hariḥ oṁ
~~~~~~
namasté


Background
Within the trika śasana , or trika teaching, most know as kaśmir śaivism, there is an offer by abhinavagupa-ji1 called the tantrāloka. This offer is considered a ~big deal~ in this school just due to the brilliance abhinavagupa-ji’s level of consciousness and knowledge. How so?
This tantrāloka is founded upon mālinīvijaya tantra, some know as the mālinīvijayottara tantra. For many that are new to this, the mālinīvijayottara tantra takes the 92 śastra-s or śiva āgama-s (10+18+64 tantra-s) of lord śiva and presents it succinctly for study.

We know this about the mālinīvijayottara tantra: (I practice my saṃskṛtam & devanāgarī here
and offer it for those interested in inspecting it)

मालिनीविज्ञयं देव्यास्तन्त्रं रहसि यत्।ह् पुरा ।
परमेशेन संप्रोक्तं भक्तानुग्रहकाम्यया ॥१
कार्त्तिकेयेन यच्चोक्तं श्रुल्वा संपदतोस्तयोः ।
मुनीनां भक्तियुक्तानां संसारार्णवतारणम्।ह् ॥२
तदेतदुर्वनुज्ञातो गोविन्दाश्रमसंज्ञकाः ।
श्रीनोन्दपंडितसुतो बुधेऽलिखत वै बुधः ॥३


mālinīvijñayaṃ devyāstantraṃ rahasi yat|h purā |
parameśena saṃproktaṃ bhaktānugrahakāmyayā ||1
kārttikeyena yaccoktaṃ śrulvā saṃpadatostayoḥ |
munīnāṃ bhaktiyuktānāṃ saṃsārārṇavatāraṇam ||2
tadetadurvanujñāto govindāśramasaṃjñakāḥ |
śrīnondapaṃḍitasuto budhe'likhata vai budhaḥ ||3

Using somadeva vasudeva’s translation for expediency, this says ,
this tantra (entitled) the triumph/victory of the garlanded goddess (devī) which aids in crossing saṁsāra ( birth-after-birth) was formerly revealed to Her in secret by the Supreme Lord; out of a desire to bestow grace upon His devotees was transmitted by kārtikeya, hearing their dialog ( of the Supreme lord and devī) to the devoted the devoted sages.
The learned govindāśrama, son of śrīnondapaṃḍita, instructed by his preceptor copied this on (a) Wednesd
ay.

The essence of the 92 tantra-s are found in the mālinīvijayottara tantra and is the top most śastra of trika śasana , or trika teaching, known as kaśmir śaivism. It is from here, from this tantra that abhinavagupa-ji offers the tantrāloka; it is that expression and explanation of mālinīvijayottara tantra for one’s comprehension.

He says in the first section (or āhnika2 ) verse 19, that the tantrāloka is for those (paṇḍits) who were away from their saṁpradāya ( their school or lineage ) tradition. He is saying what was perhaps lacking in various paṇḍits, I will explain by the command (ājñā) of my master (śambhunātha-ji).

He uses the term ‘paṇḍit’ to infer those that may be scholars, but are perhaps lacking spiritual direct experience, practice.

Why mention all this yajvan ? One, to let you know we’re in good company with this knowledge, and second, the gravity of the work.


Now to the point to be offered
Within the commentary on the 19th verse just referred to above, by rājānaka jayadratha3 a key commentator many today rely on regarding the tantrāloka says the following : pradhane hi kṛto yatnaḥ . What does this say?

  • pradhane – the best of one's goods ; prize gained or dhana
  • hi - set in motion
  • kṛta – what is cultivated
  • yatnaḥ - endeavor or performance

It says, for one’s endeavor that is set in motion cultivate the best.
Said another way, for what one does, aim for the highest achievement. My teacher said it this way, capture the highest 1st.

In the upcoming posts, I'd like to offer the reader several views & its application on this highest
1st principle. It is aimed for the sādhaka (practitioner) yet most may find it of interest.

इतिशिवं

iti śivaṁ

1. abhinavagupta is also known as mahāmaheśvarācharya śrīmad abhinavaguptanatha;
  • his point of view is that of paramādvaita ( the highest-supreme view of non-duality). Yet within the tantrāloka , this offer is the complete light on the trika system – it contains śiva , śakti and nara , or said another way, the Supreme-universal Being view (śiva yet called as paramaśiva, some too call parabhairava, ) this Being’s energy or śakti ( which is non-different from Him) and that of naraor the individual.
  • This trika view is that of wholeness and undifferentiated to the differentiated i.e. from the Supreme pure being, pure awareness, to the diversity found in the universe ( coded as nara).
  • We are told that abhinavagupta had up to 20 teachers; There are 4 that are typically called out:

· vāmanātha aligned to dualistic śaivism
· bhūtirāja aligned to the dual-nondual view
· lakṣmaṇagupta, a direct disciple of utpaladeva, aligned to non-dial knowledge
· śambhunātha mentioned above in the post and his wife (acting as a dūtī or conduit) for initiation and additional knowledge aligned to the kaula school (or kula-prakriā called out by jayaratha ); most interesting as this is the 4th school, yet ~labeled the 3 1/2th school

2. āhnika – a division or section, of which the tantrāloka consists of 37.
3. rājānaka jayaratha – offered his viveka (consideration , discussion , investigation i.e. commentary) on the tantrāloka which is recognized today. Jayaratha lived 1150-1200 CE.