The Dialogical Manifestation of Reality in ?gamas 1 Sthaneshwar Timalsina* San Diego State University *Corresponding author. E-mail: timalsin@mail.sdsu.edu Abstract: Tantric ?gamas, considered to be divine revelation, are in dialogical format. In their monistic philosophy, Abhinavagupta and KXemar@ja exploit this unique aspect of ?gamas and apply it to address the nature of the self that is identical with consciousness as well as the supreme divinity, S ´ iva. This theological assumption derives from the linguistic philosophy where conscious- ness and speech are inseparable. When applied in the context of the mantra speech, this concept provides a theological foundation for explaining the eter- nal dialogue of S ´ iva and S ´ akti, where the truth is constantly expressing itself. This understanding contrasts not only with the idea that truth is revealed in a monologue by the transcendent entity, but it also makes the manifestation of the absolute an eternal process. In other words, truth is dynamic, is constantly being revealed, and is always manifest dialogically. Preliminary remarks: S ´ rutis in the ?gama literature Within the parameters of a broader discourse of what constitutes Hindu theology, this article addresses the way certain texts, S ´ ruti or revelation in general, are considered authoritative. Even when we bracket the aspect of orthopraxy, Hindu traditions do not rely on a single text, and even when certain texts are considered authoritative, different theologians give different reasons for their validity. The issue here, therefore, is the way textual authority is framed within Hindu systems. A particular focus here is the authority of the S ´ aiva and S ´ @kta ?gamas. Tantric theologians argue for the validity of the ?gamas based on the premise that these texts are a dialogical emanation of the absolute and therefore are the very absolute in a tangible form. Tantras and Vedas broadly adopt the same cultural presuppositions with regard to the power and efficacy of mantra speech. This is not to argue that both are identical, as on many occasions, they also reflect a cultural shift. 2 It is thus not reasonable to address the concept of S ´ ruti in the Tantras by isolating the broad parameters outlined in the Vedic tradition. This is just the beginning. Both Vedas ß The Author 2014. Oxford University Press and The Oxford Centre for Hindu Studies. All rights reserved. For permissions, please email journals.permissions@oup.com The Journal of Hindu Studies 2014;7:6–24 doi:10.1093/jhs/hiu006 Downloaded from https://academic.oup.com/jhs/article-abstract/7/1/6/2188666 by San Diego State University Library Serials user on 29 June 2018