Volume 1, No. 3 - August 2001 | << Back to formatted version |
Shaivism &
Kashmir's Doctrine of 'Recognition' (Pratyabhijna) by Dr. R. K. Kaw PART I Kashmir Shaivism & Its Three Divisions:Kashmir Shaivism on the whole, represents a particular religio- philosophical school of the valley. There are three main divisions of the school corresponding to the division of its literature into three Shastras : (1) the Agama Shastra, (2) the Spanda Shastra and (3) the Pratyabhijna Shastra. No. (1) Agama Shastra is believed to be of divine origin. To this class chiefly belong the following works : Malini, Vijya or Vijayettara, Svacchanda Tuntram, Vijnana Bhairava, Ananda Bhairava (lost), Mrgendra, Matahga, Netra, Naishvasa, Svayambhuva, Rudra-yamala, Vidyarnava, etc. Shiva-sutras which were revealed later by the sage Vasugupta are said to be the most important part of the Agama Shastra. The next two divisions of the Shaiva Shastra emerged as a result of development of human thought concerning the main Shastra of divine origin (Agama Shastra). The line of thought was developed by two acharyas Bhatta Kallata (9th century) and Somananda, contemporary of Vasugupta (850-900 A.D.), in two different directions while Kallata handed down the doctrine as a system of religion, Somananda supplied the logical reasoning in their support and thus founded a system of Advaita philosophy of the Shaivas on the basis of what was at first , taught as a system of faith. Thus there appeared the other two Shastras, (2) Spanda-shastra founded by Kallata and (3) Pratyabhijna-shastra commenced by Somananda. The three Shastras, all together, are generally known as Trika Shastra (a shastra comprising three classes). It is rightly observed that, out of these three, Pratyabhijna only is the 'philosophy proper of the Trika'. There has been a controversy among scholars regarding the name of the philosophical system of Shaiva Shastra. They think that all these names Trika, Spanda and Pratyabhijna are the designations of one and the same system. These scholars seem not only to have not observed the distinction between these different systems, but have failed to notice that Pratyabhijana system only is the philosophical school of the Kashmir Shaivas. The special literature that developed around the two schools Spanda and Pratyabhijna is given in brief as follows :-'Spanda Karika' and its 'Vrtti' by Kallata, Vivrti by Ramakantha, Pradipika by Utpala, , Spanda-Sandoha' by Kshemaraja and 'Spanda-Nirnaya' also by Ksemaraja are the main works of Spanda school. 'Shivadrashti' by Somananda, 'Ish. Pratyabhijna Karika' with 'Vrtti' (gloss) and 'Siddhitrayi' by Utpaladeva, 'Pratyabhijna-Vimarshini' (in two volumes), 'Pratyabhijna-Vivrti-vimarshini' (in three volumes) and 'Paramarthasara' by Abhinavagupta, 'Pratyabhijna-hrdayam' with commentary by Kshemraja and 'Bhaskari', a commentary on Pratyabhijna Vimarshini', in two volumes, by Bhaskaracharya, comprise mainly the Pratyabbijna Shastra. All these works are published in Kashmir Series of 'Texts and Studies (KSTS), except Bhaskari, Vols. I and 2 which are published as Nos. 82 and 83 of 'The Princess of Wales Sarasvati' Bhavana Texts, Allababad, 1938, 1950'. Distinctive Features & Contents of Trika Shastra (in brief) Shaivism comprehends all those systems of thought which evolved from Shaivagamas and Shaiva Tantras. A Shaiva system means any system based on Shaiva Tantras or Agamas. Sixty-four systems of the Shaiva cult are mentioned in the Shaiva scriptures of Kashmir which include the Trika as one of them. As said above, Trika is a triad, a group of three divisions of Kashmir Shaivism, Agama, Spanda and Pratyabhijna. These three Shastras can broadly be divided into two systems only, a system of religion or particular faith of Shaivas, which can significantly be distinguished as Shaivism, and a system of philosophical thought grown in Kashmir among the followers of Shaivism or Shaiva cult, which is rightly known as Pratyabhijna Philosophy. It was Pandit Madhusudan Koul the learned editor of KSTS, who for the first time pointed out in his Preface to Ish. Partyabhijna Vimarshini, Vol. I, that Pratyabhijna is the philosophy proper of the Trika system. The philosophical content of the Trika is first presented as Prityabhijna system by Madhavacharya in his Sarvadarshana-samgraha (14th Century) on the basis of title of the main treatise of the system, Pratyabhijna Karika by Utpaladeva. Dr. S. Radhakrishnan also includes 'the Pratyabhijna system' as one of the philosophical systems in his Indian Philosophy, Vol. II, for the apparent reason. The Kashmir Shaivism as a whole, iocluding the faith and philosophy of the school, is presented in Trika Shastra. It is so called (Trika) as, according to Paratrimshika, it deals with the triple principle, Shiva, Shakti and Anu; or Pati, Pasha and Pashu; or Nara, Shakti and Shiva; or Para, Apara and Parapara. It is called Trika for the reason that its chief authority is the triad consisting of three chief Agamas, Siddha, Namaka and Malini (Tantraloka I, 36), or for another reason that it includes all the three systems, Bheda (dualism), Abheda (non-dualism) and Bhedabheda (dualism-cum-non-dualism). It is also called Trika for the reason that it teaches the threefold method of Agamic realization, viz. Shambhavopaya, Shaktopaya and Anavopsya. It has also been already stated that Trika is a triad consisting of Agama, Spanda and Pratyabhijna schools of Kashmir Shaivas. The terms referred to in this para, which are derived from Agamas, cannot be explained in this short article. (See, K. C. Pandey, Abhinavagupta An Historical & Philosophical Study, 170 ff. and J. C. Chatterji, Kashmir Shairism, 1 fn. 2 ) Agama Shastra: Geoerally speaking, Agama-Shastra is mostly Sadhana-Shastra; i. e., it mainly deals with ritualistic and mystic practices. Usually, every Agama consists of four sections or Kandas (1) Vidya or Jnana Kanda (Section dealing with secret knowledge), (2) Yoga Kanda (Section dealing with Yoga discipline, processes of concentration and breathing exercises-pranayama), (3) Kriya Kanda (Section dealing with action, viz, ritualistic performances) and (4) Carya Kanda (Section pertaining to forms of worship). The works belonging to Agama Shastra of Kashmir, mentioned above, include in their dogmatic contents certain philosophical speculations also. Some of them are mostly devotional. Some of them give the rudiments of Kashmir Shaivism and teach certain methods, mystical practices (upayas) for achieving lower and higher Siddhis (occult powers) and the glories of liberated life. These methods prescribed in various Shaivagamas are called Shambhavapaya Shastra of Trika generally gives an exposition of these three methods or ways (upayas) of realization. The Shiva-sutras are believed to be a Rahasyagama-shastra-samgraha (a compilation of secret Agama Shastra) being a work of Shiva Himself. They, therefore, form the most important part of the Agama Shastra to which is attributed divine authorship. According to tradition, recorded by Kshemaraja, the sutras were found, by the sage Yasugupta inscribed on a rock at the foot of Mahadeva mountain, about 12 miles from Srinagar. It is said that Shrikantha, an incarnation of Shiva, wishing to do a favour to suffering humanity by the revelation of the traditional sacred lore which unfolds the three means of emancipation, appeared once before Vasugupta in a dream and told him about these sutras engraved under a big stone and also the way to reveal them. The sutras were thus revealed to Vasugupta who copied them to teach to his disciples. The sutras are divided in three sections, dealing with the three means of liberation, Shambhava, Shakta and Anava. Guru Vasugupta taught them to Kallata and others. Kallata taught them to Kshemaraja who added a commentary, called Vimarshini, to the sutras. The very first sutra emphatieally declares that man's consciousness in its essential nature, is Atman (Caitanyam atma) and the Atman itself is Shiva, the great Lord. Maheshvara (atmaiva shivah). Apart from & few highly philosophical declarations made in the Shiva-sutras as a protest against the nihilistic doctrines of certain schools of Buddhism and against the doctrine of dualism (bheda) taught by some schools, they constitute a practical treatise devoted to the unfoldment of the three ways of liberation (upayas), mentioned above, (upaya-pra- kashanam). They also give the rudiments of Kashmir Shaivism, such as malas (impurities) and pasas (fetters), characteristics of various types of perceivers, transmigratory subjects, Pati (free-soul) and Pasu (soul under bondage), different state of common perceivers and extraordinary states (turya, the fourth state and turyotita, beyond the fourth state) as experienced by the Yogis, and so on. Spanda Shastra: Pratyabhijna Shastra: It is not necessary to give glimpses of Pratybhijna Shastra here, as it is separately dealt with in detail in the Part II of this paper which is exclusively concerned with this philosophical school of Kashmir. Here it will be remarked that metapysical reasoning (tarka) is the essence of a philosophical system. It is this philosophical content of the system that Utpaladeva presents in a bold relief, and in a systematic order, relevating the religious dogmatism of the school to a subordinate position, having devoted only a few sutras of his work (in Agamadhikara) to the latter aspect of the school. Pratyabhijna has been admitted to be a taraka shastra (a system of logic and philosophy). Tantraloka - a
Compendium of Trika Shastra: Philosophical
nucleus of Trika-Shastra: PART II Pratyabhijna School
and its Teachers: Somananda was indeed the founder of the Pratyabhijna School which takes its name from the 'Pratyabhijna karika' by Utpaladeva, the disciple of the former. The credit of being the founder of the school goes to Somananda, for the reason that it is he who, for the first .....a treatise (prakarana) on Shaiva philosophy. Utpaladeva was in fact the systematiser of Somananda's thought. Like Shankaracharya, a commentator of Badarayana's School of Vedanta, Abhinavagupta (another luminary among the celebrities of Kashmir Shaivism) gets the credit of being the expounder of Pratyabhijna system. We are in possession of his two commentaries? one short namely 'Vimarshini' and the other long (Vivrti-vimarshini ), on the 'Pratyabhijana Karika' of Utpaladeva. Somananda flourshed in the later part of the ninth century A. D., Utpaladeva in the first part of the tenth century and Abhinavagupta in the last part of tho tenth and the first part of the eleventh century. Inception of
Pratyabhijna Philosophy: Brief Idea of
Pratyabhijna Doctrine: Pratyabhijna is, in its essence, a deep and systematic study of man as microcosm and the world he lives in as macrocosm. In it, there is a perfectly scientific analysis of all the human faculities, man's entire physical, mental and spiritual organisms and that of the One Objective Reality (Parama Shiva) into thirty six primary realitives indispensable for the constitution of the universe and processes of creation, etc. The system being broad-based, tackles all the problems of human interest and lays great stress on the spiritual values of life. It is thus a school of 'Spiritual Pragmatism'. Utpala, the second teacher of the system, tells us that the Pratyabhijna philosophy is ravealed to him by the grace of the Lord (katham cit asadhya maheshvarasya dasyam), and it is for the good of humanity (janasya upakaram icchan) that he expounds the doctrine. He says with emphasis that man should recognise himself, viz., be aware of his inner being (Self) and his deeper faculties of 'knowledge' and 'action' (drkkriyatmika Sakti), if he desires to make his life all prosperous and blissful (samasta sampat samavapti hetum tat pratyabhijnam upapadayami). Our profounder faculties remain hidden from us due to lack of knowlege or experience and owing to innate forgetfulness (moha) on our part. The Prityabhijna is directed to removing the veil of ignorance from us and turning our attention towards the deeper faculties within us. The teacher believes that the faculties of thought and action comprise the very life of man (jnanam kriya hi bhutanam jivatam jivanam matam). In the real sense of the term, knowledge in that which is transformed into action, or practical use of which is made in one's life. Pratyabhijna says (hints) with emphasis that knowledge put into action or practice is really meaningful. Supreme Inheritence
of Man: Pratyabhijna Values
(human & spiritual) Spiritual &
Moral Values in Pratyabhijna [Courtesy: www.ikashmir.org] |
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