by Prof. M. L. Kokiloo
Shaivism of Kashmir has developed
between the eight and the twelfth centuries of the Christian era. This
comparatively younger philosophy has tried to explain all such ambiguities which
the ancient philosophers have failed to resolve. Like Advaitavedanta it is
monistic, like Vaishnavism it is theistic, like yoga it is practical, like
Nayaya it is logical as also appeasing like Buddhism. Kashmir Shaivism is,
therefore, idealistic and realistic in essence, strongly advocating a pragmatic
approach to life.
Tantras have been revealed by Lord Shiva through his
five mouths namely Ishana, Tatpurusha, Sadyojata, Vamadeva, and Aghora. These
very five mouths represent his five energies namely Chitshakti (consciousness),
Ananda shakti (Bliss), Ichhashakti (will) Jnanashakti (knowledge) and
Kriyashakti (Action) respectively. When these aforesaid five energies of Lord
Shiva unite with each other in such a way that each of these takes bold of the
rest simultaneously, they reveal sixty four Bhairvatantras which are purely
monistic. This very approach explained in these Tantras is called Kashmir
Shaivism or Trika philosophy.
Veda, Shaiva, Vama, Dakshina, Kaula,
Matta, and Trika are the seven Acharas (systems) recognised by Kashmir Shaivism.
The most popular among the seven Acharas has been the Trika system. What does
this Trika mean? Trika means trinity of Nara Shakti and Shiva as is given in
Tantras. Nara means an individual, Shakti means the Universal Energy and Shiva
means the Transcendental Being. Thus a soul recognizes himself as Shiva by means
of the realization of his Shakties - the powers of God-head. Therefore this
Trika system advocates the practical path towards complete self-realization. To
make it more clear, this three fold science of spirit is based on the three
energies of Lord Shiva namely Para, Parapara and Apara. Para energy is
subjective energy of Lord Shiva and it is regarded as the supreme. Parapara
energy is cognitive energy of Lord Shiva and is called as intermediate. Apara
energy is objective energy of Lord Shiva and it is known as inferior energy.
Thus the Trika philosophy of Kashmir Shaivim advocates how a human being,
engrossed in the inferior objective energy of Lord Shiva, can be taken upwards
viz. towards the supreme energy of Lord Shiva through his cognitive energy. For
this journey, undertaken to attain the real Transcendental state of self, Trika
philosophy has laid down three means within the ambit of cognitive energy. The
first and the supreme expedient is called Shambbavopaya. The intermediate
expedient is known as Shaktopaya and the third expedient is called Anvopaya.
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It is a unique way of yoga. All the mental activities cease to
exist in it. In Shri Purva-Shastra the definition of Shambhavopaya is given as
under
Shambavopaya is a path, shown by the supreme master, in which
the knowledge of the ultimate reality comes through the practice of emptying
one's mind completely of all thoughts. Thus it is called as Nirvikalpayoga
because no vikalpa i.e. a mental idea in name and form emerges in it. It is a
way of keeping one's mind completely motionless and calm, yet awake. It
materialises by one's strong will, therefore it is called as Ichhopaya or Ichha
yoga by Shri Abhinavagupta in his 'Tantrasara' a book, in which the precise
summary of 37 chapters of Tantraloka has been condensed in lucid style. By
practising this yoga a 'Sadhaka' feels that sudden charge of supreme energy of
Shaivahood which remains for a little while in the initial stage and
automatically goes stronger and stronger day by day by constant Abhyasa-mental
drill. In this way Shambavopaya is the direct means to absolute liberation.
According to monistic theory of Kashmir Shaivism Shambavopaya is meant only for
those great souls who have developed their awareness of Chit consciousness
through the Anugraha of the master to get enthroned on this spiritual height,
three ways have been advocated which are as under:
1. Vishwa chit
pratibimbatvam
2. Paramarshodayakrama
3. Mantradhayabhinnatvam
By
the first way a 'sadhaka' feels that the entire gamut of reciting an
incantation, consists of six successive stages namely: varanadhva (syllabic) ,
Padaadhva (consisting of words) , Mantradhva ( incantative ), Kaladhva
(Instantative), Tattvadha (contential), Bhavanadhva (peripheric) are reflected
in the mirror of one's own consciousness and by this awareness he enters the
universal consciousness. After perceiving it, a seeker gets Shambava Samadhi
(mental equipoise). By the second way i.e. Paramarshodayakrama, a realizer
understands that the entire field or sounds, words and sentences is nothing but
the supreme self. By developing this attitude in his own mind, his innate
faculties are focussed towards the Shambav Samadhi. By the third way i.e.
Mantradhabhinatvam an aspirant practises the state at the universal
'I'-consciousness.* By the Continuous awareness of upper consciousness,
individual's "I" consciousness automatically vanishes and it is united with
God-consciousnes- where 'sadhaka' is one with subjective energy of Lord Shiva.
Thus Shamabavopaya is that path where 'sadhaka' gets rid of the recitation of
Mantras, of different types of 'sadhana' and concentration on particular deity.
According to Kashmir Shaivism there is another higher method than Shambavopaya,
which is known as Anupaya.
In Shri Malinivijay Shaivagam, it is
explained as under:
+++++++++++++++++++++++
*In this context the three
stages of a word coming to life-Jyeshtha, Raudri and Amba deserve also attention
- Shivasutra, II. 3. (Ed.)
+++++++++++++++++++++++
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Higher than Shambavopa is another means known as
Anupaya. It is effortless effort and method less method. It is named as
Anandopaya also. The literal meaning of Anupaya is the means without any
meansThe negative suffix in this word signifies complete minuteness and not
total nothingness, just as in the word Anudara. Shri Abhinavagupta says in
"Tantraloka" "atr anudara kanya itivat nanolparthatvam." This Anupaya yoga is
the highest, the final and the direct means to liberation. A mere touch or a
mere glance of the one who is in the state of Anupaya makes one's entrance pure
to the kingdom of Transcendental Bliss. Just as a Poisonous snake emits the
venomous effect to a person from a great distance, similarly a great yogi
residing in Anupaya state sends the seeker, who has intense devotion for the
Lord into the same state owned by him, by his mere glance or touch without
making any difference between the master and the disciple. In Tantrasar Shri
Abhinavgupta explains this Anupaya in the following words
The supreme Lord, is self-effulgent, soul personified of
the Real self. what can be the means to attain this supreme Bliss? Godly unity
is no means as Godly-unity is a momentary feature not a permanent one. Knowledge
is no means as He is ever luminous. Unsheathing of various covers are no means
as it is unthinkable for Him to don any cover. What can be the means to find
Him? As the means also are devoid of self - entity without His existence.
Therefore the entire 'unique chit' (consciousness) cannot be judged by the time
factor, cannot be covered by the space, cannot be limited by names etc., cannot
be controlled by the words, cannot be made clear by arguments. Thus from time
factor to the field of arguments that Independent Supreme Bliss from 'I'
consciousness, by its free will for attainment of godly unity merges into
universal consciousness. When a seeker is firmly entrenched in this state be is
in continuous harmony with the Godhead without any external means. So there is
no need of chanting Mantras, performing various kinds of worship, doing austere
penance, or undergoing any other form of meditation for him.
These
various forms of means are not sufficient enough to throw light on that
unlimited samvit. Can we see the bright sun by the limited ghata (clay pot)?
When a seeker having an all-pervading outlook of this kind, contemplates
constantly in this way, gets immersed in the Supreme self of Lord Shiva in no
time.
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It is a yogic practice of thought only. In this the seeker has
to develop concentration upon God-consciousness by means of a special initiating
thought unfolded by the master. The definition of Shaktopaya is given in Shri
Malinivijaya Tantra as under:-
When the aspirant
concentrates on the particular thought of God-consciousness without the support
of Pranayama and chanting of mantras etc, be develops that consciousness
uninterruptedly. That state is called Shaktopaya.
The particular thought
like 'I am all consciousness', 'I am all', or 'I am Transcendental Bliss', must
be firmly adjusted in mind with such an awareness that no other thought comes to
displace it. aspirant established in this state of awareness enters the state of
Transcendental consciousness and passes from duality to unity.
Shaktopaya does not involve any objective 'Dhyana' intellectual
meditation, or anything of that sort. It is an expedient of very high order and
is meant for those who possess unflinching devotion and sharp intellectual
acumen. It is solely meant for those who are not capable of undergoing
Nirvikalpa yoga of Shambavopaya, because of the deep-rooted mental impressions
of the impure vikalpa (thought-aberrations).
This Shaktopaya is call
Jnanopaya also, because the mental activities of meditation are the most
important factors in it. Thus it is an indirect means to complete liberation.
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Anvopaya is that expedient which is concerned with 'anu' a
limited being, signifying his mental effort to get rid of the ignorance of his
true nature. In this means all the faculties of understanding are to be
concentrated upon particular objects other than the self, and the self is to be
experienced with the help of those particular objective entities. In Shri
Purvashastra Anavopoya is explained as under:
To understand this
definition squarely we have got to explain it point wise. 'Uchhaar' connotes an
awareness during inhalation or exhalation, when the consciousness of the
realizer flows in between these two breaths in harmonious collusion. 'Karan'
connotes that mental practice; which is developed through the grooming of organs
of the senses and actions. It is conducted in the actual perception of one's
field of activities in daily life. 'Dhyaan' means the experience of one's
endless nominal and phenomenal nature through abstract meditation on one's
understanding. 'Varna' is the incessant practice based on Dhvani (sound) which
comes to the aspirant within hearing at the time of meditation. When a seeker
plants his consciousness on the heart, navel or the space between the two
eye-brows, simultaneously reciting the mantra through mind only, is known as the
practice of 'sthaankalpanaa'. The lowest types of this form are the as the
practice Lingam, the altar and the image etc.
This expedient is known as
Kriyayoga or Kriyopaya, because concentration on object in this yoga involves
sufficient mental effort. Thus action plays phenomenal part in reaching upto
this mental stage.
In fact, a seeker with the help of inferior methods
like Pranayama or chanting of Mantra etc. has to develop God-consciousness in
this third path known as Anvopaya, because he is endowed with inferior capacity
of mind and meditation.
Thus this triple action, reaction and
interaction of mind and perception with consequent follow-up mental drill in
this system of Shaivism has given it the name of 'Trika'.
Acharya
Somananda (first half of the ninth century A. D.) has given a historical account
about the origin of monistic Shaiva school of Kashmir in his monumental work
"Shiva Drishti". He says that in the age of 'Kali' when all the sages left this
world and went to some place known as 'kalaapigraam', the teachings of the
mysteries of Shaiva faith came to a stop. Then Lord Shri Kanthanatha advised His
disciple sage Durvasa to start afresh the system of the practice of Shaivisim in
the world. He in turn imparted essence of the monistic Shaiva faith to a
disciple of his named 'trambkaditya'. In this way fourteen generations passed
and this knowledge was spelt out by the respective Gurus systematically. The
fifteenth preceptor contrary to the faith in celibacy of previous teachers,
married a Brahmin girl who gave birth to a male child namely 'sangmaditya' who
was the sixteenth teacher in the line. While on pilgrimage, he came to Kashmir
and settled here permanently. Various sages, seers, scholars and authors
blossomed in this school after its advent to Kashmir valley. Sangamditya's son
and disciple was "Varshaditya" and his son and disciple was "Arunaditya" who
carried on this system further. The nineteenth teacher was "Arunaditya's son"
'Ananda' and his son and disciple was 'Somananda', who was the twentieth Acharya
in this line.
Shri Abhinavagupta also gives the historical account of
monistic Kashmir Shaivism in his extra-ordinary work 'Tantraloka'. He says that
three Siddhas ( masters of perfection ) namely 'tryambak', 'aamardak' and
'srinaath' came to this mortal world under the control of 'Srikanthnatha'. These
three Siddhas, who were proficient in the monistic, the dualistic and the
monistic cum dualistic Shaiva philosophy respectively established three separate
schools of Shaivism; 'tryambaknatha' initiated another line through his will
born daughter. This school of thought was known as Ardha-Tryambaka. Monistic
system of Kashmir Shaivism is actually the school of Trayambakanatha. In fact
Shaiva literature of Kashmir, available at present, belongs only to this very
school of Trayambakanatha.
Many centuries after Trayambaknatha, the
philosophy of Kashmir Shaivism was taught by four great teachers namely
Somananda, Erakanatha, Sumatinatha and Vasuguptanatha. These teachers have
established four different schools which are as follows:
1. Pratyabhijna
school,
2. Krama school,
3. Kula school,
4. Spanda school.
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Pratyabhijna means recognizing one's own self once again. This
represents a mental act by which one realizes and reunites with the original
state i.e. universal consciousness. In 'Shivadrishti' Acharya 'Somananda'
explains this pratyabijna philosophy systematically. Shri Utpaladeva, the
esteemed disciple of Acharya 'Somananda' presents vividly this very system in
his famous book 'Ishvarapratyabhijna.' He defines pratyabhijna as under:
just as a bride who has heard all about her bride-groom
and even has seen him many a time, does not recognise him unless he is shown to
her, similarly an individual who has read and heard much about his being, which
is nothing but Shiva- the universal does not recognize himself unless he is
guided by the Master. This sort of recognition is known as Pratyabbijna.
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Krama school of Shaivism was expounded by Eraknatha. Its main
purpose is to develop such strength of awareness that one transcends the circle
of spaces time and form and finally raises himself to the state of universal
consciousness. By realizing that state one enters the kingdom of Param-Shiva the
Transcendental Being. The discipline of Anavopaya discussed earlier is concerned
with this system of Kashmir Shaivism.
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Kula school of Kashmir Shaivism was taught by Sumatinatha. The
purpose of this doctrine is to rise above individual energy and assimilate the
Blissful Energy of totality. Thus it is the highest thought which explains the
state of universal Being; from which the whole universe emerges and then merges
in it. All practices of "Shambhavopaya" discussed earlier are connected with
this system of Kashmir Shaivism.
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Spanda school was heralded in Kashmir by Vasgupta natha. This
system directs the seeker to concentrate on each and every moment in this world,
even the Vibration of a blade of grass carries one to God consciousness. In Shri
Vijnana Bhairava a traditional treatise of this school, one hundred and twelve
ways are explained to attain the spanda state by meditating on the centre of
mental or physical acts. All the practices of 'Shaktopaya' explained earlier,
are connected with this system of Shaivism.
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In fact these four schools are not different from each other,
because all these systems take an aspirant to the universal God consciousness,
the goal being the same, even when the ways are varied.
To sum up, the
thought of Kashmir Shaivism is great, world affirming and universal. No
Philosophic theory has so far presented complete view of the truth as is
presented by the monistic Shaiva philosophy of Kashmir. The principle of
Svatantrya (self-dependence) called as the principle of highest monism is the
main doctrine of this philosophy. The arguments for accepting this mental
discipline are so convincing, so satisfying and so appealing that once an
aspirant tastes their nectar, naturally disdains other philosophic systems. This
philosophy deals with the minutest and subtlest principles of life. It treats
problems of man and the universe by the method of analysis and synthesis. The
Shaivistc way of arguments is logical and psychological and is supported by all
kinds of every day experiences. The greatest quality of Shaiva philosophers is
that they invite criticism of opponents and after threadbare discussion they
silence them with counter arguments. Like its theoretical side, the practical
side of Shaivism is still more palatable, without inflicting any pain on his
body, without suppressing the emotions and instincts, without controlling his
breath and in that drill suppressing his mind in Dhyanayoga, a realizer has been
enjoined to enjoy life within limits as per humanistic laws, and to replenish
the taste of spiritual attainments by means of Shaivistic yoga which is simple
and interesting. He has been exhorted to attend to worldly pursuits and
simultaneously yoke himself to self-realization. Thus the Shaivistic path is a
sure and a steady path with very little danger of degradation, because the
conflict between matter and spirit his been avoided herein. The ultimate aim of
Shaivism is self-dependence in each and every respect, which aim can be achieved
in the realization of God-consciousness.
It is very unfortunate that
such a complete and developed system of philosophy making a happy compromise
between Immanence and Transcendence, Self and Super-self, Finite and Infinite,
domain of man and kingdom of Heaven, has not so far become known to the whole of
the world. Future shall have to make amends for this inexcusable lapse by
propagating this school of thought with pronounced meaningfulness.
My
thanks to, Shri Parmanand Research Institute, a great source of information on
this topic and other topics.
Glimpses of Kashmiri Culture
Shri
Parmanand Research Institute
Srinagar, Kashmir
[http://www.koausa.org/Glimpses/index.html
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