The goal of Kashmir Shaivism is to recognize ones already existing identity with Shiva, the deity who represents Universal Consciousness.[3][4] It is categorized by
various scholars as monistic[5] idealism, absolute idealism, theistic monism,[6] realistic idealism,[7] transcendental physicalism or concrete monism.[7]
HISTORY
orthodox Brahmanical fold.[23] In spite of this, Kashmir Shaiva views were still inuenced by Shaiva Siddhanta philosophy, such as their view of the primacy of
consciousness.[24]
Nondualist Kashmir Shaivism was also related to
Kapalika Shaivism and the Kaulas,[23] which were rejected by Shaiva Siddhanta.[23][note 2] It was inuential,
both philosophical and theological, until the end of the
twelfth century CE.[25]
The rst nondualist Kashmiri Shaiva texts were written in
the early ninth century CE.[26] The nondualist approach
gained prominence with Vasugupta (c. 875-925)[27] and
his student Kallata (. c. 850900).[23] This was the beginning of the so called Spanda school, or Doctrine of
Vibration. As outlined in their main texts, the Shiva sutra
and the Spandakarika, the main tenet of this school is
that by experiencing Spanda, the creative and dynamic
movement of world concsciousness, a yogi can realize his
true nature as Shiva.[28]
It was further elaborated by Somananda (. c. 900
950)[23] and his pupil Utpaladeva, to nd its most signicant expression in the writings of Abhinavagupta and
his student Ksemaraja (. c. 10001050).[23]
Although several schools of nondual Kashmir Shaivism
can be distinguished, they have all thoroughly inuenced
each other.[29]
2.2
The Hindu Goddess Kali and the erce form of Shiva, Bhairava,
in Union.
The term krama means 'progression','gradation' or 'succession' respectively meaning 'spiritual progression'[34] or
'gradual renement of the mental processes(vikalpa),[35]
or 'successive unfoldment taking place at the ultimate
level', in the Supreme Consciousness (cit).[36]
Even if the Krama school is an integral part of Kashmir Shaivism, it is also an independent system both
philosophically and historically.[37] Krama is signicant
as a synthesis of Tantra and kta traditions based on
the monistic aivism.[38] As a Tantric and akti-oriented
system[39] of a mystical avor,[40] Krama is similar in
some regards to Spanda as both center on the activity of akti, and also similar with Kula in their Tantric
approach. Inside the family of Kashmir Shaivism, the
In the eleventh century, the Kaula cultus was also Pratyabhij school is most dierent from Krama.[41]
inuenced by nondualist thought. Its veneration of
Tripurasundar, or Srvidya, was taken over by the Trika The most distinctive feature of Krama is its monisticdualistic (bhedbhedopya) discipline in the stages preschool.[32]
cursory to spiritual realization.[40] Even if Kashmir
Shaivism is an idealistic monism, there is still a place
for dualistic aspects as precursory stages on the spiritual
2.3 Krama
path. So it is said that in practice Krama employs the
Krama Shaivism is situated within the Kapalika culture, dualistic-cum-nondualistic methods, yet in the underlybut assimilated Kaulism, which made it distinguished ing philosophy it remains nondualistic.[40] Krama has a
from Kapalika.[33]
positive epistemic bias,[35] aimed at forming a synthesis
2.5
2.4
Vasugupta - Spanda system and Shiva tion of Kashmir Saivism.[54] The name of the system is
Sutras
derived from its most famous work, Isvara Pratyabhijna
Vasugupta (c. 800 CE) wrote the iva Sutras,[note 3] 2.6 Abhinavagupta - Trika system and
Tantraloka text
Spanda Karika and Vijna Bhairava Tantra,[42] the most
important texts of the Spanda system.
Main article: Abhinavagupta
The Shiva Sutras,[note 4] a collection of aphorisms which
belong to the agamas, expound a purely non-dual
(advaita) metaphysics.[44] Traditionally, the Shiva Sutras All the four branches of the Kashmiri Shaivism tradition
are considered to have been revealed to Vasugupta by were put together by the great philosopher Abhinavagupta
(approx. 950-1020 AD[60] ). Among his important
Shiva.[45][note 5]
works, the most important is the Tantrloka (The DiThe Spanda system is usually described as vibra- vine Light of Tantra), a work in verses which is a majestion/movement of consciousness. Abhinavagupta uses
tic synthesis of the whole tradition of monistic Shaivism.
the expression some sort of movement to imply the dis- Abhinavagupta succeeded in smoothing out all the aptinction from physical movement; it is rather a vibration
parent dierences and disparities that existed among the
or sound inside the Divine, a throb.[46] The essence of this dierent branches and schools of Kashmir Shaivism bevibration is the ecstatic self-recurrent consciousness.[47]
fore him. Thus he oers a unitary, coherent and comThe central tenet of this system is everything is Spanda", plete vision of this system. Due to the exceptional length
both the objective exterior reality and the subjective (5859 verses[61] ) of Tantrloka, Abhinavagupta himself
world.[48][49] Nothing exists without movement,[50] yet provided a shorter version in prose, called Tantrasra
the ultimate movement takes place not in space or time, (The Essence of Tantra).
but inside the Supreme Consciousness(cit). So, it is a cy- Although Trika was the most inuential of the nondcle of internalization and externalization of consciousness ual Kashmir Shaivist schools, its origins may lay outitself,[51] relating to the most elevated plane in creation side Kashmir.[62] Its earliest texts, from before 800 CE,
(iva-akti Tattva).[48]
do not mention Kali, which became a central element
In order to describe the connotations of the Spanda concept, a series of equivalent concepts are enumerated, such
as: self recurrent consciousness - vimara,[52] unimpeded
will of the Supreme Consciousness (cit) - svtantrya,
supreme creative energy - visarga, heart of the divine[47] hdaya and ocean of light-consciousness[53] - cidnanda.
Another important Kashmiri Shaivite, Jayaratha (11501200 AD,[63] ), added his commentary to Tantrloka, a
task of great diculty which was his lifelong pursuit.[64]
He provided more context, numerous quotes and clarications without which some passages from Tantrloka
would be impossible to elucidate today.
2.7
PHILOSOPHY
3.1
While most other paths observe oering incense and external objects to the deity, this path takes on to oering
breaths. The individual controls his heart and pulse by reducing it signicantly. The nal stage is renouncing consumption of food and water. As a result, he/she connects
the state of the supreme in the form of Shiva which results
in purication of the body and generation of ojas.[76]
4 Philosophy
Practice
To attain moksha sdhana or spiritual practice is necessary. Kashmir Shaivism describes four methods (upya- 4.1 Anuttara, the Supreme
s):[76]
Anuttara is the ultimate principle in Kashmir Shaivism,
1. avopya, the method of the body,
and as such, it is the fundamental reality underneath the
4.4
4.2
5
ness. Thus, all subjects have free will and are god/divine
but can be ignorant of this. Ignorance too is a force projected by svtantrya itself upon the creation and can be
removed by svtantrya and also by Self-knowledge.
One function of svtantrya is granting divine grace aktipt. In this philosophical system, spiritual liberation
IS accessible by mere eort, but can be guided by the
will/grace of god (i.e. the liberated, the masters). Thus,
if the disciple nds such a master, he need only surrender
himself and await divine grace to eliminate the limitations
that imprison his consciousness.
Causality in Kashmir Shaivism is considered to be created
by Svtantrya along with the universe. Thus there can be
no contradiction, limitation or rule to force iva to act
one way or the other. Svtantrya always exists beyond
the limiting shield of cosmic illusion, my.
5 Texts
REFERENCES
8 References
[1] David Peter Lawrence, Kashmiri Shaiva Philosophy, Internet Encyclopedia of Philosophy
[2] Dyczkowski, Mark; the doctrine of vibration An Analysis
of the Doctrines and Practices of Kashmir Shaivism, page
4.
[3] Mishra, K. Kashmir Saivism, The Central Philosophy of
Tantrism, , pp. 330-334
[4] Vijnanabhairava verse 109, dh 85, trans. by Jaidev Singh,
p.98
[5] Kashmir Shaivism: The Secret Supreme, Swami Lakshman Jee, pp. 103
[6] The Trika aivism of Kashmir, Moti Lal Pandit
[7] The Doctrine of Vibration: An Analysis of Doctrines and
Practices of Kashmir Shaivism, Mark S. G. Dyczkowski,
pp. 51
[8] Flood 1996, p. 164-167.
[9] Deutsch, Eliot. Dalvi, Rohit. 2004. The Essential
Vedanta. Bloomington: World Wisdom. pg. 97
See also
Lalleshwari (1320-1392)
Bhagwan Gopinath (1898-1968)
Swami Lakshman Joo (1907-1991)
Zen Flesh, Zen Bones
Notes
[4] Also known as the Shiva Upanishad Samgraha (Sanskrit: ivopaniad sagraha) or Shivarahasyagama Samgraha.[43]
[26] Dyczkowski, p. 4.
11
Sources
Flood, Gavin (1996), An Introduction to Hinduism,
Cambridge: Cambridge University Press, ISBN 0521-43878-0
Muller-Ortega, Paul E. (2010), Triadic Heart of
Siva: Kaula Tantricism of Abhinavagupta in the NonDual Shaivism of Kashmir, Suny press
Sanderson, Alexis (2005a), "Saivism:Saivism in
Kasmir, in Jones, Lindsay, MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul,
MacMillan
Sanderson, Alexis (2005b), "Saivism:Trika
Saivism, in Jones, Lindsay, MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School Soul, MacMillan
Sanderson, Alexis (2005e), Saivism: Krama
Saivism, in Jones, Lindsay, MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul,
MacMillan
10
EXTERNAL LINKS
Further reading
11 External links
David Peter Lawrence (2005) Kashmiri Shaiva Philosophy, Internet Encyclopedia of Philosophy
9
Anuttara Trika Kula, the website of Dr. Mark Dyczkowski
Piyaray L. Raina, Kashmir Shaivism versus Vedanta
A Synopsis
10
12
12
12.1
12.2
Images
12.3
Content license