۞ त्रिक हृदय — Ƭʀιƙคśāѕαηα ۞

One of the Names of Lord Shankara is Bhujanga-patihari. Bhujang means a Naga or pure particles (pavitrakas), pati means the nurturer and hari means one with a garland around His neck. Bhujangapatihari thus means the One who nurtures pure particles and wears them like a garland. Various serpents represent groups of pure particles. Though externally they appear like Nagas, internally they are a kind of ladder. To make spiritual progress one has to climb up holding onto the tail of the Naga. Lord Shankara adorns Nagas at nine points on His body - one on the head, one around the neck, one on each arm, one on each wrist, one around the waist and one on each thigh. This implies that His body is comprised of pure particles or that Nagas of pure particles play all over the body of Lord Shankara who has the universe as His form. नागपंचमी की हार्दिक शुभकामनाएं!

Shravana dates Place:- Rajasthan, Uttar Pradesh, Madhya radesh, Punjab, Himachal Pradesh, Uttarakhand, Chhattisgarh, Bihar and Jharkhand Starts: July 30, 2026, Thursday Ends: August 28, 2026, Friday. Place:- Andhra Pradesh, Telangana, Goa, Maharashtra, Gujarat, Karnataka and Tamil Nadu Starts: August 13, 2026, Thursday Ends: September 11, 2026, Friday

सदसदनुग्रहनिग्रहगृहीतमुनिविग्रहो भगवान् । सर्वासामुपनिषदां दुर्वासा जयति देशिकः प्रथमः ।। The Supreme Lord, who has assumed the physical form of a sage for the purpose of bestowing grace upon the goodand punishing the wicked that Sage Durvasa, the foremost teacher of all the Upanishads, reigns supreme. तप्तकाञ्चनगौराभः आंशुदेहः कृशाङ्गवान् । मधुपिङ्गलतारावत् विशालनयनाञ्चितः ॥ १ ॥ I meditate upon the great sage who possesses a radiant, golden-white complexion glowing like molten gold. His form is composed of brilliant rays of light, and though he appears physically lean, he is adorned with large, captivating eyes that hold deep, honey-brown pupils. पिशङ्गवर्णकेषाढ्यः शुकनासो बृहच्छ्रवाः । लोमकत्सर्वगात्रोऽसौ लम्बकूर्चो महाभुजः ॥ २ ॥ He is endowed with rich, tawny-brown matted hair, a sharp nose resembling a parrot's beak, and large, prominent ears. His entire body is naturally covered in hair, he sports a long, flowing beard, and he possesses mighty, powerful arms. दीर्घश्मश्रुः स्निग्धवर्णश्चापभ्रूः शुभ्रदन्तधृक् । विशालभालः स्मेरास्यः सुकपोलः प्रसन्नदृक् ॥ ३ ॥ He has a long, magnificent beard, a smooth and glowing complexion, and eyebrows perfectly arched like a bow. He bears brilliantly white teeth. His forehead is broad and majestic, his face holds a gentle smile, his cheeks are well-formed, and his gaze is overflowing with serene grace. किञ्चिल्लम्बाननः कम्बुग्रीवः पृथुलमस्तकः । महाहनुः शोणपाणिः शोणपादो वृकोदरः ॥ ४ ॥ His face is slightly elongated, his neck is marked with folds resembling a conch shell, and his head is large and prominent. He has a strong jaw, reddish hands and feet, and a lean, ferociously powerful wolf like abdomen. जानुदघ्नमधोवासो वसनाश्चोत्तरीयकम् । किञ्चिन्मलिनमश्वेतमपि प्रयतमुत्तमम् ॥ ५ ॥ He wears a lower garment that reaches down to his knees, along with an upper garment. Even though his ascetic clothing may appear slightly soiled and unbleached, his internal purity and divine conduct are absolutely supreme and unmatched. दक्षिणं पाणिमुद्दृत्य वसानो ब्रह्मसूत्रवत् । रुद्राक्षमालिकां कण्ठे मूर्धन्यपि च धारयन् ॥ ६ ॥ Raising his right arm, he wears his upper garment wrapped across his chest in the manner of a sacred thread. He is adorned with a rosary of sacred Rudraksha beads around his neck, and wears another firmly secured upon his head within his matted locks. रुद्राक्षवलये सौम्ये दधानो मणिबन्धयोः । भस्मत्रिपुण्ड्रमलिके रुद्राक्षौ श्रोत्रयोरपि ॥ ७ ॥ He wears auspicious Rudraksha bracelets around both of his wrists, and his forehead is brilliantly marked with the Tripundra. He also wears Rudraksha beads adorning both of his ears. प्रशान्तधीः प्रसन्नात्मा त्रिकालज्नो महामुनिः । धर्ममूर्तिरियं साक्षान्निगमागममर्मवित् । दुर्वासा भगवान् शम्भुः प्रथमो देशिकः सताम् ॥ ८ ॥ He possesses a supremely tranquil intellect and a bliss filled soul. He is a great, realized sage who knows all three dimensions of time. He is the very physical embodiment of Dharma, holding the deepest, most profound secrets of the Vedas and the Agama Shastras. This Lord Durvasa is none other than Shambhu Himself, descended as the primordial, ultimate Guru of the virtuous. - Śrī Ācārya Aṃṛta Vāgbhāva

You are the Father of the world of all subtle teachings from the moving and the immobile as You are the best Guruḥ in this world as I have been following You alone and as I shout-out that no one else is comparable to You. Oh Swāmiji whose Power is unequalled! Being extraordinary, who would be better than You in this threefold world? None other than You for me to understand, My love for You is a small tiny flower in those lotus feets of Yours, Jai Gurudeva!

in her own brutality of terrible independence undifferentiated from bhairava, she flashes forth without speculation; who embodies the manifestation of new forms again and again and then consumes 'em all. she consistently and vehemently flickering without any distinctions regarding what is appropriate or inappropriate. she recognizes stability and profound appeasement only after witnessing "bhairava" as her own self, as ‘i am’ as he tames her restlessness. therefore she does not turn away from her true devotees. being capable due to constant revelation of union with "bhairava," she has an extremely vehement and wildness in nature, thus she is labouring diligently and incessantly to consume the prolixity of mental activities of someone who wants to devour everything. who seems as the mysterious devourer of someone who consumes everything, is the embodiment of concealed condition. wherein she dwells the heart of bhairava alone. — timepass enchantment...

इत्थमिच्छाकलाज्ञानशक्तिशूलाम्बुजाश्रितः। भैरवः सर्वभावानां स्वभावः परिशील्यते॥१५॥ सुकुमारमतीञ्शिष्यान्प्रबोधयितुमञ्जसा। इमेऽभिनवगुप्तेन श्लोकाः पञ्चदशोदिताः॥।१६॥ Itthamicchākalājñānaśakti- śūlāmbujāśritaḥ| Bhairavaḥ sarvabhāvānāṁ svabhāvaḥ pariśīlyate|15| Sukumāramatīñśiṣyān- prabodhayitumañjasā| Ime'bhinavaguptena ślokāḥ pañcadaśoditāḥ|16| In this way, Bhairava, in whom dwells, on the triple lotus, the trident of Powers constituted by Will, Action and Knowledge, is to be contemplated as being the essential nature of all that exists the whole 118 worlds and all that is inside them. These fifteen stanzas have been spoken by Abhinavagupta to instantaneously awaken disciples with very little intellectual power-lit. disciples with very tender intelligence, i.e. disciples who have received weak Śaktipāta (Grace’s bestowal). — बोधपञ्चदशिका. — Lord Abhinavagupta's Bodhapanñcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

एतौ बन्धविमोक्षौ च परमेशस्वरूपतः। न भिद्येते न भेदो हि तत्त्वतः परमेश्वरे॥१४॥ Etau bandhavimokṣau ca parameśasvarūpataḥ| Na bhidyete na bhedo hi tattvataḥ parameśvare|14| These (etau) bondage and Liberation (bandha-vimokṣau) are not different (na bhidyete) from the essential nature of the Supreme Lord (parama-īśa-svarūpataḥ) because (hi) no differentiation --i.e. duality-- (na bhedaḥ) (has) really (arisen) (tattvatas) in the Supreme Lord (parama-īśvare). — बोधपञ्चदशिका. — Lord Abhinavagupta's Bodhapanñcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

तत्प्रसादरसादेव गुर्वागमत एव वा। शास्त्राद्वा परमेशस्य यस्मात्कस्मादुपागतम्॥१२॥ यत्तत्त्वस्य परिज्ञानं स मोक्षः परमेशता। तत्पूर्णत्वं प्रबुद्धानां जीवन्मुक्तिश्च सा स्मृता॥१३॥ Tatprasādarasādeva gurvāgamata eva vā| Śāstrādvā parameśasya yasmātkasmādupāgatam|12| Yattattvasya parijñānaṁ sa mokṣaḥ parameśatā| Tatpūrṇatvaṁ prabuddhānāṁ jīvanmuktiśca sā smṛtā|13| But when through the Nectar of His Favor, or through all that comes from the Guru, or through the Bhairava’s scriptures, or through anything whatsoever coming from the Supreme Lord, there is perception --i.e. realization of that Truth --viz. that all the worlds, portions of worlds, etc. remain in Bhairava alone and that there is no time at all then that is Liberation —viz. the State of the Supreme Lord And that is Fullness of the ones who are awakened to their own Self. And that is also called Liberation while living. — बोधपञ्चदशिका. — Lord Abhinavagupta's Bodhapanñcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

यदेतस्यापरिज्ञानं तत्स्वातन्त्र्यं हि वर्णितम्। स एव खलु संसारो मूढानां यो विभीषकः॥११॥ Yadetasyāparijñānaṁ tatsvātantryaṁ hi varṇitam| Sa eva khalu saṁsāro mūḍhānāṁ yo vibhīṣakaḥ|11| That (tad) which (yad) (is) non-perception (aparijñānam) of this (etasya) --i.e. non-perception that all the worlds, portions of worlds, etc. are inside the Supreme Principle and that there is consequently no time-- (is) also described (varṇitam) as (His) Svātantrya or Absolute Freedom (svātantryam hi). (So,) that very (non-perception of Reality) (saḥ eva) (is) certainly (khalu) Saṁsāra or transmigration full of suffering (saṁsāraḥ), which (yaḥ) terrifies (vibhīṣakaḥ) the ignorant --lit. the ones who are bewildered-- (mūḍhānām). — बोधपञ्चदशिका. — Lord Abhinavagupta's Bodhapanñcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

एवमस्य स्वतन्त्रस्य निजशक्त्युपभेदिनः। स्वात्मगाः सृष्टिसंहाराः स्वरूपत्वेन संस्थिताः॥९॥ Evamasya svatantrasya nijaśaktyupabhedinaḥ| Svātmagāḥ sṛṣṭisaṁhārāḥ svarūpatvena saṁsthitāḥ|9| Thus (evam), the manifestations and withdrawals (sṛṣṭi-saṁhārāḥ) of this Free One --i.e. Bhairava-- who creates subdivisions by means of His own Power (asya svatantrasya nija-śakti-upabhedinaḥ) exist in His own Self --viz. in the sphere of Knowledge-- (sva-ātma-gāḥ) (and also) exist (saṁsthitāḥ) in their own condition --viz. in the sphere of ignorance-- (sva-rūpatvena). — बोधपञ्चदशिका — Lord Abhinavagupta's Bodhapanñcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

परिच्छिन्नप्रकासत्वं जडस्य किल लक्षणम्। जडाद्विलक्षणो बोधो यतो न परिमीयते॥८॥ Paricchinnaprakāsatvaṁ jaḍasya kila lakṣaṇam| Jaḍādvilakṣaṇo bodho yato na parimīyate|8| The characteristic (lakṣaṇam) of the limited state of being --lit. of what is inert-- (jaḍasya kila) (is) the state of restricted manifestation --e.g. someone is living here but he cannot live in a remote place at the same time-- (paricchinna-prakāsatvam). (However,) Consciousness (bodhaḥ) differs (vilakṣaṇaḥ) from the limited state of being (jaḍāt). (Why?) Because (yatas) It cannot be measured --i.e. It is not restricted to one place like in the case of that which is inert-- (na parimīyate). — बोधपञ्चदशिका — Lord Abhinavagupta's Bodhapanñcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

अतिदुर्घटकारित्वमस्यानुत्तरमेव यत्। एतदेव स्वतन्त्रत्वमैश्वर्यं बोधरूपता॥७॥ Atidurghaṭakāritva- masyānuttarameva yat| Etadeva svatantratva- maiśvaryaṁ bodharūpatā|7| This (etad eva) Doership of what is very difficult to be accomplished (ati-durghaṭa-kāritvam) belonging to Him (asya) —which --i.e. such a Doership-- (yad) (is) Supreme --i.e. no other being in this universe can carry it out-- (anuttaram eva)— (is His) Absolute Freedom (svatantratvam), viz. (His) Supremacy (aiśvaryam) whose nature is (Sublime) Intelligence (bodha-rūpatā). — बोधपञ्चदशिका —Lord Abhinavagupta's Bodhapanñcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

एष देवोऽनया देव्या नित्यं क्रीडारसोत्सुकः। विचित्रान्सृष्टिसंहारान्विधत्ते युगपद्विभुः॥६॥ Eṣa devo'nayā devyā nityaṁ krīḍārasotsukaḥ| Vicitrānsṛṣṭisaṁhārānvi- dhatte yugapadvibhuḥ|6| This (eṣaḥ) all-pervading (vibhuḥ) Devaḥ —along with this Devi (anayā devyā)—, who is always fond of desiring to play (nityam krīḍā-rasa-utsukaḥ), creates (vidhatte) simultaneously (yugapad) multiple processes of manifestation and withdrawal (of the universe) (vicitrān sṛṣṭi-saṁhārān). — श्रीबोधपञ्चदशिका — Lord Abhinavagupta's Bodhapañcadaśikā; — Fifteen stanzas about Knowledge/Consciousness.

रागद्वेषसुखासुखोदयलयाहङ्कारदैन्यादयो ये भावाः प्रविभान्ति विश्ववपुषो भिन्नस्वभावा न ते। व्यक्तिं पश्यसि यस्य यस्य सहसा तत्तत्तदेकात्मता संविद्रूपमवेक्ष्य किं न रमसे तद्भावना निर्भरः॥५॥ rāgadveṣasukhāsukhodayalayāhaṅkāradainyādayo ye bhāvāḥ pravibhānti viśvavapuṣo bhinnasvabhāvā na te| vyaktiṃ paśyasi yasya yasya sahasā tattattadekātmatā saṃvidrūpamavekṣya kiṃ na ramase tadbhāvanā nirbharaḥ|5| Persuasion and disinclination, joy and sorrow, insurrection and fixture, self-possession and discouragement — all these states of which this universe is composed appear to be differentiated from one another, but in reality they are undifferentiated. Whenever you recognize the tendency of an object, at that very moment—spontaneously you should recognize the essence of your own self-reflective awareness or consciousness as undifferentiated with it. Then why not triumph in the ecstatic recognization of that fullness! पूर्वाभावभवक्रिया हि सहसा भावाः सदास्मिन् भवे मध्याकारविकारसङ्करवतां तेषां कुतः सत्यता। निःसत्ये चपले प्रपञ्चनिचये स्वप्नभ्रमे पेशले शङ्कातङ्ककलङ्कयुक्तिकलनातीतः प्रबुद्धो भव॥६॥ pūrvābhāvabhavakriyā hi sahasā bhāvāḥ sadāsmin bhave madhyākāravikārasan‌karavatāṃ teṣāṃ kutaḥ satyatā| niḥsatye capale prapañcanicaye svapnabhrame peśale śaṅkātaṅkakalaṅkayuktikalanātītaḥ prabuddho bhava|6| Everything in this world always appear in the present moment, that is to say, the action of universality has neither any prior existence nor any future existence. The various kinds of actions are only confusion of duality, based on the illegitimate pervasion of an intermediate state, which is separation, momentary and delusional trick of the light—just as the mass of phenomena seen in a dream is only fantasy. Rise above the blemishes, which have been unjustly wrought up by the blemishes of doubts, and so become awake! भावानां न समुद्भवो ऽस्ति सहजस्त्वद्भाविता भान्त्यमी निःसत्या अपि सत्यतामनुभवभ्रान्त्या भजन्ति क्षणम्। त्वत्सङ्कल्पज एष विश्वमहिमा नास्त्यस्य जन्मान्यतः तस्मात्त्वं विभवेन भासि भुवनेष्वेकाप्यनेकात्मकः॥७॥ bhāvānāṃ na samudbhavo 'sti sahajastvadbhāvitā bhāntyamī niḥsatyā api satyatāmanubhavabhrāntyā bhajanti kṣaṇam| tvatsaṅkalpaja eṣa viśvamahimā nāstyasya janmānyataḥ tasmāttvaṃ vibhavena bhāsi bhuvaneṣvekāpyanekātmakaḥ|7| There is no objective flow to material things, for they appear only when you perceive them. Though they are devoid of reality, they appear real at that one moment because of your delusional perception. Thus, the glory of this universe arises only from your imagination—it does not originate from any other source. Therefore, You are the Light in all these worlds (wakefulness, dreaming states), and though You are One, You appear in many forms by Your own glory! यत्सत्यं यदसत्यमल्पबहुलं नित्यं न नित्यं च यत् यन्मायामलिनं यदात्मविमलं चिद्दर्पणे राजते। तत्सर्वं स्वविमर्शसंविदुदयाद्रूपप्रकाशात्मकं ज्ञात्वा स्वानुभवाधिरूढमहिमा विश्वेश्वरत्वं भज॥८॥ yatsatyaṃ yadasatyamalpabahulaṃ nityaṃ na nityaṃ ca yat yanmāyāmalinaṃ yadātmavimalaṃ ciddarpaṇe rājate| tatsarvaṃ svavimarśasaṃvidudayādrūpaprakāśātmakaṃ jñātvā svānubhavādhirūḍhamahimā viśveśvaratvaṃ bhaja|8| Anything real or unreal, small or vast, eternal or momentary—that which is covered by the perception of discrimination and that which is pure in its own nature—in reality, this entire universe arises from your own undifferentiated consciousness, which is unified by your own essence and attains divinity in the self-reflective awareness of the mirror of consciousness. Recognizing this greatness of the universe and understanding the importance of the prestige of your own experience, enjoy the universal opulence! ॥इति श्रीमदाचार्याभिनवगुप्तपादविरचितानुत्तराष्टिका समाप्ता॥ |iti śrīmadācāryābhinavaguptapādaviracitānuttarāṣṭikā samāptā| This ‘Anuttarāṣṭikā’ or ‘Eight verses concerning the Ultimacy’, written by the most Venerable Mahāmaheśvarācārya Abhinavaguptaḥ, is complete. —Translated by Ashutosh; —Inspired from Īśvarasvarupa Swāmī Lakṣamaṇajū.

🌺 Anuttarāṣṭikā 🌺 “Eight Verses Concerning The Ultimacy” — MAHĀMAHEŚVARĀĊĀRYA ABHINAVAGUPTAḤ संक्रामो ऽत्र न भावना न च कथा युक्तिर्न चर्चा न च ध्यानं वा न च धारणा न च जपाभ्यासप्रयासो न च। तत्किं नाम सुनिश्चितं वद परं सत्यं च तच्छ्रूयतां न त्यागी न परिग्रही भज सुखं सर्वं यथावस्थितः॥१॥ saṃkrāmo 'tra na bhāvanā na ca kathā yuktirna carcā na ca dhyānaṃ vā na ca dhāraṇā na ca japābhyāsaprayāso na ca| tatkiṃ nāma suniścitaṃ vada paraṃ satyaṃ ca tacchrūyatāṃ na tyāgī na parigrahī bhaja sukhaṃ sarvaṃ yathāvasthitaḥ|1| This is the doctrine of Abhinavagupta, in which he gives insights about the unanswerable level which he calls “anupāya” or “no means”. There is no advancement, no one-pointedness, no interpretation, no logical thought or cognition, no secret discussion or teachings, there is no contemplation. But there is no attentiveness, and there is no difficulty in the practice of humming or repetition. So, tell what that phenomenal or superior truth is, which has been adroitly firm about by all these means? Or listen carefully from me:— You (perceiver) do not abandon or discard anything, nor do you embrace or accept anything. You experience everything with joy as you are by nature, for this is your original nature—and it is not accessible by the above means. संसारो ऽस्ति न तत्त्वतस्तनुभृतां बन्धस्य वार्तैव का बन्धो यस्य न जातु तस्य वितथा मुक्तस्य मुक्तिक्रिया। मिथ्यामोहकृदेषरज्जुभुजगश्छायापिशाचभ्रमो मा किञ्चित्त्यज मा गृहाण विहर स्वस्थो यथावस्थितः॥२॥ saṃsāro 'sti na tattvatastanubhṛtāṃ bandhasya vārtaiva kā bandho yasya na jātu tasya vitathā muktasya muktikriyā| mithyāmohakṛdeṣarajjubhujagaśchāyāpiśācabhramo mā kiñcittyaja mā gṛhāṇa vihara svastho yathāvasthitaḥ|2| In certainty, the universe does not exist, then, in reality what is the crisis of the bondage of beings bearing bodies? The one who has attained salvation, bondage has never existed, because for him (who knows that) the attempt to attain liberation is vain arising from the limited perception. It is just like thinking of a moving rope as a snake or thinking of a shadow as a ghost. Do not give up anything and do not accept anything. Just remain in yourself as you are and remain in blissfulness while enjoying yourself. पूजापूजकपूज्यभेदसरणिः केयं कथानुत्तरे संक्रामः किल कस्य केन विदधे को वा प्रवेशक्रमः। मायेयं न चिदद्वयात्परतया भिन्नाप्यहो वर्तते सर्वं स्वानुभवस्वभावविमलं चिन्तां वृथा मा कृथाः॥३॥ pūjāpūjakapūjyabhedasaraṇiḥ keyaṃ kathānuttare saṃkrāmaḥ kila kasya kena vidadhe ko vā praveśakramaḥ| māyeyaṃ na cidadvayātparatayā bhinnāpyaho vartate sarvaṃ svānubhavasvabhāvavimalaṃ cintāṃ vṛthā mā kṛthāḥ|3| In this unanswerable supreme state—in the ultimate (anuttare)—what is the significance of this kathā or speech in which the difference between 'worship', 'worshipper' and 'worshipped' is discussed? —In other words, it is useless to talk about these three. This progress for whom and by whom must have been accomplished? or, what is the 'process of integrating oneself' (or means of entry)? Although also this perceived to be differentiated, but in the ultimate truth this differentiatedness is not separated from the brutal non-duality of consciousness. आनन्दोऽत्र न वित्तमद्यमदवन्नैवाङ्गनासङ्गवत् दीपार्केन्दुकृतप्रभाप्रकरवन्नैव प्रकाशोदयः। हर्षः संभृतभेदमुक्तिसुखभूर्भारावतारोपमः सर्वाद्वैतपदस्य विस्मृतनिधेः प्राप्तिः प्रकाशोदयः॥४॥ ānando'tra na vittamadyamadavannaivāṅganāsaṅgavat dīpārkendukṛtaprabhāprakaravannaiva prakāśodayaḥ| harṣaḥ saṃbhṛtabhedamuktisukhabhūrbhārāvatāropamaḥ sarvādvaitapadasya vismṛtanidheḥ prāptiḥ prakāśodayaḥ|4| The bliss of this state cannot be compared to the intoxication of wealth or wine, nor to the company of a beloved woman. And this radiant flow of light is not like the group of rays of a lamp, sun or moon. This immense joy of the Self is only equal to the weight of that blissful state which descends when one is liberated from all differentiated perceptions. The motion of this supreme consciousness is the state of universal oneness, which is not anything but your own glory which you have momentarily forgotten.

🌺 Jayanti Reverence to Ācārya Abhinavagupta 🌺 Today, on the sacred Jayanti of Bhagawan Ācārya Abhinavagupta, we bow in gratitude to one greatest master of Spiritual Wisdom, Philosophy, Aesthetics, Tantrashastra and Natyashastra that India has ever produced. Through his luminous works, he revealed the heart of the Trika tradition, not as a system of beliefs, but as a direct recognition of our own infinite threefold nature. For Gurudeva the highest truth was Anuttara, the unsurpassable Reality that shines as the essence of every experience, every thought, every breath, and every being. His teachings continue to inspire explorers of all walks of life to look beyond limitation and rediscover the boundless freedom of Consciousness. On this auspicious day, I am sharing the Venerable Anuttarāṣṭikā, a profound hymn composed our Ācārya himself. These verses are not just poetry; they are invitations to contemplate the supreme mystery of Anuttara, the absolute fullness that is beyond all divisions yet present in all things. May the grace of Guru illuminate our understanding, deepen our practice, and awaken in us the recognition of our true nature. ॥ जय गुरुदेव अभिनवगुप्तजी की ॥ ॥ जयतु अनुत्तरतत्त्वम् ॥ #AbhinavaguptaJayanti #KashmirShaivism #Trika #Anuttarashtika #Anuttara #Spanda #Pratyabhijna #Tantra #Sanskrit #Spirituality #Shaivism #GuruParampara

इति

When the great light is shining brilliantly in the middle path of the union of the sun and the moon, pervading the supreme sky, this, my supremely compassionate great preceptor, the embodiment of the deity of Consciousness, shines vividly once again in my heart. ​ Bestowed in an instant to living beings for the purification of the net of impurities by the proven medicine of the Guru's glance. Pierced in an instant, I have become one whose entire body is completely filled with gold within the cave of my own heart. ​ Salutations again and again to that glorious Guru, the treasure of wonder, who resides completely and entirely in every single thing. ​ The Guru alone is Shiva, the bestower of the state of Shiva, not another who gives experiences subject to karma. Shiva Himself is the Guru, assuming a physical form out of compassion; how else could there be the severing of the bonds of the bound soul? ​ May my heart always, always be free from disease here, tasting the elixir of the vision of Shiva, purified by the fragrance of the fresh lotus (Abhinavagupta), becoming the abode of illumination. ​ In my present seventy-fourth year, what was grasped from my father even in childhood shines as if brand new (abhinava) and is protected even today. ​ By the wide boat of the remembrance of the feet of the true Guru, I have crossed the terrifying flood of worldly existence. Today, in my seventy-eighth year here, I am Madhura, possessing speech that pours forth the essence of nectar. ​ While I, Madhuraja, whose sole refuge is the triad of energies (Shaktitraya), whose valor has pervaded the entire circle of directions, am living, the non-duality of the Lord is certainly imperishable. ​ With a body whose only family and possessions are a staff, a water-pot, a skull-bowl, and a patched garment; having an equal mind towards breaking or decorating, Madhuraja rejoices in the heroic path. ​ With alms placed at his side, holding a skull-bowl, a water-pot, and a staff, his body covered in red garments, Madhura wanders in the halls of exposition. The nectar of thousands of ever-new verses and prose composed of profound wisdom, mesmerizing the minds of the universe by its camphor-like fragrance. May the works of the poet Madhuraja, a servant at the feet of Shiva, continuously unfold in the hearts of the wise. Drinking the nectar of supreme consciousness, steadfast in the five cosmic acts, bestowing the state of Pashupati, the transmitter of the tradition of Parvati. With his senses conquered, with a constantly disease-free body, Madhuraja, the king of kings among yogins, roams about. ​ Adorned with exceedingly sweet speech, arisen from the auditory path of sensitive souls. Filled with ever-new aesthetic flavors (rasas), he pours forth nectar with his own tongue. ​ From the lotus face of Madhuraja, which is sweet due to the life-breath of the people residing in the heart of Shiva, flows the honey of eloquent wisdom, full of fresh (abhinava) flavor and essence.