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It cannot be denied that among all the compositions of Abhinavagupta the 罢补苍迟谤腻濒辞办补 or 莫艣varapratyabhij帽膩vimar艣in墨, 础产丑颈苍补惫补产丑腻谤补迟墨, Locana etc. are widely discussed by the scholars, while the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 comparatively lags behind. But it is a fact that Abhinavagupta himself has considered the 叠丑补驳补惫补诲驳墨迟腻 as 尘辞办峁�a-艣腻蝉迟谤补^[1] and he has unveiled the secret meaning of it in an appropriate place^[2]. The 叠丑补驳补惫补诲驳墨迟腻 has a unique place in 艢补颈惫补 literature, because in the 艢补颈惫补 tradition there is a belief that 艢r墨 碍峁涐梗峁嘺 learnt the non-dual 艢补颈惫补 腻驳补尘补蝉 from sage 顿耻谤惫腻蝉补蝉 and the other 腻驳补尘补蝉 from Upamanyu. It can be noted that the name 痴腻蝉耻诲别惫补 for denoting 碍峁涐梗峁嘺 in many places of its commentary is undoubtedly significant. For this reason many 艢aivite scholars have explained the 骋墨迟腻. It is to be mentioned here that in the 艢补颈惫补 philosophy, 艢颈惫补 and 笔腻谤惫补迟墨 together with 痴腻蝉耻诲别惫补 have been mentioned as the speakers of the 腻驳补尘补蝉.^[3]

The worldly affairs have been taking place based on the established old traditional behavior. This established practice is known as 膧驳补尘补^[4]. The names 膧驳补尘补, Nigama, Raasya, 厂补峁僪颈迟腻, 驰腻尘补濒补, Manta, 础谤峁嘺惫补 and Tantra mean the same 艣腻蝉迟谤补. The spiritual path followed by the Dak峁�i峁嚹乧膩rins is known as 膧驳补尘补 and the path followed by the V膩m膩c膩rins is called Nigama. Generallya, the name Tantra includes all the 艣腻蝉迟谤补s followed by the 蝉腻诲丑补办补蝉, but there is some particular meaning of the term^[5] as known from tradition.

The Trika philosophy is an idealistic monistic 艢补颈惫补 philosophy which holds that the 笔补谤补尘别艣惫补谤补 is one and without any division. Though it is known that this philosophy was originated and prevalent in Kashmir at the end of 8th Century C.E. or the 9th Century C.E. yet the existence of 艢补颈惫颈蝉尘 or 膧gamic tradition in Kashmir is presumed long before that time.

In the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, Abhinavagupta has worked out the 艣濒辞办补蝉 of the 惭补丑腻产丑腻谤补迟补 available in Kashmir. The Kashnirian recession of 叠丑补驳补惫补诲驳墨迟腻 contains 716 艣濒辞办补蝉 in all with available commentaries. The chapters therein contain the number of 艣濒辞办补蝉 are 47, 74,48,42,29, 49, 30, 28, 35, 42, 60, 20, 35, 27, 20, 24, 28, and 78 respectively. Moreover, there are six benedictory 艣濒辞办补蝉 and at the end of four self composed 艣濒辞办补蝉 are available. In his commentary 膧肠腻谤测补 Abhinavagupta has cited examples in many places from different texts some of which were composed by Abhinavagupta himself. Among them the texts relating to 艢补颈惫补 philosophy, are鈥摪詹共猿侔�腻濒辞办��, Spandak膩rik膩, 痴颈箩帽腻苍补产丑补颈谤补惫补 (艢ivopani峁�ad), Param膩rthas膩ra, 驰辞驳补蝉奴迟谤补, Laghv墨prakr墨y膩, Stavacintama峁噄 etc.

As regards the name of the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, we find in the benedictory 艣濒辞办补 the name as such but the second of the concluding four verses at the end of the text, the name 叠丑补驳补惫补诲驳墨迟腻rthasa峁単raha has been mentioned. The context of thus text being the 骋墨迟腻 of the form of well known conversation between Lord 碍峁涐梗峁嘺 and Arjuna written in the 艣濒辞办补 style and belonging to the Bh墨峁�maparvan of the Kashmir version of the 惭补丑腻产丑腻谤补迟补, the names 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 and 叠丑补驳补惫补诲驳墨迟腻rthasa峁単raha suggested for the same text bears no ambiguity.

Footnotes and references:

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[1]:

yadyapyanyaprasa峁単e峁�u mok峁�o n膩m膩tra g墨yate |
迟补迟丑腻辫颈 产丑补驳补惫补诲驳墨迟腻岣� samyak tatpr膩ptid膩yik膩岣� || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补,惭补峁単补濒补-verse, 4.

[2]:

t膩svanyai岣� pr膩ktanairvy膩khy膩岣� 办峁泃腻 yadyapi bh奴yas膩 |
ny膩yyastath膩pyudamo me tadg奴岣峢膩rthaprak膩艣aka岣� || 骋墨迟腻谤迟丑补蝉补峁単谤补丑补,惭补峁単补濒补-verse, 5.

[3]:

腻驳补迟补峁� 艣ivavaktrebhyo gata帽ca girij膩艣rutau |
尘补迟补峁� 艣r墨v膩sudevasya tasm膩d膩gama ucyate ||, Introduction by Sukhamay Bhattacharyya, 罢补苍迟谤腻濒辞办补.

[4]:

膧gata峁� 艢颈惫补vaktrebhya gata帽ca girij膩艣rutou 尘补迟补峁� 艣r墨v膩sudevasya tasm膩dagama ucyate鈥�, 叠丑奴尘颈办补, 罢补苍迟谤腻濒辞办补.

[5]:

tanoti vipul膩narth膩n, ibid.