365bet娱乐

[Full title: (2) De-Shaktisation trough the formulations of new concepts, treatises and sub-schools (3) 贬峁沝补测补: the Primal Aspect] 

Using the symbol of h峁沝aya as related to the ultimate is common in Vedas, 鲍辫补苍颈峁�a诲蝉 and in the tradition of 痴别诲腻苍迟补. The scholars who studied the concept in the field of 艢补颈惫颈蝉尘 accept the influence of main stream Vedic tradition on the Kashmir 艢aivite notion of heart. 

The first reference of the symbol of heart is found in 艢颈惫补蝉奴迟谤补: 

啶灌�冟う啶�啷� 啶氞た啶む�嵿い啶膏�傕�樴�熰�嵿�熰ぞ啶む�� 啶︵�冟ざ啷嵿く啶膏�嵿さ啶距お啶︵ぐ啷嵿ざ啶ㄠぎ啷�;

h峁沝aye cittasa峁僩ha峁�峁�膩t d峁浥泍asv膩padar艣anam;

(By fixing the mind in the heart (the yogi) has a vision of the perceivable and of dreams).^[1] 

But the present symbol attains a highly philosophical nature through the explanation of Abhinavagupta, who identifies the supreme sound as the heart of consciousness mentioned by Utpaladeva:

啶膏ぞ 啶膏�嵿か啷佮ぐ啶む�嵿い啶� 啶�啶灌ぞ啶膏い啷嵿い啶� 啶︵�囙ざ啶曕ぞ啶侧ぞ啶掂た啶多�囙し啶苦ぃ啷� 啷�
啶膏�堗し啶� 啶膏ぞ啶班い啶�啶� 啶�啷嵿ぐ啷嬥�曕�嵿い啶� 啶灌�冟う啶�啶� 啶�啶班ぎ啷囙し啷嵿�犩た啶ㄠ�� 啷�

蝉腻 蝉辫丑耻谤补迟迟腻 尘补丑腻蝉补迟迟腻 de艣ak膩l膩vi艣e峁�i峁嚹� |
sai峁Ｄ� 蝉腻ratay膩 prokt膩 丑峁沝补测补峁� parame峁ａ弓hina岣� ||

(莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, I. 5.14;)

He explains thus,

啶灌�冟う啶�啶� 啶� 啶ㄠぞ啶� 啶�啷嵿ぐ啶むた啶粪�嵿�犩ぞ啶膏�嵿ぅ啶ㄠぎ啷佮�氞�嵿く啶む��, 啶む�氞�嵿�� 啶夃�曕�嵿い啶ㄠ��啶む�嵿�� 啶溹ぁ啶距え啶距�� 啶氞�囙い啶ㄠぎ啷�, 啶むじ啷嵿く啶距お啶� 啶�啷嵿ぐ啶曕ぞ啶多ぞ啶む�嵿ぎ啶曕い啷嵿さ啶�啷�, 啶むじ啷嵿く啶距お啶� 啶掂た啶�啶班�嵿ざ啶多�曕�嵿い啶苦�� 啶囙い啶� 啶掂た啶多�嵿さ啶膏�嵿く 啶�啶班ぎ啷� 啶�啶︵�� 啶むた啶粪�嵿�犩い啷� 啶掂た啶多�嵿ぐ啶距え啷嵿い啶膏�嵿く 啶むじ啷嵿く 啶囙う啶�啷囙�� 啶灌�冟う啶�啶� 啶掂た啶�啶班�嵿ざ啶班�傕お啶� 啶�啶班ぎ啶ㄠ�嵿い啷嵿ぐ啶距い啷嵿ぎ啶曕�� 啶�啶む�嵿ぐ 啶むい啷嵿ぐ 啶呧き啶苦ぇ啷�啶�啶む�� 啷� 啶膏ぐ啷嵿さ啶膏�嵿�� 啶灌た 啶�啶ㄠ�嵿い啷嵿ぐ 啶忇さ 啶灌�冟う啶�啶�啷�, 啶�啶ㄠ�嵿い啷嵿ぐ啶多�嵿�� 啶掂た啶�啶班�嵿ざ啶ㄠぞ啶む�嵿ぎ啶�, 啶掂た啶�啶班�嵿ざ啶ㄠ�� 啶� 啶�啶班ぞ啶掂ぞ啶曕�嵿�氞�嵿�涏�曕�嵿い啶苦ぎ啶�啶�啷� 啷�

丑峁沝补测补峁� ca 苍腻尘补 辫谤补迟颈峁ａ弓丑腻蝉迟丑补苍补尘耻肠测补迟别, tacca uktan墨tya ja岣嵞乶膩峁� cetanam, tasy膩pi prak膩艣膩tmakatvam, tasy膩pi vimar艣a艣akti岣� iti 惫颈艣惫补蝉测补 parame pade ti峁ａ弓hato vi艣r膩ntasya tasya idameva 丑峁沝补测补峁� vimar艣ar奴pa峁� paramantr膩tmaka峁� yatra tatra abhidh墨yate | sarvasya hi mantra eva h峁沝ayam, mantra艣ca vimar艣an膩tm膩, 惫颈尘补谤艣补苍补峁� ca par膩v膩kcchaktimayam | 

(贬峁沝补测补 means mainstay or resting place. According to formerly established theory, the insentients rest in the sentient and the latter rests in the light of consciousness, with which it is one. The place of rest of this also is the power, the free-consciousness.... The Heart the resting place of all, is mantra, which, in its essence, is nothing but free-consciousness, which also is simply the power of the transcendental speech.)^[2]

笔补谤腻迟谤颈峁兣沬办腻vivara峁嘺 is the referent treatise which clearly discloses the exact purpose of the symbol and it explicitly uses the same nearly in eight places.^[3] The main effort to the demonstration of the very symbolic heart seemingly is to equate it with the 鈥榢ha鈥� (sky), the essential part of the concept 碍丑别肠补谤墨, which in reality occurred owing to fall of 艢补办迟颈 from the prime position it had in the Kula stream.^[4] Bhairava, the narrator says that the central theme of Kula dwells in his own heart, and that heart is equated with the sky. 

This is explained as,

啶曕�屶げ啶苦�曕�嬥そ啶�啶� 啶掂た啶оた啶班�嵿う啷囙さ啶� 啶�啶� 啶灌�冟う啷嵿さ啷嵿く啷嬥ぎ啷嵿え啷嵿く啶掂じ啷嵿ぅ啶苦い啶� 啷�
啶曕ぅ啶�啶距ぎ啶� 啶膏�佮ぐ啷囙ざ啶距え啶� 啶膏う啷嵿く啶� 啶曕�屶げ啶苦�曕じ啶苦う啷嵿ぇ啶苦う啶�啷� 啷�

kauliko'ya峁� vidhirdevi mama h峁沝vyomnyavasthita岣� |
kathay膩mi sure艣膩ni sadya岣� kaulikasiddhidam ||^[5]

Paul Eduardo Muller Ortega views the usage of the symbol of heart as similar to that of the natural metaphors having close proximity with the heart like lotus, moon and ocean. 

He further argues, 

The Heart equal to the abyss as constituting descriptions of the yogic immersion in the Heart. To suggest that these metaphorical correspondences are mere flights of poetic fancy would be to misjudge seriously the intention of the authors of the texts.^[6]

Later on heart is directly referred to as synonymous with 艢补办迟颈 to make it confirm that 碍丑别肠补谤墨鈥攖he former supreme feminine holds an inferior level in the monistic philosophy. 

For instance 碍峁�e尘补谤腻箩补 following Abhinavagupta, emphasizes that,

啶忇し 啶忇さ 啶� 啶掂た啶�啶班�嵿ざ啶�, 啶氞た啶む��, 啶氞�堗い啶ㄠ�嵿く啶�, 啶膏�嵿さ啶班じ啷嬥う啶苦い啶� 啶�啶班ぞ啶掂ぞ啶曕��, 啶膏�嵿さ啶距い啶ㄠ�嵿い啷嵿ぐ啷嵿く啶�, 啶�啶班ぎ啶距い啷嵿ぎ啶ㄠ�� 啶�啷佮�栢�嵿く啶�啷堗ざ啷嵿さ啶班�嵿く啶�, 啶曕ぐ啷嵿い啷冟い啷嵿い啷嵿さ啶�, 啶膏�嵿か啷佮ぐ啶む�嵿い啶距じ啶距ぐ啶�, 啶灌�冟う啶�啶�, 啶膏�嵿お啶ㄠ�嵿う 啶囙い啷嵿く啶︵た啶多が啷嵿う啷堗ぐ啶距�椸ぎ啷囙し啷� 啶夃う啷嵿�樴�嬥し啷嵿く啶む�� 啷�

e峁�a eva ca vimar艣a岣�, cit, caitanya峁�, svarasodit膩 par膩v膩k, sv膩tantrya峁�, param膩tmano mukhyamai艣varya峁�, kart峁泃tva峁�, 蝉辫丑耻谤补迟迟腻蝉腻ra岣�, 丑峁沝补测补峁�, spanda ityadi艣abdair膩game峁�u udgho峁�yate |^[7]

Note: Abhinavagupta associates heart with the word principle (which has already been established as the form of 艢补办迟颈) in Paryantapa帽c膩艣ik膩, v. 1:

啶嗋う啷嵿く啶ㄠ�嵿い啶距え啷嵿い啶班�嵿�椸い啶距え啶ㄠ�嵿い啶多�曕�嵿い啶苦さ啶苦ざ啷嵿ぐ啶距え啷嵿い啶苦え啶苦ぐ啷嵿き啶班ぞ啶�啷� 啷�
啶呧え啷佮�氞�嵿�氞ぞ啶班�嵿く啶距ぎ啶灌�傕さ啶距�氞ぎ啶о��啶�啷� 啶灌�冟う啶�啶� 啶掂た啶�啷嬥�� 啷�

膩dyant膩ntargat膩nanta艣aktivi艣r膩ntinirbhar膩m |
anucc膩ry膩maha峁僾膩camadh墨ye 丑峁沝补测补峁� vibho岣� ||鈥�(cf. Vir奴p膩k峁�apa帽c膩艣ik膩, 9.)

The identity between heart and 艢补办迟颈 confirms the 艢颈惫补鈥檚 dominance over the subordinate 艢补办迟颈.

Footnotes and references:

[back to top]

[1]:

艢颈惫补蝉奴迟谤补, I.15; Mark S. G. Dyczkowski, The Aphorisms of 艢颈惫补, p. 45. 碍峁�e尘补谤腻箩补 being a student of Abhinavagupta, represents heart as connected to the realization of ultimate reality as discussed by monistic Kashmir 艢补颈惫颈蝉尘. From this point of view, the realization is that the external world is nothing but the consciousness abiding in the heart. Then the heart represents the functioning of individual mind. It is important to note that the conclusion of Paul Eduardo Muller Ortega in this regard as 鈥淭he 艢颈惫补蝉奴迟谤补s, true to the usual terse and slightly opaque style common to sutra texts, do not spell out these conceptions in any detail. Important religious concepts are simply presented; it was left to the preceptor or commentator to make explicit the concepts鈥� true import.鈥� The Triadic Heart of 艢颈惫补, State University of New York Press, Albany, 1989, p.79.

[2]:

叠丑腻蝉, Vol. 1, pp.262- 264.

[3]:

See Bettina Baumer, Abhinavagupta-Hermeneutics of the Absolute: Anuttaraprakriy膩, Indian Institute of Advanced Studies, Shimla, 2011, p.114.

[4]:

碍丑别肠补谤墨 appearing in the opening verse of 笔补谤腻迟谤颈峁兣沬办腻, has been interpreted by Abhinavagupta

[5]:

笔补谤腻迟谤颈峁兣沬办腻, I. 4.

[6]:

Paul Eduardo Muller Ortega, Op.cit, p.143.

[7]:

Par膩prave艣ik膩 (PPr.), p.2.