Wake up!

dezembro 7, 2011 | Categorias: Shaivagama Yoga | Tags: Shaivismo da Kashemira, Tantra, Yoga | Deixar um comentário »

Experiencing the Goddess as the Phases of One’s Own Awareness: An Introduction to the Kashmirian Krama through the writings of Śrī Nāga

…Nāga reveals that True Self-Recognition is gained not through laborious effort

and hope for a better future, but in a sudden surge of Divine Nectar that can and

will flood through us here and now, in this body, through these senses, through

these thoughts, when we stop controlling the mind and learn to melt into its

source, which lies behind, beyond, and inside of it. Nāga inspires us to truly

‘Delight in our own Awareness,’ and to thus experience the timeless dissolution

of all separation, pain, and suffering.

retirado de: http://www.shaivayoga.com/Writings_files/Krama_Introduction.pdf

agosto 25, 2011 | Categorias: Shaivagama Yoga | Tags: Shaivismo da Kashemira, Tantra, Yoga | Deixar um comentário »

Bodhapancadasika by Abhinavagupta IX

Fifteen Verses of Wisdom

TODAY I AM GOING TO TALK ABOUT A SHORT
text entitled “Fifteen Verses of Wisdom” (bodhapancadasika) by
Abhinavagupta, the great master of all aspects of Kashmir
Saivism. These fifteen verses provide a brief exposition, and capture
the essence, of the doctrine of Kashmir Saivism.

9. This Lord Siva, who is completely independent

(svatantra), has the diversity of creation and destruction

existing in His own nature. And, at the same time,

this diversity is found existing in its own way as the

field of ignorance.

  

This is why our masters have taught us to meditate, to find out

what the rock truly is. When you meditate then the rock will

become universal.

When there is nothing then there is no problem. When there is

only yourself then there is a problem. When there is only the

other person then there is a problem. But when you come to know

that you are universal then there is no problem. This is why meditation

has been expounded in Saivism, in order for you to realize

the reality of God Consciousness.

Creation and destruction (sristi-samhara) also take place

together. In this way there is creation and destruction in the cycle

of action, and creation and destruction in the cycle of knowledge.

Creation and destruction in the cycle of action is just what takes

place in the world of ignorance. For instance, there is a mountain.

It is created and it exists in the realm of action. The results of this

action are that after one thousand centuries this mountain will

become dust. It will fall and crumble. This is creation and

destruction in the cycle of action.

Now, you have to transform this action, the activity of this created

thing, into knowledge. Then action will become universal. In

that universality there is knowledge, pure knowledge (purnajnana).

So, in this creation and destruction, when action is created,

knowledge is destroyed, and when knowledge is created,

action is destroyed.

For instance, I perceive a mountain, it is in action. It is gradually

crumbling into dust. If I perceive it in knowledge, the knowledge

of God Consciousness will transform this perception making

it universal, and I will not feel that it is in action. The reason

being that after one thousand centuries, this mountain will

become dust. I will feel that it has taken the formation of dust. I

will not feel that it is destroyed. So it was not in action, it was in

knowledge. In universality a rock is God and dust is also God.

Knowing that there is no difference between the dust and the

rock is knowledge. In the beginning the dust was rock and it had

the shape of rock. After two thousand centuries the shape of the

rock changed and it became dust. And yet, when there is real

knowledge, there is no difference between these two, the rock and

dust. That is God.

So the variation of creation and destruction take place in this

way so that there is no effect at all, no effect in either way. If the

variation of creation and destruction were only in action, and not

in knowledge, then creation and destruction would actually take

place. But whenever, after many lifetimes, real knowledge dawns,

you will find out and you will recognize that from the very beginning

nothing has actually happened. You were already there.

Though real knowledge appeared to be destroyed, it was not

destroyed. This is the trick, the play of Lord Siva – to make knowledge

appear as if it has been destroyed.

So what is the purpose of action? It is completely independent

and it is play. The purpose of this action is play.

It is said,

At the time of reaching the superstate of God Consciousness,

pleasure and pain have no value. Pleasure is the

same, pain is the same, death is the same, life is the

same. At that moment bondage and liberation are the

same. Existence and nonexistence are the same. Becoming

a rock and becoming intelligent are the same.

In verse nine, Abhinavagupta explained that the varieties of

creation and destruction are residing in Lord Siva’s own nature.

Lord Siva creates, protects, and destroys this universe. Lord Siva

also, in His own nature, conceals and reveals Himself. In the next

verse he says: (ver item X).

 

Retirado de Self Realization in Kashmir Shaivism The Oral Teachings of Swami Lakshmanjoo
JOHN HUGHES
Foreword by Lance Nelson

 

fevereiro 20, 2011 | Categorias: Shaivagama Yoga | Tags: Shaivismo da Kashemira, Tantra, Yoga | 1 Comentário »

Pratyabhijñãrdayam – The secret of self-recognition – Jaideva Singh

Pratyabhijñãrdayam – The secret of self-recognition – Jaideva Singh

ANALYSIS OF CONTENTS

Sutra I : The absolute Citi (Consciousness) out of its own free will is the cause of the siddhi of the universe.

Universe in this context means everything from Sadasiva down to the earth.

Siddhi means bringing into manifestation, maintenance, and withdrawal.

Citi - The absolute consciousness alone is the power that brings about manifestation. Maya, Prakrti is not the cause of manifestation. Inasmuch as it (Citi) is the source of both subject, object, and pramana (means of proof), no means of proof can prove it (i.e. it is its own source).

Siddhi may be taken in another sense also. It may mean bhoga (experience) and moksa (liberation). Of these also the absolute freedom of the ultimate divine consciousness is the cause.

The word ‘hetu’ in the sutra means not only cause in which sense it has been already interpreted above. It also means ‘means’. So Citi is also the means of the individual’s ascension to the highest consciousness where he becomes identified with the divine consciousness.

Citi has been used in the singular to show that it is unlimited by space, time etc. It has been called svatantra (of free will) in order to show that it by itself is powerful to bring about the universe without the aid of Maya etc.

Citi is, therefore, the cause of manifestation, the means of rising to Siva, and also the highest end. This Sutra strikes

the key-note of the entire book.

Sutra 2 : By the power of her own free will does she (Citi) unfold the universe upon her own screen.

She brings about the universe by the power of her own free will, and not by any extraneous cause. The universe is already contained in her implicitly, and she makes it explicit.

Sutra 3 : This (i.e. the Universe) is manifold because of the differentiation of reciprocally adapted objects and subjects.

The universe appears to be different and manifold because of the differentiation of experients and the objects experienced.

These may be summarised thus :

1. At the level of Sadasiva-tattva, the I-consciousness is more prominent; the experience of the universe is just in an

incipient stage. The individual experient who rises to such a level of consciousness is known as Mantra-maheSvara and is directed by SadaSiva. He has realized Sadasiva-tattva and his experience is of the form – “I am this”. The consciousness of this (the universe) is not fully marked out from the ‘ I ‘ at this

level.

2. At the level of Isvara-tattva, the consciousness of both ‘I’ and ‘this’ is equally distinct. The individual experient

who rises to this level is known as MantreSvara. The universeis clearly distinct at this stage, but it is identified with the

Self. MantreSvara is directed by ISvara.

3. At the level of Vidya-tattva, the universe appears as different from ‘I’. There is an experience of diversity;, though there is unity in diversity. The individual experients of this stage are known as Mantras. They are directed by Ananta-bhattaraka.

They have an experience of diversity all round, of the universe as being distinct from the Self (though it may still belong to the Self).

4. The stage of the experient below Suddha vidya, but above Maya is that of Vijnanakala. His field of experience consists of sakalas and pralayakalas. He feels a sense of identity with

them.

5. At the stage of Maya, the experient is known as

pralayakevalin. He has neither a clear consciousness of ‘I’, nor of ‘this’, and so his consciousness is practically that of the

void.

6. From Maya down to the earth, the experient is sakala •who experiences diversity all round. The average human being belongs to this level. Siva transcends all manifestation. His experience is that of permanent bliss and identity with every thing from SadaSiva down to the earth. Actually it is Siva who flashes forth in various forms of manifestation.

Sutra 4 : The individual (experient) also, in whom citi or consciousness is contracted has the universe {as his body) in a contracted form.

It is Siva or Cit that by assuming contraction becomes both the universe and the experients of the universe. Knowledge of this constitutes liberation.

Sutra 5 : Citi (universal consciousness) itself descending from (the stage of) Cetana becomes citta (individual consciousness) inasmuch as it becomes contracted in conformity with the object of consciousness.

The universal consciousness itself becomes the individual consciousness by limitation.

The universal consciousness in the process of limitation has either (1) the predominance of cit or (2) the predominance of limitation. In the former case, there is the stage of Vjnanakala when prakasa is predominant, or Suddha-vidya-pramata, when both prakasa and vimarsa are predominant, or Ila, SadaSiva, AnaSrita-Siva. In the latter case, there is the stage of Sunyapramata etc. The universal consciousness itself by assuming limitation becomes individual consciousness. Jnana, Kriya and Maya of the universal consciousness become sattva, rajas and tamas in the case of the individual.

Sutra 6 : The maya-pramata consists of it (i. e. citta). The maya-pramata also is only Citta.

Sutra 7 : And (though) he is one, he becomes of two-fold form, three-fold, four-fold and of the nature of seven pentads.

The Cit is Siva Himself. Consciousness cannot be sundered by space and time. Since by limitation it assumes the state of the experient and the object experienced, it is also of two forms. It also becomes three fold as it is covered with the mala pertaining to anu, maya, and karma. It is also four fold, because it assumes the nature of (1) sunya, (2) prana, (3) puryastaka, and (4) the gross body. The seven pentads i.e. the thirtyfive tattvas below Siva down to the earth is also its nature. From Siva down to Sakala he also becomes seven fold experients and of the nature of five fold coverings (from Kala to Niyati).

Sutra 8 : The positions of the various systems of philosophy are only various roles of that (consciousness or Self).

The positions of the various systems of philosophy are, so to speak, roles assumed by the Self.

1. The Carvakas, for instance, maintain that the Self is identical with the BODY characterised by consciousness.

2. The followers of Nyaya practically consider BUDDHI to be the Self in the worldly condition. After liberation, they consider Self as identical with the void.

3. The Mimamsakas also practically consider Buddhi to be the Self inasmuch as they believe the I-CONSCIOUSNESS to be the Self.

4. The Buddhists also consider only the functions of BUDDHI as the Self.

5. Some Vedantins regard PRANA as the Self.

6. Some of the Vedantins and the Madhyamikas regard ‘NON-BEING’ as the fundamental principle.

7. The followers of Pancaratra believe Vasudeva to be the highest cause.

8. The followers of Sankhya practically accept the position of the Vijnanakalas.

9. Some Vedantins accept ISVARA as the highest principle.

10. The Grammarians consider PASYANTI or SADASIVA to be the highest reality.

11. The Tantrikas consider the ATMAN as transcending the universe to be the highest principle.

12. The Kaulas consider the UNIVERSE as the Atman principle.

13. The followers of Trika philosophy maintain that the ATMAN is both immanent and transcendent. The Sutra may be interpreted in another way, viz., the experience of external things as colour etc., and internalexperience as pleasure etc. become a means of the manifestation of the essential nature of Siva or the highest reality.

Sutra 9: In consequence of its limitation of Sakti, Reality which is all consciousness becomes the mala-covered samsarin.

The Will-power being limited, there arises the anava mala, the mala pertaining to the jiva by which he considers himself to be imperfect.Omniscience being limited, there arises knowledge of a few things only. Thus there comes to be mayiya mala, which consists in the apprehension of all objects as different.Omnipotence being limited, the jiva acquires karma mala. Thus due to limitation, sarva-kartrtva (Omnipotence)becomes kala (limited agency), sarvajnatva (Omniscience)becomes vidya (limitation in respect of knowledge), purnatva

(all fulfilment) becomes raga (limitation in respect of desire), nityatva (eternity) becomes Kala (limitation in respect of time), vyapakatva (Omnipresence) becomes niyati (limitation in respect of space and cause). Jiva (the individual soul) is this limited self. When his Sakti is unfolded, he becomes Siva Himself.

Sutra 10; Even in this condition (of empirical self), he (the individual soul) does the five krtyas like Him (i.e. like Siva).

Just as Siva does the five fold act in mundane manifestation as an unfoldment of His real nature, so does He do it – in the limited condition of a jiva. The appearance of objects in a definite space and time is tantamount to srastrta (emanation), their appearance in another space and time and thus their disappearance to the individual soul constitutes samhartrta (withdrawal); continuity of the appearance of the objects constitutes sthapakata (maintenance). Because of the appearance of difference, there is vilaya (concealment). When the object is identical with the light of consciousness,

it is anugraha (grace).

Sutra 11 : He also does the five-fold act of manifesting, relishing, thinking out, setting of the seed and dissolution. This is so from the esoteric stand-point of the Yogin. Whatever is perceived is abhasana or srsti. The perception is relished for sometime. This is rakti or sthiti. It is withdrawn at the time of knowledge. This is samhara. If the object of experience generates” impressions of doubt

etc., it becomes in germ the cause of transmigratory existence.

This is bijavasthapana or vilaya. If the object of experience is identified with consciousness, it is the state of vilapana or anugraha.

Sutra 12: To be a samsarin means being deluded by one’s own powers because of the ignorance of that {i.e. authorship of the Jive-fold act.)

In the absence of the knowledge of the five-fold act, one becomes deluded by one’s own powers, and thus transmigrates ever and anon.

While talking of Sakti, we would do well to realize that the highest Vak Sakti has the knowledge of the perfect ‘ I ‘ . She is the great mantra inclusive of the letters ‘a’ to ksa’, and revealing the empirical experient. At this stage, she conceals the pure distinctionless consciousness and throws up ever new forms different from one another. The empirical experient deluded by the various powers considers the body, prana etc. as the Self. Brahmi and other Saktis bring about emanation and maintenance of difference

and withdrawal of identity in the empirical subject (pasudaSa). At the stage of ‘pati’, they do the reverse i.e. bring about the emanation and maintenance of identity, and withdrawal of difference. Gradually they bring about the state of ‘avikalpa’. This is known as pure Vikalpa power. The above technique of establishing unity-consciousness is known as ‘Sambhavopaya’.Now follows Saktopaya or Sakta technique of unity – Consciousness. Cit-Sakti in this context is known as Vamesvari. Her subspecies are khecari, gocari, dikcari, bhucari. These bring about objectification of the universal consciousness. By khecari iakti, the universal consciousness becomes an individual subject; by gocari sakti, he becomes endowed with an inner psychic apparatus; by dikcari Sakti, he is endowed with outer senses, by bhucari, he is confined to external objects. By yogic practice, khecari brings about consciousness of perfect agency; gocari brings about consciousness of non-difference, dikcari brings about a sense of non-difference in perception, bhucari brings about a consciousness of all objects as parts of one Self. There is a third technique known as anavopaya. When the aisvarya Sakti of the Lord conceals her real nature in the case of the individual and deludes him by prana etc., by the various states of waking, dreaming etc, and by the body both gross and subtle, he becomes a samsarin. When in the yogic process, she unfolds the udana sakti, and the uydna sakti,

the individual comes to acquire the experience of turya and turyatita states, and becomes liberated while living.

Sutra 13 : Acquiring full knowledge of it (i.e. of the five-fold act of the Self) Citta itself becomes Citi by rising to the status of cetana.

When the knowledge of the five-fold act of the Self dawns on the individual, ignorance is removed. The Citta (individual consciousness) is no longer deluded by its own limiting powers; it re-captures its original freedom, and by acquiring a knowledge of its real nature, rises to the status of Citi (i.e. universal consciousness).

Sutra 14 : The fire of Citi even when it descends to the (lower) stage, though covered (by maya) partly burns the fuel of the known (i.e. the objects).

If citi is non- differentia ting consciousness intrinsically, why is it that it is characterized by a sense of difference at the level of the individual? The answer is that even at the level of the individual, Citi does not completely lose its nature of non-differentiation, for all the multifarious objects as known are assimilated to Citi itself i.e. in the knowledge-situation, the objects become a part and parcel of Citi. As fire reduces to itself every thing thrown into it, even so, Citi assimilates to itself all the objects of knowledge. Only owing to its being covered by Maya, citi does not reduce objects of knowledge to itself completely, for owing to the previous impressions (samskaras),), these objects appear again.

Sutra 15 : In the re-assertion of its (inherent) power, it makes the universe its own.

Bala or power means the emergence of the real nature of Citi. Then Citi manifests the whole universe as identical with itself. This is not the temporary play of Citi, it is rather its permanent nature. It is always inclusive, for without this inclusive nature of Citi even body and other objects would not be known. Therefore, the practice recommended for acquiring the power of Citi is meant only for the removal of the false identification of oneself with the body etc.

Sutra 16 : When the bliss of Cit is attained, there is the lasting acquisition of that state in which Cit is our only Self, and in which all things that appear are identical with Cit. Even the body etc. that is experienced appears as identical with Cit.

The steady experience of identity with Cit means jivanmukti (liberation even in this physical body). This comes about by the dissolution of ignorance on the recognition of one’s true nature.

Sutra 17 -By the development of the centre is acquisition of the bliss of the spirit.

By the development of the centre can the bliss of the spirit be obtained. Samvit or the power of consciousness is called the centre, because it is the support or ground of every thing in the world. In the individual, it is symbolized by the central nadi i.e. susumna. When the central consciousness in man develops or when the susumna nadi develops, then is there the bliss of the universal consciousness.

Sutra 18 : Herein (i.e. for the development of the Centre) the means are issolution of vikalpa; sankoca-vikasa of Sakti; cutting of the vahas; the practice (of the contemplation) of the koti (point) of the beginning and the end.

The first method is vikalpaksaya. One should concentrate on the heart, should not allow any vikalpa to arise, and thus by reducing the mind to an avikalpa condition, and holding the

Self as the real experient in the focus of consciousness, one would develop the madhya or consciousness of central reality and would enter the turya and turyatita condition. This is the main method of Pratyabhijna for madhya-vikasa. The other methods do not belong to Pratyabhijna but are recommended for their utility. Sankoca and vikasa of sakti. Sankoca of sakti means withdrawing of consciousness that rushes out through the gates of the senses, and turning it inwardly towards the Self. Vikasa of Sakti means holding the consciousness steadily within, while the senses are allowed to perceive their objects. Another way of acquiring sankoca and vikasa of sakti is the practice of prasara and visranti in the stage

of urdhva kundalini. Emergence from samadhi while retaining its experience is prasara or vikasa, and merging back into samddhi and resting in that condition is visranti or sankoca. A third method is vaha-ccheda i.e. cessation of prana and apana by repeating inwardly the letters ‘ka’, ‘ha’ etc. without the vowels, and tracing the mantras back to their source where they are unuttered. A fourth method is adyanta-koti-nibhalana i.e. the practice of fixing the mind at the time of the arising of prana and its coming to an end between the ddi i.e. the first or heart and the anta i.e. the distance of twelve lingers from the point between the two eye-brows.

Sutra 19 : In vyutthana which is full of the after-effects of samddhi, there is the attainment of permanent samadhi, by dwelling on one’s identity with Cit (universal consciousness) over and over again.

Even on the occasion of vyutthana, the ydgin sees the entire universe dissolve in Cit by the process of nimilana-samadhi. Thus he acquires permanent samadhi by Krama-mudra.

Sutra 20 : Then (i.e. on the attainment of Kramamudra), as a result of entering into the perfect I-consciousness or Self which, is in essence cit and ananda {i.e. consciousness and bliss) and of the nature

of the great mantra-power, there accrues the attainment of lordship over one’s group of the deities of consciousness that bring about all emanation and re-absorption of the universe. All this is the nature of Siva.

When one masters kramamudrd etc., one enters into the real perfect I-consciousness or Self, and acquires mastery or lordship over the group of consciousness-deities that bring about emanation and absorption of the universe. The perfect Iconsciousness is full of light and bliss. No longer is the individual deluded into considering his body, gross or subtle, prana or senses as the ‘I’, he now considers the divine light within as the real ‘I’. This real ‘ I ‘ is the samvit, sadasiva and Mahesvara. This I-consciousness means the resting of all objective experience within the Self. It is also called Svatantrya or sovereignty of Will, the primary agency of everything and lordship. This consciousness of pure ‘ I ‘ is the fons et origo of all the mantras, and therefore it is of great power. It is the universal Cit itself. By acquiring this consciousness, one becomes the master of these saktis that bring about the emanation and absorption of the universe.

novembro 2, 2010 | Categorias: Shaivagama Yoga | Tags: Shaivismo da Kashemira, Tantra, Yoga | Deixar um comentário »

Shaivism & Kashmir’s Doctrine of ‘Recognition’ (Pratyabhijna) Dr. R. K. Kaw.

PART  I

Kashmir Shaivism & Its Three Divisions: Kashmir Shaivism on the whole, represents a particular religio- philosophical school of the valley. There are three main divisions of the school corresponding to the division of its literature into three Shastras : (1) the Agama Shastra, (2) the Spanda Shastra and (3) the Pratyabhijna Shastra. No. (1) Agama Shastra is believed to be of divine origin. To this class chiefly belong the following works : Malini, Vijya or Vijayettara, Svacchanda Tuntram, Vijnana Bhairava, Ananda Bhairava (lost), Mrgendra, Matahga, Netra, Naishvasa, Svayambhuva, Rudra-yamala, Vidyarnava, etc. Shiva-sutras which were revealed later by the sage Vasugupta are said to be the most important part of the Agama Shastra. The next two divisions of the Shaiva Shastra emerged as a result of development of human thought concerning the main Shastra of divine origin (Agama Shastra). The line of thought was developed by two acharyas Bhatta Kallata (9th century) and Somananda, contemporary of Vasugupta (850-900 A.D.), in two different directions while Kallata handed down the doctrine as a system of religion, Somananda supplied the logical reasoning in their support and thus founded a system of Advaita philosophy of the Shaivas on the basis of what was at first , taught as a system of faith. Thus there appeared the other two Shastras, (2) Spanda-shastra founded by Kallata and (3) Pratyabhijna-shastra commenced by Somananda. The three Shastras, all together, are generally known as Trika Shastra (a shastra comprising three classes). It is rightly observed that, out of these three, Pratyabhijna only is the ‘philosophy proper of the Trika’. There has been a controversy among scholars regarding the name of the philosophical system of Shaiva Shastra. They think that all these names Trika, Spanda and Pratyabhijna are the designations of one and the same system. These scholars seem not only to have not observed the distinction between these different systems, but have failed to notice that Pratyabhijana system only is the philosophical school of the Kashmir Shaivas. The special literature that developed around the two schools Spanda and Pratyabhijna is given in brief as follows :-’Spanda Karika’ and its ‘Vrtti’ by Kallata, Vivrti by Ramakantha, Pradipika by Utpala, , Spanda-Sandoha’ by Kshemaraja and ‘Spanda-Nirnaya’ also by Ksemaraja are the main works of Spanda school. ‘Shivadrashti’ by Somananda, ‘Ish. Pratyabhijna Karika’ with ‘Vrtti’ (gloss) and ‘Siddhitrayi’ by Utpaladeva, ‘Pratyabhijna-Vimarshini’ (in two volumes), ‘Pratyabhijna-Vivrti-vimarshini’ (in three volumes) and ‘Paramarthasara’ by Abhinavagupta, ‘Pratyabhijna-hrdayam’ with commentary by Kshemraja and ‘Bhaskari’, a commentary on Pratyabhijna Vimarshini’, in two volumes, by Bhaskaracharya, comprise mainly the Pratyabbijna Shastra. All these works are published in Kashmir Series of ‘Texts and Studies (KSTS), except Bhaskari, Vols. I and 2 which are published as Nos. 82 and 83 of ‘The Princess of Wales Sarasvati’ Bhavana Texts, Allababad, 1938, 1950′.

Distinctive Features & Contents of Trika Shastra (in brief)

Shaivism comprehends all those systems of thought which evolved from Shaivagamas and Shaiva Tantras. A Shaiva system means any system based on Shaiva Tantras or Agamas. Sixty-four systems of the Shaiva cult are mentioned in the Shaiva scriptures of Kashmir which include the Trika as one of them. As said above, Trika is a triad, a group of three divisions of Kashmir Shaivism, Agama, Spanda and Pratyabhijna. These three Shastras can broadly be divided into two systems only, a system of religion or particular faith of Shaivas, which can significantly be distinguished as Shaivism, and a system of philosophical thought grown in Kashmir among the followers of Shaivism or Shaiva cult, which is rightly known as Pratyabhijna Philosophy. It was Pandit Madhusudan Koul the learned editor of KSTS, who for the first time pointed out in his Preface to Ish. Partyabhijna Vimarshini, Vol. I, that Pratyabhijna is the philosophy proper of the Trika system. The philosophical content of the Trika is first presented as Prityabhijna system by Madhavacharya in his Sarvadarshana-samgraha (14th Century) on the basis of title of the main treatise of the system, Pratyabhijna Karika by Utpaladeva. Dr. S. Radhakrishnan also includes ‘the Pratyabhijna system’ as one of the philosophical systems in his Indian Philosophy, Vol. II, for the apparent reason.

The Kashmir Shaivism as a whole, iocluding the faith and philosophy of the school, is presented in Trika Shastra. It is so called (Trika) as, according to Paratrimshika, it deals with the triple principle, Shiva, Shakti and Anu; or Pati, Pasha and Pashu; or Nara, Shakti and Shiva; or Para, Apara and Parapara. It is called Trika for the reason that its chief authority is the triad consisting of three chief Agamas, Siddha, Namaka and Malini (Tantraloka I, 36), or for another reason that it includes all the three systems, Bheda (dualism), Abheda (non-dualism) and Bhedabheda (dualism-cum-non-dualism). It is also called Trika for the reason that it teaches the threefold method of Agamic realization, viz. Shambhavopaya, Shaktopaya and Anavopsya. It has also been already stated that Trika is a triad consisting of Agama, Spanda and Pratyabhijna schools of Kashmir Shaivas. The terms referred to in this para, which are derived from Agamas, cannot be explained in this short article. (See, K. C. Pandey, Abhinavagupta An Historical & Philosophical Study, 170 ff. and J. C. Chatterji, Kashmir Shairism, 1 fn. 2 )

Agama Shastra:

Geoerally speaking, Agama-Shastra is mostly Sadhana-Shastra; i. e., it mainly deals with ritualistic and mystic practices. Usually, every Agama consists of four sections or Kandas (1) Vidya or Jnana Kanda (Section dealing with secret knowledge), (2) Yoga Kanda (Section dealing with Yoga discipline, processes of concentration and breathing exercises-pranayama), (3) Kriya Kanda (Section dealing with action, viz, ritualistic performances) and (4) Carya Kanda (Section pertaining to forms of worship). The works belonging to Agama Shastra of Kashmir, mentioned above, include in their dogmatic contents certain philosophical speculations also. Some of them are mostly devotional. Some of them give the rudiments of Kashmir Shaivism and teach certain methods, mystical practices (upayas) for achieving lower and higher Siddhis (occult powers) and the glories of liberated life. These methods prescribed in various Shaivagamas are called Shambhavapaya  Shastra of Trika generally gives an exposition of these three methods or ways (upayas) of realization.

The Shiva-sutras are believed to be a Rahasyagama-shastra-samgraha (a compilation of secret Agama Shastra) being a work of Shiva Himself. They, therefore, form the most important part of the Agama Shastra to which is attributed divine authorship. According to tradition, recorded by Kshemaraja, the sutras were found, by the sage Yasugupta inscribed on a rock at the foot of Mahadeva mountain, about 12 miles from Srinagar. It is said that Shrikantha, an incarnation of Shiva, wishing to do a favour to suffering humanity by the revelation of the traditional sacred lore which unfolds the three means of emancipation, appeared once before Vasugupta in a dream and told him about these sutras engraved under a big stone and also the way to reveal them. The sutras were thus revealed to Vasugupta who copied them to teach to his disciples. The sutras are divided in three sections, dealing with the three means of liberation, Shambhava, Shakta and Anava. Guru Vasugupta taught them to Kallata and others. Kallata taught them to Kshemaraja who added a commentary, called Vimarshini, to the sutras.

The very first sutra emphatieally declares that man’s consciousness in its essential nature, is Atman (Caitanyam atma) and the Atman itself is Shiva, the great Lord. Maheshvara (atmaiva shivah). Apart from & few highly philosophical declarations made in the Shiva-sutras as a protest against the nihilistic doctrines of certain schools of Buddhism and against the doctrine of dualism (bheda) taught by some schools, they constitute a practical treatise devoted to the unfoldment of the three ways of liberation (upayas), mentioned above, (upaya-pra- kashanam). They also give the rudiments of Kashmir Shaivism, such as malas (impurities) and pasas (fetters), characteristics of various types of perceivers, transmigratory subjects, Pati (free-soul) and Pasu (soul under bondage), different state of common perceivers and extraordinary states (turya, the fourth state and turyotita, beyond the fourth state) as experienced by the Yogis, and so on.

Spanda Shastra:

The original text belonging to this Shastra (Spanda-karika) and the literature that subrequently developed on it, have already been seem to be the work of Kallata. The Spanda-shastra lays down the main principles, as enumerated in the Shiva-sutras, in a greater detail and in a more amplified form, without giving philosophical reasonings in their support. In fact, the Spanda system owes its origin to the Shiva Sutras and concerns itself with their elucidation and popularisation. The author describes Spanda as that power of consciousness which infuses life into the physical senses. An object when sensed has no basis apart from consciousness. Spanda Karikas (verses) are 51 in number in which the fundamental principles of Shavism, as aphoristically given in the Shiva Sutras, are epitomised. The basic idea underlying the Spanda-Shastra is that Shiva’s Spanda (energy) out of its own nature manifests on the backgroud of its own pure self the whole universe comprising the thirty-six tattvas (principles or categories of objective reality) from the earth upto Parama Shiva. According to this doctrine, the world is a play of energy force or vibration, which appears to be in confirmity with the modern science. It is not an illusion, the result of error in perception (avidya) as the Vedantins suppose. Their doctrine that ‘vishva yan-na tad eva brahma’ (what is not the world, that is Brahman) is rejected by the Spanda school.

Pratyabhijna Shastra:

It is not necessary to give glimpses of Pratybhijna Shastra here, as it is separately dealt with in detail in the Part II of this paper which is exclusively concerned with this philosophical school of Kashmir. Here it will be remarked that metapysical reasoning (tarka) is the essence of a philosophical system. It is this philosophical content of the system that Utpaladeva presents in a bold relief, and in a systematic order, relevating the religious dogmatism of the school to a subordinate position, having devoted only a few sutras of his work (in Agamadhikara) to the latter aspect of the school. Pratyabhijna has been admitted to be a taraka shastra (a system of logic and philosophy).

Tantraloka – a Compendium of Trika Shastra:

Tantraloka, by Abhinavagupta, includes the contents of all the three branches of Kashmir Shaivism (Trika-Shastra), viz. Agama, Spanda and Pratyabhijna in a summarised form. The Tantraloka is a most voluminous work of Abhinavagupta, composed in verse, and forms an encyclopaedia of the Trika Shastra. The Tantra-sara, by the same author, is just a brief summary of the Tantroloka, written in easy prose. It is an excellent introduction to Tantraloka. The first Ahnika (Chapter) of Tantraloka is chiefly philosophical. It opens with an explanat:on of the first two Shiva-sutras and defines the key-word ‘Caitanyam’. This Caitanyam is emphatically declared to be the Atman, ‘the one nuclear core in every personality, the one central point of reference in each and every experience, the deepest depth of the sub- conscious in each vividly concious personal ego’. The same chapter of the work gives also the definitions and explanations of various other terms. The next four chapters of the work deal, in detail, with the same three upayas (methods or ways of realization) which constitute the three sections of the Shiva-sutras. According to Abhinavagupta, the three means or methods described are those of Abheda (non-dualism), Bhedabheda (dualism-cum-non-dualism) and bheda (dualism) respectively. The Pratyabhijna is said to be another way of realization, a way of mere knowledge (awareness) and reasoning (tarka), denominated by him as ‘Anupaya marga’ viz., requiring no practical performance of any kind, ritualistic, mystic or yogic, or even devotion and worship of any sort. Abhinavngupta says, this last method (Anupaya-marga) is the highest of all the methods, called also Anuttara, i. e. above the first three methods (tato pi paramam jnanam upayadi-vivarjitam..anuttaram … ihocyate). Various philosophical topics like time, space, the nature and division of the thirty-six ‘tattvas’ (principles of creation), the principle of ‘Maya’ and its five offshoots, etc., are also dealt within the different chapters of this work. The rest of the work deals with various ritual practices and forms of worship.

Philosophical nucleus of Trika-Shastra:

Trika Shastra, comprising the said three divisions of Kashmir Shaivism, represents, in its philosophical context, a concept of positivism in a theistic outlook in contradistinction to the absolute monism of Vedanta. According to the school, Shiva, the Ultimate Reality, is the prolific cause and ‘essence and identity’ (Self) of every thing. He abounds in bliss and consciousness (nirvrta-cit) and is endowed with sovereignty of will, omniscience and omnipotence (aniruddha-iccha-pra- sarah prasarad-drkkriya sivah). He is everything and yet beyond everything, or He is both immanent (Vishvamayah) and transcendent (Vishvottirna). Time, form and space do not limit him, for He is above all mutution and change. ‘Pashu’ (a living being) being the fragment of the inter-related whole is no other than Shiva Himself, but is in a state of limitation and self-forgetfulness. Recognition of the state of Shivahood (divinity) restores the original state of absolute perfection to an individual (Pashu). This is his state of Moksha (liberation). The Pasu has taken on three impurities (Malas) which are responsible for obscuring the divine within him. When these three impurities get dissolved, he realizes the divine within him in its crystalline purity.

PART  II

Pratyabhijna School and its Teachers:

In fact, the religio-philosophical school of Kashmir Shaivism is very old. Though its inception or introduction in Kashmir is shrouded in mystery, it was prevalent there long before the time of Ashoka (273-232 B. C. ). Eighth and ninth centuries of tha Christian era seem to have witnessed a religious upheavel in Kashmir. This followed a phiolosophic renaissance in the valley. Kashmir was then a meeting ground of the various philosophical currents. It is from the conconrse of the then prevailing thought-currents flowing from various schools of Buddhists, Vaidikas, the Shaivas and Shaktas, the Vaiyakaranas (Grammarians) the Samkhyas, the Naiyayikas, the Vedantins and the expounders of the Yoga system, that a monistic school of philosophy, distinctly known as Pratyabhijna Shastra emerged in the valley among the followers of Shaiva cult. The Kashmir Shaivas, the originators of the Pratyabhijna system, have incorporated in it most of the ideas from the said systems and have propounded their various doctrines in a technique of their own derived from the Shaivagamas, which distinguish the system from the other systems.

Somananda was indeed the founder of the Pratyabhijna School which takes its name from the ‘Pratyabhijna karika’ by Utpaladeva, the disciple of the former. The credit of being the founder of the school goes to Somananda, for the reason that it is he who, for the first …..

a treatise (prakarana) on Shaiva philosophy. Utpaladeva was in fact the systematiser of Somananda’s thought. Like Shankaracharya, a commentator of Badarayana’s School of Vedanta, Abhinavagupta (another luminary among the celebrities of Kashluir Shaivism) gets the credit of being the expounder of Pratyabhijna system. We are in possession of his two commentaries? one short namely ‘Vimarshini’ and the other long (Vivrti-vimarshini ), on the ‘Pratyabhijana Karika’ of Utpaladeva. Somananda flourshed in the later part of the ninth century A. D., Utpaladeva in the first part of the tenth century and Abhinavagupta in the last part of tho tenth and the first part of the eleventh century.

Inception of Pratyabhijna Philosophy:

Notwithstanding his devotion to the secret doctrine of monistic Shaivagamas handed down to him traditionally from his ancestors, Somananda revolted against the prevailing schools of thought, including certain sections of Shaivas themselves. He summarily criticised the various schools of Buddhism, the Jainism, the Samkhya, the Nyaya and Vaisheshika, the Vaivakarana nnd the monistic Vedanta. It appears that Somananda was against the traditional ideas ahout the divinity, the meaning and purpose of life, the human activities and behaviours on earth, the real significance of ‘moksha’ (salvation or liberation) and the like. Somananda seems to have conceived of re-interpreting religio-philosophic thought in vogue in his day and laid the foundation of a new school in its pristine purity, eclectic in its essence and containing the noble truths and glorious spiritual and humanistic values of ancient Vedantic thought. This new school came later to be known as ‘Pratyabhijna School’ (the doctrine of Recognition) after the title of the main treatise on the system, composed by Somananda’s disciple Utpaladeva. The doctrine propounded in this school is indeed a reform and revaluation or reappraisal of Indian religio-philosophical thought .

Brief Idea of Pratyabhijna Doctrine:

The strict sense of the term ‘Pratyabhijna’ is recognition, but in the system, it comprehends the sense of awareness, consciousness, realization, ‘knowledge in practice’ or practical use of knowledge. Pratyabhijna school thinks that man is ignorant (unaware) of the very nature of one’s own Self (Shiva-Atman), viz. his inner being, the profounder faculty within him, and its power of ‘Iccha’ (Will), ‘Jnana’ (knowledge, Thougt) and ‘Kriya’ (Action), viz., man’s abilities with which he is endowed by Providence. The school believes that the powers (saktis) or abilities with which man is born in this world, comprise his supreme (divine) inheritence. It is only then, when he becomes aware of his divine inheritence, that he can make the best use of it in making his life successful and felicitous.

Pratyabhijna is, in its essence, a deep and systematic study of man as microcosm and the world he lives in as macrocosm. In it, there is a perfectly scientific analysis of all the human faculities, man’s entire physical, mental and spiritual organisms and that of the One Objective Reality (Parama Shiva) into thirty six primary realitives indispensable for the constitution of the universe and processes of creation, etc. The system being broad-based, tackles all the problems of human interest and lays great stress on the spiritual values of life. It is thus a school of ‘Spiritual Pragmatism’.

Utpala, the second teacher of the system, tells us that the Pratyabhijna philosophy is ravealed to him by the grace of the Lord (katham cit asadhya maheshvarasya dasyam), and it is for the good of humanity (janasya upakaram icchan) that he expounds the doctrine. He says with emphasis that man should recognise himself, viz., be aware of his inner being (Self) and his deeper faculties of ‘knowledge’ and ‘action’ (drkkriyatmika Sakti), if he desires to make his life all prosperous and blissful (samasta sampat samavapti hetum tat pratyabhijnam upapadayami). Our profounder faculties remain hidden from us due to lack of knowlege or experience and owing to innate forgetfulness (moha) on our part. The Prityabhijna is directed to removing the veil of ignorance from us and turning our attention towards the deeper faculties within us. The teacher believes that the faculties of thought and action comprise the very life of man (jnanam kriya hi bhutanam jivatam jivanam matam). In the real sense of the term, knowledge in that which is transformed into action, or practical use of which is made in one’s life. Pratyabhijna says (hints) with emphasis that knowledge put into action or practice is really meaningful.

Supreme Inheritence of Man:

Conception of the macrocosm in the Pratyabhijna system is based on a very deep study of the microcosm. The system believes that ‘Maheshvara’, the Great Lord or Divine Father of all this creation, endowed with ‘Mahesvarya’ or Svatantrya-Shakti’ (Sovereignty or Thought and Action) with which he executed the acts of creation, etc. of this orderly world. This ‘Svatantrya-Shakti’ or creative power of the Lord is two-fold, comprising ‘Prakasha’ and ‘Vimarsha’, viz. power of manifestation and power of perception or concretisation, functioning respectively as Universal Consciousness (Psychical Power) and Universal Energy (Physical Power or Objective Reality), technically called ‘Shiva’ and ‘Shakti’. The former, i. e. Universal Consciousness assumes three forms: Power of Remembrance (Smrti-shakti), Power of Knowledge (Jnana-shakti) and Power of Differentiation (Apohana-shakti). The latter. i. e. Universal Energy functions as Powcr of Action (Kriya- Shakti) of the Lord. This is governed by three universal laws of Nature – the law of Division (Bhedabheda), the law of Perception (Mana-tat-phala meya), and the law of Causation (Karsna karya). The Transcendental Lord (Vishvottirna) thus concretises or materialises Himself into this created world (becomes Vishvamaya, the cosmos) by evolving thirty-six ‘Tattvas’ or primary realitics from the One Objective Reality, the primordial natural force principle or Prima Materia of all thirgs. As the Lord is conceived to be endowed with Svatantrya-shakti, viz. Sovereignty of will and psychical and physical powers to make Him potent to execute all creative activity which accounts for the emanation of macrocosm with ever-new creations of infinite sentient and insentient beings from His Own Self or Being, so is every individual created being ( as microcosm ) endowed with its potential powers (faculties) of will, cognition and action, including psychical powers of remembrance, knowledge and differentiation (Samrti-shakti; Jnana-shakti and Apohana-shakti) and its physical powers (Kriya-shakti) as supreme inheritence from his Divine Father-Maheshvara to make him potent to perform all creative activity in his life time. It is ‘recognition’ or awareness and right use of one’s divine faculties (supreme inheriterce) with which man is born in this world that make his life felicitous and blissuful (evam atmanam estasya samyag jnana – kriye tatha, janan yathepsitan pashyan janati ca karati ca). The fact is that the Self (being a spark of the divine) is the pivot of one’s life and Self-recognition is the means of achieving one’s all fortunes and success in life (samasta-sampat samavapti-hetum; janasya-ayatna siddhyartham).

Pratyabhijna Values (human & spiritual)

Pratyabhijna is one of the greatest humanistic movements of Kashmir, which might well be called the ‘Philosophy of Humanism’. It is a wonderful synthesis of nearly all earlier systems of India’s philosophic thinking, and is completely free from ‘negativism’ and escapism’ of certain schools of Vedantins and from the ‘nihilism’ of some Buddhist schools. It is most realistic in its attitude to life. It is a most dynamic system in which emphasis is laid on what is called Svatantrya, the complete autonomy of thought and action as the goal of life. It may also be called a school of Spiritual Pragmatism, because its doctrines have a practical bearing upon human interests, besides having its main direction to the spiritual elevation of humanity, Pratyabhijna lays emphasis on human values and cardinal virtues as are given, in brief, below:

Spiritual & Moral Values in Pratyabhijna

According to Pratyabhijna, human beings are by nature divine. They are the sparks of the divine, children of God. The whole mankind forms one family (manavah bandhavah sarve). It is by self discipline (culture) and clean moral life that man can unveil the divine qualities in his personality. Love of God in this school means love of human beings, of one’s fellow -men. He who loves God, loves everybody and looks on all men as equals. Love of God is to be translated into service of one’s fellow – men and into such acts are as conducive to the good and benefit of one and all. Gentleness, righteousness, sympathy, friendliness and honest dealings with one another are qualities or virtues necessary for good life. Pratyabhijna promotes the eternal values of peace and freedom and human dignity beneficial to the common man in their application to life. These values are stated in terms like ‘sarva-shivata’ (which signifies that the personality of every human individual is divine or sacred), ‘sarva-samata’ (meaning that all men are born equal ) ‘sarva – svatantrya’ (i.e. all men are born free) and so on. Thus the doctrine lays emphasis on ‘liberty, equality and fraternity’ which is the famous motto of ‘the civilized world today. Above all, Pratyabhijna directs man to working for peace and tranquility of the world (Vishva-Shanti) an following that as truth which is conducive to the good and benefit of the whole humanity.

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outubro 27, 2010 | Categorias: Shaivagama Yoga | Tags: Shaivismo da Kashemira, Tantra, Yoga | Deixar um comentário »