{"id":73,"date":"2019-08-23T04:06:21","date_gmt":"2019-08-23T04:06:21","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=73"},"modified":"2019-08-23T04:12:14","modified_gmt":"2019-08-23T04:12:14","slug":"kasmir-saivism","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/kasmir-saivism\/","title":{"rendered":"K\u0101\u015fmir \u015baivism"},"content":{"raw":"
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Introduction<\/strong><\/p>\r\n \r\n

Whenever great revolutions took place in the history of Indian philosophy, the philosophers sought for guidance in the Upani\u015fads.<\/em> The period of the Upani\u015fads<\/em>, after that of the Vedas, was one of the most revolutionary periods in the history of Indian philosophy. After the Upani\u015fads, <\/em>came the G\u012bt\u0101 <\/em>which was an effort to present a practical treatise embodying the essence of the Upani\u015fads.<\/em> After the G\u012bt\u0101<\/em> , the great edifice of the Ved\u0101nta philosophy was founded upon Upani\u015fads<\/em>. Following this, there arose a desire in some thinkers to combine the theistic creeds with the Upani\u015fadic<\/em> doctrine. Theism, as we all know, had developed mainly into two directions, namely, Vai\u015f\u0146avism and \u015aaivism. The amalgamation of Ved\u0101nta with Vai\u015f\u0146avism led to the philosophy R\u0101m\u0101nuja, Madhva etc. There was a corresponding effort made with regard to \u015aaivism also and the resulting system was \u015aaiva Siddh\u0101nta. Among the worshippers of \u015aiva, the notable cults are those of P\u0101\u015bupata, Kap\u0101lika or K\u0101lamukha, Veera \u015aaiva or Li\u1e45g\u0101yat cult, K\u0101\u015fmir \u015aaiva and \u015aiva Siddh\u0101nta. Here we will deal with the important aspects of K\u0101\u015fmir \u015aaivism.<\/p>\r\n \r\n

\u015aaivism has its own ancient tradition and it was the native faith of K\u0101\u015fmir. The system is called K\u0101\u015fmir \u015aaivism because the writers who enriched its literature belonged to flourished in this area. But there has been a tremendous influence of Buddhism upon its development because prior to the advent of Buddhism in K\u0101\u015fmir, \u015aaivism was confined to a simple form of worship. It is the Buddhist concept of s\u016bnyata<\/em> which provided the metaphysical foundation for the growth of integral Advaitism within the \u015aaiva tradition. Hence we can say that K\u0101\u015fmir \u015aaivism represents the absolutistic development of \u015aaiva tradition and is described as\u00a0theistic absolutism or <\/span>\u012b\u015bvardvayav\u0101da<\/em>. According to Chandradhar Sharma, \u201c\u2026\u2026 there are\u00a0<\/span>four main systems of advaitavada in Indian philosophy, namely the M\u0101dhyamika, Vij\u0148\u0101nav\u0101da, Advaita Ved\u0101nta and K\u0101\u015fmir \u015aaivism. Of these the Advaita Ved\u0101nta in its initial form as the central philosophy of the Upani\u015fads is the earliest. It has influenced the Buddha and thorough him the M\u0101dhyamika and Vij\u0148\u0101nav\u0101da absolutism. The development of the dialectic as criticism of relational thought and the elucidation of <\/span>aj\u0101tiv\u0101da<\/em> in the M\u0101dhyamika system, and the trenchant criticism of realism in Vij\u0148\u0101nav\u0101da, in turn, influenced Advaita Ved\u0101nta as developed by Ac\u0101rya Gaudap\u0101da and \u015aa\u1e45kara. K\u0101\u015fmir \u015aaivism is influenced by Advaita Ved\u0101nta and Vij\u0148\u0101nav\u0101da.\u201d \u015aa\u1e45kara\u2019s influence on K\u0101\u015fmir \u015aaivism can be noticed from the fact that this system could develop only after \u015aa\u1e45kara\u2019s visit to K\u0101\u015fmir. We cannot deny the fact that this great master of Advaita Ved\u0101nta cleared the way for the rise and advancement of \u015aaiva absolutism in K\u0101\u015fmir.<\/span><\/p>\r\n \r\n

2. History and Literature of K\u0101\u015fmir \u015aaivism<\/strong><\/p>\r\n \r\n

K\u0101\u015fmir \u015aaivism is the fourth main system of Advaita is based on <\/span>\u015aaiva-\u0101gamas<\/em> or <\/span>ta\u1e45tras<\/em> which are accorded the same authority and status as the Vedas. Vasugupta, Som\u0101nanda, Utpaladeva, Abhinava Gupta, and K\u015femar\u0101ja are most eminent writers of this system and it has a voluminous literature. K\u0101\u015fmir \u015aaivism is also known as <\/span>Spa\u0148da<\/em> or <\/span>Trika<\/em> system. The <\/span>Trika <\/em>is so called either because it accepts as most important triad, Siddha, Namaka and Malini, out of the ninety-two <\/span>\u0101gamas<\/em> recognized by it or because it explains three modes of knowledge of Reality, i.e., non-dual (<\/span>abheda<\/em>) non-dual-cum-dual (<\/span>bedh\u0101bheda<\/em>) and dual (<\/span>bheda<\/em>). The <\/span>Trika<\/em> is a rational exposition of a view of reality obtained primarily through more-than-normal experiences. It is also called the <\/span>Pratyabhij\u0148a<\/em> system. The literature of <\/span>Trika <\/em>system known as<\/span> Trika\u015b\u0101stra, Trika\u015b\u0101sana <\/em>or<\/span> Rahasyasamprad\u0101ya <\/em>can be broadly classified as- <\/span>\u0100gama\u015b\u0101stra, Spa\u1e45da\u015b\u0101stra<\/em> and <\/span>Pratyabhij\u0148a\u015bastra.<\/em> According to <\/span>Trika<\/em>, the <\/span>\u015b\u0101stras <\/em>has eternal existence. It means wisdom, self-existent and impersonal. The<\/span> \u0101gamas <\/em>or <\/span>\u015b\u0101stras<\/em> exist originally and eternally as the <\/span>pravaca<\/em> and then as <\/span>Pasya\u1e45ti.<\/em> The wisdom set forth in the <\/span>Trika<\/em> philosophy is originally the self-knowledge of Reality expressing itself. And this basic or original knowledge is obtainable by men only through revelation, which means that it is self manifest <\/span>(svayamprak\u0101\u015ba<\/em>).<\/span><\/p>\r\n \r\n

2.1. \u0100gama\u015b\u0101stra<\/em><\/strong><\/p>\r\n \r\n

\u0100gama\u015b\u0101stra <\/em>is believed to have been revealed and it is regarded as of super human authorship. Among the <\/span>\u0100gamas<\/em> the chief ones are <\/span>M\u0101linivijaya, Svaccha\u1e45da,<\/em> Vij\u0148\u0101nabhairava, Mige\u1e45dra, M\u0101ta\u1e45ga, Netra, Naisvasa, Svayambhuva <\/em>and<\/span> Rudray\u0101mala<\/em>. It lays down both the doctrine <\/span>(j\u0148\u0101na<\/em>) and the practices (<\/span>Kriy\u0101<\/em>) of the system as revelations\u00a0<\/span>which are believed to have come down <\/span>(\u0101gama<\/em>) through the ages, being handed down from teacher to pupil. It comprises of eleven <\/span>Ta\u1e45tras<\/em> including <\/span>M\u0101linivijaya<\/em> and <\/span>Rudrayam\u0101la<\/em>. In the early stages, these works were interpreted from the dualistic and even pluralistic stand points. It was to stop the spread of this dualistic teaching and to show that the highest form of the <\/span>\u015aiv\u0101gama<\/em> taught only the pure Advaita. <\/span>Tattva<\/em>-Idealistic Monism-that they were revealed the <\/span>\u015aivas\u016btras<\/em> which forms the most important part of the <\/span>\u0100gama\u015b\u0101stra<\/em>. The authorship of this attributed to \u015aiva himself and it is said to have revealed to the sage Vasugupta who must have lived towards the end of the eight or the beginning of the ninth Christian century. This work is called <\/span>\u015aivopani\u015fad-sa\u1e45graha<\/em>. On the <\/span>S\u016btras<\/em> of this work there are, (1) <\/span>V\u0157tti<\/em> (the authorship of which is doubtful) (2) the <\/span>V\u0101rtika<\/em> by Bh\u0101skara and (3) the commentary called <\/span>Vimar\u015bini<\/em> by K\u015femar\u0101ja. \u015aa\u1e45kar\u0101c\u0101rya is said to have visited K\u0101\u015fmir during the 9th century and his visit supplied the impetus which resulted in the formulations of <\/span>\u015aivas\u016btras<\/em>. Of the commentaries on the<\/span> S\u016btras<\/em>, the well known are the<\/span> V\u0101rtika <\/em>of Bh\u0101skara (11th century) and the <\/span>Vimar\u015bini<\/em> of K\u015femar\u0101ja. The scholars who contributed to the development of \u015aaivism is Kashmir include Vasugupta, Kallata, Som\u0101nada, Utpala, Bh\u0101skara, Abhinava Gupta, K\u015femaraja and Jayaratha.<\/span><\/p>\r\n \r\n

2.2. Spa\u1e45da\u015b\u0101stra<\/em><\/strong><\/p>\r\n \r\n

Spa\u1e45da\u015b\u0101stra <\/em>lays down the main principles of the system in greater detail and in a more amplified form than the <\/span>\u015aivas\u016btras<\/em>, without entering into the philosophical reasoning in their support. The treatises belonging to this <\/span>s\u0101stra<\/em> are <\/span>Spa\u1e45das\u016btra<\/em>s or <\/span>Spa\u1e45dak\u0101rikas,<\/em> and the <\/span>V\u0157tti <\/em>by Kallata. The v\u0157tti together with sutras or<\/span> k\u0101rakas <\/em>is called the<\/span> Spa\u1e45da Sarvasva<\/em>. The<\/span> Spa\u1e45das\u016btras <\/em>are based on the<\/span> \u015aivas\u016btras<\/em>. It is in the form of commentary which only enunciates the principles in full detail. On the <\/span>Spa\u1e45das\u016btra<\/em>, there are the following commentaries- <\/span>Viv\u0157ti<\/em> by Ram\u0101k\u0101nta, The <\/span>Prad\u012bpika<\/em> by Utpala, The <\/span>Spa\u1e45da Sandoha<\/em> by K\u015femar\u0101ja and <\/span>Spa\u1e45da Nir\u0146aya<\/em> also by K\u015femar\u0101ja.<\/span><\/p>\r\n \r\n

2.3. Pratyabhij\u0148a\u015b\u0101stra<\/em><\/strong><\/p>\r\n \r\n

Pratyabhij\u0148a\u015b\u0101stra <\/em>may be regarded as the<\/span> manana <\/em>or the philosophy proper of the<\/span> Trika<\/em>. It deals rationally with the doctrines, tries to support them by reasoning and refutes the views of opponents. The <\/span>Pratyabhij\u0148a\u015b\u0101stra<\/em> represents the stage of philosophical systematization. The texts belonging to this period deal with the concept of recognition and the problems connected with it. This stage may be regarded as the central philosophy of monistic \u015aaivism of K\u0101\u015fmir. Advaitism was explicitly established by the authors of <\/span>Prataybhij\u0148a<\/em> period. While Vasugupta propagated the monistic doctrine merely as a revelation or as faith, it was Som\u0101nanda who laid the philosophical foundation of \u015aaiva Advaitism. Indeed, the method of\u00a0<\/span>the founder of this <\/span>\u015b\u0101stra,<\/em> Siddha Som\u0101nanda is said to have been \u2018the exhaustive treatment of the doctrines of his own system as well as of those of opponents.\u2019 Som\u0101nanda, a pupil of Vasugupta is considered as the originator of reasoning in support of the Trika. The other important works based on these branches include- <\/span>\u015aivad\u0157s\u0163i<\/em> by Som\u0101nanda himself and the <\/span>\u012b\u015bvara Pratyabhij\u0148a <\/em>or<\/span> Pratyabhij\u0148as\u016btras <\/em>by Utpala. In his<\/span> \u015aivad\u0157s\u0163i<\/em>, Som\u0101nanda provides the ontological and epistemological basis for \u015aaiva Absolutism. The \u015aaiva View of metaphysics is well conveyed by the term <\/span>d\u0157s\u0163i.<\/em> According to the \u015aaivite, different metaphysical theories represent different visions or <\/span>d\u0157s\u0163is<\/em> of reality. Accordingly each system has its own unique vision of reality. But ultimately the absolutistic \u015aaiva view alone is real. Utpaladeva\u2019s commentary on <\/span>\u015aivadrsti<\/em> and his <\/span>\u012b\u015bvara Pratyabhij\u0148ak\u0101rikas<\/em> are significant works. While facing the opponent on two fronts, the <\/span>\u0101tmav\u0101da<\/em> and <\/span>an\u0101tamav\u0101da<\/em>, the <\/span>Pratyabhij\u0148a <\/em>writers jealously guard the theistic spirit of \u015aaivism. In his own<\/span> s\u016btras <\/em>or verses, Utpala summarized the teachings of his master Som\u0101nanda. So <\/span>Pratyabhij\u0148a<\/em> is regarded as only \u2018the reflection of the wisdom taught by Somananda. The karakas and the works relating to them are primarily aimed at establishing the absoluteness of god (<\/span>\u012b\u015bvaradvayav\u0101da<\/em>). It is a short and compact work and has assumed such an important position that the whole system of the K\u0101\u015fmir \u015aaivism have come to be known as the <\/span>Pratyabhij\u0148a Dar\u015bana<\/em>, outside Kashmir. It is under this name that M\u0101dhv\u0101c\u0101rya treats <\/span>Trika<\/em> in his <\/span>Sarva-dar\u015bana-samgraha. <\/em>Of these three branches of the Kashmir \u015aaiva literature, the first is that of<\/span> \u0100gama\u015b\u0101stra. <\/em>It is attributed to Lord \u015aiva himself and in the<\/span> Ta\u1e45tra <\/em>section of this<\/span> \u015b\u0101stra <\/em>\u015aiva is explaining the doctrines and practices of \u015aaivism as answers to P\u0101rvati to her questions. He laid down the principles in a compact form and were revealed to Vasugupta. The second was originated either by Vasugutpa himself or by his pupil Kallata. The third was founded by Siddha Som\u0101nanda. Hence Vasugupta and Som\u0101nanda can be regarded as the human founders of Kashmir \u015aaivism. Of these two, while Vasugupta gave out the doctrines merely as revelations and articles of faith, it is Som\u0101nanda who laid the foundations of their philosophy.<\/span><\/p>\r\n \r\n

3. Three Branches of K\u0101\u015fmir \u015aaivism<\/strong><\/p>\r\n \r\n

K\u0101\u015fmir \u015aaivism has been referred to as Pratyabhijna Darsana by Madhva. But according to K.C. Pandey and some other modern writers, the \u015aaiva Monism also includes <\/span>Krama<\/em> and <\/span>Kaula <\/em>as branches of K\u0101\u015fmir \u015aaivism along with<\/span> Pratyabhij\u0148a.<\/em><\/p>\r\n \r\n

3.1. Krama<\/em><\/strong><\/p>\r\n \r\n

In the <\/span>Krama<\/em> system, the worship of \u015aakti occupies an important place. The means adopted here are called <\/span>\u015b\u0101ktop\u0101ya.<\/em> While <\/span>Kaulism<\/em> might be described as the path of the will and\u00a0<\/span>Pratyabhij\u0148a <\/em>as the path of recognition, the<\/span> Krama <\/em>is essentially a path of knowledge or reflection. According to this system, the universe is nothing but a manifestation of consciousness and exists in it in an ideal form. The absolute might be described both as \u015aiva and as \u015aakti. But some followers of the <\/span>Krama<\/em> consider K\u0101li to be the absolute. As it regards K\u0101li to be the highest reality, the <\/span>Krama<\/em> is also called <\/span>K\u0101linaija, Mah\u0101naija,<\/em> Dev\u012bnaya <\/em>etc., and the conception of twelve forms of K\u0101li occupies an important place in<\/span> Krama.<\/em><\/p>\r\n \r\n

3.2. Kaulism<\/em><\/strong><\/p>\r\n \r\n

Lord \u015aiva is supposed to be the real originator of all forms of <\/span>Kaulism<\/em>. As the terms \u2018<\/span>kula\u2019<\/em> and \u2018<\/span>akula\u2019<\/em> means \u015aakti and \u015aiva, <\/span>Kaulism<\/em> might be described as the path in which attempts are made to unite <\/span>kula<\/em> and <\/span>akula. Kaulism<\/em> has close affinity with the <\/span>Krama<\/em> and <\/span>Pratyabhij\u0148a<\/em>. Such as<\/span> Krama<\/em>, it also recommends the worship of the<\/span> cakras. Anup\u0101ya <\/em>or<\/span> Pratyabhij\u0148op\u0101ya <\/em>is the highest state of<\/span> Sambhavop\u0101ya, <\/em>the path adopted in Kaulism. Accordingly <\/span>Kaulism<\/em> in its final state is identical with the <\/span>Pratyabhij\u0148a<\/em>. <\/span>Jagcid\u0101nanda<\/em> is the highest state of bliss in <\/span>Kaulism.<\/em> The experience of the highest bliss, the Jagacind\u0101nanda, becomes possible when all forms of \u2018vital air\u2019 enter into the central nerve (<\/span>\u015bu\u015fumna<\/em>). It is the experience of the perfect unity of Siva and \u015aakti, the realization of <\/span>anuttara<\/em>. Release has been described as <\/span>khecarisamya<\/em> or <\/span>kaulika siddh<\/em>i. In the state of release the <\/span>kaula<\/em> attains union with Bhairava. The entire objectivity appears as bliss to the <\/span>s\u0101dhaka<\/em> who has realized <\/span>kaulika siddhi. <\/em>In the state of<\/span> khecarisamya<\/em>, he looks upon the different states of mind and causes which induce them as identical with the self or <\/span>anuttara.<\/em><\/p>\r\n \r\n

3.3. Pratyabhij\u0148a<\/em><\/strong><\/p>\r\n \r\n

The doctrine of <\/span>Pratyabhij\u0148a<\/em> is an important contribution of Kashmir \u015aaivism to Indian philosophy. Though <\/span>Krama<\/em> and <\/span>Kaula<\/em> were prevailing in some form or other in different places in India, <\/span>Pratayabhij\u0148a<\/em> is altogether a new concept in philosophy and religion. That is why the entire Kashmir \u015aaivism has often been called <\/span>Pratyabhij\u0148a dar\u015bana.<\/em><\/p>\r\n \r\n

The <\/span>Pratyabhij\u0148a<\/em> has also been referred to as the <\/span>Trika<\/em> system or as the <\/span>Sadardhakrama-vij\u0148\u0101na kaulism <\/em>merges in the<\/span> Pratyabhij\u0148a <\/em>and the differences between them are mostly confined to attitudes and practices. Unlike <\/span>kaulism,<\/em> the <\/span>s\u0101dhaka<\/em> has perfect freedom in <\/span>Pratyabhij\u0148a<\/em>.<\/span><\/p>\r\n \r\n

The <\/span>Krama<\/em> system reflects the emergence of the <\/span>\u015b\u0101kta<\/em> tendencies in the monistic \u015aaivism of K\u0101\u015fmir while the <\/span>Pratyabhij\u0148a<\/em> and <\/span>kula<\/em> systems are concerned with reality as a unity or the transcendent aspect of Reality, <\/span>Krama<\/em> system is concerned with the immanent reality. According to it, immanence is an essential expression of transcendence. Another\u00a0<\/span>distinguishing feature of the <\/span>Krama<\/em> School is its belief in spiritual progression, the gradual realization of the supreme Reality.<\/span><\/p>\r\n \r\n

4. The Main Doctrines of the Trika<\/em> System<\/strong><\/p>\r\n \r\n

Here we shall have an account of the philosophy of K\u0101\u015fmira \u015aaivism in a nut shell.<\/span><\/p>\r\n \r\n

4.1. Epistemology<\/em><\/strong><\/p>\r\n \r\n

According to Absolutistic \u015aaivism the attainment of the highest self is possible only through an investigation of the ultimate source of the knowledge of objects, such as \u2018blue\u2019 and \u2018pleasure\u2019 etc. All objective consciousness ultimately ends in the Universal self. The aim of this system is to help the individual in attaining self realization. Final release is possible only when the veil of ignorance is removed. Knowledge is significant even in practical life. The practical life of those who have not recognized the essential nature of self is impure; it is pure in case of those persons who have realized the true self. The absoluteness of the knowing subject (<\/span>para- pram\u0101ta<\/em>) is established by them on the analogy of knowledge-situation in the case of \u2018Recognition.\u2019<\/span><\/p>\r\n \r\n

4.2. Recognition<\/em><\/strong><\/p>\r\n \r\n

Recognition is an act of cognition which consists in the unification of past and present experiences. It differs from memory in the sense that while the object of previous experience is absent in the case of memory, it is present in the case of recognition. It is the knowledge that the object given in the present perception is identical with the object known previously. The identification is possible only if the veil of ignorance is removed. Similarly, in the case fo recognition of the highest self there are two images in the mind of the individual. The first is the image of the finite self derived from self-experience; it is the knowledge which everybody has of himself. The other image of the self is formed after a serious study and reflection upon the scripture. Ultimate recognition of the highest self, which consists in the identification of the two images, depends upon spiritual instruction (<\/span>d\u012bk\u015fa<\/em>). According to L.N Sharma, \u201cthe recognition in the case of self is nothing but noticing the powers of the self. Though everybody has some knowledge of the self, it is not fully realized, as its real nature is obscured by the veil of ignorance. Recognition is the realization of the true nature of self.\u201d However, an identification of the two images is not always dependent upon the word of authority or instruction. <\/span>Pratyabhij\u0148a<\/em> is that faculty which enables individual to attain self-realization without the help of <\/span>d\u012bk\u015fa.<\/em> According to <\/span>Pratyabhij\u0148a<\/em> doctrine all knowledge or action whether in Sad\u0101\u015biva or in a worm, really belongs to the absolute subject. Unless willed by the absolute, no action or knowledge is possible. <\/span>Pram\u0101\u0146a<\/em> is ultimately is nothing but the light of the self.<\/span><\/p>\r\n \r\n

4.3. Nature of Knowledge<\/em><\/strong><\/p>\r\n \r\n

Knowledge is nothing but self-consciousness being affected by the variety of manifestation brought about by the subject himself. And freedom in relation to these manifestations is freedom of power of knowledge. Power of knowledge is essentially the light of consciousness, and action is nothing but <\/span>vimar\u015ba<\/em> which is essentially freedom and has its being in <\/span>prak\u0101\u015ba<\/em>. Freedom is the essence of light of consciousness. The powers of knowledge and action, therefore at the transcendental level, are nothing more than freewill. And ultimately all knower-ship belongs to the absolute non-dual subject (<\/span>para-pram\u0101ta<\/em>). He is the real knower in all acts of knowing, the ultimate subject of every judgment. Knowledge is the union of subjective and objective waves of consciousness. It is also called <\/span>anubhava<\/em>, which implies the subject becoming what the object is.<\/span><\/p>\r\n \r\n

4.4. Pram\u0101\u0146a<\/em><\/strong><\/p>\r\n \r\n

In order to justify their view that the empirical knowledge is not erroneous, the \u015aaiva Absolutist discusses the real nature of the well known means of right knowledge (<\/span>pram\u0101\u0146a<\/em>) and their effect (<\/span>pramita<\/em>). <\/span>Pram\u0101\u0146a<\/em> is self luminous and rises afresh at every moment. According to the \u015aaiva Absolutism an object does not shine, with its essential characteristics, by itself as separate from others. All <\/span>pram\u0101\u0146as<\/em>, being dependent upon the self, really depend upon Siva in producing the knowledge of the object. The chief characteristic of <\/span>pram\u0101\u0146a<\/em> is its power to produce the determinate knowledge which essentially consists in the use of words.<\/span><\/p>\r\n \r\n

Pram\u0101\u0146a <\/em>may be described as the means of right knowledge which is not proved to be false later on by an experience of opposite nature. It is the cause of the production of determinate knowledge which continues till the accomplishment of its fixed purpose. It is related to the object and springs from the essential nature of the subject. It is essentially the light of consciousness. Ultimately <\/span>samvid<\/em> or <\/span>cit<\/em> is the only <\/span>pram\u0101\u0146a.<\/em> The various means of right knowledge and the intellect etc are nothing but different manifestations of the activity of <\/span>cit-\u015bakti<\/em>. The efficacy of<\/span> pram\u0101\u0146as <\/em>consists merely in removing the veil of ignorance. But in reality both ignorance and the removal of it are manifestations of absolute consciousness. Hence, K\u0101\u015fmiri \u015aaivaite holds that <\/span>cit is<\/em> the only <\/span>pram\u0101\u0146a.<\/em><\/p>\r\n \r\n

Perceptual knowledge takes place when the light, which proceeds from the self towards the object, is reflected back in the intellect in the form of an image. This activity of external projection and internal reflection arises anew at every moment. Perception involves many acts and will of them are taken to be one as they lead to one result, namely the judgment. The various perceptions which take place within a particular perceptual experience, which\u00a0<\/span>prompts the perceiver to some kind of activity, are not generally known or conceived separately. According to the \u015aaivate, inference, like perception is also dependent upon the light of the self. However, inference is confined to the spatiotemporal limits within which the invariable concomitance (<\/span>vy\u0101pti<\/em>) is established. Ultimately, all relations are dependent upon the power of arrangement (<\/span>Niyati-\u015bakti<\/em>) of the Lord. <\/span>\u0100gama<\/em> is the strongest determinate thought of the absolute self at the transcendental level. The collection of such thought in language is secondarily called so, as it may serve as a means of arousing such thought. And any collection of such thought in language, which is helpful in arousing such thought in the believer, is also a valid <\/span>pram\u0101\u0146a,<\/em> e.g. the Vedas, the Siddh\u0101nta. Only those who believe in them are entitled to follow them. They are invalid only to those who do not believe in them.<\/span><\/p>\r\n \r\n

According to K\u0101\u015fmir \u015aaivism, knowledge would not be possible without memory and memory itself could not be possible without a permanent experiencing subject. Memory is not a form of error, but a form of knowledge. The fact that memory arises out of residual trace merely makes it similar to direct experience. It is the same light would shines in direct experience as well as memory. As all transactions depend upon memory, there would be no practical life if memory were erroneous.<\/span><\/p>\r\n \r\n

The phenomenon of knowledge is nothing but the power of self-manifestation of consciousness according to K\u0101\u015fmir \u015aaivism. This power of knowledge has three aspects-the power of knowing (<\/span>j\u0148\u0101na-\u015bakti<\/em>), the power of remembrance (<\/span>sm\u0157ti-\u015bakti<\/em>) and the power of differentiation (<\/span>apohana-\u015bakti<\/em>). The whole of practical life depends upon this triad of powers. It is due to this triad that the manifestation of the finite subjects and objects becomes possible. These powers are manifestation in various ways; the capacity of such manifestation is the power of freedom.<\/span><\/p>\r\n \r\n

4.5.<\/em> \u0100bh\u0101sav\u0101da<\/em><\/strong><\/p>\r\n \r\n

The \u015aaiva theory of knowledge is also the theory of creation or manifestation and is called <\/span>\u0101bh\u0101sav\u0101da<\/em>.<\/span> \u0100bh\u0101sav\u0101da <\/em>is both an epistemological and an ontological theory. Knowledge is nothing but \u2018I\u2019 consciousness being affected by the variety of manifestations (<\/span>\u0101bh\u0101sas<\/em>) brought about by the subject himself. The subject manifests itself as the object of knowledge; the object has no existence independently of the subject. Again, the mutual relationship of the objects can be explained only if they are supposed to have their being in the subject. Both the subject and the object are manifestations of absolute consciousness. We are all confined to our own individual worlds and they are real objective worlds being constituted of real objects or <\/span>abh\u0101sas<\/em> existing independently of us. All changes or becoming is confined to the realm of union or separation of these <\/span>\u0101bh\u0101sas<\/em>. The manifestation and the\u00a0<\/span>union of these <\/span>abh\u0101sas<\/em> is controlled by the power of <\/span>niyat<\/em>i or order of universal consciousness. An event or object is nothing but an <\/span>\u0101bh\u0101sa<\/em> or appearance on the mirror-like surface of universal consciousness. It is Lord alone who has the power to unite or separate the various <\/span>abh\u0101sa<\/em>. In order to realize the absolute, the ultimate unity, one should try to see non-difference among the different <\/span>abh\u0101sas<\/em>. One should attempt at realizing that all <\/span>abh\u0101sas<\/em> are essentially one with <\/span>samivid.<\/em><\/p>\r\n \r\n

Thus, we see that K\u0101\u015fmir \u015aaivism accepts the self to be the ultimate subject (<\/span>para- pram\u0101ta<\/em>) in all knowing and acting and so this attempts to establish the ultimate dependence of everything upon the self.<\/span><\/p>\r\n \r\n

5. Metaphysics<\/strong><\/p>\r\n \r\n

In K\u0101\u015fmir \u015aaivism, reality is conceived both as transcendent and immanent. As transcendent, it is described as \u015aiva and as immanent, it is \u015aakti. \u015aiva and \u015aakti are not two separate realities, but two phases or aspects of the same Reality. \u015aakti is always in the state of perfect identity with \u015aiva, but for the purpose of clear understanding the two are distinguished in thought only. Like fire and its burning power, Siva and \u015aakti are the same identical fact, though they are spoken of as distinct. <\/span>Cit<\/em> or <\/span>Caitanya<\/em> is the \u015aakti aspect of Reality and is compared to a clear mirror in which reality sees itself. <\/span>Caitanya<\/em> is regarded as feminine though Reality in Itself is neither masculine nor feminine. Thus consciousness is self-consciousness. \u015aakti is Siva\u2019s power of turning upon Himself. This is called Cit-Sakti, the power of Cit to reveal itself and to know itself. The <\/span>Trika<\/em> makes a fivefold distinction of the fundamental modes of \u015aakti. These aspects of \u015aakti are <\/span>cit,<\/em> \u0101nanda, iccha, j\u0148\u0101na<\/em> and <\/span>kriy\u0101. Cit <\/em>is the power of self awareness. \u0100nanda is the power of absolute bliss or self-enjoying, without having to depend on anything extraneous. <\/span>Iccha<\/em> is Siva\u2019s power of absolute will to manifest the universe out of Himself. <\/span>J\u0148\u0101na<\/em> is the power of knowing the inherent relations of all manifested or manifestable things among themselves and with His own self. <\/span>Kriy\u0101<\/em> is the power to assume any form. These five are only aspects of the self same \u015aakti and not five different entities.<\/span><\/p>\r\n \r\n

When there is the reflection of \u015aiva in \u015aakti, there emerges in the heart of Reality the sense fo \u2018I\u2019 which is described as <\/span>aham-vimar\u015ba.<\/em> This is the original <\/span>bimba<\/em> or reflection, of which everything in the universe is <\/span>pratibimba<\/em> or <\/span>\u0101bh\u0101sa<\/em>, a secondary reflection or shadow. Now we can talk about universe in this stage for the first time because universe in the <\/span>Trika<\/em> conception is a system of subjects and objects or <\/span>gr\u0101hakas<\/em> and <\/span>gr\u0101hyas<\/em>. All subjects or knower are reflections of the original subject, the integral \u2018I\u2019 which is Siva. The <\/span>gr\u0101hakas<\/em> or the subject must have <\/span>gr\u0101hya,<\/em> the object or the apprehensible. That is why <\/span>vimar\u015ba<\/em> is also\u00a0<\/span>described as the throb of the \u2018I\u2019 holding within itself and visioning within itself the world of object.<\/span><\/p>\r\n \r\n

Once the conceptual difference between \u015aiva and \u015aakti is made, the latter is regarded as dharma, an attribute of the former. The relation between the two is one of <\/span>t\u0101d\u0101tmya<\/em> (identity) or <\/span>s\u0101mara\u015bya<\/em> (perfect equilibrium) also, while they are regarded as two in one. \u015aakti is <\/span>prak\u0101\u015ba-vimar\u015bamaya<\/em>. \u2018<\/span>Prak\u0101\u015ba<\/em>\u2019 can be taken to be Siva, placid and transcendent and vimarsa or sakti as dynamic and immanent. The more of self-consciousness one has, the more vimarsa also one has, and is thus nearer to Siva or pure consciousness. Thus, while <\/span>vimar\u015ba <\/em>is taken to be the cause of the manifestation and dissolution of the universe, it is so only in the wider sense of being sakti and not as the reflection as \u2018I\u2019. The individual self is also said to be <\/span>prak\u0101\u015ba-vimar\u015bamaya.<\/em> It is also of the nature of consciousness and has self consciousness also. We can say that in the case of individual, <\/span>prak\u0101\u015ba<\/em> is the shining intelligence and the ideas, desires, memories etc are its manifestations and <\/span>vimar\u015ba<\/em> is the individual\u2019s awareness that \u2018those are mine.\u2019<\/span><\/p>\r\n \r\n

Since there is nothing apart from or independent of \u015aiva, the elements of the universe can be nothing but Siva Himself. These constituent elements of the universe, which are \u2018constants\u2019 through <\/span>\u015b\u0157\u015f\u0163i<\/em> i and <\/span>pralaya<\/em> are called <\/span>tattvas<\/em> or categories. <\/span>\u015a\u0157\u015f\u0163i,<\/em> which is nothing but self-manifestation is described as opening out <\/span>(unmesa<\/em>) and <\/span>pralaya<\/em> as closing down (<\/span>nimesa<\/em>). It is like a bud opening out as a flower and the petals of the blooming flower closing down as the bud. <\/span>\u015a\u0157\u015f\u0163i<\/em> and <\/span>pralaya<\/em> follow each other in a never-ending process, each successive universe being determined in its character by its predecessor by a kind of causal necessity.<\/span><\/p>\r\n \r\n

\u015aiva is said to have five eternal functions. They are <\/span>tirodhana,<\/em> \u015b\u0157\u015f\u0163i, sthithi<\/em>, <\/span>samh\u0101ra<\/em> or <\/span>pralaya <\/em>and<\/span> anugraha <\/em>i.e., limitation or disappearance, creation, preservation, dissolution and compassion or grace. The universe, which is the system of limited subjects and objects, cannot come into manifestation unless Siva assumes limitation. It is only by coercing His infinitude and transcendent character that \u015aiva can manifest the universe out of Himself. This power of obscuration or self-limitation is called <\/span>tirodhana<\/em> and it takes the form of <\/span>a\u0146utva<\/em> or atomicity. It is also called <\/span>sa\u1e45koca<\/em> or contraction and because of this contraction there in effected a dichotomy in \u015aiva, who is consciousness power. The dichotomy is that of <\/span>bodha<\/em> or consciousness on the one side and <\/span>svata\u1e45trya<\/em> or power of independence on the other. \u015aiva does not see the universe to be identical with himself. And since the universe is \u015aakti originally, we can say consciousness becomes static and sterile of His creative power and power becomes blind without awareness of her being truly consciousness. The situation is well described as \u2018an inert soul and a \u2018somnambulist force.\u2019 Atomically or <\/span>a\u0146utva<\/em> is therefore\u00a0<\/span>the condition of powerless awareness and senseless power. After the primary, limitation of anutva or atomicity, \u015aiva undergoes a secondary limitation with the help of <\/span>M\u0101y\u0101<\/em> and then is described as <\/span>Puru\u015fa.<\/em> Though \u015aiva in His own nature is eternal, all pervasive, omnipotent, omniscient and all-enjoying consciousness, as <\/span>Puru\u015fa,<\/em> He is limited in time and space and has limited knowledge, authorship and interest or enjoyment. This fivefold limitation is derived from <\/span>M\u0101y\u0101<\/em> which also provides both location and object to the <\/span>Puru\u015fa<\/em> by evolving the physical universe.<\/span><\/p>\r\n \r\n

The atomic \u015aiva which is in <\/span>asuddha-m\u0101y\u0101<\/em> is shrouded by the five <\/span>ka\u1e45chukas<\/em> or covers. This <\/span>M\u0101y\u0101<\/em> is <\/span>vedya pratha,<\/em> the knowledge of difference, the creative of the <\/span>M\u0101y\u0101k\u0101la, vidy\u0101,<\/em> r\u0101ga, k\u0101la <\/em>and<\/span> niyati, <\/em>divorce between the subject and the object.<\/span> M\u0101y\u0101 <\/em>and the five<\/span> ka\u1e45chukas <\/em>together with the twenty five<\/span> tattvas <\/em>including<\/span> Puru\u015fa, <\/em>make up the thirty one categories that constitute the empirical world of finites. The five higher categories of <\/span>suddha-m\u0101y\u0101 <\/em>represent the stages of this progressive unification and make up the total of thirty six categories of the system. The atomic limitation or impurity of the bound self<\/span>, a\u0146utva<\/em> or <\/span>\u0101\u0146avamala <\/em>is responsible for non-intuition and<\/span> akhy\u0101ti <\/em>of the true nature of the self.<\/span><\/p>\r\n \r\n

The basic limitation <\/span>\u0101\u0146avamala<\/em>, is reinforced by two other impurities i.e., <\/span>m\u0101y\u012byamala<\/em> and <\/span>karmamala. M\u0101y\u012byamala <\/em>represents the whole series of categories, beginning from the covers or <\/span>ka\u1e45chukas<\/em> that create the physical organism on the subjective side and evolves the physical world down to earth, the last of the <\/span>mah\u0101b\u016bthas<\/em>, on the objective side. <\/span>Karmamala <\/em>is responsible for continuing the fetters of embodiment, and it is due of this impurity or mala that the <\/span>Puru\u015fa<\/em> becomes subject to good and bad acts, and becomes entangled in repeated births and deaths.<\/span><\/p>\r\n \r\n

The <\/span>Trika<\/em> accepts <\/span>mah\u0101pralaya<\/em> or great dissolution during which all the tattvas or categories lower than <\/span>M\u0101y\u0101<\/em> are absorbed into <\/span>M\u0101y\u0101<\/em>, their cause. In this state all bond souls become disembodied and without organs, and are <\/span>pralayak\u0101las<\/em>. But because of the persistence of the <\/span>karmamala,<\/em> they become embodied again. Souls free from both the karma and <\/span>mayiya-malas <\/em>transcend<\/span> asuddha-m\u0101y\u0101<\/em>, but do not realize their identity with \u015aiva. It is not possible for these souls to attain \u015aivahood unless and until then impurity of atomicity or <\/span>\u0101\u0146avamala<\/em> is removed.<\/span><\/p>\r\n \r\n

6. Bondage and Liberation<\/strong><\/p>\r\n \r\n

In <\/span>Trika<\/em> system, three types of soul in bondage are recognized. When a soul has only the <\/span>\u0101\u0146avamala<\/em>, it is called<\/span> Vij\u0148\u0101nak\u0101la. <\/em>When it has both the<\/span> \u0101\u0146ava <\/em>and<\/span> karma-malas, <\/em>it is known as <\/span>pralayak\u0101la<\/em> and when it has all the three <\/span>malas<\/em>, it is designated <\/span>sak\u0101la.<\/em> The stages of removal of atomicity are (1) <\/span>sad<\/em> or <\/span>suddh\u0101vidy\u0101<\/em> (2) \u012b\u015bvara (3) <\/span>sadakhya<\/em> or\u00a0<\/span>sad\u0101\u015biva <\/em>(4) \u015aakti and (5) \u015aiva. These stages represent the progressive union of consciousness and power of <\/span>bodha<\/em> and <\/span>svatantrya<\/em>.<\/span><\/p>\r\n \r\n

The limited individual is subject to ignorance (<\/span>aj\u0148\u0101na<\/em>) which, according to K\u0101\u015fhmir \u015aaivism, is twofold i.e., <\/span>pauru\u015fa<\/em> and <\/span>bauddha. Pauru\u015fa-aj\u0148\u0101na<\/em> is the innate ignorance in the very soul of man. It is the primal limitation, the original impurity or <\/span>\u0101\u0146avama<\/em>la. This is the consequence of the limitation taken willingly and playfully by \u015aiva upon himself, and is not removable by the bound soul\u2019s efforts. \u015aiva alone can liquidate it. <\/span>Anugraha<\/em> or dispensation of grace, technically called <\/span>\u015baktipata<\/em> ,or the descent of Siva\u2019s force, breaks this limitation. The descent of the force of grace achieves two purposes- first, <\/span>p\u0101\u015ba-k\u015faya,<\/em> the destruction of fetters and secondly, <\/span>\u015bivatva-yojana<\/em>, the restoration of \u015aivahood, which in effect means the removal of the atomic impurity. \u015aivatva-yojana only means that the soul is given by its own higher self i.e., Siva, it\u2019s lost or hidden essence of divinity. The becoming of Siva in essence is accomplished by the removal of the atomic impurity, which alone can achieve full \u015aivahood. Here the souls achieves likeness to Siva and becomes qualified to know Reality fully and completely.<\/span><\/p>\r\n \r\n

To attain integral \u015aivahood, the <\/span>j\u012bva<\/em> must recapture the all-inclusive pure \u2018I\u2019 which has no idea of the object, by adopting appropriate means. The most important of these is <\/span>d\u012bk\u015fa<\/em> or initiation. <\/span>D\u012bk\u015fa<\/em> awakens the <\/span>kriy\u0101\u015bakti in<\/em> the limited souls which is devoid of <\/span>svatantrya.<\/em> The development of <\/span>kriy\u0101\u015bakti<\/em> ultimately means the souls ability to absorb and integrate the object, seemingly separate from itself, within its own self. The consummation of this development is the soul\u2019s recognition and realization of itself as the integral \u2018I\u2019, the enjoyment of the rapture and the bliss of <\/span>p\u016br\u0146ahanta<\/em>. This is the dawning of <\/span>paurusaj\u0148\u0101na<\/em>, the true knowledge about the real and the ultimate nature of the <\/span>Puru\u015fa<\/em>. In order to enjoy this inherent, reawakened \u015aivahood in life, we must attain <\/span>baudha-j\u0148\u0101na<\/em> or knowledge which is veiled so long. This depends on the purification of <\/span>buddhi<\/em> through the study of the <\/span>\u015b\u0101stra<\/em>, <\/span>vic\u0101ra <\/em>etc.<\/span> Baudha-j\u0148\u0101na <\/em>is not intellectual knowledge or philosophy. It is a deeper discipline than mere mental understanding. With the rise of <\/span>bauddha-j\u0148\u0101na,<\/em> there dawns knowledge even in the state of liberation. This is <\/span>j\u012bvanmukti<\/em>. This was clearly stated by Subodh Kapoor, \u201cThis school recognizes <\/span>j\u012bvanmukti.<\/em> Through possessing body, the <\/span>j\u012bvanmukti<\/em> is one with the supreme in feeling and faculty. He continues his body until his past karma is exhausted and the deeds of the intervening period are consumed by the grace of God.\u201d Even without <\/span>jivanmukti <\/em>the soul\u2019s liberation is accomplished with the liquidation of the innate ignorance of the atomic impurity.<\/span><\/p>\r\n \r\n

There are four <\/span>up\u0101yas<\/em> or means of attaining the supreme goal. They are <\/span>anup\u0101ya<\/em> sambhavas, <\/span>\u015b\u0101ktas<\/em> and <\/span>\u0101\u0146ava-up\u0101ya<\/em>. Through any of these means, the limited individual\u00a0<\/span>attains the rich treasure of his own true self. As a matter of fact, the individual all the time experiences nothing but \u015aiva. In the state of Parama\u015biva, there is no emergence, nor any absorption of the universe. To recognize, oneself as the <\/span>sthita-s\u0101mya<\/em>, the perfect harmony of being and becoming, is what the soul should seek after and realize.<\/span><\/p>\r\n \r\n

To sum up we can say that the <\/span>Trika<\/em> philosophy promises to satisfy almost all sides of human nature of knowledge, love and well. \u015aiva being unitary consciousness as such, the realization of \u015aiva gives knowledge of everything by identity with everything. Siva being at constant play with His own \u015aakti, there is ample scope for <\/span>bhakti<\/em>, devotion or love. To recognize oneself as Parama\u015biva means mastery and lordship of \u015aakti and this implies sovereign and unrestricted will.<\/span><\/p>\r\n \r\n

Summary<\/strong><\/p>\r\n \r\n

K\u0101\u015fmir \u015aaivism represents the absolutistic development of \u015aaiva tradition. It represents a novel world-affirming attitude which rejects all dualities, bipolarities and conflicts and harmonizes them in the supreme vision of \u015aiva. In this <\/span>Trika<\/em> system, the Absolute Siva is not only consciousness but is at once self-consciousness. It is \u015aiva and \u015aakti rolled into one. The absolute \u015aiva integrally contains within himself creativity, negation and immanent manifestation. \u015aiva is not only Being but also agent or <\/span>karta<\/em> actively and freely unfolding himself and yet is transcendent. Thus \u015aaiva absolutists hold that they had successfully resolved the problem of the world process without having recourse to the illusion theory by lodging the principle of differentiation within \u015aiva.<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
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