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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.
Article reproduced from:
Glimpses
of Kashmiri Culture
Shri Parmanand Research Institute
Srinagar, Kashmir
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