First International Conference of Indian Society for Indic Studies (ISIS) 2013 on "Ancient Indian Wisdom and Modern

World"

The Heart seed in the first verse of -varapratyabhijvimarin vykhy is "AHAM"; not Sauh.
-Sampath kumar Medavarapu Real meaning of opening verse of Isvara Pratyabhijna vimarsini is explained by Anonymous southern commentator in his Vyaakhya. No other commentator had not deciphered like this. Recently an article published by Japan scholar yohei Kawajiri as A Critical Edition of the varapratyabhijvimarinvykhy on the mangala verse of the varapratyabhijvimarin This commentary on "Isvarapratyabjna vimarsini" called Vyaakhya.It is available in complete form, in Devanaagari [Chennai] and fragmentary form in Malayalam scripts [Trivandrum] Regarding the date of this unknown author Sri Kawaziri states like this "We have only limited information on the varapratyabhijvimarinvykhy, but the work is most probably South Indian. As Sanderson pointed out, some sources quoted in the varapratyabhijvimarinvykhy, for example, the Partriklaghuvrtti and the Paryantapacik are transmitted only in South Indian manuscripts. That the manuscript transmission of the varapratyabhijvimarinvykhy is South Indian also suggests that the work is South Indian Textual references in the commentary on the mangala verse suggest that the varapratyabhijvimarinvykhy was written after the twelfth century, since the Virpksapacik, which was written circa twelfth century and is probably Kashmirian, is quoted in the varapratyabhijvimarinvykhy. Beyond the terminus provided by the

textual references in question we have no clear knowledge of the date of the varapratyabhijvimarinvykhy" so apart of that i examine the first verse,
"nirbhst prnd aham iti pur bhssayati yad dvikhm ste tad anu ca vibhanktum nijakalm/ svarpd unmeshaprasarananimeshasthitijushas tad advaitam vande paramaivaaktytma nikhilam"//

Here Kawajiris interpretation is follows like this. First of all I quote 3 objectionable points then elaborately discuss the correct interpretation. 1-"In interpreting the first verse , the Bhskar neither refers to the Partrk nor
mentions the heart-seed "Sauh" in his commentary. "Vykhy : tad atra rmadvarapratyabhijstravykhyrambhaloke rmadcryapdair bhangyantarena prakatkrtam/ tad yath yad ity anennuttaram/ nijakalm iti visargaakti/ unmeshaprasaranetydin caturdaasvara" Here In this opening verse of the commentary on the revered varapratyabhijstra, the revered master crya [Abhinavagupta] shows, in an indirect manner, the [heartseed]. For example, the ultimate reality (anuttara) is referred to by the word yat; the power of emission (visargaakti) by the word nijakalm; the fourteenth vowel [au] by the phrase beginning with unmeshaprasarana; the universe which consists in the flow of the real (sadvrtti) by the word nikhilam. The heart-seed sauh represents the ultimate reality, the power of emission, the flow of the real, and the trident (triula). Of these, according to the Vykhy,

2-Interestingly, the varapratyabhijvimarinvykhy, following the Anuttara form of

the Trika which was influential in South India, thinks of the Pratyabhij works varapratyabhijkrik and varapratyabhijvimarin as teaching the heart-mantra sau. This shows that the Pratyabhij works were accepted as a commentary on the

3 Partrik which is the scriptural basis of the Anuttara form of the Trika and which teaches the heart-mantra sau in its theoretical and practical aspects. This is seen when1 the varapratyabhijvimarinvykhy interprets the magala of the varapratyabhijvimarin.

3- Quoting the Partriklaghuvtti with approval, the

varapratyabhijvimarinvykhy also states that not only the magala but also the whole text of the varapratyabhijkrik forms the heart-seed. The varapratyabhijkrik consists of four chapters. According to the varapratyabhijvimarinvykhy, the first two chapters, Jndhikra and Kriydhikra, are concerned with the power of emission; the first and second hnikas of the third chapter, gamdhikra, are respectively concerned with the flow of the real and the trident; the fourteenth verse in the fourth chapter, Tattvasagrahdhikra, states the ultimate reality. In this way, the varapratyabhijvimarinvykhy connects the heartseed with the varapratyabhijkrik.

Now I answer the above points, Kawaziri says the Bhskar neither refers to the Partrk nor mentions the heart-seed "sauh" in his commentary. But that is not correct, Bhskar commentator Bhaskarakantha is a great traditional scholar and an adept of Koula system, a commentator on :Yoga vAsiSTha, called as rmokopyak which was a giant work contained one lakh ten thousand verses, he said like this in Bhskar.1 ^] [^] ' ^ [ .] ^ ^ [ [ ['
1

-Bhskarakaha's Bhskar. See Pandey[193850]. K. A. Subramania Iyer and K. C. Pandey, eds. varapratyabhijvimarin of Abhinavagupta. 2 vols.,

No scholar should not think as it was written for the benefit of showing self scholarship or teach to my descendants, they are not worthwhile even to touch it. In third mangala sloka of Bhaskari commentary he clearly mentioned as the entire matter and abundant wealth inherent in Lord as AHAM,so we may think the total pratybhijna theory is based on AHAM recognition, how can it will be ignored, see this - Bhskarakaha ; also elucidates in his second mangala verse in his commentary as [ [ ] So apart of that I examine the first verse, according to the Vykhy, I think that hurdya bijam is not "Sauh"[], This is the Kawajiri's interpretation. But this is not correct. My interpretation as follow like this because, heart seed means [Seed letter] ,its only purpose is in rituals and recitations, but in philosophy heart means the core and essence of the system. Vykhy line are like thistad atra rmadvarapratyabhijstravykhyrabhaloke rmadcryapdair bhagyantarea prakaktam/ tad yath yad ity anennuttaram/ nijakalm iti visargaakti/ unmeaprasaraetydin caturdaasvara/ nikhilam ity anena

sadvttirpa vivam/ Here

1-SA [] is not indicated in vyaakhya by any word, That Hrudaya bijam is: Aham"-[] please follow these lines in vyaakhya- tad yath yad ity anennuttaram/ = Anuttaram means -A [:]

Nijakalm iti visargaakti =means Hakaara [] Nikhilam ity anena sadvruttirpam vivam=means bindu= a dot [anusvAraM] See Apte dictionary page 1166- 2 a condition of chit sakti
Saccidnanda vibhavt sakalt paramevart st akti: tato ndo ndd bindusamudbhava: ||

Completeness, totality [nivruttam khilam esho yasmt] Then you see, A-HA-M= AHAM= SivOhaM= I am Siva. Now I explain the anonymous commentators lines and their order of meaning. unmeaprasaraetydin caturdaasvara- the fourteenth vowel [au] by
the phrase beginning with unmeaprasaraa;

In the beginning lines are like this- [] [[ 3

Rajanka Lakshmiramas; Partrikvivti4- explains . atha mahmantrasyoddhramha caturdaayuta bhadre tithntasamanvitam || 9 || ttya brahma suroi hdaya bhairavtmana | aghora iti tryakara svareu vartamna, ttya brahma aghorkhya yat caturdaasvareu yuta sabaddha sa akra tithi= pacadaa svara akra tena yutacsau, nta= avargnto ha tena ahamiti yo vimara payantvgrpa .
2 3

- V. S. APTE'S Practical Sanskrit English dictionary.Vol-2;1958;Prakash prakasan-Pune - Vykhy: Anonymous. varapratyabhijvimarinvykhy. MSS:K (Government Oriental Manuscript Library, Madras, uncatalogued. Paper; Devangar transcript), 4 - Rajanaka Lakshmirama; Partrikvivti- page-7;Jagaddhara Zadoo Shastri, ed., KSTS 69. Srinagar: Mercantile Press, 1947

6 Here caturdaasvareu yuta sabaddha =fourteenth vowel au ,related to this [au] is A, tithi pacadaa svara =the fifteenth vowel is am, nta avargnto=end letter of sa is ha [---], ahamiti yo vimara payantvgrpa=that is AHAM This is called by Bhartruhari as Pasyanti. vkyapadye avibhg tu payant sarvata sahtakrama | svarpajyotirevnta skm vganapyin || ityeva lakita tat par brahmaiva kevalm |ityukte parvgrpasya bhairavtmana sarvavypakasya citprakasya hdaya srabhto mahmantra | ttya brahma = means third brahma, the Brahmavakya is OM-TAT-SAT, in this line third one is SAT, so that is Sadrupa brahma. Chit prakasaH. Next he quotes Ajadapramatri siddhi-22 verse as^ [ the resting place of self-consciousness [praka] is called as AhabhvaH .

] [ ] ] [ [ .
Pancha Brhma form of Lord Siva are Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana. They create the five elements Earth, Water, Fire, Air and Space.In these five
forms third one is Aghora , Shaiva Agama also follows the 25 tattva system. They worship

Shiva as Pancha Brahma, five forms ot Pancha Mukha, five faced. Namely; Sadyojata, Vamadeva, Agora, Tatpurusha, and Ishana. Each of these is related to one each of the five sets of five tattvas.

So we can confirm as the heart seed in Tantra practice is Aghora; in philosophy it is AHAM. In Vedanta it is Brahma,
Again he confirms-with IPV;1-5-14

"It is the imperceptible eternal stir (sphuratta). It is the absolute being i. e. perfectly free in respect of all acts of being. It is beyond the limitations of time and place.This, being the essence of all, is spoken of as the resting place of the Highest Lord."

.Here 1-Anuttara is Siva, 2- Bhattarika is sakti those couple coded in A and Ha, this is the fruitful Mahamantra, and heart seed of whole scripture.
Abhinava also clearly said the rudimental diference of pratyabhijna system with other philosophical systems in IPVV - 3- 405 page5 , , , , | Abhinava has very clearly stated in his BrhatI Vimarsini that if 'dualistic 'doctrine were given-up by the so called Agamikas;. if Maya were to be, taken as power of the Brahman by the. Vedantins; and if two Vijnanas, Alayavijnana and the Prav.rtti vijiiina, were to be admitted to be the manifestations of the Atmesvara or Mahadeva.the universal Consciousness, by the Bauddhas, all between' the Pratyabhijna on the one hand and the Agamikas Vediintins and the Bauddhas on the other disappear. 3-The same anonymous commentator also said that heart seed is AHAM with other textual proofs, viz- Tantrasadbhaava, TantravaTadhaanika,Malineeviajaya laghuvRutti,Tantraaloka, and also confirms that mahamantra isAHAM In vyaakhya also next following lines are like this-

- Abhinavagupta's varapratyabhijvivttivimarin: Madhusudan Kaul Shastri, ed., 3 vols. KSTS 60, 62, 65. Bombay: Niraya Sagar Press, 1938,

1941, 1943

8 Etad hrudaya bjameva cryaiH ahamityuktam asya mahmantrasya. So that is not "sauh" . See 'Paratreesika"6-KSTS page-237

1- - 2-KSTS-page-197 as follows : [ [ " " = Heart seed, = A [], [:=Ha kaara[ ] ,

In Tantraloka 3-937, Anuttara defined as A[ ],Aananda as Aa[], when these two stir with volition [] then become a wonderful phenomena. That become an vowel ou [ ].

: ]
The stir on both A- Aa letters will be happen with I -Ie[ - ] according to Panini sutra , :, -+-= , -+-= , will be formed. The three short vowels A, I, U represent three powers of Bhairava e.g., Para, Parapara and Apara that constitute the primary triad (Trika). According to Tantraloka 3-94

- Abhinavagupta's Partrikvivaraa: See (1) Mukund Ram Shastri, ed., KSTS 18. Bombay: Tattvavivecaka Press, 1918 7 - Abhinavagupta's Tantrloka: Madhusudan Ram Shastri, ed., KSTS 23, 28, 29, 30, 35, 36, 41, 47, 52, 57, 58, 59.

9 ] : [ Here Aunuttara means= A kara, aananda means =Aa kara, Icchaasakti means= I kara[ ] .First two are represent one single Light of consciousness,when one of these will mingle with third one [Icchasakti] then Ea [ ] forms, this is called as Trikona.

This ea [ ] is visarga sakti, it will manifest her power from Aananda to action, this is her bliss. 3-. According to the varapratyabhijvimarinvykhy, the first two chapters, Jndhikra and Kriydhikra, are concerned with the power of emission; the first and second hnikas of the third chapter, gamdhikra, are respectively concerned with the flow of the real and the trident; the fourteenth verse in the fourth chapter, Tattvasagrahdhikra, states the ultimate reality. In this way, the varapratyabhijvimarinvykhy connects the heart seed with the varapratyabhijkrik. See the the fourteenth verse in the fourth chapter, Tattvasagrahdhikra, states the ultimate reality as siva or Aham[ [ \ \ "Siva is ever full of the mass of the endless Tattvas, which rest in or have their being in Him. He is pure consciousness and bliss (cidanandaghana). He is perfectly changeless." Commentator Bhaskara also clearly confirms like this ^ ^ ^ ^ [ ] ] , [ , [

^ , , ] [ ] ] \ \ [, \ \ [

10
The whole mass of Tattvas is completely merged in Him; because it rests on pure Cit. The Ananda, which is nothing more than the spontaneous natural self-consciousness

(Samvitsvabhava). It is eternal self-consciousness. It is absolutely changeless. It is called the transcendental state of the glorious Lord, that is Aham. In Partrikvivaraa8 Abhinava states the Para vyapti with Sauh Bija, srena tritaya vypta trilena caturthakam | sarvtta visargea par vyptirudht || srena=with Sa letter, trilena= Ou letter, visargea= H ; totally Sauh bija , this indicates the expansion of Para, in the group of three, viz 1-Para,2- Apara.3-Parapara. Here Abhinava clearly mentions the Sa letter and its signification in subordinate level. So the heart seed of the first verse is certainly is Aham, not Sauh, I am also an adept , The sou bija would be uttered in Sri vidya practice in the beginning of Bala mantra which contains three bijas [Aim-Kilm-SauH] ,in philosophy of Pratyabhijna there is not at all connection with Sauh bija. I conclude this ,with a self-remembering verse.

- Partrikvivaraa: -124 Page- Mukund Ram Shastri, ed., KSTS 18. Bombay:

Tattvavivecaka Press, 1918

11

Bibliography
1-Abhinavaguptas varapratyabhijvimarin: - Mukund Ram Shastri, ed., 2 vols. KSTS 22, 33. Bombay: Niraya Sagar Press. 1918, 1921. 2-Abhinavagupta's varapratyabhijvivttivimarin: Madhusudan Kaul Shastri, ed., 3 vols. KSTS 60, 62, 65. Bombay: Niraya Sagar Press, 1938, 1941, 1943. 3-Abhinavagupta's Partrikvivaraa: - Mukund Ram Shastri, ed., KSTS 18. Bombay: Tattvavivecaka Press, 1918. 4-Abhinavagupta's Partriklaghuvtti: Jagaddhara Zadoo Shastri, ed., KSTS 68. Srinagar: Mercantile Press, 1947 5-Abhinavagupta's Tantrloka: Madhusudan Ram Shastri, ed., KSTS 23, 28, 29, 30, 35, 36, 41, 47, 52, 57, 58, 59. Bombay: Nirnaya Sagar Press, Tattvavivecaka Press, Sri Venkateshvara Steam Press, Allahabad: Indian Press,19181930 6-Anonymous. varapratyabhijvimarinvykhy. MSS:K (Government Oriental Manuscript Library, Madras, uncatalogued. Paper; Devangar transcript), Kh (Government Oriental Manuscript Library, Madras, Ms R4353. pdf from Muktabodha.org 7-Bhskarakaha's Bhskar. See Pandey[193850]. K. A. Subramania Iyer and K. C. Pandey, eds. varapratyabhijvimarin of Abhinavagupta. 2 vols., Allahabad: The Princess of Wales Sarasvati Bhavana. 1938, 1950. Reprinted, Delhi: Motilal Banarsidass. 1986 8-Raghavan, V [1981] Abhinavagupta and His Works. Chaukhambha Oriental Research Studies No. 20. Varanasi: Chaukhambha Orientalia. 9-Rajanaka Lakshmirama; Partrikvivti- Jagaddhara Zadoo Shastri, ed., KSTS 69. Srinagar: Mercantile Press, 1947 10-Virpkapacik: Gopintha Kavirja, ed., Varanasi: Sampurnanand Sanskrit University, 1992. 11-V. S. APTE'S Practical Sanskrit English dictionary.Vol-2; 1958; Prakash prakasanPune