Introduction to Kashmir Shaivism

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KASHMIR SHAIVISM Kashmir Shaivism is a universal

spiritual philosophy based on the supreme unity of the individual self with the

God. It accepts all the aspects of life in totality and teaches the path of

realization through Divine Grace.

 

This philosophy in the present form can be traced to the eighth Century Sage,

Vasugupta to whom Shiv Sutras were revealed. His famous descendents were

Somananda, Utpaldeva and Abhinavgupta, who gave a concrete shape and foundation

to this philosophy.

 

Swami Lakshman Jee was a living master till recent years. Due to his spiritual

attainments he was called " Saivacarya Iswara Swarupa Sri Swami Lakshmana Joo " .

He was an inextricable combination of life and religion. His teachings

benefitted seekers from all over the world who came to seek the best solutions

to the subtle aspectes of Shaiva Agamas.

 

Kashmir Shaivism occupies a distinguished position among the various schools

of religious creed and thought. This universal philosophy focuses on relation

between God, Nature and Man, which overcomes all the barriers of diverse

human-cultures. It leads to the highest level of self-realization, revealing the

inner most secrets of the nature of Self. All the aspects of life are integrated

and taken in totality. Thus, rather than negation and denial, it celebrates

life. Kashmir Shaivism is the school of Indian philosophy which can inspire us

for both material and spiritual progress.

 

The prime focus of Kashmir Shaivism is on the Ultimate Reality called Param

Shiva. This basic point is to recognize this source from which emanates

everything and into which merges everything. Param Shiva is beyond description,

beyond all manifestation, beyond limitation of form, time and space. He is

eternal, infinite, all pervading, all knowing and all powerful. In fact, this

reality is ineffable and beyond all descriptions.

 

After our stress on this basic reality called Param Shiva, let us seek and

understand this philosophy. Kashmir Shaivism. It is a process of recognising or

discovery of individual soul as one with the Universal Being through correct

knowledge of the " Descend " from Godhood to manhood. The next is " Ascend " or

going back to Godhood. Lastly great stress is given to " Devotion " towards the

Ultimate Reality called Param Shiva.

 

As regards the Great Descend, Kashmir Shaivism postulates 36 categories or

" tattvas " to explain the process of cosmic evolution or universal experience,

i.e., from God hood to veiling or obscuring force of nature called Maya Shakti

leading to various psycho - physical elements and finally the Panch Mahabhutas -

five great elements: Earth, Water, Fire, Air and Ether.

The first outward manifestation of the divine creative energy is called " Shiva

- Tattva " . It is the initial creative movement of Paramasiva and is support of

all things in the manifest world, like the canvas of a painting. Next, the

" Shakti-Tattava " is active or kinetic cosmic energy that effects the divine

consciousness into action.

 

" Maya " is the veiling or obscuring force of nature that creates a sense of

differentiation. As such, it makes universal consciousness which is unity,

appear as duality and multiplicity. The result of the limitation of Maya are

" Purusha " and " Prakriti " , the limited being and his nature. Here the dual world

of mind and matter is permanently established. This follows various mental

operations, ascertaining intelligence, sense perceptions, ego, etc. The process

is complete finally with the gross Panch Mahabutas as referred above.

 

Now, let us consider the Ascend or going back to Godhood. What is source of

pain and frustration- duality and moving away from Godhood! So, it is natural

that we must strive to go back to Godhood. For this there has to be Shaktipath-

the descend of Divine Grace. In order to earn Grace, one has to undergo

spiritual discipline, known as “Upyas” or Trika Yoga. Depending upon potential

of individual, these means or yoga have been categorised with particular

emphasis as Anupaya(supreme means- Bliss), Shambopaya(higher means- Will),

Shaktopaya(medium means- Knowledge) and Anvopaya(inferior means- Action).

However, it must always be remembered that descend of the Divine

Grace-Shaktipath- is independent of human efforts.

 

Kashmir Shaivism emphasises that one has to discover the inner “Bliss”. Let us

not suppress the senses, do not torture the body or mind, etc. Forcible control

will lead to adverse effect. Be as you are. When one discovers inner bliss

he/she will give up fascination for outer worldly enjoyments. Outwardly one may

perform the age old traditions but inwardly he/she has to seek exact truth

through the practices taught in Trika Yoga. There is no restriction based on

colour, creed or gender as eligibility for initiation in this Yoga.

 

As regards " Devotion " , it is an essential aid to all the practices. An

aspirant not blessed with devotion for the Lord cannot succeed in the practice

or Saivayoga. After inculcating the principles and treading the path as

explained above, we should surrender and submit to the Ultimate Reality. This

will, no doubt, lead us to the ultimate goal.

 

This philosophy is very relevant for present times. It inspires us for both

material and spiritul progress. It stresses positive acceptance of material

world rather than the philosophy of escapism. Thus it can serve as a sound basis

for organising our lives. We can rather say that God has made man in His own

image. It is His Own Maya Shakti which makes man to see differently. Therefore,

real joy can be gained as we live in this world and go about our work. Avoiding

suppression and denial like great puritans, we should exercise moderation in

living and turning away from the ambition of wealth, power and pleasures of

senses. This will prepare us for the inward journey to realise God.

 

The youth should remember that no problem of individual, society or nation is

to be ignored. A person can not succeed in any aim of life if he shuts his eyes

towards these problems. The whole life of Lord Krishna as depicted in Mahabharta

is a glowing example of practical Shaivism.

 

We may enjoy tasteful worldly objects as per the tradition but consider or

ponder over their origin from “the Divine Glory”. This will enable us to look

for God in every individual, see everything as His creation, etc., leading to

maximum love and harmony.

 

Even as elderly persons we should be totally in world yet totally liberated

from within. This example incorporated in our lives will definitely create an

inspiration for others.

 

Concluding, let us work for upliftment as our goal. With our own effort we

should change and strive for enlightenment. Let this change permeate from person

to family, to state and nation as a whole. Leading to universal good this will

usher in a peaceful and conflict free world.

 

Virendra Qazi, C-2 / 2284, Vasant Kunj, New Delhi.

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