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[Full title: (2) De-Shaktisation trough the formulations of new concepts, treatises and sub-schools (4) Anuttara: The Unsurpassable Ultimate] 

Anuttara is functionally most significant conception of state that directly indicates the ultimate reality. It is the phase in which the sense of duality gets disappeared and the union of 艢颈惫补 and 艢补办迟颈 is fully realised.

Note: This highest state which is neither termed as immanent nor as transcendental, according to Abhinavagupta is the ultimate goal of the Kaula practitioners;

啶囙い啷嵿ぅ啶� 啶�啶距ぎ啶侧ぎ啷囙い啶︵�嵿�椸げ啶苦い啶�啶苦う啶� 啶膏�傕�曕ぅ啶� 啶�啶︵�囙さ 啶膏�嵿く啶距い啷� 啷�
啶曕�嵿ぐ啶�啶むぞ啶班い啶�啷嵿く啶�啷嬥�椸ぞ啶む�嵿じ啷堗さ 啶灌た 啶膏�傕さ啶苦う啷嵿さ啶苦じ啶班�嵿�椸じ啶傕�樴�熰�嵿�熰�� 啷�
啶むう啷嵿ぇ啷嵿ぐ啷佮さ啶оぞ啶�啶距え啷佮い啷嵿い啶班ぎ啷佮き啶�啶距い啷嵿ぎ啶曕�溹�椸う啷佮う啶距ぐ啶膏ぞ啶ㄠえ啷嵿う啶�啷� 啷�
啶ㄠ�� 啶多ぞ啶ㄠ�嵿い啶� 啶ㄠぞ啶�啷嵿く啷佮う啶苦い啶� 啶多ぞ啶ㄠ�嵿い啷嬥う啶苦い啶膏�傕い啶苦�曕ぞ啶班ぃ啶�啷� 啶�啶班�� 啶曕�屶げ啶�啷� 啷�

ittha峁� y膩malametadgalitabhid膩 sa峁僰atha峁� yadeva sy膩t |
kramat膩ratamyayog膩tsaiva hi sa峁僾idvisargasa峁僩ha峁�峁璦岣� ||
taddhruvadh膩m膩nuttaramubhay膩tmakajagadud膩ras膩nandam |
no 艣膩nta峁� n膩pyudita峁� 艣膩ntoditas奴tik膩ra峁嘺m para峁� kaulam || 罢补苍迟谤腻濒辞办补, XXIX. 83.

Neverthless, Abhinavagupta鈥檚 position here does not exceedingly satisfactory to the inevitable hierarchical norms in the philosophy of 艢aivite monism. Thus he frequently attempts to exemplify the Anuttara as the supreme lord himself rather than the supreme state.

罢补苍迟谤腻濒辞办补 depicts Anuttara as Akula to whom the 碍补耻濒颈办墨艣补办迟颈 belonged to:

啶呧え啷佮い啷嵿い啶班�� 啶�啶班ぎ啷� 啶оぞ啶� 啶むう啷囙さ啶距�曕�佮げ啶�啷佮�氞�嵿く啶む�� 啷�
啶掂た啶膏ぐ啷嵿�椸じ啷嵿い啶膏�嵿く 啶ㄠぞ啶ムじ啷嵿く 啶曕�屶げ啶苦�曕��啶多�曕�嵿い啶苦ぐ啷佮�氞�嵿く啶む�� 啷�

补苍耻迟迟补谤补峁� param 诲丑腻尘补 tadev膩kulamucyate |
visargastasya n膩thasya kaulik墨艣aktirucyate ||^[1]

He also tries to explain sixteen distinct meanings of the very concept while explaining the most significant reference found in 笔补谤腻迟谤颈峁兣沬办腻惫颈惫补谤补峁嘺. According to it, Anuttara is the concept which is absolutely independent and higher than all the categories of manifestation; in which no questions and answers are possible; is the highest reality in complete freedom; is the supreme spiritual level attained by the Yogins through contemplation where there is no 鈥榞oing beyond鈥�; is the state in which no bondage of any kind exists; is from which there is no liberation; relating to which any expression is impossible; in which the objective contemplation too is impossible; that which springs from something; from which the 笔补艣测补苍迟墨, 笔补谤腻 etc. are sprung out; that which cannot be attained through the thrust of the teacher; is absolutely contentless (艣奴苍测补); in which the creative power is predominant.^[2]

The term Sarva is also generally used in the doctrine of monistic 艢补颈惫颈蝉尘 as equivalent to Anuttara. According to Elisa Freschi, as it has the form of Anuttara, Sarva becomes unique in 艢aivite theory of 鈥榮arvam sarvatmakam鈥�^[3]. Anuttara鈥攖he unsurpassable鈥攊s the supreme lord himself. Uttara is the three 艢补办迟颈s viz., 滨肠肠丑腻, 闯帽腻苍补, and 碍谤颈测腻 and one which transcends these three is Anuttara. Abhinavagupta gives about 16 definitions in his 笔补谤腻迟谤颈峁兣沬办腻惫颈惫补谤补峁嘺

础苍耻迟迟补谤腻, a notion referred to in feminine gender, at the same time, is a concept which creates misperception since it appears identical with the principle Anuttara-the masculine. It abides only in the state of Kaulik墨 艢补办迟颈, i. e., always subordinate to 艢颈惫补.

The entire universe is a reflection of pure void of consciousness of Bhairava and it is independent of anyone else. The lord with complete independence known as Anuttara, being the self of the universe is inseparably united with the goddess. The supreme lord with power, Akula, is beyond the group of manifestation.

Footnotes and references:

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[1]:

Ibid., III.143.

[2]:

See K. C. Pandey, Op.cit, pp.636-641. 笔补谤腻迟谤颈峁兣沬办腻惫颈惫补谤补峁嘺, pp.19-35; anuttaramiti na vidyate 耻迟迟补谤补峁� 补诲丑颈办补峁� 测补迟补岣�, 测补迟丑腻 hi tattv膩ntar膩峁噄 峁�a峁璽谤颈峁兣沘迟 an膩艣rita艣ivaparyant膩ni parabhairavabodh膩nuprave艣膩s膩ditatath膩bh膩vasiddh墨ni sa峁僾idamadhikayanti, naiva峁� par膩 parip奴r峁嚹� parabhairavasa峁僾it tasy膩岣� 蝉补诲腻 svayamanargal膩napek峁�aprath膩camatk膩ras膩ratv膩t | tath膩 na vidyate pra艣naprativacor奴pa峁� yatra, yata eva hi mah膩sa峁僾itsindho岣� ullasadanantapratibh膩paryantadh膩mna ull膩syapra艣napratibh膩n膩dip膩tra峁� bhavati 艣颈峁�y补岣� tadeva 惫补蝉迟耻迟补岣� 迟补迟迟惫补峁� satatoditam...uttara峁嘺m uttaro bhedav膩d膩bhimato'pavarga岣�sahi prastuto niyatipr膩峁嘺t膩峁� n膩tikr膩mati |... n膩bhih峁泃ka峁嘺峁環at膩lubr膩hmabhairavabil膩dyadhi峁ａ弓h膩nakramapr膩pta 奴rdhvatara峁嘺krama 耻迟迟补谤补岣�, tath膩 uttaranti ata iti uttaro 产补苍诲丑补岣�, uttara峁嘺muttaro 尘辞办峁�a岣�, tat eva峁� 惫颈诲丑腻 耻迟迟补谤腻 yatra na santi; 耻迟迟补谤补峁� ca 艣补产诲补苍补峁� tat 蝉补谤惫补迟丑腻 墨d峁浥沘m t膩d峁浥沘m iti 惫测补惫补肠肠丑别诲补峁� kury膩t, tat yatra na bhavati avayavacchinnamidamanuttaram |...y膩vadanuttare r奴pe pravivik峁�u岣� m膩y墨ya岣� 辫谤补尘腻迟腻 迟腻惫补迟 kalpita eva vi艣e峁Ｄ乼mani, tatra tu avikalpita峁� yat avin膩bh膩vi tadvin膩 kalpitar奴p膩sphura峁嚹乼, tadeva vastuto'nuttaram |...tat 墨d峁浥沘ma耻迟迟补谤腻dharyadvaitasa峁僲oh膩dh膩yi uttaratva峁�, tath膩 ca viprar膩janyavai艣ya艣奴dr膩ntyaj膩tivibh膩gamayam 奴n膩dhikatva峁� yatra na sy膩t, bh膩vapr膩dh膩nyamuttara艣abdasya | 耻迟迟补谤腻岣� pa艣yanty膩dy膩岣� 艣aktaya岣� aghor膩dy膩岣�, par膩dy膩岣� t膩岣� yatra na syu岣�... tat eva峁僾idho nud膩 prera峁噀na 迟补谤补岣� 迟补谤补峁嘺峁� yatra na bhavati tat anuttaram |...y膩 iya峁� nut visarg膩ntat膩 tasy膩 eva 迟补谤补岣� 辫濒补惫补苍补峁� sarvaupariv峁泃tittva峁� yatra |...eva峁� sv膩tantryas膩r膩kalitakriy膩艣akti艣ar墨ramanuttaram | yato y膩vadida峁� parame艣varasya bhairavabh膩no岣�ra艣micakr膩tmaka峁� nijabh膩s膩sph膩ramaya峁� kulamukta峁� taccaitat antarmukhaparabhairavasa峁僾itt膩d膩tmyalak峁�a峁嘺峁� nirodhameti 迟补诲腻 tadeva param膩nand膩m峁泃膩sv膩damayamade艣ak膩lakalitam 补苍耻迟迟补谤补峁� 诲丑谤耻惫补峁� visargar奴pa峁� satatoditam |

[3]:

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