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According to 笔谤补迟测补产丑颈箩帽腻, 惭补丑别艣惫补谤补 is the ultimate reality.^[1] He is also called as 艢颈惫补^[2] or 笔补谤补尘补艣颈惫补.^[3] He is considered as the Supreme Consciousness, who is fully aware of himself and beyond him there is no other knower, Param膩rtha辫谤补尘腻迟腻 or Para辫谤补尘腻迟腻 the highest experient.^[4] His 笔补谤补迟腻 is nothing but the completeness and the independence.^[5]

Abhinavagupta describes 惭补丑别艣惫补谤补 as the glorious one, by the sparks of whose power the Gods like 痴颈峁ａ箛耻 and Brahman attain godhead, and whose essential nature is perfect freedom, consisting in unbroken self-luminosity and blissful consciousness:

m膩y膩garbh膩dhik膩ri峁噊 vi峁ａ箛uviri帽c膩dy膩岣�, tadutt墨r峁嚹� api mah膩m膩y膩dhik峁泃膩岣� 艣耻诲诲丑腻艣耻诲诲丑腻岣� mantratad墨艣atanmahe艣膩tm膩na岣�; 艣耻诲诲丑腻 api 艣r墨sad膩艣iva-prabh峁泃aya岣� | te tu yad墨yai艣varyavipru岣峛hir墨艣var墨bh奴t膩岣� sa 产丑补驳补惫腻苍 补苍补惫补肠肠丑颈苍苍补辫谤补办腻艣腻苍补苍诲补谤奴辫补蝉惫腻迟补苍迟谤测补辫补谤补尘腻谤迟丑辞 尘补丑别艣惫补谤补岣� |^[6]

厂辞尘腻苍补苍诲补, the founder of the system, starts his 厂颈惫补诲峁涐梗峁璱 with a prostration for 艢颈惫补, who materializes Himself as universe.^[7] 艢颈惫补 himself shines forth in every form of Universe as all-pervasive and illumined. He is the continuous flow of unrestricted will, knowledge and action.^[8] 艢颈惫补鈥檚 transcendental nature is the 笔补谤腻 state or Vi艣vott墨r峁嘺 or Anuttara and His immanent nature is the 础辫补谤腻 state or Vi艣vamaya.^[9] In the transcendental state the three powers (Powers of will, knowledge and action) get united together in the most subtle form. He is in a state of non-differentiation (Nirvibh膩ga).^[10] In 础辫补谤腻 state also 艢颈惫补 is united with these powers. He is fully aware of his transcendental nature. 艢颈惫补 is always full with His 艢补办迟颈蝉.^[11] 厂辞尘腻苍补苍诲补 stuck on his idea about the non-duality of 艢颈惫补 from beginning to the end of his treatise.^[12]

Not only 厂辞尘腻苍补苍诲补 but the other teachers like Utpala, Abhinavagupta and 叠丑腻蝉办补谤补 are also emphasizing the oneness and greatness of 笔补谤补尘补艣颈惫补.^[13] He is the Master, in him the whole universe exists in the form of divine potency. According to his will the whole manifestation took place. Utpala says that without the self of the Lord there cannot be the reflective awareness and the manifestation of multitude of things.^[14]

The entire phenomenal reality is always present in the infinite and absolute consciousness called 笔补谤补尘补艣颈惫补, the Supreme Lord. It shines in Him as the pure and infinite I-consciousness and lies in Him in the form of His divine potency, which has the capability to act or not to act, to act in one way or in other way it chooses. Such potency is His divine essence and is the source of His five divine phenomenal activities of cosmic creation, preservation, absorption, self-oblivion and self-revelation. His creation is merely an outward manifestation of the inwardly existent entities shining there as potencies of the pure and infinite I consciousness.^[15]

艢颈惫补 is in everybody, in everyone, and is in everywhere. Like the different rays in a light and like different streams of rivers in the sea, even though they are perceived as various, the notion of unity becomes visible as unitary entity.^[16] 艢颈惫补 is considered as omnipresent,^[17] all-pervading eternal, beginning-less, infinite beatitude, unique, highest divine etc.

Abhinava-gupta has pointed out these in 罢补苍迟谤腻濒辞办补 thus:

苍颈测补迟腻 neti sa 惫颈产丑耻岣� nityo vi艣v膩k峁泃i岣� 艣颈惫补岣� |
vibhutv膩tsarvago nityabh膩v膩d膩dyantavarjita岣� ||
vi艣v膩k峁泃ittv膩ccidacidvaicitry膩vabh膩saka岣� |^[18]

艢颈惫补 becomes all that exists by His own nature (厂惫补谤奴辫补). The whole is 艢颈惫补 Himself and is thus pure.

艢颈惫补, by his own nature performs ceaselessly five operations:

1. creation (厂峁涐梗峁璱),
2. preservation (Sthiti),
3. re-absorption (厂补峁僪腻谤补),
4. grace (Anugraha) and
5. obscuration (罢颈谤辞诲丑腻苍补).^[19]

Since 艢颈惫补 manifests Himself in the form of all things, the whole in all its diversity is therefore real. The reality 艢颈惫补 is thus everlasting, unlimited and indistinguishable with all the objects manifested in diverse forms.^[20]

Footnotes and references:

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[1]:

Utpala often uses the word 惭补丑别艣惫补谤补 in 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻 katha峁僣id膩s膩dya mahe艣varasya (1.1.1), kartari j帽膩tari sv膩tmany膩disiddhe mahe艣vare (1.1.2), na cedanta岣�k峁泃膩nantavi艣var奴po 尘补丑别艣惫补谤补岣� (1.3.7), 补办谤补尘腻苍迟补肠颈诲谤奴辫补岣� 辫谤补尘腻迟腻 sa 尘补丑别艣惫补谤补岣� (1.7.1), sa eva vim峁浥沘tvena niyatena 尘补丑别艣惫补谤补岣� (1.8.11), sv膩tmaiva sarvajant奴n膩meka eva 尘补丑别艣惫补谤补岣� (4.1), mahe艣varo yath膩 产补诲诲丑补岣� (4.13). It seems that according to Utpala, this 惭补丑别艣惫补谤补 is same as 艢颈惫补, one among the 36 categories. But Abhinavagupta treat Him as 罢补迟迟惫腻迟墨迟补, one who is beyond categories, or the 37^th or 38^th category. For details vide Kamalakar Misra, Kashmir 艢补颈惫颈蝉尘, p. 143.

[2]:

艣颈惫补岣� cid膩nantaghana岣� param膩k峁�aravigraha岣� (4.14).

[3]:

笔补谤补尘别艣惫补谤补 is a synonym for 惭补丑别艣惫补谤补. Utpala used it once in a 碍腻谤颈办腻 ata ev膩峁卥urep墨峁ａ弓o 苍颈尘颈迟迟补峁� 辫补谤补尘别艣惫补谤补岣� (2.4.8); and more than five times in his 痴峁泃迟颈. parame艣varapras膩d膩deva (1.1.1); vi艣v膩tmana岣� parame艣varasya (1.5.14); prak膩艣膩tmana岣� parame艣varasya (1.5.18); In the 艢颈惫补d峁涐梗峁璱v峁泃ti Utpala uses the word 笔补谤补尘补艣颈惫补. parama艣iv膩t辫谤补产丑峁泃颈 gha峁�膩dyant膩n膩mapi pad膩rth膩n膩峁� samaiv膩ny奴n膩 anatirikt膩 ca 艣颈惫补迟腻 | 1.48.

[4]:

param膩rtha辫谤补尘腻迟腻 艣uddhacinmaya岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part I, p. 197.

[5]:

parat膩 p奴r峁嘺tvamanany膩pek峁Ｄ佲�� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 227.

[6]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part I, p. 29.

[7]:

asmadr奴pasam膩vi峁ａ弓a岣� sv膩tman膩tmaniv膩ra峁噀 | 艣颈惫补岣� karotu nijay膩 苍补尘补岣� 艣akty膩 tat膩tmane || 艢颈惫补d峁涐梗峁璱, 1.1.

[8]:

膩tmaiva sarvabh膩ve峁�u sphurannirv峁泃acid惫颈产丑耻岣� | aniruddhecch膩prasara岣� prasaradd峁�?[峁歖Ckraya岣� 艣颈惫补岣� || 艢颈惫补d峁涐梗峁璱, 1.2.

[9]:

Vide 罢补苍迟谤腻濒辞办补, 3.65-69; 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 3.1.5.

[10]:

nirvibh膩ga岣� parastad膩 | 艢颈惫补d峁涐梗峁璱, 1.4; 艣aktis膩marasya峁� p奴r峁嘺cinm膩traprak膩艣an膩tmatv膩t cidr奴p膩hl膩daparatva峁� coktam | saiva ca nirvibh膩gat膩 辫补谤腻惫补蝉迟丑补 | 艢颈惫补d峁涐梗峁璱-v峁泃ti, 1.4.

[11]:

eva峁� na 箩腻迟耻 cittasya viyogastritay膩tman膩 | 艣akty膩 nirv峁泃acittasya tadabh膩gavibh膩gayo岣� || 艢颈惫补d峁涐梗峁璱, 1.6-7

[12]:

mad膩tman膩 gha峁璷 vetti vedmyaha峁� v膩 gha峁�膩tman膩 | sad膩艣iv膩tman膩 vedi?[脗]ma sa v膩 vetti mad膩tman膩 | n膩n膩bh膩vai岣� svam膩tm膩na峁� j膩nann膩ste 蝉惫补测补峁� 艣颈惫补岣� | 艢颈惫补d峁涐梗峁璱, 5.105-106,109.

[13]:

param膩rthata岣� eka岣� 辫谤补尘腻迟腻, sa eva ca asti |.....tata艣ca 产丑补驳补惫腻苍 sad膩艣ivo j膩n膩ti ityata岣� 辫谤补产丑峁泃颈 办峁沵颈谤补辫颈 j膩n膩ti -ityantam eka eva 辫谤补尘腻迟腻 iti 辫丑补濒补迟补岣� 蝉补谤惫补箩帽补迟惫补峁� pram膩tu岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part I, p. 76f.

[14]:

sv膩mina艣c膩tmasa峁僺thasya bh膩vaj膩tasya bh膩sanam | astyeva na 惫颈苍腻 tasm膩dicch膩mar艣a岣� pravartate || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 136 1.5.10.

[15]:

Vide Pandit, B.N., 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻 of Utpaladeva, Verses on the Recognition of the Lord, Muktabodha Indological Research Institute, New Delhi, 2004, p. 59.

[16]:

辫峁泃丑补办 d墨paprak膩艣膩n膩峁� srotas膩峁� s膩gare yath膩 | aviruddh膩vabh膩s膩n膩mekak膩ry膩 tathaikyadh墨岣� || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 2.3.7.

[17]:

Utpala doesn鈥檛 use straightly the word omnipresent (厂补谤惫补惫测腻辫墨) in his 碍腻谤颈办腻s. But it is clear that the external manifestation renders the various objects that shine within him by his will. The 碍腻谤颈办腻: bh膩ntamev膩ntarath膩?[峁俔ghamicchay膩 bh膩sayedbahi岣� | 1.6.7.

[18]:

罢补苍迟谤腻濒辞办补, 1.60.

[19]:

蝉补谤驳补蝉迟丑颈迟颈辫谤补濒补测腻苍耻驳谤补丑补迟颈谤辞诲丑腻苍补濒补办峁�a峁嘺辫补帽肠补辫谤补办腻谤补峁� 办峁泃测补峁� yasya tasyokti岣� pa帽cavidhak峁泃yo yadicyate tacchivatvam | 艢颈惫补d峁涐梗峁璱-v峁泃ti, 1.12.

[20]:

eva峁� sarvapad膩rth膩n膩峁� samaiva 艣颈惫补迟腻 蝉迟丑颈迟腻 | eva峁� bhed膩tmaka峁� 苍颈迟测补峁� 艣ivatatvamanantakam || tath膩 tasya vyavasthan膩nn膩n膩r奴pe'pi satyat膩 || 艢颈惫补d峁涐梗峁璱, 1.48-49.