In the Yoga, Abhinavagupta explains from verse 51 onwards the monistic Saivite view on liberation. He teaches that liberation is a result of the infusion of divine grace. An individual receives only the amount of divine grace that he is capable of holding and therefore may not reach the goal immediately. Those spiritual adepts who are infused with divine grace in its milder form first have to take refuge in the divine Yoga Sakti and experience union with her. Through union with the divine Yoga Sakti, they then experience union with the supreme Lord. Abhinavagupta names this union with the Yoga Sakti as sdkta samfiveia. He then elucidates how this union with the Yoga Sakti takes place. IccliA Yoga Sakti, jnitna sakti, and kriya Yoga Sakti the divine power expressing itself as volition, knowledge, and action are the three most important aspects of Yoga Sakti directly involved in the Lord’s self-manifestation as the universe. These three aspects or modes of the ever-vibrating Yoga Sakti are collectively symbolised by the trident that Siva holds in his hand. By contemplating the significance of this symbol, a spiritual adept experiences that the universal manifestation is the product of these three modes of the divine Yoga Sakti. When he understands this truth he is then elevated to a higher spiritual level from which he is able to visualise the great illumination wahd-prakdsa brought about by the perfect equilibrium of these three modes of Yoga Sakti. When he has obtained a direct experience of the great illumination, he has ascended to the level of ParHdakti supreme Yoga Sakti, which is an integral part of the supreme Lord, always vibrating and manifesting his divine glory. This causes a complete transformation of the spiritual adept’s perception and he sees the play of Yoga Sakti everywhere. This transformation paves the way for the elevation to the supreme level of Siva.
To reach union with supreme Siva, the spiritual adept must withdraw his gaze from this external display of the divine Yoga Sakti, thus temporarily negating the universe, dissolving it into its seed form. This is technically called silmbhava samtlveia or union with the divine Sambhu, or Siva, and automatically brings about the highest level of union with the supreme Lord. Then by turning his gaze outwards towards the universal manifestation, he realises his oneness with it and has the experience that it represents only his own extension in the form of the Yoga Sakti. He is able to visualise the different steps of the supreme Lord’s descent through the tattvas into manifestation of the universe as the play of the divine Yoga Sakti. Abhinavagupta summarises the experience of realisation in verses 48 and 49 as follows: It is in Me that the universe reveals itself as I inanimate objects likeI jars as in a mirror. From Me the universe emanates like the varied forms of dreams from sleep.
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