Dr. Radhakrishnan has
very truly said that spiritual life was the true
genius of India. Those who made the greatest
appeal to the Indian mind were not the military
conquerors, not the rich merchants or the great
diplomats but the holy sages, the rishis who
embodied spirituality at its finest and purest.
The great sages and seers or the holy men had the
vision to realise the truth according to the need
and requirement of the time. Ekam Sat, Vipra
Bahuda Vadanti stands true in the highly
rationalistic age. It is, therefore, no wonder why
Kashmir could give its own philosophy of Saivism.
Philosophy in its widest
etymological sense means " love of knowledge.
" It tries to know things that immediately
and remotely concern man. What is the real nature
of man ? What is the end of this life ? What is
the nature of this world in which he lives? Is
there any creator of this world ? How should man
livein the light of his knowledge of himself, the
world and God ? These are some of many problems
that have been discussed threadbare in the Siva
philosophy. It is easily intelligible because it
does believe in the existence of matter and
spirit. Life is worth knowing and hence worth
enjoying. There seems to be vision of truth (
darshana ). According to Rabindranath Tagore in
" The Spirit of India, " " Brahman
is Truth, Wisdom and Infinite-Satyam, Jnanam
Anantam Brahma. Peace is in Brahma, goodness is in
Brahma and the unity of all things. He who is one,
who is above all colour distinctions, who
dispenses the inherent needs of men of all colours,
who comprehends all things from their beginning to
the end. Let Him unite us to one another with
wisdom which is the wisdom of goodness.
The Saiva philosophy is
typical of the entire range of Hindu thought. It
subscribes to the belief in three padarths or
categories viz., God, Soul and the bonds and
thirty six tatvas ( principles ). It varies from
idealistic monism and the pluralistic realism. It
recognises thirty six principles as against the
twenty four of the Sankhya and Yoga system.
Panchratra also recognises twenty four principles.
According to Pauskara Agma- "The Advaita
Vedanta reckons thirty six principles, but the new
principles in this scheme are not independent
principles, being for the most part, modification
of one principal, Vayu the cosmic force. "
We have the five gross
elements known as "Mahabutas"- ether,
air, fire, water and earth; the last possesses the
five qualities of sound, touch, colour, taste and
odour; ether has sound alone. These qualities are
called " Tanmatras ". According to
"Paushkara-Agma " and
Sivajnanamahapadyam, it is very much of an
idealistic view of susbstance. The tanmatras are
themselves evolutes of that variety of
individuation ( ahankara ) wherein the quality of
darkness and inertia ( tamas ) is predominant.
This variety of " Ahankara " is also
called bhutadi, since it is indirectly the cause
of the elements. According to Sankhya " manas
" is recognised to be an organ of both sense
and action. Ahankara is itself derived from "
Buddhi " or intellect. It is the determining
faculty and self-derivative. Buddhi, Ahankar,
manas and chitta constitute the internal organs.
Thus the twenty four impure principles are known
as " Bhogya-kanda."
Further, in Saiva system,
there are seven mixed principles where Mula
Prakriti is termed as " Prakriti-Maya ".
It is the product of " Ashudda Maya and it
evolves primarily into three principles- Kala
(Time), Niyati (Destiny) and Kala. Time is an
independent Principle. In experience, we observe
that even when all necessary causes are present,
the effect is not produced except with the passage
of time. We find that time matures and time heals.
Destiny sees that every soul has its due in the
matter of the enjoyment of its appropriate fruit.
Kala is the instrument whereby the darkness that
envelopes soulsis removed in part. It has two
functions to evolve into "Mula Prakriti
" and on the other into Vidya ( knowledge)
and Raga (attachments) Kala, Niyati, Kala, Vidya
and Raga are termed as five sheaths or pancha
kanchukas. According to Tattva Traya Nirnaya the
five Kleshas are called Pumsatva Mala or human
impurities and the soul is admitted to be known as
Purusha Tattva.
The pure principles are
five. Siva Tattva is the first of these and the
cause of the rest - Shakti, Sadasiva, Ishwara and
Shuddhvidya. Shivatattva is one, pervasive and
eternal, it is the resultant of both knowledge and
action and happens to be the cause of other pure
principles. It is not however to be identified
with Siva. Neither Siva himself nol his inherent
Shakti can be directly the cause of any principles
as they would then be the cause liable to
tranformation and affected by interness. Thus
Shivatattva is an evolution through " Maha
Maya " or cosmic force quite different from
"Ashuddh maya" as mentioned earlier. Dr.
Burnett has translated the Aghora Siva's
commentary on the Tattva Prakasha in the following
manner " Even the realistic school has to
admit maya to be a parigraha shakti. While,
however, the idealistic school draws what seems to
be the natural inference and compares the product
to the reflection in a mirror.... Aghora Siva
condemns it as an interpolation According to him
Lhere is an order of evolution and involution even
among the pure principles.
Souls are naturally
infinite, pervasive and omniscient, yet they
experience themselves as limited, finite and
little knowing. This is due to the bonds of "
anava " Karma and Maya. Souls which have all
the three kinds of bonds are called Sakalas. Those
for whom Maya alone has been resolved by the
involution of the worlds in the periodical deluges
are called Pralaya Kalas.
God is pure, omnipotent,
omniscient, gracious, enternally free from bonds.
He is both the material and the efficient cause of
the world; through his Shaktis. He is the material
cause and in His own nature the efficient cause.
Souls in their essential nature are the same as
God but their potencies are concealed by
beginningless " Anava. " The ignorance
of souls can be removed partially through the
bodies, instruments provided by " Ashuddha
Maya "- the physical world around us. God
functions through His own energy called the energy
of concealment ( Tirodham Shakti ). Through mere
mementum or through the residue of Prarabdha
Karma, the physical body may persist for a while
after spiritual illumination; but it does not
fetter the enlightened soul since it is not
cognised as such. The attainment of Sivatva may be
understood as complete merger in Siva or the
realisation of an identity of essence in spite of
differencein existence.
The origins of Saivism or
the roots of Saivism are found in pre-Aryan
society. The hold of Saivism extends not only over
the whole of India, from the Indus valley to
Bengal but beyond the northern mountains to
central Asia. The characteristics of Saivism are
the exaltations of Siva above all other gods, the
highly concrete conception of the deity and a
close relationship between Sivaand his devotees.
On the one hand, Siva is identified with the
eternal Absolute, formless. On the other hand, he
is the God of all gods, potent for good and evil.
He is " Girish ", " Ishan "
and " Maheshwara " the supreme Lord. In
Rig Veda, he is known as Rudra,
<verses>
" Prostrations to
the Lord, the Master of the Universe, the great
God, the three eyed one, the destroyer of Tripura,
the extinguisher of the Trika fire and the fire of
death, the blue-necked one, the Victor over Death,
the Lord of all, the ever peaceful one, the
glorious God of gods. He is attained by Tapas or
austerity and comes to our refuge and frees us
from all bondage."
In the Yajur Veda ~Taittiriya
Samhitta, " VI 2 3, however we meet with
stories concerning Rudra's exploits such as
killing the "Asuras" and destroying
their "Tripura."
Due to the advancement of
Hindu mathematics, it has been felt to simplify
the highest Truths in the symbolic fashion. Lingam
has been the emblem of Siva. Is the Sivalinga a
phallus? The worship of the Linga as a symbol once
started, there was little to prevent a confusion
in the popular mind between this and the cult of
phallus and legends came to be invented of the
origin of the worship of Linga as the phallus of
Siva. Barth is of the opinion that these lingas
are perhaps theleast offensive to look at. Anyhow,
they are the least materialistic and if the common
people make fetishes ofthem, it is nevertheless
true that the choice of these symbols by
themselves to the exclusion of every other image
was, on the part of certain founders of sects such
as Basava, a sort of protest against idolatry. In
other words, the Puranic exaltation of Linga
worship over image worship, the former leading to
release and the latter only to some variety of
prosperity. The Linga purana version is due to
Siva becoming a pillar of fire, whose top and
bottom could not be seen by Brahma and Vishnu.
Siva is known as
Pashupati ( the lord of creatures ). Abhinav
Shankara in his Rudrabhashya lays the foundation
for the tenets of Saivism concerning pati, pashu
and pasha ( bondage ). Kaivalya Upanishad
describes Sivayoga as a means of realease. Saivism
closely agrees with the Sankhya in its dogmatics
and with the Yoga sehool in its practical
discipline.
Role of Shakti in Saivism
is clear from Lalita, Bhawani and Rajina
Sahasranam. Sri Chakra worship stands a witness to
the unification of Shakti and Siva. Sri Chakra is
the symbol of the infinite.
Sri Aurobindo in his
book-philosophic work Savitri-has sung the praises
of the symbol of the infinite as under:
The unseen grew visible
to student eyes,
Explained was the
immense
Inconscients Scheme
Audacious lines were
traced
upon the Void;
The infinite was
reduced to
Square and Cube
Arranging symbol
and significance
They framed the Cabbla
of Cosmic Law,
The balancing line
discovered of
Life's technique
And structured her
magic and
her mystery.
- Savitri ( 11:11 )
Consciousness in the spirit
and it is responsible for the Truth and Bliss.
Arunopanishad says : " Realise in us the
microcosm, Thy form of Macrocosm. Make me know
again ". In Saiva system we
an't ignore the
Shakti, the energy force of Siva.
Shankara in Soundarya
Lahari explains the unification of Siva and Shakti
in the following fashion:
<verses>
Sri Chakra is verily the
macrocosm as well as the microcosm, is the body of
the two in one, Siva Shakti. Sri Aurobindo
emphasised it as under:
"This is the knot
that ties together the
stars;
The two who are one and
the Secret of
all power,
The two who are one are
the might and
right in things "
- Savitri ( 1.4 )
In Kashmir Saivism is known
as " Trika Philosophy " or Trika Shasua.
Trika Shastra symbolises the same Trayambhaka
Sampradaya or Rahasya Sampradaya. Trika accepts
the most important triad Siva, Shakti and Anu or
atom ( matter ) or again Siva, Shakti and Nara or
lastly of the godesses Para, Apara and Paratpara.
It also explains nondual ( abheda ), non-dual cum
dual ( bhedaabedha ) and dual ( bheda ).
This system has two main
branches Spanda and Pratibijna. The Trika is also
known as " Svantryavad ", "
Svantantriya " and Spanda expressing the same
concepts. Abhyasvada is another name of the
system. It is called Kashmir Saivism, because it
enriched its culture, literature and spiritual
integrity.
The Trika is a spiritual
philosophy. Its concepts are experience concepts.
Its greatest exponents are yoginies of high
stature who showed wonderful insight into abstruse
points of philosophy.
( Pratybigna-Karika I-38
)
This system is a
statement based on experience about the nature of
Reality and a way of Life. Among the Agamas,
Malinivijaya, Sivachanda, Vignan Bhairva, Ananda
Bhairva, Mrigendra, Matang, Netra Svayambhu and
Rudrayamala happen to be the chief ones, they were
written to stop the propagation expounding a
purely advaitic metaphysics of Siva Sutra revealed
to a sage called Vasugupta ( 9th century ).
The Pritigna Shastra is
really the philosophic branch of Trika. Siddha
Somananda, the disciple of Vasugupta is credited
with adopting the method of giving an elaborate
treatment of his own views. Parmartha Sara and
Tantra Sara both by Abhinava Gupta and Pritibigna
Hridya are three but important works of the
school: Tantraloka.
According to the Trika,
the Shastras have eternal existence. It means
wisdom, self-existent and impersonal. It is also
known as ' Shabda ' and ' Vak. ' Shastra is
authority according to Tantrasara, told or
revealed by the Supreme Lord. Therefore, Shabda
creates or manifests every thing. Reality is
ineffable and beyond any descriptions. Trika tries
to formulate a philosophy about its nature. Siva
and Shakti are not two separate realities.
Kalidasa in Raghu Vamsa refers to Siva and Shakti
as " Jagtah Pitarau Vande Parvati
Parameshwarau ". Like fire and its burning
power, Siva and Shakti are the same identical
facts though they are spoken of as distinet ( Siv
Drishti III. 7 ). Shakti is known as Swantriya and
the principles of universal manifestation of five
fold aspects as Chit Shakti- the power of self
consciousness entails Ananda enjoyment and
wonderment on the part of Siva, bliss gives rise
to Ichha, desire to create, then Jnana or
knowledge leading to Kriya Shakti will to act.
According to Tantrasara, some times, Chit and
Anada Shaktis are kept in background; Icha, Jnana
and Kriya are taken to be the principal powers.
Universe is Siva's Krida
or play. Siva's self imposition of limitation upon
Himself and also His breaking the fetters and
returning to His own native glory are both Krida
and play. Siva as Shakti manifests Himself as a
correlated order of knowers, knowables and means
of knowledge. The limited individual is subject to
ignorance, which according to Trika is two fold
viz. paurasha and bandha. The descent of the force
of grace achieves two purposes: first pasa-kshya,
the destruction of fetters and secondly Sivatva
yoga - the restoration of Shiva-hood. The most
important of this is Diksha orinitiation. The
Trika says that is a result of Shaktipat, one is
brought to a real Guru. It awakens the "
kriya-shakti " in the limited soul. There are
four " upayas " or means of attaining
the supreme goal. They are "anupaya; Sambhava,
Sakta and Anav upaya ". Due to Shaktipat or
descent of grace in a very intense degree,
everything needed for the realisation, beginning
from the liquidation of the atomic impurity down
to the recognition of the state of Paramashiva may
be achieved by the aspirant immediately and
without going through any Sadhna or discipline.
Samvid is the only reality, knowledge of duality
is nothing in itself and can be removed through
the rise of Shuddha Vikapa of Nirvikalpa. "
Dhyana means meditation
in the hear space or " Hriday-Akash " on
the Supreme Reality. By the process of meditation
the whole field of knowables is swallowed up and
absorbed into the knower. Uccara means the
directing the pranta or vital force upwards in the
process of meditation. Through these already
experienced means, the limited individual attains
the rich treasures of his own true Self.
The Trika does not stop w