My Wanderings - 84 The Conclusions

                The   fair mix of successes and failures are very essential for a  balanced life. A person who achieves only successes in life becomes arrogant or  egoistic  and a person who has only  seen failures becomes a  depressed person.   Some Urdu Poet has  aptly said it ..

" Garzishe Ayaam tera shukriya, mai ne har pahloo se zindgee dekh lee

( Thanks to the vagaries  of fate that I have seen life  from all aspects).

                                     As life is a mix of good and bad experiences , the ups and downs in life should be taken as challenges. If life moves smooth and there are no challenges in life, life becomes dull and a person is deprived of the joy of overcoming the difficulties in life. Life is short and we have to live it judiciously.Our aim should be to derive maximum joy from life , as great philosophers have said that...Happy truely is the Great...

               Different persons derive happiness  from different sources .  some people derive happiness by amassing  huge wealth and property , some from meditation and penance and  some get it from indulging in vices like drinking and gambling.  But the question arises can a  person achieve everlasting happiness by doing such things. History bears testimony  to the fact that no rich man  remained  happy throughout his life.Vices likes Drinking etc may give a momentary happiness but it is not everlasting. The meditation etc.may give happiness to a large extent, but it is not also everlasting. In order to achieve this goal a person has to decide before investing, where he can get returns in the form of  everlasting happiness.   

                     Therefore, in my opinion, in order to acheive  everlasting happiness, we should  bring some  creativeness in our life. We should do something , which we love to do consciously, ethically, Spiritually or intllectually , devoid of pecuniary interests and craving for fame.
It can also be a small step towards the great philosophy of  Nishkam Karma as envisaged by Lord Krishna in Bhagwat Gita.

My Wanderings - 83. The Conflicts

                                   Some  people believe that ninety percent of conflicts in this world are due to ego problems and only ten percent have some monetary or  other considerations behind them.  Normally conflicts  between induduals start with arguements. Mostly both parties are correct from their own point of view but one person can not perceive others point of view.Actually conflict is illusion of perceptions.The people have quite contradictory perceptions on the same subject and  sometimes ego   also plays its own part. One person is  fully aware that  he is wrong but his ego does not allow him to admit this and arguements continue.It is an old saying that you should try to win the will of man rather than arguement. While we strive to win the arguement, we are loosing a friend.Therefore it needs guts to admit it  when you are wrong and when you are right you should never boast of it.  If we are proved right we are in habit of saying that we had already said it so that is not also good habit. One of my friends , whether he agreed with you or not,was in habit of starting his conversation as..
You are absolutely correct sir, and then would explain his point of view.
As we are discussing arguements and conflicts,in a lighter vien , I remember a tale of two friends who were having some dispute and were at loggerheads with each other.one of the friends got seriously ill and was virtually on deathbed at some hospital.  He called his friend and told him that  as he has to  die  soon ,  they  should forget about the dispute and become friends once again .The other friend became very emotional and readily agreed to his proposal. Then other  stood  up to take leave from his friend on bed, the later yelled at him..This agreement is valid only if I die, but If get well ,by the grace of God, then we will have again to settle the scores with each other.

My Wanderings - 82. The Convictions

Conviction of a person is mostly influenced by his  experience. If you have a good experience of  friendship or a relationship you adore all  friendships or relationships , but if you have a bad experience of the  same you despise them all. Therefore quite  contradictory beliefs develop on the same subject.   Earlier  I cherished the belief that competance of a person depends on the opportunities he gets but with experience I learned that competent is the person who creates opportunities for himself.
But so far opportunities are created by honest and sincere means it is appreciable. But unfortunately  these days opportunities are created by  sycophancy   and nepotism.   By learning this art small favours like  promotions choice transfers and material gains can be achieved. But it should be borne in mind whether the persons from whom such gratifications are sought are worth it. To elucidate  my point of view I narrate a short story. Once a poor man saved the life of  King Akbar in  jungle . Akbar was  happy and told the poor man to come to him whenever he requires any help. One day poor man needed some help and met Akbar.At that time Akbar was busy with Namaz.when Akbar finished poor man asked Akbar what he was doing.Akbar told him that I was preying to Almighty for prosperity and good health.The poor man got astonished and told Akbar I have heard that you are the great person and you can oblige anyone. Here I see you begging yourself  someone else. If I have come to you for your favours , why should not I go to him directly. with these words he left Emperor Akbar's palace  and never returned back.
Convictions  also change when  a person grows up in life  . It is said that young man knows  everything, a middle aged suspects everything and an old man believes everything . It may appear satirical to many but it is not far from reality . Moreover, no person learns from others experience .The experience gained during learning process  forms the basis of one's conviction.

My Wanderings - 81 The Concepts

                                  To day I opened the window of my  bed  room and a fresh breeze of air entered the room which virtually refreshed my soul and rejuvenated my body  .  I was overwhelmed with joy. I felt enriched with the  treasures  of  nature. The artificial breeze of  Aircondition never  gave me such a joy. This reminded me of a story of  a great philosopher of Greece. His name was  Diogenes .  Once he was sitting on roadside in shabby clothes enjoying the winter Sun, when King of Greece Alexander the great   passed by the same road. Knowing the philosopher very well, he stopped near him and said to him,
"Sir, what I can do for you",  with the intention of helping him. On hearing his words the philosopher replied, yes you can do one thing for me I.e. you can move ahead so that sun rays will directly fall on me which you are obstructing this time. Some times we take far granted the treasures  of nature and the faculties provided to us by nature to enjoy them. 

                Rhonda Byrne in his book  The Secret says that all  the wealth of nature including  good health, material gains and good relations are waiting at our doors, but we do not open our doors because of our negative attitude.
Our  psychology has a great impact on our  physiology.  A person's mind plays great role in keeping his body healthy . If  a person thinks that he is healthy , hardly any disease  can attack  him but if he always thinks that his health is deteriorating and he is suffering   from  such and such illness , he is bound to get that disease.   Moreover ,Placebo  effect plays its own role.  It is a beneficial effect produced by the placebo drug or treatment, which can not be attributed to the properties of that drug itself, but  to the belief in that drug or treatment.  Sometimes a patient gets  cured by just prescribing to him  some  ordinary tablets  because patient remains  under impression that he is taking some high dose of quality  medicines  for his  particular disease. 
                                 A man is wealthy because he knows the secret of attracting money by positive thoughts. One should  forget that only bad persons are rich. We   feel concerned  about the expenses which we are incurring on daily basis and think only about the bills , the payment of which we are supposed to make at the end of month. We never think about the cheques and credits which we are likely to receive in our accounts to take care of our bills. If we think about our cheques
we may  surely receive them.  Otherwise we are bidding farewell to them. That is the only difference in the thinking of wealthy man and poor man.
                               A person has good relations because he makes a room for them. Once a person's marriage was not maturing . The problem was that he was occupying the whole bed  and never made  room in his wardrobe for the clothes of any other person . When he was advised to change his attitude, he got married to a beautiful match. If a person  wants  to make  good friends or relations , he has to  initiate himself and welcome others . Otherwise no person will come towards him  even if  he is a celebrity .

My Wanderings - 80. Kashmiri Shaivism, a path to Self Realisation. Part - 7. Epilogue

                            It is by the grace of  Shiva that   we had a sneak peek in  the philosophy, so great and profound,   known as Kashmiri Shaivism. Actually this philosophy has been propounded  by Shiva himself  in the form of Shiva Sutras  for the benefit of mankind in general. Vasgupta found these Shiv Sutras inscribed on rock  near Harwan as per the directions of lord Shiva in a dream . Many scholars including Abinavgupta have  documented and interpreted them in a very lucid form for the benefit of masses.  In our times Swami Laxman joo , jai Dev Singh  and many other scholars  have interpreted Shiv Sutra for the benefit of aspirants of Shaivism.
As we  already know that in the the pursuit of self realisation , a person can not sweep all the impurities and throw off all the bondages by self efforts only. He  requires  descent  of Shiva's grace or ANUGRAHA  , which in technical terms  of Shaivism is called ' Shaktipaat.'  This divine grace comes mysteriously depending entirely on Shiva's will and automatically destroys all the impurities . As it comes freely there can be no compulsion in the  flow of grace from Shiva.
Here I will try  to reproduce a  folktale which I have heard in my childhood.
Once a Priest was travelling in a small ship for his onward journey to attend a religious  conference . In the way, the Ship on which he was travelling ,  developed a technical snag and the captain of Ship had to stop the ship near a  small island  to repair it.  Priest descended the ship like all other travellers  and walked on the island while ship was being repaired . After walking a little  further  on the Island , he  discovered  three semi naked hermits sitting under a shade of tree murmuring something and looking  towards sky.  He came close to them to hear their murmur . They were saying  repeatedly ,
" You are one and we are three . You are in us and we  are in you."
The priest took pity on their desperate  condition. He pondered over their plight   and came to conclusion that they are wasting  their life like this  . Perhaps God has send  him here  for  the liberation of their soul.   He taught  them commandments and  prayers of Christianity , which they most  readily tried to learn . With much difficulty they could learn few and priest left them with an advise to  pray to God as per his  advise.  They all agreed . After some time ship was repaired and priest boarded the ship again .  While ship left the island and covered a distance of few miles, Priest saw three hermits walking over the water were trying to  reach towards ship. When they reached near the ship they implored  to priest with all humility,
"Sir we  forgot the prayers  that you taught us. Can you  repeat the same once again to  us."
Priest was surprised and told them that they need not to remember those prayers now . They must continue  their way of praying to almighty . On hearing this, the three hermits returned to their island joyfully.
Now  Lord Shiva  can only  say whether the grace of Shiva had descended on the three hermits  or they were on the final stages of their spiritual pursuit , accomplished  by them through their self efforts. As per  Kashmiri Shaivism more you achieve the heights of spiritual pursuit, less you have to make self efforts .

One of my unknown readers from some obscure city  named Guatemala  had commented on my blog on Kashmiri Shaivism part - 5 , Who is Shiva and Why his grace is needed  . I replied to  him that Shiva is God who exists in all living or non living things and his grace is required to recognise ourselves , which is the goal   of our life . But   It is  not actually so simple a question as it appears prima facei . We all ,except few ,are sailing in the same boat . We do not know actually who  Shiva is and why is his grace required . We shed torrents of tears for obtaining materialistic objects but who cares for Shiva . We can not just absolve ourselves by just defining Shiva and his grace . We have to realise the essence of thought by practice and pursuit . Only knowledge is not enough but action is also  equally important .
Finally while concluding this chapter of Kashmiri Shaivism , I would like to refer to  the  self composed astuti of Abhinavgupta , which  forms the gist of Kashmiri Shaivism. Abhinavgupta entered the Bhairva cave  in Kashmir , singing this astuti along with   his twelve hundred desciples for maha samadhi .
Om vyapt charachar bhav vishesham
Rkkaul.blogot.com

My Wanderings - 79. Kashmiri Shaivism , a path to self realisation. Part - 6. ABHINAVAGUPTA

Abhinavaguta was a great  thinker and a  scholar of Kashmiri Shaivism. He was born in Kashmir in the middle of 10th century. His mother's name was Vimalakala and his father was Narasimhagupta . Actually his ancestor Atrigupta , an ardent devotee of Shiva and  a scholar  , belonged to kanauj and was invited by  King Lalitaditya  and settled  him in Kashmir as he got influenced by his scholarship and merit.
Abhinavaguta never married and devoted his entire life towards his spiritual and intellectual pursuits .  
Abhinavaguta was very passionate about learning and he studied under twenty teachers, who were regarded best during  those times.  His father from whom he learned grammar was his  first teacher.  He learned every possible discipline he could,  including different shaivistic philosophies , drama , aesthetics , literature, logic and language. He also learned Budhism and Jainism . His quest for knowledge was finally  fulfilled , when he travelled outside Kashmir and learned Kaula tradition from Shamboo natha of jalandhara.
After obtaining mastery over each and every branch of  knowledge available , Abhinavaguta emerged as a thinker and teacher of highest order.
Abhinavaguta started writing to share the  knowledge he gained from  his various teachers and his personal  experiences in spiritual pursuits. He was a great writer .He contributed much to Kashmiri Shaivism by his works and experiences. He wrote as many as forty four long and short works, out of which twenty three have been published.  This include his monumental works like 1. The Tantraloka , which is a virtual encyclopedia of Tantric Shaivism 2. The Paratrimshka  Vivarna . These  works are regarded as the most sophisticated and comperhensive expression of his philosophy . His another important work is 'Parmarthsara ' which outlines the essential aspects of Trika philosophy and is meant for those people  who do not have capacity to understand the more profound texts.
Apart from being the greatest interpreter of the non dual Shiva tradition of Kashmir, Abhinavgupta  is also known as the most authoritative scholar of Indian aesthetic thought and theory of art creation .
Abhinavgupta was unanimously recognised by all Shaiva sects of the time sidhanta, vama, Yamla, Bhairva  Kula ,Trika and Ekavira , as their spiritual head at a great conclave of spiritualists held at Srinagar.
Abhinavgupta has significantly contributed to all schools of Shaiva thought . He also integrated these schools , bringing them under one scheme .
It is believed that this greatest Shaiva icon entered in to the Bhairva ( Modern Biru ) cave in Kashmir  with about twelve hundred  of his desciples towards the close of his life singing his self composed Bhairav astuti .
Om vyaft charachar bhav vishesham
Chinmayam ekam anantam anadyam
Bhairav nath , anaath sharaniyam
Tanmay chitya hridya vande
After this he disappears and no body could see him  coming out of the cave.

My Wanderings - 78. Kashmiri Shaivism, a path to self realisation. Part - 5

            According  to Kashmiri Shaivism, there are four types  of Upayas or remedies which shake off the five veils of Kanchukas and wipe out the impurities embedded on the mirror of the perception of an  individual , blocking his vision to see his true form and  achieve liberation from the  bondages.

Different type of Upayas 
1. Anupaya or the Non method or no means
2.Shambhavopaya or the method of Shamboo or Shiva
3.Shaktopaya or the method of Shakti
4. Anavopaya or the Individual method.
The order of the upayas is based on the levels of spiritual maturity and capacity of the practitioner. But let us take them in ascending  order for the sake of convenience.

Anavopaya, as the name a suggests , refers to Anu , the atomised limited Individual and is associated with efforts at the bodily level. These include bodily postures , breathing exercises, ritual worship , utterances of mantra and even elementary meditation .
This is also called kriya yoga . It helps us to accelerate our capacity for taking up more advanced inner practices to purify ourselves to make us capable for receiving the spiritual illumination.

Shaktopaya  is associated with  mental activity in which the focus is on clearing the mind of thought constructs  that block it and tend to obscure the view of the unity of  ones true self with reality. The basic thrust in Shaktopaya is on developing some pure and positive idea and concentrating on it to drive away impure concepts . The positive or pure thought could be like " I am omnipotent and omniscient Shiva." The Shaktopaya is also called way of Knowledge or rather correct reasoning to remove true nature of the ignorance of self.

Shambavopaya
This upaya does not need the observance of any external form of yogic  practice but only visualisation of one's identity with Shiva without the interference of any thought constructs. Not by exertion but by mere exercise of his will , the yogi who practices Shambavopaya is carried to the supreme level of consciousness by a powerful and direct awareness. Through it the yogi comes to realise that shiva's thought free state of pure consciousness is his basic state. This realisation does not come in gradual stages but in a sudden flash of I- Consciousness of Shiva, towards whom he is drawn by an irresistible mystical pull. The awareness of identity is awakened in him due to Shiva's grace.

Anupaya  occupies the top place in the hierarchy of the means to achieve liberation or realisation. Literally the term means no- means or no- technique and at this level actually no personal effort is required. Actually it is liberation itself, a state of enlightenment which comes spontaneously with out any effort or meditation . At this stage nothing has to be done or achieved , no effort is  needed as the goal and means are one.
All these four categories of means ultimately lead to the same goal, which is realisation of one's true nature and mystical immersion in Shiva Consciousness. All the means are interrelated in a manner that they can be regarded as continuation or extension of one another. Each has been devised to suit the spiritual capacity of the aspirant.
The four types of Upayas mentioned above however, can not ensure our liberation from bondage. It may sound like a paradox , but Kashmiri Shaivism does not believe that self effort alone is enough for us to achieve spiritual goals.
Shaktipata
It is ANUGRAHA ,  the decent of divine grace or SHAKHTIPAT which is decisive factor. It is Shiva's grace alone that can help us to shake off the five coverings of Kanchukas that hide our real Shiva nature.
This divine grace comes mysteriously depending entirely on Shiva's will and automatically destroys all  the malas. As it comes freely there can be no compulsion in the flow of grace from Shiva , who can shower it on anyone he chooses irrespective of his efforts in the field spiritual practice.
If Shaktipata happens with out any cause  but that does not mean it comes with out any regard for worthiness . A person who receives grace can never be undeserving , but that is for Shiva to determine .

My Wanderings - 77. Kashmiri Shaivism , a path to Self Realisation Part - 4

As we know Kashmiri Shaivism is all about 'self realisation'.  It can be explained simply by  quoting an example i.e.  when a person wants to see himself through a mirror ladden with dust and dirt , he is not able to see his true form . Only when dirt is removed from the mirror , a person can visualise his true state  and that is self realisation.  Now the question arises about the types of dirt or dust embedded  on the mirror  and what are the remedies to clean it so that a person can see his true image on the mirror. There are three types of dirt or Mala ,  Maya along with five  types of Kanchukas or limitations    and four types of remedies or upayas  how to wipe away the malas and  throw off Kanchukas according to Kashmiri Shaivism .The upayas are actually types of spiritual practices .

Anava Mala
It is the impurity of individuality which makes individual soul to identify himself as a limited being. This impurity gives rise in an individual a feeling of being incomplete and  imperfect due to his failure of recognising its completeness . It gives a sense of self in non self and due to this one is not aware of ones true nature.

Mayiya Mala
It reinforces the impurity of limited individuality and gives rise to the perception of duality and diversity everywhere. This sense of difference is caused by the limitation of individual souls freedom of knowledge which separates  it from the rest of world .

Karma Mala
This impurity pertains to Karma or Action that comes into play when the individual acts in a state of ignorance and imperfection. Losing his freedom and will, he is prompted by  desires of and fears of his personal gain ,  subjects himself to good and bad acts. This involves him in the cycle of births and deaths .

Maya and five Kanchukas
Maya is the principle of limitation and obscuration . It separates subject and object and creates the illusion of duality. With Maya taking the centre stage, Shiva looses his freedom and becomes a limited individual with restricted powers of will , knowledge and action .
Maya in Kashmiri Shaivism is Shivas own Shakti , his power of self limitation that splits universal consciousness into subject and object .
Maya accomplishes its act by concealing the true nature of reality ,wrapping it in coverings and veils. These coverings of Maya are five in number and are called Kanchukas ( six including Maya ).

The first kanchuka is 'Kalaa' or  the limited capacity for action. Shiva ceaselessly performs his acts of creation , maintenance withdrawal etc. His activity is always joyful , spontaneous and perfect. But the restriction imposed on us by Kala is to do one thing at a time instead of everything all at once.

The second Kanchuka is 'Vidya ' or  the covering of limited  knowledge . Shiva himself is all knowing , but we human beings have not the capacity to know every thing at a the same time. We can perceive reality only in bits and parts according to what we are fed by our senses.

The third one is ' Raga' or feeling of attachment for things outside ourselves.   Shiva contains everything within himself and does not need anything , but we limited individuals , forgetting that ,deep inside we are all Shiva , rush to gratify overselves with things we want to have.

The fourth covering is ' Niyati' or power of the natural laws. These laws of cause and effect operate in space. While Shiva' s actions are completely natural and spontaneous , our actions are specific and motivated by selfish ends which leave us in the grip of the laws of karma. Such deliberately chosen actions land us in trouble and determine our destiny.

The fifth and final Kanchuka is ' Kaala ' or Time . All our actions are confined to one particular time and space . Shiva is beyond these bondages of time and space. We have divided the time in past,  present and future, which is greatest limiting factor.

            The state of Mokhsha or liberation in Kashmir Shaivism , however, is not just throwing off the five Kanchukas and wiping away the Malas. It is a positive state when all the shackles that make us a helpless goat or bonded soul get blown away and we become what we really are , a state  in which after dispelling the sense of duality we feel oneness with undifferentiated consciousness. This is the meaning of Mokhsha or liberation for every Kashmiri Shaivist and ultimate  goal of his or her penance . He can attain it while he is still alive and achieve the status of 'Jivanmukhta ' , ( one who is liberated  while  living  )

My Wanderings - 76. Kashmiri Shaivism , a path to self realisation Part - 3. Various School's of thought in Kashmiri Shaivism

The Kula School

The Kula school is one of the oldest and most important streams of Kashmir Shaivism . The term Kula means a family , a clan or a grouping , but actually refers to ultimate reality in its dynamic feminine aspect of 'Shakti 'which manifests itself as the Universe . In contrast , Shiva , who transcends the world is called Akula . Kula can also be taken to mean the totality of cosmic entities with everything even the smallest unit of this manifested reality ..the whole universe , the corporeal  body , the individual person , all objects forming a part of it. Anyone who enters the family therefore, becomes a part of it.
The highest goal for the human individual , according to the Kula system is to achieve the thought free state and experience the bliss of Shiva and Shakti , Kula and Akula. Its main emphasis is on remaining always attuned to totality. If Shiva (Akula) is the 'Absolute  totality' , Kula is a term that can be applied to any emergent manifestation from that totality.
The Kula tradition accords great importance to the human body as an instrument of enlightenment . Equating the body with the whole cosmos , it teaches that all divinities , all the powerful forces reside in it. These divinities within the body can be perceived through mantras. By this Kula method of bodily enlightenment ,the practitioner can master the divinities , the powerful cosmic forces operation within.
Kula worship is characterised sometimes by offering of meat , fish and wine to the deity and indulgence in ritual sex. The ultimate purpose of these group rituals is achievement of full freedom and expansion of consciousness to the maximum possible extent. Overpowering the opposition between pure and impure, sacred and non sacred , body and spirit , enjoyment and liberation, the Kaula practitioner aims at recognising his real nature 'blissful inner consciousness ' rather than pursuing only sensual  pleasure or uncontrolled gratification of senses.
Ananda is it's key concept , which is an experience of many meaning and many levels , the highest of it being
Jagadananda or universal bliss in which all things finally submerge. Bliss is experienced in the union of Shiva and Shakti.

The Spanda School

The Spanda school derives its name from the Spanda Karika which was written in 9th century by Vasugupta or his desciple Kallata Bhatta.
The term Spanda refers to the ever present , spontaneous vibration or pulsation  of universal consciousness and is perceived as a subtle movement within the fundamental core of the Absolute or Shiva. It is a movement outside time and space , but it points to the internal dynamism of the supreme reality itself which gives rise to the emergence of the universe , its maintenance , withdrawal.
The Spandkarika uses the terms unmesha (unfolding) and nimesha (enfolding) to explain this pulsating movement of consciousness from inner to the outer state of reality and back . The universe,  it says, comes into existence when Shiva opens his eyes to see it, and is dissolved when he closes his eyes as it were to see his own nature.
According to Spanda doctrine , by experiencing the vibration of universal consciousness within his own self , the yogi realises his own essential  nature as Shiva . He then learns to recognise his own Spanda energy in the outer world , which flows in all its perceptions and activities. And thus, through his perception of totality of existence in his mind, he enjoys the bliss of undifferentiated awareness free of any thought .
The yogi finds that the Spanda energy , which he is trying to experience has another name, and that name is Shiva's creative freedom ( Savatantraya ).
Shiva manifests himself as the phenomenal world or dissolves it according to his free will. It is all his divine play ' Lila '.

The Pratyabhijna School

The Pratyabhijna or self recognition school represents the highest point in the development of non dual philosophical thought of Kashmir Shaiva tradition. It was Somanand's desciple Utpal deva's path breaking work , the Ishwara Pratyabhijna Karika , which is a profound text that systematically and logically present the Pratyabhijna philosophy . It is from this work that Pratyabhijna school derives its name.
Abinavgupta synthesized the Spanda or vibration and Pratyabhijna or self recognition doctrines to present an authentic version of non-dualist Shaiva thought.
The term Pratyabhijna is generally taken to mean recognition or self recognition . It also emphasises the non duality of Shiva as 'Absolute ' consciousness .
The core concept of Pratyabhijna philosophy is that liberation consists of the ultimate recognition of one's true identity as Shiva though self awareness.
Its importance lies in the fact that it encompasses all the fundamental features common to different schools of non dual Kashmir Shaivism and presents them as a coherent system of philosophy and theology. 

My Wanderings 75. Kashmiri Shaivism , a path to self realisation - 2

                 According   to Kashmiri Shaivism this world is not  a  separate entity from Shiva and Shakti. It is rather a manifestation of both. Therefore , a  person can enjoy  the beauty of this world and celebrate his life . A shavite finds the expression of Shiva and Shakti in nature i.e. mountains , zigzag rivers ,scenic beauties , blue sky and green earth . He realises  himself being a limited or contracted version of Shiva in the system as one and the only reality . Therefore, he enjoys and celebrates his life wholeheartedly . His approach to life is   very optimistic and  he experiences joy and happiness all around him. It is said that Happy person is truely great and to achieve happiness in life is a big accomplishment .
The only difference between Shavite and  an ordinary person is that a shavite realises that he is  part of that  consciousness which  exists everywhere and is known as Shiva . His purpose   of life is clear and well defined , i.e. he can hold his shivahood by self recognition.   He works for it and learns the techniques of it through  knowledge and action . 
In tantric traditions in which Kashmiri Shaivism has its roots, one is allowed to take pleasure in sense objects ,provided one does it with full self awareness , fixing attention on the source of such pleasure. The great Abinavgupta tells us to respect our senses and body as the manifestation of powers of consciousness emitted by Shiva himself. The infinite blissfulness of self finds its expression in the aesthetic pleasure we derive from listening to music or viewing a beautiful painting which appeal to our two basic senses ears and eyes .
             Kashmir Shaivism is life supportive and does not regard the material universe as different from Shiva or self. Shaiva philosophy offers techniques that leads to the expansion of self to merge with the Param Shiva , which can be the ultimate goal of life . It does not differentiate between spiritual life and ordinary life. It is through experience of daily life, says Abinavgupta , that a person can have the ultimate spiritual experience . Actually for Kashmiri Shaiva aspirant Shiva is everywhere and in everything including in human body . So he does not dispute  worldly enjoyment against attainment of liberation or Moksha .
              An important feature of Kashmiri Shaivism is that it does not differentiate between Knowledge and Action . It recognises both as two aspects of Shivas inherent  energy , Shakti . This means  Shiva as absolute consciousness  is both Knower and doer .
Shakti is the inherent dynamic power of consciousness that displays itself at every plane and level of existence Shiva is regarded as the holder of this immense power and is therefore called Shaktimana . Both Shiva and Shakti are the two aspects of one and the same reality . 
                  Unlike the abso!ute of Vedanta , Shiva is not shown as inert or  passive . According to Abinavgupta Shiva is dynamic , vibrating and pulsating light of consciousness which unfolds itself everywhere and makes all the varied forms of universe to appear . The power of Shiva and Shakti have two aspects  i. e. Power of knowledge  and power of action , which are not seperate but complimentary to each other. Besides power to know and power to act there is another power which Shakti possesses is Power to will or Icha Shakti .
                 Kashmiri Shaiva books give an interesting analogy to explain how though Shiva is undefined and with out any form or variety, but all variety comes from him . It is just like a liquid present in peacocks egg. Though this liquid has no colour but it contains in potential form,  all the colours and patterns of peacocks feather .
                A unique feature in Kashmiri Shaivism is that it does not differentiate between one human being and another human being . This philosophy is above caste creed colour and gender of a person . This is available for everyone and welcomes every person to its fold. It considers woman to be more capable than man to achieve spiritual realisation. Great Laleshwari's life  is the glaring example  to support this conviction .

My Wanderings - 74 Kashmiri Shaivim , a path to self realisation

Kashmiri Shaivism is our legacy , a spiritual thought propounded by our ancestors from times immemorial. Therefore , it is our duty to keep it safe by propagating  it's essence to our new generation .
Kashmiri Shaivism is basically a path to self realisation which is the basic pursuit of a person  since ancient  times. Both Kashmiri Shaivism and Vedanta doctrines  believe in philosophy of Monism. Monism is a theory or doctrine that denies the existence of a distinction or duality in a particular sphere such as that between matter and man or God  and the world.
Monotheism is the belief that there is only one God,  who is super and tolerates nobody other than himself . He is separate from other individuals . This doctrine of Monotheism is followed by other religions like Islam, Christianity and judaism and is therefore dualistic in nature.
Both  Kashmiri Shivism as well as  Vedanta believe in one God but with a  distinction. Their approach is non dualistic in nature .They  don't consider God and an individual as a seperate entities but both  inseparable from each other  and the world .
Kashmiri Shaivism goes far beyond the concept of the personal form of Shiva as a yogi living on kailasa with his wife Paravati .It conceives of ultimate reality as pure consciousness vibrating in the universe in everything from Brahma to blade of grass . This non dual reality of consciousness is Shiva . It is the essence of all that exists .
As Laleshwari great Kashmiri mystic has put it simply
Shiv chum thali thali rozan i.e Shiva exists in every  thing .
Kashmiri Shaivism also known as Trika philosphy is the unique vision of the relationship of Man, world and God . It is unique philosophy that celebrates life and  recognises  the world not only as real but also as divine . Shiva is the conception of universal consciousness and his active and cosmic power is Shakti. Shiva and Shakti are inseparable just like fire and heat . Both Shiva and Shakti open out and manifest themselves as the world . Man in this system is a limited version of Shiva or universal consciousness . To realise its role by man as a form of Shiva and mingle itself with Param Shiva is the pursuit of man and ultimate aim of  Kashmiri Shaivism. 
Shivoham and Aham Brahm asme derive the same  meaning . When  man realises I am shiva or I am Brahma , that is the ultimate aim of both Kashmiri Shaivism and Vedanta .But there is one sharp distinction between the two as Vedanta says (Jagat Mithya  or Maya Shivo satyam ) i.e world is false or illusion and God is truth  while as Kashmiri Shaivism says ( Shivo satyam jagat satyam) i.e both God as well as world is truth. Therefore Kashmiri Shaivism does not plead renunciation for God realisation . It says God can be realised as a family man also. He can pursue spirituality while doing all the domestic chores .  Actually it is not God realisation but  self realisation. Vedanta says world is a  mirage  or illusion but Kashmiri Shaivism says world is the manifestation of both  Shiva and Shakti . Therefore , man can enjoy the bliss of world along with his pursuit for self realisation . According to Kashmiri Shaivism Maya or illusion is the power of Shiva to hide his vastness in to limited vision and not a seperate entity as pleads Vedanta . The beauty of Kashmiri Shaivism lies in the fact that it completely underscores the caste colour and gender bias . Its scriptures reveal that ultimate aim of Kashmiri Shaivism can be achieved by any person with out discrimination of caste ,creed or gender .
The Kashmir Shaivism uses the symbol of light to explain its conception of the nature of consciousness . It describes the ultimate reality or Shiva as prakasha  or light of universal  consciousness and Vimarsha or reflective awareness of that self luminous light as Shakti . It is Vimarsha or the power of consciousness to know itself which makes the light of self consciousness  conscious of itself .
It is said that vasugupta who flourished between seventh and eighth century BC in a dream is asked by lord Shiva to visit a place near Harwan and touch a rock which will turn upside down and all important shivsutras will be found inscribed on it . Vasugupta did as advised and Shivsutras and Kashmiri Shaivism was revealed to world. Vasugupta is followed by Batta kalata, utpaldeva , Abinav Gupta, kshem raja etc
Then with the advent of Islam and persecution of hindus thereafter   this philosophy was practised secretly in Kashmir . Soon after the arrival of Sikhs in 1819 AC Hindus breathed a sigh of relief and this philosophy came into prominence due to efforts of
Sahib Kaul and swami Mana Kak Monga .
Then desciple of Swami Mana Kak  swami Ram jee born in 1850 , a great  saint took upon the task of teaching this philosphy to his desciples Swami Mehtab Kak, swami Vidyadhar jee and swami Govind Koul
The desciple of Swami Mehtab Kak was famous Ishwar swaroop  Swami Laxman ji  who entered Mahasamadhi  only few decades ago .
Efforts to teach this philosophy to younger generation  should continue so that this legacy  of Kashmiri Pandits is  not  lost in the realms of archives .