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 .