one, from the level of the Person up to the
Transmental. Thus he is born with a pure body and he flies up with this body. He does
not experience any shaking or trembling. There is only a slight rolling of the eyes
(ghūrmi). He is in a faint as when one takes poison. He is like a ghost in a jar. Before
him he sees the entire series of metaphysical principles, perpetually manifest and active
(sadodita). He is freed that instant from the field of sense objects, like the snake (that
sheds its) old skin. He is mad (unmatta) with the inebriation of eternal bliss and is
adorned with the quality of omniscience. (91cd - 98)
Those at the various levels ultimately reach the Śāmbhava form of penetration
step by step (krameṇa) as they make progress through them and become pure. O famed
lady, those who are cheats and are devoid of devotion for (their) teacher (are again
subject to the lower penetration) of the Elements and the rest. This happens (even in the
case of one who was previously) pierced with the Śāmbhava (Command).⁷ (KMT 10/99
- 101)

Now the goddess wants to know how the Initiation by Penetration consists of
experiential signs (pratyaya) and how, when these occur, liberation take place. The god
replies that when this sign (of attainment) (pratyaya) arises, (the adept achieves)
liberation after the death of the body. If he is not freed in the midst of sense objects, he
does not attain the accomplished (siddha) state. One abandons the objects of sense the
very instant the Śāmbhava piercing takes place. One who has abandoned the objects of
sense flies up with this very body. It is not possible for one who is pierced in any other
way, and hence does not taste spiritual bliss and is not free of selfishness, to be detached
in the midst of sense objects. The vision of one who has not reached the Śāmbhava state
is troubled with pride and he is overcome by the Masters (nāyaka) (of the various
worlds and wheels of energies) and is not successful. (102-110)
142 CHAPTER FIVE
Here (according to our view), bondage is of two kinds. (One is) the
presumption that what is the Self is not the Self, (and the other) the presumption
that what is not the Self is the Self. And this is said to be (the fundamental)
impurity of the individual soul (āṇavamala). As (Utpaladeva) says (in the
Iśvarapratyabhijñā):

‘This, the Impurity which pertains directly to the individual soul

(āṇavaṁ malam), brought about by the obliteration (of the knowledge) of one’s
own true nature, is of two kinds. It is the loss of the freedom of (its innate)
consciousness, and so too (along with it), the lack of consciousness of (its
innate) freedom.”²⁴⁸

That (impurity) is the cause of (the impurities of) Karma and Māyā, and
so is, to this extent, the root of transmigratory existence (sartsāra). As is said
(in the Svacchandatantra):
‘(the soul’s essential) Impurity (mala)²²² and Karma are the instrumental
cause (nimitta), the effect (of which) follows after.” ³

Thus, just as (one says): ‘this axe is placed at the root (of the tree)³, one
should exert oneself just there, so that all (forms of) bondage may cease. This is
the point. It is this to which (he) is primarily referring, and so it is mainly this
which is ‘bondage, while its cessation is liberation’. This, in brief, is the
meaning.
Now, does its cessation take place all at once (akrameṇa) or otherwise
(that is, progressively)? With this question in mind, he says:

TRṬTTTTĪTHT
GĪH ōēī rṣīaātī |
TTT-ĪĪTCTTTĀTJ
HeṬAĪfTT;: TaTT Ig 0¹ ||
ādāv anātmany ātmatve līne labdhe nijātmani |
ātmany anātmatānāśe mahāvyāptiḥ pravartate || 107 ||

The Great Pervasion*! comes about when first the (notion) of Self
in what is not the Self has merged (into consciousness), once one has

* ĪP 3/2/4. Also quoted above ad 1/23 and below ad 9/62. See note there. IP 3/2/4d is
quoted ad 9/93cd-95ab.
²⁹ The texts often refer, as in this case, to the Impurity of the individual soul
(āṇavamala) as simply ‘Impurity’ (mala).
³⁰⁰°ṢVT 3/176ab. It is also quoted above ad 1/23 (see note there) and below in TĀv ad
9/88cd-89ab and ad 13/49.
³⁰ In a note at the bottom of TSRP p. 48-49, Swami Lakshmanjoo explains the
Pervasion of the Self and the Great Pervasion (mahāvyāpti), that is, the Pervasion of
Siva (śivavyāpti), by quoting and explaining the following verse:

‘The Pervasion of the Self is the perception of one’s own nature

(svātmālokana) that takes place once one has abandoned the perception of the fetters.
Then the Pervasion of Śiva (follows,) which is different (anyathā). If one contemplates
 TANTRĀLOKA 143
aṭtṭained one’s own authentic identity, and (then the notion) of there being
no Self (anātmatā) in the ŚSelf has been destroyed. (107) (106cd-107ab)

First, when the presumption that ‘what is not the Self’, that is, the body
etc., has dissolved away (into consciousness), the presumption that there is no
Self in the Self is destroyed, due to which, the (right) notion of Self dawning
within oneself, which is consciousness, ‘the Great Pervasion takes placeʼ, and
the Supreme Lordship (of his true nature) arises. This is the meaning.
In this way, initially there is just an experience of joy, because a special,
novel contact (sparśa) (with universal consciousness) arises, (but) not the
cessation of the two kinds of bondage. After that, by the falling away of the
presumption that the Self is the body etc., the notion of Self arises within (the
true) Self, but only for just a moment, and then again when rising from
meditation etc. after (experiencing) that state, he has a direct experience of the
dissolving away of the identification (of the Self) with the body etc. (into
consciousness), and after that of the latent trace of that also, until in the end, to
the degree in which the (correct) presumption of Self of the Self develops, the
great pervasion (of consciousness) takes place. Thus, (these) five signs alone are
sufficient, and so only these have been accepted (as the signs of
accomplishment) and not others, because they are (all) included here (in these
five).

those realities that are the qualities (of Lord Śiva), such as omniscience and the rest, as
pervasive, that is, the Pervasion of Śiva, which (taking place) within consciousness, is
(the universal) cause (hetu) (of all things).”

When the yogi, entering into samādhi, is freed of the fetters of intentions
(saṅkalpa) and thought constructs (vikalpa) etc., he is immersed in the bliss of his own
nature (ṣvātmānanda). This state is called the Pervasion of the Self (āṁmavyāpti). This
Pervasion of the Self is within the transcendental state. As the yogi goes on
experiencing the bliss of his own nature, making all the qualities of Śiva, that is,
omniscience and the rest, his own, a state of oneness with Śiva develops. The final state
of that yoga is called the Pervasion of Śiva. This is the state in which there is no
difference between being in samādhi and rising out of it (vyutthāna).”
³² MV 11/35ab uses the word chinna (‘mark’) and Abhinava lakṣaṇa (‘characteristic’)
for ‘sign’. See above, note 5,286.
Summarizing what Jayaratha says concerning how these five signs relate to the
progressive overcoming of the identification of the Self with its opposite, these five
phases and their attendant signs are as follows:
1. Joy is experienced when the first type of bondage ends, that is, the mistaken notion
that the Self is what it is not.
2. An upward leap of the body occurs when the false notion that what is not the Self, for
example, the body, is the Self, momentarily ceases, thus giving rise for an instant to a
correct notion of the Self.
3. Then, if this state persists for an extended period of time, the yogi begins to shake and
tremble, as his false notions of the Self merge into consciousness.
4. Then, when the residual traces of these false notions dissolve away into
consciousness, the yogi falls into a deep yogic sleep (yoganidrā). This is because,
although his connection with the body, senses and mind has been severed, he has not yet
been able to lay hold of his own true, independent consciousness.
144 CHAPTER FIVE
So he says that the scripture (declares,) with the same intended sense:

Tṝ= šēa: #aī fnzī īg rākd 1

ṢTF TJ JTTĪJĪTISTĀTT I 2.¢ 11
ānanda udbhavaḥ kampo nidrā ghūrṇiś ca pañcakam |
ity uktam ata eva śrīmālintvijayottare || 108 II

Therefore, it is said in the venerable Mālinīvijayottara that (the

signs) are joy, an upward leap, trembling, sleep and rolling of the eyes
(ghūrṇi),⁸ which is the fifth.³ (108) (107cd-108ab)

5. As these traces decrease, the yogi’s realisation of his true identity becomes stable, and
he experiences the Great Pervasion of his universal and transcendental nature.
AII the other signs fit into this scheme, in the sense that these are the five basic
stages of realisation. Whatever other signs of attainment may arise, they do so in one or
other of theṣe five stages.
³⁰³ The Western Tradition (paścimāmnāya) of the Kubjikā Tantras is so closely related
to Trika that it may be considered to be an offshoot of it. Accordingly, we often come
across common elements. One is the following interesting explanation of the Five Signs
found in the Cūñcinīmatasārasamuccaya – A Compendium of the Essence of the
Tradition of (Kubjikā the Goddess) of the Tamarind Tree. At the end of the description
of each sign, the CMSS declares that the adept achieves the accomplishment of the
deity’s empowering and liberating Command (ājñāsiddhi); even so, they are signs of
five levels of attainment in the course of a yogic praxis set into operation by Kaula
initiation.
1) Joy (ānanda): This is the initial delight (sukha), the supreme inner joy (āhlāda) that
generates bliss. It is the divine current (of the transmission of the teachings). The hairs
(on the body of the yogi in this state) stand on end.
2) The leap (udbhava): Once the wheel of the rays (of the energies of the senses) has
been dissolved away and the Cavity of the Navel has expanded out (by filling it with the
vital breath), an upward movement (of the breath takes place. The Yogi becomes)
fearless and laughs loudly continuously.
3) The Tremor (kampa): (To experience this,) the yogi should fill the cavities of the
72,000 channels (of the vital breath) with his own divine, dense, uninterrupted bliss and
shake the Great Body (mahāpiṇḍa) with it. He should move on the earth like the wind
and strike at the fetters of conditioned existence.
4) Sleep (nidrā): Once having abandoned all (phenomenal) being, the yogi should enter
a tranquil place. Eṣtablished in the (transcendental) Sky within the sky, between that
which can be perceived and the perceiver that cannot, (the yogi) then (experiences) the
delight which is supreme bliss, that awakens and is the sleep of Yoga.
5) Vibration (ghāūrṇi): The yogi who pierces through the Egg of Brahmā (i.e. the
universe) and is satisfied with the four states (of waking, dreaming deep sleep and the
fourth state beyond) is full with the juice of supreme bliss and (so) vibrates
(ghūrmyamāna) constantly. This state is one that gives supreme eternal bliss and is the
divine transmission of the Command.
The CMSS concludes that this fivefold state is brought about by the power of
Rudra’s energy. One attains the Circle of One’s Own Nature by the penetration
(samāveśa) of Rudra’s energy. Inexplicable, unmanifest, devoid of the principles and,
unsupported, it resides within the Circle of the Unmanifest (avyakta). This is the
 TANTRĀLOKA 145
As is said there:

‘The (teacher) of great intellect can, with due respect, perceive an

aggregate of signs, beginning with joy, (that signal the progress of) his disciple,
who is being purified (in the course of his initiation) by this (power). They are a
group of five, namely, joy, an upward leap, trembling, sleep and rolling of the
eyes (ghūrṇi).³³⁵

Surely, what you said is that when all the signs have arisen, the Great
Pervasion (of liberation is achieved). But if one sign arises at a time, then what
happens to (the yogi)?³"⁰ With this doubt in mind, he says:

JeṀ³āstkēṭātrcṣryat
úāḥ ēṬ |
ṇīṛṀ fērṀrṁṁṝaī ṁīāīczārhārcā āaī īīq I 2.⁰ lI
pradarśite ʻsminn ānandaprabhṛtau pañcake yadā |
yogī viśet tadā tattaccakreśatvaṁ haṭhād vrajet || 109 I

(reality) which, beyond the sequence (of states) (kramātīta), is the arising of that
sequence. (CMSS 9/40-54)
Notice that in this explanation there is no reference at all to the process of
overcoming the identification of consciousness with the body. It is Abhinavagupta’s
explanation, consonant with his understanding of realisation as a process of liberating
expansion of noetic consciousness, not just a graded series of mystical experiences and
states induced by Śiva’s power.
³⁰⁴ 5/108ab (107cd) is MV 11/35cd, which is also quoted in TĀ 20/13cd. TĀ 29/207-
209, is a reworking of MV 11/34cd-37ab with Abhinava’s comments. The printed
edition of the MV reads pañcamī for pañcakam, which is also the reading found in the
quotation in the commentary. However, the former reading is found in TĀ 20/13cd.
ŪKau 2/232ab reproduces the same line. There it reads: ānando hy udbhavaḥ kampo
nidrā ghūrmis tu pañcamī | Clearly, pañcamī is the original reading and so has been
retained. Cf. also TU p. 169 and TVDh 2/13cd.
³³ MV 11/34cd-35. Read with the printed edition of the MV., pañcamī for pañcakam.
See previous note. The lines that follow clearly indicate that these are signs that
manifest in the disciple, marking phases of development in the process of purification
that takes place in the course of initiation:
‘By virtue of (this) power, that has penetrated (the disciple) in this way, the
teacher can, as he pleases, according to (the intensity of the fall of Rudra’s power of
grace), be it weak or intense etc., bring about the paralysis of the fetters (pāśastobha)
and the capture of the fettered soul (paśugrāha). (Then) again (the teacher) should apply
(the disciple who has thus) been captured, to experience the consequences of (his)
remaining karma.' MV 11/36-37ab.
³⁰⁶ The Great Pervasion (mahāvyāpti) īs a common way of designating the liberated state
in the Tantras, especially the Kaula ones. Consciousness is contracted by the
contaminating identification with objectivity, that is to say, the body and mind. When
this ceases, it is free to expand and pervade everything. Abhinava has explained how the
stages of this progressive expansion are accompanied by these signs. In what follows,
drawing from the Triśirobhairava, he explains how they are coupled to the progressive
rise of Kuṇḍalinī through the inner Wheels (cakra) of the subtle body.
146 CHAPTER FIVE
When the yogi penetrates into these five, starting with ‘joy’, he
(spontaneously and) forcefully (haṭhāt) becomes the master of their
respective Wheels. (109) (108cd-109ab)

“When the yogi penetrates into’ the aforementioned ‘five’, beginning

with joy, he experiences each sign (on the path) one at a time, because he is
prevented from entering into each one simultaneously. He then becomes master
‘forcefullyʼ, that is, spontaneously (svarasataḥ), of each particular fixed
(niyata) Wheel,¹” beginning with the Triangle. The meaning is that he conquers
each Wheel (one by one).
Now surely (one may ask,) the emergence of (this) experience in this
way is due to the contact (sparśa) (the yogi makes) with the plenitude (of
consciousness). Thus, as all (of them) (take place) when full (and complete
consciousness) is present, how can that take place in (this limited and) fixed
way? With this doubt in mind, he says:

qeṛ] JdfJI āTTITJHĀTTT

ṜT]: āāīrā] |
fēfṭrēāġ mṝafṁ aēgī ṇaf=ra 220 1
īša ṀTJṀṂ gJIĩl TI=ṀIṀĨ
JḍYIq |
yathā sarveśinā bodhenākrāntāpi tanuḥ kvacit |
kiñcit kartuṅṁ prabhavati cakṣuṣā rūpasaṅvidam || 110 |I
tathaiva cakre kutrāpi praveśāt ko ʻpi saṁbhavet |

The body, although pervaded by consciousness, which is the master

of all things, is capable of acting (only) to a certain degree in certain places,
(like) the sense of sight, (that can only) perceive form. In the same way,
only a certain (type of experience) can arise by penetrating somewhere into
a (particular) Wheel. (110-111ab) (109cd-110)

Just as ‘the body is pervaded’ by all-pervasive consciousness, and

although one with it, ‘it is capable of acting (only) to a certain degree in
certain placesʼ, (like) ‘the sense of sight’ (that can) only ‘perceive form’ not
smell etc., that is in some nearby place and not too far away. ‘In the same way,
only a certainʼ type of experience, that is, joy and the rest, one by one, not all,
‘can arise by penetrating somewhere into’ a particular “‘Wheel’, beginning
with the Triangle. Thus, it is rightly said that: ‘he forcefully (haṭhāt) becomes
the master of their respective Wheels’.
Now, what Wheel (corresponds to) which (experience)?

Tṝ=²7ē aīā ē< 3ēd 3aã̄ || 222 1|

āĨ] ēāīc; fīzī sfīī. zīgšṅād=cī
³⁷ The Wheels are ‘fixed’, in the sense that they have a particular form and specific
location in the subtle body, and also because they give rise to specific ‘fixed’ results ~ in
this case, these outer signs of attainment.
 TANTRĀLOKA 147
ānandacakraṁ vahnyaśri kanda udbhava ucyate || 1 1 1 II
kampo hṛt tālu nidrā ca ghūrṇiḥ syād ūrdhvakuṇḍalī|

The Wheel of Joy is the Triangle, the upward leap is the Root,¹⁸ the
tremor is the Heart, sleep is the Palate, while vibration is the Upper
Kuṇḍalinī³⁰ (111cd-112ab) (111)

‘The Triangle’ is the mouth of the Yoginī.³"⁰ This is the meaning. ‘The
ŪUpper Kuṇḍalinī’ is the End of the Twelve. They are taught to be of equal
status by the secondary ascription (upacāra) of (their) oneness.³!

³⁰⁸ The Root (kanda) is located four finger breadths below the navel (see below,
15/297). The 72,000 channels (nāḍī), through which the vital breath flows and extend
throughout the body, start from here.
³⁰ TSRP p. 48-49: “Although the place where the five states of yoga described above
arise is the heart, even so, from the point of view of the practice of yoga (yogaprakriyā),
the place where these five states arise is said to be different for each one . . . The state of
bliss arises in the heart and in the location of the triangle, that is, the base of the genitals
(janmādhāra). The ‘leap¹ arises from the Bulb, which is the bulb (at the base) of the
penis (meḍhrakanda), and the heart. The experience of the state (daśā) of the tremor
takes place in the location of the heart. The experience of the state (avasthā) of sleep
occurs both in the heart and the palate, where the uvula along with the catuṣpatha
[crossroads] are located. The experience of the fifth state, which is ghārṇi, is attained by
the yogi in the location of Upper Kuṇḍalinī. The first four signs of attainment take place
in the sphere of the pervasion of the Self (ātmavyāpti), whereas the fifth, that is, the
state of vibration (ghiūrṇi), is in the sphere of the pervasion of Śiva (śivavyāpti). The
readers should keep in mind that the transcendental state of one’s own nature (svarūpa)
is present in the first four states, and its immanent (viśvamaya) state is present in ghūrṇi,
the fifth state. It is that state in which the yogi in the immanent state experiences the
transcendental state, and in the transcendental state experiences the immanent one. The
sense is that once the yogi has reached that supreme level (parākāṣṭhā), he perceives no
difference between samādhi and rising out of it (vyuīthāna). The teachers have called
this state of the Great Pervasion, the Unmanifest Liṅga.”
³¹⁰ Alṣo called the Lower Mouth, the first level of emission takes place here. It is located
in the area of the genitals, which is termed in the Tantras the Foundation of Birth
(janmādhāra).
³! In other words, it may seem that listing the five signs of the development of
consciousness together implicitly suggests that they are the outer signs of the same inner
experience. Jayaratha points out that that is not so. They are mentioned together only to
indicate that they are all equally outer signs, not that they derive from the same
experience or inner state. The reason given here for this is that they correspond to the
entry of Kuṇḍalinī in five different centres located along the axis of the subtle body. The
first is the Root centre (mila) or Bulb (kanda). Here the upward journey of Kuṇḍalinī
begins, along the channel called suṣumnā. The system of SŚix Cakras (ṣaṭcakra) that is
prevalent nowadays did not develop in the Trika Tantras. The first representation of this
system was in the Kubjikā Tantras. Although the earliest and most authoritative of them,
the Kubjikāmata, preceded Abhinavagupta, he only mentions this Tantra once and even
then the reference is uncertain (see PTy p. 184). The worship of the goddess Kubjikā
was known to Jayaratha, who refers to her, and she left several substantial traces in the
Kashmir Valley, where She became a lineage deity (kuladevatā) of a few Kashmiri
families. But although very well know to initiated Kaulas of the Kathmandu Valley, and
in all probability one of the secret forms of the goddess Kāmākhyā (= Kāmeśvarī) in
148 CHAPTER FIVE
Now what is the authority (that attests) to their particular individual
character in this way? With this question in mind, he says:

G-̄ī Tṭṁāīṁ ġīTT-IYTĀ 223 1

etac ca sphutam evoktaṁ śrīmantraiśirase mate || 112 ||

This has been clearly taught in the venerable Triśirasamata.³

(112cd) (112ab)

Kāmarūpa in Assam, Kubjikā and her original Tantras were lost in the secrecy that still
shrouds them.
Kubjikā’s most tangible and best-known heritage is the system of Six Cakras
which, from the 13th or 14th century onwards, came to be accepted by most if not all
Kaula, i.e. Śākta-orieṉtated Tantras in some form. The accounts of the Cakras and
related matters in these sources (redacted from about the 13" century onwards) were
quite consistent, allowing for the usual variants we normally find. Examples amongst
over a dozen Tantras are the Muṇḍamālā, Phetkāriṇī, and Gautamīya. By the 15th
century, the contents of the Cakras along with the related physiology of the subtle body
had been worked out in great detail, allowing Pūrṇānanda, who hailed from what is now
Bangladesh, to dedicate Chapter Six of his monumental work, the
Śrītatvārthacintāmaṇi, to this subject. Called ‘a Description of the Six Cakras’
(saṭcakranirūpaṇa), it was translated, along with Kalkin’s commentary, by Woodroffe
and his collaborators. Published with an extensive introduction and notes under the title,
‘the Serpent Powerʼ, it is still the most authoritative and detailed account of what is
taught in these Tantras concerning Kuṇḍalinī.
Although this system of Cakras, still popular today, developed in its present
form relatively late, visions of inner ‘wheels’ (cakra), ‘lotuses’ (padma) or ‘supportsʼ
(ādhāra) and the like are attested in the earliest Tantras, especially those belonging to
the Bhairava current of scriptures. The Yogas of the subtle body of the Siddhāntas also
taught a variety of ascents of the vital breath along the axis of suṣummā, but there the
emphasis is on the bare placement of the stations of ascent, with relatively little
elaboration of their structure and content. Although the basic principles are the same,
and even the basic terminology, in the early period (i.e. prior to Abhinava) the
differences are so significant as to warrant their treatment as different systems. We need
not go into details here. Let two examples suffice.
Abhinava commonly refers to the system of Cakras taught in the
Triśirobhairava as the basic one of his Anuttara Trika. It teaches that the lower form of
Kuṇḍalinī is located in the Root centre at the base of the spine in the genital region,
which is called here the Mouth of Yoginī. It is from here that Kuṇḍalinī rises. Other
systems located Kuṇḍalinī in the navel. This is normal in the Buddhist Tantras, where
Kuṇḍalinī is called Cāṇḍālī – the Outcaste. Traces of this system persist in the early
representations of the City of Gems — maṇipura – the third station of Kuṇḍalinī’s ascent,
which is in the navel. The KM explains that the ‘gems’ are the fifty letters of the
alphabet. Kuṇḍalinī is the Great Gem (mahāmaṇi). As Speech, she contains all the
energies of the letters. Another major difference is where the ultimate goal of
Kuṇḍalinī’s ascent is located. In the later Tantras, this is the Thousand Petaled Lotus in
the head. In the early ones, it is the End of Twelve-finger space (dvādaśānta) above the
head. For a detailed discussion, see Dyczkowski 2009: vol I pp. 474-477.
³!² A passage quoted by Jayaratha above (in TĀv ad 5/105 (104cd- 105ab)), which is
most probably drawn from the Triśirobhairava, lists ten signs of attainment. The
number is probably consonant with that of the three sets of ten forms of Emptiness etc.
we know are drawn from there. But although this topic is discussed extensively in
 TANTRĀLOKA 149
This (view) has been confirmed by a large (part of this) book (i.e. the
Triśirobhairavatantra), in (its) sixth and seventh (chapters), by giving priority
to countless matters that need to be known (related to this topic). Thus, out of
fear of making the book too long, it has not been quoted, and so one should
understand (the matter) from that (Tantra) itself.
There is another teaching occasionally associated with the means by
which the Supreme Principle is attained. Thus, he says:

³"The Trika Liṅga

Triśirobhairava, Abhinava has chosen the MV, his root Tantra, as his authority for the
basic five signs. Now he reverts to the Triśirobhairava to outline the correspondences
between the five inner centres of the subtle body with the five signs of the path, a topic
not found in the MV. Introducing this topic in 5/109 (108cd-109ab), he continues with
his own explanation (110-111ab (109cd-110)), to sum up with just a bare list of these
centres and the corresponding attainments ((11 1cd-112ab) (111)) acquired as Kuṇḍalinī
progresses up through them to its ultimate elevation as ūrdhvakuṇḍalī – the ‘upper
Kuṇḍalinī’, which is Śiva’s power. Jayaratha tells us that this subject is treated
extensively in the Triśirobhairava, and so Abhinava simply refers his reader to that,
leaving it up to him to find it there and receive the complete teaching. It is indeed a pity
that we cannot do that.
³ The following section on the Trika Liṅga (5/112cd-125) roughly corresponds to
MVV 2/61-76. MVV 2/61-62 corresponds to TĀ 5/115ab,; MVV 2/65cd = TĀ 5/121ab;
MVV 2/69ab = TĀ 5/121cd; MVV 2/69-70 cf. TĀ 5/122, MVV 2/71 = 5/123, MVV
2/73 is equivalent to 5/124; MVV 2/74 cf. 5/125. The passage is as follows:

‘That is the unmanifest Liṅga, and its nature is Śiva, Śakti and Man. Iṭ is
where this universe dissolves away (llna), and here within it, it is perceived
(gamyate). The presence of this cosmic path (of manifestation) in the body has been
discussed to some extent before. By its unfolding, the penetration of the principle of
consciousness becomes clearly evident, and that is the bliss of consciousness (of the
principle of consciousness), in its state as the particularized vibration of
consciousness. (61-63ab)
(This is) the intermediate level (parāpara) (of emanation)², that has
internalized the vitality of Mantra by the flood of the outpouring of empowered (śākta)
(consciousness). That is this manifeṣt-cum-unmanifest Liṅga, consisting of Man and
Śakti. (64ab)
#* Read with TĀ 5/115d mantravīryaṁ parāparam fot mantravīryaparāsāram
That is said to be the manifest Liṅga which is only Nara. The scriptures declare
that it is a product of the juice that flows from the fruit of yogic accomplishments.
(64cd-65ab)
This is the diverse threefold state of the one pulse (of universal
consciousness). (65cd)
The observance of worshipping an external Liṅga is useless for those whose
hearts are not linked to this knowledge of (the true nature of) the Liṅga. Its fruit is just
effort (with no result); may that not be so! (66)
The manifest one is called the Liṅga of the ŚSelf, and is based on the nature of
Man. When all the outer world which is one with the body has been filled (with
consciousness), it arises on the plane of Great Bliss of the yogi who is merged (in it).
Thus, he becomes properly propense (lit. ‘faces towards’) the first Liṅga. (67-68)
(The yogi) should always abide here in this, (the unmanifest) Liṅga, intent
on worship and finding rest therein. It is the Heart of the Yoginīs, which is the temple
150 CHAPTER FIVE

tj rṀũŨāra-aāīīēzz m |
3rcedrṁig, JfārāTārārarāīa I 223 1
evaṁ pradarśitoccāraviśrāntihṛdayaṁ param |
yat tad avyaktaliṅgaṁ nr̥śivaśakṭyavibhāgavat || 113 1

1) The supreme Heart of rest of the upward movements (uccāra)

taught in this way is the unmanifest Liṅga,³⁴ undivided into Śiva, Śakti and
Man.³⁵ (113) (112cd-113ab)

of supreme bliss. It is where the awakened, who are the temples of the bliss of emission
(generated from) the aforementioned aspects (of phonemic consciousness), namely, the
seeds (of the vowels) and the matrices (of the consonants), discern that indescribable
(kām api) attainment of oneness (tādātmya). (69-70)
Here (in the supreme unmanifest Liṅga), all this group of deities, which is
eternally (active and) emergent (nityodita) consciousness, resides in the abode full
of bliss because it is free of (all) exertion. (71)
This, the manifestation of Lord Bhairava’s contraction and its opposite,
manifests even though (He) is devoid of contraction or expansion. This universe
sprinkled with the stream of the bliss born of the union (with this Liṅga) which is
the conclusion (of this process), abandons (its condition) of being (perpetually) old (and
so is perpetually renewed). (73)
The exertion to enter therein (decreases as perception of it as) the objective of
one who exerts himself (comes to an end); for how can a lamp (serve as a means) to
discern the ever risen sun (of consciousness)? (74)
The Yogi who is established within himself and is on the plane of the pulsation
(spanda) of Śiva’s consciousness, or else abidesin the particular pulsations of the flux
of external phenomena andin no way falls from (his) groundingin the Trika (triad of)
Śiva, Śakti and the (individual) Self, becomes the delight of all the families (kula) of
Yoginīs.” (75-76)

Śiva, Śakti and Man (Nara) is one of the ways of denoting the Trika triad,
which comprises the whole of reality in its three fundamental aspects. Śiva is
transcendental oneness (abheda). Śakti īs the universal energy of transcendental Śiva
that manifests as all things. Thisis the level of the unity-in-diversity (bhedābheda) of
the sphere of relations between things. Man (Nara) is the individual soul who represents
the sphere of duality (bheda). This is the way individualized consciousness perceives
itself and the world it resides in, that is, as separate from itself and every single thing as
different from everything else.
³¹⁴ The experience of the inner Liṅga is the subject of chapter 18 of the MV. Chapter 27
below deals briefly with the outer worship of substitutes for the Liṅga (liṅgapūjā),
which clearly is a minor object of worship, if at all, in the Trika Abhinava expounds.
The following passage from 113-121ab (112cd-120) (prefigured in MVV 2/61-69ab), is
Abhinava’s somewhat forced nondualist interpretation of MV 18/5cd-10, which reads as
follows:

yo ʻnudhyātaḥ sa evaital liṅgaṁ paśyati nāparaḥ |

yad etat spandanaṁ nāma hr̥daye samavasthitam || 5 ||
tatra cittaṁ samādhāya kampa udbhava eva ca |
tatra praśāntim āpanne māsenaikena yogavit || 6 |l
hṛdayād utthitaṁ liṅgaṁ brahmarandhrāntam īśvari |
 TANTRĀLOKA 151

svaprabhoddyotitāśeṣadehāntam amaladyuti | 7 II
tatraiva paśyate sarvaṁ mantrajālaṁ mahāmatiḥ |
tanmastakaṁ samāruhya māsamātram ananyadhīḥ || 8 Il
tatas tatra suniṣpanne ṣaṇmāsāt sarvasiddhayaḥ |

śaivam etan mahāliṅgam ātmalīṅgena siddhyati || 10 ||

‘Thus, grounded in supreme nonduality, he should worship that (inner Liṅga).

O mistress of the gods, the supreme individual soul (should do so) with the supreme
meditation that is in accord with that (anudhyāna). Only he who meditates on it
accordingly, and nobody else, sees that Liṅga. (4-5ab)
1) Placing (and concentrating his) mind there on that pulsation (spandana)
located (samavasthita) in the heart, (he experiences) the trembling and ascent (which are
the signs of the penetration of its power). 2) When after a month (of practice) (that state)
has become tranquil there, the one who knows Yoga (sees,) O goddess, that the Liṅga
has risen from the heart up to the end of the Cavity of Brahmā (at the top of his head).
Its stainless radiance illumines with (its) light all (that is within the space between that
to the point) beyond the body (in the twelve-finger space above the head). (Ścd-7)
There itself, (in the Liṅga within the Cavity of Brahma,) (the yogi) of great
intellect, his mind (focused on that and) nothing else, having ascended onto the top of it,
sees within just a month the entire network of Mantras.* 3) Then, when after six months
that (stage) is fully perfected, (he attains) all the accomplishments (siddhi). (8-9ab) . . .
This, the great Liṅga of Śiva, is accomplished (in this way) by the Liṅga of the Self.’
(10cd)

*Cf. 5/114cd-116ab, where the intermediate Liṅga is described as the ‘vitality of

Mantras? (mantravīrya)

Here Abhinava’s exegesis is so sophisticated, one may fail to recognise that its
original source is this passage from the Mālinīvijayottara. Credit is due to Sanderson
(1992: 293-297) for having done so. It is not surprising that the Pratyabhijñā
phenomenology and other ascriptions are absent in the MV. But the absence of the
alignment of the three Liṅgas with the Trika triad is. As presented in the
Maālinīvijayottara, the worship of the Liṅga ‘grounded in supreme nonduality° is an
abstract visualization (dhyāna) of ‘the inner Liṅga’ the Tantra describes as a subtle
pulsation of consciousness (spandana) the yogi experiences in the heart. This is the
place commonly understood from early Upaniṣadic times to be the abode of the
individual soul. Indeed, the Tantra refers to it as the ātmaliṅga – the Liṅga which is the
Self. Stimulated by its pulse, it rises first to the Cavity of Brahma at the crown of the
head, where it assumes a second, empowered form. Here the yogi becomes the master of
mantra. Abhinava accordingly says that this, the intermediate Liṅga, is made of the
vitality of mantra (5/115-116 (Il4cd-116ab)). The ascent then continues to the Great
Liṅga of Śiva, which is experienced at ‘the end of the bodyʼ, that is, at the end of the
upper Twelve-finger space (dvādaśānta). As Sanderson points out: ‘It is possible, even
probable, that the Mālinīvijottara did intend the stages of its internal idol [i.e. Liṅga] to
be associated with the three components of the Trika triad, namely, the Individual
(naraḥ), Power (śaktiḥ) and Śiva; for, though this triad is not taught explicitly anywhere
in the text, it is implicit in the meditation taught in MV 18/32-40 shortly after this
passage.’ See Sanderson (1992: 293-297) for a detailed analysis.
Swami Lakṣshmanjoo quotes the following verse found in TĀv ad 4/131 in his
TSRP (p. 49) to explain the nature of the Unmanifest Liṅga.
152 CHAPTER FIVE

‘The learned say that the imperishable plane, (which is the universal) cause of
emanation and withdrawal, is denoted by the word ‘liṅga’ because it dissolves (all)
things (away) (laya) and because (it makes them) come forth (āgamana).’

He explains the meaning as follows: ‘The wise call the abode of the Upper
Kuṇḍalinī the Unmanifest Liṅga. AIl transmigratory existence comes forth, that is,
arises from this place and in that same place dissolves away. Thus this unmanifest Liṅga
is the supreme abode.’
³!Ś The triad Śiva, Śakti and Man is as basic to Trika’s triadic vision as are the three
goddesses Para, Parāparā and Aparā, with which they are equated in the following
passage. To use an expression coined by Paul Mueller-Ortega, this is the triadic heart of
Śiva. Abhinava explains in the PTy:

bhairavarūpasya viśvasya
pradarśitayuktyāgamanirūpitanararāpāparābhaṭṭārikāsvabhāvaḥ śāktaḥ tasya hṛdayaṁ
sāraṁ Śivarūpaṁ parameśvaryā śrīmatparābhaṭārikayā samāliṅgitaṁ
bhairavaśabdena viśvasya (p. 221) sarvasarvātmakatāvapuḥ śaktirāpaṁ tat-
sahitasyātmanaḥ prati ekaṣya bhedasya nararūpasya etāvac chivātmakaṁ hr̥dayaṁ
pareṇābhedena sarvātmakatāyā eva tena tayā ca vināsya bhedasyaivāyogāt ity uktaṁ
prā̃k |
suśroṇi ity āmantraṇam aśobhanamāyāṁmakatāyām api anapetaṁ śuddhacinmayaṁ yad
etat śroṇyāṁ hrdayaṁ yonirīūpam uktaṁ tan no ‘ntaḥkṛtasakalamantramaheśādibhiḥ
yat sthāvarāntapramātr̥jālasyāhamātmano ‘smākam iti samucitāpatitavyapadeśasya
bhairavāma piūrṇatāmayam
antargataviśvavīryasamucchalattātmakavisargaviśleṣānandaśaktyaikaghanaṁ brahma
bṛhat pakaṅ .brṁṁhitaṁ ca na tu vedāntapāṭhakāṅgīkṛtakevalaśūnyavādā-
vidāravartibrahmadarśane iva etac ca tṛtīyaṁ narādyapekṣayā śivaparaikarūpam ata
evāmīṣu śāstreṣu atra ca mukhyatayā tad eva hṛdayaṁ pūjyatayopadiṣṭam |

‘The universe is Bhairava, and its nature is the venerable (goddess) Aparā who
is Nara, described in the scriptureṣ in the manner explained. (His) empowered (state)
(śākta) is His Heart and essence, Śiva who is embraced by the Supreme Goddess, the
venerable Parā. It was said before that by the word ‘Bhairava’ (is meant the following).
The body (and nature) of all things (p. 221) is (such) that every (single) thing is
everything. (And that is its) nature as Śakti. In relation to the Self which is, along with
that, an aspect (bheda) (of the one reality) in the form of Nara. And such is the Heart
which is Siva along with the supreme aspect which is the nature of all things, because
without that (supreme aspect) and that (Śakti), this aspect (i.e. Nara) is not associated
(with them).
‘O lady with fair loins’ (suśroṇi) is an invocation. The pure conscious nature is
not lost even within ugly Māyā. It is the Heart within the loin which is said to be the
{Yoni. That is our Bhairava nature, which is perfect plenitude. That (Heart) belongs to us
(no or 'is Nara’), the network of perceivers (whose) nature is ‘T’ (consciousness ranging)
down to plants, along with the Sakala, Mantra, Mantreśas and other (perceivers), who
have been named accordingly. (That Heart) is one with the power of bliss of the
ejaculation of emission (visargavisleṣa), which is the inner outpouring of the vitality of
the universe (viśvavīrya). It is the Brahman who is great (bṛhat), that is, pervasive and
filled (bṛrṁhita) (with all things). It is not like (the Brahman) of the Brahmadarśana,
which is not far from (the Buddhist) doctrine of the (one) transcendental (kevala) Void,
accepted by those who study Vedānta. (Rather it is) the ’third’ (Brahman), which in
terms of (the Trika triad) of Man (nara) and the rest (i.e. Śakti and Siva), is one with
 TANTRĀLOKA 153
‘The supreme Heart of rest of the upward movements thus
outlined’ in the aforestated manner is the most excellent reality. It is the
(universal) vibration of consciousness, which is the reflective awareness of ‘I’
(consciousness), called (by such names) as the Heart of the Yoginī, which
because it is undivided into Śiva, Śakti and Man,³¹⁶ is said to be the Unmanifest
Liṅga. Ṭhis is the meaning.
Well then, why is it called in this way? With this question in mind, he
says:

faftr #īāṁāīai īad 1

ā cōāi Jḹīthizaēitṝ 2³ 1
atra viśvam idaṁ līnam atrāntaḥsthaṁ ca gamyate |
idaṁ tallakṣaṇaṁ pūrṇaśaktibhairavasaṁvidaḥ || 1 14 ||

Herein this universe merges (lina), and here within it, it is perceived
(gamyate).³"” ŚSuch is the sign of Bhairava-consciousness in the fullness of its
power.³"⁸ (114) (113cd-114ab)

The word ‘and’ suggests the reason, as ‘here’ in the Supreme Heart,
which is the reflective awareness of ‘I’ (consciousness), ‘this universe’
consisting of Śiva, Śakti and Man ‘dissolves away’, that bides undivided.
Nor indeed, is that like lac (in relation) to wood, rather it is like milk (in

Śiva's supreme nature. Thuṣ, in these scriptures, and here (in the Parātrīśikā), the Heart
is said to be the main object of worship.” PTv p. 220-221
³¹⁰ See note 5,313.
³" The word ‘litga’ is commonly derived from the roots ṝ (to merge) and gam (to go).
but here the sense of gam is to perceive or understand, as it would be with the prefix
ava-, as in the passive avagamyate ‘it is known or understood’. The word ‘liṅga’ also
means sign or characteristic – lakṣaṇa – here Abhinava tells us that it is the sign of
Bhairava-consciousness. It is, in other words, a Bhairavaliṅga.
³!³ According to Abhinava’s exegesis, the three Liṅgas correspond to this fundamental
triad, experienced as domains of consciousness delineated in terms of degrees of
subjectivity, and its corresponding objectivity. The highest domain is that of the
supreme subjectivity that is free of all objectivity, and hence ‘unmanifest” objectively,
and for the same reason, undivided. This transcendental unity of Śiva is such in relation
to the other levels. From the highest perspective, there are no levels, as there is no
objectivity that can serve to distinguish one thing or state from another. The
intermediate level is both unmanifest as that subjectivity and also manifest as the
objectivity it makes manifest, and with which it is one. This is the level of Śakti, that
relates to both transcendental Śiva and immanent subjectivity at the third, mundane
level, which relates to objectivity as external and separate from itself. By attending to
the subjectivity at the lowest manifest level of Man, that is, the individual soul, the outer
world of objectivity comes to be experienced as manifesting and resting within universal
and transcendental consciousness. Having ascended to this, the intermediate level,
subjectivity continues to expand by further exercise of self-awareness, as objectivity
wanes away into the transcendental subjectivity of Śiva.
154 CHAPTER FIVE
relation) to water,³⁹ and so it is said that ‘here, within it, it is perceived’. The
meaning is that (the universe) is perceived as being in a state of oneness (with
the Heart of reflective awareness). This indeed is the characteristic of supreme
consciousness, the nature of which has been described, namely, that the universe
arises from that and dissolves away there itself. As d:

‘The learned say that the word ‘liṅga’ (denotes) the imperishable plane
(of existence, which is) the cause of emanation and withdrawal, because
phenomena dissolve away and come from (there).”³

Surely (one may ask,) here the Liṅga is said to be of three kinds,
namely, manifest (vyakta), manifest-cum-unmanifest (vyaktāvyakta) and
unmanifest (avyakta).³⁰ Thus there (in that context), the unmanifest one is said
to be supreme consciousness. Now, are the other two its unfolding expansion or
not? With this question in mind, he says:

šaTeāēqū² gHīavīāj ā; Gā- |

sTā̄Tr-gḹgī-tīīaṃīaīgā
a T I 224 1

īckjāiṝṀ frazīṣTkīṉ u 228 u

dehagādhvasamunmeṣe samāveśas tu yaḥ sphuṭaḥ |
ahantācchāditonmeṣibhāvedaṁbhāvayuk sa ca || 115 ||
vyaktāvyaktam idaṁ liṅgaṁ mantravīryaṁ parāparam |
naraśaktisamunmeṣi śivarūpād vibheditam || 116 ||

2) This (same) Liṅga, manifest-cum-unmanifest, is the vivid

penetration (into immanent consciousness) (samāveśa) that takes place as
the cosmic paths (of manifestation) unfold within the (microcosmic) body.
(This penetration) is associated with objectivity (idaṁbhāva) in an (active)

³¹⁹ The triadic universe merges into consciousness as milk dissolves into water, and
water into milk. The pervasion of the two is perfectly homogenous. They cannot be
separated from one another. This is how the universe is merged into consciousness. It is
not within it, as one would say that some material substance is within another, as is the
lac in a lacquer tree.
³²⁰ Outer, physical Liṅgas are commonly classified in Siddhānta Āgamas as being of
theṣe three varieties. In that context, a manifest Liṅga is said to be one that bears the
image of the deity, the manifest-cum-unmanifest, just the face, and the unmanifest one
is the bare Liṅga. See Suprabhedāgama 1/33, Kiraṇāgama 2/21-23, Mṛgendrāgama,
p. 251.
The physical, outer aniconic Liṅga symbolizes transcendental pure
consciousness. A Liṅga on which one or more faces of Śiva are sculpted in relief
(mukhaliṅga) corresponds to the intermediate manifest-cum-unmanifest level, in which
the universe of objectivity is manifest but unfolds within unmanifest consciousness. A
Liṅga upon which an image of the deity is sculpted is essentially an idol. This
corresponds to the manifest level, on which objectivity is displayed outside the
perceiving subjectivity. Cf. below, quotation ad 5/118 (117).
 TANTRĀLOKA 155
unfolding state, (but is) enveloped in subjectivity (ahantācchādita).³²¹ (It
corresponds to) the intermediate level (parāpara) that is the vitality of
Mantra. Unfolding as Man and Śakti, it is distinct from (the Liṅga) which
is Śiva.³²² (115-116) (114cd-116ab)

This manifest-cum-unmanifest Liṅga is (essentially the persistent),

unfading penetration into the Supreme (transcendental) Principle ‘that takes
place while the cosmic paths (of manifestation) unfold in the (microcosmic)
bodyʼ; that is, even while the presumption that Self is the body and the rest (of
the psychophysical organism) persists. This is the connected (sense of the
words). Well, if that is so, what is the difference between it and the unmanifest
(Liṅga)? With this question in mind, he says it is its ‘objectivity’ and so on —
objectivity (idaṁbhāva), enveloped with subjectivity (ahantā), that is, linked
with it, present in externally unfolding phenomena in the form of the perception
that ʻthis am I” (idam aham) (thus experiencing a state of identity with all
things). This is the meaning. Thus, as on the plane of (Pure) Knowledge,
subjectivity (ahantā) and objectivity (idantā) are on the same level (and have an
equal status), and so its state is manifest-cum-unmanifest.³*⁸ Thus, because (it is
associated with objectivity), wherein the (transcendental) state of pure reflective
awareness of ‘I (consciousness) is absent, it is different from Śiva’s nature.
Thus, unfolding as Man (the individual perceiver) and Śakti (the power of
immanent consciousness), the form (of this Liṅga)is (both) Man and Śakti³²⁴
The meaning is that in this way it is also the intermediate (parāpara) (Liṅga),
whichis predominantly Śakti (i.e. cosmic consciousness). The sense is that the
manifest Liṅga, which is predominantly Man (individual objectivized
consciousness), will be (generated subsequently). Thus, it is the vitality of
Mantra. Thisis the point, that (only) a Mantra that rests on this planeis capable
of giving its own corresponding fruit. Asiss

³³¹ 1 have followed Jayaratha’s explanation. Another possible (and perhaps better?)
translation could be: ‘Its objectivity (idaṁībhāva) is in a state of expansion, shrouded in
the subjectivity (ahantācchādita) (of pure consciousness).”
³²² Śiva, who is pure ‘I’ consciousness is the unmanifest Liṅga. The plane of the
manifest-cum-unmanifest Liṅga is both that of Power, which predominates there, and
Man.
³²³ The manifest aspect is objectivity, and the unmanifest, subjectivity. At the level of
the principle of Pure Knowledge, the two shine at the same level, like the pans of an
evenly balanced balance, as the experience ‘l am (all) this (objective world) and (all)
this (objective world) is me.” As Jayaratha points out, in this state of consciousness,
subjectivity is embodied. Even so, the ignorance which mistakenly identifies
subjectivity with the body has been overcome, and its essentially disembodied spiritual
identity has come to the fore. This is the empowered level of consciousness, from which
Mantras draw their vitality and power.
³³¹ According to the higher Trika exegesis from the cognitive perspective of the
Pratyabhijñā, Nara (Man) is the individual, embodied subjectivity set in relation to the
world experienced outside its consciousness. Śakti is the universal, disembodied
subjectivity set in relation to the inner world experienced within it. Both are expansions
of the pure conscious Śiva nature of the supreme, transcendental subjectivity.
156 CHAPTER FIVE
‘A Mantra should be applied to Śakti, not to Man or the Supreme
Principle. In the principle of the individual soul it becomes inert, and in the
Supreme Principle it is fruitless, (whereas) a Mantra applied to Śakti beṣtows
the fruit of all (ritual) actions.”³
The manifest Liṅga is also the unfolding expansion of that
(consciousness), not only the manifest-cum-unmanifest one. Thus, he says:

TAIGTaTG-TqHIYĪ
fJ¥ēa |
fērītrraxú
āī saāh fōōṣ, TrēTT-1 1| 22. 1|
yan nyakkṛtaśivāhantāsamāveśaṁ vibhedavat |
viśeṣaspandarūpaṁ tad vyaktaṁ liṅgaṁ cidātmakam || 1 17 ||

3) The manifest Liṅga is of the nature of consciousness, (but even

s0) is as if separate (from it). Its form the particularized vibration (of
consciousness) (viśeṣaspanda), it is that (state in which) penetration
(samāveśa) into Śiva’s subjectivity (ahantā) (as one’s own identity) has been
suppressed. (117) (116cd-116ef)

As the reflective awareness of subjectivity (ahantā), which is supremely

nondual, has been subordinated (to that of objectivity), it is ‘as if separate
(from it)’, and manifesting in an external form, is ‘the particularized
vibration (of consciousness)². Thus, this act of reflective awareness is the said
to be the manifest Liṅga. This is the meaning. Even so, its ‘nature is
consciousnessʼ, otherwise it would not be anything at all. This is the point.³²⁴⁶

³²³ The text reads sarvakarmaphalapradaḥ – ‘bestows the fruit of all (ritual) actions’. It
is tempting to emend to the standard expression sarvakāmaphalapradaḥ – ‘bestows the
fruit of all desires'. However, the text noted below, which is clearly based on a common
source, supports the reading in the printed text.
These lines, drawn from an unidentified source, read:
na purṁsi na pare tattve śaktau mantraṁ niyojayet |
puṅñstattve jaḍatām eti pare tattve tu niṣphalaḥ |l
Śśaktau mantro niyuktas tu sarvakarmaphalapradaḥ |

Compare this with a verse from the lost Tattvarakṣāvidhāna quoted in SpPra ad SpKā
26:

aśaktatvān niṣkriyatvān na puṅsi na pare pade |

Śśaktau niyojayen mantraṁ japas tu saphalo bhavet ||

‘A Mantra should be applied to Śakti, not to Man or the Supreme Plane, as it

is impotent (in Man) and inactive (on the Supreme Plane). (Thus its) repetition would be
fruitful.”
³³⁶ The unmanifest Liṅga is the supreme subjectivity of consciousness, what is called
here Śiva’s egoity (cf. above 5/113). This is the universal vibration or activity of
consciousness that operates at all levels and circumstances in relation to every single
thing generated and withdrawn by it. At the level of the manifest Liṅga, this recedes into
the background as the individual subjectivity, set in relation to countless objects. At this
 TANTRĀLOKA 157
There is not only a difference between their essential nature, there is
also (a difference) between their fruits. Thus, he says:

zrhīfcāfagṣrāriī
RTĒATĒÇ
ʻfērīaāg |
TATĒÇ TGHTTTĪ
mī āGa ftā-ã -ĨT 1. 22 1
vyaktāt siddhiprasavo
vyaktāvyaktād dvayaṁ vimokṣaś ca |
avyaktād balam ādyaṁ
parasya nānuttare tv iyaṁ carcā || 1 1 8 II

Yogic accomplishments (siddhi) flow from the manifest (Liṅga).

Both these (accomplishments and liberation) arise from the manifest-cum-
unmanifest (Liṅga). While liberation (alone arises) from the unmanifest
(one). The last of these is the power of the second, which is the power of the
first. However, the Absolute (Anuttara) is not subject to these
considerations. (118) (117)

As is said:

‘(One) always (obtains) worldly benefits from worshipping an idol, and

liberation by worshipping a Liṅga, and people attain (both) worldly benefits and
liberation by worshipping a Liṅga which bears the face (of the deity).⁷³²⁷

‘The second, which is the power of the first’, that is, the unmanifest
(Liṅga), is (the power which is the source of) the manifest-cum-unmanifest one
as well as the manifest one. Well then, (one may ask,) if that is the case, what
about their sustaining foundation, the abode of the Absolute (Anuttara), in
which all things are of the nature of all things? With this question in mind, he
says: ‘however, the Absolute (Anuttara) is not subject to these
considerationsʼ. The point is that there (at that level of absolute consciousness)
a state of perfect plenitude (prevails), and so, because it gives rise to a state free
of (all) need (and craving), there is no such division into accomplishments and
the rest.³²⁸

level, objects are perceived through differentiated, particular vibrations of

consciousness, that is, countless acts of reflective awareness directed at each one of
them, even as consciousness abides as one and unchanging.
³²⁷ See above, note 5,313.
³³*⁶ The contents of consciousness that manifest to the perceiver at the lower individual
level are confined in themselves, cut off from one another by their own specific identity,
which is unique and differs from everything else. Within consciousness, each one is full
and perfect unconditioned consciousness, that expands as itself even as it is everything,
and so, free of objectivity, it cannot be defined as any one thing. Thus, as every single
thing is experienced within consciousness as it truly is, that is, as consciousness, it is
158 CHAPTER FIVE
Surely (one may ask,) the first is the place of rest of the second, not the
other way around. So what is connection (between them) here (in this case)”³⁹
With this question in mind, he says:

Eīc³tezJṟAz³nā
fōz
faanda |
KITTṀT TSHTG
īfē arcṁñāaīzīṁāI 223 1
ātmākhyaṁ yad vyaktaṁ
naraliṅgaṁ tatra viśvam arpayataḥ |
vyaktāvyaktaṁ tasmād
galite tasmiṁs tad avyaktam || 119 |I

Offering all things there to the manifest Liṅga, namely, that of

Man, which is called the (Liṅga of the) Self, (the yogi experiences) the
manifest-cum-unmanifest (one). When (the manifest universe) within that
has dissolved away into it, (he experiences) the unmanifest (Liṅga). (119)
(118)
This manifest Liṅga ‘called the Self’,³⁰ the nature of which was
explained previously, is the locus of the reflective awareness of objectivity
(idam), because it is predominantly Man (that is, individualized subjective
consciousness). Dissolving away there into the Liṅga called the Self, all things
in the form of (the reflective awareness which is the experience that) ‘as this is,
so indeed am I*¹ as the subjectivity and objectivity manifest for (this) yogi, are

everything. This is the holistic plenitude (pūrṇatā) of consciousness. The yogi who
experiences this absolute consciousness as himself, experiences its perfect plenitude.
Partaking in it, he is everything, and so is totally free of need or desire for anything. The
attainment of any worldly enjoyment or accomplishment or even liberation loses all
meaning for him.
³²⁹ The question is: the higher level of consciousness includes the lower, not the other
way around, so how can the lower contracted state rise to the higher expanded one?
³³⁰ Abhinava is referring to the name ātmaliṅga mentioned in the MV 18/10d.
³" yad idaṁ tad aham eva. Sanderson (1992: 295) translates the spirit of this statement
rather than its literal meaning: “whatever exists is nothing but myself’. He explains the
entire passage as follows: ‘According to Abhinavagupta the Mālinīvijayottara is
teaching that by meditating on this spandaḥ as it is manifest in the individual
(viśeṣaspanda), one is to penetrate through the Power state to the nondual ground in
which the Individual (xaraḥ), Power (śaktiḥ) and Śiva, the triad that the Trika considers
to be its hallmark, coincide in an undifferentiated unity. The individual (naraḥ) is
consciousness in which object representation (idaṁ-vimarśa) and therefore duality,
predominate. One is to transform this state into Power consciousness by dissolving all
object cognitions into the self. One does this by establishing the following awareness:
“whatever exists is nothing but myself” (yad idaṁ tad aham eva). The result is said to
be the state of duality within nonduality (dvaitādvaitam, bhedābhedaḥ). Śiva
consciousness arises when the objective universe collocated (samanādhikaraṇa-) with
 TANTRĀLOKA 159
on the same level (with equal status); (this is) the manifest-cum-unmanifest
Liṅga. (Then, when) all (objectivity) ‘has dissolved away’, and the residual
subjective awareness has arisen, (emanated) from that manifest-cum-unmanifest
Liṅga, (then) that is the unmanifest Liṅga. This is the meaning.
Well then, what is meant by saying this? With this question in mind, he
says:

kEBHCHETVE-ĒIGḺEĀI
aāāṁ fagṛaaf
Tgmcarrīfēazā ar || g3 1
tenātmaliṅgam etat
parame śivaśaktyaṇusvabhāvamaye |
avyakte viśrāmyati
nānuttaradhāmagā tv iyaṁ carcā || 120 ||

Thusṣ, this Liṅga of the Self comes to rest in the supreme unmanifest
Liṅga, which consists of the essential nature of Śiva, Śakti and Man. (The
process culminates here;) this discourse does not apply to the abode of the
Absolute (Anuttara).³ (120) (119)

Thuṣ, ‘ṭhis Liṅga of the Self’ is the manifest one, and is predominantly
Man (the individual soul); in other words, having attained rest in the manifest-
cum-uṅmanifest Liṅga, which is predominantly Man and Śakti, and in the one
which is predominantly Śiva, which because it has encompassed within itself
the other forms, consists of Man, Śakti and Śiva, and so is ‘supreme’, because
being different from the other Liṅgas, is the most excellent unmanifest Liṅga
within which (they) rest, that is, manifest at one with it. This is the meēaning.
Well then, why is it not said that just as the two Liṅgas, manifest (and
manifest-cum-unmanifest), rest in the unmanifest one, that also (rests) in the
same way in the abode of the Absolute? With this question in mind, he says:
‘however, this discourse does not apply to the abode of the Absolute
(Anuttara)². That abode of the Absolute shines radiantly as all three Liṅgas,
beginning with the unmanifest, and so the (triad) always rests there. Otherwise
(if it were not to do s0), it would not manifest.
Thus, he says:

the subject in Power consciousness, dissolves entirely into nondualistic self-

representation (ahaṁ-vimarsa). Here everything is experienced as the self and not, as in
the preceding phase, simply equated with it.”
³³² The process ends here. There is no need for it to proceed further. The Unmanifest
does not dissolve into Anuttara, the fundamental absolute ground that encompasses all
three as if it were a higher fourth level, because the Unmanifest Liṅga is itself the unity
of all three.
160 CHAPTER FIVE

UGJ] TṬTTHIT
* Ūrāeqarafā: |
ekasya spandanasyaiṣā traidhaṁ bhedavyavasthitiḥ |

This is the diverse threefold state of the one pulse (of universal
consciousness). (121ab) (120ab)

‘This’ is the division of three kinds into the manifest and other Liṅgas,
which is ‘the state’, that is, manifestation, of the ‘one pulse’, which is the main
one and is the Absolute (Anuttara), called, for example, the Heart of the Yoginī.
The meaning is that there is nothing separate from that.
Thus, by abandoning the manifest and other Liṅga, one should rest just
here (in the unmanifest one). Thus, he says:

sṝ fēṝ aaī fīdq īTa#īāē-

1| g22
. 1
atra liṅge sadā tiṣṭhet pūjāviśrāntitatparaḥ || 121 1|

(The yogi) should always abide here in this Liṅga, intent on worship
and finding rest therein. (121cd) (120cd)

As is said (in the Mālinīvijayottara):

‘(The yogi) should not worship a Liṅga made of clay, stone, metal,
crystal and the like (made of inert matter), rather he should worship the inner
(ādhyātmika) Liṅga, where (the whole universe of) moving and immobile things
dissolves away (līna). For (indeed,) the condition of being a Liṅga an outer
Liṅga possesses is (because it is) empowered by this (inner Liṅga).”³⁵

Those whose hearts (i.e. awareness) are not engaged in the knowledge
of that (inner) Liṅga, (but even s0) worship an outer Liṅga, (their worship) is
merely physical exertion. It cannot bear fruit.
Well then, (one may ask,) what happens by resting here? With this
question in mind, he says:

³³³ MV 18/2cd-3. MV 18/2cd-3ab is quoted ad 4/231cd-232ab. Cf. MV 18/9cd-10ab:

etal liigam avijñāya yo liṅgī liṅgam āśrayet |
vr̥thā pariśramas tasya na liṅgaphalam aśṇute |

‘He who wears a Liṅga and takes refuge in a Liṅga, without knowing this
Liṅga, his labour is useless, he does not enjoy the fruit of (the worship of) the Liṅga.’
MV 18/9cd-10ab

Abhinava paraphrases this verse in MVV 2/66:

etalligajñānapraviyuktahr̥dā (> -hṛdo) vṛthaiva hi bhajante |
bāhyasthaliṅgapūjāṁ prayāsamātraṁ phalāya na hi tat syāt |

‘Those whose heart is not dedicated to the knowledge of that Liṅga, their
devotion to the worship of an outer Liṅga is useless. It is just exertion that bears no
fruit.²
 TANTRĀLOKA 161

āṇīĩfṝṝtczcā fōēftraī-ā-g-a-q 1
ārṣīāīTrāīāīdaī ga ī āihtrz̄ | 222 1
yoginīhr̥dayaṁ liṅgam idam ānandasundaram |
bījayonisamāpattyā sūte kām api saṁvidam || 122 ||

This Liṅga is the Heart of the Yoginī, beautiful with the bliss due to
the union (samāpatti) of the seed and the womb (yoni), which gives birth to
an extraordinary (kāmapi) form of consciousness. (122) (121)

‘This Liṅga’, which is the vibration (of consciousness) (spanda) called

the Heart of the Yoginī, consists of bliss and ‘gives birth to an extraordinary
form of consciousnessʼ. The meaning is that by the oneness of Śiva and Śakti,
who are the seeds (of the vowels) and the wombs (of the consonants), it reveals
penetration into supreme consciousness. Moreover, (this verse) also indicates
that entry into supreme consciousness can take place only by the practice of
sexual union (caryākrama). As is said:

‘One should worship the Triangle maṇḍala, which has the three powers
(of will, knowledge and action), and think that consciousness (cetana) is in the
centre. (That) indeed is the Liṅga that faces west.¹³⁴
Again,

‘Eulogized as oozing with bliss, the cause of the birth of all (people),
and called the genitals, is said to be the form of *“suṣumnā.⁷³⁰

³³⁴ The TṬriangle representing the Yoni is called the Liṅga that faces west in the Kubjikā
Tantras. Belonging to the ‘western tradition’ (paścimāmnāya), the predilection for that
quarter of space is evident in various contexts. The Triangle facing west is a downward
facing triangle with respect to the worshipper who, facing east, draws it in front of
himsṣelf. It is a Yoniliṅga, that is here called ‘the Heart of the Yoginī’. Thus, it is likely
that this verse is drawn from a Kubjikā source.
³³⁹ MSs Jh and N read sauṣumṇarṁ. Although this is in actual fact the correct spelling, it
is rarely found and s0 has not been adopted.
³³⁶ Iṭ appears from these two references that the sexual practice (caryākrama) Jayaratha
says is implied in this verse involves the visualization of the female genital organ as a
triangular maṇḍala, at the corners of which are the three powers of will, knowledge and
action, and in the centre the bindu, which is the Liṅga that faces west. This is a common
expression in the Kubjikā Tantras, for the seed-syllable AIM. The east is normally the
location of the maṇḍala, which is in front of the worshipper. Thus, the triangular
seed-syllable in the centre faces west. The male organ is suṣumnā, that is, the channel of
the central rising breath (udāna), which is the current of the flow of the rise of
Kuṇḍalinī, awakened by the union of the two.
After having explained how all the letters, that is, the male seed vowels and the
female womb consonants, are generated to form the Yoni of the goddess, from which
the universe of words and their meanings is generated, Abhinava describes it as follows.

grāhyagrahaṇagrāhakakoṇatrayamayaṁ vastutaḥ prasūtipadaṁ bījasaṁmiśratayaiva

bhavati- tadaiva puṣparūpatvāt anyadā tu yogyatayaiva tathāvyapadeśaḥ | tathā ca tat
162 CHAPTER FIVE
Well then, how can that take place by resting here? With this question
in mind, he says:

³T JaTHTṚTaīā,
āīasāī rāīīṛ>
ṛāṝcaŪḹ sṛīrzāīāq fṝārfzātēraṛṁk: 1 2323 1
atra prayāsavirahāt sarvo ʻsau devatāgaṇaḥ |
ānandapūrṇe dhāmny āste nityoditacidātmakaḥ l) 123 ||

Here (in the supreme unmanifest Liṅga), all this group of deities,
which is eternally (active and) emergent (nityodita) consciousness, resides in
the abode full of bliss, because (they and it are) free of (all) exertion. (123)
(122)

As is said:
‘AIl the deities, Brahmā, Viṣṇu and Maheśvara, (reside) in the
Triangle.”
Not only is all this group of deities present here, but also the Supreme
Lord’s power. Thus, he says:

=rā irāēīre gāgrfthītta |

TaT gHaT TFrTÇTHTHHTT̄T: I| 22% I

kuṣumam eva trikoṇatayā yonirūpaṁ p. 184)

tatsphuṭībhūtavibhaktagrāhyādirūpasomasūryāgnisṛṣṭi-sthitisaṁhṛti
iḍāpiṅgalāsuṣumnādharmādharmaśavalādikoṇatritayā pārameśvarī bhairavī bhaṭṭārikā
mudrā tadrūpayonyādhāratayā yonir iti nirdiṣṭā

‘Consisting of the three corners that are the object, perception and the
perceiver, it is in reality the place of birth, for (there) it is mixed with the seeds (of the
vowels). It is such just then, because it is the flower of menses. At some other time, it
could not be called (the Yoni) as the (potential state that is) the competence (to give
birth to all things, and s0) in that way it is that flower (of menses) which, as the
Triangle, is the Yoni. The Triangle is the clearly manifest division (into the triads of) the
Moon, Sun and Fire that are the object, (perception and the perceiver), emanation,
persistence and withdrawal, Iḍā, Piṅgalā and Suṣumnā, Dharma, Adharma and mixed.
As such is the venerable Bhairavīmudrā (bhairavī bhaṭṭārikā mudrā) of the Supreme
Goddess that is called the Yoni, as the foundation of the Yoni which is of that nature.”
PTv p. 184-185

Notice that the Yoni in its creative (= menstruating) state is Bhairavīmudrā.

This is the dynamism of expanding and contracting consciousness that generates and
withdraws all things, that the yogi, identified with Bhairava, enters. The Supreme Liṅga
becomes the Yoni, God becomes the Goddess, the opposites transform into one another
as the individual becomes universal, and the universal becomes individual. Thisis the
union of Śiva and Śakti, ranging through all the levels of reality right down to the
concrete physical union of Siddha and Yoginī.
 TANTRĀLOKA 163
atra bhairavanāthasya sasañkocavikāsikā |
bhāsate durghatā śaktir asaṅkocavikāsinaḥ || 124 ||

Here (also) shines the power of freedom (durghaṭā), which,

contracting and expanding, belongs to Lord Bhairava, Who neither
contracts nor expands. (124) (123)

Here in the abode full of Bliss (and the all-embracing) Light (of
consciousness), which ‘neither contracts nor expands’ʼ, and (so is calm) like
an ocean without waves, ‘shinesʼ, that is, is manifest (and is directly
experienced), at one with its own nature as the power called ‘freedom’ʼ, which,
‘contracting and expanding’, that is, always consisting of emanation and
withdrawal, accomplishes what 1s extremely hard to do
(durghaṭakāriṇī)..Moreover) by its glorious power, this cosmic expansion rests
perpetually on the plane of emanation and withdrawal. This is the meaning.³⁷

tāfcōṣrçāṁratṁrārṁīāzaēzaī
fṁ ca fzaá vaṁaṁaā 1 gz2u 1
etalliṅgasamāpattivisargānandadhārayā |
siktaṁ tad eva sad viśvaṁ śaśvan navanavāyate || 125 ||

This universe of Being, sprinkled with the stream of the bliss of the
emission born of the union with this Liṅga, is perpetually renewed. (125)
(124)

‘The stream of the bliss of emission’ is the power Kaulikī, called the
freedom (of consciousness), which (flows) within that abode of the Absolute,
mentioned previously, and is ‘born of union’, that is, oneness ‘with this
Liṅga’. (He explained previously that):

‘The emissive state of this (power) is its abiding condition (of

perpetually) pouring forth (procchalatsthiti), which, by the progressive
emergence of bliss (and the other forms of reflective awareness) in due order, is
the state the power of action, becoming (fully) evident, ultimately reaches.”³*⁸

In accord with this teaching, (its) outpouring (ucchalattā) takes place by

the progressive rise of bliss, and just when (absolute, universal) ‘Being’ has
reached a state of propensity to outer (manifestation) (bahirucchūnatā), the

³³⁷ In other words, Bhairava is the polarity of absolute consciousness which, perpetually
unchanging, is at rest within itself. His power of freedom is the polarity which,
expanding and contracting, emits and withdraws all things in the perpetual present of the
actuality of Being that constantly arises and falls away each moment.
³³⁸ Above, 3/144cd-145ab (144).
164 CHAPTER FIVE
universe is ‘sprinkled’ by that and ‘perpetually renewed’, that is, it always
attains the state fit for emanation and withdrawal. This is the meaning.³”
Now (viewed in another perspective), by the ‘union’ of the two sexual
organs (liṅga), variously termed, for example, the (male) Adamantine (vajra)
and the (female) Lotus (padma), that is, by the sexual enjoyment (saṁbhoga)
(of the two) in accord with Kaula sexual practice (caryākrama), (finite,
individual) “Being’, which is the universe of male and female (creatures) etc.,
‘sprinkled’, that is, inseminated (dattabīja) by this ‘stream of bliss’ which is
the emissioṇ (that takes place during orgasm),is born continuously. Thisis the
meaning.³⁰
Surely (one may ask,) the Contemplation of the Intellect and the rest (of
these practices) are clearly (part of) the Individual Means, as they include (all of
its features, namely, that it operates in the sphere of) duality and the vital breath,
and (entails) the purification of thought, and so their being termed thus is
justified. However, the means which is (called) ‘entry into the Supreme
Principle’ is free of thought constructs, and so is not like that. So how is it that it
is described here (in the chapter dealing with the Individual Means)? With this
question in mind, he says:

TṬRS³qITĀĪSĪ
TTJATG āIĪṬ:
safṣrar̃
g rsīzr̥. fē at 1 22%
anuttare ʻbhyupāyo ʻtra tādrūpyād eva varṇitaḥ |
jvaliteṣv api dīpeṣu gharmāṁśuḥ kiṁ na bhāsate || 126 ||

The means to realise Anuttara³³" has been described here, because it

is (ultimately) the same as (the Absolute). Does not the sun shine even in the
midst of well-lit lamps?³⁴² (126) (125)

³³ Creation takes place by the union of Śiva and Śakti. It is the inner union within
consciousness of its two polarities that, uniting, generates its inherent bliss that arises
progressively, as it were, through its energies of will, knowledge and action. Then, fully
primed and propense to manifestation, it issues forth as the emission (visarga) that
vitalizes and renews all things in such a way that each moment is novel, created afresh
even as it subsides to give way to another vitally new one.
³⁴⁰ The reader can understand for herself that Abhinavais teaching how sexual union is a
microcosmic reflection of the union of Śiva and Śakti. The bliss that arises from
physical union was equated with that of the absolute Brahman, and sexual union was
considered to be a sacred rite already, centuries before, in the Upaniṣads. See above,
note 4,448.
³*¹ This means is not only ‘the entry into the Supreme Principle’ taught from verse 74
onwards. In all of the presentations of practice and visionary experience in this chapter,
the culmination is Anuttara. Here Abhinava himself says that this is a characteristic of
these āṉṇavopāya practices. In the parallel passages in the MVV, Anuttara does not
figure as much. Nonetheless, it is clear that even in this, his earliest surviving Trika
work, Anuttara is already the ultimate reality. Indeed, in at least two places, Abhinava
refers to the teachings he expounds there as anuttaranaya (MVV 2/105d and 120b).
However, this doctrine is not mentioned in the MV, his highest and most venerated
authority. Even s0, he does manage to find it in one place. And he makes much of it,
 TANTRĀLOKA 165
‘Hereʼ, in this chapter, which is concerned with describing the
Individual Means, this entry into the Supreme Principle, which is the
instrumental means to the direct realization of the Absolute, is ‘the means to
realise the Absolute because it is (ultimately) the same as (the Absolute)²,
and so has been explained (here) because it is a means to (realizing the)
Abṣolute. There is nothing wrong if the great light of the sun (shines and is)
present (also) when there are lamps (that shine with their own) limited light to
illumine particular objects. Such is the case here as well. This is the overall
sense.
Surely then, (one may ask,) in this way, one must teach the three means,
Individual and the rest, (together) in combination (with one another). So how is
it that separate chapters have been conceived (for each one)? With this question
in mind, he says:

thus he refers to this reference in the concluding verse of the first part (khaṇḍa) of the
MVV, where he writes:

itthaṁ saptadaśādhikāracaramaṁ tattvaṁ yad ābhāsate

tan nirṇītam anuttaraṁ śivapadaṁ saṁprāptikāmān prati |
etat sarvaṃ ihoditaṁ ca jagadānande vipakṣātmakaṁ
bhedaprāṇatayā yato ‘tra nikhilo ‘py eṣa prapañcaḥ sthitaḥ |l

‘The ultimate reality level that shines in this way (is taught in the) seventeenth
chapter (of the MV). That which is ascertained (there) to be Anuttara, is Śiva’s plane for
those who desire attainment (of liberation). All that has been taught here as being
contrary to Cosmic Bliss, because it is animated by duality, due to which all this world
(of fettered on-going existence) (prapañca) abides here. MVV 1/1135

The MVV is ostensibly a commentary on the first verse of the MV, to which
Abhinava is pointedly referring here. It declares that

‘the rays of the moon of consciousness that come forth from the mouth of the
Supreme Lord, capable of shattering (all) that is contrary to Cosmic Bliss
(jagadānanda), triumph!

If I have understood correctly, Abhinava is referring here to the seventeenth

chapter (adhikāra) of the Mālinīvijayottara. The first part of this chapter deals with the
six ancillaries of Yoga. One of them is dhāraṇa. Concerning dhāraṇas the MV says:

‘The yogi abides on the path of yoga here by means of these dhāraṇās. Having
abandoned that which is to be discarded, (the yogi) goes to the most excellent plane
(padam anuttamam).’ MV 17/16.

I have translated anuttamam as an adjective, which is most likely to be the

original intended sense. But as this is the only place anywhere in the MV where
anuttamam could be construed to be a proper noun, it seems that Abhinava singled it out
for this reason in his own subtle way.
³⁴² One may ask oneself how it is that this practice, which is based on a pure state of
awareness free of thought constructs, is taught in this chapter that concerns the
Individual Means. Abhinava replies by saying that the sun of Śāmbhavopāya continues
to shine even when practicing the Individual Means. Indeed, without it, it could not
serve as a means to realization.
166 CHAPTER FIVE

aṛēīī, īaīṁaī āāc%ī

3@ ga aī fōāīōīgaā1
ÉrtevukĀEETEIĒI
Tāfaī gẼkrrāāāīēā; 1| .2 1|
artheṣu tadbhogavidhau tadutthe
duḥkhe sukhe vā galitābhiśaṅkam |
anāviśanto ʻpi nimagnacittā
jānanti vr̥ttikṣayasaukhyam antaḥ || 1277 I|

Those (yogis) (who, although they are) in the midst of the objects (of
the senses), in the practice of experiencing them (bhogavidhi) remain free of
doubt, and moreover, do not enter into the pleasure or pain they carry in
their wake, their minds immersed (in consciousness), know the inner
pleasure of the cessation of the activity (of the senses and mind).³ (127)
(126)

³⁴³ This verse is MVV 2/114 with no variants. The mind selects this or that object
amongst the many that appear before us according to our needs and preferences. Out of
many cups of different colours and shapes for sale in a shop, we may prefer a blue one.
We take it home and make use of it to hold tea or coffee. The tea may be pleasant and
we enjoy it, or it may be too hot and burns our tongue. In this way, starting off from a
vague possibility, the nature and function of the cup becomes clearly defined, and we
experience pleasure, pain or indifference by making use of it. Its like that with all our
choices. Attracted or repelled by one thing or another, the mind’s activity leads us along
on an endless frustrating round of pleasure and pain. Accordingly, most forms of Yoga
quite rightly teach that in order to be free of the inevitable consequences of this
relentless process, we must be detached from the things of the outer world and still the
activity of the mind. Indeed, some, like Patañjali who wrote the Yogasūtra, go so far as
to say that we must also halt the activity of the senses by withdrawing them from their
objects, to attain the state of perfect stillness of pure contentless consciousness. Some,
like the Advaita Vedānta and some Buddhist schools, help us to do that by teaching that
the outer world is insubstantial like a dream. It can never give us any lasting happiness.
This is the realm of duality, they say. We must wake up from it. Then, as when we wake
from a dream, it disappears and all that remains is just reality as it is. The teaching here
agrees, of course, that the outer world of objectivity is frustrating duality, but that does
not necessarily entail the loss of inner consciousness, which is free of it. To experience
the bliss of inner stillness, we need to pay attention to it, certain that this is how we can
truly experience the happiness of a quiet mind.
Swami Lakshmaṇjoo understands this verse to be a description of the fruit of
practicing the seven ‘instrtuments of Yoga’ (karaṇa) taught in the following section. He
explains (TSRP p. 54) that ‘the meaning is that the adept who has become most skilled
and well versed in practicing the karaṇas does not enter into the pleasure and pain that
become apparent in the objects of sense, such as sound, when he experiences the objects
of sense, and at the time of worldly enjoyment. Unattached to all the objects of sense in
this kind of world (saṅṣāra), taking the support of the state free of thought constructs,
he attains in his heart great pleasure, free of thought constructs, and the freedom of
liberation in this life.”
 TANTRĀLOKA 167
‘Those (yogis) whose minds are immersed (in consciousness)’,
although they are engaged in taking up this or that amongst ‘the objects of
sensesʼ, such as (the colour) blue (rather than another), ‘in the practice of
experiencing them.’ such as the perception (of the colour) blue, ‘and in the
pleasure or pain they carry in their wake’, brought about, for example, by the
colour blue, (in such a way that) outer phenomena have become well established
(in their particular nature and asserted their existence fully), right up to (the
complete application of their) functional capacity, ‘remain free of doubt and
do not enterʼ (into them). (Reflecting) there that: “this is unreal like something
(experienced) in a dream’ʼ, yogis (thus) free of doubt, who are not helplessly
under their influence, ‘know the inner pleasure of the cessation of the
activity (of the senses and mind)ʼ.
According to the aforementioned practice (of Bhairavamudrā), ʻ(the
yogi) whose gaze is outward and goal inward, attains the Supreme Plane.’³ The
meaning is that even when engaged in each of the outer affairs of daily life, (the
yogi) experiences the supreme and most excellent wonder (of consciousness) by
resting in his own nature alone. And so even though (his outer experience of
objectivity is one) of duality (bheda), his nature is (essentially) nondual. Thus,
as duality prevails in the beginning, this is why (this practice) is explained here,
and so there is no defect.⁴³ (Indeed,) that is (such) yogis’ supreme radiant
power (visphurjita), namely, that although (the experience of the outer world)
consists of duality, they abide in the (inner) nondual state (of subjectivity).
He says that:

qJāīāṝ̄ṁ frzaīaṁfṝaī̃ aaīfṣhaī

ā̄̄ ĩḥ ñṀẼṀṀũ raṁsĩ ̃ 1
aṇaza# gaīz dṇaṁ az iēzrīzāñīreā
ṇīṛṁḷ ftṝṝafā pkttcatāvaāāṁcaāītzigq
1 222¢ 1
saty evātmani citsvabhāvamahasi svānte tathopakriyāṁ

We may also understand the sense of the expression bhogavidhi as the

‘experience’- bhoga – that is prescribed — vidhi – due to that individual’s past Karma.
Experiencing the consequence of Karma (bhoga) inevitably entails pleasure and pain.
These yogis do not allow themselves to doubt that all that is taking place is ultimately
the result of the activity of universal consciousness. They are not carried away by the
pleasure or the pain into the agitation of many thoughts and mental cogitation. So,
unlike those who are not yogis as they are, they inwardly experience the tranquillity of
the inner stillness of nimīlanasamādhi [absorption with the eyes closed] even when they
are subject externally to the experiences that are the inevitable consequences of their
past Karma.”
³⁴ Above, 5/81ab (80cd).
*³ Finding rest in nondual subjectivity is the Supreme Means (śāmbhovopāya).
Although this practice is essentially concerned with that, it is taught here in the chapter
dealing with the Individual Means because the yogi enters that state of rest when
engaged in the duality of outer objectivity. He starts from that outwardly but moves on
beyond it inwardly. So Abhinava teaches it here.
168 CHAPTER FIVE
tasmai kuṟvati tatpracāravivaśe saty akṣavarge ‘pi ca |
satsv artheṣu sukhādiṣu sphuṭataraṁ yad bhedavandhyodayaṁ
yogī tīṣṭhati pūrṇaraśmivibhavas tattattvam ācīyatām || 128 ||

The Self, that is to say, the splendour (mahas)³ which is

consciousness, and the internal (mental) senses that aid it, the external
group of senses whose functioning depends on them, the objects of sense,
pleasing or otherwise - when all this is (present and active), the yogi
(experiences in their midst) the supremely evident arising (of reality) free of
duality, and abides (in his authentic nature), glorious with the rays (of his
consciousness perfectly) full (and unrestricted). Gather together that
Reality unto yourself!³√⁷ (128) (127)

Here (what is meant by) the Self is the supreme subject (that is perfect)
full (and all-embracing) (piūrṇa). It is (the one universal) consciousness (that
illumines all things) and so differs from the light of (outer physical objects) such
as the sun. (The Self) is one with consciousness (which is all that exists), and so
when one’s own nature is realized directly (to be such), it (shines) undivided
(and at one with all things). The internal senses ‘aid it’ by (endowing the
indiviḍual subject with the capacity to acquire) finite knowledge and act (within
the domain of duality), by manifesting the contracted state (of the individual
subject’s consciousness). (The inner mental and outer senses) are present (in
their) divided (differentiated form as sight, hearing and so on) on the level of the

³*⁶ According to Monier-Willians’ dictionary, mnahas means ‘1) greatness, might,

power, glory 2) joy, gladness, pleasure 3) festival, festive hymn 4) sacrifice, oblation, 5)
light, splendour, and majesty.”
*⁷ TĀ 5/128 (127) = MVV 2/115. The varūants are: pracāracature ‘(external group of
senses that) function well because of them’ for pracāravivaśe ‘(external group of senses
whose) functioning depends (on them)³, pūrṇaraśmikhacitas ‘shining with the rays (of
his consciousness perfectly) full (and unrestricted)² for pūrṇaraśmivibhavas ‘glorious
with the rays (of his consciousness perfectly) full (and unrestricted)’, and ādīyatām
‘take upʼ for ācīyatām `gather togetherʼ
The supreme subject is pure consciousness. In order for it to perceive objects
and act in the day-to-day world, it contracts down to an individual perceiver by
identifying with the intellect, which it illumines. The intellect is like a small mirror that
reflects the light of the Self within itself. Thus, the Self appears to be contracted down to
the indiviḍual level. The mind (manas) directs the activity of the senses, selecting and
directing them to their object. The ego takes charge of their activity by personalizing
them, so that we experience their objects as what “ḹ see’’ etc., and the activity of the
mind and intellect as what “T want” and “what I know”. Aided in this way by the
internal senses, consciousness functions in relation to the outer senses that are activated
by them. Through them it knows their objects, and experiences them as pleasing or
painful, and takes charge of them through the individual ego.
The yogi practices the yoga of self-awareness by abiding in his authentic pure
conscious nature. Observing this process with assiduous attention, he recognises that the
intellect, mind, ego, senses and the outer world are all the radiant rays of the Light of his
own supreme subjectivity. Thus he gathers it all up together into it without getting
entangled in it. Thus, free of attachment, the craving for outer things ceases and the
activity of the senses is recognised to be a free outpouring of unfettered consciousness.
 TANTRĀLOKA 169
perceiver, associated with the intellect (buddhipramātṛ). (The outer group of
senses) ‘depends upon’ ‘the functioning’ of one’s own inner (mental senses)
in such a way that in the final stage, (the result of their activity is the perception
that) ‘I know this in this way’. This is the meaning.
The point is, if that (subjectivity) has not developed there within the
intellect and the rest (of the inner senses), then what could the outer senses do?
When the group of senses, which are such, beginning with the sense of sight and
the rest, are on the level of the perceiver (associated with the) body and the rest
(in their) divided (and differentiated form), then the objects of sense, ‘pleasing
or otherwise’, desired or undesired, are also (on the same level). Thus, the yogi
abides (in his own authentic nature), rendering ‘supremely evident’ in this way
‘the arising (of reality) free of duality° without distinction in the three
domains of nonduality (of the Self), nonduality-cum-duality (of the inner and
outer senses), and duality (of the outer world). ‘Gather that Reality’, the
ultimately real nature (of all things), which is entry into Bhairavamudrā.³*⁸ The
meaning is that even when (mundane reality, which) consists of the external
disturbance of subject and object and the rest (exists and operates), (the yogi),
having abandoned attachment to it, abides established in his own (authentic)
nature alone. Thus, because outer craving has ceased, he is always ‘glorious
with the rays (of his consciousness perfectly) full (and unrestricted)ʼ, as the
(binding) activity of all the senses has ceased.³⁹ As the Bhagavadgīta (says):

‘With the Self detached from external contacts, he realizes the bliss of
the Self. Devoted as he is to the meditation of the Brahman, he enjoys
imperishable bliss.¹³

Having concluded in this way (this teaching), he announces (his)

enquiry into the postures, which was enunciated as coming next.

The Instruments of Yoga (karaṇa)³

³³⁴⁸ The practice of Bhairavamudrā īs taught succinctly in the following line drawn from
5/81ab above, quoted by Jayaratha in his commentary on the previous verse: ‘(the yogi)
whose gaze is outward and goal inward, attains the Supreme Plane.’ See above, notes
5,224 and 233.
*⁴⁹ The practice taught here does not literally require stilling the activity of the senses.
On the contrary, the practice is to maintain awareness of one’s own essential conscious
nature when they are acting. In this way their activity is not binding. If the yogi is
successful, it is their binding action, not their activity itself that ceases. This practice
belongs to the Individual Means, because it is based on the activity of the mind and the
senses, that is, it begins by making use of them to realise the fundamental consciousness
that makes their activity possible.
³³⁰ BhGī 5/21.
³³" The word ‘karaṇa’ literally means ‘an instrument’ or ‘instrumental means’. It is not
surprising that the word has a range of meanings, corresponding to the wide range of
applications ‘an instrument’ can have. In the present context, the most direct translation
could be ‘an instrument of cognitive yoga’. They are taught in the Triśirobhairava, as
are the majority of the practices Abhinava presents in this chapter on āṇavopāya. Thīs is
the meaning that emerges as we go through the accounts of the seven karaṇas. The term
is also used to denote stages or levels marked by a karaṇa. The most common example
170 CHAPTER FIVE

is with reference to the six karaṇas, that are the deities ranging from Brahmā to
Sadāśiva, who govem the elements and corresponding spheres of attainment
characterized as Voids. The progressive ‘abandonment of the karaṇas’ (karaṇatyāga)
marks the stations of ascent.
Here, in this case, by a karaṇa is meant an element or aspects of the act of
perception, that experienced in the manner described, marks a stage in the development
of the yogi’s practice of what can be termed ‘cognitive yoga’, as distinct from prāṇic or
postural Yoga, for example. The term in this sense resonates with the usage of the word
to denote the inner mental and outer senses as instruments or means of perception. In
this context, the sense of ‘karaṇa’ is a means or instrument of perception applied to
perceive things in such a way as to attain transcendental consciousness through the
medium of mundane perception. Accordingly, I translate karaṇa as ‘instrument of
cognitive yoga’.
This definition fits with all seven karaṇas as they are apparently understood to
be by the Triśirobhairava itself. But there is another widely used sense of the term
karaṇa to denote bodily postures. In the technical vocabulary of dance, it denotes dance
postures. The two senses combine here to mean the positioning of the factors that
constitute perception and are a means to it in such a way as to orientate it to universal
and transcendental consciousness. However, the TBh itself does not refer to this other
usage, whereas Swami Lakshmanjoo does, equating karaṇa with mudrā. Indeed, in the
texts karaṇas are yogic practices akin to mudrās.
A karaṇa is akin to a posture āsana, which has led Gnoli to translate the word
in Italian as ‘postura’. In the present context this is not a good translation. However, we
do come across the usage of the term karaṇa in the sense of ‘posture’, but in a more
sophisticated sense than would be denoted by the word ‘āsana’ in modern usage. A
karaṇa ĩs a complete yogic practice, that does not only involve the posturing of the
body. For example, ṣaṇmukhīkaraṇa involves blocking the orifices of the head, which
amounts to ‘gathering together’ the senses located there. We find an interesting example
in the Svacchandatantra of a karaṇa that combines bodily posture and concentration, as
Kṣemarāja understands it:

madhye tu karaṇalakṣaṇam || tṭadāha ----

lakṣaṇaṁ tasya vai śṛṇu |
jihvā tu tāluke yojyā kiṁcidūrdhvaṁ na saṁsprśet l| 365 ||
īṣat prasārya vaktraṁ tu kiṁcid oṣṭhau na saṁspṛśet |
dantapaṅkīī tathaiveha drṛṣṭiś cādhordhvavarjitā || 366 ||
kāyaṁ samunnataṁ kr̥tvā karaṇaṁ divyam ucyate |

atra jihvāyās tāluyojane kuñcitatvam arthalabdhaṁ kirṁcid oṣṭhau neti na kiṁcidapi

spṛśed iti yojyam | tathaiveti prasārya na saṅṁsprśed ity arthaḥ | drṛṣṭer adha ūrdhvaṁ
varjanaṁ .niścalatārakatvena vikalpahānaye | _samunnatam iti ṛsamyag
avikr̥tatayonnatam | divi parasaṁvil-lābhe upāyatayā bhavaṁ divyam ||

“The characteristic nature of the karaṇa is in the centre. (The Tantra) says that:

‘listen to its description (lakṣaṇa). Having conjoined the tongue to the palate,
(the yogi) should not touch anything above. Having extended the face a little (forward),
the two lips should not be touched (by the tongue) at all, (or) similarly, the two rows of
teeth and, in the same way, the gaze should not be above or below – once the body has
been raised up. This is said to be the divine karaṇa.”” SVT 4/365b-367ab
 TANTRĀLOKA 171

Ṣg-aaiṝ: ũṛṀē: āḷ ṁaiāraīd

ity uccāravidhiḥ proktaḥ karaṇaṁ pravivicyate |

Thus, the procedure (concerning the forms and levels of)

‘utteranceʼ has been described, and so (we now move on to) examine the
(types) of instruments (of yoga) (karaṇa). (129ab) (128ab)

Kṣemarāja explains: “(What is meant is) here (is that) when the tongue is
conjoined to the palate, the purpose of that is achieved, which is to contract (and curl) it.
One should add that it should not touch the lips at all. In the same way, when it is
extended, it should not touch (the lips). This is the meaning. The gaze should not be
above or below because, unmoving, (it serves) to destroy thought constructs. (The body
is) ʻraised upʼ (in the sense) that it is raised (straightened up) properly without being
deformed. The condition (of this posture is) ‘divine’ (divya), as the means to attain
supreme consciousness within the (divine) sky (divi) (of consciousness).”

For other examples of such karaṇas, see Mataṅgapārameśvara (yogapāda)

2/22c-29, SVT 4/365c-367b, Sāradātilaka 25/45-47b, Matsyendrasaṁhitā 1/382, and
Jayākhya 33/18c-22.
The practice of āsana (what is commonly called ‘yoga’) is not what is meant
here. Abhinavagupta knew nothing of āsana practice as it is practiced nowadays. It is
true that āsana is one of the eight ancillaries of the Yoga taught by Patañjali in his
Yogasūtra, but he only refers to it as sitting comfortably in order to be able to practice
concentration with ease. Of course, sitting cross-legged for meditation is very ancient,
but there is little, if any, evidence of āsana practice prior to the 12 century, and it does
not seem to have developed substantially for centuries. It was a significant part of the
Haṭha Yoga taught by Gorakhanātha (12" or 13" century) and members of the tradition
he founded. One of our primary sources for thisis still Haṭhayogapradīpikā written by
Svātmarāma iin the 15" century. The Gheraṇḍasaṁhitā and Śivasaṁhitā are also well-
known classics. Their dateis hard to ass but they are probably not before the 16"
century and may well be later. From the thirty odd postures — āsana described there,a
considerable advance was made by the time of the 18" century king of Karṇāṭaka, who
wrote (or had written) the Śrītattvanidhi, where we find many more. Bjorn has
suggested that there, in the Tanjore Palace, a good number of āsanas were developed, or
at least practiced, as part of the physical competence training program for wrestlers.
Āyurveda does, of course, deal extensively with the basic principles that make
for physical and mental health, and does consider spiritual discipline, such as Mantra
practice, to be curative. Nonetheless, until relatively recently the connection was not
clearly formulated between āsana practice, health, physical competence and yogic
practice, that is, for example, breath control, concentration on the breathing, meditative
practices in general, including the visualizations that constitute Kuṇḍalinī Yoga and so
on.
Even so, Kashmiri Śaiva practice and its understanding of how spiritual
development takes place as a process of expansion of consciousness, gradual or, for
advanced practitioners, sudden, is well suited for mindful āsana practice. Several of the
112 meditations taught in the Vijñānabhairava are consonant with āsana practice.
Generally, the cultivation of awareneṣs and the developing recognition that it is the all-
encompassing power of the Light of Śiva consciousness through which all that Kashmiri
Śaiviṣm teachesis applied and realized, lends a much-expanded dimension to āsana
practice as a means of cultivating a higher expanded consciousness. The reader is
directed to the Appendix to Chapter Thirty-two below where, quoting Maheśvarānanda,
we observe several examples from the VBH of āsana practice in relation to mudrā.
172 CHAPTER FIVE
‘Utterance’ (i.e. elevation) is initially of two kinds, namely, as that of
the vital breath and of consciousness.³² There (in that context), the one which is
consciousness can be (either) predominantly consciousness or reflective
awareness, and so along with itself (when neither one predominates over the
other), it is of three kinds. As (utterance/upsurge understood this way) differs
from the means which is (called) ‘entry into the Supreme Principle’, he rightly
concludes (his exposition by saying that) ‘the procedure (concerning the forms
and levels of) ‘utterance’(upsurge) has been described’.** Nor do we expound
the teaching concerning) the instrument (of Yoga) out of our own imagination.
Thus, he says:

āīs#īcz} fīTc-aTaī
ārā oṃṁtṭ̄…ēḷç 1| 228 u
|GEIFEJEEGAIḸIVIḤIṞṭIĒEAETHI
̄T] ṬTI] JIGTTĀTS āTFTTT I 30 |
TīaāīTTcī̄r̥dṁē
ēz aṁḷṣṝsaṁ |
tac cetthaṁ triśiraḥśāstre parameśena bhāṣitam || 129 ||
grāhyagrāhakacidvyāptityāgākṣepaniveśanaiḥ |
karaṇaṁ saptadhã prãhur abhyãsaṁ bodhapũrvakam || 130 ||
tadvyāptipūrvam ākṣepe karaṇaṁ svapratiṣṭhatā |

The Lord has said that in the Triśiraḥśāstra in this way: ‘the
instrument (of cognitive yoga) (karaṇa) is practice preceded by (and based
on awakened) consciousness (bodha).³² (The wise) say that it is sevenfold,
namely, 1) the object (of perception) (grāhya), 2) the perceiver (grāhaka), 3)
(cognitive) consciousness (cit), 4) pervasion (yyāpti), 5) renunciation (tyāga),
6) inclusion (ākṣepa) and 7) placement (niveśana). (The practice of) the
instrument (of cognitive yoga) is establishment in one’s own nature, when
(all things are) gathered together preceded by the pervasion of that
(consciousness).” (129cd-131ab) (128cd-130ab)

‘Consciousness’ (cir) is cognitive consciousness (sarvitti), and

‘placement’ (niveśana) is (the pervasive) deployment (of consciousness). Here
‘(the wise) say that the instrument (of cognitive yoga)², which is of seven
kinds as the object (grāhya) (of perception) etc., ‘is practice based on
awakened (individual) consciousness°. The meaning is that they say that
awakened consciousness possesses the state of oneness with one’s own nature,
that (arises) by the subordination of objectivity (hodhya). That itself is ‘the

īḷ
These are taught above in verse 5/43-62ab and 5/62cd-74ab, respectively.
³³¹ Presumably, Jayaratha takes the section on the Characteristc Signs on the Path
(5/101-127) and the one called Entry into the Supreme Principle (5/74ab-100), which
precedes it, together. Although Abhinava does take ‘utterance’ as the subject up to here,
and hence includes ‘posture’ as part of it, he lists ‘posture’ separately further ahead (see
5/156cd-158).
³³⁴ This is the mind as the sentient perceiver, abstracted from all objectivity.
 TANTRĀLOKA 173
instrument (of cognitive yoga)³, namely, ‘to be established in one’s own
natureʼ and rest within one’s own (true) Self, ‘when’ all things are ‘gathered
together preceded by the pervasion (of consciousness)ʼ, in accord with the
teaching (of the Īśvarapratyabhijñā, where we read):

‘He whose nature is all things, knowing that ‘all this glorious
outpouring (vibhava) is mine’ possesses Maheśa’s state even when (his) thought
constructs are flowing.⁷³⁵³
As is said there (in the Triśirobhairavatantra):

‘1) The object (of perception), 2) the perceiver and 3) cognitive

consciousness (sarṁvitti) as the third, 4) placement, 5) pervasion, 6) inclusion,
and 7) renunciation – the instrument (of cognitive Yoga) is said to be of seven
kinds, and (its) practice is based on (awakened) consciousness. (The practice of)
the instrument (of Yoga) is establishment in one’s own nature, when (all things
are) gathered together preceded by the pervasion of that (consciousness).”

There (in the same text), the nature of the object of perception and the
rest are taught (as follows):

‘1) Consciousness, which is the essential nature of the object of

perception, that is present (vyavasthita) in the substantiality (of an entity)
(dravyatva), should be considered to be established in (the particular)
manifestation (of that entity). 2) The perceiver is the one who perceives a
clearly manifest entity (sphutārtha). 3) The nature of (cognitive) consciousness
is that it discerns between what is manifest and what is not by means of direct
perception and the other means of knowledge. It is the subjectivity which is the
condition of the (physical) locus (of the senses) (golaka). The locus (of the
senses) is said to be the door (of sensory perception). It neither abandons nor
grasps externally (nor) inwardly³* by the mind. The perceiver is thus said to be
(consciousness, which is) the perceiving subject (grāhaka) (not the mind).”
4) ‘Placement’ (saṁmiveśa)³√ should be known to be whatever is the
manifest power (vibhava) of the essential nature (of an entity) which is the
object of discernment. It is considered to be the experience (of an entity) as it is

³³³ ĪP 4/1/12. The printed text here reads so ‘haṁ – ‘I am he’- whereas MSs Ch, Jh, and
NÑ read sarvo – ‘all’. The latter is the most commonly accepted reading. Torella (2002:
78-79 note 41) discusses this reading at length. He notes that ‘according to Bhāskara
(vol. 2, p. 305), sarvo found in the text of the IPv commented on by him, would be the
corruption of an original reading sargo [⁴creation’]. In his opinion, sargo would fit the
context better (ayaṁī sargo, that is, the creation of vikalpas ...).’ Torella goes on to note
that the reading so ‘ham is ‘fiercely defended’ by Śivopādhyāya in his commentary on
the VBH (p. 95) against these two. We may add to Torella’s lengthy argument in
support of the accepted reading that Jayaratha himself, as do others, quotes the first
quarter – sarvo mamāyaṁ vibhavaḥ – with this variant in TĀv ad 1/41-42, 4/169-170,
7/64cd-65ab and 14/46. See note to citation of ĪP 4/1/12a above ad 1/41-42.
³³⁶ Read bāhyatāntataḥ for bāhyatāṁ tataḥ, in accord with MS K that reads hāhyato
‘ntataḥ.
³³⁷ Śaṁṅmiveśa – Placement – is discussed below in Chapter Thirty-two, that deals with
Mudrā.
174 CHAPTER FIVE
(yathaiva), that comes about by the conjunction of the object (lakṣya) and
ion (lakṣa), due to the association of the entity which is (predicated by)
the initial perception of it (pratijñāvastu). (t is the experience) of both, that
does not entail disassociation from other (things).
5) (Now) its pervasion is defined. The expansion of the conditioned
lustre (of consciousness)³⁴ from the location of (a finite) entity established³ in
its own (finite) nature and present in one place occurs progressively, according
to (its) location and state (sthānapadakramāt). It is known to take place in three
modalities within (each) entity (vastu) by those who know (the true nature of)
the perception of an entity (vastuhodha).³*® That is said to be ‘pervasion’ which
is omniscient, omnipresent and supreme.
6) Having experienced one’s own nature (svarūpa), one is not content.
By attaining the plane of relative distinctions between perceptions
(jñānabheda), one’s own nature is included within the other.³" He whose
intellect is enclosed by the object of perception, though continuing to reflect (on
objectivity), should abandon the duality which is the previous condition
(pada).³² (This) is said to be renunciation.
7) O beloved, one who is established on the plane (of duality) and (yet)
possesses (the virtue of) renunciation (tyāgabhāgin)⁵ should know that to be
(the state of) ‘inclusion’, present everywhere, of one who is intent on the
concealed (nature of things).”³⁴⁴

³³ The text reads ghonārciḥpravikāsaṁ, which makes no sense. One could, perhaps read
with MS N ghonā- for ghoṇā-. The text would then literally mean ‘the expansion of the
flame of the Horse’s Nose’. This could be a reference to the Mouth of the Mare
(vāḍavāmukha). Also called the Fire of the Mare (vāḍavāgni), it is the fire that burns at
the bottom of the cosmic ocean, upon which the universe (hrahmāṇḍa) floats. This fire
is the pervasive energy that sustains the manifold activity of the universe. Although this
could be a possible reading, it is admittedly rather forced. Thus, I have tentatively
emended to gauṇā- ‘conditioned’, which makes more immediate sense.
³⁴⁹ Read svarūpasthita- for svarūpasthiti-,
³⁰ Read vastubodhajñais for vastubodhajñas.
³¹ Read with MS Jh: anyākṣepagaṁ for atyākṣepagam.
³€² Read pūrvapadaṁ bhedaṁ for pūrvapadād bhedāt.
³⁶³ Read with MSs Ch, Jh and NÑ padasthas tyāga- for padasthatyāga-.
³ The seven insttuments of cognitive yoga are explained here by Swami Lakshmanjoo
in TSRP (p. 50-54). The explanation given in the passage from the Triśirobhairava
quoted by Jayaratha is supplied first in bold characters. This is followed by a translation
of Swami Lakṣhmanjoo’s explanation from the original Hindi. They do not always
coincide, nor is the serial order of these instruments of yoga according to Swami
Lakṣhmanjoo’s explanation the same as in the 7riśirobhairava. 1 have maintained
Swami Lakshmanjoo’s order of presentation, indicating the difference by numbering the
two accounts separately.

1) The object (of perception) (grāḥya).

1) Consciousness, which is the essential nature of the object of perception,

that is present (vyavasthita) in the substantiality (of an entity) (dravyatva), should
be considered to be established in (the particular) manifestation (of that entity).
 TANTRĀLOKA 175

1) When the senses are engaged in perceiving an object (viṣayagrahaṇa), a

(true) yogi does not waver even slightly from the contemplation of his own nature
(svātmānusandáhāna). Although he relates to the objects of the senses, that yogi abides
in this yogic practice (dhāraṇā), which is that (of maintaining the attitude that) ‘all this
business of daily life which consists of laying hold (of what is desirable) and
abandoning things (that are not) etc. has issued forth from my own nature, that is, (my)
subjectivity (ahaṁrūpatā) and it abides in that.’ In this way, even when registering the
objects of sense, his mantraśakti, that is, his perception of full ‘I’ (consciousness)
(pūrṇāhaṁpratīti) continues to develop. In this way, by means of the object of
perception, the yogi attains the state which is the direct experience of his own nature.
One should bear in mind that the mantra of this, the first practice of an instrument (of
cognitive yoga), is “this am 1”, because in this practice penetration into objectivity
(idantā) takes place within subjectivity (ahantā).

2) The perceiver.

2) The perceiver is the one who perceives a clearly manifest enti

(sphuṭārtha).
2) An attentive yogi penetrates the state of the reflective awareness of ‘I’
through this second channel, which is the perceiver (grāhaka). By intense contemplation
(anusaṁdhāna), this yogi penetrates into his own (true) nature. After that, he
experiences the expansion of this subjectivity within the entire sphere of transmigratory
existence (saṁsāra). He experiences in every way the unfolding (prasara) of his own
subjectivity by means of this second practice, which is the instrument (of cognitive
yoga) in the form of the perceiver. The mantra of this practice is “I am this”. This is
because this yogi is always completely immersed (niṣṇāta) in self-awareness
(ahaṁbhāva), in all this world of transmigratory existence and its activity (vyavahāra).

3) (Cognitive) consciousness (cit)

3) The nature of (cognitive) consciousness is that it discerns between what

is manifest and what is not by means of direct perception and the other means of
knowledge. It is the subjectivity which is the condition of the (physical) locus (of
the senses) (golaka). The locus (of the senses) is said to be the door (of sensory
perception). It neither abandons nor grasps externally (nor) inwardly by the mind.
The perceiver is thus said to be (consciousness which is) the perceiving subject
(grāhaka) (not the mind).

3) The discernment (vicāra) of one who practices (cognitive) consciousness is

extremely subtle. It is not possible to understand supreme consciousness from the
perspective of (common daily) reality. It can only be understood by exercising
extremely subtle discernment (vicāra). The abode of supreme consciousness is within
subjectivity (pramātṛbhāva), and ṣo it can never become an object of knowledge. When
the adept tries to know Supreme Siva, or Śiva, the thirty-sixth principle, so that it may
not be an object of knowledge for him, it resides in the thirty-seventh principle. And if
the adept tries to lay hold of the thirty-seventh Śiva principle, it becomes the thirty-
eighth principle. If he tries to lay hold of the thirty-eighth principle it descends again to
the thirty-seventh (see TĀ 11/21cd-24). The sense is that the abode of Supreme Śiva is
always on the plane of the supreme perceiver. Thus, that supreme plane never becomes
an object of knowledge. The practice (required) to know the Siva principle is explained
in this way. It is said (in the Upaniṣad by way of a question): ‘*who can know the
176 CHAPTER FIVE

knows everything? He always abides on the plane of the knower. Knowing this in
accord with reality is said to be the practice of consciousness on the plane of the
perceiver.

4) Pervasion (yyāpti)

5) (Now) its pervasion is defined. The expansion of the conditioned lustre

(of consciousness)³⁴ from the location of (a finite) entity established³⁴ in its own
(finite) nature, and present in one place, occurs progressively, according to (its)
location and state (sthānapadakramāt). It is known to take place in three modalities
within (each) entity (vastu) by those who know (the true nature of) the perception
of an entity (vastubodha).³ That is said to be ‘pervasion’ which is omniscient,
omnipresent and supreme.

4) The practice of pervasion is considered to be the completely unwavering

reflective awareness of one’s own nature (svātmaparāmarśa) when the senses are
active, in (both) states (dasā) of knowledge and ignorance, in the state of daily life
consisting of taking up (what one desires) and abandoning (what one does not) etc., in
Śiva’s state (bhāva) as well as in the state in which Śiva is absent, in the states of the
world, in the introverted and the extroverted states (avasthā), as well as all in all states
both with and without thought constructs. From the perspective of this pervasion, the
venerable Abhinavagupta wrote the following in his Devīstotra:

‘O mother, there is no (particular) hymn of praise to you at all, (everything is).

Indeed, your body consists of all words. My connection with you that gives rise to this
worldly state (bhavadanvaya) is in all the forms born of the mind and those that extend
outside it. O Śivā, you who have quelled (all that is) inauspicious, having thought (this,)
induced by the state of the perceiver present in (all) the universe, there is, indeed, no
fraction of my time without praise (for you), the repeated recitation (of your Mantra),
worship and thought (of you).”

The sense is that, O mother of the universe! from the point of view of reality,
any devotee, in whatever auspicious place (he may be) who praises you, is not (actually)
praising you himself, because your nature is praised through all the words of the world.
And so also in every form in the world, both in the forms within the mind and the outer
ones like a jar or a cloth, there is (an abiding) relationship with your own (true) nature.
O Parvatī! O Mother who destroys (all that is) inauspicious (akalyāṇa)¹ It is proved
(siddha) effortlessly, deliberating (vicāra) thus, that in this world, there is no moment in
time when I do not experience that I am praising you, repeating (your) Mantra,
worshipping and recollecting you. This is the greatness of the practice (upāsanā) of
pervasion.

5) Abandonment (tyāga)

6) Having experienced one’s own nature (svarūpa), one is not content. By

aṭtaining the plane of relative distinctions between perceptions (jñānabheda), one’s
own nature is included within the other. He whose intellect is enclosed by the
object of perception, though continuing to reflect (on objectivity), should abandon
the duality which is the previous condition (pada). (This) is said to be renunciation.
 TANTRĀLOKA 177

5) The adept’s offering of whatever he does to Supreme Śiva is called

‘abandonment’ (tyāga). By an act of renunciation, the adept enters effortlessly into the
Supreme Abode. The following verse in the Bhagavadgītā (9/27) refers to this practice
of renunciation:

“Whatever you do, whatever you eat, whatever you offer in sacrifice and give
(as a gift), whatever austerity you practice, O Kaunteya, do it as an offering to me.”

. . . To act in this way is said to be real renunciation. By the practice of

renunciation, the adept is not affected by the bonds of auspicious and inauspicious
Karma. This is because there is not even the slightest ego in all these actions, because
when he is engaged in them, they do not allow any such sense of self (ahantā) such as ‘I
am doing this’ to arise in his mind.

6) Inclusion (ākṣepa)

7) O beloved, one who is established on the plane (of duality) and (yet)
possesses (the virtue of) renunciation (tyāgabhāgin) should know that to be (the
state of) ‘inclusion’, present everywhere, of one who is intent on the concealed
(nature of things).

6) ‘Inclusion’ī means (the experience that) ‘I am the one who does all that
happens in the world’. One should place everything within oneself in this way.
‘Whatever anybody else does, I do all that.” ‘Inclusion’ is said to be the cultivation of
this kind of certainty (niścaya). By maintaining (dharaṇā) (this sense of) inclusion, one
gradually attributes to oneself Supreme Śiva’s five kinds of tasks (krtya). The adept who
reaches this dhāraṇā (experiences that) ‘Śiva creates the universe, he protects and
nourishes it, he diṣsolves it away into Nature (prakṛti) and then again making that
universe one with His own nature, graces it. I do all that. I myself am Siva and I am the
supreme Self who performs (Śiva’s) five tasks (pañcakṛtya).⁰ The very moment the
adept reaches this kind of dhāraṇā, he attains a state of oneness with Śiva and so
becomes Siva Himself directly (sākṣār).

‘7) Placement (niveśana)

4) ‘Placement’ (saṁnmiveśa)³ should be known to be whatever is the

manifest power (vibhava) of the essential nature (of an entity) which is the object of
discernment. It is considered to be the experience (of an entity) as it is (yathaiva),
that comes about by the conjunction of the object (lakṣya) and perception (lakṣa),
due to the association of the entity which is (predicated by) the initial perception of
it (pratijñāvastu). (It is the experience) of both, that does not entail disassociation
from other (things).

7) The term saṅmiveśa (‘placement’) refers to mudrā. Mudrās have been

described in many ways. Mudrās such as Bhairavīmudrā, Khecarīmudrā, Cakitamudrā,
Krodhanāmudrā and Karaṅkiṇīmudrā have been explained in countless ways in the
scriptures [see below Chapter Thirty-two and notes]. Making any of these mnudrās with
one’s body involves sitting in a particular posture (āsana). SŚitting in any posture
(āsana) such as svastikāsana or padmāsana, sealed with Mudrā, and maintaining the
dhāraṇā of unwavering stability, being fully concentrated, the adept achieves the stable
condition (sthiti) which is the attainment of his own (true) nature (svarūpalābha). What
is required is that by just practicing these mudrās, the adept’s body becomes immobile
178 CHAPTER FIVE
Well then, (one may ask,) having separated out (and identified these
seven), why have they not been explained? What is the use of just quoting (the
scripture)? With this question in mind, he says:

TṬ-aāēāīTī̄āī āīgāā āúḷ āaāPḷ TBaḤ | 23 |

TeTaaīTī-aīṝ āe avifzṝzd |
guruvaktrāc ca boddhavyaṁ karaṇaṁ yady api sphuṭam || 131 ||
tathāpy āgamarakṣārthaṁ tad agre varṇayiṣyate |

Even though a clear explanation of ‘instruments of yoga’ should be

learnt from the teacher’s lips, it will nonetheless be discussed later, in order
to preserve the tradition.³⁹ (131cd-132ab) (130cd-131ab)

Here (according to us), although the aim (of an instrument of cognitive

yoga) is (personal) experience, one can understand the nature of (this)
‘instrument’ clearly only from the master’s lips. ‘Nonetheless’, so that the
teaching (artha) of the scriptures may not be lost, ‘it will be discussed later°.
The meaning is that it will be discussed here, and there further ahead. Thus (he
talks about) the object of perception and the perceiver from the (following
verse) onwards in Chapter Sixteen:

‘“(The initial immediate) perception of an entity is (undifferentiated

consciousness, which is both) the object and the perceiver. It is the power of
Mantra, that spreads throughout the series of Mantras (mantrasantati)³³⁰

like a wooden wall. The power of these mudrās is that the adepts mind becomes
spontaneously stable (sthira) and concentrated. As a result, by (practicing) them the
adept attains in a short time the state in which he experiences his own nature directly
(sākṣātkāra). Mudrā is defined in the following way in the Śaiva texts:

‘Mudrā is said in the scriptures to be that which, by means of the body,

bestows (rāti) on oneself the bliss (muda) said to be the attainment of one’s own (true)
nature.ʼ

The meaning (of the word) ‘mudrā’ is that which ‘rāti – places in the heart
mudam – the bliss which is the attainment of one’s own (true) nature.’ In other words,
mudrā is said to be that which bestows on adepts the supreme nectar of the direct
experience of their own nature. The sense is that the adept who, stamped with the seal of
any of these mudrās, sits with his mind (fully) concentrated, after just a short time the
nectar which is the attainment of his own nature (svarūpalābha) rains down and he is
permanently and completely bathed by (this) supreme nectar.

According to Swami Lakshmanjoo, verse 5/127 (126) above describes the fruit
of the practice of these karaṇas. See note there.
³ Jayaratha refers to verses 16/252cd-253ab (for the instrument relating to the subject
and object); 11/21cd-22ab (for that relating to consciousness); 15/339ab (for that
relating to pervasion); 29/147cd-148ab and 29/182 (for that relating to the abandonment
and inclusion). These references do not seem to be fully pertinent.
 TANTRĀLOKA 179
With regard to cognitive consciousness, (he explains) in Chapter
Eleven:

‘They say that the thirty-seventh principle is called Supreme Śiva

(Paraśiva). Free, (that Principle) is (immanent) as the undivided nature of all
things (equally) and is beautiful with consciousness.”³⁷

Sīimilarly, ‘pervasion’ (is explained) in Chapter Fifteen (where we read):

‘Indeed, knowledge,¹ action and will are here (according to this view)
said to be Śiva.”³⁹

In Chapter Twenty-nine (we find the teachings) concerning

‘abandonment’ and ‘inclusion’ (in the following verses):

‘The Resonance (dhvani) which is the reflective awareness of

consciousness, that arises in this way (by practicing the consciousness of Being)
in the abode of the contemplative attainment which is penetration
(āveśasamāpatti) into the threefold reflective awareness (of emission), is here
(according to us,) the vitality of Mantra.”³⁷

‘Effulgent like the Fire of Time (that consumes the worlds), behold that
consciousness (citi) within the body, where (as in a funeral pyre – citi) all
(perceivers) are dissolved away, and the heaps of reality-levels (1attva) are burnt
away.
5371

The intention behind describing (the instruments of yoga) in this way is

that it is not right to teach secret matters all together at once. As he
(Abhinavagupta) himself has said elsewhere:

‘Our teachers (say) that one should not explain something that is very
secret (all together) in one place, nor should it be concealed completely.”

So, our own manner of explaining (such things) has (the support) of the
venerable Abhinavagupta himself as an authority. So the learned should not
criticize us here (for this).
Having outlined in this way the nature of ‘posture’, he (now) begins to
explain the true nature of the phonemes, which is (the topic) enunciated after
this one.

¹⁶⁶ Below, 16/252 (252cd-253ab).

³⁶⁷ Below, 11/21cd-22ab. See note there.
³⁶*³ Read dṛkkarmecchāḥ for dakkarmecchāḥ.
“⁶⁹ Below, 15/339ab.
³⁷⁰ Below, 29/147cd-148ab.
³⁷ This verse is quoted by Abhinava from the Vīrāvali below as 29/182, see note there.
It is also quoted by Kṣemarāja, who introduces it as a verse from the Viīrāvali in his
commentary on ŚSū 1/6 (p. 22).
 180 CHAPTER FIVE

The Nature of the Phonemes in the Flow of the Breath (varṇatattva)³"²

ST 3 T 3-JIIKT āīṣāī aT fkaā 1| 233 |

3Y=TITFI tāfrādī- IĀĪ
7 āzāṇ |
ukto ya eṣa uccāras tatra yo ʻsau sphuran sthitaḥ || 132 I|
avyaktānukṛtiprāyo dhvanir varṇaḥ sa kathyate |

A phoneme (varṇa) is said to be the resonance (dhvani) similar to an

indistinct (avyakta) murmur which, vibrant (with consciousness),
(manifests) there in the ‘utterance’ described above.³ (132cd-133ab)
(131cd-132ab)

³⁷² The term ‘varṇa’ in this context means ‘phoneme’. The practice involves the cycling
of phonemes in the breath (varṇa) as a subtle practice of Mantra. The ‘true nature of the
phonemes’ means the manner in which they exist in the flow of the breath as subtle and
gross sounds, and fundamentally, as the resonance of reflective awareness that pervades
the attention the yogi directs at them.
³”³ In the domain of the Śupreme Means, the fifty leters of the alphabet are forms of the
reflective awareness of pure ‘ consciousness, through which all the metaphysical
principles are generated. Below in 6/217, Abhinava defines varṇa as the Unstruck
Sound, in which all the phonemes arise together undivided. The thirty-four consonants
correspond to the series of principles up to Śakti. The sixteen vowels are within Śiva,
the supreme principle (11/49cd-50). From another point of view, the power of the.
reflective awareness of fundamental subjectivity includes the capacity to grasp meaning,
which is the basis of language. As such, it is identified with phonemic consciousness
(varṇasaṁvid) (see 11/62cd-82ab). At the intermediate level of the Empowered Means,
the letters are represented by the form of reflective awareness of the seed-syllables of
emanation and withdrawal, that is, SAUḤ and KHPHREṀ, respectively (see above,
4/186cd-191ab). They represent the dynamism of the two aspects of the universal
vibration of consciousness, which is the essence of the vitality of Mantra, revealed when
consciousness is free of thought constructs. Here, in thedomain of the Individual
Means, which operates at the level of the psychophysical body, the letters are uttered
externally, with the flow of the breath. Their essence is thus the subtle sound of the flow
of the breath, the ‘utterance’ of which has been explained previously (5/43-62ab), first
in terms of the merger of the forms of the breath in relation to the Six Blisses, and then
aṣ the rise of Kuṇḍalinī.
Abhinava explains this subtle sound in two ways. Firstly, as the Unstruck
Sound of the breath. This is called Haṁsa (the Wild Goose) from the sound it makes,
which is HAM in the course of exhalation (hāna lit. ‘letting go’) and SA in the course of
inhalation (samādhāna lit. ‘bringing together” ‘replacing’). It is also taught the other
way around as SO' HAM, which means ‘I am He’ (see below, note 6,68). Attention to
this inner Mantra of Unstruck Sound, which is called ‘the repetition of Mantra which is
no repetition’ (ajapajapa), is an extremely important practice, which is still very popular
today and widely taught in many traditions. The other way Abhinava explains the
essence of the letters is as the seed-syllables KHPHREṀ and SAUḤ, that flow with the
inhaled and exhaled breath, respectively.
Swami Lakṣhmanjoo adds (TSRP p. 55): “One should remember that the yogi
who maintains awareness in introverted contemplative absorption (samādhi)
experiences this ultimate reality of the letters (varṇatattva) directly as the reflective
awareness of (absolute) ‘I’ (ahaṅparāmarśa). The oneness of this ultimate reality of the
 TANTRĀLOKA 181
(The phoneme) that is present ‘vibrant (with consciousness)” ‘there in
the ‘utterance’” which is the vital breath ‘described above’ is uttered (there)
spontaneously (svarasataḥ), in accord with the words (of the scripture):

‘The god (deva) who resides in the chest of living (breathing) beings
utters spontaneously (the Mantra) not uttered by anybody and that none
obstructs.”⁷⁴

Similarly, in accord with the teachings that will be expounded (further

ahead, where we read):

“There is (just) one phoneme, which is Sound (nāda), that is undivided

in all the letters (and common to them all). It never ceases and so arises here,
(and is called) Unstruck Sound (anāhata).³³

Unstruck Sound (anāhatanāda), which is like an indistinct (murmur)

because it is the undivided (unity) of all the phonemes, is said to be the
‘phoneme’ because it is the instrumental cause of the creation (utpatti) of (all)
the phonemes. The meaning is that (this) should be termed the ‘phoneme’.
Well then, (one may ask,) where is this kind of ‘phoneme’” perceived?
With this question in mind, he says:

gfttūeṛāīsi
a ṁ ]ad aTfā: | 233 1
srṣṭisaṁhārabījaṁ ca tasya mukhyaṁ vapur viduḥ || 133 I|

(The wise) know that its principal form is the seed of emission
(SAUḤ) and withdrawal (KHPHREMṀ).³”⁸ (133cd) (132cd)

letters (varṇatattva) is formed along with the reflective awareness of (absolute) ‘I’
(ahaṁparāmarśa), and so it is said that the ultimate reality of the letters (varṇatattva) is
the essential nature (svarūpa) of the reflective awareness of (absolute) ‘’, and the
reflective awareness of (absolute) ‘’ is the essential nature of the ultimate reality of the
letters (varṇatattva). . . . Other teachers have respectfully described the ultimate reality
of the letters (varṇatattva) as universal Being (mahāsattā), the pulsing radiance
(sphuraṁā) (of the light of consciousness) and the Heart of Supreme Siva. Thus, the
readers should be certain that the goal that is attained by the Divine Means is also
aṭtained by the Individual Means. The point is that although there is a difference in the
means, there is no difference at all in the goal.
³¹⁴ SYT 7/59. This verse is quoted above, in TĀv ad 3/66cd-67ab (67) (see note there for
details); also ad 3/147cd-148 (147-148ab), ad 4/181cd-182ab, and again below ad
8/388-394ab (387cd-393).
‘⁷³ Below, 6/217cd-218ab (217).
³⁷⁶ Concerning KHPHREM, see 4/189cd-191cd and 5/75cd-79ab, 147. SAUḤ is the
syllable of Parā (3/253, 6/218), also called Parā Vidyā (13/121cd-125), the Seed of
Nectar (comm. 1/116cd-122ab), the Supreme Heart (5/60cd-61ab), and the Single
Syllable (15/331cd-333, 333cd-334ab). See also 4/186cd-189ab, 5/60cd, and 5/143-145.
KHPHRĒṀ is the seed-syllable of Kālasaṁkarṣiṇī, who is the supreme
goddess of the Krama. SAUḤ is the seed-syllable of Parā, who is the supreme goddess
of the Trika. Throughout his works on Anuttara Trika, Abhinava follows the tradition,
established at the primary scriptural level by some Trika Tantras, of combining the two
182 CHAPTER FIVE
‘Its principal formʼ is the two seed syllables of emission and
withdrawal. The meaning is that they are the main place where it becomes
manifest.
Well then, (one may ask,) what happens if one knows it in this way?
With this question in mind, he says:

TadTarvīTāīṝṅ]
#-RTaīṝī fkraṟaṁaīq |
tadabhyāsavaśād yāti kramād yogī cidātmatām |

By repeatedly practicing that, the yogi gradually attains the nature

of consciousness. (134ab) (133ab)

The word ‘that’ refers to the (Unstruck) Sound that is made manifest in
the seeds of emanation and withdrawal.
He explains (how this is possible):

āī̄Jī ā̄ā=² Jīsā aI hṬ JITN TT: TT: I 2³I

ār̄ J-āt a aī aī farsrqad |
tathā hy anacke sācke vā kādau sānte punaḥ punaḥ || 134 ||
smṛte proccārite vāpi sā sā saṁvit prasūyate |

In the same way, the repeated utterance or recollection of the

consonants from K to S, with or without vowels, give rise to their specific
form of consciousness. (134cd-135ab) (133cd-134ab)

Here, with reference to (letters of Mantras) that are without vowels, (we
read in the Mālinīvijayottara): ⁶. . . place the Twice Born (K) without the Living
Being (S) in front’,⁷ and with reference to letters with vowels: ‘the Living
Being (S) along with the left shank (AU). . .*⁷⁸ When one utters the aggregate
of (consonant) letters beginning with K and ending with S repeatedly or

(as is the case, for example, with the Devyāyāmala, see 15/462cd-466ab) (460-463)).
The goddess Kālī withdraws and assimilates everything into herself. Her very name,
Kālasaṁkarṣinī, which means ‘she who drags or draws time (into herself)’, suggests
this. While Parā is white, representing the brilliance of the creative Light of
consciousness, Kaālī is black, representing the Unmanifest that precedes creation, and
which is its final end. Accordingly, their seed-syllables, which are their essential sonic
forms, are those of emanation and withdrawal (4/191cd, 5/133cd).
³⁷ MV 17/29d. Jayaratha is referring to the construction of the Kālarātri Vidyā (see
below TĀ 30/60-64ab), which is SKrṛK. He presents this as an example of a mantric
syllable that is partly formed without vowels. The full passage says:
‘Having conjoined the first (letter) of the Garland of the Head (r) with the
Living Being (S) mounted on the first Twice Born (K), then place the Twice Born (K)
without the Living Being (S) in front (SKṛK). This is said to be Kālarātri (the Dark
Night), who severs the vital points.' MV 17/29-30ab
⁸ Tbid. 3/54c. The passage in the MV refers to the construction of the Parā Vidyā
(SAUḤ). See below, 30/27-28ab.
 TANTRĀLOKA 183
recollects them,³” a (particular form of) ‘consciousness’, that is, experience,
arises which is different for each one (and functions in its own way. One of
them,) for example, (can serve as a means to) pierce the vital weak spots (in the
body of an enemy), (another) nourish (the body) and the like. Thus, repeatedly
uttering the Sound made manifest in the seed syllable of emanation and the rest
or (just) recollecting (it), the yogi experiences oneness with consciousness. Thus
it is rightly said that ‘by repeatedly practicing that, the yogi gradually attains the
nature of consciousness.³
(This does not only take place by practicing) the phonemes of Mantras
that are not a part of daily life (lokottara) and distinct from the things (and
meanings) (artha) denoted by words (in common speech);³¹ the same (applies)
to (the phonemes of the common words of) daily life (laukika). Thus, he says:

JṬaT̄īaraāTajṝī
raṁaī sērāīsf 1 2 3, u
ṣṣadrTāīīṁ ār̥̄gIT-IISaRGTaTT |
bāhyārthasamayāpekṣā ghatādyā dhvanayo ‘pi ye |/ 135 ||
te ‘py arthabhāvanāṁ kuryur manorājyavad ātmani |

Even (meaningful) sounds such as ‘jar’, which in accord with

convention refer to (some) outer object, arouse an imaginative awareness
(bhāvanā) of the object within oneself, just as does a construct of the
imagination.³² (135cd-136ab) (134cd-135ab)

³¹⁰ Generally, anusvāra (the nasal ‘m’ drawn as a dot above a semi-circle) is added to
the letters to turn them into seed-syllable Mantras. Thus, to do this one should recite the
consonants as follows, paying attention to produce a strong nasal resonance at the end of
each letter:
KAṀ KHAṀ GAṀ GHAṀ ṄAṀ, CAṀ CHAṀ JAṀ JHAṀ ṄAṀ, ṬAṀ
THAṀ ḌAṀ ḌHAṀ ṆAṀ, TAṀ THAṀ DAṀ DHAṀ NAṀ, PAṀ PHAṀ BAṀ
BHAṀ MAṀ, YAṀ RAṀ LAṀ VAṀ, ŚAṀ ṢAṀ SAṀ, HAṀ
Any or all of the sixteen vowels may be added to them, namely, A Ā UŪṛ
R IIḶ E AI O AU AṀ AḤ. Ṭhus, for the first consonant we get: KAṀ KĀṀ KIṀ KĪṀ
KUṀ KŪṀ KIM KR̥ṀM KIṀ KLṀ KÉṀ KAIṀ KOṀ KAUṀ KAṀ KAḤ. The reader
is referred to the chart of the Sanskrit alphabet in Appendix C to Chapter Three.
³⁴⁰Above 5/134ab (133ab). It is commonly believed that by repeatedly uttering the
single letters in the prescribed way, the practitioner gains particular benefits. According
to the Trika view, the reason for this is that this practice gives rise to various
experiences and states of consciousness, corresponding to the letters that are empowered
to bring about these results. Thus, it is quite possible that by repeating these seed-
syllables in consonance with the breath or mentally, they can give rise to an experience
of the oneness of liberated consciousness.
³⁴¹ Seed-syllable Mantras like SAUḤ and KHPHREṀ do not mean anything, in the
common sense of what is meant by ‘meaning’, and so are not like words that are used in
the common parlance of daily life.
³³² Cf. above, 4/103. See 5/141-142 and also 26/22. Concerning linguistic conventions in
general and how they are learnt, see 11/66-67ab; and how they are established in the
intuitive genius (pratibhā) of consciousness, which is free of them, see 11/67cd-80ab
184 CHAPTER FIVE

‘(Some) outer object’ that (initially) is not perceived to exist (as that
object, only its) form, (which in the case of a jar) is a broad base and belly etc.,
variously considered to be the best (of its kind) or old etc., of which one
conceives the ‘convention’, namely, ‘this is its name’. The words ‘jar’ and the
like (the meanings of which) depend upon (what they denote) cannot be known
just by the existence alone (in itself) of the entities they denote. However,
uttered or recollected ‘within oneself’, (they stimulate) ‘the imaginative
awareness (bhāvanā)³, that is, direct perception (sākṣātkāra), ʻof the object,
just as does a construct of the imagination’*⁸ It is experienced in this way
just as (happens) in one’s imagination or thoughts, with words like ‘beloved
that induce an experience of passion or grief, etc., although the thing (itself)
(that they denote), that is, the lover, is not present. This is the meaning. The
point is (that if this is the case with ordinary words), what doubt can there be
that this is possible in the case of the phonemes of Mantras, that abide in this
way at one with consciousness independently of convention?
(Now) he says, by referring to the sense (rather than quoting in full),
that scripture (says) the same:

TṬgh āJ dāī ādīTaīStāṀ

|| 233 1
f iavrzzī ūāūāraāmīzsa: |
tad uktaṁ parameśena bhairavo vyāpako ‘khile || 136 ||
iti bhairavaśabdasya saṁtatoccāraṇāc chivaḥ |

The Supreme Lord has said that (with the words): “Bhairava
pervades within everything. Thus, by uttering the word ‘Bhairava’ at
length (one becomes) Śiva.³ (136cd-137ab) (135cd-136ab)

In accord with the etymology (of His name), ‘Bhairava’ sustains, that
is, supports, nourishes and deploys everything, whether internal or external, and
(s0) is the agent of emanation, persistence and withdrawal. He ‘pervades all
things’ and is full, because, embracing the entire universe (within Himself), He
is filled. In the same way, by encompassing the pervasion of the Self and by

and 16/276-278. Also, concerning the nature of Mantras in this perspective, see below,
16/250 ff.
³Ṁ³ The names of objects cannot be known just by perceiving them. They are known by
knowing the name attributed to them by a commonly agreed linguistic convention.
When we see a round flat-bottomed hollow vessel, we know what it is by attributing its
name to it. Clearly, this varies according to the language we speak. In English we would
call it a jar, in Sanskrit ghaṭaḥ. Buṭ although the names of objects cannot be known by
seeing them, by knowing their names we can conjure them up in our imagination.
Mantras are not like common words. They exist in themselves within inner
consciousness as do words, but they do not refer to outer objects. Rather they are divine
sonic forms of awareness, various as are the beings, ranging from the lowest to the
supreme Deity Itself, metaphysical entities, world orders etc., of which they are the
sonic body. As such, they are their denotators, at one with them.
³ Condensed paraphrase of VBH v 130, quoted in full by Jayaratha.
 TANTRĀLOKA 185
repeatedly ‘uttering the word ‘Bhairava”’, that is, by contemplating it within
the Central Abode from the Heart up to the End of the Twelve, ‘(one becomes)
Siva’. The meaning is that one experiences oneness with Bhairava. (The
Supreme Lord) ‘has said’ (this) in the venerable Vijñānabhairava. As is said
there:

‘“(Bhairava is so called because) He fills everything and causes it to

resound (ravayati). He gives all things, and He pervades within everything.
Thuṣ, by uttering the word ‘Bhairava’ at length, (one becomes) Śiva.” ³⁵

Well then, (one may ask,) agreed that that is so by uttering (Bhairava’s)
name, but how can that be so by (just) recollecting (it)? With this question in
mind, he says:

JTTĀĪNRĀST THĀTGTGA ṬĀTT: I|230 1

śrīmattraiśirase ʻpy uktaṁ mantroddhārasya pūrvataḥ || 137 |I

(The same) is also declared in the venerable Traiśirasa, (just) before

(the section dealing with the) selection of the Mantras. (137cd) (136cd)

‘(Just) before (the section dealing with the) selection of the

Mantrasʼ, that is, when the goddess asked: ‘I now wish to hear (about) the
defining characteristic of the selection of Mantras’. At the beginning of (his)
reply, the very first thing the god says concerns the nature of the recollection (of
Mantras). This is the meaning. The point is that what is discussed (in this
context is) the supreme vitality of Mantras. As he, (Abhinavagupta) himself has
said in the Sūtravimarśiṇī:

‘thus, those who belong to the tradition consider that memory, vitalized
by Mantras etc., is like a wish-granting gem, capable of bestowing all
accomplishments.³⁸⁶

³³* VBH 130 (128). The same verse is quoted above in TĀv ad 1/99cd (100cd). There, in
place of the reading racayati – ‘deploy’ we find ravayati – ‘causes to resound’.
Although the latter reading is the most generally accepted, and so was retained in the
case of the previous citation, here it is clear from the remarks in Jayaratha’s
commentary that he accepts the first reading. Given the large variety of meaningful
variant readings of the VBH in the MSs, it is not impossible that he accepted both
readings in different contexts.
The didactic etymology (nirvacana) here is implicit in the initial letters of the
Sanskrit words in brackets, namely, ‘bha’, ‘ra’ and ‘va’, which are the three consonants
that make up the name ‘Bhairava’. See above, note to the same quotation in TĀv ad
1/99cd (100cd).
³⁴⁶ IPV ad 1/4/1. This statement is found in Abhinava’s commentary (vimarsinī) on ĪP
1/A/1 that says:
‘(The Lord) who is free (and independent) is the perceiver of the entity
previously experienced. Continuing to exist subsequently, also reflecting that ‘that’ (is
what I have previously experienced,) is said to be memory.”
186 CHAPTER FIVE
He (now) quotes (the Triśirobhairavatantra);:

¥ii°R¢tĀFGĪCÉICḶḺETḶTĀḤ
T--rāT Ṭ-āTRTĀRTTTTTĀTTĒH
I 23¢ 1
smṛtiś ca smaraṇaṁ pūrvaṁ sarvabhāveṣu vastutaḥ |
mantrasvarūpaṁ tadbhāvyasvarūpāpattiyojakam || 138 II

‘In actual fact, memory (the faculty) and recollection (the act) are
(already) present in all things prior (to the identification of their nature). In
reality it is Mantra™’ which conjoins the object to be experienced through
it with the attainment of its own nature.’ (138) (137)

An object of recollection, for it to be an authentic memory, must be the same as

the one experienced in the past. However, the memory of it is that it is ‘that’ (which
was,) rather than ‘this’ (which is), and so in this respect the two, although the same, are
contrary to one another. Accordingly, Abhinava writes:

‘Thus it is said that memory is the reflective awareness that ‘that’ (is what I
have previously experienced), which is the awareness that the previous and subsequent
(experiences of the entity) are contrary to one another (as the former is in the past and
the latter is present). (Thus) it is that that same Supreme Lord (who was in the past)
recollects in this way (in the present). His (capacity for) recollection is the assumption
of the mmāyā-subjectivity that he bears in order to make contact with time and the force
(of limited agency) (kalā) and the rest required for this kind of reflective awareness (to
take place). Thus (recollection) consists of both difference and the unity due to Maāyā
(which gives rise to the former) and Vidyā (which is the limited capacity to know that
gives rise to the latter).”
Abhinava then goes on to make the statement Jayaratha quotes. Abhinava
continues with the following citation from an unidentified source, that teaches how
recollection functions in the context of spiritual practice:

““(O Lord,) recollection assuming the state of the visualization (of deity)
(dhyāna) and the like manifests Your glory (like) the wish granting gem (that grants
wealth).¹

According to this view, this is possible because ultimately, it is the Lord

Himself who, assuming the condition of the fettered soul, recollects his own nature as
his mantra and visualized form etc.”
³Ṁ! Mantra here means the power of mantra, which is identified with the subject.
Jayaratha, following Abhinava, explains memory as Utpaladeva does in his
Iśvarapratyabhiñã; that ĩs, that it is founded on the permanence of a common perceiver
who, by the power of his reflective awareness (vimarsa), perceives the object in the
past, and recollects it now in the present as belonging to the past. In the perspective of
Mantra practice, the perceiver is the essence of Mantra, and his reflective awareness, the
Goddess who is its power. The 7riśirobhairava itself defines memory in the following
passage, which Jayaratha quotes elsewhere, as follows:

‘Memory is the conceived notion of the thirty-six principles as relatively

distinct (from one another). It is said to be the limited perceiver, whose nature is clearly
 TANTRĀLOKA 187
Here (according to vus), ‘memory and (and its associated)
recollection’, which is the non-forgetfulness of the manifestation of something
experienced in the past and consists of the reflective awareness: ‘(it is) that’,
unfolding as a perception that differs in character from (present) experience,
recognition etc., is the power of the Supreme Goddess. And that is necessarily
‘present in all things’ that manifest as words and (the things they) denote,
‘prior (to the identification of their nature)’, that is, in the initial phase (of
such forms of volition) as the desire to appropriate something for oneself.
Otherwise, all daily life would cease to be rooted in that, in accord with the
teaching that ‘daily life proceeds by virtue of memory and discourse’.³*.
(An opponent may object that) something experienced previously does
not exist now, and so, as it has no object, no memory would arise. Or if (the
previously experienced object) does exist, that would be its (direct present)
experience. So how can this daily life, which has that (i.e. memory) as its root,
be possible?³ With this doubt in mind, he says: ‘in reality it is Mantra’.
‘Mantra’ is (that which) invokes (mantrayati) the recollection (of Deity) as it
truly is and reflects on all things as one with itself. The meaning is that (Mantra)
is the supreme subject, and his essential nature rests solely in that. Well then,
(the opponent may rejoin,) even if that is s0,³ what of that? With this question
in mind, he says: (Mantra) ‘conjoins the object to be experienced through it
with its own nature’. This is because the nature of Mantra, which is that
supreme subject, ‘conjoins the object to be experienced’, that is, the entity
such as a jar, and ‘the attainment of its own nature’, that is, its being made
one with its own (essential) nature (svāṁmasātkāra). The meaning is that it
establishes (its existence) according to its true nature. The point is that if all this
experienced reality were not to arise (all together), undivided, its recollection
would not be (possible). As has been said:
‘If all the inner things that have been experienced were not to be well
protected by being made one with You (O Lord), memory, which is (that)
certain (inscrutable) lack of forgetfulness of an entity that has been known,
would not be possible.¹
³⁸¹

evident duality. O Bhairavī, it is the gross state of consciousness, which is the

perception (vijñāna) that is established in the extreme (lower) limit (of consciousness).”
(TBh quoted TĀv ad 8/12-15ab).
³³⁴ Abhinava quotes the first half of this line in the ĪPVv 2 p. 232 but does not tell us its
source. Read, as there, abhilāpena for abhilāṣena.
³ An opponent to this view may object that, as the previously experienced object is not
present now, how can there be any memory of it, as there is no object for it to recollect?
Conversely, if it were to exist at the present time, it would be an element of present
experience and not a remembered object of the past. So how could empirical experience
be possible if it were based on memory?
³*⁰ Read nanv evam for nanv em.
³⁹! Abhinava quotes this verse in IPVv 2 p. 3, introducing it saying that it is by
Bhatṭṭadivākara. He quotes it again in IPVv 2, 328, saying that it is from the
stotra, that we knowis by Divākaravatsa. He was probably Bhāskara, who wrote
a commentary on the Śivasūtra (for details see Dyczkowski 1992: 289). The first
passage reads:
188 CHAPTER FIVE

pūrvãnubhavakālaḥ smaraṇakālaś ca yāvat bodhena na vyāptaḥ, tāvat kathaṁ

smaraṇam, tau ca na niyatāv iti aśeṣakālānugamas taddvāreṇa āyātaḥ iti
nityaprakāśasvabhāvo yo bodhaḥ, tadātmatattvam iti labdham | evam api ca yadi tad
avinirbhāgena anubhūtavastusaṁbhavo (p. 3) na bhavet, kathaṁ smaraṇam iti
sarvākāratālakṣaṇaṁ svātantryam uktam | yadāha bhaṭṭadivākaraḥ (quotes this verse)
iti | na ca iyad eva, yāvat viśvākāratāyām api prakāśarūpatvāparihāṇiḥ | kasyacid eva
bhāvabhāgasya unmajjanā, anyeṣāṁ nimajjaneti bahuśākhe vaicitrye yad asya
nityabodhasvabhāvasya ātmanaḥ svātantryam etad aiśvaryam anantaśākham iti yāvat
sādhayitavyaṁ, tat smṛtiśaktyā siddhyai iti yuktaṁ spaṣṭatvam |

‘If the time when the previous experience took place and the time of its
recollection were not to be pervaded by (the same awakened) consciousness (bodha),
how could memory (be possible)? Those two (times) are not invariably fixed (together
in themselves) (niyata). Thus, one reaches (the conclusion that) the consciousness, the
nature of which is perpetual light, present at all times and come down (from the past
into the present), is the essential nature of the Self (ātmatattva) (which exists at all
times). Thus, moreover, if the previously experienced entity were not to arise, because
that (consciousness is always the same and) undivided, how could recollection (be
possible)? (In response to this objection,) it is said that (recollection is) the creative
autonomy (svātantrya), the characteristic of which is that it is the omniformity (of
consciousness). As Bhatṭṭa Divākara (has said . . . .). This is not all. Even whilst
(consciousness) is omniform, its state as (the undifferentiated) light (that illumines all
things at all times) is not destroyed. Some part of phenomena emerges (out of
undifferentiated consciousness, while) other (parts) submerge (into it). Such is the
creative autonomy of the essential nature of eternal consciousness (present) within the
wonderful diversity, with the many branches (and modalities in which it manifests).
That is the sovereignty (of consciousness) that has endless branches (and forms). To the
degree in which it can be proved to be possible, it is proved (to be such) by (the
existence of the) power of recollection. That this is clearly (so) is šound (and
reasonable).⁷ ĪPVv 2, p. 2-3

Cf. also ĪP 1/6/9: kintu naisargiko jñāne bahirābhāsanātmani |

pūrvãnubhavarũūpas tu sthitaḥ sa smaraṇãdiṣu || 9 ||

‘“When perception takes place, which consists of (a present) external

manifestation, the innate creative (naisargika) (power of consciousness operates).
However, present (sthita) in the form of what it has been previously experienced (to be,
takes place) in the course of recollection and the like.”

When an object is perceived, it stimulates the recollection of similar objects

seen previously; they are compared with the one experienced at present for it to be
identified. The association of a particular element of experience with its designation, be
it a table or a feeling of pleasure or pain, is established on the basis of a linguistic
convention learnt previously. This too requires the capacity to remember. This takes
place by the power of reflective awareness (vimarśa), which is the representational
function of consciousness, consisting of a combination of functions or energies working
together in a unitary process, of which the power to recollect (smṛti), know (jñāna) and
differentially negate (apoha) are the principal ones. If they were not to operate,
experience would be (just a chaotic) flux of sensorial and mental data, that could not be
perceived as an ordered universe, with its placement of individual elements changing in
a regular and ordered way, flowing from the past into the future. It is in this sense that
nothing could exist as we know it to be, if it were not for memory. The Pratyabhijñā
 TANTRĀLOKA 189
He now analyses (the nature of memory).

īftī. taāTīṇāē? ̄dīaī3 āṝīēī |

3TTPTTTTGĀTI TTTTaTĒTH q I 238 1I
aaqvīāāzā dftā: #fañṁ: ṇāamaā: 1
aafrṁfrtar āaīṁ fafg aī ar a*kaīd x %o
smṛtiḥ svarūpajanikā sarvabhāveṣu rañjikā |
anekākārarūpeṇa sarvatrāvasthitena tu || 139 ||
svasvabhāvasya saṁprāptiḥ saṁvittiḥ paramārthataḥ |
vyaktiniṣṭhā tato viddhi sattā sā kīrtitā parā || 140 l|

Memory generates its own form, and is present in all things as that
which manifests their specific nature (rañjikā). This is because it has

insists that memory is only possible if there is an abiding underlying consciousness that
persists intact when all else changes. Our day-to-day life is based on this. Were it
otherwise, all experience would always be totally new and unknown; there would just be
a series of discontinuities. Memory cannot be due to just latent traces of previous
experience that survive into the present one. If that were so, it would be a form of error.
We would be mistakenly believing that what we are recalling is in the past. For memory
to be real and correct, we must not only feel that what we are remembering is in the
past, but actually experience the past in the present. Otherwise, it would not be real
recollection. This is only possible, the Pratyabhī argues, because consciousness is
timeless. The present experience of something that occurred in the past is what we call
memory. Within timeless consciousness, there is no past, present or future. This timeless
consciousness is that of the supreme subject, who is the fundamental subjectivity of the
individual perceiver who, identifying with the psychophysical organism, experiences its
location in space and existence at a certain time as being its own. Memory is a power of
the supreme subject. It precedes the actual act of recollection as the power inherent in it
to will that this or that be remembered, that accompanies the intention to perceive it and
is necessary for the identification of anything, and hence the establishment of its own
specific nature as a table or a chair, by differentiating it from all else that it is not. Juṣt
as individual consciousness is grounded in universal consciousness, of which it is a
form, so are the individual powers of perception, including memory, in the universal
power of consciousness. In theological terms, universal consciousness is the male deity
and its power the goddess.
Abhinava is answering the question: “how can the recollection of Mantra bring
about the realisation of the true nature of deity?’ Now we should be able to understand
why he replies to this question by saying that memory is Mantra. Memory defines the
specific nature of an object by linking it to its specific designation, and thus actualizes
its existence, i.e. makes itself known, to the perceiver as a table or a chair. In the same
way, Mantra links the reality which is experienced through it, and designates it with the
realisation of its own true nature, not as a table or a chair, as happens with mundane
names, but as a manifestation of consciousness, with which it is one. Mantra, as
Jayaratha says, ‘invokes the recollection of Deity as it truly is’. This means one with
itself as the pure consciousness of the supreme subject. This is possible because the
language of Mantra is not restricted to linguistic conventions. It is the pure, resonant
pulse of the reflective awareness of Deity, the supreme subject.
190 CHAPTER FIVE
countless forms and is everywhere present (in all previously experienced
objects). Ultimately it is consciousness, which is the attainment of one’s own
nature established in manifestation. Know therefore that this (pure) Being
(of all that exists) has been acclaimed (by the teachers) as supreme. (139-
140) (138-139)

Memory is ‘established in manifestation’, that is, in the past

experience which is the manifestation of (some) entity, and being one with it,
‘generates its own form’ associated with that time, that is, (memory) manifests
the recollected object. This is the meaning. ‘Recollection’ (smaraṇa) is the
unfolding again of past experience associated with that time. Thus, the true
nature (of a recollection is) the reflective awareness that it is ‘that’ (which I
remember), correctly produced, taking the support of both times, the previous
(when something was experienced) and the subsequent (when it is recollected).
Well then, (one may ask,) in this way also, as memory is a particular kind of
thought construct, and so has no (corresponding outer) object, how can it make
(anything) manifest? (In response to this question,) he says that (memory) ‘is
present in all things as that which manifests their specific nature (rañjikā).
This is because it has countless forms and is everywhere present (in all
previously experienced objects).” (Memory is present) ‘everywhere’, in all
previously manifested phenomena such as jars, ‘because it has countless
formsʼ, according to what is desired (from the object, which appears) as a jar (if
one wishes to draw water), gold (if one needs money and wishes to sell it), or a
substance (to offer to the deity), and so on. Sometimes, (memory) clearly
‘manifests’ in accord with its own time, (in which it exists) as just the
manifestation of a jar, for example, which in this way is established in its own
specific nature as a jar, in accord with its own specific characteristic.²”² As is
said (in the Īśvarapratyabhijñā):

‘(Memory, to be truly memory,) must make manifest (an entity) in the

actual moment (of recollection and in its own time when it existed), reflecting
on what was made manifest previously. (It may make) the specific characteristic
(svalakṣaṇa) (of a jar manifest) (either) as just the (single) manifestation ‘jar”
(or) in its entirety (with all its component manifestations).”³³

³⁰2² Read svalakṣaṇyāt for svālakṣaṇyāt.

³²³ P 1/4/2. Utpaladeva explains in his own commentary (vrti): ‘Thanks to the power of
memory (smṛtiśaktyā), the subject, when having a reflective awareness (parāmṛśan) as
‘that⁷ of the particular entity formerly perceived, must make it manifest (in the present)
(ābhāsaty eva), for there would be no reflective awareness of an object made manifest
(only in the past) (prakāśitasya); and this manifestation occurs at the very moment of
the act of remembering (svasattākāla eva). Therefore, it is not erroneous to state that
there is a manifestation at the moment of the memory, of an object which is no longer
present at that moment. At certain times, the object appears in the form of a single
manifestation, i.e. limited to one of the many manifestations that constitute it, such as —
in the case of a jar – ‘jar’, ‘golden’, ‘individual substance’, ‘existence’ etc., depending
on the subject’s intentions. In these cases, its manifestation in memory is distinct and
vivid (sphuṭa). At other times, on the contrary (anyadā tu), the object appears in its
totality, since this is the subject’s intention: its manifestation is equally distinct and
 TANTRĀLOKA 191
It is proved in this way that memory and the experience (it recollects)
are one, because the previous experience manifests as one with (its)
recollection, (which is only possible if the same consciousness which is the
essential nature of the perceiver persists unchanged). Thus memory (amounts
to) the attainment of one’s own (conscious) nature, and is ultimately real
cognitive consciousness, (and so he says): ‘ultimately, it is consciousness,
which is the attainment of one’s own nature, established in manifestation.”
As is said (in the Īśvarapratyabhijñā):

‘It is not logically possible for the recollected (object) to manifest if the
memory is divided off from it (bhede). Thus the (necessary) oneness of the
different times perceptions (occur) is this, (namely, their) perceiver.³³⁴

Thus:

‘That is the radiant effulgence (of the Light of consciousness as the

manifestation of all things), the great (universal) Being (of all that exists),
unconditioned by time and space. As the essence (of all things), that (Supreme
Speech) is said to be the Heart of the Supreme Lord.¹⁵

This is the plane of the vitality of the one who utters Mantras (mantrin);
described in this way, it is the supreme, uncreated reflective awareness of (the
pure) subjectivity (ahantā) (of consciousness). It is said that one should pay
attention to it just here (with the words): ‘know that this (pure) Being (of all
that exists) has been acclaimed (by the teachers) as supreme.” (The word)
‘know’ indicates the object of the sense of the statement.
If by uttering or recollecting the words of daily life, such as ‘jar” and the
like, in this way, they serve as a means to attaining oneness with consciousness,
what is the use there (in that case, of Mantras) such as the seed-syllable of
emanation? Thus, he says:

vivid (tathaiva), as in the previous case. And finally, the subject whose mind is
intensely concentrated without interruption even directly visualizes the object formerly
perceived (dṛṣtārtha).’ (Torella’s translation)
³³¹ P 1/4/3. Utpaladeva explains in his own commentary (vṛti): ‘And the object
formerly perceived, manifesting itself together with the perception of the present ‘light’
of the memory (tātkālikasmṭiprakāśe) (directed at that past time), is necessarily not
separate from memory, since that which is separate from the light cannot shine. There is
therefore a unity of the distinct cognitions such as direct perception, memory etc., and
this unity is constituted by the Self, the knowing subject.’ (Torella’s translation).
“⁵ TP 1/5/14. Also quoted above ad 3/209cd-210, and below ad 29/126cd-127ab; ĪP
1/5114cd quoted ad 1/174cd-176ab; ĪP 1/5/13-14 quoted ad 4/181cd-182ab.
192 CHAPTER FIVE

Varṇa – Three Seed-syllable Mantras³⁴⁸

f ā: Ūraraī fē-ī 3 āīṁīīvsahr:

ãf Ũr̥cā̃ īg: aãtrgīraaṁ
u 2ẽ
kiṁ punaḥ samayāpekṣāṁ vinā ye bījapiṇḍakāḥ |
saṁvidaṁ spandayanty ete neyuḥ saṁvidupāyatām || 141 ||

AIl the more reason therefore why these clusters of seed-syllable

(Mantras) can, independently of conventions, cause consciousness to
vibrate, and make of it a means to realisation. (141) (140)

We will explain how and where (these seed-syllable Mantras) ‘make

consciousness a means to realisation’.
Well then, how do they operate independently of (linguistic)
convention?

E|³IEIEICAEĪEEIEGAEAIG-=E³EĀI
TPīcōṟṝāārāīzaīāīī̄sīrvēī qvṝaāī | 242 1
vācyābhāvād udāsīnasaṅvitspandāt svadhāmataḥ |
prāṇollāsanirodhābhyāṁ bījapiṇḍeṣu pūrṇatā || 142 |

The plenitude (of consciousness) (pūrṇatā) (can be experienced) in

the cluster of seed-syllables. This is due to (several reasons). (Firstly,)
because they do not refer to a (specific) object of denotation. (Secondly,
because in reality) they are the (transcendental) vibration of consciousness,
which is aloof (udāsīna) (from objectivity). (Thirdly,) they have an inherent
power of their own, and (fourthly,) by the outpouring and suppression of
the vital breath (as prāṇa and apāna) (they give rise to emission and
withdrawal). (142) (141)

‘The plenitude (of consciousness) (pūrṇatā) (can be experienced) in

the cluster of seed-syllablesʼ, that is, the seed-syllable of emanation and others,
because (the consciousness experienced within them) is not propense to
anything else (except its own nature), and so is free of craving. (This due to

³⁸⁸⁹ One of the practices of the Individual Means listed in the MV is ‘varṇa’, which
literally means ‘phoneme’. Abhinava explains that in this context, the term refers to
seed syllable mantras. Accordingly, Abhinava introduces the subject with general
remarks on the nature and function of seed syllable, i.e. bīja and piṇḍaka Mantras (141-
142 (140-141)). He then goes on to present the seed syllables he considers to be the
most powerful. The first two are well known as those of the Trika (SAUḤ) and the
Krama (KHPHREṀ). The thirdis a variant of Navātman called Hṛllekha, Line of the
Heart (KSMṚYŪM). Itis taughtin chapter five of the Dīkṣotara. Perhaps the third bīja
is added here as it a Saiddhāntika equivalent of the Trika Heart syllable (hrdayabīja)
(SAUḤ).
 TANTRĀLOKA 193
several reasons, firstly) because (their) radiant manifestation (sphuraṇa) is one
with consciousness, because ‘they do not refer to a (specific)² separate ‘object
of denotationʼ. (Secondly, they are) ‘the vibration of consciousness, which is
aloof (from objectivity)² because it rests within its own nature alone, and so is
not (extroverted and) directed outside (bahirmukha). (Thirdly,) ‘they have an
inherent power of their own’, which is their own unfolding expansion.
(Fourthly, because) ‘by the outpouring’, that is, (the outward) flow towards the
object of knowledge ‘of the vital breath’, which is the means of knowledge
and (its) ‘suppression’, that is, repose within the introverted nature
(antarmukharūpa), (they) generate emanation and withdrawal. Whereas on the
contrary, in the case of words in common daily use, such as ‘jar’, which
essentially refer to (specific) objects and so do not possess the plenitude (of
unrestricted consciousness), they are for that reason dependent on (linguistic)
convention etc. Thus the meaning (of this verse) has been successfully
established.³”⁷
Having explained this in this way in general, he (now goes on) to also
explain (the nature and function of these seed-syllables, beginning with Parā
(i.e. SAUHḤ), in their particular, specific manner.³⁸

The Seed Syllable SAUḤ

{IEEIEJISEEÁEAEATIEANEEEIEET!E
Taā- fē ũaṁ aqaīṣṣzḡṁkaitdē- 1 23 1
GTHTGHĪTITTHTĪTT TTTTTRTī |
JTṬCN: JSITĪ T ŪṬJTĒTTTIGĪ; I ° I
³⁹⁷ Seed-syllable mantras (bīja) have no specific meaning, as they manifest at one with
pure consciousness. They are the pulse of awareness. Not external, they rest in
themselves alone and stand ‘aloof’ (from external phenomena). They arise
spontaneously as the means of knowledge of higher realities when the vital breath
(prāṇa) manifests, that is, flows out directed towards their sacred object of knowledge,
and also when it is ‘checkedʼ, i.e. rests within itself in this way. The seed-syllables of
creation and destruction bring about creation and destruction, and so the seed-syllables
are endowed with the plenitude of consciousness. This is because they are not propense
or inclined toward anything. They arise within the perceiver who is free from desire.
Conversely, common words, such as ‘jar’, are not ‘full’, in that they have a specific
meaning dependent on convention. Restricted to their own meaning, they are not like
the most elevated seed-syllables that are replete with all possible meanings, referring, as
they do, to the all-embracing reality which is all things and with which they are one.
³⁹* Tn the following verses from 143 to 146, Abhinava describes how the utterance of the
syllable SAUḤ takes place within the sphere of the Individual Means. In the upper
reaches of the sphere of the Empowered Means, where it merges into the Supreme
Means, SAUH is the pure reflective awareness of consciousness, which is its universal
activity (sāmānyaspanda). Thīs is the supreme level of Speech called the Great Heart
(see above 4/181cd-188ab). SAUḤ is again represented as the Great Heart, in the
context of the Individual Means, as the Upper Kuṇḍalinī at the uppermost level of
ascent through the body and beyond (5/60cd-61ab).
194 CHAPTER FIVE

Ṭ̄] fṝm’-āī zīaīxīgaṛgaṝ

Ṝa ūēēd Tad SIITSTT I Q%4, I
sukhasītkārasatsamyaksāmyaprathamasaṁvidaḥ |
saṁvedanaṁ hi prathamaṁ sparśo ʻnuttarasaṅvidaḥ || 143 |I
hṛtkaṇṭhyoṣṭhyatridhāmāntarnitarāṁ pravikāsini |
caturdaśaḥ praveśo ya ekīkṛtatadātmakaḥ || 144 ||
tato visargoccārāṁśe dvādaśāntapathāvubhau |
hṛdayena sahaikadhyaṁ nayate japatatparaḥ || 145 ||

1) In the first awareness (saṁvedana)³” of the initial sensation of

‘pleasure’ (sukha), 2) the moans of passion (sītkāra), 3) (a pleasing external)
entity (sat) (like a woman), propriety (samyak) and equanimity (sāmya), is a
touch (sparśa) of the consciousness of the absolute.
The fourteenth letter (AU) united in a single nature (with the
previous letter S) (represents the act of) entering into the (perpetually)
expanding (Central Channel), which runs through and within the three
abodes of the heart, throat and lips. (The yogi) intent on the repetition (of
the seed-syllable SAUH) unites the two paths of the End of the Twelve with
the Heart, while the emission (H) (of the last) part (of SAUḤ) is uttered.
(143-145) (142-144)

The ‘first’ initial ‘awareness’ of the initial sensation associated with

‘pleasure’ and the like is subsequently also coloured by the object of (that)
sensation etc. This is the general sense. That ‘is a touch (sparśa) of the
consciousness of the absolute’. The meaning is that it is the direct experience
(sākṣātkāra) of supreme consciousness. (By) ‘pleasure’ (is meant) the most
excellent (experience of) wonder (camatkāra). ‘The moans of passion’ have
that as their cause. ‘(A pleasing external) entityʼ is some beautiful outer thing,
like a woman. ‘Propriety’ means that although (the outer object) is not
beautiful, even so (its parts) are (well) configured in an appropriate manner with
respect to itself. ‘Equality° means devoid of the duality of attachment and
aversion etc. And so the same (consciousness of the Abśolute) takes place by
the awareness of the sensation (sarwvit) in the form of just the initial letter S of
‘pleasure’ (sukha) and the rest. Thus, in this way the true nature of the Letter of
Nectar (S) of the seed-syllable of Parā (i.e. SAUḤ) has been explained. As was
said before:

“That same Supreme Nectar (is relished) at the beginning, middle and
end of (the sexual) arousal (of sacred intercourse). (First,) in the sounds of
lovemaking (sītkāra), (then) in the pleasure (sukha) (of the act),⁴⁰ which is the

³⁴⁹ AII the following words begin with S. Thus the ‘first awarenessʼ is this letter, with
which the seed-syllable SAUḤ begins. See above, 3/167 (166cd-167ab) and 5/54cd-
58ab.
⁴⁰⁰ The word ‘sukha’, which in common usage simply means ‘pleasure’, as opposed to
pain (duḥkha), or just a general state of wellbeing, contentment, comfort or even
 TANTRĀLOKA 195
essential being (sadbhāva) (of the Brahman), and (finally) in penetration
(samāveśa) (into consciousness), which is contemplative absorption
(samādhi).”⁴⁰'

Although (the letter S) is a dental (sibilant), it rests in the Root (centre),

as can be gathered from the meaning of (the verse) that follows:

‘(Starting from) the root, (it traverses) the heart, throat, the back of the
palate.
⁴⁰²

Then ‘the fourteenth’ (letter — AU), ‘(represents the act of) entering’
into the supreme foundation, called the Foundation of the Channels (of the vital
breath), which travels upward beyond the Cavity of Brahmā (at the crown of the
head), and ‘within’ the Central Abode of the three channels that are united
together, and so is expanding intensely. The meaning is that this is its place of
rest.⁴⁰³

happiness, here specifically denotes the pleasure experienced making love. We find the
same usage in, for example, VBH 69, as well as below, 5/144 (5/143).
“⁰¹ Above, 3/167 (166cd-167ab). This verse describes the same lovemaking experienced
with the developing self-awareness of absolute consciousness in the sphere of the
Supreme Means, that is, the continuity of practice of unbroken self-awareness
progressively intensified, finally developing into perfect contemplation. Although
practice of this means begins at the individual bodily level, it rises within the sphere of
subjectivity. Here in the sphere of objectivity, which is the domain of practice of the
Individual Means, it rises through the subtle body.
“⁰² Below, 5/146a (145a). Although the letter S is dental, it is imagined to be in the Root,
below the navel.
⁴⁰³ In order to utter the diphthong AU, the breath begins from the heart in the chest,
where A is pronounced.
It continues up to the throat, where the first half of the U is pronounced, and ends in the
palate, where the second half of the U is pronounced. This is done with the exhaled
breath (prāṇa). AU is the energy of action, which is the universal activity of the
energies of consciousness, through which all things and consciousness itself are made
manifest. It is called the letter of the Trident, because the fundamental triads that
encompass the expanse of manifestation within absolute consciousness are contained
within it. In the nondual sphere of the Supreme Means, these are the energies of will,
knowledge and action. In the embodied sphere of the Individual Means, they are the
three inner centres of its articulation. Articulated and so united with the Absolute, that
is, the Brahman represented by S, AU unfolds in the all-embracing expansion of the
Central Abode or Channel of the vital breath, to encompass the triadic universe in the
three centres, rising into the silence beyond into the Cavity of Brahman on the crown of
the head. From there, it penetrates through the upward flow of the resonance of
awareness into the plane of the Trident. This extends up from the Cavity of Brahmā to
the End of the Twelve, and there comes to rest in the Supreme Abode of the Upper
Kuṇḍalinī.
This phase is the sphere of emission (H) into the trans-corporeal and
supramental. In order to penetrate into it, the flow of the vital force in the current of the
breath needs to be straightened. The flow of AU which reaches up to the palate is
naturally straight. From there the breath is emitted externally through the aspirated
viṣarga at the end. The sound of viṣarga is a light exhalation as when one exclaims ‘ah’.
196 CHAPTER FIVE
Now does it rest alone or in some other way? With this question in
mind, he says that it is ‘united in a single nature (with the previous letter S)’.
‘United in a single nature’ means that it is established at one with its own
essential (conscious nature). In accord with the teaching: ‘“OṀ That Truth’ (or
tat sat)’, this has been declared to be the triple designation of the Brahman’.⁴⁴
(AU) is the eṣsential nature of the Supreme Brahman, and so it is conjoined with
(S), the Letter of Nectar. This is the meaning.
Well then, (one may ask,) if that is its place of rest (viśrānti), what is its
place of emergence (udaya)? With this question in mind, he says: ‘the three
abodes of the heart, throat and lips’, because it is located there (and of that
nature) as the letter A (which is pronounced in the) heart, and the letter AU by
the throat and lips. By taking them together there are three ‘abodesʼ, namely, the
heart, throat and lips, which are places from which they arise, and so is such.
Thus, by rising progressively from the heart onwards, it comes to rest on the
plane of the Trident, and so this is the essential nature of the Letter of the
Trident (AU).
After that, ‘while the emission (H) (of the last) part (of SAUH) is
utteredʼ, the attentive yogi ‘intent on the repetition (of the seed-syllable
SAUH) unites the two paths of the End of the Twelve’, that is, the (two) Ends
of the Twelve, namely, the nasal one and that of Śiva (above the head), with
emanation, that is, ‘with the Heart’. The meaning is that he utters the seed-
syllable of Parā at one with Śakti etc. right up to the end of the End of the
Twelve.
He summarizes this (teaching, as follows):

The aspiration echoes the vowel (svara – ‘resonance’) that precedes it. In this case the
preceding U of AU produces the aspiration ‘uhu’. Thus, the pronunciation of SAUḤ is
SAUHU. The exhaled breath along which the ‘emitted’ aspirate travels extends for a
distance of twelve finger breadths beyond the nose. This is the nasal End of the Twelve.
Travelling this way, the breath is ‘crooked’, ‘bent’ or ‘slanted’, like the shape of a
plough (halākṛti) (see above, note 3,167). It empties out into the ‘crooked’ outside
world of duality. Dependent on it, from there it must return, measuring out the extent of
the span of life and nourishing it until, inevitably, the swinging back and forth along its
crooked course ceases. To escape this mortal dynamism, the breath is redirected
upwards and straightened. Moving along this course, it rises to the End of the Twelve of
Śiva. The two paths of the End of the Twelve are united by the upward flow of the inner
emission (viṣarga). The converse of the outer emission which flows out into duality, the
inner emission flows into the oneness of Śiva, traversing the higher energies of Silence
that mark stages of progressive pervasion and elevation to the higher mind (samanā)
first, and then beyond into the Transmental (unmanā) of the Upper Kuṇḍalinī, which is
the vital essence of the energies of the individual soul. Kuṇḍalinī thus unites with Śiva
in the Supreme Abode of the Absolute.
The creative contemplation of this process begins with the exercise of a
creative, active sensitivity to the inner resonances, the breath, and places within the
subtle body. This develops with time and practice into an increasingly powerful and
direct experience which one could call a re-cognition - a perceiving again directly what
is first perceived through the medium of creative meditation, indirectly.
‘⁰BhGĪ 1/7/23ab. We have seen that the letter S is called the Third Brahman. Jayaratha
quotes the same verse above to explain how that is (see above, TĀv ad 3/168ab and
note).
 TANTRĀLOKA 197

ā-czchālḹcaāhīTRGATĪTRTT: |
3Tā-=aTzīēād: *ra gāṛSṝHīāēḍ II Q³ē II

kandahr̥tkaṇṭhatālvagrakauṇḍilīprakriyāntataḥ |
ānandamadhyanāḍyantaḥ spandanaṁ bījam āvahet || 146 ||

⁴³(In this way, this) seed-syllable makes the central channel of bliss
vibrate inwardly. (Starting from) the root, (it passes through) the heart, the

⁴0⁵ Veṛse 33 of the Parātrīśikā is concise, coded instruction concerning the manner the
syllable SAUḤ should be recited within the yogic body and the breathing cycle.
Abhinava supplies as many as four possible explanations of this cryptic verse. Despite
their differences, he considers them to be correct, and maintains that there are
numberless others. Indeed, here in this passage of the Tantrāloka he presents another
one. The verse in the Parātrīśikā reads:

ādyantarahitaṁ bĩjaṁ vikasat tithmadhyagam |

hṛtpadmāntargataṁ dhyāyet somāṁśaṁ nityam abhyasyet |

‘One should meditate on the seed syllable devoid of beginning and end in the
middle of the expanding lunar days present within the lotus of the Heart, and constantly
practice the lunar part.” PT 33

A) Bhaṭṭa Dhaneśvara Śarmā’s explanation:

etad eva hṛdayabījaṁ dīpakābhāvāt gamāgamaśīūṇyatvāt satatoditatvāc ca anādyantaṁ

tad eva vikasat paripūrṇatvaṁ yātaṁ tithīnāṁ madhyagaṁ hṛdayatvāt tad eva
saṅṁkocavikāsadharmopacaritapadmabhāve kande guhye hṛdaiva dhyāyet kiṁ ca asya
dhyānam āha

That same Seed of the Heart (i.e. SAUH) has no beginning or end. This is (for
three reasons. One is because) no (Mantra is added to it at the beginning or end) that
serves to energize it (dīpaka), 2) because (in its highest most authentic nature) there is
no going and coming (back in consonance with the breathing) and 3) because it is
perpetually active (and manifest) (satatodita). That is ‘expanding’ (in the sense that)
that it is in a state of complete fullness and ‘in the middle of the lunar days’ because it is
the Heart. One should contemplate it with the heart in the Bulb, the secret (centre of the
genitals) metaphorically (called) a lotus because it has the same qualities, that is, (it)
closes in (on itself) and blooms. Moreover, its visualized (form) (dhyāna) is described
(by the Lord Himself):

1) somāṁśaṁ ṣoḍaśakalātmakaṁ somarūpam abhitaḥ samantād asyet kṣipet parīpūrṇa-

candraṣyāsy hṛtkarṇikāniveśīkalayā .svaṣvadvādaśāntaga (> .-gaṁ)
puṣpādyudayasthānāt āhṛtāmṛtasparśaḥ
prodyannādānusāracumbikālakṣaṇakākacañcu-puṭamudrāmudritaḥ 2)
punas
tadapasṛtaśiśirāmṛtarasāṣvādavikaṣvarahārdasomaprasarannādanirmathitasudhā-
pānapūritacandramāḥ 3) punaḥ sūryakalodayamayāṇnackasakāramātraviśrānto
romāñca-stobhotpatan avāṣpakampastambhādyanugṛhītadeho ‘bhyāsaṁ kuryād iti
bhaṭṭadhaneśvara-śarmā |
198 CHAPTER FIVE

1) a) (The yogi) ‘should cast forth’ all around the ‘lunar part’, which is the
Moon consisting of sixteen digits along with the lunar energy (kalā) present in the calyx
of the heart of this completely full Moon, in the direction of its own respective End of
the Twelve.
b) (The yogi should) lay hold of a touch of nectar (amṛtasparśa) from the place
where the flower (of menses) and the like arises, stamped with the seal (nudrā) of the
Beak of the Crow, which is a kiss (given) in consonance with the upward rising Sound.
2) Then, the Moon is filled again by drinking the wine that has been churned
out by the extending Sound of the Moon of the Heart, that is blooming with the savour
(asvāda) of the juice (rasa) of the cool (fresh) Nectar that has come forth from that
(mudrā).
3) Then again, at rest within the phoneme S alone (without vowels), which is
Unstruck Sound consisting of the arising of the digits of the Sun, the body is graced
(with the signs of possession) such as horripilation, paralysis, upward leaps, tears,
trembling, and torpor. According to Bhaṭṭa Dhaneśvara Śarmā, this is how one should
practice.

2) Śambhunātha’s Explanation
ādyantarahitaṁ sakāramātraṁ ṣoḍaśākārāditithisahitaṁ kalāgrāsakrameṇa hṛdaye
‘ntar nikṣipet nālikājalākarṣaṇavat p. 275)
calanakampanaspandanasamāviṣṭamūlādhāratrikoṇa-bhadrakandahrṛmmukha-mudrāṣu
yugapad eva vilḻaṁbitamadhyadrutataratadatiśayãdidhãrã-
prāãptivaśagalitasāryasomakalājālagrāse ādyantarahitaṁ kṛtvā ādyantābhyām etad
bījamātṛkāpekṣayā aukārasakārābhyāṁ rahitaṁ visśleṣaṇayuktilabdhavīryaparicayaṁ
dhruvaṁ visargātmmakaṁ vikasatāṁ pañcadaśānāṁ tithmāṁ yanmadhyaṁ tithirahitam
eva grastakālaṁ ṣoḍaśaṁ tato ‘pi gacchati yat saptadaśī kalā ity uktam somasya
soḍaśātmakam āṃrtam aṁśaṁ hṛtkamale dhyāyet tad eva nityam abhyasyed ity
asmadguravaḥ |

One should cast into the Heart just the letter S, devoid of beginning and end,
along with the sixteen phases of the Moon (zithi) (that is, the vowels), beginning with A,
by a process of (gradually) consuming (these) energies (one by one) like one draws
water (up through) a straw. (p. 275) (The expression ‘devoid of beginning and endʼ can
be understood to be an adverb, in the sense of) ‘after having rendered it devoid of
beginning and endʼ. (This is done) by simultaneously (yugapad eva) devouring (all) the
network of the digits (kalā) of the Sun and Moon. Initially they dissolve away slowly
and then progressively more quickly into the mudrās within the root foundation, which
is the triangle of the auspicious bulb (bhadrakanda), the heart and the mouth,
penetrated, respectively, by the movement (calana) (in the Bulb), tremor (kampa) (in
the heart) and vibration (spandana) (in the mouth).
In relation to the letters of the seed-syllable (SAUH), the Firmly Fixed
(dhruva), that is, emission H, the vitality of which has been increased by the manner of
its release (visleṣaṇayukti), is (said to be) devoid of beginning and end, that is, the letter
AU (which is before H in alphabetical order) and S (which comes after). The middle of
the fifteen unfolding lunar days (i.e. the vowels from A to M) is the sixteenth (H), in
which time has been consumed (grastakāla), and has no (corresponding) lunar day
(tithi). It is said that beyond that also (tato ‘pi), he reaches the seventeenth (energy of
the Moon).
(The yogi) should meditate within the lotus of the heart (on this) immortal part
of the Moon, the sixteenth (i.e. H). One should practice that alone continuously. Suchis
(the meaning according to) our teacher (Śambhunātha).
 TANTRĀLOKA 199

3) Somānanda’s Explanation

tathāhi- somayā bhagavatyā saṁghaṭtātmakasamāpattikṣobheṇa

tattvanirmathanātmanā vartate iti somo bhattārakaḥ tasya samagrabhāvāvayavinaḥ
paripūrṇāhamātmano ‘ṁśo nīlasukhādiḥ tad evam abhyasyati
svasvarūpāvartanasṛṣṭisaṁhārāvartacakrākṣamālikayā punaḥ punar āvartayatīti yat
satyaṁ bhāvyate sa eva eṣa satatodito hṛdayajapaḥ | p. 276)

Again, the Lord Moon (soma) is so called because he is together with Umā (sa
+ umā = somā), the Goddess, (united to him) by the arousal of the contemplative
attainment which is (their dynamic) conjunction (saṁghaṭṭa) and the churning of reality
(tattvanirmathana) (that generates the reality levels). The Lord is the totality of the
(innumerable) parts that comprise (all forms of) existing things (avayavin) and He is
perfectly full (and perfect) ‘I’ (consciousness). A part (aṁśa) (of him is all that is
objective, internal and external), such as (the experience of) pleasure and (the colour)
blue. That (is the part the yogi) ‘practicesʼ in this way, by repeating again and again (the
mantra of self-awareness) with the rosary of the cycle of emissions and reabsorptions
that, by their very nature, are repeated (spontaneously). Thus, the true (reality) (satya)
he contemplates (in this way) is this perpetual (satatodita) recitation of the heart
(hṛdayajapa).

4) The Explanation given by others.

anye tu hrṛtsthānāt dvādaśāntaṁ yaś cāraḥ ṣaṭtriṁśadaṅgulaḥ tatra sūryarūpatayollāsya

bahirardhatuṭi-mātraṁ viśramya avināśyamrtākhyavisargarūpasomakalodaye
sapādāṅgula-dvitayamātrāyāṁ .tuṭau tuṭau pratyekaṁ candrakalāparipūraṇe
pañcadaśyāṁ tuṭau pūrṇāyāṁ hṛtpadme pūrṇaś ca bhavati ardhatuṭimātraṁ ca tatrāpi
viśrāntiḥ evaṁ .ṣoḍaśatuṭyātmā sṣariṁśadaṅgulaścāro bhavatīty avasthāyām
ādyantarahitam anastamitatvāt vikasatsu dvitīyādiṣu antargataṁ somāṁśaṁ
visargarūpaṁ hr̥tpadmamadhye viśliṣya saptadaśātmakaṁ pariśīlanena dhyāyan
kalāgrāsābhyāsaṁ kuryāt ityādi sam-āḍiśan sarvaṁ caitat yuktam eva mantavyam |

Others (explain differently). The movement (of the breath) from the Heart to
the End of the Twelve extends for thirty-six finger breadths. There (the vital breath)
rises (from the heart) as the Sun (of prāṇa, that is, exhalation), and (comes to a halt)
resting outside for just half a tuṭi (i.e. 1/8" of a second) (in the End of the Twelve.
There) the digits of the Moon, in the form of emission (visarga) called ‘undecaying
nectar” emerge, one for each tuṭi (which is the time it takes for the breath to move a
distance) measuring two and a quarter finger-breadths. (This continues up to the)
fifteenth, when the energies of the Moon are completely full, and the uṭi (that is, the
measure of time) is complete. (The Moon) is full in the lotus of the heart. It rests there
also for half a turi. In this way, the movement (of the breath lasts for) sixteen tufis (i.e.
two seconds) and (extends for) thirty-six finger breadths.
This being so, ‘a part of the Moon’ʼ, namely, the emission (of this seed) is
devoid of beginning and end, because it never ceases to be present (anastamita) within
the expanding (lunar days – rithis), beginning with the second onwards. Emitted (and
splitting apart) in the middle of the lotus of the heart, (the sixteenth digit) becomes the
seventeenth. Meditating (on it in this way,) one should practice the consumption of the
digits (kalā) (of the Moon). Teaching in this way, all this should be considered to be
correct.
200 CHAPTER FIVE
throat, the back of the palate, (the location of) Kuṇḍalinī and the extreme
limit of (its) deployment (prakriyā).³⁰⁶ (146) (145)

‘(The location of) Kuṇḍalinī’ is in the End of the Twelve of Śakti (that
is, in the Cavity of Brahmā). ‘The extreme limit of (its) deployment’ is the
End of the Twelve of Śiva (set at a distance of twelve finger breadths above the
head). In this way this ‘seed-syllable makes’ the Central Abode ‘vibrate
inwardlyʼ, beginning with the Root and traversing progressively through each
foundation (ādhāra),” up to the end of the End of the Twelve. The meaning is
that it pulses radiantly as the reflective awareness of the consciousness of the
Absolute (anuttara).
(Now), in the same way, he defines the true (metaphysical) nature of the
letters in terms of (those of) the seed-syllable of withdrawal (KHPHREM).

The Seed Syllable KHPHREṂṀ

HḤHHHJHHĀṈṈHIHAH
īṝsar āīgāv frzēśavcz
fer: 1 g+. 1
saṁhãrabĩjaṁ khaṁ hrtstham oṣṭhyaṁ phullaṁ svamũrdhani |
tejastryaśraṁ tālukaṇṭhe bindur ūrdhvapade sthitaḥ || 147 II

The seed-syllable of withdrawal (KHPHREM) (consists) of the Sky

(KH), (which is a guttural) in the heart, the expanded nature (PH) which is
labial, Fire (R) which is cerebral, the Triangle (E) which is palato-guttural
(while) the Point (M) is located in the upper abode.⁴ (147) (146)

atra cãvrttyānantaṁ .vyākhyānaṁ .sūtratvād upapannam eva yata uktam

anantārthasūtraṇāt sūtram iti triṁśikā cānuttarasūtram iti guravaḥ | evaṁ pūrveṣv api
Ślokasūtreṣu || 33 1|

As this is a sūtra, (it is often) repeated. (Moreover,) the explanation here is

endless (and each explanation is) sound, for it is said that a ‘sūtra’ (is so called) because
it indicates (concisely) an infinite number of meanings. The teachers say that the
iī is (also called) Anuttarasūtra. (This applies) also in the same way to the
preceding sūtras set in verse.’ PTv p. 274-276
⁴ ] ṭranslate the word prakriyā as ‘deployment’, as in the expressions kālaprakriyā –
‘deployment in time’ and deśaprakriyā – *deployment in space’.
⁴⁰⁷ The term ‘ādhāra’, which is translated here as ‘foundation’, also means ‘a support’
or ‘sustaining ground’. The inner centres are called this because they are the
‘foundationsʼ or ‘supports of levels or states of energies, vital forces and the like. The
‘Wheels’ – cakras are ‘foundations’. The ‘foundations are variously calculated and
located, and so may be just a few or as many as sixteen or more. So, although all
‘wheels'– cakras – are ‘foundationsʼ, not all the ‘foundations’ need be ‘wheels’.
⁴⁰⁵ Concerning KHPHREM, see also above, 4/189cd-191, where, as in 5/133cd (132cd),
it is coupled with SAUḤ 4/188cd-189ab, which is the Egg of Brahmā and the seed of
emanation. The two together ~ SAUḤ and KHPHREM, make up the universal pulse of
consciousness (sāmānyaspanda) 4/192-194, which is the repetition of Mantra that takes
place spontaneously within the Heart. See also 5/78cd-79ab (78). SAUḤ is also called
 TANTRĀLOKA 201
Although (the letter) KH is guttural, there (in the case of KHPHREṀ,
the seed-syllable of withdrawal), it is prominent in the chest, and so is located in
the heart (centre). ‘The expanded nature’ is the letter PH, ‘which is labial’,
because it is uttered from the lips. ‘Fire’ is the letter R, which is cerebral, and so
its place is in the head. ‘The Triangle’ is the letter E, and that too, because it is
palato-guttural, is located in throat and palate. ‘The upper abode’ is the End of
the Twelve of Śakti and Śiva. The point is that the utterance (of this syllable) is
preceded by (progressive) repose in the locations of the heart and the rest. The
utṭerance (of this seed-syllable) in terms of the progressive development of
consciousness (saṅvitkrama) was explained previously in (the verses)
beginning with: ‘attaining contentment in the Void (KH) nature (rāpa)’.⁴ One
should reflect on that also here (in this context), because the progressive
development of consciousness (saṁvitkrama) is present everywhere (in the
teachings).
Well then, what is the use of the principle of the (varṇatattva) thus
described? With this question in mind, he says:

Ṣ̄TAT JHĪī JTAT āTĪSATTATṬ |

3T3āḹ T sīṁ sfrvraxxrqgaī: 2%¢ 1
ity enayā budho yuktyā varṇajapyaparāyaṇaḥ |
anuttaraṁ paraṁ dhãma praviśed acirāt sudhīḥ || 148 ||

The awakened sage who is intent on the repetition of the phonemes

in this way, quickly penetrates into the supreme abode, the Absolute
(Anuttara).⁴¹⁰ (148) (147)

‘The awakenedʼ (sage) is one with fine (intuitive) insight (sudhī), for it
has been explained here that it is said that (in order to attain liberation,) the state
of the man of knowledge is the main one.
So having discussed the principle of the phonemes, he (goes on) to say
(the same) in another way.

ōīazī
īē aṣī dīaīṁ aaī |
varṇaśabdena nīlādi yad vā dīkṣottare yathā |

Bhairava’s Heart, and KHPHREṀ the Heart of the Khecarīs (16/158cd-161), more
commonly Pañcapiṇḍanātha (30/45cd-46).
⁴⁰⁵Above, 5/76a (7
⁴⁰ The two seed-syllables, of the Trika goddess Parā and the Krama goddess
Kālasaṁkarṣiṇī, have already been analysed above (4/192-194) as a pair, in the context
of practice in the domain of the Empowered Means. But in that case, there is no
external, or even mental, utterance of Mantra, just the unfolding experience of the
spheres of energy the syllables encompass. The two syllables function in both domains
of practice, that is, the one free of thought constructs (nirvikalpa), and that in which they
operate (savikalpa) in the encompassing dynamism of Kramamudrā.
202 CHAPTER FIVE
Or else, as in the Dīkṣottara, '' by the word ‘varṇa’ (is meant ‘a
colour’) such as blue (it does not mean ‘a phoneme’). (149ab) (148ab)

He says that:

The Seed Syllable KṢMRYŪṀ

HqēIGĪT-TTēāī ā̄r̄TT--TIT I QY I
Ṝaa āHaī ōēz% JyJTaũīēāīcg|
fāīē-cfēgīfrēēīōīāāāērtafaāīād| u⁰ 11
TSJGĀĪT āaīdī ātr̄rīcrdrrāīT*rāq1
lŪTassgīdī fṛṣaīam farrīīāaTq I| V I

saṁhāranragnimaruto rudrabinduyutān smaret || 149 ||

hṛdaye tanmayo lakṣyaṁ paśyet saptadinād atha |
visphuliṅgāgnivannīlapītaraktādicitritam l| 150 1
jājvalīti hṛdambhoje bījadīpaprabodhitam |
dīpavaj jvalito bindur bhāsate vighanārkavat || 151 ||

(The yogi) should recollect in his heart (the letters of) Withdrawal
(KS), Man (M), Fire (R) and Wind (Y) in union with Rudra (Ū) and the
Point (M).⁴² In seven days he should see the object (of his meditation),
awakened by the lamp of the seed-syllable, that burns intensely in the lotus
of the Heart like a scintillating fire,"³ variegated (with various colours)
such as blue, yellow and red. The Point lit (by this flame) shines like a lamp
or the (summer) sun unobscured by clouds.⁴⁴ (149cd-151) (148cd-150)

⁴! Dīkṣottara 5/80-88.
⁴!² The syllable is KSMRYŪṀ. In the passage below, we are told that this is a short
form of Navātman (RHRKṢMLVYŪM), made of just six letters. It is called the Heart.
Perhaps this is why Abhinava included it with the other two bījas, who are also the
Heart bījas of the Trika and Krama, respectively.
⁴!³ Referring to the following verse, it appears that this fire is the self-luminous Self that
manifests in this aspect.
. TĀ 5/149cd-151 (148cd-150) is drawn from Dīkṣottara 5/81cd-85ab (in IFP T 17B p.
854, T 127, p. 32 and T 150, p. 59), identified and quoted by Goodall (1998: xIī note
96). The revisions in brackets are mine. I have added five more lines to complete the
sense.

dhyāyamāne varārohe bījadīpena bodhitaḥ l| 81 I|

saptarātreṇa paśyeta hr̥llakṣaṁ parameśvari |
viṣṇulīṇgāgnisaṅkāśam (> visphuliṅgā-) * * * || 82 ||
š* * * te yogī pītaṉīḷāny anekaśaḥ |
kṛṣṇaśuklāṁs tathā cānyān paśyate raktavarṇakān || 83 ||
nijair dīpitahr̥llakṣaṁ saṁharet saptame 'hani |
jvalate hṛdi padme tu nijadīpa (> -dīpaṁ) subodhaye (> -yet) | 84 ||
jvalate dīptavad (> dīpavad) devi hṛdayaṁ (> -ye) nijadīpitam ḷ
 TANTRĀLOKA 203
‘Withdrawal’ is the letter KS, ‘Man’ʼ is the letter M, ‘Fire’ is the letter
R, “Windʼ is the letter Y – ‘one should recollect’ these (letters, conjoined
together) into a single syllable ‘in union with Rudra’, the letter Ū,⁴⁵ and the
Point, Half Moon and the rest thus, within the ‘heart’. One should do so until,
concentrating on it without break (ekatāna), after seven days ‘he should see’
some object of meditation. The meaning is that it becomes clearly evident. That
is his ‘object of meditation’, the nature of which has been described, that is the
seed-syllable which, because it is one with the Light (of consciousness), is a
‘lampʼ that has been ‘awakened’ by it and, made manifest, like fire, which is
mostly (made of) scintillating (sparks), rendered wonderfully various with
countless colours, such as blue and yellow, it ‘burns in the lotus of the heartʼ.
The meaning is that it becomes clearly visible. Concentrating on it without
break (ekatāna) here, in this way, ‘the Point’, which is the perceiver, that is,
one’s own nature, manifests, shining like a lamp or the summer sun, according
to the progressive excellence of (the yogi’s) meditation (bhāvanā). The meaning
is that it becomes an object of perception in accord with the practice taught (in
the Īśvarapratyabhijñā, where we read): ‘Thus, he makes himself (known as) as
the object of cognitionʼ.⁴¹⁶

hṛllakṣam evaṁ vikhyātaṁ jñātavyaṁ yogibhis sadā |

nābher ūrdhvaṁ vitantukam * * * ⁵* ⁴ s š: :*. 7 || 86 ||
karṇikāpadmamadhye tu bindus tasyaiva madhyataḥ |
jvalate bhagavān binduḥ dīpasyordhvaśikhopamaḥ l| 87 II
hṛdayaṁ (> hṛdaye) ṣaḍakṣaraṁ prāptaṁ bījaṁ paramadurlabhamṃ |

‘O fair hipped lady, in the course of meditating (on it), it is awakened by the
lamp of the seed-syllable. In seven nights, O Supreme Goddess, he should see the object
(of his meditation) in (his) heart. The yogi (sees that it is), like a scintillating fire * ⁵* ⁵*
(with) yellow and blue-black and white (flames) and so too others with a red colour. On
the seventh day he should withdraw the object of meditation into (his) heart, inflamed
by its own (flames). It burns in the lotus of the heart. He should well awaken his own
lamp. O goddess, inflamed by itself, it burns like a lamp in the heart.
In this way, it is well known as what is to be observed in the heart and should
always be known by yogis. Above the navel is a thread . . . In the middle of the lotus in
the calix is the Point (bindu) and in the middle of that Lord Bindu burns like a flame
above a lamp. The six-lettered (syllable) is attained in the Heart and is very hard to
acquire.” Dīkṣottara 5/81cd-88ab.
⁴!³ The printed text supplies two readings: rudreṇaikāreṇa and (in brackets, apparently
as an emendation) rudreṇokāreṇa. In the first case Rudra would be the vowel E or AI;
in the second U or Ū. This seed-syllable appears to be a reduced form of the well-known
seed-syllable called Navātman. This has several variants, all of which end with the long
vowel Ū. Accordingly, I choose to agree with the editor’s emendation. Gnoli, however,
believes (without explaining why) that Rudra is the letter V. See below, 15/239cd and
note.
⁴!⁰ P 1/5/15ab. Utpaladeva comments: “By virtue of the pure (unrestrained) freedom
(the Supreme Lord possesses) which is such, he knows no entity that has attained a
stable (existence) separate (from himsṣelf). Rather, on the contrary, his power is
unrestrained and so he makes his very Self, which is not an object of cognition, into the
object of cognition. If (this were not so and) he were to depend on a cognizable object
separate from himself, his state as the agent of cognition would wane away.”
204 CHAPTER FIVE
Well then, when (the Point) has been rendered perceptible in this way
by the Self that is competent (to do so), what happens to (the yogi)? With this
question in mind, he says:

TaT“ÚTRTH-T-T- TĪCTH āTICTTTĀHĪ; |

frā̃̃ Ṝrāī aāē̄aā̄Ṁ gGa ālāT I| 2 .2 1|
svayaṁbhãsãtmanãnena tādãtmyaṁ yãty ananyadhĩḥ |
Śivena hematāṁ yadvat tāmraṁ sūtena vedhitam || 152 ||

The undistracted (yogi) becomes one with Śiva by virtue of this self-
luminous Self, just as copper amalgamated with mercury turns to gold.
(152) (151)

‘By virtue of this’ Self, (the yogi becomes one) ‘with Śiva’. The point
is that our view is that one’s own Self itself is Śiva, the Supreme Lord.
It is not that the vitality of this Mantra alone has (the power to bring
about) a direct experience of one’s own (true) nature by means of the arising of
(its) countless colours, such as blue and yellow; rather all (Mantras have this
power). So he says:

3TPĒTHT=T ūdT-ĀTJ JATq |

upalakṣaṇam etac ca sarvamantreṣu lakṣayet |

Moreover, this property is (not only) apparent (in this seed-syllable,

but) in all Mantras. (153ab) (152ab)

Now surely, there is no disagreement that each Mantra has its own
fruits. The Seed of Nectar does not engage itself in (the magical acts) of
murdering (an enemy) and the like, nor does the Seed of Cruelty nourish etc. So
how can the task (karman) accomplished by (some) other Mantras be also
(accomplished) by different Mantras also? With this question in mind, he says:

ṇadāg-g aāvtsī ft stṝkz 1 zu3 1

ā̃q hārṁīṁkraāīaṭñrṭṝ̄hītri
fterq 1
yad yat saṅkalpasaṁbhūtaṁ varṇajālaṁ hi bhautikam || 153 II
tat saṁvidādhikyavaśād abhautikam iva sthitam |

Each aggregate of phonemes is a product of some particular

conceived intention (saṅkalpa), and so has a material nature (bhautika).
(But even s0,) by virtue of the abundance of consciousness (it generates), it
is as if it were not material (abhautika). (153cd-154ab) (152cd-153ab)
 TANTRĀLOKA 205
Every ‘aggregate of phonemes is’, according to the teaching that ‘the
source of thoughts are words . . .’, a product of (some particular) conceived
intention (saṅkalpa), and so ‘has a material nature’; that is, it is given life by
duality and is Maāyic. ‘(But even so,) by virtue of the abundance of
consciousnessʼ and the subordination of (its) material nature by the excess of
consciousness, ‘it is as if it were not material’. What is meant here is (as
follows): although this is all the unfolding expansion (sphāra) of consciousness,
even so, because one does not perceive its abundance, because (its unfolding
expansion) consists of (the duality of) relative distinctions (bheda), (each of) all
of these (Mantras) performs a particular fixed function. Again, when, on the
contrary, one does perceive (that consciousness) abounds (and is much more
than the forms of the particular Mantras themselves), the fruit of all of them is
the same, namely, the direct experience of one’s own (true) nature. As is said:
‘“When contact with the aspect (of Mantras) which is their essential
nature takes place in this way, that is the abiding state that is Śiva. (But) when
they are not daubed with that – the abiding within the state of the dualistic world
of transmigration (persists).”
Thus, one who rests in the nature (rūpa) of all Mantras, which is
consciousness, free of limiting adjuncts, attains (oneness with) that same nature.
Thus, he says:

raāzāaa s ēaī āēīṁ āfatī= gzux 1

CjgIEAAEṢIAIVIGVIŚÚREÉIḤḤ
atas tathāvidhe rūpe rūḍho rohati saṅvidi || 154 ||
anācchāditarūpāyām anupādhau prasannadhīḥ |

Therefore, (the yogi) whose mind is tranquil and is established in

that kind of (conscious) nature, develops into (the higher form of)
consciousness, which is unobscured and free of limitations. (154cd-155ab)
(153cd-154ab)

Surely, here it is established by common consent that there is difference

in the nature of all Mantras. Thus, it entails that it should certainly be so with
regards to their fruits also, because they depend on the differences between
(their) causes, so how is it that he has said this? With this doubt in mind, he
says:

Overview and Conclusion

ãīṝō īā ga ga ūazīmāift=āīd ú qu I
r̥fir³ṃt̃ ñāṁgmmāg ftrraāī 1
nīle pīte sukhe duḥkhe saṅṁvidrūpam akhaṇḍitam || 155 |
gurubhir bhāṣitaṁ tasmād upāyeṣu vicitratā |
206 CHAPTER FIVE
The Master has said: ‘the conscious nature is undivided (and
complete in everything), whether it is (objective, such as) blue or yellow, or
(subjective, such as) pleasure or pain.’⁴"⁷ Therefore, there is a wonderful
variety in the means to realisation (and not in the pure consciousness,
which is the ultimate goal). (155cd-156ab) (154cd-155ab)

‘The Master’ Vāmanadatta ‘has said’, in the Saṁvitprakāśa.⁴¹³ What is

meant here is as follows. It is not possible for there to be any real duality
(bheda), because the universe of words and their denoted objects is (all) equally
consciousness by nature. Surely, (an opponent may object,) if that is so, how
can one deny (the existence) of this wonderful variety, consisting of words and
their denoted objects? What is manifest is not unmanifest."⁹ How can one
understand that here (to be as you say)? With this question in mind, he says:
‘therefore there is a wonderful variety in the means to realisation (and not
in the pure consciousness, which is the ultimate goal).' This wonderful
variety has poured forth in this way by the freedom of consciousness, and so is
ultimately the field of the means to it alone, not of the field of the object of
attainment also. This is the meaning. It is said with that same intention:
‘The wise should not imagine that there is any difference here in the
fruit, which is consciousness.”⁴³
The means to realisation are taught in this way in order to attain this
same goal. Thus, he says:

EṭṟexUziEeiEEh/̄ITUÚCHI
3TTTTGTGTT+JṬTfa¥īēī: |
uccārakaraṇadhyānavarṇair ebhiḥ pradarśitaḥ || 156 ||
anuttarapadaprāptāv abhyupāyavidhikramaḥ |

The sequence of procedures (vidhikrama), which is the means to

aṭṭain the plane of the Absolute (Anuttara), has been explained to be
‘utterance’, the ‘instruments’, ‘visualization’ and the ‘phonemes’. (156cd-
157ab) (155cd-156ab)

⁴⁷ This line must be drawn from the initial verses of the Saṅvitprakāśa by
Vāmanadatta. Unfortunately, the beginning of the text is missing in all the manuscripts
recovered so far. It is quoted in the Spandapradīpikā by Utpalavaiṣṇava (see my edition,
p. 18). Itis also found in the Lakṣmītantra (14/8ab) along with other verses from the SP.
The second line in both citations reads without variants: visinaṣṭi vikalpas
taccitrayopādhiṣaṁpadā | “Thought (vikalpa) qualifies it with the richness of the
wonderful variety of its limiting conditions (upādhi).”
⁴!⁸ See entry under Saṁvitprakāśa in appendix concerning the sources.
⁴!⁰ The same expression appears above in TĀv ad 3/21-22 (see note) and 3/23, and
below ad 9/159 and 28/355b.
⁴²" MV 2/25ab. Also quoted above in TĀv ad 1/226cd-227ab (227) and below in TĀv ad
13/1 and 34/3.
 TANTRĀLOKA 207
Surely (one may ask,) the scripture also refers to this same sequence (of
practices), beginning with ‘utterance’; how is it then that here, skipping over
(the first two), it is taught to begin with ‘visualization’? With this doubt in
mind, he says:

īfkfzttaraṁi
āī aārai a aī aaāT. Ṟu 1
szJṀī aṀĩ r--Ã aaī āīṣī̄ āṣggṁ |
T TJHGGTT āTRITTĪT GTTHTJĀT I 2u¢ 1
akiñciccintanaṁ vīryaṁ bhāvanāyāṁ ca sā punaḥ || 157 ||
dhyāne tad api coccāre karaṇe so ‘pi tad dhvanau |
sa sthānakalpane bāhyam iti kramam upāśrayet || 158 II

Freedom from thought constructs (which is the Supreme Means) is

the vitality (vīrya) inherent in contemplation (bhāvanā), and that again in
visualization (dhyāna), that in the utterance (of mantra), that in the
instruments (of Yoga) (karaṇa) (that mark the stages of ascent of the vital
breath in the body), that in the resonance (of consciousness induced by the
syllables of Mantras), and that in the selection of place (sthānakalpana).
This is the external sequence to be followed.⁴²¹ (157cd-158) (156cd-157)

‘Freedom from thought constructs' is the Supreme Means

(śāmbhava). ʻContemplationʼ is the Empowered (Means) (śākta), and ‘that’ is

⁴³¹ In other words, the ‘formation of place’ is vitalized by sound, and that by the
‘instruments’ and so on.
The reader may recall that Abhinava quotes the Mālinīvijayottara (2/21-23)
above (1/168-170), where it defines the three forms of penetration (samāveśa) that
correspond to the three categories of means to realisation. There we are told that the
’individual’ (āṇava) category of practice comprises 1) the utterance (of the vital breath
and consciousness) (uccāra), 2) the instruments (of yoga) (karaṇa), 3) visualization
(dhyāṇa), 4) the phonemes (varṇa), and 5) the formation of places (sthānakalpanā). In
this chapter concerning that category of practice, Abhinava offers examples of these
practices. The first four, which cover half this chapter, are drawn from the
Triśirobhairava. Here Abhinava tells us that his presentation of the Individual Means in
this chapter is set in the order in which the practices are listed in the MV. This he says
‘is the external sequence to be followed’. This is:

1) Meditation by Means of the Intellect (huddhidhyāna) (19cd-42)

2) The Utterance Through the Principle of the Vital Breath (43-62ab)
3) The Utterance Through the Conscious Nature (62cd-74ab)
4) Entry Into the Supreme Principle (paratattvāntaḥpraveśa) (4ab-100)
5) The Characteristic Signs on the Path (101-127)
6) The Instruments (128-132ab)
7) The True Nature of the Phonemes (132cd-156ab)
8) The Selection of Place (sthānakalpanā). This topic is taught here initially and then
taken up. repeatedly in various places throughout in the Tantrāloka. This topic serves as
a bridge from Chapter Five to Six, where the places selected are in the flow of the
breath.
208 CHAPTER FIVE
contemplation. ‘That’ (which is utterance) is the instrument (of Yoga). The
formation of place’ is explained from the sixth chapter onwards.⁴ In this way,
what precedes is the vitality of what follows. Ignoring the sequence in the text,
in accord with the dictum that ‘whatever excels something else in quality is said
to be above it’,⁴²⁸ the (sequence) indicated (here) is the same, because it is based
on the sequence of the realities (to which the scripture refers). Thus, the
meaning is that one should follow this sequence, because it is more powerful.
Well, if that is the goal, is it attained by means of this sequence alone,
or in some other (sequence) also? With this question in mind, he says:

ō³m m arīī #zgfa: āvṛ q |

laṅghanena paro yogī mandabuddhiḥ krameṇa tu |

The highest (type of) yogi (progresses) by crossing over (omitting

some or all of these stages in a single leap), while he whose intellect is dull
(must proceed through them) in due order. (159ab) (157ef)

‘The highest’ (type of yogi) is one who is pierced by the most intense
form of the descent of the power (of grace) (śaktipāta).³*⁴ (This) ‘yogi’ is one
with the Supreme Principle.
Well then, (one may ask,) what is the point of saying that the previous
one is the vitality of the one that follows? With this question in mind, he says:

ṝ̃ fē̃ī aaṛ arrīRadTaā--qag āṬ āJ || .. |

īdaē ad aāz aāTaāī=- TÑahcūī |
vīryaṁ vinā yathā ṣaṇṭhas tasyāpy asty atha vā balam || 159 ||
mṛtadeha iveyaṁ syād bāhyāntaḥparikalpanā |

If the conception of this (means), whether internal or external, is

devoid of the vitality (vīrya of consciousness), it is as powerless as a eunuch,
or rather, like a corpse, because (even a eunuch) has some strength of his
own. (159cd-160ab) (158)

The meaning is that (whatever) means (to realisation) one may

conceive, whether external, such as the formation of a site, or internal, is devoid
of vitality, and so would be ineffective. Just like a man who is devoid of the
vitality that makes (a man) a man, is ‘a eunuch’, that is, he can do nothing. Or
rather, (that is not the best example, as) even he has some vitality, otherwise it
would not be possible for him to act (at all) or (do anything whatsoever. A
better example to express) that it is completely like (some) inert (thing) is a dead
body, that does nothing (at all).

“2²” More specifically, see 6/1-4ab.

‘³MV 2/60ab.
⁴2* Concerning the types of descent of the power of grace and their relative intensities,
see below 13/129 ff.
 TANTRĀLOKA 209
Now he summarizes the sense of (this) chapter in the first half of a
verse, (saying):

ṢGATTṢṬṬTTTĀT; TĪTHĪ TT: ṬaTĀ āTaIT: | 2ē⁰ I

ity āṉṇave ʻnuttaratābhyupāyaḥ prokto nayaḥ spaṣṭapathena bāhyaḥ l| 160 1I

So with this, we have expounded in the clearest possible manner the

outer practice which, at the individual (level of consciousness), serves as the
means to the realisation of the Absolute (Anuttara). (160cd) (159ab)

‘The outer practice’ is the utterance (of Mantra and the vital breath)
and the rest. This is the end.

A certain Jayaratha, whose flux of unsound thoughts has been

completely destroyed by the grace of the feet of (his) most excellent Master,
composed this commentary on the fifth chapter (of the Tantrāloka).

Thus ends the fifth chapter, called the Elucidation of the Individual
Means of the Tantrāloka, composed by the Mahāmāheśvarācārya, the venerable
and most excellent Abhinavagupta, which has a commentary called
‘Discernment’ (Viveka), written by the venerable Jayaratha.
 CHAPTER SIX

The Temporal Means (kālopāya)¹

' The notion of Time as the source of the world and its ruler is ancient, as is the vision of
two kinds of time – temporal and eternal. The breath admirably represents both. When it
flows it is cyclical, temporal time, and when it rests at the beginning and end of its flow,
it is outside time. One of the first clear representations of the Supreme God, Lord of the
Creatures and all the universe is Prajāpati, who dominates the theology of the
Śatapatabrahmaṇa. 1dentified with the Year – saṅvatsara – he waxes and wanes
through the days, months and seasons. There is also the Moon, which is his body, that
bears within it the sixteenth immortal part. He is the Person Time (kālapuruṣa), made of
the smallest and most immense parts of time.
AII this is beautifully expressed already in the Vedas in their own terms and
perspectives. One could cite many passages. Here is a hymn from the Atharvaveda
extolling the sovereignty and divinity of Time:

Time drives like a horse (the Sun) with seven reins (of the days of the week),
a thouṣand-eyed un-aging Stallion.
Him the inspired poets mount.
AII beings are his chariot wheels. (1)

Time draws this chariot with seven wheels.

Seven are the hubs; its axle is immortality.
At the head of all beings Time proceeds.
unceasingly, the first among the Gods. (2)

Above Time is set a brim-full vessel,

Simultaneously we see Time here, there, everywhere.
Set face to face with all existences,
Time is throned, men say, in the loftiest realm. (3)

Time has gathered together all beings that are;

he has passed through all the gathered beings.
He who was father has become their son.
There is no glory higher than this. (4)

Time generated the Sky above

and this vast Earth. The passing moments,
present and future, by him set swinging,
are reckoned out in due proportions. (5)

Time brought forth fate-filled chance.

In Time the Sun shines and burns.
In Time the eye spies from afar.
In Time all existences are. (6)

In Time is consciousness and life,

In Time is concentrated name.
By Time, when he draws close at hand,
all creatures are with gladness filled. (7)

In Time is energy, in Time the highest good.

 TANTRĀLOKA 211

In Time is the Holy Utterance.

Time is the Lord of all that is,
the Father, he, of the creator. (8)

Sent forth by him, from him all this

was born. On him it is established.
So as soon as he became Brahman,
Time supports the highest Deity. (9)

Time created the creatures. Time

created in the beginning the Lord of the creatures.
From Time comes the Self-Existent.
Energy likewise from Time derives. (10) AV 19, 53

When we reach the Upaṇisads some centuries later, Time is the Brahman and the Self.
Thus, the Maitri Upaniṣad (4/15-16) teaches:

‘There are, we aver, two forms of the Brahman: time and the timeless. That which is
prior to the sun is timeless; it has no parts. That which begins with the sun, however, is
time, and this has parts. Now the form of this latter which has parts is the year. From
this year, to be sure, are creatures produced; through the year, to be sure, are creatures
produced; through the year, to be sure, they grow and in the year they disappear. The
year, therefore, is assuredly the Lord of the creatures, is time, is food, is the abode of
Brahman, is the Self; for as the saying goes:

It is time that cooks all created things

in (the vast cauldron of) his great Self.
In what, however, is this same time cooked?
He who knows this, knows the whole Veda.

This embodied time is the royal ocean of creatures. In it stands he who is called Savitr,
the impeller, from whom the moon, stars, planets, the year and everything else is
begotten. And from them comes the whole world, as well as whatever is good or evil in
this world.”
In the Brāhmaṇas, especially, the Śatapata, we witness the emergence of
Prajāpati as the immediate precursor of the figure of the one supreme creator God
(śvara). And he appears in the form of the Year (sarṅvatsara). The Agnicayana, along
with the Aśvamedha, is one of the most extensive and important Vedic sacrifices. It
requires the building of an additional fire altar in the form of the hawk that brought fire
down to earth from heaven. It takes a year (360 days) to build. Two bricks are laid each
day, one representing the day and the other the night. Accordingly, it was identified with
the Year, and so, implicitly, with Prajāpati. The Vedic scholar, van Buitenen has
suggested that this is the firṣt known Indian icon of the Sanskritic tradition.
Centuries later, Śiva is also worshipped in this way in the Siddhāntas.
Explaining the term Kālayāga (the Worship of Time) found in the Pārameśvara,
Sanderson (2001: p. 23 n 28) writes: ‘I take the term kālayāga to denote a Maṇḍala in
which Śiva is worshipped in the form of the year (saṁvatṣarātmā, kālātmā), i.e. as
embodied in the Vyomavyāpimantra when the 360 of its 368 syllables, equal to the
number of days in the year in the Indian calendar, are distributed among twelve
equidistant spokes representing the months in a wheel representing the year, with the
remaining eight occupying its nave. See Svāyambhuvasūtrasaṁgraha 6/1-23 and 18/22,
reading kālātmabhyādhikāni with the Nepalese codex (NAK 1-348). The Niśvāsaguhya
212 CHAPTER SIX

teaches this Yāga in detail in the ninth Paṭala calling its ritual the worship (yāga) (of
Śiva) as the year (ff. 79v6-80r1): yāgavidhi proktaḥ saṁvatsaraśarīriṇaḥ. The surviving
fragments of the Pārameśvara show that the Yāga of that early text utilizes the
Vyomavyāpimantra enclosed in the Lokapālas and incorporates the worship of Sarasvatī
in the form of the fifty elements of the syllabary (mātṛkā).¹
Similarly, in the context of their own symbolism, Vaiṣṇavas venerate Viṣṇu as
the Lord of Time who holds the Wheel of Time in the form of his Sudarśanacakra. The
goddess Tripurā is also understood to be an embodiment of cosmic time and its final
end. As Mātrkā, the Mother of Mantra, she is praised as such right at the beginning of
her root Tantra, the Nityāṣoḍāśikārṇava – the Ocean of the Sixteen Nityās:

‘Ibow to the goddess Mātṛkā who is made of mantra, her form the sacred seats,
the signs of the zodiac, the Yoginīs of the constellations, the planets and Gaṇeśa. I bow
to the Great Goddess, Mātṛkā, the Supreme Goddess who quells the heaving
transformations of the ups and downs impelled by the force of Time.’ (NSA 1/1-2)

Kālī, the supreme goddess of the Abhinava’s Trika, as we have seen, also
embodies the Year as the twelve signs of the zodiac (4/146cd). At the beginning here of
his exposition of the Wheel of Time, Abhinava presents her as the supreme goddess,
who is the source of time in the outer world, and internally as the vital breath, within
which the inner cycles of time flows (6/7). But although Time and its transcendence is
central to the vision of the Kālī Krama in which Trika culminates, its scriptures do not
contain the teachings Abhinava presents in this chapter. Nor are they found in the
Mālinīvijayottara. So Abhinava turns to chapter seven of the Svacchandatantra.
Although he makes no reference to it, he is authorized to do this by the Tantrasadbhāva.
A major part of chapter twenty-four of this unpublished Trika Tantra is taken wholesale
from chapter seven of the Svacchandatantra, thus setting a precedent for the
assimilation of these teachings from the Svacchandatantra into Trika. The
Tantrasadbhāva supplies as many as six of the eighteen chapters of the Kubjikāmata,
and so is a major source for the Kubjikā Tantras. Thus, an expanded version of the
Kubjikāmata, the Saṭsahasrasaṁṅhitā, also incorporates the same teachings from the
same source or from the Svacchanda directly.
While it is true that astronomical terminology is commonly used to describe the
movements of the vital energy in the body and through the channels (Vasudeva op. cit p.
389), the SvT is clearly the most sophisticated exposition of it in the entire early Śaiva
corpus. Indeed, it is possible that it was the only one that treated the topic so thoroughly
and extensively. Indeed, this is Abhinava’s sole source for the projection of the cycles of
time into the breath. Generally, Abhinava makes use of multiple sources available to
him, even if they are not Trika scriptures, when he deals with any particular topic. A
good example is his treatment of Śaiva cosmology in chapter eight. There he draws
extensively from the Svacchanda’s very long chapter ten, that presents a very detailed
description of the world orders. But although he uses this as the main basis of his
exposition, he refers to several other authorities, and is concerned to highlight
differences in the accounts where they occur or point out basic coherence between them.
Thus, he quotes the Mataṅgatantra’s concise exposition of the worlds and that of his
supreme authority, the Mālinīvijayottara, to show that they basically agree with the
Svacchanda. In this way, he clearly implies that he is justified in drawing from the latter
to fill out the many details the MV°s summarial account omits. We find no such
confrontations with other sources here. In brief, whereas what Abhinava calls the Path
of Space (desādhvan), that is, the Path of the Worlds (bhuvanādhvan, bhūvanaprakriyā)
is a major, indeed, fundamental teaching in the early Śaivāgama, that of Time is not.
 TANTRĀLOKA 213

It appears that the account in the Svacchanda, although quite detailed, thus
giving the impression of being the result of an evolving doctrine, appeared quite early
on in the formation of the Saivāgamas. What Sanderson (2001: p. 15-16) has to say
about them in general is especially applicable to the Svacchanda. He explains_ that
“. . there are elements of Greek astrology and chronometry in some of the early Śaiva
scriptures, elements such as the signs of the zodiac (rāśayaḥ), their subdivision into
horā and drekkāṇāḥ, and the listing of the Grahas (planets) in the order of their lordship
of the weekdays. Texts with these elements can hardly be earlier than the fourth
century AD. Though they may be three or more centuries later.” Sanderson (Ibid. note
15) refers us to ‘D. Pingree ‘Representations of the Planets in Indian Astrology’ I] 8
(1964-5) pp. 249-267; The Yavanajātaka of Sphujidhvaja (1978), vol. 2, pp. 197-198.
He continues drawing from Pingree: “Though Greek astrology entered India through
Yavaneśvara’s Sanskrit translation of an unknown Greek work in AD. 149/50
subsequently rendered into verse by Sphujidhvaja in his Yavanajātaka of 269/70, it was
not established outside the Helleno-Indian corpus before the Gupta period (AD. 320+).
We see these elements of Greek astronomy in the Niśvāsakārikā, the Kālottara, the
Bṛhatkālottara, and major works outside the Saiddhāntika corpus: the Svacchanda, the
Picumata, the
Piṅgalāmata and the Jayadrathayāmala; see e.g. Niśvāsakārikā-Dīkṣottara, Paṭala 17
(kālacakraprakaraṇam); Sārdhatriśatikālottara 11.6a (saṁkrāntiḥ in the same context);
Bṛhatkālottara, grahayāgapaṭalaḥ (34" Paṭala); Svacchanda 7/26c-208 (in the same
context); Picumata f. 313v4 (in the same context: rāśayaḥ ṣaṇṭhavarjitaḥ, ‘the [twelve]
vowels minus the infertile [rRIL] equal the signs of the zodiac’); Piṅgalāmata,
Pratimādhikāra, 438-451c, when the planets are worshipped in a circle (grahacakram)
their distribution around the circle is not usually in the order of the days of the weeks
with Rāhu and Ketu in the end. We see the weekday order in the Bṛhatkālottara; but in
the Niśvāsakārikā-Dīkṣottara 17/19c-22 (IFP MS T. 150, p. 160) and Kiraṇa, Patal 30
(grahayāgaḥ) it is Sun (centre [Sunday]), Moon (E [Monday]), Mars (SE [Tuesday]),
Mercury (S [Wednesday]), Saturn (SW ([Saturday]), Jupiter (W [Thurṣsday]), Rāhu
(NW), Venus (N [Friday]) and Ketu (NE). Worship in order of the weekdays is seen in
the grahayāgapaṭalaḥ of the Bṛhatkālottara.
A somewhat later limit is probable for the Bṛhatkālottara, the Kālottara in
thirteen hundred verses (Trayodaśaśatika-) and the Svacchanda, because they have
integrated the duodecimal and sexagesimal cycles of one and five Jovian Great Years
into their Yoga. The second of these cycles is unlikely to have entered into our literature
before AD 500. See Trayodaśaśatikālottara quoted at Sārdhatriśatikālottaravṛtti p. 102:
saṣṭisaṁvatsarāḥ proktā ahoratreṇa yoginām; Bṛhatkālottara, NAK 1-89 f. 178r4
(kālajñānapaṭalaḥ v. 10cd: tenāhorātramāsāś ca dvādaśaṣaṣṭivatsarāḥ).
The duodecimal system first appears in the late fifth century AD in inscriptions
of the Parivrājaka feudatories of the Guptas. The sexagesimal brhaspaticakram was in
use in 530; but it may go back further since some South Indian astronomical tables have
it commence in 427; see Renou et al., L˚ĪInde Classique (1985), vol. 2, pp. 725-726. Its
earliest attested use in epigraphy is in a Mahākūṭa inscription dated the 53" year of the
cycle which probably = AD 602; see Salomon, Indian Epigraphy (1998), p.198.”
The cycle of sixty years comprising five twelve-year cycles of Jupiter is
projected into the breath at Tantrāloka 6/126cd-128ab (126-127), which corresponds to
Svacchanda 7/130c-138. Thus, this sets a lower limit for the Svacchanda of 500 AD. An
early date is also suggested for the Svacchanda, because it takes the zodiacal year to
start with Aries, whereas at present it begins with Pisces. So we may take this time
period to be an indication of when the Svacchandatantra was redacted. However, such
an early date for this Tantra appears to be unlikely, as it displays a degree of
sophistication and order in its numerous rites (especially initiations) that presuppose a
214 CHAPTER SIX
‘Victorious is He Who is the good victory, (He Who) constantly generates the
perishable (world) in order to gobble up time. His is (the true) victory, of the
one who has before our very eyes (sākṣār) overcome the world of
transmigration.’

The Formation of Places and the Path of Time in the Flow of the Vital
Breath

Now (Abhinava) introduces, in the second half of the verse, that most
excellent object of realization (prameya) called ‘the formation of the places’,
which was enunciated as (the topic) following the four objects of attainment
(prameya), namely, utterance and the rest, that constitute the limbs of the
Individual Means.²

TJTIṬGĒTTGATJT
ŪāaT
JṬaāīszzūī: ōJ̄āīīzāisz | 2
sthānaprakalpākhyatayā sphuṭas tu
bāhyo ʻbhyupāyaḥ pravivicyate ʻtha |

Now (the time has come to) deliberate on an external means called
‘the formation of place’ (sthānakalpanā) (that operates in the sphere of
objectivity), and so is clearly evident. (1)

(The word) ‘now’ (announces) the topic (of this chapter). Thus,
whatever is discussed from here up to Chapter Twelve all concerns the
formation of (such) places. Moreover, the same is also discussed from Chapter
Fifteen onwards, in relation to the outer sacrificial surface and Maṇḍala etc.

good deal of time to develop, probably not less than a couple of centuries. This is
evident even by a cursory comparison of the Nisśvāsa corpus, that is the earliest
Siddhānta recovered. As we will observe, the cosmology of the Niśvāsa is practically
the core of the much expanded one we find in the SvT, which constitutes most of the
content of Chapter Eight, below. Again, we know that the SVT precedes the
Tantrasadbhāva, that draws from it. Conversely, the recension that has come down to us
of the Siddhayogeśvarīmata does not refer to the Svacchanda, which may be taken to be
evidence that it precedes it. Thus, it may well be that the Svacchanda referred to
astrological works that preceded it, without making corrections. Even so, it is reasonable
to suppose that was not far removed enough for updated astrological works to have been
produced. In short, it is possible that the Svacchanda belongs to the 6 century, but is
most likely to be a century or two later. Otherwise, we would have to lower the limit of
the date of the first Siddhāntas to the 5* century, which is unlikely.
² See above, 1/169. According to Swami Lakshmanjoo (TSṚP p. 56), the practices
(upāsanā) taught in the Individual Means, beginning with Anuttaradhyāna up to
varṇatattva in Chapter Five, are for the of most advanced practitioners (sādhaka). The
ones here in Chapter Six relating to the vital breath are for those at a middle level.
Presumably, ritual is the easiest form of practice in this gradation.
 TANTRĀLOKA 215
Thus, as this is the main (topic), all this discussion (from there) up to the end of
the book, concerns the formation of place.³

³ The term ‘kalpanā’ (also kalpanam) in the expression -sthānakalpanā’ – ‘the

formation of place’ means ‘conception’ as well as ‘formation’. In some contexts,
sthānakalpanā may be better translated as ‘selection of a place’ than ‘formation of a
place’. See, for example, the introductory remarks to TĀ 15/114cd-115ab. It could also
be translated as the ‘preparation of a place’. However we translate the term, the essential
idea is that the imagination of supreme consciousness is the source of the universe. It is
not like the imagination of dreams. Dreams, whether beautiful or ugly, are unreal and
may be deceptive. The formation or conception of place is intentional. It is not
deceptive, without purpose or reason. The ‘places’ are formed by creative meditation
(bhāvanā), that is, yoga, as well as by ritual procedures, or a combination of both. The
places formed in this way are loci of consciousness expansion. They are places where
Deity, its powers, attendant forms, the cosmic and temporal order, are experienced
through these expansions of consciousness.
Abhinava points out that ‘places’ are of three kinds, according to whether they
are in the body or outside (6/2ab). In this chapter, Abhinava deals with those in the cycle
of the breath, experienced by the yogi to be consonant with expanding cycles of time.
Mostly following the Svacchandatantra, he locates the places in the phases of the
breathing cycle where the yogi can slip out of time, and those where he can acquire
powers and worldly benefits.
Jayaratha notes that the formation of place is the underlying practice taught in
this and the following chapters up to Twelve. Chapter Seven deals with projection of
Mantras in the breathing cycle (cakrodaya). Chapters Eight to Eleven deal with the Six
Paths. Each one of them with its stations and levels entails the ‘formation’ of ‘places’
variously conceived, be it worlds, reality levels (tattva), or spheres of energy (kalā) and
their counterparts as Mantras and parts thereof. Chapter Eight is concerned with the Path
of the Worlds. Chapter Nine deals with the thirty-six reality levels (tattva). Ten deals
with The Division of the Principles. This covers the teachings concerning the seven
perceivers, their corresponding reality levels and states of consciousness. It also
includes an exposition of the Path of the Phonemic Consciousness. This is pratibhā, that
is, in a nutshell, the genius of consciousness, by virtue of which it possesses the
intelligence and the imagination which is the basis of language and all that entails.
Chapter Eleven is concerned with the Path of the Five Spheres of Energy (kalā), within
which the reality levels and worlds are accommodated. Chapter Twelve is concerned
with projection of the Path onto the body, a liṅga etc. All these realities are deployed
through and as the ‘formation of place’, variously understood according to the nature of
‘place’. Chapters Thirteen and Fourteen, which deal with Śiva’s function of grace and
obscuration, respectively, do not require a ‘formation of place’. The remaining chapters
from Fifteen onwards deal with ritual and yoga which, as one would expect and
Jayaratha confirms, entail the formation or selection of place. One prominent example is
the projection of the Paths into the body. This is also done externally in such places as
listed in the following verses (6/2cd-4ab), where deities can be invoked and worshipped
in the course of a rite.
Again, places are selected ‘externally° in the outside world. Thus, for example,
the selection of sacred places especially suited for the performance of the sacrifice
(yāga) is the topic of TA 15/80-115ab. Abhinava specifically refers to this section, as
Jayaratha confirms, as ‘selection of place’ (sthānakalpanā). There, Abhinava deals with
a topic common to all Kaula and proto-Kaula Tantras, namely, pilgrimage to sacred
Kaula sites and their internal projection into the body. Examples can be multiplied. This
should suffice to alert the attentive reader to where and how the selection and
conception of ‘place’ occurs. Indeed, this is what Jayaratha also suggests, in accord with
216 CHAPTER SIX
He says that:

P²EizEīāḤEṭfīt-eiḤ.
sthānabhedas tridhā proktaḥ prāṇe dehe bahis tathā |

The ‘places’ are said to be of three kinds, (according to whether

they are) in the vital breath, the body or in the outside (world). (2ab)

They also have subdivisions, and so he says:

īḡ Ūaēī ẽ fī āṁTaāc-cai:

1| 3

fōṣ ī ve: rxā sṁṝāī ṃfka 1 3 1

ṢRTGYTI
āTā] ṬTTG āTGHT ⁵ĒTTḤ |
prāṇaś ca pañcadhā dehe dvidhā bāhyāntaratvataḥ | 2 ||
maṇḍalaṁ sthaṇḍilaṁ pātram akṣasūtraṁ sapustakam |
liṅgaṁ tūraṁ paṭaḥ pustaṁ pratimā mũūrtir eva ca l| 3 Il
ity ekādaśadhā bāhyaṁ punas tad bahudhā bhavet |

The vital breath in the body is of five kinds.⁴ (A place) may be of

two kinds, according to whether it is outside (the body) or within (it). The

Abhinava’s intention of not saying everything about this āṇavopāya practice in one
place, so as to exercise the reader’s reflective awareness as he goes through the
Tantrāloka, its yogas, procedures, and supporting doctrines. We should note also that,
although the formation or conception of such places begins in āṇavopāya, it extends
through to the higher levels to practice more or less directly, and is necessarily
supported by them. If the goal is liberation, it must lead to the same state of complete,
fully expanded, consciousness, unrestricted by thought constructs or any presumed alien
reality. In this chapter, this is understood to be a state beyond Time.
⁴ These five forms of the vital breath are: 1) the Exhaled Breath — prāṇa – this is the
main one, and so its ebb and flow is the subject of most of this chapter (6/21-185). 2)
The Inhaled Breath ~ apāna – moves from the heart down to the Root centre
(mūlapīṭha) (6/186-195 (I85cd-195ab)). 3) The Distributive Breath – samāna – fills the
primary and secondary channels of the vital breath (nāḍī) (196-211) (195cd-21 1ab). 4)
The Ascending Breath – udāna – moves up to the upper End of the Twelve of Śakti
((212-214ab) (211cd-213). 5) The Diffused Breath – vyāna
– gives life to the limbs of
the body ((214cd-215ab) (214)).
The division of the vital breath into these five forms is very ancient. Going as
far back as the Ṛgveda, the concept was incorporated into the symbolism of the Vedic
sacrifice, where the fivefold breath is projected into the bricks from which the sacrificial
hearth is constructed, which is thus one of the earliest rites of installation (pratiṣṭhā).
The functions of these five were enumerated and described already in the Brāhmaṇas,
reaching their basic common form in the Upaniṣads. One could cite countless examples.
Here is a passage from the third chapter of the Prasśnopaniṣad:
 TANTRĀḶOKA 217
external (places) are the maṇḍala, the sacrificial ground (sthaṇḍila), the
(sacrificial) vessel (pātra), the rosary (akṣamālā), the book (pustaka), the
Liṅga, the skull (tūra),⁵ the cloth (paṭa) (on which an image of the deity is
drawn), the image (made of papier-máché) (pusta),⁶ the idol (pratimā), and
an icon (mūrti). Thus, the outer (place) is of eleven kinds; again, that is of
many (countless) varieties. (2cd-4ab)

‘The image’ (pusta) is a formal (representation of the deity) made of

papier-máché and the like. The ‘icon’ is (a physically embodied form of the
deity) which is related, for example, to the teacher (who is worshipped as an
embodiment of the deity).⁷ (These are) not internal and so are external.⁸

“This vital breath (prāṇa) is born from the ātman. As his shadow is to a person,
so is the Breath to the ātman. By the action of the mind, it comes into the body. (3)
As an earthly ruler commands his subordinates, saying: ‘supervise such and
such villages,⁷ even so Breath assigns to the vital breaths different functions. (4)
The downward breath (apāna) is in the organ of excretion and generation,
while the life-breath itself (prāṇa) is established in the eye, the ear, the mouth, and the
nose; the distributive breath (samāna) is in the middle, and it carries all the food offered
in a balanced way. From it arise the seven flames (that burn in the two eyes, ears,
nostrils and the mouth). (5)
In the heart is the ātman. Here are the hundred and one arteries, to each of
which belong a hundred other arteries, and to each of these belong seventy-two
thousand small branches: in those moves the diffused breath (vyāna). (6)
The upward breath (udāna) rises through one of these (arteries) and leads (at
the time of death) to the world of goodness in consequence of goodness, to the world of
evil in the consequence of evil, or to the world of men in consequence of both (good and
evil). (7)
The sun rises as the external manifestation of the Breath (prāṇa), and it
supports the life-breath of the eye. The power that is in the earth supports the downward
breath (apāna) of a person, and that which is in the atmosphere, of the distributive
breath (samāna); wind is the diffused breath (vyāna). (8)
Fire, in truth, is the upward breath. Therefore, those whose fire of life is
extinguished are reborn with their sense organs merged in their mind. (9)
According to one's thought, one enters into the Breath (prāṇa). Breath, united
with fire and accompanied by the ātman, leads a man to whatever world his thought has
fashioned. (10)
If a man knows the Breath thus, his offspring will not fail and he will become
immortal. On this there is the following verse:
When he knows the origin, the/mode of entry, the dwelling place, the fivefold
lordship, the dependence of the Breath on the ātman – whoever knows this, attains
immortality, attains immortality!³ (11-12)
⁵ See above, 2/41-43 and below, 27/20cd-29, and Sanderson, 1988, p. 673. A whole
chapter of the Brahmayāmala is dedicated to ‘the sacrifice of the skullʼ (tiirayāga), that
is, the worship of deities invoked into a skull.
⁶ See below, 27/19cd-20ab and 21/22cd-24.
⁷ Jayaratha distinguishes a sculpted idol (pratimā) of the deity from an embodied iconic
form (mūrti) in general. Thus, according to him, the latter includes the body of the
teacher and the like.
⁸ In order to perform a rite of worship (pijā), some or all of these things, as the rite
requires, should be consecrated and thereby vitalized and placed in their proper places.
The ‘formation’ of these places is essential for the performance ofa rite. Most rituals are
218 CHAPTER SIX
Although they are of eleven kinds, (they are of) countless (varieties,) because a
Maṇḍala, for example, is of many kinds, according to whether it consists, in due
order, of (a depiction of a lance) with (just) a single prong, a triple Trident etc.⁹
Having defined in this way the various kinds of places according to
their form (and nature), now, in order to also teach the associated procedure, he
says:

Ṭā̃ Tmṛṣāīd aīat̄rīāgatazza

ú * 11
īTaāī Ū̄Tq UATS TRgāTTīsafṣṝāāā; |
aī gezd a T̄̄ JIJ] āīaītē: I| Ṃ, 1
tatra prāṇāśrayaṁ tāvad vidhānam upadiśyate || 4 ||
adhvā samasta evāyaṁ ṣaḍvidho ‘py ativiṣṭṛtaḥ |
yo vakṣyate sa ekatra prāṇe tāvat pratiṣṭhitaḥ l 5 I|

There (out of these kinds of places), the procedure based on the

viṭal breath is (the one) taught (next). All this Path, which is of six kinds
and very extensive, that will be described (in the following chapters), is
well-established in this way (tāvar) all together (ekatra) within the vital
breath. (4cd-5)

‘That will be described’ in the chapters concerning the Path of the

Worlds etc.'⁰ (They are established) ‘within the vital breath’, which is the

performed externally. Some, or even the same one, may also be performed internally.
There is always some element of internal ritual even in the most external rites, just as
some outer representation is common even when a rite or its constituent elements are
imagined inwardly, within or on the body, breath or even purely in the intellect. The
internalization of a rite in the most basic way is done by performing it in one’s own
imagination. Theoretically any rite performed by a single individual for himself or even
others can be reproduced inwardly by the imagination. But normally, the procedures of
only some rites or parts thereof are prescribed in this way. A striking example is found
in one of the scriptures of the Vaiṣṇava Pāñcarātra. A long rite dedicated to Viṣṇu is
described which would take a great deal of time to perform. Once described in detail,
the priest is directed to memorize the entire procedure and to reproduce it within his
imagination, careful not to omit a single detail. The text is very strict. If he forgets or
imagines anything incorrectly, he must start again.
Attention to the movement of the breath, attending to all the details represented
within it, as described in this chapter, is clearly an inner formation of place. In this case,
the places are moments of time, phases in the rhythm of the cycles of the Sun, Moon,
planets, constellations, and the signs of the zodiac projected into the cycle of the breath.
The yogi attends to the flow to find special moments and locations — ‘gaps’ – through
which he can break out of the cycles of time and enter Eternity. In this case, the deity
and its creation is deployed in time rather than space. Deity is both infinite Expanse
beyond spatial measure and so too infinite, Eternal Time. Fixed, immobile places, are
receptacles of Space and moving places of Time.
⁹ See above, note to 1/2.
!⁰ See above, note to 1/34 above, and below, note to 6/34-35. The Six Paths of the
sixfold Path are described below in Chapters Eight to Eleven.
 TANTRĀLOKA 219
universal pulsation (sāmānyaspanda) (of consciousness). As is said (in the
Svacchandatantra):
‘(One should know) how the division of the sixfold Path is present all
together in the vital breath.”¹¹

Moreover, (one should know) in particular the threefold Path of Mantra,

parts of Mantra and phonemes (present in the vital breath). As he will say:

‘The first triad of this sixfold Path is the Path of Time, which is clearly
established in the vital breath.’¹²

He explains how that is possible:

3TeāTT: hīō+ gdṣhīṣṇ̄aa

fkṛā |
r̥āē̄ī fē f=ēēīkāhāT
+⁷īara ē. u
adhvanaḥ kalanaṁ yat tat kramākramatayā sthitam |
kramākramau hi citraikakalanā bhāvagocare || 6 ||

The extending process of diversification and development (kalana)

of the Path (takes place in two ways): in a sequential and in a non-
successive manner. Succession and its absence in the field of phenomenal
existence (bhāva) are the differentiated development of single units
(ekakalanā) (successively, as for example, the transition from cause to
effect) and various (units simultaneously, as happens when viewing a
picture) (citrakalanā).¹³ (6)

'' SYT 4/231ab.

'² Below, 6/37.
'³ The relevant meanings of the root *kal’, from which the term kalanā is derived, have
been noted above (3/252cd-253b) with reference to the name ‘Kālikā’. They are kal in
the sense of ‘resounding’ (śabde), ‘projection’ (kṣepe), ‘enumeration’ (saṁkhyāne), and
‘activity’ (or state) (gatau). In this context kalanā denotes both the process of
differentiation of entities within consciousness and the force that impels it. This operates
spatially, differentiating one thing from another in space, and temporally, one moment
from another. Accordingly, the word kalā, which is derived from this root, means ‘art’,
both the visual arts (set in Space) as well as song and dance (set in Time). Moreover, the
word for ‘time’ – kāla – is also derived from this root. In the latter perspective, which is
the focus of this chapter, ‘kalanā’ means ‘the unfolding of time, impelled by time,
pushed forward by time’. This involves, as Cole rightly points out, enumeration or
calculation, which is, of a course, a prominent feature of the Indian practice of Jyotiṣa.
See the Appendix to this chapter for references in the Upaniṣads to sequence in time.
Bhartṛhari, the philosopher of language, is probably the first to have formulated
the two forms of sequence, spatial and temporal, which he distinguishes in his
Vākyapadīya. As Iyer (1969: pp. 125-126) explains, according to Bhartṛhari: ‘the
universe . . . is an emanation from the ultimate Word-Principle. This universe consists of
an infinite number of constantly changing and constantly interacting objects. Change
means the infinite number of processes, actions and states through which they all pass
the time and are brought about by the . . . transformations of
220 CHAPTER SIX
Well then, how is it that it takes place ‘in a sequential and in a non-
successive manner’? With this question in mind, he says: ‘succession and its
absenceʼ etc. Here (in this world), the manifestation of phenomena takes place
in two ways – successively and non-sequentially. Successively is, for example,
like (the transition from) cause to effect. The absence of succession (is the
simultaneous manifestation of phenomena,) as happens, for example, when
perceiving a picture (citrajīāna). Manifestation in relation to phenomenal
existence (bhāva) takes place both non-successively and successively, according
to whether, when there is a varied (object), it is (the manifestation) of just one
thing at once, (or else, for example,) it is something (that in some
circumstance)¹⁴ existed previously and (now exists) at the same time (along with
something else). ‘The extending process of diversification and development’
of phenomena¹ in this way is their differentiated measure (paricchitti),¹⁶ which
is time, that is both successive (in the common everyday life of thought
constructs) and non-successive (in pure consciousness free of thought
constructs).
Surely, all this universe manifests adhering to (and immersed within)
consciousness (sarīvillagna), otherwise it would not manifest, and within
consciousness there is no association with time, because it is eternal. So how
can that (association with time) pertain to phenomena that are conjoined to that
(same consciousness)? With this doubt in mind, he says:

Time, the Origin of the Breath, and the Goddess Kālī

JHTĒṬTĪ]
TṬīō3̄ TT āfdtā ād 1
kramākramātmā kālaś ca paraḥ saṁvidi vartate |

The supreme (form of) time, which is (experienced) both as a

sequence (krama) (of periods of time) and (eternal time) free of succession,
abides within consciousness. '⁷ (7ab)

being . . . . These changes, beings, actions and processes, take place in Time, that is, in a
temporal sequence and here it is that the power called Time plays its part. . . . Changes
presuppose things which change. They are the concrete objects of the universe,
themselves the products of previous processes and actions and now involved in other
processes and actions and different from them. Not being processes and actions, they
have no temporal sequence. But they have another kind of arrangement. They are
arranged in space and so have spatial sequence, and this is due to the power called ‘dik’
(direction, position) of the ultimate reality.”
'⁴ One could perhaps emend kaṁcit – ‘something’ for kvacit — ‘somewhere’ i.e. in some
circumstance.
'⁹ Read bhāvānām for bhāvanām.
'⁶ According to Monier-Williams, the word paricchitti means: ‘accurate definition;
limitation, limit, measure; partition and separation.”
' Gnoli accepts the reading sarvaḥ -. ‘everything’ of MS K for paraḥ – ‘supreme’. The
meaning is then ‘Tīme is both a succession (krama) (of moments) as well (as eternal
time) free of succession. All (of both aspects abide) within consciousness.” Hanneder
(1998) does not agree with this translation, saying that: ‘ tend to think that
Abhinavagupta, while identifying Kālī with the highest power wants to make the point
 TANTRĀLOKA 221
Surely, in this way, what was said before would stand contradicted,
namely that ‘the principle of consciousness, extremely pure, transcends all talk
of succession and its absence (kramākramakathātīta)³ .⁶ Moreover, (this view)
would amount to that of the Buddhists. With this doubt in mind, he says:

āḷ īṂ T] Ūīṁṁ: #a zarāa aa J

kālī nāma parā śaktiḥ saiva devasya gīyate || 7 |I

(Scripture) declares that Kālī (the Goddess of Time) is the Lord’s

supreme power.¹⁹ (7cd)

that this form of time is not equivalent to the #attva of the same name.’ Indeed,
Abhinava himself makes this point (below in 6/38-39ab). Cf. MVV 1/53ab: na hy atra
kālatatvasya nāmamātraṁ vibhāvyate ‘The principle of Time (which is one of the
kañcukas) is not discemned here even just in name.” The Supreme Time – parakāla – as
opposed to kālatattva, is Kālī. The former is immersed in supreme consciousness, the
latter is a limiting condition of the individual consciousness.
'⁸ Above, 4/180ab.
'⁰ AII the Supreme Goddesses of the Bhairava and related Kaula Tantras are ‘the
supreme powerʼ, and are identified with Parā, the goddess Supreme. In the case of Kālī,
however, who is in a unique way the hypostasis of the power of time (kālaśakti), this
implies the supremacy of this power of consciousness over all the others. This view is
articulated by Bhartṛhari, whose philosophy Abhinava certainly knew very well; he even
wrote a lost commentary on a part, at least, of his Vākyapadīya. Helārāja, who lived in
Kashmir not long after Abhinavagupta, even refers to this power in Pratyabhijñā terms
as the ‘ʻfreedomʼ (svātantrya) of the absolute. Iyer (op cit. p. 111-112) explains:
‘For Bhartṛhari Time is the most important of the powers of the śahdatattva-
Brahman [the Word Absolute]. It is its creative power the vṛ:ti calls its ṣvātantrya. It is
called vibhu explained by Helārāja as svatantra. The same commentator says that
according to Bhartṛhari Time is svātantryaśakti, power of complete freedom of
Brahman. As there is no difference between power and that which wields it, Time is
really Brahman or rather the most important aspect of Brahman. As the creative power,
Time is responsible for the birth, continuity and destruction of everything in the cosmos.
Everything has, of course, its own special cause, material or otherwise. But all these
special causes depend on Time. Time is thus the auxiliary cause (sahakārikāra) of
everything. It is compared to the stage manager (sūtradhāra) of a puppet-show who
pulls the strings and makes the puppets (yantrapuruṣa) dance as he wishes. The whole
cosmos is a collection of puppets (lokayantra) and Time controls their performance. It is
due to Time that phenomena take place or do not take place. Some things appear at a
particular time while others do not appear at that time. If a thing is produced at a
particular time, it is because Time allows the power of its cause to be effective at that
time. This function of Time is called abhyanujña = granting of permission. If something
does not appear at any time, it is because Time prevents its appearance through its
second function called pratibandha = prevention. But for these two functions of Time,
there would be confusion in the universe. If all these things appeared at the same time,
the whole edifice of causality would crumble. It is due to the march of Time that
potentialities are realised. The potentialities are realised when they are urged on by
Time. That is why Time is said to be the efficient cause (nimītakāraṇa) of all effects.
Theṣe effects continue for some time after they are produced and that is again due to the
first function, abhyanujñā, of Time. Similarly, when they are at last destroyed, that is
also due to Time. The function of Time can be traced in all the different states of effects,
222 CHAPTER SIX
The association (yoga) of the supreme Light (of consciousness) with
time is its ‘powerʼ, that is, its capacity to diversify and develop the universe of
perceivers and their objects made manifest by (the Light’s) own will as each
indiviḍual form. There is no succession or its absence within its own essential
nature. A fire does not crackle etc. (sphoṭādi) within itself when it is united with
its power to burn.²
He says that:

ãa sfaz af: aṁcasssr̥a sṣēat |

Traaās RIRT JTrgāTtt fkeī | ç
saiva saṁvid bahiḥ svãtmagarbhĩbhũtau kramãkramau |
sphuṭayantī praroheṇa prāṇavṛttir iti sthitā || 8 II

That very same (saiva) consciousness,” manifesting externally, by

(its spontaneous) development (praroha), the succession and its absence
encompassed within its own nature, abides as the (life-giving) activity of the
vital breath (prāṇavṛtti). (8)

By its development, ‘the same consciousness’ʼ, united with the power

of time, manifesting ‘the succession and its absence’ that abide undivided
from it ‘externally’, ‘abides as the (life-giving) activity of the vital breath’.
The meaning is that it shines radiantly as the vital force (prāṇanā).
Well then, how is it that it manifests as the activity of the vital breath?

so that it may be said to be the very essence of the universe. All living beings, all things
that are produced and are impermanent are controlled by Time. Eternal things are
beyond its scope. Time (kāla) is so-called because it brings forth (kālayati) objects out
of their causes. Just as the mechanic turns the water wheel with his hand, in the same
way, the Almighty tums all phenomena with his power called Time. All objects are
attached to the string of Time, just as are small birds used by hunters as baits to catch
bigger ones, are attached to his string and are allowed to fly or held back according to
his wish. Similarly, objects are manifested when their time comes, once manifested,
they continue to fulfil their purpose and once their purpose is fulfilled they perish. All
this is controlled by the power of time.”
The Krama teachings go further. Time is sometimes identified with Bhairava,
but more often with Kālī. As we have seen, she creates, sustains and destroys
everything, but although one with all things is beyond them as the one ineffable,
dynamic consciousness.
²⁰ When a dry log catches fire, for example, it starts to burn, and the fire crackles as the
wood splits, and then, progressively passing through one stage then another, the log is
reduced to a pile of ashes and the fire goes out. The union (yoga) of fire with it power to
burn is not like that.
²¹ As we shall see in detail in this chapter, the breathing cycle mirrors the cycles of time,
so it makes sense that the power of time – embodied in the goddess Kālī – should
herself be both the successive flow of the breath (prāṇa) and the non-successive vitality,
that is, the vital impulse (prāṇana) that impels and sustains it.
 TANTRĀLOKA 223

ãfēraṁ fē ũsaa= rahīvqzṁdṁd_1

T-TTTITT: Ūīēr̄ī̄ fāfērē JTR ³T: I| g 1
saṁvinmãtraṁ hi yac chuddhaṁ prakāśaparamārthakam 1
tanmeyam ātmanaḥ projjhya viviktaṁ bhāsate nabhaḥ || 9 ||

Pure consciousness alone, the pure ultimate reality, which is Light,

severing objectivity from itself, manifests as the solitary (vivikta) Void
(nabhas) (separate from all things).²² (9)

² Cf. SvTu ad 7/6. Kṣemarāja elaborates how this takes place in his commentary at the
beginning of chapter seven of the Śvacchandatantra, from which Abhinā draws much of
the procedure taught here. He writes:):

iha viśvottīrṇaviśvamayacidānandasundaraḥ svatantrabhattārakaḥ ṣvasvātantryaśaktyā

sthūlasīkṣmasvarāpeṇa sa ekaḥ saṁvyavasthitaḥ (41295)

ity uktanyāyena sadāśivādikṣityantaviśvam unmīlayet prathamaṁ tadullāsanabhittiṁ
ūnyabhūmiṁ svātmadarpaṇe | tatra ca citprakāśaprādhānyena śūnyasya
guṇībhāvāt Śśūnyātiśūānyabhūḥ sadāśivādimantrāntaśuddhapramātṛṣaṅkocaprapañco-
tthāpikā mahāmāyāśabdavācyā ucyate |
yadā tu citprakāśaguṇībhāvāt śūnyam eva prādhānyena darśayati, tadaiṣā
māyāśaktir aśeṣavijñānākalapralayākalasakala-
tatprameyasaṅkocaprapañcapradarśikā-bhidhīyate | yaś ca saṅkocas tayā pradarśyate,
sa eva śūṇyapramātā nimagnavimarśaśaktiḥ |
yadā cāsau vyatiriktameyagrahaṇāyonmukhībhavati, tadā prāṇa-rūpatayā sphurati,
tathā sphurann api kastārikākaṇavat tatrāpi tāvatyaṁśe saṅkucitāśeṣaviśvātmatāyā
bhāti tadabhiprā-yeṇaiva ca vitatavitatamãũrtivaicitryātmā pūrvai
saḍvidhādhvavibhāgaḥ prāṇasthita ity uktam ḷ

‘Here (according to this teaching), the Lord Svatantra is beautiful with the bliss
of consciousness that is both transcendent and immanent. By the power of his own
freedom, ‘he is one and is established in a gross and subtle form² (SVT 4/295ab). In
accord with the stated teaching, he unfolds the universe that (extends from) Sadāśiva to
the Earth. (He does so) first of all (by unfolding) in the mirror of his own nature the
plane of the Void beyond the Void which is the screen upon which it pours forth.
And there it is denoted by the word ‘Mahāmāyā’ that generates the phenomenal
universe (prapañca), which is the contraction of the pure perceivers that range from
Sadāśiva down to the Mantra (perceivers). As the Light of consciousness predominates
(at this stage), the Emptiness (of deep sleep) is secondary, and so (this Void is the
transcendental consciousness, which) is the Void beyond the Void.
If the Void (of deep sleep) is made manifest as primary because the Light of
consciousness is secondary, then this power of Māyā is said to display the phenomenal
universe (prapañca), which is the contraction of the objectivity corresponding to all the
Sakaḹa, Pralayākala and Vijñānākala (perceivers). The contraction that is made manifest
by that (Māyā) is the Void perceiver, whose power of reflective awareness is
submerged.
If that (consciousness) is propense (towards and intent on) grasping objectivity
that is separate (from it), then it manifests in the form of the vital breath. Although it is
manifesting thus (continuously), like a speck of (very fragrant) musk, (consciousness)
shines there also in just that (small) part (of it) as the entire contracted universe. It is
224 CHAPTER SIX
This is the ‘ultimate reality, which is Light’, of the universe of
perceivers and their objects, because it manifests it as undivided from itself.
Thuṣ, because it is not coloured by it, it is ‘pure consciousness alone’ which,
by its own freedom, desiring to make limitation manifest within itself, ‘severing
objectivity (from itself)’, that is, having separated the universe from its
presence and reflected that ‘I am beyond this universe’, ‘manifests as the
solitary (vivikta) Void (nabhas) (separate from all things)’. The meaning is

with that intended sense that it is said that that ever-extending variety of forms
(mārtivaicitrya) which is divided into the sixfold Path is initially located within the vital
breath.

iha caikatraiva prãṇoccāre nālikātaḥ prabhṛti ṣaṣṭyabdodayāntam, ekādaśapaṭale ca

mānuṣāyuṣkālāt prabhṛti anāśritāntasya viśvasya ca āyuṣparimāṇamṁ
ativitatavitatakriyāśaktivaicitryātmakam asti, iti pratipādayiṣyate | yady api ca
prãṇabhūmikāyām .ivātyantasaṁkucitaśarīrādy-ātmatāyām api parameśvaraḥ
pūrṇaṣaṭtriṁśattattvasphārarãpa eva yathā pratipāditam, tathāpi prāk saṅvit prāṇe
pariṇatā iti nĩtyā prãṇarũūpaḥ parasyāḥ śakter antaraṅgam adhiṣṭhānam, tadavaroha-
krameṇa bhūtabhāvaśarīrāvataraṇād iti samagraprāṇaprasarabhittibhita-
madhyamaprāṇa-bhūmikādhyārohakrameṇaiva
paraśaktipadānupraveśāvaṣṭambhapūrvam eva svacchandī-bhairavatāvāpyate
mahāyogibhiḥ, mitayogibhiś_ca tattadāntarakālāṁśa-viśrāntipāūrvaṁ vidhim
anuti; thadbhiḥ sā siddhir avighnenāsādyate 1| ata eva pratipādita-
i i āstranirdiṣṭaḥ saṁhitāntaraṇirdiṣṭo ’‘pi vā .sarva
evopāsād ramo madhyaprāṇapathoccaranmantrapramukham eva phalado bhavati, ity
āśayenātra paṭale parameśvarasyādhyātmikakālasvarūpa-pratipādane mahān
saṁrambhaḥ, ity alaṁ tāvad ihaivādhikena || 6 II

Here, all together within the utterance of the vital breath, beginning with
twenty-four minutes up to sixty years and, (as taught) in the eleventh chapter (of the
Svacchandatantra), the extent of lifespans beginning with a human one up to that of the
universe of Anāśrita Śiva is the extremely extensive and wonderful variety of the power
of action. Thīis is what will be expounded (further ahead).
Although, as taught, the Supreme Lord, who is the full expansion of the thirty-
six principles, is as if on the plane of the vital breath that is (within) the extremely
contracted psychophysical organism, even so, in accord with the teaching that ‘the
initial transformation of consciousness is into the vital breath’, the vital breath of the
Supreme power is the inner foundation (adhiṣṭhāna), because it descends, by that
process of descent, into the bodies of creatures and phenomena.
Thus great yogis attain the state of Svacchandabhairava. This is heralded by the
stability of entry onto the plane of the Supreme Power by the sequence of ascent onto
the plane of the Central Breath (madhyamaprāṇa), which is the screen upon which the
extending flow of all the vital breath (takes place). The (same) accomplishment (siddhi)
is attained without impediment by limited yogis, who follow the procedure that is
heralded by repose in parts of time within particular confines. Thus, it is taught by those
scriptures that it is (well) established that all the procedure of worship based on the
utterance of Mantra along the path of the Middle Breath bestows fruit. It is with this
intention that here, in this chapter (seven of the SvT) the Supreme Lord has taken up the
great task of establishing the nature of inner (adhyātmika) time. So enough of (talking)
here too much (about this. It will be explained in what follows).” SvTu ad 7/6
 TANTRĀLOKA 225
that because it is devoid of all phenomena, it manifests as free of (all) obscuring
coverings.²²
Thus, he says:

īaa+ r̥aṀṀ̄̄ã
ãẼa: ũŨṀr̄
tad eva śūnyarūpatvaṁ saṁvidaḥ parigīyate |

That is what is praised as the voidness of consciousness. (10ab)

The meaning of ‘voidness’ (here) is the Void subjectivity (of deep

sleep) (sūnyapramātṛtva). It is void because all objectivity has been destroyed,
but (it is) not (devoid of) consciousness also, for if that were to be so, all this
(universe) would be as if speechless and dumb. As is said (in the
Svacchandatantra):

“That which is not void is called the Void, while the Void is said to be
Nonbeing. Nonbeing is taught to be that wherein all existing things have ceased
to exist.”²⁴

Again:

‘It is void of all supporting attributes (ālambanadharma), all beings, all

impediments and residues (of past actions) (āśaya). It is not void in the ultimate
sense (paramārthataḥ).⁷³⁵

And that (according to some) is, with respect to all external things, the
supreme goal. Thus, he says:

āf *t farḷa āī aī a ē u.
neti neti vimarśena yogināṁ sā parā daśā || 10 l||

It is the supreme state those yogis (attain) by reflecting that ‘no, no’
(neti neti) (it neither exists nor does not exist).²⁶ (10cd)

²³ In the initial stage of creation, consciousness withdraws, as it were, into itself, leaving
behind a Void within which it emits itself progressively through heightening degrees of
objectivity to emerge as the countless forms of manifestation, coupled with all the levels
of perceivers and their corresponding mental and sensory apparatus, bodies, and worlds.
³⁴ SVT 4/292cd-293ab. Also quoted above ad 5/48ab.
³⁹ This verse, attributed to the Buddhist Nāgārjuna, is also quoted above ad 1/33. See
note there.
²⁶ This is a well-known apophatic description of the Brahman (Absolute) in the
Upaṇisads, to which Advaita Vedāntins frequently refer. See BṛUp 2/3, 3/9/27, 4/2/4
and 4/5/15, where it says that the nature of the Self (ārman) cannot be described. It can
only be expressed through negation (sa eṣa neti nety ātmā etc). Thuṣ, at first sight it
appears that Abhinava is referring here to Advaita Vedāntins, but this may not be so. At
least Jayaratha does not seem to think so. His references are drawn from idealist
Buddhiṣṭ (Yogācāra) sources rather than Advaita Vedānta.
226 CHAPTER SIX
The meaning is that this is ‘the supreme state’, which is the
(transcendental) Void (Śiva) beyond the Void (of the lower energies and
principles) (śūyātiśūnya),⁷ and the place of rest for those yogis who have
penetrated into the middle (state between being and nonbeing) by the dual
reflection ‘no, no’, with respect to (both) being and nonbeing,² in accord with

²⁷ Here it is possible that Jayaratha is mistaken. The Void beyond the Void to which he
refers is a characterization of the Śiva principle. The last in the series of thirty-six
principles, this is Śiva in His pure transcendental state. Abhinava therefore posits the
existence of a thirty-seventh principle called Supreme Śiva, which is immanent in all
things. At this level, Śiva is pure consciousness, and is referred to as Void because He is
beyond all the obscuring coverings, including possible residual latent traces of them, up
to the level of Śakti, the thirty-fifth principle which, as Māyā at the lower level, is the
‘void’ beyond which Śiva is the Void (see below 11/21_and commentary). In this
context, Siva is said to be Void because He is devoid of Māyā and all forms of
imperfection (see above, 1/74cd and commentary), not simply because He is devoid of
objectivity. No distinction between subject and object exists in any way in the
transcendent Śiva for the latter to be severed from the former. As Jayaratha himself has
explained in his commentary on the previous verse, the former is ‘the Void perceiver (in
deep sleep) (śūnyapramātṛ). It is void because all objectivity has ceased, but (it is) not
(devoid of) consciousness also’. In this verse, the negation to which Abhinava is
referring is that of the subtle subjectivity, which is aware in deep sleep that there is
nothing to perceive. This is the state of the ‘Dissolution Deconditioned’ (Pralayākala)
perceivers. They are subject to the Impurity of the individual soul and Māyā, but are
free (temporarily at least) of the Impurity of Karma. Thus, they rest a state of deep sleep
in the highest reaches of Māyā, at the interface between the pure principles in which
subject and object relate as one as a unity and the lower in which they are severed from
one another (see above, 1/230, commentary and notes). In other words, the vital breath
(prāṇa) emerges out of the emptiness of deep sleep of the perceiver. This apophatic
state of emptiness, Abhinava, tells us here implicitly, is considered to be ‘the supreme
state’ by Advaita Vedāntins, who are misguided into believing it is so, simply because it
is a state of subjectivity devoid of objectivity.
Utpaladeva explains: “When the state of agency — ‘I – is the void, understood
as the absence of the mind etc., where only the karmic impulses (saṅskāra) exist
without any evidence or form, there is the state of the absence of the knowable. It is the
inner activity of the sensory faculties, it is that which sets in motion the various breaths,
the prāṇa and ṣo on; it is called ‘life’, whose essence is (the subtle body called) the City
of Eight.* Or (one could say that) the subjectivity identified with the breath of life
(prāṇa) has as its essence the City of Eight. When the subject rests exclusively on these
planes (of emptiness), this is the state of deep sleep — similar to cosmic dissolution —
which may or may not be affected by the stain of Māyā, depending on whether the
knowable is present or absent (in the state of deep sleep with a trace of objectivity or
without).” ĪP 3/2/13-15 (translation by Torella with some modifications). * See note,
8,463 to 8/163cd-165ab (163-164).
²⁸ The two ‘no’s’ indicate that that reality is neither being nor nonbeing, that is to say, it
does not exist in the way common objects exist and have ‘being’ nor can it be said to be
totally non-existent. This is the ontological status of an illusion. It is not real and
epistemically false. Even so, unlike a hypothetical entity that does not exist at all, it does
appear and may even have a specific form. So it is not totally non-existent. Its status is
not explicable (anirvacanīya) as one or the other, both or neither.
 TANTRĀLOKA 227
stated teaching that this is ‘the realization of the middle (state) and so is neither
being nor nonbeingʼ. As they say:
‘Established in Emptiness (śūnyatāvasthita), he is thereafter devoid of
(all) sensations (saṁvedana), he is extinction (of desire itself) (nirvāṇa), like the
Dark Path (of the Unmanifest), he is undiscernible (nirupākhya).”

That same Void perceiver, intent on outer (objectivity,) assumes the

state of the subjectivity of the vital breath. Thus, he says:

tā araā ṁñ̄sstar*īṝz afṣaīaga: |

TTTTTPJGTSIĪ JTTTTTTĀITTHĪR: II 22 I
sa eva khātmā meye ‘smin bhedite svīkriyonmukhaḥ |
patan samucchalattvena prāṇaspandormisaṁjñitaḥ || 1 II

This same void Self (khātman), by virtue of its (inherent, inner)

outpouring (samucchalattva), falling upon objectivity, (which it formerly
had) separated from (itself), with the intention of laying hold of it, is
(variously) called the vital breath, the pulsation (spanda), and wave (ūrmi)
(of consciousness).³⁰ (11)

“This same void Self”, that is, the Void perceiver, is conjoined to the
impurity that affects the individual soul (āṇavamala). In accord with the dictum,
‘here (the teaching is that) impurity is craving (not a material substance)²,³¹ (this
impurity) is the (mistaken) sense (the soul has of its own) incompleteness
(apūrṇamayatā), and so, (feeling that it is missing in something,) it is intent on
laying hold (of objectivity, driven) by (the intense) need (it feels to do so to
make up for what it feels is missing within itself). This being so, ‘by virtue of
its (inherent, inner) outpouring (samucchalattva), falling upon objectivity²,
that is, (outer phenomena like the colour) ‘blue’ and (inner sensations) such as
‘pleasure’, which it (had formerly) ‘separated’ from itself, and so, intent on
outer (objectivity), is called by such names as ‘the vital breath’. This is the
meaning.³²

The idealist Yogācāra Buddhiṣṭs explain momentariness as the constant transition

from ‘being’ i.e. all that exists in the present moment of experience into its non-
existence in the following moment. The latter is thus both the ‘non-existence’ of the
previous moment of experience and that of the subsequent one that will follow. This
takes place by the pulse – spanda – of the connection and disconnection between subject
and object. Between the two is a state which is neither connected being or disconnected
nonbeing and so is devoid of sensations and ‘undiscernible’.
³⁰ Jayaratha reads three separate words here and Abhinava supplies more below in verse
13. If we read them together, the meaning would be ‘the wave of the pulsation of the
vital breathʼ.
³¹ SVT 4/105d.
³² Looking from bottom up, as it were, the Void perceiver is the yogi who has become
free of outer objectivity by detaching from it. Nature (prakṛti), thus set aside, retires into
its undisturbed, unmanifest state, and so the yogi perceives only himself, the individual
228 CHAPTER SIX
This is the first expansion (prasara) of the pulsation (spandana) which
is the reflective awareness (it has of) its own (nature), and is the subtle activity
(of consciousness) (kiṁīciccalana). It is denoted by these words secondarily
(upacārāt); (it is not literally so,) because (this takes place in transcendental
consciousness, which is) above even the outpouring of the Void perceiver. One
should understand that that is the case also with the subsequent terms such as
‘waveʼ.³
The venerable Kallaṭa and others have stated the same with the same
intention. Thus, he says:

īāre: fṁō afraīmaēīī]

ooīaī āēr |
3TT GĀUĪTrrkḍq aTgŪTTTI Td: || QR I
tenāhuḥ kila saṁvit prāk prāṇe pariṇatā tathā |
antaḥkaraṇatattvasya vãyur āśrayatāṁ gataḥ || 12 ||

Thus, (the wise)³ say that ‘the initial transformation of

consciousness is into the vital breath (prāṇa)’, and that in this way⁵ the

subject independent of objectivity, as in deep sleep. However, although he is inactive

and hence free of the impurity of Karma, which Sāṁkhya and Vedānta consider to be
the liberated state, he is not free of the sense of his individual subjective existence. In
other words, he is still subject to the Impurity of the individual soul (āṇavamala), which
contracts universal consciousness down to the pinpoint, atom (aṇu) of consciousness,
which is the individual soul. This Impurity is not, as the Svacchandatantra declares, a
material substance as dualist Siddhānta maintains, it is the craving born of the feeling
the soul has of its own incompleteness. This intense need for fulfilment again awakens
the soul, as it were, into the world of objectivity. The breath suspended in deep sleep is
now exhaled and transports the soul with it, from the condition of the Void perceiver
(śūnyapramātṛ) to that of the perceiver of the vital breath (prāṇapramātṛ).
³³ As usual, we are operating on two levels here: individual and universal. The process
described in the previous note is what takes place at the individual level. At the
corresponding universal level, everything at the individual level is reflected in cosmic
and transcendental terms, and so what takes place is the outpouring of transcendental
eternal consciousness out and down into immanent temporal consciousness. Partaking in
Śiva’s breathing, this process is repeated with every breath. Inhalation coincides with
the withdrawal from objectivity, drawing it back into consciousness. After abiding in the
transcendence of breath suspension and then exhaling, the temporal order is again
emitted. This is the ‘vibration’ or ‘pulsation’ (spanda), which is consciousness when
viewed from the perspective of the entire process. It is the ‘wave’ which is
consciousness when viewed from the perspective of its unitary flow out of its
transcendence and then back into it. This is what Jayaratha means to say by stating that
from the perspective of the individual consciousness of the Void perceiver, these are
secondary designations with respect to the primary concrete act of emergence of that
perceiver into the waking ‘breathing’ state.
* It would make sense to take this as an honorific plural referring to Kallaṭabhaṭṭa, who
we know wrote this. However, although Jayaratha knew this, he refers to this view as
held by several people in the commentary and so IĪ have translated accordingly.
The first, much quoted statement is drawn from Kallata’s Tattvārthacintāmaṇi. The
second one may be also, but is more probably Abhinava’s gloss.
 TANTRĀLOKA 229
breath (vāyu) has become the support of the principle of the inner (mental)
organs.³ (12)

Although the manifestation of consciousness in the form of the vital

breath is preceded by the manifestation of Emptiness, even so, its manifestation
does not entail its assuming (even secondarily) some other nature. This is what
is meant by saying that ‘the initial transformation of consciousness is into the
vital breath’.³” Their saying this is not without a cause; (this view) is
corroborated by the scriptures also, (and so he says,) ‘the breath (vāyu)
becomes the support of the principle of the inner mental organs’. The
‘principle’, that is, essence of the ‘inner mental organs’ʼ, which is the intellect,
and (so is that) of the subject who perceives the intellect (buddhipramātr).³⁹
Thus, it is established (siddha) that the outpouring of the vital breath precedes
the subject who perceives the intellect. Otherwise, how could it be its support?
This (vital breath) is in this way the first pulsation (parispanda) of
supreme consciousness, and so its activity takes place everywhere in a state of
oneness with that. Thus, he says:

gā aī JāṝēāṀṁṝāraāmrradṝ|
āz: ūēāī? frzṁtāṣfīaṁ
ēcīāaī ar 1 2 u
iyaṁ sā prāṇanāśaktir āntarodyogadohadā |
spandaḥ sphurattā viśrāntir jīvo hṛt pratibhā matā || 13 II

This vitalizing power of the breath (prāṇanāśakti), which is the will

of the inner exertion (of consciousness,) is variously called ‘vibration’
(spanda), ‘effulgence’ (sphurattā), ‘reposeʼ, ‘the living beingʼ (jīva), ‘the
Heartʼ and intuition. (13)

³⁶ According to the Vaiṣṇava Pāñcarātra, consciousness is transformed into vital breath

from Mahat; see Appendix. There it is considered to be Saṁkarṣaṇa’s creation of the
individual soul (which is essentially the vital breath); see Appendix.
³⁷ This aphorism from Kallaṭa’s lost Tattvārthacintāmaṇi (also called Śaktiṣūtra) is also
quoted above in the TĀv ad 5/6 and ad 5/44-48ab, ad 15/297cd-303ab, ad 17/83-85ab,
ad 28/218cd-219ab, and, along with two other sūtras, ad 28/338cd-340ab. See above,
note to TĀv ad 3/138-141 (137cd-141ab), where it is quoted for the first time.
³Ś Jayaratha is saying that this line is drawn by Abhinava from some scriptural source,
but he does not tell us which one.
⁴ There is a chain of perceivers down from the supreme perceiver. These are variously
defined, according to the context. They begin within universal consciousness, in which
universal subjectivity is related to universal objectivity, experienced as one with it. Here
we have been examining the chain of individual perceiving subjects relating to
individual objectivity, which is separated from them. This series begins with the Void
perceiver, followed by that of the vital breath (prāṇapramātṛ), then that of the intellect
(buddhipramātr̥) and down into that of the body (dehapramātṛ). They are generated by
progressively identifying with what they perceive. But unlike the higher perceivers, they
are individual perceivers who mistakenly believe themselves to be what they perceive.
At the higher level, identification is liberated realisation.
230 CHAPTER SIX
Its ‘inner”, that is, initial ‘exertion’ is the pulsation (parispanda) (of
supreme consciousness,) which is (its) exertive state (udyantṛtā). The ‘will
there is its desire, which is firmly (dedicated to and) fixed in that alone. This is
the meaning.
Surely (one may ask), what is the purpose of (consciousness,) that has
poured forth in this way?

Consciousness Vitalizes the Body through the Breath

aī sīvṝgfkṝ: ŪīmīṛṂã̃ ; vaāīcāīqç|

aāed Jadq’ad īaād 2 1|
sā prāṇavṛttiḥ prāṇādyai rūpaiḥ pañcabhir ātmasāt |
dehaṁ yat kurute saṁvitpūrṇas tenaiṣa bhāsate || 14 ||

This, the activity of the vital breath, lays hold’ of the body in five
ways, as the exhaled breath (prāṇa) and the rest (of the vital breaths).⁴ It is
because of this that (the body) appears to be full of consciousness. (14)

‘This activity of the vital breath’, which is the universal pulsation

(sāmānya-parispanda) (of consciousness), ‘lays hold of the bodyʼ, consisting
of the five gross elements, ‘in five ways’, that is, its inner and external organs
(of perception and action) etc. are pervaded by (its five forms,) as the exhaled
and inhaled breath and the rest (of the major forms of the vital breath). Thus,
although the body is, like a (common) jar, an (inert) object of perception,
‘it appears to be full of consciousnessʼ. The meaning is that it is experienced
as the perceiver. Thus, the mistake the foolish make, that there is nothing else
apart from the body, of which consciousness is a quality. As is said:

‘They believe that there is no other Self apart from the body, that shines
with consciousness.”⁴²

⁴⁰ ātmasāt kurute Jayaratha glosses: vyāpya – ‘having pervaded’.

⁴! Śwami Lakshmanjoo (TSṚP p. 56 ff): ‘From the point of view of ultimate reality
(tattvadrṣṭi), the light and reflective awareness is the abode of the consciousness of pure
Śiva. When it flows forth towards the outer universe, it initially covers the abode of
consciousness which is Siva and in doing so it is transformed into the state of the
universal vital breath (prāṇana). The vital breath is Śiva’s first external outpouring
(prasara). Five kinds of vital breath arise from this initial state (dasā) (of manifestation)
which is this outpouring. These five - prāṇa. apāna, samāna, udāna, and vyāna –- are in
an indivisible relation with the Supreme Lord who is consciousness. As these five vital
breaths are Siva’s first unfolding, by practicing these five breaths one quickly attains the
condition (sthiti) in which Śiva is experienced directly. Thus, our teachers say that the
practice of these five vital breaths is the most excellent of all.”
Concerning the five forms of the breath, see above, 5/44-50ab and 6/185cd ff.
below.
⁴² The reference here is to the materialist Cārvāka, who denies the possibility of survival
in any form after death. We find a similar line to the one quoted by Jayaratha, which is
reworked by Abhinava in the next verse, in the Sarvadarśanasaṁgraha by Madhva
 TANTRĀLOKA 231

He says that:

ḷUEiE|EIḤEAEĒĪĒCĪEEtIḤ
ISS} Ṃ¥arcādāī I TTGĀ-ĀĪCĪT TaT I| 2.4 1I
prāṇanāvr̥titādātmyasaṁvitkhacitadehajām |
ceṣṭāṁ paśyanty ato mugdhā nāsty anyad iti manvate || 15 ||

Thus, fools who observe the activity of the body, luminous with the
oneness of consciousness, with the activity of the vitalizing breath
(prāṇanā),⁸ think that nothing apart from (the body) exists. (15)

The ‘fools’ (meant here) are those who do not know (how to)
distinguish between the body and the Self. Their view is that, although the gross
elements are devoid of consciousness in a (raw) state such as clay and the like,
when they are modified into the form of a (biological) body, they themselves
become consciousness, as the raw sugar or crushed grain that has been modified
into the form of wine (attains) the power to inebriate (madaśakti). Moreover,
because they are modified in this particular way and assume that state of (the
preceding) emptiness (prior to their becoming conscious, only) at some

Ācārya, who belonged to the 14 century. There we read concerning the Cārvāka view:
‘therefore the soul is only the body distinguished by the attribute of intelligence, since
there is no evidence for any self distinct from the body, as such it cannot be proved,
since this school holds that perception is the sole source of knowledge and does not
allow for inference etc.’⁷ (Quoted in Radhakrishnan and Moore: p. 229)
Radhakrishnan and Moore (p. 227) explain: ‘The main work on the (Cārvāka)
system, the Bṛhaspati Sūtra (600 BC), is not available, and so we have to reconstruct the
doctrines of materialism from statements of the position and criticism of it found in
polemical and other works. The doctrine is called Lokāyata, as it holds that only this
world (loka) exists and there is no beyond. There is no future life. Perception is the only
source of knowledge; what is not perceived does not exist. . . . [Thus] matter, which
alone is cognized by the senses, is the only reality. The ultimate principles are the four
elements: earth, water, fire, and air.
Consciousness is a material and transitory modification of those elements and
will disappear when the elements, from which it is produced, are dissolved. The
intelligence which is found to be embodied in modified forms of nonintelligent elements
is produced in the same way in which the red colour is produced from the combination
of betel, areca nut, and lime. The soul is only body qualified by intelligence. It has no
existence apart from the body.
Four different varieties of materialism are mentioned, according to whether the
soul is identified with the body, the senses, the breath or the organ of thought. The
postulates of religion, God, freedom, and immortality, are illusions. Nature is indifferent
to good and evil, and history does not bear witness to Divine Providence. Pleasure and
pain are the central facts of life. Virtue and vice are not absolute values but mere social
conventions.”
⁴³ Swami Lakshmanjoo (TSṚP p. 56 ff.) explains that ‘prāṇana is the vital force. It does
not involve the movement of the breath. It is like the life force present in a foetus as its
life itself (jīvana). The five forms of the vital breath manifest when it enters the second
stage of development as exhalation and inhalation.”
232 CHAPTER SIX
subsequent time, as consciousness does not cease up to that time, they skilfully
engage in the functions (vyavahāra) (of consciousness,) which include memory,
perception and the rest. So what is the use of (postulating) some other Self apart
from that?
Those who take this view are called ‘materialists’ (cārvāka). Thus, he
says:

Tīīā āTaaaĪTTāĀĪTRṬĪRT]|
iḺ EIUĪE7FEFFIGIEEEKĪĒLEH'CI
tām eva bālamūrkhastrīprāyaveditṛsaṁśritām |
matiṁ pramāṇīkurvantaś cārvākās tattvadarśinaḥ || 16 ||

Materialists (cārvāka), assuming as authoritative that same view

(mmati) held by (undiscerning) perceivers such as women, children and fools,
(presume) to perceive reality. (16)

‘That’ is this conception, namely, that ‘the person is the body, of which
consciousness is a quality°. In accord with this dictum and the like, (their view)
is that the Self is nothing but the body, that shines with consciousness. It is not
something separate from it at all. Comparing it with (the view) of children etc.,
he teaches that great people should not adhere (to it). (Materialists, taking this
view) ‘to be authoritative’, (elevate it to the dignity of a system). (The view is
that) if there were some separate Self apart from the body (and superior to it),
abandoning each of its previous bodies, it would preside over another body, and
so there should be (some) recollection of what was experienced in each of the
previous bodies, just as, for example, one recollects things experienced in
childhood. As (the Self is supposed to be) eternal, we don’t see any reason why
there should be (any) difference in recollecting (past experience,) even if there
is a difference in the bodies (it inhabits,) in such a way that it recollects what is
experienced only in this birth and not that experienced in another life. Thus,
(they maintain) that it makes sense that there is no other Self of any kind apart
from that. As the Veda also (says):

‘Once (this) mass of consciousness has arisen (as the Self) from these
gross elements (as a separate entity), it is destroyed with them; once departed,
there is no (more) consciousness.”⁴⁴

Thus, having refuted the notion that there is another world etc. (after
death), (the materialists” view of) reality is such that (they say that all one
should do) is strive for happiness as long as there is life (to do s0). Thus he says
(ironically that they) ‘perceive reality’. As they say:

⁴⁴ Spoken by Yajñavālkya in BṛUp 2/4/12. The same line is repeated ibid. 4/5/13. But
there we read prajñānaghana for vijñānaghana.
 TANTRĀLOKA 233
‘One should live happily as long there is life (to do s0). There is nothing
which is not subject to death. How can (the body) which has been (cremated and
s0) reduced to ashes and, (unmmoving, is) tranquil, ever come back again?’⁴³
Well, what happens to those who believe that reality is such (and
behave accordingly)? With this question in mind, he says:

Ṭṭ āadī īaīāī Ṁrēīē--ṝḷ frzāīq] |

Tīē*īā̄ gdāī; TRāTTGTTTTIETĀTḤ I| 2.ó |
teṣāṁ tathā bhāvanā ced dārḍhyam eti nirantaram ḷ
taddehabhaṅge suptāḥ syur ātādṛgvāsanākṣayāt || 17 ||

If this way of thinking (bhāvanā) takes a firm and persistent hold of

them, when the body comes to an end, they fall asleep (like Dissolution
Deconditioned souls)⁴ until such mental impressions are exhausted. (17)

‘They fall asleep’ means that they are like Dissolution Deconditioned
(Pralayākala) souls, in deep sleep.
What happens to them when that (mental) impression ends? With this
doubt in mind, he says:

3s aūtaraāīqi
faTēēī aārdag 2¢
tadvāsanākṣaye tv eṣām akṣīṇaṁ vāsanāntaram |
buddhaṁ kutaścit saṁṣūte vicitrāṁ phalasampadam || 18 |I

When this (latent) impression (vāsanā) ceases, another impression

which has not come to an end is for some reason or another awakened, and
gives rise to various results. (18)

Surely, the followers of the Sāṁkhya and the like are the same as these
(materialists,) as their (notion of) liberation is practically the same (as theirs’,)
because the experience of a variety of consequences (of Karma) arises again in
accord with each (of their) particular (latent) impressions (of prior Karma). As
he will say (further ahead):

⁴³ Drawn from a lost Cāryāka source, this verse is regularly quoted as typical of the
Caārvāka view.
⁴⁰ We have seen that the Dissolution Deconditioned (Pralayākala) souls purified of their
Karmic Impurity, with just the residue of its latent impressions remaining, are inactive
and disembodied. In deep sleep, they wait, in between one rebirth and another, to either
descend back into physical embodiment or ascend to a higher state, according to the
manner in which the traces of their past action reawaken.
234 CHAPTER SIX
‘At the beginning of a (new) day (of creation), Śrīkaṇṭha again emits
those who have mastered the Sāṁkhya or the Veda and the like. Therefore, this
kind of liberation is not proper (and complete) (samyak).”⁴⁷

How is it that that (materialist view) is everywhere said to be inferior?

As they say: “(the materialist) Cārvāka are pitiable and should be rejected, what
occasion (could there be) here to take into consideration its vulgar logic?”” With
this doubt in mind, he says:

ŪAIEKEIIIZTIKEIIEGEZHA
³T-ādīāTrcāīcRTṬTTHT: II 28 I
TTRTSTTaTGŪTTTRJĪTĀĪTT
EIESEZAEIETEIEIFT ÑAFĀR I| 3⁰ 1
adārḍhyaśaṅkanāt prācyavāsanātādavasthyataḥ |
anyakartavyaśaithilyāt saṁbhāvyānuśayatvataḥ || 19 |
atadrūḍhānyajanatākartavyaparilopanāt |
nāstikyavāsanām āhuḥ pāpāt pāpīyasīm imām || 20 ||

(The wise) say that this (latent) impression (vāsanā) (and tendency
towards) materialistic atheism (nāstikya) ⁸ is the most sinful of all. This is
(for a number of reasons; one is) because the doubt (persists) that (the true
view) is not well established (and certain). It is also because the state of the
previous impression (which is not materialistic) is not so (uncertain, and
persists, continuing to present itself as the sounder view). Moreover, (the
materialistic view is wrong) because it is weakened by the (existence of the

⁴⁷ Below, 6/152cd-153ab (152).

⁴ An ‘astika’ is a person who believes that a supreme, ultimate reality exists (asti),
whether he may think of it as the Absolute, Deity or the Self. A ‘nāstika’ is one who
does not. One could loosely also translate the words as ‘believer’ and ‘non-believerʼ, the
latter in the loose sense of ‘atheist” and the former the contrary. From a Hindu’s point of
view, in this general sense a Buddhist is a ‘nāstika’. In this case the term is applied to an
atheist, who does not believe in the existence of consciousness independent of the body.
Nowadays, for example, most neuroscientists believe just that — consciousness is the
result of the highly complex activity of the billions of neurons that constitute the brain.
When that activity ceases, so does consciousness. Death is the end. Here the main thrust
of Abhinava’s argument against such views is not so much logical as moral. If
consciousness is simply a product of the physiology of the body, life has no meaning.
There is no need to observe any ethic, apart from the restraint society may impose on
criminal behaviour. Disbelief precludes access to the discipline that leads to a higher,
better existence after death, and indeed in this life, because the sense of all such practice
depends on the independent existence of consciousness. It is impossible not to doubt
one’s mistake or feel remorse for having ignored the categorical imperative that the
existence of consciousness, and with it, spiritual life, implies. This disbelief – nāstikya
is a latent tendency, a constantly recurring habit of thought. It can only be remedied by
the opposite tendency. Christians would call it ‘faith’. Here belief (āstikya) is insight,
sound understanding, ethical as well as cognitive.
 TANTRĀLOKA 235

moral) duties (prescribed) by other (systems, on the supposition of a non-

materialistic view of reality). Again, (it is a sinful view) because (one who
holds it) may well (feel sorry to have adopted it, and so) is attended by
repentance, because the duties of other people who have not adopted that
(view) have been neglected. (19-20)

(AI]) other philosophies are equally sinful in relation to ours (which is

not at all); even so, ‘the (latent) impression (vāsanā) (and tendency towards)
materialistic atheism (nāstikya)³ is especially sinful. This is because ‘the state
of the previous impression’, which is non-materialist (astikya), that precedes
(the one of disbelief – nāstikya) cannot be refuted.⁴N The materialist impression
does not develop firmly in such a way that that (non-materialist impression)
may cease, because it has no (firm) root, and the doubt (persists) that here (this
view) is not well-established. It does not develop firmly, as is the case with
(those who) declare that the universe is false (mithyā), having taken the support
of the Supreme Brahman as the root (of existence).³⁰ If the Self does not exist,

⁴⁹ Eyerybody spontaneously acts and perceives on the natural presupposition of their

own independent existence which, if it exists, is essentially unconfined by the
limitations of objectivity and so is Deity itself. Disbelief always comes after this initial
and inevitable belief. Otherwise, none could act in any way nor be sure of anything. We
are reminded of Utpaladeva’s opening statement of his Recognition of God:
‘What intelligent being could ever deny or establish the cognizer and agent, the
Self, The Great Lord, established from the beginning (ādisiddhe)?” (IP 1/172)
³⁰ Ṭhe image of the Brahman as the world tree suggests that the world is quite real, just
as it is organically rooted in It. As the Kathopaniṣad (6/1) declares:

Its root is above, its branches below –

This eternal fig tree!
That (root) indeed is the Pure. That is Brahma.
That indeed is called the Immortal.
On it all the worlds do rest,
And no one soever goes beyond it.
This verily is That!
(Hume’s translation)

While such passages declare the reality of the world, elsewhere the Upaniṣads
teach the opposite. The Māṇḍūkyopaniṣad in particular proclaims the falsity (mithyā) of
the universe in the strongest terms. Indeed, the following passage reads like a tacit
refutation of the nondualist Śaiva view, although it had probably not yet developed at
that time.

rjuvakrādikābhāsam alātaspanditaṁ yathā |

grahaṇagrāhakābhāsaṁ vijñānaspanditaṁ tathā |I 47 II
aspandamānam alātam anābhāsam ajaṁ yathā !
aspandamānaṁ vijñānam anābhāsam ajam tathā || 48 I
alāte spandamāne vai nābhāsā anyatobhuvaḥ |
na tato ʻnyatra nispandān nālātaṁ pravīiśanti te || 49 ||
na nirgatā alātāt te dravyatvābhāvayogatāḥ |
vijñāne ‘pī tathaiva syur ābhāsaṣyāviśeṣataḥ || 5O Il
 236 CHAPTER SIX
what else remains that, having assumed it as the sentient root (of
existence), all
this (daily life and the universe itself) may be well-established (to exist)?
Insentient entities are subject to (continuous) transformation
(pariṇāma), and that would not be possible if they were to
possess
consciousness (as the materialists maintain). Others (especially the Sāṁkhya)
have said a great deal (and much else in this regard), and so that can be
gathered
(from them). Thus, as the non-materialist impression is in that (weak)
state, the
duties (taught by) other philosophies, in the form of injunctions and prohibitions
such as ‘one should offer oblations to the fire and one should not do violenc
e to
living beings' weaken it (because a doubt arises that they should be observe
d).
There are those who (reason) that the Self exists, and so observe (the practice
s)
relating to some sort of reality which is beyond this world (of the living),
and so
are to that extent far from (the atheist materialist view). Again, even if
one is an
atheist (one may wonder:) “there should be some reason here as to why
others
engage in auspicious actions and refrain from inauspicious ones, otherwi
se why
should everybody behave in this way? We are mistaken with no place
(to stand,
thinking that) ‘there is nothing at all that we should do.³” And so, (realizing)
in
this way (that the existence) of the Self is (quite) likely, they feel regret here
(about this, and think) “how is it that (we have) adopted (this view) like fools?”
And so, when this happens, abandoning easily the (vile) criticisms advance
d by
(false) logic, one (begins to reflect) on friendly advice such as:

‘Although (the existence) of a world after (this one) is unsure, the wise
should (anyway) abandon (all that is) inauspicious. If it does not exist,
then
what harm is there (in doing s0)? And if it does, one who does not believe
in its
existence perishes.”³¹

‘As the movement of a firebrand appears to be straight and crooked

, so is it
with the vibration of consciousness (vijñānaspandita), that appears
to be perception
(grahaṇa) and perceiver (grāhaka). As the firebrand, when not in motion,
becomes free
from appearances and origination, so too consciousness, when
not pulsating
(aspandamāna), will be free from appearances and birth. When the firebran
d is in
motion (spandamāne), appearances (such as fiery circles) do not come from
it or from
anywhere else (they just appear). Neither do they go anywhere else
from the firebrand
when it is at rest, nor do they enter into it then. They are substantial and so did
not
(actually) issue out of the firebrand. It is exactly the same (with appeara
nces) within
consciousness, for there is no difference between (the nature of)
appearance (ābhāsa)
(as such – it is all equally illuṣory).³ Māṇḍūkyopaniṣad
4/47-50
⁵ This is a standard quote drawn from a source could not locate. A similar line
with
the same meaning as the second one is quoted in the commentary to the Yogavāsiṣṭha
ad
1/9138: yadi na syāt tadā kiṁ syād yadi syān nāstiko hataḥ || ‘If it does not exist, so
what! Butif it does the atheist is refuted’.
Cf. the following verse which is also quoted in the commen
tary on
Yogavāsiṣṭha 1/13/35, which is probably from the same source:

saṁdigdhe paraloke ‘pi varaṁ śrutpathāśrayaḥ |

yadi na syāt tadā kiṁ syād yadi ṣyān nāṣṭiko hataḥ |
 TANTRĀLOKA 237
By means of this teaching (and the like), people who are of a different
view and are well established in that latent tendency to believe in the existence
(of the Self) should certainly eradicate that (latent tendency to disbelief).
So, in order not to be prolix discussing in this way the views of other
philosophies, whether directly or indirectly related here (to our topic), he
continues with the main point.

TGJTTT JGT JTATizāīt |

3qṬaṛ=aāṝēīāī ūaTaTēāī īT³ṝ} ¥trt=: 1| 3² u
fgṁ aa aāṣar fēzraāṁ r̥aṁṉ a Jfē- |
alam aprastutenātha prakṛtaṁ pravivicyate |
yāvān samasta evāyam adhvā prāṇe pratiṣṭhitaḥ ||21 ||
dvidhā ca so ‘dhvā kriyayā mūrtyā ca pravibhajyate |

Enough of what is not the subject (we set out to discuss). (Let us)
now deliberate on the original subject (of this chapter). AIl this Path is
established (and grounded) in the vital breath (prāṇa). As such, the Path is
divided into two kinds — (one differentiated) by action (kriyā) and (the
other) by form (mūrti). (21-22ab)

(The Path is of) ‘two kindsʼ, divided into space and time. The Path of
Time is differentiated by action, and the Path of Space by form (mūrti). As is
said (in the Īśvarapratyabhījñā):

‘The Lord makes spatial succession manifest through the wonderful

variety of forms (miūrtivaicitrya), and so too temporal succession by the
manifestation of the wonderful variety of action (kriyāvaicitrya).” ²
Surely, it will be said (further ahead that):

‘All this Path is established in pure consciousness (cinmātra), for what

does not rest there (is as unreal as) a sky-flower.¹³³

Surely then, according to this teaching, which will be imparted (further

ahead), it makes sense that (the Path) should be established in consciousness,
not in the breath, which is insentient.* With this question in mind, he says:

‘Although (the existence) of a world after (this one) is unsure, it is best to take
the support of the recitation of the Veda. If it does not exist, then what harm is there (in
doing s0)? And if it does, one who does not believe in its existence perishes.”
⁵² P 2/1/5. Also quoted above ad 1/5. The Nyl'ya also considers time to be a form of
action. See Ny¹ |yabh [ |ya 2/39.
⁵⁴ Below, 8/3. Also quoted in TĀv ad 1/6, 5/82cd-83ab (82), 7/62cd-63ab, 10/3-5, and
13/112cd-113ab.
⁵⁴ Jayaratha has just cited an introductory verse to Chapter Eight that teaches that the
Path of the Worlds, that is, the Path of Space, is grounded in consciousness. However,
this one, the Path of Time, is said to be grounded in the vital breath. How is that?
238 CHAPTER SIX

ing the Topknot⁴

³⁹ The purpose of tying the topknot is to establish the breath within consciousness. It is
essential to do that first of all because it is only within consciousness that time becomes
relative. In tīmeless consciousness, the four seconds it takes to breath can be
experienced as a day, a month, a year and so on to progressively longer cycles of time,
to the degree in which consciousness is rid of objectivity and the corresponding thought
constructs, that are notions of time. As these are purified by repeated realignment of the
breathing cycles with the cycles of time, time dilatates. Ultimately, we arrive at the
Great Emanation (mahu , which is the emissive power (visargaśakti) that contains
all the cycles of time. This is the semper eternum of consciousness which is the aeon of
aeons – secula seculorum. There are gaps at the beginning, middle and end of each
cycle that are openings into perennial consciousness. According to Abhinava’s exegesis,
by entering through them, individual subjectivity, which is conditioned by time due its
association with objectivity, merges progressively to the degree in which it is consumed
into the transtemporal dynamism of universal subjectivity and is liberated from time and
death.
AIl the practices in this chapter are based on the same process and are
essentially the same, namely, focusing the attention on the movement of the breath, and
especially where it begins and ends and in the middle. These are the points where
inhalation and exhalation unite in the space between them and attain balance in the
centre. Abhinava, with his usual brilliant insight into the details and essentials of the
teachings he expounds as those of Anuttara Trika, accordingly presents this practice
first. Just as the topknot is tied at the commencement of a rite to symbolize the intimate
connection between the individual and universal at the apex of the former, so too does
the attention to the points of juncture between the breaths seal the bond between the
timeless oneness of consciousness in that space and its outpourings into time and space.
Here then is the essential practice which is the basis of the projections of all the cycles
of time into the movement of the vital breath.
Swami Lakṣhmanjoo explains how Kṣemarāja teaches this practice in his Heart
of Recognition as one of the most basic practices in the domain of the Individual Means
(āṇavopāya) (TPR p. 61-64): “The junction at the heart is the ‘initial extremity²
(adikoṭi), whereas the juncture at the external twelve finger space is the ‘last extremity’
(antaḥkoṭi). Concentrating on these two junctures and repeatedly meditating on them is
called ‘paying attention to the initial and last extremity’ (ādyantakoṭinibhālana). This
practice is described by Kṣemarāja in his commentary on PrHṛ sūtra 18. After just a
short time that the yogi concentrates on the two extremities, the breath (prāṇa) dissolves
into the Middle Abode of suṣumnā, as a result of which the yogi has a direct experience
of the true nature of consciousness and bliss. The following sūtra is the authority for
this: ‘Consciousness and bliss is attained by the expansion of the Centre’
(madhyavikāsāc cidānandalābhaḥ). Kṣemarāja explains that this attainment is the
samādhi the supreme yogi attains. It is also called ‘penetration’ (samāveśa) or
‘contemplative attainment’ (samāpatti) etc. The following siūtra 19 goes on to say that
this is the perpetual samādhi (nityodita) achieved through Kramamudrā.
This practice of attending to the two extremities of the breath is called ‘Tying
the Topknot’ (śikhābandhana). Śikhā is said to be the energy of the vital breath
(prāṇaśakti). When the yogi meditates on the energy of the vital breath in the heart and
the outer twelve finger space, he experiences the state (sthiti) of ‘tying the topknot’. As
a result, the vital breath enters into the abode of supreme consciousness. Then, after
having attained the state which is Siva’s state, he is freed forever from the cycle of birth
and death. Thus, the teachers call him one who has conquered the vital breath
(itaprāṇa). In this way, once having attained the state that is unconditioned by time
 TANTRĀLOKA 239

yṛ ūa fšrar ḍīfsrzrczgfēaī fē ī 1 2-. u

ṇḡ] aāīīṀṀcēēḷ⁵³ ā frTēkōcaāīTrōāītcrīēr|
prāṇa eva śikhā śrīmattriśirasy uditā hi sā || 22 ||
baddhā yāgādikāle tu niṣkalatvāc chivātmikā |

(akālakalita), he experiences in just one cycle of the breath all the spans of time ranging
from the lifespan of a tiny insect up to the completely full time of Sadāśiva. As a result,
all the empire of the abode of supreme consciousness abides for him constantly (in the
field of his awareness). By means of this meditation he becomes like Kākabhuśunḍī,
who had a very long life (ciraṁjīvī). By means of this practice he may reach the plane of
Īśvara or Sadāśiva. Indeed, as a result of this practice my teacher, grand-teacher and
great-grand-teacher attained the plane of Supreme Śiva. In this way, by the expansion of
the Middle Abode, the yogi who has conquered the vital breath by just one cycle of the
breath experiences the arising and setting of all the nine planets, the eight guardians of
the worlds, eight Nāgas, and eight Rudramūrtis. He also experiences the twelve Rudras
who govern the twelve months of the year. In the same way, the yogi who is established
in the Middle Abode experiences the entire Wheel of Time from Kālāgnirudra to
Anāśrita Śiva. In other words, this yogi is considered to be the equal of Śiva. Itis also
said (in the Śivaṣūtra) ʻhe becomes equal to Śiva’ (ŚSū 3/26). Kṣemarāja explains that
‘he becomes the same as him because the energy of the body does not fall away. When
he dies he is Bhairava who is Supreme Śiva.”
In this way, the yogi who has conquered the vital breath experiences the Wheel
of Time within his own nature. (This experience extends through the centres of the five
forms of the vital breath,) taking as his support the practice (upāsanā) based on the
inhaled breath (apāna). Abiding in the location of the Root centre (at the base of the
genitals) (kanda), (he experiences it) in the state (daśā) of contraction and expansion.
Taking as his support the practice (upāsanā) based on the Equal Breath (samāna),
abiding in the location of the heart, (he experiences it) in the state (daśā) of pulsation
(spandana). Abiding in the location of the naval in the course of his practice of the
Upward Rising Breath (udāna), (he experiences it) in the state (daśā) (in which he
experiences) the ‘burning’ (ujjvala) (of the fire of consciousness). Abiding in the entire
body on the plane of the exertion (udyantṛtā) of the Pervasive Breath (vyāna), he
experiences the Wheel of Time within his own nature when the arising and falling away
of all the world orders present in the spheres of energy (kalā) up to śāntakalā beginning
from those in nivṛttikalā.* Once this yogi is in this way no longer subject to the passage
of time (akālakalita), he abides completely in the state of Supreme Śiva. Thus the
scriptures call this yogi the Lord of the Wheel (cakreśvara).
Once the yogi is established in the Middle Abode by the practice of basic
breathing (parāṇavāyu), he effortlessly attains mastery over the other forms of the
breath. This is why the practice of basic breathing (prāṇavāyu) is taught in full detail. It
is not necessary to describe the practice based on the other breaths at length and so is
only taught briefly.”

“The first four Kalās correspond to the four cosmic eggs: Nivṛtī – Earth, Pratiṣṭhā –
Prakṛti, Vidyā- Māyā and Śāntā- Śakti. AIl the worlds are containedin these four Eggs
/ Kalās. Śāntātīta beyond them does not contain any worlds.
240 CHAPTER SIX

It is said in the venerable 7riśirasa that the Topknot (śikhā) is the

vital breath (prāṇa) itself. Tied during the sacrifice (yāga) and other (such
rites), it is formless (niṣkalā). Thus, it is (transcendental) Śiva by nature.⁵⁷
(22cd-23ab)

(The Triśirobhairava⁶ declares that) ‘i is said that the topknot is

Bhairava’s unlimited⁵⁹ power, that is called the power of action.’

Well then, what is the tying (of the topknot) during the (Kaula) sacrifice
and the like, by virtue of which (the breath) is formless (niṣkala), and so is Śiva
by nature? With this question in mind, he says:

3qalsēR-āaāsaīggfdtīcaṝ ṝ ṇ ²3 1
IĪRÉĀTRITTYĪTĒŌTRATRṬ |
yato 'horātramadhye ‘syāś caturviṁśatiáhā gatiḥ | 23 ||
prāṇavikṣeparandhrākhyaśataiś citraphalapradā |

As a ‘gati’ (that is, an hour,) of that (prāṇic energy passes) twenty-

four times in the course of a day and night, with (every) nine hundred
discharges (vikṣepa) (of the breath), it bestows diverse fruits.® (23cd-24ab)

⁵⁶ The topknot (śikhā) is a tuft of hair left uncut at the top of a man’s head when the
head is shaved. It is common ritual procedure to tie it in the course of the preliminary
purifying rites prior to the worship of the deity. Here the topknot is identified with vital
breath, for it marks the location of the Cavity of Brahma, where the vital breath enters
the body of the foetus. Thus, this procedure is understood to represent the attentive
contemplation of the breath. In the PTy (p. 263), Abhinava explains that ‘the tying of
the topknot is a state of identity, which is the undivided essence of all (things). The
topknot is the freedom to imagine all the principles up to Earth in this way (as mantras
and seed-syllables), and metaphorically denotes supreme consciousness, the intellect,
touch, the vital breath, the Cavity of Brahmā, and the currents (vāha) (of the vital
force).”
⁵’ When the topknot is not tied, it represents the free-flowing rhythm of the breath,
devoid of awareness. This is its differentiated (sakala) form aṣ inhalation and
exhalation. The tying of the topknot symbolizes and coincides with the awareness of the
flow that is at rest in its undifferentiated state. Thus, it reverts to its original basic
nature, that is, Śiva consciousness, flowing from there and returning to it at one with it.
³⁴ Jayaratha doesn’t tell us the source of this reference. However, as it is all we find in
the commentary to 6/22cd-23ab, in which Abhinava refers to the Triśirobhairava, it is
reasonable to assume that this is the source.
Read sikhāparimitā for śikhā parimitā.
“’ We shall examine in detail further ahead how just one breathing cycle can be
experienced by an accomplished yogi as a whole day and night, or a year and longer
temporal cycles. Here, at the outset, Abhinava establishes the general features of the
cycles of the breath in the course of twenty-four hours, whilst opening the door to their
identification with longer cycles of time. It is commonly accepted that in the course of
twenty-four hours of basic outer time, a person breathes 21,600 times. Thus, divided by
twenty-four hours, a person normally breathes nine hundred times during each hour
(horā) (see also 6/200 (199cd-200ab)).
 TANTRĀLOKA 241
In the course (madhye) of one external night and day, that consists of
sixty ghaṭikās (of twenty-four minutes each),⁰ the Supreme Goddess’s power of
action in the form of the vital breath, characterized (and observed) as nine
hundred breathing cycles (prāṇacāra), is a ‘gati’. That is (its) upward and
downward flow. (Each gati) is marked by (one of) twenty-four modalities
characterized as zodiacal transits (saṁkrāṇnti).* that (thus) ‘bestows diverse
fruits’ʼ, according to whether they are of this or the next world. This is the
meaning.
The general intended sense here is that the middle breath of all living
beings flows (by itself) spontaneously (svarasataḥ). As is said (in the
Svacchandatantra):

‘The mind cast in one place, the eye falling in another – the vital breath
flows effortlessly at all times in this way.”⁶³

⁶“¹ The word ghaṭikā literally means ‘a small jar’. It denotes a period of twenty-four
minutes. See below 6/64 and notes. Cole (2012: 41) explains that the unit of twenty-four
minutes was considered to be significant, as this is the time it takes for the motion of the
Moon to alter daily which is seen in the tides of the sea.
“2 A transit take place when the sun moves from one sign of the zodiac to another. In the
course of a year, there are twelve. Of these, the transits during which solstices and
equinoxes occur are particularly important. How they are distributed when a year is
projected into a single breathing cycle is explained below in 6/114 ff. This division into
twenty-four transits, twelve for a day and twelve for a night, is projected into the
Equalizing Breath (200). This is equivalent to projection of two years. The reader is
referred below to 6/199 –209 (198cd-209ab) commentary and notes for the details.
Here Jayaratha, following the Svacchandatantra, goes on to quote, ‘the inner
(adhyātmam) cycle of the vital breathī⁷ in general, not just the Equalizing Breath,
circulates through twenty-four transits. Or, to put it another way, by means of this
projection, the basic breathing cycles flow through the Central Channel of suṣumnā and
so one attains the equilibrium of the Equalizing Breath and becomes it.
6³ SVT 7/58. Kṣemarāja comments of this verse, saying: tatheti madhye.adhyāhāryam |
tena yady apy antaḥkṛtayo bahiṣkṛtayaḥ svadhiye prasṛtāḥ, tathāpi
paratattvaviśrāntiparatveṇā prāṇavyāptijñasya tathā tenaiva paraviśrāntipradena
prakāreṇa prāṇo haṁsṣātmā madhyamaḥ, ayatnād eva svarasata eva, sarvadā
pravartate vahati |
‘In this way’ – one should add to complete the meaning – ‘in the centre’. Thus
even though (the breaths) that have been internalized have been externalized, that is,
sent forth from one’s own intellect, even so, the Middle Breath which is the Harṁīsa of
(the yogi) who knows the pervasion of the vital breath, flows constantly, effortlessly and
spontaneously, because he is intent on (attaining) rest in the supreme reality in this way,
by virtue of that very same modality (of the breath) that bestows supreme rest.”
The next verse says:
‘The god (deva) (Haṁsṣa), who resides in the chest of living (breathing) beings,
spontaneously utters (the Mantra) not uttered by anybody and that none obstructs.” SYT
7/59 (This versed is quoted above ad 3/67; see there and note that contains Kṣemarāja’s
commentary on it).

The point is that in the centre, between the flow of inhalation and exhalation, is
a third stream of the vital breath, which is the resonance of the Unstruck Sound of
consciousness, referred to here as the deity called Haṁsa. The outer physical breath
enshrines a deeper inner breathing within its core, that comes to rest with ultimate
242 CHAPTER SIX
Thus, it is said, in accord with the (following) teaching (imparted in the
Svacchandatantra), that in the course of one outer day and night there are
21,600 inner movements of the breath:

‘O fair lady, queen of the gods, the 21,600 (cycles of the breath) are the
inner equivalent of an outer night and day.”⁶⁴

There are three hundred and sixty breathing cycles (prāṇacāra) there
every ghaṭikā (i.e. twenty-four minutes). As is said (in the Svacchandatantra):

‘Three hundred and sixty (inner) days, which are said to be a year,
correspond externally to a ghaṭikā, of which there are sixty (in a day and a
night).”⁶⁵

There are nine hundred (breathing cycles) in two and a half ghaṭikās
(that is, one hour). This is (the number of breaths) that arise for each transit
(through a sign of the zodiac). As is said:

‘“(A body) with balanced constituent elements (samadhātu)

(spontaneously) by its very nature (undergoes) twenty-four transits (through the
signs of the zodiac every twenty-four hours). Each one is invariably (sadā)
transported by nine hundred breaths (haṅsa).’⁰

Two and a half ghaṭikās multiplied by twenty-four make sixt and so

this is the number that arises in the course of a day and a night. As is said:

‘O fair lady, the inner (adhyātmam) cycle of the vital breath

(prāṇahaṁsa) should traverse twenty-four transits (through the signs of the

reality, of which it is the spontaneous manifestation. This is why and how we breath
spontaneously. The effort to inhale and exhale does not require a prior conscious
intention (cf. below 7/2ab). Abhinava quotes this line in the PTv (p. 195) at the end of a
section in which he establishes that the aspect of cognitive consciousness that is free of
discursive ideation possesses the power to generate and perceive the conventions
(saṁketa) that are the basis of all languages. This is possible because consciousness can
operate simultaneously in various ways. It is possible to see and hear at the same time as
one is speaking, thinking and experiencing different things at once. See below 16/250
ff., especially 16/276-278, where Abhinava quotes the first line of this verse; see the
note there. In the present context, this means that it is possible to maintain awareness of
the spontaneous movement of the breath as an object of meditation whilst engaged in
doing other things, even thought. This is because it is experienced in the domain of
consciousness free of thought constructs, where Deity resides. Concerning Haṁsa and
its relationship to the breath, see above, note 3,166.
⁶¹ SVT 7/54cd-55ab.
“⁵ SVT 7/52. We have seen that a ghaṭikā is 24 minutes. Dividing that into 21,600
breaths, we find that each ghaṭikā consists of 360 breaths. This is the number of days in
the standardized year, taking the sun as moving one degree a day to go full circle in a
year.
“⁶ SVT 7/170. This citation, together with the following one from the Svacchandatantra,
is also quoted below ad 6/200 (199cd-200ab); see there for Kṣemarāja’s commentary.
 TANTRĀLOKA 243
zodiac) of the external day and night. Twelve are said (to take place) during the
day and twelve at night.”⁷

Although this many breathing cycles occur in the course of a day and a
night and much should be said here (about them), even so, all that is explained
(here initially is just) the basic calculation (required) to arrive at that basic
measure of twenty-four). Similarly, he also does not state the occasional cause
(nimitta) that gives rise to the various fruits (attending to) each one.
Surely, the topic he took up is to teach this way of tying the topknot. So
why is he talking about something that (does) not (concern) the topic in hand,
namely, the extent of a gati of the breathing cycles? (Our response to this
question is,) no, that is not so. This is how the topknot is tied, that is, by the
repeated (and constant application of) awareness to each movement of the
power of the vital breath, by paying attention to the beginning, middle and end
(of each one). This is (also) said elsewhere (i.e. in the Vijñānabhairava), with
the same intention:

‘It is taught that the repeated recitation (japa) of the goddess (Who is
the Mantra HAṀSAḤ) takes place 21,600 times in the course of one day and
night. It is easy to attain (by the wise, but) too hard to acquire by the foolish
(who lack awareness) (jaḍa).⁷⁶⁵
He says that:

ēī īēīī] qeīīqīṛāīṛ āīṛç ūāēā fdr=ṝī | 2² 1

straītēēāī 7 sīz̄z arezrṁtç̄ī 1
3i-aāāI *hāgzīsāīaī āēī-ā | 3u,
āā: |
ṃṭāīf̄ṣkī ara] aāīg azāāēzttzrāī
STTGTTHTTR
fṜ STqTṀĒTSTT I| QF. II
fir ũmī ēā#īa ṁkāīaēā frs=f 1
TṬāzaī Ç̄Tīaī q gJT=TIcrīēkī
fkerāī I| Ṟ ō 1
kṣapā śaśī tathāpāno nāda ekatra tiṣṭhati || 24 ||

“’⁷ SVT 7/167-168ab,

“³ VBH 156 (154). Śivopādhyāya comments at great length on this verse. Part of the first
half of this commentary is found above in note 3,166 ad 3/66cd-67ab (67). The
remaining half is translated below in note 6,174 ad 6/74cd-75.
Swami Lakshmanjoo explains in TSRP (p. 60) that the sound of the breath as
HAMSA or SO’'HAM is ‘this Mantra called Ajapamahāgāyatrī. If the attentive yogi
who is intent on this meditation (avadhāna) repeats this Mantra from morning to
evening, then same repetition of Mantra will continue along with the meditation on it
(anuṣandhāna) when he is asleep also. Whereas, on the contrary, the yogi who fails to
aṭtend to it whilst he is awake will not be able to practice this Mantra when he sleeps
and so this japa is hard for him to attain. In other words, the yogi must meditate on this
japa attentively constantly, only then will this Mahāgāyatrī japa be fruitful.”
#“ Read prāṇanirvāṇa- for prāṇaniryāṇa-.
244 CHAPTER SIX
jīvādityo na codgacchet tuṭyardhaṁ sāndhyam īdṛśam |
ūrdhvavaktro raviś candro ‘dhomukho vahnir antare || 25 ||
mādhyāhnikī mokṣadā syād vyomamadhyasthito raviḥ |
anastamitasāro hi jantucakraprabodhakaḥ |) 26 ||
binduḥ prāṇo hy ahaś caiva ravir ekatra tiṣṭhati |
mahāṣandhyā tṛtīyā tu supraśāntātmikā sthitā || 27 ||

“’When the Night, which is the Moon of the inhaled breath (apāna),
corresponding to the resonance of consciousness (nāda), abides (motionless,
gathered together) in one place (ekatra), and the Sun of the exhaled breath
(prāṇa) has not (yet) risen, this kind of conjunction (sandhyā)™ lasts for half
a tuṭi.’" (When) the Sun is oriented upwards (during the Day of exhalation),

“’ Exhalation (prāṇa) is the Sun, the Day, and the Point (bindu). It moves on the right in
the channel (nāḍī) called Idā and comes to rest in the End of the Twelve. It corresponds
to the means of knowledge. Inhalation (apāna) is the Moon, the Night and Sound
(nāda). It moves on the left in the channel called Piṅgalā and comes to rest in the Heart.
It corresponds to the object of knowledge. The Fire rises in the central channel of
Suṣumnā and corresponds to the subject.
¹⁰ Three conjunctions — sandhyā - occur in the course of a day, at dawn, midday and
sunset. These are the most auspicious times to purify oneself, a time pious Hindus bathe.
The adept pays special attention to the equivalent locations and times of their
occurrence in the breath to purify his consciousness and attain the auspicious fruits of
his practice. These are the beginning of the movement of the breath, the middle, and the
end. These correspond in the solar exhaled breath to sunrise, midday and sunset. In the
lunar inhaled breath, they correspond to the dawning of the moon after sunset, midnight,
and the setting of the moon prior to sunrise. The period of time during which the Sun of
exhalation arises and the Moon of inhalation sets, and the Moon of inhalation sets and
the Sun of exhalation arises, marks their conjunction, corresponding to the two
retentions of the breath at the end of exhalation and inhalation, respectively.
We may note, by the way, that the external Sun and Moon rise and set at
various times with respect to one another in the course of a lunar month, depending on
the month of the year. The inner scheme is necessarily generally idealized as if Day and
Night were always of equal length, and so too the conjunctions between them. We will
see further ahead that these differences can also be taken into account.
See appendix pag. 447 – chart 6: Day and Night of the breath
⁷¹ See below, 6/63 ff. The word ‘uṭi’ literally means ‘a small fragment’. The term tu'i
for a very small division of time is common in the Siddhāntas. See, for example,
Parākhya 4146 Mṛgendravidyāpāda 10/14ab, Mataṅgavidyāpāda 25/12cd-13ab, MV
1/29cd and Niśvāsaguhyasūtra 7/23, f 62. We also find it elsewhere. The word is also
sometimes spelled truṭi, as we find, for example in the following verse in the MM:

yadi nijahr̥dayollāsaṁ nirṇetuṁ nityaniṣkalam icchā |

madhyatruṭis truṭitavyāstaṁgatoḥ somasūryayoḥ | MM v 56 II

‘If one wishes to discern the (joyous) outpouring, undifferentiated (niṣkala)

and perpetual of one’s own heart, the middle truri should be split apart when the Sun
and Moon set.³

Aware of the variant spellings, Maheśvarānanda feels the need to explain,

saying: tuṭis truṭir iti ca prākr̥tabhāṣāprābalyāt ‘(The word is spelled) ‘tuti’ and ‘truṭī’
due to the influence of the vernacular (on the Sanskrit).” (ibid. p. 140). See Goodall
 TANTRĀLOKA 245
and the Moon downwards (during the Night of inhalation), and the Fire
(burns) in between, (there occurs) the midday (conjunction) that bestows
liberation. The Sun is located in the centre of the Sky (of the central
channel). Its essence is unsetting, and it awakens the mass of living beings.
(Its living essence is) the exhaled breath (prāṇa), that corresponds to the
Point (bindu), the Day, and the Sun, that abides (motionless, gathered
together) in one place (ekatra) (in the Twelve-finger Space above the head.
When the Moon of the inhaled breath has not yet risen), the great
conjunction (mahāsandhyā), which is the third, perfectly still, takes place
there.”² (24cd-27)

Dawn

When the Night, which is the Moon, moving (down) on the left from the
End of the Twelve down to the Heart, abides motionless, (gathered together) in
one place (ekatra) in the Heart, and the Sun of the exhaled breath has not risen
from there, such is the conjunction (sandhyā) of the inhaled breath (apāna) of
the last half rufi. Rising in the manner to be described, uniting with the first half
tuṭi of the Sun of the exhaled breath (prāṇa), that is the morning conjunction
(sandhyā) in the form of the movement of the breath that measures two and a
quarter fingers’ breadth.¹ As is said there (in the Triśirobhairavatantra):

1998: Ixx for a defence of the other orthography. Surprisingly, this unit of time is rarely
mentioned in works on astrology.
As a unit of clock time, a tuṭi is an eighth of a second. One breathing cycle
lasts 4 seconds. There are sixteen units in an exhalation, thus the time each one takes is
2 seconds divided by 16. Half a turi is 1/16th of a second. When imagining a single
exhalation to be the length of a Day, a tuṟi is 1/16th of 12 hours (720 minutes) = 45
minutes. Half a uṭi in that case is 22.5 minutes. According to standard calendrical
calculations, the junction (sandhi) of a day is one ghaṭikā (i.e. 24 minutes) on either side
of sunrise and sunset. The internal junction within the breath is 1/8th of a second on
either side, which is 1/4th of a second i.e. 2 tuṭis. The external equivalent is 22.5
minutes, using the ratio given here. Normally, a sandhyā is considered to last 48
minutes, which is approximately one sixteenth of a twelve hour day. The tuṭi gap is
inclusive. For example, there is no remainder of the 900 x 24 breaths of any seconds
(internally) or minutes (externally), rather, they overlap. This is standard usage. Cole
has pointed out to me that the ghaṭikā (i.e. 24 minutes) before and after sunrise is not a
separate time period, but runs on top of the time already there.
”² Note that this system does not take into account the change with time of year and
latitude of sunrise, midday, and sunset.
⁷³ A breathing cycle takes four seconds, which corresponds to 32 tuis. Out of these tutis,
two are taken up by the conjunction – sandhyā - of the breaths, one of which takes place
in the End of the Twelve. This is a distance of twelve finger-breadths either above the
head, in the case of advanced yogic breathing, or the same distance from the bridge of
the nose out. The other conjunctions between the breaths takes place below, in the
Heart. Measuring in terms of the width of one’s own fingers (see below, 6/62cd), the
distance the breath travels from the Heart to the End of the Twelve is thirty-six fingers.
As one phase of the breathing cycle takes sixteen tufis (i.e. 2 seconds), the breath moves
two and a quarter fingers’ breadth in one ruri. The measure in space and time of the
movement of the vital breath is discussed at length below from 6/46cd onwards.
246 CHAPTER SIX
⁷⁴⁴AIthough the Moon of the inhaled breath (apāna) is present in the
middle of the Heart, when it ceases and the Sun of the exhaled breath (jīva)
has not (yet) risen, one should know that that is (the conjunction) at daybreak
that awakens to the true nature of the Self.® (Then, when) the Night, which is
the Moon of the inhaled breath (apāna), corresponding to the resonance of
consciousness (nāda), abides (motionless, gathered together) in one place
(ekatra) for half a tuṭi by the power of knowledge, it is said to be (the
morning) conjunction.”

Midday

After that, if the Sun, which is the exhaled breath, moving ‘oriented
upwardsʼ, is present within (the centres) beginning with the palate, whereas the
Moon, which is the exhaled breath, ‘is oriented downwards’, then, by the
dynamic union (saṁghaṭṭa) of the two, which are the means and object of
knowledge (respectively), Fire, which is the perceiver, arises. This is the
midday conjunction that ‘bestows liberation’.
The Śun is ‘located in the centre’, in the location of the palate, ‘of the
Skyʼ, which is the cavity of the central channel (madhyanāḍī) (of the vital
breath), and, as it is oriented externally (bahirmukha), it is the means of
knowledge, but even so, (the Sun’s) ‘essence is unsetting’, because the
perceiver’s essential nature does not pass away, and ‘awakens’ʼ by its excellence
‘the mass of living beingsʼ. The meaning is that even though the means and
object of knowledge (are present as the Sun and Moon, respectively, of the vital
breath, the central breath of Fire) illuminates (avabhāsaka) as the perceiver.⁷⁷

⁷⁴ Although he does not tell us directly, there can be no doubt that the three passages
Jayaratha quotes here are from Abhinava’s source, that is, the 7riśirobhairava. They
describe the conjunctions of dawn, midday and sunset, experienced by yogis as phases
of the breathing cycle, Abhinava reproduces some of the wording of the first of these
quotations, that I have rendered in bold characters, and presents the contents of other
two in his own words.
”° The awakening to the realisation of one’s own true nature is the fruit (phala) of the
meditation on this conjunction.
⁷⁶ Fire is the subject (pramātr), and emerges by the union of the Śun, which is the means
of knowledge (pramāṇa), and the Moon, which is the object (prameya). It emerges in
the middle of the Sky of Consciousness in the centre of Suṣumnā at the level of the
palate. When the Sun enters the End of the Twelve and the Moon of objectivity does not
rise again, all things come to rest. There is a state of great peace. When the ‘topknot is
tiedʼ in this way, it bestows many varied fruits.
⁷ According to this phenomenological exegesis, the breathing cycle is in consonance
with the cycle of perception. A link between mind, speech and breath was felt to exist in
the earliest Upaniṣads, and later schools of Yoga generally agree that there is a
correlation between the movement of the breath and that of the mind. Stilling one stills
the other. This is a fundamental justification for the practice of breath control
(prāṇāyāma) beyond simple physical purification, strengthening the lungs, general
health, and extension of the practitioner’s lifespan. Again, the manipulation and
movement of the vital breath, or just attention to it, is taught at the primary scriptural
level, as it is here, to lead to liberation, and bestows a range of yogic accomplishments
(siddhi). A1 this is well-attested in all types of Śaiva scriptures from the early period. It
 TANTRĀLOKA 247
As is said there (in the 7riśirobhairavatantra, in a passage) beginning
with:

‘The Sun is oriented upwards and the Moon downwards. In between

them, like the sky, is the Fire of the Sky (vyomavahni), that has risen within the
Void (ākāśa) of the palate. One should contemplate it. Devoid of (any) means of
knowledge, it is the awakening of tranquillity and so is perfectly tranquil,
lasting, as one conceives time, for (just) half a rui. One should know that that is
the midday conjunction that bestows liberation. The Sun located in centre of the
Sky (at midday) is said to be the Supreme Sun, its essence is unsetting, and
awakens the mass of living beings.”

Sunset

After that, when the Sun as the Point etc. ‘abides’ motionless (and
gathered together) in one place in the End of the Twelve, and the Moon of
inhalation (apāna) has not risen then, because everything without residue has
become tranquil, (this junction) is ‘perfectly still’, and so this, the third great
conjunction, ‘takes place’ and abides (here) spontaneously. This is the
meaning. As is said there (in the Triśirobhairavatantra):

‘(dlts living essence is) the exhaled breath (prāṇa), that corresponds to
the Point (bindu), the Day, and the Sun, that abides (motionless, gathered

continues to be basic doctrine in the later Tantric period and in the texts and schools of
Yoga that developed subsequently. However, the primary sources know nothing of the
association of the phases of the breathing cycle with the polarities of perception. The
identification of the Sun of exhalation (prāṇa) with the means of perception, the Moon
of inhalation (apāna) with the object, and the Fire of the ascending breath (udāna) with
the perceiver is an exegetical model. In the odd rare case where we do find it, such as in
the Yoginīhṛdaya of the Śrīidyā tradition, there is no reason to doubt that it was input
from there. Even in scriptural traditions that are already grounded in some form of
cognitive Yoga as is the Krama, this phenomenological analysis of cognitive
consciousness into subject, object and means of knowledge, although incipient, is not
clearly formulated. There is no evidence of its existence before Abhinava, who thus
appears to be the first to apply this exegetical model, or at least established it as a basic,
fundamental one by his extensive and consistent application of it.
Analysing the breathing cycle in these terms, we arrive at the following
analysis and consequent application to practice of attention to the breath in conjunction
with perception. The cognitive cycle begins when the senses start to operate. Their
energies flow out to their objects in consonance with the outward flow of the exhaled
breath. Reaching the peak of their activity, they wane and come to rest, and the object
they illumine begins to emerge, manifesting progressively more clearly. Thus, in the
case of these two conjunctions, the breaths are stilled, and either the Sun or the Moon,
as the case may be, shine. When the Sun is about to rise, the means of knowledge, that
is, the senses, are beginning to operate and illumine their object. When the Moon is
about to rise, the object comes to the fore to dominate field of consciousness, illumined
by the means of knowledge. When their conjunction takes place in the centre, the Sun of
the means of knowledge is at its peak and the senses illumine their object, which thus
shines in consonance. At this point, both are made manifest by the perceiver, who
iḻlumines them both.
248 CHAPTER SIX
together) in one place (ekatra) (in the End of the Twelve-finger Space, when the
Moon of the exhaled breath has not yet risen). It abides perfectly still, free of the
activity of the mind. Having conjoined (sandhideśataḥ) (its) own nature to the
tranquil plane, one should know that that is the great conjunction, which is said
to be the third.”
Concluding, he relates (what has been said) to the point:

ũā qagī Ṝiṁaāī ā⁷ īāckārāīsīaēī|

evaṁ baddhā śikhā yatra tattatphalaniyojikā |

Wherever the Topknot is tied in this way, it bestows its

corresponding fruits. (28ab)

The meaning is that ‘wherever’, in the (Kaula) sacrifice and the like,
‘the Topknot’, which is the energy of the vital breath, ‘is tied’ in the manner
and sequence explained, by eliminating other paths (along which the breath
travels), it becomes motionless in the Central Abode, and bestows there its
corresponding fruits, such as the presence (sarṁnidhāna) (of the deity of the)
Mantra and so on. This is the meaning. That is said there (in the
Triśirobhairavatantra):

‘O goddess, with that (Topknot) tied, the Lords of the Qualities⁷⁸ cause
all the (perfected) Lords of Adepts to be present in the body of the best of
adepts. There is no doubt here (about that).”

The Sixfold Path in the Breath

In this way, the vital breath, which is the energy of the Supreme
Goddess, and within which it has been said that the (Cosmic) Path is
established, ultimately ends up being within consciousness itself. Thus, he says:

rā fafe afṣaṁaṁ fayza fātsfa 1 2¢ 1

ataḥ saṁvidi sarvo ʻyam adhvā viśramya tiṣṭhati || 28 I|

Thus, all this Path, having come to rest within consciousness, is

established (there). (28cd)

Well then, how is it that the Path, which has form and is successive (and
temporal), is present within consciousness, which is formless and devoid of
succession? With this question in mind, he says:

”⁸⁶ “The Lords of the Qualities⁵ may be the Rudras who reside in the worlds of the
Qualities of Nature mentioned ad 6/148cd-149ab (148) and also ad 6/153cd-155ab (153-
154). Or else they may be the three lines of teachers who are said to reside in the
Qualities (below 6/261-262 (260cd-262ab). Alternatively, one could consider emending
guṇeśvarāḥ – ‘the Lords of the Qualities’ to the nondescript gaṇesvarāḥ –- ‘the Lords of
the Hosts'. Indeed, one could consider emending to that reading.
 TANTRĀLOKA 249

3TTTTaT:Ṃ ŪāāīTīcāīīṁitṣharaāī3 āfēīa:

JfT’ēr̄rTuīGṁī Jdā TaTaaT TrfNT: 1 Ṝ8 I
amūrtāyāḥ sarvagatvān niṣkriyāyāś ca saṁvidaḥ |
mūrtikriyābhāsanaṁ yat sa evādhvā maheśituḥ || 29 ||

This, the Path of the Great Lord, is the manifestation of all-

pervasive and hence inactive and formless consciousness, as actions and
forms. (29)

The manifestation in this way of consciousness, which is such, as form

(mūrti) and action, is itself the Path consisting of the worlds (principles and
forces) and Mantra (syllables and letters), (respectively). One should not think
of it as something separate (from consciousness) in such a way that this doubt
(that it is) may arise.
Well then why is this term ‘Path’ used (to denote the cosmic order)?
With this question in mind, he says:

sreaāī JHTI JIē̄d TG TāTĪTTĀTTT] |

ġṝīt úrraāṭaṁq Tāaī āatsēī 1 30 1
adhvā krameṇa yātavye pade saṁprāptikāraṇam |
dvaitināṁ bhogyabhāvāt tu prabuddhānāṁ yato ‘dyate || 30 ||

(The word) Path (adhvan) (is used to denote the universe) because,
for those who are dualists, (it is one, in the sense that) it is the cause of the
gradual attainment of the plane to be achieved, while for the awakened it is
the object of enjoyment (bhogya), and so is (what is to be) devoured
(adyate). (30)

‘The plane to be achievedʼ is the Śiva principle. Itis said that on the
plane of duality (bhedadaśā), the Śiva principle, whichis the thirty-sixth, is the
goal to be attained, by progressively traversing each metaphysical principle. (It
is called ‘adhvan’ Path), because ‘it is the object of enjoyment’, that is,
because it should be eaten (adanīya) (i.e. consumed, by experiencing all its
levels). The point is that those who have attained the principle of consciousness
make all things one with themselves. It is for this reason that ‘the Path’
(adhvan) is indeed a path (adhvan), and also because it is ‘devoured’
Surely, the meaning of all words is established by convention alone;
well then, how is it that (the meaning of) that (word is established) here (in this

”⁹ The word for ‘path’ – adhvan – is here fancifully, for didactic purposes, derived from
the root ad in the sense of ‘eating. Dualist Śaivites travel the cosmic Path, consuming
it as they go, until ultimately all that remains is the pure transcendent Śiva principle.
Nondualist Śaivites do not negate the worldin this way. They experience that Sivais not
only transcendent, heis also the cosmic Path.
 250 CHAPTER SIX
case) by recollecting its etymology (anvarthasmaraṇa), and that does not take
place in every case (for each word)? With this doubt in mind, he says:

ṝe ũdī vanī- sṝtãzṟā 1

iha sarvatra śabdānām anyarthaṁ carcayed yataḥ |

Here (every term conveys a range of subtle meanings); thus, one

should reflect upon the etymology (anvartha) of (all these) words
everywhere (in every case). (31lab)

There are three ways in which words may denote a meaning. Their
meaning may be derived from their etymology (yaugika), (or their meaning may
be) fixed (and established by convention) (rīḍha), (or else they may) have a
special as well as etymological and general meaning (yogarūḍha). Even so, the
variety which has an etymologically derivable meaning is the main one, and its
use (pravṛtti) is for a reason (sanimitta). Thus, the other two should in some
way be included here (into this one,) so that one may reach a conclusion in
every case concerning (the appropriate etymology of each word) that is in
consonance with the meaning (intended by the teaching) (anvarthacarcā).
He says that:

Three Kinds of Terms

3 sī̄rTT
JāTT] fĪfēīṛ
TJN īāī ¢ 1
āttē sũr̥a t aa tr̥rta

āaTTṝkāḺT
īaīaāī fhācvz fē aā | 33 1
uktaṁ śrīmanniśācāre saṁjñātra trividhā matā || 31 I|
naimittikī prasiddhā ca tathānyā pāribhāṣikī |
pūrvatve vā pradhānaṁ syāt tatrāntar bhāvayet tataḥ || 32 ||
ato ‘dhvaśabdasyokteyaṁ niruktir noditāpi cet |
kvacit svabuddhyā sāpy ūhyā kiyal lekhyaṁ hi puṣtake || 33 |I

It is said in the venerable Niśācāra that terms (saṁjñā) are

considered here to be of three kinds, namely, occasioned (by some purpose)
(naimittikī), (commonly) well known (prasiddhā), and technical
(pāribhāṣikī). The most important (kind) is the first, for the others can be

“⁰ The word anvartha literally means ‘in conformity with meaningʼ. The word artha also
means ‘reality as well as meaning. In other words, by analysing the etymology of
words we come not only to understand their meaning more deeply, we also learn about
the things they denote. This is because words are made in conformity with the things
they denote.
 TANTRĀLOKA 251
included in it. It is for this reason (namely, that there is a reason for the
form of a name,) that we have explained the etymology of the word ‘Path’.
If (one were to ask why) the etymology (of a word) is not taught in some
cases (kvāpi), (we reply that) that can also be inferred by applying one’s
own intelligence. How much can be written in a book? (31cd-33)

(Some terms are) ‘well known’, because although (their form may be)
motivated (by some purpose) in some cases, (their meaning may be) fixed (and
established by convention) (rūḍha). As is said there (in the Niśisaṁcāra):

‘One should know that terms in Śiva’s scriptures are always (of three
kinds, namely) technical (pāribhāṣikī), occasioned (by some purpose)
(naimittikī), and (already) known (siddhā). A term occasioned (by some
purpose)is arrived at (samāgatā) here (and used) due to some occasional cause
(for its formation).”

It is said here that one must be able in this way to state the motivation
behind (the form of) all the terms here, and so he says that ‘it is for this reason’
(that we have explained the etymology of the word ‘Path’). Well then, if that is
s0, why has that not been stated everywhere (in the case of every word)? With
this question in mind, he says: “we don’t explain’ etc. and ‘how much can be
written in a book?”’, and so (he has) not undertaken an analysis of the
derivation of (every) word. This is the point.
Surely, it has been said that the Path of supreme consciousness is (its)
manifestation as form and action. Now, which Path is that of the manifestation
of action and which Path that of the manifestation of form? With this question
in mind, he says:

Ṭ fkarṁāṁṁ aīṣaāī āīvīz 3=ax

ālṃ-aTaṝaaqāāī-āszzāīdá TT || 3 I
3qTq r̥̄āYĀTHĪSI: T ŪYIĀT fīrrrd
h-rTāJŪĪTṬĪ-TaĪHē TdāHḶ || 3 II

tatra kriyābhāsanaṁ yat so ʻdhvā kālādhva ucyate |

varṇamantrapadābhikhyam atrāste ‘dhvatrayaṁ sphuṭam |l 34 ||
yas tu mūrtyavabhãsãṁśaḥ sa deśādhvā nigadyate |
kalātattvapurābhikhyam antarbhūtam iha trayam |l 35 ||

There, (of these two aspects,) the manifestation of action is said to

be the Path of Time. Herein appear in a clearly evident manner the three
Paths, called those of the phonemes (varṇa), parts of Mantra (pada), and
Mantras. Again, the aspect in which form is manifest is called the Path of
252 CHAPTER SIX
Space, and includes the triad called that of the cosmic forces (kalā),
metaphysical principles (tattva), and world-orders (bhuvana).³¹ (34-35)

Well then, agreed that the Path is said to be of two kinds, in accord with
the distinction between space and time, due to the varied manifestations of form
and action (respectively). But what is the reason that there also, each one is of
three kinds? With this question in mind, he says:

fiērzāsī⁷rc xgG gs m a1; 1

3qāstaā t atsaṁeaāī
sfṣaṁ 3=ã̄ | 38
⁸¹ n the context of ritual performance, the model for which is the rite of initiation, the
universe is understood to be the body and seat of the Deity. In order to worship the
Deity, the worshipper must reside in the same ‘space¹ as the Deity and share in its
essentially pure state. This is achieved by assimilating the individual world of the
worshipper to the cosmic world of the deity. This is possible because everything is
generated by Speech. Every entity (artha), great and small, is the corresponding
‘meaning’ (artha) of a word that denotes it, from which it is generated. The words that
denote cosmic entities and fundamental realities are Mantras. Accordingly, the recitation
of the correct Mantras, their parts and letters, which are the fundamental units and
energies of Speech, generates the corresponding cosmic and metaphysical counterpart.
Speech is essentially the power of Śiva’s supreme consciousness, His reflective
awareness, freedom and sovereign Lordship, by means of which He manifests
universally and individually in this way, as, within, and through each act of perception,
both at the individual level and His own at the universal. As Utpaladeva teaches: “(The
power of) consciousness (citi) is reflective awareness. It is Supreme Speech that arises
spontaneously. That is the (supreme) primary (mukhya) freedom and sovereignty of the
Supreme Self. That is the radiant effulgence (of the Light of consciousness as the
manifestation of all things), the great (universal) Being (of all that exists), unconditioned
by time and space. As the essence (of all things,) that (Supreme Speech) is said to be the
Heart of the Supreme Lord.” (IP 1/5/13-14) Abhinava comments that ‘the Heart is the
resting place of all. It is Mantra which, in its essence, is nothing but free consciousness,
which is the power of Supreme Speech.’ Cf. above TĀv ad 4/181cd-182ab, where these
verses from the ĪP are quoted.
In this perspective, the Path of Denotation (vācakādhvan), corresponding to the
Path of Time, is represented in its outer supreme, subtle, and gross aspects as phonemes,
syllables and Mantras, inwardly grounded in consciousness as pure noetic consciousness
(pramā), the subject, and the means of knowledge, respectively. The Path of Denoted
Meaning (vācyādhvan), corresponding to the Path of Space, consists of the five Cosmic
Forces (kalā) (see below, Chapters Ten and Eleven), the thirty-six categories of
existence (tattva) (see below, Chapter Nine), and world-orders (see below, Chapter
Eight) (bhuvana). Theṣe constitute the sphere of objectivity, ranging from supreme to
gross. Thus, the Path of the Cosmic Forces represents the state of objectivity, while it is
still manifestly part of the act of perception associated with the mental representations
of the object perceived. The subtle state, represented by the categories of existence
(tattva), corresponds to the pure object denuded of all specification, while the world-
orders (bhuvana) represent the gross manifest object with all its specifying particulars
(see MVV 1/1014-1017). In this context, the Path is projected and experienced within
the breathing cycle and the vital force that sustains and generates it. Thus, the three
orders of reality – objective, noetic and vital - operate together as aspects of the one
universal consciousness, which is in itself formless and inactive.
 TANTRĀLOKA 253
trikadvaye ‘tra pratyekaṁ sthūlaṁ sūkṣmaṁ paraṁ vapuḥ |
yato ʻṣṭi tena sarvo ‘yam adhvā ṣaḍvidha ucyate || 36 ||

Each of (these) two triads (trika) here has a gross, subtle and
supreme form. It is for this reason that all this cosmic Path is said to be
sixfold. (36)

Each one is of three kinds ‘for this reason’, because it is gross, subtle
and supreme, as Mantras, syllables and letters, as well as the world-orders,
metaphysical principles and cosmic forces (respectively). This is the meaning.
As is said:
‘the syllableṣ made from Mantras, the Mantras whose sole form is
letters, the letters established in themselves ~ this is their gross, subtle and
supreme nature.’
Again:
‘the pervasive state of the world-orders extends within the (pure)
principles from (those governed by) Ananta up to Śiva.’⁶³
Again:
‘The Forces (kalā) are those beginning with Cessation (Nivṛtti) included
in (the five) Forces.”⁸³
Now he introduces (his exposition of) the Path of Time which is the
subject being discussed:

Time and the Path of Time

J Tā T ālṝaāī Jī] āāīē jaftza: I| 3. 1

saḍvidhād adhvanaḥ prācyaṁ yad etat tritayaṁ punaḥ |
eṣa eva sa kālādhvā prāṇe spaṣṭaṁ pratiṣṭhitaḥ || 37 ||

² SVT 4/95cd. A form of Śiva called Ananta creates etc. the loweriimpure principles
from Māyā onwards, which he governs. The pure principles are created by Śiva directly
and He governs them. In other words, according to the dualists’ account of creation,
Śiva is not in contact with the impure part of the universe. Ananta, a partially liberated
soul is entrusted with the office (adhikāra) of creating the lower universe and other
minions, administers it. The locus classicus for this view is Kiraṇatantra 3/226-27. See
below 8/305-306 and 8/330cd-332ab and commentaries. For a discussion see Sanderson
1992: 282-287.
⁸³ SVT 4/97ab. The five Cosmic Forces (kalā) are binding energies that operate within
consciousness to hold the outer manifest form together into one coherent whole. They
are visualized as five concentric circles containing the various categories of existence,
as follows: 1) The Force of Cessation (Nivṛttikalā) – only the Earth Principle belongs to
the sphere of this energy. 2) The Force of the Foundation (Pratiṣṭhākalā) includes the
categories from Water to Nature (prakṛti). 3) The Force of Knowledge (Vidyākalā)
operates through the five obscuring coverings (kañcuka) and Māyā. 4) The Force of
Tranquillity (Śāntakalā) includes the categories from Pure Knowledge (śuddhayidyā) to
Sadāśiva. 5) The Force Beyond Tranquillity (Śantātītakalā)is the sphere of Śiva and
Śakti. See below, 11/7-10ab and the rest of that chapter for a detailed exposition.
254 CHAPTER SIX
The first triad of this sixfold Path is the Path of Time, which is
clearly established in the vital breath. (37)

‘The first’ (triad) is the first one mentioned, called (the Path of)
Mantras, parts of Mantra and phonemes. (The term) ‘vital breath’ (prāṇa)
characterizes a category (i.e. the breath or vital force in general), and so in this
way (it does not refer to just the exhaled breath (prāṇa), but) also to the inhaled
one and the other (forms of the vital breath).
Surely, it was said that time is both successive and non-successive, is
that (time the one) which is reckoned amongst the metaphysical principles, or
not? With this question in mind, he says:

Tīṝāṁataārcṁīīz-dīs%
hīō 3=a |
Ty rō fē šēīa faatuīTaTTTĪTI 3¢ 1
fōkaīath:
āṃīraāī ̄aṁĩ a3: |
tattvamadhyasthitāt kālād anyo ‘yaṁ kāla ucyate |
eṣa kālo hi devasya viśvābhāsanakāriṇī || 38 ||
kriyāśaktiḥ samastānāṁ tattvānāṁ ca paraṁ vapuḥ |

This time is said to differ from the time that is amongst the
metaphysical principles (tattva). This is God’s time. It is the energy of
action, that makes manifest the universe and is the supreme body of all the
principles. (38-39ab)

(This time) ‘differs’ (from the one reckoned amongst the metaphysical
principles) because its characteristics differ.⁴ He says that (in the following two
sentences). (Time in this sense is) ‘the supreme body’ (of all the principles,) as
it the place from which they arise (utpattiṣthāṇa), and so he says that it is
(God’s power of action,) ‘that makes manifest the universe’.
Surely, the act of supreme consciousness that makes the universe
manifest is said to be (its) external expansion (bahirunmeṣa). (As such,) it is
said to be its nature as the Lord (Iśvara) (of the universe). Thus, he says:

rāt#īdārīā ā’tzāī āṬGT I| 38 1

EāJḺVUEITĪEFĒAGRITTĀTHḤ
etad īśvaratatvaṁ tac chivasya vapur ucyate || 39 |l

⁸⁴ ‘Time’ is one of the five obscuring coverings (kañcuka) which are aspects of Māyā,
generated directly from it, that envelop the individual soul. It is reckoned to be a
metaphysical principle (tattva), as are the other four. In that case, ‘time’ is the sense of
time passing that limits the individual soul’s sense of its eternal nature, which is
essentially non-temporal consciousness. It is essentially the frustration of transitoriness.
This not the sort of time that is discussed here. Nor is it the passage of time that is
visibly apparent in the progressive decay of the body and accounts for it.
 TANTRĀLOKA 255
udriktābhogakāryātmaviśvaikātmyam idaṁ yataḥ |

This is the Īśvara principle. That is said to be Śiva’s body, because

(Īśvara, the Lord of the Universe,) is one with the universe of phenomena
(kārya) in a state of abounding plenitude (which he experiences as ‘all this
am I?). (39cd-40ab)

‘That is said to be ‘this Īśvara principle’, because He manifests the

universe, which is the external expansion (of His consciousness).⁹ The power
of action is time, and its extroverted (bahirmukha) form generates (kalana) the
universe. This is the meaning.™ Surely (one may ask,) one would expect Māyā
and (its associated principles within the phenomenal, temporal domain) to have
a form like this, so how is it that he has said that with regard to just this
(principle)? With this question in mind, he says that that is ‘Siva’s body’.
Although outwardly directed, (Īśvara) rests within His own nature, and so,
because He is established on the foundation of the extroverted state (of supreme
consciousness), this (universe that manifests within Him is) ‘abounding
plenitude’ (udriktābhoga). Thus (Īśvara’s) perception of this phenomenal
(kārya) universe⁷ is ‘this am Iʼ, and so He is one with it. The meaning is that
He makes (all things) one with Himself. Thus, all (unanimously) proclaim that
this is the plane of unity-in-diversity (bhedābhedadaśā).³⁸
Surely (someone may point out that) it is unjustified to reckon time to
be a separate principle, because it generates everything (viśva), but then (if one
does not do s0,) it entails contradicting the scripture (śruti) that says: “Time
should spread forth in this way, and that is a principle (of existence) (tattva) free
of blame.” How is that? With this question in mind, he says:

⁸⁵ ‘Iśvara’ literrally means ‘Lord’ or ‘Sovereign’. Īśvara is the aspect of Śiva that is God
of creation. Cf. ‘Iśvara is opening outwards (unmeṣa), Sadāśiva is closing inwards
(nimeṣa).¹ ĪP 3/1/3ab. In the latter, in which the universe of objectivity is withdrawn
into consciousness, the power of knowledge predominates. In the former, the power of
action (kriyāśakti), which is here identified with the power of time (kālaśakti). These are
the thirty-third and thirty-fourth reality levels (tattva). Beyond them is transcendental
Siva, the thirty-sixth, and his Sakti, the thirty-fifth, which initially develops into the
universe of dynamic interaction between subject and object. The thirty-six metaphysical
principles are described in detail below in Chapter Nine.
*⁶ From this point of view, the universe is the progressive internal differentiation
(kalana) of consciousness, which thus generates it. Time, as the power of consciousness
to act, measures out, and is this process of differentiation, that is, the progressive
development of the stages of manifestation and perception.
⁸⁷ The universe is an effect or product of consciousness. t is not the original numinous
cause, it is its phenomenal effect.
⁸* Cf. P 3/1/5: “In the two categories (Sadāśiva and Īśvara,) the objects are not only in a
lower state (aparatva) (of diversity) because they shine as not-self; but they are also in
the supreme state (paratā) (of unity,) because they are covered (āchādāt) by I-
consciousness (i.e. because they manifest as identical with the Self).”
Juṣṭ as the power of knowledge is associated with the principle called Sadāśiva,
so the power of action belongs to the principle called Īśvara. The domain of the former
is unity-in-difference, and of the latter, difference-in-unity.
256 CHAPTER SIX

TJTHTWTG
TTIHĪ] ftērē⁵ I *zo ]
iEttĀk
vi vẼẼ IcīcṀētGTĀḤ
etad īśvararūpatvaṁ paramātmani yat kila || 40 ||
tat pramātari māyīye kālatattvaṁ nigadyate |

This same principle which in the supreme subject is Īśvara, is in the

Maāyic subject (the obscuring covering) called the principle of time
(kālatattva). (40cd-41ab)

Well then, (one could ask whether) only the principle of Time is present
in this way in the Māyā perceiver, or are there other principles also? With this
question in mind, he says:

fcrartzzrafāēr<
aftōaa aīē a1 1 vṟ2 1
āīa Jaī āīaāīĩaaTīPd hzgahī-̄ḷq |
Śśivādiśuddhavidyāntaṁ yac chivasya svakaṁ vapuḥ l| 41 II

The (five pure) principles beginning with Śiva and ending with
Pure Knowledge (Śuddha Vidyā), that are Śiva’s own body, are (at the
lower, impure level, the) obscuring coverings (kañcuka) ranging from Māyā
to Attachment (rāga) of the individual soul. (41cd-42ab)

The word Śiva in the phrase ‘beginning with Śiva . . .⁷ refers to

Unmanifest (anāśrita) (transcendental) Śiva.⁰ t is His ‘own bodyʼ (not that of
any other deity or living being), because it consists of the powers beginning
with bliss and the rest.” ‘The individual soul’ is Śiva Himself, Who has

*⁹ The Māyā perceiver is the perceiving subject in the domain of Maāyā who, identified
with the psychophysical organism, views the sphere of objectivity as a multiplicity of
entities separate from himself. Time operates in this domain as one of the obscuring
coverings (kañcuka) of the perceiver, and the principle which orders the succession of
manifestation in time in relation to the perceiver.
Śiva in this case is transcendental Siva, who has never emerged out (anāśrita) of His
pure transcendental nature. He is accordingly called Anāśritaśiva – ‘Śiva Who has not
emergedʼ, i.e. unmanifest Śiva. He is the transcendental aspect of Śiva that is never
involved in creation, abiding as the ground of the other, immanent aspect that manifests
as all things.
⁹' Śiva’s energy, the power of freedom, has five principal aspects, namely, the powers of
consciousness, bliss, will, knowledge and action. These constitute the plenitude of
Śiva’s body (bharitatanu) (cf. above 1/1 and commentary). Jayaratha refers to the power
of bliss first, perhaps because he does not consider the power of consciousness to be part
of Siva’s ‘body, preferring instead to think of it as the one intrinsic power of Śiva, Who
is pure, transcendental consciousness.
 TANTRĀLOKA 257
assumed the state of the fettered soul, by virtue of His freedom (to do s0).”² This
is the meaning.
He now distinguishes (them one at a time):

3tṂḍd aṇaī Ḥraīṁ āaīīāēi TaīṀõīa: I] *2 1

ša. ṃĩōrat aaa7 aī 3=ã |
anāśritaṁ yato māyā kalāvidye sadāśivaḥ || 42 ||
īśvaraḥ kālaniyatī sadvidyā rāga ucyate |

Transcendental Śiva (Anāśritaśiva) is Maāyā (the covering of

duality), Sadāśiva is Kalā (the covering of limited agency) and Vidyā (the
covering of limited cognitive subjectivity), Īśvara is Time and Constraint
(niyati) (of the natural and karmic law of cause and effect), and Suddha
Vidyā is Rāga (the covering of attachment).”² (42cd-43ab)

As is said:

‘The group of (pure) principles beginning with Śakti (operate on the

impure level) as the obscuring coverings of the fettered soul. Śakti is Māyā,³⁴
Kalā (the fettered soul’s limited power of action), Vidyā (the fettered soul’s
limited power of knowledge), Time, and Constraint (of Karma and natural law —
niyati, Ó most excellent lady, are Sadāśiva and Iśvara, (whereas Pure)
Knowledge (Vidyā) is Attachment (rāga).”

Their nature is not only such, they also (correspond to various forms of)
subjectivity. Thus, he says:

JaITTT: JṬHTĪ] JṜR̄TITI āaTRT;: I 3 1

ša. ũṬoṝaṁāī fēraṁ ōāīqaī |
anāśritaḥ śūnyamātā buddhimātā sadāśivaḥ || 43 |I
īśvaraḥ prāṇamātā ca vidyā dehapramātrṛtā |

⁹² Jayaratha has in mind PS 5d, which he quotes above in TĀv ad 1/222-223, 1/331
(330) and below ad 9/144cd-145ab. ‘Śiva Himself has assumed the state of the fettered
soulʼ śiva eva gṛhītapaśubhāvaḥ.
³ These are the ‘obscuring coverings' (kañcuka) that envelop the individual soul,
concerning which see below, 9/49cd ff. As we shall see below their sequential order
varies in the texts. The most common one, which is accepted by Abhinava, is found in
the MV. It is Māyā (which is the source of the other five) > Kalā > Vidyā > Rāga > Kāla
> Niyati.
“⁴ It appears from this reference that Anāśrita Śiva is identified with principle of Śakti,
and so is not mentioned separately.
258 CHAPTER SIX

Transcendental Śiva (Anāśrita) is the void perceiver,”⁹ Sadāśiva is

the subject of the intellect, Iśvara is the subject of the vital breath, and
(Śuddha) Vidyā is the subjectivity of the body. (43cd-44ab)

Well then, (one may ask,) what is the reason (nimitta) why they are
(also) the void perceiver and the rest? With this question in mind, he says:

srraāī fē Ūaāā āmṁ fē afēī I| 1

faaīcūāī 7 Jīōīcā īāīāaī |
anāśrayo hi śūnyatvaṁ jñānam eva hi buddhitā || 44 ||
viśvātmatā ca prāṇatvaṁ dehe vedyaikatānatā |

The absence of (objective) support is indeed voidness. Knowledge is

the intellect. The possession of a universal nature (viśvātmatā) is the vital
breath, (whereas) the state of union with objectivity (vedyaikatānatā) takes
place within the body. (44cd-45ab)

(Transcendental Śiva) is ʻvoid’ because everything (viśva) is cut off

from it. (The intellect is) ‘knowledge’ because it is predominantly Sadāśiva’s
power of knowledge. (The vital breath) possesses a ‘universal nature’ because
it is the outer expansion (of consciousness, which is Īśvara). ‘The state of
union with objectivity’ (takes place within the body,) because it is there that
that (consciousness) is intensely attached (to objectivity as its own body).
In this way, the universal nature is present in the vital breath, and so
now he explains that here. Thus, he says:

EṀḷlPRḤGkGaTEĀERGĀĪṬTI
EEḺṀṀtkrē:iē-xte⁵ikxú ḷ.
tena prāṇapathe viśvakalaneyaṁ virājate || 45 ||
yena rūpeṇa tad vacmaḥ sadbhis tad avadhīyatām |

That form (of consciousness called Time) is that by virtue of which

this (progressive) differentiation* of all things manifests on the path of the
vital breath. We will explain that. May the wise pay close attention! (45cd-
46ab)

“³ The void perceiver is in deep sleep, in which nothing is perceived and hence is called
‘void’. This state is commonly experienced by everybody. The same state also arises in
the case of the two types of deconditioned perceivers (akalapramātṛ) who are in deep

Deconditioned by Consciousness. Concerning them, see above, 1/77-80 (78-81) and

below 107/3 ff.
“⁶ Read viśva- for viśvā-.
 TANTRĀLOKA 259
‘That form (of consciousness) by virtue of which’ (this progressive
differentiation of all things manifests on the path of the vital breath) is time.
Surely (one may ask,) the vital breath must pervade the entire body,
otherwise some parts of it would be paralysed (and immobile) like pillars. So
how is it that in the Śvacchandatantra and other (scriptures,) the movement (of
the vital breath) is said to begin from the Heart? With this question in mind, he
says:

The Measure of the Movement of the Vital Breath (cāramāna)⁹⁷

The Eight Kinds of Movement of the Breath

ÚGNI|CEIEIF¥/EJĀGIEĀE:EETH'IAH
3ĪṛṬ³īaīṁīāē: Jīeṛdīc% gTR: |
dvādaśāntāvadhāv asmin dehe yady api sarvataḥ || 46 ||
otaprotātmakaḥ prāṇas tathāpītthaṁ na susphuṭaḥ |

Even though the vital breath is present in every way, woven warp
and woof within this body up to the End of the Twelve, it is not very clearly
evident that (it is such) in this way.” (46cd-47ab)

⁹⁷ Chapter seven of the Svacchandatantra is the main source of the following

presentation. Lines 46cd to 51 are drawn from there. The passage that follows is
probably from the Yogasaṁcāra.
“³ The upper End of the Twelve above the head marks the extremity of the subtle body.
The expression ‘woven warp and woof” is common in the Upaniṣads to denote the
intimate relationship between two realities that sustain and pervade one another. An
example is found in the following passage from the Bṛhadāraṇyakopaniṣad (3/8/7-11),
in which Yajñavālkya is debating with Gārgi concerning the highest reality that is
‘woven warp and woof” with all things, thereby sustaining them:

““That, O Gārgi, which is beyond the heaven, which is below the earth, which
is between heaven and earth, which is called past, present and future – all this is
interwoven in space as its warp and woof.” “But in what is space interwoven? In what is
its warp and woof?” 7
He replied: “That, O Gārgi, the knowers of the Brahman declare to be the
Imperishable. It is neither gross nor subtle, neither short nor long . . . It neither eats nor
is eaten. 8
“In truth, O Gārgi, it is by order of that Imperishable that the sun and moon are
fixed in their positions. It is by order of that Imperishable, O Gārgi, that heaven and
earth are fixed in their positions; it is by order of that Imperishable, O Gārgi, that the
seconds, the hours, the days and nights, the half months, the full months, the seasons,
and the years are fixed in their positions. It is by order of that Imperishable, O Gārgi,
that the rivers flow, some in the East, others in the West from the white mountains, in
their respective directions. . . . 9
“Itis in truth that Imperishable, O Gārgi, who is not seen, but is the seer, who
is not heard but is the hearer, who is not thought but is the thinker, who is not known but
is the knower. There is no other seer but him, no other hearer but him, no other thinker
260 CHAPTER SIX
(It is not clear that the vital breath) ‘(is such) in this way’, that is,
woven warp and woof (throughout the body). ‘It is not very clearly evident’
that (the vital breath) is present everywhere in the body. In some places in the
body the breath manifests very clearly, whereas in other places it does not.
Thus, he says:

qGṬṬ STTITTTI
āTTTA fHT TṜT: I] |]

TṭḺTTRaI,
fāīāi Jēāāi RMTaST I *¢ 1
yatno jīvanamātrātmā tatparaś ca dvidhā mataḥ || 47 I|
saṁvedyaś cāpy asaṅvedyo dvidhetthaṁ bhidyate punaḥ |
sphuṭāsphuṭatvād dvaividhyaṁ pratyekaṁ paribhāvayet || 48 |

Exertion (yatna) (that is, the movement of the vital breath) is

considered to be of two kinds. A1) (The first is) just vitality itself
(īvanamātra). A2) (The second kind) is intent on (impelling) that (tatpara).
Again, it is divided into two (other) kinds, according to B1) whether (the
vital breath and its movement) is perceptible (saṁvedya) or
B2) imperceptible (asaṅīvedya). (Moreover,) each one (of these four) is
discerned to be of two kinds, according to whether it is clearly evident
(sphuṭa) or not (sphuṭa).”⁹ (47cd-48)

but him, no other knower but him. And it is that Imperishable which is the warp and
woof of space.”ʼ 11
Ẽ⁹ The exertion (yatna) of the pulse of the vital breath is of eight kinds:
A1 and A2) the pure vitality or life of the body (jīvanamātra), that is
perceptible (saṁvedya) or not (asaṁvedya). It arises spontaneously from the Root centre
in the genital region and flows upwards through the body. It is not evident at its point of
emergence in the Root, but becomes so as it unfolds throughout the body. These are
described in verses 50-51ab.
B1 and B2) the flow of the breath impelled by the will, that is perceptible
(saṁvedya) or not (asaṁvedya). The flow of the breath that is consciously impelled is
the normal rhythm of the breath. This is clearly evident from the heart upwards. Below
the heart down to the Root it is not. These are described in ⁵1cd ff.
Theṣe four kinds can again be distinguished into two types, according to their
degree of clarity as more (sphuṭa) or less (asphuṭa), thus making eight.
The practices taught in this chapter do not involve breath control. In the
following chapter, Abhinava teaches how Mantras are recited in consonance with the
movement of the breath, which is progressively lengthened according to the length of
the Mantra and so does involve breath control and hence conscious exertion. Thus,
Abhinava begins the next chapter saying: ‘the (spontaneous) effortless (ayatnaja)
(emergence of time within the flow of the breath) has been discussed, we will now talk
about the (voluntary) one that is the result of effort.’(7/2ab)
 TANTRĀLOKA 261
A1) ‘Exertionʼ is the pulse (spanda) of the vital breath. ‘(The first is)
just vitality itself (jīvanamātra)³. It is the spontaneous (svārasika) (activity of
the vital breath) due to which the limbs (of the body) do not become stiff.¹
A2) (The other kind of movement of the vital breath is) ‘intent on
(impelling) that’. It (is not spontaneous, rather it is) heralded by an intention
(icchāpūrvaka) (that consciously impels the breath). “Each one’ of the four
(kinds) is of two kinds, (as clearly evident and otherwise,) and so the exertion of
the vital breath is established to be of eight kinds.
There (with respect to our object of enquiry), the spontaneous exertion
of the vital breath is perceived from the Root (genital centre) onwards
(upwards), but not clearly (asphuṭatvena). Thus, he says:

qŪTTÑĪTĪFaTJTTTSI-ĀTFĀT: |
I GÑ-ITTTJĀa
TAJTNĪ T ūŪRZ: I I
saṅvedyajīvanābhikhyaprayataspandasundaraḥ |
prāṇaḥ kandāt prabhṛty eva tathāpy atra na susphuṭaḥ || 49 ||

The vital breath, beautiful with the pulse (spanda) of the exertion
called perceptible vitality (sarṁvedyajīvana), (originates) from the Bulb (in
the genitals) (kanda); even so is not clearly evident here. (49)

With this intention it is said in the venerable Svacchandaśāstra that the

deployment of the exhaled etc. breath (prāṇa) starts from there. Thus, he says:

GīcTIRÑTHJCHT
ATT ṜT] RAT |
TT=JGJTH
īTĀTI āTTTTHĀRTT āĀZT I 4°© 1I
kandādhārāt prabhṛty eva vyavasthā tena kathyate |
svacchandaśāstre nāḍīnāṁ vāyvādhāratayā sphuṭam || 50 ||

Thus it is said in the Svacchandaśāstra that the distribution

(vyavasthā) of the vital channels (nāḍī), starting from the foundation of the
Bulb, is clearly evident (sphuṭa) as the foundation of the vital breath (vāyu).
(50)

‘Thusʼ’ as the vital breath is perceptible. This is the meaning. As is said

there:

‘(These three pervade the body but are particularly present) in the navel,
below the genitals (adhomeḍhra) and in the bulb (kanda), (respectively). O

'⁰ The characteristic feature of the presence of the vital force in the body is the absence
of ‘stiffness’ (stabdhatā). This is why it leaves the body, the corpse is stiff.
262 CHAPTER SIX
beloved, the channels (of the breath), (whether) slanted, (directed) upward or
downward, (all) emerge from the centre of the navel.”¹¹

Well, if that is the case, how is it that, on the contrary, it is explained

there at length that the movement of the breath begins from the Heart in (the
section) beginning with:

‘(These three channels), that benefit the adepts, are said to be in the
Wheel of the Heart. The vital breath moves within them divided into Day and
Night. I will analyse them for you clearly (one by one).”¹
With this question in mind, he says:

āātṁ 3 ̄āīsāī aaraṁ fke: 1

tatrāpi tu prayatno ʻsau na saṁvedyatayā sthitaḥ |

However, this exertion (of the movement of the vital breath) is not
perceptible there also. (Slab)

This exertion (of the movement of the vital breath), heralded by an

intention (icchāpūrvaka) (that consciously impels the breath,) is not clearly
perceived ‘thereʼ in the foundation of the Root, and so the movement of the
vital breath that takes place there is not described at length. It is of no use at all
to describe the movement of the breath that takes place spontaneously
(unconsciously). The point of teaching in this way is that the movement of the
breath that is impelled by one’s own will (i.e. perceptibly) may serve as a means
(nimitta) for yogis to attain accomplishments (siddhi). And that (movement)
begins from the Heart. Thuṣ, it is taught (in the Tantras) in this way, that it is
only (located) there.
We also say the same. Thus, he says:

'⁰" ṢVṬ 7/7cd-8ab. To understand this verse properly we must know the context. The
previous lines say:
“The body consists of the six sheaths [of skin, flesh, blood, fat, bones and
seminal fluid] conjoined to the gross and subtle elements. The form (of this body) is
sustained by the mind, intellect, ego, the cognitive organs of sense and action and the
qualities, as well as all the principles of existence and the gods. The (individual) Self
(resides) there, as does the energy of the Lord (prabhuśakti) and the vital breath that
moves by means of the channels (of the breath nāḍī.).” SvT 7/5cd-7ab. Concerning the
vital channels, see below 6/(197) (196cd-197ab) and note. For an extensive treatment
and citations concerning the nāḍis and their history, see Dyczkowski 2009: vol. 11 note
23 p. 195-202.
¹⁰2 SYṬ 7/20cd-21. This passage begins by referring to the many channels of the vital
breath and then listing the ten main forms of vital breath and their corresponding
channels (SVT 7/13-17). The SVT continues: ‘O beloved, the breaths and the channels
are arranged like (the fellies of a) wheel. O fair faced lady, by wandering through them
(one attains) success (siddhi) and Yoga. And, fair-hipped one, by repeating mantra, one
atṭains success in the repetition of mantra. O goddess, three channels out of the ten are
said to be supreme. Two are of the nature of the Drop and Sound, while Energy is said
to be in the middle.” (SvT 7/18-20ab)
 TANTRĀLOKA 263
The Perceptible Flow of the Breath from the Heart to the End of the
Twelve

The Energies of the Lord, the Self and the Vital Breath

ṇTTT] RCATSTITTHIIĪ fiTSIK || 4 1

vedyayamāt tu hṛdayāt prāṇacāro vibhajyate || 51 ||

The movement of the breath brought about by perceptible exertion

starts from the Heart, and is analysed (here in what follows). (5S1cd)

(The movement of the breath) ‘brought about by a perceptible

effort’, that is to say, that of the one that is heralded by the will, ‘is analysed’
(here) in terms of its divisions into the smallest fractions of time (uṭi) and the
rest. This is the meaning.
Surely, (one may object that) the vitality (of the vital breath) (prāṇana)
pervades (the body) everywhere (in the body equally) without distinction, so
why is its exertion perceived clearly (only) in some places and not in others?
With this question in mind, he says:

r̥ir. fõḷaza aī úkāmṁ ṣāaṁ sfaēī |

TTCTĀTHITTHTĪTUIT TTĪITĀIṬAT II uR II

prabhoḥ śivasya yā śaktir vāmā jyeṣṭhā ca raudrikā |

satad anyatamāv ātmaprāṇau yatnavidhāyinau || 52 ||

The (individual) Self and the vital breath (prāṇa) give rise to (this)
exertion (which is the movement of the breath). One or other of them are
always associated with a power of the Lord (prabhu) Who is Siva, (whether
it be) Vāṃā, Jyeṣṭhā or Raudrī (according to the circumstances).¹ (52)

Here (according to this teaching), one of the powers from amongst these
(three), Vāmā and the rest, associated with the Supreme Lord, along with ‘the
(individual) Self and the vital breath (prāṇa) that give rise to (this)
exertionʼ, are the three, that is, the Lord’s power (prabhuśakti), the (individual)
Self and the vital breath, that together bring about the pulse of the vital breath
(prāṇaspanda). Thīs is the meaning. As is said:

¹³ These three energies are responsible for creation, persistence and withdrawal of the
breath. So one or other operates according to the phase of the breathing cycle. These
three goddesses that, along with Ambā, make a standard group of four, are discussed at
length in chapter 1 of the TS; much of that is taken over in chapter 40 of the KuKh. See
especially KuKh 40/127cd-150.
See appendix pag. 437 – chart 3: Pr Jal Jakti in the body v. 47-55
264 CHAPTER SIX
‘The (individual) Self (resides) there, as does the energy of the Lord
(prabhuśakti) and the vital breath that moves by means of the channels (of the
breath nāḍ).³ ¹⁴
Although these (three factors) are equal in this way, according to the
circumstance (in which they operate), one or other is the primary (factor) that
brings about the exertion (of the vital breath). Thus, he says:

TJJĪSē: āaTTRTTĀT ḍATṢHRCRṬ |

³ṬTṛāIĪTṁ: āāTTT-THTHTĀTTT IIT I43 I|
JṬJITF: ṬaTTTĪTTHI ṜI< Aeī āṃeq
ī Ṁ aīḷ Jj̄Ḡd aRATĪTTTTaTĪTTTT| A²1
prabhuśaktiḥ kvacin mukhyā yathāṅgamarudīraṇe |
ātmaśaktiḥ kvacit kandasaṁkocaspandane yathā || 53 |I

¹⁰⁴ ṢVṬ 7/Tab. The previous three lines frame the context from which we know that
‘there’ means ‘in the body°. They are as follows:

sāṭkośikas tu yo deho bhūtatanmātrasaṁyutaḥ ||

sa manobuddhyahaṅkārabuddhīkarmendriyair guṇaiḥ l
sarvatattvais tathā devaiḥ samadhiṣṭhitavigrahaḥ ||
tatrātmā prabhuśaktiś ca vāyur vai nāḍibhiś caran |

‘The form of the body that consists of the six sheaths, conjoined to the (five
gross) and subtle elements, is sustained (and governed) by the senses of knowledge and
action, mind, intellect and ego, the qualities, all the principles and the deities. The
(individual) Self (resides) there, as does the energy of the Lord (prabhuśakti) and the
vital breath, that moves by means of the channels (of the breath nāḍr).” SVT 7/5cd-7ab

ṣaṭkośāni tvakmāṁsaraktamajjāsthiśukrāṇi | yo dehaḥ, sa kāryakaraṇatrayoviśatyā

sattvādibhir_guṇaiḥ sarvatattvaiś_ca tadupariṣthitair niyatyādibhiḥ śivatattvāntaiḥ,
tathā devair brahmādibhiḥ kāraṇaiḥ, saṃyagvyāpyavyāpakabhāvena, adhiṣṭhitaḥ
kṛtāvasthitiḥ, vigrahaḥ svarūpaṁ yasya 1| ātmā saṁkucitasaṁvi
tattatkarmānuṣṭhātā tatphalabhoktā ca, prabhoḥ svacchandabhairavasya,
svātantryātmā manaḥprasādāvasareṣu bhāntī, vāyuś_ca nāsikāpathavāhī prāṇo
nāḍibhir vakṣyamāṇābhiś caran sthitaḥ |

Kṣemarāja explains: ‘‘the six sheaths’ are the skin, meat, blood, fat, bones,
(male and female) semen. The ‘form’ (of the body) is its essential nature. The body ‘is
sustained’, that is, its condition is formed by the requisite relationship between the
(lower constituents that are) pervaded and (the upper ones) that pervade (them), that is,
by the twenty-three (principles from Earth to the inner mental organ), along with the
(three) ‘qualities” of Sattva etc., as well as ‘all the principles’ above them, beginning
with Necessity (niyati) and ending with Śiva, as well as ‘the deities’, who are the causal
(deities, namely) Brahmā and the rest. ‘The (individual) Self’ is contracted
consciousness, that is governed by each of (its own) Karmas and is the one who
experiences their consequences. “The Lord’ is Svacchandabhairava. His ‘energy’, which
is (His) freedom, shines on the occasions when the mind experiences grace
(manaḥprasāda). `The vital breath’ flows along the path of the nose, and ‘moves by
means of the channels (of the breath nāḍī)³ that will be taught later.”
 TANTRĀLOKA 265
prāṇaśaktiḥ kvacit prāṇacāre hārde yathā sphuṭam ḷ
trayaṁ dvayaṁ vā mukhyaṁ syād yoginām avadhāninām || 54 II

1) In certain circumstances, the Lord’s power (prabhuśakti) is

primary, as when the impulse of the vital breath is imparted to the limbs
(of the body).
2) In some cases, the power of the Self (ātmaśakti) (is primary), as
when the Bulb (of the genital centre) contracts and pulsates.
3) The power of the vital breath (prāṇaśakti) is evident in some
places within the movement of the breath, as (for example that which takes
place) within that of the Heart. For attentive yogis (all) three, or (at least)
two (of them) are primary. (53-54)

1) ‘The impulse of the vital breath imparted to the limbs (of the
body)ʼ³ is (apparent), for example, in the twitching of the eyes. In this case, it is
the Lord’s power that operates primarily in the pulse of the vital breath
(prāṇaspanda), in order to manifest auspicious and inauspicious omens for the
future and the like.¹⁰⁵
2) When the ‘Root’, that is, the genitals (ānandendriya),¹⁰ ‘contracts
and pulsatesʼ, that is, expands (during orgasm, the power of the individual) Self
is primary. It is associated there with (the impulse of) its desire.
3) (The power of the) vital breath operates primarily in the pulsation (of
the breathing) within the Heart, because it spontaneously transports it.
The other two are secondary everywhere else, according to whether
they are or are not other (than that). Having explained in this way their primary
and secondary state in terms of the spontaneous (movement of the vital breath),
he also defines them in terms of the (movement of the vital breath that requires)
exertion (with the words) ‘three’ etc. Yogis who desire this or that particular
fruit, wherever they apply the (power of the) vital breath by virtue of the
excellence of their attention, (they also apply the power of the individual) Self
and the Lord’s power, or one or other of them, in the same place.
The relationship between them is not only that of primary and
secondary, it is so also in another way. Thus, he says:

The Impelling Force of the Vital Breath

TJTTCÇTĪĪI, āPSTJĪGĀTUĪT |
fazāṝāīsfr rīcāvrṁīī ī]ziā Ṁēī u u,41

¹⁰³ Thṟobbing of the limbs of the body or twitching of the eyes are generally considered
in India to be omens of future events, that may be good or bad, as the case may be.
Bhīma was the strongest of the one of the five Pāṇdavas. Before the great battle of the
Mahābhārata his upper arm began to throb, foreboding the terrible consequences of the
battle.
¹⁰⁰ The word ānandendriya, which denotes the genitals, literally means ‘the organ of
blissʼ.
266 CHAPTER SIX
avadhānād adṛṣṭāṁśād balavattvād atheraṇāt |
viparyayo ʻpi prāṇātmaśaktīnāṁ mukhyatāṁ prati || 55 |I

(According to whether the vital force) impels (iraṇāt) 1) to paying

aṭttention, (as when one opens the eyes to observe something carefully)
(avadhāna), 2) (or just vitalizes an) impulse (adṛṣṭāṁśa)¹” (like an
unconscious shaking of a limb), or 3) (is applied to generate) greater
strength, (one or other of the three aspects of the conscious exertion of the
vital force, namely) 1) the Self, 2) breath, or 3) (the Lord’s) power
(respectively) becomes primary (either in that order, or) in reverse (or, if
there is no impulse, none of them). (55)

1) (The power of the individual) Self predominates when (the vital force
impels) ‘to paying attention’, as when (for example, anybody), including a
yogi, opens his eyes (wide by the force of) his own attention.
2) (The power of the vital breath) predominates when (the vital force
impels or vitalizes) ‘an impulse’, as for example, when some limb (of the
body), even that of a cow (that does not have much reflective awareness), throbs
spontaneously by the power of the vital breath, (not because of its intention but)
due to (some unknown reason, like) the influence of a latent trace from some
other life.
3) (The conscious exertion of the vital force may also be applied to
generate) ‘greater strength’, as happens when wrestlers, for example, manage
to jump to great (heights and perform other athletic feats), which they do by the
power of the vital breath, acquired by the practice of physical exercise (srama)
and the like. (The vital force) ‘impels’ those who have been overcome by
(adverse) humours (of the body) (vāta), this one or that of (their) limbs moves
(not by power of their own vital breath), even if the vital breath is very strong,
but by the power of the Lord, and so that predominates (in that case).¹⁵ It is
established (siddha) in this way that wherever their deployment is such that they
abound, the exertion of the life force is clearly perceptible there. Otherwise, on
the contrary, (if they are not present,) it is not so.
Well then, agreed that the power of the Lord, along with (that of the
individual) Self and the vital breath, generates the exertion of the vital breath,

⁰⁷ aḍrṣṭāṁśa- literally means ‘an unperceived aspect’. The spontaneous, unconscious

activity of the body, ranging from an unconscious twitch to the physiology of the body
which is ‘an unperceived aspect’ of its activity, is impelled predominantly by the energy
of the vital breath (prāṇaśakti). Attention, that is, the exertion to concentrate, is
impelled for the most part by the power of the Self (ātmaśakti), and forceful exertion,
application of muscle and will power, by the power of the Lord (prabhuśakti).
'“ Here, I believe, Jayaratha is mistaken. The wrestler’s strength, which increases by his
conscious exertion through exercise, is due to the power of the Lord. It is not the result,
like a twitch, of an unconscious impulse, which is brought about by the power of the
vital breath. Jayaratha takes ‘the vital force that impels’ (iraṇa) to be a separate, fourth
possibility, which he says is due to the Lord’s power. But in order to do so, he must
accommodate the acquisition of strength as one of the effects of the power of the vital
breath. It seems to make more sense to understand that the vital force impels all three in
general, and diṣṭinguish it from the power of the vital breath, which is one of the three.
 TANTRĀLOKA 267
but for what purpose is that (power of the Lord) said to be of three kinds? With
this question in mind, he says:

Vāmā, Jyeṣṭhā and Raudrī

EEEEViṬV³tzēeriṭḤ
T T gJTGTĪ ṬĀTĪT = TĪRI I MS I
vāmā saṁsāriṇām īśā prabhuśaktir vidhāyinī|
jyesthā tu suprabuddhānāṁ bubhutsūnāṁ ca raudrikā l| 56 ||

Vāmā is the (aspect of the) Lord’s power (prabhuśakti) who is the

(sovereign) Goddess (šśā) of (fettered souls) subject to transmigration.
Jyeṣṭhā is the ruler (vidhāyinī) of the well-awakened, and Raudrikā (is the
goddess) of those who aspire to worldly benefits. (56)

In other words, (Jyeṣṭhā is) ‘the ruler (vidhāyinī)’ who ordains (and
bestows) (vidadhāti) the exertion of the vital force (to fettered souls).
Now, what is the reason here (for their name and acting in this way)?
With this question in mind, he says:

ṬHI āḍTRJTT-TI,
S'saī fšraṁzāī ā |
gafērā ̄ ũa’’ takvī] u i
vāmā saṁsāravamanād jyeṣṭhā śivamayī yataḥ |
drāvayitrī rujāṁ raudrī roddhrī cākhilakarmaṇām || 57 II

Vāmā (is so called as) she emits out (vamana)¹” transmigratory

existence. Jyesṭhā (is so called) because she is of Śiva’s nature. Raudrī is she
who dissolves away (drāvayitrī) (all) sickness (rujā), and blocks (roddhrī) (all
good and bad) action (karman).¹⁰⁰ (57)

Vāmā and the rest are the Lord’s powers of emanation, persistence and
withdrawal. Thus (the Lord’s power) applies their prāṇic exertion in such a way
that 1) (because of Vāmā’s influence,) (the fettered souls) subject to
transmigration fall to ever lower levels, 2) (because of Jyeṣṭha’s influence,) the
well-awakened attain Śivas state and 3) (due to Raudrs influence,) those who
aspire to worldly benefits reside in the world of transmigratory existence, intent
(on attaining) Śiva’s state. That is said (in the scriptures as follows):

!⁰⁰ Read -vamanād for -vamanā, as is the reading above ad 4/21cd-22ab. Note,
however, that we also find the reading vāmā saṁsāravamanā ad 13/207. For other
meanings of the name see below, 13/314-316ab, 15/422-424ab and 518.
¹⁰ Conceming this etymology, see above, 4/155-158.
268 CHAPTER SIX
‘Vāmā casts down the individual soul who observes (only) his own
(limited, conditioned) nature.¹' Raudrī sometimes bestows worldly pleasure,
whereas Jyeṣṭhā distributes a speck of freedom to the knowledge and action (of
fettered souls).³¹ ²
Surely (all) this is accomplished spontaneously, so what is the point of
this being taught (in this way)? With this question in mind, he says:

gēāāftāīraṁṁāīīaā
JGēī fd āāīsīāq |
sṛṣṭyāditattvam ajñātvā na mukto nāpi mocayet |

Without knowing the true nature of emanation and the rest, one is
not liberated, nor can one liberate others. (58ab)

What is the authority here (for this teaching)? With this question in
mind, he says:

3 ] JdTTI. HTE: TTTĀTYTTI uC I

uktaṁ ca śrīyogacāre mokṣaḥ sarvaprakāśanāt || 58 II

And it is said in the venerable the Yogacāra: ‘liberation is (attained)

by the revelation of all (these) things.”¹³⁸ (58cd)

''" The meaning seems a bit forced, maybe the text requires emendation. The sense is
that Vāmā is the power that causes the individual soul, who does not know its true Śiva
nature, to be caught up in the painful round of birth and death.
'!² Summing up verses 52-57:

Prabhuśakti Ātmaśakti Prāṇaśakti

Pervasive Genitals Heart
Great Strength Paying attention Unconscious Impulse

Vāmā Jyeṣṭhā Raudrī

Īśā of fettered souls Ruler of the Awakened Goddess of those who
aspire to worldly benefits
Emits Śiva’s nature Dissolves away and blocks
Emanation Persistence Withdrawal
Castes down the soul Bestows limited Freedom Bestows Worldly pleasure

''³ Knowledge of ‘emanation and the rest is the goal of the Krama teachings. It seems
that the point Abhinava is implicitly making here is that ultimately liberation is attained
by knowledge of the Krama’s goal and the means to attaining it. It also suggests that the
Yogasaṅcāra, which we know was a Trika Tantra, was influenced by Krama teachings.
The previous passage is concerned with the group of energies headed by Vāmā.
This is a group commonly found (but not at all exclusively) in Trika sources. It is clear
that the following is from the Yogacāra (i.e. Yogasaṁcāra). s the passage (52-58ab)
that precedes this reference concerning Vāmā etc. and their association with the phases
of the breath also drawn from there? One could understand uktaṁ ca to mean ‘and it is
also said in the venerable Yogacāra’. Indeed, this may well be a final remark coming at
 TANTRĀLOKA 269
(Liberation is attained) ‘by the revelation of all (these) things’ʼ, that is,
by the complete knowledge of the true nature (of the process of) emanation and
the rest. This is the meaning. The point is that nothing else separate from that
can possibly exist.
Thus, he says:

3cārṁkzaftīṁēīṁa
ā sīṝa aiī: 1
ī TṬ̄I| TCTTT*Ā-TGTĒTTTTT: I| U II
utpattisthitisaṁhārān ye na jānanti yoginaḥ |
na muktās te tadajñānabandhanaikādhivāsitāḥ || 59 ||

‘The Yogis who do not know (the nature of) birth, persistence and
reabsorption are not liberated. (Indeed,) they are pervaded (adhivāsita)
solely by the bondage of (their) ignorance of that.”¹⁴ (59)
‘Ignorance of thatʼ is the lack of awareness (sarvitti) of the true nature
of emanation and the rest.
And so, what does that have to do with the point? With this question in
mind, he says:

The Movement of the Breath (uccāra)

T=TaAg ú *d r̥ T TT: |
q Ṁ] JPITHĒTTTTg=TR:
GĀĪĪ TḺC: I| ⁰ |

sṛṣṭyādayaś ca te sarve kālādhīnā na saṁśayaḥ |

sa ca prāṇātmakas tasmād uccāraḥ kathyate sphuṭaḥ || 60 ||

AII (the various phases of) creation and the rest depend, no doubt,
on Time, and its nature is the vital breath (prāṇa). Therefore, the
movement of the breath (uccāra) is now going to be clearly explained. (60)

Emanation, persistence and withdrawal depend on time, because they

are successive. By explaining the movement of the breath, one (comes to) know
the true nature of emanation and the rest. This is the point.

the end of the teaching concerning Vāmā etc., that liberation is attained by the revelation
or manifestation of the entire process outlined previously. See above, note to 4/145.
'!⁴ The actions ~ karma – of the fettered, who identify with the psychophysical organism
and are ignorant of the perpetually recurrent activity of consciousness, leave behind
latent traces in the subtle body that mature in future actions and impulses, and so are
binding. These traces are subtle, like the scent that remains in a bottle of perfume after it
has been emptied. In accord with this analogy, the fettered soul is said to be ‘perfumed’
– adhivāsita – by them, which means, essentially, as I translate, ‘pervaded’ by them.
Collectively and individually, they are ‘pervaded’ by the ignorance of the process
whereby Śiva emanates and withdraws all things.
270 CHAPTER SIX
He says that:

GGCTTTĪTTHN TITRAGṬGJT-TT: |
srfēāīīagōī
stī: Jda TTgJHT I £ 1|
hṛdayāt prāṇacāraś ca nāsikyadvādaśāntataḥ |
saṭtriṁśadaṅgulo jantoḥ sarvasya svāṅgulakramāt |/ 61 |I

The (ascending) movement of the breath starting from the Heart

and ending in the nasal End of the Twelve (finger space) measures thirty-
six fingers breadth¹' in every living being in proportion to its size.¹¹⁶ (61)
The nasal End of the Twelve is that of Śakti. (Kuṇḍalinī is) the ‘nasal
energyʼ (nāsikāśakti), so called because, its movement is crooked (nasate).¹'⁷
That is said:

‘The movement (of the vital breath covers a distance) of thirty-six

fingers from the Heart up Śakti (in the End of the Twelve).³¹ ⁸

'!³ Freedom Cole has suggested that the Sanskrit word for finger – aṅgula – is
etymologically related to the word ‘angle’. Whether this is correct or not, the
measurement of the breathing cycle as 36 finger breadths is consonant with the
astronomical 360 aṅgulas, which correspond to ten external angular degrees for each
inner finger breadth. See SOL2 p.43.
"!⁰ Literally ‘in accord with the size of one’s own fingers’ (svāṅgulikramār). The unit of
measure for the size of temples, idols, altars, ritual implements, and other such religious
artifacts are normally the fingers and other parts of the body of the patron who pays to
have them made. This is because they replicate his body in some way as the body and
limbs within which the deity or deities are invoked to reside. Again, this reflects the
presence of the deity in the body of the officiant, of which the limbs are in proportion to
one another. Thus, for example, in this case, the distance the breath moves in relation to
the body is considered to be the same for every breathing creature, however large or
small. Cf. Vasudeva 2004: 287 ff.
''" Kuṇḍalinī is ‘crooked’ (kuṭilā). As such, she is the Kuṇḍalinī of the Vital Breath
(prāṇakuṇḍalinī), which is the ‘crooked .Atk³ of action. See above, comm. on
4/141cd-142. Kṣemarāja, commenting on ŚSū 3/45, explains that the word ‘nāsikā’,
normally means ‘nose’ denotes the power of the vital breath (prāṇaśakúi) becauṣe it
‘moves on a crooked or curved path’ (nāsate) cf. below, 15/336-338. Bhāskara
commenting on the same sūtra says: ‘The nose means the inner Twelve-finger Space
(where the breath come to rest). Those who fix their attention there merge (into
universal consciousness) and so, conquering (the breath), their own fundamental and
abiding state of being (svātmasthiti) becomes clearly apparent.¹ (Dyczkowski 1992b:
174). Here, it seems, the outer Twelve-finger is meant, which is at the end of the nose.
'!⁸ ṢVṬ 4/234cd. Kṣemarāja reads the second half of this line as: hṛtpadmād yāva
Śaktitaḥ || According to him yāva is yāvat, from which the final r has been dropped
(yāvacchabde talopaḥ). He does not say so, but we can understand for ourselves that
this is done in order to accommodate the metre. He says that ‘what is meant by śakti
here is, according to the teaching that is to come, the (Transmental) at the end of the
Equal One (samanā) śaktir iha bhāvinīty āsamanāntābhipretā. The Transmental in the
ladder of the development of Sound is the last and highest. This is why it is called the
Empowered End of the Twelve (śāktadvādaśānta).
 TANTRĀLOKA 271
Surely, if this is so, how is it that this is (equally) possible in the case of
a very small body, such as that of a gnat, or a very large one, such as that of an
elephant? With this question in mind, he says:

tēs³ aṁ nfēs a ā īŪ td fk
kṣodiṣṭhe vā mahiṣṭhe vā dehe tādṛśa eva hi |

Whether (its) body be the tiniest or the largest, it is the same. (62ab)

‘The same³ means just thirty-six fingers’ breadth. However, it is so in

relation to the size of its own fingers.
Not only is the movement of the breath of all creatures the same, their
vitality and the rest (related to it is so) also. Thus, he says:

āṝāṁīsīṝr ā% qa: JīTā: ak aī I| ē I

vīryam ojo balaṁ spandaḥ prāṇacāraḥ samaṁ yataḥ l| 62 ||

The vitality (vīrya), vigour (ojas), strength (bala), pulsation (of

consciousness and the vital force) (spanda) and the movement of the
breath¹⁹ are thus (proportionately) equal' (in every living being). (62cd)

This is the intended sense here. This expansion (sphāra) (of

consciousness, vitality and the vital breath) that unfolds as living beings, from
the tiniest to the largest, is in every case the same. As is said:

‘The consciousness that shines in the sun that adorns the expanse of the
sky is the very same consciousness present in the belly of a worm within a
cocoon in a hole in the ground.”¹!

One can easily measure this distance for oneself by placing the lower half of
the hand flat against the centre of the chest with the thumb upraised to move it out of the
way. Place the four fingers of the other hand above it and so on progressively. Keeping
the chin bent, the first three hand spans of four fingers extend to the top of the nose. The
following three handspans reach the crown of the head and the next twelve finger
breadths, to the end of the End of the Twelve. This is how the breath travels for Yogis.
They draw the vital breath directly from transcendental consciousness above when they
exhale. This is how those who practice attention to the breath should imagine at first,
and subsequently experience directly, its movement. The common, non-yogic breathing
travels out from the nose to a distance of twelve fingers. This can be easily measured for
oneself by placing the hand at that distance from the mouth, minus four fingers for the
distance covered by the nose. This is called the nasal or external End of the Twelve.
'! Cf. above 3/229cd and note. Also below, 29/4.
¹²⁰ Read samaṁ yataḥ for samaṁ tataḥ. MS G reads yataḥ samã.
²¹ Yogavāsiṣṭa 1/61/18. This verse is also quoted by Śivopādhyāyain his commentary
on VBHh v 100, where he says that it is drawn from the Brahmadarśana. There andin
the printed edition of the Yogavāsiṣṭa the second line is the same as here. There the
second half of the quarter reads, as it does in the Yogavāsiṣṭa: vyomni bhāskare for bhāti
bhāsvati. In the first line the Yogavāsiṣṭa reads bhuvanābhoge bhūṣaṇe for
272 CHAPTER SIX
Vitality and the rest are associated with that (consciousness,) and so we
see no reason at all why they should differ (from one another in this respect).
The gradation (of vitality and strength) one does observe is due to the diversity
of Karma, such that the vitality etc. of (different) people in relation to one
another may be more (or less) (according to their particular circumstances, past
actions, behaviour etc.).

The Projection of Night and Day, the Transits (of the Śun) and the Planets
(ahorātrasaṁkrāntyādivikalpana)

Having described and concluded in this way the movement of the vital
breath, after that, as enunciated in the initial enunciation, he begins to analyse
(the phases of its movement as) Night and Day etc.

īfārfrērṁīāīaēārāgīsā
āē fke | ē3 1
saṭtriṁśadaṅgule cāre yad gamāgamayugmakam |
nālikātithimāsābdatatsaṅgho ʻtra sphuṭaṁ sthitaḥ || 63 ||

(AlI) these (periods of time, beginning with) twenty-four minutes

(nālikā), (including) the lunar days (tithi),² months, years and many years,
are clearly present here as the polarity (yugmaka) of the outgoing and
ingoing (phases) (gamāgama) within the movement (of the breath in one of
these phases,) that measures thirty-six fingers’ breadth. (63)

‘The outgoing and ingoing (phases)’ are the exhaled and inhaled,
ascending and descending (phases of the breath). The word ‘these’ refers to all
(these periods of time,) beginning with a (period of) twenty-four minutes
(nālikā).
(Now) he analyses these (projections of periods of time in the
movement of the breath, one after another,) in due order:

IĀSIGFĒCAE³IḺISĪIĀIENITĒEEĀ
fīaáaī aāṁē: āTTTSṢGṀTGG I £¥ I
TIHPHĪTĀĪTĪTGĪ THTRIT SZAIṬ |
TaāTgajtīāēī āāTiszrāī feā- 1| e., 1A

tuṭiḥ sapādāṅgulayukprāṇas tāḥ ṣoḍaśocchvasan |

gaganābhogabhūṣaṇe. Thuṣ, the meaning there is ‘(the consciousness that is) in the
expanse of the world and within the sun that adorns the sky (is the very same
consciousness present in the belly of a worm within a cocoon in a hole in the ground.)³
¹²² Concerning lunar days, see below, note ad 6/109cd-110ab (109).
 TANTRĀLOKA 273
niḥśvasaṁś cātra caṣakaḥ ṣapañcāṁśe ‘ṅgule ‘ṅgule || 64 1|
śvāsapraśvāsayor nālī proktāhorātra ucyate |
navāṅgulāmbudhituṭau praharās te ‘bdhayo dinam || 65 ||
nirgame ‘ntarniśenendū tayoḥ saṁdhye tuṭer dale |

One tuṭi (that is, one eighth of a second, is the time) the breath that
covers a distance of) two and a quarter fingers’ breadth (moves).¹²³ (Thus,
there are) sixteen (of them in each) exhalation and inhalation. Here, (in the
case of the projection' of twenty-four minutes into the breathing cycle,) a
caṣaka (of twenty-four seconds) is equivalent to one and a fifth finger-
breadths.'⁸ One inhalation and an exhalation is said to (correspond to) a
nālī (that is, twenty-four minutes).¹²⁸

¹³ One breathing cycle (one exhalation and inhalation) takes four seconds, that is, thirty-
two tuṭis. As the distance covered by an exhalation or an inhalation is 36 finger-
breadths, the breath moves a distance of 72 (2 x 36) finger-breadths in that time. Thus, it
takes one tuṭi (i.e. 1/8 the of a second) to cover two and a quarter fingersʼ breadth (2 %4 x
32=72).
¹⁴ As concentration on the movement of the breath develops, time dilatates. Everybody
has experienced how differently time passes in differing circumstances, For lovers
immersed in the joy of being in each other’s company, time seems to pass very quickly.
If we are suffering or waiting for somebody we are anxious to meet, it drags by very
slowly. This is because in the first case our mind is relatively free of thoughts and in the
latter, there are many. As concentration develops, thought decreases and the reflective
awareness of the underlying though-free timeless consciousness, which is the source and
ground of the breath, is strengthened. The experience of this progressive extension of
non-temporal consciousness is an increase of the sense of time passing in the four
seconds it takes for a single breathing cycle. These stages are marked by a progressively
more extensive sense of time passing beginning with cycles that are experienced as
twenty-four minutes long, and ending with countless cycles of cosmic creations and
destructions experienced in a single breathing cycle. Initially of course, the yogi
imagines these expanses of time in the breath, and with them the cosmic orders in which
the lesser and greater periods of time operate. Just a day in some other world order may
be a hundred years in this one. So as the attention on the breath develops, the expanse of
space we experience our consciousness pervading expands, along with the cycles of
time.
These cycles of time in the breath are collectively called the Wheel of Time –
kālacakra. The contemplation of the Wheel of Time in this way became very popular
from about the seventh century (although not unknown prior to that) into the eleventh.
Virtually all major Tantric traditions developed their own version in that period in one
or more of their Tantras. The teachings of the Buddhist Tantra by that name –
Kālacakra – is centred on this practice. The Tantric Vaiṣṇavas of the Pāñcarātra
contemplate Viṣṇu’s solar discus as the Wheel of Time. The Kubjikā Tantras describe
the cycles of time in the breath in detail, largely following the format of the
Svacchandatantra, as Abhinava does. It is less known in the Śrīvidyā Tantras, which is
possibly because they developed later, but nonetheless Śrīcakra is also considered to be
a Kālacakra and can be worshiped as such in the breath.
¹³ This measure corresponds to three hundred lunar days in a sixty-year cycle of Jupiter
and Saturn combined. See below, 6/126cd-127ab (126) and note.
¹³³ A ṇalī or nālikā is more common called a ghaṭikā (lit. ‘small jar’), which is 24
minutes (see above, notes 6,60 and 61 to 6/23cd-24ab). It consists of 60 caṣakas
(‘goblets') of 24 seconds each. If we project it into the four seconds of one cycle of the
274 CHAPTER SIX
Here, (we shall now discuss the arising of) a Day and a Night. '⁷
One prahara (that is, three hours,¹²⁸ projected into the breathing cycle is)
equivalent to (a distance of) nine fingers’ (breadth, which is equivalent to)
four tuṭis (that is, half a second) of (actual) time. Four of these (praharas)
constitute, in the course of exhalation, the Day, and inwardly (that is, in the
course of inhalation), the Night. The conjunction (sandhyā) of the Sun and
Moon takes two tufis (that is, a quarter of a second).¹²⁹ (64-66ab)

It is said that a tufi, (one eighth of a second, is the time it takes for the
breath to move) two and a quarter fingers’ breadth. Thus, multiplied by sixteen,
they (correspond to a distance of) thirty-six fingers, and so he says that ‘(there
are) sixteen (of them in each) exhalationʼ. In the same way, there are (sixteen)
in the flow of the inhaled breath (apāna), and so he says ‘and inhalation’.

breath, a caṣaka is equivalent to a 1/15 of a second (1/15 x 60 = 4). This is the time it
takes for the breath to one and a fifth finger space (1 1/5 x 60 = 72).
'⁷ The movement of the breath homologized to a Day and a Night is described in SYT
7/26ca ff.
'³⁸ It was the custom for a bell to be struck every three hours to let people know the
time. Accordingly, that period of time is called a ‘prahara’, which means ‘a blow’.
There are eight praharas in twenty-four hours — four during an equinoctial day and
night. The first prahara of the day is from 6 AM to 9 AM, the second from 9 AM to 12
AM, the third from 12 AM to 3 PM, and the fourth from 3PM to 6 PM. The first
prahara of the night is from 6 PM to 9 PM, the second is from 9 PM to 12 AM, the third
is from 12 AM to 3 AM and the fourth is from 3 AM to 6 AM with 6am representing
sunrise and 6 pm representing sunset.
'⁹ To be clear: a single exhalation or inhalation covers both the time the breath is
moving and when it is still. Each phase moves for fifteen tuis and is still for one. This
one tuṛi consists of half a ruṭi that marks the end of the movement and a half at the
beginning of the next movement of the breath. Thus, taken together, the ascending and
descending breaths are still for one turi at the beginning and end. If the movements
correspond to a Day for exhalation and a Night for inhalation, at the end of the day half
a ṭuṭi is for the sunset and half a tuṭi heralds the rise of the Moon that is the beginning of
the Night. In other words, the sunset sandhyā is half taken up by the Sun’s time and half
by that of the Moon. The same goes for the setting of the Moon and rising of the Śun at
dawn. The former takes place at the end of the Twelve and the latter in the Heart.
In this way, the junctions of the day (saṅdhyā) at dawn and sunset are included
in the calculation. Evening twilight occurs when the Sun of Prāṇa sets, at the end of
exhalation in the End of the Twelve. The morning twilight corresponds to when the
Moon of apāna sets, at the end of inhalation in the Heart. Sunset and dawn occur when
the Sun of the exhaled breath has set and the Moon of the inhaled breath has not yet
risen on the horizon, and vice versa. At the conjunction (sandhyā), half a ruṭi of Night
conjoins with half a ruṭi of Day. Thuṣ, there are two tuṭis for the conjunctions and thirty
for Day and Night. These are clearly ideal figures. The length of the actual outer days
and nights vary in length throughout the year. Moreover, the sun does not always set
just as the moon rises or vice versa. We will see further ahead how this varīation in the
length of a day and night through the year is accounted for not by the breath itself but by
the duration of perception homologized to it. See below, 6/85cd-86ab.
 TANTRĀLOKA 275
Thus, together they make thirty-two uṭis. As is said: ‘the flow of the exhaled
and inhaled breath takes thirty-two tuṭis’
.¹
Again, here in the movement of the breath (that extends for a space) of
thirty-six finger breadths, each caṣaka (of twenty-four) seconds corresponds to
one and a fifth finger space. In this way, when the flow of the exhaled breath
(prāṇa) is divided into thirty, there are thirty caṣakas, and so too in the flow of
the inhaled breath. Thus, taking both exhaled and inhaled breath together, a
ghaṭikā (of twenty-four minutes) consisting of sixty caṣakas arises. So he says
that ‘one inhalation and exhalation is said to (correspond to) a nālī³ (that
is, is twenty-four minutes)ʼ.
‘In the course of exhalation’, that is, in the course of the outer
outpouring of the exhaled breath (prāṇa), there are ‘nine fingersʼ (breadth,
which is equivalent to) four tuṭis (that is, half a second) of (actual) time.”
(Thus, when projecting a cycle of Day and Night into the breathing cycle,) a
prahara (of three hours passes) in the space of nine fingers, corresponding to
four ruṭis (that is, half a second of actual time). The meaning is that it arises (in
the course of the movement of the breath for a distance of) nine fingers. As is
said: ‘. . . a prahara (of three hours corresponds to) nine fingers.’* ‘Four of
them’ʼ, that is, four praharas, (each) measuring nine fingers, (make a Day).
(Then) ‘inwardlyʼ, that is to say, in the course of the arising of inhalation
(apāna). In the same way, the Night also consists of four praharas. That is said
(as follows): ‘Night and Day (together are made of) eight . . .”⁹ Moreover,
these two, the exhaled and inhaled breaths, correspond to the ‘Sun and Moonʼ.
This is the meaning. As is said (in the Svacchandatantra):

‘The Sun moves during the day and the Moon moves at night. This is
the dawning of the Moon and the Sun. . . .¹³⁴

The conjunction of the two, the exhaled and inhaled breath, Day and
Night, occurs within the End of the Twelve (where Day unites with Night) and
the Heart (where Night unites with Day). (These two) take place in two tuṭis
(that is, in a quarter of a second each). The meaning is that during the evening
and morning conjunctions (sandhyā), each of the ends of the exhaled and
inhaled breaths takes up half a tuṭi, which, added together, is the place where
one tuṭi passes. Thus, there are two tuṭis for the two conjunctions and thirty tuṭis
for the Day and Night. As they say:

'³⁰ Surprisingly, this line cannot be traced in chapter seven of the Svacchandatantra,
from which all the other references in this section are drawn. The following citation is
also not found there. Thus, it appears that Jayaratha was referring to another source that
taught the manner in which the cycles of time are projected into the breathing cycle.
This was not the Tantrasadbhāva, that also teaches but draws it from the
Svacchandatantra.
'³! RṞead nālī for nāḍī.
'³² Unidentified citation. See note on the previous citation.
'³³ SVṬ 7/29b.
'³⁴ SVT 7/41abc. Cf. above, 6/24cd.
276 CHAPTER SIX
‘Not counting the time (taken for the) conjunctions, Day and Night
(last) thirty tfis.’¹⁵
Thus:
‘O mistress of the gods, the Sun of the exhaled breath always sets at the
end of the fourth (prahara). Thus, O beloved, the conjunction that takes place
here at sunset lasts half a rui.¹³⁰
Again:
‘Once (the inhaled breath) reaches the lotus of the Heart, it is morning.
Thus, O fair lady, the first conjunction lasts for half a ui.’³⁷
This is said with respect to the flow of the exhaled breath (prāṇa) alone,
and so one should understand (for oneself that that applies to) the flow of the
inhaled breath also. Similarly, (if a lunar month is projected into the breathing
cycle, the same applies to the bright and dark lunar fortnights):

'³³ SVT 7/27 declares:

. tutayaḥ ṣoḍaśa prāṇe pūrvaṁ hi kathitā mayā |
bāhyenaiva tu kālena te lavāḥ parikirtītāḥ ||

‘I have stated previously that one exhalation (of the breath) takes sixteen tuṭis.
In terms of outer time, they are called ‘lavas’.” (SVT 7/27)

Kṣemarāja says in his commentary:

yāḥ pūrvaṁ caturthapaṭale sapādadvyaṅgulodayaparimāṇāḥ ṣoḍaśa tuṭaya uktā tāḥ ----

mānuṣākṣinimeṣasya māṁśaḥ kṣaṇaḥ smṛtaḥ |
kṣaṇadvayaṁ tuṭirjñeyā taddvayaṁ tu lavaḥ smṛtaḥ l (11-201)
ity ekādaśapaṭalavakṣyamāṇena bāhyena kālena te lavā lavaśabdākhyāḥ kālāvayavāḥ |
evaṁ ca prāṇīyā tuṭīr bāhyatuṭiś cānyaiva, na tu śabdasāmyād atra bhramitavyam 1|
prāṇīyā tuṭir bāhyo lavaḥ, bāhyā tuṭīḥ prāṇīyaṁ tuṭyardhaṁ paryavasyati | itthaṁ ca
bāhyaḥ kṣaṇaḥ prāṇīyatuṭeṣ turyoṅ.aśaḥ, iti mantavyam | anenaiva ca krameṇa
āntaraprāṇāpānodayarūpo yaḥ sandhyākālaṁ vinā triṁśattuṭiko.ahorātraḥ,

‘It was taught previously in chapter four that sixteen tuṭis (each) measure the
rising (of the breath for) two and a quarter finger-breadths. These (units of time) are said
(to be as follows):
‘A kṣaṇa is an eighth (of the time it takes) for a person to close his eyes. A tuṭi
should be known to be two kṣaṇas and a lava* is considered to be two of those.” (SYT
11/201)
In terms of outer time, which will be discussed in chapter eleven, these lavas
are fractions of time called ‘lava’. A tuṭi that is (a measure of time of the movement) of
the breath, differs from an outer tuṭi. One should not be misled because the word is the
same. A uṭi that is (a measure of time) of the breath is an external lava. This entails that
the outer ruṭi is half a tuṭi of the breath. In the same way, one should think that an
external kṣaṇa is a quarter of a turi of the breath. In this same way (anenaiva krameṇa),
not counting the time (taken for the) conjunctions (sandhyā) (which lasts two tuṭis), Day
and Night, which are the inner arising of the exhaled and inhaled breath, (last) thirty
tuṭis.
* According to Monier-Williams, a lava is ‘minute division of time, the 60th of a
twinkling [of the eye], half a second, a moment (according to others 1/4000 or 1/5400 or
1/20250 of a muhūrta).³
'³⁰ SVT 7/36.
'⁷ SVT 7/39.
 TANTRĀLOKA 277
‘It is said that there is half a ufi in the middle and upper part of the
energy (of the vital breath). One should know that that is the conjunction of the
fortnights (pakṣa).”¹⁸
In accord with this (teaching), one should apply this same way of
thinking to the knot (that binds) the conjunction of the fortnights. Otherwise, (if
one does not do s0,) one of the tuṭis would remain uncollocated.¹⁹
Not only do the Sun and Moon arise here (in the breath), the planets do
s0 (also). Thus, he says:

The Projection of the Planets,¹ Constellations and Serpent Gods

āq: gd fnst 7gdTaīzz#īmēṁ: 1 ē u

TGTGTTTTI JṬGITTTGTĪṢTT. |
ketuḥ sūrye vidhau rāhur bhaumāder vārabhāginaḥ || 66 ||
praharadvayam anyeṣāṁ grahāṇām udayo ‘ntaraḥ |

(The location of the nine grahas within the breath, corresponding to

a Day and Night, is as follows). Ketu is within the Sun (of prāṇa) and Rāhu
is within the Moon (of apāna).¹¹ (These grahas) (arise for) two praharas

¹³³ SYT 7/T9abc, see below 6/76ab. Kṣemarāja comments on this verse as follows: ‘The
middle of the energy that has arisen from the Cavity of Brahmā (at the crown of the
head) is the location of the skin (on the head). The location of the hair is the remaining
(part of) the skin, which is the upper (part of that energy). It lasts for just half a ruri. That
is the conjunction of the dark and bright (lunar) fortnights. The half ru¢i which is at the
end of the exhaled breath (prāṇa) is the same as the beginning of the inhaled breath
(apāna). Thus, the two half ruris are, from (the point of view of their) location, just one.
The time it takes for this pair of (half) tuṭis to flow is the plane of conjunction.”
!³⁹ There is half a ruṭi at the end of both inhalation and exhalation where they conjoin.
There must also be a half each for the conjunction itself of each one. Thus, there are two
tuṭis altogether. This must be so as the time the breath flows is 30 tuis, whereas the total
cycle takes 32. These extra two must be in the conjunction between them, otherwise
they would not be located anywhere.
¹⁴⁰Cole (2009: 47) explains: ‘The Sanskrit word for planet is graham, which means
seizing, laying hold of, holding, obtaining, perceiving, apprehending, or grasping. The
English word ‘grab’ shares the same linguistic root. While the word ‘planet’ does not
include the Sun and Moon, the term graham does. There are nine basic grahas in Jyotiṣa
[including Rāhu and Ketu, the ascending and descending nodes of the Moon]. They are
called grahas, as they are that which controls the manifestation of the elements in the
material, prāṇic and causal plane. They are the instruments through which the law of
karma is working.”
Astronomically, Cole explains (ibid. 9-11) ‘all the planets revolve within a
seven-degree latitudinal orbit around the Sun. This belt around the Sun where all the
planets move is called the ecliptic. Though the Earth is in the ecliptic of the Sun, from
our view it looks as though the Sun is in the ecliptic of all the other planets. . . . Even the
Moon is moving in approximately the same plane but with five-degree incline. This
allows the Moon to be perceived as being in the same plane as the other planets.
'"! RṚāhu ʻthe Seizer⁷ and Ketu are the head and body ofa demon who is said to seize the
Sun and Moon and thus cause eclipses. Originally, they were the demon Svarbhanu,
278 CHAPTER SIX
(that is, one at dawn and one at sunset, as does a graha) such as Mars, that
has the status (of being a graha that arises in its own) day of the week

who was the son of Vipracitti and Siṁhikā, born half Nāga and half human. A well-
known story narrates that when the gods had churned the cosmic ocean and thus
extracted the nectar (amṛta) of immortality from it, he disguised himself as one of them
and began to drink a portion. But the Sun and Moon noticed it and immediately told
Viṣṇu, who at that very moment cut off his head. However, he had already drunk the
nectar, and so, although his head was severed from his body, he had become immortal
like the gods, and like them, continues to live in the starry heavens. Ever since, he
wreaks his vengeance on the Sun and Moon by swallowing them when he passes close
to them. However, as he has no body, they always pass through, but as long as they are
in his mouth they are covered over, and so an eclipse occurs. The tail of the demon
became another demon called Ketu, who gave birth to a numerous progeny in the form
of comets and fiery meteors. In medieval astrology, Rāhu is said to be the dragon’s
head. He is the regent of the southwest quarter. In astronomical terms, he is the northern
node of the moon, He is the ascending node of the moon, that is, the point where the
moon intersects the ecliptic in passing northwards. Similarly, Ketu, which is also
considered to be a shadow planet, is, conversely, the descending node of the moon.

IÑINIHāēRḴ<c., ²-.- Ḷ²ÁÁṈ

E. arth Orbit ”

Cole (2009: 68) explains: ‘Astronomically, Rāhu and Ketu are created by the
Sun, Moon and Earth’s alignment. There is a space of five degrees angular separation
between the earth’s ecliptic plane around the sun and the Moon’s ecliptic plane around
the Earth. The points where these two planes intersect are called the nodes of the Moon
which is where the eclipses can occur.”
Although either Rāhu or Ketu are responsible for both lunar and solar eclipses,
Rāhu is especially associated with the Moon, just as Ketu is with the Sun. Rāhu is
traditionally connected to Amāvasyā, the dark moon phase. Rāhu is said to be malefic,
as he gives the consequences of past negative actions ~ papa karma. He devours time as
he slowly passes past the Sun, bringing its inevitable results, and finally runs out.
Concerning Rāhu, see below, 6/100-101.
These images drawn from astrology can serve to mark phases in the breathing
cycle; however the parallels do not coincide completely. In the breath, Ketu is
associated with the times of the Day (exhalation) and Rahu with those of the Night
(inhalation), and they are linked to two kinds of eclipses that take place where the
breaths meet. For this symbolism to hold and sustain practice of this prāṇic Yoga, two
eclipses suffice. However, in the outer world, there are four main kinds of eclipse: a
solar by Rāhu, a solar by Ketu, a lunar by Rahu. and a lanar by Ketu. Each one of them
occurs once a year. But this is neither pertinent nor supportive here.
 TANTRĀLOKA 279
(vāra).¹² The arising of the other grahas is different (as they arise for just
one prahara, half at night and half during the day).¹⁸ (66cd-67ab)

'² The planets and their corresponding days are: 1) Sun – Sunday, 2) Moon - Monday,
3) Mars – Tuesday, 4) Mercury – Wednesday, 5) Jupiter – Thursday, 6) Venus – Friday
and 7) Saturn – Saturday. Rāhu and Ketu are included in the Sun and Moon
respectively, and so their days are Sunday and Monday. Freedom Cole informs me that
nowadays, ‘Rahu is generally associated with Saturday and Ketu with Tuesday so
Sunday and Monday is not the way it is being used presently. In traditions that still exist
in Thailand and Bali, Rāhu is associated with Wednesday and Ketu with Thursday”
(personal communication). Perhaps the associations were different in the past when the
system was laid out in the Svacchandatantra. More likely the system here is meant
simply to align the cycle of the breath with the planets, without caring to make it
conform exactly to standard Indian astrology. Cole explains that the day-night can be
divided into either 8 praharas, or the day into 8 ardha-praharas and the night into
8 ardha-praharas. In both divisions, the first portion is ruled by the lord of the day, and
they are ordered variously according to different systems (see Appendix). This is Cole’s
interpretation of the system possibly being referenced in Tantrāloka, based on the
translations of the extensive commentary (which does not all indicate the same). Here
the day lord is given 2 praharas, one put in the beginning of the day, and the other at the
end of the day, and the night starts with the fifth planet in weekday order (vāracakra).

Prahara ]_Sunday ] Monday ] Tuesday ]|_Wednesāay ]_Thursday Frīday Saturday

69 AM Sun Moon Mars Mercury Jupiter Venus Satum
9-12PM Moon Mars Mercury Jupiter Venus Satum Sun
ĪḌ- PM Mars Mercury Jupiter Venus Satum Sun Moon
3.-6 PM Mercury Jupiter Venus Satum Sun Moon Mars
6-9PM Jupiter Venus Satur Sun Moon Mars Mercur
9-12 AM Venus Sauī Sun Moon Mars Mercury Jupiter
Ī2-3AM Satur Sun Moon Mars Mercury Jupiter Venus
5.6 ĀM Sun Moon Mars Mercury Jupiter Venus Satum

¹³³ SVṬ 7/42-43 may have been Abhinava’s source for TĀ 6/66cd-67ab, or his source
was closely related to it. Thus, in order to understand what is meant here, we may take
the help of the Svacchandatantra, with Kṣemarāja’s commentary. These are as follows:

hṛtpadmaṁ tu yadā prāptaḥ prabhātasamayas tadā | tatrāpi---

tuṭyardhaṁ tu varārohe pūrvasaṁdhyā bhavet tataḥ ll
etat pūrvavad vyākhyeyam | pūrvatvam atra saṁdhyāyās tadanantaraṁ
prāṇasūryodayātmakadīnaprārambhāt || yad āha

tasmāt samudayaś caiva sūryasya sa bhavet punaḥ |

pūrvavat kramayogena ca cared dhi sadā śubhe |
vāsare tu caret sūryo dhārāyāṁ sañcarec chaśī |

prāṇa eva sūryaḥ apānas tu candraḥ | atha ca sūrya indriyavargo vāsare prāṇodaye
carati ṣamullasya bāhyaṁ prakāśayati | dhārāyāṁ niśāyām apānodaye śaśī
meyagrāmarūpaḥ caret pramāṇaprakāśam āviśya pramātraikātmyam eti || tad ittham
ahorātramadhye ----

candraṣūryodayo hy eṣa mayā te parikirtītaḥ ||

sādhakānāṁ saumyetarasiddhyartham atraiva madhye sūryodayoktavad

grahapañcakodayakramaṁ darśayati ----
280 CHAPTER SIX

““When (the breath) reaches the lotus of the heart, that is (dawn), the time of
the (first) light (of day) (prabhāta).” There also ‘O fair lady, thus for half a tuṭi, the
preceding part of the conjunction (piūrvasandhyā) takes place.’ (7/39)
This should be explained as before. Here (it is said that) it is the preceding part
of the conjunction, because after that the Day, which is the rising of the Sun of
exhalation (prāṇa), begins. As he says:
‘From that, the rising of the Sun occurs again. O auspicious lady, as before, it
always moves in due order. The Sun moves during the Day and the Moon moves during
the Night.’ (7/40-41ab)
Exhalation is the Sun and inhalation is the Moon. Now, the Sun, which is the
senses, moves during the Day, that is, when exhalation is rising. Having come forth, it
iḷlumines the outer (world). During the Night, that is, when inhalation arises, the Moon,
which is the aggregate of objects, moves, that is, having penetrated the light of the
means of knowledge, it becomes one with the subject. Thus, in this way, in between
Day and Night:
‘T have told you about this arising of the Moon and the Sun.” (7/41cd)
In order that adepts may attain the accomplishment of the Moon and the
other (i.e. the Sun) here itself in the middle (of the flow of the breath), he explains the
sequence of the arising of the five planets as he has taught that of the Sun (and Moon).

bhaumādyāś ca grahā hy evaṁ caranti pravibhāgaśaḥ |

yathā sadā bahir antaś ca dinaniśayoḥ sūryasomau carataḥ, tathā sadaiva pañcadhā
pañcadhā vibhaktayos tayoḥ bhaumādyāḥ saurāntāḥ pañca vibhāgakrameṇa caranti,
tena ca krūrasaumyasiddhyaṁgaṁ bhavanti ||
atha bāhyavelāvārānusāram ahani niśāyāṁ cāntar api grahasaptakodayaṁ
gāruḍādiśāstradṛṣṭanyāyena darśayati ----

prāṇe cāpy udayanty ete prahare prahare priye ||

velā vāro bhaved yasya sa caret praharadvayam |

‘'The planets beginning with Mars move in the same way, in accord with their
distribution (pravibhāgaśaḥ).’ (42ab)
Just as the Sun and Moon of Day and Night move constantly externally and
internally, in the same way, these two divided in groups of five, that is, the (planets)
beginning with Mars and ending with Saturn (saura), move in accord with the sequence
of five divisions. Thus, also, they are associated with nefast (krūra) or auspicious
(saumya) consequences.
Now (the Lord) explains, according to the view of the Gāruḍa and other
scriptures, (how) the seven planets arise within a Day and a Night in terms of the outer
time and days of the week (vāra).
‘And these (planets), O beloved, arise in the breath also every prahara (three
hours). The one whose time (velā) is the day (of the week of that planet) (vāra) moves
for two praharas (i.e. six hours).” (42cd-43ab)

yasya grahasya bahir vāãraḥ, sa prathame prahare bahir iva antar apy udeti | tato dine
ṣaṭparivartanakrameṇa ardhe ‘ṛdhe prahare tadanye, yāvad antye taddinārdhaprahare
sa eva | taduttareṣv asareṣu (> apareṣu) krameṇa pañcaparivṛttikrameṇānye, yāvad
antye tan niśārdhaprahare ṣa eva | evam ekaikasya grahasya dine ‘ṛdhapraharaṁ
rātrāv arádhapraharaṁ codayaḥ | vārabhāginas tu dviguṇam iti sthite ‘horātramelanayā
vārabhāginaḥ praharadvayam, tad anyeṣāṁ tu praharam udayo bhavati | tad uktaṁ
śrītotule
 TANTRĀLOKA 281

praharārdhabhujaḥ sarve *horātraṁ ca caranti te | ii | atraiva madhye ----

rāhuś carati somena ketuś carati bhāsvatā || 43 ||

ahety arthaḥ | tena taccāra eva tayoś cāraḥ | na tu grahāntaravad vyatiriktaḥ || 43 |]

kirṁī ca ----

The planet that has (a corresponding) external weekday arises in the first
prahara internally as it does externally. Thus, during the day, in accord with the
sequence in which the six (other planets) change, those other than (the initial main one)
each (rises) for half a prahara until, in the final half prahara of that day, it is that same
(planet with which the series begins for each day of the week). In the other ones that
follow after that sequentially, that is, in accord with the sequence of the five (planets’)
recurrences, until the same (planet arises at the beginning of the night) in the final half
prahara of that Night. In this way, each planet arises for half a prahara during the day
and half a prahara at night. (The planets) that are those of a (particular) day (vāra) (rise
for) double (the time). This being so, by combining Day and Night, (they do so for) two
praharas, (whereas) the arising of those other than that is for (just one) prahara. That is
said in the venerable Totula: “Those who move (during the) Day and Night all last for
half a prahara.

Here amongst (the planets):

‘Rāhu moves with the Moon and Ketu moves with the Sun.’ (43cd)
Thus, that movement (of the Sun and Moon) is their movement. (Their motion)
is not separate like that of other grahas.”

SVT 7/42-43 is incorporated into the Satsahasahasrasaṁhitā (10/64cd-65ab)

with no significant variants. They appear in the context of explaining a form of
Padmamudrā according to what is termed there as the jyotiṣakrama – the procedure in
terms of the celestial luminaries. The anonymous commentary (vyākhya) on the SSS,
which is reproduced with some minor clarifications in the vidhāna (also called Tīkā) of
Rudraśiva, offers a clear and explanation. The verses state:

bhaumādyaś ca grahā hy evaṁ caranti pravibhāgaśaḥ l/ 10/64cd

prāṇaike udayanty ete prahare prahare priye |
velāvāro bhaved yasya [k kh gh: yastu] sa bhavet [k: saṁbhavet] praharadvayam || SSS
10/65
rāhuś carati some tu ketuś carati bhāskare |

‘The planets beginning with Mars move in the same way, in accord with their
distribution (pravibhāgaśaḥ). These (planets), O beloved, arise each prahara (three
hours) in a single breath. The one whose time (velā) is the day (of the week of that
planet) (vāra) moves for two praharas (i.e. six hours). Rāhu moves within the Moon
and Ketu moves within the Sun.’ (10/64cd-65)

SSS 10/64cd = SVT 7/42ab with no variants. The ṢSS reads prāṇaike – ‘in the
one breath’ for prāṇe cāpy – ‘and in the breath also’. This is not a meaningful variant.
Where the SvT reads velāvāro – ‘The one whose time (velā) is the day (of the week of
that planet) (vāra). An interesting, perhaps significant variant in the SSS reads velācāro
for velāvāro, concerning which see below.
282 CHAPTER SIX

vyākhyā: bhaumādyāḥ bhaumaḥ [kh gh: -ma] budhaḥ [kh gh: vudha]
bṛhaspatiḥ [kh gh: -ti] śukraḥ [k, kh: śukra; gh: śuklaḥ] śaniścaraḥ [kh: śaniḥ * *]
pūrvoktasūryasomagatirūpatvena [k, kh: pūrvoktau sūryasomau -; kh: gatirūpeṇa]
caraṇaṁ yathā prahare prahare prāṇaikamadhye cintanīyam || yathā –

The commentary explains: “The planets beginning with Mars’ are Mars,
Mercury, Jupiter, Venus, and Saturn. (Their) movement, which is in same manner as
that of the Sun and Moon taught previously (as exhalation and inhalation), should be
thought (cintanīya) (to be) for each prahara in the middle of a single breath. How so?

yathā – yadi ādityasya velā vāraḥ tadā prathamapraharaṁ ādityasya hṛdayāt

kaṇṭhādhastryaṅgulaṁ yāvat 1 || dvitīyapraharaṁ candrasya tāluke 2 || ṭṛtīyapraharaṁ
bhaumasya lalātamadhye 3 || 29b gh) caturthapraharaṁ budhasya śaktyante || 4 ||
rātrau punaḥ prathamapraharaṁ br̥haspateḥ śaktyante 5 || dvitīyaprahare [kh
gh: -raṁ] śukrasya [k gh: śuklasya] lalātamadhye 6 [k: Īī] || trtīyapraharaṁ
Śśaniścarasya [kh: śaniścarasyānte] tāluke [gh: tālumadhye] 7 || hṛtpadme [k kh g gh: -
dmaṁ] punaḥ sūryasya 8 [gh: nāsti] || tasmāt [kh: + punaḥ] sūryasya [k g: sūrya *]
praharadvayaṁ [k: praharaṁ] bhavati || anyeṣāṁ praharaikam [kh: praharaṁ; gh:
praharamekaṁ] |l

If the one whose time (velā) is the day (of the week of that planet) (vāra) is the
Sun, then 1) the first prahara is that of the Sun, (the motion of which) begins from the
Heart and extends up to three fingers above the throat. 2) The second prahara is that of
the Moon, which is in the palate. 3) The third prahara is that of Mars, in the middle of
the forehead. 4) The fourth prahara is that of Mercury, in the End of Śakti.
5) Again, at Night, in the first prahara, which is that of Jupiter, it is in the end
of Śakti. 6) In the second prahara, which is that of Venus, it is in the middle of the
forehead. 7) The third prahara is that of Saturn. 8) Again, that of the Sun is in the lotus
of the heart. Thus, the Sun has two praharas. The others have one prahara.

atha [kh: arddha] candrasya yadi velā vāraḥ [k: -cāraḥ; gh: -ra] tadā [gh:
tathā] prathamapraharaṁ [k: * * * praharaṁ] candrasya || dvitīyapraharaṁ [kh g:
dvitīyaṁ * * * ; gh: dvitīya * * *] bhaumasya || tṛtīyaṁ [gh: -ya] budhasya || caturthaṁ
1gh: -rtha] bṛhaspateḥ [gh: -pati] |I
rātrau puṇaḥ [k: nāṣṭi] prathamapraharaṁ [k g: nāsti; kh: prathamaṁ * * *;
gh: prathama * * *; k: + punaḥ] śukrasya [gh: śuklasya] || dvityaṁ [gh: -ya]
šanaiścarasya [kh: śaniścarasya; gh: Śśaniścara] || tṛtīyaṁ |[gh: -ya] ādityasya ||
caturthaṁ [gh: -rtha] candrasya tasmāc candrasya praharadvayaṁ bhavati [kh: * iti] I1
20b g) sthānam e: [kh: sthānaṁ * *] pūrvavat śeṣam anyeṣām [kh: nāsti; g:
Śeṣūmanyeṣāṁ; gh: śeṣaṁmanyeṣā] grahāṇāṁ [k: grahaṇam; kh: nāsti; g: grahaṇaḥ;
gh:] evam eva [kh: nāsti] vistareṇa [kh: iti prastāre prahare sarvveṣām eva; gh: -na]
cintanīyam || (kh 28a) yatra somas tatra [kh: somaḥ tatra; g: somaṅtatra] rāhuḥ ||
yatra sūryas tatra [kh: sūryyaḥ tatra; gh: sūryatatra] ketuḥ [gh: ketu] | iti grahāḥ [g
gh: grahā] l|

Now, if the one whose time (velā) is the day (of the week of that planet) (vāra)
is the Moon, then the first prahara is that of the Moon. The second prahara is that of
Mars, the third of Mercury, and the fourth of Jupiter. Again, at Night, the first prahara
belongs to Venus, the second to Saturn, the third to the Sun, and the fourth to the Moon.
Thus, the Moon has two praharas. Their locations are as before. The rest of the grahas
should be thought of extensively in the same way. Where the Moon is, there is Rāhu and
where the Sun is, there is Ketu. Such are the planets.”
 TANTRĀLOKA 283

By associating Rāhu within the Moon and Ketu within the Sun, the nine grahas
are reduced to seven, that are distributed into eight watches – praharas. This is done as
follows. Each Day of exhalation (prāṇa) consists of a Day and Night, as does each
Night of inhalation. There are four half watches for each one of them. These correspond
to locations of the planets in the centres within the subtle body that are traversed by the
flow of the breath.
If we adopt the variant velācāro for velāvāro, the meaning would be: “The one
(of which these are) the motion in time (velācāra)ʼ, instead of ‘the one whose time
(velā) is the day (of the week of that planet) (vāra). If that is so, then the movement
(cāra or gati) of the breath intended is that of the Sun of the exhalation of prāṇa and the
Moon of the inhalation of apāna. Looking at these tables, it is clear that the planets of
which the others form a part of their motion in time (velācāra), that is, the Sun during
the Day of exhalation (prāṇa) and the Moon during the Night of inhalation, take up two
half watches each, and the others one each, half during the day and half during the night.
Thuṣ, the Lord of the Day, here the Sun or the Moon as the case may be, occupies the
first place in the corresponding series, that is, the Sun in the heart that rises upwards,
and the Moon at sunset that moves downwards. The remaining six planets have six
‘mutationsʼ, distributed in the other three places that they occupy in pairs, one for their
Day and the other the Night. Thus, they cover half a watch each. The Lords of the Day
each appear twice, at the beginning and end of their Day and Night, in their respective
places. Note that the place called śaktyanta in the ṢSS is said there to be ‘the End of the
Twelve above the headʼ. (śaktyantaṁ dvādaśāntam iti and aśaktyantaṁ mastakopari
commentary on 10/64ab)

The Day and Night of Exhalation (prāṇa)

End of
the Tsele

Middle of
orchead

A) In consonance with the movement of the Day of the Sun (of prāṇa).

During the Day:

1. In the first watch (prahara) the Sun moves up from the heart to the throat.
2. In the second, the Moon is in the palate.
3. In the third, Mars (bhauma) is on the forehead.
4. In the fourth, Mercury (budha) is in Śakti (in the End of the Twelve).
284 CHAPTER SIX

At night:
1. In the first watch Jupiter (brhaspati) is in Śakti (in the End of the Twelve).
2. In the second, Venus (śukra) is on the forehead.
3. In the third, Saturn (śanaiścara) is in the palate.
4. In the fourth, the Sun is in the heart.

The Day and Night of Exhalation (apāna)

B) In consonance with the movement of the Night of the Moon (of apāna).
At Night of exhalation:

At Night: .
1. The first watch is that of the Moon in Sakti.
2. The second Mars on the forehead.
3. The third Mercury in the palate.
4. The fourth Jupiter in the heart.
During the Day:
1. The first watch is that of Venus in the heart.
2. The second Saturn is in the palate.
3. The third the Sun is on the forehead.
4. The fourth the Moon is in Śakti.
By combining these locations, the grahas are distributed as follows.

The Sun of Exhalation (prāṇa)

Heart – Sun twice

Palate – Moon and Saturn
Forehead - Mars and Venus
Śakti (End of the Twelve above the head) – Mercury and Jupiter

The Moon of Inhalation

Śakti (End of the Twelve) – Moon twice

Forehead – Mars and the Sun
Palate – Mercury and Saturn
Heart – Venus and Jupiter

Otherwise, we may consider, and this is probably better, that each cycle begins
with each planet in succession, that assumes the role of the Lord of the Day. Indeed, it
appears that the commentary is directing us to do that. If so, for example, the next Lord
of the Day would be Mars, Tuesday’s planet. In that case, the sequence would be as
follows.

Day:
Heart – Mars
Palate – Mercury
Forehead – Jupiter
Śakti (End of the Twelve) – Venus
Night:
Śakti (End of the Twelye) – Satum
Forehead – Sun
 TANTRĀLOKA 285
Ketu is included within the Sun (of the exhaled breath), and in the same
way Rāhu is (included) within the Moon (of the inhaled breath). Thus, the
meaning is that the (reference to the) dawning of the Sun and Moon is (to the
dawning) of these two (i.e. Rāhu associated with sunrise and Ketu with the
dawning of the Moon). As is said:

¹⁴⁴‘Rāhu moves within the Moon and Ketu moves within the Sun.’¹⁵

Palate – Moon
Heart – Mars

Combined:

Heart – Mars twice

Palate – Mercury and Moon
Forehead – Jupiter and Sun
Śakti (End of the Twelve) – Venus and Saturn
The same procedure is applied to all the planets ruutatis mutandis. In this way
it would take seven cycles to get back to the starting point. If this is so, then this manner
of cultivating attention on the breathing cycle differs from all the others taught in this
chapter, as they all focus on a single breathing cycle.
¹⁴³ The version in the Svacchandatantra reads:

bhaumādyāś ca grahā hy evaṁ caranti pravibhāgaśaḥ |

prāṇe cāpy udayanty ete prahare prahare priye ||
velāvāro bhaved yasya sa caret praharadvayam |
rāhuś carati somena ketuś carati bhāṣvatā ||

‘The planets beginning with Mars move in the same way, in accord with their
distribution (pravibhāgaśaḥ). And these (planets), O beloved, arise in the breath also
every prahara (three hours). The one whose time (velā) is the day (of the week of that
planet) (vāra) moves for two praharas (i.e. six hours). Rāhu moves with the Moon and
Ketu moves with the Sun.’ SvT 7/42cd-43

The version in the Sarsahasahasrasaṁhitā reads:

bhaumādyaś ca grahā hy evaṁ caranti pravibhāgaśaḥ l

prāṇaike udayanty ete prahare prahare priye |
velācāro bhaved yasya [k kh gh: yastu] sa bhavet [k: saṁbhavet] praharadvayam |
rāhuś carati some tu ketuś carati bhāskare |

‘The planets beginning with Mars move in the same way, in accord with their
distribution (pravibhāgaśaḥ). These (planets), O beloved, arise in the one breath every
prahara (three hours). The one of which these are the motion in time (velācāra) has two
watches (of three hours each). Rāhu moves within the Moon and Ketu moves within the
Sun.¹ $§SS 10/64cd-66ab
¹³ SVṬ 7/43cd. This is why a solar eclipse occurs during a New Moon (amāvasyā) and
the lunar on a Full Moon. Accordingly, Rāhu and Ketu are not counted separately from
the Moon and Sun; thus reducing the grahas to seven.
286 CHAPTER SIX
Again ʻ(the graha) such as Mars (corresponding to Tuesday), that
has the status (of being one that arises in its own) day of the weekʼ arises for
two praharas (six hours), because it takes up four half praharas, (two) at the
beginning and end of each day and night. ‘The others’ʼ, that is, the sixth and the
rest,¹⁶ are different. They arise for one prahara each, because they take up two
half praharas every day and night. That is said (in the following verse):

‘The first eighth part (i.e. one prahara) belongs to the Lord of the Day.
One should know that such is the case at the end of the day also. The remaining
planets, (beginning) with the fifth, take up the (rest of the) day and night by
(their) six mutations.”¹⁷

¹⁴⁶ Read ṣaṣṭhādīnāṁ for saṣṭhapañcamānāṅ.

'“⁷ The night begins from the fifth planet. One could understand this to mean the fifth
planet in the common serial order. This is Mars, the planet that is the Lord of the Day
(vāra) of Tuesday. However, the ‘fifth’ here may mean the planet which is the fifth in
the sequence of their rotation as they take turns. Cole suggests that the ‘fifth from the
Day Lord in order of the cycle of praharas [three hourly units] may be indicated here.
This is the case with various astrological time cycles (such as the kālacakra) that start
from the fifth planet at sunset. The night starts from the Lord of the fifth ardhaprahara,
just as is the sequence in the standard Wheel of Time (kālacakra) with the sole
difference that the Lords are those of the cycle of weekdays (varacakra). This is the
planet on the opposite side of the cycle of weekdays. The fifth from the sun is Jupiter,
the fifth from Moon is Venus and so on.’ See Appendix.
While these projections of the planets into the times of the day is a standard
and common procedure in predictive astrology, it is based, naturally, on the continuing
procession of days and weeks. This is not completely the same here. One reason for this
is because, according to SVT 7/43cd, ‘Ketu moves with the Sun and Rāhu moves with
the Moonʼ, and so they are fixed together on Sunday and Monday, respectively. After
that, the planets corresponding to the days beginning with Mars arise. This takes up two
praharas. At the beginning of each day and night, it takes up 1 + 1 = 2 praharas. The
graha that is the Lord of the Day takes up two praharas, one for the day and one at
night. In the first instance, it is Mars who is the Lord of Tuesday. Each day and night,
the remaining grahas take up half a prahara, and so each one arises for one prahara
altogether. Thus, effectively, the movement of the breath from the Heart to the End of
the Twelve, and so too the path from the End of the Twelve to the Heart, is taken up by
the experience of the remaining grahas. In this case, they are Mercury, Jupiter, Venus
and Saturn. Together they take up four praharas in a day and night. Thus, there are two
praharas for the ŚSun (+. Rāhu) and the Moon (+ Ketu) and two for the Lord of the day.
Itis said:
‘The time the Sun is experienced is at the beginning and the end of the day. (In
the case of) the remaining five grahas, each rises for half a prahara during the day and
half at night also.” One can understand this in the following way. The 16 uṭis of the day
are distributed thuṣ: [1] (2) 3 4 5 6 7 8 9 10 11 12 13 14 15 [16. The first and sixteenth
tuṭis are not divided. The second and the fifteenth are the tuṛis of the solar eclipse when
projecting a cycle of one year into the breathing cycle, as they are those of sunrise and
sunset respectively when projecting a twenty-four hour day.
The remaining twelve tufis contain 3 praharas. Within these half praharas
there are 2 uyis each. They are all arranged as follows: [15] (14) 13 12 11 10 9 8 7 6 5 4
3 2 (I) [16]. The tuṭis in square brackets go together; they are not divided. Those in
round brackets, that is, the first and fourteenth lunar day, are a part of the Moon. The
remaining twelve, half a prahara at a time, is the time allocated to the remaining
 TANTRĀLOKA 287
He states the fruits (of each one) in due order, beginning with the first
half prahara:

[ircFIEEĪRAĀANĒEITĀ}IEzGḤÚKAEṈ
tfk̄ēī ÇḡāhēāTūīīaāī
JRGŪT² |
siddhir davīyasī mokṣo ‘bhicāraḥ pāralaukikī II 67 ||
ehikī dūranaikaṭyātiśayā praharāṣṭake |

The results (of practice in) the eight praharas are 1) minor
accomplishment (siddhi), 2) liberation, 3) magic, 4) (perfection) in the next
world, and 5) in this world, 6) extremely distant and 7) proximate
excellence. (67cd-68ab)

(The (fruits are of) seven kinds, beginning with minor

accomplishments.¹"⁴
Surely (one may ask), if a conjunction arises four times, why is it said to
do so twice?"⁹ With this question in mind, he says:

grahas. Counting both Night and Day together, the planets corresponding to the days of
the week take up for their part, which is one prahara each (SvT 7/39 and 7/41-42). ‘The
rotation (parivartana) of the six planets of the day is clearly apparent. At night the
rotation begins from the fifth graha, that is, Mars.” This is because both the Sun and
Moon are contained in New Moon (amākalā). Rāhu and Ketu is also within them.
The rotation is clearly evident from the fifth graha, that is, Mars onwards. The
planets — Mars, Mercury, Jupiter, Venus and Saturn, move within it. Thus, beginning
with the Sun and Moon, the succession of the planets in this order mark the days of the
week. In serial order Mars is the fifth. On Tuesday (Mars’s day), he enjoys the status of
being the Lord of the Day. In the course of the movement of the breath, the succeeding
planet takes the place of the preceding one, and so they rotate. This is called the
‘sequence of rotation beginning with the fifth’ (pañcādiparivartana). When the time for
a planet to arise is in the day of the week to which it corresponds, it is the Lord of the
Day. The same occurs mautatis mutandis for the plants that follow. Sunday and Monday
(Sun and Moon, and Rāhu and Ketu associated with them,) have a fixed measure and
location. Thus, only the remaining grahas rotate with each cycle of the breath.
The Lord of the Day- for example Mars – takes up two praharas, because one
is taken up at the beginning of the day, half of which is at the end of the night and the
second half, at the beginning of the day. The other one similarly is taken up at the
beginning of the night, half of which is at the end of the day and the other half, at the
beginning of the night. The remaining four, in this example, Mercury, Jupiter, Venus,
and Saturṇ, arise successively in the movement from the Heart to the End of the Twelve
and back. Each one takes up half a prahara each day and the same time at night, that is,
in the course of exhalation and inhalation, respectively.
In brief, there are two praharas for the Sun + Ketu and Moon + Rāhu. There
are two praharas for the vāra day (Mars in this example) and one each for the
remaining four grahas, each one half during the day and half during the night. See
above, note 6,143.

¹“⁸ The fruits of only the first seven are noted here, presumably because the first and the
last half prahara are undivided from the rest and so do not give any specific fruit.
288 CHAPTER SIX

ṃeaīTaaTraTaTMĪṀHĪTRTĪĪTT I Ṝ.¢ 1]
madhyāhnamadhyaniśayor abhijin mokṣabhogadā || 68 II

Abhijit'⁰ bestows liberation and worldly benefits at midday¹¹ and

midnight. (68cd)

Abhijit is a particular constellation that overcomes (abhijayati) all

obstacles.¹” As is said (in the Svacchandatantra):
‘If Abhijit rises at midday or midnight, adepts (obtain) there the fruit
they desire here (in this world).”¹⁴
One should understand that that takes place in the palate. As is said
(there):
‘Midday is in the middle of the palate.’'³⁴
The other constellations beginning with Aśvinī also arise here (in the
breathing cycle), not just Abhijit. Thus, he says:

īafaII] TGRĀTITCT TA; ṢhHTI] |

nakṣatrāṇāṁ tadanyeṣām udayo madhyataḥ kramāt |

The constellations'⁴ and those (celestial bodies) other than them

arise progressively in the intermediate (hours). (69ab)

'⁴⁹ Jayaratha omits the conjunction at midday, referring to only the conjunction (sandhi)
between day and night. Normally these are considered to be two each. Each takes up
half a unit of the day and half of the night, making four for both. In this case, there are
only two units — Rāhu and Ketu – who take up half a unit each.
'³⁰ Abhijit is the muhūrta created 24 minutes before and 24 minutes after solar noon.
'⁵¹ Cf. above 6/26a madhyāhnikī mokṣadā syād.
'³* According to Cole, Abhijit is the name of a constellation and also of a particular
moment in astrological time (muhūrta). However, Jayaratha and Kṣemarāja (SvTu ad
7/48cd) refer to it as the constellation (nakṣatra). In this case, it is clear that it is a
muhūrta, not a constellation. Apart from its application to a few techniques, the
constellation Abhijit is not regularly used in astrological calculations. Associated with
6°40'-10°53°220" Capricorn, it can rise any time of the day or night depending on the time
of the year. The time period (nuhūrta) of Abhijit would be during midday and midnight.
Each period of astrological time (nuhūrta) has its own particular results (phala).
According to the standard works on astrology, the one corresponding to the rise of
Abhijit (which literally means ‘the conqueror’) is the overcoming of obstacles.
'³³ ṢVT 7/48. In current practice, the Abhijit time period (nuhūrta) is normally
synonymous with high noon. It is unusual for there to be a midnight correlation also.
'³⁴ SVT 7/334. This time and place also corresponds to the equinox.
'³* It is significant perhaps that Abhinava, following the Svacchanda, refers to the
constellations first as the primary exemplars of markers of time, not the signs of the
zodiac (rāśi). However, as we have seen, Abhinava refers to the twelve signs of the
zodiac as equivalent correlates to the Twelve Kālīs (above 4/146cd). The Mahābhārata
does not mention any sign of the zodiac; it marks time through the year with dates based
on the constellations (nakṣatra). Exactly when using the zodiac became standard is a
matter of debate.
 TANTRĀLOKA 289
‘Those other than themʼ (includes) the signs of the zodiac and stars
etc. As is said (in the Svacchandatantra):

‘O lady of good vows, the constellations, signs of the zodiac, stars and
their aspects arise in the breath by Day and Night.’¹
Here (in this case), the place where the constellations arise (extends for)
one and a third finger’s breadth (for each constellation).⁷ One should conceive
the place where the others arise in accord with their serial order.'³
Other things also arise during the eight praharas (i.e. twenty-four
hours), not only the constellations. Thus, he says:

JII āTRYTJTTIT TTĪI ÑJTTJTTĪ; I Ē. I

TAITĪ- -TITṁīg fērāTāīāāīTtrāTaTēr: |
qarTIIJ] āTG-TTRṬṬĀ-TT] ĪTATaTAṬ I| 9⁰ ||
JṛṀha: JRĒTĪ aTĀHYI ĪTTATĪT: |
razrak} ā] Ṁcdḥ aāTaāzdīdēaījd; | l
TJVgRaT: ṢTHTHCT: TGTTT |
nāgā lokeśamūrtīśā gaṇeśā jalatattvataḥ || 69 ||
pradhānāntaṁ nāyakāś ca vidyātattvādhināyakāḥ |
sakalādyāś ca kaṇṭhyoṣṭhyaparyantā bhairavās tathā || 70 ||
Śśaktayaḥ pārameśvaryo vāmeśā vīranāyakāḥ |
aṣṭāv aṣṭau ye ya itthaṁ vyāpyavyāpakatājuṣaḥ || 71 II
sthūlasūkṣmāḥ kramāt teṣām udayaḥ praharāṣṭake |

In (the course of) the eight praharas, (the following) arise

progressively in groups of eight, from gross to subtle, pervading one

!³⁶ ṢVṬ 7/31. Cole (2009: 101): ‘There are twelve rasi (signs). The word rāṣi is
interpreted as a heap, pile, group, compilation, or a measure of quantity. In Jyotiṣa a rāśi
represents a quantity of degrees. It takes 365 days for the Sun to go around the Earth and
through the zodiac. This was converted to 360 for purposes of division. Thereby the Sun
passes through approximately one degree every day. This too explains why a circle is
measured in 360 degrees and not using a decimal system of 100 or 1,000 degrees. There
are about 12.3 lunar months in every revolution of the Earth around the Sun. This 360-
degree path is broken up to 12 months, each composed of 30 degrees (or 30 days).”
!S⁷ Here all the constellations arise once during the day and then again at night. Thus,
calculating 36 finger-breadths divided by 27 (the number of the constellations) makes
1.3333 recurring, which is the figure stated here, indicating the use of a 27 nakṣatra
system like the navatāra chakra. If we divide 36 by 28, we get 1.28571, which is not the
figure stated here. Abhijit is not included amongst the constellations here, indicating it is
not the 28 nakṣatra system like the sarvatobhadra chakra, confirming that 6/68cd does
not refer to a nakṣatra.
!³⁸ The microcosmic replication of the movement of the asterisms is basic. The
constellations and other heavenly bodies are located in the breathing cycle in accord
with their serial order, as if they were stationary. Thus, for example, Capricorn, which is
the first sign in this calendar’s year, invariably begins in the heart (see below, 6/114).
290 CHAPTER SIX
another. (They are) 1) the Nāgas,¹⁹⁹ 2) the Lords of the Directions,¹ 3) the
Lords of the Bodies (miūrti),' 4) Gaṇeśas, 5) the Lords of the Principles
from Water to Matter (pradhāna),' 6) the Lords of the Principle of
Knowledge (vidyātattva),' 7) (then the eight) Bhairavas from Sakala to
Kaṇṭhyoṣṭhya,' (followed by) 8) the Supreme Lord’s energies, the
Vāmeśās, who are the leaders of the heroes (vīranāyikā).¹⁵ (69cd-72ab)

'³⁹ Verses 6/69cd-70 are an abbreviated paraphrase of SVT 7/44-46. According to SVT
10/114 quoted below ad 8/30cd-31ab, the Nāgas reside in the netherworlds.
'⁶⁰ The Lords of the Directions are Indra (E), Agni (SE), Yama (S), Nirṛti (SW), Varuṇa
(W), Vāyu (NW), Kubera (N), Īśāna (NE), Brahmā (zenith) and Viṣṇu (or Ananta)
(nadir). See also, below, 15/222cd-225ab and 30/42-43ab.
'⁶ The eight ‘bodies’ (miārti) of Śiva are Earth, Water, Wind, Fire, Space, the Moon, the
Sun and the Self (as the Sacrificer). They are sustained by eight Rudras, who are the
Lords of the Bodies. These are, respectively: Bhava, Śarva, Īśāna, Paśupati, Ugra,
Rudra, Bhīma and Mahādeva. See Gonda 1965, p. 246. This group of eight was known
to Kālidāsa, who mentions them in Śakuntalā 1/1 and Mālavikāgnimitra 1/1. Kālidāsa
lived before Tantras began to be redacted, thus this set is not originally Tantric. Indeed,
all these appear as names of Rudra in the Vedic hymn popularly called Śatarudrīya (see
bibliography). The names (listed below in 8/161) of a group of seven Śivas who govern
as many worlds, from the earth onwards (apart from Paśupati who represents the
Sacrificer), are the same.
'* See below, Chapter Eight.
'³ Theṣe are the Vidyeśvaras, who reside in the principle of Pure Knowledge
(śuddhavidyā). The most important amongst them are Ananta, Sūkṣma, Śiva, Ekanetra,
Ekarudra, Trimūrti, Śrīkaṇṭha and Sikhaṇḍin. See below, 8/341-343, where they are
listed.
'⁶³ The eight Bhairavas are Sakala, Niskala, Śūnya, Kālāḍhya Khamalaṅkṛta, Kṣapaṇa,
Kṣayāntastha and Kaṇṭhyauṣṭhya (SYT 10/1194). Concerning the eight Bhairavas, see
below, 29/160cd-161ab.
'“³ The eight groups of eight that Kṣemarāja finds in the corresponding passage of the
SVT noted below do not fully coincide with those listed by Abhinava. The first three are
the same. According to Kṣemarāja (SyTu ad 7/74-76), the Gaṇeśas are ‘those mentioned
before beginning with Caṇḍanandi.” (te ca caṇḍanandyādibhiḥ prāguktair gaṇeśaiḥ).
The only set mentioned before like this is at the beginning of the Tantra where they
appear amongst the beings attending on Bhairava. However, they are not expressly said
to be eight. The passage reads:

kailāsaśikharāsīnaṁ bhairavaṁ vigatāmayam ḷ

caṇḍanandī-mahākāla-gaṇeśa-vṛṣa-bhṛṅgibhiḥ ||
kumārendra-yamāditya-brahmaviṣṇupuraḥsaraiḥ |
stīūyamānaṁ maheśānaṁ gaṇamātṛniṣevitam |l

‘Bhairava, who is free of disease (and imperfections), is seated on the peak of

(mount) Kailāsa. He is the Great Lord attended by the hosts (gaṇa) and the Mothers, and
is lauded by Caṇḍanandi and the rest, Mahākāla, Gaṇeśa, (his mount) the bull, Bhṛṅgī
(the Bee), as well as Kumāra, Indra, Yama, and Aditya (the Sun), led by Brahmā and
Viṣṇu.³ SYT 1/1-2

The following group of eight is a set beginning with Guhya. They correspond
to the principles from Water to Fundamental Nature. This also coincides with
Abhinava’s presentation. In the SvT they are followed by the Yoga Rudras. They are
 TANTRĀLOKA 291

located in the intellect, and, according to Kṣemarāja, include the eight Rudras in Nature
(Prakṛti) and Māyā. These do not appear to be represented in Abhinava’s presentation.
The following two, the Vidyeśvaras and the eight Bhairavas, are the same in both the
SVT and Abhinava’s presentation.
The entries in the SvT end with the eight Bhairavas. The Lords of the Heroes
are not mentioned there. Perhaps this is an epithet of all of them, but then we would be
one group short. Indeed, if we accept the reading in the printed edition, we would have
two or even three groups not mentioned in the SVT śaktayaḥ pārameśvaryo vāmeśā
vīranāyakāḥ | One possible translation is ‘the Supreme Lord’s energies, and the
Vāmeśas, who are Lords of the Heroesʼ, or else even three: the energies, the Vāmeśas
and Vīranāyakas. It would be better to take the energies of the Supreme Lord to be a
separate group. The readings of MS C are not infrequently better than those of the other
MSs and, indeed, sometimes of the edition. Here MS C reads vīranāyikāḥ for
vīranāyakāḥ. Thīs reading would make vīranāyikāḥ, epithets of the energies of the
Supreme Lord, who could be Vāmeśās. But this assumes an emendation to the correct
form –— vāmeśyaḥ. Thuṣ, the sentence would read śaktayaḥ pārameśvaryo vāmeśyo
vīranāyikāḥ.
This means, it seems, that Abhinava has eliminated the Yogāṣṭaka and inserted
a final concluding group of eight encompassing energies. As each cycle of eight
pervades the preceding, these eight energies pervade them all. As we can see from the
Kṣemarāja’s explanation of these verses, he saw the groups of eight as covering the
reality principles up to Sadāśiva and beyond, into the deities of ultimate reality
(pāramārthīkadeva). All of these he views from the higher nondual perspective as the
unfolding expansion (sphāra) of Supreme Bhairava. Abhinava, it seems, prefers to
present the cycles as pervaded by the Supreme Lord’s energies, even if it means making
some adjustments to his source.
Let us now examine that, namely, SvT 7/74-76, which reads:

ye grahās te ca vai *nāgā *lokapālāṣṭakaṁ ca te |

*mūrtayaś caiva te cāṣṭāv aṣṭau te ca *gaṇeśvarāḥ ||
*te ca pañcāṣṭakā rudrās tathā *yogāṣṭakāḥ pare |
*anantādiśikhaṇḍyantās te ca vidyeśvarāṣṭakāḥ ||
*sakalādyāni tattvāni sthitāni paratas tv iha |
pūrvoktā bhairavāś cāṣṭau sarve te ca vyavasthitāḥ ||

‘The grahas (correspond) to 1) the Nāgas, 2) the group of eight guardians of

the quarters, 3) the eight miūrtis, and 4) the eight Gaṇeśvaras, those that are 5) the
Rudras of the fifth groups of eight, so too, next, 6) the Group of Eight Yogas and (those)
after (associated with them), 7) the group of eight Vidyeśvaras beginning with Ananta
and ending with Śikhaṇḍin, as well as 8) the principles beginning with Sakala, are
located here. After that come the eight Bhairavas mentioned previously. All these are
present. (SvT 7/44-46)

grahā ādityādayaḥ saurāntā yathākramam anantavāsukitakṣakakārkoṭa-

padmamahāpadmaśaṁkhapālanāgāḥ, rāhus tu kulikaḥ | tad uktaṃ ----
(Kṣemarāja quotes the passage quoted by Jayaratha) [. . .] yas ca śrītotule ----
raveḥ ṣoḍaśa madhyāt tu caturo ‘ntāc ca bhārgavāt |
caṣakau dvau budhasyādau somasyāṣṭau tu madhyataḥ ||
saurasyāntāc catuḥ ṣaṣṭiṁ (> ṣaṣṭi) madhyataś caṣaka guroḥ |
dvātriṁśataṁ kujasyāntād bhuṅkte ṣaṭparivartataḥ ||
292 CHAPTER SIX

Kṣemarāja comments: “The grahas beginning with the Sun and ending with
Saturn correspond respectively to the Nāgas Ananta, Vāsuki, Takṣaka, Kārkoṭa, Padma.
Mahāpadma and Śaṁkhapāla; Rāhu is Kulika. (Then Kṣemarāja quotes the passage
quoted by Jayaratha.)

As that is (said to be) according to the venerable Totula:

‘Out of the sixteen (caṣakas), four are those of the 1) Sun, and from the Sun at
the end, two caṣakas. At the beginning of 2) Mercury from the middle, eight belong to
the 3) Moon, and from the end of 4) Saturn, four. The sixth caṣaka from the middle
belongs to 5) Jupiter, from the end of 6) Mars it takes up the thirty-second by the
rotation (parivarta) (= change from one to the other) of the six.”

iti caṣakasaṁkhyayã kulikakāla uktaḥ, so ʻtrātyantasūkṣme prāṇacāre durlakṣya evety

avicārya eva | evaṁ dinārdhapraharān adhitiṣṭhatāṁ grahāṇāṁ nāgair adhisṣṭhitatvam,
nāgānāṁ tūktakramaṣṭhitibhir lokapālair indrādibhiḥ 1
Kulika’s time is stated in terms of the number of caṣakas. In the extremely
subtle movement of the breath, it is hard to perceive, and so does not need to be taken
into consideration. In this way, the half praharas of the day which are the foundation of
the grahas are presided over by the Nāgas, and the Nāgas by the Guardians of the
Quarters, beginning with Indra, arranged in the mentioned sequence.

indrādyā mārtibhir iti kṣiyādimārtyadhiṣṭhātr̥śarvarudrabhavādibhir mārtiśvaraiḥ, te

ca caṇḍanandyādibhiḥ prāguktair gaṇeśaiḥ, te.api guhyātiguhyapavitrasthāṇvādyaiḥ
pañcabhir aṣṭakaiḥ kramāt kramam ad itāḥ |

2) Indra and the rest (are presided over) by 3) the Bodies. These are the Lords
of the Bodies, namely, Śarva, Rudra and Bhava etc., who preside over the Bodies of
Earth and the rest. 4) These (are presided over) by the Gaṇeśas mentioned before,
beginning with Caṇḍanandi* and these too by 5) Guhya, Atiguhya, Pavitra, Sthāṇu and
the rest**. They are presided over (and sustained by these) five groups of eight
successively.

** abādīni guṇatattvena saha pradhānāntāni caturviṁśatis tattvāni yasyām, tathā

guhyātiguhyapavitrasthāṇuṣṭhūladevayoniyogākhyāni S√Tu ad 4/156cd-158ab
‘The twenty-four principles beginning with Water and ending with
Fundamental Nature (pradhāna) along with the principle of the Qualities are called
Guhya, Atiguhya, Pavitra, Sthāṇu, Sthūla, Deva, Yoni and Yoga.’

*** The Group of Eight Yoga Rudras are located in the intellect. They are *1) Akṛta
(Unfashioned), 2) Kṛta (Fashioned), 3) Vaibhava (Magnificence), 4) Brāhma, 5)
Vaiṣṇava, 6) Kaumara, 7) Auma, and 8) Śrīkaṇṭha.² SVT 10/982cd-983ab, also listed in
MV 5/24bcd-25a.
Those beyond residing in Nature and Māyā are pervaded by them, and so, it
seems, are included within them.

te ‘py akṛtādīnā yogāṣṭakena vyāptāḥ .| āṣṭakād api pare ye prakṛti-sthāḥ

krodhādyā, māyāsthā maṇḍaliprabhṛta yāptāḥ, te ‘pi vidyātattvagatair
anantādībhiḥ, vidyeśvarā api sakalādyair sadāśivapari-vārabhūtaiḥ sakalo niṣkalaḥ
śūnyaḥ kalāḍhya.……. | (10/1194a)
 TANTRĀLOKA 293

*k*:* ‘Theṣe too are pervaded by the group of eight Yogas beginning with Akṛta. *³***
So too those (Rudras) who are after the group of eight Yogas, that is, Krodha etc. who
reside in Nature, and those residing in Māyā, that is, Maṇḍalin etc., are pervaded by
them. *** These too (are pervaded) by Ananta etc., who are in Vidyātattva, and the
Vidyeśvaras also by Sakala and the rest, who are the entourage of Sadāśiva. These are
those eight that will be mentioned later, namely Sakala, Niṣkala, Śūnya and Kalāḍhya,
etc. (10/1194a)

iit* Ṭheṣe are the eight Bhairavas called Sakala, Niṣkala, Śūnya, Kalāḍhya,
Khamalaṅkṛta, Kṣapaṇa, Kṣayāntastha and Kaṇṭhyauṣṭhya. (SvT 10/1194).

yad vā sakalaḥ sadāśiva ādyo yeṣām āūrdhvavartibindyīśabrahmāvyāpi-

vyomānantānāthānāśritānām, tais tattvair ity abhedabhūmisparśāt pāramārthikair
devaiḥ 1| te ‘py aunmanasapadavyāptyavasthitaśrīsvacchandanāthaparivāratvāt
tadadhiṣṭhitaiḥ kapālīśādibhir bhairavairadhiṣṭhitāḥ | tad āha ----
‘Or else (one can understand that) by making contact with the plane of
nonduality, Sakala is Sadāśiva, who is the first, (attended) by the principles (tattva) of
the upper Bindu, Īśa, Brahmā, Vyāpin, Vyoma, Ananta, Anātha and Anāśrita, who are
the gods of ultimate reality. They are the retinue of the venerable Lord Svacchanda, who
abides as the pervasion of the plane of the Transmental, and so they too are presided
over by Kapālīśa and the rest of the Bhairavas, who are presided over by Him. He says
that:

sarva evaite teṣu prāṇīyāhorātrārdhaprahareṣu vyavasthitāḥ | atra cādyārdha-

praharakrameṇaiva indrādīnāṁ dine rātrau ca dvituṭika udayaḥ, na tu
saṭparivrttyādyavasthitagrahasthityā, grahāṇāṁ .saptānām .aṣṭakaiḥ saha
saṅgatyayogāt |

All of them are arranged within those half praharas of the Day and Night of
the breath. Here (in this case), the Guardians of the quarters etc. arise, Day and Night,
for two tuṭis in accord with the initial (basic) sequence of half praharas. (They are most)
certainly not (arranged) according to the (resulting) location of the grahas, (when they
are) ordered by (changing places successively) by the rotation (parivarta) (from one to
the other) of (grahas) from the sixth onwards. This is because coordination of the seven
(grahas) with the groups of eight (would) not be possible (ayogār) (in that way).

vyavasthitiś caiṣām abhedavyāptiḥ, ata evātra sāmānādhikaraṇyenoktiḥ kṛtā | evaṁ ca

parabhairavasphāramayatvam eva prāṇe paryavasitam | ato yad asmābhiḥ
prāṇabhūmikāyām ahorātrakrameṇa vyāptipradarśanaṁ piūrvaṁ kṛtam, tad utsūtraṁ
na mantavyam | itthaṁ ca sarvam idaṁ parameśvarādvayam evety atra
jñānināṁ jīvanmuktiḥ karatalagateva, sādhakānāṁ tu tattadbhuvaneśvarādi
padānuṣāreṇāpi mahāvyāptyanuṣandhānā-vighnenaiva tattatsiddhyudayo bhavati, iti
pratipāditaṁ bhavati l 46 ||
Again, their condition (vyavasthiti) is that (they) pervade nonduality. Thus it
has been said here that they are (all) on an equal level (sāmānādhikara). And in this
way, (all this) ultimately amounts to being the expansion of Supreme Bhairava within
the vital breath. Thus, the explanation given of the pervasion on the plane of the vital
breath as the sequence of Day and Night should not be thought to be irrelevant (utsūtra).
In this way, it is just the Supreme Lord’s nondual (reality). Liberation in this life is in
294 CHAPTER SIX
“The Nāgasʼ are those beginning with Ananta. As is said:

‘1) The Sun is said to be (the Nāga called) Ananta and 2) the Moon,
Vāsuki. 3) Takṣaka is said to be Mars. 4) Kārkoṭa is Mercury. 5) Saroja (i.ē.
Padma) is said to be Jupiter. 6) Mahābja (i.e. Mahāpadma) is said to be Venus.
7) One should know Śaiṅkha (i.e. Śaṅkhapāla) to be Saturn. The seven Nāgas are
the planets, in due order. 8) The eighth is Kulika, who is the malevolent planet
Rāhu.’'⁶⁵

They arise, like the planets, with six rotating (and changing place with
the following one) successively (satparivṛttyādikrameṇa). However, Kulika (the

the palm of the hand of those who know it. As for those who are adepts (sādhaka): by
following (step by step) each plane that is pervaded by the corresponding Lord of the
World etc., each (corresponding) accomplishment (siddhi) arises without impeding the
contemplation of the Great Pervasion. This is what has been stated.”

tad uktam evārtham anubadhnā

grahādīn samadhiṣṭhāya sarveṣūdayakārakāḥ |

sarve evaite lokapālādyā bhairavāntāḥ, sarveṣu dinarātriprahareṣu udayaṁ kurvanti |

kathaṃ ? grahādīniti tattadardhaprahareṣu paryāyeṇa prāptavārān sūryādigrahān,
śabdād anantādināgāṁś ca samyag svabhedenādhiṣṭhāya |
‘Summing up the stated matter (the Tantra says):

‘Having taken the grahas etc. as their basis, they bring about the arising within
all (of them).⁷ (7/77ab)

AIl theṣe, beginning with the Guardians of the Direction up to the Bhairavas,
arise (equally) in all the praharas of the day and night. How? ‘having taken the grahas
etc as their basisʼ, that is, the grahas beginning with the Sun that have attained (their
corresponding) weekday, one after another, within each particular half prahara and, (as
indicated) by the word ‘etc.’, so too the Nāgas etc., according to their own appropriate
category (bheda).”

‘To sum up– the Groups of Eight mentioned here are: 1) the eight Nāgas, 2) the
eight guardians of the quarters, 3) the Lords of the Eight bodies of Śiva (Mūrtīśvaras)
beginning with Earth, 4) the eight Gaṇeśvaras, that is, Caṇḍanandyādi, 5) the group of
eight Rudras beginning with Guhya, 6) the group of eight Yogas, which comprises the
Rudras within Prakṛti, that is, Krodha and the rest, and those within Māyā, that is,
Maṇḍalin and the rest, 7) (the eight who are in Vidyātattva, that is, Ananta and the rest,
as well as 8) the Vidyeśvaras beginning with Sakala (these are the eight Bhairavas).
¹“⁶⁶ Ṭhese verses are also quoted by Kṣemarāja in his commentary on SvT 7/44-46,
which is Abhinava’s source for 6/69cd-70.
The scheme here is with reference to a configuration of eight grahas that
includes Rāhu. This differs from the scheme mentioned above in verse 66, which also
includes Ketu. The same correlations are taught in the Vaiṣṇava astrological tradition of
Freedom Cole’s teacher, who learnt it from his grandfather.
 TANTRĀLOKA 295
eight Nāga), like Śaṅkha (the seventh Nāga), arises along with Saturn.¹⁷ As is
said:

‘O beloved, Kulika enjoys Saturn’s time. He too (like Saturn) is said to

be evil, and makes all works fail.”

Again, the Lords of the Directions and the rest arise in due order,
beginning with the first half prahara; otherwise, the seven planets could not
correspond to the groups of eight. All these groups of eight will be described (in
Chapter Eight as part of) the Path of the Worlds, and so one should find out
about them from there."“ What is the use of increasing further the length of the
book by describing them (here)?
The reason why they are gross and subtle⁹ is because they pervade one
another. The sense is that the gross is pervaded by the subtle. Just as the Nāgas
pervade the planets, the Lords of the Directions (pervade the Nāgas), and so on
with what follows (with respect to that which precedes), and so he says
‘progressively’. That is said (in the Svacchandatantra, where we read):

‘The planets are the Nāgas, and they are the group of eight Lords of the
Directions, and so is it with the eight (Lords of) the Bodies and the eight Lords
of Hosts.”¹⁰

Similarly, one should understand that what was said (previously) is

recollected in this (way in these verses, namely, that)

‘that form (of consciousness called Time) is that by virtue of which this
differentiation of all things manifests on the path of the vital breath.’¹”¹

Well then, in those cases where the various fruits (attained) in the eight
praharas are described, why are those of Day and Night not (described) there
(also)? With this question in mind, he says:

fē-1 ṣṣaṃ āīrrzaṁ ṁā ahvagīa

1 t3 1A
dine krūrāṇi saumyāni rātrau karmāṇy asaṁśayam || 72 |l

¹⁶⁷ Thus, the six grahas are 1) the Moon (Vāsuki) (Monday), 2) Mars (Takṣaka)
(Tuesday), 3) Mercury (Kārkoṭa) (Wednesday), 4) Jupiter (Padma) (Thursday), 5)
Venus (Mahāpadma) (Friday), and 6) Saturn (Śaṅkhapāla and Kuḻika) (Saturday). From
what Jayaratha says, it seems that in the previous setup we have just examined, the Sun
and Moon are fixed, whereas in this one, only the Sun. The other planets change places
successively. For example, the Moon moves to Mars’s place and so on, for the first
round. The Moon and the rest then move forward another place for the second round
and s0 on, until after the sixth round they are back to the initial position.
¹⁶³ See Chapter Eight.
!6⁰ Read sthūlasūkṣmatvahetuḥ for sthūlasūkṣmatvaṁ hetuḥ.
¹⁰ ṢVṬ 7/44.
'" Above, 6/45cd.
296 CHAPTER SIX
The rites performed during the day are terrible (kriūra), and those
during the night are, without a doubt, peaceful (saumya).¹”² (72cd)

Surely, according to the view that ‘the attainment impelled by the

Mantras of the goal to be attained (is various) in accord with the differences (of
the adept’s) latent tendencies (due to his past Karma) (vasanā)³,'”⁸ the fruits
differ according to the (adept’s) differing intentions (anusaṁdhāna). How is it
that this rule is fixed in this way? With this question in mind, he says:

̄aāT āhraī arĨṁr̄ṣ³

ēta
krūratā saumyatā vābhiṣandher api nirūpitā |

(These two aspects), fierce and peaceful, are also said to be related
to the intention (of the one who performs the rites rather than the rites
themselves, and so one does not need to take into account the
aforementioned periods of time). (73ab)

Thuṣ, it is possible that (this rule) may sometimes be reversed.¹⁴

Well then, the fruit of the two conjunctions (at midday and midnight)
has been declared; why not that of the conjunctions in the evening and the
morning? With this question in mind, he says:

fe-rātzaṝa ṇftk: aī aāaāzaāāāī7

1 s3 1
EāāṭxEṭE³ikihtec{eazcĀH
dinarātrikṣaye muktiḥ sā vyāptidhyānayogataḥ || 73 II
te coktāḥ parameśena śrīmadvīrāvalīkule |

'”² Cf. below 76ab. Freedom Cole has informed me that the 16" century Gurubhakúgītā
of the Vaiṣṇava Acyutānanda teaches that from the point of view of practice, krūra
‘terrible’ denotes the external world and its fruit, which are like the Sun. The word
saumya ‘peaceful¹ means internal (spiritual) like the Moon (soma ‘the moon’ > saumya
‘pertaining to the moonʼ
).
'³ This line is SvT 4/81cd. Read with the SvT sādhya- ‘the goal to be attained for
sāṁdhya- ʻof the conjunction’. Kṣemarāja glosses sādhya as ārādhya `the object of
worshipʼ. The Mantra is the body of the deity, which is ‘the goal to be attained° or the
deity to be propitiated and so is ‘the object of worshipʼ. The devotee chooses to worship
a particular deity accord on his latent tendencies, which are the traces left behind of his
past actions. It is due to them that some people may, for example, invoke fierce deities
with the intention of harming their enemy or protecting themselves from them. Or,
indeed, they may choose a mild, gentle deity and worship it to attain spiritual benefits
and ultimately liberation.
'⁷⁴ Jayaratha understands Abhinava to mean that although ‘terrible’ rites (of black magic
and the like) are to be performed during the night, they may also be performed during
the day. The main factor is the adeptʼs intention.
 TANTRĀLOKA 297
Liberation (is attained) by pervasion, meditation and yoga when
Night and Day end (at sunset and dawn). The Lord has taught them in the
venerable Vīrāvalīkuḷa. (73cd-74ab)

‘When Night and Day end’ are the conjunctions in the evening and the
morning. He quotes from there:

ftārītrāī īīzaī sṣmrṛāī fē-̃ 1 ² 1

ṃīaṁ aT taī aṁaaī saī- arm: |
BTRTT: TITTI aT HTq 3=TÑ | 9.4, I
sitāsitau dīrghahrasvau dharmādharmau dinakṣape || 74 ||
kṣīyete yadi taddīkṣā vyāptyā dhyānena yogataḥ |
ahorātraḥ prāṇacāre kathito māsa ucyate || 75 ||

If (the pair” of) bright and dark (lunar fortnights) (sitāsitau), long
and short, righteousness (dharma) and unrighteousness (adharma), day and
night, were to cease,¹ that initiation (takes place by the experience of)
pervasion, meditation and yoga.

'³ The conjunction of the pairs of opposites (yugmaka), for example, terrible-tranquil,
bright-dark, long-short etc., represented by the two breaths, corresponds to the condition
in between them in which neither of them arise. When that happens, the yogi is initiated
by the pervasive state of consciousness, which is the attainment of true meditation and
yoga.
¹"⁰ 6/74cd-75ab is a paraphrase of the verses in the Virāvalīkula quoted by Jayaratha in
the commentary. Śivopādhyāya quotes Abhinava’s version of this citation in his
commentary on VBH 155-156 (153-155ab) (p. 138). He goes on quote from it and so it
must have still been available in Kashmir in his day. Note, by the way, that according to
this citation, the sound of inhalation is SA (> SO) and that of exhalation HA (> HAM),
which is a major point Śivopādhyāya focuses on in his commentary (see above, note
3,166). Thus he writes:

‘(According to) Jayaratha, the repetition of Mantra which is innate

(spontaneous) and natural is brought about by SA and HA, that is, by the two letters SA
and HA.

‘(The letters) SA and HA are the knowledge of Night and Day (respectively),
that move down and up (respectively). They are said to dislike one another like a mad
elephant and a ram. What can block them except the vitality (vīrya) which is the great
Unstruck Sound (asvara)?”

Here (in this passage), ‘they are the knowledge of Night and Day’ (kṣapādina –
āmānau) means that by means of Night and Day there is (complete) all round (ā)
knowledge (mmanana) (of all things at all times) within the two. (These are) exhalation
and inhalation, denoted in the scriptures as Day and Night, respectively. With this same
intended (sense it is said in the) Vīrāvalikula:
298 CHAPTER SIX

‘If (the pair of) bright and dark (lunar fortnights) (sitāsitau), long and short,
righteousness (dharma) and unrighteousness (adharma), day and night, were to cease,
that initiation (takes place by the experience of) pervasion, meditation and yoga.’ (also
quoted in TĀ 6/74cd-75ab)

Bright is Day, dark is Night. The Day is long by the unfolding of the Light (of
consciousness) and, by its contraction, the Night is short. Dharma (the order of things)
belongs to the Day due to the multitude of entitlements (adhikāra) (to carry out) the
prescriptions taught in the Vedas. The Night, on the contrary, is Adharma, for there is
no (authority and) responsibility (to do) that. Only the Sun possesses as its body the
three (Vedas), not the Moon.
Exhalation and inhalation become tranquil by the retention of the breath. Yogis
aspire (to this tranquillity, not the pairs of opposites). Thus, it is said here that ‘were
these two to cease’. Otherwise (if they do not), life is stolen away uselessly, and they
engender the cause of the incessant flow of birth and death.
In the Vedas and smṛtis, Day and Night are said to be (like two) dogs, because
they are the messengers of death, steal away (a person’s) life, and because they do
violence to people. And the same is (said in a) Brāhmaṇa:

‘Indeed, these two are the dogs of Yama (the god of death). Yama’s two dogs
are Day and Night. These two steal away people by the current which is the two, who
are created by the inward entry (and exit) of the vital breath.”

And so too, the Yamasūkta (Hymn to Death):

‘These, your two dogs, are Yama’s protectors (of Day and Night). They have
four eyes; they protect the wayfarer and watch over men. O king! Due to them (men)
lament. They take possession of the embodied and (their) health and all that is good.
They make a wave that is a fetter that encircles (men). They are the messengers of death
who run after people. O save us, we who contemplate the Sun that bestows what is good
here below, and inebriates.”

(These two dogs of death) have four (catura) eyes, corresponding to their
skilful (catura) transformations: after day (follows) night and after that (follows) day. In
this way they alternate without a break. This is the meaning. They have four eyes like
(the pits of) a dung well (śakandhu). (The word catura means ‘“four and also) ‘skilful’;
(such is) the rotation of their cycles (cakra). Analysing (this word, we observe that)
there are two (parts). The word ‘eye’ denotes the cycles (cakra) (of the breath). By (this)
‘cycle’ one perceives the transformation (of the breath from inhalation to exhalation and
back). (Thus, with regards to) the pair of cycles, skilful (in this transformation, it is
said):

‘These two dogs, (one of) many colours, (the other) black, are born in the
family of Vaivasvata (the Sun). I will offer these two the ball of rice (piṇḍa) (which is
normally offered to the ancestors). May they do me no harm.’

(One) dog is dark brown and is the Night. The dog of many colours is the Day.
This is because the Day has many colours, for in the morning the light (in the sky) is
red, at midday it is white, and at sunset, dark blue. Here (in this context), Vaiv: tā
(the Sun) is death. (The two dogs) are the messengers of death because they are born
from that house. They are its protectors and steal away peoples’ life. For that reason, I
 TANTRĀLOKA 299

offer a ball (of rice), that is, a mouthful. It is the body made of the five gross elements,
and (by offering it) I renounce (my sense) of possessing (mamatā) (a body).
(Why is the cycle of Day and Night compared to a pair of dogs?) It is known
that in everyday life a dog is given balls of rice and other (food to eat). Due to the
alternation of night and day, to which the body made of the gross elements (is subject),
when it becomes old, it perishes. Thus it is said (in the course of the funerary rites) that
“T give this ball of rice” (that is, this body, to the dogs of death that they may be
favourable to me).
On the contrary, my conscious nature (cidripa) is imperishable, for when (I
have thus) integrated the cessation of the dynamism of exhalation and inhalation, those
two dogs that are the alternating polarities of this dynamism may do (me) no harm. The
harm they do does not happen (to me). The optative (of the verbs in this verse is used in)
the sense of possibility (to indicate that death cannot afflict one who has halted the flux
of the breath). It is (thus) essential that one should protect oneself directly by preventing
the bites of (this) dog. Thus, if ‘these two were to cease’ (by the practice of) Yoga and
meditation, then initiation takes place, that is, the essence of (liberating) knowledge (is
aṭṭained) and the destruction of the latent traces of (the fetters that bind) the fettered
soul. Such (is the sense of the root) dik (from which the word dikṣā – ‘initiation’ is
derived).
Again, some teach that the Unstruck Sound (asvara) (mentioned in the verse
cited above by Jayaratha) is the plane which is that of the undivided Speech of Vision
(paśyanti). As the venerable Vāmananātha declares:
‘Having (first) contemplated Unstruck Sound, devoid of the vital breath
(between inhalation and exhalation), by means of the undivided Speech of Vision (that
is attained) by the Yoga of contact with pure consciousness (cinmātrasparśa), he
dissolves away into the supreme plane (of existence).”

Concerning its root (he says):

‘Then arises Unstruck Sound (asvara*), which is the one universal light
(samāloka) that gives birth to the seed of the energies (kalā) of Fire, Moon and Sun,
present in the subject, object and means of knowledge (respectively).”

[*The term asvara means both the ‘vowel A’ and ‘without vowels’. The later
meaning is synonymous with the term anacka, in which ‘ac’ stands for the vowels and
the privative prefix an means ‘without’. It is not possible to articulate a phoneme
without a vowel, and so it denotes the Unstruck Sound of consciousness, which is the
universal Light of consciousness. When this arises, it generates within itself the triad of
Sun, Moon and Fire that, according to the higher exegesis of Anuttara Trika, represent
the spheres of the means, the object and perceiver (see TĀ 3/122ab-124ab (121-123).)

The Kramastotra confirms that the ‘object’ (means) the object of knowledge.
As the material cause (of all things), one should take (as one’s) support the Supreme
Goddess herself who destroys space, time and form (that characterize objectivity). This
same Goddess, her nature free of obscuring coverings, is said to be (the Buddhist
goddess) Prajñāpāramitā. That is said (by the Buddhists):
‘Free of thought constructs, unmanifest, devoid of disease and ‘own nature’,
she is supreme (parā). Subtle and without Sound (nāda) and the Point (bindu), She is
otherwise (called) Prajñāpāramitā, the supreme (goddess) (parā) who is the dawning of
all the Buddhas.”

This itself is the (transcendental) realm of the Void taught by Supreme Śiva
everywhere (here) in the Tantra of Consciousness (vijnānatantra). It is taught in other
300 CHAPTER SIX
Day and Night in the movement of the breath has (thus) been
taught. The month will be explained (next). (74cd-75)

‘If (the pair of) bright and dark (lunar fortnights)², which are the
exhaled and inhaled breath that exclude one another, and the polarities,
auspicious and inauspicious, termed ‘long and short’ ‘were to cease’ by
(ceasing to) forge (ghaṭtana) thought constructs, that are essentially exclusion
(apoha)¹'" (of one another and consciousness), and manifesting as supreme
consciousness free of thought constructs. Thus ‘that’ (removal of thought
constructs and the consequent manifestation of all-embracing consciousness) by
its pervasive (presence), meditation and yoga, is ‘initiation’. The meaning is
that (one attains) unfettered freedom by means of initiation, which is the activity
of the Yoga of Knowledge (jñānayoga).'⁸ This is the primary form of
pervasion, meditation and yoga, namely, the cessation of the polarities of bright
and dark (fortnights) etc. That is said there (in the Vīrāvalīkula):

“The bright and dark (sitāsitau) lunar fortnights, said to be long and
short, the bonds made of righteousness and unrighteousness, are very terrific
(ghora) and frightening. Where the two are severed, Māyā, which conjoins (to
the round of transmigration), ceases. One should know that (the reality that
remains) when (Māyā) ceases is the Supreme Void. This is said to be initiation.
Initiation cannot take place otherwise, if impurity does not fall away. Liberation
is not (possible) by (just studying) the scriptures, performing rituals (oneself or)
causing (others) to perform (them). This is the initiation of those who know the
Brahman. I will explain it (as it truly is), not otherwise.”

(Buddhiṣṭ) schools of philosophy that the liberated state is the Void. (However,) we
have ascertained that the direct experience (of that Emptiness Buddhists preach brought
about) by the power of contemplation is, according to the Śaiva scriptures, just a
wandering about (from birth to birth) in the womb of Māyā. Let this suffice.
In this realm of supreme (transcendence) and its (immanent) counterpart
(parāparabhūmi), the bliss which is the pulsing union of the phonemes SA and HA is
‘Great Bliss’. He who ‘following along and abiding’ in the sacrifice made of that (bliss),
its nature the reflective awareness of “I am He” (SO ‘HAM), is one with that Speech of
Vision, and being so, is Parā by nature. Thīs is the meaning.
(The Lord then) declares the number of mantras (in the form of) HAṀSA (*I
am He”) that arise in one Day and Night by saying ‘twenty-one thousand six hundred . .
.”⁷ (Finally, this recitation) ‘is very hard to attain’ because the reflective awareness of the
repetition of the mantra of (the supreme power of consciousness) that cannot be recited
(ajapā) is (only) attained when the breath ceases, by virtue of the excellence (of the
quantity) of merit earned in (the course of) very many lifetimes. Such is the auspicious
(end of this explanation) (iti sivam).”
'” The function of thought or discursive conceptualization is the identification of the
specific nature of entities. This is done by a process of exclusion. The notion that
something is ‘thisʼ is formed by excluding (apoha) all else that it is not. Thuṣ, thought is
based on and consists of ‘exclusion’. Consciousness, which is free of thought constructs,
excludes nothing and so is all-inclusive or ‘full’ (pārṇa).
'⁸ One could also translate jñānayogakriyā as an adjective of ‘an initiation’ that consists
of knowledge, Yoga and action.
 TANTRĀLOKA 301
Again, beginning with: ‘I will explain the bright and dark (fortnights) by
means of names, synonyms and words.” And then: ‘the Day, bright (fortnight)
and the exhaled breath . . .’ ‘righteousness and the Night . . .¹
Having concluded in this way (his exposition of the projection of) Day
and Night (into the breath), he introduces that of the month, saying ‘such is the
day and nightʼ etc.
He explains that:

A Lunar Month

f:- poī freīṁ ũṀĩī ṀṀ-gṢ aq

dinaṁ kr̥ṣṇo niśā śuklaḥ pakṣau karmasu pūrvavat |

The Day is equivalent to the dark lunar fortnight and night to the
bright fortnight.™⁰ The two fortnights (dark and bright) correspond, as
before, to the (black and white) rites (respectively). (76ab)

‘As beforeʼ,'⁸ that is, like Night and Day. Thus, the terrible rites (of
black magic to control and harm others) are performed in the dark lunar
fortnight, and elsewhere (in the bright fortnight), the peaceful ones (to pacify
evil spirits and benefit the world). That is said (in the Svacchandatantra)¹⁵²

‘Performing black magical rites (krūrakarman) just there, he attains

success (siddhi). O lady of fair vows, auspicious rites (performed during the)
dark (fortnight) are not successful.’

Again:

'⁰ Iṭ is clear from these three short references drawn from the Vīrāvalī that it itself
explained the symbolic meaning of these statements.
One wonders about the identity of the source of the citations Jayaratha
regularly makes from here onwards to corroborate the Svacchandatantra. Could it be
that he is continuing to quote from the Vīrāvalī, as he does here ad 6/74-75ab? The
citations are in TĀv ad 6/76ab (2 citations), 84cd-85ab, 86, 99, 103cd, 108, 109, 112-
113, 114, 117-118, 122cd-123ab, 128, 149, 169, 172 (line and verse), 176cd-177ab
(line), 185cd-186ab, 197cd-198ab, 198cd-199ab, and 199cd-200ab (one line).
¹⁴⁰ Ṣee below, 6/110-111. The lunar month is divided into two parts (pakṣa that literally
means ‘wings’) or ‘fortnights’. One is the ‘dark fortnight’ (krṛṣṇapakṣa) during which
the Moon wanes. The other is the ‘bright fortnight’ (śuklapakṣa) in which it waxes. The
former corresponds to exhalation (prāṇa). This begins with Full Moon in the Heart and
Ends with No Moon in the End of the Twelve. This corresponds to the Day and the Sun.
Conversely, inhalation corresponds to the bright fortnight. It begins with No Moon in
the End of the Twelve and ends with Full Moon in the Heart. It corresponds to the Night
and the Moon.
'³¹ Cf. above 72cd. As above, cruel magical rites are successful when performed during
the Day / dark fortnight of exhalation and the peaceful, benevolent ones during the
Night / bright fortnight of inhalation.
'³² SVT 7167.
302 CHAPTER SIX
‘0 lady of good vows, there is no doubt that auspicious rites that bestow
prosperity, undertaken at that time by one who is devoted to meditation and
Mantra, are successful.” '³

He (now) explains the division of the lunar days there (in the same flow
of the breath):

aJIṬ; ŪTTĪTRITT⁹TATTTG ā ṬTĪRI ] 9ē I

yāḥ ṣoḍaśoktās tithayas tāsu ye pūrvapaścime ||76 ||

tayos tu viśramo ‘rdhe ‘rdhe tithyaḥ pañcadaśetarāḥ |

(The movement of the breath) rests for half a lunar day (tithi)' in
the beginning and the end (of the breath) within the aforementioned sixteen
lunar days (tithi) in those two (places where the two breaths meet, that is, in
the Heart and the End of the Twelve, and so) there are (two) half lunar
days, and the others are fifteen. (76cd-77ab)

‘The aforementioned’ (lunar days) in the flow of the exhaled or the

inhaled breath. ‘The two (places)³ of the ruṭis, in the beginning and the end (of

'³ Maybe all the other verses that alternate or replace those from the Svacchandatantra
in the commentary quoted as we go along are from the Vīrāvalī, as is most probably the
case here.
'⁴¹ Although Abhinava refers to ũithis, i.e. lunar days, Jayaratha, following the lead of
the Svacchandatantra, prefers to talk about ruṛis and finger spaces. The reason for this is
surely to avoid the problem that in the external world the length of lunar day:
uniform. Depending on the time of the month, an external lunar day can vary, in terms
of inner finger space, from approximately2.2 to 2.5 fingers. Accordingly, the Tantra
defines a lunar day as a space of 2.25 fingersin one zuṭi of time. One can think of this as
a fixed standard measure that does not vary. Thisis how it appears at first s
actual fact, the time it takes to breathe varies also. The distance it travels
time may vary.
If we take a tuṭi to mean, in general terms, the minimum fraction of time,
whatever that time may be, a tuṭi of a breath is a sixteenth of 2 seconds. In proportion,
(12 hours divided by 16) a tuṭi of a day is 45 minutes, and so on. Fifteen of these are
reckoned to be tithis, that is, lunar days. While these may vary in length, astrology does
not posit a sixteenth rithi. The extra unit accounts for the period of time the breath does
not move. This marks the conjunction of the two phases of the breath, and so too of the
two phases of outer time with which it is homologized, that is, Day and Night, bright
and dark fortnights, two halves of the year, and so on. But although the breath
stationary, these half units at the beginning and end of each phase are treated as spatial
just as they are temporal.
A conjunction (sandhyā) is considered to start at half the time that remains ofa
lunar day, or when it begins overlapping with the subsequent and previous one. This is
the standard time recommended to fast before and after an eclipse. A half lunar day rithi
is called a karaṇa in the pañcaṅga (see SOLI, p. 394, also ibid page 384 where
horacakra is described).
 TANTRĀLOKA 303
the breath). (The breath) ‘rests’ (in the manner which) will be explained, as the
conjunction of the two lunar fortnights. ‘There are (two) half’ (lunar days)
within the exhaled breath and the inhaled breath (respectively). As the two
unite, that is the place where there is one tuṭi rest, not a half. ‘The others’ are
those that are other than the aforementioned sixteenth turi which, in two halves,
is in the Heart and the End of the Twelve, that are its place of rest. This is the
meaning. As is said:

‘The half tuṛi below and the half above is said to be ‘repose’ (viśrama).
The (remaining) fifteen, that are said to be in between, are the lunar days.”"™⁵

He (now) describes the division (vibhāga) of (the polarities of) Day and
Night here also:

The Procession of Night and Day

aṃṛa zag fhtzā zērṁṁāī fṝzr; | v 1A

ThīrRīzrṁarvāīāīzr
fē fē-ī̃
sapāde dvyaṅgule tithyā ahorātro vibhajyate || 77 |
prakāśaviśramavaśāt tāv eva hi dinakṣape |

A Day and Night is divided by a lunar day, which extends for two
and a quarter fingers’ space. (Thus) there are two – Day and Night –
because (consciousness and the vital breath has two aspects. One is) Light
(prakāśa) (corresponding to the Day), and (the other is) Rest (viśrama)
(corresponding to the Night)."⁸ (77cd-78ab)

'³ SVṬ 7/62.

⁴ A lunar day - tithi – is on average 23hrs 37 min, varying approximately one hour
each way.
Here Abhinava is talking about the tithi between day and night, (which are
equivalent to the bright and dark fortnight), that divides them from one another. As the
tithi is included in the sixteen (I5 + 1), half
of this ithi is part of the day and half of it is
part of the night (i.e. part of the bright and dark fortnights). This is so even though the
breath is not moving. The movement of the breath takes fifteen lunar days (tithi). It is
motionless for one ‘hidden’ lunar day (ithi). One half of this lunar day is incorporated
into the day that ends (which is equivalent to the dark fortnight), and the other half in
the night that begins (which is equivalent to the bright fortnight). The same happens
mutatīs mutandis with the half tithi at the end of the night (of the dark fortnight) and the
half rithi at the beginning of the day (of the bright fortnight). The process of perception
is synchronized with the breath. As usual, the initial phase is the pure light of
consciousness, free of mental representation (vikalpa). The latter develops gradually,
step by step, from ‘unclear⁷ (asphuṭa) to completely clear (sphuṭatama), to culminate in
the ‘conviction’ (niścaya) with which a cognitive act concludes. At this point, the two
polariṭies conjoin, even as they are separated by the Light at the beginning of one and
the Rest at the end of the other. Thus, the ascending breath (day) begins with Light and
the descending breath (apāna) ends with Rest. The ascending breath ends with Rest and
the descending breath begins with Light.
304 CHAPTER SIX
(A Day and Night) ʻis divided”, that is, arranged in two divisions, as
‘Light and Rest’. Here (in this case), in certain circumstances, Light is
predominant, and in others, bliss, which is Rest. There, when the Light is
predominant, it is Day, otherwise Night, and so he says: ‘there are two — Day
and Night’. Thus, each tuṛi extends for one and an eighth finger (space). The
first half is Day, which is Light, and the other is Night, which is Rest."⁸⁷ That is
said (in the Svacchandatantra):
‘The half tuṭi, (which is the time it takes for) the first emergence (of the
breath) from the lotus of the Heart, is the Day. When (the breath) moves during
the second half tuṭi, it is Night.’¹

'³¹ As is the whole of manifestation, the rhythm of the breath is consonant with the
rhythm of consciousness as it swings from manifestation – Light – to the Bliss which is
repose of the Light in its own nature. The reflective awareness of individual
consciousness, restricted by its identification with objectivity, necessarily participates
nonetheless in the reflective awareness of consciousness that observes, induces, and is
this activity at the Śambhava level. At the individual level of practice (āṉṇavopāya), this
participation becomes evident by mindful attention to the rhythm of the breathing. At
the junctions, the Light aspect of the Day and the Rest aspect of Night form a unity.
When Night begins, the first aspect is Light, followed by Rest. When Day begins, the
first aspect is Rest, followed by Light. In the following verses, Abhinava works out the
details of this consonance between the rhythm and phases of the breath and perception,
that is, the most tangible and subtle expression of the universal (sāmāṇya) pulse
(spanda) of consciousness, that embraces all levels of its manifestation, from the unity
of the innermost cycle of self-reflective awareness (experienced in Śāmbhavopāya), to
that of unity and diversity of the cycle of perception (experienced in Śāktopāya), down
to the diversity of the rhythm of the breathing (experienced in Āṇavopāya).
'³*³ SYT 7/63. Kṣemarāja comments on this verse as follows:
hṛtpadmād ity upalakṣaṇam | tenaikaikasyās tuṭeḥ sārdhapādāṁgulaparimāṇam ādyam
ardhaṁ dinaṁ prakāśarūpam, paraṁ tu viśrāntyātmā rātriḥ | yata iyaṁ bhagavatī
saṁvitprakāśāndamayī, tato yatra yāvan tāv anayā vedyavedakaviśrāntirūpau
prakāśānandāv ābhāsyete, tatra tāvadrīūpe eva dinaniśe | tathā ca maśakādau
sadāśivādau cātyalpātivitatakālatvaṁ tayor yuktam eva | evaṁ ca pratituṭyarádhaṁ
vakṣyamāṇakrameṇa tadaṁśāṁśeṣv api vā tāv ābhāsamānau dinaniśābhedaṁ
samucitaṁ pramātāraṁ prati bhāsayata eva | kadācic ca prakāśasyādhikyam kadācic
ca viśrānteḥ, kadācit tayoḥ sāmyam iti kr̥tvā dinaniśayor vaiṣamyaṁ ca bhavaty
antarbahiś ca |/ 63 1|
‘From the lotus of the Heart’ is (a statement) implying an analogous object
where only one is specified (upalakṣaṇa). Thus, each tuti measures one and a quarter
finger-breadth. The first half is Day, the nature of which is Light. The other is Night, the
nature of which is repose. Thus, as this Goddess is the Light and Bliss of consciousness,
wherever those two, Light and Bliss, which are the repose within the object of
perception and the perceiver (respectively), are illumined by Her, Day and Night
(manifest) there as such. In this way, it makes sense that the two have an extremely
short (span of time) and a very extensive one, as for example, is (the lifetime of) of a
gnat and Sadāśiva (respectively). Moreover, or else in this way, each half tuṛi, according
to the process that will be taught (further ahead), is in the two, manifest in each of its
parts, and they are manifest to the corresponding perceiver as the division into Day and
Night. In some cases, there is an excess of the (phase of) Light and sometimes that of
Repose. Sometimes the two are equal. Arranged in this way (iti kṛtvā) there is a
difference (in the length of) the Day and the Night, internally as well as externally.”
 TANTRĀLOKA 305
Well then, agreed that the (one cycle of a) Day and Night has been
explained to be divided in accord with their relative excellence into (first) Day
and (then) Night. What could be wrong with that? However, the inner division
into Day and Night, which is the exhaled and inhaled breath, described (in this
way), is not in accord with the external sequence of the (cycle of a) day and
night, and (moreover,) ignoring (their) division, it is said that there is a tufi (of
time) between them. This seems to us to be an unprecedented (view)."⁹ With
this question in mind, he says:

ftrāṁtṝar gāhr̥dakīrāṝccaāTTt || 9¢ 1
ī āaradī aīafāī ūaī āīaraā fē-āī |
saṁvit pratikṣaṇaṁ yasmāt prakāśānandayoginī || 78 ||
tau kḷṛptau yāvati tayā tāvaty eva dinakṣape |

¹*Eyery moment, consciousness is associated with Light and Bliss,

and so those two, Day and Night, are such, fashioned as they are by that
(same consciousness). (78cd-79ab)

'⁹ The objection here is that the extra rui divided into two, one for the Day and one for
the Night, supposes that the Night and Day are as if separate, in such a way that an extra
period of time can be added to one and the other separately. Moreover, why should the
one tuṭi be divided into two? Abhinava responds to this question in the next verse,
saying that Day corresponds to the Light aspect of consciousness, that is, its
manifestation as all things. The Night corresponds to the unmanifest aspect of
consciousness, that is, when outer manifestation is withdrawn, as it were, and is
experienced as resting within consciousness, at one within it. The division of the one
tuṭi, at the interface of these two aspects, indicates that they are essentially a unity with
these two aspects. In other words, that extra fraction of time is pervasive. It is not a
separate span of time. Moreover, as he goes on to say in the next verse, the duration of
time of each aspect and that of the time between is subjective.
¹⁰ This practice does not entail any control or regulation of the breath (prāṇāyāma), just
atṭention to it. Without needing to control the breath, it extends naturally, as one
becomes more deeply absorbed in attending to it, and free from the distracting thought
constructs that break up the eternal pulse of universal consciousness into cycles of time
that measure out individual consciousness, that is, cognitive consciousness, split into the
subject and object, conditioned by it. The non-temporal pulse of consciousness is
understood, for the purpose of practice, to come at the end of a series of ever-increasing
cycles of time experienced in the time it takes to breathe, that develop as the reflective
awareness consciousness has of itself strengthens and is maintained through practice,
and of course most essentially, the grace of that consciousness itself. The original
revelation in the Tantras (in this case, for the most part, the Svacchandatantra) is
explained by the Master, as usual, from the perspective of consciousness. Abhinava
acknowledges gratefully that this nondual Trika perspective was taught to him by his
Trika teacher Ś mhbhumáha, and tells us that although others of other Śaiva lineages
have also viewed it in this way, they did not do so with the same clarity and precision
(see below 88cd-91ab).
In the following passage up to 87ab, Abhinava explains how the differences in
the length of the days and nights that we observe in the course of a year relate to the
cycle of the breath. The relative length of the breath remains the same, so where is this
306 CHAPTER SIX
‘Every moment’ means that (consciousness) is always the Light (of
consciousness shining everywhere,) and the Bliss (of repose within its own
infinite nature). Thus, consciousness arises in this way for perceivers
(variously), according to the degree in which they are intent on perceiving
(their) object – for some, for a moment (kṣaṇa), a cosmic age (kalpa), or for
others, just the closing of the wink of an eye (nimesa).
Thus, he says:

gīraaa fe dfatṁēzāīzāgaaz u2 1
Ṭīaīāṝ eTṛ: hzaā] f-ī aīṁ aāt |
yāvaty eva hi saṁvittir uditoditasusphuṭā || 79 ||
tāvān eva kṣaṇaḥ kalpo nimeṣo vā tad astv api |

To the degree in which emergent consciousness has emerged very

clearly, to that degree a moment is a cosmic age (kalpa) (if clear), or (if
unclear,) the batting of an eyelid – so too (is it with) that (Day and Night).¹”¹
(79cd-80ab)

Well then, let that also be (as you say), what can be wrong with that?
(However,) there (in that case, the question arises whether) the intent (of
consciousness) to perceive the object or (its) intent to rest in its own nature are
on an equal footing or not? With this question in mind, he says:

difference represented? Abhinava responds that the difference is found within

consciousness. It is not necessary to represent it in the breath because the sense of time
passing concerns consciousness and its own reflective awareness. Time is not really due
to a modification of the outer world, hence the relative lengths of the breaths remain the
same. The difference lies in the states of consciousness and the nature of consciousness
itself. In this perspective, consciousness has two fundamental aspects. One is its
essential nature as consciousness as such. This is reality itself, all of it, affirming itself
perpetually as it is. This is eternal and fundamental consciousness. It is the ground
which sustains and encompasses its dynamic temporal aspect, which is cognitive. This is
consciousness engaged in perception, that is, the dynamic, cyclic interaction between
subject and object – perceiver and the perceived. This is temporal cognitive
consciousness. Time in this perspective is the measure of the act of perception. This
time is not measured by phases of the outer Moon or the movement of the Sun through
the heavens, it is measured by the activity of its own reflective awareness. As with the
phases of the breath, the Sun, Moon and the periodic kindling of Fire, which are the
paramount measures of time in the physical world, represent the measures of the
luminous, illuminating and illuminated activity of the phases of perception. This is
where time is primarily experienced and operates. Abhinava now expounds the phases
of this cycle of time.
'! These exemplary spans of time, from tiny to immense, coincide with the degree in
which the reflective awareness of the objective, temporal content and form of cognitive
consciousness (saṁvitti), which is the source and ground of all spans of time, has
developed, and its nature as such thus becomes evident. This the objective, temporal
aspect of consciousness develops with respect to its subjective non-temporal aspect. The
temporal objective and non-temporal subjective are like the pans of a balance, that tip to
and fro according to which of the two is the heavier. The one balance is reflective
awareness, the pans are subjective and objective awareness.
 TANTRĀLOKA 307

3qṛaTṁaīāī fāīṁāēkhī’RacG: | ¢ |
āīaāaTaāīā-̃ afēzraṁcāīṉ |
yāvān evodayo vitter vedyaikagrahatatparaḥ || 80 |I
tāvad evāstamayanaṁ veditṛ svātmacarvaṇam |

To the degree in which the dawning of consciousness, which is its

one-pointed intent to perceive (its) object, (takes place),'² such (to a
corresponding degree) is (its) setting, which is the perceiver (who) is the
(blissful) relish of its own nature. (80cd-81ab)

(Individual) ‘consciousness’ is (nothing but universal) consciousness

(saṅvid). (Its) ‘settīng° (takes place) due to the decrease of the light of
objectivity. (The blissful) ‘relish’ (of its own nature) is the repose (viśrānti)
(within it). (Saying that they correspond) indicates that (the two) are equal
(sāmya) (and in balance).
Surely, even when (consciousness is) intent on resting in its own nature,
inner objects such as (the feeling of) pleasure continue to exist, and so the intent
to perceive them would not decrease; how then can they be both on the same
footing (tulyakakṣa)?
With this doubt in mind, he says:

3ī| ī aāaāaiī Ṁã aĩaĨN gaõṀṁ I| ¢2 1

Ṁ ̄rhyfkĩś
re frī
vedye ca bahir antar vā dvaye vātha dvayojjhite || 81 II
sarvathā tanmayībhūtir dīnaṁ vettṛṣthatā niśā |

Day is in all respects a state of oneness within the object that can be
internal or external, of both kinds, or transcend both. Night is the stable
condition (of repose) within the perceiver. (81cd-82ab)

Whether the object is ‘internal or external’ʼ, or there is none, what

purpose could be served by it? Insofar as there is a state of oneness (with it), it
is ‘in all respects⁷ ‘Day’. ‘Night is the stable state of the perceiving subject’

¹9² The practice to which Abhinava alludes here is, as always, to pay attention to reality.
In the course of exhalation, attention is directed to the object, whether physical or
mental, that manifests before the perceiver as external to himself, although necessarily
always within consciousness. In the course of inhalation, attention is directed to the
perceiver, in which objectivity ceases in the darkness, as it were, of the subject, which is
never manifest as an object. This emergence of manifestation into objectivity and its
submersion within subjectivity is the inner breathing of consciousness. Abhinava
outlines here the details of this breathing as one phase leads to the other. By attending to
them, they are recognised to be equally consciousness, because to experience reality in
this way is to recognise that the object is essentially a manifestation of consciousness,
and that the perceiver is that same consciousness at rest within itself, which it always is.
308 CHAPTER SIX
and repose within its own nature. This is what we intend to say. Thus, to the
degree that there is (any) perception of the object (as one with consciousness),
to that degree it is Day (in this sense). Otherwise, it is Night (when the subject is
experienced in that way). As (the venerable Kṣemarāja) says:
‘thus wherever and to whatever extent Light and Bliss manifest, by
virtue of that (consciousness) on the plane of the perception of the object and
the repose of the perceiving subject, there, and to that degree, there is Day and
Night.⁷¹³
Thus, Day and Night are on an equal footing. There is no fixed rule here
(in this case; both may increase or decrease or otherwise vary equally.
Consciousness remains unaltered). (Saying that this oneness can also)
‘transcend bothʼ’ strengthens the (view advanced here that) objectivity is not
newly formed; (moreover,) it says that that (objectivity) arises in this way (as a
state of oneness). Its (independent) origination (saṁbhava) īis not being
indicated in this way. It is not possible for external objectivity not to be internal
(that is, within consciousness) (anantar).
The particular form of consciousness described is due the predominance
of either its Light (that shines as all things) or the reflective awareness (it has of
itself). Does this (distinction) also apply to the perceiving subjects? With this
question in mind, he says:

āfēzaṁ raraī-āī ōāī ̄̄ajafatT: | ¢ 11

veditā vedyaviśrānto vettā tv antarmukhasthitiḥ || 82 ||

The perceiving subject is resting in the object, while the cogitating

one is turned inward.¹⁴ (82cd)

‘The perceiving subject’ (veditṛ) is the knower (jñātṛ) (who knows that
something is perceived objectively but does not determine its specific nature),
and the ‘cogitating subject’ (vertr) is the one who cogitates (vicārayitṛ) or
reflects (inwardly on what has been perceived in order to discern what it is).
Thus, in one circumstance the Light (of manifestation) predominates, and in
another, the reflective awareness (of the Light and its manifestations). Thus, the
subject (pramāṭr) is of two kinds.
The cogitating subject is also of two kinds and so he says:

IĀEEIECEKÉĒITṭIEIEEEEAETĪI
purā vicārayan paścāt sattāmātrasvarūpakaḥ |

¹³ SVTu ad 7/63.
'⁴ In the next lines (82cd-84ab), Abhinava focuses on the subjective awareness that is
set in relation to objectivity, inviting a more attentive development of the reflective
awareness of the perceiver in the phases of its perception of the object, moving thereby
through the entire gamut of the states of consciousness from waking to deep sleep, even
as it abides in a fourth state beyond, that encompasses them all. In this way, he helps the
yogi understand the fundamental ways in which his subjectivity operates in order to
perceive its object.
 TANTRĀLOKA 309
(The latter is of two kinds. The first is the subject who is) initially
engaged in cogitation, (and the second) is the subsequent one, who is just
(the pure) Being (of awareness devoid of objectivity) (sattāmātra). (83ab)

The point is that the inner attainment of one’s own nature (is achieved)
by (the exercise of) reflective awareness (vimarśa).'” Here in this way, one
should observe the threefold practice (vidhi) as the reality (artha) which is
knowledge (jñāna), cogitation (vicāra) and Being, by virtue of which one
attains (the recognition of the true nature of the corresponding) three aspects of
the perceiving subject.' This is the sense (of what he says).
Here (in this context), by the way, he describes the nature of the waking
and other states:

STTIGṬTI
TTI JT"T: TITĪ; I| ¢33 1
m.: gd er⁷ hē̄mārzgdzaṉ|
jāgrad veditṛtā svapno vettrbhāvaḥ purātanaḥ || 83 I|
paraḥ suptaṁ kṣaye rātridinayos turyam advayam |

The waking state is the perceiving subjectivity (that rests in

objectivity), the dreaming state is the initial (purātana) (introverted)
cogitating subjectivity (vettr), the subsequent one is deep sleep. The fourth
nondual state (arises) when Night and Day come to an end.¹⁷ (83cd-84ab)

‘The waking state’ (is the perceiving embodied subjectivity that) is due
to the predominance of the state of rest in objectivity. ‘The preceding’

⁹³ Read vimarśenāntarīka for vimarśanāntarīka.

'“⁰ The individual perceiving subject set in relation to the object with which it is engaged
in the act of perception is of two kinds. One is predominantly based on the Light of
consciousness, that shines as the objectivity which it perceives within itself, as it were,
as the perceiver who knows its existence. In the other, the reflective awareness and bliss
of subjectivity predominates. The former is the one who knows the object and rests in it.
The other, free of thought constructs, rests within its own subjectivity, which is just pure
Being alone. Thus, there are three moments in each act of perception that are reflected
in the movement of the vital breath. These are the initial perception itself, which is
objective. The second is the cogitation of its specific nature. The third rests in pure
Being, but does not, at the individual level of ignorance, reflect on its own
unconditioned universal and transcendental nature, but is immersed instead in the sense
of the undefined existence of the perceiver, free of objectivity. In the following verse
these three phases of perception, knowledge (jñāna), cogitation (vicāra) and Being
(sattā) are equated with the states of waking, dreaming and deep sleep. These three
fundamental aspects of the conscious state of the perceiving subject can be experienced
as one’s own by paying attention to the movement of the breath, which mirrors that of
consciousness. Grasped together in this way, they are experienced in the higher
undefinable fourth state of consciousness, which is that of the pure consciousness of the
universal perceiver.
'⁷ Concerning the states of consciousness, see below 10/227cd ff. and IP 3/2/15-17;
Also, Dyczkowski 1992b: 28-34.
310 CHAPTER SIX
((introverted) cogitating subject (vertr)) is the state of the reflective subjectivity
(vimraṣṭrtā).⁸ ‘The dreaming state’ (arises) because the object is to some
degree secondary. ‘The subsequent one’ is established in just (pure) Being
alone (sattāmātra). (It is) ‘deep sleepʼ, that (arises) because the disturbance of
objectivity (vedyakṣobha) ceases.'” (The fourth state) is ‘nondual’, (in which)
difference between perceivers also falls away (just as the difference between
objects does in deep sleep). This (verse) recalls (to mind) the saying: ‘the state
of the vital breath is (the state of consciousness) as the nature of all things.”²⁰
Surely (one may ask), sometimes the external day and night are equally
long and sometimes not — what is the reason for this? With this question in
mind, he says:

āa|
r*IEPIIKĒZEITĪĒĀĒḺIṬṬĀĪĀI
āTaēhaTTd dq āaāī āRīērTgcdī |

kadācid vastuviśrāntisāmyenātmani carvaṇam || 84 ||

vedyavedakasāmyaṁ tat sā rātridinatulyatā |

Sometimes the repose in (outer objective) reality (vastu) and the

relish (of consciousness) within oneself are equally long. This equality of the
knower (vedaka) and the known (vedya) is equivalent to the equality of
Night and Day.¹¹ (84cd-85ab)

¹³ There are thus these three state of subjectivity, corresponding to the three state of
consciousness: 1) Waking state – the perceiving subjectivity (veditṛtā) centred on outer
objectivity. 2) Dream state – the cogitating subjectivity(vettrbhāva) centred on the inner
mental objects of thought. 3) State of deep sleep – reflective subjectivity (vimraṣṭrtā)
immersed in the subject polarity with no objectivity. Presumably, they are the
perceiving subject’s states, corresponding to the three phases of knowledge (jñāna),
cogitation (vicāra) and Being. Cf. SSū 1/8-10: “Knowledge (born of sensory perception)
is the waking state. Dreaming consists of thought constructs. Deep sleep is Māyā, the
lack of discernment.’ As Kṣemarāja understands the sūtra that follows, that is, ‘the
enjoyer of the three states is the Lord of the Heroes’ʼ, it refers to the liberating
experience of the Fourth state. The ‘three states’ are those of waking, dreaming and
deep sleep, while the Lord of the Heroes is the yogi who, having discovered his true
divine identity, is master of the senses, and hence perception. Mindful of the true nature
of subject and object in all three states, as aspects of the one consciousness in the Fourth
state, he is no longer a victim (bhogya) of these states, rather he is their master, and so
achieves liberation while yet alive. See Dyczkowski 1992b: 36.
¹⁹ The object ‘disturbs’ the perceiver, arousing him out of the rest he enjoys in his own
nature, stimuḷating him to look outward.
² This statement is half a line of a śloka. Even so, it may well be from Kallaṭa’s
Tattvārthacintāmaṇi, which seems to have consisted of brief aphorisms. One can say, at
least, that it is in consonance with the subject and tenor of the other passages that have
been recovered from it.
¹¹ These two lines are a condensed paraphrase of the three lines quoted by Jayaratha
from an unnamed source. This may well be the Triśirobhairava Tantra, which
repeatedly refers to polarities in terms of the relationship between subject and object.
 TANTRĀLOKA 311
Sometimes rest in the object and in one’s own nature are equal and
equivalent (tulyakakṣya). That corresponds to ‘the equality of the knower and
the known’ʼ. Impelled by that, Night and Day are in a state of equality that all
yogis call the Equinox (viṣuvar), and (say) is a greatly auspicious time
(mahāpuṇya). As is said:

Moreover, we know from citations that it taught much concerning the Moon, nectar and
lunar cycles. as well as the projection of cycles of time into the breathing cycle.
Cole (2009: 10): “The Earth is not rotating in a perfectly upright position —
there is a slight tilt relative to the revolution around the sun. The north/south pole is 23.5
degrees askew from the perpendicular angle of the ecliptic.”

.a3š
T hlalion axis of Earth
ipúi AÁ/Ṟ is tilted 23.5 degrees
Edipic ẽ2 -– ;.; ṝ- with respect to its
s orbital plane (ecliptic)

The difference creates the seasons as the Earth revolves around the Sun. This
gives two equinoxes and two solstices.

Autummal
(©
(5p)¹anx

- .N.3 ÇḶ Stmmer
Winter
Solstice Ḍ Solṣtice
.__“M
5. —

Vernal Equinox €
The length of the day increases in one half of the year and decreases in the
other. Thus, there are two days every year, one in the autumn, the other in the spring,
when the length of the day and night are equal. These two equinoxes correspond
inwardly to the equal balance of the two breaths. This inner equinox (viṣuvat) marks an
inner state of perfect balance, in which yogis experience the higher, fourth state of
consciousness. According to Utpaladeva: “This triad (of waking, dreaming and deep
sleep) should be abandoned, since, as the inhaled breath (prāṇa) etc. predominates and,
consequently, (authentic, free) agency becomes subordinated to it, there is union with
pleasure and pain, essentially consisting in the attenuation or intensification of this
(freedom). The vital breath, constituted by the rising and falling breath, is present in
everyone in the dreaming and waking state. In deep sleep the breath called samāna
(Equal One) is present, consisting of the interruption of those, in a way similar to that
which occurs during the equinoxes. Flowing upwards through the middle path, the
breath is called udāna JMH Moving). It is the fourth state made of Fire, it

(the ‘pervasive breath’), whose essence

¢ is all.⁷ ĪP 3/2/18-² 20. (translation by Torella with
some modifications).
312 CHAPTER SIX
“Whenever one rests in (outer objective) reality and relishes (at the
same time) (consciousness within oneself) by virtue of the equality of the object
and (its) perceiver, that then (is said to be) the equality of Night and Day. This
yogis call the Yoga of the time of the Equinox.”²

Moreover, in the same way, when there is more rest or its opposite
within the object or the subject, then the Day or Night are (respectively) longer,
(or if) otherwise, they decrease. He says that:

ṇ̄ fasrtzcktkrār fe-rkara ā̄ 1. c. 1
ṭIR:iSēi e|TúGḺŪĀCḶEEHĪ
[GICIE;GeIĪEEAĀEĀĒGIĪĒZIUIAGAṬIA-HI
vedye viśrāntir adhikā dinadairghyāya tatra tu Il 85 ||
nyūnā syāt svātmaviśrāntir viparīte viparyayaḥ |
svātmautsukye prabuddhe hi vedyaviśrāntir alpikā |I 86 ||

When (consciousness) rests more in the object, this makes the Day
there longer, and rest in one’s own Self shorter. Conversely, when the
desire for one’s own nature awakens, the opposite takes place, that is,
repose in the object diminishes.² (85cd-86)

(Rest in one’s Self) is ‘shorter’; otherwise repose in the object would

not be longer (than that). The sense of ‘would be’ is that this is the reason for
the decrease in (the length of) the Night. ‘Converselyʼ, when the repose of
one’s own Self is greater, objectivity is, otherwise (i.e. lesser). This is because

The Yoga of the Equinox is the rise of Kuṇḍalinī that takes place by the equalization
of the Solar and Lunar breaths. See Dyczkowski 2009, vol. 1, 92. For a definition of the
inner equinox (viṣuvat), see below 6/206cd-207ab and for a detailed discussion the
notes.
²⁰³ Abhinava is presenting an expanded paraphrase with a comment of his own in the
last line of the text Jayaratha quotes in the commentary. By introducing Abhinava’s
statement that ‘one should explain the sequence of the decrease and increase of Day and
Night in this way’ (6/87ab), saying that ‘(now) he declares that this view is (correct and)
reasonable’, Jayaratha is telling us that Abhinava is drawing from an unnamed source,
and that these verses, i.e. 6/84cd-86, should be read together as part of it. The source, it
seems to me, is most probably the Triśirobhairava. We know that it taught the
projection of cycles of time into the breathing cycle (see above 6/23cd-24ab and 24cd-
27ab). Moreover, its idealism is well attested in citations from it, and so too, repeated
references to the relationship between subject and object (a good example are the
passages condensed into 8/12-15ab). At any rate, this reference is most probably drawn
from the same text that is quoted in the commentary on the previous verse:

“Whenever one rests in (outer objective) reality and relishes (at the same time)
(consciousness within oneself) by virtue of the equality of the object and (its) perceiver,
that then (is said to be) the equality of Night and Day. This yogis call the Yoga of the
time of the Equinox.”
 TANTRĀLOKA 313
‘when the desire for one’s own nature (awakens)’, that is, when the desire to
rest (within one’s own nature awakens), it expands, and repose in objectivity
decreases, in such a way that the length of the Night increases and that of the
Day decreases. That is said (in the following verse):

‘The increase of the modality of objectivity makes for a longer Day. In

the same way, (the increase of) the modality of repose within one’s own nature
extends (the length of) the Night.”

(Now) he declares that this view is (correct and) reasonable.

ōetācnv-tētE
T
ittham eva divārātriny ūnādhikyakramaṁ vadet |

One should explain the sequence of the decrease and increase of

Day and Night in this way. (87ab)

Surely, (one could object that, although) Night and Day are (both
equally) internal and external, for the aforementioned reason, in the course of
emanation, they differ (from each other) as either the Light (of consciousness)
or (its) reflective awareness predominates, and so they are different for each
perceiver.” Do (they) differ in the same way for each external world also or
not? With this question in mind, he says:

3qeṛ] āR̥TERTJTITRTĀTE
I JT I ¢ I
ī gŪāṁāīs̃
āgṁī āttēaā 1
yathā deheṣv ahorātrany ūnādhikyādi no samam || 87 ||
tathā pureṣv apīty evaṁ tadviśeṣeṇa noditam |

Just as within the bodies (of living beings) the Days and Nights
(throughout the year) that decrease and increase (in the length) are not
equal, the same (takes place) within the world orders (pura), however it has
not been taught³” in detail in this way (in their case). (87cd-88ab)

²⁰⁴ Note that Jayaratha extends the identification of Day and Night with Light and
Repose, respectively, to that of Light and reflective awareness.
²⁰³ Gnoli would emend noditam - ‘not mentioned’ to coditam - ‘taught’, as is required i
we follow Jayaratha’s understanding of the word ‘that’ as referring to the body. But one
could equally well accept the reading without emendation. In that case, we could
translate that ‘that has not been taught in detail’, that is, in relation to the world orders at
all, or in detail, in either case, whether the body or the outer world. Indeed, the
exposition of the cycle of Day and Night within the breath is relatively brief. Anyway,
the change of the lengths of the days throughout the year is not represented in the breath
(which is ‘within the body°). This matter is also not discussed in Chapter Eight, which
deals with Śaiva cosmology, although reference is made to changes in the motion of the
sun in the two halves of the year as the ‘northern’ and ‘southern’ paths. It has only been
314 CHAPTER SIX
(It has been taught) ‘in detail’ in relation to the body (in this world and
within consciousness). It is explained in that way with the intention (to explain)
the reason for the attainment of this or that (particular) fruit (according to the
degree of success achieved in this practice).
Surely (one may ask,) what is the authority (that sustains this teaching)
concerning the division of Night and Day? With this question in mind, he says:

ġatākrTTTHĪRTTTTHITATAT I| C¢ I
ft-ārē+i sjriytcāāqyzq |
śrītraiyambakasantānavitatāmbarabhāskaraḥ || 88 |I
dinarātrikramaṁ me śrīśaṁbhur ittham apaprathat |

The venerable Śambhu(nātha), who is the sun of the extensive sky

of the lineage of the venerable Traiyambaka, taught me the procession of
Day and Night in this way. (88cd-89ab)

Thus, the division (of Night and Day) made by others in another way
should not be adopted, and so he says:

ġṃd-ī-ṬGaāē
īḤ TGTTGTT: I ¢8 I
Ṝa aām gū aT#zaāsṝr|
ḶEĪEHEÉEAḤ TSTĪTTJTHTĪTTTĪ I g |]
³TggIaū’fēzīdiī
ē Ūd̃īq |
śrīsantānagurus tv āha sthānaṁ buddhāprabuddhayoḥ || 89 l|
hṛda ārabhya yat tena rātridivavibhājanam |
tadasatsitapakṣe ‘ntaḥ praveśollāsabhāgini || 90 ||
abuddhasthānam evaitad dinatvaṁ na kathaṁ bhavet |

The teacher belonging to the Śrīsantāna³⁰ says (instead) that the

division of Day and Night” relates to the place, beginning with the Heart,
of (two alternating polarities that follow one another, that is,) the
Awakened (that corresponds to the Day) (buddha) and the Unawakened
(that corresponds to the Night). (But that is not correct). This ‘location of
the unawakened’ contains the outpouring of (the initial) entry into the dark
fortnight (that is, into the beginning of exhalation). How is it that it is not
Day? (89cd-91ab)

accommodated into the phases of the act of perception. Indeed, one could not do so
anywhere else.
²A §rīsantāna or śrīṣantati is associated with the dualist-cum-nondualist Śaivism (see
comm. 1/7) founded by Śrīnātha. Below, in 37/60cd-61ab (60) Abhinava tells us that his
teacher in this lineage was the son of Bhūtirāja. See above, note to 1/9.
²⁰⁷ Read rātridiva- for rātrindiva-
 TANTRĀLOKA 315
The previous (teachers) have said that the first location, which lasts for
half a tuṭi, of the exhaled breath (prāṇa), that begins in the Heart and (moves)
up to the End of the Twelve, is that of the awakened. The one that follows is
that of the unawakened. By indicating in that way the location of the places of
the awakened and the unawakened (that alternate one after another in the flow
of the breath), Night and Day have been divided up, as is proper in accord with
(that) view (samākhya), such that the location of the awakened is the Day and
that of the unawakened is the Night, and so accords with reality (tattvayukta).
But as there is no difference in their location within (the initial moment of) the
flow of the inhaled breath (apāna), then the location of the unawakened, which
is conceived to be the Night, would be Day. Thus (what was said) previously
and subsequently contradict one another.²⁴⁶
We do not say this with any animosity, (n0) respected person has been
criticized. Thus, he says:

3T JN+ ī aī ṁ̄ JIGHTTCTT:I| 82 1
ā q afē ftraāī: ḍcdẽṁrst: |
alaṁ cānena³⁰ nedaṁ vā mama prāṅmatamatsaraḥ || 91 I|
heye tu darśite śiṣyāḥ satpathaikāntadarśinaḥ |

Let this suffice. Nor is this hostility on my part to the view of those
who have come before me. When (the view) that should be rejected has
been presented, disciples perceive the true path (by themselves). (91cd-
92ab)
Now he presents the main subject at hand.

The Lunar Month

AIRGTĪ; JTTITĀT JTT TĪTTIa: JIJĪ I RR I

TTATTTĪTT-arēhi ārōī JfāīcīfercāṀrā |
gīevī-āūgī%
aāīaāī vāṣḹ āfā: 1| <3 1
aTrazāā a fīgz mīaḥ ōñīfevrq |

²⁰³ The view here is that the first digit (kalā) of the dark fortnight (which corresponds to
exhalation - prāṇa – from the Heart to the End of the Twelve) is Day, the second is
Night, the third is Day, and so on up to the fifteenth, which is Day. The first digit of the
bright fortnight (which corresponds to inhalation, apāna, from the End of the Twelve to
the Heart) should be Night, but this is impossible, because it coincides spatially with the
fifteenth digit of the dark fortnight, which is Day. Or, looking at it another way, the
sixteenth place, which is in between the two breaths, is Night. This would be followed
by Day as the beginning of the movement of the breath. Again, for the series of fifteen
to end on an unawakened place, i.e. Night, it should begin with Night.
²⁰⁹ Read cānena for vānena.
316 CHAPTER SIX
vyākhyātaḥ kr̥ṣṇapakṣo yas tatra prāṇagataḥ śaśī || 92 ||
āpyāyanātmanaikaikāṁ kalāṁ pratitithi tyajet |
dvādaśāntasamīpe tu yāsau pañcadaśī tuṭiḥ || 93 ||
sāmāvasyātra sa kṣīṇaś candram prāṇārka āviśet |

The dark lunar fortnight that has been explained is where the
Moon is present in the exhaled breath (prāṇa). Its nature is to nourish, and
so it releases (its energies, the) lunar digits, one by one, (each) lunar day
(tithi) (into the Sun and feeds it). The fifteenth tuti, which is close to the End
of the Twelve, is the Dark Moon (amāvasyā). Here, the Sun (of the exhaled
breath), exhausted, it enters the Moon (of inhalation).²¹⁰ (92cd-94ab)

(The Moon is) ‘present in the exhaled breath’ because that is where it
predominates. Thus, whatever be the lunar day that is present in the location of
(its corresponding) tuṭi, into which the Sun of the exhaled breath (prāṇa) enters,
the Moon of the inhaled breath is present (there) within that particular (one) as
nourishment for the gods etc.¹"™ For that reason ‘it releases (its energies, the)
lunar digits, one by one’ʼ. (Thus, it is gradually) exhausted as the digits
diminish one by one progressively, until that itself is exhausted because all that
remains is just (one) digit, and so, located close to the End of the Twelve,
during the New Moon, which is the fifteenth ruṭi, ‘the Sun of the exhaled
breath exhausted, it enters the Moon (of inhalation)” and merges into it. That
is said to be its external setting (marking the end of the bright fortnight).²¹²

²¹⁰ Read candraṁ prāṇārka for candraḥ prāṇārkam K15 is the last phase of the waning
moon. The Moon becomes new at the end of this phase, and enters the inhale of the
waxing phase.

” Edf
the Telve 4

²¹ Read surādīnām āpyāyanarūpeṇa for surādīnām apānarāūpeṇa.

²¹² The inhaled breath ~ apāna – progressively fills the storehouse of the psychophysical
organism with vitality. In the course of exhalation – prāṇa – the energies of the Moon of
inhalation are progressively deposited, one by one, in the corresponding places of its
upward flow, thereby distributing the vitality gathered together in the course of
inhalation. The yogi, mindful of this process, cultivates the awareness that this vitality is
an offering to the body, senses and mind, a libation of lunar nectar to the deities who
reside and govern them. In this way, as the exhaled breath ascends, one by one, the
digits of the lunar nectar-like vitality gathered in inhalation are offered to the Sun of the
exhaled breath, just as when bathing, water sanctified with Mantra is poured in the
direction of the sun as a libation. In this way, one drop after another of lunar nectar is
 TANTRĀLOKA 317
Nor is that said without grounding (in scriptures) and so he says:

EiĀFEāEeae IfEI⁵VT ET ĀEr HIEṈI

srṛsīṛīṀ Ṁ̃ ṝrar fṣavaṝ fōrasstoīī|
TTTTTI ĠṜ ṬRTTRGTTI || Q4I
uktaṁ Śśrīkāmikāyāṁ ca nordhve ‘dhaḥ prakṛtiḥ parā || 94 |I
ardhāráhe kramate māyā dvikhaṇḍā śivarūpiṇī|
candrasūryātmanā dehaṁ pūrayet pravilāpayet || 95 ||

And it is said in the venerable Kāmikā:²³ ʻ‘the supreme form of

Nature (parā prakrti) is neither above nor below. (It is) Māyā, and
essentially Śiva. Itis in two parts and moves (along)in two halves. As the
Moon and Sun, it fills and empties the body.” (94cd-95) (94-95ab)

Here indeed, (according to this teaching), ‘Nature’ is ‘supreme’,

(perfectly complete and) full, and so is ‘essentially Śiva, thatis, not separate
from (Śiva), the possessor of power. As consciousness that gives rise to the
universe, it is ‘Māyā’, that conceals its own nature and initially pours out (of
itself) as the vital breath. (As such,) it is ‘in two parts’, that is, it is of two
kinds, as the exhaled (prāṇa) and inhaled (apāna) breath. As such, ‘it is
neither² just ‘above nor below’. Rather it ‘moves (along) in two halves’ as the
upward and downward current (of the breath). The meaning is that it flows,
divided equally within the right and left channels (nāḍī). Thus, residing on the
plane of the exhaled and inhaled breath, supreme consciousness, as the Moon
(of īḍā, the left channel,) nourishes, that is, fills the body and, as the Sun (of

consumed until the breath reaches the End of the Twelve, where only the fifteenth digit
of the New Moon remains, which dissolves completely into the Sun of exhalation, now
fully risen. Then in the course of inhalation, the Moon grows again until it becomes full
in the Heart, and the cycle is repeated with the following exhalation. In this way the
exhaled breath which distributes the vitality gathered by inhalation to the ‘gods’ of the
senses and the rest of the psychophysical organism is inwardly nourished by the Moon
of inhalation.
²¹³ Emending śrīkāmikāyām to śrīkālikāyām would be supported by Kṣemarāja, who
quotes 96-97ab (95cd-96) in his commentary on the Sāmbapañcāśikā (verse 27),
attributing the citation to the Kālikākrama. There are no variants. After quoting this
passage he writes: iti śrīkālikākramādiṣṭanītyā viśvadevatāṁ paramārthe svātmani
camatkurvan | ‘Thuṣ inspiring (the God who is) AIl Gods with wonder within ultimate
reality which is His own nature by this teaching imparted by the venerable Kālikākrama
etc.’ However, I take this to be a mistake, because when Kṣemarāja quotes the same
lines in SvTu ad 7/66cd, he says that they are from the Śrīkāmikā. The lines 6/94cd-
97ab (94-96) are all, most probably, from the same source. There are other instances of
feminine Kāmikā agreeing with saṁhitā, replacing the masculine Kāmika agreeing with
āgama or tantra (see above note to 4/25cd-27 and entry on Kāmika). Finally, we know
of no references from the Kālikākrama prior to Kṣemarāja.
²¹⁴ Here the supreme nature (parāprakṛt) is identified with consciousness. When it is
the source of the vital breath, it assumes the form of Māyā, which is divided into two
parts, namely, the upward moving Sun of prāṇa and the downward moving Moon of
apāna, which dry out (i.e. empty) and feed (i.e. fill) the body, respectively.
318 CHAPTER SIX
piṅgalā, the right channel), by the decrease of the digits of the Moon, empties it
out, that is, dries out (the body). This is the meaning.
Surely (then, one may ask,) why do the digits of the Moon decrease?
With this question in mind, he says:

The New Moon

TJā arzēũṛ fzaṛ ũīṣmaāī a: |

ftaf a 3a. a axTdg ī: T. 1| Q⁶. 1A
STI STTTRTa āTTHTTTAT
fāadrfdtdīr 1
amr̥taṁ candrarūpeṇa áviádhā ṣoḍaśadhā punaḥ |
pibanti ca surāḥ sarve daśapañca parāḥ kalāḥ |) 96 ||
amā śeṣaguhāntaḥsthāmāvāsyā viśvatarpiṇī|

(The immortal) nectar (amṛta) in the form of the Moon is of two

kinds,¹⁶ and again, sixteen kinds. AIl the gods drink the other fifteen digits.
Amā,³⁶ hidden in the cave¹¹⁷ of the remaining (digit within the End of the

²"³ Quoting these lines in the SvTu ad 7/66cd, Kṣemarāja comments: dvidheti
kalāpañcadaśaka-bhitibhūtātiṣvaccharāpatayā dr̥śyamānasitapakṣa-
pañcadaśakalāmmanā cety arthaḥ | 6 1
‘(The Moon is of) ‘two kinds’. (One kind is) in the form of extremely clear
(translucent) (svaccha) (energy) that serves as the ground (bhitti) of the fifteen (lunar)
energies, and (the other comprises) the fifteen (lunar) energies that are perceived in the
bright lunar fortnight. This is the meaning.' Jayaratha’s explanation echoes
Kṣemarāja’s.
¹¹⁶ Amā is in the End of the Twelve, not the heart located in the chest. Jayaratha doesnʼt
tell us where Amā is. He has no need to do so, as Abhinava himself has just told us that
himsṣelf above in 92cd-94ab. Kṣemarāja quotes these lines in the SyTu ad 7/66cd
atṭributing them to the Kāmikā. His introductory statement makes this quite clear. He
writes:
kr̥ṣṇapakṣarūpeṇordhvacāreṇa prakṛtasya prāṇasya yaḥ saṁhāraḥ, sa eva
pravēśitapūrva-prāṇāvasthitameyacandrasya pratituṭyekaikakalākrameṇa
amāvasyāntaṁ pañcadaśa-kalānāṁ saṁkṣaya ity arthaḥ |

‘The withdrawal of the natural exhaled breath by its upward movement in the
form of the dark fortnight is the waning away of the fifteen lunar energies up to the New
Moon by the successive (passage) of each (corresponding) uri of the Moon of
objectivity, located in the exhaled breath that has entered previously. This is the
meaning.³
²⁷ Cf. KathU 6/7-9 concerning the cave of the heart (guhā):

She who comes into being through the breath of life,

from whom the Gods all took their birth,
the Boundless Goddess of Infinity,
who enters the cave (of the heart) and dwells there -
 TANTRĀLOKA 319
Twelve,) is the goddess of New Moon (amāvāsyā), that offers libation to all
the universe.¹²¹⁸ (96-97ab) (95cd-96)

This, I now declare, is that! (7)

Fire the All-Knowing, hidden within the fire sticks

like the seed of life cherished by pregnant women,
worthy of worship daily offered
by revered men bringing their oblations —
This, I now declare, is that! (8)

That from which the sun arises,

into which it sinks to rest,
that in which all the gods are fixed
and beyond whose reach no one can go –
This, I now declare, is that! (9) Hume’s translation.
²"⁸ Cf. Sāmbapañcāśikā 27:
somaṁ pūrṇāmṛtam iva caruṁṅ tejasā sādhayitvā
kr̥tvā tenānalamukhajagattarpaṇaṁ vaiśvadevam |
āmāvasyaṁ vighasam iva khe tatkalāśeṣam aśnan
brahmāṇḍāntargṛhapatir iva svātmayāgaṁ karoṣi l

‘Like the Lord of the House (gṛhapati) within the Egg of Brahmā
(brahmāṇḍa), You are performing Your own sacrifice (of Your own nature to Your own
Self). (You do this) having obtained the Moon (soma) that, filled with nectar by (Your
own) radiant energy (tejas), is as if sacrificial food (caru). By means of that, the
universe is offered as libation through the mouth of Fire to (the God) of the New Moon,
who is All the Gods, whilst consuming within the Sky (of consciousness) that remnant
of the digits (of the Moon), which is like the residue of an oblation of food (vighasa).
(27)
Kṣemarāja comments: he cidarka ! brahmarandhrāvasthitaśāktabrahmopa-
lakṣitasyāṇḍasya antar iti dharāmūlamāyāśaktyaṇḍacatuṣṭayasya madhye grhe
svātmayāgaṁ karoṣi | kiṁ kṛtvā ? somaṁ rūpādipañcadaśātmakam evaṁ tejasā
nijamarcivisphuraṇena pūrṇāmrṛtaṁ carur iva sādhayitvā ekaikatra ca tattve ‘pi
ṣaṭtriṁśattattvarūpatã iti kr̥tvā viśvãtmanijaśāktāmrṛtābhāsamayaṁ svasaṁniviṣṭaṁ
vidhāya | aānala udānavahnīr mukhaṁ prāptyupāyo yasya brahmādyanāśritānta-
kāraṇādhiṣṭhītadharādiśivatatvāntādhva-viṣphāramayasya jagatas tasya tarpaṇaṁ yat
tad eva vaiśvadevaṁ yāgaṁ tena somena caruṇā vidhāya tasya somasya kalāśeṣaṁ
jagattarpaṇopayuktakalāpañcadaśāvaśiṣṭam ūrdhvatuṭyārdhākhyām āvasyāsambandhi
amākhyakalārāpaṁ vighasam iva kavalitāśeṣasaṁskārakalpam ivāśnan |
iti śrīkālikākramādiṣṭanītyā viśvadevatā paramārthe svātmani camatkurvan |
kīdṛk tvam ? gr̥hapatir iva | so ʻpi hi pūrṇāmṛtakalpam āmāvasyaṁ caruṁ prasādhya
tenāgnipramukha-sarvajagattarpaṇaṁ vaiśvadevaṁ ca kṛtvā taccheṣam aśṇan
svātmadevatāyāgaṁ karoti | bāhyo ) sūryaḥ
svaraśmitāpapradrāvitasomakalāpañcadaśakena devarṣiṇarātmajagat-tarpaṇaṁ
vidhāyāmākhyakalācamatkaraṇātmasvātmayāgaṁ brahmāṇḍasy-āntar vidhatte ||

O Sun of Consciousness! Within the Egg characterized as that of the

empowered Brahmā, that is located in the Cavity of Brahmā, ‘You are performing
Your own sacrifice (of Your own nature to Your own Self)ʼ. Having done what?
‘Having obtained the Moon (soma)³, the nature of which is the fifteen (principles)
beginning with (the subtle element of) form, (along with the remaining subtle elements
320 CHAPTER SIX
‘Nectar” in the form of the Moon is divided sixteenfold. Again, that is
of two kinds, as 1) the fifteen white perceivable digits (of the Moon of the
bright fortnight), and 2) (as the sixteenth,) in the form of the extremely pure
(mourishing nectarine) digit of ‘water’²" which serves as their (foundation and
the) screen (onto which they are projected) (bhitti). This is the meaning. There
(in that case), ‘all the gods’ and the rest are external, and the senses (and their)
products internal. Wishing to be nourished, they drink the fifteen digits (of the
Moon), and so they diminish every day. It is said elsewhere, with the same
intended sense:

“(The Sun) enters that within which the gods, ancestors and (mortal)
men drink, the Moon (soma) that decreases (daily).⁷²²"

Again, the (lunar) digit called ‘Amā’ is the sixteenth,³²⁸¹ and is the
‘remaining’ one, because it is what remains when the gods and the others have

and the senses of knowledge and action). It is ‘filled with nectar by (Your own) radiant
energy (tejas)³, which is the flashing forth of Your own rays, and (so) is like sacrificial
food (caru). Consisting of the manifestation (‘shining forth’) of Your own empowered
nectar, which is the nature of all things, (it is obtained) having placed it within Yourself,
having made it so that gathered together in each (and every) principle is the nature of
(all the) thirty-six principles. The ‘Fire’ is the Fire of the Ascending Breath
(udānavahni). Its ʻmouth is the means of attaining Him to whom libation (is offered) of
the universe which is the expansion of the Path that begins Earth and ends with the Śiva
principle, sustained by the Causes beginning with Brahmā and ending with Anāśrita.
Having offered (that oblation that) is the sacrifice to (the God Who is) AIl the Gods by
means of the Moon (soma) that is the sacrificial food (caru) ‘whilst consuming the
remnant of the digits (of the Moon), that is the remaining fifteen digits used to offer
libation to the universe, ‘which is like the residue of an oblation of food (vighasa)’ in
the form of the digit called Amā, which associated with the abode (āvāsyā) called the
upper (or subsequent) half ruri, (consuming it in the course of the sacrifice) as if it were
all the residual trace that has been ingested. [Now Ksemarāja quotes TĀ 6/94cd-95 (94-
95ab) and continues.]
What are You like? (You are) like the Lord of the House (gṛhapati). He too,
having obtained the sacrificial food of the New Moon that is as if full of nectar and,
having offered libation to all the universe, beginning with Fire up to (the God who is)
AIl the Gods, consuming the remnant, he offers sacrifice to Himself as the deity.
(Similarly,) the outer Sun also, having offered libation to the universe consisting of the
gods, sages and men by means of the fifteen digits of the Moon that have been melted
by the heat of His own rays, ‘within the Égg of Brahmā’ he performs the sacrifice to
His own Self that generates the wonder (of realisation induced) by the digit (of the
Moon) called Amā.”
²¹⁰ See the following verse.
²⁰ Sāṃbapañcāśikā 8abc.
²²¹ The sixteen digits (kalā) of the Moon are lunar energies (kalā); as such, they are
goddesses and so have feminine names. ‘Amā’ in Vedic Sanskrit means ‘together’ and
vasyā means ‘abode or home’. Thus, the name denotes the place of union where the Sun
and Moon abide together. It is also the name of the sixteenth digit of the Moon. See
above, note to TĀv ad 3/138-141. It also means ‘together² because, as Jayaratha says, it
contains within itself
in a potential form all the other digits simultaneously together that
 TANTRĀLOKA 321
withdrawn (and consumed) the fifteen digits, and so is like something (said to
be) ‘hiddenin a cave’,¹² because it is well-protected and so undecaying. This
is the meaning. As this (lunar energy) embraces the fifteen digits, and so as
such, it nourishes (āpyāyakāriṇī) the universe, therefore this (digit called) ‘Amā
resides (vasana) together simultaneously with (all) the fifteen energies, and so
(the New Moon) is called ‘amāvasyā’. This is the meaning. The sense is that
because it presides over the lunar day (in which it is established), that (lunar
day) is, by secondary ascription, called that.²²³

will be progressively emitted, one by one, as the moon waxes in the course of
exhalation.
²²” The heart is commonly likened to a cave. According to a common image in the
Upaniṣads, the individual soul resides there. It is like a flame ‘the size of a thumb’ that
burns steadily, unflickering in the darkness. When the vital breath enters the body of the
foetus in the course of gestation through the top of the head, it travels down into the
heart, where it takes up its residence. The individual soul is transported from life to life
wrapped in the vital breath. Manipulations of the individual soul for ritual purposes, for
example, in the course of the rites of initiation (see Dyczkowski 1992a: 235-240) make
use of this association with the lunar breath. Accordingly, the downward moving breath
of inhalation (apāna) that comes to rest here is commonly called ‘jīva’ (individual soul)
in the Tantras. As we find, for example,in the VBH (24a) ‘the exhaled breath (prāṇa)
(travels) upwards, jiva (the inhaled breath)is below. .
²³ The waxing and waning of the Moon is believed to continuously regenerate and
nourish the universe. During the dark fortnight, the Moon progressively decreases as it
empties out its nectarine lunar energy, by which it feeds the universe with all its living
beings and the entire sphere of objectivity. During the bright fortnight, the Moon
increases by gathering the inner lunar energy released by Amā, the hidden digit of the
New Moon. The Moon is made of fifteen digits of energy (kalā), that increase and
decrease in this way in a perpetual cycle. These are the digits known to Astrology. For
this to be possible, there must be a permanent underlying ground (bhitti) that is not
commonly taken into consideration by Astrology. This is the so-called sixteenth digit of
the Moon which, transcendental and hence invisible, is said to offer libation to the
whole universe (viśvatarpiṇī). It is the energy of the divine emission that perpetually
rejuvenates all things.
The notion that the fifteen visible phases of the moon are grounded in an
invisible sixteenth lunar energy that sustains this process by inwardly replenishing the
lunar energies that spill out as vivifying nectar into the universe is already well
established in the later Vedic period, when the Moon is identified with Prajāpatī – the Lord
of the Creatures. Prajāpati emerges in the later Vedic period as the prototype of the one
supreme God of classical Hinduism. Prajāpati’s claim to his unique supreme status lies in
his completeness, and his completeness is denoted by his identification with the Year. The
Year encompasses all of creation and its perpetual renewal in and through the fire sacrifice
of which Prajāpati, as the Year, was worshipped as the embodiment. The sacred, liturgical
and hence cosmic integrity of the Year, and the god who embodies it, is marked by the
regular performance of sacrifices offered on the days of the New and Full moon. So,
although Prajāpati as the year is represented as having 720 parts, which are the days and
nights of the Vedic year of 360 days, he is, more fundamentally, divided into sixteen. These
are the fifteen days of the lunar fortnight to which a ‘hidden’ sixteenth is added which is the
source of the others. Prajāpatiis already said to be sixteenfoldin the Yajurveda (Vāj. Sam.
8/36), as heis in the later SŚatapathabrahmaṇa (ŚBr 7/27217), where heis explicitly said to
possess the sixteen energies of the moon (ŚBr 9/2/2/2– soḍaśakalāḥ prajāpatiḥ). The same
text even talks of a seventeenfold division (ŚBr 2/2/2/3), which also contended for
322 CHAPTER SIX

recognition in Tantric traditions centures later. The following passage from the
Bṛhadāraṇyakopaniṣad eloquently summarizes for us the teachings concerning Prajāpati
and the Moon:

‘That Prajāpati is the year. He is composed of sixteen parts. His nights, truly, are
fifteen parts. His sixteenth part is steadfast. He is increased and diminished by his nights
alone. Having, on the New Moon night, entered with that sixteenth part into everything here
that has breath, he is born thence on the following morning [as the New Moon]. Therefore,
on that night one should not cut off the breath of any breathing thing, not even of a lizard, in
honour of that divinity. Verily, the person here who knows this is himself that Prajāpati
with the sixteen parts who is the Year. The fifteen parts are his wealth. The sixteenth part is
his Self (ātman). In wealth alone [not in Self] is one increased and diminished.’ (Bṛ Up
1/5/14-15 Hume’s translation.)

Out of the thirty lunar nights, three were considered in Vedic times, as they still
are today, to be the most important. These are Amāvasyā – the festival of the New
Moon celebrated on the fifteenth day of the dark fortnight, Paurṇamāsī, the festival of
the Full Moon, and the eighth night (aṣṭaka) of the Half Moon. According to the
Brāhmaṇas, all the nights are concentrated into two nights. Those of the waxing moon
are all in the Full Moon and those of the waning moon in the New Moon (ŚBr 1 1/1/7/4).
Purified by the gods, these are auspicious days to perform sacrifices (TaiS 2/5/6/4-6).
Most important amongst them is the Darśapīūrṇamāsa iṣṭi, performed on these days.
(For summaries of these rites, see Kane 1974: vol. 2, pt. 2, chapter 30 and Dange 2000:
vol. l p. 78 ff.)
Unknown as a deity in the Rgveda, an entire hymn is dedicated to the goddess
Amāvāsyā, the New Moon, in the Atharvaveda (AV 7/79). There she declares that the
people of good deeds, like Indra the king of the gods, dwell in her. Amongst them are
mentioned, perhaps for the first time, the Siddhas, the mythical precursors of Tantric
adepts. She has generated the universe, and gives men nourishing food (puṣṭa) and
wealth (vasu) (AV 7/79/4). The ŚB supplies a fanciful etymology of the name. On one
occasion, Indra hurled his thunderbolt at the demon Vṛtra, but fearing that he had not
killed him, fled in fear. Agni, who dwelt – vas – together - amā –- with him on that, the
darkest of nights, found him (SB 1/6/4/1-5). On the night of Amāvasyā, the Moon,
which is identified with Soma, the food of the celestial gods (ŚB 11/2/5/3), comes down
to this world and enters the waters and plants. Thus, in this sense also, she ‘lives
together’” - in this case not just with the gods, but also with men. The cows that eat and
drink on this day produce milk imbued with wonderful, nourishing and curative lunar
energy. In this way the performer of the sacrifice reproduces the Moon that becomes
visible in the western sky (ŚB 1/6/4/15).
Abhinava identifies the sixteenth energy of the Moon with the emission (visarga)
of Śiva consciousness. We have seen that it is the sixteenth and last of the series of
vowels that are considered to be male seeds (bīja) within Śiva. The thirty-four
consonants ranging from K to KṢ are the series of principles (tattva) below Śiva. They
are ʻ‘empowered wombs’ (śāktayoni) formed by the ‘condensation’ of the vowels within
Śiva. The energy of emission extends down through them, spreading out through the
entire series of principles below Śiva. Śiva’s divine consciousness courses through the
first fifteen vowels, that contain all that is to be emitted through the energy of emission,
which is the sixteenth vowel. The energies within Śiva develop progressively, by a
process called kalanā, whereby they compound one with the other until they reach the
fullness of their development in the energy of emission, through which the inner
contents of Śiva pour out into outer manifestation through and as the remaining
principles. And so this energy is said to vitalize the universe. See above, note TĀv ad
 TANTRĀLOKA 323
He (now) connects this (teaching) to the subject at hand:²²⁴

Tj ĩ. ũīga ãĩ̄- JĨṀṀ: Ṁ⁵I 1| Q¹⁰1|

TaāT=rTr[Ūāraīazāīrīēt q|
evaṁ kalāḥ pañcadaśa kṣīyante śaśinaḥ kramāt || 97 I
āpyāyiny amṛtābrūpatād ātmyāt ṣoḍaśī na tu |

The fifteen digits of the Moon decrease in this way successively (one
after the other). But this is not the case with the sixteenth (digit), which
nourishes (the universe) because it is one with nectar which is the water (of
the inner divine libation). (97cd-98ab) (97)

‘The sixteenth (digit)⁷ certainly does not decay. The intended sense is
that as it is one with Water, the Sun cannot destroy it.¹³²³
He now describes the junction of the dark and bright fortnight that
follows:

̄ zgāī aṁ Çē: Wmīzā: 1 <¢ 1

āgtaṁt aqen vaātr. a āīṭta |
tatra pañcadaśī yāsau tuṭiḥ prakṣīṇacandramāḥ || 98 II
tadūrdhvagaṁ yat tuṭyardhaṁ pakṣasaṁdhiḥ sa kīrtitaḥ |

There, the fifteenth rufi is when the Moon has waned away. That
half tuṭi which, (transcendent), is above (ūrdhvaga), is said to be the
conjunction of the lunar fortnights (pakṣasandhi).³²⁸ (98cd-99ab) (98)

3/138-141; also see Dyczkowski 2009: intro. vol. 2, p. 338 ff., where the rhythm of the
Moon and its phases, especially the Full and New Moon, are discussed at length.
²⁴ After citing the Kāmikā, getting back to the main narrative, Abhinava continues his
presentation.
²²³ Although it corresponds to a tuṭi of time, the sixteenth lunar day (tithi) is not a
separate day, or separate moment of time, as are the other lunar days /fuis. If a sixteenth
lunar day were to be projected into the dynamism of the breath, it would come and go. It
would not be eternal. The sixteenth lunar day is half a tithi on either side of the
conjunction of the two flows of the breath. It does not move, and hence never changes
or decays; overlapping the fifteenth lunar day on one side and the first lunar day on the
other, it transcends them even as it is merged into them. Moreover, and above all, it
must persist, because it continuously sustains this process of give and take. If it too were
to be exhausted or increased by it, it would be temporal, objective, and hence subject to
decay, as is the flow of the breath, that at some time will cease. The Sun of time, with its
rising and setting, does not exhaust this Water of eternal nectar that nourishes the Sun
itself.
²⁶ The fifteenth tuti, when the Moon has waned away, arises at the end of exhalation in
the End of the Twelve. Here Abhinava says that that is ‘above’. He is suggesting, it
seems, that the End of the Twelve meant here is the one above the head – the Upper End
of the Twelve (ūrdhvadvādaśānta). Thīs makes sense. The experience of Nectar
324 CHAPTER SIX
‘The fifteenth’ tufi is the place where the New Moon rises and so he
says that (it happens) ‘when the Moon has waned away°’. That (¢uti which is
after the fifteenth digit) is the one associated with the sixteenth tu¢i of the
exhaled breath (prāṇīya).
Sureḷy, it is the conjunction of both, and so how is it that that (takes up)
just one half taṭi of the vital breath? With this question in mind, he says:

TaāīTzgTḺñīāaāā TIGGH I 3 1
m ŪōṁPṭṃṁṀã amttā at*r. ca 1
tasmād viśramatuṭyardhād āmāvasyaṁ purādalam || 99 |I
paraṁ prãātipadaṁ cãrdham iti saṁdhiḥ sa kalpyate |

Thus, the New Moon is the first half (dala) (generated) from the
half tuṭi of repose. The following half is the first day (of the bright
fortnight). This (union of the two half tuṭis) is conceived to be the
conjunction (saṁdhi) (between the two lunar fortnights).²²⁷ (99cd-100ab)
(99)

Taking the support of ‘the half tufi of repose’, which is the last one of
the exhaled breath, ‘the first half’, is the first half (uṭi), with which the New
Moon is associated. “The following one’ is the second half ruṭi, which is the
first one of the inhaled breath, and is that of the first lunar day, with which it is
associated. Thus, by combining both of these halves, the one tuti which is the
gap between the first lunar day (of the bright fortnight) and the New Moon ‘is
conceived to be the conjunction (sarṁīdhi)³ (between them), and is taught to be
such. This is the meaning. That is said (in the Amarakośa): ʻthe conjunction of
the lunar fortnights is the gap between the first lunar day (of the bright

dripping from above is well documented in yogic texts of all sorts and schools both of
the early and latter period. It is beautifully symbolized by the self-consecration of
Mṛtyuñjaya Śiva, who with one pair of his hands pours nectar from pots above his head.
It is here – ‘above’ – that yogis experience the conjunctio of the two fortnights.
²²⁷ Çf. above, 6/76cd-77ab. Cole: ‘The first half is the half ithi of the waning and the
next half is the waxing – the two polarities of viśrama and prakāśa. Al the tithis are one
or the other, the sixteenth is both. The two halves are the conjunction (sandhi) as
directly stated in verse 76-78 and reclarified here. It overlaps the last half of Amāvasyā
and the first half of the first lunar day (prātipada).’ (Personal communication)
Although this fits with the lunar days in this way, Abhinava and his sources
talk about tuṭis. These need not be tithis. There is no sixteenth lunar day as such
astrologically. Nor does the movement of the Sun and Moon actually stop. So it is better
to talk of time spans within the breathing cycle. Most of it is indeed in motion and so
reflects the movement of the asterisms. There are sixteen kalā units of lunar time, but
only fifteen are temporal in the sense that they wax and wane; the sixteenth is ‘hidden’
and ‘unchanging³ in between the ascending and descending phases of the cycle. In that
sense, it is transcendentally engaged in the Moon’s activity. In that same timeless time,
it is also immanent within it as connecting its ascending and descending phases by
participating in both - spanning and connecting the two as two sides of itself.
 TANTRĀLOKA 325
fortnight) and the fifteenth (uunar day of the dark fortnight).’²²⁸ Elsewhere this is
said to be the main time to worship the deity (pūjā). As is said:

‘One should not worship God by day and most certainly not at night.
One should worship the God of the gods when (both) day and night have
ended.³²⁹

Here (in this case), if one were to explain (as some do) that the junction
(between Day and Night) is the half tufi of repose itself divided into halves, then
its two junctions (at dawn and at sunset) would be just one tuṭi in (two) halves,
and so, because one tuṭi (extra remains) that has no application, (this view)
would ultimately be (seen to be) unreasonable. So enough (now) of much
(prolixity).²*⁰
Having explained in this way (how the two) lunar fortnights arise (in the
breath), he (now) also describes (how a) solar eclipse (takes place within it).

The Solar Eclipse

āã mfṁr̥ ātṁīgeṁīṁ gzva zo0 1

srṁṁaāṀ- fākrrēērāgāāvē faq 1
tatra prãtipade tasmiṁs tuṭyardhārdhe purādalam || 100 ||
āmāvasyaṁ tithicchedāt kuryāt sūryagrahaṇṁ viśet |

¹²³⁹ Amarakośa 1/4/7ab. The Amarakośa is a well-known Sanskrit lexicon.

¹⁹ Cole remarks: “This is an external timing for pūjā and the times indicated to be the
junctions of the breath of the universe.’ According to Swami Lakshmanjoo (TPR p. 61):
‘Day is the time that the breath exits externally. One should not worship the Lord whose
nature is consciousness at that time. One should also not worship the Lord who is one’s
own nature during the Night, that is, when inhalation (apāna) moves into the body.
Rather one should worship the Deity, which is one’s Self in the form of Śiva, when both
Day and Night have ended.
⁰ ]t seems that there were some who held the view that there is only a half tai at the
junction of the day and night, which is divided in two. Jayaratha refutes this view by
pointing out that in that case, as there is only one tufi for both junctions, there would be
one tuṭi less, and the remaining one would serve no purpose and could not be accounted
for.
The length of a lunar day varies between 21 and 26 hours. The beginning and
end of a lunar day does not coincide with the beginning and end of a solar day. There
must always be fifteen lunar days (vithi). The first one begins at the end of the Dark
Moon (amāvasyā) and the beginning of the first lunar day of the new moon (prātipada).
The fifteenth lunar day ends at the end of the full moon and the beginning of the waning
phase. This period may vary between 14 and 15 days. This means that the beginning and
end of the other lunar days (tithi) do not coincide with solar days. Moreover, the length
of a lunar day throughout the month may increase or decrease, which adds to the
variance of the discrepancy. The day is named after the lunar day at sunrise. So it
possible that a whole lunar day passes and a second begins within twenty-four hours,
that is, before the next sunrise. This is termed a ‘loss of a lunar day³ (kṣayatithi). It is
also possible that a sunrise and the following sunrise occur within the same lunar day.
Thatis an ‘increase” in the lunar day.
326 CHAPTER SIX
A solar eclipse occurs when, in the (latter part) of the (two) half
tuṭis, namely, the one there within that first lunar day (prātipada), enters,²³¹
because of the loss of a lunar day (tithiccheda), the first part belonging to
the New Moon.³² (100cd-101ab) (100)

A half tuṭi and (another) half make two halves of a tuṭi. The meaning is
that ʻwithin that’, that is, within the two half uris, conceived to be a
conjunction. That being the case, the New Moon is the first half out of the two
half tuṭis, ‘one inserts’ in the following half (turi) of the first lunar day,
‘because of the loss of a day² that is, because, as will be explained, it is termed
a ʻdebt’ (/ṇa).³⁸ (When that is taking place,) ‘a solar eclipse occurs’. The
meaning is that a solar eclipse can take place by the union of the first day of the
lunar month and the New Moon.³⁴⁴
Well then, agreed that a solar eclipse occurs just because of that, but
what (does one) hope (to attain) here (thereby)? With this question in mind, he
says:

TTTR-VGĠ
Gā: JTJĪ #īafd ā-S 1| g 0. ||
Ṭīāraāīṁcqatz-gār: fihīga:
tatrārkamaṇḍale līnaḥ śaśī sravati yanmadhu || 101 I|
taptatvāt tat pibed indusahabhūḥ siṁhikāṣsutaḥ |

Then (Rāhu), the son of Śiṁhikā,³⁸ who accompanies the Moon,

that has dissolved there into the solar disc, drinks the honey that flows

²" Read viset for viśat.

²² Cole infers that Abhinava is referring to the loss of a lunar day (kṣayatithi) on the
New Moon. A lunar day is lost almost every month due to the elliptical orbit of the
Moon. A stolen New Moon is an eclipse (grahana). It like the first of the month not
being in the calendar.
²³³ The lunar month is less than 29 days long and so, in order to co-ordinate the lunar
cycle with solar, periodically lunar days need to be subtracted or added. The subtraction
of a lunar day is termed ‘rṇa³, which literally means ‘debt’. The addition is termed
‘dhana’, which literally means ‘gift’. Lunar and solar eclipses may occur on the days of
the New and Full Moon, respectively. Projected into the breathing cycle, a solar eclipse
occurs when the Yogi with a cough or calculated effort, attention or the like increases
the speed of the exhaled breath (prāṇa) so that it takes one lunar day (tithi) less.
Conversely, a lunar eclipse occurs when the inhaled breath slows down. This too may
take place spontaneously when, for example, the Yogi yawns, or he may slow down the
breath intentionally. In this case, there is an extra day. An eclipse is understood to take
place by the interaction of the Moon and the Sun with Rāhu and Ketu, respectively.
These two demonic grahas are the ascendant and descendant nodes of the Moon, which
are the two points where the orbit of the moon passes through the earth’s ecliptic. See
below, 6/109cd-110ab (109) and note 6,246.
²³⁴ This is when an eclipse can take place, but for that to happen there must also be a
loss of lunar day (kṣayatithi) at that time.
²³³ Mani (1984: 718): *Simhikā was a giantess (Viṣṇupurāṇa aṁśa 1, chapter 15 and
Agnipurāṇa chapter 19). Two sons named Hiraṇyakaśipu and Hiraṇyākṣa and a
 TANTRĀLOKA 327
(from the Moon) because it has been heated (by the close proximity of the
Sun).³⁸ (101cd-102ab) (101)

daughter named Siṁhikā were born of Prajāpati Kaśyapa by his wife Diti. Siṁhikā was
married to Vipracitti. Two sons named Rāhu and Ketu were born to them. . . . A story
occurs in the Rāmāyaṇa that this Simhikā caught hold of Hanūmān by his shadow and
swallowed him while he was jumping to Laṅkā, and that Hanūmān escaped from her.”
The ‘son of Siṁhikā’ is both Rāhu and Ketu. They correspond to two types of
eclipses, according to whether they occur in the north node (Rāhu) or south node (Ketu).
This applies to both lunar and solar eclipses. So there are four types of eclipses.
²³⁶ Cole (2012: 62-63): ‘The globe (gola) which becomes the cause of eclipsing another
body is called the chhādaka (the obscuring object) [cf. following verse 6/102cd-103
(102-103ab)]. This will cause different magnitudes of an eclipse according to the
anomaly of the Moon from the Earth and the exact alignment of the luminaries with the
ecliptic... The time from the apparent conjunction till the end of the eclipse is called the
vimardārdha (the measure of obscuration / devastation). The time of complete eclipse is
called nimīlana or the closing of the eyes. The luminary’s emergence from the eclipse is
called unmiīlana or the opening of the eyes. This is symbolic of ignorance obscuring the
mind which does not know its true nature. One first shuts the eyes (nimīlana) to
meditate in order to destroy the world (or attachment to it). Then after realisation one
opens the eyes (unmīlana) to perceive divinity everywhere. The end of the eclipse is
called mokṣa, . . . The solar eclipse has the power of completely awakened perception,
the burning of the illusion of a separate self. It is absolute vision, not even one to see,
just One awareness. Ramana Maharishi was born during a solar eclipse. The lunar
eclipse has the power of complete surrender, the falling away of any illusion of separate
self. It is the washing away of any self-made desires, and having only One presence that
moves all things. Chaitanya Mahaprabhu was born during a lunar eclipse. Philosophies
may say various things, but in the energy of the eclipse there is nothing to hold onto.
One who grasps for the impermanent is lost and suffers. Those who station themselves
in the Unchanging reach the Supreme Abode (paramaṁ padam) . . . .
Cole (2012: 63-64): “Eclipses occur repeatedly in certain intervals of time; this
is called the grahaṇaparivartana or the reyolution of eclipses. In modern astronomy it is
called the Saros cycle, or an eclipse cycle. lt is the period after which the pattern of
lunar and solar eclipses repeats. The periodicity of the eclipses 18 years, 11 hours and 8
hours. . . . In the Vedas this time period is called the 3339 deities who drink the nectar
of the Moon (Ṛgveda 3/9/9, 10/52/6). The deities were related to the pitṛs [ancestors]
who drank the nectar of the Moon during the waning lunar days. There are 371 lunar
days in the solar year, multiplied by 18 years makes 6,678 lunar days of which half is
3,339 waning lunar days.
The eclipse cycle is related to three periodicities of the lunar orbit. One is the
synodic month. This is the complete cycle of phases of the Moon as seen from Earth.
The lengths of the astronomical months vary slightly because of the perturbations of the
Moon orbit. It averages 29 days, 12 hours 44 minutes and 3 seconds (29.53059 days).
The Draconic month (also called a nodical month) is the time for the Moon to make two
successive passes of the ecliptic and return to the same node. In other words, just as the
month becoming conjunct with the Sun creates a synodic month, the Moon becoming
conjunct with Rāhu creates a nodical month. The time it takes the Moon to return to
Rāhu takes 27 days 5 hours 5 minutes and 35.8 seconds (27.212220 days). The
difference between a synodic month and a draconic month is approximately 2 1/3 days.
An anomalistic month is the time the Moon takes from perigee to perigee – the point in
the Moon’s orbit when it is closest to Earth. An anomalistic month is about 27.55455
days.
328 CHAPTER SIX
‘Honeyʼ (is the lunar) nectar. (It flows from the Moon) ‘because it has
been heated’ʼ (to varying) degrees, according to (its) proximity to the Sun.
(Rāhu) ‘accompanies the Moon’ because, as (was) said (before): “Rāhu is in
the Moon’*”⁷ and so moves with it. The sense is that otherwise, these three (the
Sun, Moon and Rāhu) could not unite (to give rise to an eclipse). According (to
the Svacchandatantra):

‘O Goddess, (during a solar eclipse) the lunar orb is then within the
solar orb. O fair lady, Rāhu is within the lunar orb, desiring to drink (its lunar)
nectar. The moon drips nectar and Rahu consumes it. After he has drunk it, he
quits the lunar orb, and (the moon) then is said to be freed (from the eclipse).³²*⁸

The Moon needs to be either new or full for an eclipse to occur which relates to
the synodic month. The magnitude and duration of the eclipse is caused by the distance
of the Moon from the Earth which relates to the anomalistic month. And whether the
Moon is conjunct or opposite Rāhu relates to the draconic month. When these three
align there is an eclipse of similar magnitude and duration.’
²⁷ Above 6/66c.
¹³⁸ SYT 7/0cd-72ab. The preceding verses and commentary serve to clarify these lines.
They are as follows.
athāntarīmamāvasyāṁ darśayati ----

Śśaktiṁ (> śaktir) vai viśati prāṇe yā tuṭistu vidhīyate |

āmāvasyā tu sā jñeyā kr̥ṣṇapakṣe varānane || 68 II

Śśaktiḥ brahmarandhrasthānam, tuṭiriti prakṣīṇacandrā pañcadaśī | ata evāmākhyāyārṁ

soḍaśyāṁ tuṭau vasanāt tadbhittyavalambanād amāvasyā sā jñeyā l 68 II

atha pūrvamāsūtritaṁ pakṣasaṁdhiṁ sphuṭayati -

śakter madhyordhvabhāge tu tuṭyardhaṁ yat prakītītam |

pakṣasaṁṅdhiṣ tv asau jīeyāh........

brahmarandhrād utthitāyāḥ śakter madhyaṁ tvakṣṭhānaṁ tvakśeṣas tu keśasthānam
ūrdhvam ekam eva tutyardhaṁ yat, sa pakṣayoḥ kṛṣṇaśuklayoḥ saṁdhiḥ | yad eva hi
prāṇasyāntyaṁ .tuṭyardhaṁ .tad .evāpānasyādyaṁ .bhavatīty cetadubhayos
tuṭyardhātmakaṁ deśata ekam eva tatturyardhadvayavāhakālaṁ saṁdhipadam ||
athātra sūryagrahaṇaṁ darśayati ----

amāvasyārdhapratipadā || 69 |l
tithicchedena vai tatra sūryasya grahaṇaṁ bhavet |

prāguktāt kāsāt tithicchedena yadā amāvasyeti tatsambaddhaḥ pakṣasaṁdhyārdhakālaḥ

svasmin saṁṅdhyātuṭibhāge pratipatkālena saha bhavati, tadā sūryagrahaṇaṁ bhavati ||

‘Now he explains the inner New Moon.

‘Śakti, which is considered to be tuti, enters into the vital breath of exhalation.
O fair-faced lady, she should be known to be (the digit of) the New Moon.” SVT 7/68

Śakti is the location of the Cavity of Brahmā. The tuṭi (meant here) is the
fifteenth one when the Moon has waned away. Thus, because she resides in the
 TANTRĀLOKA 329
Well then, what is the true nature of these three in union? With this
question in mind, he says:

³ṛāh: YŪāīō] GJIHkg Ṝīd sTTTGRTTĀHT

I| ⁰0 1
TṬĪATTĀTTT] ṜTTCTRĒTRTTĪTT;: |
̃ úa Gṛēúī fdBīdṝagHeī: | g0³ 1

sixteenth tuṭi called Amā, as she takes the support of that as the wall (of its foundation),
she is known as Amāvāsyā. He now clarifies (the nature of) the conjunction between the
lunar fortnights mentioned previously.

‘The half tuṭi that is said to be that of the power, which is in the middle of the
upper part, should be known to be the conjunction(sarīdhi) of the lunar fortnights.’
(79abc)

‘The powerʼ that has risen from the Cavity of Brahmā ʻin the middleʼ, the
location of the skin which is the remaining skin where the hair is located, that is, ‘the
upper part’ʼ. The one half ruṭi is the conjunction (saṁdhi) of the dark and bright lunar
fortnights. The half rufi that is at the end of the (flow of) exhalation is the same one that
is at the beginning of inhalation (apāna). Thus, that half tuṭi of both of them is, from
(the point of view of their) location, one and the same as the time that passes for those
two half tuṭis, which is the plane of the conjunction (of the two breaths).
Now he describes the solar eclipse (that takes place) here.

‘(The conjunction) is half the first lunar day of the New Moon, by the loss of a
lunar day there, a solar eclipse takes place.” (69bcd)

A solar eclipse takes place if the New Moon (coincides) with the loss of a lunar
day brought about by a cough mentioned previously and the half (measure of) time of
the conjunction of the lunar fortnight takes place along with the time of the first lunar
day within the part of its own tuṭi of conjunction. For (it is taught that) . . .⁷ (ṢYT
‘7/70cd-72ab follows)
Commenting on SVT 7/70cd-72ab, Ksemarāja writes: tadeti pratipado
‘māvasyābhāgasaṁghatte, ravibimbāntare prāṇamadhye, candrabimbam apānaḥ,
praviśet | pūrvoktanīīyā ca candrasahacārī rāhuḥ sūryasaṁsparśavilīnaṁ
cāndramamṛtaṁ .pīvā kaṁcitkālam āsṣvādya apānarūpaṁ candrabimbaṁ
svasambandhād muñcati | idam atra satattvam ----
evam antar iva bahir apy anayaiva yuktyā bhavet |I
ādityagrahaṇaṁ caiva loke tad upadiśyate || 7-72 |

‘’Then’ when the first lunar day and the part, which is the New Moon, unite,
the lunar orb, which is the inhaled breath, enters ‘within the solar orb’, that is, into the
middle of the exhaled breath. According to the teaching imparted previously, once
Rāhu, who moves with the Moon, has drunk the nectar of the Moon that has merged into
the contact with the Sun for some time and tasted the lunar orb in the form of the
inhaled breath, he frees it from the connection with himself. This is (the meaning) here
and its nature (Kṣemarāja now quotes the verse cited ad 6/104ab (103cd): . . .
This is so in this way externally also as it is inwardly, in accord with this
teaching. (The Svacchandatantra continues).
‘That is said to be a solar eclipse in the (outer) world.” (SVT 7/72cd)
330 CHAPTER SIX
arkaḥ pramāṇaṁ somas tu meyaṁ jñānakriyātmakau || 102 ||
rāhur māyāpramātā syāt tadācchādanakovidaḥ |
tata eva tamorūpo vilāpayitum akṣamaḥ || 103 |I

The Sun is the means of knowledge, whereas the Moon is the object
of knowledge. (The two, are, respectively,) knowledge and action. Rāhu is
the (individual) Māyā subject, who is skilled in obscuring them (ācchādana)
and so, as he is (only) darkness (tamorūpa), he cannot destroy (them).²”
(102cd-103) (102-103ab)

(Rāhu) obscures the means and object of knowledge by assimilating

them into himself. (However, they are just) concealed, not completely
destroyed, because, (persisting) as latent impressions, they arise again by the
power of the awakening (consciousness) (bodhaka). Thus he says that (he)
‘cannot destroy (them)². ‘Therefore’, because it obscures, darkness is (just) an
obscuring covering (that does not destroy what it covers over).
Surely (one may ask,) what is capable of destroying them? With this
question in mind, he says:

Tīārgīṇāīcaīāī
aāī ī āīũ: |
tatsaṅghaṭtādvayollāso mukhyo mātā vilāpakaḥ |

The one who does destroy them is the primary (most authentic)
subject, who is the nondual outpouring (of pure consciousness that arises
from) the (pulsing) union (saṁghatta) which is the fusion of these (three,
that is, subject, object and means of knowledge). (104ab) (103cd)

The ‘union’ of these (three), i.e. subject, object and means of

knowledge, is their oneness (sāmarasya), which is the nondual (reality) that
pours forth from that, and is ‘the primary (most authentic) subject who does
destroy (them)ʼ. The meaning is that it is just the essence of supreme
consciousness alone (that arises) by the union of these three. As they say:

‘Rāhu (svarbhānu), the subject of the Void (of subjective consciousness

in deep sleep), enthused with the aesthetic savour (rasa) of the nectar that has
been made to flow from the Moon (of the inhaled breath), the object, forcefully
united with the means of knowledge, and the Sun of the exhaled breath, covers
over the Sun. May the one who knows the union of these three here during (this)
auspicious eclipse delight in (its) aesthetic savour (rasa).³

Thus, this is a very auspicious time and so he says:

³⁴⁹ In accord with his exegetical method, Abhinava, applying the phenomenology of the
Pratyabhijñā, relates this triad of primary natural symbols to the three fundamental
factors of perception, so that they serve to explain one another mutually even as their
dynamic interaction is homologized to the rhythm of the breath.
 TANTRĀLOKA 331

Tāh-gúgGGTT SHITĪ STITTGĀĪ | Ṟ°É II

37ḡā Tāīāā JJT TÑ TēIE: |
arkendurāhusaṅghattāt pramāṇaṁ vedyavedakau || 104 |I
advayena tatas tena puṇya eṣa mahāgrahaḥ |

Thus, because of this, when the means of knowledge, the object and
subject, by the union of the Sun, Moon and Rāhu are (united together) as
one, this, the Great Eclipse, (is the most) auspicious (puṇya).² (104cd-
105ab) (104)

‘As one’ means that they are (all) just consciousness alone. That is said
(in the Svacchandatantra):

‘Rāhu, the Sun and the Moon – if these three planets are perceived in
conjunction, that is the Great Eclipse (mahāgrahaṇa). That time is the greatest
and most auspicious for all the worlds.”²⁴!
Surely (one may ask), does the union of the Sun and the rest take place
in association with the first lunar day and the New Moon, or in some other way
also? With this question in mind, he says:

3ṝHīaqīṝ fāīīaiv ĒEÉĒḺHÉIṀĀ ṞCĒI

aqgṛāḥ ṁī āīēīaīTaī-isfrartfē+1
amāvasyāṁ vināpy eṣa saṅghatṭṭaś cen mahāgrahaḥ || 105 II
yathārke meṣage rāhāv aśvinīṣṭhe ‘śvinīdine |

This Great Eclipse can also occur when this union (takes place),
even if it is not the New Moon (on the first lunar day) as, for example,

²⁴⁰ This verse is a reworking and explanation of SVT 7/73-74ab quoted in the
commentary.
²⁴* ṢyṬ 7/73-74ab. Cole writes in a note to the translation: ‘The terminology indicates
that a lunar eclipse is called a grahaṇa because the Sun and Moon are not conjunct,
while a solar eclipse is considered to be a mahāgrahaṇa as both luminaries and the node
Rāhu are in the same position.⁷ Kṣemarāja introduces these lines, saying that they are
teaching jyotiṣaprakriyā. Clearly, Kṣemarāja thought that the term ‘mahāgrahaṇa’ was
well established terminology. He explains that it is an eclipse of the Sun, which takes
place during a New Moon in the dark fortnight (SvTu intro 7/75cd kṛṣṇapakṣaṁ
sūryagrahaṇaṁ). See below (112-113), where grahaṇa means eclipse. This takes place
at the end of the bright fortnight, that is, during a New Moon which is the ‘arising of the
Moon of inhalation’ (śuklapakṣaḥ apānacandrodayarūpaḥ). Analogously, a mahāviṣuva
(spring equinox) is distinguished from a simple viṣuva (autumn equinox). A solar
eclipse gives liberation and a lunar eclipse, worldly benefits (bhoga), as do a
mahāviṣuva and a viṣuva, respectively.
332 CHAPTER SIX
occurs when the Sun is in Aries and Rāhu is in (the constellation) Āśvinī, on
the day of Āśvinī (when the Moon is in Āśvinī).³² (105cd-106ab) (105)

This Great Eclipse can also occur if ‘this union’ takes place during the
pure first lunar day, even if it is not the New Moon. This is just as happens (for
example) externally when, because the Moon, Sun and Rāhu are located in (the
constellation of) Āśvinī for a moment. It is possible that there is a solar eclipse

2a2 According to the Vedic astrology taught in the Vedāṅga Jyotiṣa, which is still
currently accepted, along with the division of the sky into the twelve signs of the zodiac,
the sky is also divided into twenty-seven constellations (nakṣatra). The starting point of
the constellations is the point on the ecliptic directly opposite the star Citrā (Spica) in
the sign of Aries. The ecliptic is divided into each of the constellations starting from
here. The number of constellations reflects the number of days in a sidereal month (i.e.
27.32). The width of a constellation is traversed by the moon in about one day. Each of
the constellations is governed by a Lord who is one of the nine planets in the following
sequence: Ketu (southern lunar node), Śukra (Venus), Sūrya (Sun), Candra (Moon),
Maṅgala (Mars), Rāhu (northern lunar mode), Bṛhaspati (Jupiter), Śani (Saturn) and
Budha (Mercury). The cycle repeats itself three times to cover the twenty-seven
constellations. It begins with Aśvinī, in the sign of Aries, to which Abhinava is referring
here. Thus, this is the beginning of the breathing cycle. Accordingly, an eclipse here at
this conjunction is particularly auspicious. Here as in the other cases, if the yogi’s
attention to the juncture where the breath originates is so strong that it is suspended, in
the sense of absorbed or ‘covered over’ – ‘eclipsed’ by consciousness, the yogi
participates in the freedom of consciousness, which is the origin and final end of all
things. He must catch the opportunity and not let go – as does Rāhu the Śun or Moon –
he has a chance not only of catching a glimpse of the ‘darkness’ of the unmanifest,
transcendent consciousness, he can enter it and remain at one with it forever. At a
juncture, the opposites balance out and so unite on a common plane. The yogi pays
atṭention to his breathing, perception, sensory activity, the rising and falling away of his
thoughts etc., to find these centres of union and balance. In this chapter, these junctures
are discerned repeatedly in the many ways the cycles of the breath can be contemplated
as increasingly greater cycles of time, starting from twenty-four seconds, up to cycles of
sixty years and beyond. When eclipses, lunar or solar, take place at these junctures, the
balance is extended, and so affords a greater opportunity for entry into the ‘equality”
(samatā) which is ‘plenitude’ (pūrṇatā) of consciousness that is the ground and source
of all the cycles of time, as it is of the breath and all else.
Cole in a note to the translation notes that: “Abhinava cites the example of the
first month and sign (rāṣi) of the lunar new year. The same applies mutatis mutandis to
all the subsequent signs. This belief is the result of a faulty calculation of eclipses that
works sometimes in the case of partial eclipses. There is no mention of this rule in the
available astronomical texts; even s0, it is possible to calculate an eclipse on this basis,
but the chance of a correct prediction on this basis is less than 50% on average.
Sun in Aries, Rāhu in Āśvinī (which is in Aries) and the moon in Āśvinī, which
makes the day Āśvinī– this would have to happen in the month after the spring equinox
using stationary constellations. New Moon with Rahu within 15 degrees of the
conjunction is an eclipse. Rāhu is in a sign for one and a half years and so moves around
the zodiac every eighteen years. This allows for this to possibly happen twice every
eighteen years. Other than that I don’t know the relevance unless it is referring to an
internal happening where Rāhu, Sun and Moon are all in the place of the equinoctial
conjunction.’
 TANTRĀLOKA 333
during the New Moon in (the month of) Vaiśākā (i.e. April / May)²²³ for more
than two praharas (i.e. six hours) during the pure first lunar day. This is because
the Moon is in parallax (lambana), when there is an addition of an extra lunar
day (dhana), because for half the time of the eclipse, (the period of) parallax is
reduced. In the same way, a solar eclipse can occur by the conjunction
(saṁbheda) of the first lunar day and the New Moon. In that case, the eclipse
begins during the New Moon, and (the Sun) is freed on the first lunar day.
Otherwise, both take place on the first lunar day alone. Thus, the sense of (this)
verse has been established.
He says that:

3āāaīaā aāaṟ āāi #īī īTddḍ a® | Q⁰F l

stī̄r̥a? Ṁf³ṝṭr̥Ḻṣ aṁ-āa ṣa f= 1
āmāvāsyaṁ yadā tv ardhaṁ līnaṁ prātipade dale || 106 ||
pratipac ca viśuddhā syāt tanmokṣo dūrage vidhau |

When the half (moment) of the New Moon (amāvasyā) dissolves into
the half of the first lunar day, the first lunar day is pure (and the Sun is
freed at the end of an eclipse), when the Moon has moved away.²⁴ (106cd-
107ab) (106)

When the eclipse ends, the Moon is distant (from the Sun), and so it is
said that (the eclipse ends) ‘when the Moon has moved away’. When (the
Moon) is far (from the Sun,) Rāhu, that moves with it, is so also. This is the
sense.¹⁴⁵

²⁴* See below, note to 6/134cd-135, for a table of the months and their correspondences
to the signs of the zodiac.
²⁴⁴ The first lunar day (pratipad) is purifying. According to the Purāṇic Encyclopedia
(Mani 1984: 786): ʻTārā was the wife of Bṛhaspati [Jupiter]. She was extremely
beautiful. Once she fell in love with Candra (the Moon) and, leaving her husband,
started living with him. Candra was the disciple of Bṛhaspati. The devas were angry
when they found that the wife of their preceptor was staying with his disciple. Bṛhaspati
sent word to her to return home, but she did not heed him. At last the Devas decided to
fight Candra. Then they came to a compromise and Tārā was sent back to Bṛhaspati.
In due course, Tārā delivered a son. He was Budha (Mercury), father of
Purūṛvas. There arose then a dispute between Candra and Bṛhaspati regarding the
fatherhood of the child. Then the Devas called Tārā, who said that it was Candra’s child
and so Budha was looked after in Candra’s house. (9 skanda Bhāgavata).’⁰ [Tārā left
Brhaspati on the 14" lunar phase slept with the Moon on the 15" lunar phase
(amāvasyā)) and returned on pratipad.)³
In other words, the Moon stole Tārā during the fourteenth lunar day. He made
love to her on New Moon. He gave her back and performed penance to purify himself
on the following first lunar day (pratipad). 1t is for this reason that the defects (dosa) of
the fourteenth lunar day and New Moon are purified on the following first lunar day
(pratipad).
²⁴³ We have seen that it is said in the Śvacchandatantra (7/43ab) that Rāhu moves with
the Sun and Ketu with the Moon. However, according to astrology, Rāhu moves slower
334 CHAPTER SIX
(Now) he explains why an eclipse is so important.

JJTHTTAT- THTTEATTGTTSTTTRTḤ I 2 0.9 1

fkārīīīēzāk JA³T aTTTHGĪĪRHT |
grāsamokṣāntare snānadhyānahomajapādikam || 107 I|
laukikālaukikaṁ bhīyaḥ phalaṁ syāt pāralaukikam |

Again, (all ritual actions) to do with this or the next world, bathing
meditation,²⁴ oblation, recitation of mantra and so on, that are performed
in between the devouring (of the sun by Rāhu) and its liberation, bear
much supernal fruit. (107cd-108ab) (107)

‘Much fruit’ means endless fruit. As is said (in the SŚvacchandatantra):

‘O goddess, bathing, the giving of alms (dāna), worship, offerings to

the fire, repetition of Mantras etc. performed by adepts there (during an eclipse)
bear endless (good) fruits.”³⁷
He now explains why (the fruit is) supernal:

JITRTJIHTTĪTTATTTA
AṬTITITHYI I 2°¢ 1|
ṭ Ez ḵútazekacbīaḷ
grāsyagrāsakatākṣobhaprakṣaye kṣaṇam āviśan || 108 II
mokṣabhāg dhyānapūjādi kūrvaṁś candrārkayor grahe |

than the Sun and does not move with the Moon, when the Moon moves away from the
Sun. Be that as it may, it is indeed commonly believed that the first day of the Moon
following an eclipse is especial pure, just as, conversely, the eclipse is extremely
impure.
According to Cole in a note to me: ‘Abhinava is talking about the purity of the
first lunar day (pratipad) by virtue of which the lunar cycle starts anew. The Moon
could be moving toward Rahu entering pratipad, as Rahu just needs to be within 15
degrees of the New Moon on either side of the conjunction to create an eclipse. The
point is that moving into pratipad is a time for purification from the (amāvasyā) eclipse
which is often considered impure.”
²⁴⁶ TĀ 6/104cd-105ab (104) is a reworking of SYT 7/73-74ab (= TS 24/67-68ab). TĀ
6/107cd-108ab (107) is a reworking of SVT 7/74cd-75ab (= TS 24/68cd-69ab). 6/105cd-
107ab (105-106) are drawn from another source. Instead of dhyānaṁ – meditation, the
printed edition of SvT 7/74cd-75ab reads dānaṁ – ‘the giving of alms’ – as does the
citation of it here apart from MS N of the Tantrāloka, where the reading is dhyānaṁ.
The reading in the printed edition of the SvT makes good sense. It is the one that one
would expect and makes one wonder whether emendation of Abhinava’s version would
not be appropriate. I hesitate to do that because the reading in the TS 24/68cd-69ab is
dhyānaṁ, not dānaṁ. The rest of the text is without variants there. It is thus quite
possible that the reading in the Tantrāloka is the original one.
³⁴T ŠVṬ 7/74cd-7šab.
 TANTRĀLOKA 335
(The yogi who) during an eclipse of the Moon and the Sun enters,
(be it only for) a moment, (into this state in which) the disturbance of the
(duality between) the eater and the eaten (i.e. subject and object) ceases,
practicing meditation, worship, and the rest, is liberated. (108cd-109ab)
(108)

Here indeed (according to this teaching), ‘during an eclipse of the

Moon and the Sun’, that is, when there is a solar eclipse, ‘the disturbance’,
which is the relationship between ‘the eater and the eaten’, that is, between the
perceiver and (his) object, (ceases. This happens as) the yogi enters into the
supreme subject, who is the (very) cessation (itself) of that (disturbance). Doing
s0, taking the support of the supreme dynamic state (vṛti) (of consciousness),
‘practicīng meditation’ and the like (even) for just a moment, he is
‘liberatedʼ. This is the meaning. As is said:

‘Abandoning by the aforesaid means (karaṇa) the two fortnights

(pakṣa), he who always takes the support of the supreme dynamic state
(paravr̥tti) abides in the end of the Transmental. Having abandoned everything
below and established in meditation, he should connect (with the supreme state).
(One who practices this way) is, without a doubt, liberated, or otherwise (if not,
he) is endowed with (all yogic and other) accomplishments (siddhi).”

Having said what takes place because of the loss of a day,²⁴ he (now)
explains (what happens) by the addition of an extra (day).

The Lunar Eclipse

fālēraša #t aāīaī gfaṝT-āā̄ ssS 1g0 1

³Tāāāst Jāīs q ŪāṁTad āṝīq |
tithiccheda ṛṇaṁ kāso vṛddhir niḥśvasanaṁ dhanam || 109 ||
ayatnajaṁ yatnajaṁ tu recanād atha rodhanāt |

The loss of a lunar day (that takes place) by coughing is (the inner)
‘debt’ (ṛṇa), while (the inner) ‘gift’ (dhana)¹⁹ is the addition of one (that

²⁴⁸ See above, 6/100cd-101ab (100) and note to the commentary.

¹⁴⁹ Line 6/109cd (109ab) is a condensation of SVT 7/65cd-66ab that is quoted by
Jayaratha in the commentary. Defow, Hart and Robert Svoboda (2003: 186) explain: ‘In
Vedic time keeping a tithi is a lunar day, or the time it takes for the longitudinal angle
between the Moon and the Sun to increase by 12 degrees. In other words, a tithi is a
time-duration between the consecutive epochs that correspond to when the longitudinal
angle between Sun and Moon is an integer multiple of 12 degrees. Tithis begin at
varying times of day and vary in duration from approximately 19 to 26 hours.”
A rithi is determined by the speed of the Sun and the Moon. There is a big
difference between the movement of the Sun and the Moon. The Sun passes through one
sign of the zodiac in thirty days. The Moon takes approximately two and a half days.
Moreover, the relative motion of the Moon with respect to the Sun may be greater or
336 CHAPTER SIX
takes place) by yawning. These are involuntary (ayatnaja). The voluntary
ones (yatnaja) are brought about by (forced) exhalation (recana) and
(breath) retention (rodhana).² (109cd-110ab) (109)

‘Debt’ (i.e. the loss of a lunar day) is said (to take place when) the part
which is the New Moon spontaneously enters the part of the first lunar day by
the rapid flow of the exhaled breath (prāṇa) brought about by coughing. Again,
the oneness of the two days, (the first of which is) lost, (representing) the cause,
and (the second, which is) the effect, is metaphorically (called) ‘coughing’.³¹
The ‘gift’ (of the increment of a lunar day) is said to be the dawning of the Full
Moon, that takes place by the fullness (of the breath) due to the increase by a
lunar day, brought about by the sluggish flow of the inhaled breath (apāna)
brought about by yawning. (It is also called) ‘gift’ and ‘yawningʼ (niḥśvāsana).
This happens spontaneously to everybody, including those who are not yogis,
by coughing, yawning and the like, and so is said to be ‘involuntaryʼ, thus,
when an inner solar or lunar eclipse is taking place, they do not pay attention (to
it), and so do not perceive the supreme (reality). Whereas yogis exert a
(voluntary) effort, by (forced) exhalation and inhalation etc. of the breath, which

less according to the relative position of the two. As the Earth’s orbit is elliptical, the
time it takes for the longitudinal angle between Sun and Moon to increase 12 degrees
may be less or more according to the relative distance between the Sun and the Moon. It
is as if the speed of the Moon increases or decreases. If the time required is more than
24 hours there is more than one solar day in a tithi. This is termed an ‘increase’ (vrddhi)
of the ithi. For example, if on a Sunday, the sun rises at 06:32 AM, and on that day the
fifth rithi begins at 06:15 am and continues till 07:S3 am on Monday, it lasts 25 hours
and 36 minutes and continues through sunrise on both Sunday and Monday. A ũithi that
lasts for more than a day is considered to be one that extends for two days and so there
is an increase of a tithi (tithivṛddhi).
Conversely, a tithi may be so short that there is a loss of a day, which is thus a
‘decrease’ or ‘loss’ (kṣaya) of a tithi. For example, if the Sun rises on Friday at 07:12
and the eleventh rithi ends at 07:36 after sunrise the next day, ushering in the twelfth
tithi. Now this twelfth rithi will remain for only 30:26 minutes, i.e. till 06:26 am, and
after that the thirteenth rithi starts. If the ṣun rises at 7:13 am, it means that the sun has
not risen in the twelfth rithi. Thus, it was the eleventh rithi at sunrise on Friday, and
sunrise on Saturday took place in the course of the thirteenth rithi. Thus, the twelfth rithi
was much reduced and so was destroyed (kṣaya).
In short, if a tithi starts after the Sun rises and ends before the next sunrise it is
called tithikṣaya – loss of a tithi, and the tithi is a kṣayatithi. It a tiṭhi starts before one
sunrise and ends after the next one, it is called tithivrddhi – an increase of a ithi.
Generally, both should be avoided as inauspicious times (nuhiūrta). Concerning the
length of a tithi, see also above note 6,229.
³⁰ Concerning the distinction between these two kinds of breathing, that is, voluntary —
‘with effort’ and involuntary or spontaneous ~ ‘without effort’, see above, 6/47cd ff.
*¹ The preceding lunar day, that is, the New Moon, that is shortened to extinction by the
cough, is the ‘cause’. The ‘effect’ is the subsequent day, that is, the first lunar day
reinforced by the New Moon that is thought to have penetrated and become one with it.
As the New Moon is ‘lost’, this is also considered to an eclipse. See below, note 6,250.
 TANTRĀLOKA 337
is (thus rendered) fit to have a lunar and solar eclipse.”²” And so (they are) said
to be ʻvoluntary onesʼ. As is said (in the Svacchandatantra):
‘One should know that the loss of a lunar day³³¹ is a ‘debt’, and a ‘gift
is when it increases (by a day). ‘Debt’ (i.e. the loss of a lunar day) is (brought
about by) coughing, and yawning is said to be (the cause of) the ‘gift’ (of an
increment of one lunar day).²⁴
Similarly:
‘The loss and increase of a lunar day is (brought about by) coughing
and yawning. Involuntary and voluntary, it takes place by blocking the activity
of the breath.⁷³⁵⁵
Now in order to explain (how that happens) in the flow of inhalation
(apāna) also, he says:

²¹ Here it may be that Jayaratha is mistaken. The measure and extent of the flow of the
breath may be regulated effortlessly (ayatna), that is, spontaneously. It may also be
regulated consciously, with effort (yama) (see above, 6/46cd-48). The point here is not
that those who are not yogis do not pay attention to the spontaneous change in the flow
of the breath when they cough or yawn. Rather, that this change in such cases takes
place spontaneously, without effort. However, it is also possible to induce it by exerting
an effort to do so.
¹ Read with MSs Ch and Ñ and the printed edition of the SVT rithicchede for
tithiccheda.
³⁴ SYT 7/65cd-66ab. Kṣemarāja commenting on this verse explains:
rṛṇaṁ prāṇavāhasya kiñcidalpakālatā kāsavaśād bhavati | tathā sati jhagiti dhāvanād
āmāvasyo’ṁ.aśaḥ pratipatsthānaṁ prasarati | etac ca
darśayiṣyamāṇasūryagrahaṇopayogī | /niḥśvāsavaśāt tu kiñciccirakālatā
apānacandrasya dhanam, tathā sati pūrṇamāsyudayaś candragrahopayogī bhavati ||

‘A ‘debtʼ is a shortening of the flow of the exhaled breath that takes place due
to a cough. This being so because of (its) sudden accelerated motion. The part which is
the New Moon flows on to the location of the first lunar day. And, as we shall explain
(further ahead), it is useful for a solar eclipse. By yawning, the (movement of) the Moon
of the inhaled breath takes a bit more time which is its ‘gift’ (of an extra unit). This
being s0, the arising of the full Moon aids a lunar eclipse.”
²³³ ūitṭhiccheda ṛṇaṁ kāso vr̥dáhir niḥśvasanaṁ dhanam l
ayatnajaṁ yatnajaṁ tu recanād atha rodhanāt | TĀ 6/109cd-110ab

tithicchede ṛṇaṁ jñeyaṁ vṛddhau caiva dhanaṁ bhavet ||

rṇaṁ caiva bhavet kāso niḥśvāso dhanam ucyate | SVT 7/65cd-66ab

tithicchedas tathā vṛddhiḥ kāsaśvāsādi vā bhavet |

ayatnajo yatnajas tu prāṇavrttinirodhataḥ || Vīrāvalī / Triśirobhairava?

Here again Jayaratha supplies two references, the first of which is from the
Svacchandatantra (7/65cd-66ab). This is condensed into the first line of Abhinava’s
citation, which is also very similar to the first line of the Jayaratha’s second citation,
which is possibly either from the Vīrāvalī or Triśirobhairava. The second line of
Jayaratha’s second citation appears to be paraphrased in the second line of Abhinava’s
citation. Here it is evident that Abhinava is referring to these two sources in parallel,
confirming that Jayaratha has understood this correctly and has cited both here as
elsewhere.
338 CHAPTER SIX

tg ymī faṝ fararā a-< gammāq 220 1

GJṢ̄īT āīTīJrsāī úTTJT |
³TTṬTĪTTTVZTĀTRITTḍĀT: I 2 I
Tē-Tī. Ūaavtāī. gfīdera: fḍaāīajā
evaṁ prāṇe viśati citsūrya induṁ sudhāmayam || 110 ||
ekaikadhyena bodhāṁśukalayā paripūrayet |
kramasaṁpūraṇā śāṅkāmṛtasundarāḥ || 1 1 1 I|
tuṭyaḥ pañcadaśaitāḥ syus tithayaḥ sitapakṣagāḥ |

Analogously, during exhalation (prāṇa), the Sun, which is

consciousness (cit), enters the Moon, which is nectar, and fills it, one by one
with (each) digit, with a ray of consciousness (bodha). These fifteen tuṭis,
beautiful with the nectar of the Moon that fills it progressively, are the
lunar days of the bright fortnight. (110cd-112ab) (110-111)

‘Analogouslyʼ, in the aforesaid manner with relation to exhalation,²”

the Sun of the exhaled breath, which is consciousness, ‘enters’ʼ, that is,
descends into the inside of the Heart of Power (in the course of inhalation), and
‘fills’ the Moon made of nectar, each tuṭi (i.e. one eighth of a second) ‘one by
one’ʼ with a digit (from the) network of rays of the awakened aspect (of prāṇic
consciousness) in such a way that in the first lunar day there is one digit, in the
second, two digits, and so on in this progression, (so that) that the lunar days of
the bright fortnight may be these fifteen ruṭis, beautiful with the nectar of the
Moon that ‘fīlls’ (thus progressively). As is said (in the Śvacchandatantra) (in
the passage beginning with)
‘When the Goose (haṁṣa) of the breath has been attained below, that is
the firṣṭ tuṭi, the first half (of which) is said to be Day, and the other half,
Night.”³⁹⁸

²³⁶ The lunar days are in actual fact fifteen. As the subject is the flow of the breath (in
this case inhalation), the sixteenth ruṭi, which is the time that it rests, is not enumerated
here.
⁷ See above, 6/95cd ff.
⁸ SVT 7/]7cd-7Bab. Jayaratha is supplementing what Abhinava says by citing
references from the Svacchandatantra concerning the additional sixteenth ruṭi (see
above, note 6,253). This is ‘hidden’ in the first tui at the beginning of exhalation and
end of inhalation, and so to too at beginning of inhalation and the end of exhalation.
Half in one and half in the other, it is merged into the first tuti of exhalation and,
similarly, in the first rufi of exhalation. It is the period of rest between the breaths in
pure subjectivity, and is not counted separately in the time of the flow of the breath,
which is for fifteen tuṭis.
Kṣemarāja introduces this verse saying: atra śuklapakṣe dinaniśāvibhāgaṁ
pradarśayati ‘He explains the division between Day and Night here during the bright
fortnight.” He comments saying that: adha iti saṁdhitutyardhāt prathamāṁ tuṭiṁ
śuklapakṣapratipadrūpām 1 *“below? is the first tui, which is the first day of the bright
fortnight (that arises) from the half uṛi of the conjunction (between Night and the
following Day).” We are talking about the sequence of lunar days projected into the
 TANTRĀLOKA 339
(And ending with):
‘One should know that (the first turi) is the first lunar day, and the
Moon (at that time) has (just) one digit, and in the second (tuti), there is a
second (digit), (in such a way) that it increases progressively. Such are the lunar
days, that begin in this way, (increasing) up to the fifteenth tuṭi.’³⁵⁹

(Now) he also describes the conjunction of the lunar fortnight etc. (that
take place) here.

3Tāīaāī qĪTĀ̄ṬeāTĪ ṬJTCTRTHĪRĀTT

I| 2822 I
gaJēg ũtīṁcārsī gāTaivī |
tRak JR̥U] ṀṬḤ TĀṀĪ HTĒĪ I 223 I
ēāēzaaā
Hrā: JTISS S=IT |
antyāyāṁ pūrṇamastuṭyāṁ pūrvavat pakṣasandhitā |l 112 ||
indugrahaś ca pratipatsandhau pūrvapraveśataḥ |
aihikaṁ grahaṇe cātra sādhakānāṁ mahāphalam || 113 I|
prāgvad aṅyad ayaṁ māsaḥ prāṇacāre ‘bda ucyate |

As before, the conjunction between the (two) fortnights takes place

in the last ruṭi, which is that of the Full Moon. A lunar eclipse takes place
by the initial entry into the conjunction (of the Full Moon), with the first
lunar day (of the new cycle). The great fruit that adepts (can acquire)
during this eclipse (grahaṇa) is worldly. The rest is as before.² This is the

flow of exhalation. This is the bright fortnight in which the Moon wanes. The lunar
digits, increasing one by one, day by day, (in the dark fortnight during the Night of
inhalation) are said to be derived from the corresponding digits of the bright fortnight
that, projected into the exhaled breath, decrease day by day.”
The verse following this one says:
‘The signs of the zodiac, the planets, constellations, conjunctions and
astrological divisions of the day (karaṇa) as before arise, day and night, in due order.”
SVT 7/78cd-79ab

Monier-Williams: ‘The Karaṇas are eleven, viz. Vava, Valava, Kaulava,

Taitila, Gara, Vanṇija, Viṣṭi, Śakuni, Catuṣpada, Kintughna, and Nāga. Two are equal to
a lunar day. The first seven are called adhruvāṇi or movable and fill, eight times
repeated, the space from the second half of the first day in the Moon's increase to the
first half of the fourteenth day in its wane. The four others are dhruvāni or fixed, and
occupy the four half-days from the second half of the fourteenth day during the wane of
the Moon to the first half of the first day in its increase.’
²⁹⁹⁰ SVṬ 7/79cd-80.
²⁰ T¢ appears that, in this context, what matters above all is the attention paid to the
conjunction of the two breaths. The intensity, quality and locus of this attention
determines the degree and form of the benefit the yogi receives by doing so. A simple
conjunction between the two lunar fortnights becomes an eclipse in this way, and for
this reason, ultimately the nondualist Kashmiri Śaivite could well discern here in this
context the basic foundation of all practice, namely, recognition.
340 CHAPTER SIX
month. Now we will discuss (how) the year (is present) in the movement of
the breath.² (112cd-114ab) (112-113)

A ‘Full’ (pūrṇa) ‘Moon’ (mās) is the Moon within the fifteenth ruri,
which is such (as described). It is ‘as before’, because it is linked with two half
tuṭis. The half ruṭi of the Full Moon, which is (that of) the conjunction (sandhi),
is the initial one, because that enters (into the conjunction of the Full Moon).
And that, although (he says that is) ‘as beforeʼ, and so by extended application
(atideśa), has that same meaning (gatārtha) (as before), even s0, a lunar eclipse
takes place in association with the union of the Full Moon and (on) the ‘first
day of the (following) lunar fortnight’, not on the pure first lunar day also. He
says this directly in order to explain this. (The benefits one gets from this
eclipse are) ‘of this world’ because emanation predominates (in this case). ‘The
restʼ, that is, the union of subject and object etc., ‘is as beforeʼ. As they say:
‘Rāhu, the individual soul, consuming the full moon progressively, as
the juice of the nectar (sudhā) is released by (its) power, covers it over. Here,
the great sage drinks that (nectar thus) made to flow (drāvita) (from the moon)
during (this) greatly auspicious eclipse.”
Now concluding (his exposition of the projection of) the month (in the
cycle of the breath), he introduces that of the year.

The Projection of the Year into the Breath

The Signs of the Zodiac

aJT TāGGY RGTTHTTITTJ I RZY II

fṝzzāīaītcaā vaa aāīṝcēīŪavīq |
satsu ṣaṭsv aṅguleṣv arko hṛdayān makarādiṣu || 1 14 ||
tiṣṭhan māghādikaṁ ṣaṭkaṁ kuryāt tac cottarāyaṇam |

Every six fingers’ breadth, starting from the Heart, the Sun abides
(in a sign of the zodiac,) beginning with Capricorn (up to Gemini),³² and so
(determines) the group of six (months) from Māgha (January-February) to

³⁶¹ A year may also be projected into the breathing cycle, like the lunar month. In that
case, the twelve signs of the zodiac are imagined to arise successively in the span of
seventy-two fingers that the exhaled and inhaled breath traverse. During exhalation arise
Capricorn, Aquarius, Pisces, Aries, Taurus and Gemini, as Cancer, Leo, Virgo, Libra,
Scorpio, and Sagittarius arise in the course of inhalation. The equinox takes place when
the sun enters Aries. In Vedic times, the equinox was considered to be one of the most
auspicious times of the year. This continued to be observed as sacred time into the
period when these texts were redacted. Subsequently the observance was gradually lost.
Nowadays, Hindus do not celebrate the equinoxes and solstices anymore.
³⁶ ]ṇ ṭhis case, the solar year is projected into the breath. This begins in January, and so
starts with Capricorn.
 TANTRĀLOKA 341
Āṣāḍha (June-July), which is the sun’s movement to the north
(uttarāyaṇa).²⁸ (114cd-115ab) (114)

²⁶³ The earth revolves around the sun with a tilt of 23.45 degrees. The circular motion
around the central axis due to this tilt is called the ecliptic (kadamba). It is summer
when the tilt faces the sun and winter when it faces away from it. That is why when it is
summer north of the equator, it is winter south of the equator. Because of this tilt it
appears that the sun travels north and south of the equator. This motion of the sun going
from south to north is called uttarāyaṇa – the ‘northern path’ – and when it reaches
north it starts moving south and it is called dakṣiṇāyaṇa – the ‘southern path’. The
former half of the year belongs to the ancestors and the latter to the gods. The Indian
months correspond to the signs of the zodiac. However, their length is not directly
determined by the time it takes for the sun to transit through them, as the calendar is
basically lunar, not solar. Thuṣ, the length of the months corresponds to the lunar month,
which is about twenty-nine and a half days long, although treated as consisting of thirty
days. Theṣse are divided into two periods of fifteen days, the first of which is the so-
called ‘dark fortnight’ (kṛṣnapakṣa) when the moon wanes, which is followed by the
‘bright fortnight’ (śuklapakṣa) when the moon waxes. Thus, Full Moon is the last day of
the month. As we have seen, in order to maintain the length of lunar months of thirty
days, days need periodically to be added or subtracted. Moreover, in this way, the lunar
year is just 360 days long. The difference between the lunar month and year and the
solar requires that an extra month be added every three years, along with the other
adjustments to the lengths of the months. As entire extra days may need to be added to
make up for this discrepancy also, there is believed to be an extra sixteenth digit (i.e.
lunar day) ʻhidden’ in the New Moon. The year begins from the first day of the dark
fortnight of Caitra. We have seen (above note to 6/109) that the year is divided into
halves in which the sun seems to move to the north and the south.
The Northern Course from Capricorn to Gemini is equivalent to the Night in
the daily cycle and the bright fortnight in the lunar one. It is inhalation and withdrawal
(samāhāra). Conversely, the Southern Course from Cancer to Sagittarius is equivalent
to the Day and the dark fortnight. It is exhalation and emanation. See SvT 7/111cd-
112ab quoted below ad 6/119cd-121ab (119-120).

Table of the Indian Months and Corresponding Signs of the Zodiac³**

* See verse in commentary on 6/122cd-123ab **these are the months utilized at the
‘time period’ of Abhinavagupta

Name of the Month Corresponding Sign of the Zodiac Rudra*

Period
Caitra March /April Aries Bhīma
Vaiśākha April /May Tauruṣ Manmatha
Jyeṣṭha May /June Gemini Śakuni
Āṣādha June /Iuly Cancer Sumati
Śrāvaṇa July /August Leo Nanda
Bhadrapāda August /September Virgo Gopālaka
Āśvin September /October Libra Pitāmaha
Kārtika October /November Scorpio Dakṣa
Mārgaśīrśa November /December Sagittarius Caṇḍa
Pauṣa December /January Capricorn Hara
Māgha January /February Aquarius Sauṇḍin
Phālguna February /March Pisces Pramatha
342 CHAPTER SIX
The sense is that six (signs of the zodiac,) from Capricorn up to Gemini,
multiplied by six fingers (each), makes thirty-six fingers. (These transits take six
months from when) Capricorn rises in the month of Māgha (January-February)
up to (the month of) Āṣāḍha (June-July), in which Gemini (rises). As is said:

‘The transition through the signs of the zodiac, beginning with

Capricorn, takes six fingers (each). (This period) from Māgha to Āṣāḍha is the
sun’s movement to the north.”

(Now) he explains (when) the transit into the equinox (viṣuvat) (takes
place) here:

TjhīT-ṁ̄rīd āT ÚJṀ TTRTTRGṀ⁵ I 22U, I

ī Ji ̄ qJaiāīācaxaitāēṁēa1
saṁkrāntitritaye vṛtte bhukte cāṣṭādaśāṅgule || 115 ||
meṣaṁ prāpte ravau puṇyaṁ viṣuvat pāralaukikam |

Once three transits (saṁkrānti) (from one sign of the zodiac to the
next) have taken place and eighteen finger(-breadths) have been used up,
when the Sun reaches Aries, the auspicious (spring) equinox occurs, (whose
fruit) is supernal (pāralaukika).³² (115cd-116ab) (115)

(The distance is) eighteen fingers, as each transit takes up six fingers.
(We read in the Svacchandatantra):

‘1) The transit that takes place from the Heart, which is the place from
which (the breath) arises, is said to be in Capricorn. 2) Then again, abandoning
(another) six fingersʼ (breadth), (the breath) enters Aquarius. 3) Abandoning
two fingers distance above the neck, it again enters Pisces. 4) Abandoning the
distance from the neck up to the end of the palate, it enters Aries. The transit up
to the end of the nose is six fingers, and is the transit of the equinox, that takes
place in the north.¹²³

²⁶" This moment in the yearly cycle is equivalent to midnight in the daily cycle when
Abhijit rises. Like the conjunctions during the day (at dawn, midday and sunset), the
union of the two lunar fortnights, and eclipses, the equinox is a moment in the cycle of
time of the conjunction and balance of opposites where the attentive yogi can realise his
essential, unmanifest nature which, free of the opposites that generate time, space and
duality, is their source. At each level, as the cycles expand, the reason for seeking this
centre between and within the breaths is further reinforced by a deeper understanding
and direct experience of the benefits of finding and attending to it. Here is a tiny gap in
time that opens up to Eternity.
¹³ SVT 7/93cd-96ab. Kṣemarāja: udayasthānād iti mantroccāraṇabhūmeḷ | saṁkrāntir
iti prāṇārkaṣyety arthāt, ata eva māghādimāsakramo ‘tra sthitaḥ | ṣaḍaṅgulāni iti
kākākṣivat |
 TANTRĀLOKA 343
(The etymological derivation of the word viṣuvat – ‘equinox’ – is as
follows). ‘Viṣu’ (means) ‘pervasion’ (vyāpti), that is, ‘equality’ (of day and
night). ‘Viṣuvat’ is that which is fit for (and possesses) that (arhati).³²*⁶ (This is)
‘the (spring) equinox, (whose fruit) is supernal (pāralaukika)³. Although
(these benefits) arise for all the sun’s northern course (uttarāyaṇa), he says that
even then, it is particularly so here. As is said (in the SŚvacchandatantra):

‘O lady of good vows, beginning from Capricorn and ending with

Gemini – this is here the northern course (uttarāyaṇa) (of the sun, which
bestows liberation and) is free of the (minor) accomplishments of this world.”²⁷

Well then, if this equinox is supernal, then how is (the equinox when
the Sun is on) the southern course (dakṣiṇāyaṇa)? With this question in mind,
he says:

‘the place from which (the breath) arises is the plane of the utterance of
Mantra. ‘The transit’ is that of the Sun of the exhalation. Thus, the sequence of the
months beginning with Māgha is present here. (Each transit) is six fingers, which
applies mutatis mutandis (kākākṣivat) to each one).”
If the reading is correct and the transit into Pisces is just two fingers, the
remaining distance from Pisces to Aries is four fingers. This is the transit that is up to
the end of the nose. This is, presumably, the bridge of the nose. The movement of the
exhaled breath here begins with the winter solstice, that takes place according to this
calendar during the transit into Capricorn. It moves through the spring equinox and
completes the Northern Course (uttarāyaṇa) with the summer solstice when it transits
into Cancer. The following verses account for the following three transits that make up
the six in the phase of exhalation:

nāsāgraṁ tu parityajya prāṇahaṁso vṛṣe caret |

saḍaṅgulāni saṅtyajya saṁkramenmithune punaḥ || 97 ||
śaktyantaṁ yāvad adhvānaṁ saṁkrāntir mithune smṛtā |
makarāc ca samārabhya mithunāntaṁ ca suvrate || 98 II
uttarāyaṇam atraitadaihikīṣidáhivarjitam |

‘Having abandoned the end of the nose, the Haṁsṣa of the vital breath moves
into Taurus. Having abandoned six fingers, it then transits into Gemini again. The Path
ending up to Śakti (i.e. the End of the Twelve) is said to be the transit into Gemini. O
lady of good vows, the Northern Path begins with Capricorn and ends with Gemini.
Here that is devoid of accomplishment in this world.” (SVT 7/97-99ab)
The equinox occurs in the transition from the palate to the end of the nose, i.e.
the bridge of the nose (cf. SvT 7/112cd-114 quoted below ad 6/116cd-117ab (116)).
This is a space of eighteen fingers from the heart, that is, halfway through the flow of
the breath. In ascent it is like midday in the day and in descent midnight – the two times
Abhijit rises. The remaining eighteen fingers cover the distance from the bridge of the
nose to the End of the Twelve. There, in descent the summer solstice takes place at the
end of Gemini in the tranṣit to Cancer. In ascent the autumnal equinox takes place in
Libra and the winter solstice at the end of Sagittarius in the transit to Capricorn.
¹⁶ One of the senses of the possessive suffix ‘va’ is that of ‘being fit for’ or
‘competent’. See below, 6/206cd-207ab and note for a definition and detailed
explanation of the inner equinoxes.
³⁷ SVT 7/98cd-99ab.
 CHAPTER SIX

h q gpitā qta hrṛē, un 1eē I

ṣz fahzīē āēfaīīaṝṁ
ã 1
praveśe tu tulāsthe ‘rke tad eva viṣuvad bhavet || 116 ||
iha siddhipradaṁ caitad dakṣiṇāyanagaṁ tataḥ |

When, in the course of the entry (of the breath during inhalation),
the Sun is in Libra, that is (another) equinox that bestows attainments here
(in this world).²⁸ Thus (the Sun is) on the southern course (dakṣiṇāyaṇa).
(116cd-117ab) (116)

‘Entryʼ, (of the breath) from Śakti (in the End of the Twelve) up to the
Heart. ‘That isʼ, (another equinox that takes place) after three transits, which
take up eighteen fingers’ (space of the movement of the breath). This is the
meaning. As is said (in the Svacchandatantra):
‘O beloved, below Śakti, in the Heart (of the Cavity of Brahma), the
vital breath (haṁṣa) enters Cancer. Abandoning six fingers again, it enters Leo
again. By abandoning six fingers again, it enters Virgo. Abandoning (the space
beginning) from the tip of the nose to the end of the palate, an Equinox occurs.
This is said to be the transition into Libra, and is the southern (autumnal)
equinox.”²⁹

²²⁵ Cole in a note to me: ‘This correlates to the mid-day Abhijit, using a tropical zodiac
for the time period.”
¹⁹ SYT 7/112cd-114. śakteḥ sādhanarāpāyā adho vyāpinīśaktiḥ | hbrahmarandhrādipade
karkaṭa iva dhovaāktro haṁsaḥ, tatāḥ sadāśivapade
nadanapradhānatvāśeṣaviśvākramaṇa-kāritvābhyāṁ siṁhaḥ,

‘Below śakti’, who is the means (sādhana), īs the Pervasive power

(vyāpinīśakti). On the plane of the Cavity of Brahmā etc., it is the downward-facing
breath (haṅsṣa), that is as if Cancer. Then on the plane of Sadāśiva with the two, namely,
its subjugation of the entire universe and (its nature, which is) predominantly resonance
(nadana), is Leo.

tato bhrūmadhyādau baindayvaprakāśaprādhānyād dīptikāntiyogāt sarvasādhāraṇa-

prasaraṇarũpagatitaś_(> -ghatitaś) ca yāśabdavācyaḥ, tato.api tālumadhye
samatveṉāvasthitatvāt tulārūpaḥ, sāmyād eva ca viaa vyāptim arhatīti krṛtvā
viṣuvacchabdābhidheyaḥ 1| punar_ viṣuvad iti pūrvyoktottaraviṣuvato ‘nyo “yaṁ
viṣuvatkāla ity arthaḥ || 1 14 I|

Then between the eyebrows is (the sign) denoted by the word ‘Virgo’, formed
by the flow (of consciousness) common to all, because of the predominance (here of)
the Light of the Drop and the beauty of the radiance it possesses. Then again, in the
middle of the palate (comes the one that is) Libra (the Balance), (which is such) because
it is firmly fixed as a state of equality and because it is in a state of equality, it is
befittingly the pervasion in both directions (viṣu) (of the two halves of the day and the
year) and so is called by the word ‘equinox’(viṣuvar) (lit. ‘possessing equality°). It is
again (another) equinox, that is, this equinoctial time differs from the northern equinox
mentioned before. This is the meaning.³
 TANTRĀLOKA 345
‘It gives accomplishment here (in this world)ʼ. As is said:

‘The spiritual discipline one has observed there bestows

accomplishments here in (this) life.”
Surely (one may ask,) although the twelve signs of the zodiac,
beginning with Capricorn, are in general (sāmānyena) related to the supernal
and the worldly (in the manner described),²” is there any particular feature each
one (possesses,) or not? With this question in mind, he says:

msī īāā³ṃTīzáīzr̥̄aaTIRTEṬT I 22.

GGḶGIEḵT-EEIRATÑETeIE³ H
īā ūāī ṀvŨṁḍlzz: ẽaā̄ Tg ú 22 1
eaudiāḵEE/eṃṝa:tṭazcz:d
garbhatāã prodbubhūṣiṣyad bhāvaś cāthodbubhūṣutā || 1 17 I|
udbhaviṣyattvam udbhūtiprārambho ‘py udbhavasthitiḥ |
janma sattā pariṇatir vr̥ddhir hrāsaḥ kṣayaḥ kramāt | 18 II
makarādīni tenātra kriyā sūte sadṛk phalam |

(Exhalation): The signs of Capricorn and the rest are, respectively,

1) impregnation (and pregnancy) (garbhatā) (Capricorn), 2) the (initial)
state of the impulse to birth (prodbubhūṣiṣyadbhāva) (Aquarius), 3) the
state of desire to be born (udbubhūṣutā) (Pisces), 4) incipient birth
(udbhaviṣyattva) (proximity to future birth) (Aries), 5) the commencement
of birth (udbhūtiprārambha) (Taurus), and 6) the stable state of (incipient)
emergence (udbhavasthiti) (Geminī).
(Inhalation): 7) Birth (janma) (Cancer), 8) existence (sattā) (Leo),
9) development (pariṇati) (Virgo), 10) maturity (vṛddhi) (Libra), 11)
decrease (hrāsa) (Scorpio), and 12) destruction (kṣaya) (Sagittarius). The
(spiritual) action (performed) there (with mindfulness of this process) thus
generates the fruit corresponding to their nature.²™ (117cd-119ab) (117-
118)

1) ‘Pregnancy’ means (the initial) impregnation. 2) (‘The (initial) state

of the impulse to birth’) is the state of being (bhāva) or essence (sattā) of
(consciousness) in the (initial) act of intent to be born (in a phenomenal form).
Such is the initial pulse of desire. 3) ‘the state of desire to be born
(udbubhūṣutā) is the state or essential nature of (consciousness) that wishes to
be born. (This is the pure) will alone (icchāmātra), associated with the object of
desire, namely, birth. This is the meaning. 4) ‘Incipient birth (udbhaviṣyattva)
is the orientation (avasthāna) (of consciousness) as the outpouring within itself

²⁷⁰ We have seen that the Northern Course from Capricorn to Gemini bestows supernal
fruits; the Southern Course from Cancer to Sagittarius worldly ones.
²⁷" In SvTu ad 7/120ab, Kṣemarāja, acknowledging that his teacher Abhinava has said
this (guravo ‘bhyadhuḥ), lists the same series.
346 CHAPTER SIX
(that takes place) in order to take birth. 5) ‘The commencement of birth’
(udbhūtiprārambha). (This is) the compact (uninterrupted) state (of the
outpouring of creative consciousness that arises) there (within its own nature).
6) ʻThe stable state of (incipient) emergence (udbhavasthiti). is (the
consolidated and determined) propensity (aunmukhya) there (within
consciousness to emerge in a phenomenal form).²²
In this way, the twelve houses of the zodiac beginning with Capricorn,
in due order, correspond to (the twelve phases of the cycle of creation and
destruction) beginning with impregnation, and so for that reason (spiritual)
action also, such as the repetition of Mantra, like an external seed, ‘generates’
and bestows the corresponding fruit (of each of the twelve phases,) beginning
with impregnation. This is the meaning. As is said:²”³
‘Impregnation, desire, conjunction (sartyoga), joy (ānanda), compact
density (ghanatā), a stable state (sthiti), birth (janma), existence (sattā),
development (pariṇati), maturity (vṛddhi), decrease (hrāsa) and destruction, in
due order, are said to be the states (sthiti) (corresponding to months,) beginning
with the month of Māgha, relating to the procedure by means of which adepts
(attain) accomplishments (siddhi) as well as (the phases) of the existence of
phenomena.”
There is another particular feature here (of these transits). Thus, he says:

¹² The breathing cycle mirrors the process of emergence – ‘birth’ — of phenomenal

existence out of consciousness and its destruction, that is, retum back into
transcendental consciousness. Here Abhinavagupta equates the twelve signs of the
zodiac with the twelve phases of this process. Like the lunar cycle, it is divided into two
parts. The first part is exhalation, which is the bright lunar fortnight, and corresponds to
the sun’s northern course. In this half, the moon waxes in six phases, marking the stages
of the inner development within consciousness of the will to generate the phenomenal
universe of experience – a process that culminates in birth, that is, the beginning of a
new existence. They are 1) impregnation, 2) initial impulse of the will as yet unspecified
by an object, 3) the formation of the object of this desire, namely, the desire to exist in a
phenomenal form, 4) the outpouring of consciousness within itself that takes place so
that the birth of consciousness in phenomenal form may take place, 5) the consolidation
of this state, which thus becomes intense and uninterrupted, 6) the actual emergence of
consciousness in a fully developed phenomenal form, like a foetus that is ready to take
birth. The second half is inhalation, which is the dark fortnight and corresponds to the
sun’s southern course. These six phases here mark, conversely, the outer stages from
birth to the cessation of manifestation.
The practice involves developing and strengthening awareness of the process
of the formation of the concrete actuality of phenomenal experience and its cessation in
consonance with the cyclic flow of the breath. Perfect unbroken mindfulness of the
cycles of emanation and withdrawal is the liberated state. It is to experience how all
things arise and fall away spontaneously moment by moment, as does the breath. It is to
experience how all thing emerge out of divine consciousness by its own spontaneous,
unobstructed intention, and with the same freedom return to it.
”⁷³ Note how Jayaratha refers to chapter seven of the Svacchandatantra as one of
Abhinava’s sources. He also quotes regularly from what appears to be just one other
source without naming it. One wonders about its identity and why Jayaratha chose not
to disclose it.
 TANTRĀLOKA 347

sṁā⁶r ra. gīī āīē: Ū̄T- J 22 1

aITs fkv īamāf=ē J
ST GÇ Ta JITRTJRTTRFTT I 22⁰ |
̄t TIcT:F T GGÇWG #T |
āmutrike meṣaḥ kumbho mantrādeḥ pūrvasevane || 119 II
catuṣkaṁ kila mīnādyam antikaṁ cottarottaram |
praveśe khalu tatraiva śāntipuṣṭyādiṣundaram || 120 ||
karma syād aihikaṁ tac ca dūradūraphalaṁ kramāt |

Capricorn™ and Aquarius give other-worldly fruits. The four signs

beginning with Pisces²™ are especially good for the recitation of Mantra
and the like. (These six signs) are progressively more excellent. During the
entry (of the breath), the appropriate acts are ‘peace’ and ‘nourishment’
and other beautiful rites (not black ones), the fruits of which have to do
with this life. (The corresponding signs) are progressively less immediately
fruitful. (119cd-121ab) (119-120)

Meṣa³"⁸ means Capricorn (makara). These two (Capricorn and

Aquarius) are for Mantras that have been mastered (siddha) (and are
successful), whereas ‘the four’ are the occasion (nimitta) to practice Mantra etc.
when Mantras have not been mastered (and are not successful), ‘during the
entry (of the breath)ʼ, that is, in the flow of the inhaled breath (apāna). As is
said:
‘Beginning from that, namely, Capricorn, meditation, fire sacrifice,
repetition of Mantra and the like bear endless fruit for the other world. One
should begin from Pisces to observe the vow of taking up (and practicing)
Mantra in order to (fulfil) the preliminary (requisites to worship the deity)
(purścaryāṇimitta) so as to achieve all mastery of Mantra for oneself.’⁷”
Again:
‘Thus, during the time born of the sun’s southern course, achieve the
goal of mastery of oneself (ātmasiddhi) and fulfilment (pusṭi), because that is
when creation takes place.”²”⁸

⁴ Read meṣaḥ for jhaṣaḥ. Jhaṣa is normally a name of Pisces. Jayaratha however takes
the word to mean Capricorn, which makes sense, as Pisces is mentioned in the following
sentence.
²⁷³ Pisces rises in the month of Caitra (that is, from about the middle of February to the
middle of March). In the breathing cycles, the month of Caitra is in the palate. Paying
aṭṭention here and above up to the top of the head, as the yogi recites Mantra in
consonance with the breath, he enjoys the special benefits of the recitation of his
Mantra.
²1⁶ Read meṣo for jhaṣo.
²⁷⁷ SVṬ 7/103cd-105ab.
²⁷⁸ SVT 7/11 1cd-1 12ab.
348 CHAPTER SIX
In this way, the sun’s northern course is intent in laying hold of (and
perceiving) objectivity, and so is accordingly close to the bestowal of (its) fruit
by degrees (as one comes to the end of it). (Conversely,) the southern course is
intent on inward repose, and so the bestowal of its (worldly) fruit is
correspondingly distant (by degrees as one approaches the end of it, and the
liberating repose in consciousness develops). Thus, during the (period of time of
the sun’s) northern course, the length of the day increases and that of the night
decreases, whereas here (on the southern course), it is the other way around.
He says that:

frṝf ferdf=: zatēṭūc

faīd: 1 22g 1
ūsfkfxztera: 7 vcāgofhd ṣēa
ṁārzrērrāfattkftṝ
s fē dtaç 1 222 1
nirgame dinavṛddhiḥ syād viparīte viparyayaḥ || 121 I|
varṣe ʻsmiṁs tithayaḥ pañca pratyaṅgulam iti kramaḥ |
tatrāpy ahorātravidhir iti sarvaṁ hi pūrvavat |I 122I|

In the course of exhalation, the days get progressively longer. In the

opposite (way, that is, in the course of inhalation,) the reverse is the case.
During this year, there are five lunar days for every finger (breadth).²”
This is the sequence. (Otherwise,) in that case also, everything is as the
preceding procedure concerning Day and Night.™ (121cd-122) (121-122ab)

Surely (one may ask,) a year is made of months, and so it is said that
they arise at each six-finger space. Again, (months) are made of lunar days, and
so why are they not (reckoned) here? With this question in mind, he says that
‘there are five lunar days for every finger (breadth)’. In every six of those
there are thirty (lunar days,) and so it is said that a month arises there (in that
case). ‘In that case also’, that is, in each part made of five (finger-breadths,) in
each tenth part of a finger(-breadth) there is a Day, and (similarly there is) a
Night (and so there are five Days and five Nights in every finger breadth).
‘Everything’ means the lunar fortnights, and the rest (are as before,) and so the
dark fortnight is in the first three fingers” (space of each six finger-breadths,)
and elsewhere (in each of the other three finger spaces), the other (lunar
fortnight). That is said (in the following passage):

²¹ Previously he had talked about days as they changed within the year. Here he
mentions the year and that the days change within the breath.
²⁴" Now Abhinava tells us how the twelve months of the year in the breathing cycle
correspond to the lunar days. There are thirty-six fingers in inhalation and thirty-six for
exhalation. Each one corresponds to five lunar days, that making 360, which are the
days of a lunar year. Each sign corresponds to the thirty days of a lunar month and
extends for six fingers (6 x 12 = 72). Thus, there are five lunar days for each finger
space (5 x 6 = 30).
 TANTRĀLOKA 349
‘There are five lunar days here in each finger. The first half of (each of
them) is a day, and the second half, a night. Six groups of five (such) lunar days
make up the days and nights of the months. It is said that a month is made of
two fortnights, consisting of thirty of these days and nights.’²"
Well then, are there some presiding deities of the twelve months on the
analogy of the eight praharas, or not? With this question in mind, he says:

r̥īīāã a tattṁṁaīzr
aar: |
ftrāīṁēī
zī. agīaṣā aīṝēt; 22² 1
prāṇīye varṣa etasmin kārtikādiṣu dakṣataḥ |
pitāmahāntaṁ rudrāḥ syur dvādaśāgre ‘tra bhāvinaḥ || 123 II

The months within this yearly breathing cycle, starting with

Kārtika, are each one presided over by a Rudra, from Dakṣa up to
Pitāmahā, who will be mentioned further ahead. (123) (122cd-123ab)

As is said:
‘O Great Goddess, it is said that 1) the Rudra called Dakṣa³³² enjoys
here the entire month of Kārtika (October — November) and 2) Caṇḍa in the
month of Mārgaśiras (November —– December). 3) Hara is said (to do so) in
Pauṣa (December – January), 4) Śauṇḍin in the month of Māgha (January —
February), 5) Pramatha in Phālguna (February — March), 6) Bhīma is said (to be
the Rudra who governs during the month of) Caitra (March – April), 7)
Manmatha is said (to do s0) in Vaiśākha (April – May), 8) Śakuṇi in the month
of Jyeṣṭha (May – June) and 9) Sumati in Āṣāḍha (June – July), 10) Nanda in
Śrāvaṇa (July – August), 11) Gopālaka in the month of Bhādra (August –
September), 12) Pitāmaha is the Lord of the Heroes of the month of Aśvayuja.’

(This will be mentioned) further ahead in the chapter dealing with the
gathering together (of the Assembly). ²³

²⁸¹ SVTṬ 7/91-92. Kṣemarāj comments: adaṅgule rāśyudayasthāne triṁśadahorātraṣya

māsasya nispattir bhavatīy arthaḥ | dvipakṣa ity anenedam āha ---- yathāto 'pi
tattanmāsasādhyakrūrasaumyasiddhyartha-kr̥ṣṇaśuklapakṣāśrayaṇaṁ .susūkṣmadṛśā
yoginānusartavyam iti | ata eva varṣasādhye vidhau tattanmāsakāryaṁ karma
bāhyāntaramāsaikīkārānusaraṇapārvaṁ yoginānuṣṭhātavyam iti varṣodaye ‘bhiprāyaḥ
l92 1
‘The meaning is that in the six finger(-breadths) that are the place where the
signs of the zodiac rise, a month consisting of thirty days and nights arises. There are
two fortnights. By this he says this: the yogi with a subtle vision should follow the basis
of the dark and bright fortnights in order to accomplish cruel and peaceful (rites) with
respect to what is to be achieved in each (particular) month. Thus, according to the
procedure concerning what is to be attained in a year, the yogi should observe the rite
(karman) that is to be performed on each particular month preceded (and based on)
following the unification of the outer and inner months. This is the intention in the
(observance of the procedure concerning the) arising of a year.”
³³? Read dakṣanāma for dakṣanāmā.
²⁴³ See below, 33/7cd-9ab.
350 CHAPTER SIX
Concluding this (topic,) he introduces another.

The Twelve-Year Cycle²⁴

S āīTīzzāā Jāhī 3īGJTRCTTĪṢT|

GTITT²JT ṬGTHTTTTTTÇB
FHIT I 2³* II
Jadazrzā
d *] āTaī 3īādīēāī: |
prāṇe varṣodayaḥ prokto dvādaśābdodayo ‘dhunā |
kharasās tithya ekasminn ekasminn aṅgule kramāt || 124 ||
dvādaśābdodaye te ca caitrādyā dvādaśoditāḥ |

The arising of the year in the breath has been explained. Now
(follows an exposition) of the twelve-year cycle. This is (calculated) by
atṭṭributing 60 lunar days to each finger space successively, and (for the
transit of Jupiter from one sign to another), and those twelve arise starting
from the month of Caitra,³⁸⁸ (giving each month the value of a year,) in the
course of the emergence of twelve years.²* (124-125ab) (123cd-124)

(There are) sixty (lunar days in a finger-breadth). Thus, each finger

space corresponds to a season (of the year).²*? Three fingers make a half year
(yana), and six, a (full) year. In this way, in one cycle of the breath
corresponding to the arising of a year, for every (space of) six fingers, twelve

²³⁴ Abhinava now moves on to the projection of the Jovian year in the breath. This is a
twelve-year cycle. In astrology, this is linked to a sixty-year cycle that incorporates the
orbit of Saturn also, which he presents after this. Cole (2012: 65) explains: ‘The
saṁvatsara (or bārhaspatya saṅvatsara) usually refers to a year base upon Jupiter’s
transit of a sign which take almost the same time as a solar year. The Jupiter years, also
called Jovian years, each have a name within a sixty-year cycle. The numerology of this
cycle is composed of 12, 30, 60, 120, 800 and 43,200 year cycles. The average daily
motion of Jupiter is 5 kalās (minutes) and therefore takes 12 years to complete a
revolution of the zodiac. The average daily motion of Saturn is 2 kalās, therefore it takes
approximately 30 years (or 29.5) to cover the zodiac.”
²³ The names of the years in a twelve-year cycle are those of the months, for which see
above, note to 6/113cd-114. Here Abhinava is utilizing the Jovian year, which in this
calendar begins with the month of Caitra.
²⁸⁴⁶ The vikrama era (also called kṛta) began in 57 BCE. The calendar starts with the
constellation of Citra, from which the name of the month Caitra is derived. The twelve-
year Jovian cycle begins with Caitra (see below 6/124-125ab (123cd-124)). A problem
with this presentation, is how to calculate where the conjunction begins and ends. The
months in a yearly breathing cycle start with Kārtika (October – November) (see above
6/123 (122cd-123ab)). Mantras are contemplated and worshipped from the month of
Caitra onwards, but this is in the palate (6/125cd-126ab (125)). The year begins with
Capricorn in the yearly cycle. Is Abhinava’s source using Kaārtika (as in the previous
verse) as the month of Jupiterʼs transit that starts the 12-year cycle? This is not likely, as
Abhinava himself tells us that he is starting from Caitra.
³⁴⁷ The season changes every two months in India, and so there are six seasons a year.
 TANTRĀLOKA 351
transits (through a sign of the zodiac) take place. (Twelve) years arise here in
the same way. This is the intended sense. As is said (in the Śvacchandatantra):
‘Juṣt as twelve transits are said to take place here in a year, in the same
way, they are said to be the years in (the cycle of the) breath in which twelve
years arise.¹²
Surely (one may ask,) (it was said) previously that (the month of) Caitra
arises in the palate, and so it is from that onwards that one should practice
Mantra etc. Here, however, it is said that it arises in the Heart, and so now
where should the adept practice Mantra etc.?” With this question in mind, he
says:

=I raāīēfā: āīsṀt āīgṀīTTISJTT ṬT̄ I 23U I

īe shīēfrzāTd ṁā̃ aīaaīst̃ fē 1
caitre mantroditiḥ so ‘pi tāluny ukto ‘dhunā punaḥ || 125 ||
hṛdi caitroditis tena tatra mantrodayo ‘pi hi |

It was stated earlier that the Mantras start to arise in the month of
Caitra,³* which arises, in its turn, in the palate. Now, instead, (the year that
takes its name from) Caitra arises in the Heart, and so it is here that
Mantra also arises. (125cd 126ab) (125)

‘It was stated earlier’ (when describing) the arising of a year (in the
movement of the breath that Mantras start to arise in Caitra, which is in the
palate). ‘Now’ during the arising of twelve years (in the movement of the
breath, Caitra is in the Heart).²*
Having described the arising of the (cycle of) twelve years, he also
describes the arising of (the cycle of) sixty years.

The Cycle of Sixty Years

ycāgō ftrāī q farṁ kaṁtcaã u gṇxs u

qTJĪTTTg⁵SS: TAT] TTI] TSTSaT ā; |
¹⁵ SYṬ 7/128.
²⁴⁹ Mantras are contemplated and worshipped from the month of Caitra onwards. See
above, 6/119.
²⁴⁰ In the passage quoted in TĀv ad 6/123 (122cd-123ab), in which the months are listed
with their governing Rudra, the first month is Kārtika, and so Caitra is the sixth month.
This corresponds to the midyear / midday etc. conjunction. This is where it is located
when a solar year is projected into the breath, and so inwardly it arises midway in the
flow of the breath, that is, in the palate. Cole points out in a note to me that: “‘Caitra
coincides with Aries. Thus Spring Equinox and Midday which are in the palate are
aligned with Caitra.”
Here the Jovian 12-year cycle begins with Caitra (6/124-125ab (123cd-124)),
and so is taken to be the first month of the Jovian year. Accordingly, in this cycle it
arises in the Heart, not in the palate.
352 CHAPTER SIX
pratyaṅgulaṁ tithīnāṁ tu triśate parikalpite || 126 ||
sapañcāṁśā aṅgule ‘bdaḥ syāt prāṇe ṣaṣṭyabdatā tatāḥ |

Attributing to each finger’s breadth the value of three hundred

lunar days, there is one year in (every) one and one-fifth fingers. Thus,²³¹ a
(cycle of) sixty years (arises) in one (round of the) breath.”² (126cd-127ab)
(126)

‘Each finger’s breadth’ corresponds to three hundred lunar days, thus,

in the fifth part of a finger’s breadth there are sixty days and nights. In this way,
a year consisting of three hundred and sixty days can arise in one and one-fifth
fingersʼ (breadth). Thus, because a year arises in one and one-fifth fingers, in
terms of the aforementioned arising of a caṣaka (24 seconds), the vital breath
consisting of the flow of the exhaled and inhaled breath contains sixty years.
The meaning is that there are sixty years. As is said (in the Śvacchandatantra):
“Thirty years arise (in the flow of the breath,) beginning with the lotus
of the Heart (and ending with) Śakti above (i.e. the End of the Twelve).¹²”³
(Now) he explains how the days and nights are calculated here (in this
case):

JIĨITī Ū Jḍēāīlōī] ³īā#iḍrtāīTzzāaiīq

22. 1|
fēr̄īī. Ṁoṃī; ṇṀtzaṁsēṜ tg s |
śatāni ṣaṭ sahasrāṇi caikaviṁśatir ity ayam || 127 ||
vibhāgaḥ prāṇagaḥ ṣaṣṭivarṣe ʻhorātra eva ca |

This division into 21,600 (units) present in (a single) breath,

corresponding to (the lunar days in the case of) the sixty-year (cycle,) is
(also an external) day and night,”⁸ (during which there are 21,600 breaths
of four seconds each).³*⁵ (127cd-128ab) (127)

! Read with MS C ataḥ for punaḥ.

² 60 x 1 1/5 = 72 finger-breadths. An exhalation and an inhalation together travel this
distance. In one cycle of sixty years there are (72 x 300 =) 21,000 lunar days. See
following verse.
Abhinava begins the presentation of the projections of time into the breathing
cycle with a brief list of the main units of time and corresponding finger breadths in a
solar day and night (6/64-66ab). There the measure of 1 and 1/5 fingers is that of a
caṣaka, i.e. twenty-four seconds. This is the first unit listed after the turi, which covers
two and a quarter fingers’ breadth.
²³ SYT 7/136cd. The text reads yāva for yāvat, which would disrupt the metre. The next
line reads: śaktyadho yāvad dhṛtpadmaṁ trūṁśadabdodayo bhavet |
‘Below Śakti up to the lotus of the Heart there are thirty years.’ (SvT 7/137ab)
⁴ Read with MS N -varṣe ‘horātra eva ca, for varṣāhorātra ucyate Cf. TS chapter 6, p.
53.
²⁸³ Cole (2012: 43): The stars on the horizon move ‘360 degrees in a 24 hour day. That
makes 30 degrees (or a rāśi [zodiacal sign]) in two hours and 15 degrees in an hour. An
hour is 15 degrees of arc by its very definition. There are four minutes of time in one
degree, and 15 seconds of arc in one minute of time. In one kalā (a minute of arc) there
 TANTRĀLOKA 353
So that those who hear (these teachings should) not be confused,
because they have not seen (them) before, (Abhinavagupta) points out by
(stating) this here, that the number of movements of the breath in the course of
an external day and night is the same. That is said (in the Svacchandatantra):
‘O fair faced lady, the days and nights in sixty years number 21,600.’²*

are 4 seconds. This is the same unt as a nimeṣa or a prāṇa, giving a basic unit that is the
same between the sidereal time and angular time.’ Thus, the inner cycle of time
corresponds to the outer, just as the outer, from its very foundation, is seen to
correspond to the inner. The way time is reckoned in India, it is clear that the time of the
breath and cosmic time are felt to be fundamentally in conformity with one another. The
astrologer will contemplate how the planetary system, and by extension, the whole
universe and its temporal cycles, is pervaded by the cosmic breath, just as the Yogi
experiences, obversely, in his breathing.
²⁶ The Jovian cycle takes sixty years. This is the outermost measured span of time
projected into the breathing cycle in this system. This reference is SvT 7/138. Here is
the context:
athātisūkṣmayā vyavasthayā
saṣṭyabdodayam atraiva punaś ca kathayāmi te || 130 ||
ānandādyās tu te jñeyāḥ ṣaṣṭyabdās tu varānane |
te cādha ūrdhvage prāṇe ekasmin surasundari |/ 131 ||
caranti pravibhãgena tathã te kathayāmyaham |
ānandaprabhrter devi mantram ārādhayet tu yaḥ || 132 ||
tasyānandas tu deveśi mantreṇa saha jāyate |

mantrasya paraniṣkalasvabhāvatayāśeṣaviśvanirbharatvena paramānandarūpatvāt

tadabhedavimarśamayaprāṇoccārajñasya ānandamayataiva bhavati | /_tataś
cehābhihita-ṣaṣṭyabdodayasth sarvam eva puruṣāyuṣaṁ yan nityakarmāvaśya-
kartavyam tad ekatraiva prāṇacāre vyāptijñasya sakṛd eva kṛtaṁ sarvadaiva kṛtaṁ
bhavati jñāninaḥ | siddhīkāmasya tu ṣaṣṭivarṣasādhyam, tadīyavatsare tat tat sādhyaṁ
vā karma prāṇīyavyāptijñāna-pūrvakaṁ kurvato na visaṁvadatīty āśayeneha
sādhakādhikāre ṣaṣṭyabdodayād adhikaṁ noktam ḷ

‘Now when the state (of the movement of the breath) is extremely subtle:
‘I will tell you about the arising that takes place here itself (within the
movement of the breath) in sixty-year (cycles). O fair faced lady, the sixty years should
be known to be Ānanda and the rest. O beautiful lady of the gods, I will tell you (how)
they move part by part within the one breath that goes from below to above. O goddess,
he who worships Mantra from (the year) Ānanda onwards, becomes blissful along with
the Mantra.¹ SVT 7/130cd-133ab
The nature of one who knows the movement of the vital breath, that is, the
reflective awareness of the oneness (abheda) of Mantra, is bliss, because its nature is
supreme bliss. (This is because the Mantra that moves in the flow of the breath) is full of
all the universe, as its nature is the supreme and undifferentiated (niṣkala) (deity).
And so, by means of the state of the arising of the sixty-year (cycle) stated
here, the entire lifespan of a man, and the regular Karman that must be done, is done all
at once and once and for all, in one place, together within the flow of the vital breath of
the man of knowledge, one who knows the pervasion (of the breath). The goal (sādhya)
to be attained in sixty years by one who desires accomplishments (siddhi) is not in
disagreement with the alternative, which is the particular goal (sādhya) (attained) in its
corresponding year, as he goes on doing the Karman grounded in the knowledge of the
pervasion of the breath. It is with this intention that, with regards to the competence of
the adept, no more has been taught here than the arising of the sixty-year (cycle).
354 CHAPTER SIX

śrīnandiśikhāyāṁ tu jñānavyāptyabhiprāyeṇa viṁśatyadhikaśatodayo ‘py abhihitaḥ |

evaṁ ca jñānayoginām evaṁ prāṇe vyāptijñānāt sarvam ayatnena siddhyaty eva |
yaduktaṁ śrīmadutpaladevapādaiḥ ----

sākṣādbhavanmaye nātha sarvasmin bhuvanāṇtare |

kiṁ na bhaktimatāṁ kṣetraṁ mantraḥ kvaiṣãṁ na siddhyati |) itĩ ||
kiṁ ca ----
dvādaśābde tv ahorātraṁ pañcadhā bhedayec ca tam || 133 ||
sṣaṣṭyabde te tv ahorātrāḥ pañcaiva parikītītāḥ |

dvādaśābdodaye 'īgulasya ṣaṣṭitamo bhāgo’horātra ity uktam | idānīṁ tu tam api

pañcadhā bhedayet | evaṁ ṣaṣṭyabdodaye prāṇāṅgulasya triśatatamo bhāgo ʻhorātro
bhavati |l
tad anayā suṣūkṣmayā sthityā ----

te vai ṣaḍguṇitās tatra māsa ekaḥ prakītītaḥ || 134 ||

taiś ca dvādaśabhir devi varṣaṃ ekaṁ vidhīyate |

te iti dvādaśābdodaye ‘horātrāḥ | tair iti tathābhūtair māsaiḥ ||

evaṁ ca ----
aṅgule tu sapañcāṁśe mānam etat prakītītam || 135 ||

An arising (of a cycle of) one hundred and twenty (years) has been taught in
the venerable Nandisikhā, with respect to the pervasion of knowledge. And in this way,
by the knowledge the yogis who are men of knowledge have of pervasion within the
vital breath, everything is accomplished without effort. As Utpaladeva has said:
‘0 Lord, when everything in the world is You Yourself directly apparent, what
is not a sacred place for (Your) devotees? Where is their Mantra not successful?’ (ŚSt
1/4)
Moreover: “*Multiply (the number of) days and nights in twelve years by five. Those
days and nights in sixty years are said to be five.’ (7/I33cd-134ab)
Itis said that is a twelve-year (cycle); a day and a night is a sixtieth part of a
finger.* Now one should multiply that also by five. In this way, in the arising of a (cycle
of) sixty years, a day and night is a three-hundreth part of a finger breadth of the
breath.³é*

* Taking the standard year to be 360 days, there are 4,320 days in twelve years. A
breathing cycle covers a span of 72 finger-breadths. Multiplied by sixty this makes
4,320.
³* There are 21,600 days in sixty years. A breathing cycle covers a span of 72 finger-
breadths. Multiplied by 300 this makes 21,600.
‘(If) they are multipled by six, that is said to be a month there. O goddess, a
year is said to be made of twelve of them.’ (7/134cd-135ab)

And in this way ‘Its measure is said to be a fifth part of a finger.” (7/135cd)

ahorātraśatatrayātmany aṅgule māsadaśakam, ahorātraṣaṣṭyātmani cāṅgulapañcam-

āṁśe māsadvayam, iti kṛtvā sapañcāṁśe ʻṅgule, etad iti ṣaṣṭyabdodaye varṣamānam
uktam | 135 || tad ittham ----

saḍaṅgulaiṣ tu pañcābdāḥ ṣaṣṭyabda udayanti te |

 TANTRĀLOKA 355
Surely (one may ask), what is the purpose of dividing up the lunar days
(of the breathing cycle) in this way? With this question in mind, he says:

GTTGTFTTIHTH-—TETTGGTTṬTĪTRT: I g3 1
³ex--- eEṀ.EH- ŪI-EVCEĪ
praharāharṇniśāmāsaṟtvabdaraviṣaṣṭigaḥ || 128 II
yaś chedas tatra yaḥ sandhiḥ sa puṇyo dhyānapūjane |

The periods (of time) (cheda), namely, three hours (prahara), day
and night, a month, season,²” one, twelve and sixty years, and the

dvādaśābdodayasthityā varṣodayāśrayaiḥ ṣaḍbhir aṅgulair iha pañca varṣāṇi bhavanti

|
māsadaśakodayātmako ʻṅgula iti taiḥ ṣaḍbhiḥ ṣaṣṭimāsānāṁ varṣapañcakārambhiṇāṁ
niṣpattiḥ || anayā ca kalanayā ----

hṛtpadmādyāva śaktyūrdhvaṁ triṁśadabdodayo bhavet || 136 ||

punarapi
śaktyadho yāvad dhr̥tpadmaṁ trīṁśadabdodayo bhavet |
kiṁ ca ----
sṣaṣṭyabde ye tv ahorātrāḥ saṅkhyāṁ teṣu vadāmy aham || 137 ||
viṁśatis tu sahasrāṇi sahasraṁ ṣaṭśatādhikam |
ahorātrās tu ṣaṣṭyabde śaṅkhyātās tu varānane || 138 II

There are ten months within a finger(-breadth), that consists of three hundred
days and nights. Two months (pass) within a fifth part of a finger(-breadth) that consists
of sixty days and nights. In this way, it is said that the measure of a year in the arising of
(a cycle of) sixty years is one and one fifth finger(-breadth). That, in this way:
˚‘Five years (passing) with six finger(-breadths) arise within the sixty year
(cycle).⁷*
*ln 72 fingers there are twelve groups of five years, that is, 60 altogether.
When the situation is that of the arising of the twelve year (cycle in the breath,)
that is (measured out) with six breadths that are grounded in the arising of a year, there
are five years here. A finger(-breadth) is (the measure of) the arising of ten months. By
means of these six (finger-breadths), sixty months making five years arises. By means
of that measurement (kalanā):
‘Thirty years arise (in the flow of the breath) beginning with the lotus of the
Heart and (ending with) Śakti above (i.e. the End of the Twelve).³ (7/136)
Then again:
‘Below Śakti up to the lotus of the Heart there are thirty years.⁷ (7/137ab)
Moreover:
‘I will tell you the number of days and nights in sixty years. ‘O fair faced lady,
the days and nights in sixty years number 21,600.’” (7/137cd-138)
⁷ The tropical zodiac stays in alignment with the seasons. The Sanskrit name for the
tropical zodiac literally means ‘with the solstice’ (sāyana). The Western year has four
seasons divided by the equinoxes (viṣuva) and solstices (ayana). The spring equinox is
called Mahāviṣuva and is the head of the personified year (Śatapathabrāhmaṇa SB
12/1/472), like the sign of Aries. The Rgveda talks about the tropical zodiac (viṣṇucakra)
and says, ‘with four times ninety marks, Viṣṇu sets in motion moving forces like turning
356 CHAPTER SIX

conjunction (that takes place) there (in each case,) are particularly
auspicious (puṇya) for meditation and worship.* (128cd-129ab) (128)

The intended sense here is this: it is uncertain whether in the course of a

lifetime the external rites, daily or occasional etc., (to which one applies
oneself,) even if one exerts oneself hundreds of times, will reach a successful
conclusion or not. (But) by the attention a yogi pays to just one inner movement
of the breath, in accord with the progression from three hours (prahara) to a day
and night etc., he easily accomplishes it (all) in just a moment. As is said (in the
Svacchandatantra);
‘O fair faced lady, whatever is done by bathing and giving alms,
sacrifices, worship, fire sacrifices, repetition of Mantras, meditation, Yoga, and
austerities in the outer time – when there is a lunar or solar eclipse, during the
lunar fortnights, months and half years, cosmic ages (yuga) etc. and when they
end, in the course of a (sacrificial) year, twelve years or sixty, O fair lady, the
great fruit that one obtains as taught (here) by this (scripture), one who has
known the movement of the essence of the vital breath (prāṇahaṁsa) has that
within (just) one movement (of the breath).¹²”

As others have said with the same intended sense:

‘One who knows Your Path, sacrificing (just) once in association with
the limbs of the channels (of the vital breath) immediately attains (what is
aṭṭained) in a human lifetime by offering seventy-two thousand fire sacrifices.”

Surely (someone may object), let it be (as you say,) that a yogi
accomplishes the work of a lifetime just by attending to that inner moment;
(however,) that does not seem to us to be so, (because the teaching is not
thorough and complete. Thus,) having explained in due order (how the
extensions of time ranging from) twenty-four minutes (nālikā) to a year³ (are
projected into the movement of the breath), for no reason, disregarding periods

wheel˚. (Ṛgveda 1/155/6)’ As we shall see further ahead, the projection of the solstices
into the junctions of the breath is a major feature of the yearly cycle projected into it.
But although the solstices were important in the Vedic calendar, nowadays they are of
relatively minor importance. In Abhinava’s time, they still conserved their earlier
prestige. The Indian calendar came to be divided into six seasons of two months each.
There are indeed six discernible seasons in India. Perhaps the shift from four to six is
significant in this respect.
²⁵ The projection into the breath of a day and night is described in 6/63-92ab, a lunar
month in 6/92cd-144ab (113), a year in 6/144cd-123 (1l4ab-123ab), twelve years
6/124-126ab (123cd-125) and sixty years in 6/126cd-128ab (126-127). The projections
described here are sufficient to practice mindfulness of breathing and develop it. Thus,
the yogi trains to observe the durations of the breath and, most important of all, the
conjunctions, marked by the dawn and sunset, New and Full Moon, eclipses, equinoxes,
transitions into the halves of the years or etc. in the various cycles. He does this for one
cycle at a time initially so as to strengthen his awareness of the movement of the breath
and the places within it that he can lay hold of his own innate conscious nature,
contemplate and worship it.
²⁹ SYT 7/139cd-142.
³⁰ See above, 6/63.
 TANTRĀLOKA 357
of two, three and four years etc., he has explained those of twelve (years) etc.
There in that case also, (the teaching concerns) the arising of twelve years, not
thirteen, sixty, not fifty-nine. We don’t see any reason at all here as to why the
arising of a greater (number of years) is not taught.
(In response to this objection,) it is said here (according to this teaching,
that) this is so to the extent that the breath of (true) yogis has been conquered,
otherwise not. And the conquest of the breath is (achieved) gradually
(krameṇa), in accord with the teachings of the treatises on Yoga (yogaśāstra)
and the like. Thusṣ, it is said there, for example, that ‘(the yogi) should cross
over into the unconquered measure (mātrā) (of the breath).¹³⁰¹
Thus, the arising (of the measure of the breath) has been described here
in due order, beginning with a ruṭi, in accord with the progressively greater
(periods of time,) up to a year. In the same way, any yogi who has conquered
the breath, ignoring the sequence (of projections of progressively more extended
periods of time,) contemplates the arising of twelve years there (in the breath),
that becomes the instrumental means for him (to attain the goal,) because he has
completely conquered the breath. It is not intended to talk here (systematically)
about any (particular) sequence of years, as is the case in treatises on astrology,
such that it would entail the transgression (atikrama) (or extending beyond that)
of that (sequence). To the degree in which the yogi has conquered the breath,
whatever he reflects on there (within it) is made directly apparent for him. This
is what should be said, and let that be so or not so – what difference (does it
make)? Yogis do not depend on anything else here to conquer the breath, in
such way that it is necessary to adopt (some particular) progression (krama) (of
units of time). Nor is it necessary to forcibly (and inconsiderately) (sahasā)
apply one’s attention to a very great distance, which is why he has described the
arising of the (cycle of) twelve years to serve as an intermediate ladder, as it
were, (to projections of more extended periods of time).
The same can be said with regards to the emergence of the sixty-year
(cycle within the breath). Thus, just as someone who, taking poison a little at a
time, is wasted away by the poison, and is just as wasted away if he takes a lot
of poison all at once, such, one should understand, is the case here also. That too
is the reason why the arising of a greater (cycle of years) also is not described.
The yogi who has attained the supreme summit in this way makes whatever he
may contemplate there directly apparent (to himself), and so, because (that is)
endless, how much else should be described? Thus, we don’t see that any other
purpose is served by talking too much. As (Abhinavagupta) himself has said
elsewhere:
‘One does not examine more than the arising of sixty years (projected
into the breath), because (the number of possible cycles of time) is endless.”³⁰²

The arising of one hundred and twenty years, that is described

elsewhere,¹⁰ is also, in the same way, just to indicate (that it is possible); the

¹⁰¹ Concerning the concept of mātrā - ‘the measure’ see Dyczkowski 2009: vol 1 382-
387.
³⁰² TSaā chapter 6 p. 53.
358 CHAPTER SIX
imagined (projection) into a single breathing cycle, (although) not taken into
consideration, is (mentioned so that the yogi) may make it directly apparent (to
himself, if he chooses to do so). What contradiction is there in that? How is it
(then,) that the arising of twelve and sixty years is explained? (In response to
this question,) it is said (that it is like) the injunction to (offer) śinśapā wood,
which refers (by implication) to some other (kinds of wood) also, because of the
occasion (to do so) by making the injunction in this way. But even so, in order
that those who hear (these teachings) may not be confused by being shown
something new (they have never heard of before), the Lord, out of compassion,
has explained this (the reckoning of longer cycles of time in relation to that of
the breath) as being of the same kind as the previous sequence of calculations.
Thus, there is no defect.
Having described in this way the inner nature of Time, (he now)
describes the outer one also.

fā īīaadād aāīs% āīō: āādkīa⁷āē;

|| 238, lI
frarcā fcvxr aī ēt frēā |
iti prāṇodaye yo 'yaṁ kālaḥ śaktyekavigrahaḥ || 129 ||
viśvātmāntaḥsthitas tasya bāhye rūpaṁ nirūpyate |

Such is this inwardly established Time, whose one form is Śakti and
whose nature is all things, within the arising of the vital breath. We shall
now describe its form in the outer (world). (129cd-130ab) (129)

‘The arising of the vital breath’ includes the arising of the inhaled
breath (apāna) also. The reason why (Time) is all things is because (its) ‘one
form is Sakti’. He says that:

The Varieties of Reabsorptions (of the Breath into Consciousness)

(saṁhāracitratā)³²

The Cycles of Time in the Outer World

Human Measures of Time

JTTATRTĀTTI TTTRETTGĪ TIRAĪ I 2 30 |

fāferafṣrāṁāṁ āīcēī ṣreī q ā̃-t: |
³⁰³Cole points out that ‘120 is the standard cycle of life in Ayurveda and Jyotis texts. In
astrological longevity calculations, short life is till 32 years of age, middle life to 64
years of age, and long life is 120 years.” See SOL 2 p. 296-299.
³⁰¹ The main sources of verses 130-185ab is SYT 11/201 ff. Here Abhinava, according to
Jayaratha (14/1), discusses three operations of the Lord, namely, creation, persistence
and destruction. The other two, grace and obscuration, are discussed in Chapters
Thirteen and Fourteen, respectively.
 TANTRĀLOKA 359
šēē fīāāTKrōTTT 3CTGTĀTIĪĪSTĪTT II 232 1
ftzīŪī accām- ã āēzzāīrā|
r̥̄īft J fivã arīīaa īq | 32 1

sṣaṭ prāṇāś caṣakas teṣāṁ ṣaṣṭir nālī ca tās tathā || 130 ||

tithis tattriṁśatā māsas te dvādaśa tu vatsaraḥ |
abdaṁ pitryas tv ahorātra udagdakṣiṇato ʻyanāt || 131 ||
pitRṇāṁ yat svamānena varṣaṁ tad divyam ucyate |
saṣṭyadhikaṁ ca triśataṁ varṣāṇām atra mānuṣam || 132 ||

Six (full) breaths (of four seconds each) make a caṣaka (twenty-four
seconds), sixty caṣakas a nālī (twenty-four minutes), the same (number) of
those a lunar day, thirty (days) a month, and twelve (months) a year. One
(of our) years is for the ancestors (pitr) a day and a night, which correspond
to the movement of the sun from the north to the south. A year of the
ancestors, in accord with their own measure, is said to be one of the gods
(divya), which is three hundred and sixty³⁵ human years here. (130cd-132)
(130-132ab)

‘The same’ (number of nālīṣ) means sixty. The sense (of saying that the
ancestorsʼ year is) ‘in accord with their own measure’ is that it is in accord
with (the length of the ancestors') own day and night, conceived (on the model
of) the human ones. A year of the ancestors is said to be that of the gods (as
well), in such a way that the (length of) a day and night etc. of the ancestors and
the gods is the same. This is the (intended) sense. (In response to the question,)
what is the extent of the ancestors⁷ and gods’ year? He says: ‘three hundred
and sixtyʼ (human years).
He analyses that:

Tīṝ-ī gīeṝ⁵rācaī Hrāāā̄ iad |

āṬī Ṭ̄ĪTRĪYITĪ Ṝ-aīRTHhGTTT
TTT I| 2-³3 1|
ṣē mlĒkār ḻšc-EALEĀ
INHTĪ JTTT TRTTTSTRT
TṬT: I| 23% I
tac ca dvādaśabhir hatvā māsasaṁkhyātra labhyate |
tāṁ punas triṁśatā hatvāhorātrakalpanā vadet || 133 ||
hatvā tāṁ caikaviṁśatyā sahasraiḥ ṣaṭśatena ca |
prāṇasaṁkhyāṁ vadet tatra ṣaṣṭyādyabdodayaṁ punaḥ || 134 |I

³³ Cole in a note to me points out that ‘360 degrees is the angular motion of the Śun in a
year (which has 365 days) – the Sun is referred to as the ‘gods’ correlating number of
human experienced days to one cycle of the Sun.³
360 CHAPTER SIX

Dividing that (year) by twelve, one gets the measure of a (divine)

month. Then, dividing that by thirty, one gets a (divine) day and a night.
Dividing that by 21,600, we get the measure of a (divine) breath. The
various cycles of sixty years and the rest arise there also. 133-134 (132cd-
134ab)
‘Dividing that’ year of the gods into twelve parts, each twelfth part,
consisting of thirty human years, is a month (of the gods). ‘Dividing that’
month ‘by thirty’, that is, thirty times, each thirtieth part, consisting of one
human year, is a day and night of the gods. ‘Dividing that’ day and night (thus)
formed (of the gods), which is three hundred and sixty human days, ‘by
21,600, that is, making it into so many parts. The meaning is that in this way,
each human period of twenty-four minutes (nālikā) corresponds to one cycle of
the breath of the gods. What is stated in this way is that (the measure and)
number (saṁkhyā) of the daily breathing cycle is in all cases, (whether human
or of the gods etc.), the same. ‘Thereʼ in that measure of the breath ‘alsoʼ, (we
find these cycles) and the rest. This is the meaning.
Surely, others say that a year of the ancestors is a day of the gods; then
how is it that here it is said that they are equal? ** Is there any authority here
(for this view) that can prove it? With this question in mind, he says:

The Lifespans of the Gods

The Egg of Brahmā³”⁷

3ṁ TṬ. ḍmaīīṭaafxī] |
šarīī Jāēīā ī]āTĪ] T ēTāT : I| g3., ||
IṀSTĪTI ṬSĀṬ 7JI figṬaāī; |
uktaṁ ca gurubhiḥ śrīmadrauravãdiṣvavrttiṣu |
devānāṁ yad ahorātraṁ mānuṣāṇāṁ sa hāyanaḥ || 135 |I
Śatatrayeṇa ṣaṣṭyā ca nRṇāṁ vibudhavatsaraḥ |

³⁶According to MBh 231, a month of men is a day and night of the Pitṛs. This is the
general view in the Purāṇas also, that maintain that a day of the gods is a year of the
ancestors. Normally, as Wheeler (p. 465) explains ‘A day of the Pitrs which lasts for a
lunar month; being divided into the bright fortnight which is called day and dark
fortnight which is called night; the day beginning with the new moon, and the night with
the full moon. A day of the Vedic gods or Devatās, which lasts for a solar year; being
divided into the summer half which is called day and the winter half which is called
night; the day beginning with the vernal equinox and the night with autumnal equinox.”
However, here a year of the Pitrs and the gods is the same. The common understanding
is a year of the ancestors relates to a lunar fortnight, which is why they are fed once a
month on New Moon. Holidays for the deities are celebrated once a year. Both are
equivalent to daily feedings in their time.
³⁰⁷ The Egg of Brahmā occupies the Earth principle and is presided over by Brahmā. Its
history is outlined in verses 135-147ab (134cd-146).
 TANTRĀLOKA 361
Moreover, the venerable teacher (Sadyojyotiṣ) has said in his
commentaries on the venerable Raurava and other (āgamas):³⁰⁸ ‘One day
and night of the gods is a year of men, and one year of the gods is three
hundred and sixty human years.”³ (135-136ab) (134cd-135)

(It is commonly agreed, and) there is no dispute, that (the length of) a
day of the ancestors is a human year. By saying that the same is so with the
gods, the point is proved, namely that they are the same (length). The rest (that
is implied is that they are the same number of) human years.
This is also said in the scriptures, not just by (our) teachers. Thus, he
says:

{Trzraṁa āīza īāezd I| g 3ē |

ft̄īī īāēraaṀrq--ṬsṀ-. |
Ṁ šarāũqā ēh tārũiṝt 1| 231
śrīmatṣvacchandaśāstre ca tad eva matam īkṣyate || 136 ||
pitRṇāṁ tad ahorātram ity upakramya pṛṣṭhataḥ |
evaṁ daivas tv ahorātra iti hy aikyopasaṁhṛtiḥ || 137 II

The same teaching is seen in the venerable Svacchandaśāstra, (in a

passage) beginning with the words, ‘that is a day and a night of the
ancestorsʼ, and ending with ‘such is the night and day of the gods’ʼ,³¹⁰ which
amounts to the same (thing). (136cd-137) (136-137ab)

‘Ending with’ means at the end (of that passage). As is said there:

‘The southern course (of the Sun) is the night, and the northern the day.
That is the day and night of the ancestors. In this way, the year is as before.
Such is the day and night of the gods, and there (in that case) also, the year etc.
is as before.¹"!
What is said by others, namely, that a year of the ancestors is a day of
the gods, is not correct. Thus, he says:

³⁰*⁸ Gnoli sees in the plural of gurubhiḥ a reference to several teachers. It appears more
likely to me to be an honorific plural. If Abhinava is referring to more than one teacher,
they could only be Sadyojyotis (who wrote the Rauravavṛtti on the
Rauravasūtrasaṁgraha) and Bṛhaspati (who wrote the Rauravavārtikasaṁgraha).
Perhaps the plural here of ‘commentaries’ (vṛttiṣu) refers to the sections of the
commentary on the Rauravasaṁgraha written by Sadyojyotiṣ constituted by the
Bhogakārikā, Mokṣakārikās and the Paramanirvāṇanirasana (see under Rauravavṛtti in
section on texts cited in the Tantrāloka). However, this reference is not found there.
Indeed, this subject is not discussed there. So we must assume Abhinava is citing a
commentary that has not been recovered or a part that has been lost.
³⁰⁹ For the decreasing order, see Sāmbapañcaśika v. 28.
³¹⁰ ṢYṬ 11/208a and 208c.
³"" SVṬ 11/207cd-208.
362 CHAPTER SIX

ī⁷ ā īa: sīṁarg-aīhṣaīeā: |
ftr̄=āã a fēzafcrgdīaī
fē d ram: u ṇ3c 1
tena ye guravaḥ śrīmatsyvacchandoktidvayāditaḥ |
pitryaṁ varṣaṁ divyadinam ūcur bhrāntā hi te mudhāḥ || 138 II

Thus, those foolish teachers who, on the basis of the two statements
made in the venerable Svacchanda and elsewhere, say that a year of the
ancestors is a day of the gods, are mistaken. (138) (137cd-138ab)

The reason here (why) they ‘are mistaken’ is ‘on the basis of the two
statementsʼ. One statement concerns the ancestors and, similarly, the second
(concerns) the gods. The word ‘elsewhere’ refers to the statement made by the
author of the commentary on the Rauravāgama.
Now he talks about the condition (avasthāna) of (the cosmic ages,)
beginning with a yuga, in relation to those (shorter inner cycles of time).

fcaarērīazūrēṅftr
gīq rzūfza: |
³rēīaī
āīaāḥx JTTT GYA: J 2338 1|
TGēāaicaāīḹ
aÃ-d 7G |
TRTTIṢṢĀGTĀ ḶĪ-I: TIIĪTĪT TṬGT I 2³0 |
divyārkābdasahasrāṇi yugeṣu caturāditaḥ |
ekaikahānyā tāvadbhiḥ śatais teṣv aṣṭa saṁdhayaḥ || 139 ||
caturyugaikasaptatyā manvantas te caturdaśa |
brahmaṇo ʻhas tatra cendrāḥ kramād yānti caturdaśa || 140 ||

The (four) Ages (yuga) (last) twelve thousand divine (years,) divided
into four periods (of time) that decrease progressively by one (thousand
divine years,) starting from four (to three, two, and one). There are (also)
eight junctions in (between) them of as many hundreds (of years).
(Multiplying) the four Ages by seventy-one, (we arrive at the length of) a
‘reign of a Manu (manvantara)’, fourteen of which make a day of Brahmā
and the Indras that, coming successively (in this period of time), are
fourteen. (139-140) (138cd-140ab)

The four Ages (Kṛta, Tretā, Dvāpara and Kali) are ‘divided into four
periods (of tīme) that decrease progressively by one (thousand divine
years)³, in such a way that Kṛta Age lasts for four thousand (divine years), Tretā
for three, Dvāpara for two and Kali for one. Thus, the four Ages (together) last
for ten thousand divine years. He (then) explains how the remaining two
thousand are divided, (saying that the junctions between them last for) ‘as many
hundreds (of years)³. There are ‘eight junctions’, because they come at the
beginning and end (of each) of the four Ages and they are of as many (hundreds
of years), that is, four, three (two and one hundred, respectively). By counting
 TANTRĀLOKA 363
two (junctions) together, there are four. In this way, there are one hundred
(divine years) at the end of the Kali (Age) and four hundred at the beginning of
the Kṛta (Age), and so the juncture between the Kali and Kṛta (Ages) is five
hundred (divine years long). Analogously, the junction between the Kṛta and
Tretā (Ages) is seven hundred (divine years long), that between the Tretā and
Dvāpara (Ages) five (hundred), the Dvāpara and Kali Ages, three. Thus, added
together, (the junctions last for) two thousand (divine years,) and both together
(that is, the junctions and) the four Ages, (last for) twelve thousand divine years.
That is said (in the Svacchandatantra):
‘One should know that the four Ages (last for) twelve thousand (divine)
years. O goddess, the Kṛta Age (lasts for) four thousand (years,) and one should
know that, in due order, Tretā (lasts for) three. Dvāpara is said to (last for) two
and, O dear one, one should know that Kali (lasts for) just one thousand (divine)

Again:
‘It is said that there are four hundred (divine) years at the beginning and
end of the Kṛta Age. One should know that there are three hundred (at the
beginning and end of the) Tretā (Age), and two hundred (at the beginning and
end of the) Dvāpara (Age). One should know that there are one hundred (at the
beginning and end of the) Kali (Age). This is said to be the measure of the
junctions.”³³
‘(Fourteen) of which’, that is, Manvantaras, make ‘a day of Brahmā’,
and so each (of the fourteen) Manvantaras (which is period of time) an Indra
(reigns) comes to an end. This is the meaning. As is said (in the
Svacchandatantra):
‘In one day of Brahmā, fourteen Indras, having established their
kingdoms progressively (one after another), come (to an end,) in accord with the
arranged order (vyavasthā) of a Manvantara.’³⁴
Thus, in this way, the variety of (times the reigns of the Indras come to
an) end is also accommodated there.
He says that:

The Night and Day of Brahmā

TGTTRĪST HTṀĀGTTĪ JĪTSTGJTATĪ |

aāT ōJĪRTTĀ JHTGĀCTĀATTJTḤ I| Q³2 II
brahmāho ʻnte kālavahner jvālā yojanalakṣiṇī|
dagdhvā lokatrayaṁ dhūmāt tv anyat praṣvāpayet trayam || 141 ||

At the end of a day of Brahmā, once the blaze of Kālāgni (the Fire
of Time), that extend for 100,000 leagues (yojana),³*° has burnt up the three
worlds, it puts to sleep the other three by (its) smoke. (141) (140cd-141ab)

³¹² SYT 11/209-210.

³"¹ SYT 11/211cd-212.
³ SVT 11/232.
364 CHAPTER SIX
The ‘three worlds’, beginning from the hells, are Bhūr and Bhuvaḥ up
to (the end of) Svaḥ. This is the meaning. As is said (in the Svacchandatantra):
‘O goddess, that (flame of fire) burns from the hells.³"⁶ It burns up the
netherworlds all around, and the three worlds, up to the end of the planes of
Bhūr, Bhuvaḥ and Svaḥ.”³⁷
The ‘other” (three) are (the worlds) called Mahat (Great), Jana (Living
Being) and Tapas (Heat).
Surely, one hears everywhere (in the scripture) that all the Lords of the
Worlds create and destroy what is below them, and that will also be said further
ahead (in Chapter Eight), so how is it that this is explained (here) otherwise?
With this question in mind, he says:

frī--ī. I] ñīpṇāṇāTh̄ācīīā |
fārzferāīsdvr zīT īáṁīz āq 1 22 1
nirayebhyaḥ purā kālavahner vyaktir yatas tataḥ |
vibhur adhaḥsthito ʻpīśa iti śrīrauravaṁ matam || 142 ||

Kaālāgni (the Fire of Time) initially manifests from the hells. Thus,
(although) the Lord is all-pervasive (vibhu), he is also situated below (at the
bottom of the hell worlds). This is the teaching of the venerable Raurava.³¹
(142) (141cd-142ab)

His first emanation (sṛṣṭi) is from the hell worlds, and so it is located
below them (this is why Kālāgni is said to be below the hell worlds), not (with
the intention of suggesting) that he is less than them. Thus, even though he is
situated below them, he is the all-pervasive Lord (vibhu), and so, because he
pervades (all things), he is above also, and is the master (svāmin) of destruction
(saṅñhāra) etc. This is the meaning. Nor do we say that just out of our own
imagination, and so he says that: ‘this is the view of the Raurava (Āgama)’.
As is said there:
‘(Kālāgni) initially becomes manifest below the hells. Thus, although
present everywhere, it appears as if it were below.”³⁹

³³ A yojana is the distance an arrow can fly, which corresponds variously in different
texts to a distance from four to nine miles.
¹⁶ Read narakād for narakān, in accord with Kṣemarāja, who says: narakebhyaḥ
prabhr̥ti svarlokāntaṁ dahati.
³"T SVT 11/240.
³"⁸ Concerning Kālāgni’s world and its location below the hells, see below, 8/22cd-24ab.
³¹ The line Jayaratha quotes here from the Rauravāgama is clearly drawn from
Abhinava’s source, which is the Rauravasūtrasaṁgraha. However, the citation is not
found in the printed edition, which is incomplete. We know that this Siddhānta existed
in Abhinava’s time. The published Rauravāgama was for the most part, if not entirely,
produced in South India after the 12* century.
 TANTRĀLOKA 365
Not only is this so with regards to the universe, it applies also to the
condition (of cosmic destruction, when all that remains of the universe) is one
(great) ocean (ekārṇava). Thuṣ, he says:

ṣaāĩTaa{d
vrīṁ graaṁtr
ātāīṁī fat frzērañramṁ
1 2*x3 1
brahmaniḥśvāsanirdhūte bhasmani svedavāriṇā |
tadīyenāplutaṁ viśvaṁ tiṣṭhet tāvan niśāgame || 143 I|

Once the ashes (of the universe consumed by the Fire of Time) have
been swept away by Brahmā’s yawn, the universe is inundated by the water
of his sweat. Such is (its) condition when the night (of universal destruction)
comes. (143) (142cd-143ab)

Surely (one may ask,) if that is so, where are the Lords of the worlds
and the individual souls who reside in them at that time? With this question in
mind, he says:

ftātraṁaīad̃ ṭz. geācā 1

iḻFEḺIŪIHVEĀEEĀzIEEEETHIAṀṈḤ
r̥HITRRITṀTATĪIEĒḤT TECTTRA |
tasmin niśāvadhau sarve pudgalāḥ sūkṣmadehagāḥ |
agnivegeritā loke jane syur layakevalāḥ || 144 ||
kūṣmāṇḍahātakādyās tu krīḍanti mahadāhvaye |

Therein, up to the end of the Night, all the creatures, who (are then)
in subtle bodies, impelled by the impetus of the fire, are in Janaloka (the
World of Living Beings) as souls who are isolated (from the universe) in the
state of cosmic dissolution (layakevala).*”” Whereas, the Kūṣmāṇḍas
(Pumpkins), Hāṭakas (Violent Removers) and the rest play (instead) in
(Mahāloka, the world) called Great (mahat).³⁸¹ (144-145ab) (143cd-144)

(The souls are then) ‘in subtle bodies’ʼ, that is, in the form of the subtle
bodies (themselves) (puryasṣṭaka).³² The word ‘whereas’ serves to indicate that

³ Concerning these individual souls and their state in the period after which the
universe has been consumed by the Fire of Time, before it is created again, see below
9/138-139. Cf. TSā p. 54: janaloke pralayākalībhūya tiṣṭhanti.
³²" Read mahadāhvaye with MS KH for mahadālaye, and as quoted below in the comm.
on 8/149cd-157 (149-157ab). See TĀ 8/20cd ff. concerning these worlds and their
inhabitants.
³²² Conceming the City of Eight (puryastaka), that is, the subtle body with which the
individual soul is identified when it quits the body at death and transmigrates to another
physical body, see note, 8,463 to 8/163cd-165ab (163-164).
366 CHAPTER SIX
(the Kūṣmāṇḍas etc.) are different (from the other souls), and so it is said that
they play (whereas the other souls are in deep sleep).
What happens when the Night ends? With this question in mind, he
says:

frmīaŪ ā. 3ftē āa aīaāṀṀa 1 gx4 1

niśākṣaye punaḥ sṛsṭiṁ kurute tāmasāditaḥ || 145 I|

At the end of the Night, (Brahmā) brings about another creation,

beginning with that of darkness. (145cd) (145ab)

(At the end of the Night of cosmic destruction, there is a new creation,)
‘beginning with that of darkness’ʼ, as is said (in the Svacchandatantra, in the
passage that) begins with:
‘He first fashions the creation of darkness (tāmasīsṛṣṭi), in which the
darkneṣs is immense.³³⁸
And continues:
‘By penetrating into (the darkness of) tamas and (the energy of) rajas,
he emanates again the human souls. Penetrated by (the energy of) rajas and (the
brilliance of) sartva, he emanates the Lords (of the worlds) and the most
excellent sages. The Lord of the Universe, His sleep over, awake and penetrated
by (the brilliance of) sattva, emanates the gods along with their worlds, in
accord with their previous condition.’³²⁴
Doing this every day, by generating a day and a night consisting of
twenty-eight Manvantaras, at the end of his one hundred years, (the life of
Brahmā comes to an end, and he is) withdrawn (saṁhāra). Thus, he says:

TGTTYTT-TST AJTTTĀĪS fGTT |

afṭā āaīcdd fīṬaGTāTTT: ] 2³4ē.
JTTKaTIYITĪTT] TTYĀTĀTĪVSGŌIṬT: |
svakavarṣaśatānte `sya kṣayas tad vaiṣṇavaṁ dinam |
rātriś ca tāvatīty evaṁ viṣṇurudraśatābhidhāḥ || 146 ||
kramāt svasvaśatānteṣu naśyanty atrāṇḍalopataḥ |

At the end of his one hundred years (Brahmā) dies. That is Viṣṇuʼs
day, and such is the extent of (his) night (also). The ones called the
Hundred Viṣṇu Rudras,⁸ at the end of their hundred years are

³²³ SVṬ 11/247ab.

³²" ṢVṬ 11/248-249. Kṣemarāja explains that their previous condition ranges from that of
a demon (piśāca) to that of Brahmā, as the case may be: pūrvavyavasthā
paiśācādibrahmāntā.
³³ The name Viṣṇurudra is very strange and certainly uncommon, if not unique. Perhaps
viṣṇu here is an adjective meaning ‘pervasive’. More likely the text is corrupt. Perhaps it
would be better to emend to something like ye te rudraśatābhidhāḥ. – ‘Those Rudras
that have a hundred names'. The corresponding place in the Tantrasāra (p. 54), they are
 TANTRĀLOKA 367
progressively destroyed here, up to when the Egg (of Brahmā) comes to an
end. (146-147ab) (145cd-146)

He (goes on to) describe what happens next, saying ‘that’ etc. ‘That’
(is Viṣṇu’s day, which is) a hundred years of Brahmā. (The Rudras gradually
cease,) ‘up to when the Egg (of Brahmā) comes to an endʼ, that is to say, up
to when the end of the Egg (of Brahmā) is brought about, because by their
destruction, the Egg of Brahmā is also destroyed. That is said (in the
Svacchandatantra):
‘That is said to be a a day of Viṣṇu, and (his) night is equal to that. His
year is ordained in accord with that measure, and when (his) hundred years are
complete, he too dissolves into the Supreme. O beloved, the life of Viṣṇu, as
described thus, is a day of Rudra.”³*⁸
Again:
‘When a hundred years are complete, by the coming to an end of a day
of the Hundred Rudras, (Rudra) also goes to the supreme abode . . .¹³⁷
Again:
‘O mistress of the gods, when a hundred of the Hundred Rudras’ own
years have passed, they go to the Supreme Principle, and then the Egg (of
Brahmā) is destroyed.”³⁸
And by the destruction of the Egg, Kālāgni Rudra (the Rudra of the Fire
of Time) is also destroyed, and so the purpose has been accomplished
(arthasiddha). As is said (there):
‘Then Kālāgni Rudra also dissolves into the principle of Time. 5329
(The Egg of Brahmā, in which the Hundred Rudras reside, corresponds
only to the Earth, the first metaphysical principle. However,) the same situation
(vyavasthā) prevails right up to (the twenty-fourth principle, which is)
Unmanifest (Nature). Thus, he says:

The Lifespans of the Lords of the Worlds and Cosmic Cycles up to Śiva³*

TaāTṬATTGTĀĪTTTTY TTY JFITḤ I 2¥S I

fē-úṁṝamī. zaṁq, aūzīg;:Ta-̄̄ḷī=; |

simply called the Hundred Rudras. Thus, there we read: brahmāṇḍadhārakāṇāṁ tat
dinaṁ śatarudrāṇāṁ niśā tāvatt teṣāmapi ca śatamāyuḥ | śatarudrakṣaye
brahmāṇḍavināśaḥ ‘That is a day of the Hundred Rudras who sustain the Egg of
Brahmā. Their night is also of that extent and they too live for a hundred (of their years).
When the Hundred Rudras come to an end, the Egg of Brahmā is destroyed.”
³²⁰ SVṬ 11/264cd-266ab.
³⁷ SVT 11/273cd-274a.
³³⁸ SYT 11/275cd-276ab. Kṣemarāja: The length of time the Egg of Brahmā continues
to exist is up to the end of the lifespan of the Hundred Rudras.’
³²⁹ SVT 11/279ab.
³³⁴⁰ The Egg of Brahmā corresponds to the Earth principle. The account of the cycles of
time in the worlds of the principles and the lifespans of their Lords continues from
Water up to Śiva from 147cd to 177 (147-177ab).
368 CHAPTER SIX
abādyavyaktatattvānteṣv itthaṁ varṣaśataṁ kramāt || 147 ||
dinarātrivibhāgaḥ syāt svasvāyuḥśatamānataḥ |

The life of the Rudras who reside in Water is equal to a day and a
night of the Rudras who reside in Fire, and so on up to the principle of
unmanifest Nature (avyakta). In this way, it proceeds for a hundred years
(of each Rudra), progressively (upwards).³™¹ (Such is this) division of Day
and Night, that accords with the length of each one’s lifespan of a hundred
(divine years). (147cd-148ab) (147)

Given that this is how things are, what is the length of a day of those
who reside in Unmanifest (Nature)? With this doubt in mind, he says:

JaTI. TGāTTGGTGĀGGĀTṢ
TITĪ: | 2%¢ 1
srarṁērq ēzq fa úṁīā aadī |
brahmaṇaḥ pralayollāsasahasrais tu rasāgnibhiḥ || 148 II
avyaktastheṣu rudreṣu dinaṁ rātriś ca tāvatī|

Thirty-six thousand destructions and creations of Brahmā (who

presides over the principle of the mind) correspond to one day of the
Rudras who reside in Unmanifest (Nature), and such is (the extent) of
(their) night.³² (148cd-149ab) (148)

Brahmā (in this case) is (the Brahmā) who resides in the principle of the
intellect (and presides over it), not the one who resides in Satyaloka (the World
of Truth). The point is that it is not possible to measure the extent of (that other
Brahmā) in terms of the measure of the lifespan (of that Brahmā). Thus, the
Brahmā who resides in the principle of the intellect is withdrawn (into the
Supreme Principle) at the end of a day of the Hundred Rudras (who reside in)
the principle of the Qualities, and is emanated at the beginning of that day. And
s0, he arises and dissolves away three hundred and sixty times in the course of a
year of each one (of the Hundred Rudras). Multiplied by a hundred, this takes
place three thousand and six hundred times, and so he says that there are
‘ṭhirty-six thousand destructions and creationsʼ. Such is the extent of the
measure of the qualities (guṇa) (of Nature) of the Rudras who reside in the
principle of the Qualities. Their day is said to be the lifespan of (the Rudras)
who reside in Unmanifest (Nature). (This is) ‘one day (of the Rudras) who

³³" A whole lifespan of their hundred years corresponds to a day and night of the Rudras,
who reside in the next principle above. The lifespans of the Rudras residing in the
respectively successive principles is longer in this same proportion with respect to that
of the Rudras who reside in the previous principle. Ascending in this way up through the
twenty-four principles from Earth to Unmanifest Nature, the lifespan of the Rudras who
reside there progressively increases in this way.
¹³² This is an elaborate paraphrase of SYT 11/291cd-292ab, quoted in the commentary.
 TANTRĀLOKA 369
reside in Unmanifest (Nature), and such is (the extent) of (their) night’ As is
said (in the Śvacchandatantra):
‘Thirty-six thousand destructions and creations of Brahmās is said to be
one day in the Unmanifest (Nature) of the Rudras who inhabit it.’³⁵
Although this arrangement (vyavasthā) does not differ up to the end of
(the principle of) Śakti, even so, the purpose (of this account) is to extend the
application (atideśa) (of this pattern) up to the end of Unmanifest (Nature) so
that the measure of the extent of a day in relation to the lifespan of the Rudras
who reside in the principle of the Qualities is fixed (and definitively established)
here.
And (s0,,) who has the authority to (bring about) creation and
destruction here (in this case)? With this question in mind, he says:

TṬaī #īī’ Uā āḤTGHTĀTPTGŪT:I

¥R I
ad #grāīaī T Traṁṁāīãīr̥̄rītt 1
JTāīTṁrīz% aāTā’ar=ġh’a-T geTHd I| 20 |
tadā śrīkaṇṭha eva syāt sākṣāt saṁhārakṛt prabhuḥ || 149 ||
sarve rudrās tathā mūle māyāgarbhādhikāriṇaḥ |
avyaktākhye hy āviriīñcāc chrīkaṇṭhena sahāsate || 150 ||

Then Lord Śrīkaṇṭha himself is the destroyer (of all this) directly.
In this way, all the Rudras starting from Brahmā, who have dominion over
what is contained within the womb of Māyā,³³ reside within Unmanifest
Root (Nature) together with Śrīkaṇṭha.³⁴ (149cd-150) (149-150ab)

(Destruction) does not take place directly by means of Brahmā and the
rest, as at that time ‘all’ (the Rudras) ‘starting from Brahmā’, who have
dominion over what is contained (in the sphere of) Nature (prakṛti) and are the
lords of this or that world-order, ‘reside in the Unmanifest Root’, which is the
principle of Nature, ‘ṭtogether with Śrīkaṇṭha’. In other words, they abide
(thus), having made the Lord Śrīkaṇṭha alone the main one (Rudra) as (their)
leader. This is the meaning. As is said:
‘The creatures (praja), the lords of the creatures, the ancestors, along
with humans who are accomplished (siddha) (souls) by virtue of (their)
knowledge of Sāṁkhya and the Vedikas, (who are s0) by (their knowledge of)
the Veda, the metres, Sāma (Veda chants), the syllable OM, the intellect and
their deities – O beloved, they all abide in the Day of the wise Supreme Lord.”

³¹ SVṬ 11/291cd-292ab.
³³⁴ Ananta presides over the Womb of Māyā (9/189ab). If a descent of the power of
grace takes place in the Womb of Māyā, the soul first discerns the difference between
itself and Nature and then, with more grace, between itself and Māyā (13/271cd-273ab).
³³³ Note that Brahmā is here considered to be a Rudra. The Rudras reside in Unmanifest
Nature at the time of the intermediate cosmic dissolution (pralaya) and come out of it
when the universe again emerges out of it at the time of creation.
370 CHAPTER SIX
Surely, (some may ask), by saying that ‘at the end of a Great Aeon
(mahākalpa), Brahmā dissolves into the Supreme’,³⁸ what is meant is that he
dissolves into Paraśiva. So howis (he here at this level)? With this question in
mind, he says:

ī Ũī̄ṁ 3JSṀṀṀ 3 a fdraīṝṁq 1 gu2 1

T UJsa’īTṁōāācīā
gfīzēzāī |
nivṛttādhaḥsthakarmā hi brahmā tatrādhare dhiyaḥ |
na bhokā jño ʻdhikāre tu vṛtta eva śivībhaver || 151 ||
sa eṣo ‘vāntaralayas tatkṣaye sṛṣṭir ucyate |

When Brahmā’s activities below the level of the intellect have

ceased, he can then no longer be considered to be their enjoyer. (Now he)
knows (jña) (the true nature of reality), his period of office is complete, and
s0 he becomes one with Śiva. Thisis the intermediate form of destruction.³
When it ceases, it is said that (a new) creation (takes place). (151-152ab)
(150cd-151)

Even if his supreme descent of the power (of grace) is not (yet) over,
yet, because (his) activity (karman) below the level of the intellect has ceased
and so there is no (further) experience (which is a consequence of Karma)
(bhoga), he is not an (experiencing) enjoying subject there. Thus, he merely
abides here (doing and experiencing nothing), or else, if he knows (the true
nature of reality) and has made the principle of the Self (his) direct experience
(sākṣātkṛta), after his period of officeis complete, ‘he becomes one with Śiva’.
The meaning is that he shines radiantly at one with Him. One should understand
that the same is the case with the others also. (This is) ‘the intermediate form
of destruction’, because it is (both) the dissolving away of the Egg of Brahmā,
that has been taught, and because it is the dissolving away of the Egg of Nature
(which comes after the Egg of Brahmā),³⁸ that will be taught.
Surely, in accord with (the following) words (of the scripture), some
souls here are liberated and some are bound:

‘Buddhiṣṭs remain in the principle of the intellect and the Jains remain
in the Qualities (of Nature). The knowers of the Veda remain in the (principle
of) the individual soul, and the (Vaiṣṇava) followers of the Pāñcarātra in
Unmanifest (Nature).³³⁴⁹

³³⁶ SYT 11/264ab.

³³⁷ See below 6/171cd-173ab (171-172).
³³⁸ The Egg of Brahmā is here identified with the Egg of Earth, that precedes the Egg of
Nature. Concerning the four Eggs, see note 6,368 ad 6/170cd-171ab (170).
³³⁹ The first quarter of this verse is also quoted below in TĀv ad 35/17cd. Note that here
the ‘followers of the Veda’ are actually the followers of the Sāṁkhya, for whom
 TANTRĀLOKA 371
So how is it that it is said, without distinguishing (between them,) that
‘when it ceases, it is said that (a new) creation (takes place)³. Surely, there
should be no further creation for those who are liberated. With this doubt in
mind, he says:

ī-d-riṝcfdzrsrṁvaxīzzia I 2u2 l
ŠÇIECĪEETṈṬ:tEIEAIŪTUGĀṬI
sāṁkhyavedādisaṁsiddhāñ chrīkaṇṭhas tad aharmukhe || 152 II
srṛjaty eva punas tena na samyaṅmuktir īdṛsśī|

At the beginning of a (new) day (of creation), Śrīkaṇṭha again emits

those who have mastered the Sāṁkhya or the Veda and the like. Therefore,
this kind of liberation is not proper (and complete) (samyak). (152cd-153ab)
(152)

Now he explains, in accord with the aforestated teaching, the condition

of the day and the rest of the subsequent (higher cycles of time,) as they become
progressively more extensive, by substituting (atideśa) (them one after another
progressively into the cycle of the breath), in the following passage beginning
with ‘the lifespan’ and ending with ‘termed Equality”.³⁴

attainment of the principle of the individual soul in a state of isolation from Prakṛti,
which means effectively all the principles below it, is considered to be liberation.
This passage, with a significant variant, is quoted by Rāmakaṇṭha in his
commentary on the Nareśvaraparīkṣā ad 3/80. Here the passage reads:

buddhītattve sthitā bauddhā guṇeṣv apy ārhatāḥ sthitāḥ |

sthitā vedavidaḥ puṁsi tv avyakte pāñcarātrikāḥ l
‘In the commentary on the Nareśvaraparīkṣā, the first line is the same, the rest
reads:

guṇamurdhni sthitāḥ sāṅkhyā avyakte pāñcarātrikāḥ ||

sthitā vedavidaḥ puṁsi
‘Buddhiṣṭs remain in the principle of the intellect and the Jains remain in the
Qualities (of Nature). The Sāṁkhyās remain at the top of (the principle of) the Qualities
and the (Vaiṣṇava) followers of the Pāñcarātra in Unmanifest (Nature). The knowers of
the Veda remain in the (principle of) the individual soul.””
Watson et al. note (PMN p. 445 n. 836) that ‘the original source of this
frequently cited verse seems to be lost; the Sarvajñānottara conṅtains similar statements,
but this precise verse does not occur in any of the surviving Saiddhāntika scriptures.
Some of the places where it, or part of it, is cited are the Mṛgendravṛttidīpikā (ad
vidyāpāda 2/11).’It appears in the same form as quoted by Jayaratha in the
Siddhāntarthasamuccaya (IFP T 206 p. 86).
³⁴⁰ j.. verses 153cd-166ab (153-165).
372 CHAPTER SIX

TIN JGRTT ⁵sī aTtīā fī | 243 1

JTīagīā-ī fē-d āhīgāaṁāīa |
Tīr̄āt=raīāī ēāīōḷ āīī fēa] acaī | g u² I

pradhāne yad ahorātraṁ tajjaṁ varṣaśataṁ vibhoḥ || 153 I|

śrīkaṇṭhasyāyur etac ca dinaṁ kañcukavāsinām |
tatkramān niyatiḥ kālo rāgo vidyā kalety amī|| 154 ||
yānty anyonyaṁ layaṁ teṣām āyur gāhanikaṁ dinam |

The lifespan of the Lord Śrikaṇṭha is one hundred years, made of

the days and nights in Fundamental (Nature) (pradhāna). It is equivalent to
a day of (the Rudras,) who reside in the Obscuring Coverings (kañcuka).
These, namely, Necessity (niyati), Time (kāla), Attachment (rāga), (Power of
Limited) Knowledge (vidyā) and (Power of Limited) Action (kalā), dissolve
successively into one another.³" The life of those (Rudras who reside there)
is equal to a day of Gahaneśa. (153cd-155ab) (153-154)

(The) ‘days and nights’ (of Śrīkaṇṭha) are in relation to the lifespan of
the Rudras who reside in the principle of the Qualities, that is, seventy-two
thousand destructions and creations of Brahmā. ‘Made of’ means that (they
should be) multiplied by three hundred and sixty (to make a year, and then a
hundred to cover the extent of their lifespan). The lifespan of Śrīkaṇṭha, which
extends for a hundred years, is (a day of the Rudras). (By the Rudras) ‘who
reside in the Obscuring Coverings’ are meant those who reside in the
principle of Necessity (niyati), that is, Vāmadeva and the rest, (including) those
who reside in the principles of Time and the rest as well. In relation to that, the
principle of Time and the rest, one after another (pass through) the states of
(increasing) age and the rest, thus it is said that they ‘dissolve successively into
one anotherʼ. The scriptures also (say) the same:
‘Then, Necessity, Time, Attachment (the limited power of) Knowledge,
and Action, dissolve into one another successively, all in accord with their own
measure.³³
The (length of a) Day of Gahaneśa, that is, the measure of time
Unmanifest (Nature exists,) is that of ‘(the life) of those’ (Rudras) who reside
in the principle of (the limited power of) Action (kalā), that is, Mahādeva and
the rest, not all the inhabitants of the Obscuring Coverings.

āfkāṁaā
fai rraī sērē̄a || ṇ ..y 1|
rfrṛaī fafṁ āīaaiṁ Tīē̄īaī. gīcq: |
³⁴¹ See below, 9/155cd.
¹⁴² We are reminded that the breath flows for 72 finger-breadths up and down.
³⁴³ SVT 11/294cd-295ab.
 TANTRĀLOKA 373

TJTJTI
Ñ ŪĪCTTSĪT I 2ē I
ṃrāṬaaāTa āTṁs̃̄z aN a: |
taddinaprakṣaye viśvaṁ māyāyāṁ pravilīyate || 155 ||
kṣīṇāyāṁ niśi tāvatyāṁ gahaneśaḥ sṛjet punaḥ |
evam avyaktakālaṁ tu parārdhair daśabhir jahi |/ 156 ||
māyāhas tāvatī rātrir bhavet pralaya eṣa saḥ |

At the end of his Day, the universe dissolves into Māyā, and at the
end of the Night, which is the same length (as the day), Gahaneśa creates it
again.³⁴ To obtain the length of a day of Māyā, multiply the duration of (a
Day of) Unmanifest (Nature) (prakṛti) by ten times a trillion (parārdha).³⁸
Such also is its Night, which is (the period of) dissolution (pralaya). (155cd-
157ab) (155-156)

(The length of a Day of Māyā) in relation to that (of Gahaneśa) agrees

with the calculation that will be explained (further ahead, which requires)
multiplying (the duration of (a Day of) Unmanifest (Nature), located in the
fifteenth place, by ten trillions.³ It agrees in this way with (the calculation)
explained further ahead, in order to establish the (complete) undivided measure
of Gahaneśvara’s day by the progressive increase of the lifespan of all the
inhabitants of the Obscuring Coverings. Now enough of much (reasoning). The
calculation has not been written (out in full) for fear of making the book too
long. So one must infer it for oneself. (Gahaneśa’s period of creation is) ‘the
same extent’ as the Day of the Equal One (Samānā), which will be explained
(latter). (To obtain the length of a Day of Māyā, one should) ‘multiplyʼ (the
duration of a Day of Fundamental Nature). As is said:
‘Māyā withdraws all the universe (for a period of time) ten times a
trillion (parārdha) of Fundamental Nature and then emits it again. Iśvara creates

³⁴⁴ TĀ 6/155cd-156ab (155) is quoted below in TĀv ad 9/138-139.

³*³ According to the large scale of numbers, a trillion is 10'⁸. See below, note 6,362 to
6/168cd-169ab (168) concerning the nomenclature of large numbers.
³⁴⁶ Jayaratha is referring to the calculation of time noted below in verses 168cd-170ab
(168-169). The figure for the final stage there is only one trillion. The measures of time
relate to the eighteen levels of the principles and states reckoned here. Each level lasts
for a period of time ten times greater than the one just below it. Rising and expanding in
this way from a period of ten years in eighteen stages, the highest level is a trillion years
long. Jayaratha has noticed the discrepancy, and offers a reason here why it is only
apparently so. He says, if I have understood him correctly, that Māyā is the fifteenth
stage. This means that, in terms of the calculations below, it should be one hundred
billion years. But here it appears to be 10,000 times more, that is, ten trillion. He is
saying, it seems, that the figure is much increased by taking into account the lifespan of
each of the Hundred Rudras, not just one. IfI have understood correctly, the reason he
advances for the evident discrepancy seems very tenuous. Certainly, the most evident
reason is that these accounts are drawn from the Svacchandatantra and one which
Jayaratha regularly quotes but does not name. Abhinava appears to refer to both, even
though their accounts, although very similar, do not fully agree.
374 CHAPTER SIX
(for a period of time) one hundred times a trillion of the time of Māyā and then
again withdraws it and emits it.¹³⁴⁷

³#⁷ SVṬ 11/299-300. In the printed edition 11/300d reads punaś ca saṁharej jagat
instead of saṁharec ca punaḥ sṛjet.
Kṣemarāja explains: pradhānasyāyaṁ prādhānikaḥ kālaḥ, tasya yat
parārdhaṁ pūrvoktaḥ saṅkhyāviśeṣas tena | daśadhā guṇiteneti daśaparārdhaguṇitena
prādhānika-kālena māyāyā dinam, rātriś ca tāvatī bhavatīty arthaḥ | etad uktaṁ bhavati
pradhānādhiṣṭhātṛrudrāyuṣkālo yaḥ .kañcukanivāsināṁ ..dinam, tat
saṣaṣṭiśatatrayakalitam abdas tacchatena tadāyur ity atra nedṛśī kalanā kriyate, api tu
sa kañcukavãsidinãtmã prãdhãnikaḥ kãlaḥ parãrãhadaśakena guṇitaḥ kañcukavãsinãm
āyuḥ, tac ca gāhinikaṁ dinam ity ayam atra pūrvato viśeṣo darśitaḥ | itthaṁ ca
parārdhadaśakaguṇito yaḥ prādhānikakālas tasya śatatamo bhāgaḥ kañcukavāsinām
varṣam, tasyāpi ṣaṣṭyadhikatriśatatamo bhāgo tra dinam titīttham atra
varṣadinādivyavasthā kāryā || 299 ||
evam uktaparārdhadaśakaguṇitaṁ tad gahaneśadinam, tatkalanayā varṣam,
tacchatarūpo yo gahaneśāvasthitikālaḥ, sa eva tadāśrayasya māyātattvasya kālaḥ | tam
avadhiṁ kr̥tveśvaratattvādhiṣṭhātur īśvarasya dinaparimāṇaṁ darśayitum āha – atrāpi
māyāyā yo "“vasthitikālas tasya yat parārdhaṁ tasya śatadhāguṇitasyeti
parārdhaśatasaṅkhyā tasya | tāvat kālam īśvaraḥ sṛṣṭiṁ svadine, saṁhāraṁ svarātrau
śuddhavidyātattvāntasya viśvasya karotīty arthaḥ | śatadhāguṇitasya ityukter ayam
aśayo yat kila māyāvadhiḥ kālaḥ parārdhair daśabhir guṇito vidyātattvādhipater
anantanāthasyādhikārakālaḥ, tatrāpi pūrvavad bhāgakalanayā varṣadinapravibhāgo
jñeyaḥ ---- ity evaṅvidho yo ʻ‘nantanāthādhikārakālaḥ, so 'pi parārdhadaśakaguṇita
īśvarasya dinam iti | atrāpy uktakramānusārivatsaratacchatātmā īśvarādhikārakālaḥ ||

‘This is the basic (duration of) Time of Fundamental Nature. It was stated
previously that its specific time is a trillion (years) (parārdha). It is multiplied by ten,
that is, the time of Fundamental Nature. Multiplied by ten trillion, it is a day of Māyā.
And such is (the length of) the night. This is the meaning. It is stated (in this way that)
the time of the lifespan of the Rudra who presides over Fundamental Nature is the
(length of) a day of those who reside in the obscuring coverings (kañcuka). A year is
made by that multiplied by three hundred and sixty. One hundred of those is its lifespan.
case), no such enumeration (kalanā) is made. Rather, that fundamental
time, which is a day of those who reside in the obscuring coverings, multiplied by ten
trillion, is the lifespan of those who reside in the obscuring coverings and a day of
Gahana. This detail here was stated before. Moreover, one-hundredth part of the time of
Fundamental Nature multiplied in this way by ten trillion is a year for those who reside
in the obscuring coverings. A three hundred and sixtieth part of that is a day here. One
should arrange the years and days here in this way.
Thuṣ, (the time) mentioned previously multiplied by ten trillion is a day for
Gahaneśa. By enumerating that (kalanā) (further,) it is a year, and that multiplied by a
hundred, which is the time of Gahaneśa’s presence, is the principle of Māyā, which is its
basis. Once that has been brought to an end, he says (the following) to state the measure
of a day of Īśvara, who sustains (and governs) the principle of Iśvara. Here also the
period of time Māyā exists, which is a hundred trillion (years), multiplied by a hundred
is its measure (saṁkhyā), which is a thousand trillion. Such is the time during which
emanation takes place in the course of Īśvara’s day and withdrawal, in his night, of the
universe up to the principle of Pure Knowledge. This is the meaning. The intended sense
of saying ‘multiplied by a hundred’ is this: the period of time Anantanātha, who is the
Lord of the Vidyā principle, holds office is the time up to Māyā multiplied by a hundred
trillion.’
 TANTRĀLOKA 375

rATĀĒĪG TTHTĪ TṬITJTTT TTT T I QUS I

ũī fēeēāī āīe: Jīīēāī sssīg] |
āīaĩĩ Ṁka ṀṀṀṁĩ ũīor ũaāaaṝ g u. 1
sr̥r̥Ṁṝkrṁā fēa
māyākālaṁ parārdhānāṁ guṇayitvā śatena tu || 157 II
aiśvaro divaso nādaḥ prāṇātmātra sṛjej jagat |
tāvatī caiśvarī rātrir yatra prāṇaḥ praśāmyati || 158 II
prāṇagarbhastham apy atra viśvaṁ

The duration of Māyā multiplied by a hundred trillion (parārdha) is

equivalent to a day of Īśvara.³⁸ (During this time,) the Sound (nāda) which
is the vital breath (prāṇa) emits the universe. Such is also (the length of) the
Night of Īśvara, in which the vital breath comes to rest, and with it the
universe that resides within it.³⁹ (157cd-159a) (157-158ab)

It is said in this way that each subsequent (period of) time increases, and
one should understand that this is so also subsequently here (at even higher
levels). ‘Sound’ (nāda) is the Iśvara (principle). It is the resonance (of
consciousness as its) external expansion, and ‘it is the vital breath’, (in the
sense that) it is the subject (who is identified with) the vital breath
(prāṇapramātṛ). (Here) the vital breath ‘comes to rest’, because from here
upwards it is not primary (and fundamental,) and ‘the universe’ (comes to rest
with it,) because it also rests in the subjectivity (ahantā) (of consciousness).
Consciousness as the Point (bindu) and the rest (of the higher stages of
the development of Sound) will also come to rest here, not just the vital breath,
the nature of which is Sound. Thuṣ, he says:

Tīr̥īāīī|
ṭuVškEr-AṭĪE|ēblAENITITṄAI

sauṣumnavartmanā |
prāṇe brahmavile śānte saṁvidvyāpy avaśiṣyate || 159 ||
aṁśāṁśikāto ‘py etasyāḥ sūkṣmasūkṣmataro layaḥ |

When the vital breath is stilled in the Cavity of Brahmā

(brahmabila) (on top of the head, having arrived there) by the path of
Suṣumnā, consciousness, pervading (all things), remains. That too is

³⁴³ We notice that in this sequence of ascent marked by the reality levels (tattva), Pure
Knowledge (śuddhavidyā), that is normally the first ‘pure’ principle beyond Maāyā, is
apparently not mentioned here. Instead, we find the Īśvara principle, corresponding to
Sound, just above Māyā.
³⁴⁹ See below, 6/161cd-162ab (161).
376 CHAPTER SIX

dissolved away (progressively), one aspect at a time (from level to level) into
ever subtler states. (159b-160ab) (158d-159)

ṀPṃḷṃ³āṜ ēī; Ūāsrī ¥īaṁī q | 2ē. ||

aava fe+ rikrrz ta 1
aṛṝōīa: aahīaōīxī fāṣīīgfāraaēī 1| gē2 1
Tāēā āT īṚT TṬē'āī āSITIIÑT I
guṇayitvaiśvaraṁ kālaṁ parārádhānāṁ śatena tu || 160 ||
sadāśivaṁ dinaṁ rātrir mahāpralaya eva ca |
sadāśivaḥ ṣvakālānte bindvardhendunirodhikāḥ || 161 ||
ākramya nāde līyeta gṛhītvā sacarācaram ḷ

One day of Sadāśiva is equivalent to the life of Īśyvara multiplied by

a hundred trillion (parārdha). (His) night, (which is the same length,) is the
Great Destruction. At the end of his time, Sadāśiva passes successively
through the Point (Bindu),³® the Half Moon (Ardhacandra) and the
Obstructress (Nirodhikā), (finally) dissolving into Sound (Nāda), together
with (all) mobile and immobile things. (160cd-162ab) (160-161)

(It is called) ‘the Great Destruction’ because the Pure Path (of the
higher principles of Pure Knowledge, Īśvara and Sadāśiva) is also withdrawn
(whereas the lower cycles of destruction involve only the principles on the
Impure Path, below Mā: That is said (in the Svacchandatantra):
“Then the god Sadāśiva withdraws (the levels of creation below him for
a period of time) corresponding to his own measure (of existence), and then
emanates it again and again (each time) his own divine day begins.³³¹ That is
called the Great Destruction, which takes place when the day of (the principle
and Lord of) Pure Knowledge (sādākhya) comes to an end.³³²

³³⁰ The levels ranging from the Point (Bindu) up to the Transmental (Unmanā) beyond
the Equal One (samanā), mentioned in below in 6/166cd-167ab (166), are the stages of
the development of OM, that mark the progressive development of Mantra up to
supreme consciousness. The standard sequence is: Bindu (the Point) — Ardhacandra (the
Half Moon) – Nirodhikā (the Obstructress) ~ Nāda (ŚSound) – Nādānta (the End of
Sound) – Śakti (Power) – Vyāpinī (the Pervasive One) – Samanā (the Equal One) —
Unmanā (the Transmental). This is the sequence according to NT 22/21-22. See above,
note to 1/83cd-85ab. Concerning these stages of Sound see Dyczkowski 1992a: 252 ff.
See Appendix A to Volume One for a translation of the relevant passage in the
Netratantrc
³³! Read divyaharmukhe for devyaharmukhe.
³³² SyT 11/301-302ab. Kṣemarāja comments:
anena ca parimāṇenāyam api svavarṣaśatānte ----
bindutattve layaṁ yāti pañcamantramahātanuḥ || 302 ||
vindutattva ity abhidhānāt tadadhogato bhuvanādhvā pratipāditaḥ, sthūlaḥ sadāśivo
‘tra vivakṣitaḥ | bindutattve layaṁ yāti bindvīśvararūpatām āviśatī l
 TANTRĀLOKA 377
Again,
‘Having pierced through the Point, Half Moon and the Obstructress,
(Sadāśiva) dissolves into Sound (Naāda), together with (all) mobile and
immobile things.⁷³³

ṛāī āīaīāraī q f³īṝīāī ōīāīf̄ā% araç I qē2 I

ītṁkāṝī aa aīa īsīāīōūtzad |
tāīārzfṁṁāṁ
3 fērṝā acaāitTrīr 1 2ē3 1
nādo nādāntavṛttyā tu bhittvā brahmabilaṁ haṭhāt I| 162 II
śaktitattve layaṁ yāti nijakālaparikṣaye |
etāvac chaktitattve tu vījñeyaṁ khalv aharniśam || 163 ||

(When) Sound (Nāda) (comes to the end of its period of existence, it

dissolves into the End of Sound - Nādānta). (Then,) having forcefully
pierced through the Aperture of Brahmā by the dynamism of the End of
Sound (nādāntavṛttyā), (it dissolves) into the Principle of Energy
(Śaktitattva) when its time comes to an end. One should know that a Day
and Night in the Principle of Energy is this much (i.e. Sadāśiva’s lifespan).
(162cd-163) (162-163ab)

(Sound passes through the Aperture of Brahmā) ‘by the dynamism of

the End of Soundʼ, that is, when it reaches the plane of the End of Sound. As is
said (in the SŚvacchandatantra):
‘O beloved, once Sound has pierced through the Cavity of Brahmā by
(following) the path of suṣumnā, it dissolves into the Principle of Energy when
a day of the Principle of Energy comes to an end.³³⁴⁴

‘At the end of its own hundred years in accord with its own measure — ‘He
whose great body is made of the Five Mantras dissolves away into the principle of
Bindu.” (SYT 11/302cd) The reference to the principle called Bindu indicates the lower
part of the Path of the Worlds. Gross Sadāśiva is meant here. It ‘dissolves away into the
principle of Bindu’” means that it penetrates into Bindvīśvara’s nature.””
³³³ SVT 11/303.
bindvardhacandranirodhikābhūmīḥ kramāt kramaṁ
parārdhaśataguṇitaparimāṇa-dinādivyavasthākalitāvasthitīr āviśya sthūlaḥ
sadāśivabhaṭṭārako nādātmani sūkṣme sadāśivapade līyate tadātmā jāyata ity arthaḥ |l
303 |

‘Having entered one after another into the planes of the Point, the Half Moon,
and the Obstructress, and their condition, differentiated into that of a day etc., the
measure of which is a trillion multiplied by a hundred, the gross Lord Sadāśiva merges
into the subtle plane of Sadāśiva, which is Nāda. The meaning is that it becomes of that
nature.ʼ
³³" SVT 11/304. Kṣemarāja comments:
nādātmā sūkṣmaḥ sadāśivanāthaḥ pūrvoktakalanāgaṇitasuṣumneśadinānte tadrūpatāṁ
śritvā tathaiva tadavadhikālagaṇanāgaṇitabrahmeśadinānte
378 CHAPTER SIX
(A Day and Night in the Principle of Energy) ‘is this much’, that is,
the measure of Sadāśiva’s lifespan.

īfṁ: āāṁīfācā
=āraā īad ̄: |
=qītṭzḷ ūfēzamā %a arT-TIĀ 1| 2E7% 1
TT̄ÑĒGTT ṜcāīT] JĪTFHTṀTTĪJT |
fe-+ atzz dcēr⁵ āīr̥ōrāsī ar ṇ gē¹u n
aīsfi aī ca ī-āāāī aīē- |
Śśaktiḥ svakālavilaye vyāpinyāṁ līyate punaḥ |
vyāpinyā taddivārātraṁ līyate sāpy anāśrite || 164 ||
parārdhakoṭyā hatvāpi śaktikālam anāśrite |
dinaṁ rātriś ca tatkāle parārdhaguṇite ‘pi ca || 165 ||
so ‘pi yāti layaṁ sāmyasaṁjñe sāmanase pade |

When Energy (Śakti) reaches the end of its period (of existence), it
dissolves into the Pervasive One (Vyāpinī), whose Day and Night is that
(Energy’s lifespan). (The Pervasive One dissolves) into Śiva Without
Support (anāśrita), whose Day and Night equals a day of Energy multiplied
by ten million trillion (parārdhakoṭi).³⁹ At the end of this period, multiplied
by a trillion (parārdha), he too dissolves into the plane With Mind
(sāmanasa), termed Equality (Sāmya).³³ (164-166ab) (163cd-165)

brahmarandhraṣṭhabrahma-rāpatāṁ .Śśritvā tadīyāvasthitikāle tathaiva gaṇite

yacchaktitattvasthadevatādinam, tadante tanmayībhavatīty arthaḥ || 304 ||

‘The subtle Lord Sadāśiva is Sound (nāda). Having entered (and assumed) that
nature at the end of a day of Suṣumnā, calculated by the aforestated calculation
(kalanāgaṇita), and having, in the same way entered (and assumed) the nature of
Brahmā, who is located in the Cavity of Brahmā at the end of a day of Brahmeśa, that is
calculated by calculating the time that ends with that and its own time of persistence
calculated in that way. (Such is) the day of the deity present in the principle of Śakti. At
the end of that he becomes one. This is the meaning.”
³³³ A koṭi is ten million. See below, 6/168cd-169ab (168).
¹³⁰ The last two stages of the ascent are Samanā – With Mind, and Unmanā -- Beyond
Mind. The former – With Mind – is the immanent totality of all the levels and states that
precede it, and the latter — Beyond Mind – is their transcendence. The dual aspect of the
Samanā level is mirrored in two meanings of the word samanā. One is, as we have
noted ‘with mindʼ, and is its most literal meaning. Another is ‘equal’. Although
preferred in the primary sources, this meaning is rather forced. The correct form of the
word, for it to have that meaning, should be ‘samāna’ – ‘of that (same) (sa-) measure
(māna). Abhinava is clearly aware of the more correct, literal meaning of the word, as
he refers to the plane of consciousness it denotes, unambiguously as that ‘with mind’
‘sāmanasa’. But in accord with the standard interpretation found in the scriptural
sources, he stresses that this is the state of immanent, universal consciousness that
contains and is all things in a state of oneness in which they all maintain their
individuality, even as they are all equally the same divine consciousness. In this
perspective samanā, means ‘Equal One’.
 TANTRĀLOKA 379
(The Day and Night of the Pervasive One) ‘is that’, namely, the span of
time Energy dissolves away. (The Pervasive One dissolves into Śiva Without
Support (anāśrita), whose Day and Night equals a day of Energy multiplied)
‘by ten million trillion (parārdhakoti)’. As is said (in the Svacchandatantra):
‘The Day of the deity Without Support is said to be one trillion the time
of Energy, multiplied by ten million.³⁵⁷
‘He too’, that is, (Śiva) Without Support. That is said (in the
Svacchandatantra):
‘In this (same) measure (of time) multiplied by a trillion (parārdha), he
too goes to the supreme place, which is his own cause that is (ultimate and so)
without support.⁷⁸⁵⁸

³³⁷ SVṬ 11/307. Kṣemarāja explains:

Śaktitattvadināntātmā kālaḥ parārdhaparārdhātmātivitatasaṅkhyo vijñeyaḥ, na tv
ekaparārdhamātrarūpaḥ, pūrvoktavyāghātāpatteḥ | tathāhi bhuvanādhvani tattvānām
uttarottaraṁ deśapramāṇe prakarṣa uktas tatheha sthityādikālo ‘py uttarottaraṁ
prakṛṣyata evety asya granthasya tātparyam | itthaṁ parārdhaparārdhamānaṁ
śaktidinam, tāvaty eva ca tadīyā rātrir anayā kalanayā yad varṣaśatam, tadante
śaktitattvādhiṣṭhātrṛ-sūkṣmadevatādhikāraparisamāptiḥ || tac ca śivatattvasthasya
vyāpīśasyāpy aharmukham || 305 | tatrāsau ----
tataś ca saṁsr̥jed bhūyo vyāpī vyomasvarūpiṇi |
līyate so ‘py ananteśe so ‘nāthe so ‘py anāśrite l| 306 |I
svādhikārapariṣamāptau līyate || 306 |

‘One should know that the measure of time up to the end of a Day of the
principle of Sakti is a trillion trillion, which is extremely extensive. It is not just one
trillion, because then it would contradict what was said before. Just as on the Path of the
Worlds, the size of the places of the metaphysical principle is progressively greater (as
one ascends), in the same way, the period of persistence etc. becomes more extensive
with each successively higher (principle). This is the essential meaning of this chapter
(grantha). In this way, a Day of Sakti measures a trillion trillion, and such also is its
Night, and by this calculation, (such are its) one hundred years. At the end of that, the
term of office of the subtle deity who presides over the principle of Śakti comes to an
end. And that is a day, which is the face of Vyāpīśa (the Pervasive Lord), who resides in
the principle of Śiva.⁷ (SVT 11/305cd) There he: ‘the pervasive one then emits again and
merges into the one whose nature is the Void (vyoman) and he too in Ananteśa, he into
Anātha and he too into Anāśrita.’ (SVT 11/306) At the end of his term of office he
dissolves away.”
³³⁸ SYT 11/308. Kṣemarāja introduces this word saying:
athāsyānāthāntaviśvāśrayasyānāśritanāthasya kiyad dinaṁ syāt? ---- ityāha ---- yaḥ
parārdhaparārdhātmā śaktikāla uktas tasya prakaraṇāt parārádhakoṭiguṇitasya yaḥ
kālaḥ, tadanāśritasya dinam || 307 ||
anena parimāṇena parārdhaguṇitena tu |
so.api yāti paraṁ sthānaṁ kāraṇaṁ svamanāśrayam || 11/308 II
parārdhaparārdharūpo yaḥ śaktikālaḥ parārdhakoṭyā guṇito ʻnāśritadinātmā, so ‘pi
parārdheneti parārdhaparārdhena guṇito ‘nāśritasyādhikārakāla iti
tacchatabhāgatatsaṣaṣṭitriśatabhāgākarṣaṇād asya varṣadinavyavasthā prāgvad
anusaraṇīyā |
tad .ittham . ativitatakā ādhvagatasvādhikārakālapariṣamāptāv anāśritanāthaḥ
svamanāśrayam, kāraṇam itī
atrārūṭḍhas tu kurute śivaḥ paramakāraṇam |
.. II (SVT 10/1258abc)
380 CHAPTER SIX
Well then why is the time it takes for the Equal One to dissolve away
not stated? With this question in mind, he says:

T Jōō: TTRTTT: āTITHTJĪSṀĒT’ hTHĀ; | 2E§ I

sa kālaḥ sāmyasaṁjñaḥ syān nityo ‘kalyaḥ kalātmakaḥ || 166 |I

yat tat sāmanasaṁ rūpaṁ tat sāmyaṁ brahma viśvagam |

This time is termed Equality.³⁹ It is eternal and immeasurable. It is

(Śiva’s creative) power (kalā). The innate nature of the form (of
consciousness) ‘with mind’ is Equality, that is, the omnipresent
Brahman.³⁰ (Therefore, it is not destroyed up to the time of the Great
Destruction, when the pure principles dissolve into consciousness.) (166cd-
167ab) (166)

As that time is the one that measures out (and differentiates) all things
(viśvakalanā), this power is called Samanā (the Equal One), which is of that
nature, and so is ‘eternal’. The intended (sense here) is that that power called
the Equal One is not destroyed even during the Great Destruction
(mahāpralaya). Others have said, with the same intention, that: ‘Śiva, the Soul
(puruṣa) and Māyā are eternal.” Thus, because the universe, beginning with
Earth, which is within (Śiva) Without Support is (present there) as equality,
which is nondual (abheda) by nature, it is called Equality. Thus, because there
is no perception (prathā) of duality (bheda), it is ‘immeasurable’, that is, it
cannot be measured (and differentiated). This is the meaning. At the end of (the
lifespan of the principle of) Energy, when the universe has been withdrawn, all
these (fettered individual) souls (aṇuvarga) together reside within the Equal

ityādy uktanītyā paramaśivam eva, tiṣṭhaty asmin viśvaṃ iti vyutpattyā sthānam, yāti,
tadekātmā bhavati || 308 II

‘Now, how long is a Day of the Lord Anāśrita, who is the foundation of the
universe up to the end of Anātha? (In response to this question,) he says that Śakti’s
time, which is a trillion trillion, has been taught. Multiplying that by ten million trillion,
the time (that results) is a Day of Anāśrita.’ After SvT 11/308 quoted here, Kṣemarāja
explains:
‘Śakti’s time, which is a trillion trillion, multiplied by a hundred million
trillion, is the day of Anāśrita. Multiplied by a trillion trillion, it is the time of Anāśrita’s
term of office. As before, one should follow the order of the days of a year by
multiplying by three hundred and sixty parts. In this way, when the time of his term of
office, which is on the extremely extensive Path of Time, has come to an end, the Lord
Anāśrita (enters) his own cause, which (is ultimate and so) itself has no support, and is
Paramaśiva Himself, in accord with such teachings as: “Mounted here, Śiva the supreme
cause (of all things) brings about emanation . . .” (10/1258abc) The universe is
established within this — in accord with this etymology. He goes to (this) place, that is,
becomes one with it.³
³³⁹ SVT 11/309a.
³⁶⁰ See note above to 6/164-166ab (163cd-165).
 TANTRĀLOKA 381
One. Thus, he says: ‘the innate nature of the form (of consciousness) ‘with
mindʼ is Equality, that is, the omnipresent Brahman’. He is not also saying
(implicitly) in this way that this ‘Brahman’ is, like that of the dualists, separate
from the Supreme Brahman. The meaning is that its nature (rūpa) is the
Supreme Brahman. That is said (in the Svacchandatantra):
‘This time is termed Equality and removes the fear of birth and death.
Above that also is time that cannot be measured (meya), which is the supreme
(and highest) limit (of the expanse of temporal reality). O goddess, it is eternal.
Perpetually active (nityodita) and, immeasurable, it is not measured.*³¹
The condition (avasthāna) of the universe is not only such here when
(universal) destruction takes place; it is also such in the course of emanation.³⁶²
Thus, he says:

ÉpGEEEEITTGIĒAEUITḶIETHĀ'EATṈI
qaṁīēā Ūī aa sḷr fṁtzāg 1
ataḥ sāmanasāt kālān nimeṣonmeṣamātrataḥ || 167 I|
tuṭyādikaṁ parārdhāntaṁ sūte caivātra niṣṭhitam |

(Each period of time) from a tuṭi to a trillion years (parārdha) is

born from (this) time (called) With Mind (sāmanasa) by (its) mere opening
(outwards) (unmeṣa) and closing (inwards) (nimeṣa) (like the blinking of an
eye) and it is established here.³ (167cd-168ab) (167)

(AII these periods of time are born from With Mind) ‘by (its) mere
opening (outwards) (unmmeṣa) and closing (inwards) (nimeṣa)ʼ, that is, by
resting on the plane of Īśvara and Sadāśiva (respectively). ³** As is said (in the
Svacchandatantra):

³⁶¹ SVT 1 1/309-310ab. Kṣemarāja comments:

yathā guṇānāṁ sāmyaṁ pradhānam, tathā sarveṣāṁ sṛṣṭisthitisaṁhārakṛiyā-
kalanābhāsānāṁ yat sāmyaṁ prakarṣāpakarṣa-śūnyaṁ vapuḥ, tat sāmyaṁ jñeyam |
samatāśrayaḥ sāmyena, kalyamānatvād eva ca .kālaśabdenoktaḥ |1
vaiṣamyaniyrttyātmaka-sāmyātmakatvād eva cāyam ----
..... . janmaṃṛtyubhayāpahaḥ | samāpannasyetyarthaḥ ||

‘Just as the equality (which is the equilibrium) of the qualities (of Nature) is
Fundamental Nature, in the same way, the nature (vapuṣ) of the equality of all the
manifestations of differentiation engendered by the activity of emanation, persistence
and withdrawal is devoid of (any distinction between them) as more or less excellent.
That should be known to be ‘equalityʼ. It is grounded in a state of (balanced) equality as
the Equal One, which because it is differentiated, is called by the name ‘time’. As its
nature is equality, which is the cessation of imbalance (vaiṣamya), (it is said that) for
one who is endowed (with this state) that it ‘removes the fear of birth and death.’ This is
the meaning.”
³⁶2 Read sṛṣṭāv api for sṛsṭir api.
³⁶³ Read with MSs Ch and N caivātra for saivātra.
³⁶⁴ Cf. ĪP 3/1/3ab: ʻlśvara is opening outwards (unmeṣa). Sadāśiva is closing inwards
(nimeṣa).⁰ Abhinava comments: “by the words ‘opening outwards’ is meant the Īśvara
382 CHAPTER SIX
‘O goddess, (Time) generates (kalayer) the Path (of the universe,)
mobile and immobile, that is, all that is below, beginning with the Pervasive
One and ending with Earth, by means (of the periods of time) ranging from a
tuṭi and the energies (kalā).”³⁹
Thus, others who do not know the cosmology of our scriptures
(śāstraprakriyā) (object that,) at the end of (the lifespan of the principle of)
Energy, when the Great Destruction has taken place, at the end of (the period of)
destruction, all these (fettered individual) souls (aṇuvarga) are said to be
established at progressively higher levels, and so the remaining (souls at this
level) attain the Śiva principle, the attainment of which is liberation. Thus, as
everybody attains that effortlessly without passing through these stages
(tadakrameṇa), then what is the use of observing (the dictates of) scripture etc.?
(In reply to this opinion, we maintain) that what they say is rendered defective

principle, because what is called the clarity (of the manifestation) of the universe is its
external state, which is ‘opening outwards'. Whereas ‘closing inwards’ is the process
whereby it is obscured, that is, when ‘’ consciousness predominates. Thus ‘closing
inwardsʼ is the Sadāśiva principle, due to which the universe is destroyed. Thus, it is the
pure vibration (spanda) (of consciousness), that is to say that the Sadāśiva (and Īśvara)
principle is nothing but the activity of the Lord.' The universe experienced at the pure
level, that is, at one with consciousness, is set in relation to it as the object, which is one
with the perceiver. When the objective aspect of this unity predominates, the universe
manifests externally and the subjective aspect experiences it as ‘this am I’. When the
subjective aspect dominates, the universe is withdrawn back into consciousness, and it
experiences itself as ‘I am this’. This alternation is the pulsation or vibration (spanda) of
consciousness. It is the ‘subtle’ empirically undefinable motion of immobile
consciousness, which is like a pulsing vibration that, although movement, stays in one
place. Thus, just as it is not spatial, it is also not temporal. This is how time and space
are within consciousness, as consciousness. See above, note to TĀv ad 4/140.
³⁹ SYT 11/310cd-311ab.
tato ʻpy ūrdhvam ameyas tu kālaḥ syāt paramāvadhiḥ l| 1 1/309 ||
nityo nityodito devi akalyaś ca na kalyate |

sāmyasañjñaḥ kālaḥ praśāntaniḥśeṣavaiṣamyātmatayā kalyamānatvāt prameyas tathā

nāyam, ata eva paramo *vadhiḥ sarvaprameyapramātrādipratiṣṭhāpadam
unmanāparatattva-sāmarasyātmaparapramātṛrūpa ity arthaḥ | co hy arthe | yato na
kalyate, ata evākalyaḥ |1
kathaṁ tarhi kālaśabdo ʻtra pravṛttaḥ ? - ityāha ---- 11/310cd-311ab.

‘Above that also is the supreme limit, which is Time that is not objective. 0
goddess, eternal and perpetually active, it is immeasurable and not generated.” SvT
11/309cd-310ab

Kṣemarāja explains: ‘The time called ‘equality² is not like (the time) that
(continuously) measures out (change) and so is objective. This is because inequality
(and imbalance) is stilled within it. Thus, it is ‘the supreme limit’, that is, the plane on
which the perceiver of all objectivity is initially (and most basically) established. The
meaning is that it is the supreme perceiver, who is the oneness (sāmarasya) of the
supreme reality of the Transmental. (The implicit meaning of) ‘and’ is in the sense of
‘reason’. As it is not measured out, it is immeasurable. (Introducing the verse cited here,
Kṣemarāja asks,) so why then is the word ‘time’ used? (With this question in mind,) he
says: > 11/310cd-31 1ab.
 TANTRĀLOKA 383
by the fact that they rise out of that (state and fall to lower levels). Although
(universal) destruction does take place at the end of (the lifespan of the principle
of) Energy, they are not located (avasthāna) in the Śiva principle, because it is
said that (they are) in the Equal One, in accord with the words (of the scripture,
which says): “O fair lady, (up) to the end of the Equal One, the net of fetters is
endlessʼ.³ Thus, (according to this,) up to the end of that (all there is) is
bondage, and so what occasion could there be there for liberation? However,
even so, the doctrine of nonduality has not been compromised, because the
Equal One, like Śiva, is eternal, and because it is on the basis of duality that the
business (vyavahāra) of creation and destruction etc. arises.³⁷ On the contrary,
in actual fact, at each step, the (sound) deliberation concerning the doctrine of
nonduality has been explained here, and will (continue to be throughout). So,
enough of so much (unnecessary discussion).
(Now) he states, in due order, the nature of the numerical measures that
are useful (to calculate the spans of time) that have been mentioned, (and others
that) will be mentioned (further ahead):

HEE-ZEETI
ṇaĩrz̄dītz aāīāē ā=T I| 2FC I
gifra vĩgīasrsī-
mēaṃṝ̄z̄ī |
daśaśatasahasram ayutaṁ
lakṣaniyutakoṭi sārbudaṁ vṛndam || 168 II
kharvanikharve śaṅkhābjajaladhi-
madhyāntam atha parārdhaṁ ca |

(One), ten, one hundred, one thousand, ten thousand (ayuta), one
hundred thousand (lakṣa), one million (niyuta), ten million (koti), one
hundred million (arbuda), one thousand million (vrnda), ten thousand
million (kharva), a billion ( = hundred thousand million) (nikharva), ten
billion (śaṁkha), a hundred billion (abja), one thousand billion (jaladhi), ten
thousand billion (madhya), one hundred thousand billion (anta), and one
trillion (parārdha).³ (168cd-169ab) (168)

³⁶ SVT 4/432ab. For the whole passage (i.e. SvT 4/430cd-432) and commentary, see
above, note 5,127.
³⁷ Jayaratha is refuting the view that the Equal One is an eternal principle, and that
therefore the nondualist view is wrong. The Equal One cannot be eternal, because up to
and including this level, bondage persists, and that consists essentially of the fettered
soulʼs involvement with the cycles of creation and destruction, that can only take place
if there is duality, and hence time. But as Kṣemarāja says in SvTu ad 4/432: ‘The plane
of the End of Sound moves upwards. The eleven objects of knowledge of this Mantra
should be discarded because they are notions of duality. However, when the reflective
awareness of oneness (prevails), they are to be adopted.”
³⁵ There are two scales of large numbers in use. One is the short scale, the other the
long. The former is in current use in the US, and is the modern British one. The long
384 CHAPTER SIX

Well then, how is it that they are arranged (avasthāna) in this way?
With this question in mind, he says:

HRETAFĒITĀḤ
GTHT āJII ṜHTI FGJĪṬT I| 25āR I

rczṛg fkf̄ garq 1

ity ekasmāt prabhṛti hi
daśadhā daśadhā krameṇa kalayitvā || 169 ||
ekādiparārdhānteṣv-
aṣṭādaśasu sthitiṁ brūyāt |

Such, one should say, is the condition (sthiti) of the eighteen

numbers, beginning with one and ending with one trillion, each
progressively multiplied by ten (as has been explained). (169cd-170ab)
(169)

As is said:

scale is archaic British, and is in use in continental Europe and India. There is no
disagreement up to a million, which is ten to the power of six. A billion on the short
scale is ten to the power of nine (i.e. a 1000 million). On the long scale, this is a
milliard. A billion on the long scale is ten to the power of twelve (i.e. a million million).
On the long scale a billiard (which is not on the short scale) is ten to the power of fifteen
(i.e. 1,000 biltion on the long scale). Trillion on the short scale is ten to the power of
twelve, and on the long, ten to the power of eighteen. To sum up:

Name Short scale (US Long Scale

and modern (continental Europe,
British) archaic Bṛritish, India
Million 10⁰ 10⁶
Milliard 10’
Billion 10³ 10”²
Billiard 10°
Trillion 10”² 10'⁸
Quadrilṭion 10¹ 10**
Quintillion 10'⁵ 10

According to Monier-Williams's dictionary, a parārdha is one with 14 digits,

i.e. 100,000,000,000,000, that is, one hundred million million. But that does not agree
with the systematic progression in tens set out here. Parārdha is the eighteenth in the
series, that is, 10 to the power of 18. There are similar discrepancies with respect to the
Monier-Williams dictionary definition of other numbers named in this verse. However,
the passage Jayaratha quotes is very clear, and so I follow that, as did Abhinavagupta.
The nomenclature of the long scale for this range of numbers is more convenient, and so
I follow that.
 TANTRĀLOKA 385
‘First of all, there is 1) one, 2) multiplied by ten, which, multiplied by
ten, makes 3) one hundred (śata). 4) Having multiplied a hundred by ten, it is
said to be a thousand (sahasra). 5) Ten tīmes a thousand is said to be ten
thousand (ayuta). 6) Ten times ten thousand is one hundred thousand (lakṣa),
and 7) ten of those is a million (niyuta). 8) Ten of them are ten million (kori),
and 9) ten of those are a hundred million (arbuda). 10) Ten of which are a
thousand million (vrnda). 11) (Multiplied) by ten makes ten thousand million
(kharva), and 12) ten of those, a billion (nikharva). 13) Ten of those make ten
billion (śaṅkha), and 14) ten of these make a hundred billion (padma), 15) ten
of which make a thousand billion (sāgara). 16) Multiplied by ten they make ten
thousand billion (mmadhya), and 17) by (another) ten a hundred thousand billion
(anta), and multiplying that by ten, (the number) is said to be a trillion
(parārdha). Such are the eighteen stages (sthāna) of (this serial process of)
multiplication.
³⁹
Although here, (according to this view), there are endless numbers of
emanations and withdrawals, in order to explain their relationship with one
another as principal and secondary, he says:

TaR T̄ TJaT TṬRAT. TĪĪḤ TTJT; I| Q\90 |

JṬG-TTNĪRP-ĀĪKTCATTRTṬRAT |
catvāra ete pralayā mukhyāḥ sargāś ca tatkalāḥ || 170 ||
bhūmūlanaiśaśaktisthās tad evāṇḍacatuṣṭayam |

There are four principal destructions and creations, which are

those of their corresponding Forces (kalā), present (in the spheres of)
Earth, Nature (prakṛti) Māyā and Śakti. These are the four Eggs (aṇḍa).⁰
(170cd-171ab) (170)

(They are the four) ‘principal’ (cosmic destructions,) because the

endless number of the secondary (cycles of) emanations and withdrawals are
contained within them. “Their aspects’ are the four types (bheda). These are
(the Egg of) Earth and the rest, that are the limbs (aṅga) of those emanations
and withdrawals. This is the meaning. ‘These’ (refers to the Eggs), Earth,
Nature and the rest.³⁷ That is said (in the Paramārthasāra):

³⁶⁹ SVṬ 11/258cd-263.

³⁷⁰ See above, note to 3/104cd and 4/133cd.
³⁷I 1) The Egg of Earth (pṛthvyaṇḍa) is destroyed, then 2) the Egg of Nature
(prakṛtyanda) (that extends from the Water Principle to Nature) is destroyed, then 3) the
Egg of Māyā (māyāṇḍa) (that extends from the principle of the individual soul up to the
end of Māyā)is destroyed. Thisis up to the point discussed above. Finally, the Egg of
Śakti (śaktyaṇḍa) (that extends from Pure Knowledge to the end of the principle of
Śakti) is destroyed, whichis the final destruction (of everything). Everything comes to
an end and then Śiva shines alone. These endings are not called final destructions, but
are only individual destructions, and so they have nothing to do with these four great
destructions.
386 CHAPTER SIX
‘The Lord generates this (universe consisting of) four Eggs, divided into
that of Śakti, Māyā, Nature and the Earth, out of the abundance of the glory of
His own powers.”³⁷²

The destruction of the Egg of Earth brings about the end of this planet and the
netherworlds related to it. The destruction of the Egg of Nature brings about the end of
all the principles (up to Nature). Then follows the end of Māyā. When the Egg of Śakti
is destroyed, no principle remains except Śiva. (To be precise,) these other principles
(tattva) are not destroyed, rather they are withdrawn into Śiva in their potential seed
form.
³² PS v. 4. Yogarāja’s commentary on this verse sums up the essential points
concerning the nature of the four Eggs as follows.
‘The Lord’ is the blessed (bhagavat) Maheśvara, who is free, and is one
uniform mass of blissful consciousness. (He manifests) this (universe, which is an)
aggregate of existing things (made of) four Eggs, as an enveloping cover (kośa) that
shrouds all things. As already stated: ‘the aggregate of existing things (comprising the
universe) is called an Egg.¹* (He has) ‘generated’ it, that is, manifested (it,) or else (one
can say) that it has been fashioned (prayukta) with the agency of Being. Out of what
(and from where) (does the Supreme Lord manifest the universe)? It is said ‘out of the
abundance of the glory of His own powersʼ (p. 10), that is, ‘His own’ unique aggregate
of powers, beginning with the will. (It is His) ‘gloryʼ, that is, the wonderfully various
flowing forth (of His energy) which is its ‘abundance’ and excellence. The Lord’s
creation of the universe is thus only the unfolding of the expansion of His own powers.
As is said in the Sarvamaṅgalaśāstra:
‘Power and the possessor of power are said to be two categories. His powers
are the entire universe, while the Great Lord is the possessor of power.”
What is the form of the four Eggs? (With this question in mind, Abhinava) says
that they are (the Eggs of) ‘Śakti, Maāyā, Nature and the Earthʼ. The Śakti of the
Supreme Goddess, who is the denial (niṣedhavyāpāra) (of Śiva’s true nature, which is at
once transcendent and all things), is the ignorance (akhyāti) which is the denial of Her
own innate nature. She is called the Egg of Power, as the binding, obscuring covering of
the universe of perceivers and (their) objects, although it is (all) essentially the wonder
of supreme subjectivity (parāhantā).
The remaining three Eggs, that are about to be described, are encompassed all
around inwardly (within the first one), the Egg of Power, which extends up to the end of
the principles Sadāśiva, Īśvara and Pure Knowledge. Thus, Power is denoted by this
word (i.e. ‘ʻEgg’), because it is in the form of a covering (kośa) (wrapped around the
other three Eggs). Within this Egg, Sadāśiva and Īśvara (are both) the presiding lords.
The (next) Egg is said to be called Māyā. It is (all) three Impurities (mala) by
nature and consists of delusion. All it can do is (create) duality (bheda), and so is the
bondage (to which all limited) perceivers are subject. It extends (from the level of the
principle of Māya down) to the principle of the Individual Soul. The (following) two
Eggs, that are about to be described, are encompassed all around inwardly (within it).
The presiding Lord here (of this Egg) is the Rudra called Gahana.
Similarly, (the subsequent Egg, which is that of) Nature (prakṛti), consists of
sattva, rajas and tamas, evolving as phenomena (kārya) and the instruments (of the
senses and the means by which they are formed). Thus, it is the object of experience of
fettered perceivers. Binding in the form of pleasure, pain and delusion, it is said to be
the Egg called Nature. There, the great and glorious Lord Viṣṇu, who is primarily
(grounded in) duality, is the Lord of the Egeg.
And (finally), Earth is, in the same way, the gross covering which is binding as
each modality of (the fetters that bind the fettered) perceivers, (ranging from) from
humans down to plants. This being so, it is called the Egg of Earth. There also, (this Egg
 TANTRĀLOKA 387
He (now) explains the division of the (forms of Śiva that) create and
destroy here (in this case):

īvōīīTīsfa
āṁīī īaī=d hTṀTTIT I| 2.9? 1I

Tīzaāī āī-āTḶĀTĪTGāĀ; JṜRGĀĪTRTT I 2.3 1

īTTāR: dīācav= ūāī gfazā-ī 3: |
kālāgnir bhuvi saṁhartā māyānte kālatattvarāṭ || 171 |I
śrīkaṇṭho mūla ekatra sṛṣṭisaṁhārakārakaḥ |
tallayo vāntaras tasmād ekaḥ sṛṣṭilayeśitā || 172. ||
śrīmān aghoraḥ śaktyaṇḍe saṁhartā sṛṣṭikṛc ca saḥ |

1) Kālāgni is the destroyer within (the Egg of) Earth. 2) The Lord
of the Principle of Time within (the womb of) Māyā is Śrīkaṇṭha, who,
(residing) within (the Egg of) the Root (Nature), creates and destroys
(everything) all together. He is master of (both) creation and destruction, as
he is the sole agent of that intermediate form of (universal) destruction.³”
3) The venerable Aghora creates and reabsorbs within the Egg of Energy
(Śaktyaṇḍa).” (171cd-173ab) (171-172)

It was said before that (Kālāgni) is ‘the destroyer’ and the creator of
Brahmā and the rest.” ‘The Lord of the Principle of Timeʼ is Śrikantha, who
is the king of the principle of time (kālatattva). As is said:
‘Ekavīra, Śikhoda and Śrīkaṇṭha reside in (the principle of) time.¹³⁷⁶

‘Śrīkantha’ resides in Unmanifest (Nature). (He destroys) ‘all

together°ʼ. This applies to (all) the three also. Śrīkaṇṭha (also) brings about ‘ṭthat

includes) the fourteen kinds of gross material creation, of which the chief presiding
deity is Lord Brahmā (see MV 5/7-9 cf SāṁKā 53). The group of four Eggs is thus the
unfolding expansion of the Supreme Lord and, made manifest in this way by the Lord, it
manifests radiantly.³

* Cf. ṬĀ 8/169ab and commentary, where an Egg is defined in the same way (i.e. as
vastupiṇḍa, glossed by Jayaratha as a samudayavastu). TĀ 8/169-170 draws from
Rauravāgama, which is further glossed in 11/171-172. The definition there states that an
‘aṇḍa’ assumes the form of an ‘aggregate of entities’ (vastupiṇḍa), namely, bodies,
faculties and worlds, as the first externalization or objectivization of the host of Śiva’s
energies (śakti). As such, an aṇḍa is a form given to the formless, and so is an obscuring
covering that veils the pure Light of the Self, and by extension, the world it
encompasses. Accordingly, an aṇḍa is also defined as a covering (āchādaka) or a
sheath.
³”³ See above 6/149cd-152ab (149-151).
³¹⁴ Read śaktyaṇḍe for śaktyante.
³”⁹ See above, 6/140cd-142ab.
³⁷⁰ MV 5/27cd.
388 CHAPTER SIX
(intermediate form of (universal)) destruction’. Even though he assumes
(his) supreme (or) inferior form (parāpararūpa) in the three places, that is,
Earth and the rest, Śrīkaṇṭha iis the sole agent of creation and destruction (there).
Asis said:
‘Śrīkaṇṭha himself, in his supreme form (mūrti), is said to be Kālāgni.’
Again,
‘Rudra, whose nature is Time and who is Maheśvara (Śiva, the Great
Lord), resides in the three in this way."³⁷”⁷
‘Within (the Egg of) Energy’"⁸® means on the Pure Path. That is said
(in the following verse):
‘Above that is the Pure Path. Its sphere extends up to the end of Energy.
Aghora, who destroys the terrible (ghora) (lower path), destroys all that is
terrible (creation).”³⁷”
Not only is the destruction that takes place within the sphere of Energy
great, so is creation. So he says:

āaī ftzzēei fīaīī sīa Ġ . 1) 29³ 1|

Tā{qṃaā̃:Jīṣē araftzkaṟaaī
tatsr̥ṣṭau sr̥ṣṭiṣaṁhārā niḥsaṁkhyã jagatãṁ yataḥ || 173 ||
antarbhūtās tataḥ śāktī mahāsṛṣṭir udāhṛtā |

The emanations and reabsorptions of the universe contained in that

(one) emanation are countless. This is why Sakti’s creation is called the
Great Emanation (nahāsṛṣṭi). (173cd-174ab) (173)

Surely (one may ask,) when Earth and the other principles dissolve
away, is the state (vyavasthā) of those individual souls who reside there the
same as that of the Lords of the Principles, or not? With this question in mind,
he says:

³⁷ ṢVT 11/282cd. Kṣemarāja comments: ““In the three’ (means) on the planes within
Earth, Māyā and Śakti. ‘In this wayʼ thatis, as withdrawal. ‘Rudra’ is Kālāgnirudrain
(the Egg of) Earth. His nature Time, differentiating (kalyan) the plane up to the end of
Maāyā, he is the lord Ananta and, up to the end of Śakti, Maheśvara. Or else (one could
say that) there is (just) one Maheśvara (who) because he confines (rodhana) (things
within their own nature) and causes (them) to melt away (dravaṇa), he is Rudra in the
three planes whose nature is Time, that is, the one who withdraws (them), that abides as
the wonderful variety whichis Kālāgnirudra and the rest. Thisis the meaning.³
³⁷⁸ Read śaktyaṇḍa iti for śaktyanta iti.
³¹⁹ ṢVT 11/281cd-282ab. Kṣemarāja explains: “By describing (the Rudra) of the Path
ending with Śakti as ‘terrible’, it is accordingly understood that what extends from
Maāyā to Earthis more terrible (ghoratara). Aghorais one who does not have the terrible
form generated from duality. This is the meaning of ‘destroys what is terrible’, which is
thus explained by this. Moreover here, as (will be explained) further ahead, the Lord
Aghora, penetrated by the iconic forms (mūrti) of the Lords of the (pure) principles,
Īśvara, Sadāśiva and the rest, withdraws the (corresponding) lower principle. This is the
meaning that should be understoodin accord with what will be stated (further ahead) in
(this) book.”
 TANTRĀLOKA 389

ā rāī ē̄ī TT-HAŪTTHḤ I 2.9* I

z@TRĪR WHTI-ī Gā HrāT-āōṣēaĩ̃|
Hrāīāāāī -Jd Jaāīṝ=ī ŪT TGT I| 24 1|
laye brahmā harī rudraśatāny aṣṭakapañcakam || 174 ||
ity anyonyaṁ kramād yānti layaṁ māyāntake ‘dhvani |
māyātattvalaye tv ete prayānti paramaṁ padam || 175 ||

When reabsorption occurs, Brahmā, Viṣṇu, the Hundred Rudras

and the five groups of eight* dissolve progressively into one another on the
path up to Māyā. When Māyā (also) dissolves away, they attain the
Supreme State. (174cd-175) (174-175ab)

What then is the Supreme State of those who are established on the Pure
Path? With this question in mind, he says:

mrāītā 2 fāārsrīaāaṁ
mr a-a; 1
āīīātũṁr̥rṁrzēreā
ē ũ frg: ṇē 1|
māyordhve ye sitādhvasthās teṣāṁ paraśive layaḥ |
tatrāpy aupādhikād bhedāl laye bhedaṁ pare viduḥ || 176 ||

(Then,) those who reside beyond Māyā on the Pure Path dissolve
into the Supreme Śiva. But according to others, there is duality (bheda)
(even in this form of) reabsorption also, because (some) secondary, adjunct
duality (aupādhikād bhedād) (persists) there. (176) (175cd-176ab)

‘According to others’, (some trace of duality persists) ‘there also’ in

Supreme Śiva, (but) not according to this, our own view. This is (the implied)
intended (sense).
Surely (one may ask,) when (all these levels of merger) are complete,
who are those that have authority there in (the new) creation? With this doubt in
mind, he says:

ũj dīr-at aī ṀḷH aẽ’ ḡĨ. Ṁ |

Ṭ̄āāmāī: f̄ṁaṝ aāī āaīāatr̥ 1 g.• 1
evaṁ tāttveśvare varge līne sṛṣṭau punaḥ pare |
tatsādhakāḥ śiveṣṭā vā tatsthānam adhiśerate || 1⁷77 |I|

Once the (whole) group of the Lords of the Principles (tattva) has
dissolved away in this way, (others) who have attained that (status, by

³⁰ See below, 8/407cd f.

390 CHAPTER SIX
spiritual discipline) or by Śiva’s will, assume their position (sthāna) again
in the next (new) creation. (177) (176cd-177ab)

(Those) ‘who have attained that’ are those who are described as:
‘having placed the (disciple who is) devoted to worldly Dharma (lokadharmin)
into the (status of) the desired Lord of a world order’,*⁸" and have attained
lordship of the particular world orders they desire, by the practice of the
observance (of right conduct) etc. (caryādikrama). (Or there are those who have
atṭained this status) ‘by Śiva’s will’, that is, who have been graced by His will
alone.
Well then, even so, why are they (variously) called Brahmā etc.? With
this doubt in mind, he says:

āīTāī 7 a-a vṁkāĩ aT Ṁā-q |

Ṭaī] fēīēTaT āTI=TCTT: FHTḤ I Ṟ¹9¢ 1I
brāhmī nāma parasyaiva śaktis tāṁ yatra pātayet |
sa brahmã viṣṇurudrãdyã vaiṣṇavyãder ataḥ kramãt || 178 II

Brahmā is he on whom the Supreme (Śiva) bestows His power

(called) Brāhmī.³ (Similarly), Viṣṇu, Rudra and the rest are thus (the
individual souls who have been given the power) Vaiṣṇavī and so on,
successively (respectively). (178) (177cd-178ab)

‘Thus’ because (of His) power. That is said (in the Svacchandatantra):
‘(The Lord’s) power has assumed Brāhmī’s and Vaiṣṇavī’s plane of
authority. The soul that she sustains (and governs) (adhitiṣṭhati) gets the same
name, and then exerts his authority by the Supreme Soul’s will.’³³

Surely (one may ask,) if Brāhmī is Śiva’s own power, how is it that he
becomes another, so as to be said to be Brahmā? Surely, is it not impossible for
something of a different nature to be associated with (something else)
elsewhere? With this doubt in mind, he says:

ūṁ̄ṁīi fāēraī̄d ū'ṁ: f=. ar *īgem] 1

īft-rdttraārdrṣṣṛṝckīzk: frāṀaṉ 1 2.9, 1
śaktimantaṁ vihāyānyaṁ śaktiḥ kiṁ yāti nedṛśam |
chāditaprathitāśeṣaśaktir ekaḥ śivas tathā |I 179 |I

³³" MṛT Kriyāpāda, 8/149ab. This line is quoted again below in TĀv ad 8/194-195ab
(193cd-194). The verse is quoted in full below ad 13/245cd-246ab and again ad 15/30,
and the second quarter ad 26/47-51ab.
³⁸² More literally: ‘A power of the Supreme is called Brāhmī. Where He causes her to
fall, (that soul becomes) Brahmā’.
³T SVṬ 11/267-278ab.
 TANTRĀLOKA 391
Once a power has abandoned its possessor, does it go to another
(deity)? No (it does not happen) in this way. Rather, Śiva alone (appears)
thus, (at times) manifesting, and at others obscuring, one or other (of His)
powers. (179) (178cd-179ab)

‘Once it has abandoned the possessor of power’, that is, Śiva.

‘Power’ does ‘not go to another’, such as Brahmā. This is what is being said in
this way. Rather, although (Śiva) sparkles with infinite energies, by obscuring
some energy and revealing some (other), ‘Śiva thus’, Who is one (and the
same), manifests as Brahmā, Viṣṇu and the rest.
Surely, there is a means (to attain) the supreme reality of the vital
breath. Initially, that (was the subject that) was introduced; (however,) without
having discussed that, the nature of emanation and withdrawal is being
discussed in connection with it. So how is that? With this question in mind, he
says:

Conclusion: Time Within the Breath and Immersed in the States of

Consciousness

ūj fāīgṝtararaī:
īō] Taē-ā fh̃tzaī. |
aīsfī afaf afrea fkrxm- saafsīá zc¢o 1
ftr-a-īa Ṝa x ī ḷ wāz |
>rāf̄sdṁ īṁṁēd ēēā aũTGḤ I 2.2 I
evaṁ viṣṛṣṭipralayāḥ prāṇa ekatra niṣṭhitāḥ |
so ‘pi saṁvidi saṁvic ca cinmātre jñeyavarjite || 180 ||
cinmātram eva devī ca sā parā parameśvarī |
aṣṭātriṁśaṁ ca tat tattvaṁ hr̥dayaṁ tat parāparam || 181 ||

Creation and absorption are established all together (ekatra) in this

way within the vital breath (prāṇa). This also (rests) within cognitive
consciousness (sarṁvid), and that in pure consciousness (cinmātra), free of
objectivity. Pure consciousness itself is the Goddess. She is Parā, the
Supreme Goddess (parmeśvarī). That is the thirty-eighth principle,³⁸ and
that is the Heart, which is immanent and supreme (parāpara).³⁸ (180-181)
(179cd-181ab)

³ The thirty-sixth principle is transcendental Śiva. The thirty-seventh principle is

Supreme Śiva or Bhairava, Who is both immanent and transcendent. The thirty-eighth
priṉciple is the Goddess of Consciousness, who escapes all such definition and so is
appropriately called Anākhyā – the Inexplicable. She is the supreme form of Kālī
according to the Krama school.
³³õ One wonders whether to correct parāparam – immanent and supreme –— to parāt
param – ‘beyond the supreme’, She who is beyond Supreme Śiva. The Heart in this case
is not the centre in the chest. It is the Supreme Principle which is the ultimate source and
end of all the others. According to Abhinava, this is the Goddess. Transcendental Śiva is
the thirty-sixth principle. Immanent Bhairava is the thirty-seventh. He is the ‘supreme’,
392 CHAPTER SIX
‘Cognitive consciousness (saṁvid)³, associated with each particular
manifestation, such as (the colour) blue, is limited by nature. ‘Pure
consciousnessʼ is the thirty-eighth principle, which will be explained further
ahead, and so (the author) does not exert himself to do so here. Its state, which
is (the perfect) repose of pure consciousness (within itself), abides there, by
virtue of which the wonderful diversity of merger and emergence, beginning
with the arising of a nālikā (twenty-four seconds) up to that of sixty years, is
present here (within the vital breath).
He says that:

T ūfērcrṁrāīīccṝzāī
aāvāīāī; |
araā 3īī ī³] ŪīēTtēreadhīd̄TI| 2¢2 1I
tena saṅvittvam evaitat spandamānaṁ svabhāvataḥ |
layodayā iti prāṇe ṣaṣṭyabdodayakīrtanam || 182 ||

Therefore, the essential state of cognitive consciousness is, by its

very nature, (perpetually) pulsating (spandamāna). (It manifests) in the
vital breath as the (countless) mergers and emergences (of all things).
(Accordingly,) it is said to be the arising of sixty years (and the other
periods of time within the cycle of the breath). (182) (181cd-182ab)

These ‘mergers and emergences’ are that freedom of consciousness,

which is ‘the essential state of cognitive consciousness’. Thus, all this
wonderful temporal diversity depends on consciousness. What is being said is
that there is nothing external (to consciousness) that (independent of it) depends
on itself (for its existence).³⁷
Thus, he says:

ha'ēi i²ē c|cezF I

RīG’TkTīī
āāTaī *̃aāī fai aTṬ: 1| 2.¢³3 1|

icchāmātrapratiṣṭheyaṁ kriyāvaicitryacarcanā |
kālaśaktis tato bāhye naitasyā niyataṁ vapuḥ || 183 |I

This deliberation (carcanā) on the wonderful diversity of action is

established in the pure will alone, and is the power of Time. Thus, in the
outer world, (the power of Time) has no fixed form. (183) (182cd-183ab)

beyond which is the Goddess who, totally free of all objectivity, is the Inexplicable —
Anākhyā, tacitly identified with Kālasaṁkarṣaṇī, Kālī, the Goddess of Consciousness.
She is the Heart of consciousness, whose pulsation generates the waxing and waning of
the breath in consonance with the unfolding and withdrawal of aspects of her nectarian
energy.
³⁴⁶ See below, 11/20ab-27.
³⁷T Read punaḥ svādhīnaṁ for punarasvādhīnaṁ.
 TANTRĀLOKA 393
‘“(The power of Time) has no fixed formʼ. If it were to do so, how
would it be possible that in the same place where (a cycle of) one caṣaka
(twenty-four seconds) arises, (one of) sixty years (can) arise (also)? This is the
general sense.
Well then, how is it possible for a (tiny) particle of time to appear to be
very extensive? With this question in mind, he says:

aTrGaT TI TT ūT ūTTTTĪ-R|
gaṃī fjyaērgītzṣata+| ṇ.¢²
fṇāīīsfī Ṝkc hrōīzīī fdīāāīasā aā 1
svapnasvapne tathā supte saṁkalpagocare |
samādhau viśvasaṁhārasṛṣṭikramavivecane || 1 84 ||
mito 'pi kila kālāṁśo vitatatvena bhāsate |

We observe that even a tiny particle of time appears to be immense

when we dream of dreaming, in a dream, in deep sleep, or when
(immersed) in the sphere of thought, or in deep meditation, or when
discerning (and contemplating) the process of withdrawal and creation of
the universe. (184-185ab) (183cd-184)

The ‘dream of dreaming’ is said to (take place) where one considers

the initial dream state to be that of waking, and then, having done so, the second
one as dreaming. In this way, in just a moment, Hariścandra had an experience
of many (different moments in) time, and so it is rightly said that: ‘even a tiny
particle of time appears to be immense’. ‘In deep sleep’, that is, there in the
state of deep sleep, (one may experience that) in just a moment of loss of
consciousness (moha), for example, the false notion (abhimāna) arises that ‘I
was deeply unconscious for a long time’. ‘In the sphere of thought’, that is,
when thought is free and the like, it is possible to imagine in just a moment that
an aeon (of time has passed). (So to0,) ‘in deep meditation’, when (the entire)
universe is directly apparent, (or) ‘or when discerning (and contemplating)
the process of withdrawal and creation of the universe’, in the intellect
(intent on) holding together (sarkalana) the temporal objectivity described
previously. This is the meaning.
Moreover, the (experience of) the extension of time varies accord to
one’s own or another person’s point of view. Thus, he says:

rāṁg Jēṣgṝ f*āī fērāftīāīaīgtī ú gç¢. 1

pramātrabhede bhede ‘tha citro vitatimāpy asau || 185 I|

Again, the (experienced) extent (of time) is of various kinds,

according to whether it is experienced individually or collectively (by a
number of individuals together). (185cd) (185ab)
394 CHAPTER SIX
(Aware that) ‘he has experienced this (vast span of time) in a dream
etc.ʼ, (time may) appear to be extensive in this way by identifying oneself with
(that) other perceiver (who was dreaming). Or else (one may perceive that) ‘
have experienced this alone (not along with others)ʼ.
Now he also extends the application of the division of time of the vital
breath within inhalation (apāna).

Time in the other Vital Breaths

Apāna -– Inhalation

z TJī aāaī āhīc: fṣkārafkraāhsī: |

eīāṃ+5fī ēzaṁrīatṣaftfērṛ ] ¢ē u
evaṁ prāṇe yathā kālaḥ kriyāvaicitryaśaktijaḥ |
tathāpāne ʻpi hṛdayān mūlapīṭhavisarpiṇi || 186 ||

In the same way that Time, born of the energy (that generates) the
wonderful diversity of (this cosmic) activity, is present in (the ascending)
exhalation (prāṇa), it is also (present in the descending) inhalation (apāna)
that flows from the Heart to the Root Seat (mūlapīṭha) (in the genital
centre).³*⁸ (186) (185cd-186ab)

Although the variety (of spans of) time present in the inhaled breath
(apāna) (that descends) from the End of the Twelve to the Heart has been
described (at length), even so, its main flow is said to be from the Heart down to
the anus (mattagandha). That is said (in the following verse):

‘This very extensive (power of time) flows in the (cyclic) movement of

the inhaled breath also. The (vital) wind travels down from there to the anus.’

Surely (one may ask,) does one contemplate the variety of (spans of)
time here also as in the exhaled breath (prāṇa)? With this doubt in mind, he
says:

GāÉJEIGEEIEVIĒEATCIHḤṈ
āTāITĪTTĀTĀĪī fIā gftedadī | 2¢9 1

³⁸Ś Apāṇa resides in the genitals (meḍhrakanda) and the anus. Its flow exits from there
and then returns there. One of the functions of apāna is to expel excreta and urine or
prevent its expulsion as required. Apāna has the power to cause the anus and genitals to
expand and contract. It also regulates flatulence. It circulates down from the heart to the
anus (mattagandha) and back. Apāna also impels the vital seed out during orgasm. We
are not normally aware of this cycle. Unlike the breath that flows down from the heart, it
is not the result of a conscious effort (yatnaja), and so is not normally perceived. See
above 6/47cd-49.
 TANTRĀLOKA 395
mūlābhidhamahāpīthasaṅkocapravikāsayoḥ |
brahmādyanāśritāntānāṁ cinute sṛṣṭisaṁhṛtī || 187 I|

The creation and absorption of (the various causal powers) from

Brahmā to Anāśritaśiva³ is discerned (here) as the contraction and

³⁴⁹ According to the Svacchandatantra, to which Jayaratha refers (see TĀv ad 6/192
(191cd-192ab)), the progressive ascent of consciousness through the phases of the
syllable OM takes place in consonance with the pervasion of the vital breath through the
centres of the body, each of which is governed by the six deities who preside over a
‘kāraṇa’ – ‘cause², sometimes also called ‘karaṇa’ that is, ‘instrument’, representing an
aspect or instrument of the universal cause of creation and destruction. The process is
termed ‘the Abandonment of the Instruments’ (karaṇatyāga) because, as the breath-
cum-consciousness rises from one to the other, the lower is abandoned for the higher.
This rise, essentially a variant of the one leading to the End of the Twelve above the
head, goes through the twelve levels of the utterance of OṀ up to the Transmental that
are in the domains of the Six Causes represented schematically in the table below (SYT
4/262-266).

Table of the Six Causal Deities and Their Domains According to the
Svacchandatantra

Phases of OM according to
the Location
Svacchandatantra
A Heart
U Throat
Ma Centre of the palate
The Point to Constraint Centre of the eyebrows
Sound to the End of Sound From forehead to head
Energy, Pervasion, Equal One Anāśrita | Centre of the head upwards
and Transmental Siva

The level of the energy of the Equal One (samanā) is projected symbolically
onto the topknot (śīkhā) at the apex of the microcosmic body. Here the yogi experiences
the ‘equal flavour’ (samarasa) of all things. His consciousness not directed to a specific
object (mantavya), his mind abides in a state of pure indeterminate awareness
(mananamātra). By rising beyond this level, the yogi’s consciousness is purified and
comes to rest in the power of the Transmental (unmanā), which is the undivided Light
that illumines all things, and attains Śiva (SVT vol. 2 p. 66). In this way he goes beyond
even the Transmental level and so abandons the Six Causes, and merges into the
seventh, which is Supreme Śiva – Paramaśiva – beyond them. He is the supreme, pure
Being (sattā) beyond the ‘nonbeing’ of the sphere of creation that extends from Earth to
Sadāśiva (SvT 4/268cd and comm). The same theme is taken up again a little further on,
but this time, the seven stages are seven Voids, within which are distributed the phases
of OM. As before, six levels are to be transcended and mergedinto the seventh, whichis
‘supremely subtle and devoid of all states.' The lower Voids are impure because they
are unstable. This is true also of the sixth Void, which is that of the Transmental, even
though it is Śakti, and as such, the way to achieve the highest Void. It is below the
highest Void, because it is the vibration of consciousness (spanda), which is in a state of
subtle motion (kiñciccalatva) in relation to the supreme principle, and s0, according to
396 CHAPTER SIX
expansion of the great sacred seat (mahāpīṭha) known as the Root. (187)
(186cd-187ab)

In accord with the previously stated teaching, namely: ‘just as the

female donkey or mare entering (at the moment of orgasm) into her own abode,
(that is, the Yoni,) the temple of bliss, made of contraction and expansion,
delights in her heart)³,¹ the contraction and expansion of the energy that has
arisen from the genitals (janmādhāra) is the creation and absorption of the
universe, (ranging from) Brahmā to Anāśrita Śiva. This is established by yogis’
experience, and so he says: ‘the creation and absorption (of (the various
causal powers) from Brahmā to Anāśritaśiva)is discerned (here).”
Surely, if that is the case, how is it that that (inhaled breath) has
everywhere been taught to be predominantly within the arising of the exhaled
breath (prāṇodaya)? With this question in mind, he says:

TTTTTĪ
JGTT āĪTTTĪ: TāTṬITRTT | Q¢¢ I
śaśvad yady apy apāno ‘yam itthaṁ vahati kiṁtv asau |
avedyayatno yatnena yogibhiḥ samupāsyate || 188 II

this Tantra, is not ultimate. Concerning the seventh Void, the Svacchandatantra
declares:
‘That which is not void is called the Void, while the Void is said to be
Nonbeing. Nonbeing is taught to be that wherein existing things have ceased to exist. (It
is) pure Being (sartāmātra), supremely tranquil: that (transcendental) place abides in a
certain indefinable manner.” (SvT 4/292cd-293)
The six causal deities and their domains often feature in the various accounts of
the distribution of the spheres of manifestation in the Tantras of various schools.
Abhinava accordingly refers to them several times in various contexts. The spheres of
the causal deities are convenient divisions of the Path through which the vital breath
conjoined with the soul can be made to travel and so progressively purify the lower
priṉciples. The stations of ascent are located in the subtle body and sometimes
evidenced by configurations (cakra) of energies (see 15/494-496). As Lords of the
Elements and mind, they continue to be projected into the Wheelsin whatis now the
classic, standard representation of the subtle body, and through which Kuṇḍalinī rises.
They are so intimately related to the subtle body that they may even be projected into
that of a sacrificial animal in such a way that as its vital breath is extracted in the course
of its sacrifice, it is purified (see above, 16/32-36ab). In the Tantrāloka, their names are
Brahmā, Viṣṇu, Rudra, Īśvara, Sadāśiva and Anāśrita (9/57cd) or just Śiva, as in the
SVT. According to the Dīkṣottaratantra (13/63-67, quoted belowin 8/9cd-10), they are
Brahmā, Viṣṇu, Rudra, Īśa, and Anāśrita, followed by Śiva, Who pervades the other
five. The spheres of their dominion may be variously delineated (see, for example,
8/9cd-10). It is also possible to relate them to six states of consciousness ~ waking,
dreaming, deep sleep, the Fourth state, Beyond the Fourth and Anuttara (15/494ab-496).
Clearly according to Jayaratha, in this case the causal deities and their domains
are those delineated in the Svacchandatantra (see below note 6,389).
³⁴⁰ Above, 5/58cd-59ab.
 TANTRĀLOKA 397
Although the (descending) inhaled breath (apāna) flows
continuously in this way, however, the exertion (that impels it) is
unconscious.”¹ Yogis (however) cultivate it with effort. (188) (187cd-188ab)

Surely (then one may ask), if the creation etc. of the causal forces
(kāraṇa), Brahmā and the rest, take place here, where is each one’s place? With
this question in mind, he says:

The Six Causal Deities in the Body

āWTT<TÇIHHHTĀgṬGT-TTI: |
JaTTGĀĪSTTTĪ-T: āTā-āsāī̄ gaTTT: |2¢8 1
hṛtkandānandasaṅkocavikāsadvādaśāntagāḥ |
brahmādayo ʻnāśritāntāḥ sevyante ‘tra suyogibhiḥ || 189 I

(The causal deities) from Brahmā to Anāsrita Śiva are attended

here by good Yogis in (six places, namely) the Heart, the Root, in the Bliss
(of the genital centre), within (its) contraction and expansion, and (finally)
in the End of the Twelve. (189) (188cd-189ab)

‘The End of the Twelve’ is the place where Śakti (Śiva’s energy) arises
and comes to rest.*² ‘Good yogis’ are not (just) common (ordinary yogis, they)
pay close attention to (what takes place) within the vital breath. (This is s0)
because (for ordinary yogis) the exertion of their inhaled breath is unconscious,
as attention to it can only be achieved with effort.³³

³¹ Concerning the varieties of conscious and unconscious exertion that impels the flow
of the breath, see above 6/47cd-49.
³9² See below, 7/68cd-70ab.
³⁹³ The six causal forces are most commonly mentioned in an ascending series of deities
from Brahmā upwards, who govern their spheres of existence, right up to transcendental
Śiva. In this case, everything is reversed. Progress in the upward movement of prāṇa is
measured in ascending stages, whereas in the downward movement of apāna, the stages
are descending. Even so, in both cases, the climax, be it at the extreme upper end or
bottom, is a powerful junction, that opens up to liberating transcendence beyond.
In this case, the stations in descending order down are 1) the Heart, 2) Root, 3)
Bliss, 4) Contraction, 5) Expansion, and 6) the End of the Twelve. Above (6/186
(185cd-186ab)), we were told that inhalation flows from the Heart to the Root Seat,
which is the anus. This then is the ‘great abode known as the Root’ (187ab). We must,
therefore, identify the End of the Twelve mentioned here with this place. This is, it
seems, the lower End of the Twelve. The upper (iūrdhava) one is above the head. The
lower one appears to be mentioned below (7/68cd-70ab and 16/110cd-113ab; see also
Dyczkowski 2009, vol. 1, 376 ff). Indeed, the anus is generally known in all traditions to
be the location of apāna (apānasthāna). This breath ‘pushes out’ matter from the body
through the genitals and anus. This includes not only urine and faeces, but also sexual
fluids, both male and female. Consequently, it is the driving force behind orgasm. We
have seen that emission — visarga – also takes place in the upper End of the Twelve.
This accounts for all the ‘places’ below the Heart where apāna operates. Yogis attend to
398 CHAPTER SIX
Well then surely, as (the causal deities) are pervasive, their conditions
(avasthāna) (and locations) are invariably achieved spontaneously. So what is
the purpose of defining them specifically? With this question in mind, he says:

T̄ T ṬTYIĪThcāīīgātd-ī:|
ĠGTAYTTTRIRTTRVĪTĪTḤ
IT 1 2Ro 1
ete ca parameśānaśaktitvād viśvavartinaḥ |
deham apy aśnuvānās tatkāraṇānīti kāmike || 190 ||

(These deities) are the Supreme Lord’s powers and so are

omnipresent. (Even so,) they also possess a body, and (when they do so),
according to the Kāmika, (they are termed) its ‘causes’ (kāraṇa). (190)
(189cd-190ab)

‘They are (termed) its ‘causes’’. The meaning is that they are the
causes of that body, that is, the instrumental cause of its coming into being, by
way of (their being) the ground (and foundation) (adhiṣṭhāna) of each (of its
phases and major components).
Now he quotes the Kāmika itself.

āGaãīqaṣātr+1q ā+a |
TTI GTāTaIT: TSGTS-HaIĪTI; J ḶR2 1
bālyayauvanavṛddhatvanidhaneṣu punarbhave |
muktau ca dehe brahmādyāḥ ṣaḍadhiṣṭhānakāriṇaḥ || 191 1

(It is said in this scripture that) Brahmā and the rest preside over
(adhiṣṭhānakārin)”⁴ the six conditions (of the body and soul), namely,

its spontaneous push in the entire sequence of orgasm, from when it travels down from
the Heart through to the lower End of the Twelve, where the lower Kuṇḍalinī, who is
the counterpart of the ‘upper° Kuṇḍalinī in the upper End of the Twelve, resides. Thus,
itis true to say, as Jayaratha does, for the lower as for the upper End of the Twelve, that
it is ‘the place where Śiva’s energy arises and comes to restʼ. This then is the difference
between an extraordinary yogi and one who is not. The true yogi pays careful attention
to the movement and impulse of the downward moving breath at this special time, in
this special conjunction.
³³¹U If we take the adhiṣṭhāna to means govemance, the one who does it (kārin) is one
who govemns or presides. The word adhiṣṭhāna can also mean ‘foundation’ or
‘sustaining support’. This meaning is close to ‘cause’ — kāraṇa or ‘causal instrument’ –
karaṇa. In this sense, Brahmā and the rest not only preside over these conditions, they
also give rise to them, or at least, are the instruments through which these states are
created by the one ultimate cause of all things. Generally, in later Siddhānta, the Cauṣsal
Deities are five. In earlier Śaivāgamas the numbers vary among 3, 6 and 8. The SyT
generally accepts that there are six ‘causesʼ, as we have here. These are listed in SvT
7/151cd-152ab as Brahmā, Īṣvara, Viṣṇu, Sadāśiva, Rudra, and supreme transcendental
Śiva. The Svacchanda also teaches that there are seven Causes that are to be abandoned
 TANTRĀLOKA 399
infancy, youth, maturity, death, rebirth, and liberation, respectively.³²⁵
(191) (190cd-191ab)

Brahmā presides over (the body°s) infancy, (and so on with the rest,) up
to Anāśṛita, (who presides over the state of) liberation (from the body).
Surely (one may ask), is it right (to say), according to our system
(darśana), that Anāśrita is the (sustaining) condition (adhiṣṭhāna) of liberation?
With this question in mind, he says:

Tīaa- T ī ā ā3 3I īad |
³Tā āTTTITT ĀTṬJSWTI 282 1
tasyānte tu parā devī yatra yukto na jāyate |
anena jñātamātreṇa dīkṣānugrahakṛd bhavet I| 192 ||

The Supreme Goddess (Parā Devī) is at the end of this (process,)

where one who is conjoined (to Her) is not born (again). Just by knowing
this alone, one can dispense grace and initiation. (192) (191cd-192ab)

‘At the end’ – as is said: ‘by abandoning the Six (Causes), within the
seventh, (the yogi achieves) merger (into the Supreme Principle).’³*

(kāraṇatyāga), corresponding to as many Voids, that correspond to groupings of reality

levels as stages of ascent to transcendence (see Goodall and Tōrzsōk ‘kāraṇa’ entry in
the Tantrābhidhānakośa vol 2 p. 90-91). Thus, the fact that this recension of the Kāmika
has six Causes is indicative of its belonging to the early period. Concerning the six
Causal Deities, see above note 6,385 to TĀv ad 6/187 (186cd-187ab).
³⁹³ The number six for the six conditions of the body, or phases of life, is probably based
on a much older standard set of six modifications to which phenomenal existence is
subject (bhāvavikāra). Yaṣka, who, certainly earlier than the grammarian Pāniṇi, may
belong to the 4* century BC or even earlier, refers to the view of Vārṣyāyaṇi, that they
are: genesis, existence, alteration, growth, decay, and destruction. ṣaḍ bhāvavikārā
bhavantīti smāha bhagavān vārṣyāyaṇiḥ jāyate 'ṣṭi vipariṇamate vardhate 'pkṣīyate
vinaśyatīti. Nirukta 1/2/8.
“⁶ ṢVT 4/246b. Also quoted below, TĀ ad 15/434cd-438 (432-436ab) and ad 15/498-
500 (494cd-496). Kṣemarāja comments on this statement: ‘The energies (and parts)
(kalā) that are the letters A, U and M are perceived (by everybody) to be uttered by all
(the forms of) the vital breath. Those (other energies) beginning with the Point and
ending with the Equal One (samanā) abide, in due order, related to one another as the
pervaded and the pervader. One should know that they all reside in the vital breath, and
they should be experienced with effort (as being present within it). The three, the Point,
Sound and the Pervasive One, are the main ones, and so because of that, the teaching
here is that the energies of the Half Moon and the rest are, as appropriate, included
within them (and so not mentioned separately). Thus ‘by abandoning the Six (Causes),
in the seventh, (the fettered soul) merges (into the Supreme Principle).” The (three)
energies in the form of the letters A, U and M, that can be perceived by everybody, and
the Point, Sound and the Pervasive One, that can (only) be experienced by Yoga – by
abandoning these six, supreme yogis should ‘merge’, that is, take rest, in ‘the seventh’,
which is the supreme principle, that possesses the supreme power (comm. SVT
4/246ab). . . . Thus,
400 CHAPTER SIX
‘Conjoined’ means conjoined by the teacher (to the Goddess by means of the
initiation he imparts).³⁷
Surely, we have undertaken to discuss the wonderful variety of time
(projected into) the inhaled breath (apāna), so what is the point of (imparting)
this teaching? With this question in mind, he says:

grāēāīcrāc;
gfēd aa. |
saāāō fõīa fr<aṟañzzaza
īoṉg 1 23 1
samastakāraṇollāsapade suvidite yataḥ |
akāraṇaṁ śivaṁ vinded yat tad viśvasya kāraṇam || 193 |I

When the plane of the outpouring of all the (six) causes (in their
respective centres of manifestation) is well known, one thereby attains Śiva,
the causeless cause of the universe. (193) (192cd-193ab)

The sense is that once one has rightly known what is to be abandoned,
(one) easily rests within that which should be adopted.
Surely, in accord with the progressive (development and ascent) of the
vital breath, it is said that ‘Supreme Śiva is in the End of the Twelve’, and so,
by crossing over each of the causes (successively, one by one, the yogi comes
to) rest there within Śiva. Now here (in this case), where is the place where this
same (state of rest is realised)? With this question in mind, he says:

‘Once having abandoned the Transmental, by abandoning the Six (Causes), in

the seventh, (the yogi achieves) merger (into the Supreme Principle).’ (4/267ab)
By entering into the energy of the Transmental, the nature of which has been
explained, the abandonment of the Transmental is the (liberated) state, which is that of
Supreme Siva (paramaśivī-bhāva). Again, by abandoning in the same way the Six
Causes called Brahmā, Viṣṇu, Rudra, Īśvara, Sadāśiva and Siva, that is, by crossing over
(them), first (finding) rest (in each one progressively), there is ‘merger’ that is, (the
supreme) attainment ‘in the seventh’, which is Supreme Śiva.”
See above, note 6,385 to TĀv ad 6/187 (I86cd-187ab) concerning the Six
Causes and their ‘abandonment’ and its ritual context, especially initiation. Although
Jayaratha knew the SvT and Kṣemarāja’s commentary, he chose this reference. By
doing s0, he clearly implies that Supreme Śiva, Who is the highest reality according to
the SvT, here, as in many other places in the Tantrāloka, in Abhinava’s vision is the
Goddess. She does not replace Supreme Śiva, Who Abhinava tells us in the very next
verse is supreme. The Goddess is the God, as Who He is in the intimacy of His
innermost experience, the Inexplicable (i.e. Kālī). Just as He is Who She is.
³⁷ So the answer to the initial question as to whether Anāśrita Śiva bestows liberation is
that he does, because he is the last link in the ascending series that conjoins the
individual soul directly to the supreme principle, that is, the Goddess. Note that in terms
of the sonic energies, the last in the series is the Transmental (unmanā); when that has
been ‘abandoned’, the ‘Six’ have been abandoned. Thus Anāśrita, who is at the level of
the energy of the Transmental, does the same. The entire passage in SVT 4/262-6 is
presented in Dyczkowski 2004: 54-55.
 TANTRĀLOKA 401

The Lower Mouth

RĒAIEIEIĪEIIÉEKEEICḶI
adhovaktraṁ tv idaṁ dvaitakalaṅkaikāntaśātanam |
kṣīyate tadupāsāyāṁ yenordhvādharaḍambaraḥ || 194 |

This ‘lower mouth’ (in which the inhaled breath rests) eradicates
the stain of duality completely. When it is worshiped devoutly, the deluding
play (dambara) of the upper (upward moving exhaled breath) and the lower
(downward moving inhaled breath) is destroyed. (194) (193cd-194ab)

Where (the downward flow of) the inhaled breath (apāna) rests is this,
the ‘lower mouth’, which removes the stain of duality. It is the sixth current (of
scriptures), and is said to be the Mouth of the Yoginī.*** The secret scriptures of
those who teach the (one) nondual reality arise from this. As duality is removed
for those who enjoy rest there, ‘the deluding play (dambara) of the upper
(upward moving exhaled breath) and the lower (downward moving inhaled
breath)³ comes to rest, and the oneness of Supreme Śiva Who is nothing but
dense (uninterrupted) consciousness and bliss pours forth. This is the meaning.
Well then, does the repose (experienced) here in this way come about,
as does that of the exhaled breath, by the progressive (projections of spans of
time) starting with a tuṭi, or in some other way also? With this question in mind,
he says:

³⁴* The secret of all the scriptures, the supreme essence of the oral tradition, is on the lips
of the yoginī (CMSS fl. 14b). The yoginī is the womb from which the enlightened yogi
is born (above 1/1), and her mouth is the sacred matrix (yoni), the triangle consisting of
the powers of consciousness to will, know and act (see above, commentary ad 3/94cd-
95ab). As the womb of creation, it is the Lower Mouth (adhovaktra), which is the
essence of Kaula doctrine (below 28/146cd-147 and commentary). This is the Primary
Wheel (mukhyacakra), which is that of consciousness, in which all the Secondary
Wheels (anucakra) – those of the senses, both physical and mental – dissolve away and
from which they emerge (below, 29/124cd-125 and commentary).
The ‘Lower Mouth”, which is the Mouth of the Yoginī, is the source of Kaula
doctrine. From it flows the sixth current, from the five currents of the Śaivāgama. The
Lower Current is hidden there, below the five faces of Sadāśiva, symbolizing its esoteric
character (see below, 15/206ab and commentary). By virtue of the monism of its
doctrines, it is said to rise through and permeate the other Śaiva traditions, leading them
ultimately to the undivided bliss of consciousness which is the experience of Śiva in his
highest state (paraśiva) (TĀ vol. 4, p.160). It is also called ‘Picuvaktra’, the Mouth of
the Yoginī called ‘Picu’, which means ‘cotton’, ‘neem tree’ or ‘thorn apple’. It is also
called Picuyoni (comm. SSS 2/37). It is the Mouth of the Nether World (pātālavaktra),
from which creations streams forth (Schoterman 1981: 86-87), and so corresponds to the
Wheel of the Foundation (ādhāracakra), also called the Root Foundation (mūlādhāra).
See Dyczkowski 1988: 64-65.
402 CHAPTER SIX

³TāTṬRTaT JTTTTTTCTATĪSHT |
qṬaāaīdṁ qedTATTTṀĪṬTTI: I 2X4 I
atrāpānodaye prāgvat ṣaṣṭyabdodayayojanām |
yāvat kurvīta tuṭyāder yuktāṅgulavibhāgataḥ || 195 II

The same cycles from one tuṭi to sixty years should be applied here
to the arising (of the downward moving) inhaled breath (apāna) as before,
with their appropriate (spatial divisions of) finger breadths.³” (195) (194cd-
195ab)

One should apply the same cycles, beginning with one tuṭi up to sixty
years, with their appropriate spatial divisions of finger breadths, in accord with
the tuṭis ‘as before, here to the arising of the inhaled breathʼ, so that in this
way one may (attain) rest (within consciousness).
This is not only so in (the flow of) the inhaled breath; it is also so in the
Equalizing Breath (samāna). Thus, he says:

Saṃāna⁴⁰ – the Equalizing Breath

ī āṀ fikr. fe a'y āīej |

agūdītcā
avṁīa fāweā J 2ē,
evaṁ samāne ‘pi vidhiḥ sa hi hārdīṣu nāḍiṣu |
sañcaran sarvatodikkaṁ daśadhaiva vibhāvyate || 196 I|

The same procedure also (applies) within the Equalizing Breath

(samāna). Circulating and extending in all directions within the channels
(that come from) the Heart, it is perceived to be of ten kinds (as the ten
forms of the vital breath). (196) (195cd-196ab)

(The channels are said to come) from the Heart because they manifest in
the Heart; (however) in actual fact, they arise from the navel. As is said (in the
Svacchandatantra):

³⁹⁹ The distance from the Heart down to the base – the Yoginī’s Mouth in the genital
region at the base of the spine, that is, the lower End of the Twelve, is thirty-six fingers,
as it is from the Heart to the upper End of the Twelve.
⁴“⁰ Saṃāna – the Equalizing Breath – in the body regulates the imbalance between the
three humours – kapha, vāta and pitta, so that none of them are either too much or too
little. It begins to circulate from the navel, and rests in the heart. Ten primary channels
(nāḍī) of the vital breath originate from there by its power, and give rise to 72,000
secondary channels. Diseases that are the result of imbalance of the vital force within
the body do not afflict it when it is pervaded by the Equalizing Breath. When, on the
contrary, it is out of balance, it gives rise to many diseases as well as mental suffering
(śoka), anger, depression, stupor, feelings of guilt (santāpa), and the like. But when it is
abundant, yogis do not suffer from anger, and are always tranquil and joyful.
 TANTRĀLOKA 403
“[The body consists of the six sheaths, and is conjoined with the gross
and subtle elements. The form (of this body) is sustained by the mind, intellect,
ego, the organs of knowledge and action and the qualities, as well as all the
principles of existence and the gods. The (individual) Self (resides) there, as
does the energy of the Lord (prabhuśakti) and the vital breath that moves by
means of the channels (of the breath nāḍī).] (These three pervade the body, but
are particularly present) in the navel, below the genitals (adhomeḍhra), and in
the bulb (kanda), (respectively). O beloved, the channels (of the breath),
(whether) slanted, (directed) upward or downward, (all) emerge from the centre
of the navel. Located there, like (the spokes of) a wheel are ten main vital
chanṉels.⁷ ⁴⁰¹
The Equalizing Breath is primarily located in the navel. As is said
(there):
‘Prāṇa and the rest of these (forms of the vital breath are) located in the
heart (prāṇa), anus (apāna), navel (udāna), throat (vyāna) and all the joints
(sandhi).”⁴²
Well then, what is the reason for this teaching (here) in this way? With
this question in mind, he says:

aJṬ TGT TTICĪ: ÇAHS Taī:

T=T-TJTTI
āT=T; hīī-zē aaf: | 2R¹ 1
daśa mukhyā mahānāḍīḥ pūrayann eṣa tadgatāḥ |
nāḍyantarāśritā nāḍīḥ krāman dehe samasthitiḥ || 197 ||

Filling the ten main great channels and the other channels linked to
them, (the Equalizing Breath) extends equally throughout the body. (197)
(196cd-197ab)

‘The main’ (channels) are the principal ones. That is said (in the
Svacchandatantra):
‘Iḍa, Piṅgalā, and Suṣumnā, the third, Gāndhaṁī, Hastijihvā, Pūṣā,
Āryamā, Alambuṣsā, Kuhū, and Śaṅkhinī, whichis said to be the tenth. These
conduits of the vital breath are said be the ten principal channels.*⁴³

⁴“” ṢVṬ 7/7cd-8. The passage in square brackets is SvT 7/5cd-7ab. I have added it for the
sake of cḷarity. The six sheaths are the skin, flesh, blood, fat, bones and sexual fluid.
SVT 7/7cd is quoted above ad 6/52.
⁴⁰2² SyṬ 7/303cd-304a. See following note.
⁴⁰³ SYṬ 7/15-16. See above note 6, 102 for the verses that follow.
Chapter seven of the SvT tells us the following about the ten vital breaths and
the way to apply them to practice:
‘Prāṇa and the rest of these (breaths are) located in the heart (prāṇa), anuṣ
(apāna), navel (udāna), throat (vyāna) and all the joints (samāna). The colour of the
five (breaths) is like liquid silver (prāṇa), red (apāna), (green) like the (insect called)
Indragopa (udāna), (white) like milk (vyāna), and (translucent) like crystal (samāna).
The sound of the five, prāṇa and the rest, is pleasing (like that of a) bell, cymbal, cloud,
404 CHAPTER SIX

elephant and the great roar (mahādhvani) (of a fast flowing river, respectively). (303cd-
306ab)
The activity of prāṇa is talking, laughter, song, dance, fighting, the arts,
sculpture and all (such kinds of) work. Apāna will cause food and drink to enter (and go
through the body) and cause the waste of that to flow down. (It causes) blindness,
diseases of the ear and (of the eye, nose and the rest). The Equalizing breath (samāna)
distributeṣ what has been eaten, licked and drunk equally (throughout the body).
(Sexual) arousal (kṣobha), hiccups and sneezing (cchikkā) are the activity of the
upward-moving breath (udāna). The (bodily) activities (karman) associated with the
Pervasive (breath) (vyāna) are sweating, horripilation, headache (sūla), burning
(sensations) and the flexibility of the limbs (aṅgabhañjana), along with (the sensation
of) touch. (306cd-310ab)
The (breaths,) Nāga and the rest, have many forms, and are located in the big
toes (nāga), knees (kūrma), heart (kṛkara), eyes (devadatta) and head (dhanañjaya).
(Now) learn their functions from me. Nāga and Kūrma give rise to (a sense of)
contentment and anxiety (respectively). Kṛkara dries out (the body). Devadatta causes (a
feeling of) fear, and Dhanañjaya, the fifth, causes lassitude and conjoins with another
(body). (SVT 7/310cd-312)
The functions of the five, Nāga and the rest, when dying, are exhalation (śvāsa
by Nāga), contraction (of the limbs by Kūrma), cracking (into pieces of the limbs by
Kṛkara), howling (by Devadatta), and the exit (of the vital force by Dhanañjaya). When
(the other breaths) have left the body and Dhanañjaya does not leave (it for a while),
Kūrma causes the (joints) to bend and dries out the corpse. (313-314)
The breath (prāṇa) should be conquered first. Once the breath has been
conquered, the mind is conquered. Once the mind has been conquered, the supreme
principle of the tranquil (transcendent) becomes manifest. (315)
One should meditate on the breaths of inhalation and exhalation in the anus, the
Equalizing breath in the navel, the Upward Moving breath in the throat, the Pervasive
breath everywhere. Nāga and the rest, conjoined with the breath, should be blocked in
their respective places. (316-317ab)
I will tell (you) the time (it takes to) block (the breaths). Learn it from me.
Meditate on that (for the time it takes to move the finger round the body) five hundred
times, beginning with the sole (of the feet). In this way the breath is conquered (and can
be used) to transfer (the breath to another body) and cause the exit (of the breath from
the body). (317cd-318)
(Once the breath is conquered, the adept acquires) divine beauty, an auspicious
smell. His intelligence develops. (He acquires) divine vision, hearing and divine speech.
He wanders through the worlds like the wind and sees Siddhas and gods. He attains
whatever he thinks about and the eight yogic powers. All his desires are fully satisfied
and he is free of all duality. He is free of the bondage of transmigratory existence and
becomes Śiva’s equal. (319-320)
Conjoining the inhaled and exhaled breath along with their short (hrasva)
extremities in the foundation of the navel, the Lord of yogis sweats and shakes. Again,
he should block the inhaled and exhaled breath located in the heart. By the conjunction
with the long extremity, in a moment he leaps up from the ground. In the same way, he
should block the breath here that is in the throat. By conjunction with the prolated
(pluta), he falls (into a yogic) sleep. If he blocks the breath in the centre of the eyebrows
in conjunction with the Point, he falls there into a deep sleep and wakes up in an instant.
(321-325)
Entering the Door of the Head, he should begin the meditation without parts
(niṣkala). He who has practiced thus then has this experience (pratyaya), that is,
piercing through the Door in the Head; (he feels that) ants (are crawling on his head and
 TANTRĀLOKA 405
‘Linked to them’, their subdivisions number seventy-two thousand,
and ‘the other channels’ are their secondary subdivisions. As is said:
‘Seventy-two thousand channels emerge from them, and others emerge
from these, and from those, others emerge, and so on repeatedly.”⁴⁴
Thus, because it breathes equally throughout the body, this, the one
called the Equalizing Breath, is said to ‘extend equally’.
Surely, if this (breath) pervades the ten channels, and such is its extent,
then what has happened to it, that it is said to be of ten kinds? With this doubt in
mind, he says:

sr=ṛg ft-xōam #rīrczārzārd:

āṣāī] |
tēāT-āīggīvīī
āz ārag
Ta 1| 8.¢ 1
aṣṭāsu digdaleṣv eṣa krāmaṁs taddikpateḥ kramāt |
ceṣṭitāny anukuṟyāṇo raudraḥ saumyaś ca bhāṣate || 198 ||

Extending in the eight directions, it conforms progressively to the

activity of their Lords,™° manifesting (as the case may be) as violent or
peaceful. (198) (197cd-198ab)

then that he is being) pierced by a thorn. Once broken through all (these levels) ending
with the Transmental progressively, (accompanied.) O goddess, by the aforementioned
signs (lakṣaṇa), and having abandoned (them), he attains freedom (svacchandatāṁ
vrajet). The Transmental state arises in the adept by means of this body.” (326-328)
(Kṣemarāja comments: In the embodied state even when risen out of
contemplation, the adept is in an inebriated state (ghāūrṇmāṇatā) by virtue of the
excellence of his penetration (āveśa) and the residual traces of the juice of that bliss.)
‘He can transfer (his consciousness) into the bodies of others. He is not
afflicted by hunger and thirst. He sees the past and the future (throughout) the triple
world and he becomes omniscient.’ (329-340ab). SVT 7/310cd-340ab. For an extensive
treatment and citations concerning the nāḍis and their history, see Dyczkowski 2009:
vol. 11 note 23 p. 195-202.
⁴““ ṢVT 7/9. SVT 7/10-11ab explains: ‘It is said that there are as many channels as there
are pores (in the skin of the body). The body of all living beings is pervaded by the vital
channels just as a leaf of the Palāśa is covered everywhere with filaments.’
In his commentary on this verse, Kṣemarāja quotes the following from an
unknown source:
‘The vital breaths emitted from the pneumatic Self (haṁsa) present in the
central breath (madhyaprāṇa) are located in the pores of the skin (romakūpa) and, their
form endowed with subtle awareness, they (number) 35 million. The Supreme Lord
Svacchanda, whose body is the Bhairava of Sound (nāda), reabsorbs them (vilomayati),
as their essential nature as Mantras into the body, the abode of all the principles of
existence.¹

The SvT continues:

‘They are all filled with the vital breath (mārut) and move constantly,
(impelled) by the power of the (individual) Self. They differ from one another due to the
diversity of (their) separate functions and movement. O fair faced lady, (they each have
a) different name due to the difference in (their) movement and function. One should
know that the diversity of the channels and the (vital) breath is thousandfold. O fair
406 CHAPTER SIX
The Lords of the Directions are Indra and the rest. Their activity
(causes) paralysis (stambhana) and the like. The violent ones are (the actions of)
Yama and the rest, whereas the peaceful (are the actions of) Varuṇa and the
rest.⁴" This is why anger, joy and the like arise in (all) people every moment.⁴⁰⁷
As is said:
‘Although all-pervasive, the one who experiences the consequences of
Karma (bhogabhuk) resides permanently in this way in the middle of the eight
petalled lotus, and due to that perceives (everything) well (and clearly). Thus,
having perceived (his) objects, he quickly and with due attention reflects (on
their nature,) and, having thought (about them), experiences with (his) heart,
grief, anger, sadness, or wonder, suffering or joy also.”
Alṭthough its condition (avasthāna) is equal (sāmya) everywhere in this
way, it moves primarily in three channels. Thus, he says:

a xā -rētrṝ̄a amafavīāzāī
TITTTA TṬḺG TTRTTRTRTĪTTT I 225 1
sa eva nāḍītritaye vāmadakṣiṇamadhyage |
indvarkāgnimaye mukhye caraṁs tiṣṭhaty aharniśam || 199 |

This same (Equalizing Breath) circulates, Night and Day, in the

three main channels, on the left, right and in the middle, consisting of the
Moon, Sun and Fire, (respectively). (199) (198cd-199ab)

‘The three channelsʼ are Iḍā, Piṅgalā and Suṣumnā. As is said (in the
Svacchandatantra):
‘The Sun is located on the right, and the Moon shines on the left.
Cooking and illuminating Fire is in the middle.¹⁴⁸

faced lady, the main vital channels are said to be ten and, O mistress of the gods, the
breaths are located within them.” SvT 7/1 lcd-14ab.
⁴³ See below, 15/221cd-225ab and 30/42-43ab.
ii⁰ Ṣee following note.
⁴⁷ The directions are divided into two halves. On one side there is Yama (S), Nirṛti
(SW), Indra (E) and Agni (SE). These deities are, in this perspective, ‘violent’, as they
govern black magical acts and negative emotions. Indra, Jayaratha tells us, is invoked to
bring about the ‘paralysis’ (stambha) of an enemy, that is, for example, check the
advance of an enemy army. That such magical acts are associated with Indra, the
warrior king par excellence, is appropriate. The actions of the remaining deities of the
quarters, Varuṇa (W), Vāyu (NW), Kubera (N) and Īśāna (NE), are peaceful and
pacifying. Moreover, these deities govern the emotions and induce them. Within the
body, according to the following verse quoted by Jayaratha, they reside on the eight
petals of the heart, which is the seat of the emotions surrounding the individual soul.
What he perceives through the senses, the notions he forms, and the activities of daily
life, common or unusual, are all woven together in various ways and degrees by the
range of emotions aroused by these deities through, and by means of, the Equalizing
Breath, which pervades the channels of the vital breath of his body, senses and mind.
⁴⁰³ SYT 7/153cd-154ab. The preceding verses and commentary are worth quoting in full
as follows.
 TANTRĀLOKA 407

yathā caraty asau haṁso jagaty asmiṁś carācare || 7-145 ||

antaḥsthaḥ kālarūpeṇa kalābhiḥ kalayan jagat |

madhyamārgāśrayeṇa cārasthitir uktā | idānīṁ dakṣe vāme tadubhayātmani ca viṣuvati

tathā haṁso jaṅgamasthāvarātmani jagati, carati jaṅgameṣu caran sthāvarāṇy
apīndriyaprasaraṇa-yuktyā spṛśati, ata eva antaḥṣta iti pramātr̥ṣu,
bhūtavartamānādikālarūpena padaṁ badhnan jagat sarvaṁ kṣaṇatuṭilavādirūpābhiḥ
kalābhiḥ kalayan janmādivikāraṣaṭka-rūpatayā sṛjan saṁharaṁś ca yathā carati, tathā
pravakṣyāmīti ṣaṅgatiḥ |

‘As this Haṁsa moves in this mobile (sentient) and immobile (insentient)
universe, (it does s0) located within in the form of Time, measuring out the universe
with (its) parts (kalā).⁷ (SvVT 7/145cd-146ab)
The condition of the movement (of the breath) by its location on the Middle
Path has been taught. Now I will tell (you) how (Harñsa) moves in the right and the left
(channels) and during an Equinox, which is both. Haṁsa moves in the universe of
mobile (creatures) and immobile (plants). It moves in mobile (creatures) as it moves in
immobile (plants) also, that is, it touches (them) by the (outward) flow of the senses.
Thus it ‘located within’, that is, within perceivers. Binding (that) plane (of existence)
with the form of Time, past and present etc., ‘measuring out’ all the universe ‘with (its)
parts (kalā). in the form of moments, tuṟis and lavas etc., it goes on emitting and
withdrawing (creatures) in the form of the six transformations beginning with birth.

acarasyāpi ca antaḥsaṁjñasya dakṣavāmamadhyanāḍiṣu rasayojanayā

puṣpaphalapoṣān haṁsaḥ karoti, iti vṛkṣāyurvedajñāḥ || kīdṛg asau caratīty āha ----

nāḍitrayakṛtādhāro mārgatrayavyavasthitaḥ l| 146 |

guṇatrāyasamāviṣṭas tridhāvasthāvyavasthitaḥ l
kāraṇaiḥ ṣaḍbhir ākrāntaḥ śaktúitritayasaṁyutaḥ l 147 1|
icchājñānakriyāviddhaḥ somasāryāgnimadhyagaḥ !
etat nāḍītrayādikrameṇa vyācaṣṭe ----
dakṣanāsāpuṭe caiva nāḍī vai piṅgalā smṛtā || 148 I|
iḍā caiva tu vāmena suṣumnā madhyataḥ sthitā |

etan nāḍītrayam eva mārgatrayam ity āha ----

dakṣiṇe devamārgas tu piṭṛmārgas tathottare || 149 ||

madhyamaḥ śivamārgas tu . .
kā tasya śivatā ? ---- ity āha
....tatra gatvā na jāyate |

gatvā ity upalambhena viśramya ||

atraiva guṇatrayam avasthātrayaṁ ca darśayati ----

dakṣiṇe sattvajāgratsthaḥ svapnastho vāmato rajaḥ l 150 1

madhye tamas tu vījñeyaṁ suṣuptāvastha eva ca |

According to those that know the Ayurveda of trees, Haṁsa, called ‘located
within’, generates the flowers, fruit and nourishment of the (plant) that does not move
408 CHAPTER SIX

by conjoining it with the sap (of life) (rasa) in the channels on the right, left and centre.
How does it move? (In response to this question,) he says:
‘(The movement of the breath) has made (its) foundation the three channels. It
is located on the three paths. It is clothed in the three Qualities. Its condition is the
threefold state. It is pervaded by the six Causes and endowed with the three energies, it
is threaded through with will, knowledge and action, and is in the middle of the Moon,
Sun and Fire.’ 7/146cd-7-148ab

He explains that with (reference to) the three channels and rest in due order.

‘The channel that is in the right nostril is said to be piṅgalā and īḍā is with the
left (one). Suṣumnā is located in the middle.” (148cd-149ab)

These three channels are the three Paths. Thus he says:

‘In the right (channel) is the Path of the Gods, similarly, the Path of the Fathers
is in the left one. The middle one is Śiva’s Path.⁷ (179cd-180a)

To what does that Śiva nature belong? (In response to that question,) he says:
‘Having gone there, he is not born (again).” (180d)
‘Having gone’ (there) means having come to rest by perceiving (the true nature
of reality). Here itself he (now) explains the three Qualities and states.

‘Sattva and the waking state is on the right. Rajas, which is in the dream state,
is to the left. One should know that tamas is in the middle, as is the state of deep sleep.³
(150cd-151ab)

sattvarūpatvaṁ .jñānaprādhānyāt, kriyāśaktimayatvād vāme rajaḥ, madhye tv

icchāśaktimaye bhedopasaṁhāramārgarūpatvāt tamaḥ, ata eva madhyam |
atrobhayanāḍīsamavāhitvaṁ samānavyāptyā, na tu madhyordhvavāhitvam, tasya
turyaprakāśarūpatvena sauṣuptatamoyogābhāvāt | atraiva kāraṇāny āhā ----

brahmeśvaraś ca dakṣastho vāme viṣṇusadāśivau || 151 1|

madhye rudraśivau proktau sarvātītaḥ paraḥ śivaḥ |

brahmaviṣṇurudrāṇāṁ paravyāptyeśvarasadāśivaśivā dakṣavāmamadhyādhiṣṭhātṛtvena

sthitāḥ | ata eva jāgarāditrayamaye ‘pīśvarādyadhiṣṭhānāt turyavyāptir apy asti, iti
mantavyam | sarvātīta ity anena tu parakāraṇasvarūpam uktam || kāraṇavat
parāparabhedena śakúitrayasthitim āha ----

The sattvic nature is because knowledge is predominant. The rajas on the left
is because it consists of the power of action. In the middle, which consist of the power
of the will, is Tamas (‘darkness’) (which is such) because it is the Path of the
withdrawal of duality. Thus it is the centre. Here, the equal (balanced) flow of both
channels is due to the equal (common) pervasion. This is not so with the central upward
flow because, as it is the Light of the Fourth state, there is no association with the
darkness (tamas) of deep sleep. (Now) he teaches the Causes.

‘Brahmā and Īśvara are located in the right (channel); in the left (one) are
Viṣṇu and Sadāśiva. Rudra and Śiva are said to be in the middle. Supreme ŚSiva
transcends everything.” (7/151cd-152ab)
 TANTRĀLOKA 409
As is said (there):
‘O goddess, three channels out of the ten are said to be supreme. Two
are the Point (bindu) and Sound, while Energy is said to be in the middle.”⁴

Īśvara, Sadāśiva and Śiva preside over the right, left and middle (channel) by
virtue of the supreme pervasion of Brahmā, Viṣṇu and Rudra. Thus, one should think
that, because they are sustained (and governed) by Īśvara and the rest, the Fourth state
pervades the three (states,) consisting of waking (dreaming and deep sleep). The nature
of the supreme cause is taught by (saying that it) ‘transcends everything’. Like the
Causes, he (now) teaches the condition of the three energies, divided into supreme and
lower.

Jjyeṣṭhā jñāne ca dakṣe ca kriyā vāmā tathottare || 152 ||

raudrĩ cecchā ca madhyasthā..
jñānādyā aparāḥ, jyeṣṭhādyās tuparã̃ḥ l|
kāraṇānusāreṇa parakāraṇasvarūpavat paraśaktiṣvarūpam apy āha ----
.parā śaktiḥ parāparā |
sarvam eva paraṃ āparaṁ ca vyāpya sthitety arthaḥ ||
atraiva somasūryāgnīnāha ----

‘Jyeṣṭhā is in knowledge on the right. Śimilarly, action is Vāmā on the left, and
Raudrī is the will, located in the middle.” (7/152cd-153a)
Knowledge etc. are lower (apara), whereas Jyesthā etc. are supreme. (He goes
on to) teach the nature of the supreme power (paraśakti) which, as (the energies are) in
consonance with the Causes, is like the nature of the supreme Cause.

‘The supreme power is (both) supreme and lower (parāparā).’ (153b)

The meaning is that it abides (as such) having pervaded everything, both
supreme and lower. He (now) teaches that the Moon, Sun and Fire are here (also).”

The text continues with SvT 7/153cd-154ab, cited here by Jayaratha.

Place | Channel Path | Quality State | Energ | Cause | Godde | Light

y ss
Right Piṅgalā Gods | Saṁva Waking | Gnosi | Brahmā, | Jyeṣṭā | Moon
s Iśvara
Left T Fathers Rajas Dreaming | Actio Viṣṇu, Vāmā Sun
n_ ]| Saḍāśiva
Middle |’ Suṣumnā Siva Tamas_| DeepSleep | Will | Rud, | Raudī | Fūre
/ Tuṅñya Śiva

⁴⁰) ṢyT 7/19¢d-20ab. The next line is also worth quoting. It reads: “(These three,) that
benefit the adepts, are said to be in the Wheel of the Heart.’ In his commentary
Kṣemarāja explains that ‘the Point (bindu) is predominantly the energy of knowledge. It
is the exhaled breath (prāṇa) and the right channel. That is Piṅgalā’s nature. Sound is
predominantly the energy of action. It is the inhaled breath (apāna) and the left channel.
That is Iḍā’s nature. The (channel) called Suṣumnā is in between them and its nature is
the radiant pulse of the energy of the supreme will.’
410 CHAPTER SIX
Surely (one may ask,) how does (the Equalizing Breath) move here (in
this case), Night and Day? With this question in mind, he says:

The Circulation (saṁcāra) of the Equalizing Breath and the Equinoxes

(viṣuvat)

aTsTz̄ā ī̄ṝaṁṝ̄ afcē#a |

EÁĒEGHḺEGIĒĒJTIĒḶIIEÉĒA
sārdhanālīdyayaṁ prāṇaśatāni nava yat sthitam |
tāvad vahann ahorātraṁ caturviṁśatidhā caret || 200 |l

(The Equalizing Breath) moves twenty-four times (each) day and

night, flowing for an hour,™⁰ that is, nine hundred breaths.⁴¹¹ (200) (199cd-
200ab)

‘Six breaths (take) one caṣaka (i.e. twenty-four seconds), and sixty of
them make a nālī, and so too a tithi (i.e. twenty-four minutes).” In accord with
this teaching, three hundred and sixty cycles of the breath arise in an external
ghaṭikā (i.e. twenty-four minutes), and so it circulates nine hundred times in two
and a half external ghaṭikās (i.e. one hour). An external night and day consists
of sixty ghatikās, (during which time) that Equalizing Breath moves in twenty-
four (periods, that is,) ways, so that twenty-four transits take place, based on
twenty-one thousand and six hundred cycles of the breath.”
As is said:
‘(A body) with balanced constituent elements (samadhātu)⁴'²
(spontaneously), by its very nature, (undergoes) twenty-four transits (through a

Chart of Correspondences

Left Middle Right

Idā Suṣumnā Piṅgalā
Apāna Samāna/ Udāna Prāṇa
Night Junctions (saṁdhyā) Da
Moon Fire Sun
Bindu Sakti Nāda
Action Will Knowledge

⁴⁰ Sārdhanālīdvayam – literally: ‘two and a half nālīs’. One nālī (i.e. nālikā) s twenty-
four minutes.
⁴!¹ The Equalizing Breath circulates each day and night for twenty-four periods of one
hour, corresponding to nine hundred breaths Thus there are 21,600 breaths in 24 hours.
Nine hundred breathing cycles of four seconds each take two and a half gharikās (of
twenty-four minutes each), that is, one hour (24 x 2 + 12 = 60). Cf. above 6/22cd ff.
(concerning the Tying the Topknot - Śikhābandha) where the units in that projection are
the same.
“²IfI have understood correctly, the expression ‘samadhātu’ means ‘the togetherness
of the constituent elements of the body².
 TANTRĀLOKA 411
sign of the zodiac); nine hundred breaths (harṁsa) constantly transport each
one.³⁴
‘O fair lady, the inner (adhyātmam) cycle of the vital breath
(prāṇahaṁsa) should traverse twenty-four transits (through the signs of the
zodiac) of the external day and night. Twelve are said (to take place) during the
day and twelve at night.*⁴
(Now) he analyses that:

fāīṬāēīā īīā: āiīṁ īṀḷ a mar. |

E|UEHIEERECITPICIREEAITAĒEZEṬ I| 3 o 1

[GEIUIGIKIEEESEHEĀEIT
TṬsĨṬ ŪḍḍTāJaTITTTTIĪ aTT I 2°2 1
aaāTaāTaāīrā7cāī: IT: Tāō-ṁTtghT |
⁴!³ SYT 7/170. This and the following citation from the Svacchandatantra are also cited
above in TĀv ad 6/23cd-24ab, see there. Kṣemarāja comments on this verse saying:
samadhātoḥ śleṣmādyanupahatasya atra ca śuklapratipadaḥ prabhṛti diṅatrayamādau
vāme mārge prathamamardhatrtīyā ghaṭikā haṁso vahati, tato.anyaddinatrayaṁ
dakṣiṇe, tato.apyanyadvāme, ityādiḥ kramaḥ śrīkālottarādiśāstrokta-
udayajñaptyarthaṁ smartavyaḥ |
hṛdabjadalāṣṭakasya pradhānanāḍītrayasparśādevamiti vyāptijñāḥ | prāṇahaṁsa iti
prāgvat || atrāpī viṣuvatsaṁkrāntīnāṁ vibhāgam āha ----

‘“(A body) with balanced constituent elements’ is one that is not afflicted by
phlegmatic (or other humours). Moreover, here (in this case), the first three days,
beginning with the first day of the bright fortnight, are on the left path. (There) haṁsa
flows for the first three half ghaṭikās. Then (after that), there are another three days on
the southern (one,) and then also another (three) on the left. This sequence that goes on
like this should be recollected in order to understand the arising (of the breath) taught in
the scriptures such as the venerable Kāḹottara.

tato dvitīyaṁ viṣuvad ardhatrtīyaghaṭikāḥ | tato ʻpi pañca saṁkrāntayas tathaivety

evam iyad antaṁ pādonā ekānnatriṁśan nālikā bhavanti | tato ʻpi dinād avaśiṣ
sapādā ghaṭtikā sapādā ca rātriprārambhaghaṭiketi tṛtīyaṁ viṣuvad ity anena
krameṇārdharātre viṣuvac caturtham | yathā yathā dinanīśayor yo hrāso vṛddhir vā
bhavati, tathā saṁkrāntīnām api sa mantavya iti samudāyārthaḥ |

Then the second equinox (takes) three half ghaṭikās. Then after that also, there
are five transits in the same way. (Thus,) this much up to here, there are 29 less a quarter
nālikās. Then after that also, from the day that remains, there is one and a quarter
ghaṭikā and one and a quarter ghaṭikā at the beginning of the night, making the third
equinox. In this same sequence, the fourth equinox takes place at midnight. The overall
meaning is that in accord with the decrease or increase (of the length of) the day and
night, so too is it with the transits.”
⁴!Ś After commenting on 7/168cd-169 quoted below ad 6/206 (205cd-206ab), Ksemarāja
goes on to quote the following verses (i.e. 6/201-204 (200cd-204ab)) from his teacher,
introducing the citation saying: yad uktam asmadgurubhir aśeṣāgamopaniṣadāloke
tantrāloke - - `As is said by our venerable teacher in the Tantrālokam which is an
illuminating light on the secrets of all the Āgamas.⁷
412 CHAPTER SIX

īaTāṁ araīāṁī
fīJagaṁ
ēkI| 0 |
Tga TGJṀĪĪT āāTĀIĀṬAGTT; |
ĪT I
āIṬ || 3°*
TṢTPT<T: āTJRĪTTTTTTITTTJIT
viṣuvadvāsare prātaḥ sāṁśāṁ nālīṁ sa madhyagaḥ |
vāmetarodaksavyānyair yāvat saṁkrāntipañcakam || 201 ||
evaṁ kṣīṇāsu pādonacaturdaśasu nāliṣu |
madhyāhne dakṣaviṣuvan navaprāṇaśatīṁ vaheṭ || 202 ||
dakṣodaganyodagdakṣaiḥ punaḥ saṁkrāntipañcakam |
navāsu śatam ekaikaṁ tato viṣuvad uttaram || 203 ||
pañcake pañcake ‘tīte saṁkrānter viṣuvad bahiḥ |
yadvat tathāntaḥ saṅkrāntir navaprāṇaśatāni sā l| 204 ||

⁴!³(The breath) blows on 1) (the northern spring) equinoctial day at

dawn, in the centre for half an hour. (After this,) five transits occur
(through a sign of the zodiac) on the north (left), on the south (right), on the
north (left), on the south (right), and on the north (left) (again).
2) Once five and a half hours have passed in this way, (the
southern) autumnal equinox takes place at midday, which flows for nine
hundred breaths.
3) After this, another five transits from one (sign of the zodiac) to
the next take place, to the south (right), north (left), south (right), north
(left), and south (right), each of which lasts nine hundred breaths. The
spring equinox occurs after this (in the evening).
Just as externally, every five transits (of the sun through a sign of
the zodiac are followed by one in which) an equinox occurs, the same
happens internally, with each transit equivalent to nine hundred breaths.⁴¹⁶
(201-204) (200cd-204ab)

⁴!³ TĀ 6/201-206 Quoted in SvTu ad 7/168cd-169.

⁴!⁶ Cf. SVṬ 7/160 and commentary:
udaksaṁkrāntayaḥ pañca pañca vai dakṣiṇāyane |
dakṣiṇotarayormadhye saṁkṛāntyā viṣuvadávayam !| 7/160 1
ahani dvādaśa proktā (7/168a)

iti vakṣyamāṇasthityā bāhye “hni dvādaśa vāmadakṣamadhya-saṁkrāntayo

navaśataprāṇāpānavāhātmāno bhavanti |¹ 1 60 ||

“‘There are five transits in the Northern (Path) and five in the Southern. By the
transit in the middle of the Southern and Northern Path, there are two equinoxes’ SYT
7/160
‘Itis said that there are twelve during the day.’ (7/168a) Thus according to the
view taught (further ahead), during the external day there are twelve transits (altogether)
in the Northern, Southern (Paths) and in the middle (between them), that are (each) a
flow of nine hundred exhalations and inhalations.”
 TANTRĀLOKA 413
1) ‘On (the northern spring) equinoctial day’, that is, on the day of
the transit into Aries, when night and day are of equal length ‘at dawn’, when
for half an hour, consisting of four hundred and fifty cycles of the breath, it is
located ‘in the centre’ʼ, on the Path of Suṣumnā. Thuṣ, that Equalizing Breath
moves back and forth five times ‘north (left), on the south (right), on the
north (left), on the south (right), and on the north (left) (again)ʼ in the left
and right channels (nāḍī), each one for one hour, until there are five transits,
beginning with Taurus and ending with Virgo.⁴¹⁷
2) Thus, when (in this way) five and a half hours have passed, ‘the
autumnal equinox takes place at middayʼ, (during) the transit into Libra,
‘which lasts for nine hundred breaths’. The meaning is that it arises for one
hour. Then, after that also, the Equalizing Breath comes and goes five times ‘to
the south (right), north (left), south (right), north (left), and south (right)⁰
in the right and left channels, ‘each of which lasts nine hundred breaths’. (In
this way,) five transits beginning with Scorpio and ending with Pisces, each one
lasting one hour, take place.
3) This is the meaning. After that, in the Central Channel, in the
evening, an equinox occurs, as before, which corresponds to the transit into
Aries. It consists of four hundred and fifty cycles of the breath, and arises for
half an hour.
Thuṣ, in this way, twelve transits arise in the course of a day consisting
of twelve hours. There are eleven undivided transits there, and one that is half in
the evening and half in the morning, and so there are two halves, like the
conjunction of lunar fortnights; when the two halves are united at night, (it
makes one) undivided (transit). Thus, there are two spring equinoxes, (one) in
the morning and (one) in the evening, and two autumn equinoxes at midday and
midnight. As he will say:
‘The equinoctial transits, starting from the one in the north (in the
spring, are four). (They) occur 1) at the end of the night, and 2) the beginning of
the day, 3) at midday, between the end of the day and the beginning of night,
and finally, there is 4) one in the middle (of the night).³⁴¹⁸
And that is said in the Svacchandatantra, with reference to the autumn
equinox at the dawning of the day, (where we read):
‘When it travels from south (right)³"⁹ to north (left) and north (left) to
south (right), the southern (autumn) and northern (spring) transits take place.
When the northern traverses to the right (southern) channel, it abides there for a
half (measure), and is transported by the middle (channel) upwards. As long as
that lasts, it is called the northern (spring) equinox, that takes place during the
Northern Course (uttarāyaṇa) (of the Sun). O fair faced lady, crossing over
from the north to the south, as long as it flows for a half (measure) there, and it
flows for a half (measure) from the south (to the north), it is said to be the

⁴⁷ Spring equinoctial transits at dawn into Aries (middle) > Taurus (left) > Gemini
(right) > Cancer (left) > Leo (right) > Virgo (left). Autumnal equinox when transiting
into Libra > Scorpio > Sagittarius > Capricorn > Aquarius > Pisces.
⁴"³ Below, 6/206 (205cd-206ab).
⁴!⁹ The word for right and south (dakṣiṇa) is the same as is the word for left and north
(uttara).
414 CHAPTER SIX
southern (autumn) equinox. O beloved, it is to that extent born in the Southern
⁴²⁰
Course (dakṣiṇāyaṇa) (of the sun).³

⁴⁰ ṢVT 7/162-165. Kṣemarāja explains: bāhye dakṣiṇaviṣuvaddine vakṣyamāṇānusāraṁ

prātarāntaraṁ .dakṣiṇaviṣuvatkālaṁ samavāhena sthitvā dakṣiṇamārgād udetya
uttaramārgaṁ yāti, punar uttarād dakṣiṇaṁ yadā yāti tadā sā dakṣiṇasaṁkrāntir
uttarasaṁkrāntiś cocyate | evaṁ saṁvidhīyate anenaiva krameṇa punar uttarād
dakṣiṇaṁ yātīti saṁvidhīyate niścīyate | tena dakṣiṇottaradakṣottaradakṣeṣu pañca
saṁkrāntīr vahatty arthaḥ l| 162 ||
SPÁIN ÉQUIM
¹ sun

√inta
avTICE_..

FAL ĀḺUDŨK FL KQUIHX

[hTTI Viniṝ
STICE tk#̄t-

sPkḷMā ũṣuhak

‘During the day of the outer (autumn) southern equinox, in accord with what will be
said, on the following morning, abiding (in harmony) with the equal flow (samavāhena)
at the time of the equinox, 1) having risen out of the (right) southern path, one goes to 2)
the (left) northern path, if one goes again from the 3) south (right) to the 4) north (left),
then that is said to be the (right) southern transit and the northern transit (respectively).
The same takes place in the same sequence again, going from the 5) north (lefi) to the
south (right). This is what take place, that is, is ascertained. Thus, five transits flow in
the 1) south (right), 2) north (left), 3) south (right), 4) north (left) and 5) south (right).
This is the meaning.

dakṣiṇanāḍyāṁ .pañcasaṅkrāntyātmikāyāṁ sthitvā yadā yadottaraṁ mārgaṁ

saṁkrāmet tadā madhyenety ubhābhyām uttaraṁ viṣuvad bhavatti | uttarāyaṇa iti
dakṣiṇavāhātmmakoṭtarāyaṇāśrayatvāt | katham ity āha- tatreti | dakṣiṇastham ardhaṁ
prāṇīyaṁ kṛtvobhābhyāṁ puṭābhyāṁ vahatīty arthaḥ | yāvad uttarata iti ca yad
vyākhyātum avaśiṣṭam tasyāyam arthaḥ ----

Abiding in the right (= southern) channel, consisting of five transits, whenever

one transits onto the northern path, then by means of the middle one, that is by both, the
northern (spring) equinox occurs. ‘The northern path’ (is so called) because it rests in
the northern path, which is the southern flow (i.e. flows towards the south). How? It is
said ‘there’. Having placed a half breath in the south, it flows by means of both the
concavities (puṭa) (of the capsule). Until (it comes) ‘from the north’ — in order to
explain what remains (to explain), this is its meaning:
 TANTRĀLOKA 415
Again, there is no difference between the arising of these transits and
the previous ones, and so he says: ‘every five transits’ and so on. The ‘transit’
(to which the last line refers) is an equinox. By saying that it is ‘equivalent to
nine hundred breaths’, he reminds (the reader) of the measure (of the breaths,)
as stated previously.

īj īāaṁtaīā fayañzzīāāīāṁīq
ṛRaaTeṝfTTāṀōgrīāaṣātxīsa || 3 t, 1|
evaṁ rātrāv apīty evaṁ viṣuvaddivasāt samāt |
ārabhyāharniśāvṛddhihrāsasaṅkrāntigo ʻpy asau || 205 ||

(Then all) this happens in the same way at night. The increase and
decrease of the lengths of the days and nights, starting from the day of an
equinox, which is when they are equal, is also present (as an equivalent
increase or decrease of the length of the) transits (from one sign to the
other).⁴²¹ (205) (204cd-205ab)

In the same way, all (this progressive) arising of the twenty-four transits
and the rest happens as it does during an external day and night, in the manner
described ‘starting from the day of an equinox’, twelve hours (long, when day
and night are) ‘equal’. Otherwise, there would be no increase and decrease of

tato ʻnantaraṃm uttarata uttarāt prabhṛti vahed yāvad uttarāṁ pañcamīṁ saṁkrāntiṁ
yāvat | tenottaradakṣottaradakṣottarāḥ pañca saṁkrāntīr vahed iti tātparyārthāḥ |
uttareti sautraṁ dvirāvartanīyam | ṭīkākārais tu dakṣīṇottaram ityādy uttarāyaṇa ity
antam uttaraviṣuvad-viṣayam eva vyācakṣāṇaiḥ saṁkrāntīnāṁ vibhāgo na darśito,
granthapaunaruktyaṁ cāśritam atra ||

After that (the breath) flows ‘from the north’ onwards until the fifth northern
transit. Thus, he transports five transits, namely, (from) 1) north (left), to 2) south
(right), to 3) north (left), to 4) south (right) and to 5) the north (left) (again). This is the
overall sense. ‘North’ — this brief statement (sautra) should be repeated twice. The
commentators (say that) the south (right) to north (left) at the beginning and the
‘Northern Pathī’ at the end, desiring to talk about the northern (spring) equinox, the
division of the transits has not been shown. Here the book is not given to (useless)
repetition (read nāśritam for cāśritam.)

atha dākṣiṇaviṣuvam āha ---- (SVT 7/164cd-165) pañcasaṁkrāntirūpād uttarān mārgād

dakṣiṇasyāṁ nāḍyāṁ saṁkrāmann ardhaṁ prāṇīyaṁ tatrety uttare, arádhaṁ ca dakṣiṇe
yāvad vahaty ubhābhyāṁ .puṭābhyāṁ .samaṁ .vāhād dakṣiṇaviṣuvad etad
dakṣiṇāyanakālajātaṁ bhavatīty arthaḥ || 165 ||

Now he talks about the southern (autumn) equinox. There in the north there
is half a breath in transiting into the southern channel (nāḍī) from the north for the
northern path consisting of five transits. And halfa breath is in the south for the time it
flows, as it flows equally within both concavities. This southern (autumn) equinox is
born of the time of the Southern Path. This is the meaning.”
⁴¹ See below, 6/207cd-208ab.
416 CHAPTER SIX
the (lengths of) the day and night (in the yearly cycle), so that by the increase
and decrease of (the length of) the transits there is (always just an average of)
twelve during the day and at night.
The rule regarding the division (of the equinoctial transits) in this way,
has not been explained. (Accordingly,) he (now) clarifies the division of the
equinoctial transits.

Taāārē-īgīaīī
meaīaī fērāēra: |
a aṁkhrhḥ rāāṟzās rṟrzai 1e² I
rātryantadinapūrvāṁśau madhyāhno divasakṣayaḥ |
sa śarvaryudayo madhyam udakto viṣutedṛṣī || 206 |I

The equinoctial transits, starting from the one in the north (in the
spring, are four.) (They) occur at 1) the end of the night and the beginning
of the day, 2) at midday, 3) (between) the end of the day and the beginning
of night and, 4) (finally,) there is one in the middle (of the night). (206)
(205cd-206ab)

‘The middle’ means (the middle) of the night. ‘Starting from the one
in the northī means beginning from the northern (spring) equinox. As is said:

‘There is one equinox in the morning and a second one at midday. The
third one is in the end of the day, and the fourth at midnight. It is said that the
equinox that (takes place) four times in the course of a day and night bestows
liberation.³⁴²²

⁴² -SVT 7/168cd-169. Kṣemarāja explains: tena bāhye viṣuvaddine

paścimarātriśeṣaghaṭikā sapādā dinodayād ghaṭikā sapādā ity ekaṁ viṣuvat | tataḥ
pañca krameṇa saṁkrāntayaḥ pratyekam ardhatrtīyā ghaṭikā eveti dinārambhāt
prabhr̥ti pādonā eṭtāś caturdaśa ghaṭikā bhavanti |

‘Thus, during the external day of the equinox at the end of the night there
remains one and a quarter ghaṭikā, and because of the arising of the day, there is
(another) one and a quarter ghaṭikā. This makes one equinox (of two and a half
ghatikās). Then, there are, in due order, five transits, each one taking three half ghaṭikās.
In this way, from the start of the day onwards there are fourteen ghaṭikās less a quarter.

tato dvitīyaṁ viṣuvad ardhatr̥īyaghatikāḥ | tato 'pi pañca saṁkrāntayas tathaivety

evam iyad antaṁ pādonā ekānnatrīṁmśan nālikā bhavanti | tato ʻpi dinād avaśiṣṭāt
sapādā ghaṭikā ṣapādā ca rātriprārambhaghaṭiketi tṛtīyaṁ viṣuvad ity anena
krameṇārdharātre viṣuvac caturtham | yathā yathā dinaniśayor yo hrāso vṛddáhir vā
bhavati, tathā saṁkrāntīnām api sa mantavya iti samudāyārthaḥ |

Then the second equinox (takes) three half gharikās. Then after that also, there
are five transits in the same way, (so that) this much up to here, there are 29 less a
quarter nālikās. Then after that also, from the day that remains, there is one and a
quarter ghaṭikā and one and a quarter ghatikā at the beginning of the night, making the
third equinox. In this same sequence, the fourth equinox takes place at midnight. The
 TANTRĀLOKA 417
Surely (one may ask,) why teach these four transits in this way? With
this question in mind, he says:

aaṛaīī fṁṭáī afkī: āīā s āttcē-ā |

Tēēīt a: āhīōōīḷ faṬaūēzlfēā:I| 3⁰91
vyāptau viṣer yato vṛttiḥ sāmyaṁ ca vyāptir ucyate |
tad arhati ca yaḥ kālo viṣuvat tad ihoditaḥ || 207 1|

(The root) viṣ signifies ‘pervasion’ because its condition (vṛtti) is one
of equality, and that is said to be pervasion. This is why the time that merits
this (designation) is here called ‘viṣuvat’ (‘equinox’).⁴³ (207) (206cd-207ab)

overall meaning is that, in accord with the decrease or increase (of the length of) the day
and night, so too is it with the transits.’
We may sum up as follows

The Transits and Equinoxes during the Day of twelve hours

Spring equinox when transiting at dawn into Aries (dawn, middle) > Taurus (left) >
Gemini (right) > Cancer (left) > Leo (right) > Virgo (left).

Uttarāyaṇa – Northern Path of the Fathers – Aries to Gemini

Dakṣiṇāyaṇa – Southern Path of the Gods – Cancer to Virgo

Autumnal equinox when transiting at midday into Libra (midday, middle) > Scorpio
(right) > Sagittarius (left) > Capricorn (right) > Aquarius (left) > Pisces (right) > Aries
(sunset, middle)

Dakṣiṇāyaṇa – Southern Path – Libra to Sagittarius

Uttarāyaṇa – Northern Path – Capricorn to Pisces

Transits from Northern Path to Southern Path (summer solstice) and Southern
Path to North Path (winter solstice) are half a measure each. The spring equinox takes
place in two halves of the day during the transit into Aries. The first half is at dawn.
Then, once having travelled through the other eleven signs, it returns to the second half
of Aries. The equinox then is at sunset. The autumn equinox is at midday.

The Transits and Equinoxes during the Night of twelve hours

The cycle of the Night is said to be the same as the cycle of the Day. But we
must allow for obvious adjustments. Thus, the cycle of the Day begins at dawn of the
spring equinox, whereas the cycle of the Night begins at sunset of the spring equinox.
Just as in the cycle of the Day, the Autumnal equinox occurs when transiting into Libra.
However, during the Day it takes place at midday. In the course of the cycle of the
Night, it takes place at midnight. The cycle of the Day ends at sunset. The cycle of the
Night ends at dawn.
‘³³ The activity of the solar exhaled breath (prāṇa) and the lunar inhaled breath (apāna)
represent the dynamic interplay of the opposites, alternating from one to the other as do day
and night. The merging of the breaths marks the union of opposites, which is a state of
418 CHAPTER SIX

equality (samatā) marked by the emergence of the Equal Breath (sāmana), which leads to
the emergence of another higher form of the breath, identified with Kuṇḍalinī, and
appropriately called the Upward Moving breath (udāna) (Cf. ĪP ĪY2/20 quoted above, note
on TĀv ad 6/84cd-85ab). Through the rise of this breath in the centre, a higher state of
consciousness develops that, encompassing the polarities, transcends them in blissful
repose. This takes place during viṣuvat, the equinoxes, when day and night are equal.
Abhinavagupta supplies two didactic etymologies of the word viṣuvat (i.e.
‘equinox³) in his commentary (vimarsinī) on the Īśvarapratyabhijñākārikā (3/2/19),
where he writes: “(The word viṣuvat) is formed by adding the affix ‘var’ which means,
according to (the rule) tadarham (Pā. sū. 5/1/117), ‘to be able’ to the word ‘viṣu’, which
means, ‘pervasion’, (and so viṣuvat means) ‘that which can make (lit. ‘is worth of
makingʼ) (the breath or day and night) equalʼ (viṣuvaṁ vyāptiṁ samānīkaraṇam arhati).
Jayaratha similarly explains that the word for ‘equinox’ — viṣuvat – can be analysed as
consisting of two elements – ‘viṣu’ and ‘vat’. The former is derived from the root ‘viṣ’,
which means to pervade. The other is ‘var’, which is here understood to be the suffix
added to nouns denoting that they are considered to be worthy of particular respect. Or
the word may mean ‘that which constantly stimulates (the difference in relative) length
or shortness of the day and night.” In this case, the word is derived from the root ‘suc’
with the prefix ‘vi’ and the affix ‘śatṛʼ.
Torella (2002: p. 208 n. 32), responding to what clearly appears to be a
contradiction in the two definitions, suggests that: ‘The difficulty may perhaps be
overcome by understanding that viṣuvat sets in motion the imbalance only insofar as,
there being a momentary balance, the imbalance must necessarily follow.” As we can
see from Abhinava’s definitionin this verse, his understanding of this condition centres
on the emergence of a higher form of time that is pervasive (viṣuvat, i.e. ‘possessing
pervasion’, or by extension, ‘equality³) and hence not temporal time, which is delimited
into durations. From this point of view, there are four such moments of ‘equality’ in the
movement of the breath, in which the outer passage of time is replicated (cf. SvTu ad
4/316-318ab). Similarly, according to the Siddhāntāgamas, viṣuvatNiṣuva in the context of
Yoga denotes the state in which the two breaths — exhalation (prāṇa) and inhalation
(apāna) – are in equilibrium. The term is sometimes used in a general sense to mean
‘union’ or ‘yoga’. ‘By making use of the equinox, conjoin (the soul) to the eternal abode.
OŌnce attained the Yoga which is the Equinox, who is not freed from bondage?’
(viṣuvatsaṁprayogeṇa yojayec chāśvate pade | yogaṁ tu viṣuvaṁ prāpya ko na mucyeta
bandhanāt l| Sārdhatriśatikālottara quoted in sś
P vol. 3 p. 359; see note in SŚP vol. 3 p.
358 ff.).
Brunner lists the following notions implicit in the term viṣuvat. 1) The idea of a
central point. The equinox is the centre between the ascending movement of the Sun
towards the north and its descent towards the south. 2) The idea of equality. The days and
nights are of equal duration. 3) The idea of conjunction between the two periods. One or
other of these three basic notions comes to the fore in a given context, to designate what is
essentially a ‘condition of identification’. Viṣuvat thus virtually connotes what is meant by
the term sāmarasya (lit. *equalness of flavour’, i.e. oneness). She cites the following
example (SŚP vol. 3 p. 361): ʻAt first the Selfis ‘made equal’ to another reality – for
example the breath, which means that the difference between them is effaced. Thisis
viṣuvat [the equinox]. The moment this takes place, the two realities fuse into one another.
The Self is the breath. This is samarasa [oneness]. t is evident that viṣuvat and samarasa
are two stages in the same process of identification and that just one of these terms is
enough to denote the event.⁷ The Siddhāntin Rāmakaṇṭha explains that, in the context of the
rites of initiaton, thisis the union between the teacher and Śiva or his Śakti, by virtue of
which the teacher can unite his disciple to the ‘eternal abode’ (ibid. vol. 3 p. 360).
 TANTRĀLOKA 419
Its ‘condition’ (is one of equality, as attested) by the reading (in the
Pāṇini’s Dhātupāṭha, in which Sanskrit roots and their meanings are listed,
where it says that) ‘(the root) viṣ signifies ‘pervasion’’. (This time is said to)
‘merit’ (this designation, in the sense that the use of the verb is applicable to) an
entity which is of worth, because such is the application of (the affix) ‘var” (of
the word viṣuvat, meaning equinox).⁴²⁴

The SŚP (3/226-230ab) and other texts, particularly the SvT (4/316 ff.) and the
YHṛ (3/181cd ff.) refer to a series of seven ‘equinoxes’ʼ. They are stages or aspects of the
developing condition that the term viṣuva implies, that is, ‘pervasion’, ‘equalization’ and
‘union’ with the supreme principle, and so can also be called ‘equalizations’. Essentially,
the process consists of a series of seven ascending unifications of the breath with the Self,
mantra, the channels, the levels of Sound and beyond, up to the Transmental. The YHṛ
(3/181cd-188ab) explains the seven viṣuvas as follows:
‘(1) The union of the vital breath, Self and the mind is the Equalization called that
of the vital breath (prāṇaviṣuva).
(2) O great goddess, after Sound has risen from the Foundation, and the essential
nature of the Self merged (in the Supreme) has been realised, the contemplation of
(mantric) Sound from (the Wheel of) Unstruck Sound up to the Foundation, engendered by
the union and separation of the letters of the Mantra, is the Equalization (of Mantra).
(3) O beloved, it is said that the Equalization of the Channels (of the vital breath)
is brought about by the contact with (this) Sound. (t takes place) within the (middle)
channel (of Suṣumṇā) by means of the seed-syllable (varṇa) (of the Mantra) and the
piercing of the Twelve Knots (from the Root centre to the Cavity of Brahmā).
(4) The Yoga of Sound is the Tranquil (Equalization) and its field is the tranquil
senses. (To realise this, the yogi) should contemplate (how the stages of development of
mantric sound, beginning with the letters) Fire (R) and Māyā (Ī) (through to) Power (kalā),
consciousness, the Half Moon, the Obstructress, Sound and the End of Sound, are merged
in (pure spiritual) Energy (śakti).
(5) The Equalization of Energy is the contemplation above that (up to the Equal
One) of Sound. O great goddess,
(6) the Equalization of Time is above that up to the Transmental.
(7) The contemplation of Sound (in this way) for 10,817 moments (leads to the
attainment of realisation). And (so) the Equalization of (Ultimate) Reality is the means by
which (pure) consciousness manifests. O great goddess, (that) is the Supreme Place
(sthāna), beautiful with (its own) innate bliss.”
Somaśambhu refers to the seventh and final equinox, called Tavaviṣuva
(Equalization with Reality) as the station of the equinox where union with Śiva is attained
(tad etad yojanāsthānaṁ viṣuvaṁ tattvasaṁjñakam. SŚP √ol. 3 p. 379 verse 230ab). The
SVT (4/332-333) ḍescribes this mystical ‘place’ beyond time and space where the seventh
Equalization takes place as follows:
‘O goddess, the Self should be conjoined there (in that place) beyond the
Transmental. Then, when the Self is conjoined therein, (it) becomes one with it (tanmaya).
O goddess, the Equalization (viṣuvar) called that of Reality is beyond all (the others). Once
known Equalization in this way, who is not freed from bondage?”
This is Identification with the Real (tattvasamarasa). The SVT (4/309cd-310)
describes it as follows:
‘Once obtained that, (one attains) a state of oneness with that (tanmayatva).
There is nothing to be thought about here (nātra kāryā vicāraṇā). That (Self) is within
all beings, existing things, principles and senses. It resides in (all things) sentient and
insentient, moving and immobile.”
⁴²* See beginning of previous note.
420 CHAPTER SIX
Surely (one may ask,) if such is the rule (niyama) concerning the
equinoctial transits, what is the condition of each of the other (transits)? With
this question in mind, he says:

fāīcāōrafṁ
gṣīāṭaī feēī |
Ṭēhhīũīā ṣhīxīaīāāaī faīī' 1] 3 ⁰¢. 1|
viṣuvatprabhṛti hrāsavṛddhī ye dinarātrige |
tatkrameṇaiva saṁkrāntihrāsavṛddhī divāniśoḥ || 208 II

The increase or decrease of (the time it takes for) the transits (to
take place) during the day and at night (of the yearly cycle projected into
the breath) is in accord with the sequence of the increase or decrease of the
days and nights beginning with the equinox. (208) (207cd-208ab)

The sequential increase and decrease of (the length of) the nights and
days (throughout the year projected into the breath) is ‘in accord with the
sequenceʼ (of outer days and nights in the course of a year). Thuṣ, in a day
which is fourteen hours long there are fourteen transits, and in a night ten hours
Ilong there are ten.⁴³
He (now) concludes that (teaching):

Conclusion of the Projections of the Cycles of Time in the Equalizing

Breath

gci ũ̄ā-dī āṁzaādāhrzad |

R TJĪ TGṬG ATTYĀĪRTT-TTI| Ṝ°8 |
itthaṁ samānamaruto varṣadvayavikalpanam |
cāra ekatra nahy atra śvāsapraśvāsacarcanam || 209 ||

In this way, one imagines two years in (one) cycle (cāra) of the
Equal Breath (samāna) together in one place. Here (in this case), there is no
deliberation on inhalation and exhalation. (209) (208cd-209ab)

(There are) ‘two years’, because twenty-four transits take place. (They
are) ‘together in one place’, not as before, in the two movements of the exhaled
and inhaled breath.
Well then, do just (cycles of) two years arise here in this way, or does
some other (cycle) also? With this doubt in mind, he says:

³³³ In accord with their Āgamic sources, neither Abhinava nor Jayaratha ever use the
hour (horā) as a unit of time. Here, for example, Jayaratha calculates these periodsin
ghaṭikās, i.e. units of twenty-four minutes. The first is 35, which equals 840 (35 x 24)
minutes, thatis, fourteen hours. The otheris 25, which equals 600 (25 x 24) minutes,
that is, ten hours.
 TANTRĀLOKA 421

aāsfī qē: r̥̄d aTraTāTzraz³īTSa|

-ṆōāGATI ṬFTRTITTaTTTT ZĪ: I 320 1
samāne ‘pi tuṭeḥ pūrvaṁ yāvat ṣaṣṭyabdagocaram |
kālasaṁkhyā suṣūkṣmaikacāragā gaṇyate budhaiḥ || 210 ||

The wise compute within the Equal Breath (samāna) also (all) the
measures of time, ranging from one tuṭi to sixty years, (explained)
previously, present in a single (phase of its) very subtle motion. (210)
(209cd-210ab)

They are ‘present in a single (phase of its) motionʼ insofar as it is very

subtle. The arising of (the measures of time, ranging) from a tuṭi (of one eighth
of a second onwards) in the two movements (of the exhaled and inhaled breath,)
was explained ‘previously°. Thus, in relation to this one, one should understand
that (they are) gross. This is the general sense.

Well then, what purpose is served by (this) division (of cycles of time)
here (in this case) in this way? With this question in mind, he says:

TrATṬĀTRTTTĀAIGTTITĪT
1fkō |
gÃFARAVṀIJĪE-ṟezJIEzGITYH'RTES
saṁdhyāpūrvāhṇamadhyāhnamadhyarātrādi yat kila |
antaḥsaṁkrāntigaṁ grāhyaṁ tan mukhyaṁ tatphaloditeḥ || 211 ||

The main (phases) to grasp (grāhya) are the conjunctions (saṁdhyā)

of these interior transits (through the signs of the zodiac), namely, those of
the beginning of the day, midday and midnight. (They are important)
because (when they take place, they) give rise to (the desired) fruit. (211)
(210cd-211ab)

Concluding this (topic), he (now) introduces another one.

Udāna – the Ascending Breath

3: ̄TTĨ. īō 3āī+ q frēā |

IPATRĪ JÇT TGGHSĀT TJṬ I| Ṝ22I
-TaTYIĒTTTAĪT;
TIÑ JTTRTHTTĪ |
TṬTTaTS⁷ āCAT-TĀÚ-ZṬGRTT-TIT I 223 I
422 CHAPTER SIX
uktaḥ samānagaḥ kāla udāne tu nirūpyate |
prāṇavyāptau yad uktaṁ tad udāne ‘py atra kevalam || 212 ||
nāsāśaktyantayoḥ sthāne brahmarandhrordhvadhāmanī |
tenodāne ‘tra hṛdayān mūrdhanyadvādaśāntagam || 213 I|
tuṭyādiṣaṣṭivarṣāntaṁ viśvaṁ kālaṁ vicārayet |

The Time within the Equalizing Breath (samāna) has been taught.
Now (the flow of Time) within the Ascending Breath (udāna) will be
described. What has been said with regards to the (temporal) pervasion of
the exhaled breath (prāṇa) applies here to the Ascending Breath. The only
(difference) is that the place within (which prāṇa flows is the End of the
Twelve of) the nose, (whereas) the Upper Abode (of the Ascending Breath)
is above the Cavity of Brahmā (in the location of the End of the Twelve) in
the extremity of Śakti (śaktyanta). Thus, the entire (span of) Time (ranging
from) a period of one tuṭi to sixty years should also be observed within the
Ascending Breath, (as it travels) from the Heart to the End of the Twelve of
the head.⁶ (212-214ab) (211cd-213)

There is just this much difference here (in this case) between these two,
that is, the (upward moving) exhaled breath (prāṇa) and the Ascending Breath
(udāna), namely, that the place where the exhaled breath (prāṇa) arises is the
nasal End of the Twelve, which is located below the Cavity of Brahmā⁴⁷ (on the
crown of the head), (whereas the place from which the Ascending Breath arises)
is the End of the Twelve of Sakti, which is located in the Upper Abode (above
the head). “Thus’, because the Ascending Breath pervades up to the End of the
Twelve of Śakti.

Well then, can this division of Time also take place within the Pervasive
Breath (vyāna) or not? With this question in mind, he says:

⁴⁶ See below, 7/68¢cd-70ab. TSRP p. 59: ‘the circulation of udāna is from the heart up to
the Śakúidvādaśānta. It is responsible for digestion. The main difference between prāṇa
and udāna is that the former circulates between the heart and the external twelve finger
space, whereas the latter circulates from the heart to the upper twelve finger space.
Another difference is that the circulation of prāṇa is very clearly evidently perceived,
whereas that of udāna is very subtle and so is not perceived. However, the yogi who has
conquered prāṇa does experience the circulation of udāna because he has a very subtle
intuitive sense (dhiṣaṇā).’ We remind the reader that the ‘external twelve finger space’
also called the ‘nasal End of the Twelve is beyond the end of the nostrils and so is also
called the ‘external End of the Twelve’. The inner End of the Twelve is above the head
at the extremity (and so still within) the subtle body.
⁴³⁷ Read brahmarandhrādhovarti- for brahmarandhravartṭi-.
 TANTRĀLOKA 423
Vyāna - the Pervasive Breath⁴²⁸

-ī. q ft̄aīṁṁ =aāīũḥ āāaisīd 1| 321

gPTTPTT-ZÇṬTT: 'ī āīāiīī%īī |
vyāne tu viśvātmamaye vyāpake kramavarjite || 214 ||
sūkṣmasūkṣmocchaladrūpamātraḥ kālo vyavasthitaḥ |

The Pervasive Breath (vyāna) is all things. It is all-pervasive and

devoid of (any temporal) process. Time is present within it only as a very
subtle outpouring (of consciousness). (214cd-215ab) (214)

(Time within the Pervasive Breath is) ‘very subtle’. The meaning is
that it is just the pulsation (of consciousness) (spandamātra). Here three reasons
(for this) are given, by specifying that (the Pervasive Breath) is ‘all things’ and
the rest. Thus, because a specifying quality (of this form of) the breath is its
pervasive nature, it is (called) the Pervasive Breath.
Now he says that (these forms of the vital breath) perform the (five)
functions of creation and the rest, (respectively) in due order.

gfte: Ṃ̄kza: aar āēīdSTJRTI

ā: I| 22,
-Tq JTIITḠ ā'ō Ġ d āīgāī ā: |
sṛṣṭiḥ pravilayaḥ sthemā saṁhāro ‘nugraho yataḥ || 215 ||
kramāt prāṇādike kāle taṁ taṁ tatrāśrayet tataḥ |

Emanation, merger, stability, the withdrawal (of duality) and grace

take place, respectively, within the Time of these (five vital breaths),
namely, exhalation (prāṇa) and the rest.⁹ Thus, (according to where the
breath) is located, one should rest there (and contemplate) one or other (of
the five breaths). (215cd-216ab) (215)

⁴³³ TSRP p. 59 – summary: the presence of the Pervasive breath in the body maintains
the life force within it. So it is said to prevent the stiffness (stabdhatā) of rigor mortis.
Pervading the body, it gives life to all its limbs. Although it does not circulate in a gross
form, it is perceivable by yogis in an extremely subtle form as a pulsation (spanda), that
is, in other words, to yogis who are on the level of the supreme flux (paradhārā) which
is a very extremely subtle movement (ucchaladrūpatā). This breath (vāyu) has three
characteristics. 1) Its nature is universal (viśvāṁmā) becauṣse it is present in all the
universe in a subtle form. 2) It is pervasive. It is present throughout the body, pervading
it from the topknot down to the tips of the toes. 3) It is devoid of succession (krama), as
there is no sequence of exit or entry.
“ The correspondences are: 1) emanation - prāṇa in the ascending exhalation. 2)
Merger – apāna in the descending exhalation. 3) Stability — udāna in the ascending
breath through suṣumnā. 4) The withdrawal (of duality) – samāna circulating in the
channels of the Moon, Sun and Fire. 5) Grace – vyāna in pervasive presence.
424 CHAPTER SIX
‘One or other’ʼ, that is, exhalation and the rest. (One should rest)
‘thereʼ, that is, (in the capacity of consciousness) to bring about creation and
the rest.
Having defined in this way everything within the vital breath (in all its
forms), that is, its movement and measure etc., he begins to explain the
emergence of the phonemes, that was enunciated in the initial enunciation.

The Supreme, Subtle and Gross Emergence of the Phonemes (varṇodaya)¹"

TJST ā āīīī̄-āīzā: fē̄ā 1 225 1

qGTsTsdīsī. R̥̄ā:. T *Z:. T TATĪ |
prāṇacāre ‘tra yo varṇapadamantrodayaḥ sthitaḥ || 216 ||
yatnajo ʻyatnajaḥ sūkṣmaḥ paraḥ sthūlaḥ sa kathyate |

Letters, parts of Mantra (pada) and Mantras arise here within the
movement of the breath, both (voluntarily) with effort, and (spontaneously)
without. We shall now discuss the latter, which is gross, subtle, and
supreme. (216cd-217ab) (216)

Here, in this way, it is established that the letters, parts of Mantra (pada)
and Mantra: within the movement of the breath. This (arising) is of two
kinds – spontaneous, and with effort. The first is that of the letters, because they
are necessarily, in every case, the same. The second is that of parts of Mantra
syllables and Mantras. These cannot be enumerated like the letters and so are
not fixed (and limited in number). Thus, their arising is determined by the
yogi’s will (and intention). He brings about the arising of the intended Mantra
etc. of whatever it may be. Thus, because (Mantras) depend on the desire of
another, their arising requires effort. This will be explained in the following
chapter. As he will say (there):

‘The (spontaneous) effortless (ayatnaja) (emergence of time within the

flow of the breath) has been discussed; we will now talk about the (voluntary)
one, that is the result of effort.³⁴³¹
Here he defines the emergence of the letters that takes place
(spontaneously,) without effort. As supreme, subtle and gross, it is of three
kinds. There the supreme (kind) of emergence of the letters is also of two kinds,
one superior and the other inferior. Thus, he begins to define the superior,
supreme arising (of the letters).

⁴⁰ Ṣee above, 3/64cd ff. Chapter Three, as we have seen, deals with Śāmbhavopāya. In
that context, Abhinava expounded the progressive emergence of the phonemes as fifty
aspects of the cyclic pulse (spanda) of the reflective awareness (vimarśa or
pratyavamarśa) of the Light of consciousness, that is, AHAṀ. Here in āṇavopāya,
Abhinava traces the flow of the phonemes in the pulse of the Unstruck Sound of the
movement of the breath.
⁴" Below, 7/2ab.
 TANTRĀLOKA 425
The Supreme Emergence of the Phonemes as Unstruck Sound

TJI TṬaṬGĪ āTĪ: TTĪTHTTĀT]I /22 1

āīsīāātṭākīcaāē-Tēā
ētēā: |
eko nādātmako varṇaḥ sarvavarṇāvibhāgavān || 217 ||
so ʻnastamitarūpatvād anāhata ihoditaḥ |

There is (just) one phoneme (varṇa), which is Sound (nāda), that is

undivided in all the letters (and common to them all). It never ceases, and
so is Unstruck Sound (anāhata) that arises here.⁴³² (217cd-218ab) (217)

Indeed here (according to us), there is just ‘one phoneme, which is the
sound’ common to all the letters. It is uttered constantly, and so is
(appropriately) called ‘Unstruck Sound’ and ‘arises’ constantly. This is the
meaning.
That itself is the supreme goal and so he says:

g q ‘āazīaī
HīgGaāTā TT T: I 32ḶI
kŪe-Fuke
F. EĀ EIEĀ
sa tu bhairavasadbhãvo mãtrṣadbhãva eṣa saḥ || 218 I|
parā saikākṣarā devī yatra līnaṁ carācaram ḷ

That is (the Mantra called) Bhairavasadbhāva (Bhairava’s Essence)

and (that of) Mātṛsadbhāva (the Eṣsence of the Mothers).³³ It is the
Goddess Parā, who is the single syllable (Mantra), where the moving and
immobile (universe) dissolves away (līna). (218cd-219ab) (218)

The Inferior Supreme Emergence of the Letters — The Flux of the

Phonemes

Now, in order to define the second, inferior kind of the supreme

(emergence of the letters), he says:

⁴³¹ This verse is quoted above in TĀv ad 5/132cd-133ab (131cd-132ab). Cf. above:
“This (Point) is the Word (śabda), of the nature of the Sound (nāda) (that resounds as
the vitality of the life force) present in all living beings. Divided into the downward
(flow of apāna, inhalation) and the upward (flow of prāṇa, exhalation), it abides
(constantly in its own nature and so is) free of action.¹ TĀ 3/114.
⁴³³ Bhairavasadbhāva is the Mantra of the Bhairava who is the consort of the goddess
Parā. It is JHKṢHŪM. See below 30/16cd-17ab. There are various forms of the Mantra
called Mātr̥sadbhāva. The one Abhinava presents is HSHPHREM below in 30/47-51.
He is drawing from MV 8/39-40. One could also translate: ‘This is the very being of
Bhairava and that of (all) experiencing subjects (mātṛsadbhāva).’ Certainly, the double
meaning was in Abhinava’s mind.
426 CHAPTER SIX

R̥aTTāĪhā, TḠTGHĪHTT I| 321|

r̄r Ṁr rgavīī. gā-guerm: #ī|
ṢPRFTTTTTGTĪ̄ āATGAT I ṜṜo I
ī-=ṝ rf vāvō j t-=ī rf =x faz; 1
kḶāGJIEEANĪ EENIIYJAEIḤĪEETHI

hrasvārṇatrayam ekaikaṁ ravyaṅgulam athetarat | 219 ||

praveśa iti ṣaḍ varṇāḥ sūryendupathagāḥ kramāt |
ikārokārayor ādisandhau saṁdhyakṣaradvayam || 220 l|
e-o iti praveśe tu e-au iti dvayaṁ viduḥ |
ṣaṇṭhārṇāni praveśe tu dvādaśāntalalāṭayoḥ || 221 ||
gale hṛdi ca bindvarṇaviṣargau paritāḥ sthitau |

The three short vowels (A I Ū) (occupy) twelve fingers’ breadth

each (within exhalation), and the other (long ones – Ā Ī Ū) (occupy the
same space) within (the flow of the) entry (of inhalation). They are on the
path of the Sun and Moon, respectively.
When the two vowels, I and U are conjoined with A and ã, the two
diphthongs E and O (become manifest, each occupying eighteen fingers’
breadth within the exhaled breath). (The wise) know that the two
diphthongs AI and AU are within (the flow of the) entry (of inhalation).
The neutral vowels are present in (the breath that) enters within the
End of the Twelve (beyond the nose) (ṛ), on the forehead (R), in the throat
(I) and in the heart (L.). The Point (bindu) and Emission (visarga) occupy
the entire (inhaled and exhaled breath), respectively. (219cd-222ab) (219-
221)

As (each one occupies) ‘twelve fingersʼ breadth’, by the emergence of

the three short vowels, A (I and U) in the stream of exhalation (prāṇavāha),
they make thirty-six finger(-breadths). (The emergence of) ‘the other’ long
ones (takes up the same space). The ‘six vowelsʼ are the letters beginning with
A and ending with Ū (ie., A, Ā, I, Ī, U and Ū). They are, ‘respectivelyʼ, the
three short ones on the Path of the Sun and the three long ones on the Path of
the Moon. When they ‘are conjoined’ with the letters A and AĀ, (the first two
diphthongs – E and O are formed). By conjoining these two diphthongs to the
letters A and Ā (again), the other two diphthongs (AI and AU) (are formed).
The emergence of each one occupies eighteen finger-breadths, in such a way
that the current of the exhaled and inhaled breath is pervaded (by E and O, and
AI and AU, respectively). (The two diphthongs AI and AU) are ‘within (the
flow of the) entry (of inhalation)ʼ, not within (the exhaled breath that) exits
also. (The four neuter vowels are) ‘in the End of the Twelve’ onwards, but the
 TANTRĀLOKA 427
four are not deployed equally,*⁴ and so the letter ṝ is in the End of the Twelve
(beyond the nose), and the rest (in the other three places), respectively (i.e. in
the forehead, throat and the heart). (The Point (bindu) and Emission (visarga)
occupy) ‘the entire’ (inhaled and exhaled breath) completely. Thus, the
emergence of the Point (takes place) within the (entire) thirty-six fingers breadth
of the exhaled breath, and Emission in the inhaled breath, because the two are
the Point and Sound (respectively).⁴³⁸
He (now) applies this same (principle) elsewhere also.

TRṬJFTTI aTĪRT; qCĪTRTT I 232 I

JTJTATĪIN-T:
aTI āīPīī̄aīf: |
kādipañcakam ādyasya varṇasyāntaḥ sadoditam || 222 ||
evaṁ sasthānavarṇānām antaḥ sā sārṇasantatiḥ |

The five (gutturals) beginning with K always arise within the first
vowel. In the same way, (each) series of phonemes (i.e., consonants, arises)
within the vowel (of its corresponding) locus (of articulation). (222cd-
223ab) (222)

(The consonants arise) ‘within’ (the vowels). Thus, the place where the
letter A arises is the same as that of the gutturals. (In the same way, ‘(each)
series (of phonemes)ʼ, that is, the cerebrals and the rest (of the classes of
consonants, arises within the other) ‘vowels, (each of which has its own) locus
(of articulation)ʼ, that is, the letter I onwards. The locus of articulation where
the letter I arises is where the cerebrals and the letters Y and Ś arise, and so on
progressively.⁴³

⁴³⁴ Presumably Jayaratha says this because the distance from the End of the Twelve to
the forehead is greater than the distance between that and the throat. Or else emend na
u to sa tu.
⁴³³ The breath is HAṀSAH. The sound of exhalation is HAM. It is HA leading to the
nasal M, that is Bindu – the resonant Silence of ‘the Point’. Inhalation is SAḤ. As with
exhalation, the consonant pours out and leads into its final vowel, resonant with Sound,
in this case the aspirate H, that is visarga – the Unstruck Sound of ‘Emission’.
⁴⁶ The loci of articulation of the phonemes of the Sanskrit alphabet are as follows.

Throat: A AHKKH GGHH

SoftPalate: ICCH JJH Y Ś
Hard Palate: r RTṬHḌDH YY S
Teeth: IL TTHD
DHL S
Lips: UPPH
B BHM V
Nose: AṀ Ṅ Ṅ N N

The consonants that are articulated in the same place as a particular vowel are
considered to be their ‘condensed’ forms. Vowels can be articulated independently,
alone. However, no consonant can be articulated without a vowel. Accordingly, Sanskrit
phonetics understands that the consonants depend on the vowels to be articulated. The
place where the vowel is articulated is thus understood to be where the consonants issue
428 CHAPTER SIX

R WNTGTS] #ṀIT SĪĪRTTĪTTS: II 323 I

fē̃: rēraī ē'a raocūaī ftṝ |
hṛdy eṣa prāṇarūpas tu sakāro jīvanātmakaḥ || 223 ||
binduḥ prakāśo hārṇaś ca pūraṇātmatayā sthitaḥ |

The letter S is the vital breath in the heart. It is the Point (bindu)
which is life. The letter H is Light, which abides as the function of filling
(that is, pervading, all the letters). (223cd-224ab) (223)

The locus of articulation of the letter S is the teeth (and so should arise
from there,) and the place where the letter H arises is the throat. Even so, as the
letter S is life (jīvana), which is the vital breath, it arises in the Heart. The letter
H is the Light (of consciousness), and so (manifests) everywhere.⁴³⁷
Concluding this (topic), he introduces another:

The Subtle Emergence of the Letters

3: ŪŪsāīḤaāī
āīīī geā =zī J| 2%II
uktaḥ paro ʻyam udayo varṇānāṁ sūkṣma ucyate || 224 ||

This, the supreme emergence of the letters, has been taught; (now)
the subtle one will be taught (next). (224cd) (224ab)

The subtle one is of three kinds.⁴* There (in that perspective), he (goes
on) to describe the extent of the subtle-subtle emergence (of the letters).

The Subtle-Subtle Emergence of the Letters

TTTI TTRJĪRJGĪ
ṜT: TVGAĪTST; |
TīarzTāīdd
īī. geaaāTḤ I| 22U,II

from them. So, for example, the guttural K is formed where the vowel A is articulated as
an extension of it as the phonemic sound ‘KA’”. Even if it is combined with another
vowels, for example, I, K originates from the throat and goes on to meet, as it were, the
I articulated from the soft palate at the back of the mouth. The same applies to other
types of letters. Thus, for example, the semivowel Y and the sibilant Ś are articulated in
the soft palate along with the cerebral consonants, which arise from the vowel 1, as their
place of articulation is the same.
¹⁷ The word jīvaṇa is derived from jīva, which is the individual soul and also a name
for apāna, the inhaled breath. It is also prāṇa, the vital breath, as exhalation. The
individual soul resides in the Heart, and exhalation starts from there. That is H, which
pervades the body, filling it with the sentient light of the life force gathered together in
the Heart by inhalation – S.
⁴³* The three kinds of the subtle emergence of the letters are subtle-subtle (verse 224cd-
225ab), subtle-gross (225cd-237 and subtle-supreme (238).
 TANTRĀLOKA 429
praveśe ṣoḍaśaunmukhye ravayaḥ ṣaṇṭhavarjitāḥ |
tad evendvarkaṃ atrānye varṇāḥ sūkṣmodayas tv ayam || 225 ||

The sixteen (vowels) arise within the (breath) that enters. The
twelve vowels without the neuters (r ṚR ] L) arise within the (exhaled breath
of extroverted) expectancy (aunmukhya). (These two phases are) the Moon
and Sun (respectively). The other letters are here (included within them).
This is the subtle arising (of the letters).⁴⁹ (225) (224cd-225ab)

(There are) ‘sixteen (vowels)³ because bliss predominates in the current

of the inhaled breath. Thus it was said that the neuter letters arise in the supreme
emergence (of the letters) within the flow of the exhaled breath. ‘The (exhaled
breath of extroverted) expectancy (aunmukhya)³ is the one that exits (the
body). Thus, in the inhaled breath, each letter arises for a span of two and a
quarter fingers’ breadth, and again in the exhaled breath, three. Taking the
support of that group of sixteen or twelve letters, the consonants beginning with
the gutturals, with their corresponding places of articulation, arise within the
Sun and Moon, which are the domains of the exhaled and inhaled breath. Thus
here, even in the subtle emergence of the letters, this subtle arising takes place.
This is the meaning.
Having in this way defined the subtle-subtle emergence of the letters, he
(now) also talks about the gross one.

The Subtle-Gross Emergence of the Letters

hTIṢ{TTT: RICII JTRTIĪ S˚Ā |

ī Ṁ̄aT. ṀŪṀa īā f̄̄ē d q ġ 1I 22ē u
kālo ʻrdhamātraḥ kādīnāṁ trayas triṁśata ucyate |
mātrā hrasvāḥ pañca dīrghāṣṭakaṁ dvis triḥ plutaṁ tu Ḷ || 226 ||

It is said that the tīme (that is, duration) of the thirty-three

consonants is half a measure (ardhamātra)¹⁰ (each). The five short vowels

⁴³⁹ Moon - Inhalation, the sixteen vowels:

AĀ THĪUŪr̄RILḶE
AI O AU AṀ AḤ
Sun – Exhalation, the twelve vowels:

AĀTHĪTU
ŪE AI O AU AṀ AḤ
The first series of vowels is repeated mentally whilst inhaling, and the second
in the course of exhalation.
⁴⁰ The ‘measure’ (mātra) or mora is the relative time it takes to articulate a phoneme. A
short vowel takes a full measure of time, whereas a consonant takes just halfameasure.
The long vowels take two measures. The extra-long L takes three (cf. below, 6/230cd
ff). 5 x 1 (5) + 2 x 8 (16) + 3 = 24 = 48 half mātrās + 33 half mātrās (for the
430 CHAPTER SIX
(last for) one measure (each) (mātrā), the eight long ones, two (each), and
the prolated L, three. (226) (225cd-226ab)

‘The eight long’ (vowels) include the (four) diphthongs. The ‘two’ are
two measures (mātra) and the ‘three’ are three measures, that is, the long
(vowels) in their prolated form also. That is not mentioned (here,) as it depends
on the (manner a vowel) is uttered.⁴" The point is that their prolated state is not,
like their lengthened one, inherent in their nature. The prolated state of the letter
L is also, in the same way (as is the lengthened one of other vowels), its nature.
Thus, not reckoning it to be a long (vowel), (the letter L) is said here to be
predominantly so. Thus, there is nothing wrong in that. The consonants have a
half measure, the short (vowels) ten (half measures), the long thirty-two, and the
(one) prolated (vowel,) six. Thus, there are eighty-one half measures.

Well then, what is the authority for this analysis? With this question in
mind, he says:

tāīttftrftrsrāc§ṁrṝīaāīe
ī 7Ṭē |
ekāśītim imām ardhamātrāṇām āha no guruḥ |

These are the eighty-one half measures (mātrā) taught (to us by) our
teacher.⁴² (227ab) (226cd)

What is the intention behind defining (abhidhāna) (the letters) in this

way? With this question in mind, he says:

JgTRTHHTNĪĪTTP THJTIAHIT I 22 1
yadvaśād bhagavān ekāśītikaṁ mantram abhyadhāt || 227 I|

It is on this basis that the Lord has taught the Mantra consisting of
eighty-one (parts). (227cd) (227ab)

‘They are the basisʼ, because the essence of this supreme perceiver of
Mantra is the (goddess who consists of the) eighty-one measures. (lt is called
the Mantra of) ‘eighty-one (parts)⁷ because it is made of this number of parts.
Well then, this must also be the reason why the Lord has uttered the
Vyomavyāpīn Mantra (which consists of eighty-one parts, but) what is the
authority (for that view)? With this question in mind, he says:

consonants) = 81. This is a way of perceiving the recitation of the alphabet as a Mantra
with 81 parts, which in this case are half measures.
⁴" A sṣound that is uttered for a long time, as for example, when calling someone who is
far away, is termed ‘prolated’, and may be of three or more measures.
⁴2 Cf. below, 33/25-26. Most probably, as usual, Abhinava is referring to here to his
Trika teacher Sambhunātha.
 TANTRĀLOKA 431

The Vyomavyāpin Mantra⁴⁴³

⁴³ The Vyomavyāpin Mantra, which consists of 81 parts (pada), is well known to the
early Siddhāntas as the basic common Mantra, as it is here also (see below, 22/20).
Sanderson (2003 Vienna Handout) explains: ‘The earliest Saiddhāntika Śaiva scriptures
are distinguished by Vyomavyāpin a Mantra of 81 padas as their primary Mantra
(māūlamantraḥ) and the Navanābhayāga as their primary Maṇḍala: Niśvāsa,
Rauravasūtrasaṁgraha, Svāyambhuvasūtrasaṁgraha, Pārameśvara and Mātaṅga. . . .
the units of the Mantra are 81 to fit the Maṇḍala, 9 for each of the nine lotuses, each
lotus having nine points of installation: its centre and eight petals.’
Vyomavyāpin consists of a series of 81 invocations of Rudra Śiva with as many
names. The first one is Vyomavyāpin – ‘he who pervades the Sky (of consciousness’ —
from whichis derived the name of the whole Mantra. Vyomavyāpinis the name of the
undifferentiated (niṣkala) form of Śiva as the Rauravasūtrasaṁgraha says: ‘The
supreme godis undifferentiated. Heis the Great Lord who Pervades the Sky.’ (niṣkalas
tu paro devo vyomavyāpī maheśvaraḥ | RauSūS 7/3ab). Another important version of
the mantra with 81 parts is taught in the Śvacchandatantra. It is based on Navātman, –
HSRKṢMLYŪMṀ - which is Svacchandabhairava’s seed syllable. As with the lengthy
form it is accommodated into Navanābhamaṇḍala, consisting of a square grid with 81
boxes. The nine boxes of the upper row are filled with a letter of the syllable. Then the
vertical boxes are filled with the letter of the syllable beginning with the one in the top
row.
Somaśambhu, who is followed by Aghoraśivācārya, divides the Mantra into 94
parts (pada), but it is much more commonly divided into eighty-one, as it is in the
Mātaṅgatantra, to which Abhinava refers. According to the Siddhāntin Viśvanātha, who
analyses the Mantra word by word, it represents all of Śiva’s world - the Deity, His
limbs, His throne and all the beings who gather around Him during the rites that relate
to Him in one way or another. It plays an important role in one of the main rites of
initiation in the Siddhānta called the Nirvāṇadīkṣā – Initiation into the Cessation (of
bondage,) the aim of which, as its name suggests, is liberation. As the basic Mantra of
the sixfold Path (ṣadadhvan), its parts (pada) are divided into five sections
corresponding to the five spheres of forces (kalā) (see below, Chapters Eleven and
Twelve), to which are related the worlds through which the initiate is made to travel by
his teacher, up to the liberated state of Śiva at their summit. Thus, it is usedin the course
of initiation to accompany and propel the individual soul’s ascent through the worlds.
Beyond them, it is conjoined to i See below, Chapter Eight.
Brunner presents the complete Mantra and discusses the various ways in which
Siddhānta authors analyse its parts and explain its meaning (SŚP 1977: vol. 3 pp. 240
ff... See also Rauravāgama, Vidyāpāda, (i.e Rauravasūtrasaṁgraha) in Appendix 1 of
Rauravāgama vol. 1, chapter 10 pp. 186 ff., which is a commentary on Vyomavyāpin
and so is appropriately called mantrārthavarṇanam – ‘a description of the meaning of
the Mantra (Vyomavyāpin).” There it is called the ‘Secret Mantra (guhyamantra) that
has come forth from Śiva’s mouth.’ It consists of 368 syllables divided into eighty-one
parts.
Bhatt (Rauravāgama, vol. 1, p. 186 n 1), drawing from the Śivāgamaśekhara,
(vol.ĪT, p. 308-312), supplies the Mantra as follows. The sections into which it is divided
are presented in MPA vol 1 p. 25-26.

Śivāṅgamantrāḥ

1) oṁ hāṁ oṁ namaḥ | 2) oṁ hāṁ vyomavyāpine namaḥ | 3) oṁ hāṁ vyomarūpāya

namalḥ | 4) oṁ hāṁ sarvavyāpine namaḥ | 5) oṅ hāṁ śivāya namaḥ |
432 CHAPTER SIX

Viśveśvaramantrāḥ

6) oṅ hāṁ anantāya namaḥ | 7) oṁ hāṁ anāthāya namaḥ | 8) oṁ hāṁ anãāśritāya

namalḥ | 9) oṁ hāṁ dhruvāya namaḥ | 10) oṁ hāṁ śaśvatāya namaḥ | 11) oṁ hāṁ
yogapīṭhasaṁsthitāya namaḥ | 12) oṁ hāṁ nityaṁ yogine namaḥ | 13) oṁ hāṁ
dhyānāhārāya namaḥ |

Gāyatrīmantraḥ

14) oṁ hāṁ namaśśivāya namaḥ |

Sāvitrīmantraḥ

15) oṁ hārṅ sarvaprabhave namaḥ |

Viśveśvaropacāramantraḥ

16) oṁ hāṁ śivāya namaḥ |

Pañcabrahmamantrā:

17) oṁ hāṁ īśānamūrdhāya namaḥ | 18) oṁ hāṁ tatpuruṣavaktrāya namaḥ | 19) oṁ

hāṁ aghorahr̥dayāya namaḥ | 20) oṁ hāṁ vāmadevaguhyāya namaḥ | 21) oṁ hāṁ
sadyojātamūrtaye namaḥ |

Caṇḍeśamantraḥ

22) oṁ hāṁ oṁ namo namaḥ |

Caṇḍeśaṣaḍaṅgamantrāḥ

23) oṁ hārṁ guhyātiguḥhyāya namaḥ | 24) oṁ hāṁ goptre namaḥ | 25) oṁ hāṁ
nidhanāya namaḥ | (oṁ hāṁ sarvayogādhikṛtāya namaḥ) | 26) oṁ hāṁ
sarvavidyādhipāya namaḥ 1| 27) oṁ hāṁ jyotīrūpāya namaḥ | 28) oṁ hāṁ
parameśvaraparāya namaḥ |

Caṇḍāsanamantraḥ

29) oṅīṃ hāṁ acetanācetaṉa namaḥ |

Anantāsanamantrāḥ

30) orī hā vyomin yyomin namaḥ | 31) oī hāṁ vyāpin vyāpin namaḥ | 32) oṁ hāṁ
arūpin arūpin namaḥ | 33) oṁ hāṁ prathama prathama namaḥ |
34) oṅ hāṁ tejastejaḥ namaḥ | 35) oṁ hāṅṁ jyotirjyotiḥ namaḥ |

Kesaramantrāḥ

36) or hāṁ arūpa namaḥ | 37) oṁ hāṁ anagne namaḥ | 38) oṁ hāṁ adhūma namaḥ |
39) ori hārṁ abhasma namaḥ | 40) oṁ hāṁ anāde namaḥ | 41) oiṅ hāṁ nānā nā namaḥ
| 42) oṁ hāṁ dhū dhũ dhũ namalḥ | 43) oiṁ hãṁ oṁ bhũūḥ namaḥ | 44) oṁ hāṁ oṁ
bhuvaḥ namaḥ | 45) orṁ hāṁ oṁ svaḥ namaḥ | 46) oṁ hāṁ anidhana namaḥ | 47) oṁ
 TANTRĀLOKA 433

uarvttfārr
Ṝaīī vfṁ: sēī fšraītcaaē 1
raṛāṣç āṃṁ saīṣṣaāṁcāī
fõrāī aiā | 22¢ 1
ekāśītipadā devī śaktiḥ proktā śivātmikā |
śrīmātaṅge tathā dharmasaṅghātātmā śivo yataḥ || 228 I|

hāṁ nidhana namaḥ | 48) oṁ hāṁ nidhanodbhava namaḥ | 49) oṁ hāṁ śiva namaḥ |
50) orh hāṁ sarva namaḥ | 51) oṁ hāṁ paramātmaṉ namaḥ | 52) oṁ hāṁ maheśvara
namaḥ | 53) oṁ hāṁ mahādeva namaḥ | 54) oṁ hāṁ sadbhāveśvara namaḥ | 55) oṁ
hāṁ mahāteja namaḥ | 56) oṁ hāṁ yogādhipate namaḥ | 57) oṁ hāṁ muñca muñca
namalḥ | 58) oṁ hāṁ prathama prathama namaḥ | 59) oṁ hāṁ śarva śarva namaḥ | 60)
oṁ hāṁ bhava bhava namaḥ | 61) oṁ hāṁ bhavodbhava namaḥ | 62) oṁ hāṁ
sarvabhūtasukhaprada namaḥ | 63) oṁ hāṁ sarvasānnidhyakara namaḥ | 64) oṁ hāṁ
brahmaviṣṇurudrapara namaḥ | 65) oṁ hāṁ anarcitānarcita namaḥ | 66) oṁ hāṁ
asaṁstutāsaṁsṣtuta namaḥ | 67) oṁ hāṁ pūrvasthita pūrvasthita namaḥ |

Kamalamantraḥ

68) oṁī hāṁ sākṣin sākṣin namaḥ |

Dikpālamantrāḥ

69) oṁ hārṁ turu turu namaḥ | 70) oṁ hārṁ pataṅga pataṅga namaḥ | 71) oṁ hāṁ
piṅga piṅga namaḥ | 72) oṁ hāṁ jñāna jñāna namaḥ | 73) oṁ hāṁ śabda śabda
namaḥ | 74) oṁ hāṁ sūkṣma sūkṣma namaḥ | 75) oṁ hāṁ śiva namaḥ | 76) oṁ hāṁ
śarva namaḥ |

Vidyāṅgamantrāḥ

77) oṁ hāṁ sarvada namaḥ | 78) oṁ hāṁ oṁ namo namaḥ | 79) oṁ hāṁ oṁ śivāya
namaḥ | 80) oṁ hāṅṁ namo namaḥ | 81) oṁ hāṁ oṁ namaḥ |

Each of the names corresponds to a form of Rudra, and so they are all
masculine. However, even within the confines of the Siddhānta, a form of the Mantra
developed, or an understanding of the same one, as the corresponding powers of these
Rudras. Thuṣ, the Saiddhāntiīka Ratnatrayaparīkṣā refers to the Goddess exactly as here,
that is, as ‘ekāśītipadā devr’ – ‘the goddess consisting of eighty-one parts (pada)³ (verse
93c). Aghoraśivācārya comments ‘ekāśītipadā devī vyomavyāpilakṣaṇā śaktiḥ’ – ‘the
goddess consisting of eighty-one parts is the power characterized as pervading the Sky
(of consciousness) (vyomavyāpī).⁷ Here the 81 parts are accommodated into the fifty
letters of the alphabet as the half measures of their utterance. Abhinava referred to this
same equation above in Chapter Three in the context of Sāmbhavopāya (3/197cd).
There, in pure consciousness free of all conceptual verbal differentiation, they represent
symbolically the measure of the innermost of the series of energies of the alphabet, as
forms of reflective awareness of supreme subjectivity (ahaṁbhāva) that streams through
them as Unstruck Sound. Here, in the domain of the Individual Means, they flow in the
current of the breath as the Unstruck Sound (nāda) or resonance of the Gander of the
Vital Breath (prāṇahaṁsa).
434 CHAPTER SIX
The Goddess who consists of eighty-one parts is Śakti,⁴⁴ who is said
to be Śiva by nature. It is because of this that (it is said in) the venerable
Mātaṅgatantra that in this way, Śiva is the union of (the energies which are
His) qualities. (228) (227cd-228ab)

Śakti, who is the Vyomavyāpin (Mantra). (Śakti) ‘is said to be³ (Śiva) in
the venerable Mātaṅgatantra.⁴³ As is said there:
‘The Goddess Who consists of eighty-one parts is Śakti, Who is Śiva by
natuṟe.³
⁴⁴⁶
Again,

See MPĀ, kriyāpāda 1/60cd-115ab for the Vyomavyāpin Mantra and its
analysis into eighty-one parts. See introduction (p. xii ff.) of the edition of
Mataṅgapārameśvarāgama (kriyāpāda, Yogapāda and Caryāpāda) by
N. R. Bhatt for the full form of the Mantra and comparisons with other accounts.
⁴⁴ Cf. above, 3/197ab and below 7/37-38.
⁴³ The Mātaṅgatantra is an important authority cited by Siddhāntins concerning this
Mantra. Although it is evidently dedicated to Śiva and presented as such in the sources,
this Āgama identifies its spiritual energy with the goddess. This serves Abhinava’s
exegesis well both here, where he deals with the stream of phonemic energies formed
into parts of Mantra (pada) in the context of the Individual Means, as it did when he
discussed the same in the context of Śāmbhava Means (see above, 3/197ab). The letters
and their derivatives — Mantras and their parts – are all Śiva’s energies. The energies are
the qualities or divine attributes (dharma) of the Lord. The Vyomavyāpin Mantra, which
consists of 368 letters, divided into 81 syllables, is worshiped as the collective and
individual form of Śiva. Each letter manifests a deity. Individually and collectively,
when united together in the Mantra, they denote, and hence are, Śiva’s cosmic form, and
are the power of His freedom (svātantrya) and reflective awareness (vimarśa), which is
the Goddess, His consort and essential nature.
⁴⁰ MPĀ Vidyāpāda 7/31ab. Abhinava has practically literally quoted this line. MPA
Vidyāpāda 7/31cd-34ab continues: ‘She has come forth in tranquillity (śānti), and her
initial location is of that nature. In (the state of) merger (laya), it is called the Śiva
principle, and in (the state of) manifestation (vyakti) it is the Supreme, which is Bindu.
Enjoyment (bhoga) is (experienced) within the location of Sadāśiva, and the teaching
(śāsana) in the one called Īśvara. Her authority (adhikāra) is in the Vidyā principle, and
she is always to be known to be the Womb (yoni) (of creation). O sage, within her are
present Mantras and Vidyās of many kinds. Such then is this great Śki of Śiva, the
supreme soul.”
Commentary: ‘She who is the aggregate of the letters of Vyomavyāpin is Śakti,
who resides in (Śiva’s) encompassing (host) (parigraha). Śiva’s Self is (his) body
because this is the place where (She) becomes manifest, like the bodies in the worlds of
individual souls (ātman). There the manifest Lord (bhagavat) accomplishes the goal of
the individual souls (puṁits). As she is the cause of the attainment of merger (laya),
enjoyment (bhoga), and the plane of authority (adhikāra), her relationship with merger,
enjoyment and the authority has been stated. The association with merger (laya),
enjoyment (bhoga), and authority (adhikāra) of the letters of Mantras is not an inherent
one (svābhāvika), because they have a source (yoni) and because, like Mayīya letters,
they are insentient. In this way, her authority within the principle of Knowledge is (her)
birth (there). She is the Womb, the aggregate of the letters of Vyomavyāpin and all
Mantras, because (she is their) extraction (uddhāra) (from pleroma of Speech).³
 TANTRĀLOKA 435
‘And the Mantras reside in Śakti’s womb. Śakti is indeed (the power of)
the Supreme Goddess. O sage (muni),¹⁷ the (Cosmic) Path, which is within the
Fire of Time that (comes) from Śiva, is pervaded by Her. She possesses the
eighty-one parts and has been described by me in the Vidyā section (of this
Āgama).⁷²⁸

Surely (one may ask,) if the power (śakti) of the Supreme Goddess
whose form is the (Mantra) Vyomavyāpin consists of each Mantra of the Heart
and the rest,⁴⁹ how is it that She can also be Śiva? With this question in mind,
he says: “(because) in this way, (Śiva is the union of (the energies which are
His) qualities)ʼ. As is said, in this way of the qualities, namely, that: ‘the
attributes of the Lord are (his) energies’.*" In accord with this teaching, Śiva’s
nature is ‘the union’ of the eighty-one energies. Thus, (Śakti)is (Śiva’s) nature
as the collective whole (sāmastya) (of all the energies). Asis said there:

‘All the eighty-one parts together are said (to make) three hundred and
sixty-eight syllables,¹ the (divine iconic) form (arcā) of the God of the gods
consists of (His one power, which is these energies) collectively and
individually.’⁴⁵²

‘Even one letter is said to denote (all the) gods, and all are also
conjoined to (just) one, because they are (all collectively and individually) the
divine form (mūārti) of all things.’⁴³
This is not only proved on (the authority of) the scripture, but also by
sound reasoning. Thus, he says:

ṬaṬ a] TTTIĪTFTṀĀT. T; |
gIPĀTYĪĪTTGTṬTHṢĪTĀTTRTT I| Ṝ2 I

⁴⁷ The name of the Mātaṅgatantra is derived from that of the sage (muni) who received
its revelation from Śiva by way of Śiva’s response to his questions.
⁴⁸ MPĀ Kriyāpāda 1/58cd-59. The next line concludes: ‘She is the source (yoni) of all
Mantras.”
⁴⁴⁹ Mantras are commonly divided into the five or six limbs (aṅga) of the deity of which
they are the sonic body. They are the Heart, Head, Topknot, Armour, and Weapon. The
sixth one, that is sometimes omitted, is the Third Eye.
⁴⁰ MPĀ Vidyāpāda 3/10c. The text continues: ‘The attributes of the Lord are (his)
energies and they have come forth everywhere. (Their) existence is established in this
scripture by reason and they are perceived to be present in the three, namely, in the
fettered soul, in the fetters, and in the experiences (that are the consequences of their
Karma).⁷ 3/10cd-1 1c
⁴¹ According to the following verses, the syllables of the Mantra number three hundred
and sixty-four. It seems that this text is referring to a slightly longer version.
³¹ MPĀ Kriyāpāda 1/115cd-116. Printed edition reads ekatraivaṁ for ekatraiva;
samāptāni for samastāni and samastavyastarūpiṇaḥ for samastavyastarūpiṇī. See
above, note 6,439 for the Ekaśīti Vyomavyāpin mantra.
⁴³³ MPĀ Kriyāpāda 1/118cd-119ab. The printed edition reads hy ekasya for apy ekasya
and viśvarūpiṇaḥ for viśvarūpakaḥ.
436 CHAPTER SIX
tathā tathā parāmarśaśakticakreśvaraḥ prabhuḥ |
sthūlaikāśītipadajaparāmarśair vibhāvyate || 229 ||

The Lord is the master of Wheel of the Energies of (the forms of)
the reflective awareness (of the Mantra AHAM).⁴ He is contemplated (and
known) in this way and that (tathā tathā) through the (forms of) reflective
awareness born from the gross eighty-one parts. (229) (228cd-229ab)

It is declared (in the scriptures) that ‘indeed, power is not other than the
possessor of power’ʼ.⁴⁹³ Thus,in accord with this view, although ‘the Lord’, that
is, the Supreme Lord (parameśvara) whois Śiva, is in reality not separate from
His energies, because the gross eighty-one parts are fashioned from particular
letters, and the (Mantras) such as OṀ (praṇava), (which are forms of) reflective
awareness, are born from that, ‘Heis contemplated (and known) in this way
and that (tathā tathā) as Sarvātman, Ananta and the rest (of the forms of Śiva
invoked in the Mantra).⁴* He who possesses this kind of reflective awareness is
‘ṭhe master’ of the wheel of the energies (of Mantras), that is, he is the one who
conjoins and separates (the energies within it). This is the meaning.
Thus, to the degree in which the reflective awareness of Sarvātman and
the rest (of the forms of Śiva invoked in this Mantra) is achieved, to that degree
is the essential state ofits parts (padatva) (established,) in such a way that (the
fullness of Śiva’s reflective awareness is the fundamental, collective) state of
the (Mantra) of eighty-one parts.
He says that:

GṀCĒEUENŪÚEIETGEETĒE:EIEī
āīaāṁtcācāsṁ
-īṛ gfīafrāatrāīq | 2 3

⁴³* The word here for ‘reflective awareness’ is parāmarśa. There are several synonyms
such as vimarśa (which is the most common), as well as āmarśa, avamarśa and
pratyavamarśa. However, only parāmarśa is used as the form of the term when applied
to the fifty aspects or phases of the pulse of AHAM of supreme subjectivity symbolized
by the fifty letters of the alphabet. Thus, in the second instance he uses the term, it is in
the form of āmarśa. Clearly, Abhinava means us to understand that the Wheel of
Energies is this pulse of AHAṀ. The Lord is ‘contemplated (and known)³ by
contemplating this in the domain of Śāmbhava practice. Here, at the level of the
Individual Means, the paramārśa of the subtlest letters turns to that of the gross parts of
Mantra.
⁴³⁵ Quoted above in TĀv ad 5/68cd (68ab).
“³° In the version of this Mantra recorded by Brunner (op. cit.), one of the ways Śiva is
invoked is indeed as ‘Ananta’ – ‘Without End’. However, the name ‘Sarvātman’ – ‘the
Self of AIl” is not found there, but He is invoked as ‘Paramātman’ – ‘the Supreme Self”
(see above, note 6,439 introducing TĀ 6/228 (227cd-228ab)). Whether or not this is a
variant reading, the point here is clear. The invocations of dozens of forms (or one could
just as well think of them as names) of Śiva in the one Mantra should be understood to
be aspects or parts of the flow of the Deity°s reflective awareness. It is this flow of the
energy of awareness that is the true power of the Mantra, and so the Goddess is said
here to be it true essence.
 TANTRĀLOKA 437
tata eva parāmarśo yāvaty ekaḥ samāpyate |
tāvat tat padam uktaṁ no suptiṅniyamayantritam || 230 ll

Thus, (in this context), a part (of a Mantra) (pada) is said to be a

single (act of) reflective awareness (that extends for) as long as it does not
(reach its) conclusion. It is not subject to the rule (that defines an inflected
stem - pada) as that which ends with a verbal (tiṅ) or nominal ending (sup)
(and so) is not constrained (to be only that). (230) (229cd-230ab)

(The unit – pada – of a Mantra is) ‘is not subject to the rule (that
defines an inflected word — pada) as that which ends with a verbal or
nominal endingʼ; if that were to be so then, although (the Mantra OṀ namaḥ
Śśivāya) is a single unit in accord with the statement (in the scriptures) that ‘the
pada ʻnamaḥ śivāya’ beginning with OṀ (praṇava) consists of six lettersʼ, it
would consist of three padas, which is not in accord with (our way) of
reckoning.⁴³⁷

The Supreme Emergence of the Phonemes in the Breath

eEIEÉEIHRGEṄEYEITHI
ũIBTIT: ŪTIāTSS TTTJTT GT: I 33Ṝ I
ekāśītipadodāravīmarśakramabṛṅṁhitaḥ |
sthūlopāyaḥ paropāyas tv eṣa mātrākṛto layaḥ l| 231 I|

⁴⁷ The word ‘pada’ has various meanings according to the context of its use.
Grammarians refer to an inflected stem of a word as a pada. Thus, Pāṇini (1/4/14)
ordains that suptiṅantaṁ padam, ‘let that which ends with a nominal or verbal ending be
an inflected stem (pada).’ Abhinava explains that this rule does not apply to the ‘pada’
of a Mantra. The term pada in the context of Mantra is not the same as in Sanskrit
grammar. In other words, the basic unit of a Mantra is not a word, although in some
cases, depending on the Mantra and ways of dividing it up, it may well happen to be. In
the case of this long Vyomavyāpin Mantra, for example, ‘OMṀ namaḥ śivāya’ appears
twice in that form. Once in about the middle of it and another time just before the end,
after which follows ‘OMṀ namo namaḥ śivāya namo namaḥ’ .We have seen (above, note
6,439), that there is a difference of opinion regarding the number of units of this Mantra.
Most say it consists of 81 units, others of 94 units. There is no disagreement that it is
made of 368 letters, as commonly defined. However, the parts of the Mantra are not
necessarily defined as ‘words’ or ‘syllables’. Thus, it is possible for there to be more
than one way of calculating the number of its constituent parts, depending on how we
define a part of a Mantra. In this case, for example, one of the reasons for the difference
in the number of parts is that some consider expressions such as ‘oṁ namo namaḥ’ to be
a single unit, ie. pada, whereas others do not. These differences illustrate Abhinava’s
point, that the part (pada) of a Mantra is not necessarily of a certain length, nor can it be
defined as a common inflected Sanskrit word, be it a verb, noun or adjective. Finally,
note that if OṀ namaḥ śivāya īs recited independently as a Mantra in its own right, it
could well be divided into three padas. Here the concern is how it is measured in the
context of this Mantra.
438 CHAPTER SIX
The gross means is nurtured by the exalted (udāra) progression (of
the forms of) reflective awareness (that resonate through) the eighty-one
parts (of the Mantra). The supreme means is this merger (laya) (that is, rest
within one’s own nature) brought about by the measures (mātrā) (that
are the energies of the Mantra). (231) (230ab-231ab)

‘Mergerʼ is repose within one’s own nature alone. By saying that (it is)
‘the gross meansʼ, he (implicitly) declares that the teaching differs in accord
with the differences between those who are being taught (according to their
capabilities).
Having explained this by the way, he (now) continues with the main
point:

=rsaṁ? īa 7a aggqi qj ã |
€iRiITĀĪEENIPEAĪEEŪICHĪCETAI
ardhamātrā nava nava syuś caturṣu caturṣu yat |
aṁguleṣv iti ṣaṭtriṁśaty ekāśītipadodayaḥ || 232 |

The half measures are arranged, nine by nine, within every four
(finger-breadths of the flow of the breath). (In this way,) the eighty-one
parts arise (within a span of) thirty-six fingers’ (breadth).⁴⁹ (232) (231cd-
232ab)

There are nine half measures every four fingers' breadth. Thus, eighty-
one half measures arise in one movement of the vital breath, that consists of
thirty-six finger-breadths.
There is another (way in which) their emergence is divided. Thus, he
says:

³Tḡō TaTmm frīdh arīaīī. |

šra] ṃāī³ḷ*Ṁ̄²rq fizīā³Tgō̃ | 2 ³3 1
aṅgule navabhāgena vibhakte navamāṁśakāḥ |
vedā mātrārdham anyat tu dvicatuḥṣaḍguṇaṁ trayam || 233 II

When a finger-breadth is divided into nine, there are nine parts.⁴

The half measure (each consonant takes up) is four (of them,) and the other

⁴³⁸Cf. below 6/238cd-239ab (238).

⁴’ In a single flow of the breath that extends for thirty-six finger breadths, there are
eight such units of four. Each unit, multiplied by nine, makes eighty-one parts
altogether.
⁴“⁰ Here we are not talking about the parts — pada – of a Mantra. By ‘part’ here is meant
the measure of time – mātrā – taken to utter a phoneme. These are distributed in the
 TANTRĀLOKA 439
three (types of phoneme last) double (for the short vowels), four times (for
the long vowels) and six times (that for the prolated L). (233) (232cd-233ab)

When each finger breadth is divided into nine parts (bhāga), the
measure of thirty-six fingers is three hundred and twenty-four.⁴"' The place each
consonant, which (lasts for) half a measure, arises (occupies) four of the nine
parts, that are the locus from which it arises. Thus he says, ‘the half measure
(each consonant takes up) is four (of them).” 1) (Thus the thirty-three
consonants together occupy one hundred and thirty-two parts). ‘The other
three (types of phoneme)’, the short, long and prolated (vowels), (last)
‘double, four times and six times (that)’. 2) A short (vowel lasts) one
measure, and so (occupies) eight of the nine parts (bhāga) of the locus from
which they arise. (Thus, the five short vowels together occupy forty parts). 3) A
long (vowel lasts) two measures, and so (occupies) sixteen. (Thus, the eight
long vowels together occupy one hundred and twenty-eight parts). 4) The
prolated (vowel L lasts) three measures, and so (occupies) twenty-four. (Thus,
there are three hundred and twenty-four parts altogether).⁴²
He (now) works that out:

ãṁĩ ar̥t , āvmm⁴ aaīf̄ z u 23*1

evam aṅgularandhrāṁśacatuṣkadvayagaṁ laghu |
dīrghaṁ plutaṁ kramād dvitriguṇam ardhaṁ tato ‘pi hal || 234 ||

In this way, a short (vowel takes up) eight of the nine parts of a
finger, the long and prolated, double and triple, respectively, and the
consonants half of that. (234) (233cd-234ab)

‘A short one (vowel takes up) eight of the nine parts’ (of a finger
divided up in this way), and (a consonant is even shorter than) ‘that’ short
(vowel). 1) Thus, the five short vowels, each one arising in eight parts, make
forty parts (altogether).⁴³ 2) As each of the eight long vowels consists of sixteen
parts, (they make) one hundred and twenty-eight. 3) The prolated (I.) twenty-
four and, 4) as each of the thirty-three consonants is four, they make one
hundred and thirty-two (altogether). Each one of the eighty-one half measures
corresponds to four of the nine parts of the locus from which they arise, and so
it is possible to define it (easily) and clearly in this way (as consisting of three
hundred and twenty-four such measures). But even so, the intention of defining
it in this way is in order that the progression (krama) may be (clearly)

parts or fractions — bhāga – the distance covered by the movement of the breath
measured in finger-breadths.
⁴⁶¹ 36 x 9 = 324.
⁴2 33 consonants — 132 +5 short vowels – 40 + 8 long vowels — 128 + 1 prolated vowel
–24=324.
“³ Read catvāriṁśad bhāgā bhavanti for catvāriṁśannava nava bhāgā bhavanti.
440 CHAPTER SIX
explained, namely that, after the arising of the short vowels, the long ones, the
prolated one and consonants arise (one after another).
Surely (one may ask), if one also counts the letter KṢ amongst these
(letters), then how many extra half measures will there be? And in that case,
how do they arise? With this question in mind, he says:

JRĪTGRTĪTTTT]
TIT: J TATaT |
fcarāīaṝmī=z
ākzṁzq fṁd af | 33u, 1
³TḡPTĪSTRTTT
T-īHṛīī ÇJ TT. |
JII: WTTTTIRTĪHT
āHTI | 235 1
gdqvīcaīrrātferrḺaaṁīaj:|
kṣakāras tryardhamātrātmā mātrikaḥ sa tathāntarā |
viśrāntāv ardhamātrāsya tasmiṁs tu kalite sati || 235 ||
aṅgulārdhe ʻdribhāgena tv ardhamātrā purā punaḥ |
kṣakāraḥ sarvasaṅyogagrahaṇātmā tu sarvagaḥ || 236 l|
sarvavarṇodayādyantasandhiṣūdayabhāgvibhuḥ |

The letter KS consists of three half measures. There is a measure

(for the two letters K and S$), and another half measure is in the pause
(between the two). Once it has been included in the calculation, one has to
divide each half finger-breadth into seven, and (to make a) half measure,
(and attribute to each, six of these parts).⁴ The letter KS, as stated before,
includes (symbolically) all the conjunctions (between letters) (saṅtyoga),
and (so) is present in all (Mantras). Arising at the beginning and end of all
the letters and in their conjunctions, (it symbolizes the) all-pervasive
Lord.⁴⁵ (235-237ab) (234cd-236)

How is it that (the letter KS) consists of three half-measures? With this
question in mind, he says ‘there is a measure’ etc. because it is made of two
half-measures corresponding to the letters K and S. ‘Another (half measure) is
in the pause’ (between the two), because the utterance of the letter S (takes
place) after having paused for the time of a half measure after (uttering) the
letter K. (Once it has been included) ‘in the calculation’ (of the length of the
Mantra) of eighty-one (parts,) there are thus eighty-four half measures. If (each)
half finger is divided seven times, there are fourteen parts for each finger, and so
(all the) thirty-six fingers (together) have five hundred and four parts.⁴ Thus,

⁴⁰⁴ The Sanskrit alphabet does not normally include the conjunct consonant KS as a
separate letter. Even so, it is commonly added to the standard forty-nine letters in the
alphabets we find in the Tantras, as it is in the Trika alphabet. In order to accommodate
this extra letter, the modifications outlined here need to be applied.
⁴³ See above, 3/180cd-181. As KS symbolizes the pervasive presence of phonemic
consciousness in all the letters and their combinations, it need not be part of this
calculation, just as it is not normally a separate letter of the alphabet.
⁴⁶36 x 14 = 504.
 TANTRĀLOKA 441
(in this case,) in a half finger, six of the seven parts correspond to one half
measure. In this way, eighty-four half measures arise in the movement of the
breath of thirty-six fingers’ breadth.⁴’
Surely in this way what is being said is that, according to the view that
eighty-one units (kalā) arise (in the movement of the breath), the letter KS does
not arise in this way. With this doubt in mind, he says: “(as stated) before’ etc.
(The letter KṢ) ‘includes (symbolically) all the conjunctions (between
letters) (saṁyoga)³. This is because it is the supreme one, as its characteristic is
the inner combination (of letters). As was said before:
‘Further arousal takes place when one matrix (yoni) unites with another
(to form a conjunct consonant). The fiftieth letter (KS), for example, (is formed
in this way).³⁴⁵
The letters K and S, that are given life by Anuttara (A) and emission
(visarga) (H), are formed as (a letter) that encompasses (the others)
(pratyāhāra), and so includes within itself all the letters.⁴ Thus ‘arising’ as
threaded through all of the letters, ‘at the beginning and end of the all the
letters and in their conjunctionsʼ, when they combine with one another. It
thus ‘(symbolizes the) all-pervasive Lord’, Who pervades (all things). This is
the meaning.
Surely (one may ask,) what is the purpose of the emergence of the
letters (that has just been) described? With this question in mind, he says:

gc vẽ§Çōīṁ 7 āvī-āīdaa:
%̄⁵ 1 23u 1
ṇ̄. āīa fqoīē aāf2 arīaztzīrq|
itthaṁ ṣaṭtriṁśake cāre varṇānām udayaḥ phale || 237 ||
krūre saumye vilomena hādi yāvad apaścimam |

Such is the arising of the phonemes in the thirty-six (finger-

breadths) of the movement (of the breath) (cāra) when the fruit is violent
(krūra) (that is, liberation attained at the summit of the upward flow), and
peaceful (saumya) (that is, accomplishments) by the reverse order (in the
downward flow) from (the letter) H to A as the last. (237cd-238ab) (237)

⁴⁶⁷ 36 x 2 x 7 = 504 and 81 + 3 = 84 x 6 = 504. Thus, there are 504 such parts in the span
of thirty-six fingers’ breadth. By dividing this figure by eighty-four, it is clear that each
half measure takes up six of these parts.
⁴⁶* Above, 3/181ab (180cd).
“⁹ We have seen that for the sake of brevity, a known series of letters can be denoted
together collectively by referring to just the first and the last letters in the series. The
semantic unit formed in this way is a called a ‘pratyāhāra’ (see above, note 3,640). The
conjunct consonant KS is formed from the first consonant in the series of consonants
and S, the last, and so it is a ‘pratyāhāra’ of all the consonants. Moreover, they ‘are
given life’ by the letters A and H, which are the first and last of the series of vowels, and
so these too are included to form KṢAḤ, which thus pervades all the letters. Cf. below
TĀv ad 6/238.
442 CHAPTER SIX
‘The arising of the letters’ beginning with the letter A (starts) from the
Heart and (goes up to) the End of the Twelve. (The fruit of the upward flow) is
‘violent’, that is, liberation, and (of the downward flow) ‘peaceful’, that is,
worldly enjoyment, as each specific attainment (siddhi) (gained by this
practice)."⁰ (The latter occurs) ‘by the reverse orderʼ, that is to say within the
emergence of the (downward-flowing) inhaled breath. He says that the reverse
order is ‘from (the letter) H to A as the last’. That is said (in the
Svacchandatantra):

‘O lady of fine vows, accomplishment (siddhi) (is achieved) in the

downward flow (of the breath) up to when it reaches the lotus of the Heart.
Liberation is above (in the upward flow) within the Supreme Principle.³⁷

Indeed, the place where the letter A arises is in the Heart, and the letter
H, within the End of the Twelve.

The Supreme Subtle Emergence of the Phonemes

(Now) he describes the supreme subtle emergence of the phonemes as

that from which this (previous one) draws it life.⁷²

̄Tē. gJḺTIī ṬṀTĀTTT fēB: 1 23¢ 1

JIṚHTHhTRT : JTāhTYITTĪTHH; |
hṛdy akāro dvādaśānte hakāras tad idaṁ viduḥ || 238 ||
ahamātmakam advaitaṁ yaḥ prakāśātmaviśramaḥ |

The letter A is in the Heart and the letter H in the End of the
Twelve. (The wise) know that this (pair) is (pure) nondual ‘I’ (aham)
(consciousness),"⁴ which is the repose the Light (of consciousness enjoys) in
(its) own nature. (238cd-239ab) (238)

It is ‘nondual’ʼ, as it includes within itself all the letters, by the process

of inclusion (whereby (letters) encompass (other letters)) (pratyāhāra).³⁷¹ As is
said (concerning this) ‘Light’:

⁴1⁰ One would think that the reverse would to be the case, that is, ‘violent’ fruits are
worldly and the ‘peaceful’ ones, liberation. ‘Violent’ – krūra rites are normally rites of
black magic aimed at controlling and overcoming enemies. In this case, the enemies are
the causes of bondage that have to be overcome to achieve liberation.
⁴⁷tSYT 7/57.
⁴⁷² The ‘previous one’, that is, the streaming of the phonemes within the breath, is their
supreme gross emergence within it, which is sustained by the supreme subtle one,
described as follows.
⁴’³ Cf above, 1/55 and 5/61cd-62ab.
⁴⁷⁴ See above note 6,457. This is a typical way of describing the relationship between the
supreme subject and its cosmic and transcendental object. Just as all the letters are
contained in the series from A to H, the first and last letters of the alphabet, so all things
 TANTRĀLOKA 443
‘The repose of the light (of consciousness) within its own nature is said
to be the state of (pure) ‘I’ (consciousness) (ahaṁbhāva).’⁴⁹

frāTēcātazīī artrēfcīēr fē-rza 1 238

EIEFTGARFAVVIGEĀETĀI
Śśivaśaktyavibhāgena mātraikāśītikā tv iyam || 239 ||
dvāsaptatāv aṅguleṣu dviguṇatvena saṁsaret |

These eighty-one measures”⁶ (thus) come and go two times in the

span of seventy-two fingers breadth, undivided from Śiva and Śakti (in the
stream of the exhaled and inhaled breath). (239cd-240ab) (239)

‘Undivided from Śiva and Śakti’ means within the combined union
(melanā) of both the exhaled and inhaled breath, which are the Point and Sound,
respectively. ‘Eighty-one’ is an expression implying an analogous entity
(upalakṣaṇa), and so (implies) the eighty-four (measures) also.”’ ‘Two times’
the thirty-six fingers breadth (of the flow of exhalation or inhalation).
(Now) concluding this (topic), he introduces another one.

The Gross Emergence of the Letters in the Breath

sh, gārcaāī fāzāīṁzg mcaa: 1 Q¥o 1|

Sr? ggīcaīsúīṁāī vTaā̃ īṬ⁰īt:
uktaḥ sīkṣmodayas traidhaṁ dvidhoktas tu parodayaḥ || 240 ||
atha sthūlodayo ʻrṛṇānāṁ bhaṇyate guruṇoditaḥ |

We have discussed the threefold subtle emergence and so also the

twofold supreme one. Now we will talk about the gross emergence of the
letters taught by (our) teacher. (240cd-241ab) (240)

are encompassed by AHAM. The letters A and H are at the beginning and end of the
alphabeṭ, and so AH, by this process of inclusion called ‘pratyāhāra’, encompasses
them all. Cf above, 3/204, where practically the same is said about the phonemic
energies that constitute the reflective awareness of pure ‘I’ consciousness experienced at
the Śimbhavá level in the domain of Śāmbhava practice (upāya), that īs, in the direct,
unmediated exercise of self-awareness of the Light of consciousness. In this case, the
yogi rises to it through the contemplation of the breath, practicing initially in the domain
of the Individual Means.
⁴’5 APS 22cd, also quoted above in TĀv ad 1/55, 3/203cd-204ab and 3/221cd-223ab.
Abhinava himself refers to this line above in 5/61cd-62ab.
⁴⁷⁶ The eighty-one measures are the length of the forty-nine phonemes of the alphabet.
See above 6/226 (225cd-226ab).
⁴⁷⁷ The extra three measures are for the conjunct consonant KS.
444 CHAPTER SIX
‘Now’ means after that. All the rest (taught in this section is) ‘taught by
our teacher’ (not just the gross emergence). There (in that regard), he teaches
the gross emergence of the phonemes in accord with the sequence of (their)
categories.

tṁṁhā§rr̥
fē araāraai 1 3²5g 1
Tīī īāa-m Ṭaḡ ēōʻ q 1
ekaikam ardhapraharaṁ dine vargāṣṭakodayaḥ || 241 ||
rātrau ca hrāsavr̥ddhy atra kecid āhur na ke ʻpi tu |

The eight classes of letters"" arise every one and half hours
(ardhaprahara) during the Day and during the Night. Some affirm that
there is an increase and decrease (of the length of Days and Nights) here,
others deny it. (241cd-242ab) (241)

(Some affirm and others deny that there is an) ‘increase and decrease
(of the length of Days and Nights)², according to whether (one considers them
to be) related or not to the external day and night.

There (in that context), according to the view that denies that (the inner
Day and Night) is related to the external day and night, (the phonemes) emerge
equally (distributed in the flow of the breath). Thus, he says:

īy] āiĩeaāīī jāī fēar =-īaāaṟa x2 1

eṣa vargodayo rātrau divā cāpy ardhayāmagaḥ || 242 II

(According to the latter view), (each) class (of phonemes) arises

(equally) in one and a half hours by Day and during the Night. (242cd)
(242ab)

(If) each (of the eight) classes (of letters) emerges in ‘one and a half
hoursʼ, this means that (each one) takes up four and a half finger-breadths.
Having explained in this way the view (of those who maintain that the
length of their emergence is) independent of (change in the length of) the
external day and night (throughout the year), (he goes on to) explain (the view)
of the others.

INĒTĀĪTRYINTTĪ TJTIRĒĪTT āṬ |
srzṝṁī fṁ hīTxīāt aj fēaṁTrāī I] Q%3 1

⁴⁸ The vowels constitute one class of letters; the gutturals, cerebrals, palatals, dentals
and labials, five more; the semi-vowels are another; and the sibilants, along with
aspirate H, constitute the eighth.
 TANTRĀLOKA 445
prāṇatrayodaśaśatī pañcāśadadhikā ca sā |
adhyardáhā kila saṁkrāntir varge varge divāniśoḥ l| 243 ||

Each of the (eight) classes of letters arises (once) at Night and (once)
during the Day, and (so) takes up one and a half transits (saṁkrānti)
(through a sign of the zodiac), which is equivalent to one thousand three
hundred and fifty breaths. (243) (242cd-243ab)

(Each of the classes of letters takes) one thousand three hundred and
fifty breathing cycles. (This corresponds to) ‘one and a half’ (solar transits,)
because each transit is said (as we have seen) to take up nine hundred breathing
cycles. In this way twelve transits take place in a day (dina), which is thus ten
thousand eight hundred breathing cycles (long).⁴⁷ The same (occurs) during the
night, (and so in a day and night together there are) twenty-one thousand six
hundred (breaths).
Again, when Day and Night are combined, a class of phonemes arises
every three transits. Thus, he says:

Tī aaTāmīṝ ūatiāā |
tadaikye tīdayaś cāraśatānāṁ saptaviṁśatiḥ |

(Calculating both Night and Day) together, each class of letters

takes up two thousand seven hundred breaths. (244ab) (243cd)

It is established (siddha) in this way that the arising of the eight classes
of phonemes, that takes place in two transits, decreases and increases in accord
with the decrease and increase of the external days and nights, as explained
before. Otherwise, the number of breathing cycles that corresponds to the
arīsing of each class of phonemes would not be fixed.⁴

Surely (one may ask.) for those who consider that, along with the letter
KS, there are nine classes of letters (not eight, as K is in a separate class by
itself), how is their division of the cycles of the breath? With this question
in
mind, he says:

‘’” A *day’ – dina - here means just the day. A full twenty-four day and night is not
meant. Thus 4 seconds (for each breath) x 1350 = 90 mins x 8 = 12 hours. This is
the
standardized length of a day, not taking into account that it increases and decreases
throughout the year. In other words, this is the length of a day during an equinox.
Implicitly, the view that promotes the calculations taking the length of a day and night
to be invariable takes the measures to be those when the breath is ideally fully balanced,
mirroring the outer equinox.
‘⁴⁰ Concerning the variation of the length of a Day and Night in terms of the transits, see
above, 6/204cd ff. By reckoning the time it takes for the eight classes of letters to
emerge in the movement of the breath in relation to the transits, the change in the length
of a day through the year is automatically accommodated.
446 CHAPTER SIX

īaĩ āṣīzq 3 Jḡaāḷ JōṭṛṀṁ dā̄q) x²1

gfarṁīa aṣāāī Ṃcãṁ=ā |
TaTTd Tēaē̄ Ūaāīī] gfFTTJĪ 1 2²,
nava vargāṁs tu ye prāhus teṣāṁ prāṇaśatī ravīn (viḥ) || 244 ||
satribhāgaiva saṁkrāntir yarge pratyekam ucyate |
aharṇiśaṁ tadaikye tu śatānāṁ śruticakṣuṣī || 245 ||

According to those who (by treating KS as a separate class by itself)

say that there are nine classes, each one lasts one and a third transits
(saṁkrānti), that is, twelve hundred breaths. Reckoning Day and Night
together, this makes twenty-four hundred (breaths). (244cd-245) (244-
245ab)

(Each class of letters) ‘lasts one and a third’ (transits), because an

extra three hundred breaths are required, and so in this way each class of letters
(takes up) twelve hundred breaths. Thus, when there are nine classes, there are
ten thousand eight hundred (breaths in one day). Reckoning, that is, combining,
Day and Night together, (each class of letters takes up) twenty-four (hundred
breaths).⁴⁸¹
Having defined in this way the gross arising of the letters in accord with
the sequence of (their) classes, he explains (the same) according to a different
sequence.

Toī āīlīā: āīṣzaīīīeā

3=ā |
ḶezZEĀVUIEEAUĀEA√IĒCZ-ṬIHI
EḷRĀKEEEEIĒAJIHĪ ĀIṈEIḺĪḤ
sthūlo vargodayaḥ so ʻyam athārṇodaya ucyate |
ekaikavarṇe prāṇānāṁ dviśataṁ ṣoḍaśādhikam || 246 ||
bahiś caṣakaṣattrũṁśad dina itthaṁ tathã niṣi |

Such is the arising of the classes (of phonemes) in gross form. Now
we will talk about the arising of the (individual) phonemes. Each letter,
once a day and night, is equivalent to two hundred and sixteen breaths, that
takes up thirty-six caṣakas of external time. (246-247ab) (245cd-246)

(Each letter takes) ‘thirty-six caṣakas’, because six cycles of the breath
arīse each caṣaka (consisting of twenty-four seconds).⁴** Thus, (all the) fifty
letters take up the ten thousand eight hundred breaths (of a Day or a Night).

‘³ 10,800 x 2 = 21,600 breaths. 2.400 x 9 = 21,600 breaths that arise in a day and night.
⁴“³ Each breathing cycle takes four seconds, so two hundred and sixteen cycles take
eight hundred and sixty-four seconds. One casṣaka is a sixtieth part of a ghaṭikā, which
is twenty-four minutes, and so is twenty-four seconds. One letter arises every thirty-six
 TANTRĀLOKA 447
He (now) explains the special feature of (this form of) emergence (of
the letters within the breath).

JIṀTTETTT
TT Ġ JITRHHĪTTTT I Q¥.1I
qṁeftfraīī
q #vrācatd*īTrīaāṝ |
Śatam aṣṭottaraṁ tatra raudraṁ śāktam athottaram || 247 |I
yāmalasthitiyoge tu rudraśaktyavibhāgitā |

(The first half of each of these periods of time, which consists) of

one hundred and eight breaths, belongs to Rudra, and the second to (His)
power. In (this) union (yoga), which is the abiding state of the couple
(yāmalasthiti), Rudra’s power is undivided (from him). (247cd-248ab) (247)

The ‘union (yoga), which is the abiding state of the couple’, is the
combination (melanā) of both.
When Day and Night are combined, it doubles. Thus, he says:

fšāTTaātT
q gqTaēīTSZATHTT: I 3*¢ I
qṃgāīeī
īēīr atTzīīīza: aṇa 1
dinarātryavibhāge tu dṛgvahnyabdhyasu cāraṇāḥ || 248 |I
sapañcamāṁśā nāḍī ca bahirvarṇodayaḥ smṛtaḥ |

When Night and Day are (counted) together, it takes four hundred
and thirty-two breaths for (each of) the letters (to arise).⁴⁹ The external
arising of the phonemes is said to be (take) one and a fifth nāḍīs. (248cd-
249ab) (248)

‘One and a fifth nāḍī5'⁴⁴ (i.e. twenty-eight minutes and forty-eight

seconds) is twice thirty-six caṣakas.

Concluding this (teaching), he introduces another.

caṣakas, that is, every eight hundred and sixty-four seconds, i.e. every fourteen minutes
and twenty-four seconds. Each breath takes four seconds so six cycles of the breath take
one caṣaka. There are 50 letters. They arise twice, once in the day and once at night.
This makes 100. So each letter requires 216 breaths (21,600 divided by 100). This takes
216 x 4 seconds = 864 seconds. This is 36 caṣakas of twenty-four seconds each. Each
phoneme arises once in a day and once at night. Each time it takes 216 breaths. Thus 50
letters make 10,800 breaths a day and 10,800 a Night, making 21,600 altogether.
“*³ One hundred and eight breaths are those of Rudra, and the same number again for
His power. The same letter arises twice, once during the day and once at night, this
takes four hundred and thirty-two breaths.
“³ A nāḍīis a ghaṭikā, which is twenty-four minutes.
448 CHAPTER SIX

ṣfī vaṁaāī āa avīā vRcaāīam 1 2 x u

TẼĪ ̃ 3 āīTr̥̄TTT TTTRTS |
iti pañcāśikā seyaṁ varṇānāṁ paricarcitā || 249 ||
ekonārṁ ye tu tān āhuṣ tan mataṁ saṁpracakṣmahe |

Thus (the arising) of fifty letters has been examined. We will (now)
present the view of those who consider those° (letters) to be forty-nine.
(249cd-250ab) (249)

He states that.

JaTAI. TZTTYĀTĪ TIHHĒJT: I| 2U0 1|

ārlstṭā zzrppmrī
faṟēī
vedāś cārāḥ pañcamāṁśanyūnaṁ cārārdham ekaśaḥ || 250 ||
varṇe ʻdhikaṁ taddviguṇam avibhāge divāniśoḥ |

(The time taken up) by each letter is four and a half extra breaths,
less a fifth part. When Day and Night (is a single) undivided (unit,) that
(time) is double. (250cd-251ab) (250)

‘Four⁷ with a ‘fifth part’ ‘less’, that is to say with some part less.
‘Extra’ means two hundred and sixteen more (breaths altogether). This is the
meaning. In this way, each of the forty-nine letters consists of 216 (breaths,) and
so there are 10,584 cycles of the breath. With four extra for each one, there are
196 (49 x 4); in this way, (we get 10,780, which is 20 short of the 10,800
breaths that circulate in a Day. To make up for that, one must add a half breath
for each letter, which makes) twenty-four and a half, (that makes 10,804 and a
half,) reduced by a small part, that is, a fifth part, (we get) twenty to make
10,800 (breaths as required).⁴*
(Finally), he concludes this (teaching).

ī āīīīa: āīsa g geā Fīi I zu2 1

sthūlo varṇodayaḥ so ʻyaṁ purā sūkṣmo nigadyate || 251 I|

Such is the gross form of the arising of the letters. The subtle one
was explained before. (251cd) (251ab)

(By saying) ‘the subtle one’ʼ, the (implied) meaning is that the supreme
one was also explained before.

⁴³³ Read tān for tām.

⁴*° Jayaratha is proposing a small approximation. Instead of taking the extra to be
twenty-four and a half, he takes it to be twenty-five. Thus, we get 10,805. A fifth of
twenty-five is five. So, taking away five from 10,805, we get 10,800.
 TANTRĀLOKA 449
Now he concludes (and states) the subject of (this) chapter with the first
half of a verse set in Arya metre.

rī īvōācaūjcā īāarmṝ+rīrg+rarāṣg, |
iti kālatattvam uditaṁ śāstramukhāgamanijānubhavasiddham )

Thus, the true nature of Time has been taught, established (siddha)
by our own experience, by the oral tradition (of the teachers), and by the
scriptures. (252ab) (251cd)

In accord with the teaching (of the Vijñānabhairava, where we read

that) ‘Śiva’s power (śaivī) is said here (in the scriptures) to be (His) mouth,
(which is the entrance to the realization of one’s own Śiva nature)³,⁴⁷ ‘the oral
tradition’ (mukhāgama) is the word (that comes from the mouth) of the teacher,
because it is the means to enter into the Supreme Principle. This is the meaning.
(By saying that this is) ‘certified’ (by our own experience, Abhinavagupta
implies that,) in accord with the teaching imparted before (in the following
verse, he) has fully attained (the ultimate) accomplishment (siddhi):

‘This is so because the knowledge proved trustworthy by oneself,

(attained) by putting into practice the procedures laid down in the scriptures
(śāstrakrama) and attending to the wisdom (prajñā) of a teacher who knows
them, is full (and perfect) (pūrṇa), and so leads to the realisation of one’s
authentic identity as Bhairava (bhairavāyate).⁷⁴⁸

Jayaratha, who is dedicated (to exercising his) skill in reflecting on the

movement based on the exhaled and inhaled breath, made this excellent
commentary (vivṛti) on the sixth chapter (of the Tantrāloka).

Thus ends the sixth chapter, called the Explanation of the True Nature
of Time (kālatattvaprakāśana), of the Tantrāloka, composed by the venerable
Mahāmāheśvarācārya, the venerable and most excellent Abhinavagupta, which
has a commentary called ‘Discermment’ (Viveka), written by the venerable
Jayaratha.

⁴*⁷ VBH 20d; also quoted in TĀv ad 1/1, 1/73 (74), 3/172 (171cd-172ab), 3/194
(3/193cd-194ab) and 29/274ab. Jayaratha is explaining what is meant by the oral
tradition by an etymological analysis of the word for it, namely, mukhāgama, which
literally means ‘what has come from the mouth’. The word for ‘mouth’ or ‘face’~
mukha – also denotes a ‘means’. ‘Āgama’, literally means ‘what has come’, i.e. the
tradition which is the word that has come from the teacher’s mouth.
⁴³* Above, 4/77cd-78ab.
 Appendix to Chapter Six

The Cycles of Time in the Cycle of the Breath

By Freedom Cole

Summer,
Sotice J"

Lūunar
i
(Graúhaia
 TANTRĀLOKA 451
Introduction to the Author

I am a traditionally trained practitioner of Jyotisa, trained in the family

lineage of Pandit Sanjay Rath from Orissa. Jyotiṣa often gets translated as Vedic
Astrology. I compare this term to translating the whole philosophy and practice
of Yoga as Vedic exercise. It fails to convey the deeper, more integrated
elements such as mathematics, astronomy, celestial mechanics, chronometry,
calendrical skills, ritual knowledge, and counselling elements that are not seen
in the popular culture of ‘astrology°, as well as the philological study of a small
branch Jyotiṣa, which is also called Day and Night science (Ahorātravidya).
This chapter deals with Jyotiṣa, but not planets and signs as in popular
astrology. It deals with chronometry (the science of time measurement) and its
interpretation.¹ The system of the creation of the world through Time (kālavada)
and its explication from Primal Source to the increments manifesting experience
is a foundational concept of the practice of traditional Jyotisa. This Appendix
mixes a scholarly analysis with a practitioner-oriented invocatory approach.

Tantrāloka Chapter Six

Tantrāloka Chapter Six begins with a discussion of establishing three

kinds of imaginal spaces (sthānaprakalpanā) that are created in the breath, the
body and in external ritual items. It then clarifies that this chapter focuses on the
microcosmic orbit (samastādhvan) of the breath in the body, and understanding
the six-fold emanation that rests on the breath (prāṇa). The science of the breath
is the science of time, which iṣ the science of the arising thoughts that
eventually lead to action. Time is the path (adhvan) of the impelling process
(kalana) which manifests the experienced reality (bhogīkaraṇa). This Appendix
first looks at concepts of time, and then concepts of prāṇa in more depth. It
explores the philosophical anatomy of time and breath to understand the
mechanism through which they create reality more deeply. It then explores the
various units of time found within Tantrāloka to be able to understand the
qualitative implication of the statements made in Chapter Six.

Time

Kalana is an urging forward. It is the forward motion that is moving

one moment into the next. Everything in existence is being urged to move to its
next stage. A force is making the planets spin, causing the day to turn into night
and back to day again. Kalana is the impelling of a seed to sprout, and the
sprout to grow into a plant. It is the process and force that pushes a baby to
mature through its various phases of development, and of a young person to
grow old. All things are being urged forward to fulfil their nature. Kalana is the
force of time impelling things to take their course. It is always moving. The
clock of time never turns backwards and kalana is the activity of time making it

' As the chapter is based more on ‘Hindu’ chronometry, comparison relates more to
Mesopotamian and Babylonian calculations of time, not the relationship to Greek
planet-sign-aspect astrology.
452 APPENDIX CHAPTER SIX
tick impelling one to get out of bed each day to do one’s daily tasks. The
average person’s perception is so involved in the details of life experience that
they miss the greater awareness of a force that is making life experience happen,
moment to unfolding moment. Similarly, the average person is unaware of their
breath, which is the force inside animating life experience. As time impels the
macrocosm to unfold, its manifestation as the lifeforce impels the microcosm to
unfold.
A thought is brought into consciousness, or an action is brought into
execution, all within the field of time that urges it. Time can be seen as an
adjacent phenomenon to what is happening, or it can be seen as having an
executive role urging the nature of what happens. In TĀ 4/173cd-175,²
Abhinavagupta describes kalana as that which is casting one forth (kṣepa) (from
Source), which is separating (bhedana) from one’s own nature, (the original
nature). It is the knowledge (jūñāna) forming thoughts in the divided experience
and creating the diversification (saṁkhyāna) of what is experienced. It is
moving (gati) (everything into existence as well as bringing one back to the
perception of one’s own nature). And it is the sound (nāda) that is the
movement of consciousness – all levels of thought, perception, and experience.
In consciousness, the macrocosm of time and the microcosm of the
breath are woven together in the path of the impelling energy (kalana). The
‘urging forth’ manifests differently on the causal, subtle, and physical levels,
and it is in everything at these levels. In the physical world, a sapling will take
many years to grow and manifest its fullness as a tree. It starts from a seed to
sapling to small tree, and slowly becomes a great giant. Its cycle of growth
happens sequentially (krama). In the subtle imaginal realm, an image of a tree
can instantaneously (akrama) manifest in the mind. Juṣt as the material world is
urged (kalana) sequentially into manifestation, our thoughts and mental images
are urged (kalana) into our minds from a more subtle level. Just as a physical
seed is required to grow a tree, a saṁṅskāra is required for a desire or image to
arise in the mind. Juṣṭ as a particular type of soil condition and a particular time
of year are required for a seed to sprout, a particular situation and time of life
sprout forth certain desires, thought constructs, and actions. Those who don’t
meditate think they control their mind, and those who meditate watch thoughts
arise unendingly. In this teaching, it is Time which urges forth one’s causal
level intentions, subtle level thoughts and physical level actions. One’s life is
the mutual interweaving (samavāya) of three levels actively being impelled
forward.
A plant is growing and is moving in its quality of time, but a human eye
sees it as a static image. When one speaks a sentence, each word is its own
moment in time, yet we perceive its meaning as a whole. The mind is perceiving
in parts, yet it is all a unitive process. The prāṇa is a constant life force within
us, yet broken into the parts of inhalation and exhalation. Phenomenal existence
is being urged forth (kalana) in parts and as an unbroken whole. Time is an
eternal infinite flow yet broken into hours, days, months, years and greater
cycles.

² See above, 4/173cd-175 and commentary.

 TANTRĀLOKA 453
Sequential (krama) tīme is unfolding in a calculable order, like the time
on a clock or calendar. It is a progression from one minute to the next and able
to be measured. Cycles of time, from very small to very large, are broken into
parts and then tick away. Reality is created by its unfolding: the time to wake
up, the time to eat, the time to sleep. Sequence creates the time to crawl as a
baby, the time to play as a kid, the time to study as a student, the time to have a
family and then the time to die. It cannot be stopped, it moves forward, not
backwards. Often people think they create their life within time, but Time is
moving and creating what we do, therefore Time is creating our life. Bhartṛhari
says we are puppets controlled by Time. According to the Garuḍa Mahāpurāṇa:

Time cooks up all created beings and Time brings dissolution to

everything born.
Time sits up fully awake when all else is asleep, therefore, Time is
unconquerable.
Time makes the semen flow and Time makes the foetus grow inside the
womb.
Time generates the creation again and again and Time destroys it all.
Time is unseen and eternal and conceived as two-fold;
Gross Time is comprehended by movement/change and
Subtle Time is that which is within the change. (108/7-9)

Time is often divided into a tangible (sthitla) form and a subtle (sūkṣma)
nature. The Sūryasiddhānta (1/10) discusses three types of time, a supreme form
and then two forms of time which manifests the world. The first is (Great) Time
(as a divine principle), who is the destroyer of the worlds. The other time has
the nature of impelling creation. This impelling (kalana) time is shapeless
(amūrta) in its subtle (sūkṣma) form, and as measurable increments it is tangible
(sthūla) in its manifest form (mūrta). Sūryasiddhānta (1/11) states that tangible
time is reckoned from the 4-second unit called a prāṇa (and the units made from
its division and multiples), while subtle time is reckoned from 0.625 of a second
called a truṭi (and that which precedes its).³ After this foundational verse on the
nature of time, Sūryasiddhānta (1/11-21) discusses the units of time, from a
small prāṇa to the cycle of the expansive yugas.⁴ The divisions of time are
discussed within awareness that they are the gross aspect of time.
Bṛhadāraṇyakopaniṣad (2/3.1) states that the Brahman has two forms:
shapeless (amiūrta) and manifest (mitrta), which is also immortal (amṛta) and
mortal (marta), as well as unlimited and limited, undefined and defined.³ This

³ Ahirbudhnyasaṁhitā (53/10-11) as translated by Schrader (1995) states: “Gross is

called the time possessing one-sixth of a second (lava), etc.; subtle, the one determining
the tattvas; while that which pervades the activity of the forms of consciousness
(vyūhas) is styled the highest time.”
⁴ lokānām antakṛt kālaḥ kālo ʻnyaḥ kalanātmakaḥ | sa dvidhā sthūlasūkṣmatvān mārtaś
cāmūrta ucyate || 10 ||
prāṇādiḥ kathito mūrtas trutyādyo ‘mūrtasaṁjñakaḥ | ṣadbhiḥ prāṇair vināḍī syāt
nāḍikā smṛtā l 1 1 II
³ dve vāva brahmaṇo rāpe mūrtaṁ caivāmārtaṁ ca martyaṁ cāmṛtaṁ ca sthitaṁ ca yac
ca sac ca tyac ca | | I|
454 APPENDIX CHAPTER SIX
is part of an ancient discourse on the nature of prāṇa and its relationship to the
form and formlessness of Brahman. In the Sūryasiddhānta, Time is a form of
God bringing all things to pass and destroying them afterwards. From the
formless (amirta), Time impels forth all form (mitrta) and takes it back again.
The Śatapathabrāhmaṇa (10.5.3-4) discusses a cosmology where the
Cosmic Mind (manas) wants to take form (mirta). The Cosmic Mind creates
Speech (vāc) through 36,000 sacrificial fires, and then Speech in the same way
creates the Breath (prāṇa), and then the Breath similarly creates the sēnsory
realm (indriya) and onwards. This creation is integrated into ritual with a
correlation between the fire altar, the cycles of astronomical time, the human
body, and the gods.⁶ The fire altar is explained with metaphors of the horizon,
27 constellations (nakṣatra), 24 fortnights (pakṣas), 12 months (māsa), and the
Sun (Aditya) with 360 bricks to represent the degrees (diśa) around the entire
(samanta) circle. The macrocosm and microcosm are integrated through the
cycles of time and a body made of 360 bones being divided into 36 parts. This
division and its ritual purpose are early antecedents of the practices discussed in
Chapter Six of Tantrāloka.
The Maitrāyaṇopaniṣad (6/14) discusses the relationship between
Brahman, Time and the Sun, and states that nourishment is the source of
everything, and food comes from time (which is required for its growing and
ripening), and time is birthed by the Sun.⁷ Then after discussing the movement
of the Sun through the year, it states that all beings flow from time (kālāt
sravanti bhũtānĩ), strive and grow in time (kālād vṛddhiṁ prayānti), and then
come back to rest in time (kāle cāstaṁ niyacchanti). And that this time is both
shapeless (amūrta) and with manifest form (mirta). Correlating the Source and
time, Maitrāyaṇopaniṣad (6/15) then says the Brahman has two forms, that with
time (ṣakāla) and that which is timeless (akāla). That which comes before the
Sun is timeless, that which begins with the (movement of) the Sun is time with
parts (sakalakāla).⁸ This Sun (with the parts of tiīme known as the year and
months) creates the nourishment which generates all things, hence this Sun is
Time which is also the Source (Brahman). Before this manifestation, this Source
was unborn, infinite and unlimited, yet in manifestation resides in the manifest
time of the Śun. Therefore, to see the unity of the nature of the Sun (creating the
manifest world through time) with that which resides in the heart (the unborn
Source) is to know the oneness of the One.⁹ Maitrāyaṇopaniṣad (6/18) then says
this oneness is attained by the six limbs of yoga (prāṇāyāma, pratyāhāra,
dhyana, dhāraṇā, tarka, samādhi).

⁶ 10/5/4.[12] ātmā ha tv evaiso ‘gniś itaḥ tasyāsthīny eva pariśritastāḥ ṣaṣṭiś ca trīṇi ca
Śśatāni bhavanti ṣaṣṭiś ca ha vai trī, āni puruṣasyāsṣthīni |.
⁷.annaṁ vā asya sarvasya yoniḥ kālaś cānnaṣya si oniḥ kālaṣya.
⁴ dve vāva brahmaṇo rūpe kālaś cākālaś cātha yaḥ prāgādityāt so ʻkālo ʻkālo ʻth ya
ādityadyaḥ sa kālaḥ sakalaḥ.
...ity evaṁ hy āha yaś c '‘gnauyaś cāyaṁ hrdaye yaś cāsāv āditye sa eṣa ekā ity
ekasya aikatvam eti ya evaṁ veda | 17 || This verse aims to sum up the concepts in the
previous verses stating that the Onein the Sun of the sky, with the Onein the person’s
heart, with the One that is worshippedin the fire are all the same One, whichis the
foundation of a ritual for the unity of the macrocosm and the microcosm.
 TANTRĀLOKA 455
In these various cosmologies with Time involved in the manifestation of
the experiential world, there needs to be an explanation of the unborn,
untouched, pure source from which everything comes forth, becoming a creative
force that is manifest. Form is coming forth from the formless. The time of days
and weeks and months that causes an effect (kāryakāla) is rooted in an
unlimited time without parts (akhaṇḍakāla). Sequential tīme is the physical
result of non-sequential or subtle time, just as the body-mind is understood to be
the result of an ātman. It is the causal source of the manifestation of our
perceived existence.
The Ṛgveda describes sequential/calendrical time as a wheel (cakra)
with a centre and axle.¹⁰ The wheel turns/changes but the axle at the centre,
which makes everything move, remains the same, undecaying (ajara). The
Atharvaveda directly addresses this eternal Time (kāla) as Brahman, the father
of Prajāpati.'' The divine Time is the father of the All-father.
There was an ancient cosmological view, called kālavāda, which
believed that the Supreme Time (parakāla) was the supreme deity. We see lines
of this thinking within siūktas in the Ṛgveda and Atharvaveda, and find
references debating the kāḹavāda school of thought in texts like
Carakasaṁhitā,² Suśrutasaṁhitā, Gauḍapada’s commentary on the
Sāṁkhyakārikā, and Jain authors like Haribadhra.³ Kālavādins believed that
everything that exists or will exist is in Time. And so the Atharvaveda
addresses Time as God ‘seen in many different forms’.¹⁹ It says that Time
produced all existence, the Sun burns in Tīme, the entire world is in Time, and
Time gives the eyes the power to see.¹ Time is not considered a phenomenon
that you may or may not pay attention to; it is the cause of the world, and the
whole world is situated within time and works according to it. Time is the lord
of all (sarvasyeśvara).¹⁷ Time is the cause/the driver (iṣita) and the creator
(jātaṁ), and therefore the foundation (pratiṣṭhita). Time is the power of
existence (bhūtva vibharti) and the Supreme Being (parameṣṭhinam).¹⁸
Kālavādins saw Time as the Supreme Source, which was disputed
among other schools of thought, who saw a different aspect of reality or a god
as the supreme source. These other views integrated the power of Time in
different ways. TĀ 6/7ab says that the Supreme form of Time, and its sequential
and non-sequential forms abide within consciousness (sarīvid), thereby
clarifying that consciousness is the foundation of these three forms of time. And
this aspect of Time that is praised so highly, TĀ 6/7cd states that its Supreme

⁰ This is seen in the Asyavāmīya of Dīrgatamas, Rgveda 1/164.

' Atharvaveda, 19/53/2
² Carakasaṁhitā, sūtrasthāna 25/25 ‘A human being and his disease is born from
Time, as the whole world is controlled by Time, and it is Time who causes everything.”
'³ Ramakrishna Bhattacharya, Various Views on Svabhāva: A Critical Survey, accessed
10 December 2016, https://www.academia.edu/12837032/Various_views_on_Svabhava.
¹ Atharvaveda, Kālasūkta, 1953/5.
'³ Atharvaveda, Kālasūkta, 19/53/3, see also Achar, BN. Narahari. Journal of Vedic
Studies Vol. 4 (1998).
¹⁶ Atharvaveda, Kālasūkta, 19/536.
'” Átharvaveda, Kālasūkta, 19/53/8.
'⁴ Atharvaveda, Kālasūkta, 19/53/9.
456 APPENDIX CHAPTER SIX
Power (para śakti) is known as Kālī. Kāla means time and Kālī is the feminine
form of the word for time. Her name indicates that She is literally the
personified power of ‘Time’, that eternal constant which moves all things,
impelling (kalana) all experienced reality. She is a Mother, as she brought the
time for your birth. She cares for you by developing you through life. Then
through the aging and death process, she ‘destroys’ you, as just an urging
forward the next stage.

Prāṇa: the Vital Breath

Consciousness (saṁvid) manifests externally through the womb of the

non-sequential and sequential natures of time. Time is movement which is
measured by change. This movement becomes the individual impelling life
force/breath (prāṇavrtti) within a person (6/8). The unmoving consciousness
through the power of Time experiences movement, pulsation (spanda), and
becomes the breath. The pulsation of time creates prāṇa – the vital breath – and
the various elements of experience as described below.
The power of Time (first) impels the severing of objectivity from the
subjectivity of pure consciousness which manifests the Void Self (khātman),
who is like the sky (nabhas), or the voidness (śunyarūpa) of consciousness
(6/9). TĀ 6/10cd compares this void perceiver to the Self (āṁmā) achieved by
those reflecting on ‘neti neti’, as texts like the Bṛhadāraṇyakopaniṣad (2/2.6)
say, it has no appropriate description, so it is best described as ‘not this, not
this’. The Bṛhadāraṇyaka (4/5.15) says, this Self (ātman) is that which knows
the knower, similar to the void perceiver created here. This statement is trying
to put the Śaiva viewpoint on these teachings above the Vedic by saying that the
Vaidika’s highest Selfis actually this first level of manifestation of a higher
Śaiva consciousness. The Bṛhadāraṇyaka (2/2.6) says that prāṇa is truth (satya)
and the Self found by neti neti is the Truth of truth (saryasa satyam iti). In this
way, pure consciousness severs objectivity from itself, manifesting the Void
perceiver (śūnyamātṛ), who is the source of prāṇa.
This separation impels (kṣepa)' individual consciousness which is
characterized by the interaction of the subjective and objective consciousness.²
Tantrāloka does not state directly, but one can infer by the nature of its
cosmology, that the ‘intention’ behind this interaction is the manifestation of the
subjectivity of the intellect (buddhimātr).³¹ Through this, there is a back-and-
forth interaction, between the subje: ty of the Void Self (khātman) and the

¹⁹ See above, TĀ 3/252cd-253ab and commentary, 4/173cd-175 and commentary; and

note 4,697: ‘As the venerable teacher Bhūtirāja has said: “(She is called) Kālī because
she casts forth (kṣepa) and knows (jñāna) because the operations (of consciousness) are
under Her control.””
²⁰ Commentary on 4/175: 1) The process commences with the external differentiated
manifestation of the Light of inner, undifferentiated consciousness that ‘casts forth’ the
universe as if projecting out of itself without dividing it up, because it is all nothing but
the shining of the Light of consciousness.
²¹ 2) In the next phase, reflective awareness, free of thought constructs, emerges along
with the Light, contemplating its manifestations as its own nature. This is called
‘knowledge¹.
 TANTRĀLOKA 457
objectivity that it has severed from itself. This movement of consciousness is
like a wave (iūrmi) or pulsation (spanda) that abides as the activity of the breath
(prāṇavṛtti) (6/11). This prāṇa is not just the breath, but the life force which is
‘the will of inner exertion’ that is also known as the soul (jīva), the heart (hṛt),
the intuitīve knowing (pratibhā), the effulgence (sphurattā) and pulsation
(spanda) of consciousness (6/13). This pulsation, which is prāṇa, is the nature
of the jīva guiding an individual, impelling (kalana) the direction of experience.
Pure consciousness initially transforms into the life-force (prāṇa). This
prāṇa then transforms to become the seat (āśraya) of the individual psyche
(antaḥkaraṇa) (6/12). These inner organs of the psyche (buddhi, ahaṅkāra, and
manas) are orchestrated by prāṇa. Thīis is a classical understanding that we see
in the Sāṁkhyakārikā (29), where it states that the common cause of the
modification of the (three) instruments (of the antaḥkaraṇa) are the (five) airs
beginning with prāṇa. The working of the sense organs and their ability to
perceive is innervated by the prāṇa, which is mind (in a slightly different
conception of mind than the modern bio-mechanical model).² The
transformation of prāṇa into five functions also orchestrates the activity of the
body. In the initial verses of Chapter Six, we have moved from the level of
supreme consciousness as Time to the level of bodily functioning.
Kālī (the Goddess of Tīme) is the Lord’s Supreme Power, impelling
(kalana) all things forward. The impelled movement of consciousness is
pulsation. This pulsation is a cosmic prāṇa. Thīs prāṇa becomes the causal life-
force in an individual, and manifests as the subtle mind, which controls the
physical body and makes it appear full of consciousness (6/14). This quality of
time moving and impelling the jīva with its mind (manas) and body is not vague
and unknowable. Its sequential nature is clear (sphuṭa) and can be calculated
exactly (sphuṭa).
Jyotiṣa is a science of time calculation (kālavidyā). ĪIt uses the
movements of the Sun and Moon, and analyses the qualitative nature of their
time divisions, and their qualities within the stars. These lights (jyotiṣ) are the
primary elements of calendars throughout the ancient world. In western
astrological literature, there are concepts of how planets have rays or strings or
gravitational effects that affect human beings, to make astrology work. Here the
Vaidic/Tantric understanding of the path of this ongoing impulse and process
(kalana) is the foundation of how Jyotiṣa impact the tripartite human being.
Jyotiṣa is the study of anthropomorphized Time (kālapuruṣa), with the intent to
understand how time impacts the universal prāṇa, and the individual soul (jīva),
mind, and body. Traditional Jyotiṣa studies the nature of the sequential time
both in the macrocosm, and how it is reflected into the microcosm of the breath
and experience.

Manifestation through Prāṇa, the Vital Breath

The vital breath - prāṇa – is not just some wind that moves through the
body. It is the primal vibration (spanda) within a living being. It is the

²³ Compare this to the previously referenced cosmology of Śatapathabrāhmaṇa (10/5/3-

4) of the creation through speech/consciousness (vāc) to breath (prāṇa) and then to the
sensory realm (indriya) and onwards.
458 APPENDIX CHAPTER SIX
illumination (prakāśa) and rest (viśrama) of consciousness, which on a mental
level can be experienced as thoughts arising and falling away like waves in the
sea. Materialism sees thoughts in the brain and actions in the body. But prāṇa
moves as thought moves and thought moves as prāṇa moves. When one thinks
of an arousing image, the genitals engorge with blood. When one thinks of
someone they care about deeply, the heart grows warm and expansive.
Materialists explain this by the activation of hormones, but the ancient
understanding is that when we have the thought of a loved one, the prāṇa
resides in the region of the heart. If one meditates on the heart with warmth,
images of loved ones will start to arise in the thoughts. By attention, yogis direct
the movement of breath / prāṇa with the intention to generate particular states
of consciousness. Just as the space of prāṇa within us holds a particular
qualitative energy, the time within us also holds a particular qualitative energy.
A young baby thinks and acts differently than an old man. Time outside of us
also has a particular qualitative effect on prāṇa.
TĀ 6/21 states that prāṇa moves as the two aspects of temporal action
(kriyā) and space (mūrti), each with a gross (sthūla), subtle (sūkṣma) and
supreme (para) level. These two aspects, divided into three levels, make the six-
fold path of manifestation. TĀ 6/4-5 states that this entire path (samastādhvan)
with its six aspects (ṣaḍvidha) is established in the prāṇa.

Varṇa Kaḷā
phonemes cosmice principles

(Kriya) (Murti)

Pada
\words
Mantra
\entthccn
Tattva
metaphysical
Bhuvana
\vorld orders
priniples
The sixfold emanation, verses 34-37

Looking at the manifestation through the lens of time, consciousness

has three levels, that is, gross (sthūla), subtle (sūkṣma) and supreme (para),
which manifest through the word (vāc). The level of consciousness on the
supreme level is the phoneme (varṇa) which is the single sound. Within the
indiviḍual, it is like a seed idea, concept, or tendency in the causal level of
consciousness. The word (pada) represents consciousness on the subtle level
with non-sequential time. It is the spontaneous image that arises in the mind,
born from the seed sounds. The sequential consciousness on the gross level is
the sentence, which in spiritual practice is mantra.
These may externally be seen as grammatical terms, but here relate to
the dynamics in which consciousness is processed on the three levels of being
and within the three states (avasthā). The sentence is sequential and therefore
has completely manifest units of time, which are seen as the grammar that exists
 TANTRĀLOKA 459
in all human languages. Grammar is an innate aspect of sequential
consciousness, representative of the cognitive nature of time on the gross
physical (sthūla) level of manifestation.
TĀ Chapter Six primarily focuses on the path of time (kālādhvan),
while Chapter Eight focuses on the path of space (deśādhvan). Each of these
two paths have causal elements that transform into the subtle and then
sequentially manifest the creation of the different levels of reality, seen as
realms within us. TĀ 6/38-39 makes it clear that this triplicity is the
transcendent aspect of Time, which is different than the time that conditions the
individual soul (kañcuka). This Tīme is the divine energy manifesting
everything (viśvābhāsanakāriṇī). It is an aspect of the power of action
(kriyāśakti) of consciousness, and the supreme body (paraṁ vapuṣ) of all the
reality principles (tattva). Here, the greater aspect of Timeis associated with the
principle of Iśvara (6/39-41), which manifests the reality principle (tattva) of
time (kāla) whichis associated with the breathing perceiver (prāṇapramātr) and
conditions him.

Universal Tattva | Individual Tattva Level of Subjectivity

Anāśritaśiva Maāyā Śunyamātṛ void perceiver
Sadāśiva Kalā and Vidyā | Buddhimātr subject of the intellect
Īśvara Kāla and Niyati Prāṇamātr the vital perceiver
Suddha Vidyā Rāga Dehamātṛ the bodily perceiver

This table is derived from TĀ 6/41-44. It correlates the four reality

levels of universal Śiva consciousness with their corresponding levels of
individual consciousness. These are the levels of subjectivity, determined by the
aspect of the psychophysical organism with which it identifies beginning with
the Void perceiver in deep sleep, This is followed by the one that operates in the
intellect, vital breath and the body. Within these domains, six partially
empowering constraints envelop the individual soul called ‘kañcukas’, which
literally means ‘bodice’ or ‘tight fitting armour’. The individual soul in deep
sleep is enveloped by the darkness of Māyā. When it wakes up and the intellect
begins to operate, it is enveloped by a limited capacity to act (kalā) and know
(vidyā). When the vital breath operates, it is enveloped by Time and the causal
and karmic law that operates with it that constrains it to experience the
consequences of its actions (karman). This is called Niyati. Finally, at the level
of embodied subjectivity, the individual soul is enveloped by rāga, that is,
attachment and desire for worldly things.
Great Time does not start at the level of Īśvara; it just becomes
associated with the attributes of Īśvara. As previously inferred (6/6-11), pure
consciousness severs objectivity from itself to manifest the void perceiver
(śuṇyamātā). Time is change. The severing which creates something different
than was previously existing indicates the impelling presence of Time.²³ In

²³ The associations given above may be the intention of combining attributes from two
different systems, and the correlation is not direct; or it may be that my tradition
emphasizes Time as a key component of ‘every’ action, and there are other ways to
justify changes in the first levels of consciousness.
460 APPENDIX CHAPTER SIX
either case, the above correlation between the Īśvara principle, time (kāla) and
subtle time, and the vital breather (prāṇamātṛ) works well to indicate the greater
nature of time as divinity, subtle time level as a attva, and then a gross level
that the physical body breathes within.²⁴
The level of divine Time that creates manifestation has been made clear.
The Pāñcarātra view of Niyati and its role in manifestation can help to give a
greater context to understanding subtle time in this discussion of Tantrāloka.²

Niyati

Ahirbudhnyasaṁhitā breaks Time down into three levels. (1) Gross time
(sthūlakāla) that can be divided into seconds, minutes, etc. (2) Subtle time
(sūkṣmakāla) that ariṣes from Niyati within the unmanifest Root Nature
(mūlaprakṛti) and directs the elements (tattvas). (3) Transcendent time
(parakāla) that moves the activities of the subtle aspects of consciousness
(vyūha).³⁶ The Supreme Divinity is beyond Time. It is said that Time cooks all
things, but is excelled by him in whom time is cooked. In this way, all three
levels of existence experienced in waking (jāgrat), dreaming (svapna), and deep
sleep (susupti) have a quality of Time associated with them, except the Fourth
State (turya) of pure consciousness that is beyond. When the Supreme desires
creation, the transcendental Time (parakāla) initiates the process and urges
forth the entire creation in an orderly manner.²⁷
The Pāñcarātra Agama (i.e., Vaiṣṇava Tantra) relates the subtle form of
time to Niyati as a goddess of fates.² They consider this the force that unfolds
the laws of cause and effect determining which karmas are experienced at which
time of life. It is the subtle form of time, which is a kañcuka. The Pāñcarātra had
only three limitations (saṁkoca) of Māyā, Karmic necessity (niyati) and Time
(kāla), while the Śaiva system has six kañcukas. Therefore, the Vaiṣṇava
concept of karmic necessity (niyati) encompassed the functions of limited
capacity to act (kalā) and know (vidyā), attachment (rāga) that regulate
intellectual capacity, inclinations, and abilities, and determined when these
would appear in life. The earlier view of three limitations is linked to the
concept of triadic time, and sheds insight on the nature of subtle time. Māyā (or
Śakti) is associated with an aspect of Mahālakṣmī as the power of action
(kriyāśakti). Niyati is associated with Mahāvidyā as the power of cosmic

²⁴ A discussion on the nature of fate (daiva) and free will (puruṣakāra) will be very
different on each of these levels of time and consciousness.
²⁸⁹ There is an ancient prejudice that modern scholars attached to the religious elements
of these texts sometimes unprofessionally continue to perpetuate. The Pāñcarātra view
of niyati helps to differentiate the levels of time and their specific qualities and purpose.
A scholar studies these views unattached to the religious affiliation.
²⁶ Ahirbhudhnyasaṁhitā, 53/11-12. Schrader, p.77.
²⁷ Ahirbudhnyasaṁhitā 6.52. Also see Bṛhat Parāśara Horā Śāstra, Sṛṣṭi-Krama-
Kathana-Adhyāya,v.6.
²⁸ See discussion by Schrader, Introduction to the Pañcarāṭra, p.13-77.
 TANTRĀLOKA 461
wisdom. Kāla is associated with Mahākālī as the source of material creation.
From these three further variations of Sāṁkhya related cosmology develop.”
The Pāñcarātra describeṣ the interaction between the
anthropomorphized states of consciousness (waking (jāgrar), dreaming
(svapna), and deep sleep (suṣupti)), and these energies (śakti) to create the
individual soul (jīva), intellect (buddhi) and ego (ahaṁkāra). Mahākāḹī limits
the first manifest level of conscious called suṣupti (deep sleep) (personified as
Saṅkarṣaṇa) to birth (jāta) of the individual conscious entity called the jīva – the
individual soul.% This movement (or change) is brought about by the Supreme
form of Time (parakāla). According to Śaiva Tantra, the power of parakāla is
called Kālasaṅkarṣiṇī Kālī, as the power of Time that awakens individual
consciousness.³ The jīva exists in this level of time as it was created by this
level of time. TĀ 28/217-220 similarly speaks about how the unlimited energy
of Śiva is contracted by karma at the level of deep sleep (suṣupti) and the
indiviḍual life force emerges. The level of speech is then Paśyantī – the Speech
of Vision, which is symbolized by the letters (varṇa). AIl words are made from
these phonemes, which makes these letters finite characters that are the building
blocks of all thoughts.² The jīva is the individual soul or life force that gives a
living being its individual characteristic nature. This is believed to be where the
seeds of karma are stored, and so is said to be the seed of all actions.³³
The śakti called Mahāvidyā interacts with the dreaming state
(svapnāvasthā) (personified as Pradyumna) to generate the thinking
consciousness (buddhi³⁴ or manas*⁸). Parakāla is therefore related to the initial
appearance of the act of creation (unmeṣa), or the opening of the eyes of
consciousness. The moment this duality is generated, subtle time (sūkṣmakāla)
begins to act, and the realm of mind (manomaya) is generated. Subtle time is
correlated to words (pada), as it is that which is made of letters which represent
the seed desires of the jīva. This subtle time is called Niyati, which causes the
seeds of action to arise at each moment. Niyati makes Letter (varṇa) into Word
(pada), and controls the types of consciousness, thoughts and desires that are
generated in the mind.
Niyati is subtle time, which literally means the fixed order of things,
necessity, destiny, and is personified as a goddess. It is the aspect of time which
moves according to an individual’s fate, which is the fruition of one’s own
karma. Good and bad times, the time for success or the time for failure are due
to one’s own karma, the consequences of which come about in the due course of
time. Time is not just quantitative but gives birth to the qualities; it originally
brings them forth and controls them when they arise individually in one’s life.

²⁹ Sanjukta Gupta in her introduction to the Lakṣmī Tantra says that these distinctions
[and correlations] allow the Pāñcarātra to achieve a degree of synchronism between
various Vedic, Purāṇic and Tantric cosmologies.
³⁰ This process is similarly indicated in Tantrāloka 6/11.
³¹ Dyczkowski, Mark. Manthānabhairavatantram. yol.1, p. 398.
³² Here, the term ‘thought’ is being utilized in a broad sense to refer to any type of
cogitation (verbal, image, felt, etc).
³³ Varadachari, Īśvarasaṁhitā, volume I, p.101, referring to the Sattvatasaṅhitā.
³⁴ Lakṣmītantra.
³⁹ Pauṣkarasaṁhitā, Ahirbudhnyasaṅhitā, Mahābhārata.
462 APPENDIX CHAPTER SIX
Niyati controls how the jīva incarnates. The regulating power
(niyamabhāvita) of Niyati brings about whatever form one may have, whatever
actions one may do, and whatever nature (svabhāvaka) one may have.³⁷ Oneʼs
entire karma accumulated in the past (sañcitakarman) is not present in any one
incarnation, just that which will be experienced in that particular life
(prārabdhakarman). In this way, the subtle aspect of Time determines the
abilities, inclinations, and intellectual capacity of the individual, according to
past karma. Step by step, in accord with subtle time, the jīva determines which
karma it will experience, and then manifests its body made of the qualities
(guṇa) of Nature (prakṛti).³⁸
The aspect of time that arises from Niyati induces the ripening
(pācanam) of karma, which drives everything forward (kalanātmaka). Īt
coordinates the skill a person may have in one life, the good and bad karma
from another, along with the debt to others he may have, organizing them so
that they all unfold in consonance. It makes everything happen at the right time,
or at the proper season. It impels everything, just as the bank of a river controls
the stream. Time then has two functions: permission (abhyanujña), and
prevention (pratibandha).⁹ Something appears because time allows its cause to
be effective, whereas another does not because time doesn’t allow its cause to
be effective.
What manifests in life is based upon our desires, which are the seeds of
action. Time brings the season for these desires to sprout and grow. Just as fire
cooks (pācana) food to make it ready to eat, time is that which matures karma.
Lakṣmītantra says the various latent impressions (vāsanā) stored in the psyche
(antaḥkaraṇa) torment embodied beings during a particular time.⁴⁰ It is our
desires arising from past tendencies (saṁskāra) which give rise to our
experience and actions. Those actions become our tendencies, which give rise to
new desires. Impelled onward by Time, the cycle of action, latent impressions,
tendencies and desire continues. Niyati takes us to our destiny, planted as seeds,
in the same way as an acorn will become a tree.
In the Pāñcarātra, Mahākālī limits the latent consciousness (suṣupti) to
create the jīva. Mahāvidyā interacts with dream consciousness (svapna avasthā)
to generate the mind (buddhi/manas). Each state of consciousness is created by
the modification of time, which interacts with a quality of Nature (guna) to
create a mechanism operated by the individual perceiver. Mahālakṣmī
(kriyāśakti) interacts with the anthropomorphized form of the waking state
(jāgrat avasthā) to create the I-sense (ahaṁkāra), where the process of

³⁶ From one perspective, the soul descends from the higher realms into niyati according
to the will of Sudarśana (kriyāśakti. From another perspective, the perceived
individuality created by Saṅkarṣana is guided or limited by its karmas in niyati.
According to Advaita, time is just an illusion of the mind, and so this can be seen as the
process of limitation by Māyā/Prakṛti. Suśrutasaṁhitā, Śārīrasthāna 1/11, calls niyati
one of the six aspects of prakṛti known by those with wide vision.
³⁷ Ahirbudhnyasahitā, 6/48.
³⁶ Ahirbudhnyasaṁhitā, 6/49-53.
³⁹ Vākyapadīya ĪI.
⁴ Lakṣmītantra 17.52.
 TANTRĀLOKA 463
diversification (sāṁkhya) of the material embodied manifestation of Nature
begins. This is the level of gross time (sthāla kāla).
Time (kāla) is made manifest by action (kriyā),⁴¹ not space. Time
precedes space.⁴² Time impels action. Time creates space.*³ The manifestation
of the gross universe happens through gross time. This form of time is not just
what we perceive, but it is that by means of which we perceive.⁴ In the waking
state, perception through the mind/prāṇa unfolds in gross time, which can be
divided and is measurable. There are three states of consciousness, three śaktis,
and three qualities of time, in consonance with which prāṇa assumes three
different states.

The Power of the Vital Breath, Prāṇaśakti

TĀ 6/45 states that the vital breath (prāṇatva) is the cosmic nature
(viśvātmatā), and the course of the breath (prāṇapatha) drives the cosmos to
unfold (viśvakalana). Here it is stating that the fundamental nature of the
individual breath is the same as that of cosmic prāṇa, and that understanding
one enlightens the understanding of the other. In this way, we are advised to pay
close attention as Tantrāloka explains how prāṇa impels the cosmos.

Vāmā
Avadháṇadi:
Hestows stieúioṉ

áṭyṇ
Uaparcdtai ā ,.,hHaita,

Jyeṣṭhā Raudrī
Prāṇaśakti correlation, verses 53-55

⁴! Vātsyāyana, Nyāyabhāṣya 2/39, translated by Pannikkhar, Raimon ‘Kālaśakti: The

Power of Time’ in Concepts of Time, edited by Vatsyayan, Kapila. This concept can be
compared with the Kantian concept of Tīme, which puts the manifestation of time
within space.
⁴ The time unit known as a ‘second’ was originally defined as 1/86400" of the average
time required for the earth to complete one rotation on its axis. But since this is not a
stable length of time with the proper accuracy for high-precision scientific work, the
atomic clock uses the time of a certain transition of the caesium atom. There is no
connection to space in either calculation, both relate to change (movement) which is
action.
⁴³ Stephen Hawking, The Grand Design, p.133-134: ‘once we add the effects of
quantum theory to the theory of relativity, in extreme cases warpage can occur to such a
great extent that time behaves like another dimension of space.”
⁴ Schrader, Introduction to Pāñcarātra, p.83
464 APPENDIX CHAPTER SIX
From Supreme Time (parakāla), the individual soul (jīva) is brought
forth in the deep sleep which is the latent state of consciousness (suṣupti) where
it becomes bound by karma. TĀ 6/56-57 calls the power of prāṇa at the causal
level Vāma, the mistress of those who are in saṁsṣāra. Vāmaśakti is she who
vomits out saṁsāra (saṁsāravamanā). The jīva is the individual life force
(prāṇa) created by Supreme Time (parakāla); it is that form of consciousness
which makes the body breath and the heart, beat. Vāma is the Lord’s power
(prabhuśakti) at the causal level of prāṇa motivating the individual. The
creation of the jīva is the creation of an individualized consciousness. Time
cannot exist in a single undifferentiated reality. Time is the agent of
differentiation,⁴ from the first moment of the jīva’s formation to normal day-to-
day thinking and consonant breathing. Vāṃa stimulates the deep sleep (susupti)
which generates the root impulses of the jīva, that is, the individual prāṇa.
Śākti in association with the dream state (svapnāvasthā) creates the
individual mind and generates the mind, which is the subtle body of the jīva.
Similarly, Jyeṣṭhā is associated with the awakened mind (suprabuddha). TĀ
28/221-222 says that the vital breath assumes the state of the sense organs and
channels (nāḍī) of vital breath that are the movement of the mind. In this way,
Jyeṣṭhā vitalizes perception.
Raud ti is associated with the vital breath in the manifest world and
generates action. The Ahirbudnyasaṁhitā (52/51-52) says that in sequential
time, the ego (ahaṅkāra) evolves manifest Nature (vyakta) to create the
conditions for the growth of the field of karma.⁴⁷ TĀ 28/223-224 says that it is
by the strength of this vital breath in the body that one experiences their activity.
Raudrīśakti aspires to know (bhubhutsā), and relates to unfulfilled karma
(khilakarma), and so motivates the prāṇa that works sequentially in the realm of
the material world and our work in it.⁴⁸
Vāmaśakti is the supreme (para) level, which gives rise to impulses,
and this author associates with the English term ‘felt sense’. It governs where
we choose to place our attention and intention. Jyesṣṭhāsakti is the expansion and
contraction of the root movement of the body, which is how prāṇa enlivens the
body, its organs and affects. Raudrīśakti is the actual manifestation of the
breath. Vāmaśakti is the seed of the breath. It is the life-force ready to
germinate. Jyeṣṭhā is like the sound impulse (śabda) differentiated from its
meaning (pratyaya). It is like a seed that has sprouted and branches out in
various directions generating the vital prāṇic functions of the mind. Raudrīśakti
is the sequential breath and life-force that gives life to the physical level of
existence.

⁴⁹ Dyczkowski, Mark. Manthānabhairavatantram. vo1.2, p.212.

⁴⁶ Abhinavagupta quoted by Dyczkowski. Manthānabhairavatantram, vol. 1, p.399.
⁴⁷ Lakṣmītantra 2/13 says that the waking consciousness (jagrat) mixes with the
sattvaśakti, said to be the I-hood of Puruṣa, to create the individual I-ness (ahaṅkāra) of
the rational waking being. The Ahirbudhnyasaṁhitā (59/34) says that the
personification of the waking state (Aniruddha) bestows upon men the fruits of their
karma (phalāni puruṣebhyaś cāpnoti kriyayārcitaḥ | tataḥ puruṣa ity evam aniruddho
'bhidhīyate).
⁴⁶ Contemplate also Tantrāloka 6/182cd icchāmātrapratiṣṭheyaṁ
kriyāavaicitṛyacarcanā.
 TANTRĀLOKA 465
Tāntrāloka states that Chapter Six focuses on the microcosmic orbit
(samastādhvan) of the breath in the body and understanding the six-fold
emanation that rests on the breath (prāṇa). It explains the three levels of time
and prāṇa, and how they are rooted in consciousness, in order to explain the
anatomy of prāṇa and time from which the world and the human being is
composed. TAĀ 6/58 declares that knowing the true nature of emanation (ṣṛsṣṭi)is
essential in order to attain liberation, and that the various phases of creation
depend on Time (kālādhīna), which is the fundamental nature of prāṇa. Here
we see that before understanding the various units of time, first we must
understand Time on this deeper level. Then we see how time through various
aspects of prāṇa generates the individual nature of the person in saṁsāra, their
subtle body, and enlivens their physical existence. Each level of being depends
on a modality of prāṇa which relates to a different level of time.

Raudrī .
Present in the motion Perceptible
of the breath from the (sphuṭa)
Heart upwards

Jyeṣṭhā Imperceptible
Contraction and ( (asphuṭa)
expansion of the
root (kanda)

Vāmā
Impulse ofthe <
vital breath .ad

Prāṇaśakti in the body, verses 47-55

TĀ 6/46-47 states that prāṇa completely permeates the body, but it is

not clearly evident (sphuṭa) everywhere. We only notice prāṇa in the breath that
is seen to be moving from the heart, although prāṇa is present throughout the
body, as it gives life to all of its activities. Prāṇa exists in the body in
perceptible (saṁīvedya) ways and imperceptible ways. The perceptible is divided
into that which can be calculated and that which cannot. Consciousness as
speech (vāc) can be divided into three levels of differentiation, as word (śahda),
perception (pratyaya), and meaning (artha). Prāṇa unfolds analogously in such
a way that the manifest object (artha) is the perceivable and the prāṇa that can
be measured is the breath. This level of the vital breath is set in relation to time
that can be measured. All three levels of prāṇa operate together and the physical
breath is grounded in their interaction. The astronomical calculations are done in
relation to the perceptible and clearly evident vital breath that extends from the
466 APPENDIX CHAPTER SIX
Heart to the End of the Twelve. The latter is located in two places. One is at a
distance of twelve finger breadths above the head and is called the upper End of
the Twelve. The other is located at the same distance from bridge of the nose,
extending downwards and is called the lower End of the Twelve.

Ahorātra: Day and Night

Now begins the introduction to the world of clearly evident units of

time. Each unit of time has its own quality of vital breath associated with it. Just
as the night is cool and calming whereas the day is warm and active,
analogously there are two states of the vital breath. The waxing and waning
moon correspond to the externalizing and internalizing phases of the vital
breath. In the outer world, these qualities affect the five elements, plants,
animals and human body, its hormones and psyche. Time creates a rhythm, or
pulsation, that affects everything that manifests within it. These time
frequencies extend from very small to very expansive. Awareness of these
cycles of time enhances our perception of the natural world and how it affects
consciousness.
Day and night represent the basic, archetypal nature of time as a whole.
According to common astrological numerology, a four second unit of time is
called a ‘prāṇa’ and is considered to be the basic component of time. A day is
called ahas in Sanskrit and the night, rātri. In this way, the twenty-four hours
Day and Night is called ahorātra. Day and Night is a representation of the two
opposites that create the universe – from the level of Puruṣa-Prakṛti to male and
female, hot and cold, hard and soft, outer and inner etc. TĀ 6/78 relates the Day
of exhalation to prakāśa (light-awakening-manifestation), and the Night of
inhalation to viśrama (rest and repose).
The Day and Night polarity is often represented by the Sun and Moon,¹
or the anthropomorphized forms of Śiva and Kālī. Śiva is white and Kālī is
black – the white day and black night.* There is no night without day, and no
day without night.”™ The day is male and the night female (JB 2/434). The Day
and Night (ahorātra) are the procreators (sarvaṁ prajana) of everything (JB
2/287). They are the mother and the father (JB 1.50) of the universe. Their dance
together is imperishable Time, the days and nights are endless and these two,
while rolling on, obtain everything.⁵²

They toss, day and night,

like a pair of dice
and move men like pawns -
‘Time’ plays a frenzied game with Kālī,

⁴⁹ The Sun-Moon conception is in early literature, and the association with Iḍā-Piṅgala
nāḍīs in later Haṭha Yoga was most likely a development blooming forth from this
concept.
³⁰ Ṛgveda 6/9/1 ahaś ca kṛṣṇam ahar arjunaṁ ca.
³¹ Jaiminīyabrāhmaṇa 1/207 na vai rātryā ṛte ‘har na rātrir ṛte *hnaḥ.
⁵ Jaiminīyabrāhmaṇa 3/357 ete ha va aparyante yad ahorātre | ye te vā idaṁ
parivartamāne sarvam āpnutaḥ ||
 TANTRĀLOKA 467
his partner in destruction³.

Day and Night are symbolic of the movement of time and the impelling
(kalana) nature of Time moving all things forward.™ The manifest universe
(vyakta) exists because there is an imbalance. The mind moves because of the
imbalance between these polarities (yugmaka). The day can be seen as rajas and
the night as tamas. There is no sattva within them. Sattva is the balance of the
right solar channel (Piṅgalā) and the left lunar channel (Idā) that move together
into the central channel within the body. This can be represented by the Chinese
Yin-Yang symbol, which is partly black and partly white, the two set in perfect
balance, representing sattva.
TĀ 6/74 says that the initiation (dīkṣā) of pervasion, creative meditation
(dhyāna) and yoga takes place when the polarities, white and black, long and
short, Dharma and Adharma, and Day and Night dissolve away. The polarities
create movement and change; excess grows too much and sinks into deficiency,
which then pulls the system into the opposite polarity. Balance brings about
stillness. Equilibrium and its duration is a doorway into the centre of one’s own
being. TĀ 6/84 declares that liberated, transcendental consciousness (turīyā)
dawns when Day and Night dissolve away.³³

The Knowledge of Time, Kālajñāna

The ancient astronomer-astrologer was required to calculate the

calendar. Westerners take their calendar for granted since the government runs
on a Catholic calendar that is accepted by the masses and considered standard.
The civil months are named and numbered according to Pope Gregor, and
people check their latest technology for the Gregorian date. A Gregorian date
has nothing to do with the Sun, Moon or stars. It connects one only to Pope
Gregor’s calendar and nothing else. In the traditional solar-lunar calendar used
in the Vaidika and Tantrika tradition, the calendar reveals the placement of the
Sun, Moon and stars of the sky. The date lets us know where in the universe, or
where in the pulsation of time we are. The Vedāṅga Jyotiṣam (1/2) calls the
knowledge to make this calendar the knowledge of Time (kālajñāna), which the
Bhagavadgītā (8/17) calls the science of Day and Night (ahorātravidyā).
The primary chronocators (time calculators) are the Sun and Moon. The
perceptible motion of the Sun creates days and nights. The relationship between
the Sun and Moon creates lunar phases that constitute the lunar month and the
names of the days in it. The poṣsition of the Sun in the sky (and its shadow on
the Earth) marks the solstices and the equinoxes, which mark the parts of the
year. The stars are part of the nomenclature of phases in these periods, as they
are the markers of the stations on the 360-degree background through which the
Sun and Moon revolve each day of the year. Chapter Six of the Tantrāloka is

⁵³ Miller, Barbara Stoler, trans. The Hermit and the Love-Thief: Sanskrit Poems of
Bhartrihari and Bilhaṇa. 5/171.
*⁴ Jaimiṇīyabrāhmaṇa 1/207, day and night create whatever has happened and whatever
is going to happen.
*³⁹ This dissolution is not about the intellectual endeavour of ‘believing in time’ or not,
which is conceptualization.
468 APPENDIX CHAPTER SIX
written assuming that the reader utilizes a natural solar-lunar calendar that
includes the positioning of these celestial bodies in the heavens.
In accord with our current Western system of measuring time, one tends
to think of the second as the basic unit of time, with milliseconds below it and
minutes above it. The Vaidik and Tantric base unit of time is called a ‘prāṇa’,
which is equal to 4 seconds. Translations often translate the unit of time ‘prāṇa’
as a breath, but while it may have originally been represented by the breath, it
was clearly a chronometric unit with a symbolic correlation to the breath. The
unit of time called a prāṇa is related to the length of a normal breath (two
seconds for inhalation and two seconds for exhalation). Throughout the various
kingdoms in what is now called India, there were various systems of time units
and terminology. In some traditions, this four second unit is also called a nimeṣa
(‘a blinking of the eye²) or a paramāṇu (‘an atom of time
).

1° 5° 10° 15° 25°

I-IL
Celestial finger measurements

Units of Time
Prāṇa A breathing cycle 4 seconds 0° 01"
(same as a nimeṣa)
Vighaṭikā | 6 prāṇas 24 seconds 0˚06¹
15 prāṇas 1 minute 0°15ʼ
Kṣaṇa 60 prāṇas 4 minutes 1˚

Ghaṭikā 60 vighaṭikās or 24 minutes 6°

360 prāṇas
Muhūrta 2 sghaṭikās ⁰r 48 minutes 12⁵
720 prāṇas
_ 1/24" of a day 60 minutes .
Horā or 900 prāṇas or 1 hour !5
30 ghatikās or 12
Ahas 15 muhūrtas or hour dayliht 180”
10.800 prāṇa⁶ √l
60 vighaṭikās or
Ahorātra | 30 muhūrtas or 1 solar day or 24 hours | 360°
21,600 prāṇas⁷

⁵⁰ This is calculated in the Śatapathabrāhmaṇa 12/3.28.

`⁷ 2160 years is the time period for the precession of the vernal equinox through one rāi
of 30 degrees.
 TANTRĀLOKA 469
The Śatapathabrāhmaṇa 12/3.28 states that there are 10,800 four-
second prāṇa units in a day (ahas) and 21,600 prāṇa in a Day and Night
(ahorātra). There are 15 prāṇas in a minute (composed of 60 seconds) and 900
prāṇas in an hour. The hour is a solar unit and relates to the movement of the
Earth’s rotation.³⁸ The ghaṭikā was a lunar unit of time and relates to the tidal
variations caused by the Moon. The hour divides the day into 24 sixty-minute
portions and the ghaṭikā divides the day into 60 twenty-four minutes portions.
There are 6 prāṇas in a vighaṭikā of 24 seconds. There are 60 vighaṭikās in a
ghaṭikā of 24 minutes (1440 seconds) and 60 ghaṭikās in a day of 24 hours
(1440 minutes).” A ghaṭa is a large earthen water-jar that has a hole in the
bottom, once used to make a water-clock in the region of ancient Mesopotamia
and India. It was calibrated in such a way that when filled with water, it took
exactly 24 minutes for it to leak out, similar to an hourglass with sand.
The basic unit of time ‘relates’ to the human breath (prāṇa), and it is
through this unit of breath that the cycles of time and individual consciousness
are tied together. The 24-hour rotation of the Earth creates the cycle of Day and
Night. The spin of the Earth is perceived as the movement of the Sun traversing
360 degrees of an arc (angular degrees). One degree of an arc (1°) is called a
bhāga or aṁśa. One minute of an arc (0° 01') is called a kalā, and the seconds of
an arc (0° 0' 01") are called vikalā. A prāṇa (4 seconds) is the amount of time
the Sun is seen to move one minute of an arc (0⁹ 01ʼ). The Sun is seen to move
1° of arc through the sky in sixty breaths (60 prāṇas) or 4 minutes of time. This
makes and hour (15° of the movement along the arc) divisible into 900 prāṇas
(6/23-24). The movements of the sky are the macrocosm, calculated as time on
a clock, and correlates to the microcosm of the breath.

³“ The Earth rotates on its axis once in 24 hours. This is perceived in the day by the
motion of the Sun and at night by the motion of the stars. The stars of the sky were
divided into 12 portions of 30° called rāśi, which would take 2 hours to ascend. These
portions were divided in half (15°), called horā, which took one hour to ascend. 15° of
arc motion of the Sun during the day or 15° of arc motion of a star at night would
indicate an hour had passed. The relation to the Sun for this time unit was indicated by
the primary use of the Sun dial and the markings of its shadow in hour portions to
calculate time.
⁵⁹ This is seen in tidal charts indicating the variation of high and low tides caused by the
relationship between the Earth and the Moon. It is called the principal lunar semi-
diurnal constituent, which modern science calculates as approximately 25 minutes. The
time between one lunar zenith and the next is presently 12 hours and 25.2 minutes (half
a tṭidal lunar day). The difference between the half solar day (half Earth rotation) and
half lunar day is a ghaṭikā. The difference between a full solar day and a full tidal lunar
day is a muhūrta. Theṣe are averaged into the 1440 minutes of the day to create the
sexagesimal 60 ghaṭikā or 30 muhiūrta. The relation to the Moon and water was also
seen by the primary use of the water clock when calculating the gharikā.
“⁰ The Vighaṭikā (24 seconds) and Ghaṭikā (24 minutes) are also known as Vikalā and
Daṇḍa, Vināḍī and Nāḍīkā, Vināḍīka and Naligais, Lita and Daṇḍa, as well as Pala and
Ghari. Pala is made of 60 vipalas, which is made of 60 prativipalas (or tilas) of 0.4
seconds, which is made of 60 sura (.0006666 of a second or 0.6666 milliseconds).
These micro-units of time were laughed at by European writers in the 1800s as having
no purpose, while in fact they would have played an important element in recording and
calculating accurate astronomical observations and their arithmetic tables.
470 APPENDIX CHAPTER SIX
The human body is also proportioned according to stellar phenomena.
When the index finger (aṅigulī) is held to the sky at arm’s length, its end tip is
approximately one angular degree (1°). This will be the same for any age or size
as the finger should be proportional to the length of the arm. One eye will need
to be closed as you look at your finger (aṅgula) against the sky. The Moon
would move one finger distance in the sky during the span of 60 prāṇas (four
minutes). Planetary movements could be observed against the stars with finger
distance (aṅgula) for estimated time and calculations.⁰" The angular motion of
the sky is the macrocosm, calculated though the microcosm of the body.

Babylonian Unit Time in minutes Angular ÚUnit

and hours
Day/night 24 hours (1440 minutes) 360°
Beru 2 hours 30-
Un 4 minutes (360 in a day) 1˚
NINDA 4 seconds (Hindu prāṇa) 0° 01ʼ

The Indian and Babylonian day were broken down differently, but with
the same root unit and the same sexagesimal concepts. The Babylonians copied
the twelve signs of the zodiac onto the day, creating twelve ‘double’ hours, six
in a day and six at night. The double hours are a 30° motion along the arc of the
horizon measured in relation to the ecliptic. These are divided into 1° portions of
the arc, which is equivalent to sixty 4-minute units (Uṇ). These are divided into
60 NINDA of 4 seconds. The hour of 15° of the arc was most likely Egyptian in
origin and was fully integrated with the variations of its calculations in
Babylonia, India and Greece.⁶²
In the Vedic system, there is an intelligent integration of solar and lunar
sexagesimal mathematics. There are 12.3 lunations in a solar year, averaged to
12. This number goes into 365.2422 days (averaged to 360) an equal 30 times.
The 12 months are then averaged into 30 days which is related to the average
lunation length of 29.5306 days. Dividing the lunation into 30 angular units,
makes one lunar day (tithi), which is equal to 12° distance between the Sun and
Moon.® In this way, the 12 solar months (or 30° motion of the Sun) are divided
into a reciprocal 30 lunar days, created by 12° angular motion. The integration
of the movement of the Sun and Moon continues deep into Vedic calendrical
dynamics, where the solar month determined the name of the lunation cycle,

⁶! During the Neo-Assyrian time period in Mesopotamia, measurements bearing bodily

names and ratios were eventually rounded to sexagesimal numbers bearing the name of
common units previously utilized. This is seen for finger units in Mesopotamia and
would be similar for the prāṇa. David Brown (2000), “The Cuneiform Conception of
Celestial Space and Tīme.” Cambridge Ārchaeological Journal, 10(1), p.113-114.
“’ Smith, S. “Babylonian time reckoning.” /rag, p.81. t is important to note when
looking at Indian chronometry, we compare with Mesopotamians/Babylonians and
Egyptiaĩ
“³ The tithi of 12° of lunar motion is equivalent to 1° of solar motion per day. As the Day
and Night (ahorātra) is split into day (ahas) and night (rātri), the tithi is split into two
halves called karaṇas, consisting of the root sexagesimal 6° arc motion.
 TANTRĀLOKA 471
while the lunation phase determined the name of the solar day. In this context,
the solar day is divided into 30 phases of 48-minute units called a muhūrta.

12 months | 30° of solar motion

30 tithi ] 12° of lunar motion

The 48-minute unit (muhiūrta) was not just a mathematical one. It bears
a direct relationship to astronomical phenomena that shows up in natural events
such as the change in the time the Moon rises, which varies by 48 minutes each
day. Again, the lows and peaks of the tide change in a similar time period each
day, so that these units differentiate what oceanographers call tidal days. The
lunar cycle is divided into 15 waxing phases and 15 waning phases. A day is
similarly divided into 15 muuhūrta and the night into 15 muhūrta. A muhūrta is
48 minutes. It consists of two halves like the lunar phases, each composed of 24
minutes (ghaṭikā). A Day and Night can be divided into 30 muhūrta or 60
ghatikā. In this way, the day is either composed of sixty 24-minute units or
twenty-four 60-minute units called hours (horā). The duration of a muhiīrta and
ghaṭikā is calculated on basis of the Moon’s division of time. In comparison, the
duration of a horā is calculated in relation to the movement of the Sun in such a
way that there are twelve in a day and twelve at night, like the months or signs
of the zodiac in a year.

Horā: the Hour

The passage of hours can be observed by observing the quality of the

breath as the nostril through which it moves predominantly changes every hour.
The Tantrāloka (6/23) says a Day and Night (ahorātra) consists of 24 periods of
900 prāṇas each, which give various results (citraphalapradā). Astrology
utilized these hours to make predictions as ritual for purposes. There were two
types of hour systems used in the past: equal and unequal hours. The unequal
hours (or seasonal hours) divided the day by 12 and the night by 12. The hours
would change length at different times of the year, sometimes stretching to 90
minutes and shrinking to 30, but the day and night would always be divided into
an equal number of hours. The other system maintains the length of an hour a
constant 60 minutes (900 prāṇas) and is based on the division of the day and
night into 12 equal portions when an equinox occurs. With equal hours
(samahorā), the day will have a different number of hours throughout the year
as the length of the days and nights change. Unequal length of hours
(viṣamahorā) maintains an equal number of hours each night and day, but they
have unequal number of minutes. Hours of equal length entail that the number
of hours in a day and a night throughout the year changes, whereas the length of
an hour does not. The Svacchandatantra, which is the source of much of
Chapter Six, states that the day has twelve hours, as does the night (SVT 7/168),
potentially indicating seasonal hours. It then states that an hour has 900 breaths
(ibid. 7/170), clearly indicating equal hours. Associated material indicates

⁶⁴ Best example given at

https://oceanserviceṇoā.gov/education/tutorial_tides/tides05_lunardayhtml.
472 APPENDIX CHAPTER SIX
Tantrāloka uṣes the equal hour (or the unequal hour imagined at the equinox
making it equal).⁶⁹
Modern people are so used to equal hour clock time that unequal hours
seem very foreign. On a solar clock (sun dial) it is a simple adjustment of lines.
Below is the difference between unequal and equal hours at 38 degrees of
latituḍe. Unequal hours (visamahorā) are on the left and equal hours
(samahorā) to the right:

Equal and unequal hour sun dials

The ancients were able to accurately tell hours in the day with a sundial,
and at night were able to use a water clock (ghaṭikāyantra) or an astrolabe to tell
the hours by stellar movement. A proper sundial can be accurate up to two
minutes, as noted by the vertical lines. It can also indicate the day of the month,
solstices and equinoxes, as noted by the horizontal lines. This method of reading
time is projected into the body by the practitioner as the cycles of the day,
month, solstices and equinoxes.
The hours are said to have the qualities of the seven planets (grahas).
They are arranged in the order of the speed of their observable motion, and so
denote determine the order of days of the week. The ruler of the first hour of the
day becomes the ruler and name of the day. The first hour on Sunday is ruled by
the Sun, the next hour is ruled by Venus, then Mercury, then the Moon, and
beginning the cycle again at Saturn. The Vaidika and Tantrika day begin at
Sunrise. The last hour of Sunday is ruled by Mercury. The next day starts with
the hour of the Moon and is thus named Monday (Śomavāra in Sanskrit). The
last hour of Monday is ruled by Jupiter, and the first hour of the next day is
ruled by Mars and is therefore ruled by Mars (Tuesday for Tuew, the Germanic
god the Romans identified with Mars).

ḶMT Horā Sunday Monday Tuesday Wed Thurṣ Friday _]| Saturday
6 AṂ 1 Sun Mon Mar Mer Jup Ven Sat
7AṂ 2 Ven Sat Sun Mon Mar Mer Jup
8 AṂ 3 Mer Jup Ven Sat Sun Mon Mar
9 AṂ 4 Mon Mar Mer Jup Ven Sat Sun
10 AṂ 5 Sat Śun Mon Mar Mer Jup Ven
11 AṂ 6 Jup Ven Sat Suṇ Mon Mar Mer
12 AṂ 7 Mar Mer Jup Ven Sat Sun Mon
1 PM 8 Sun Mon Mar Mer Jup Ven Sat
2PM 9 Ven Sat Sun Mon Mar Mer Jup
3PM 10 Mer Jup Ven Sat Sun Mon Mar

“³ Sreeramula Rajeṣwara Sarma indicates that more Indian astrolabes have lines for just
unequal hours than for equal hours. Section 3.4, p.230.
 TANTRĀLOKA 473
4PM 11 Mon Mar Mer Jup Ven Sat Sun
5 PM 12 Sat Sun Mon Mar Mer Jup Ven
6 PM 13 Jup Ven Sat ŚSun Mon Mar Mer
7 PM 14 Mar Mer Jup Ven Sat Sun Mon
8PM 15 Sun Mon Mar Mer Jup Ven Sat
9PM 16 Ven Sat Sun Mon Mar Mer Jup
10PM 17 Mer Jup Ven Sat Śun Mon Mar
IÚPM 18 Mon Mar Mer Jup Ven Sat] Sun
12 PM 19 Sat Sun Mon Mar Mer Jup. Ven
IAṂ 20 Jup Ven Sat Sun Mon Mar Mer
2AṂ 21 Mar Mer Jup Ven Sat Sun Mon
3AṂ 22 Sun Mon Mar Mer Jup Ven Sat
4 AṂ 23 Ven Sat Sun Mon Mar Mer Jup
5 AṂ 24 Mer Jup Ven Sat Sun Mon Mar

The quality of the hour is based on the nature of the planet ruling that
hour. The hour of Jupiter is seen to be supportive of spiritual teaching and
learning. The hour of Mars is seen to be more conducive for disagreements and
handling situations in which aggression is preferred. Each hour gives its various
results (citraphalapradā). Thīs system of hours can be used for regular weekly
timings, such as a class that begins the same day and time each week.
Western scholars sometimes think that Jyotisa as a Vedāṅga was done
only to calculate when to perform rituals (yajña). This is because the oldest
astrological text, the Vedāṅgajyotiṣa, which has survived to the present, is a text
says that it is specifically for calendrical calculations (kālavidhānaśāstra).
Vedāṅgajyotiṣa (1/3) says that the Vedas are created for ritual, and ritual must
be performed at the right time. Kālavidhānaśāstra is the way to calculate the
correct time. Therefore, the one who knows Jyotisa is the one who knows ritual.
Similarly, Taittireyabrāhmaṇa (3/3/9/12) also says one performs the sacrifice at
the proper time when that time has come (taṁ kāle kāla agate yajate).
Vedāṅgajyotiṣam only teaches about the calendar and how to calculate it, as that
was its direct purpose. If there was no metaphysical meaning ascribed to those
time periods, then why would rituals be performed at those times, and for what
purpose? The Sun had deep meaning, the wheel had metaphorical meaning, and
even the Vaidika spoon had a spiritual meaning, with its own prayers. To think
that huge expanses of the sky, advanced calculations of their moving stars and
planets, and their respective time periods that took intricate mathematics only
developed some meaning thousands of years later would not be logical.
Ritual is done at a particular time to achieve the results related to that
particular time period. Time in its various forms is a four-dimensional map.
Similar to having a map to get to a temple to do pūjā, instead of a waste station,
time has places within it that are like temples and places that are filled with
trash and toxins. Time has qualities that are mapped, just as locations can be
mapped and understood. Ritual is to be performed at the appropriate time to
achieve its intended results.
The twenty-four hours of the day are a map of the worldly fruit one can
chose to utilize. There are other places, called sandhyā, in the day that do not
possess worldly value. Instead, they harbour transcendent reality. A map of time
is a fourth dimensional concept that utilizes the imaginal aspect of
consciousness to comprehend. The language used in the Tantrāloka is nondual
and speaks of both the internal nature of the breath and the external nature of
474 APPENDIX CHAPTER SIX
time in the world. TĀ 6/23 talks about an external hour consisting of 900
breaths (and the results of each one). Then it talks about the internal nature of
the breath, metaphorically relating it to sunrise and sunset. Tantrāloka speaks of
the internal and external at the same time. The macrocosm is directly reflected
in the microcosm. We understand the breath more deeply from the nature of the
day, and we understand the nature of the day from the breath. The nature of the
pulsation (prāṇaspanda) that makes the breath move is the same pulsation that
makes the days and nights move. Understanding the nature of one is
understanding the nature of the other.
Tantrāloka creates a map of the breath and its relationship to the Day
and Night. Within the twenty-four hours are four junctions that happen
throughout the Day and Night. Each of these also has its own qualities that are
reflected in the nature of the breath.

The Location of the Breath

By relating the qualitative nature of time to the qualitative nature of the

breath, it grounds an abstract concept into an experiential felt sense within the
practitioner. In the breath and body there are various ways to visualize prāṇa,
energy centres (cakras) and other sacred space. A materialist argument is that
these places don’t exist. Others religiously argue for their existence. For this
practice, it is not about believing these inner points exist and finding them in
material reality, it is about the power of visualization and attention to create a
state of consciousness, and harnessing the body and breath to channel the
mindʼs transformative power.
Before teaching this topic, I generally request people to take a minute to
sit and be aware of their state of consciousness. Then take a few minutes to
visualize the Sun shining brightly in the centre of the chest. Afterwards, notice
the state of mind and the feeling in the body. Whether there is a Sun actually in
the heart or not is irrelevant. What matters is the power that one’s visualization
has to achieve a state of calm, centred consciousness.

The Junctions within the Breath

Tantrāloka (6/24-27) describes the nature and qualities of the breath.

Inhalation (apāna) corresponds to the night and the Moon. Exhalation (prāṇa)
corresponds to the life-giving Sun (jīvāditya), and relates to activity during the
day. Inhalation is the night, while the moment between inhalation and
exhalation is like sunrise. It occurs when the Night of inhalation stops and the
Day of exhalation begins. Sunset is the time when the Day of exhalation stops
and the Night of inhalation has not yet begun.

Inhalation | Exhalation
(apāna) (prāṇa)
Moon Sun
Night Day
Nāda Bindu
 TANTRĀLOKA 475
Sunriṣe

Inhalation begins from the End of the Twelve and goes downwards to
the Heart. At the end of inhalation, there is a slight pause, for an eighth of a
second,® before exhalation begins. The junction of night and day is generally
considered to be 48 minutes (one ghaṭikā before and one ghaṭikā after). This
moment in the heart is the break of dawn followed by sunrise. A new day is
born from the heart, but for a moment, there is a space between night and day in
which the true nature of the Self (completely free of objectivity) resides beyond
the dualities. Within the pulsation of consciousness, it is sunrise in the external
world, and a phase within the breath.

Sunset

Exhalation ends at the End of the Twelve above the head for yogis.
Sunset occurs there when the Day of exhalation has come to an end and the
Night of inhalation has not yet begun, In the cycle of Day and Night, sunset is
the mahāsandhyā – the Great Conjunction ~ which is said to be perfect
tranquillity (supraśāntātmikā). Each junction (sandhyā) of the breath has a
correlation to a different aspect of time, which makes each of them powerful in
their own way. The yogi meditating at sunset, for example, infuses the body and
mind with great peace. Āyurveda instructs those who are very disturbed in their
life to take advantage of the time the sun sets to reflect and attend to the breath
in order to enter a space of tranquillity. For the yogi who finds all things in the
breath, the end of the exhalation is increased, and in that space, tranquillity is
infused into the mind.
Just as unwholesome food makes one sick and wholesome food keeps
one healthy, the nature of time can bind you and limit the results of your
practice or it can reinforce your intentions, creating powerful practice and
powerful results. He who says he doesn’t believe in the good and bad qualities
of food and eats anything, makes food an obstacle to good health. One who
knows the nature of food can use it as a medicine. Similarly, one who knows the
nature of the times uses it to empower his practice, meditation and rituals.

“⁵ Tantrāloka 6.25ab says the time is half a turi, yet a tuṭi is not defined until verse 63.
Tuṭi is utilized in Chapter Six as a ratio unit: 1/16 of the measured half unit or 1/32 of
the whole unit. In a prāṇa it is 1/8th of a second- (2 seconds divided by 16) and half a
tuṭi is 1/16th of a second. In day, a tuṭi is 1/16th of the 12 hours (720 minutes) = 45
minutes. Half a ruri here is 45/2=22.5 minutes. Standard calendar calculations say the
saṇádhi of the day is one ghaṭikā (24 minutes) on either side of the sunrise and sunset.
Internal sandhi is 1/8*. of a second on either side of the breath which is %4 of a second,
while external sandhi is 22.5 minutes, using the horā ratio given here. The tuṭi gap is
not exclusive, but inclusive. There are 900 x 24 breaths, which doesn’t leave over any
seconds (internally) or minutes (externally), but they overlap, and this is the standard
calendar use. The one ghaṭikā before and after sunrise is not a separate time period, but
runs on top of the time already there.
476 APPENDIX CHAPTER SIX
Midday End of
the Tyēle

Midnigh
AĀbhiit

Day and Night of the breath

Midday is the time when the Sun is directly overhead, in the place
called the midheaven (vyomamadhya). Externally, in modern vernacular, this
time is called solar noon. Internally, this is the middle of the flow of the breath,
where its path crosses the palate in the course of its ascent. Midday is when the
Sun is at its highest elevation and crosses the celestial meridian. The period of
time before it does so is called ante meridiem (am for short) and after it passes
this point it is post meridiem (pm for short). Solar midnight is when the Sun
passes the nadir (opposite the midheaven) and becomes ante meridiem (am)
again. Solar noon occurs in the middle of exhalation, and solar midnight in the
middle of inhalation.
Sundials were the main timepieces until the middle of the seventeenth
century, when mechanical clocks were invented. An ‘equation of time’ had to be
made to correct the mechanical clocks to true midday. Sundials were considered
to have the ‘correct time’, whereas mechanical clocks had an ‘inaccurate mean
timeʼ. After the mechanical clock became more common, the correction
gradually reversed so that sundials came to be corrected to mechanical clock
time. This initially created outrage among some British astronomers — a time
when the Sun was not on the celestial meridian was being called midday! But
technology won, and modern humans are presently disconnected from the actual
midday. For example, midday in northern California on August 14" 2019 was at
13:11, that is, 71 minutes after clock time noon.
Solar noon is a good time for successful spiritual practice, be it ritual or
meditation.” When people used sundials to tell the time, midday was observable
when the shadow of the gnomen lined up directly with the gnomen itself (with
no angle to the left or right). At this time, the Sun is directly overhead, and the

“⁷ Exact midday will vary depending on your longitude. There are websites that can help
calculate this time for you; just search “solar noon calculator”.
http://wwwsuncalcṇet/#/39.2323,-120.9375,3/2014.08.05/23:21.
 TANTRĀLOKA 477
entire sphere above the perceiver is light. The Earth below the perceiver is
completely dark, and every shadow is what makes it in direct alignment. This
midday junction is called Abhijit muhiūrta (48 minutes) and lasts for one ghaṭikā
(24 minutes) before and after the exact solar noon. During this junction
(sandhyā), the true essence of the Śelf, which is always shining and never sets,
can be realized. From a geocentric perspective, the Sun moves and there is day
and night. It is perceived as if the Sun is going away and returning. From the
heliocentric perspective, the Sun is always shining, and it is our Maāyā that is
hiding the Sun. Practice during the midday junction awakens the heliocentric
perspective (the realization of the always present Self), and is said to give
liberation (mokṣada).
The morning sandhyā relates to Brahmā (brahmamuhūrta), and the
noon day sandhyā to Viṣṇu (abhijitmuhūrta). The sunset mahāsandhyā relates
to Śiva (Mahādeva), and the midnight sandhyā to Kālī. Each sandhyā lasts one
muhūrta (48 minutes), with one ghaṭikā (24 minutes) on each side of the
junction. The sandhyās are generally inauspicious for worldly activities, but are
beneficial for spiritual pursuits. In this teaching, it is not about finding the
sandhyā in the day alone, nor finding the sandhyā in the breath alone. They are
the same ‘centre’ between two polarities within consciousness. By meditating at
these times, the centre in between is widened, prolonged, and more easily
accessible. The goal is to locate the sandhyā in the breath corresponding to the
external that occurs during the day. This is the time to sit in meditation and
connect within the breath, to the vibration with which everything pulses. The
morning sandhyā awakens the true nature of the Self, the noon sandhyā reveals
the unsetting nature, and the evening sandhyā bestows tranquillity.

The Top Knot

The quality of time indicates the quality of prāṇa, which indicates the
quality of thought and the nature of cognition at any a particular moment.
TĀ 6/22 teaches that the top knot (śikhā)is breath (prāṇa), and that ‘where the
top knotis tiedin this way thatis the results attained." Traditionally, a pūājarī
(i.e. the person who performs a ritual) ties his hair up in a knot before beginning
a ritual. When, or during which sandhyā, the pūjarī ties his hair up to perform
the ritual, determines the results he will attain. The tying of the top kmot is also
symbolic of focusing (= tying) prāṇa on a particular point for meditation
(dhyāna). The quality of time when that prāṇa is focused has its inherent effect
on the results of that focus. As external time is reflected in the breath, the breath
itself has its own anatomy and nature. The top knot is called prāṇa in TĀ 6/22,
the hours it can be tied are discussed in 6/23cd, the sandhyās are discussed in
6/24-27, and then the tying of the top knot and corresponding results are
discussed again in 6/28. There is only one verse about the hours and their fruit,

“ Tantrāloka (6.68) mentions the importance of the midday and midnight Abhijit
muhūrta, which is solar noon and exact midnight. It is not stated, but inferred, to utilize
these time periods for worldly pursuits (bhoga) and spiritual practice (mokṣa). Standard
practice in India is to use the afternoon Abhijit nuhiūrta for bhoga and the midnight
Abhijit muhūrta for spirituality.
“’ evaṁ baddhā śikhā yatra tattatphalaniyojikā | TĀ 6/28ab
478 APPENDIX CHAPTER SIX
assuming that they are common knowledge, and the focus is placed on the
spiritual benefit of the sandhyā.
TĀ 6/23ab states that when the prāṇa is tied (baddha) at the time a
ritual is performed (yāgādikāla), it is Śiva by nature, because it is in a state of
undifferentiated oneness (niṣkalatvāc chivātmikā). The Vijñānabhairava teaches
a series of meditations on the sandhyā. The Goddess asked, “*How is this state
of absolute fullness, beyond space, time, and locality, which is impossible to
represent conceptually, to be attained? By what means can one enter into it?
And how does the Supreme Goddess (Parā Devī) become that entryway, O
Bhairava?” (22-23)
Bhairava replies,
“The exhaled breath (prāṇa) (haṁ) is above and the living being (the
inhaled breath) (jīva) (saḥ) is below; (the goddess) Parā who is emission
(visarga) is uttering forth (and manifesting in this way) within the two places
where they originate. (The yogi attains) the state of fullness by filling (them).
(24)
O Bhairavī! By not returning out from the two voids of the breath,
whether internal or external (where it rests at the beginning and end in the Heart
and the End of the Twelve), Bhairavī reveals in this way Bhairava’s body (of
consciousness). (25)
The energy in the form of the vital breath should neither exit nor enter
when the centre has unfolded by the (one pointed) state free of thought (that
places them there and abides there). Thus there, by that (same power, the
Yogi’s) Bhairava nature (is made manifest). (26)
If (the power of the vital breath) called ‘Tranquil’ is retained, whether it
has been ejected (in the course of exhalation) or filled (in the course of
inhalation), in the end of that (practice) the Tranquil One manifests by means of
(that same) power.” (27)¹⁰

Thirty-six Fingers

. ) C ¥

Normal movement of breath compare to the yogi's breath

”⁰ Quoted from the translation of the Vijñānabhairavatantra by Mark Dyczkowski.

 TANTRĀḶOKA 479
For the average individual, the breath comes in through the nostrils and into the
lungs and then returns to the air in front of him. For the yogi, there is a
conscious movement of the breath through the crown of the head. The End of
the Twelve (dvādaśānta) can refer to either the twelve fingers’ length in front of
the nostrils or the twelve fingers length above the head. When breathing
through the crown, the orbit (adhvan) of the breath is visualized as inhalation
down the left side into the heart and exhalation up on the right side. The path or
orbit of the breath from the Heart to the End of the Twelve measures 36 finger-
breadths (aṅgula) of the individual’s own fingers.
Various units of time, such as ghaṭikās, lunar phases (tithi), months,
years and the 60-year saṁvatsara cycle, are calculated within the 36/72 finger
breadths (arṅgula) of the microcosmic orbit of the breath. Just as exhalation and
inhalation relate to the polarities (yugmaka) of the Sun and Moon, the units of
time also contain polarities within themselves. They are units of pulsation that,
like a heart beating or lungs breathing, contain an equally active and passive
element. The units of time and space are measured into the breath as follows.

The day-night cycle divided into various units of time and space

If the vighatikā (24 seconds) is superimposed on the microcosmic orbit

of the breath, it is measured as 1 and 1/5" aṅgula (or 1.2). There are 30
vighaṭikās in the inhalation (1.2 x 30 = 36), and 30 vighaṭikās in the exhalation.
This makes 60 vighaṭikās of 1440 seconds, equivalent to one ghaṭikā (24
minutes). A ghaṭikā has the same ratio to the day. There are 30 ghatikās in a day
and 30 at night, which add up to 1440 minutes (24 hours). There are twelve
hours in a day, and twelve at night. Each hour is three aṅgula of the orbit in the
breath (3 x 12 = 36)
Day and Night are traditionally divided into units of three hours known
as praharas (called a watch in English). Three hours is equal to nine aṅgulas of
480 APPENDIX CHAPTER SIX
space within the orbit of the breath. This equates to four tuṭis of time.⁷' There
are four praharas in a day and four at night. The four praharas of the day
correlate to 36 aṅgulas (4 x 9), that are followed by the 36 aṅgulas of the night,
making a total of seventy-two añgulas in one full cycle. There are 16 tuṭis (4
x4) during the day, and 16 at night, making a total of thirty-two tufis in one full
cycle. The conjunction (sandhyā) between the day and night is a half ruṛi on
each side of the conjunction,” equivalent to one mauhūrta.

Prahara

Inhalation and exhalation constitute the wheel of time (kālacakra). This

wheel is projected onto the cycle of the day (exhalation) and night (inhalation).
How this cycle of Day and Night (ahorātra) is divided varies depending on its
various purposes. The first division is into two halves – day (ahas) and night
(rātri).. Next Day and Night can be divided into two halves, making four
divisions. These correspond to Brahmā Gāyatrī at sunrise, Viṣṇu Gāyatrī at
noon (also called Abhijit), Śiva Gāyatrī at sunset, and Kālī Gāyatrī at midnight.
These four parts of the day are six-hour units (dviprahara) and are associated
with the guardians of the world (lokapāla). These time locations are then
divided in half again creating eight 3-hour units ruled by the lords of the
directions (dikpāla), thus integrating space and time.
There are four portions (prahara) in the day, and four at night, making
eight portions in a Day and Night. TĀ 6/64-66 focuses on this system, dividing
the day into early morning, late morning, early afternoon, and late afternoon,
and so too the night. Each of these portions can then be divided in halves

” A prahara contains four tāṭi (4 prahara of4 tuṭis = 16). The aṅgula is a division into
36 units of space, while the ruri is a division into 16 units of time.
”² This tuṭi exists within the praharas; inclusive not exclusive.
”³ This is also stated in the first half of verse 25, referring to the sandhyā of the day
(tutyardhaṁ sāndhyam). Mathematically, V² tuṛi would be 22.5 minutes on both sides of
conjunction, making the tui a total of 45 minutes of sandhi. The standard accepted
sandhi is one ghaṭikā (24 minutes), called here as a nāḍīka, placed on either side of the
junction (sandhya), creating a muhūrta of 48 minutes. This standard unit of time is
meant to be utilized, not the mathematical time calculated. This is clearly indicated in
the Mālinīvijayottara Tantra (22.3), where an eighth of a prahara (3 hours) is called a
24-minute nāḍīka (praharasyāṣṭamo bhāgo nāḍīkety abhidhīyate). An eighth of 3 hours
(180 minutes) is 22.5 minutes, and is referred to as a nāḍīka (a 24 minute increment).
This clarifies that the fraction is meant to be approximate, and the standard time unit is
meant to be utilized. Using such approximates to communicate concepts, specifically
related to ardha-prahara portions, is seen in Jyotisa texts such as Mantreśvara’s
Phaladīpka, where the upagraha are calculated. For example, the middle portion of the
Sun’s ardha-prahara is called kālavela. The ghaṭikā that kālaveḷa rises is 2, 26, 22, 13,
14, 10, 6 from sunrise for each day of the week from Sunday onwards. This indicates for
Sunday, it would rise on the second ghaṭikā (at 48 minutes), on Monday at 26 ghaṭikā,
and onwards. Mathematically, on an equal Day and Night, the middle portion of the first
prahara would be 45 minutes after sunrise, while the statement says two ghaṭikās (48
minutes). Phaladīpika (25/4) later states that these are averages that are to be calcaluted
to the exact degree (sphuṭa), similar to the ascendant degree (nāḍyā sphuṭa
lagnavadatra sādhyam).
 TANTRĀLOKA 481
(ardhaprahara) that are ruled by the planets. Below describes these units of
time and calculation variations to better understand the system Tantrāloka is
teaching to integrate space, time, breath and consciousness.

Prahara Yāma
starting time |starting time
6:08am 6:08am
ṜE]—ĪG[—[=Ṭ@ōḹtaḹ[—
9:08am
12:08pm
3:08pm
6:08pm
9:08pm
12:08am
3:08am

A prahara is an eighth of a day (ahas, dina) or night (rātri), which is

approximately three hours long. This correlates to the European concept of a
watch. Praharaṇa means to strike. It denotes the hitting of a bell to announce
the changing time of day. The Chinese traveller Yi Jing describes in his visit to
Nālanda the different number of strikes to the drum at each prahara. The
Buddhist Buddhaghosa’s Prapañcasudanī refers to the skill of the monk in
charge of hitting the bell to alert the monks to the prahara for their practices.”⁴
The first emperor of the Mughal dynasty, Babur, kept the system of prahara in
place and described in his biography the gongs that were struck as large brass
plates about two hand-widths thick. The public announcement of these eight
divisions guided the average day in ancient India.
There is a similar unit of time called a yāma,⁵ which denotes the eight
divisions of the day and the duties to be observed at those times. The meaning
of the word yāma and the difference between it and a prahara varies in different
time periods and kingdoms of ancient India. It is not always clear which is one
to be inferred is being used in a text. In Eastern India, the prahara starts at
sunrise and each prahara is exactly three hours in length. The yāma varies in
length, although they are always four in the day and four at night. The dinayāma
is the length of the day divided by four, and the rātriyāma is the length of the
night divided by four. During the Equinoxes, the day and night are equal and so
the length of the yāma is three hours and so is equal to a prahara. Otherwise in
the summer months, the dinayāmas are longer than the rātri-yāmas, and in the
winter, it is the other way around. For example, in London, on August 29th
1951, sunrise was at 6:08 am and the day was 13 hours 44.5 minutes long.
Sunset was at 7:53 pm and the night was 9 hours 15.5 minutes long. This makes
the dinayāma 3 hours 26.5 minutes and the rātriyāma 2 hours 33.5 minutes in
length. In modern times, the length of the yāma is altered daily with various
technology apps, but when using a water clock, it would often be altered every
15 to 30 days, or when the variation reached 24 minutes (i.e. a ghatikā). The

¹⁴ Sreeramula Rajeswara Sarma, A Descriptive Catalogue of Indian Astronomical

Instruments, p.522-525.
”⁹ ardharātraniṣhīthau dvau dvau yāmapraharau samau (amarakośa 1.4.263).
482 APPENDIX CHAPTER SIX
difference between a prahara and yāma is given in the table above. One matter
here is that different traditions used different nomenclatures for each of these
calculations, and unless there is something indicated by the text, we often don’t
know which methodology is being referred to. For example, some traditions use
prahara to refer to the four 3-hour divisions of the day (prahariṇī) and yāma to
refer to the divisions of the night. In which case it is called a yāminī or yāmikā.⁷¹⁶
The prahara are not generally found in the Sanskrit astronomical texts,
apart from some definitions. They are discussed in Buddhist and Jain texts, the
Purāṇa and Tantras to prescribe the activities or rituals to be done during the day
or that should be performed during certain festivals. For example, the night of
Śivarātri is divided into four praharas with different offerings and mantras for
each quarter of the night. The Kāvyamīmāṁṅsā recommends that ‘activities done
without fixed time leads to disorder and therefore the poet should divide the day
and night each into four parts (yāma), wake in the morning and study till the end
of the first prahara.’” Similarly, the Rāgas of Indian music can only be
performed in North India during their allotted prahara. The activities of life,
both worldly and spiritual, are allotted their own time.
These times can also be ruled by the planets in various orders. The
weekday order can relate to the yāma calculation (though not in all traditions).
The planet ruling the yāma portion is called Yāmapati (or Yāmādhipati). In
Jyotiṣa, the planet ruling your birth yāma is called the Yāmagraha, and relates to
your life span and manner of death. The prahara are often ruled by the planets
in the Kālacakra order, and the planet ruling your birth prahara is called the
praharapati (Lord of the Watch) or the haragraha (Plat of Śiva). In Jyotiṣa, the
haragraha represents the form of Śiva who will protect your life: Īśāna (Sun),
Rudra (Marṣ), Bhīma (Jupiter), Śarva (Mercury), Bhava (Venus), Ugra (Saturn),
Mahādeva (Moon), and Paśupati (Rāhu). The following is a chart of the planets
ruling the praharas of the days of the week and the benefits they may bestow.

Prahara ]__Beneīt_]Sunday ][_Monday ]_Tuesday | Wednesday ] Thurṣday | Friday ] Saturday

69 AṂ Siddhi Sun Moon Mars Mercury Jupitr] Venus_]| _Satum
9-12PM_|_QMokṣa Moon Mars _]_Mercury |_Jopiter Venus_]Satum Sun
12-3PM Magic Mars _] Mercury_| Jupiter Venus Satum Sun Moon
3-6 PM_] Nentloki | Mercry |Jpiter |_Venus Saturṁ Sun Moon Mars
6-JPM_]| Thisloka ]Jupitr_]_Vens_]_Saurm Sun Moon Mars _]|_Mercury
9-121AĀM ]_QDistant§ Venus_|_–Satum Sun Moon Mars _]|Mercury | _Jupiter
Ī2.3AM ]| Proximate_|_Satum Sun Moon Mars Mercury_] Jupiter_]|_Venus
3-6 AM ]|Q.... ... Sun Moon Mars Mercury Juapiter Venus_]_Satu

The divisions are used to determine the times rituals should be

performed during the day according to TĀ 6/67cd-68ab. The first prahara is
good for minor accomplishments (siddhi), the second is good for spirituality
(mokṣa), the third prahara for magic or other worldly activities (pāralaukika),
etc.
With regards to the Lords of the praharas, these may follow three
possible sequences, according to direction (dik), day of the week (vāra) and
time (kāla). It is clear from the extensive commentaries drawn from the

⁷⁶ Sreeramula Rajeṣwara Sarma, p.520.

” Rājaśekhara’s Kāvyamīmāṅṣā translated by Sreeramula Rajeṣwara Sarma, p.518.
”⁸ Kaufmann, Walter, The Ragas of North India, p.14-17.
 TANTRĀLOKA 483
Svacchandatantra and Saṭsāhasrasaṁhitā quoted in the footnotes to TĀ 6/66cd-
67ab the praharas are ruled by the planets arranged in their weekday order.”
Another important variant is that there are seven planets (graha)
according to traditional Jyotiṣa, however, there are eighr divisions. Some
traditions have an empty (śunya) time period, some use Rāhu to make eight.
According to the TĀ 6/64-66, a weekday planet takes two praharas in order to
make eight lords. The table above and image below indicate this interpretation.
End of Enḍ of
the Twelve the Twelye

Prahara for Sunday Prahara for Monday

In the image above, the day lord is given two praharas, one put in the
beginning of the day, and the other at the end of the day. This inherently makes
the first prahara of the night start with the fifth planet in weekday order (vāra
cakra). The image shows Sunday and Monday. Tuesday would have Mars in the
first and last prahara instead, and Wednesday would have Mercury in the first
and last prahara, etc.
The more commonly utilized format for prahara is listed below, with
Rāhu being the eighth portion following Saturn. This is the format used to
calculate the Yāmapati in Jyotiṣa.

Prahara_]_Sunday ]_Monday ] Tuesday Wednesday Thursday Friday Saturday

69 AM Sun Moon Mars Mercury Jupiter Venus Satum
9-12PM_|__Moon Mars Mercury Jupiter Venus Satur Rāhu
123PM ]| QMan Mercury Jupiter Venus Satum Rīhu Sun
3-Ś PM _|_Mercury Jupiter Venus Satum Rāhu Sun Moon
6-9PM_|Jupiter Venus Satum Rūhu Sun Moon Mars
9-12AM ]_Venus Satum Rāhu Sun Moon Mars Mercur
Ī2.3AM ] _Saum Rūhu Sun Moon Mars Mercury Jupiter
3-6 AM Rāhu Sun Moon Mars Mercury Jupiter Venus

” The Svacchandatantra and Ṣaṭṣahasahaṣrasaṁhitā that follows it say: atha candrasya

yadi velā vāraḥ tadā prathamapraharaṁ candrasya || dvitīyapraharaṁ bhaumasya ||
trtīyaṁ budhasya || caturthaṁ brṛhaspateḥ | Thus confirming that the order of the
planets is that of the days of the week. See the translations in note 6,143 of TĀ text.
484 APPENDIX CHAPTER SIX

`7230 pu

9PM

10:30 pn

12PM ; 12 au

10:30 au' 1:30 aM

9 AṂ²% 3 AM

Ardhaprahara divisions

Ardha-prahara

While the prahara is such a key element of ancient Indian time, thera
another division where each prahara is again divided smaller. Each prahara is
divided in half, making eight 1%2-hour portions and called half-watches (ardha-
prahara/ yāmārdha/ ardhyāma) or kalās (1/16" portions), or periods (velā).
There are eight 1¥%2-hour portions (2 tuṭi) in the day and eight in the night. These
sixteen portions of the Day and Night correlate to the sixteen kalās of the Moon
and create an inherent integration between the breath, the day, and the lunar
phases.
TĀ 6/66 and Svacchandatantra 42-43ab use the prahara and its
calculations,⁸ and the Saṟsahasahasrasaṁhitā refers to prahara and references
body locations based on the 3-hour prahara. Jayaratha’s commentary
interprets TĀ 6/66 as ardhaprahara, most likely based on Svacchandatantra
7/43cd.²³ The concept in TĀ 6/69cd-72ab, with deities ruling each portion of

⁰ Some traditions see these terms as the same and others differentiate them. In the
author’s tradition, ardhyāma is weekday order, while aráhaprahara is Kālacakra order,
but what can be inferred from the text and commentary is either weekday order
(vāracakra) or a more complex system of weekdays (vāravela).
⁸" ketuḥ sūrye vidhau rāhur bhaumāder vārabhāginaḥ || praharadvayam anyeṣāṁ
grahāṇām udayo ‘ntaraḥ |
prathamapraharaṁ ādityasya hṛdayāt kaṇṭhādhastryaṅgulaṁ yāvat 1 1)
dvitīyapraharaṁ candrasya tāluke 2
⁸From Svacchandratantra 7.42-43ab. translated in TĀ note 6/143, there is discussion of
prahara: prāṇe cāpy udayanty ete prahare prahare priye || velā vāro bhaved yasya sa
caret praharadvayam | And then additionally in 7.43cd, there is also use of
ardhaprahara: yasya grahasya bahir vāraḥ, sa prathame prahare bahir iva antar apy
 TANTRĀLOKA 485
time, is used for both prahara and ardha-prahara. Jayaratha is most likely
misinterpreting the 180-minute prahara indicated in Tantrāloka for the 90-
minute ardhaprahara calculations, creating a discrepancy between the text and
his commentary, and also creating difficulty understanding the verse. The
system of ardha-prahara is complex and has many uses, and it makes sense
why a scholar untrained in Jyotiṣa could mix these concepts. A deeper
exploration will give clarity of why the commentator would have understood
TA 6/66 to refer to ardha-prahara.
Jayaratha belonged to a family of ministers and high court officials.
Kauṭilya Arthaśāstra (1.19) describes the duties of the king during the day and
night. It instructs the division of the day into eight parts
(aṣṭabhāga/ardhaprahara) by using a sundial. In the last eighth of the night
(4:30-6am), the king should consult with the high priest, or teachers, pūjārī,
doctors or astrologers, then after some rituals go to court. In the first eighth of
the day, (after getting his health, spirituality and stars in order), the king is to
address security, receipts, and expenses. In the second eighth, (after gaining an
understanding of financial matters of the kingdom), he is to address the affairs
of both the city and country people. In the third eighth of the day
(approximately 9 to 10:30am), the king is to bathe, study and eat. The activities
of the day and night of the king and royal court continue in detail that would be
much finer than the prahara used by an āśrama or monastery. These
ardhapraharas also had various planetary rulerships that altered the scheduling
of tasks throughout the week.
There are different systems of rulership for different purposes. There is
a variation where each of these ardhapraharas is ruled by a planet in the natural
order of the weekdays (vāracakra or vārakrama). The system of weekday rulers
can be seen in such texts as the 8* century Bṛhat Prāśara Horā Śastrā and the
16* century Praśna Mārga. The next image, showing the rulership of Sunday
and Monday, is based on the calculations from Bṛhatprāśara Horāśastrā.⁸⁴

udeti | tato dine ṣaṭparivartanakramena ardhe ‘rdhe prahare tadanye, yāvad antye
taddinārdhaprahare sa eva |
This verse references the Totula Tantra: tad uktaṁ śrītotule praharārdhabhujaḥ sarve
‘horātraṁ ca caranti te.
⁸ In the upagraha calculation section of Bṛhat Prāśara Horā Śastrā’s graha-guṇa-
svarūpa-ādhyāya, we see they are using an ardha-prahara lord system similar to the
translated ‘commentary’ on this verse of Tantrāloka.
ravivārādiśanyantaṁ gulikādi nirāpyate |
divasānaṣṭadhā bhaktvā vāreśād gaṇeyat kramāt |I 3.66||
From the Sun etc. up to Saturn is determined the periods of Gulika and others.
The eightfold parts of the day are apportioned in order counted from the day lord.
aṣmoṁ'śo nirīśaḥ syācchanyaṁśo gulikaḥsmṛtaḥ |
rātrimapyaṣṭadhā kr̥tvā vāreśāt pañcamāditaḥ || 3.67))
The eighth portion is lordless. Saturn’s portion is called as Gulika.
The eightfold parts of the night are calculated beginning from the fifth from day lord.
gaṇayedaṣṭamaḥ khaṇḍo niṣyatiḥ parikīrtitaḥ |
śanyaṁśo gulikaḥ prokto ravyaṁśaḥ kālasañjñakaḥ || 3.6811
The eighth division calculated here is also said to have no lord,
Saturnʼs portion is called Gulika, the Sun’s portion is known as Kālavela.
bhaumāṁśo mṛtyurādiṣṭo gurvaṁśo yamaghaṇṭkaḥ |
486 APPENDIX CHAPTER SIX

Mandi 5*áay La froṃ _⁵day Lod fiom

ftri-- saring planet ~ Ś gaing plant

Gulika ___ /
haaka --.,

:t--̄¹
Ārúha
\ n)Ṇ
saṇṇa-–Ṃ³
ghaṅntakḥ .....

Mya/’
ftikts̃
⁰ Upaṣraha
* @” cacauaiaus
:;⁹ ⁵ ²⁷ ar M
stas wi Lo
Ṅmáte, or the diy

In the above image, on Sunday (ravivāra), the lord of the day (vāreśa)
is the first ardha-prahara, from 6am to 7:30 am. This is followed by the next
ardha-prahara, from 7:30am to 9am being ruled by the next planet in the
weekday order, the Moon (Monday). On Monday (somavāra) the first ardha-
prahara is ruled by the vāreśa, Moon, and the second is ruled by Mars
(Tuesday/Mangalavāra). Mercury is the day lord of Wednesday, Jupiter rules
Thursday, Venus rules Friday, and Saturn rules Saturday. These day lordships
are the same in all places using the seven-day week and are first seen in
cuneiform clay tablets.
The order of ardha-prahara rulership of the daytime is relatively clear.
Technicalities arise for the calculation of the night-time ardha-prahara 1ord.³
The prahara will start from the fifth planet of the weekday order by the natural
sequence that there are four in a day. The night ardha-prahara order is altered
to align the first portion to be the same as the ruling prahara.
Tantrāloka says that Ketu moves within the Sun and Rāhu moves
within the Moon, meaning that Rāhu is not used in this sequence.* It states this
because there are sequences that use Rāhu with the vāracakra order, where
Rāhu is given the portion after Saturn. This is described in Praśna Mārga,

somyāṁśo'rdhapraharakaḥ svasvadeśodbhavaḥ sphuṭaḥ || 3.6911

Mar⁷s portion is Mṛtyu, Jupiter’s portion is Yamaghaṇṭaka,
Mercurys portion is Ardha-prahara. Their degree is calculated from one’s own location
(local mean time).
⁸³ The night starts from the fifth planet in the order of the weekdays. Counting
inclusively from the first ardha-prahara on Sunday, the fifth day is Jupiter. When the
day rulers are put into a cakra with each planet having one of an eight petaled lotus, the
fifth planet is the one directly opposite the first. On an astrolabe, the sunrise day ruler
would be on one side of the alidade, and the fifth planet would be directly on the other
side. This fifth lord starting the night can also be seen in Bṛhat Prāśara Horā Śastrā
3.67 and Mantreśvara’s Phaladīpka (25.2): niśāyāṁ tu vāreścarātpaīñcamādyāḥ.
⁸⁶ Tantrāloka 6/66 ketuḥ sūrye vidhau rāhur. Śvaccandatantra (7/43) states rāhuś carati
somena ketuś carati bhāṣvatā ||
 TANTRĀLOKA 487
shown in the chart below.” This system is recommended to use for
prognostication. A question asked to the diviner during a Jupiter, Mercury or
Venus ardhaprahara forbodes success, while in the ardha-prahara of Sun,
Mars, Saturn or Rāhu indicates failure of the goals. The layout is different,
which indicates it will be utilized for a different purpose.

Day Sunday_]Monday [ Tuesday ][_ Wed_]_Thursāay | Friday ] Saturday

6-7:330AM ]_Qsuṉ Moon_]_Mat _] Mercury | Jupitr ] Venus ]|_Satum
7:30.9:00]Moon ]_Mas _]| Mercury | Jupitr | Venus ]| Satum ] __Rāhu
9:00-10:30| Mas _]| Mercury | Jupicr ]| Venus | _Satum _]_Rahu Sun
10:30-12:00 | Mcrcury | Jupitr | Venus | Satum ] _Rāhu Sun Moon
12:00.130_|Jupitr | Venus | Saum ] Rāh Sun Moon_]|_Mars
1.30-3:00_]| Venus ]| Saum_]| kRah Sun Moon Mars _|Mercury
3:00- Satumṁ | Rāhu Sun Moon Mars _]| Mercury | Jupiter
4:30-600] Rāhu Sun Moon_]_Mas _]| Mcrcury ] Jupitr ] Venus
Day Sunday ] Monday ][ Tuesday ][_Wed__]_Thurṣday ]_Friday ] Saturāay
6-7:30 PM _]Jupitcr | Venus | Satum _]_Rahu Sun Moon Mars
Venus_]_Satum_]| Rāhu Sun Moon Mars _|_Mercury
Satm_] Rāhu Sun Moon Mars _]| Mercury | Jupiter
Rāhu Sun Moon_|_Mas _]| Mercury ] Jupitr ] Venus
Sun Moon_]|_Mar _] Mercury | Jupier ] Venus ]|_Satum
Moon_]_Mas _]|Mecury | Jupitcr | Venus ] Satum ] _Rahu
Mars_| Mercury | Jupitr | Venus ]| Saum _] _Rahu Sun
Mercury | Jupiter ]_Venus ] saum ]_Rahu Sun Moon

Tantrāloka states that the vāreśa rules over two prahara

(praharadvayam), and we see this work above in the praharacakra.
Svacchandatantra (VL43cd) adds an additional ardha-praharacakra in its
related section.® The methods of ardha-prahara division above do not create
two praharas in a day ruled by one planet, while keeping a continuity of the
other ardha-prahara rulerships. There is an electional system called yāmardha
or vāravela or popularly known as choghadiya or chogadia in modern

⁸⁷ Praśna Mārga (X6/25) states:

ādityadidineṣvinādiphaṇiparyantāḥ krameṇodayaṁ svasvādyāḥ svadineṣu yānti
divasāṣṭāṁśeṣukhalvaṣṛsu|
jivajñāsphr̥jitāṁ triyā hi sakalāḥ sidhyeyurindoḥ śanai-nonyeṣāmudaye vadediti sudhīḥ
sāñcantya pṛchāvidhaul|25||
The eight parts of the day beginning from sunrise are ruled respectively by the weekday
lord and other planets in the order of the Sun to Rāhu. If the ruling period at the time of
query is that of Jupiter, Mercury, or Venus, the objects of the question will be fully
realized. If the ruler of the period is the Moon, the object will be fulfilled in due course.
If the periods belong to Sun, Mars, Saturn or Rāhu, the result is failure. (Translation by
B.V. Raman, Prasna Mārga).
⁸⁸ yaṣya grahasya bahir vāraḥ, sa prathame prahare bahir iva antar apy udeti | tato
dine saṭparivartanakrameṇa ardhe crdhe prahare tadanye, yāvad antye
taddinārdhaprahare sa eva | taduttareṣyasareṣu krameṇa pañcaparivṛttikzameṇānye,
yāvad antye tan niśārdhaprahare ṣa eva | evaṃ ekaikasya grahasya dine
‘rdhapraharaṁ rātrāv ardhapraharaṁ codayaḥ | vārabhāginas tu dviguṇam iti sthite
‘horātramelanayā vārabhāginaḥ praharadvayam, tad anyeṣāṁ tu praharam udayo
bhavati |
488 APPENDIX CHAPTER SIX
terminology.™ This system seems to agree most with the Svacchandatantra’s
ardha-prahara.
The first day yāmārdha is ruled by the day lord (vāreśa) and then
proceeds to the sixth planet in the vāracakra from the previous lordship, which
makes the order the same as the hours (horā) of the day. The night starts again
from the vāreśa itself and then moves to the fifth planet in the vāracakra from
the previous lord, which naturally ends on the vāreśa. The day and night start
and end with the yāmārdha of the vāreśa, making each day have two praharas
(praharadvayam) of that planet.
This system is used in electional astrology (muhūrta) to choose times
for projects or travel, or to determine if government or personal work is best.
For example, the time period of Saturn (Khaṇḍa Śani) is considered
inauspicious for the health of events started during its time.

Sunday] Monday ] Tuesday ]_Wed_]_Thurṣday ] Friday ] Saturāay

Sun Moon Mars _]Mercury ]| Jupitr _]Venus ] _Satum
Moon Mars _| Mercury | Jupiter Venus Satum Sun
Mars__]| Mercury | Jupiter | Venus ]|_Saum Sun Moon
Mercury | Jupiter | Venus ] Saum Sun Moon Mars
Jupiter |_Venus ]| aum Sun Moon Mars _]| Mercury
Venus ] Saum Sun Moon Mars _]| Mercury | Jupiter
3:00.4:30_] saum Sun Moon Mars ]| Mercury ] Jupiter ]| Venus
4:30-6:00 Sun Moon Mars _] Mercury |_Jupiter Venus Satum

Sunday [ Monday ][⁰Tuesday [_Wed__]_Thursday ] Friday ] Saturday

Sun Moon Mars ] Mercury | Jupitr ]| Venus ] _ Satm
Jupiter | Venus ] _Satum Sun Moon Mars _]_Mercury
Moon Mars _| Mercury |_Jupiter Venus Satum Sun
Venus_] Satuṁ Sun Moon Mars _]|Mercury | Jūpiter
Mars ]| Mercury | Jupiter | Venus ]|_Saum Sun Moon
Satum Sun Moon Mars Mercury_] Jupiter Venus
Mercury | Jupiter | Venus ]|_Saum Sun Moon Mars
Sun Moōn_]|_Mar _] Mercury | Jupitr_]_Venus ]|_Satum

There are two important elements for the practitioner to understand

from this material: the internal usage, and the external usage of this prahara and
ardha-prahara division. For the internal usage, the planetary rulerships will not
be changing with every breath. Instead, the prahara division of the breath into
four parts in and four parts out sets a foundation for various prāṇāyāma and
mantra practices. For the yogi, meditation on the qualitative Day and Night
cycle and the experiential nature of the breath is the first step to merging time,
breath, and consciousness. The first quarter of the exhalation starts like the
morning, and as it reaches the middle of the breath, it is like the day coming to
noon, and then it crosses the noon point lessening its pressure to end in the last

⁸⁹ Cho indicates four, and ghadiya relates to the ghaṭikā of 24 minutes. A time period of
four ghatikās is 96 minutes, which ties the ghaṭikā system to the 90-minute ardha-
prahara sysṭem. The ardha-praharas in this calculation use the yāma system of altering
the time to make eight in the day and eight at night, so the day will have more than four
ghatikāṣs in an eighth portion in the summer and less than four ghaṟikās in the winter.
Searching “choghadiya’ online will provide many websites and apps to calculate this
timing.
 TANTRĀLOKA 489
quarter of the day as a depleted breath. A similar subtle variation in the nature of
the breath happens in four parts for the inhalation that gasps the air inwards in
the first quarter of the breath, and then barely intakes the breath in the last
quarter. This is similar to the day, starting with high energy and coming to a
fulcrum at noon, and depleting itself till the evening, where the coolness of the
evening brings an inhalation of refreshed enthusiasm. Even the sleep cycle
matches the inhalation’s initial gasp for air (sleeping deeply) and then slowly
lessens in its depth of sleep. The nature of the pulsation of the breath and the
qualitative nature of the day are merged by the awareness of the inherent nature
of the breath in these eight praharas. These eight are then divided into ardha-
praharas, which breaks the breathing process into the basic 8 steps, where a
particular ṛhythm can be perceived. The standard four, eight, sixteen, thirty-two
rhythms of prāṇāyāma are inherently within the Day of exhalation and Night of
inhalation.
The second important element to understand is the external application
of the ardha-prahara for ritual purposes during the days of the week. These
cakras give very particular qualities to each moment of time throughout the
week. The intention of a ritual and its associated devatā can match the qualities
of time and the proper ardha-prahara significations to support the desired end
results of the ritual. Time is breath and consciousness as indicated in the initial
parts of Tantrāloka Chapter SŚix. If the ritual aligns with the nature of
consciousness, the practitioner is opening the door for what they are seeking,
like looking for sand in the desert. Why would you go to the store when it is
closed? Being “nondual” doesn’t let you purchase milk when the doodhvala
[milk seller]’s doors are shut. Why would you go to the guru when he is
sleeping? If the post office was only open for 90 minutes a day, you would want
to know the time to mail your letter. The sandhyās (sunrise and sunset) are
general beneficial times for spiritual practice, but the whole day is filled with
magical times, as TĀ 6/ 67cd-68ab gives one variation.
Therefore, the second important element to understand is the external
application of the ardha-prahara for ritual purposes during the days of the
week. This is a very large science, and Hindu ritualists (pājāri) often have
multiple classes or semesters learning proper timing while training. Here, I will
just show a technique related to the information given in Tantrāloka. There is a
different system of the rulership of the ardha-prahara that is regularly utilized
by Indian pañcaṅgas (almanacs/ephemerides) used by astrologers and ritualists,
which utilizes the details given in TĀ 6/67cd-68ab. Instead of the weekday
order (vāracakra), there is an order referred to as the Kālacakra.
The aráha-prahara are called kalā, and Rāhu is given lordship over the
eighth portion not taken by the other seven traditional planets. The kalā allotted
to Rāhu, known as Rāhu-kalām, is considered inauspicious for important events,
and most Indian priests will advise nothing important in its 90 minutes. It is a
time where only meditation and temple visits are recommended. Taking a brief
look at the Kālacakra can deepen one’s understanding of the present
configuration of ardha-prahara, and make their utilization available.
490 APPENDIX CHAPTER SIX

n .—..©⁰Q0k-«

JĀRḤH-
The planets in Kālacakra

The primary part of the Kālacakra is represented in a square, as would

be seen on the back of an astrolabe. The planets are each given a centre (kendra)
or corner (kona) in their order, envisioned to be on a petal of an eight-petaled
lotus. Each petal is associated with lunar phases (tithi), signs of the zodiac
(rāśī), and animals. Through these, various elements of Hinduism are
calculated. For example, the southern direction is associated with a lion, and the
Moon in the North represents Durga who rides a lion.
The Kālacakra evolved a different order of planetary rulership based on
directional placement of the planetary lords. Below is the order of the Kālacakra
for the day in a table form. The order for the night also starts from the fifth
planet in the Kālacakra list (s0 on Monday, Saturn has the last kalā and Jupiter
has the first of the night). When these planets are placed within the cakra, the
fifth planet is the opposite planet from the day lord, calculated with an inclusive
count.

Sunday _| Monday | Tuesday Wed Thurṣday | Friday _]| Saturday

Sun Moon_|_Mars _| Mercury | Jupitr _|Venus ]|_Satum
Mars Rāhu _] Jupiter|_Venus | Mercury | Satum_]__Moon
Jupiter | Sun _]| Mercury | Satum_]_Venus _]_Moon Rāhu
Mercury |Mars ]_Venus ]|Moon ] _SŠatum Rāhu Sun
Venus _]_Jupiter_ |_Saum _]|__Rāhu Moon Sun Mars
Satum _]Mercury ]|_Moon Sun Rāhu Mars ]| Jupiter
Moon_|_Venus _]|_Rahu Mars Sun Jupiter̥]|_Mercury
Rāhu_]_Satum Sun_] Jupiter |_Mas _] Mercury | Venus
ŚSunday_| Monday | Tuesday Wed Thurṣday | Friday_]| Saturday
Venus Jupiter Saturn Rāhu Moon Sun Marṣ
Saturn Mercury Moon Sun Rāhu Mars Jupiter
Moon Venus Rāhu Mars Sun Jupiter Mercury
Rāhu Saturn Sun Jupiter Marṣ Mercury Venus
Sun Moon Marṣ Mercury Jupiter Venus Saturn
Marṣ Rāhu Jupiter Venus Mercury Saturn Moon
Jupiter Sun Mercury Satur Venus Moon Rāhu
Mercury Marṣ Venus Moon Saturn Rāhu Sun

TA 6/67-68 associates each of the aṣṭasiddhi with the eight kalās.

Various deities and aspects of reality arise in groups of eight in these petals. The
nāgas, direction lords (lokeśa), the Śiva mūrti, Gaṇeśas, Pradhāna, Vidyātattva,
Bhairavas and Parameṣvara’s energies all have eight forms, which are given
 TANTRĀLOKA 491
rulership in each of the eight kalās of the Kālacakra. TĀ 6/69-72 states that
these reside from the most subtle to the grossest level within this cakra. These
deities each have a time when their energy is active during the day, and ritual is
done according to their various results according to these times.

)—-—–
Vaṣukā |

Ṃ} akṣaka -ṀG⁷
.
` j ~” ṝ=

Karkoṭaka/
Ṅ
Á_Padma )`< `»
.”
=³ p³ =5

Yantra to determine the time to worship the Nāgas

The circle of eight ardha-praharas can be used in various ways to

determine the time to do pūjā. If a ritualist wanted to pacify Takṣaka naga, they
would look at the rāśi placement of Mars in their natal chart. If Mars was in
Cancer, then they would perform pūjā on Monday (ruled by Moon who rules
Cancer) at 10:30am to 12pm to Takṣaka nāga, to relieve suffering. A ritual for a
Guru doṣa can be done on the day of the rāśi of the doṣa of Jupiter and during
the kāla of Jupiter to fully work with that karma. These periods repeat
themselves in both the day and night. TĀ 6/72 says that peaceful (saumya)
rituals are performed in the day, while terrible (kriira) rituals are done at night,
and to define rituals based on their intention. Takṣaka naga may be called in the
daytime to remove fever, and called in the night time to destroy enemies.
While substantiating the use of the ardha-prahara for siddhi and other
purposes, TĀ 6/73 makes it clear that the practice of pervasion (vyāpta),
meditation (dhyāna) and yoga for the attainment of mokṣa is to be performed at
dissolution of the day and night (dina-rātri-kṣaya). These other times are for
attaining success in the world, which will support the well-being of life.
In the beginning of Tantrāloka, the verses looked at how Time was
manifesting everything. In the beginning, the AIl-Unity was impelled (kalana)
to separate into a subject and object to perceive itself. This then brought forth
(kalana) the evolution of the manifestation world. The transformation/change is
the fabric of Time, and the power of Time is turning, moving, altering and
choosing what is coming into being. For certain sadhanas, the practitioner
imagines Kālī as an anthropomorphized dark goddess with certain
characteristics, but from the perspective of kalana, she is always completely
present in every action or thought that happens, as the force moving it into
492 APPENDIX CHAPTER SIX
being. Change is Her embodiment. The cakras of the different qualities of time
are Her arm and Her leg and Her nose – they are the different aspects of She
who is the Power of Time, which can be experienced with attention.
The vāracakra is perceiving Her creative qualities and what she is
invoking into reality. The kālacakra is perceiving how she is transforming these
creations, either raising them up or destroying them. The kālacakra shows us
the intense dance of the yoginīs, who will open doorways or crush life.

The Jyotiṣa scholar spends his/her whole life studying these increments
of time and their qualities, and how the moving planets impact these. It is
irrelevant whether one ‘believesʼ in astrology or not; Time will make one age,
and bring about all else that unfolds in experience. Reality continues to move
forward as She is moving it forward. We study and are attentive to Her parts, to
understand Her wants, so we can dance with the way that She is dancing. In this
way, the astrologer’s whole life is devoted to what Tantrikas call Kāḹī.

The Lunar Cycle

The next unit of time discussed by Tantrāloka is the waxing and waning
of the Moon. Each daily phase of the Moon is divided into units called tithi,
which were used in ancient India and found in later Babylonian and Greek
texts.” The numeric day of the month was named according to the tithi, so it
played an important role in daily life as well as spiritual life. To understand the
Tantric correlations of these phases, we have to understand the lunar cycle and
its rithi. The ancients understood that half of the Moon is always facing the Sun
and illuminated. Varāhamihira says,
The Moon is always under the Sun. Therefore, one half is bright. And
the Moon’s own shadow is on the other part – just like halfa pot shines brightly
in the Sun.”¹
From the viewpoint of Earth, we see the one half that is bright from
different angles, and it creates different phases.”² During half moon, we see half
the light side and half the shadow. During full moon we see only the light side.
Every month the Moon goes through all its phases. The time period
from new moon to new moon is called a synodic month. During each phase, the
Sun and Moon will have a certain angle of relationship to each other. At the
final moment of full moon (pārṇimā), the Sun and Moon are 180 degrees apart
(as shown in the above diagram). At half moon, the Sun is 90 degrees from the

⁴ There is some disagreement about who created the tithi. Pingree (1978) states that the
tithi is a “Mesopotamian time unit”. Harry Falk (2020) states that it was only found in
Mesopotamia “mostly in post-Hellenistic times.” David Brown states (2014 that “Little
more needs to be added to what Ōhashi (2002) and Falk (2000) have already stated,
other than to note that neither tithis nor muhiūrtas have anything to do with cuneiform
units.”
⁹ nityamadhaḥ sthasyendormābhirmānamoḥ sitaṁ bhavatyarddham|
svacchāyayānyadasitaṁ kumbhasyevā ʻtapasthasya |4.11|
⁵² The observation of the Sun and Moon is done from a geocentric standpoint. The
heliocentric understanding does not trump the phenomenological experience of the
geocentric view as observed by humans from their viewpoint on earth.
 TANTRĀLOKA 493
Sun. At the beginning of New Moon, the Sun and the Moon are seen as having
the same longitude in the sky (O degrees of angle between them). The ancients
measured the angle between the Sun and Moon by noting the position of the
Moon during sunrise or sunset and the position of the Sun during moonrise or
moonset.

The Moon is lit by the Sun: the

‘> Ṃ Ôhalf ficing the Śun i i.⁵and the
”M dherhltsdark
The angleis calculated betuēen the un
and MoonJrm our position on Earth
kmMáváāṣya ony'thedark sdef P³̄ Ṝ c°
the Moons seen durin the
conjunction with the
Śuo

” ṀN _ WÉsemareligi ordark
YA Úkasd on ūhe nṭe t'ven
the
u and Moon.

Piárṁimy'the itsideis
secnduring fl mor.

The Lunar cycle in relation with the Sun

When the Moon is waning, it will rise later and later in the night. At the
waning half-moon, it will rise at midnight. Until it reaches new, where the Sun
and Moon are perceived as being in the same place in the zodiac, and the Moon
will rise when the Sun rises and set with the Sun, so it will not be visible in the
sky.
494 APPENDIX CHAPTER SIX

The measurement of the phases of the moon (thiti)

As the Moon begins to grow fuller, it will begin rising almost an hour
later each day. First an hour after sunrise, then after a day, it will rise two hours
after sunrise. After another day, about three hours after sunrise. The waxing
half-moon will eventually rise at 12 noon, and be directly overhead when the
Sun sets.

Phase Time the Moon is Moon Rises Moon in Moon Sets

(Tithi) ahead/behind the Sun | (eastern sky) | Mid-heaven | (western sky)
New Within a few minutes Suṅnriṣe Noon Sunset
Waxing half 6 hṛs behind Noon SŚunset Midnight
Full 12 hṛs behind Śunset Midnight Sunriṣe
Waning half 6 hrs ahead Midnight Sunriṣe Noon

This observational information gives a basic understanding of the Moon

phases and how they can be seen as an angle between the Sun and Moon, and
how this can be calculated by the rising and setting of the luminaries. Modern
society, living with artificial light, is unaware of these phases and their impact
on the night life. But ancient cultures were very aware of these phases and
connected to them in a way similar to the modern individual’s concept of
needing to know the date (created by Pope Gregory) in order to plan life and
make decisions.

The measurement of the thitis angles

 TANTRĀLOKA 495
The Lumar Day - Tithi
The synodic month (the time from new moon to new moon) takes
approximately 29.5306 days. This time is averaged into 30 portions called tithi,
which is a ‘lunar phase³ or a ‘lunar day².
A solar day is 24 hours, based on the rotational speed of the Earth, and
would be seen as the Sun returning to a point in the sky in which it was
previously.”³ The mean synodic month divided into 30 portions makes a lunar
phase (tithi), approximately .9483 that of a solar day. The lunar day/phase is
calculated by an increase in 12 degrees of arc between the Sun and the Moon.
The solar day is a solar-masculine calculation. The tithi calculation
takes into account both the Sun and the Moon and therefore was considered by
the ancients to carry the energy of the god and the goddess. The angle between
them is the mood they create.

Time Unit Motion Division

Lunar days (tithi) ]| 12 degrees 30 tithi
Solar months (rāśi) | 30 degrees 12 months
A 360-degree circle divided into 30 portions makes a 12-degree angle.
This numerology made 30 lunar days of 12 degrees of lunar motion which was a
reflection of 12 solar months of 30 degrees of solar motion. The older Vedic
tradition also divided the day into thirty portions, called mmuhūrta, similar to the
lunar month. The muhūrta were divided into two parts, similar to the waxing
and waning halves of the Moon.
These correlations were not created, but were an observed
synchronicity. The Moon moves through its sidereal background about .5
degrees an hour, which is the angular diameter of the Moon as perceived from
the Earth. In this way, each hour the Moon moves its own size relative to the
background of the stars. This is 1 degree in 2 hours, which is the approximate
time it takes for a sign to rise. During a night’s observation, the Moon can be
seen to move about 6 degrees against the background stars. The next evening
after this, the Moon is seen to be approximately 6 degrees from where it was the
previous sunrise. With simple observation, the Moon can be seen to move about
12 (or 13) degrees a day, and create about 12 lunations a year. The 360-degree
circle divided by 12 degrees is 30, as the Sun’s motion progress 30 degrees
during a lunation, making 12.3 times a year.

Waxing and Waning Moon

The 30 phases of the Moon are divided into a waxing and waning half
(pakṣa). The Moon has 15 tithis in the waxing/white half called the śukla pakṣa.
The 15 tithis of the waning/black Moon are called kṛṣṇa pakṣa. The fifteenth
tithi of the waning half is called Amāvāsyā; amā means together, and vāsya
means to dwell. Amāvāsyā is when the Sun and the Moon are coming to dwell
together, I call it the dark moon. At the end of this rithi there is a conjunction of

⁹³ The Babylonians and the Jews used sunset to mark the day for new moon calculation
purposes. The Hindus used sunrise, and modern science is using midnight (previously
ante meridian) to mark the beginning of the day.
496 APPENDIX CHAPTER SIX
the Sun and Moon called a syzygy. Then they separate and the Moon begins to
grow in light. The 12 degrees after syzygy is called Prathamā (or prātipad),
which means the initial, first or new.

³
…ḷ
theThe

The waxing and waning of the moon in 30 phases

This is the first tithi, which is correctly called the new moon*⁴, and it
was this tiny crescent that was sighted at sunset to begin a new synodic month
in the ancient world.” It is because it is sighted at sunset that many cultures
began their new day from sunset as the new month began then. In the ancient
world, this meant the rent was due, as it is on the first of the Gregorian month in
our culture. It wasn’t about new beginnings, but about squaring up your debts,
paying bills or collecting your rents.

Tithi Tithi
Prathamā |._9 Navamī
|t2 |—
x |—|o|u|¹|+

Dvītiyā 10 Daśamī
Tṛtyā 11 Ekādaśī
Chaturthī | /12 Dvadaśī
Pañcamī ]_13 Trayodaśī
Sasṣṭī 14 | Chaturdaśī
Saptamī_| SI5 | Pūrṇimā
Asṣṭamī_| KIS5 | Amāvasyā

⁵⁴ The Sanskrit dictionaries have translated Amāvāṣyā as new moon, which has created a
serious misnomer in many translated works since. It does not differentiate pre-syzygy to
post syzygy. The Greeks called the 30" lunar day as Héné kai Néa, meaning old moon,
and the first day after the syzygy as Nouménia, meaning new moon. Sanskrit similarly
differentiates these phases, which Sanskrit-English (or German) dictionaries have not
conveyed.
”⁰ The sighting of the first crescent (new moon) was used in India, Babylon, Arabia,
Iṣrael, Egypt, Greece and parts of Europe. Astronomical mathematic accuracy allowed
this to be calculated in the first few centuries CE without sighting.
*⁰ Christmas Eve or New Year’s Eve celebrations are remnants of the evening after
sunset beginning the day.
 TANTRĀLOKA 497
The Day, that is, exhalation, relates to the waning half (krṣṇa pakṣa),
and the night-inhalation relates to the waxing half (śuklapakṣa).”’ The full moon
relates to the sunrise, having gained prāṇa from the night of inhalation. After
the moment of fullness in the Heart at the top of the inhalation, the Moon begins
to wane through the exhalation of the day, nourishing the sensory experience.
The night-inhalation is the nourishing of the Moon (waxing), while day-
exhalation is the Moon nourishing everything else (waning). The Day/waning
moon is the increase of objectivity, and oneness with the object. The sunset of
cognitive consciousness (vitti) is the new moon, which is the complete
manifestation of the perceiver intent on its object, and now ready to relish in its
own nature. The nightwaxing moon is the repose of the perceiving subject
(6.80-82). The full moon is complete subjectivity.”⁸
Śukta Pakṣa (Bright Halô

Prathama a [s Ĩ Pahcham

Śaṣṭī Saptamī Áṣṭamī Navamī Daśami

) ] }

Ekādaśī Dvadaśi Trayodaśi Chaturdaśi Pūrṇimā

Kṛṣṇa Pakṣa (Dark Half)

.Ó)Ó010..,
Prathama Dvitiyā Chaturthi Pañchamī

ša SŚaptamī Aṣṭamī Navamī Daśamī

Eadas Dvadastī Trayodaśi Chaturdas1 Amāvasyā

The names of the phases of the Moon (tithi)

‘’ TĀ 6.76-92 has a discussion about different views of whether the inhalation or

exhalation is the waxing or waning and a long discussion about the qualities related to
the day or night nature.
‘⁸ This is the opposite of some western mystical traditions, which see the full moon as
complete subjectivity.
498 APPENDIX CHAPTER SIX
Lunar Day
Modern nomenclature calls the second waxing rithi as S2 and the third
as S3. Ṭhe 12 degrees before the direct opposition (180 degrees) of the Sun and
Moon, which is the fifteenth sśuklatithi, is called Pūrṇimā or the Full Moon.
Pūrṇa meansṣ full, complete, filled. The moment after opposition, the waning
phase (krṣṇa pakṣa) begins. Modern nomenclature uses KI, K2, K3, etc. to
denote the waning rithis.”

Grouping of the tithis

A tithi can change at any time of the day or night. For civil purposes,
the day was named after the active tithi at Sunrise. A financial transaction or a
day at work would be recorded based on the nomenclature of the iṭhi at sunrise.
To ensure clarity, the day of the week was stated with the rithi, in case a tithi
overlapped two different days of the week
Religious festivals had more specific rules for timing. Some festivities
are based on the tithi at sunrise, others have more detailed tithi requirements.
Gaṇeśa worship is performed on the day that the noon to 3pm (nadhyāhna) tithi
is śukla chaturthī (S4). Ancestor worship is done where the ũithi is Amāvāsyā on
the fourth part (aparāhna) of the day (approximately 3pm till sunset).
TĀ 28.10-35 explains the nature of rithis according to the trika tradition and the
festival days.
For astrologers who advise people on auspicious times to begin
activities, called muhiūrta, the exact tithi was utilized. Śukla pañchamī (S5) is an
auspicious time to begin one’s studies. If this changes at nine in the morning,
then the time to begin one’s studies can be set for after the tirhi changes to
pañcamī.
The tithi calculation is not a static angle, but one in which both
luminaries are moving. The Sun (from a geocentric perspective) is moving at
the same time as the Moon is, but slower. The Sun moves approximately one
degree for every 13 degrees of lunar motion,'" resulting in 12 degrees of angle
between the luminaries.

°’ The tithis are each correlated the eight mothers (Brāhmī, Caṇḍī, Kaumarī, etc) in TĀ
28.10-14.
'⁰⁰ The mean sidereal angular motion is about 13.1764° or 13° 10' 35" per day.
 TANTRĀLOKA 499

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The Dark Moon (Ammāvāsyā)

A modern mistranslation is to call Amāvāsyā the ‘new moon’. The

fifteenth rithi is the 12 degrees of angular distance before the Sun, each moment
the Moon loses more light. Therefore, this is best described as the ‘dark moon’.
After the conjunction, the Moon grows, and this 12-degrees of angular distance
after the Sun is the traditional definition of new moon (pratima). Modern
calendars mark the moment of syzygy as new moon. The yogi will see the time
before this as dark moon (Amāvāsyā), and the tīme after this as new moon
(pratipad). It is important to be aware of this misnomer when speaking or
reading less explicit writings.

Nomenclature of Amāvāsyā
So why is the Amāvāsyā being called the new moon? Every Sanskrit
translation for the last 150 years calls Amāvāsyā the new moon. I even call it the
New Moonin many placesin my older books, because thatis how the Sanskrit
dictionary translates it. The Sanskrit dictionaries were made by linguists, not
astronomers or astrologers.
Sir Monier Monier-Williams was the head of Asian languages at Oxford
University starting in 1860 and compiled a Sanskrit-English dictionary in 1872
based on the Sanskrit-German Petersburg Sanskrit Dictionary. The German
dictionary translated Amāvāsyā as new moon and Monier-Williams just
translated this into English. Monier-Williams repeats that the word is composed
of the roots {vas} which means to dwell and {amā}, which means together. His
definition is: the night of new moon (when the sun and moon ‘dwell together°),
the first day of the first quarter on which the moon is invisible.¹"

'⁰" The Amarakośa īs an ancient thesaurus. Here we can see where the confusion may
have come from with the modern dictionaries (even though they did not reference this
source).
Amāvāsyā tvamāvasyā darśaḥ sūryendusaṅgamaḥ (1.4.267)
The Amarakośa puts Amāvāsyā, darśa, and Sun-Moon-union (sūryendusaṅgama) in a
verse as synonyms without differentiating the terms. Amāvāsyā is the last tithi, darśa is
the first sighting of the waxing crescent Moon - pratipad, and Sūrya-Indu-saṅgama is
the syzygy that splits the months but is used in Atharvaveda to describe Amāvāsyā.
500 APPENDIX CHAPTER SIX
The definition would work for a general system of only four phases of
the Moon'”² (as some utilize), but not for a system of thirty clearly defined
phases. The larger problem with Monier-Williams’ definition is that it is correct
that Amāvāsṣyā is ‘invisible’, but it does not distinguish between before and after
conjunction, as is done when thirty rithis are utilized. It does not distinguish that
the ‘new crescent moon’ does not begin till the very end of Amāvāsyā, which is
the exact moment that Pratipad begins, which is the first day of the first quarter.
The Oxford English Dictionary defines the common usage of new moon as “the
first visible crescent of the Moon, after conjunction with the Sun”.¹⁸ That
definition fits with the visible situation of Pratipad, not Amā . Monier-
Williams correctly defines Pratipad as the new moon, but this leaves no
differentiation between the first and last lunar phase, which each have special
names in Sanskrit.
The Atharvaveda has three sūktas next to each other that relate to the
phases of the Moon. The first is the Amāvāsyāsūkta, which is to be read at that
time. The Pūrṇimā Sūkta is to be read on the full moon. And the Sūrya-Chandra
Sūkta was read on sighting of the first crescent. The Amāvāsyāsūkta says that
Amāvāsyā is the portion ‘dwelling together’ (sarṁvasati).¹ It even calls this
dwelling together as a conjunction or union (saṁgamanī).¹⁰⁵ The
Taittirīyasaṁhitā (3/5/1) says that Anāvāsyā is entering into union (niveśanī
saṁgaṁanī). The English astronomical word for this union is syzygy, meaning
‘yoked together’ or ‘union’.¹ It is the union of the Sun and Moon from the
view of Earth. Amāvāsyā is clearly understood to be the phase before syzygy. It
was not considered a very auspicious time, as we see a prayer in the

sā dṛṣṭeṇduḥ sinīvālī sā naṣṭendukalā kuhīḥ (1.4.268)

The first word is ‘dṛṣṭendu’, which means the visible or seen Moon (which refers to the
initial crescent — pratipad), the goddess Sinīvālī and Kuhū, who are identified with
Amāvāsyā in the Taittirīya Saṁhitā are listed with the synonym, then ‘invisible Moon
phase’ (naṣṭa-Indu-kalā) refers to Amāvāsyā. 1.4.267 refers to Amāvāsyā, Amāvāsyā,
Pratipad, Amāvāsyā. 1.4.268 refers to Pratipad, Amāvāsyā, Amāvāṣyā, Amāvāsyā. In this
way, the terms for Amāvāṣyā and New Moon (Pratipad) are being mixed, and someone
without astrological skill would not differentiate them.
¹⁰² Four phases of [1] New Moon, [2] half waxing Moon, [3] Full Moon, [4] half waning
Moon or an 8-phase system using [1] New Moon, [2] waxing crescent, [3] first quarter,
[4] waxing gibbous, [5] full moon, [6] waning gibbous, [7] last quarter, [8] waning
crescent.
¹⁰³ In Astronomy, the new moon is defined as the moment the Moon and Sun have the
same ecliptical longitude (syzygy), which is the time marked on calendars as the new
moon. See Syzygy. (nḍ.). Online Etymology Dictionary. Retrieved August 19, 2014,
from Dictionary.com
website: http://dictionaryṛeference.com/browse/syzygy
'⁰* yat te devā akṛṇvan bhāgadheyamamāvāsye saṅvasanto mahivā. Atharvaveda
7.84.1 (Amāvāṣyā Sūkta)
¹⁰³ āgan rātrī ṣaṁgamaṇī vasūnāmārjaṁ puṣṭaṁ vasvāveshayanīī. Atharvaveda 7.84.3
(Amāvāsyā Sūkta)
!⁰ Syzygy refers to when the Sun, Moon and Earth are in a straight line, which happens
at either conjunction or opposition. In this way, it can refer to the end of Amāvāsyā and
the beginning of sukla pratipad or the end of Pūrṇima and the beginning of kṛṣṇa
pratipad.
 TANTRĀLOKA 501
Atharvaveda praying for protection from thieves, flesh-eaters, piśācas and those
who hunt on Amāvāsyā.
The Sūryacandrasūkta starts with the childlike dance of the Sun and the
Moon, which allows the Moon to be born new (nava) again. This is to be
chanted on the first crescent, which here is called the Darśa. Monier-Williams
defines this as ‘appearance’, the moon when just becoming visible, and day of
the new moon. The word comes from looking at, viewing, or to appear, which
refers to the first appearance of the waxing crescent. The darśa-yāga īs the ‘new
moonʼ sacrifice performed on the first lunar day of the month, which is known
as pratipad.
The new crescent is seen as a new leaf on the stem of the soma vine.¹⁰⁷
As the Soma vine is described as having 15 leaves, which increases (vardha)
and decreases (hīya), as the Moon waxes and wanes. '"" The Sūryacandrasūkta
prays to let us grow/thrive (pyāyana) like the new moon,¹⁰ which is growing
from a single leaf to a full plant.

The Great Lunar Conjunction

The waning Moon moves closer and closer to the Sun, changing tithi
each angular movement of 12 degrees between them. In the waning phase, the
Moon is seen as nourishing the gods by giving up a part of herself each tithi.
Each phase the Moon becomes darker, and hence the stars around her become
brighter, as if they are eating her light.
The last tithi, the fifteenth, which is 12 degrees of angular distance
before the Sun, moves towards the End of the Twelve. This fifteenth tithi is the
goddess Amavāsyā who, exhausted and empty of moonlight, enters nondual
union with the Sun. At this point the exhalation (prāṇa) stops and the inhalation
(apāna) begins. The sandhyā between the cycles of waning and waxing is half a
lunar day (rirhi), which is about eleven to twelve hours."⁰ Two half tithis on
either side make a junction (sandhyā) of one tithi.'"" This is the transcendent
(ūrdhvaga) sixteenth tithi. When all the tithis of the Moon have been consumed
by the gods (the Sun and stars externally, and the senses internally), there is a
remaining transcendental portion personified as a goddess. She is śeṣa: the
remaining, the last, that which is spared or saved, the end, the result, the
conclusion. And She is hidden at the end of the cycle of the waning Moon. All
the other portions come and go, but the transcendental sixteenth portion is
always there, hidden, offering nourishment to all things (viśva). She is called
Amā, ʻtogetherʼ, as she is in union. The fifteen tithi, Amāvāsyā, is where Amā
(togetherness) resides (vāsya). The gods are said to drink the other fifteen tithi
but the final portion known as Amā, is the secret remainder within the End of

'⁰” Atharvaveda 4.86.3 Sūrya-Chandra Sūkta.

'"⁵ Charaka Saṁhitā, Cikitsāsthānam, Chapter I.4 Rasāyanādhyāya v.7.
'⁰⁰ Atharvaveda 4.86.5 Sūrya-Chandra Sūkta.
'!⁰ The half tithi relates to a calculation called a karaṇa. The last karaṇa before final
conjunction of the Full Moon is called Bava, the first karaṇa after Full Moon is called
Balava, the last karaṇa before New Moon is called Nāga, the first karaṇa after New
Moon is Kiṁstughna.
'"" This is the time period one is advised to fast for an eclipse.
502 APPENDIX CHAPTER SIX
the Twelve, who is offering libations to everything (visvatarpiṇī). The
Tantrāloka teaches:
‘The immortal) nectar (amrṛta) in the form of the Moon is of two
kinds'² and, again, sixteen kinds. All the gods drink the other fifteen digits.
Amā, hidden in the cave of the remaining (digit within the End of the Twelve),
is the New Moon (amāvāsyā) that offers libation to all the universe. The fifteen
digits of the Moon decrease in this way successively (one after the other). But
this is not the case with the sixteenth (digit), which nourishes (the universe)
because it is one with nectar which is the water (of the inner divine libation).
There, the fifteenth ruṟi is when the Moon has waned away. That half tuṭi which,
(transcendent), is above (ūrdhvaga) is said to be the conjunction of the lunar
fortnights (pakṣasandhi).’
The last half of the waning phase, where the Moon is losing all of its
light, is the fifteenth rithi. This is clarified to differentiate it from the
transcendent upper (ūrdhvaga) portion of the sixteenth rirhi, which is the
junction (sandhi) zone between the waxing and waning phases of the Moon.
One half of the sixteenth rithi resides above the last half of the fifteenth ithi.
The other half is above the first part of the New Moon tithi (prātipad). TĀ 6/99
states that the Night of inhalation of the waxing phase relates to the energy of
repose (viśrama), where the Moon restores itself. The Day of exhalation of the
waning Moon relates to the energy of light and manifestation (prakāśa), where
the Moon nourishes consciousness. All the fifteen tithis are either the energy of
the day or the night, illumination (prakāśa) or rest (viśrama), but the sixteenth
tithi encompasses both aspects of the duality of consciousness. Half is
composed of the energy of repose and half that of light. The last half of the
waning phase, where the Moon is losing all of its light, is the fifteenth tithi. This
is clarified to differentiate it from the transcendent upper (ūrdhvaga) portion of
the sixteenth tithi, which is the junction (sandhi) zone between the waxing and
waning phases of the Moon. One half of the sixteenth tithi resides above the last
half of the fifteenth rithi. The other half is above the first part of the New Moon
tithi (prātipad). TĀ 6/99 states that the Night of inhalation of the waxing phase
relates to the energy of repose (viśrama), where the Moon restores itself. The
Day of exhalation of the waning Moon relates to the energy of light and
manifestation (prakāśa), where the Moon nourishes consciousness. All the
fifteen tithis are either the energy of the day or the night, illumination (prakāśa)
or rest (viśrama), but the sixteenth tithi encompasses both aspects of the duality
of consciousness. Half is composed of the energy of repose and half that of
light.

'¹Quoting these lines in the SvTu ad 7/66cd, Kṣemarāja comments: dvidheti

kalāpañcadaśaka-bhiṭibhītātṣvaccharāpatayā dr̥śyamāṇasitapakṣa-
pañcadaśakalāmmanā cety arthaḥ l 66 |
‘(The Moon is of) ‘two kinds’. (One kind is) in the form extremely clear
(transluscent) (svaccha) (energy) that serves as the ground (bhitti) of the fifteen (lunar)
energies and (the other comprises) the fifteen (lunar) energies that are perceived in the
bright lunar (fortnight. This is the meaning. Jayaratha’s explanation echoes
Kṣemarāja’s.
 TANTRĀLOKA 503
A solar eclipse can only occur when the Moon is in the last half of
Amāvasya and the first half of the first day of the new moon (prātipad), which
is the sixteenth rithi. Depending on the length of the eclipse, it will start at some
point at the end of Amāvasya. And it will reach its maximum syzygy to then
begin to release the Sun from the shadow (chāya) in the first part of the first day
of the new moon (prātipad).

bisĩy
A.NṀṀA

The relationship between the Moon and the Earth during the lunations

The Earth is moving around the Sun on approximately the same plane
as all the other planets. The Moon circles the Earth in such a way that it is
between the Earth and the Sun during new moon and the Earth is between the
Moon and the Sun during full moon. When the Moon’s path is mapped in four-
dimensional space, the Moon appears to be a wave moving through twelve full
moons and twelve new moons in a year.

--a
. 3
⁴€-— SYNOḌIC

The relationship between the Sun, Moon and Earth during the yearly
lunations
504 APPENDIX CHAPTER SIX

The Nodes of the Moon

The path the Earth moves around the Sun is called the Earth’s orbital
plane. Observed from Earth, it is perceived as the path of the Sun (ravimarga),
called the ecliptic. As the Earth moves along this path, the Moon is circling the
Earth with a five-degree inclination to the Earth’s orbital plane.''³ Half the
synodic month the Moon is above the orbital plane, and half the month, it is
below the orbital plane.
Earths Soith Eath Ioon
M.
Orbia Node
Plane
North of
.. - _ . . ._—– __ Edloptic
South o[
Eclptic

Moon's
Orbital
Plane

[Static horizontal vew] Latitude

The static horizontal view of the lunar nodes crossing the ecliptic

The point where the Moon goes above the ecliptic is called the northern
node (Rāhu). The point where the Moon goes under the ecliptic is called the
southern node (which is called Keru). It takes the Moon 27.212221 days to get
from the northern node back to the same node. This time period is called a
draconic month or nodal month. The nodes are mathematical points on the
Moon's orbit. The synodic month moves horizontally whereas the draconic
month moves vertically. Within the yearly lunar cycle, there are twelve evenly
distributed full and new moons. An eclipse can happen only when a syzygy, that
is, a maximum point of a new moon or a full moon, occurs at these nodal points.
In this way, there are two possible Moons that are close enough to the nodes to
create an eclipse. An eclipse occurs in the course of the draconic cycle where
the new or full moon falls within fifteen degrees ofa lunar node (Rāhu or Ketu).
This cycle happens approximately.every 6 months, that is, five or six lunations.
A solar eclipse occurs only during a new moon and a lunar eclipse happens only
during a full moon. A lunar eclipse is either followed by a solar eclipse in one
lunar fortnight, or a solar eclipse is followed by a lunar eclipse. Thus, a set of
solar and lunar eclipses will occur about every six months.
The three variables (the synodic cycle, the draconic cycle, and the
anomalistic cycle) create a larger cycle called the saros cycle (18.03 years)
where nearly identical eclipses can be predicted to occur. The saros cycle and its
calculations were known to the Babylonians, Greeks and Indians before the

''³ The mean angle of inclination is 5° 9' relative to the ecliptic.

 TANTRĀLOKA 505
Common Era, but would have been the education of astronomers and calendar
makers.¹¹⁴
North South North
Node Node Nade[13

Horiontl icw 156 days

ofEarths orbital path

Pr
Moos motion ̃ ʼ
Draconic Monthir.a2221 days
{tunar motion as Earth moves arond Suan]
Draconic month

The Eclipse
A solar eclipse occurs when the Sun and Moon are in conjunction (dark
moon-new moon) and are within half a sign (15 degrees) from a lunar node
(Rāhu or Ketu). Tantrāloka teaches that inwardly, that is, within consciousness,
the Sun, Moon and a node come together within the perceiver.
TĀ 6/101 describes the solar orb as merged (līna) into the Moon during
a solar eclipse. At that time, the Moon is conjoined with the Sun and there is no
angular distance between them. The Moon exudes (sravat) nectar, which is a
sweet intoxicating substance. It flows because it is heated by the Sun (taptatva).
Rāhu seizes and drinks the nectar.¹¹⁵
The Sun is the means of knowledge (pramāṇa) that measures, as it
were, the Moon, which is the object measured (meya) by it. They are
Knowledge (jñāna) and Action (kriyā), respectively. Rāhu is the Will (icchā)
that conditions the individual soul in this world of Māyā, confusing the reality
that is present and what we understand about what is present. Thus, he is said to
be skilled in obscuring the Sun and Moon.
On the physical level, the Sun is the senses, which are the means of
acquiring external knowledge. On the inner level, the Sun is the intelligence to
digest and understand the input of the senses. On the physical level, the Moon is
the object perceived by the senses. On the inner level, the Moon is the mind
with its mental images. On the gross level, Rāhu represents the individual soul
who is obscured by the illusion of the world (māyā). On the inner level, Rāhu is

'!⁴ The available treatises on astrology in India (siddhāntas) did not give the correct (or
complete) calculations required to predict eclipses. See Cemency Montelle’s thorough
research in Chasing Shadows: Mathematics, Astronomy, and the Early History of
Eclipse Reckoning.
''³ Here mention is made of only the North Node of the Moon, called Rāhu (the son of
Siṁhikā), but an eclipse occurs with conjunction of either the North or South Node
(Ketu). Rāhu is used here to represent both nodes, as it is a symbolic representation of
the energy of obscuration, the darkness that can remove the light of the luminaries. Rāhu
also represents the subjective experience.
506 APPENDIX CHAPTER SIX
the limited perceiver who sees himself as separate from the object and its
perception. This separation is the source of the illusion of Māyā. TĀ 6/103
states that Rāhu is just a form of ignorance (tamas). A solar eclipse is the union
of subject, object and the means of knowledge. Their nondual union dissolves
away the perceiver immerse in Māyā (māyāpramātṛ).
During an eclipse, TĀ 6/107 advises that a devout man should bathe
(snāna),¹⁶ practice meditation (dhyāna), make offerings to the fire (homa),
repeat mantras (japa), and perform special rites (TĀ 28/76). Done at this time,
such practices are said to bear spiritual (pāralaukika) fruits. Some traditions
maintain that practice at this time is ten times more powerful, others say a
hundred times more. Eclipses vary in magnitude and potency. Moreover, it may
be caused by either Rāhu or Keṭtu, which also makes a difference to its effects.
Again, an eclipse may occur in conjunction with various stellar configurations,
which also alters its effect. However, the degree to which the practitioner is
capable of maintaining focused attention during the most intense parts of the
eclipse ultimately determines the efficiency of any ritual performed at that time.
TĀ 6/108is clear that even liberation can attainedin the course of an eclipse, in
the space between the end of inhalation and beginning of exhalation, where the
difference between subject (bhoktṛ literally the ‘eater’) and object (bhogya
literally the ‘eaten’) dissolves away
The time of complete eclipse is called nimīlana, which literally means
‘the closing of the eyesʼ, and denotes a state of introverted contemplation. The
luminary’s emergence from the eclipse is called unmīlana, which literally
means Ś‘the opening of the eyes’⁷, and denotes a state of extroverted
contemplation. The member of this pair can also be understood to be symbolic
of ignorance obscuring (chhādaka) the mind, which doesn’t know its true
nature. One first shuts one’s eyes (nimīlana) to meditate in order to destroy the
world (or attachment to it). Then after realization, one opens the eyes
(unmīlana) to perceive divinity everywhere. The end of the eclipse is called the
mokṣa – ‘liberation’, when the luminary is free from the grasp (grahaṇa) of
Rāhu or Ketu.
The solar eclipse is called a ‘great eclipse’ (mahāgrahaṇa), while a
lunar eclipse is a relatively small one (grahaṇa). The lunar eclipse takes place
when the Moon is in opposition to the Sun and is full. The eclipse will start at
the end of the day of the full moon (pārṇimā tithi). The maximum extent of the
eclipse will occur at the moment of opposition, after which the Moon is
gradually released, as the first day of the dark fortnight (kṛṣṇaprātipad) begins.
TĀ 6/113 declares that practice on the lunar eclipse bring great results
(mahāphala) in the worldly realm. In this way, the solar eclipse is best for
spiritual and otherworldly practices, and the lunar eclipse is better for
materialistic rituals.
The new moon is the conjunction of the Sun and Moon and therefore
their union. Śiva’s night is the fourteenth of the dark lunar fortnight; it
symbolically corresponds to the moment when objectivized consciousness is
about to disappear into emptiness (śūnya). Śiva is meditating on the Void and

"!⁶ The sparśasnāna - literally ‘bathing of touch’ is the ritual bath taken just as the
shadow touches the luminary. It is also advised to take a ritual bath once the luminary is
completely free (mokṣa) of the shadow of the eclipse.
 TANTRĀLOKA 507
ready to merge with it. The dark moon is the time to worship Kālī, the dark
mother, from which everything has come forth and is now being completely
consumed. She is a mother who loves all her children, a mother who is hungry
for bringing everyone home. She is the undifferentiating consciousness, where
no duality can reside. Her place is beyond thought, which is why the Moon at
this time is dark, empty, and unseen.
The Full Moon is associated with Lakṣmī, the complete Śrī, that is,
Śaktiin all the abundance of her forms. The Full Moonis the opposition of the
Sun and Moon; they stand apart in full view, like a husband and wife at a
special event. Viṣṇu and Lakṣmī live in the world with complete devotion for
each other. They represent the balance of manifest creation, the appreciation of
life, and celebration of love.
In this way, Tantric Vaiṣṇavas see Śiva as relating to the Śun and its
path, whereas Śaktiis the New Moon. Viṣṇuis the Moon and his path, whereas
Śaktiis the full moon.
A solar eclipse has the power to completely awaken consciousness,
burning away any illusion of a separate Self. Rāmaṇa Mahārṣi was the most
recent sage to be born during a solar eclipse. The lunar eclipse has the power of
complete surrender, the offering of the separate Self. It is the washing away of
any selfish desires, and is the sole presence of the One that moves all things.
Chaitanya Mahāprabhu, who taught the path of devotion (bhakti), was born
during a lunar eclipse.
Each of the lunar days (tithi) occupies a particular field of
consciousness. The full, new and half-moon phases are the most important for
regular practice. TĀ 28/15 explains how certain varieties of consciousness are
generated as time moves through the various cycles (cakra) of day, month, and
year. A higher level of consciousness is available on festival days, including the
conjunction (sandhi) of the full, new and half-moons. TĀ 28/19-20 speaks about
those who understand the movement of the cycles (cakracāra) being engagedin
meeting that higher consciousness and thereby becoming one with it (tanmaya).
TĀ 28/20-23 explains that entry into a higher state with othersis like a
person participating in the collective state of consciousness of the spectators
when entering a theatre. Similarly, ritual at the right time will allow one to work
with the higher consciousness normally attained gradually by yogis. By
worshipping during the more powerful times, one quickly attains all the
benefits. TĀ 28.23-25 again says that just as a person who has saved his money
to spend it during a festival, welcomes the guest who knows the right time to
come, so do the Yoginīs and Siddhas, who have worked so hard to attain their
state, grace the one who worships them the right time.

The solar eclipse and it’s exudation

508 APPENDIX CHAPTER SIX
The Length of a Lunar Day - Tithi
The “mean” lunar cycle (synodic month) is 29 days 12 hours and 30
minutes.¹⁷ The lunar cycle can vary based on the elliptical orbit of the Moon
from the mean shortest one, which is 29 days 6 hours and 30 minutes, to the
mean longest one of 29 days and 20 hours. Thus, the lunar cycle can vary on
average by up to 13 hours and 30 minutes.¹"⁸
For the layman, a rithi is 23 hours 37 minutes and 28 seconds; when the
median synodic month is divided by 30. In actuality, each tithi varies in length.
The Sun creates regular 24-hour days."'⁹ The Moon dances with the Sun, and the
lunar day can be shorter or longer than a solar day. A tithi may take more than a
solar day, and at other times a rithi may disappear within a solar day. One needs
to understand the elliptical planetary orbits to completely understand this
variation and its movement through the tithis.

The Ellipse Perapsis: called Perigee forMoon

orbiting he Earth&
perhelion [ orhi
aroundthe Śun

Apsidial line

Apoapsis: called Apogee for Moon

orhiling the Earth&
aphn fororbit
around
hhe Sun

The nomenclature of the elliptical orbit of the moon

The orbits of the planets are elliptical. They are not circular. The
distance between them and the object which is the focus around which they
rotate varies as they do so. The celestial mechanics of the planetary elliptical
orbits was published for the first time by Johannes Kepler in 1609. This
understanding of celestial geometries allowed a much more precise calculation
of planetary positions than was previously possible. One side of an ellipse is
closer to the focus of the orbit. This is called the periapsis. The prefix peri
means ‘around’ or ‘near’. The periapsis of the orbit of the Earth around the Sun
is called the perihelion. That of the Moon around the Earth is called the It is
called perigee. The most distant location from the focus of an ellipse is called
the apoapsis. The prefix apo means ‘away from’ or ‘separate’. The apoapsis of

''” This not an actual time, it is the middle value (median) of lunation lengths. The
average is 29 days 12 hours and 44 minutes, as they tend to be longer, not shorter.
''⁸ Long term variation in lunation can range +/- 14 hours (a span of 28 hours) due to the
Earth’s eccentric orbit.
'!⁹ The spinning of the earth creates the day from a heliocentric perspective, while from
a geocentric perspective the Sun creates the day. The days are understood to affect the
human being according to the geocentric observation of the Sun and Moon.
 TANTRĀLOKA 509
the Earth orbiting the Sun is called the aphelion and that of the Moon going
around the Earth, the apogee. Both the periapsis and apoapsis of the Earth
orbiting the Sun and the Moon orbiting the Earth affect the length of the tithi.

⁸nh ṅa Eahšoialpaḥ

Earth maves
slowest
In 2020,Perihelio is presently between January 4th/sth and Āphelion about uly 4th.
The Apkdinne txe wn ytoygarre *pr uih_ H neHratatt
proienlyat 8 Gemin and 5 at ⁶ ries 29 0 yars 80.
The elliptical orbit of the sun

The Perihelion and Aphelion

When the Earth is farthest from the Sun (aphelion) it moves the slowest.
The Earth moves fastest when it is closest to the Sun (perihelion). From a
geocentric perspective, this is seen as the Sun moving slower or faster through
the zodiac. The Sun moves about one degree a day, but exactly so: it turns
through 360 degrees in 365 days. At the Sun’s maximum velocity (at the
perihelion), it moves more than one degree a day (maximum at about
61°8.5").¹⁰ At the Sun’s slowest velocity (at its aphelion), it moves less than a
degree a day (minimum of about 57’7”). The perihelion in 2020 occurred on
January 4" and the apheḷion on July 4⁸. The apsidal line precesses through the
zodiac at about one degree every 372-2/9 years.'™ The Sun in 2020 was at its
maximum velocity at 18° Gemini, which as we shall see creates the possibility
of a very long tithi period depending on the Moon’s position in its elliptical
orbit.
Perigeç and Apogee
faster-shorter taoata
tiihi

Moon moves
slover.longer
tithi

Moon From a geocentrc obseation, theMoon ismoving

faster in the Perigee and slower in the Apogee.

The elliptical orbit of the moon

¹⁰ Ṭheṣe calculations will vary over the centuries.

³¹ EÉccentricity of the Earth’s orbit has a cycle of 413,000 years because of the
gravitational interaction with Jupiter and Saturn according to the Milankovitch Cycles.
510 APPENDIX CHAPTER SIX
In a similar way, the Moon moves fastest when closest to the Earth
(perigee) and slowest when it is farthest from the Earth (apogee). The
orientation of the ellipse makes a full revolution (called lunar precession) in
approximately 3233 days (8.85 years). The apsis moves ahead each time the
Moon returns. It takes the Moon a mean time of 27.321661 days (27 days 7
hours 43 minutes and 11.5 seconds) to return to the same place in the zodiac
(sidereal month), but the apsis has moved forward. It takes the Moon 27.554551
days (27 days 13 hours 18 minutes and 33.2 seconds) to return to the apsis. This
space from the perigee apsis to perigee is called the anomalistic month.
Anomaly is the calculation of an orbiting body from the periapsis and apoapsis.
This was seen as the period of the Moon’s velocity by the ancients.
The ancients may not have understood that the ellipse was creating the
anomaly, but they did notice the variation in speed of the planets and luminaries
and took note of this. To calculate lunar anomaly, the Babylonians measured
variations between sunrise, sunset and the lunar rising and setting,'² and found
that 251 synodic months = 269 anomalistic months'²³ (or 251 Full Moon to Full
Moon cycles are equal to 269 perigees to perigee cycles). From this they were
able to accurately calculate the lunar movement from one perigee to another
perigee and understand what we now call the anomalistic month.¹⁴
From the astrological perspective, planets are generally considered best
when they are moving at a normal speed. Fast moving planets are able to handle
speed (similar to their periapsis or perigee). Slow moving planets are better able
to handle slow speeds (apoapsis or apogee). In this way, Saturn is not
considered to handle periapsis well, but would have its qualities strengthened by
apoapsis. The Moon is considered strong in perigee, since it is a fast-moving
planet. When the Moon is in apogee, it is moving very slow and is not
considered as strong. The Moon’s gravitational impact on the Earth increases
during perigee and decreases during apogee. Biodynamic farming says that
apogee and perigee are times that bring stress, and recommend avoiding sowing
seeds 12 hours on either side of these times. Maria Thun has done a large
amount of agricultural research with astrology in the biodynamic tradition.'⁵ In
her observation of the Moon’s perigee and apogee, she says,

When the Moon recedes from the Earth in the course of its
monthly cycle, the effect on plant growth can in some ways be
compared with that time of year when the Earth is furthest away
from the Sun, i.e., midsummer; the tendency in the plant-world
is then to run to seed, whereas the growth forces decrease. Thus,

The Babylonians had four lunar motions they would record: [1] They measured the
time between moonset and sunrise when the Moon sets for the last time before sunrise.
[2] The time between sunrise and moonset when the Moon sets for the first time after
sunrise. [3] The time between moonrise and sunset when the Moon rises for the last time
before sunset. [4] The time between sunset and moonrise when the Moon rises for the
first time after sunset. These calculations are available since they were recorded in clay.
'³ Goldstein, Bernard R. On The Babylonian Discovery of the Periods of Lunar Motion.
'³* Ossendrijver, Babylonian Mathematical Astronomy: Procedure Texts, pages 112,
144, and 189.
'³³ Maria Thun, Work on The Land and the Constellations.
 TANTRĀLOKA 511
the effect of the Moon's apogee on the seed plants can still be
comparatively beneficial. For the sowing of leaf crops,
however, this time is definitely unfavourable. Carrots sown
during these days easily become woody. The only plant
(according to biodynamic research) to react positively to being
planted at apogee is the potato.
The Moon's perigee, which can be compared to
midwinter when the Earth is nearer to the Sun, has a very
different effect. If we prepare a seed bed on this day and sow
our seeds, germination is poor. Most of these plants are
somewhat inhibited in their growth and are also more subject to
attacks from fungus diseases and pests. Apogee days are mainly
clear and bright, while those at perigee are mostly dull, heavy or
rainy.

Ken Ring has a weather prediction service based on observation of the

Moon's orbit.'“ He is not an astrologer but produces a weather almanac. His
research indicates that the weather is more severe within a few days of perigee.
'⁷ This research allows us to understand that events on the exact apogee or
perigee are not auspicious, as is the Indian view. The period after the Moon’s
apogee can be seen as a time for completing projects, not particularly starting or
increasing them; it is similar to the end of summer. The time period after
perigee can be seen as a time to begin projects, similar to the end of winter
when we begin preparations for the coming spring.

Short and Long Lunar Days - Tithis

Because of the anomaly, there are short (hrasva) tithis and long (dīrgha)
tithis. When the Moon is moving quickly near its perigee, the tithi is, as we
would expect, short, less than a solar day. When the Moon is slow near its
apogee, the tithi lasts longer than a solar day. The bulge in the cycle of the tithis
moves slowly through the zodiac. So if the longest tithi in a lunation is the Full
Moon tithi, in the next lunation, it will be about three tithis behind the Full
Moon, and six tithis before the Full Moon on the cycle after that. In this way,
there is a place in the zodiac that will be the point of apogee and perigee as the
Moon moves through the zodiac. And this point of short (perigee) and long
(apogee) tithi moves through the zodiac every 8.85 years, which is about twice
the speed of Rāhu.
A lunation is the sum of the waxing and waning lunar fortnights
(pakṣa). When the perigee or apogee are near the Full or New Moon, the waxing
and waning lunar fortnights are similar in length. As the perigee and apogee
move through the tithi, one fortnight will be longer than the other, varying by up
to 41 hours.'⁸⁸ The waxing fortnight is longer when the waxing phase of the
Moon crosses the point of the apogee, that is, 180 degrees past the Sun. This
makes the waning fortnight shorter, as it contains the perigee. The waning
fortnight is longer when the apogee is 180 degrees before the Sun, so that it is

'²⁶ See http:/www.predictweather.coṇz/About.aspx.

'²⁷ Ken Ring, The Lunar Code.
³Dr, Iṛv Bromberg, The Length of the Lunar Cycle.
512 APPENDIX CHAPTER SIX
crossed by the waning Moon. The waxing half reaches maximum length when
the apogee is during the waxing Half Moon (sukla asṭami) tithi, whereas the
waning fortnight will be at its minimal length.'™ When the other side of the
lunar fortnight reaches apogee after about half a year, the bulge in the fortnight
switches. In this way, when there are longer tithis in one half of the lunation,
there will be shorter ones in the other half. These added together create the
‘mean’ length of a lunation. The length of a lunation changes throughout the
year according to the Earth’s eccentric orbit.
We observe that the velocity of a rithi is equal to the Moon’s velocity
minus the Sun’s velocity. If the Moon is fast and the Sun is slow, the tithi is
fast, which makes a shorter tithi. If the Moon is slow (small number) and the
Sun is fast (minus a large number), the speed of the tithi is slow, which results
in a longer tithi. A tithi will reach its maximum length when the Sun is at its
perihelion (moving fastest) and the Moon is at its apogee (moving slowest). The
minimum tithi length will occur when the Sun is at its aphelion (moving
slowest) and the Moon is at perigee (moving fastest).
A tithi is the 12-degree motion of the perceived angle between the Sun
and Moon. The daily angular speed varies between 10 degrees for a short rithi to
14 degrees for a long tithi. Longer tithis will last more than 24 hours and short
tithis will be less than 24 hours. Tithipralaya is the time difference between a
solar and lunar day. According to the Sūryasiddhānta, the shortest tithi lasts 54
ghatis, i.e., 21 hours and 36 minutes. The longest tithi lasts 65 ghatikās, which
is 26 hours. According to S.D. Sharma, the shortest tithi lasts 50 ghaṭikās, that
is, 20 hours, and the longest can be up to 67 ghaṭikās, that is, 26 hours and 48
minutes.¹³
Tithi

Moon's :s oital path

movement Moct <
in a solar
day

Moonīs
movement
ina solarday
Tiṭhi
When the Moon is moving fst a tithi can begin after sarise and fiish
hefore the next uorise, which is called a fsaya tithi. When the Moon is
moving slow, the same tithi can be at sunrise more than one day.

The varying lengths of the tithis due to the moons elliptical orbit

'⁹ The pakṣas vary from a minimum of about 13 days and 21²/, hours to a maximum of
about 15 days and 14²/, hours.
'³⁰ Ṣharma, SD. from the Department pf Physics, Punjabi University, Astro-research
Section, in his paper Maxima and Minima of Tithis, p.115.
 TANTRĀLOKA 513
Kṣaya and Adhika Tithi
A normal tithi begins on one day and another tithi begins on the
following day. When the Moon is moving fast and the rithi is completed in less
than 24 hours, it can start after sunrise and finish before sunrise the next day. A
tithi during which the Sun does not rise is expunged and is called a kṣaya úithi.
The ancient lunar civil calendar, which named the days after the tithi at sunrise,
would literally skip a day.'” When the Moon is moving slowly and the rihi is
over 24 hours, it can start just before sunrise and finish after sunrise the next
day. A tithi on which the Sun rises twice is said to increase (vrddhi), and is
sometimes called an extra (adhika) tithi. When the Full Moon falls near the
perigee, and the tithi of the Full Moon falls on the same day as the 14⁴ rithi, it is
said to be ‘conjoined to the Full Moon’ (yuktapūrṇimā). According to Indian
tradition, a day where no tithi ends (i.e. a vṛddhatithi) or on which two tithis end
(i.e. a kṣayatithi) is regarded as inauspicious. These tithis are most likely to
occur during the perigee or apogee of the Moon, which is another indication
that these points are not auspicious.
A tithi ends and another begins at the same moment on all parts of the
earth’s surface, but sunrise time varies for each place. In this way, the rithi at
sunrise will not be the same in all places and a vṛddha or kṣaya tithi will not be
on the same day everywhere on the planet. The term for kṣayatithi used by
Abhinavagupta in TĀ 6/109 is a ‘vanished rithi’ (tithicheda). He calls a
vanished tithi a debt (rṇa), and a vṛddhatithi is called a gift (dhana). He
compares the fast-moving Moon of a kṣayatithi to coughing (kāsa) and the
slow-moving Moon of a vṛddhatithi to yawning (śvasana). Inhalation is
symbolized by a night lasting 12 hours, whereas exhalation is a 12-hour day.
Inhalation is waxing fortnight of 15 rithis and exhalation is the waning fortnight
of I5 tithis. Thīs is the smooth, regular rhythm of the Sun and Moon, Day and
Night in the flow of the breath. Coughing and yawning break this rhythm up and
so may not be considered auspicious, the former representing sickness and the
latter fatigue. However, expelling the breath (recana) and breath retention
(rodhana) may also be yaugika practices and so represent in this perspective
also the unnatural states these kṣaya and vrddha tithis create.

Super Moons
When the Moon is near its perigee it appears to be larger in the sky and
at its apogee, smaller. When the full moon is near its perigee, nowadays it is
called a ‘super moon’. There is a super moon every year, but some years it
occurs more precisely on the perigee than others and so appears to be larger.
Conversely, when the full moon occurs during its apogee, this gives rise to a
mini moon. ‘Super’⁷ and ‘mini’ are western terms they have no have traditional
Vedic correspondences.

'³! There are 360 tithi in 12 lunar months, which last 354 days. This means that naturally
six tithis will be expunged. Generally, there are thirteen kṣaya tithis and seven vṛddhi
tithis in 12 lunar months.
514 APPENDIX CHAPTER SIX
The Year
The year is measured into the cycle of the breath starting from the
Winter Solstice in the Heart, exhaling to the Summer Solstice in the End of the
Twelve and inhaling back to the Winter Solstice. The solstices divide the two
halves of the year called ‘āyana’ i.e. ‘path’ ‘road’ or ‘course’. They two are
called the ‘urtara’ ‘northern’ or ‘upward’ course and the other the dakṣiṇa or
‘southern’ course. The two halves are called Kula and Akula in the Trika
system.¹³²
In the image below, the Sun rises at 30° Southeast on the winter
solstice.¹'* At the equinox it rises directly at 90° East. On the summer solstice it
rises at 60° northeast. Each day of the northerly course (Uttarāyaṇa), it rises
more and more towards the north. After the summer solstice, the Sun begins to
rise more towards the south each day which creates the southernly course
).¹³⁴
(dakṣīṇāyana “Movement of the Sun’
ḷgan
Noon on yiitk.
Āoanon

Coordinates for Sacramento, Califomia -. latitude: 38° 33 20-N

WinlrSolsice Svummer śllce
Śun rszs | jṇEEE [³ṛēhēkṇ²
Śun sets at 440² WSW V Stt ṣets at 300N WNW
Úy a)5 hes Ṅy t11 hōus [Ṝzgī²
The movement of the sun through the year

¹³²TĀ 28.125-126.
'³³ Map for Sacramento, the capital of California, which is 38° North - about the same
latituḍe as the northernmost tip of Jammu and Kashmir.
¹³⁴ Modern textbooks only discuss the seasons from a heliocentric view, which does not
educate a person from their embodied geocentric standpoint of living on Earth. The
change of season is created by the Earth’s movement around the Sun, but it is observed
and calculated from our standpoint on Earth as the Sun moving its position.
 TANTRĀLOKA 515
Uttarāyaṇa is the Sun’s movement from its lowest point in the sky
(closest to Earth) at the winter solstice towards its highest point in the sky at the
summer solstice. Dakṣiṇāyana is the opposite motion, in which the Sun moves
progressively lower in the sky. During Uttarāyaṇa, shadows get shorter as the
Sun gets higher in the sky. During Dakṣiṇāyana, shadows lengthen as the Sun
gets lower. Thus, the length of the shadow observed on a sundial tells us the day
of the month. As the shadow shortens, our outward nature grows. As the
shadow lengthens, the internal, emotional world grows. This cycle relates to the
breath of the year. Uttarāyaṇa is exhalation, whereas Dakṣiṇāyana īs inhalation.
The days grow longer during exhalation and the nights grow longer in the
course of inhalation. Exhalation transports us outside and the inhalation brings
us inside. The solstices are the points in between the inhaled and exhaled breath.
Every six finger-breadths of the movement of the breath corresponds to
a tropical sign of the zodiac (or a seasonal month).' The lunar months (Magha,
Āṣāḍha, etc.) are also superimposed on the year, although they start on the New
Moon, which means that the exact correlation between them varies. They are
imagined to be overlaid in the same way as the signs of the zodiac, and are
presided over by the Rudras, beginning with Dakṣa and ending with Pitāmaha
(TĀ 6/122). According to the tropical system used here, Capricorn starts at the
Winter Solstice, and Aries starts at the Spring Equinox. This tropical system of
signs was accurate in the fourth and fifth century CE. The source text for this
section, the Svacchandatantra, was written about the sixth or seventh century,
when the tropical and sidereal zodiacs were similar. Below is an image of the
zodiac used by Tantrāloka, which was accurate for that time period. The signs
of the zodiac line up accurately with the solstices and equinoxes. If you compare
that with the modern image, there is a large difference.
Each year the stellar zodiac moves twenty seconds of arc, which makes
one degree every 72 years. The present zodiac has moved so much that it can no
longer even approximate to the same layout.
When working with the solstices and equinoxes, such as this
viṣualization utilizes, it is better to use the tropical months found in the
Upaniṣads and Purāṇas. The tropical months are based on the solstices,
equinoxes and seasons, which remain regular and continue to correlate to the
breath in a manner that remains unchanged through the centuries.
In the Vedic Brāhmaṇas, Prajāpati, the Creator, is personified as the
year consisting of twelve months."“ Taittirīyasaṁhitā praises the seasons each
composed of two months.'⁷ The spring is composed of Madhu and Mādhava.
Madhu means sweet or pleasant and is often used in Sanskrit literature as a
synonym for the springtime. Mādhava means sweet and intoxicating and relates

¹³³ Each aṅgula is composed of five days (ithi), which makes thirty days in a month (6
x 5 = 30).
'³ Taittirya Saṁhitā 7/2.10.3-4 In the sacriice of twelve days, they are divided into
four sets of three: three the sacrificer prepares for ceremony, three he embraces the
sacrifice, three he cleanses the vessels, and the last three he cleanses his inner nature
(ātmānam antarataḥ śundhate).
⁷ Taitirīya Saṁhitā (4.4.10) first liṣts the nakṣatras and their lords. Then praises the
seasons each composed of two months (4.4.11). These months are also mentioned in
Taittiriya Saṁhitā 1.4.
516 APPENDIX CHAPTER SIX
to the joy of spring. Śukra and Śuchi relate to the brightness and light of the
summer. Nabhas and Nabhasya relate to the clouds and skies of the rainy
months. Iṣa and Ūrja relate to the food and nourishment of harvest time. Sahas
and Sahasya relate to the strength of endurance through the cold of the winter.
Tapas and Tapasya relate to the austerity of the earth at this time. In the Rgveda
the year is divided into twelve months. However, the earliest reference in which
these twelve months are named is in the Taittirīyasaṅhitā.¹³⁸

Sidereal: This difference is Equinoxat The Equinox Point

based on the ayanāmśa | 6 in Pisces moves backwards through
the stars ʼ the zodiac s0 thatsoon
itwilḹ be in Aquarius
Signs are basod
on stelar positions

2000 CE

The relationship between the zodiac and the spring equinox in 2000 CE

'³* Suśruta Saṁhitā (Sūtrasthāna 6/6) mentions the name of the seasons and their
corresponding seasonal months.
 TANTRĀLOKA 517

The relationship between the zodiac and the spring equinox in 290 CE

Thsdferrcis Eqinasst TheEaqána:

Pint
hheṇuin
NB |ÇhPikks mnahaadhrṣh
Ṅk sandac aluÑIaon

sprinṇg-Madlhu and'Madhasa Winter-$h and Uḷja

Sunet Śuk sad Súḍch Henana-ŚōhsaMd Sahaṣa
Rinṇy-Nahhas td Nbhaysa Cool-Tapas īMd Túpaṣa

The relationship between the seasons and the zodiac

518 APPENDIX CHAPTER SIX
The solstices divide the inhalation and exhalation, however the most
powerful points within the yearly cycle are the equinoxes. There are three signs
or months from the solstice to the equinox, this is described as three transits
(sankrānti) of the Sun through the signs and months. In the Gregorian calendar,
the changing month is just a number on a calendar, whereas in many parts of
India, the changing month was marked by the Sun moving positions in the sky.
The day of this change was a day of rest, where everyone, including the
servants, took a day off work. Every three of these transits was a conjunction
(sandhyā) within the year. The Fall Equinox (viṣuva) is the middle of the night
of inhalation of the southern course. It relates to material attainments (TĀ
6/116). This is why the Lakṣmī festival of Divali is celebrated at this time of the
year. It is a holiday where traditionally the finance books were reset for the year,
like the beginning of the tax year in the modern world. Winter Solstice was the
beginning of the calendrical year, Spring Equinox was the beginning of the
astronomical year, and the Fall Equinox was the beginning of the financial year.
The Spring Equinox (mahāviṣuva) is the middle of the day of exhalation
on the northern course. This was the time for practices that bore supernal
(pāralaukika) fruits (TĀ 6/615). For the day, the sunset is the great (mahat)
time, for the lunar cycle the New Moon, and for the year, the Spring Equinox.
TAĀ 6/128 states that all four junctions within the day, month, and year are
auspicious for meditation (dhyāna) and worship (pūjā). Each cycle of the breath
has other powerful junctions. The Heart junction has the power of nondual
realization. The Junction at the End of the Twelve has the power of self-
reflection and self-realization. The midpoint is the palate in the breathing cycle.
It is the midpoint where the breath will either go outwards in the realm of
common consciousness or upwards into the higher consciousness yogis possess.
The middle junction is the place where we have the power to alter the direction
of our life force.
Tropical Capricorn (which is called Sahasya), is the first thirty days
after the Winter Solstice. It is the time the vital seed successfully impregnates
the womb. Aquarius (Tapas) is the beginning of pregnancy, and Pisces
(Tapasyā) is the time of preparation for birth. The time after the Spring Equinox
is the beginning of birth, which actually occurs at the Summer Solstice in
tropical Cancer (Suchi). Leo (Nabhas) is the time of abiding with what was
created, Virgo (Nabhasya) develops it, and Libra (Isha) is the mature harvest at
the Fall Equinox. Scorpio (Urja) marks the decrease which is the development
of old age that coincides with the arrival of the cold season, and Sagittarius
(Sahas) is wasting away that happens with old age and ends at the Winter
Solstice. TĀ 6/117-118 says that rituals and actions at these times give
corresponding fruits. The first two months after the winter Solstice are good for
spiritual purṣuits, with the month before the Spring Equinox and the three
before the Summer Solstice best for the repetition of mantra. The inhalation in
the yearly cycle is meant for peaceful, fruitful rituals (6/120).
In the cycle of the breath, there have been seconds, minutes, hours,
lunations and years. This understanding of time in the breath can also be seen as
the pulsation of breathing in all time cycles – the Day and Night cycle, the new
and full moon cycle, the cycle of the year’s seasons as the breath of Time itself.
The seasons are a pulsation of the Sun. Lunation is the pulse of the breath of the
 TANTRĀLOKA 519
Moon. Day and Night are the breath of the Earth. And the pulsation of opposites
goes into the smaller increments of time that develop into the larger ones.

The Jovian Year and the Sixty Year Cycle

T:a

The symmetry of the conjunctions between Jupiter and Saturn

The Jovian year is the yearly movement of Jupiter through thirty degrees of the
zodiac. It takes Jupiter twelve years to complete a revyolution around the
zodiac.' Each finger-breadth of the breathing cycle is sixty days, or one season
(ṛtt). In the course of inhalation and exhalation there are six years each. The
same outer zodiac ring can be utilized, but the length of time that each contains
increases. Instead of a sign being one month, it is one year. Instead of half the
breath being half the year, it becomes six years.
There is a cycle of five Jovian years that makes a sixty-year cycle. This
cycle ties together the short and larger cycles, which continue to repeat
infinitely in time in either direction.¹ If a vighatikā (24 seconds) is projected
onto the microcosmic orbit of the breath, it is measured as 1 and 1/5" finger
breadth. There are 30 vighaṭikās in one inhalation (1.2 x 30 =36), and 30
vighaṭikās in one exhalation. In a sixty-year cycle, there is one year in every 1
and 1/5". finger breadth, making 30 years in one the inhalation and 30 in one

'⁰ Different regions of what is now modern India utilize different methods of
calculating the Jovian year. The method given here is the placement of Jupiter from the
month of Caitra, which is the lunar month after the Spring Equinox. The major
difference from the yearly cycle and the Jovian cycle is that for the yearly cycle, the
Winter Solstice is in the Heart and the Spring Equinox is the midpoint. This places the
month of Caitra in the midpoint. For the Jovian year that calculates from Caitra, it
begins in the Heart. This alters the mantras associated with the year and the Jovian year
(6.125).
'⁴⁰ Hence the sixty-year cycle is mentioned in TĀ 6.182 in regards to the rising and
dissolution of consciousness. By using this time unit, one could infer the verse is
meaning both individual consciousness and collective consciousness.
520 APPENDIX CHAPTER SIX
exhalation. The measurement of 60 vighatṭikās that create one ghaṭikā of 24
minutes, is the same as the Jovian year cycle created from the great cycles. This
unit therefore interconnects the smaller unit of seconds to the larger unit of
years, creating a larger integration with the entire cycle. The synchronicity of
the units of time underlies a frequency to the pulsation of time."⁴" The number of
breaths (prāṇa) in a day (21,600) is the same as the number of days (tithi) in the
60 years cycle (360 x 60= 21,600). The ghaṭikā, tithi and year are not arbitrary
units of time All three are related to the 60-year cycle of the movement of
Jupiter and Saturn.

Bṛhaspati’s Saṁvatṣara Cakra

The saṁvatsara (or bārhaspatya saṁvatsara) usually denotes a year,
based upon Jupiter’s transit of a sign, which takes almost the same time as a
solar year. The Jupiter years, also called Jovian years, each have a name within
the sixty years cycle. The numerology of this cycle is composed of cycles of 12,
30, 60, 120, 800, 2,400, 43,200 and 28,8000 years. The average daily motion of
Jupiter is 5 kalās, that is, minutes, and so takes 12 years to complete a
revolution of the zodiac. The average daily motion of Saturn is 2 kalās, and so
takes approximately 30 years (or to be more precise, 29.5 years) to cover the
zodiac. These two numbers directly relate to the number of months in a year
(Sun/Jupiter) and the number of days in a synodic month (Moon/Saturn). These
two planets are linked by these numbers, as Jupiter moves 30 degrees a year (1
sign) and Saturn moves about 12 degrees a year. There is a conjunction between
Saturn and Jupiter every twenty years, and every 60 years that conjunction will
take place in the same sign. This is the basic saṁvatsara cycle, within which
each of the sixty years has its own name. These years can be used both for
prediction of an individual nature, as well as for yearly agricultural and
economic conditions.¹²
In India there are three main ways, in different places in the
subcontinent, that Jovian years have been calculated.'³ In northern India, they
are named according to the Jovian year that ends at the beginning of the solar
year. According to this calculation, it is possible to have a reduced (kṣaya)
Jovian year. In Eastern India, they refer to the Jovian year that has been
completed at the actual moment one is dealing with. In Southern India, it is
merely a solar year with sixty names, with no relation to Jupiter. In this way, the
word ‘saṁvatsara’ can also mean a year in a general sense, as it does in texts
like the Śatapatabrahmaṇa. It is often called a saṁvat in common usage. The
Jovian year is also sometimes named for the sign of the zodiac which it is in,
sometimes after the lunar month associated with that sign, and sometimes it is
calculated according to the helical rising of Jupiter, that is, its reappearance after
its conjunction with the Sun. There is the calculation that starts from when

'³! In this introduction, the primary focus is the frequency of the prāṇa vāyu. In the final
verses of Chapter Six, these same synchronicity of units of time are applied in different
ways for each of the five vāyus: prāṇa, apāna, udāna, samāna, and vyāna. See TĀ
6/209.
¹² The interpretations of saṁvatsaras are given in Brihat Saṁhita, Jātaka Pārijata, as
well as Mānasāgarī.
¹⁴³ This varation is discussed in detail by Sewell and Dikshit, p. 32-39.
 TANTRĀLOKA 521
Jupiter entering the constellation of Maāgha, which at one time was the winter
solstice. There are also other variations.
In the Vedic period, these 60 years were divided into 12 yugas of five
years each. The years were sometimes considered to be 366 days long.¹'⁴ They
could also be 360 days long and corrected by adding an extra month twice a
yuga. The five years of the Yuga were named Śaṁvatsara, Parivartsara,
lávatsara, Anuvatsara, and Vatsara. The intercalations were called Arhasaspati
and Saṁsarpa.¹³ The 5-year yuga contains 60 solar months. Thus the 60 years
cycle was divided into periods of 60 months. This ancient calendar of 60 years
divided into 12 groups of five shares common roots with the Chinese zodiacal
calendar, where a 60-year cycle is composed of 12 animals with five elements
each.
1 Prabhava | 31 Hemalamba
2 Vibhava ] 32 Vilamba
3 Sukla 33 Vikāri
4 | Pramodhuta | 34 Sārvari
5 Prajāpati_| 35 Plava
6 | Āngirasa ] 36 Śubhakṛt
7 Srīmukha ] 37 Sobhana
8 Bhāva 38 Krodhin
9 Yuva 39 Viśvāvasa
10 Dhātṛ 40 Parabhava
11 Īśvara 41 Plavaṅga
12 | Bahudhānya | 42 Kīlaka
13 | Pramāthi_| 43 Saumya
14 | Vikrama | 44 Sāḍhāraṇa
15 Vrṣa 45 Virodhakṛt
16 | Citrabhānu | 46 Paridhāvin
17 |_Subhānu _] 47 | Pramādīcha
18 Tāraṇa 48 Ānanda
19 | Paārthiva ] 49 Rākṣasa
20 Vyaya 50 | Anala (Nala)
21 Sarvajit 51 Piṅgala
22 | Sarvadhari ] 52 Kālayukta
23 Virodhi 53 Siddhaārthi
24 Vikṛta 54 Raudra
25 Khara 55 Durmati
26 | Nandana ] 56 Dundubhi
27 Vijaya 57 | Rudhirodgārin
28 Jaya 58 Raktākṣa
29 | Manmatha ] 59 Krodhana
30 | Durmukha ] 60 | Kṣaya (Akṣaya)

¹⁴⁴ Five sidereal years is 1826.2819 days, and 62 synodic months is 1830.8965 days. So
they were averaged to 1830, which is divisible by five to be 366 days, which is then
divisible by 2 for 183 days in an ayana, or by 6 to have 61 days in a ṛ1u.
'³³ Viṣṇu Purāṇa, 218.67.
522 APPENDIX CHAPTER SIX

The conjunctions between Jupiter The conjunctions between Jupiter

and Saturn in the Fire signs and Saturn in the Earth signs

Names of the Years of the Sixty-Year Cycle

The sixty-year cycle has three 20-year periods relating to the
conjunctions of Jupiter and Saturn. In the diagrams to the left, each line relates
to 20 years, each triangle to 60 years, so each zodiac contains a 180-year cycle.
In the single triangle, whichis a cycle of 60 years, the first 20 years relate to
Brahmā, the middle 20 to Viṣṇu, and the last 20 years to Śiva, according to the
quality (guṇa) of the sign within which the conjunction occurs. Thus, the first
twenty years, from Prabhava to Vyaya, are those of Brahmā, Sarvajit to
Parabhava are those of Viṣṇu, and the last twenty to Śiva. Every twenty years
(or 19.859 years to be exact), Saturn and Jupiter have a conjunction at about 123
degrees apart (approximately a ninth from the previous conjunction). Every 60
years (that is, 59.577 years) that conjunction will return to the same sign. If a
conjunction occurs in Aries, the next one will happen in Sagittarius, then Leo,
and then back to Aries after 60 years. In this way, the conjunctions will move in
triaḍs of the same element, tracing a trianglein the zodiac. This triangle relates
to Śakti andis utilizedin various tantric techniques for showing where Śakti
resides in a chart.¹⁴⁰ In the Mahāvidyā traditon, Saturn represents Kālī and
Jupiter, Tārā.

¹“⁰ This is the foundation for the calculation of the śakti rāśi and trikoṇa daśā.
 TANTRĀLOKA 523
The accurate notation of the conjunctions between
Jupiter and Saturn for 800 years

The 60-year cycle advances 8.93 degrees every 60 years.¹⁷ In this way,
the triangle moves forward in the zodiac. The movement of these triangles
(śaktiparivartana) was called the ‘Rotation of the Trigon of Great
Conjunctionsʼ in the West. The cycle will stay in one elemental triad for about
200 years, until it enters the next element. When this cycle changes elements it
was thought to be indicative of great changes, especially when it moved water to
fire signs. The cycle moves through the elements every 794.37 years, that is, for
40 conjunctions, returning to within .93 degrees of the starting point, and
completely through the zodiac in about 2,400 years (800 x 3).¹⁴* In that time, the
entire triangle rotates completely, not just the corner. A single degree
discrepancy creates a larger cycle in which the exact degree returns in 288,000
years (800 X 360). In Satya Yuga there are 6 of these cycles, in Tretā Yuga there
are 4.5, in Dvāpara there are 3, and in Kali Yuga there are 1.5, which gives a
total of 15 of the grand 288,000 cycles in a Mahāyuga.
The 20-year cycle is used for predicting short-term historical events.
The first 10 years relate to Jupiter and the second 10 relate to Saturn. The 60-
year cycle is used for the prediction of politics and economics. The 200-year
cycle is used for predicting changes in governments or dynasties, and the larger
800 years cycle is used to see the rise and fall of civilizations or religious
history. Astrologers make predictions according to the chart at the time of the
exact conjunction. The rising sign of this conjunction will vary over the globe,
which indicates different results for different parts of the world. There has been
some historical research done on the rise and fall of dynasties in China that have
been correlated to a cycle falling between 808 and 779 years, which directly
supports the mean cycle of 800 years, as well as the 200 year cycles.¹⁹ Many
Sasanian and Arab works that are still available are written on the history of the
world and these conjunctions.'⁰ The ancient world histories were composed
based upon these conjunctions, starting the cycles from the beginning of Kali
Yuga, or for Arabic astrologers from the Flood (which was astrologically the
same date).¹³'

¹“⁷ The 9 degrees and the 9 conjunctions form a nine-pointed star.

'⁴! The Polestar (Dhruva) always appears in the same position in the night sky. Different
stars have occupied the position during different periods which last 2,400 years. The
polestar is presently Polaris, next it will be Vega.
¹⁹ DeVore, Nicholas. Encyclopedia of Astrology, P.74-76, the research historical
investigator Dr. J. S. Lee.
'³⁰ The Sasanian and Arab astrologers wrote books with titles like the Great Book of
Conjunctions, the Book Concerning the Judgements of the Conjunctions, the Book of
Ascensions of Caliphs and Knowledge of the Ascension of Each King, the Book
Concerning the Conjunctions and Religions and Faiths, the Book of Conjunctions and
Revolutions of Years of the World, all based on the Saturn-Jupiter conjunctions. For a
discussion on these texts see Pingree, David, From Astral Omens to Asṣtrology From
Babylon to Bīkāner, p.42-45, 56-60, 63-66.
'³! Based upon Abū-Ma’shar, according to Pingree, From Astral Omens to Astrology
From Babylon to Bīkāner, p. 53-54.
524 APPENDIX CHAPTER SIX
Below is a table of over 40 Jupiter-Saturn conjunctions one can study to
understand the movement of these two planets in an 800-year time frame. One
can see the 60-year cycle in Gemini going from July 25, 1265 to June 01, 1325
to April 09, 1385. One can see the 800-year cycle from September 21, 1246 to
October 31, 2040. One should notice the elemental triadic cycle, the irregularity
in the transition to another element, the variation caused by retrogressions, and
the similar but not exact returns to the original cycle. The table lists in tropical
positions.

NOV 08, 1186 12L104 JAN 31, 1524 09P114 NOV 28, 1901 14CPOO
APR 16, 1206 25TA46 SEP 18, 1544 28SCO5 SEP 10, 1921 26VI36
MAR 05, 1226 | 02AQ58 | AUG 25, 1563 | 29CAIO _]_ AUG 08, 1940 14TA27
SEP 21, 1246 19L107_| MAY 03, 1583 20PIII OCT 20, 1940_| 12TA28R
JUL 25, 1265 09GE42_] DEC 18, 1603 08SA19 FEB 15, 1941 09TAO7
DḌEC 31, 1285 | 08AQ02 JUL 16, 1623 06LE36 FEB 19, 1961 25CPI2
DEC 25, 1305 00SC49 FEB 24, 1643 25P107 DEC 31, 1980 09L130
APRṚ 20, 1306 | 28LIOSR_| OCT 16, 1663 12SA58 | MAR 04, 1981 _| 08LIO6R
JUL 19, 1306 26L101 OCT 24, 1682 19LEO9 JUL 24, 1981 04L156
JUN 01, 1325 17GE53 FEB 09, 1683 | 16LE43R | MAY 28, 2000 | 22TA43
MAR 24, 1345 | 19AQOI_|] MAY 18, 1683 14LE30 DEC 21, 2020 | 00AQ29
OCT 25, 1365 07SCOI_] MAY 21, 1702 | 06AR36_] OCT 31, 2040 17L156
APR 09, 1385 25GE54 _]_JAN 05, 1723 23SAI19 APR 07, 2060 00GE46
JAN 16, 1405 23AQ46 | AUG 30, 1742 27LEO9_/| MAR 15,2080 | 11AQ52
FEB 14, 1425 17SCI8_] MAR 18, 1762 | 12AR21 SEP 18, 2100 251.132
MAR 18, 1425 | 16SC33R | NOV 05, 1782 ] 28SAGO7 | JUL 15, 2119 14GE52
AUG 26, 1425 12SC40 JUL 17, 1802 05V108 JAN 14, 2140 17AQO⁵5
JUL 14, 1444 08CA57 ] JUN 19. 1821 24AR39 DEC 21, 2159 07SC59
APR 08, 1464 04PI35 JAN 26, 1842 08CP54_] MAY 28, 2179 | 23GEO3
NOV 18, 1484 | 23SCII OCT 21, 1861 18V122 APR 07, 2199 ] 28AQI9
MAY 25, 1504 ] 16CA25 APR 18, 1881 01TA36_] OCT 31, 2219 14SC42

The Relativity of Time

Time is not the same for all living beings everywhere. The same time
units can stretch or shrink. Einstein’s Theory of Relativity supports this view in
its own way, as does modern quantum physics, that maintains that there are
many other things that induce distortions in space-time. Myths from around the
world talk about distortions of space-time in which an individual enters another
realm and then return to the human world to discover that what had been just a
day or two for him were a few hundred years. On different planes of existence
(lokas), time is relative to the being who experiences it there. TĀ 6/131-133
discusses the relationship between time on different planes of existence.'³²
When we mentally enter the lower realms of emotional suffering, time
seems to pass more slowly. When we enter the higher realms of joy, time
appears to pass more quickly. An hour of fun is felt to be like just a few
minutes, and the few minutes of pain seem to be hours. In this way, in the lower
realms many things can happen in a small amount of time. Conversely, in the
realms of the gods, one breath (one prāṇa) that lasts for just four seconds is
equal to twenty-four minutes (one ghaṭikā) on the human plane.

152 See also TĀ 6/183-185, which discusses the relativity of time.

 TANTRĀLOKA 525
The Sun divides up the days and nights of both humans and the gods.
An Ahorātra (Day and Night) is a human day. The equivalent to the two-yearly
courses of the Sun (dakṣiṇāyana and uttarāyaṇa) is a year for the gods.'³ In this
way, one human day is equated with a year of the gods. We observe the same at
the poles of the earth where a day is half a year long, as is a night. AIl human
cycles can be reflected in the divine. Even the 60-year cycle is a divine season
(divyaṟtu).

The tīme of the Ancestors The Time of the Gods

T synodic month Day of an 30 years or Month of a
ancestor 10800 human days god
2.5 years (30 lunations) Month of an 360 human years or Divine Year
or 900 human days ancestor 129,600 days
(30 piṭṛ days)
30 years (360 lunations) Year of an 30 years or Month of a
or 10800 human days ancestor 10800 human days god
(J2 pitṛ months)
1 synodic month Day of an 360 human years or Divine Year
ancesṭor 129,600 days
Lifespan is 100 years of an ancestor (36,000 Lifespan is 100 divine years =
lunations) = 36,000 human years
1,080.000 human days or 3,000 human years

OŌne human day is a month of an ancestors (pitṛs). A Day and a Night

(ahorātra) corresponds to the two lunar fortnights. The bright fortnight is the
day, and the dark fortnight is the night of the ancestors. The offering to the
ancestors (Śrādádha) may be made once a month, which amounts to feeding
them once a day. This is most often done on the New Moon, which is the time
the ancestors wake up in their world.

Caturyuga
The four (catur) yugas are those of humankind, relating to the four
states of Dharma in the world. TĀ 6/138, in consonance with common view,
says that the four yugas together (also called a Mahāyuga) consist of 12,000
divine years, divided into four progressively decreasing numbers of years
(4:3:2:1).
Each period has a tenth portion of itself as an entry and also as an exit
of its daśā. For Kali Yuga, which is composed of a thousand divine years, there
is a sandhyā of 100 years entry and a hundred years exit sandhyā, which makes
a total of 1,200 divine years. There are 360 human years in a divine year, which
means that Kali Yuga is 432,000 years long. In these calculations the number
432 thousand and 4.32 million become important.

'³³ The year of the devas or a divine year (divyavarṣa) is a standard unit equalling 360
years always mentioned in Purāṇa and Siddhāntas when discussing units of time.
526 APPENDIX CHAPTER SIX
Yuga | Composition | Entry & Exit | Length | Human Years
Satya 4,000 +400 | +400 | 4,800 1,728,000
Tretā 3.000 +300 | +300 | 3,600 1,296,000
Dvāpara 2,000 +200 | +200 | 2,400 864,000
Kali 1,000 +100 | +100 | 1,200 432,000
Total 12,000 4,320,000
(4.32 million)
The Siddhāntas and the ancient Vedic astronomers have said that Kali
Yuga began on midnight between the Julian 17" and 18" of February (or
Gregorian 23" January) 3102 B.C. (this is also called 0 K.Y.).¹³⁴ This was Caitra
pratipad tithi (a kṣaya tithi that year). There are many New Age opinions about
the Yugas and various other calculations given that could put us in any yuga one
would like.¹³⁹ But the above method is the standard as taught by most Purāṇas,
Siddhāntas and agreed upon by the ancient Vedic astronomers like Āryabhaṭa.
The Mahāyuga (four yugas together) are 12,000 divine years. 1,000
such Mahāyugas are called a day of Brahmā (kalpa), and another 1,000 are the
night of Brahmā. During the day of Brahmā everything is manifested, and
during the night of Brahmā everything is dissolved back to the unmanifest.
During the day of Brahmā there are 14 Manvantaras (manu-antardaśā) which
are each equal to 71 Mahāyuga.

Divine Years | Human Years

Caturyuga (Mahāyuga) 12,000 4.32 million
Manvantara 71 mahayugas 306,720,000
Brahmā Day (Kalpa) | 14 Manvantaras | 4.32 billion

In the Bhagavadgītā, Kṛṣṇa says that those who know that Brahmā’s
day is a thousand yugas and that his night ends in a thousand yugas are those
who know Day and Night (ahorātra-vidas).¹³⁰ This is another term for a horā-
śāstri, one who has mastered the science of hora, or astrology/astronomy. The
Gītā says it is they who know about the large cycles of creation and dissolution.
TĀ 6/141 says that at the end of the day, the flames of Kālāgni burn up
the lower worlds (bhiū, bhuvas, and svarga). The subtle bodies of still existent
souls sleep in the Janaloka until the next creation, and the ashes of the universe
are swept away by Brahmā’s yawn before his sleep.

'³⁴ In the Vaiṣṇava tradition, it is said that the present Kali Yuga began when Kṛṣṇa left
the Earth plane (Bhādrapada 13); this is an approximation, not an astronomical
calculation. Based on planet positions listed in the Purāṇas, Kṛṣṇa was born the
Gregorian date of June 24, 3227 BCE.
'³⁵ The calculations of Śrī Yukteśvar do not take the yugas as divine years, which makes
the entire yuga only 12,000 human years. He relates it to the precession which is 25,920
years (and high science in his time period) and he relates it to the solar systems
revolution around the galactic centre, but this has been discovered to take approximately
230 million years (closer to the time of a Manvantara). Some chose to believe him
because he was a yogi. But the standard calculations actually agree more with modern
aṣtronomy.
'³⁶ Bhagavad Gītā 8/16-21.
 TANTRĀLOKA 527

Brahm’s day 1000 cahiryga Tkaāḹpa 732 billion human

ears
Brahmā̃s day and night 2000 caryuga Zkalpa 8:64 billion human
ahorātra years
Brahmā’s month 30 Brahma days 60 kāiḹpa 259.2 billonhuman
years
Brahm̃s year 12 Brahmā months 360 Brahmā days 3.104 īilion human
years
Parārddha 50 Brahmā years Va Mahākalpa
Para 100 Brahmā yēars I Mahākalpa 3I1.Od īīion human
years
In a day of Brahmā, the creation lasts for 4.32 billion years, which is
close to the scientific age of the Sun and Earth, that is, 4.57 billion years. It is
said that just as the seasons recur regularly, so does each yuga, again and
again.¹'” A kalpa is the next highest length of time. It is 4,320,000,000 years. In
the Vedas it is said to be a bull with four horns, three feet, two heads and seven
hands.¹⁵⁸ The seven hands represent the number of zeroes, and the rest the other
corresponding numbers
720 kalpas make 360 days and nights of Brahmā which is Brahmā’s
year.' Brahmā’s life extends for 100 Brahmā years, which is generally called a
Para, which is a day of Viṣṇu (TĀ 6/145). During a Para, the universe is
dissolved away (pralaya) 36,000 times, after which it is completely withdrawn
(Mahāpralaya) and then born anew. According to the findings of modern
science, the solar system is about 4.6 billion years old, and the universe is about
14 billion years old. Though all dating is arguable, it puts these numbers in
perspective.
In a conscious Universe, creation and destruction are like the waking
and sleeping of a human being. In sleep, your consciousness is withdrawn from
the external world, all sound or sensation cease, and your awareness recedes to
the subtle body. In death (mahāpralaya) your entire body and mind are
destroyed, and your consciousness withdraws back into the causal body (kāraṇa
Śśarīra). The small cycles of creation and dissolution relate to the dynamics of
sleep and waking, while the larger cycles are similar to those of birth and death.
TĀ 6/179 says that the creation and destruction abide together (ekatra) in the
breath (prāṇa).
Tantrāloka refers to the aeons of time of the highest principles (tattva).
On the day of Īśvara, the Sound of the vital breath (nāda) emits the universe
(6/158). This followed by the day of Sadāśiva, in which as the Point (bindu) it is

⁹⁷ Viṣṇu Purāṇa 1.5.59-60 and TĀ 6/142-146.

'³Ś catvāri śrigā trayo asya pādā dve śīrṣe sapta hastāso asya | tridhā baddho vṛṣabho
roravīti maho devo martyām ā viveśa || Ṛgveda 458.3
'³⁹ Many nineteenth century commentators, with Newtonian ideas in their head, called
these numbers fanciful. But these large numbers indicate a concept of time being much
bigger than ourselves, and are quite relevant to the actual age of the universe. If these
terms are taken as units (the yuga, mahāyuga, kalpa, and param), then they are basically
a sexagesimal number system similar to our giga, mega, tetra decimal system. Just as
311,040,000,000,000 can be written as 311.04 trillion years, it can also be written as
1.00 mmahākalpa. The galactic year may be estimated 230 million years or 0.8
Manvantara.
528 APPENDIX CHAPTER SIX
withdrawn. Then comes transcendental unmanifest Anāśritaśiva. These are less
important as external concepts and more important as an internal teaching.
TĀ 6/159 teaches that the dissolution takes place into subtler and subtler levels
when the vital breath (prāṇa) in the central channel of suṣumnā is stilledin the
Cavity of Brahma (brahmarandra) on the crown of the head. The causal-
psychic functions of the tartvas, relating to the stages of sound, are dissolved
back into consciousness in huge units of time, indicating the profound states of
consciousness required to achieve these internal states, which pierce the
aperture of Brahmā and persist into the higher realms.
The final dissolution from Anāśritaśiva into the Sāmanasa (immanent
universal consciousness) is called Sāmya – Equality. This unit of Time is
immeasurable and eternal as the omnipresent Brahman. This Equality is the
pervasive foundation under all units of time, from the smallest to the biggest
(TĀ 6/167). The breath emerges repeatedly from that Equality and merges back
into it. Thisis the pulsation (spanda) of consciousness (saṁvittva) (TA 8/181-
182). Thus time, breath and consciousness are the pulsation understood in
various perspectives. From the perspective of the mind attached to the sensory
reality, the emanation of the world occurs at the beginning of time and is slowly
evolving forward in a linear progression. From the perspective of Śiva’s
meditation, time is cyclic, recurring repeatedly through the phases of creation
and destruction of the universe. From the highest level, emanation is happening
just now, fully and completely at every moment. All things are contained within
it, and it is inside within us.

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