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Volume 2, No. 10 - March 2003 |
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KASHMIR SHAIVAISM
BRIEF HISTORY The original Shaiva philosophy got eroded with the passage of time and under influences of Kaliyuga most Shaiva Shastras disappeared leading to spiritual darkness. Lord Shiva , at this stage, took pity on humanity and decided to give again the words of wisdom to world in the form of Shaivaism. Lord appeared on the Kailasha as Shrikantha and ordered sage Durvassa to spread His words of knowledge to the world. Saga Durvasa, set on spreading the words of Shiva, created through his mind power, three sons, Tryambaka, Amardaka and Shrinatha. These three were commanded to establish spiritual order and spread the faith of Shaivaism. Of the three main aspects of Shaivaism namely, Abeda (Unity), Bheda (Diversity) and Bhedhabheda (Diversity-in-unity), Tryambaka was ordered to spread the first (Abheda), Amardaka the second (Bheda) and Shrinatha the third (Bhedabheda). The Abheda thus retaught to humanity is known as Trika-shasana or Trika-Shastra or simply Trika. Its literature is often referred to as Rahasyasampradaya and is different from general Shaivaism called as Shiva-Shasana or Shivagama. The literature of Trika falls into three categories. The Agama Shastra: Believed to be of super human authoriship, To stop dualism Shiva-sutras were revealed which include Vritti, Varttika of Bhaskara etc. The Spanda Shastra: It gives the main principle of the system in greater details without going into philosophical reasoning support. Most important Spanda Shastras includes; Spanda Sutras or Karikas. The Vritti by Kallata or Ramakantha or Utpala etc. However main authorship goes to Vasugupta and his pupil Kallata. The Pratyabhijna Shastra : It is the proper philosophy of Trika dealing rationally with doctrine with reasoning support and rebutal of opponents.It is authored by Siddha Somananda and includes Shiva Drishti, Ishvara Pratyabhijna Sutras of Utpala and works of Abhinava Gupt. According to another system of classification, again as told by Lord Shiva to Parvati, it describes the doctrine and practice of system passed on for ages from teacher to pupil. Some of these tantras e.g., Malini Vijaya, Svachchanda, Vijnana Bhairava, Mrigendra etc. mostly taught dualistic or even pluralistic philosophy. three classes are identified, Para (Higher), Apara (Lower) and Parapara (Higher lower). This classification deals with the doctrine as philosophy or faith e.g., Shiva Drishti is called Para dealing with practical and ritual part. Svachand Tantra is called Apara.In parapara, both these are combined and is thus considered as superior to both. Besides the words of Shiva, Shaivaism was stregnthened by Vasugupta and Somananda, considered as founders of advaita Shaivaism in Kashmir.Vasugupta described the doctrines as articles of faith and revelation. Major works of Vasugupta include Spandamrita and Vasavi-tika, a commentary on Bhagavat Gita. Somananda laid the foundation of philosophy. He wrote Shiva Drishti and a Vritti on Shiva Dirshti.Very little is known about the link between these two and Tryambaka but it is commonly believed that Tryambaka continued his work as per commands of sage Durvasa and this linage continued for 15 generations each produced by mind power of sages. Upto 15 generations of Tryambaka and sons none was born of womb, all produced by mind power. Representative in 15th generation violated this rule and married a Brahmin girl and had a son by the name Sangamaditya first to be born from mother’s womb. Sangamaditya, in the course of his wanderings came to Kashmir and settled here. His son Arunaditya who had a son named Ananda followed him.Somananda was born to Ananda and lived during the end of ninth century. Somananda was the disciple of Vasugupta who as per a different verison received the sutras, as these exist today, directly from Lord Shiva in his dream. Kallata Bhatt himself a pupil of Vasugupta has recorded this. Inspite of varying versions of origin, Shiva Sutra’s and Trantras believed to have been promulgated by Shrikantha, Lord Shiva himself as revealed to Vasugupta, laid the foundation of Shaivaism of Kashmir or Trika, as it is commonly called.Vasugupta had an illustrious pupil in Kallata who lived during King Avantivarman’s period (855-883 AD).Kallata Bhatt wrote commentaries on Vasugupta’s original work and spread it as a religion. His work included Spanda Karikas, Spanda Vritti or Sarvasva, Tattvastha Chintamani, Madhuvanhini (of these last two are lost now). Kallata was followed by Pradyumna Bhatt. Mukula wrote Alankarodaharna and Vivahatattvaneesmarna and claims to be the son of Kallata. Pradyumna Bhatt was succeded by his son Prajnyaraja followed by Mahadeva Bhatt, who in turn was followed by Shrikantha Bhatt. Shrikantha Bhatt had a pupil Bhaskara (son of Divakara) who wrote commentaries on original work of Vasugupta and lived probably around 11thh century AD. His contribution included Shiva-Sutra Varitika. Somananda, another pupil of Vasugupta, provided reasoning in support of his teacher’s teaching laying the foundation of Trika, somewhere towards the end of 9th century AD. Somananda was followed by Utpala or Utpalacharya who made teachings of his master still more compact and concise. He worte Pratibhijana Karikas or Sutras, Vritti on these Sutras, Tika on Vritti, Stotravali, Ishvara-Sidhi, Ajadapramatri-Sidhi. He was followed by his son Lakshmana (950-1000 AD). Lakshmana was followed by Abhinava Gupt who dominated the Saivaistic scene around beginning of 11th century. He works still influences the Shaivaism of Kashmir, which included Malini-Vijaya Varttika, Paratrim Shike-Virarna, Shiva-Drishtyalochana (lost), Pratyabhijna-Virmarshini, Pratuabhijna-Vivriti-Vomarshin, Tantraloka, Tantrasara Paramarthsara etc. Utpala Vaishnava lived prior to Abhinav Gupt but later than Utpalacharya. He authored Spanda-Paradipika, a commentary on the Spanda-Karikas. Abhinav Gupt was followed by Kshemaraja who in turn was the guru of Yogaraja .Kshemaraja wrote Shiva-Sutra Vritti, Shiva-Sutra-Vimarshini,Pratyabhijna-Hridaya , Spanda Sandoha, Spanda Nirnaya and commentaries on tantras. Yogaraja wrote commentary on Paramarthsara of Abhinav Gupt. The work of above was carried on by Jayaratha (ending 12th century AD). He compiled commentary on Tantrloka. Shivopadhyaya was last author in this series who lived in the 18th century. His contribution included Commentary on Vijnana Bhairava Tantra. During the period of king Avantivarman (855-883 AD) Muktakana, Shiva Svamin and Ananda Vardhana also lived. They were descendants of Bhatta Narayana a contemporary of Vasugupta. Brother of Muktakana, Ramakantha became disciple of Utpalcharya (900-925 AD) thus merging this linage into that of Vasugupta and Somanda. He wrote Spanda Vivritti, commentary on Matanga Tantra, commentary on Bhagavad Gita from Shaiva point of view. In the last two centuries, although great practices of Shaivaism lived in Kashmir, however little has been contributed to its literature. In recent times study of Shaivaism is again picking up but on a very small scale, depriving mankind of only and best philosophic solution to the question of final TRUTH.
THE DOCTRINE a) Unity of all that appears as many – Advaita or Abheda b) Diversity of principles – Bheda c) Unity from one point of view and diversity from other point of view-Bhedadheda. Kashmir Shaivaism principally deals with the Advata principle. The brief principle of Trika explain existence of being as:
The Atman: a) The power of self-revelation: By this, Shiva-Param Shiva as now called - shines by himself with nothing to shine at. It is the Chit Shakti of supreme Lord (The Power of intelligence of the pure light of intelligence by itself). b) The power of realizing absolute bliss and Joy: It is without need of object or means, without moving out of itself, even independed and free, even at rest as an ever-undisturbed peace. This is the Ananda Shakti of Param Shiva (The Power of joying). c) The power of feeling as supremely able and of an absolute irresistible Will. It is the power of feeling Divine wonder and of forming Divine Resolve to what to do or create. This is the Ichcha Shakti of Param Shiva (The will power). d) The power of bringing and holding all objects in conscious relation with oneself and one another: This is the Jnana Shakti of Param Shiva (Power of Knowledge or Knowing without emotional feelings or will). e) The power of assuming form: It is the power of creating (Kriya Shakti of Param Shiva). With these five aspects of his Shakti, Param Shiva manifests himself or in other words His Shakti as the Universe at his own free and independent will without using any material except His own Power. Thus He himself forms the basis of Universe while being Chaitanya Himself at the same time. Divergence or expansion of Shakti leads to creation of Universe where convergence or expansion of Shakti leads to disappearance of Universe. This process of divergence and convergence of Shakti has being going on from eternity and will continue as such creating successive Universe. These two phases of Shakti are conventionally termed and equated as Srishti and Pralaya enclosing a cycle of Universe called as Kalp. Universe thus created consists of some fundamental factors called as Tattvas. Process of Manifestation: Manifestation is a process of only apparent division. The experiencing Principle is the only Reality which Experiences out in the form Universal manifestation. Nothing enters into the composition of Universe other than the experiencing Principle, which experiences in the form of thoughts, ideas, feeling etc. The process of manifestation is highly logical with its operations happening in steps or stages following one after another guided by a law of logical necessity. Each step in the manifestation of Universe in no way effects the results of preceding or following step can be explained on the basis of Transcendental nature of Param Shiva. The
Transcendental Param Shiva: Universe manifestation can be easily divided two main division, the experiences which are universal in nature and experiences limited to individuals. The
Universal Experience:
1. The
Shiva Tattva: It is the first stage in the process of Universal
manifestation. Param Shiva brings into operation the negation principle of
His Shakti. This aspects of His Shakti clouds the view of ideal Universe
from Him and leads Him crave for a Universe. Devoid of this craving,
there would be no need for a Universe. In this state Param Shiva is
complete but for the experience of Universe. The experience of this state
is termed as Shiva Tattva. This Tattva comes into being without in any
way effecting the Param Shiva.
2. The Shakti
Tattva: It is the second element in manifestation of Universe but comes
into manifestation almost simultaneous with the Shiva Tattva. Shakti
Tattva is the Universe negatising aspect of the Shakti suppressing all
other aspects. By operation of this Tattva Shiva Tattva is made
possible. It is the manifestation of Ananda or Bliss or satisfaction or
absolute Rest aspect of Divine Shakti. Shiva and Shakti Tattva remain
unified and are eternal, remains a subject and object of Universe. 3. The Sadakhya Tattva: It is the third stage of manifestation of Universe. It is also referred to as Sada Shiva Tattva. It represents the Ichcha aspects of Shakti being dominant over other aspect. This Ichacha is the divine will of what to do next. It proceeds the actual movement and activity. This aspect is a must for future acts to be undertaken and is in a way first manifestation in the process of Universe formation. It is eternal in nature as the principle of Pure Being. 4. The Aishvara Tattva: It is fourth step in the evolution of mental aspects of universal manifestation. Also known as Ishvara Tattva, this Tattva represents the Jnana aspect of Divine Shakti and can be interpreted as the Power of being conscious of the Glory and Lordliness of Divine Being. In this aspect full survey of Ideal Universe is made and a clear and well-defined picture emerges. 5. The Sad-Vidya: It is the last step of the Universal experience and is also called as Shudha Vidya. It represents the Kriya aspect of the Divine Shakti in a dominant form. In Shudha Vidya State it is possible to experience a balance between Sadashiv Tattva and Ishvara Tattva. A new experience of diversity-in-unity and identity (Bhedabheda) is resulted. The unity of Shiva and Diversity of Universe, ready to appear ahead, are seen as two different parameter but also identical to each other. Experience and Universe may have distinct boundaries yet they merge in each other. As per the above mentioned five principles, Universe is purely Ideal one, being Perfect and Pure without any blemish. Experiences are universal and limitless for the Experiencing. THE LIMITED INDIVIDUAL EXPERIENCES Universe manifestation up to the five Universal Experiences is purely Ideal, Perfect and of Pure Order. This is the region of Pure Knowledge (Shudha Vidya). Next stage to come is of individual Experiences. Manifestation of Universe from this point is said to be impure or imperfect (Ashuddhadhvam) also termed as Mayadhvan – the ways of Maya. The factor manifested now controls all the later factors/steps and is called as Maya. Maya: It is the force, which acts as a barrier between Pure and Impure. It is the obscuring aspects of Divine Shakti limiting the experience with regard to true nature of what is experienced and the experiencer himself. All experience of Shudh Vidya is over taken by Maya obscuring the perception of Shudh Vidya giving rise to a vague feeling of nothingness. It changes all relations of past, which has countless aspects, distinguished into five main types. 1. Nityatva or alwaysness. 2. Vyapakatva or all reachingness. 3. Purnatva or fullness. 4. Sarvajnatva or Omniscience. 5. Sarva-Kartritva of all makingness. Maya brings in two major changes in the experience of experiencer by obscuring vision of past five aspects changing than into: 1. Kala or time with limited duration. 2. Niyati or restriction or regulation in space. 3. Raga or limited interest. 4. Vidya or limited knowledge. 5. Kala or power of limited creation. Maya acts by putting experience of Shudh Vidya – by nature Chaitanya, absolutely unchangeable – to sleep leading experiences to identify with the experience considering Himself not as Himself. This change leads to binding of unlimited aspect of Nityatva to Kala, Vyapakatva to Niyate, Purnatva to Raga, Sarvajnatva to vidya and Sarvakartirtva or Kala. Thus Maya, the obscuring force, brings five forms of limitation also called as Kanchukas (Sheaths) on Shudha Vidya, enraging the experiencer who forgets this own Divine Nature and glory. This sate of manifestation with limited aspects is termed as Purusha. The Purusha: Purusha is the product of Shudh Vidya stage of manifestation encapsulated in five shrouds of limited nature by the Divine Shakti Maya. The Purush retains the inner core of All Experiencer and is in a sort of suspense about its unlimited nature. The inner core remains unchanged as being in Shudh Vidya State or other states prior to it. All Experiencer continues producing Purushas indefinitely without any signs of tiredness or diminution. These Purushas under the influence of Maya, although being same, feel themselves as separate and different from one another. Thus Maya acts in two ways obscuring as well as differentiating or multiplicating. These Purushas, bound by limiting aspects, constitute aggregation of individual spirits in this Universe. In the over all scheme of Universe manifestation, each Purush constitutes a nonspatial point referred to as Anu. The Prakrati and the Gunnas: All Purusha, no doubt are related through inner. All Experiencer who’s glory and Shakti has been covered by Maya, need something to relate with each other after the interrelating link of Shudh Vidya is obscured. This force or something acts as a second term of relation between Purushas and is called as Prakrati. This factor of Prakrati manifests simultaneously with Purusha under the influence of Maya and is helpful to Purusha in relating under limited aspects. Each Purusha has his own Prakrati. Thus numberless and unending Prakrati’s are produced as Purushas are produced to act and react with each other. Prakrati in itself is the combination of three factors exiting in a perfect equilibrium. These three are Sukha, Dukha and Moha also termed as pleasure, pain and delusion. These three factors are product of three elements, Sattva, Rajas and Tamas producing separately Sukha, Dukha and Moha. These elements are collectively termed as Gunas. Three Gunas exist in perfect equilibrium in Prakrati. Thus Prakrati does not express on Purusha as something specific but it is only a general feeling, Prakrati produces all specific experiences of Purusha by way of objects or means of objects. Up to the manifestation of Purusha and Prakati, All Experiencer assume sleeping aspect having a vague idea of underlying Shudh Vidya or I. PRINCIPLES OF MENTAL OPERATIONS Purusha and Prakriti once manifested lead to some basic operations existing on the mental level .These are basically three in numbers know as Budhi, Ahankara and Manas. Budhi: It is manifested from Prakriti and can be compared with the state of waking up after sleep.It can be termed as unlimited state of consiciousness or experience of limited individual (Purusha) but is distinct from unlimited experiences which are already obscured by Maya and other sheaths. Budhi is in other words memory of Shudh Vidya, which is turned into a divine perception at Purusha – Prakriti stage. Budhi is the afresh generation of this perception.It primarily consists of general and abstract ideas of things, which can not be pictured as in case of concrete objects.It remains in the background of personal consciousness.Budhi is an experience where equilibrium of three gunas is slightly disturbed with the dominance of Satva Guna of Prakriti.Budhi leads to manifestation of Ahankara. Ahankara: It is the accumulation of personal experience of limited experiencer constituting the personal Ego.It is the 1 of ordinary human being .Ahankara is the artificial 1 of an individual and is distinguished from real and innermost 1- the Param Shiva. The 1 of ahankar is different from Universal 1 in the way that it identifies with particular person e.g; I am so and so.Ego or 1 is built up from childhood onwards being the aggregation of experiences. The general and abstract ideas of Budhi take up the concretized forms of experiences in Ahankara. Thus it is a continuous process but being a part of budhi, which builds up materials into Ego.It being a power is again a product of Shakti through Prakrati. Ahankara, primarily of static nature, is a state of experience where limited experiencer makes over view of its capabilities as well as existence .It can thus be pompared with Sada Shiv State of Unlimited Experiencer feels to have a will oto do. In this state the Rajas Guna of Prakrati is dominant over other two gunas which was subdued in Bhudhi. Ahankara leads to production of Manas. Manas: It is the active part of the mental attributes manifested from Ahankara.It is the activity of building up of images of external Universe as per the impulses supplied by senses.It is very active by moving from sense to sense,often talked as attention.Senses can not operate without attention of this sensation ordinarily called as mind.So manas is a bridge between senses and their interpretation of objects. Thus manas is a synthesizing factor, intensively active and moving from senses to senses and from senses to Ahankara.It is a kinetic state following Ahankara. Manas is produced from Ahankara which in turn is the product of Budhi.All these three coexist simultaneously while producing the other. Perception and feelings produces by Manas have no meaning for experiencer Independelty.Manas individually operates in dark without being seen or known by experiencer untill Ahankara makes the product of Manas as its own in turn identifies with the experiencer. Manas by operating in dark is the basis of desires or in other words Manas is desire incarnate.In Manas Tamas Guna of Prikriti is most dominant. MEANS AND
PRINCIPALS OF SENSIBLE EXPERIENCE As has been observed, Manas is the base of desire or in other words desire ofPurusha upto this stage of manifestation. These desires are either for perceiving as to act, which is not possible without Indriya, which thus evolve simultaneous with Manas. The five Indruyas for perception commonly known as Jnanendriyas consist of a) Power of hearing b) Power of feeling by touch c) Power of seeing d) Power of tasting and e) Power of smelling These powers of perception operate through five organs in the physical body namely; ear, skin, eyes, taste buds (mouth) and nose. It is however believed that ower of perception can be operated wihthout these organs as in case of Yogi,or person under hypnotic spells. The five Indriyas for action commonly called as Karamindriyas are: a) Power of expression e.g. speaking b) Power of handling e.g.with hands c) Power of movements e.g.locomotion d) Power of excretion e.g.spitting, defeacting etc. e) Power of sexual action. These powers of action normally happen through vocal, hands, legs, arms and sex organs in the physical body. These physical organs are evolved to fulfil the desire of Purusha created through Ahankara. So in brief Ahankara simultaneously leads to manifestation of Manas, Jnanindriyas and Karamindriyas in that order.Manas or desire can never arise in isolation oto ten Indriyas. Evolution of Manas and Indriyas is also simultaneous followed by evolution of promary elements of perception called Tanmatras also being five in numbers.Indriyas normally will have no meaning without the objects they are connected with .For instance Indriya of smelling has no meaning till there is not something to small. Thus along wihth five powers of perception simultaneously five object of perception are manifested. These objects include: a) Shabda Tanmatra: Sounds of different nature like drums, shrils etc. b) Sparsha Tanmatra: Feel of different types likes hot, cold etc. c) Rupa Tanmatra: Colors of different types like red, blue etc. d) Rasa Tanmatra: Flavour of different types like sweet, bitter etc. e) Gandha Tanmatra: Odor of different types like food, fragrant etc. In the evolutionary ladder tendency to react leads to evolution of Karamandriya. Evolution of power of hearing led to desire to respond, thus generating vag Indriya, sense of feeling led to desire to handle generating Hastendriya, sense of seeing led to desire to move towards object of sight generating Padendriyas. Sense of flavor led to the desire to throw out or discard generating Pavyindriya. Finally sense of odor (Gandha Tanmetra) of some indifferent odor led to desire for restfulness which is attained in sex act generating Upasthindriya. Products of Ahankara are basically end result of desire of Purusha, which up to this stage is manifested surrounded by Ahankar along with Budhi, Manas and other state. This state may be called as that of a soul. PRINCIPLES OF MATERIALITY All stages of manifestation up to Purusha and other Principles of sense experiences constitute the soul. Soul is now ready for individual existence in the material form. This materialization is the last step in manifestation process starting from Param Shiva. Based on general principle that due to Maya one tends to loose interest in something which is homogenous, lacking variation until one has overcome Maya by Vidya Shakti. Other way of overcoming indifference is conception of variations since all the elements of a particular are contained in the general concept of that particular. For instance white sunlight contains all colors in it. Thus perception of feel, flavor and odor- as such (Tanmatras) give rise to several variations of these. These varieties also lead to some interesting results as detailed below: Akash: If one perceives say only sound, with other generals ignored for the time being, it seems that variety of sound surrounded the soul all round in absence of a physical body. It will be experienced as something going in all directions, empty space. This something being everywhere in space denotes nothing. This Nothing in Sanskrit corresponds to Akash translated as either in English. This factor of Akash or Either reality seems to have no movement of function but has an existence as vacuum and be called as the Principle of Vacuity. Thus form the Varity of sound produced in its Tanmatra arise Akasha. Vayu: As in case of sound, now suppose it is replaced by uniform temperature. Variation in temperature leads to differential feeling of temperature, which corresponds to experiencing movements like that of air or aerial atmosphere. This may be referred to as aeriality or in other terms Vayu. This experience of aeriality is the product of experiencing of variation in Sparsha Tanmatra (feel-as-such). Agni: Variation in appearance of color is always associated with the form of the object-exhibiting color. In other words the form and shape of color. So variation in color in turn means change or alteration in the form and shape. Thus appearance and disappearance of color corresponds to experience of creation and destruction or burning out. This burning up in technically called as Agni. Thus from the experience of Rupa Tanmatra (Colour-as-such) arises experience of form building (also form destroying) principle or formaturity. Ap: Rasa Tanmatra or flavour-as-such leads to a variety of flavors. Variations in flavors lead to experience of moisture of liquidity since taste is necessarily accompanied with feeling of moisture. However at this stage of manifestation, senses are not localized due to absence of physical body of the soul, therefore surrounding the soul from all sides. Thus production of moisture represent factor of liquidity or simply liquid. Prithvi: Gandha Tammatra (Odor-as-such) as in case of other four Tamatras changes into a variety of odors. The experience of perception of odor is that of something standing still all over the soul. It is an experience of something stable or stability, which is a basic character of all solids and may also be called as solidity. An experience of solidity is manifested called as Prithvi in Sanskrit (Earth). Thus variety in Gandha Tanmatra leads to manifestation of principle of stability and solidity. As it is evident from above, from variations in five general objects of perception arise five important principles of experience namely Akash or Ethereality, Vayu or Aeriality, Agni or Formaturity, Ap or liquidity and Prithvi or solidity. These form the ingredient or physical world and are collectively called as Butas (meaning have beens or Ghosts of the Real). In broader sense two types of factors are manifest in whole Universe, Super physical and physical. The former being controlled by Shiva Tattva and latter being at its core. The physical Universe is a product of different combination of varieties of sound, feel, colour, flavour and odor collectively called as Vishyas in Sanskrit. Nothing extra or else to these Vishyas constitute the physical Universe. CONCLUSION Tattva upto Maya through Shiva and Shakti Tattva, Sadakhya, Aishvarya and Sad Vidya are of Universal Experience. Purusha to Bhutas through five Kanchukas, Prakriti, three mental factors and Indriyas are of limited experience and exclusive to individuals. These individuals constitute individual Anu’s being infinite in number what makes trike distinct from Sankhya is the principle of individual Purusha and His Prakriti. As rightly recognized by Trika, Tattvas are operational and being used by each and every individual constantly knowingly or unknowingly. Every individual holds Param Shiva in his core but is hidden due to effect of Maya. Maya can be countered only with Vidya. In time and space the involution of Shakti turns unside down resulting into Maha Pralaya where everything goes back into Parama Shiva till the beginning of another cycle of manifestation. |
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