KASHMIR SHAIVISM
A brief introduction by Virendra Qazi — an enlightened Kashmir Shaivism expert and practitioner.
Written By: Virendra Qazi | Edited by: Rishik Dhar
Kashmir Shaivism is a universal spiritual philosophy based on the supreme unity of the individual self with the God Consciousness. It teaches us to accept life in totality — embracing all aspects of life and shows us the path of realization through Divine Grace.
Brief History
This philosophy in the present form can be traced to the eighth Century Sage, Vasugupta to whom Shiv Sutras were revealed. His famous descendents were Somananda, Utpaldeva and Abhinavgupta, who gave a concrete shape and foundation to this philosophy.
In more recent time Swami Lakshman Jee taught the secrets of Kashmir Shaivism to his disciples until the time of his passing in 1991. Taking the path of spirituality at the early age of 5 and subsequently attributed to his spiritual attainments he was known as “Saivacarya Iswara Swarupa Sri Swami Lakshmana Joo”. (Literally translated to a Shaiva Teacher, Divine and Respected Lakshman Jee.) He was an inextricable combination of life and religion. His teachings benefitted seekers from all over the world who came to seek the best solutions to the subtle aspects of Shaiva Agamas.
His teachings benefitted seekers from all over the world who came to seek the best solutions to the subtle aspects of “Shaiva Agamas”.
Kashmir Shaivism in Brief — Its all Paramsiva!
Kashmir Shaivism occupies a distinguished position among the various schools of religious creed and thought. This universal philosophy focuses on relation between God, Nature and Man, which overcomes all the barriers of diverse human-cultures. It leads to the highest level of self-realization, revealing the inner most secrets of the nature of Self. All the aspects of life are integrated in practice and considered as whole. Thus, rather than negating and denying the realities of life, Kashmir Shaivism celebrates life and all its vagaries. Unlike some other Indian philosophies — where life is considered an “illusion” and practitioners are encouraged to pursue spiritual purity through abstinence, Kashmir Shaivism encourages an equal indulgence in material and spiritual progress.
The prime focus of Kashmir Shaivism is on the Ultimate Reality called Param Shiva.
Kashmir Shaivism considers the ultimate reality as “Paramsiva”. Everything originates or emerges from and merges back into it. Param Shiva is beyond description, beyond all manifestation, beyond limitation of form, time and space. This is what is known as God Consciousness.
For the sake of convenience let’s call it God (instead of the mouthful God Consciousness) and attribute it a masculine gender (for using pronouns he/him/his) even though it is not bound by a name or any material manifestation like a gender. He is eternal, infinite, all pervading, all knowing and all powerful. In fact, his reality is ineffable and beyond all description.
Let us now understand how to grasp this philosophy and its implications. It is a process of discovering the individual soul and recognizing it as being one with the God. Kashmir Shaivism explains that life or all of the existence first follows the trajectory of “descent”. Transforming from God to human — that of a limited awareness and existence. And once the descent is completed, it takes the trajectory of “ascent” elevating a limited human or existence to the state of Godliness. In simpler words it means — anything that exists, exists only as an extension of God — as in God descends from its state of supreme consciousness to material consciousness and gives rise to the Universe and everything that exists within. Once this descent is complete — everything collapses back into the supreme conciousness — reversal of flow from material consciousness. For ordinary humans like the author of this article and the reader, to take this path of ascent - what is required is absolute “Devotion” towards theis God Consciousness or the Ultimate Reality known as “Paramsiva”.
“Tattvas” or Elements of existence in Kashmir Shaivism
To explain the stages of the “Descent”, Kashmir Shaivism postulates 36 elements or “tattvas” that explain the process of cosmic evolution or universal experience, i.e., from God Consciousness to veiling or obscuring force of nature called “Maya Shakti” leading to various psycho — physical elements and finally the Pancha-Mahabhutas — five great elements: Earth, Water, Fire, Air and Ether.
Descent from God to Man
The first outward manifestation of the divine creative energy is called “Shiva — Tattva”. It is the initial creative movement of Paramasiva and is support of all things in the manifest world, like the canvas of a painting. Next, the “Shakti-Tattava” is active or kinetic cosmic energy that affects the supreme consciousness into action.
“Maya” is the veiling or obscuring force of nature that creates a sense of differentiation. It makes supreme consciousness appear as indepent elements — this is what leads to duality and eventually to multiplicity. As a result of the limitations in perception created by Maya the concept of “Purusha” and “Prakriti” emerges, which indicates the limited being and his nature respectively. Here the duality of mind and matter is permanently established and therefore breaks down the existence of a human into intelligence, ego, senses etc. This how God descends to lowest elements that comprise the world we exist in.
Kashmir Shaivism emphasizes that for one to discover the inner Bliss we don’t need to suppress our senses, or torture our body or mind in any way. Coercion or forceful control on senses just leads to an adverse effect-your mind and body yearns the forbidden fruit even more.
Ascent from Man to God
Now, let us consider the Ascent or climbing back to becoming one with the God. You must first understand that you can’t start on this journey without the divine grace. One is considered to be on Shaktipath — once they begin a genuine effort to attain Paramsiva. Kashmir Shaivism, which is also known as “Trika Yoga”. Trika Yoga, a form of Yoga, provides four options or “Upayas” for mortal humans to ascend all the way to becoming one with God. These options or upayas have been categorized as Anopaya (supreme means - Bliss — that requires no human effort), Shambopaya (higher means - Will — that requires 25% human effort and 75% divine grace), Shaktopaya (medium means- Knowledge — that requires 50% human effort and 50% divine grace) and Anvopaya (inferior means- Action — that requires 75% human effort and 25% divine grace). However, we must always remember that the Divine Grace is not demanded or attained, it is just received when we are ready — in order for us to start our journey on Shaktipath - we must be blessed with a spiritual longing. Without that longing, everything you read or learn is mere words.
Kashmir Shaivism emphasizes that for one to discover the inner Bliss we don’t need to suppress our senses, or torture our body or mind in any way. Coercion or forceful control on senses just leads to an adverse effect-your mind and body yearns the forbidden fruit even more. Embrace yourself as you are. While, outwardly you must follow your traditions and fulfil all you worldly duties, inwardly you must desire to seek the truth and hence you must practice Trika Yoga.
Finally, your spiritual journey will not begin without full “Devotion”. It is an essential aid for all the practices you learn. An aspirant not blessed with devotion for the Lord cannot succeed in the practice or Saivayoga. After inculcating the principles and treading the path as explained above, we should surrender and submit to the Ultimate Reality. This will, no doubt, lead us to the ultimate goal.
Why does it matter today?
This philosophy is very relevant for present times. It inspires us for both material and spiritual progress.
This philosophy is very relevant for present times. It inspires us for both material and spiritual progress. It stresses positive acceptance of material world rather than encouraging escapism. So, it can serve as a sound basis for organizing our lives. Avoiding abstinence, we should exercise moderation in living and instead of turning away from the ambition of wealth, power and pleasures of senses, we should pursue them to just as much as necessary. This will prepare us for the inward journey to realize God.
The youth should remember that no problem of individual, society or nation is to be ignored. A person can not succeed in any aim of life if he shuts his eyes towards these problems. The whole life of Lord Krishna as depicted in Mahabharta is a glowing example of practical Shaivism.
We may enjoy tasteful worldly objects as per the tradition but lets not forget to understand their true origin — “the Divine Glory”. This will enable us to look for God in every individual, see everything as His creation — lead us to a life of maximum love and harmony.
An elderly person should be totally in world yet totally liberated from it — this would be their sign of maturity and their progress on the Shaktipath.
Conclusion
We must uplift ourselves. We have to make an effort and that we must strive for enlightenment by actively engaging in the pursuit of life. Once we experience the change through practicing upayas, it can then permeate through us to our family, our community and our nation as a whole. Spreading this message of Kashmir Shaivism will also lead to universal good and usher humankind into a peaceful and conflict free coexistence.
