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e Twelve Kālīs and Utpaladeva’s

praisal of the Sensory Experience

eksandra Wenta

e Twelve Kālīs and Pratyabhijñā

e Doctrine of the Twelve Kālīs constitutes one of the earliest
velopments of the Kālīkula/Kālīkrama. Moreover, it represents the most
oteric teaching in the entire Kashmiri Śaiva tradition predominant in
e Kashmir region in the early medieval period. The tenth-eleventhth
ntury Kashmiri Abhinavagupta understands the Twelve Kālīs to be the
st elevated esoteric aspect of his Trika system. For him, She Who
aws Time to Herself (Kālasaṁkarṣaṇī), the goddess of the Kālīkrama, is
yond Parā (Parātīta) of the Trika goddesses consisting of the Supreme
ddess (Parā), the Middle Goddess (Parāparā) and the Lower Goddess
parā), that underline the doctrinal foundation of his Trika system.1

cording to Abhinavagupta, it was Utpaladeva himself who appears in the
iritual lineage that transmitted the Doctrine of the Twelve Kālīs to
m. The ninth-century Somānanda,2 the author of Śivadr̥ṣṭi and thus, the
rst preceptor of the Pratyabhijñā system was, according to
hinavagupta, a disciple of the Krama teacher Govindarāja who, before
ing, passed to him the Doctrine of the Twelve Kālīs taught in the
vīpañcaśatikā (Kālīkulapañcaśatakā). This doctrine was transmitted by
mānanda, through his spiritual lineage of Utpaladeva and
kṣmaṇagupta, down to Abhinavagupta.3 Utpaladeva did not directly refer
his spiritual heritage coming from the Krama’s descendants (probably
e to intentional promotion of non-tantric evaluation of the tradition
unded on the rational basis). Still, his emphasis on the sensory
perience saturated with the lunar nectar, systematically developed in
e Śivastotrāvalī (ŚSĀ), the magnum opus of the Kashmiri Śaiva
votional literature, has strong affinity with the Kālīkrama’s
sessment of the sense-organs. The word “strong” is used here to
knowledge the fact that the Krama system constitutes the important
undation of the Pratyabhijñā, as well as the Trika and Spanda
hools.4 Perhaps not only these reasons were present in the minds of
paladeva’s interpreters — Kṣemarāja and Maheśvarānanda — who
aborated on the essential teachings of Utpaladeva in the light of the
ama-Mahārtha. Especially worth mentioning is Kṣemarāja who, in his
mmentary on Utpaladeva’s ŚSĀ,5 is firmly committed to establishing the
racity of the Krama system.

the other hand, the thirteenth-century Maheśvarānanda in his
mmentary (Parimala) on his own Mahārthamañjarī (MM) — the south Indian
rsion of the Kālīkrama, set up in the pervasive Pratyabhijñā
amework, uses quotations from the ŚSĀ in the context of the scriptural
stification of the secret Kaula ritual (kulayāga) which he regards as
e practice of the empowered means (śāktopāya).6 This interesting
nfiguration displays a certain result, namely, the indistinct
rrelation between the Krama and the Kaula7 “logically” provable by the
iomatic system of the Pratyabhijñā;8 for example, the Twelve Kālīs as
e representation of the reflective awareness (vimarśa).

e Doctrine of the Twelve Kālīs is centred on the mystical experience
bodied in the Twelve Suns known as the Sequence of the Sun-Goddess
hānavī-krama)9 which is said to be the essential teaching of the
rthern transmission (uttarāmnāya). The Twelve Kālīs represent: (1) the
namism of the cognitive act (saṁvit-cakra, saṁvit-krama); (2) the
iversal pulse of consciousness (sāmānya-spanda); and (3) the twelve
vinized sense-organs (prakāśa-cakra, marīcidevatā-cakra, raśmi-cakra).
thin this conceptual scheme, the Twelve Kālīs stand for the method
rama) and the tool (the senses) of the cognitive process that give
se to the reflective awareness (vimarśa) that is the capacity of pure
minous consciousness (prakāśa, bhāsa) to reflect upon its infinite
ture. The category of vimarśa constitutes one of the major
eoccupations of Utpaladeva established in his commentary (Vr̥tti) on
e Īśvarapratyabhijñā-Kārikā (ĪPK) where he defines vimarśa as the
wer of the activity of consciousness (citikriyāśakti).10 In this
nse, the Twelve Kālīs constitute the analytical model of the cognitive
ocess where emphasis is placed on the cognitive energies themselves —
e sense-organs and thoughts accompanying sensory perception, pointing
e way to mystical communion with the phenomenal reality. Activated on
e basis of the purification of thought-constructs (vikalpa-saṁskāra),
e Twelve Kālīs give rise to the awakening of pure knowledge (śuddha
dyā). This entrance to the condition free of thought-constructs
irvikalpa) is granted when the intellect “attains to the state of
trinsic purity as a reflecting medium”,11 in this case, all that
mains is the universal agent of mental representations. Therefore, “he
o, having all as his essence, thus knows: ‘All this multiform
ployment is mine’, he, even in the flow of mental constructs, attains
e state of Maheśa”.12 In this way, also the individual subject who,
ough continuing to produce mental constructs deriving precisely from
e power of the Lord — “mine is this multiform deployment of the
ṁsāra” — this subject, too, permeates the universe without any
fferentiation and transforms all the mental constructs into pure
flective awareness, attains the state of Maheśvara.13 Apart from this
istemic bedrock systematized by the terminology of the Pratyabhijñā,
e Kālīkrama, along with the Twelve Kālīs core, constitutes the highest
eoretical development of the sensory experience and the hermeneutics
this process, that cannot be found in any other Kashmiri Śaiva
adition of that time. Notably, in this place where the functioning of
e senses is rendered experientially positive, the Kālīkrama and
paladeva fuse. In Utpaladeva’s concept of devotion, the sensory
perience plays a prominent part. Indulgence in the senses entails
tering into the highest realization of Śiva’s nature, it is a sudden
cognition (sāhasa-abhijñāna),14 “saturated with the pure,
erlastingly flowing stream of the nectar of consciousness
aṁvit-amr̥ta)”15 that comprises the cognition “that all is one”.16
wever, apart from the frenzy dynamism performed by the religious zeal
the senses, devotion has also another dimension. Initially it appears
atic, suiting to the overall picture of what is called the secret
ctrine of the Kālīkrama, in so far as for Utpaladeva devotion is the
ndition of equipoise and permanence (sthiti). Utpaladeva avers:

thing whatsoever is to be utilized

r becoming firmly established (sthiti-kr̥ta) in one’s own self,
minosity is clearly apparent and eternal.

y this idea take a stronghold on me.17

ly those who are abiding in their own true selves (svasthā), are
voted to you.18

ving settled (sthitvā) in the abode of your pure consciousness

, may I ever worship you, O Lord,

means of body, speech and mind [. . .].19

e condition of permanence (sthiti), apart from being only one phase of
e cognitive process (sr̥ṣṭi, sthiti, saṁhāra, etc.), also constitutes
e highest state of the Goddess Kālasaṁkarṣaṇī, marking the complete
ability in pure consciousness represented by the “purified cognition”
the wheel of consciousness (saṁvit-cakra= Twelve Kālīs)20 and tasted
the lunar nectar of immortality. The condition of permanence (sthiti)
ites the solar–lunar dimensions enclosed within the vidyā of
lasaṁkarṣaṇī. Therefore, what initially seems a static establishment
thiti) in pure consciousness involves astonishing richness of the
nsory experience embodied in the Sun of the Twelve Kālīs. The
nctioning of the senses operates simultaneously in the expansive and
ntractive manner. When expanded, they savour the blissful nectar of
e expanded consciousness represented by the Sixteen Digits of the Full
on, in the contracted state, they relish the innermost lunar nectar of
e śāmbhava state — the Seventeenth Digit of the New Moon.

ṁvit-Mārga, Saṁvit-Cakra

e of the major preoccupations of Utpaladeva’s theory of recognition
ratyabhijñā) is the attempt to establish a single dynamic subject,21
e “I” of Śiva that manifests within a duality of prakāśa-vimarśa, the
re luminous consciousness (prakāśa/Śiva) and the reflective awareness
imarśa/Śakti). The polarization of prakāśa-vimarśa is carried out to
rengthen the experimental warrant of the ultimate non-dualism
aramādvaita) tied up by the knot of their intrinsic unity (abheda).
is demonstrating procedure determines the unshaken ground for the
nceptions of “transcendence” and “immanence” when viewed from the
rspective of the phenomenology of perception leading to recognition of
e absolute (“I” of Śiva) in the entire objective phenomena. Indeed,
Ā portrays Śiva endowed with sunrays (bhānumarīcyaḥ)22 (due to which
e singleness of the dynamic subject is preserved). Śiva is the aim,
e light of pure consciousness (prakāśa) attainable through sunrays of
e reflective awareness (vimarśa). Sunbeams represent the cognizance of
e senses whose functioning employs the reflective awareness. For the
votee, the path of the senses (saṁvit-mārga) is the path to attain
va.23 On the more interiorized level of mystical absorption, the
nses are transformed into the sense-divinities whose sensory
rception is utilized as the sacrificial substances offered to Śiva.24

il to your terrible wheel of the goddesses of the senses
akti-vr̥nda)!

o, by making an offering of the sense-objects,

rship you through the enjoyment of delight.25

the commentary on this verse of the ŚSĀ, Kṣemarāja defines
kti-vr̥nda as the wheel of consciousness (saṁvit-cakra).26 Saṁvit-cakra
extensively elaborated in chap. IV of Abhinavagupta’s TĀ, in the
ction dedicated to the empowered means (śāktopāya)27 denoting the
elve Kālīs embedded in the dynamism of the cognitive process.
emarāja’s interpretation of śakti-vr̥nda is unique. This term never
pears in the Kālīkrama scriptures in the context of the Twelve Kālīs,
so far as it is exclusively reserved to denote the collective reality
the Kālīkrama’s metaphysics known as the Wheel of the Aggregate
r̥nda-cakra). However, an exception is found in the Cidgaganacandrikā
GC) of Śrīvatsa. In this text dating most probably from the thirteenth
ntury, śakti-vr̥nda refers to the countenance of the Goddess as the Sun
Consciousness in the precise meaning of saṁvit-cakra. According to
riptural testimony, this is the plane of the twelvefold sequence
nifested in the world in the form of words and everywhere else as the
uaring of the triads.28 The twelvefold scheme (3 x 4 = 12) represents
e processing of the cognitive energy taking place between the trinity
the knower (pramātr̥), the means of knowledge (pramāṇa), and the
ject of knowledge (prameya). Each follows the fourfold sequence of (1)
ojection (sr̥ṣṭi), (2) maintenance (sthiti), (3) withdrawal (saṁhāra),
d (4) the inexplicable (anākhya). The attentive reflection on this
quence (krama-parāmarśa) that is established as the ground of all
perience is the practical application of saṁvit-cakra. The projection
the object in the outline of objectivity, generated by the unfolding
will, is emergence (akalitollāsa/sr̥ṣṭi). Each time this will falls on
e external object, the sensual enjoyment (tatsambhoga/sthiti) is
intained. Returning back to its own essential nature which is the
thdrawal of expansion for contraction is relish (carvaṇa/saṁhāra). The
nal repose of the differentiated objects in the unity of
nsciousness, where they are mirrored as reflections indistinct from
eir primordial source (the absolute “I” (pūrṇa ahaṁ), is the phase of
e inexplicable cessation (virāma/anākhya).29 Although the inexplicable
ssation represents the state of consciousness that is free of the
ality of thought-constructs (nirvikalpa), it still cognizes, in so far
it recognizes the movement of thoughts as the pure luminous
nsciousness and, moreover, comprises a cognition: “all this is my
ory”. In this way, the inexplicable cessation retains the activities
the senses and cognition but endows them with a new status close to
eir divine nature.

nbeams of Devotion

paladeva uses the sense-organs as a framework for his eulogy of
votional experience in a way that their most exalted commitment is the
llness of their realization. Devotion commands the experience through
e senses, generating the magnetic field of blissful elation which
ows in intensity as religious passion increases. Perhaps more
riking, authenticity of devotion is provable by the sensory rapture
at permeates the subjective and objective contents of the cognitive
ocess. As Utpaladeva tells us: “those only are your true devotees who
perience the subject and object through an expanded fund of
nsation”.30 The entire spectrum of sensorial intensity embedded in the
votional “methodology”, “the sunbeams of devotion”,31 as Utpaladeva
lls it, brings forth a constitutive evaluation of the sensory
perience permitting a mystical absorption (samāveśa). Both Utpaladeva
d Kṣemarāja equate devotion (bhakti) with possession32 (āveśa) and
stical absorption (samāveśa)33 in a way in which devotional commitment
the senses is highlighted in the perspective of the sensory
volvement that leads naturally to immersion in exalted moods (rasa)
sulting in mystical communion with the absolute. At this stage, the
nse-organs unfold in accord with their innate spontaneity extracting
om the objective sphere the essence, the subtle portion, as fragrance,
lour, sound, etc. which serves as a means leading to intimate union
th pure consciousness, represented by the relishing of taste (rasa).
is savoury awareness of the senses is indicated by usage of such terms
: the bliss of tasting (rasana), relish (carvaṇa), enjoying a flavour
svāda). They convey the idea of universal interpenetration to the
int of final absorption. Relishing the savour is the image of
similation and the means for increase of power. Working at the
tersection of semiotic and symbolic, the act of tasting is
tologically the activity of dissolution (carvaṇa = saṁhāra) that
emplifies interiorization of the objective content (the krama rests in
e akrama). Destruction by licking carried out by the network of the
ys of the senses (represented by the Twelve Kālīs) intent on universal
ssolution, appears commonly in the scriptures of the Kālīkrama
adition, standing for the epitome of reflective awareness (parāmarśa).
Torella pointed out,34 the act of savouring, represented by such
rms as carvaṇa, āsvāda, rasana, is complementary to vimarśa and its
rivates.

art from palatable absorption, there is yet another notion implied by
e image of devotionally-imbued senses that also posits an
l-encompassing relatedness in virtue of which the senses lead to
cognition of the unity-in-difference (bhedābheda/kramākrama). The
tion is that of pervasion (vyāpti). Because of their pervasive nature,
e sense-organs transform into magnetic tools operating within the
eld of devotional enchantment. The pervasion of the senses, the
ncept of the intertwining of all things where the lower is pervaded by
e higher that contains it, lies at the foundation of the Kālīkrama
adition.35 Sunrays symbolically represent the pervasion of the senses.
much as solar energy, the sunbeams of the senses illumine the world
th partially (as every individual thing) and collectively. The solar
diance spreads outwards, precisely this distribution in all directions
fers to the activity of pervasion.36 This symbolizes the fact that
erything is made manifest by the light of consciousness and, as such,
tains its true being by realizing its unity with all. As the
strument of pervasion (vyāpti), the senses have a capacity of merging
ings in their intrinsic unity. On that level, the senses have already
st their differentiated character and became indistinct from the
preme “I”. The supreme “I” is a subject having recognized the movement
the senses as the activity of pure consciousness. Therefore, the
tivity of merging evokes the dynamic character of pervasion that, on
e ground of the Kālīkrama, is enacted by the senses which are actually
e partisans of the energized union (mahāmelāpa).37 This synthesis
ticulates the locus of the identity within the dynamism of the senses,
ich, acting in an all-permeating manner (vyāpaka), are compelled to
vour the unifying taste of non-dual consciousness (sāmarasya) in each
d every moment of perception.38 Utpaladeva is clear in his intention
at seeks to affirm the constitutive character of the senses engaged in
ion at the culminating point of his eulogy of devotion. Immersion in
e functioning of the senses penetrating the objective and the
bjective content with the intention of their endless conjunctions is
plied in Utpaladeva’s concept of the great festival of worship
ahotsava). As Utpaladeva tells us:

pay homage to Śiva, who

ring the festival of dissolution

passionately and tightly embraced by Śivā (Pārvatī, Śakti)

rough whom the entire universe is enjoyed

means of drinking, eating and decoration.39

, hail to the great festival of worship

explicable and sweet

om which even tears that fall

ing forth the savour of the immortal nectar.40

the context of tantric practice, mahotsava stands for the code of
nsorial excess, referring to the performance of the great banquet
ere the siddhas and yoginīs come to unite (melāpa) with the sole aim
generating nectar (amr̥ta). Indeed, Maheśvarānanda favours this
terpretation by establishing Utpaladeva’s mahotsava at the centre of
s Kaula-Krama definition of the empowered means (śāktopāya).41
wever, withholding the urge for setting apart the implications of the
rely ritualistic kind, we put forward the “cognitive” interpretation,
onouncing the siddhas and yoginīs to be representations of the deities
sense-organs and the objects of senses fused in the pulsating union
at activates the unfolding of the nectar of bliss. The nectar of bliss
presents the expanded form of consciousness characterized by the
tpouring of the energies of the senses saturating and permeating the
rld of phenomenal existences from within and without. The stream of
erflowing energy experienced through the penetrating rush of the
nses brings forth the pervasion that is essentially the undivided
ate of oneness enabling everything to emerge, to be maintained, and to
ssolve within the infinite chain of interrelated conjunctions. The
rvasion is implicit in the nature of the senses which enjoy themselves
expansion and contraction of their intrinsic energies encapsulating
l things in their essential unity.

rṇa: The Lunar Nectar of Bliss

tense longing for the spiritual experience of the perfect fullness
ūrṇa) manifested in the lunar nectar, the immortal wine, permeates all
vels of the ŚSĀ. The most richly evoked by Utpaladeva is the meaning
pūrṇa referring to the supreme condition of śāmbhava.42 This notion
exemplified in the oozing of the full nectar of immortality
mr̥ta-pūrṇatva)43 that fills and satisfies the world of phenomenal
istence with bliss. The perfect fullness (pūrṇa, paripūrṇa) is the
alization of the ontological identity between the world of the
enomenal existences being indistinct from Śiva’s pure consciousness,
expressed in the statement: “the whole world is your perfect
llness”.44 Moreover, the attainment of the perfect fullness (pūrṇa) by
e senses is a necessary condition for their deification that endows
e faculties of the senses with the “brilliantly emissive splendour”.45
rṇa often associated with the lunar symbolism illustrates the
lf-regenerated source that simultaneously empties and fills itself
th the moonlight nectar. The apotheosis of the outward saturation is
mbolized by the full moon; on the contrary, the pinnacle of the inward
filling is marked by the new moon. Both dimensions seem valid in
paladeva’s exposition of the lunar nectar that carries the experience
bliss.

Pūrṇa — the full moon of the sensory experience

en while resting on their objects

e faculties of the senses provide

e devotees with the immortal wine [. . .]46

the Kālīkrama’s hermeneutics of the senses, the experience of
jectivity obtained by the solar functioning of the sense-organs is
bodied in bliss whose form is lunar nectar. When the sunrays of the
nse-organs are filled with pure desire (icchā) towards their outward
tpour, they bring the emanation of sensory experience to its fullness.
e nectar of bliss arises from the will of making the sensory
perience complete. In this state the “condensed consciousness” is
perienced as a fivefold object of sense. Ten rays of the sense-organs
ong with the mind (manas) and the intellect (buddhi), treated as one,
ke eleven. In this way, the bliss of the sensory experience arises
xteenfold. Sixteen is the symbolic number of the full moon of
jectivity, and its form is nectar; it is the bliss because it is based
the great bliss of the object of desire that finds its fullness.47

Pūrṇa ahaṁ — the new moon of the perfect fullness of I-ness

verence to him

ose unique activity is the destruction

the great darkness of delusion

ose luminosity transcends all other lights

ose symbol is the moon.48

e Lord who is free of thought-constructs (nirvikalpa) [. . .] The
rfect fullness of the highest bliss (mahānandapūrṇa).49

e perfect fullness of I-ness (pūrṇa ahaṁ) constitutes the aim of the
atyabhijñā system in so far as it represents the supreme condition of
mbhava. It is a state free of thought-constructs (nirvikalpa) where
e trinity of the cognitive process (the subject, object and means of
owledge) are identified with pure consciousness (cinmātra). This
entification is supported by taking delight in their single flavour
karasa). Pūrṇa ahaṁ is the state of repose (viśrānti) wherein the
tivities of mind and senses, free from their differentiated character,
e empowered to operation by the power of bliss (ānanda-śakti). The
lation between the perfect fullness of I-ness (pūrṇa ahaṁ) and the
namism of the cognitive process enclosed within the functioning of the
nses is described in terms of catoptric symbolism. Pūrṇa ahaṁ
presents the mirror-like (bimba) substratum for the absolute freedom
vātantrya) supporting the unity of the play of the cosmic reflections
ratibimba) deployed in the cognitive process. With emphasis on the
absorbing character of Śiva who presides over the cosmic dissolution,
e perfect fullness of I-ness (pūrṇa) is symbolically depicted by the
venteenth lunar digit of the new moon, and not by the full moon. The
venteenth lunar digit represents the perfect fullness of the inward
alization that contains the lunar nectar of immortality which pours
wn into the manifestation of the objective reality.

Pūrṇa — the composite of the transmental (unmanā) and “with mind”
amanā).

erever I go with body, speech, and mind

l that is you only

y this ultimate truth indeed

come fully realized (paripūrṇa) in me.50

oking closely at Utpaladeva’s sensorial code of mystical experience,
can notice that the perfect realization (paripūrṇa) experienced as
e savour of the immortal nectar (amr̥ta) is a fusion of two states. The
e, the expansion of the senses pulsating with bliss, is balanced by
e second state enclosed within the image of serenity of the śāmbhava.
the Kālīkrama, they correspond respectively to the states known as
ith mind” (samanā) and the transmental (unmanā). The state “with mind”
ands for the sensual enjoyment of sense-perceptions experienced as
nder (camatkr̥ti), which gives rise to the outlet of the senses by
ich an adept apprehends the beauty of the sensory world in the form of
und, touch, etc.; this is the sequence (krama) of the current of the
nses, flowing both inside and outside, experienced as the bliss of
sting (rasana).51 When this activity ceases to exist, and dissolves
ay, it enters into the state of transmental, the non-sequence
krama). The state of unmanā is the form of the eternally cognized
lumination where various cycles of perception shine in identity with
va’s pure consciousness.52 In the interiority of the transmental, the
nsumed objectivity is relished as nectar (amr̥ta). By means of this
ctar, the inner outpouring of the senses takes place and one
periences the world of phenomenal existence as if submerged in divine
bation. The fusion of these two states unfolding in the mode of the
n-sequential sequence (kramākrama) is rooted in the supreme condition
permanence (sthiti) that lies at the foundation of the Kālīkrama’s
rmeneutics of the sensory experience.

ferences

nuscript Sources

SS = Ciñcinīmatasārasamuccaya. The manuscripts of the
ñcinīmatasārasamuccaya. All are paper MSS deposited in the National
chives, Kathmandu (NA) photographed by the Nepal German Manuscript
eservation Project (NGMPP).

līkulapañcaśatakā (Devīpañcaśatikā) MS no. 5-358 (Bauddhatantra),
MPP: reel no. B 30/26; no. of folios: 88; size: 20.5 x 5 cm; Material:
lm-leaf; script: Newārī. Complete.

Kh: NA MS no.: 1-245 (Tantra) 411; NGMPP reel no. A 1177/7; no. of
lios: 36; size: 22.6 x 5.6 cm; script (remarks): DN; folios 1-21,
-26, 30-41.

Gh: NA MS no.: 1-199 (Śaivatantra) 410; NGMPP reel no. B123/5; no. of
lios: 69; size : 22 1/2 x 7 cm; script: Devanāgarī.

inted Editions

C = Cidgaganacandrikā by Kālidāsa, ed. Swami Trivikrama Tirtha, Arthur
alon Tantrik Text Series (John Woodroffe), Calcutta, 1937.

vĀ = Dhvanyāloka of Ānandavardhana with the Locana of Abhinavagupta,
. Daniel H.H. Ingalls, Jeffrey Mousaieff Masson and M.T. Patwardhan
arvard Oriental Series, 49), Cambridge, MA/London: Harvard University
ess, 1990.

K = Īśvarapratyabhijñā-Kārikā of Utpaladeva, and Vr̥tti, see Torella
94.

= Mahārthamañjarī of Maheśvarānanda with the Auto-commentary
arimala’, ed. Pt. Vrajavallabha Dviveda, Yogatantra-Granthamālā vol.
Varanasi: Sampurnanand Sanskrit University, 1992.

P = Mahānayaprakāśa of Śitikaṇṭha with commentary, ed. Mukund Ram
stri, Kashmir Śaivism Texts Studies, 1918.

P-T = Mahānayaprakāśa, anonymous, ed. K. Śambasiva Śastri, Trivandrum
nskrit Series 130, 1937.

= Stavacintāmaṇi of Bhaṭṭanārāyaṇa, see Silburn 1964.

Ā = Śivastotrāvalī of Utpaladeva, see Bailly 1987.

A-K = Śivastotrāvalī of Utpaladevācārya with the Sanskrit Commentary
Kṣemarāja, edited with Hindi commentary by Rājānaka Lakṣmaṇa,
owkhamba Sanskrit Series, Varanasi, 1964.

= Tantrāloka of Abhinavagupta, with the Commentary of Jayaratha, ed.
C. Dwivedi and N. Rastogi, 8 vols., Delhi: Motilal Banarasidass, 1987.

tūlanāthasūtra of Anantaśaktipāda with Vr̥tti (KSTS 29), Bombay, 1923.

udies and Translations

illy, Constantina Rhodes, 1987, Shaiva Devotional Songs of Kashmir: A
anslation and Study of Utpaladeva’s Shivastotravali, Albany: State
iversity of New York Press.

nderson, Alexis, 2007, “The Śaiva Exegesis of Kashmir”, in Tantric
udies in Memory of Hélène Brunner, ed. D. Goodall, A. Padoux,
llection Indologie 106, Pondicherry: Institut Français
Indologie/École française d’Ěxteme-Orient, pp. 231-442.

—, 1988, “Śaivism and the Tantric Traditions”, in Stewart
therland/Leslie Houlden/Peter Clarke/Friedhelm Hardy (eds.) The
rld’s Religions, New York/London: Routledge, pp. 668-97.

nSharma, DebaBrata, 1990, The Philosophy of Sadhānā: With Special
ference to the Trika Philosophy of Kashmir, Albany: State University
New York Press.

lburn, Lilian, 1964, La Bhakti: Le Stavacintāmaṇi de Bhaṭṭanārāyaṇa,
xte traduit et commenté, Éditions de Boccard, Paris.

ith, Frederick M., 2009, Deity and Spirit Possession in South Asia,
lhi: Motilal Banarasidass.

rella, Raffaele, 1994, The Īśvarapratyabhijñākārikā of Utpaladeva with
e Author’s Vr̥tti, critical edition and annotated translation, Serie
ientale Roma 71, Roma.

----------------------------------------------------------------------

Cf. TĀ III.69 and Jayaratha’s commentary.

According to Sanderson, that Somānanda might have not been the author
the Śivadr̥ṣṭi. If he were, Abhinavagupta would have addressed him in
more reverential way, as he often does in other passages by affixing
e respectful pādāḥ to Somānanda’s name, [Sanderson 2007: 353].

Cf. ĪPVr̥ [Torella 1994: xiv].

Cf. Sanderson 1988: 668-89; Torella 1994: xiv.

I am immensely grateful to Bettina Bäumer for her suggestion to read
emarāja’s commentary on the Śivastotrāvalī (ŚSĀ-K) which she kindly
t at my disposal.

MM, stanza 58.

Ibid. commentary on stanza 68.

A similar example of the Pratyabhijñā’s apodicticity within the
ama-Kaula construction is found in the anonymous Mahānayaprakāśa
ited by Śambaśiva Śāstrī in the Trivandrum Sanskrit Series (MP-T).

The Kālīkramapañcāśikā attributed to Niṣkriyānanda whom
vīpañcaśatikā acknowledges as one of the first preceptors of the
līkrama tradition describes the core of the Kālīkrama teachings in the
llowing words: “Kālī is the energy of the Sun (bhānavī) consisting of
e Twelve Risen Suns. Terrible, she manifests Time. This is the
likākrama.” Cf. CMSS MS Kh, MS Gh 7.205ab.

Cf. ĪPV 1.5.14.

Cf. SenSharma 1990:130.

Cf. ĪPV 4.1.12, tr. Torella. This verse is quoted in the MM,
mmentary on stanza 60.

Ibid.

ŚSĀ 9.6.

ŚSĀ 12.17.

Ibid.

Ibid. 5.25.

Ibid. 15.1.

Ibid. 17.11.

The condition of permanence (sthiti) is the inexplicable (anākhya),
is the sun of consciousness (cit-arka), the freedom of Śiva who makes
eation, etc. (sr̥ṣṭi, etc.) manifest and dissolve away. Abhinavagupta
ew description of the highest state of the Goddess Kālasaṁkarṣaṇī
derstood as the condition of permanence (sthiti) from the
vīpañcaśatikā and the Yonigahvaratantra. Abhinavagupta acknowledged
e former as an authoritative text in the Kālīkrama.

ĪPVr̥ intro, p. xxix.

ŚSĀ 5.8.

Ibid. 1.10.

A similar description we find in the Mahānayaprakāśa (MNP) of
tikaṇṭha 12.4-6: “The object of experience is the favourite place of
e goddesses of the senses (khecarīvāhadevīs) who delight in consuming
(upabhoga). When these goddesses of the senses have relished the
eld of objectivity, they offer it to the Bhairava who is Consciousness
idbhairava). Then, after offering themselves, they abandon it and come
rest. This is the foundation of the enjoyment of worldly experience
iṣayabhoga).”

ŚSĀ 2.23.

ŚSĀ-K: 32.

TĀ IV 122b-181a.

tvanmukhaṁ tripathanetri ! bhātmakaṁ śaktivr̥ndam iha turyathāgamam
ad yathāgamam) । dvādaśa kramapadaṁ padādibhir jr̥mbhitaṁ jagati
ccatustrikaiḥ ।। — CGC 36

MNP ̵T 9.28-9.33.

ŚSĀ 16.27.

Ibid. 7.6.

Ibid. 16.6. Also Abhinavagupta in his commentary on the Dhvanyāloka
Ānandavardhana describes bhakti as “absorption (āveśa) in that Lord
ose nature is the highest form of the self”, in The Dhvanyāloka of
andavardhana with the Locana of Abhinavagupta [ed. Ingalls, Masson and
twardhan 1990], quoted in Smith 2009: 346.

ŚSĀ-K 5.13.

Cf. ĪPVr̥: 118-19.

MNP-T 2.34, 2.39.

Kālīkulapañcaśatakā (Devīpañcaśatikā) 4.6-4.8, MS no. 5-358.

MNP-T 2.25.

Ibid. Anantaśaktipāda in his commentary on the Aphorisms on the Mad
rd (Vātūlanāthasūtra) explains that the great union (mahāmelāpa)
king place between the siddhas and yoginīs in the ritual assembly
akra) is the mutual connection between the perceiving subject
rāhaka) and perceived object (grāhya) conjoined within and by means of
e circle of sense-organs. Siddhas and yoginīs represent deities of the
nse-organs and the object of the senses fused in pulsating union
ring every particular act of cognition. In this way, the great union
ahāmelāpa) is the great fusion (mahāsāmarasya) abiding constantly and
erywhere in the absolute void of consciousness (niruttaracidvyomni)
ere differentiation between objectivity and subjectivity ceases
mpletely. Cf. Vātūlanāthasūtra with Anantaśaktipāda’s Vr̥tti (KSTS 29),
mbay, 1923, verse 5.

ŚSĀ 16.29.

ŚSĀ 17.1.

In this way Maheśvarānanda specifies that practice of the empowered
ans (śāktopāya) is based on the application of the kulayāga which
sults in tasting the nectar and ultimately leads an aspirant to the
perience of absorption into the supreme bliss of the śāmbhava state.
. MM stanza 58.

ŚSĀ 2.9.

Ibid. 2.27.

Ibid. 6.6.

Ibid. 17.43-44.

Ibid. 17.16. (tr. Bailly).

MNP-T 5.1-5.12

ŚSĀ 11.15.

Ibid. 6.4.

ŚSĀ 6.3.

CMSS 7.175.

MNP of Śitikaṇṭha 3.5-6.

pendix I*

udies on Utpaladeva’s Īśvarapratyabhijñā-Vivr̥ti

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