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 .