LONDON KP SUMMIT

ACHARYA ABHINAVAGUPTA--SHANKARA OF KASHMIR

            ACHARYA    ABHINAVAGUPTA--------SHANKARA  OF  KASHMIR     

Abhinavagupta was a distinguished Shaiva saint philosopher, a great intellectual scholar, writer and a teacher. He was one of the most outstanding Acharyas of the Monistic Shaivism and was one of the best authorities on Kashmir Shaivism and various branches of Sanskrit literature.

 Abhinavagupta mentions that his earliest ancestor, Atrigupta, a learned Brahmin, lived in Autarvedi (modern U.P) and migrated to Kashmir at the instance of King Lalitaditya Mukhtapida   ( 725 – 761 AD).The king ordered a house to be built on the bank of Vitasta (Jhelum), opposite the temple of Sitamsumalin (Shiva having the moon as his crest)) for Atrigupta to settle there permanently and a big Jagir was granted to him for maintenance. Many generations after him, one of his descendants, Varahagupta, and his son, Narasimhagupta, alias Cukhulaka, were great scholars of Shaiva philosophy. Cukhulaka, means devotee of Shaiva. He was also a great Shaiva teacher. His wife, Vimalakala, was a pious and religious lady. Abhinavagupta was born to this couple.   His exact date of birth is not known but we learn from references about him in his works Tantraloka and Paratrimshika Vivarana that he was born between 950 and 960 AD. Surprisingly, Pandit Kalhan is silent about Abhinavagupta in his immortal classic Rajatarangini.  

 

 Dr. K.C. Pandey states that being born of such spiritually high personages, Abhinavagupta was peculiarly qualified to compose a work containing a summary of all the Agama works on Trika- Shastra. He was a born Yogin, a devotee of Lord Shiva and led a celibate life. Among his great relatives Abhinavagupta makes a special mention of his father's maternal grandfather, Yasoraja, a man of great learning. One significant statement that he makes is that Yasoraja wrote a commentary on Paratrinshika for the benefit of his younger brother Monorathgupta, a Brahmin named Karna, son of Vallabha, a Minister of King Yashaskara of Kashmir, and one Ramadeva, who was proficient in grammar, Tarka and Mimansa.

The great Acharya sat at the feet of many teachers for the traditional and authoritative knowledge. Such was his humility and devotion that these teachers imparted to him all the learning they possessed. Madhuraja, a devotee of Abhinavagupta, writes that,” Lord Shree-Kantha-Nath Shiva Himself appeared in Kashmir in the form of Abhinavagupta to enlighten the people”. Madhuraja also asserts that Abhinavagupta was, in fact, the incarnation of Bhairava-Nath Shiva .The celebrated author of Kavya Prakash, Rajanaka Mammatta calls him the Shankaracharya of Kashmir. His command over rhetoric’s was so enthralling that Mammatta--  the reputed author of 'Kavya Prakash' out of veneration for his erudition in the subject refers to him as "Abhinavagupta Pada ". Pada is added to the names to show great respect. Vamana the propounder of Riti school in Indian Rhetoric’s and commentator of 'Kavya Prakasha' known as "Bala Bodhini" has alluded to Abhinavagupta as 'an intellectual giant and like a serpent (Sesa)   to his young school - fellows." So Abhinavagupta would mean ’a new incarnation of Sesa’.  Yograja says that Abhinavagupta had attained the stage of oneness with Mahesvara i,e. the stage of Bhairva, which is the same as ‘Jivanmukta’ in Vedic lore. Abhinavagupta has been extolled as "Mahamahesvara" by the subsequent Kashmiri authors, his disciples and admirers, which precisely means the "great devotee of Siva", or the "Supreme - Self" in Shaivistic parlance. Kashmiri tradition also is unequivocal in testifying to his versatility. Kashmiri Pandits believe that Abhinavagupta was Bhairva incarnate.  

Swami Lakshman Joo explains that Kashmir Shaivism, is also called Trika philosophy. Trika means threefold science of man and his world. This Trika contains the science of individual, the energy and the universal. The purpose of Trika is to show how an individual rises to the state of universal through energy. The Trika philosophy is classified by Abhinavagupta in four systems, which are Krama system, Spanda system, Kula system and Pratyabijnya system.

   Abhinavagupta says that Krama deals with space and time. He explains that actually there is no space. When one deals with forms, the space appears. When one is established in formless state of being, for him there is no space. In the same way when there is something to be done then only the existence of time shines and when you have nothing to do, then time has no existence.

Explaining the Spanda system, Abhinavagupta says that it is that movement which actually is no movement. Spanda makes us realize that whatever is in movement actually is established in unmoved point. So although everything seems moving actually it is not moving at all.

As for the Kula system, he says that Kula means the Science of Totality. In each and every part of the universe totality shines - throughout. Take a small part of any object. In that part you will see the universal energy existing.

The Pratyabijnya system deals with the school of recognition. Abhinavagupta, while explaining this school of recognition, says; at the time of God-realization nothing new is realized; on the contrary, the Yogi feels that this state of God-consciousness which he was experiencing was already known to him. In this school of recognition, Abhinavagupta says, the state of God-consciousness is already there. He comes to the conclusion that in this universe you have to see and realize the Kingdom of God- consciousness only everywhere and nothing else.

Kashmir Shaivism was developed in the light of monism by great thinkers such as Somananda, Kallata, Utpala, Abhinavagupta and Khsemraja. Somananda, the author of Sivadristi who flourished towards the close of the 9th Century A.D., has been described as the founder of the Pratyabhijnya system; Utpaladeva, the author of Isvara Pratyabhijnya Sutras or Karikas, who lived about 900-950 A.D., is regarded as the organizer of this system; and Abhinavagupta, the author of the two commentaries, Laghvi-Vimarsini and Brahati- Vimarsini and also Tantraloka, is known as the expounder and commentator of Kashmir Shaivism. His main contribution has been to the Shaiva Monism of Kashmir (Sivadvaya-darsana) of which he was declared to be an Acharya. In the interpretation of Rasasutra, Abhinavagupta followed the theory of Dhavni or suggestions propounded by Anandavardhana but also accepted the concept of Sadharanikarana or universalization from Bhattanayaka. Prof.P.V.Kane maintains;” his two works, i.e. Lochan and Abhinav Bharati are monuments of learning, critical insight, literary grace and style.”   The later teachers who flourished between 1200 and 1800 A.D included Kshemaraja, Yogaraja, Jayaratha, Sivopadyaya and Bhaskaracharya.

Abhinavagupta attained spiritual greatness before he started writing his works like Tantraloka. It is considered one of most important works on spirituality, philosophy and rituals of Kashmir Shaivism.  According to him the pleasure one derives out of a real work of art is no less than divine pleasure. As one has to constantly struggle and detach oneself to reach the Almighty, similarly a true connoisseur of arts has to learn to detach the work from its surroundings and happenings and view it independently, e.g. the feeling that might bring pain in real life is capable of causing pleasure in an art form.

Many works have been attributed to Abhinavagupta though only a few are extant. Some of the works of his authorship are:(1) Bhairava Stotra; (2) Malinivijaya Vartika (3) Bharata Natya Shastra-Tika; (4)Dwanmalokalochana; (5) Natyalochana; (6) Purva-Panchika; (7) Gitartha Sangraha; (8) Bodha Pancha Dashika; (9) Paramartha Charcha; (10) Dehastha Devatachakra Stotra; (11) Paratrimshike Vivarana; (12) Paratrimshika Lagu Vitti; (13) Krama Stotra; (14) Ishwara Pratyabijnya-Vimarshini; (15) Ishwar Pratyabijnya Vivriti Vimarshini; (16) Paramartha Sara; (17) Tantraloka; (18) Tantra Sara, (19) Tantra Vatadhanika (20)  Devi Stotra Vivarna etc.

Abhinavagupta wrote a commentary on Bhagwat Gita, as well. Besides these, he wrote many other works, in all forty works are written by him.  There is traditional belief, among Kashmiri Pandits, that Abhinavagupta had written a commentary on Yoga Vasistha. However, at present Isvara Prathyabhijna Vimarsini is taken his last work.

The Shakht and Shiva Darshan are rooted in the Vedic tradition. The recognition of the basic unity of universal existence is fundamentally Vedic. Abhinavagupta, the greatest of the exponents

of Shaiva Darshan, whose, “philosophical and spiritual attainments were so high, that he was regarded Acharya of all Shaiva schools, such as Siddhanta, Vama, Yamala, Bhairva, Kula, Trika and Ekavira, ” recognized the basic unity underlying the Hindu religious philosophy, of which Shaiva Darshan formed an integral part.

Abhinavagupta,(about 1020 AD) left his mortal frames along with hundreds of his disciples(1200) ”when he entered the sacred cave at Bheerwah and disappeared. While entering the cave, he recited verses from the Bhairva Stotra”. The Bhairva Stotra of Abhinavaguta, reveals the Advaitic truth, which forms the foundation of the Shiva Darshan. The English translation of the verses is given below; 

1.        “Having become one with Thee, I adore you in the heart of my heart. You are the first cause, of projection, sustence and dissolution of the Universe and the protector of the destitute; everything sentient and un-sentient stands pervaded by you; you are one with the self, one and only one without beginning and end;        

2.        By virtue of the power of your grace, I experience whole of this universe as one with Thee, and since you are always everyday of mine, whole of the (Universe) is nothing but myself;   

3.        Despite the fact that the forces of the agents of ‘Karma’ which are extremely terrifying, delusory and very difficult to resist are at work, there is no question of getting over-awed by them in the world, for mine own self, Thine own self and the world have gained concurrence.

4.        O, Ye, God of death! Don’t cast your terrifying glance on me. By serving and remembering Lord Shiva, I have verily become the embodiment of the powers of the Bhairava.  

5.        All pervading darkness of ignorance is cut as under by the rays of your knowledge which is well-developed and verily one with you. O Ye! the destroyer of death and the God of death, I bow to Thee, I am not at all frightened by the malevolent spirits of Karma.                                                                           

6.        The rays of the truth and awareness have risen and pervaded all the categories and elements of this Universe. I have gained repose of senses by depending on the (divine) nector of Thine transcendentality.

7.        O Lord ! When my mind falls a victim to such affliction as cause awful pain to my body, I being one with you, a shower of transcendental nector in the form of hymns comes into being (which destroys the pangs of pain). 

8.        O Shankara ! It is true by observing fasts, giving charity and practicing austerity, afflictions are destroyed. But by concentrating on the supreme nector of your philosophy, a soothing stream flows in my mind.

9.        After having attained your absolute glorified beauty--- a stage attained with great difficulty---- my awareness joyfully dances, sings and feels blissful.   

The Bhairav Stotra, unfolds the secret of Atam-Janana, the conscious realization of the communion between the man and Paramatma. Abhinavaguta, gave expression to the Vedic truth, Lord Krishna, revealed to Arjuna in the Mahabharta war. Svetasvatara Upnishad says;” He Who at the beginning of creation projected Brahma (the Creator, the primal Universal Consciousness),

and Who delivered unto Him the Vedas, seeking liberation, I go for refuge into that  Effulgent One, whose light turns the Understanding towards the (infinite) Atman.”

According to G.T.Deshpande, the absolute Monistic thought of India flowed through two currents, namely the Advaita Vedanta of Shankara and Shaiva Darsana of Abhinavagupta. One started from Nigma (Veda) and the other from Agama. But ultimately they met in the same point, in the form of realization of the Absolute as one. Abhinavagupta’s place among the expounders of Monistic Shaivism is the same as that of Sri Shankaracharya in expounding the Advaita Vedanta. For Shaiva in Kashmir, he is the final authority in the matter of Shaiva thought and ritual and is rightly known as Shankara of Kashmir!                                                         

Prof. K.N.Dhar concludes;” this Kashmiri philosopher weaning philosophy away from the mire of impracticability lives up to his name Abhinava. New from all angles, and his thought-provoking treatises breathe an air of ravishing freshness, even after a lapse of more than ten centuries.”