Salient Features
of Kashmir Monistic Shaivism
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.
Shambhavopaya:
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
<verses>
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.)
+++++++++++++++++++++++
<verses>
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
<verses>
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 po t)? 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.
Shaktopaya :
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:-
<verses>
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.
Anvopaya:
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:
<verses>
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.
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:
<verses>
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.
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.
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. 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.
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.
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