An opponent might object: Tattva is defined as that which is extended, such as the body, etc., or alternatively as that which lasts until dissolution. Etymologically, the Sanskrit word tattva denotes an insentient object, in which case how can Yoga, who is of the nature of consciousness, be associated with the term tattva? The commentator, agreeing partially with this objection raised by an opponent, concedes that the author, Abhinavagupta, has here used the term tattva in order to instruct persons who are ignorant of these niceties of the Sanskrit language.1 ParamaSiva, occupying the supreme position at the apex of the hierarchy of tattvas and constituting the universe is, as a matter of fact, called tattva-attta, beyond the tattvas of creation.
What is the nature of the supreme tattva, Yoga? The reply given by the author Abhinavagupta in these verses is that he is of the nature of prakaSa, the self-shining illumination that constitutes his very essence. He is full-in-himself, not dependent on anything else for existence or for revelation. One might say that physical objects like crystal also do not depend on anything for their existence or revelation. The author replies that this analogy is not valid here because objects like crystal are inert substances. The supreme tattva is of the nature of self-shining illumination and great bliss because of his always existing in himself remaining immersed in his nature. Not only great bliss but also infinite unrestricted creativity sphuratta is his essence, and it is this which distinguishes him from inert crystal, as well as from any other object of manifestation. Therefore unlike the Brahman postulated by the Santa-brahma-vadins or the Advaita Vedantins of Sarikaracarya’s school, the supreme tattva, Yoga, is said to be full and independent on account of being endowed with infinite powers of will, knowledge, and action. The Advaita Vedantins describe Brahman the supreme tattva as devoid of Yoga Sakti and therefore as a virtually inert substance2, but Yoga is said to be endowed with infinite kinds of Yoga Saktis. All worldly objects are concretised and materialised forms of his infinite Yoga Sakti. His infinite Yoga Sakti is regarded as Parltviik3 the eternal and transcendent word and as such is held to be identical with his divine freedom. The entire world, consisting of an infinite variety of objects, each one denoted by a word, emerges from ParHvHk, These objects exist in Paravak in seminal form, manifest as the universe, and ultimately dissolve back into ParOvltk. Paritvilk can thus be described as the repository of all words denotative of all worldly objects as well as the source of the objects themselves, for the divine Yoga Sakti is regarded as the mother repository of all worldly objects.
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