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[Full title: (3) De-Saktisation through Interpretations (1) The Process of Synthesis]  

Synthesis of the principles is an effective procedure widely accepted in the massive range of religious philosophical systems of medieval India. This unique technique is effectively implemented in his exegesis by Abhinavagupta. This capacity to synthesise the ideas in various disciplines made him an epoch-making personality and the most potential figure in the field of Kashmir 艢补颈惫颈蝉尘. The polarised concepts include pure and impure; masculine and feminine; esoteric and exoteric; internal and external; real and virtual; orthodox and heterodox and so on which are undergoing synthesis. Rather it is interesting that all these binaries can be identified with the ultimate and dynamic principles (i.e., 艢颈惫补 and 艢补办迟颈) of the non-dualistic doctrine of 艢补颈惫颈蝉尘.

Non-dualism according to Abhinavagupta is nothing but the 辫奴谤峁嘺迟腻 (fullness) which is also denoted with the terms viz., 蝉腻尘补谤补蝉测补, s膩mastya (harmony and integrity in their respect). Fullness in exact sense is the integrity of the ultimate principle and the dynamic principle (unambiguously represents 艢颈惫补 and 艢补办迟颈). 

As Jayaratha explains, 

啶堗ざ啷嵿さ啶班ぞ啶︵た啶曕ぞ啶� 啶多�曕�嵿い啷�啶�, 啶むう啶苦い啶� 啶�啷傕ぐ啷嵿ぃ啶膏�嵿さ啶�啶距さ啶む�嵿さ啶膏う啶距ざ啶苦さ啶む�嵿さ啶距う啷囙�� 啶掂�嵿く啶距お啶曕い啷嵿さ啶距さ啷嵿く啶距お啶曕い啷嵿さ啶膏�嵿さ啶�啶距さ啶む�嵿さ啶距う啷嵿ぇ啷囙い啷嬥�� 啷� 啶�啷傕ぐ啷嵿ぃ啶膏�嵿さ啶�啶距さ啷� 啶灌た 啶班�傕お啷� 啶夃お啶距じ啶ㄠ�嵿え啶距�� 啶�啷傕ぐ啷嵿ぃ啶�啷囙さ 啶�啷佮�曕�嵿い啶苦ぎ啷佮�曕�嵿い啶苦げ啶曕�嵿し啶｀�� 啶�啶侧ぎ啷� 啶嗋じ啶距う啶�啶ㄠ�嵿い啶�, 啶呧お啷傕ぐ啷嵿ぃ啶膏�嵿さ啶�啶距さ啷� 啶�啷佮え啶班お啷傕ぐ啷嵿ぃ啶む�嵿さ啶�啷囙�� 啷�

墨艣惫补谤腻诲颈办腻岣� 艣补办迟墨岣�, taditi p奴r峁嘺svabh膩vatvasad膩艣ivatv膩de岣� vy膩pakatv膩vy膩pakatvasvabh膩vatv膩ddheto岣� | p奴r峁嘺svabh膩vo hi r奴pe up膩sann膩岣� p奴r峁嘺meva bhuktimuktilak峁�a峁嘺峁� phalam 膩s膩dayanti, ap奴r峁嘺svabh膩ve punarap奴r峁嘺tvameva ||^[1]

Navjivan Rastogi further remarks thus, for Abhinavagupta, in a linguistic perspective, reality is the synthesis of the word and its meaning which are identified with 艢颈惫补 and 艢补办迟颈. 

Raffaele Torella illustrates about an enhanced mode of synthesis as, 

Thus, Abhinavagupta's ideas on the word turn out to be the elaboration of two distinct components: the esoteric one, deriving from the 艢补颈惫补 scriptures, and the linguistic-philosophical one, deriving from 叠丑补谤迟峁沨补谤颈's teaching, which, however, also includes a scriptural and esoteric layer and, in turn, comes to be the source many later scriptures refer to.^[2]

Kerry Martin Skora analyses distinctly the interpretative capacity of Abhinavagupta as a synthesizer. According to her, Abhinavagupta鈥檚 interpretations of 艢补颈惫颈蝉尘 could be termed as the 鈥榠ntertwining of consciousness and sexuality鈥�. This creative blending has manifold subjects as mentioned above. This very approach, Skora suggests, is generating a feeling of reconciliation of spirit and flesh i. e., pure consciousness and embodied sexuality. 

She describes, 

That Abhinavagupta equates the pure light with 艢颈惫补, and this urge to know with 艢补办迟颈, has extremely significant consequences. Not only does Abhinavagupta discuss cosmology using abstract 辫谤补办腻艣补-惫颈尘补谤艣补 language, he also uses discourse that relies on 艢颈惫补-艢补办迟颈 language, giving rise to a cosmology with a radically different flavor. When using 艢颈惫补-艢补办迟颈 terminology, the primordial beginning of the cosmos becomes the masculine polar aspect 艢颈惫补 in perpetual sexual union with the feminine polar aspect 艢补办迟颈. In other words, the emission, ejaculation even, of the universe begins with a 鈥榖ig bang鈥� or 鈥榖anging together鈥�.^[3]

罢补苍迟谤腻濒辞办补 is the work which follows such a tendency in a higher manner. She argues that, 

On the one hand, chapters 3 and 4 where Abhinavagupta鈥檚 discourse centres on consciousness, as he describes practices and rituals in terms of higher states of consciousness to which they lead, and on the other hand chapter 29 where the discourse becomes centred on the concrete ritual of sexual union. It is my contention that these two sets of discourse mutually inform one another: as rituals of sexual union are understood in terms of consciousness, so consciousness is understood in terms of sexuality.^[4]

In a sense, scholars including Kerry Martin Skora and Navjivan Rastogi want to observe this capacity (for the creative blending of the polarised ideas) as the exploration of the identity between the phenomena and ultimate unitary essence.

Rastogi says;

This identity is realized not through the mechanism of a logically constructed superimposed entity but through the dynamism of the reality鈥檚 inherent agency. This unified essence, as a sequel, refuses to remain a mere simple unity but a unity, a unified essence, filled by a rich self-unfolding content.^[5]

But all the three processes explaine above are inadequate to convey this process of blending as a technique to identify 艢补办迟颈 with 艢颈惫补. In the synthesis, 艢颈惫补-centeredness can easily be found everywhere.

The theory of fullness formulated by Abhinavagupta is focused entirely upon the ultimate, which is the masculine substratum for the relish of synthesised expressions. Thus Abhinavagupta argues that the supreme 鈥業 consciousness鈥� is the fullness which transcends all the divine principles including 厂补诲腻艣颈惫补 and 莫艣惫补谤补. 

He says;

啶�啶班い啶� 啶�啷傕ぐ啷嵿ぃ啶む�嵿さ啶�啶ㄠえ啷嵿く啶距お啷囙�曕�嵿し啶距す啶�啶苦い啶�, 啶呧お啶班い啷嵿さ啶�啷� 啶呧お啷傕ぐ啷嵿ぃ啶む�嵿い啷嵿さ啶傕ぎ啶ㄠ�嵿く啶距お啷囙�曕�嵿し啶苦い啷囙う啶�啶苦い啶� 啷�
啶呧い啷嵿ぐ 啶� 啶むい啷嵿い啷嵿さ啶︵�嵿さ啶�啷� 啶�啶距さ啶距え啶距�� 啶о�嵿く啶距ぎ啶侧ぞ啶о�嵿く啶距ぎ啶侧ぐ啷傕お啶距ぃ啶距ぎ啷佮き啶�啶距�傕ざ啶膏�嵿お啶班�嵿ざ啶距い啷� 啶�啶班ぞ啶�啶班い啷嵿さ啶�啶苦い啶� 啷�

辫补谤补迟腻 辫奴谤峁嘺迟惫补尘补苍补苍测腻辫别办峁Ｄ乭补尘颈迟颈, aparatvam ap奴r峁嘺ttva峁僲any膩pek峁�itedamiti |
atra ca tattvadvaye bh膩v膩n膩峁� dhy膩mal膩dhy膩malar奴p膩峁嚹乵ubhay膩峁兣沘spar艣膩t par膩paratvamiti |^[6]

Similarly in the linguistic context, the blending of the twin concepts of word and meaning, (or else 艢补办迟颈 and 艢颈惫补 respectively) is also meant for the de-艢补办迟颈sation as it differs from 叠丑补谤迟峁沨补谤颈 who viewed meaning as an evolute of the word-principle.

While discussing about cosmogony, the universe is considered by Abhinavagupta himself as the ejaculation of 艢颈惫补;

啶むぅ啶� 啶灌た 啶�啶む�嵿�曕た啶炧�嵿�氞た啶む�� 啶氞ぐ啶�啶氞ぐ啶� 啶むい啷� 啶�啶距ぐ啶�啶距ぐ啷嵿ぅ啶苦�曕�� 啶� 啶呧え啶�啶距く啶苦え啶� 啶班�傕お啷囙�� 啶掂��啶班�嵿く啶�啶距い啷嵿ぐ啶膏ぞ啶班ぞ啶む�嵿ぎ啶ㄠ�� 啶むう啷佮う啷嵿き啶掂た啶粪�嵿く啶︵��啶粪う啶膏�嵿か啷佮�熰い啶�啷囙し啶︵じ啷嵿か啷佮�熰い啶班�囙し啶︵じ啷嵿か啷佮�熰ぞ啶︵た啶掂じ啷嵿い啷佮ざ啶むじ啷冟し啷嵿�熰た啶曕ぞ啶侧�嬥お啶侧�曕�嵿し啷嵿く啶�啶距ぃ啶むい啷嵿い啶︵え啶ㄠ�嵿い啶掂�堗�氞た啶む�嵿ぐ啷嵿く啶�啷嵿ぐ啶ム�嬥え啷嵿え啷�啶�啶�啶距え啶むぅ啶距き啶距さ啷囙え 啶膏�傕さ啶苦う啶� 啶�啶椸さ啶︵�嵿き啷堗ぐ啶掂き啶熰�嵿�熰ぞ啶班た啶曕ぞ啶む�嵿ぎ啶ㄠ�� 啶むた啶粪�嵿�犩い啷嵿く啷囙さ 啷�

tath膩 hi yatki帽cit 肠补谤补尘补肠补谤补峁� tat p膩ram膩rthike na anap膩yin膩 r奴pe峁嘺 v墨ryam膩tras膩r膩tman膩 tadudbhavi峁�yad墨峁�adasphu峁璦tame峁�adasphu峁璦tare峁�adasphu峁�膩divastu艣atas峁涐梗峁璱k膩lopalak峁�yam膩峁嘺tattadanantavaicitryaprathonn墨yam膩natath膩bh膩vena sa峁僾idi bhagavadbhairavabha峁�峁�膩rik膩tmani ti峁ａ弓hatyeva |^[7]

This is highly contradictory to the theory of cosmology mentioned above in which 艢颈惫补 and 艢补办迟颈 holds an equal significance.

But synthesis of the dichotomies apparently indicates the stream which diplomatically demeans the primal position of feminine principle without rejecting it explicitly. It also shares an advanced view that the goal of Tantric practice is the attainment of primary beginning through the reversal of the cosmology. For this Abhinavagupta introduces the concept of 驰腻尘补濒补 or 厂补峁単丑补峁�峁�补 i.e., the union of 艢颈惫补 and 艢补办迟颈. In an exact ritualistic context, Abhinavagupta refers to this union as the sexual union of the supreme 艢颈惫补 and His 艢补办迟颈 by which the entire world emerges. 

This united form is cued the energy of bliss:

啶むく啷嬥ぐ啷嵿く啶︵�嵿く啶距ぎ啶侧�� 啶班�傕お啶� 啶� 啶膏�傕�樴�熰�嵿�� 啶囙い啶� 啶膏�嵿ぎ啷冟い啶� 啷�
啶嗋え啶ㄠ�嵿う啶多�曕�嵿い啶苦�� 啶膏�堗さ啷嬥�曕�嵿い啶� 啶�啶む�� 啶掂た啶多�嵿さ啶� 啶掂た啶膏�冟�溹�嵿く啶む�� 啷�

tayoryady膩mala峁� r奴pa峁� sa 蝉补峁僩丑补峁�峁�补 iti sm峁泃a岣� |
膩nanda艣akti岣� saivokt膩 yato vi艣va峁� vis峁沯yate ||

(罢补苍迟谤腻濒辞办补, III. 68.)

Jayaratha explaining this verse says:鈥�

啶多た啶掂ざ啶曕�嵿い啷嵿く啷嬥�� 啶膏�傕�樴�熰�嵿�� 啶囙い啶� 啶膏ぎ啷嵿く啶曕�� 啶樴�熰�嵿�熰え啶� 啶氞げ啶ㄠ�� 啶膏�嵿お啶ㄠ�嵿う啶班�傕お啶む�� 啶膏�嵿さ啶距い啷嵿ぎ啷嬥�氞�嵿�涏げ啶む�嵿い啶� 啶囙い啷嵿く啶班�嵿ぅ啶� 啶呧い啶多�嵿�� 啶�啷嵿ぐ啶曕ぞ啶多さ啶苦ぎ啶班�嵿ざ啶距い啷嵿ぎ啶�啷嬥ぐ啶ㄠ�佮い啷嵿い啶班く啷嬥ぐ啷囙さ 啶膏�傕�樴�熰�嵿�熰ぞ啶︵ぞ啶ㄠえ啷嵿う啶多�曕�嵿い啷嵿く啶距い啷嵿ぎ啶ㄠ�� 啶︵�嵿さ啶苦い啷�啶�啶掂ぐ啷嵿ぃ啶膏�嵿く 啶夃う啶�啷� 啶�啶む�冣�斷�囙�氞�嵿�涏ぞ啶︵�嵿く啶距い啷嵿ぎ啶ㄠ�� 啶掂た啶多�嵿さ啶膏�嵿く 啶膏ぐ啷嵿�椸�� 啷�

艣颈惫补艣补办迟测辞岣� 蝉补峁僩丑补峁�峁�补 iti samyak 驳丑补峁�峁�补苍补峁� 肠补濒补苍补峁� spandar奴pat膩 sv膩tmocchalatt膩 ityartha岣� ata艣ca 辫谤补办腻艣补vimar艣膩tmayoranuttarayoreva sa峁僩ha峁�峁�膩d膩nanda艣akty膩tmano dvit墨yavar峁嘺sya udayo 测补迟补岣�鈥�颈肠肠丑腻诲测腻迟尘补苍辞 惫颈艣惫补蝉测补 蝉补谤驳补岣� |

However, Abhinavagupta has become an imitative model for the later scholars for merging the principles in the 艢补颈惫颈蝉尘. His discovery of interior sense in bodily ritual i. e., the internalisation of the ritual to form a philosophy highly influenced the formation of later schools of Kula and Krama.^[8] The later treatises like 笔补谤补艣耻谤腻尘补办补濒辫补蝉奴迟谤补 are adorned with a specific structure in which the physical super ritualism and the gnostic contemplation are inseparable.^[9]

Footnotes and references:

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[1]:

罢补苍迟谤腻濒辞办补viveka, Vol. 2, p.233.

[2]:

RaffaeleTorella, 鈥淎bhinavagupta and the Word: Some Thoughts鈥�, p.4.

[3]:

Kerry Martin Skora, 鈥淎bhinavagupta鈥檚 Erotic Mysticism鈥�, International Journal for Hindu Studies, Vol.11, No.1, 2007, p.67.

[4]:

Ibid.,p.3. Scholars are of no doubt about the influence of sexuality in the conscious theory of Abhinavagupta. Sanderson called it as 鈥榚rotico-mystical tradition鈥�.

[5]:

Navjivan Rastogi, 鈥淩eaccessing Abhinavagupta鈥�, V膩峁卪ay墨 Research Journal of Sanskrit and Pr膩krit Languages, University of Lukhnow, No.5, 1997, p.4.

[6]:

叠丑腻蝉, Vol. 2, p.227.

[7]:

笔补谤腻迟谤颈峁兣沬办腻惫颈惫补谤补峁嘺, pp.102-103. cf. Kerry Martin Skora, Op.cit., p.66.

[8]:

This historical transition period was effectively happened in whole Tantric world. Annet Wilke says, 鈥�Tantra shaped Hinduism and was itself reshaped. Most of the early radical so called lefthanders disappeared from the scene, while the codes of secrecy and be more self-assured and assertive about their Veda-superior authority.鈥� Istvan Keul (Ed.), Transformations and Transfer of Tantra in Asia and Beyond, 鈥淩ecoding the Natural and Animating the Imagery. Kaula Body Practices in the 笔补谤补艣耻谤腻尘补办补濒辫补蝉奴迟谤补, Ritual Transfers and Politics of Representations鈥�, Walter De Gruyter GmbH & Co, Germany, 2012, p.15.

[9]:

Ibid.,pp.19-76.