Kashmir Shaivita - Shaivaism

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KASHMIR SHAIVAISM

Dr. Ajay Koul

 

BRIEF HISTORY

Shaivaism is considered basically of eternal existence like the Vedas.

Kashmir Shaivaism is believed to have appeared during the last part of

8th or first part of 9th century of Christain era. Although exact

records are not available , the origin of this philosophy remains

shrouded.

 

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 & #8217;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 & #8217;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 & #8217;s

period (855-883 AD).Kallata Bhatt wrote commentaries on Vasugupta & #8217;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 & #8217;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

Kashmir Shaivaism evolved around end of 8th or beginning of 9th

century. Shaivaism in general is considered to be of eternal

existence like the Vedas. According to traditional belief Shaivaism

existed, much before creation of Universe, as unuttered thought and

experience of Supreme Being in the form of All transcending word (Para

Vak) beyond all objective thought and speech of the most germinal

level. With the manifestation of Universe progressed, Para Vak began

to appear as a vision of thought and experiences, which would hold the

undifferentiated Universe-the Pashyanti.As the Universes progressed,

its contents formed the object of thought and experience,

distinguishable from one another. The Pashyanti Vak assumed the third

form, the Madhyama & #8211; a link between undistinguishable and

undifferentiated Pashyanti and finally the spoken word, Vaikhari Vak

thought and experience expressed in words. Shiva Shastras are the

Madhyama Vak, thought and experience expressed in words. Shiva

Shastras are the Madhyama Vak converting into Vaikhari Vak and flowing

from five faces of Being representing Chit, Ananda, Ichcha, Jnana and

Kriya also called Ishana, Tat-Purush, Sadyogata, Aghora and Vama. The

Shaiva Shastra ooriginally consisted of sixty-four systems

representing as many aspects of thought however categorized into

mainly three classes:

 

a) Unity of all that appears as many & #8211; Advaita or Abheda

 

b) Diversity of principles & #8211; 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:

It is the innermost and true self of all beings. It is changeless

experiencing Principle, different from experienced or mean of

experience. It is known by different names e.g. Chaitanya Para Samvit,

the Supreme Lord, Shiva or Param Shiva or Supreme Shiva. It is neither

masculine nor feminine and is neither He nor She. It can be referred

to by them.

Param Shiva is the reality underlining the true self of all living or

non-living things individually as well as in totality e.g. as the

entire Universe as a whole. He is beyond limits of time, space and

form and is thus Eternal and Infinite. He is all prevailing and

transcending.

Universe with intimate variety of object is a manifestation of

immanent aspect of Param Shiva lacking any other basis or ingredient

in it. This aspect of Param-Shiva is called as His Shakti, Being an

aspect of Param Shiva. She is not different or independent of Him.It

is his creative power and is conceived as His feminine viewpoint.

Shakti has numerous aspects of its own, five of which are most

fundamental and primary ones.These aspects are:-

 

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 of Universe is the process of experiencing out of Param

Shiva, the highest Reality, technically called as Abhasa. It, while

bringing the product into existence, does not effect the source from

which produced, which remains unchanged as it ever was. For example

as in case of yeast cell which goes on producing new cells by division

at the same time retaining its own from and function as per the

original one.

 

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:

The Param Shiva is Bliss itself and complete, being first logically,

holding manifestation of Universe in Himself as an idea which

ultimately leads to everything expressible in thought and speech. At

the same time He transcends, this Universe or universal experiences.

Till He is both transcending Reality, Bliss and Intelligence and

secondly the all including supreme experience of perfect Universe,

there is no need of manifestation. There is no feeling of want.

Param Shiva is complete in Himself.

 

Universe manifestation can be easily divided two main division, the

experiences which are universal in nature and experiences limited to

individuals.

 

The Universal Experience:

As per the law of logical necessity different steps in Universe

manifestation although independent of effects of each other stem out

from Param Shiva to begin with. The first principles of universal

Experience are five principle of subject & #8211; object.

 

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.

Shiva Tattva is the pure light of Intelligence only. In this state

chit aspects of Shakti is dominantly manifest. All other aspects,

although present, are completely suppressed or in suspense.

 

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.

Shiva Tattva is the life where as Shakti Tattva is the variety of

forma for the life to be manifest in the Universe. Shakti Tattva

checks and regulates Shiva Tattva and is the principle of Restraint.

 

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 & #8211; 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 & #8211; by nature Chaitanya,

absolutely unchangeable & #8211; 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 & #8217;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 & #8217;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 & #8211; 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

Ahankara is the producer of some other factors also in addition to

Manas. These factors are divided into distinct group, Indriyas and

Tanmatras or general object of special senses. Indriyas are further

divided into two groups: Budhindriyas or Jnanendriyas and Karmindriyas

both consisting of five parts each. Karmaendriyas are the power of

action where as Jamanendriyas are the power of senses.

 

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

According to Kashmir Shaivaism manifested Universe is composed of

different factors called Tattvas numbering 36. Their formulation and

combination can explain creation of physical and super physical

Universe. These Tattvas manifest in an order with each preceding

Tattva remaining as such while producing successive Tattva right from

Param Shiva. Each succeeding Tattva retains the preceding one at its

core thus exhibiting transcending nature. In other words, it is a

process of involution with Puram Shiva getting involved increasing

with each step and descending to the stage where it look as physical.

This process of involution is accompanied with that of

differentiation or multiplication. Thus Reality by repeated

involvement produces infinite units.

 

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 & #8217;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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