Nondualist Kashmiri Hindu tradition
The trident (
tri??l?bija ma??alam
) symbol and yantra of Parama Shiva, representing the triadic energies of the
supreme goddess
Par?
,
Par?-apar?
and
Apar? ?akti.
The
Kashmir Shaivism
tradition, also called
Trika Shaivism
, is a
non-dualist
branch of
Shaiva-
Shakta
Tantra
Hinduism
that originated in
Kashmir
after 850 CE.
[1]
[2]
In its place of origin in Kashmir, this tradition is commonly referred to as "
Kashmiri Shaivism
." It later spread beyond Kashmir, with its great scholar
Abhinavagupta
calling it "Trika" (meaning "the Trinity"). It particularly flourished in the states of
Odisha
and
Maharashtra
.
[2]
[3]
Defining features of the Trika tradition are its
idealistic
and
monistic
Pratyabhijna
("Recognition") philosophical system, propounded by
Utpaladeva
(c. 925?975 CE) and Abhinavagupta (c. 975?1025 CE), and the centrality of the three goddesses
Par?
, Par?par?, and Apar?.
[1]
[2]
While Trika draws from numerous
Shaiva
texts, such as the
Shaiva Agamas
and the
Shaiva and Shakta Tantras
, its major scriptural authorities are the
M?lin?vijayottara Tantra
, the
Siddhayoge?var?mata
and the
An?maka-tantra.
[4]
Its main exegetical works are those of
Abhinavagupta
, such as the
Tantraloka
,
M?lin??lokav?rttika
, and
Tantras?ra
which are formally an exegesis of the
M?lin?vijayottara Tantra
, although they also drew heavily on the
Kali
-based Krama subcategory of the
Kulam?rga
.
[5]
Another important text of this tradition is the
Vijn?na-bhairava-tantra
,
which focuses on outlining numerous yogic practices.
[6]
Kashmir Shaivism shares many parallel points of agreement with the lesser known monistic school of
Shaiva Siddhanta
as expressed in the
Tirumantiram
of
Tirumular
.
[7]
While also sharing this branch's disagreements with the dualistic
Shaiva Siddhanta
school of
Meykandar
, which scholars consider to be normative tantric Shaivism.
[8]
The doctrines of Kashmir Shaivism were very influential on the
Shri Vidya
tradition of Shaktism.
[9]
History
[
edit
]
Shiva and
Parvati
(which is associated with
Shakti
), Kashmir, 10 or 11th century.
Non-dual Shaiva influences
[
edit
]
Dating from around 850?900 CE, the
Shiva Sutras of Vasugupta
and
Spandak?rik?
were a ??kta ?aiva attempt to present a non-dualistic metaphysics and gnostic
soteriology
in opposition to the dualistic exegesis of the Meykandar school of
Shaiva Siddhanta
,
[10]
while remaining in agreement with the monistic view expressed in the older and arguably more authoritative
Tirumantiram
of
Tirumular
.
[7]
The
Shiva Sutras
appeared to
Vasugupta
in a dream, according to tradition. The
Spandak?rik?
was either composed by Vasugupta or his student
Bhatta Kallata
.
[11]
Main theologians of the Trika
[
edit
]
The main theologians of Trika Shaivism are those of the
Pratyabhijn?
(Recognition) school of Shaiva non-dual philosophy.
Som?nanda
was the first theologian of the recognition school and his main work is the
?ivadr???i
.
[13]
However, it was
Utpaladeva
(c. 900?950 CE) and
Abhinavagupta
(c. 950?1016, a student of one of Utpaladeva's disciples) who developed the system into its mature form.
[13]
Utpaladeva's
??varapratyabhijn?-k?rik? (Verses on the Recognition of the Lord)
is one of the main works of this tradition, however, it was overshadowed by the work of Abhinavagupta. Thus, according to Torella, "Abhinavagupta's
??varapratyabhijn?-Vimar?in?
and the
??varapratyabhijn?-Vivr?ti-Vimar?in?
(a commentary on Utpaladeva’s Vivr?ti on his own
??varapratyabhijn?-K?rik?
and Vr?tti) are generally considered the standard works of the Pratyabhijn?."
[13]
Torella notes however, that "most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded."
[14]
Abhinavagupta's tantric synthesis was the most influential form of the tantric "Kashmir Shaivism". It brought together elements from the following
sampradayas
(lineages): the Trika, Pratyabhijn?, the Kaula Krama, and Shaiva Siddhantha.
[15]
Abhinavagupta wrote numerous other works on Shaiva tantra. His
Tantr?loka
,
M?lin??lokav?rttika
, and
Tantras?ra
are mainly based on the
M?lin?vijayottara Tantra
, although they also drew heavily on the
Kali
-based Krama tradition of the
Kulam?rga
.
[5]
Abhinavagupta's
Tantr?loka
is probably his most important work. According to Christopher Wallis, "the
Tantr?loka
is a monumental explication of Tantrik practice and philosophy in over 5,800 verses. It is encyclopedic in its scope though not organized like an encyclopedia, for instead of just enumerating theories and practices, it brings them all into a coherent framework in which everything has its place and everything makes sense in relation to the whole."
[15]
One of Abhinavagupta's students,
Kshemaraja
, is also an important figure who authored the short
Pratyabhijn?h?dayam
(
The Essence of Self-Recognition
).
[16]
[17]
Jayaratha
(1150?1200 CE) wrote a commentary on the
Tantr?loka
.
[18]
Painting of a priest and worshippers at a Shiva temple in
Srinagar
, Kashmir, circa 1850?1860
Decline and influence
[
edit
]
The institutional basis and support for the Trika Shaiva tradition mostly disappeared with
Islamic conquests of the region
leading to the slow decline and contraction of the tradition (thought it continued to be passed down and practiced well into the 18th century).
[19]
However, the Trika Shaiva tradition was widely influential on other Indian religious traditions, particularly the
Ha?ha-yoga
traditions, such as the
N?th
school of
Gorak?a
and the
Dasan?m?
Sanny?sins, which draw much of their yogic practice and ideas of the subtle body from Trika scriptures.
[19]
Trika Shaivism also strongly influenced
Shakta
traditions.
?r?vidy?
, which likely originated in Kashmir, relied heavily on Trika philosophy in its seminal explanatory texts like the Yogin?h?daya and received commentaries by Trika masters like Jayaratha, and became an influential tradition on mainstream Hinduism, flourishing with institutional support in
South India
.
[20]
[21]
Another tantric tradition influenced by Trika was the post-classical Kalikula (family of
Kali
) form of Shaktism which is influential in northeastern Indian regions, such as in Bengal, Orissa, and Nep?l.
[19]
20th-century revival
[
edit
]
The number of major writers and publications declined after approximately the 14th century, although writers such as R?j?naka ?nanda Kavi, Ananta?aktip?da, ?ivop?dhy?ya, Bh?skaraka??ha, R?j?naka Lak?m?r?ma, and Harabha??a ??stri continued to produce important commentaries on core Kashmiri Shaiva texts into the early 20th century.
[22]
In the 20th century
Swami Lakshman Joo
, a
Kashmiri Hindu
, helped revive both the scholarly and yogic streams of Kashmir Shaivism.
[23]
His contribution is enormous. He inspired a generation of scholars who made Kashmir Shaivism a legitimate field of inquiry within the academy.
[24]
[25]
Acharya Rameshwar Jha
, a disciple of Lakshman Joo, is often credited with establishing the roots of Kashmir Shaivism in the learned community of
Varanasi
. Rameshwar Jha with his creativity, familiarity with the ancient texts and personal experiences provided access to concepts of non-dualistic Kashmir Shaivism. His writings of Sanskrit verses have been published as the books
Purnta Pratyabhijna
[26]
and
Samit Swatantram
.
[26]
Swami Muktananda
, although not belonging to the direct lineage of Kashmir Shaivism, felt an affinity for the teachings, validated by his own direct experience.
[27]
[28]
He encouraged
Motilal Banarsidass
to publish
Jaideva Singh
's translations of
Shiva Sutras
,
Pratyabhijnahrdayam
,
Spanda Karikas
and
Vijnana Bhairava
, all of which Singh studied in-depth with Lakshman Joo.
[29]
[30]
He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the subject.
[31]
[32]
The
Vijnana Bhairava Tantra
, a chapter from the
Rudrayamala Tantra
, was introduced to the West by
Paul Reps
, a student of Lakshman Joo, by including an English translation in his book
Zen Flesh, Zen Bones
. Cast as a discourse between the god
Shiva
and his consort
Devi
or
Shakti
, it presents 112 meditation methods or centering techniques (
dharana
s).
[33]
Practice
[
edit
]
Prerequisites
[
edit
]
Tantric initiation (
d?k?a
) is necessary for undertaking the tantric practices of Trika Saivism.
Since it is a
Tantric
tradition, a necessary prerequisite for Trika yogic practice is tantric initiation or
d?k?a
. The
M?lin?vijayottara Tantra,
a major source for the tradition, states: "Without initiation there is no qualification for Saiva yoga."
[34]
Although domesticated into a householder tradition, Kashmir Shaivism recommended a
secret
performance of Kaula practices in keeping with its tantric heritage. This was to be done in seclusion from public eyes, therefore allowing one to maintain the appearance of a typical householder.
[35]
The
M?lin?vijayottara Tantra
outlines several major preconditions conferring the authority to practice
Yoga
:
The Yogin who has mastered posture [and] the mind, controlled the vital energy, subdued the senses, conquered sleep, overcome anger and agitation and who is free from deceit, should practise Yoga in a quiet, pleasant cave or earthen hut free from all obstructions.
[36]
Six
laksyas
[
edit
]
Schist statue of Shiva Mahadeva, Northern India,
Kashmir
, 8th century.
Cleveland Museum of Art
.
Numerous texts, including the M?lin?vijayottara Tantra, outline six "varieties of the goal" or "targets" (laksyas) of yogic practices, mainly.
[37]
- Contemplation of void (
vyoman
), which bestows all Perfections and liberation.
- Contemplation of body (
vigraha
), which bestows the coercion of deities like Visnu or Rudra
- Contemplation of drop (
bindu
), which bestows sovereignty over Yogins
- Contemplation of phoneme (
varna
), which bestows the Perfection of
mantra
- Contemplation of world (
bhuvana
), which bestows regency of a world
- Contemplation of resonance (
dhvani
), which leads to isolation and liberation.
Each of the goals is given specific practices. For example, in the
M?lin?vijayottara Tantra,
perfecting the Void is said to be reached by moving the mind and vital energy (through the use of mantric resonance) through two groups of three voids located along the
central channel
(which are also correlated with a system of six
cakras
), reaching to the region above the head. Different scriptures outline different lists of voids and their location in the body.
[38]
The practice of resonance deals with various sounds, and how the yogin is to focus on a specific sound and its resonance within the central channel.
[39]
Regarding mantra, different Saiva tantras and texts teach different
mantras
and bija (seed) mantras. These mantras are generally intoned (
uccara
) at different positions in the body along the central channel (such as at the heart, throat, forehead, etc). The
Diksottara tantra
for example, teaches the intonation of the
'
ha?sa
'
mantra, beginning in the heart region.
[40]
Some texts teach "a lineal ascent through the heart, the throat, the palate, and the forehead, culminating with the transcendence of sonic experience as the 'Limit of Resonance' [
nadanta
] in the cranium is pierced." Other texts have the mantric energy follow the breath through the nose outside the body.
[41]
Yogas
[
edit
]
Since Trika Saivism is a synthesis of various traditions, its texts, such as the M?lin?vijayottara Tantra, distinguish four different types of Saiva yoga. According to Somadev Vasudeva:
Two of these have been assimilated from the Tantras of the
Siddhanta
which has two schools, one monist and the other dualist
[42]
[43]
[1.] the conquest of the reality-levels (
tattvajaya
), which has been transformed into a radically new type of yoga based on the fifteen levels of the apperceptive process, and, [2.] the yoga of six ancillaries (
?a?a?gayoga
), which is taken over with only minor variations. The third is [3.] Kaula yoga with its system of four immersions (pindastha, padastha, rupastha and rupatita) and as a fourth may be counted [4.] the three types of possession (avesa) taught in the Trika (anava, sakta and sambhava) which are innovatively presented as three meta-categories under which all yogic exercises can be subsumed.
[44]
The conquest of the tattvas
[
edit
]
In Trika texts as well as those of other Saiva schools, it is common to formulate the process of yogic conquest of the realities (tattvas) as a series of Dh?ra??s. Dh?ra??s ("introspections") are "complex sequences of meditative practices" which focus on a series of contemplations on a "hierarchy of apperceptive states designed to bring him ever closer to the level of the highest perceiver, Shiva". This hierarchy of meditations and visualizations is based on the Shaiva schema of the
36 tattvas
.
[45]
According to Somadev Vasudeva, the procedure can be described thus:
The Yogin starts by disengaging the mind from external stimuli and then fixes it upon a tattva [such as earth, water, etc] with ever deepening absorption. He attains an internalised vision of the reality, and compares it with his authoritative, scriptural knowledge of the highest level. By means of tarka [reasoning], an ontological value judgement, he discerns that it is different from Siva and thus transcends it. The Yogin’s ascension inevitably brings him to the reality which is Siva at the zenith of all paths.
[46]
One example of the meditation on the tattva of
buddhi
(intellect) from the
M?lin?vijayottara Tantra
is as follows:
Contemplating in the heart a lotus with colour of the rising sun, with eight petals containing the [eight bhavas] of dharma etc., and a pericarp, [the Yogin’s] intellect becomes steady within a month. Within six he becomes a knower of the Sruti (scripture). Within three years he himself becomes an author of scriptures. Contemplating his own [physical] form there (in the heart), he perceives the principle of intellect.
[47]
Yoga with six ancillaries (
?a?a?gayoga
)
[
edit
]
Trika yoga generally uses a system of six "limbs" or ancillaries (
a?gas
) which are seen as subsidiary to the principle conquest of the tattvas. This system was adopted from the
Saiva Siddhanta
as well as in
P?ncar?tra
scriptures such as the
Jayakhyasamhita
. According to Somadeva Vasudeva, in Trika,
?a?a?gayoga
"is to be understood as a collection of helpful or even indispensable yogic techniques which enable the prospective Yogin to achieve the required “coalescence” or “identification” (
tanmayata
, lit. the “consisting-of-that-ness”) with the object of contemplation."
[48]
These six subsidiaries as outlined by the
M?lin?vijayottara Tantra,
are:
[49]
- Pr?n?y?ma
, control of the "breath" or "vital energy" (
prana
), includes various forms of inhalation, exhalation,
kumbhakah
, as well as proper posture (
asana
), defined as either lotus or some other seated posture. The practice of
udgatha
(eruption) is also taught, which is a "process whereby the retained air is propelled or launched upwards from the navel-region so that it strikes the head."
[50]
- Dh?ran?
(fixations or concentrations). Four are taught: Fire, Water, Sovereign (defined as bindu and nada) and Nectar (fixating upon a lunar disc above the cranium which drops divine nectar into the central channel, filling the body).
[51]
- Tarka (judgment or reasoning), defined as "the ascertainment of what is to be cultivated and what is to be rejected."
- Dhy?na
(meditation), defined as "attentive contemplation on Siva" or "a focused stream of awareness directed towards the judged and thus accepted reality".
- Sam?dhi
, a deep absorption that arises from prolonged (the text states 48 minutes) and "firmly established" meditation, in which the yogin "becomes as though non-existent. He reaches a state where he becomes as though dead, from which even intense sounds and other such [sense data] cannot rouse him."
[52]
- Praty?h?ra
, complete withdrawal of the mind
In the
M?lin?vijayottara Tantra
(chapter 17)
,
these are seen as six progressive steps leading to complete identification with the object of meditation.
[48]
It is important to note that different Saiva tantras outline different forms of the six ancillaries, and "there is no consensus as to their order, their definition or even their subdivisions" among the different tantras.
[53]
Yogic suicide
[
edit
]
The practice of
utkr?nti
, also called "yogic suicide", is also taught in nondual Saiva Tantras like the
M?lin?vijayottara Tantra,
which uses the vital energy rising through the central channel to end one's life and proceed to union with Siva.
[54]
The text says that this abandonment of the body can be done at the end of one's life, after one has mastered all that one has set out to achieve.
[55]
Four
upayas
[
edit
]
To attain
moksha
,
s?dhana
or spiritual practice is necessary. Trika texts describes four major methods (
up?ya
-s) to reach total immersion (sam?ve?a) into the divine:
[56]
[57]
- ??avop?ya
, the embodied method or individual method, which emphasizes various techniques which make use of the body, breath, centers of the subtle body (
chakras
) and the imagination and focuses on the power of action (kriy?-?akti). This method includes most of the usual methods of classical yoga: meditation (
dhy?na
),
pr???y?ma
, visualization, mantras, meditation with seed syllables (var?a-ucc?ra), activation of the subtle centers, yogic postures (kara?a), and meditative ritual performance (p?j?).
[58]
In the Tantras?ra, Abhinavagupta defines this method as "that which is applied in the spheres of imagination, pr??a, the body, and external things. There is absolutely no difference among these methods in that the practice of any of them may yield the supreme fruit."
[58]
- ??ktop?ya
, the empowered method, or the method of the power of consciousness. Wallis writes that this method "focuses on shedding mental constructs that are not in alignment with reality (a?uddha-vikalpas) and the cultivation of wisdom, that is, modes of understanding that are in alignment with reality (?uddha-vikalpas)."
[59]
This method mainly works with the power of knowing (jn?na-?akti) and emphasizes the use of the power of cognition to purify and refine our mental constructs (vikalpas) and the energy of our thoughts and emotions so as to bring them into full alignment with the truth.
[59]
- ??mbhavop?ya
, the method of consciousness. This method is a way of grace which works with the pure will (icch?-?akti) of consciousness. It is a non-conceptual (nirvikalpa) method, which may work with everyday experiences, bija mantras or certain simple techniques to access the divine, such as gazing at the sky, becoming absorbed in a powerful emotion or the practice of "catching hold of the first moment of perception."
[60]
Wallis defines it as an "immediate intuitive apprehension of the total flow of reality as it is, free of thought-constructs, dawning within awareness already whole and complete (p?r?a), even if momentary."
[60]
- anup?ya
the ‘methodless’ method. Wallis explains this as a very rare case in which "a
?aktip?ta
awakening so intense that one single teaching from a true guru is enough to stabilize that awakening permanently."
[57]
Philosophy
[
edit
]
A painting of goddess
Kali
from
Jammu and Kashmir
, c. 1660-70, from a
Tantric
Devi
series attributed to
Kripal of Nurpur
(active c. 1660 - c. 1690).
Philadelphia Museum of Art
Sri Yantra
diagram with the Ten
Mahavidyas
. The triangles represent
Shiva
and
Shakti
, the snake represents
Spanda
and
Kundalini
.
Influences and major exponents
[
edit
]
The philosophy of Trika Shaivism is called
Pratyabhijn?
(Recognition) and it is mainly a
nondual
idealistic
and
monistic
theism
.
[1]
[61]
It is influenced by the works of the Saiva monist
Vasugupta
(c. 800?850 CE) and numerous
?aiva
scriptures such as the
Agamas
, the
?aiva
-
?akta
Tantras
and
Kaula
scriptures. The Trika philosophical system of
Pratyabhijn?
is presented in the works of
Som?nanda
(c. 900?950 CE),
Utpaladeva
(c. 925?975 CE),
Abhinavagupta
(c. 975?1025 CE) and his disciple
K?emar?ja
(c. 1000?1050).
[1]
According to Christopher Wallis, the philosophy of Trika Shaivism also adopted much of the ontological apparatus of
S??khya
school, such as its system of 25
tattvas,
expanding and reinterpreting it for its own system of 36 tattvas.
[62]
Another important source for Trika is the monistic theism of
Tirumular
's
Shaiva Siddhanta
. The Saivas also were influenced by the work of Buddhist
Vijn?nav?da
and
Pramanavada
philosophers, especially
Dharmakirti
, who was also taken as a primary non-Saiva opponent and whose doctrines were sometimes absorbed into the
Pratyabhijn?
system.
[63]
Metaphysics and theology
[
edit
]
The philosophy of Recognition, as outlined by thinkers like Utpaladeva, teaches that though the identity of all souls is one with
God
(
Isvara
) or Shiva (which is the single reality, Being and absolute consciousness), they have forgotten this due to
Maya
or ignorance. However, through knowledge one can recognize one's authentic divine nature and become a liberated being.
[64]
Another important element of Trika theology is the active and dynamic nature of consciousness, which is described as the spontaneous vibration or pulsation (
spanda
) of universal consciousness, which is an expression of its freedom (
sv?t?ntrya
) and power (
?akti
).
[65]
Because of this, though this philosophy is
idealist
, it affirms the reality of the world and everyday life, as a real transformation (
parinama
), manifestation or appearance (
?bh?sa
) of the absolute consciousness.
[66]
The Absolute is also explained through the metaphor of light (
prakasha
) and reflective awareness (
vimarsha
).
[67]
The basic theology of Trika's Recognition school, as summarised by Utpaladeva in
??varapratyabhijn?-K?rik?
(Verses on the Recognition of the Lord), is as follows:
There is only one Great Divinity, and it is the very inner Self of all creatures. It embodies itself as all things, full of unbroken awareness of three kinds: “I”, “this”, and “I am this.”
[68]
The school's theology is expressed by
Kshemaraja
in his
Pratyabhijn?-h?dayam
(
The Heart of Recognition
) as follows:
Awareness, free and independent, is the cause of the performance of everything. She unfolds the universe through Her own will and on Her own canvas. It becomes diverse by its division into mutually adapting subjects and objects. The individual conscious being, as a condensation of universal Awareness, embodies the entire universe in a microcosmic form.
[68]
The modern scholar-practitioner of Shaiva Tantra, Christopher Wallis outlines the metaphysics and theology of non-dual Shaiva Tantra thus:
All that exists, throughout all time and beyond, is one infinite divine Consciousness, free and blissful, which projects within the field of its awareness a vast multiplicity of apparently differentiated subjects and objects: each object an actualization of a timeless potentiality inherent in the Light of Consciousness, and each subject the same plus a contracted locus of self-awareness. This creation, a divine play, is the result of the natural impulse within Consciousness to express the totality of its self-knowledge in action, an impulse arising from love. The unbounded Light of Consciousness contracts into finite embodied loci of awareness out of its own free will. When those finite subjects then identify with the limited and circumscribed cognitions and circumstances that make up this phase of their existence, instead of identifying with the transindividual overarching pulsation of pure Awareness that is their true nature, they experience what they call “suffering.” To rectify this, some feel an inner urge to take up the path of spiritual gnosis and yogic practice, the purpose of which is to undermine their misidentification and directly reveal within the immediacy of awareness the fact that the divine powers of Consciousness, Bliss, Willing, Knowing, and Acting comprise the totality of individual experience as well?thereby triggering a recognition that one’s real identity is that of the highest Divinity, the Whole in every part. This experiential gnosis is repeated and reinforced through various means until it becomes the nonconceptual ground of every moment of experience, and one’s contracted sense of self and separation from the Whole is finally annihilated in the incandescent radiance of the complete expansion into perfect wholeness. Then one’s perception fully encompasses the reality of a universe dancing ecstatically in the animation of its completely perfect divinity.
[69]
This single supreme reality is also sometimes referred to as
Aham
(the heart). It is considered to be a non-dual interior space of ?iva, support for the entire manifestation,
[70]
supreme mantra
[71]
and identical to ?akti.
[72]
In Kashmir Shivaism the highest form of
Kali
is
Kalasankarshini
who is nirguna, formless and is often show as a flame above the head of
Guhya Kali
the highest gross form of Kali. In Nepali Newar arts, both form and formless attributes of Kali is often envisioned in a single art form showing the hierarchy of goddesses in their tradition. In it Guhyakali image culminates in flame, with Kalasankarshini, the highest deity in the sequence, who consumes time within herself and is envisioned solely as a flame representing
Para Brahman
.
[73]
Theology of the Triad or Trika
[
edit
]
Kali
, ca. 9th century, from
Andhra Pradesh
. The Trika synthesis of Abhinavagupta also adopted the doctrines of the Krama school of Shakta Tantra, whose main goddess was Kali.
[2]
An important element of Trika Shaivism's theology is the use of several triads (symbolized by the trident) in its theological explanation of the Absolute reality. There are several triads described in Trika theology of thinkers like Abhinavagupta including,
- Three realities: ?iva (The Supreme Transcendent), ?akti (immanent in creation, the link between the macrocosm and the microcosm) and
A?u
(the limited atom or individual, a complete image of the ultimate, the microcosm of the macrocosm).
[74]
- Three powers:
Icch?
(will),
Jn?na
(knowledge), and
Kriy?
(action). Any action of any being, including God, is subject to these three fundamental energies. Iccha or Will is in the beginning of any action or process. Jnana by which the action is clearly expressed first in mind, before it is put into action. Then comes Kriy?, the energy of the action.
- Three entities:
pati
(
?iva
),
p??a
(bondage),
pa?u
(soul)
- Shakti
Triad or Three Goddesses:
Par?
(transcendence), Par?par? (transcendence and immanence) and Apar? ?akti (immanence)
- Three aspects of knowledge:
Pramatri
(the subject),
Pramana
(the modalities of knowledge) and
Prameya
- the known object
- Three states of consciousness:
j?grat
(waking),
svapna
(dreaming) and
su?upti
(dreamless sleep)
- Three-fold spiritual path:
??mbhavop?ya
,
??ktop?ya
and
??avop?ya
- The transcendental triad:
prak??a
(luminosity),
vimar?a
(dynamics),
s?marasya
(homogeneous bliss)
- The three impurities: ??avamala, m?y?, karma.
Vimar?a
Comparison with Advaita Vedanta
[
edit
]
Kashmir Shaivism and
Advaita Vedanta
are both non-dual philosophies that give primacy to Universal Consciousness (
Chit
or
Brahman
).
[75]
In Kashmir Shaivism, all things are a manifestation of this Consciousness,
but the phenomenal world (
?akti
) is real, existing and having its being in Consciousness (
Chit
).
[77]
Jaideva Singh lists seven key differences between Advaita and Kashmir Shaivism, where in Kashmir Shaivism, (1) the absolute is active, rather than passive, (2) the world is a real appearance, rather than false (mithy?), (3) grace (anugraha) has a soteriological role, (4) the ?tman is present in the human body in dynamic form (spa?da), rather than as a pure witness (s?k??), (5) the methods include all four up?yas, rather than solely emphasize ??mbhavop?ya, (6) ignorance (avidy?) is uprooted at both intellectual (bauddha) and personal (paurusha) levels, rather than just the intellectual level, and (7) liberation (mukt?) is not an isolation from the world (kaivalya) but an integration into world which appears as Shiva.
[78]
Texts
[
edit
]
According to
Mark S. G. Dyczkowski
, Kashmiri Trika Shaivism looks to three scriptures "as its primary authorities", the
M?lin?vijayottara Tantra
, the
Siddhayoge?var?mata and the An?maka-tantra.
[4]
As a monistic
tantric
system,
Trika
Shaivism, as it is also known, draws teachings from
shrutis
, such as the monistic
Bhairava Tantras
,
Shiva Sutras of Vasugupta
, and also a unique version of the
Bhagavad G?t?
which has a commentary by
Abhinavagupta
, known as the
Gitartha Samgraha
. Teachings are also drawn from the
Tantr?loka
of Abhinavagupta, prominent among a vast body of
smritis
employed by Kashmir Shaivism.
In general, the whole written tradition of Shaivism can be divided in three fundamental parts:
?gama ??stra
,
Spanda ??stra
and
Pratyabhijn? ??stra
.
[79]
1.
?gama
??stra
are those writings that are considered as being a direct revelation from Siva. These writings were first communicated orally, from the master to the worthy disciple. They include essential works such as
M?lin?vijaya Tantra
,
Svacchanda Tantra
,
Vijn?na Bhairava Tantra
,
Netra Tantra
,
M?gendra Tantra
,
Rudray?mala Tantra
,
?ivas?tra
and others. There are also numerous commentaries to these works,
?ivas?tra
having most of them.
[80]
2.
Spanda ??stra
, the main work of which is
Spanda K?rik?
of
Bhatta Kallata
, a disciple of
Vasugupta
, with its many commentaries. Out of them, two are of major importance:
Spanda Sandoha
(this commentary talks only about the first verses of
Spanda K?rik?
), and
Spanda Nir?aya
(which is a commentary of the complete text).
[80]
3.
Pratyabhijn?
??stra
are those writings which have mainly a
metaphysical
content. Due to their extremely high spiritual and intellectual level, this part of the written tradition of Shaivism is the least accessible for the uninitiated. Nevertheless, this corpus of writings refers to the simplest and most direct modality of spiritual realization.
Pratyabhijn?
means "recognition" and refers to the spontaneous recognition of the divine nature hidden in each human being (
atman
). The most important works in this category are:
??vara Pratyabhijn?
, the fundamental work of
Utpaladeva
, and
Pratyabhijn? Vimar?in?
, a commentary to
??vara Pratyabhijn?
.
??vara Pratyabhijn?
means in fact the direct recognition of the Lord (
??vara
) as identical to one's Heart. Before
Utpaladeva
, his master
Som?nanda
wrote
?iva D???i
(
The Vision of Siva
), a
devotional
poem
written on multiple levels of meaning.
[81]
See also
[
edit
]
References
[
edit
]
- ^
a
b
c
d
David Peter Lawrence,
Kashmiri Shaiva Philosophy
, Internet Encyclopedia of Philosophy
- ^
a
b
c
d
Wallis, Christopher; Tantra Illuminated, chapter II,
The History of ?aiva Tantra
- ^
Carl Olson,
The Many Colors of Hinduism
, Rutgers University Press, 2007, page 237
- ^
a
b
Dyczkowski, Mark S. G.
The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism,
Motilal Banarsidass Publ., 1989, p. 12.
- ^
a
b
Sanderson, Alexis.
"The ?aiva Literature."
Archived
4 March 2016 at the
Wayback Machine
Journal of Indological Studies (Kyoto), Nos. 24 & 25 (2012?2013), 2014, pp. 52-53.
- ^
Muller-Ortega, Paul E. (1989).
The Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir,
pp. 42-43. SUNY Press
- ^
a
b
Ganapathy, T.N.
2004.
The Yoga of Tirumular: essays on the Tirumandiram
. P.464
- ^
Flood, Gavin
. 2006.
The Tantric Body
. P.61
- ^
Flood, Gavin (1996),
An Introduction to Hinduism
, p. 188. Cambridge: Cambridge University Press, ISBN 0-521-43878-0
- ^
Sanderson, Alexis.
"The Hinduism of Kashmir."
9 June 2009. pg.31-32.
- ^
Swami Parmeshwaranand (2004).
Encyclopaedia of the ?aivism
. Sarup & Sons. pp. 32?.
ISBN
978-81-7625-427-4
.
- ^
a
b
c
Torella 2021, pp. 1-3.
- ^
Torella 2021, p. 4.
- ^
a
b
Wallis, Christopher (2013).
Tantra Illuminated
, pp. 292-306.
- ^
Flood, Gavin. 1996. An Introduction to Hinduism. P.164-167
- ^
Flood, Gavin. 2006. The Tantric Body. P.66
- ^
Sanderson, Alexis.
"The ?aiva Literature."
Archived
4 March 2016 at the
Wayback Machine
Journal of Indological Studies (Kyoto), Nos. 24 & 25 (2012?2013), 2014, pp. 53, 59, 61, 68.
- ^
a
b
c
Wallis, Christopher (2013).
Tantra Illuminated
, pp. 308-319
- ^
Brooks, Douglas Renfrew (1992).
Auspicious wisdom: the texts and traditions of Sr?vidy? S?kta Tantrism in South India
. SUNY series in tantric studies. Albany, NY: State Univ. of New York Press. pp. 38?43.
ISBN
978-0-7914-1146-9
.
- ^
Padoux, Andre; Jeanty, Roger-Orphe, eds. (2013).
The heart of the yogin?: the Yogin?h?daya, a Sanskrit tantric treatise
. New York: Oxford Univ. Press. pp. 4?10.
ISBN
978-0-19-998233-2
.
- ^
Potter, Karl H., ed. (2019).
Kashmir ?aiva philosophy
. Encyclopedia of Indian philosophies / general editor: Karl H. Potter. Delhi: Motilal Banarsidass Publishers.
ISBN
978-81-208-4220-5
.
- ^
Kashmir Shaivism, The Secret Supreme, Revealed by Swami Lakshmanjoo
- ^
"Foreword", Lance E. Nelson in Self Realization in Kashmir Shaivism, John Hughes, pp.xxii-iv
- ^
Consciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda pp. 47-8
- ^
a
b
Pratyabhijna Press Varanasi, Publishers Arun Krishna Joshi, Vijay Krishna Joshi, Nichi bag Varanasi
- ^
Lal Ded: The great Kashmiri Saint-poetess, Proceedings of the National Seminar Conducted by Kashmir Education, Culture and Science Society. p12
- ^
Play of Consciousness ? A Spiritual Autobiography, Swami Muktananda, p117
- ^
Swami Durgananda,‘To See the World Full of Saints’ in Meditation Revolution, Brooks, Durgananda et al, pp96-97
- ^
Siva Sutras ? The Yoga of Supreme Identity, Jaideva Singh p iv
- ^
Swami Durgananda, ‘To See the World Full of Saints’ in Meditation Revolution, Brooks, Durgananda et al, pp.96-97
- ^
Secret of the Siddhas, Swami Muktananda, Chapters 9-37
- ^
Paul Reps,
Zen Flesh, Zen Bones, A Collection of Zen and Pre-Zen Writings
(
ISBN
0-8048-0644-6
)
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes
p. 244.
- ^
Flood, Gavin. 2006. The Tantric Body. P.14
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes
p. 248.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 256-261.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 266.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 279.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 284-85.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 286-87.
- ^
Ganapathy, T.N.
2004.
The Yoga of Tirumular: essays on the Tirumandiram
. P.463
- ^
Ganapathy, T.N.
2013.
The Tirumandiram / by Siddhar Tirumular; English translation and commentary
. P.3457
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 368-69.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 293-94.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 298.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 353.
- ^
a
b
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 367-370.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 367-375.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 403.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 417.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
pp. 433-434.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 376.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 437.
- ^
Vasudeva, Somadeva,
The Yoga of the M?lin?vijayottara Tantra, Critical edition, translation & notes,
p. 442.
- ^
Kamalakar Mishra
, Kashmir Shaivism, The Central Philosophy of Tantrism
, p. 339-350
- ^
a
b
Wallis, Christopher (2013).
Tantra Illuminated
, pp. 346-350.
- ^
a
b
Wallis, Christopher (2013).
Tantra Illuminated
, pp. 383-409
- ^
a
b
Wallis, Christopher (2013).
Tantra Illuminated
, pp. 357-83
- ^
a
b
Wallis, Christopher (2013).
Tantra Illuminated
, pp. 350-57
- ^
Dyczkowski, Mark S. G.
The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism,
Motilal Banarsidass Publ., 1989, p. 17.
- ^
Wallis, Christopher D.
The Philosophy of the ?aiva Religion in Context,
Field Statement for Dr. Robert Goldman
- ^
Torella, Raffaele. 1992. "The Pratyabhijn? and the Logical-Epistemological School of Buddhism" in
Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux.
Albany: SUNY Press.
- ^
Dyczkowski, Mark S. G.
The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism,
Motilal Banarsidass Publ., 1989, p. 17-18.
- ^
Dyczkowski, Mark S. G.
The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism,
Motilal Banarsidass Publ., 1989, p. 24.
- ^
Dyczkowski, Mark S. G.
The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism,
Motilal Banarsidass Publ., 1989, p. 25.
- ^
Dyczkowski, Mark S. G.
The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism,
Motilal Banarsidass Publ., 1989, p. 26.
- ^
a
b
Wallis, Christopher (2013).
Tantra Illuminated
, pp. 283-292.
- ^
Wallis, Christopher (2013).
Tantra Illuminated
, chapter I, 1. The Philosophy of Nondual ?aiva Tantra.
- ^
Par?-tr??ik? Vivara?a
,
Jaideva Singh
, page 194
- ^
Par?-tr??ik? Vivara?a
, Jaideva Singh, page 180
- ^
Par?-tr??ik? Vivara?a
, Jaideva Singh, page 127
- ^
Time and Space In Tantric arts, Sthaneshwar Timalsina
- ^
The Trika ?aivism of Kashmir, Moti Lal Pandit, pag. 13
- ^
Jaideva Singh (2008),
Pratyabhijnah?dayam: The Secret of Self-Recognition
, Moltilal Banarsidass, 2008 p.24-26
- ^
Ksemaraja, trans. by Jaidev Singh, Spanda Karikas: The Divine Creative Pulsation, Delhi: Motilal Banarsidass, p.119
- ^
Singh, Jaideva (1985).
Vedanta and Advaita Shaivagama Of Kashmir: A Comparative Study
.
Ramakrishna Mission Institute of Culture
. pp. 44?51.
ISBN
9788187332930
.
- ^
The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. IX
- ^
a
b
The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. X
- ^
The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. XI
Sources
[
edit
]
- Flood, Gavin (1996),
An Introduction to Hinduism
, Cambridge: Cambridge University Press,
ISBN
0-521-43878-0
- Muller-Ortega, Paul E. (2010),
Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir
, Suny press
- Sanderson, Alexis (2005a), "Saivism:Saivism in Kasmir", in Jones, Lindsay (ed.),
MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul
, MacMillan
- Sanderson, Alexis (2005b), "Saivism:Trika Saivism", in Jones, Lindsay (ed.),
MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul
, MacMillan
- Sanderson, Alexis (2005e), "Saivism: Krama Saivism", in Jones, Lindsay (ed.),
MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul
, MacMillan
- Torella, Raffaele (2021),
Utpaladeva: Philosopher of Recognition
, DK Printworld (P) Ltd
Further reading
[
edit
]
- Basham, A. L. (1989). Zysk, Kenneth (ed.).
The Origins and Development of Classical Hinduism
. New York: Oxford University Press.
ISBN
0-19-507349-5
.
- Dyczkowski, Mark S. G. (1987).
The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism
. Albany, New York: State University of New York Press.
ISBN
0-88706-432-9
.
- Lakshmanjoo, Swami (2003).
Kashmir Shaivism: The Secret Supreme
. 1st Books Library.
ISBN
1-58721-505-5
.
- Muller-Ortega, Paul E. (2010).
Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir
. Suny press.
- Mishra, Kamalakar (1999).
Kashmir Saivism, The Central Philosophy of Tantrism
. Sri Satguru Publications.
ISBN
81-7030-632-9
.
- Shankarananda, Swami (2003).
Consciousness is Everything, The Yoga of Kashmir Shaivism
. Shaktipat Press.
ISBN
0-9750995-0-7
.
- Hughes, John (1994).
Self Realization in Kashmir Shaivism
. State University of New York Press.
ISBN
0-7914-2179-1
.
- Toshkani, (Proceedings Edited by) SS (2002).
Lal Ded: The great Kashmiri Saint-poetess, Proceedings of the National Seminar Conducted by Kashmir Education, Culture and Science Society, November 12, 2000
. B-36
Pamposh Enclave
, New Delhi-110048: APH Publishing Corporation.
ISBN
81-7648-381-8
.
CS1 maint: location (
link
)
- Muktananda, Swami (2000).
Play of Consciousness ? A Spiritual Autobiography
. SYDA Foundation.
ISBN
0-911307-81-8
.
- Muktananda, Swami (1980).
Secret of the Siddhas
. SYDA Foundation.
ISBN
81-86693-07-6
.
- Durgananda, Swami; Brooks; et al. (1997).
Meditation Revolution
. Agama Press.
ISBN
0-9654096-1-9
.
- Singh, Jaideva (2000).
?iva Sutras ? The Yoga of Supreme Identity
. Delhi: Moltilal Banarsidass.
ISBN
81-208-0406-6
.
- Singh, Jaideva (2005).
Spanda-K?rikas - The Divine Creative Pulsation
. Delhi: Moltilal Banarsidass.
ISBN
81-208-0821-5
.
- Singh, Jaideva (2008).
Pratyabhijnah?dayam - The Secret of Self-Recognition
. Delhi: Moltilal Banarsidass.
ISBN
978-81-208-0323-7
.
External links
[
edit
]