The Yoga of Netra Tantra: Third Eye and Overcoming Death

By Shivam Srivastava

The Netra Tantra "Tantra of the (Third) Eye (of Siva)", also called Mrtyujit (Conqueror of Death), is one of the fundamental scriptures of non-dualist Kashmir Saivism or Trika. It is the only Tantra having the Third Eye of Siva as title and theme, and it contains three important chapters on Yoga, relating to three ways of overcoming death.
This book, besides giving an introduction to the Tantra, contains an interpretation of the three chapters; Chapter 1deals with the Eye of Siva, Chapter 7 with subtle Yoga, and Chapter 8 with supreme Yoga. The same texts are presented in Devanagari, transliteration and translation, including the eleventh-century commentary of Ksemaraja, illustrious disciple of Abhinava­ gupta . The Appendix contains illustrations of the theme of trinetra from different sources, mainly connected with Kashmir, as well as a comparative study on "The spiritual eye in the Christian mystical traditions".

This book is an important contribution to the studies on non-dualist Saivism or Trika, and especially to its Yoga.

• Language: English
• Publisher: D.K. Printworld
• Release date: Mar 6, 2023
• ISBN: 9788124611074

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front.jpg

The Yoga of Netra Tantra

Trinetra Bhairava, Kashmiri Painting

(Photo credit: Sameer Jotshi)

The Yoga of Netra Tantra

Third Eye and Overcoming Death

Bettina Sharada Bäumer

Edited by

Shivam Srivastava

Cataloging in Publication Data — DK

[Courtesy: D.K. Agencies (P) Ltd. ]

Bäumer, Bettina, 1940- author.

The yoga of Netra tantra : third eye and overcoming

death / Bettina Sharada Bäumer ; edited by Shivam Srivastava. –

Second edition.

pages cm

English and Sanskrit (Sanskrit in Devanagari and roman).

Includes bibliographical references and index.

ISBN 9788124609668

1. Tantras. Netratantra – Commentaries. 2. Yoga.

I. Srivastava, Shivam, editor. II. Indian Institute of Advanced

Study, publisher. III. Tantras. Netratantra. Selections.

IV. Tantras. Netratantra. Selections. English. V. Title.

LCC BL1142.6.N476B38 2021 | DDC 294.5514 23

ISBN: 978-81-246-1107-4 (E-Book)

ISBN: 978-81-246-0966-8 (Hardcover)

First published in India, 2019

Second edition published in 2021

© Indian Institute of Advanced Study, Shimla

All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without prior written permission of both the copyright owner, indicated above, and the publisher.

The views expressed in this volume are those of the author, and are not necessarily those of the publishers.

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आनन्दरसबिन्दुस्ते चन्द्रमा गलितो भुवि।

सूर्यस्तथा ते प्रसृतः संहारी तेजसः कणः।।

बलिं यामस्तृतीयाय नेत्रयास्मै तव प्रभो।

अलौकिकस्य कस्यापि माहात्म्यस्यैकलक्ष्मणे।।

ānandarasabinduste candramā galito bhuvi।

sūryastathā te prasr̥taḥ saṁhārī tejasaḥ kaṇaḥ।।

baliṁ yāmastr̥tīyāya netrāyāsmai tava prabho।

alaukikasya kasyāpi māhātmyasyaikalakṣmaṇe।।

The Moon is just a drop of nectar of your bliss

fallen on the earth,

And the Sun which shines forth from you

is only a particle of your absorptive splendour.

We offer ourselves to your Third Eye, O Lord,

the one symbol of your transcendental glory.

– Utpaladeva, Śivastotrāvalī 10.5-6

Preface

I got attracted to the Netra Tantra during my several stays at the Ishvar Ashram (Srinagar) between 1986-91. It was with the great Master of Kashmir Śaivism, Swami Lakshman Joo (1907-91), who used to teach the verses of this Tantra, mainly the 7th and 8th chapter, that I was introduced to this text.¹ He also taught the chapters on the Netramantra and he made his disciples recite the mantra in its extended form. This text is clearly a part of the living tradition, and it provides instructions for spiritual practice at different levels. At that time the publication of the Kashmir Series of Texts and Studies (KSTS) was still available at Srinagar University and I purchased a number of copies.² I decided to take up a thorough study of the sections on Yoga, and thanks to the grant of a National Fellowship at the Indian Institute of Advanced Study (IIAS), Shimla (from 2015-17), I could propose a project for a book. I also received inspiration from the former chairman of the IIAS, Prof. G.C. Pande, who encouraged me repeatedly to write a book on Śaiva Yoga. I was not inclined to write a general study, but one based on texts such as the Vijñāna Bhairava,³ and now the Netra Tantra. My intention was to have a serious and text-based study which should also be helpful for practice.

An indirect inspiration was the publication of The Yoga of the Mālinīvijayottaratantra by Somadeva Vasudeva, which is extremely helpful in understanding the complexities of Śaiva Yoga. His study combines a text-critical analysis of the chapters of the Mālinīvijayottara Tantra concerning Yoga with a deep understanding and description of the philosophical, cosmological background and the practice contained in the Tantra. My study is not text-critical in the sense that I did not attempt a critical edition of the chapters in question, also consciously since Dr. Gavin Flood has taken up this work on the basis of the Nepalese manuscripts.⁴

I am basing my interpretation on the commentary by Kṣemarāja and the living tradition. The intention is therefore to provide a textual basis for the spirituality of non-dualist Kashmir Śaivism which is very much relevant in the present situation of the twenty-first century with humanity’s search for a viable way to come upon a higher state of consciousness. The goal of this search is often expressed in the symbolism of opening the Third Eye, indicating an overcoming of the dichotomies and dualities which fragment the human consciousness.

Bettina Sharada Bäumer

Varanasi,

Kārttika Pūrṇimā

Devadīpāvalī

7 November 2018

---

¹ See the facsimile on pp. xiii-xiv in his own handwriting.

² One set of two volumes was lost in the fire that destroyed the house of Sri Nilkanth Raina at Ishbar in an act of terrorism in 1991.

³ My German translation and commentary on the Vijñāna Bhairava also serves such a purpose (see Bibliography).

⁴ Gavin Flood intimated by e-mail on 15 January 2018 that he is preparing a critical edition.

Acknowledgements

The inspiration for taking up the study of the Netra Tantra and its Yoga is entirely due to my guru, Swami Lakshman Joo (1907-91), who allowed me access to the tradition of Trika or non-dualist Kashmir Śaivism. My gratitude to him is unbounded and has been guiding me in every endeavour of studying and practising this great spiritual tradition, which can contribute tremendously to our present worldwide search for a holistic vision of reality, also combined with a practical way to experience it.

It is the former chairman of Indian Institute of Advanced Study (IIAS), Shimla, Prof. G.C. Pande (1923–2011) who had encouraged me to write a book on Śaiva Yoga. I have in this way made an attempt to fulfil his wish. I owe much gratitude to IIAS and its former director, Prof. Chetan Singh for having granted me a National Fellowship from 2015-17, which allowed me to take up this project. Since I could not complete it within the allotted period, I am also thankful to the Institute, its Academic Resource Officer Mrs Renu Bala and Librarian/Secretary Shri Prem Chand for bearing with me and allowing me the delay in submitting the manuscript. I am very grateful to the staff of IIAS who have in one way or another facilitated my stay at the Institute from 2015-17, for their friendliness and cooperation.

My dear student Shivam Srivastava has contributed substantially to the making of this book, both with his spiritual insights and technical expertise. After attending my seminar on Netra Tantra in 2014, he spent two years at the IIAS where I had taken up this project. His keen interest in the philosophy of Kashmir Śaivism and continued discussions on various topics related with this text have also shaped the contents of this book. His reception and understanding of Kashmir Śaivism at a young age, coming from a very different educational and professional background is itself a proof for the relevance of this spirituality in the modern context.

Among the scholars working on the Netra Tantra in particular, I am grateful to Dr. Gavin Flood of Oxford who has generously shared with me his own work (in progress) on the Nepalese manuscripts of the text. Our work will be in a way complementary, since he is going to publish a critical edition. Sharing ideas with other scholars of Kashmir Śaivism – André Padoux (who sadly passed away in 2017 when this work was in progress), Raffaele Torella and Alexis Sanderson – has been helpful and inspiring. I am especially grateful to Dr Sadananda Das who has always been ready to help with the Sanskrit text. I remember with deep indebtedness and respect Pandit H.N. Chakravarty (1918–2011) who was a source of inspiration and knowledge of the tradition and especially of the Śaiva Tantras in Varanasi, where he taught them with generosity to students and scholars.

I owe much gratitude to Dr Franz Nikolaus Müller who has given me the idea to include a comparison with the Eye in Christian mysticism, and also very specially to the monks of the monastery of Chevetogne (Belgium) who have provided literature and ideas on the same theme, especially Fr Maxime Gimenez who always inspires me, and Fr Antoine Lambrechts, librarian of the monastery.

Mrs Usha Hamm, who is also deeply involved with Kashmir Śaivism and Indian Art, has provided photographs for the illustrations and has been helpful in editing them. Shri Sameer Jotshi from Kashmir has kindly given me a copy of the painting of Trinetra Bhairava, used as a frontispiece, which is a personal heirloom used by generations in his family for meditation and worship. Shri Shashank Narayan Singh has shared some of his treasures of Indian paintings for illustrations. Dr Advaitavadini Kaul has contributed an illustration of Śārikā Devī from Kashmir.

I also thank my students who attended several sessions of seminars on this text (since 2013), whose enthusiasm and response have inspired me. I especially want to mention Patricia Obermeier and Veronica Benjamin, both devoted to the study of Kashmir Śaivism. Mrs Vandana Tripathi has helped in various ways in the making of this book.

I am very grateful to Prof. Dr Peter Heilig, eminent ophthalmologist of Vienna University, who not only took good care of my two eyes, but also developed interest in the Third Eye, scientifically and spiritually.

I received blessings and encouragement from Sushri Prabha Devi, close disciple of Swami Lakshman Joo, and an important living representative of Trika Śaivism. She has graciously handed over to me Swami Ji’s personal copy of the Netra Tantra volume I with his own handwriting of the verses related to the Netramantra and its recitation, which I have included as facsimile in the book. I am deeply grateful for the trust that she has placed in me.

Contents

Preface

Acknowledgements

List of Illustrations

Facsimile by Swami Lakshman Joo

Maṅgalaślokas by Kṣemarāja

Part I Introduction and Interpretation

1. Introduction

Titles

Revelation and Transmission of the Tantra

Kṣemarāja, the Commentator

Research on the Netra Tantra

The Context: Śaiva Yoga

Table 1.1: Yogāṅgas – Comparative Table*

Terminology and Description of the Subtle Body

The Mantra and Its Importance in Yoga

The Appendices

Iconography of the Trinetra

Contents of Netra Tantra

2. The Eye of Śiva: (Chapter I)

The Trika Dynamism (1.1-2)

The Divine Dialogue (1.5-12)

The (Third) Eye of Śiva (1:13-22ab)

The Eye as the Supreme Power: 1:22cd-34ab

The Conqueror of Death, the Liberator from Suffering (1.34cd-37)

The Power of the Eye (1.38-48ab)

3. The Netramantra and Its Practice: (Chapters II, III, VI)

Compassion as Motive for Revelation of the Netramantra: Chapter II

The Ritual Context of the Mantra: Chapter III

The Corporeal Yoga, sthūla-dhyāna: Chapter VI

A Summary of the three Upāyas

4. The Subtle Yoga, sūkṣma-dhyāna: (Chapter VII)

Structures of the Subtle Body (7.1-5)

Creating a Divine Body Through Kula-prakriyā (7.6-16)

A Brief Outline of the Process of Kula-prakriyā

Ascent and Descent of the Energy through Tantra-Prakriyā (7.16cd-29)

The Spear of Awareness (7.30-32ab)

Discovery of Khecarī-mudrā: 7:32cd-39

Manifestation of the Supreme Energy (7.40-44)

Flooding the Body with Nectar (7.45-53)

5. The Supreme Yoga, Para-dhyāna: (Chapter VIII)

The Supreme Goal (8.1-9)

Reinterpretation of Aṣṭāṅga-yoga (8.10-20)

Transcendence of the Yogī (8.21-28)

The Necessity of Śakti (8.29-36)

The Highest State of the Yogī (8.37-40)

The Means to Attain the Śāmbhava State (8.41-47)

Vanquishing Time/Death (8.48-53)

Universality of the Means (8.54-57)

The King of Mantras (8.58-68)

Universalism of the Netra: Chapter IX

6. The Role of Yoginīs in Yoga: (Chapter XX)

7. The Mantra Unveiled: (Chapters XXI-XXII)

Trika Theory of Mantra (Chapter XXI)

The Amr̥teśamantra (Chapter XXII)

Summary

8. Conclusion

Part II: Text and Translation

1. Chapters I, VII and VIII: Sanskrit Text

प्रथमोऽधिकारः

सप्तमोऽधिकारः

अष्टमोऽधिकारः

2. Chapters I, VII and VIII: Transliteration

Prathamo ’dhikāraḥ

Saptamo ’dhikāraḥ

Aṣṭamo ’dhikāraḥ

3. Chapters I, VII and VIII: Translation

Chapter I

Chapter VII

Chapter VIII

Appendix 1: The Spiritual Eye in the Christian Mystical Traditions: A Cross-cultural Reflection

Appendix 2: Iconography

Bibliography

Index-cum-Glossary

List of Illustrations

1. Ekamukhaliṅga, Kashmir, seventh century, (Metropolitan Museum, New York)

2. Śiva, Pārvatī, Kārttikeya and Gaṇeśa, Kashmir, ninth century, (Metropolitan Museum, New York)

3. Ekamukhaliṅga, Bihar, seventh-eighth century, (Musée Guimet, Paris)

4. Bhairava, Vajreśvarī Temple, Chamba, eleventh century

5. Lāṭh Bhairava, Varanasi (mukha on the pillar-liṅga)

6. Yogī/Śiva, Ardhanārīśvara Temple, Mandi, Himachal Pradesh (Photo credit Patricia Obermeier)

7. Durgā Mahiṣāsuramardinī, Vajreśvarī Temple, Chamba, eleventh century

8. a, b Devī Mohra, Himachal Pradesh

8a Musée Guimet, Paris, thirteenth century

8b Himachal State Museum, Shimla (not dated)

9. Bu­st of Śujunīdevī of Nirmand, Himachal Pradesh, eleventh century

10. Mask of Bhairava, Nepal, seventeenth/eighteenth century, (Indian Museum, Berlin)

11. Śārikā Devī, miniature painting, Kashmir (Oriental Library, J&K, IGNCA digital collection)

12. Durgā worshipped by the gods, illustration of Devī Māhātmya, Kashmir, nineteenth century, (Alice Boner collection)

13. Prajñāpārāmitā, fresco from Alchi Monastery, Ladakh, c. 1000 ce

14. Bhuvaneśvarī Devī, painting, Rajasthan, c. sixteenth century, (Alice Boner collection)

15. Śiva-Ādiyogī, Benares, c.1850, attributed to the family guild of Ustad Mulchand (collection of Shashank Narayan Singh)

16. Svacchanda Bhairava with Aghoreśvarī, Benares, c. 1860, attributed to Ustad Mulchand, based on a Kashmiri archetype (collection of Shashank Narayan Singh)

17. Śiva, Vietnam, eleventh-twelfth century, (Musée Guimet, Paris)

18. Hari-Hara, Cambodia, seventh century, (Musée Guimet, Paris)

19. Head of Śiva, Cambodia, tenth century, (Musée Guimet, Paris)

Christian Examples:

20. Mosaic of Christ in the apsis of St. Clemente Basilica, Rome, twelfth century, (Christ has a point on the forehead at the place of the third eye, this motif is also found in some icons of Christ)

21. The Eye of God, Salzburg (University Church, baroque style)

22. The Eye of God, Rome, Sta. Maria Maggiore

Facsimile by Swami Lakshman Joo, Netramantra with Explanation

Facsimile by Swami Lakshman Joo, Netra Tantra 22.14-18

Maṅgalaślokas

द्वारेशा नवरन्ध्रगा हृदयगो वास्तुर्गणेशो मनः

शब्दाद्या गुरवः समीरदशकं त्वाधारशत्तयात्मकम्।

चिद्देवोऽथ विमर्शशत्तिफ़सहितः षाड्गुण्यमङ्गावलि-

र्लाेकेशाः करणानि यस्य महिमा तं नेत्रनाथं स्तुमः।।१।।

dvāreśā navarandhragā hr̥dayago vāsturgaṇeśo manaḥ

śabdādyā guravaḥ samīradaśakaṁ tvādhāraśaktyātmakam।

ciddevo 'tha vimarśaśaktisahitaḥ ṣāḍguṇyamaṅgāvalir-

lokeśāḥ karaṇāni yasya mahimā taṁ netranāthaṁ stumaḥ।।1।।

I praise Netranātha (the Lord of the Eye), whose greatness is the following: the presiding divinities of the nine doors (i.e. two eyes, two ears, two nostrils, mouth, anus and generative organ); the presiding deity of the heart (vāstudevatā); the mind who is the divinity of the senses (gaṇeśaḥ); the five subtle elements (śabda, rūpa, rasa, gandha and sparśa) are the group of Masters (guravaḥ); the ten winds (prāṇa, apāna, samāna, udāna, vyāna, nāga, kūrma, kr̥kara, devadatta and dhanañjaya) are the foundational Energy (ādhāra-śakti); Consciousness with its Power of Reflection (vimarśa-śakti) is the Deity; its limbs are the six auspicious qualities (sarvajñatā, tr̥ptiḥ, anādibodhaḥ, svatantratā, aluptaśaktiḥ and anantaśaktiḥ),¹ and protectors of the world (lokeśāḥ) are the senses.

यन्मन्त्रवलिनायकं भवति यत्स्वं वीर्यमन्तर्बहि-

र्यत्त्रणं भविनां विभूतिकृदणौ यद्विश्वरक्षाकरम्।

ज्योतिस्तत्परमं परामृतमयं विश्वात्म तुर्यं त्रिकं

नेत्रं पञ्चकसप्तकात्म शिवयोर्नाैम्येकवीरं मृडम्।।२।।

yanmantrāvalināyakaṁ bhavati yatsvaṁ vīryamantarbahir-

yattrāṇaṁ bhavināṁ vibhūtikr̥daṇau yadviśvarakṣākaram।

jyotistatparamaṁ parāmr̥tamayaṁ viśvātma turyaṁ trikaṁ

netraṁ pañcakasaptakātma śivayornaumyekavīraṁ mr̥ḍam।।2।।

I praise the Compassionate One, the One Hero (Ekavīra), the Eye (Netram), who is the leader of the group of Mantras, who is the power of the inner and outer world, the saviour of the worldly beings, who bestows glory on individual souls, the protector of the universe, the supreme Light consisting of supreme nectar, of universal form, the fourth state (tūrya), the triad (trika, consisting of all triads), and who is the pentad (īśāna, tatpuruṣa, sadyojāta, vāmadeva and aghora) and the septenary form of Śiva and Śivā.

योऽन्तर्विश्वं झटिति कलयन्नक्षचक्रेश्वरीभिः

स्वात्मैकात्म्यं गमयति निरानन्दधाराधिरूढेः।

यः पूर्णत्वाद् बहिरपि तथैवोच्छलत्स्वात्मरूपो

बोधोल्लासो जयति स गुरुः कोऽप्यपूर्वाे रहस्यः।।३।।

yo 'ntarviśvaṁ jhaṭiti kalayannakṣacakreśvarībhiḥ

svātmaikātmyaṁ gamayati nirānandadhārādhirūḍheḥ।

yaḥ pūrṇatvād bahirapi tathaivocchalatsvātmarūpo

bodhollāso jayati sa guruḥ ko’pyapūrvo rahasyaḥ।।3।।

That one who perceives the universe within himself in an instant, through the divinities of the wheel of the senses, and who, being rooted in the state of transcendental bliss, causes it to be one with his own self, and likewise who due to his fullness ever manifests externally as his own self: that Guru who is an incomparable mystery, the splendour of wisdom, is glorified.

सर्वाभासविकासि चिन्मयमहः स्वच्छस्वतन्त्रस्फुरद्

यद्द्वैतेन्धनदाहि यच्च परमाद्वैतामृतेनोच्छलत्।

द्वैताद्वैतदृगन्धकारहरणं धामत्रयैकात्मकं

शैवं नेत्रमनुग्रहाय जगतोऽमुत्रैतदुद्द्योतते।।४।।

sarvābhāsavikāsi cinmayamahaḥ svacchasvatantrasphurad

yaddvaitendhanadāhi yacca paramādvaitāmr̥tenocchalat ।

dvaitādvaitadr̥gandhakāraharaṇaṁ dhāmatrayaikātmakaṁ

śaivaṁ netramanugrahāya jagato'mutraitaduddyotate ।।4।।

Here I will throw light on the Eye of Śiva for the grace (or benefit) of the world,which consists of the three luminaries (Sun, Moon and Fire),which unfolds all manifestation, the glory of Consciousness shining as pure Freedom, which burns the fuel of duality and causes the nectar of supreme non-duality to flow forth, destroying the darkness of the (conflicting) views of duality and non-duality.

अभिनवबोधादित्यद्युतिविकसितहृत्सरोजान्मे।

रसयत सरसाः परिमलमसारसंसारवासनाशान्त्यै।।५।।

abhinava-bodhāditya-dyutivikasita-hr̥tsarojānme ।

rasayata sarasāḥ parimalam-asārasaṁsāra-vāsanāśāntyai।।5।।

The lotus of my heart bloomed due to the light of the sun of new insight (or: the wisdom of Abhinava). May the essence flow forth, in order to pacify the impure worldly impressions devoid of essence.

---

¹ Omniscience, satisfaction, beginningless enlightenment, independence, of undiminished Energy, of infinite Energies.

Part I

Introduction and Interpretation

1

Introduction

The Netra Tantra (Tantra of the (Third) Eye (of Śiva)), also called Mr̥tyujit or Mṛ̥tyuñjayabhaṭṭāraka (the Lord, Conqueror of Death), is one of the basic scriptures of Trika Śaivism of Kashmir. Its central deity is Amr̥teśa or Amr̥teśvara Bhairava (Lord of Immortality or of Nectar), amṛ̥ta being a key symbol throughout the text with both implications, ambrosia and immortality. Among its unique features is the fact that it is a Tantra having the Third Eye as its central topic, although this symbol is pan-Śaiva and includes also the Śākta deities connected with Śiva. The theme of the Third Eye is familiar far beyond its Śaiva origin and context: not only in Tibetan Buddhism, where it has a direct historical connection, but in iconography, in its application in Yoga, and in religious and philosophical language, often metaphorically. We find references to the opening of the third eye, also called the eye of wisdom or jñāna-netra. Even modern thinkers have used this symbol to indicate the overcoming of a dualistic vision and attaining a unitary insight.¹ But to my knowledge none of these authors refers to the Netra Tantra as a scriptural source. The reason is probably that till today no translation into a European language has been published, only a Hindi translation is available.² It is closely related to the much more voluminous and earlier Svacchanda Tantra with its presiding deity Svacchanda Bhairava or Aghora. Both of these Tantras of Kashmiri origin have been influential in the non-dualist Kashmir Śaivism since early times and till today in the living tradition. Two reasons can be adduced: one is the fact that Kṣemarāja, illustrious disciple of Abhinavagupta, has written an extensive commentary on both Tantras, the Netra Tantra Uddyota and the Svacchanda Uddyota in the early eleventh century. The other proof of the importance of both texts for practice is the fact that the Kashmiri Śaiva Paddhatis are based on the Svacchanda Tantra and Netra Tantra. I am a witness to the importance of the Netra Tantra in the living tradition with the teaching and recitation of the Netra-Mantra by the great twentieth-century ācārya of the tradition, Swami Lakshman Joo and his disciples. Not only the individual and collective recitation but also instruction in the Yoga of the Netra for personal practice showed the living importance of the Tantra.

The text of the Netra Tantra, which has been transmitted orally and through manuscripts, has been published from Srinagar for the first time in the Kashmir Series of Texts and Studies (KSTS) in two volumes (I in 1926, II in 1939). The text has also spread to Nepal where manuscripts of the early thirteenth century have been preserved and where some of the ritual is still practised in Newar Śaivism. There are some variations in the two versions, and the Nepali manuscripts are presently being edited by Gavin Flood. Since my study is based on the commentary of Kṣemarāja, I am following the Kashmir edition and no attempt at a comparison is made.

Titles

Apart from Netra, the titles of the Tantra, Mr̥tyujit and Mr̥tyuñjaya, are an indication that it aims at an overcoming of Death and attaining the nectar of immortality by various means. According to the entire triadic structure of the Tantra, overcoming of Death is also understood at three levels. At the level of ritual and mantra practice, related to sthūla-dhyāna (corporeal yoga, chapter VI) it is a question of averting untimely or unnatural death (apamr̥tyu), hence it is also connected with both, protection (rakṣā) and healing. At the second level, actually called Yoga or subtle meditation (chapter VII), the goal is a transformation of the body into a divine body. Here amṛ̥ta has also the experiential implication of the stream of ambrosia filling the body of the yogī and overflowing to others in a blissful sharing of the energy received. The third and supreme level of overcoming death is one of gnosis or supreme meditation (para-dhyāna, chapter VIII), leading to the recognition of one’s own divinity and hence identification with Amr̥teśa (the Lord of Immortality). Thus amr̥ta is one of the key concepts and symbols throughout.

The Third Eye is also symbolic for an overcoming of all dualities in a non-dualist vision. Thus the Trika system is present in different contexts and in the very structure of the practice described, following the tāntric tradition of the three levels of gross, subtle and supreme (sthūla, sūkṣma and para), which apply also to the three types of Yoga.

Revelation and Transmission of the Tantra

A Tantra or Āgama is a revealed scripture and the Netra is itself very conscious of the way of its revelation and transmission. It is in the form of a dialogue between the Devī and Śiva,³ the former asking questions and thus prompting Śiva to reveal the esoteric truths (as is repeatedly said: paraṁ rahasyam). In the case of the Netra, the part played by the Goddess is very active and lively, because She not only asks formal questions but also describes the reason and urgency to demand answers. The Devī is called greatly compassionate and Her questions show Her concern for the suffering of all beings described in great detail. Śiva’s answers address Her concerns and He often refers to Her description. But this divine dialogue is not the direct revelation; it has been received by various transmitters, from the gods to the sages and finally to a human redactor called tantra-avatāraka (who makes the Tantra descend) to the level of human language. Thus it is a continuous dialogue between Guru and Disciple from the divine to the human. The early Śaiva scripture Niśvāsatattva Saṁhitā gives a clear account of the descent of transmission:

From the peaceful Śiva whose body is invisible, came forth scripture in the form of sonic energy (nādarūpam), extremely difficult to grasp. Now Sadāśiva understood it and he enlightened me (the redactor); I redacted this scripture in the form of sonic energy into books. It was expounded for the gods in the form of metrical composition in anuṣṭubh. From them it reached the sages; and from them the tradition came among mortals. – Uttarasūtra 1.23-25

The true nature of a Tantra or Āgama is Consciousness or Reflective Awareness (vimarśa),⁴ and Abhinavagupta states in chapter 35 of his Tantrāloka on the meeting of scriptures (śāstramelanam) that in spite of the great variety of Tantras of different traditions ultimately there is only one Āgama or revelation from which all the various traditions with their respective scriptures derive.⁵ Such a universalist understanding of Tantra is very much present in the Netra Tantra, where Śiva (deveśa) is said to be present in all the Āgamas, and He bestows the fruit of their practice to all sādhakas (9.9).⁶

The Netra Tantra belongs to a group of Tantras which are fundamental to the non-dualist tradition of Trika, even if some contain elements of dualism or Dvaitādvaita. It is most closely related to the Svacchanda Tantra which is believed to be earlier and is more extensive, especially in the fields of ritual, cosmology, initiation, etc. Since both Tantras have been commented upon by Kṣemarāja, he has established their connectedness and has quoted them mutually, especially the Svacchanda Tantra in the context of the Netra Tantra. Among the early Tantras, the Mālinīvijayottara Tantra occupies a special place, and it has served as the main scriptural basis for Abhinavagupta’s magnum opus, Tantrāloka. We will refer to its Yoga which has received a thorough study by Somadeva Vasudeva.⁷ The most well-known Tantra entirely dedicated to practice (although not called Yoga) is the Vijñāna Bhairava, an early source for spiritual practice