Kashmir Shaivism

Kashmir Shaivism Shaivism a dualistic tradition which scholars consider normative tantric Shaivism. Shaivism.[10] The Shaiva Siddhanta goal of becoming an ontologically distinct Shiva (through Shiva’s grace)[11] was replaced by recognizing oneself as Shiva who, in Kashmir Saivism’s monism, is the entirety of the t he universe. Kashmir Shaivism describes the contraction ( mala) of Consciousness ( cit , Shiva) into phenomenal existence. Liberation (moksha) from mala  can be achieved achieved by  sadhana, practice, for which Kashmir Shaivism gives four methods (upāya): 1.   Citi : Univers Universal al Conscio Consciousn usness ess (citi ) is the the funda undame menn[12] tal stuff of the universe. This Consciousness is one and includes the whole. It could also be called God or Shiva. 2.   Mala: Consciousness Consciousness contracts contracts itself. itself. The one becomes many. Shiva becomes becomes the individual ( jīva). This contraction is called  mala  (impuri  (impurity). ty). There There are three malas, the mala of individuation ( Āṇava mala), the mala of the t he limited mind (māyīya mala ), and the mala of the body ( karma mala ).[13][14]

The trident trident (triśūlābi triśūlābija maṇḍalam), symbo symboll and yantra yantra of  Parama Shiva, representing the triadic energies of  parā ,  parāaparā and  aparā  aparā śakti

Kashmir Shaivism   is a group of   nondualist Tantric Shaiva traditions Shaiva  traditions from Kashmir from Kashmir that  that originated in the second half of the first millennium. [1] The term is most often used to refer to the Anuttaratrikakula (the school of the highest “Trika” or Triad) philosophy also known as the Pratyabhijna the  Pratyabhijna (“Recognition”)  (“Recognition”) system expounded by Abhinavagupta (c. Abhinavagupta  (c. 975-1025 C.E.), but also includes the earlier schools of Kapalika of  Kapalika and  and its subschools the  Kaula and Krama Krama schoo schools ls.. All these these tradit traditio ions ns accept accept the Shaiv Shaivaa Tantras (also called Agamas, c. 9th century CE) as their main scriptures.[2]

3.   Upāya: An individu individual al caught caught in the sufferin sufferingg of embodied existence, afflicted by the three malas, eventually yearns to return to his or her primordial state of Universal Universal Consciousness. Consciousness.[15] To attain this, he or she undertakes  sādhana  or spiritual practice. Kashmir Shaivism describes four methods ( upāyas):  āṇavopāya, the method of the body,  śaktopāya, the the meth method od of the the mind mind,, śāmbhavopāya , the method method of Conscio Consciousn usness, ess, and   anupāya   the ‘methodless’ ‘methodless’ [16] method.

The goal of Kashmir Shaivism is to recognize one’s already existing identity with  Shiva  Shiva,, the deity who represents Universal Universal Consciousness. Consciousness.[3][4] It is categorized by various scholars as  monistic[5] idealism idealism,,  absolute ideal[6] ism,, theistic ism theistic monism, realistic realistic idealism, idealism,[7] transcendental physicalism or concrete monism. [7]

4.   Mokṣa: The fruit of the individual’s sādhana is the attainment of Self-realisation (mokṣa). In Kashmir Shaivism, the state of liberation ( mukti ) is called  sahaja samādhi  [17] and is characterised by the attainment of unwavering bliss-consciousness while living one’s ordinary life. [18][19]

1 Moksh Mokshaa - Identi Identity ty with with Shiva Shiva

2 His Histor tory

Kashmir Shaivism is a  householder  householder religion  religion based on a strong monistic interpretation of the   Bhairava Tantras 2.1 2.1 Orig Origin inss and its subcategory the   Kaula Tantr Tantras as.[8][note 1] There was was addi additio tional nally ly a reve revelat latio ionn of the   Siva Siva Sutras Sutras to Nondualist Nondualist Kashmir Shaivism Shaivism arose during the eighth eighth [20] [8] Vasugupta.. Vasugupta or ninth century CE, [21][22] in opposition to the dualKashmir Saivism claimed to supersede Shaiva supersede  Shaiva Siddhanta, Siddhanta, ism of Shaiva of  Shaiva Siddhanta, Siddhanta, which tried to stay within the 1

2

2 HISTORY 

orthodox Brahmanical fold. [23] In spite of this, Kashmir Shaiva views were still influenced 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 influential, both philosophical and theological, until the end of the twelfth century CE. [25] The first 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 (fl. c. 850–900). [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 (fl. c. 900– 950)[23] and his pupil Utpaladeva, to find it’s most significant expression in the writings of Abhinavagupta and his student Ksemaraja (fl. c. 1000–1050). [23] Although several “schools” of nondual Kashmir Shaivism can be distinguished, they have all thoroughly influenced each other.[29]

2.2 Kapalika - Kaula sytem The Kāpālika tradition was a non-Puranic, tantric form of   Shaivism   in India,[30] whose members wrote the Bhairava Tantras , including the subdivision called the Kaula Tantras. [30][31] These groups are generally known as Kāpālikas, the “skull-men,” so called because, like the Lākula Pāsupata, they carried a skull-topped staff (khatvanga) and  cranium begging bowl.[30] Unlike the respectable Brahmin householder of the   Shaiva Siddhanta, the Kāpālika ascetic imitated his ferocious deity, and covered himself in the ashes from the cremation ground, and propitated his gods with the impure substances of blood, meat, alcohol, and sexual fluids from intercourse unconstrained by caste restrictions. [30] The Kāpālikas thus flaunted impurity rules and went against Vedic injunctions.[30] The aim was power through evoking deities, especially goddesses. [30]

The Hindu Goddess Kali  and the fierce form of Shiva, Bhairava , in Union.

The term  krama  means 'progression','gradation' or 'succession' respectively meaning 'spiritual progression' [34] or 'gradual refinement 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 significant as a synthesis of  Tantra and Śākta traditions based on the monistic  Śaivism.[38] As a  Tantric  and  Śakti-oriented  system[39] of a mystical  flavor,[40] Krama  is similar in some regards to   Spanda  as both center on the activity of Śakti, 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 Pratyabhijñā  school is most different from  Krama.[41] influenced by nondualist thought. Its veneration of Tripurasundarı, or Srıvidya, was taken over by the Trika The most distinctive feature of  Krama  is its monisticdualistic (bhedābhedopāya) 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

3

2.5 Utpaladeva - Pratyabhijña philosophy

of enjoyment(bhoga) and illumination(mokṣa).

2.5 Utpaladeva - Pratyabhijña philosophy Main article: Pratyabhijna

has been called the philosophical articula2.4 Vasugupta - Spanda system and  Shiva Pratyabhijña tion of Kashmir Saivism.[54] The name of the system is

Sutras

derived from its most famous work,  Isvara Pratyabhijna Karika  by  Utpaladeva.[55] Etymologically,  Pratyabhijna is formed from prati  – “something once known, now appearing as forgotten”,  abhi  – “immediate” and  jna  – “to know”. So, the meaning is direct knowledge of one’s self, recognition. [56] Pratyabhijña literally means “spontaneous recognition”, as it does not have any  upāyas  (means), that is, there is nothing to practice; the only thing to do is recognize who you are. This “means” can actually be called anupāya , Sanskrit for “without means”. Ksemaraja, the student of Abhinavagupta, uses a mirror analogy to explain Pratyabhijña.[57]

The central thesis of this philosophy is that  everything is Shiva, absolute consciousness, and it is possible to recognize this fundamental reality and be freed from limitations, identified with Shiva and immersed in bliss. [58] A statue of Shiva as Nataraja , 'lord of the dance', at an Indian Thus, the slave ( pasu - the human condition) becomes the temple. The dance is symbolic of universal creation and destruc- master ( pati  - the divine condition).[59] tion.

Vasugupta (c. 800 CE) wrote the  Śiva Sutras,[note 3] Spanda Karika and Vijñāna Bhairava Tantra ,[42] the most important texts of the Spanda system.

2.6 Abhinavagupta - Trika system and Tantraloka text

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 bythegreat philosopher Abhinavagupta (approx. 950-1020 AD[60] ). Among his important Shiva.[45][note 5] works, the most important is the Tantrāloka (“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 differences and disparities that existed among the or sound inside the Divine, a throb.[46] Theessence of this different branches and schools of Kashmir Shaivism bevibration is the ecstatic self-recurrent consciousness. [47] fore him. Thus he offers 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 Tantrāloka, Abhinavagupta himself world.[48][49] Nothing exists without movement,[50] yet provided a shorter version in prose, called  Tantrasāra 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 influential 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, (Śiva-Śakti 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 -  vimarśa,[52] unimpeded will of the Supreme Consciousness (cit) -  svātantrya, supreme creative energy - visarga , heart of the divine[47] hṛdaya  and ocean of light-consciousness [53] - cidānanda.

in the Trika school. [62] In its earliest phase it centered around the three (trika) godesses Para, Parapara, and Apara.[62] In the second phase of its development Kali was incorporated.[62] In its third phase, coinciding with Abhinavagupta, it had to compete with Shaiva Siddhanta for influence in mainstream kashmir Shaivism. [62]

4

4 PHILOSOPHY 

Another important Kashmiri Shaivite,  Jayaratha  (11501200 AD,[63] ), added his commentary to Tantrāloka, a task of great difficulty which was his lifelong pursuit. [64] He provided more context, numerous quotes and clarifications without which some passages from  Tantrāloka would be impossible to elucidate today.

2.  śaktopāya, the method of the mind, 3.   śāmbhavopāya, the method of Consciousness, 4.   anupāya the ‘methodless’ method.

3.1   Āṇavopāya - purification of the body

2.7 20th century revival - Lakshman Joo

While most other paths observe offering incense and external objects to the deity, this path takes on to offering Nondualist Kashmir Shaivism went underground for a breaths. The individual controls his heart and pulse by renumber of centuries. While there may have been yogis ducing it significantly. The final stage is renouncing conand practitioners quietly following the teachings, there sumption of food and water. As a result, he/she connects were no major writers or publications after perhaps the the state of the supreme in the form of Shiva which results 14th century. In the 20th century   Swami Lakshman in purification of the body and generation of ojas. [76] Joo, himself a Kashmiri Brahmin, helped revive both the scholarly and yogic streams of Kashmir Shaivism. [65] His contribution is enormous. He inspired a generation of 3.2 Kaula scholars who made Kashmir Shaivism a legitimate field Main article: Kaula of inquiry within the academy.[66][67] Acharya Rameshwar Jha, a disciple of Swami Lakshmanjoo, is often credited with firmly establishing the roots of Kashmir Shaivism in the learned community of Varanasi. Rameshwar Jha with his extraordinary creativity, innate familiarity with the ancient texts and personal experiences was able to provide easy access to abstruse concepts of non dualistic Kashmir Shaivism to the layman and scholars alike. His original writings of Sanskrit verses have been compiledand published as books Purnta Pratyabhijna [68] and SamitSwatantram.[68]

Although domesticated into a householder tradition, Kashmir Saivism recommended a   secret   performance of Kaula practices in keeping with its heritage. This was to be done in seclusion from public eyes, therefore allowing one to maintain the appearance of a typical householder. [77]

4 Philosophy

Nor should the contribution of Swami Muktananda  be overlooked.[69] While himself not belonging to the direct lineage of Kashmir Shaivism, Muktananda felt a great affinity for the teachings which were validated by his own direct experience. [70] He encouraged and endorsed Motilal Banarsidass to publish Jaideva Singh’s translations of Shiva Sutras, Pratyabhijnahrdayam, Spanda Karikas and Vijnana Bhairava.[71][72] He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the subject. [73][74] The Vigyan Bhairav Tantra , a chapter from the  Rudrayamala Tantra, was introduced to the west by  Paul Reps, a student of Lakshman Joo. Reps brought the text to wider attention by including an English translation in his popular book  Zen Flesh, Zen Bones . Cast as a discourse between the god Shiva and his consort Devi or  Shakti, it briefly presents 112 meditation methods or centering techniques (dharanas).[75]

3 Practice To attain  moksha sādhana  or spiritual practice is necessary. Kashmir Shaivism describes four methods ( upāyas):[76] 1.   āṇavopāya, the method of the body,

A stone carving of Shiva and  Parvati  , associated with Shakti .

Non-dual Kashmir Shaivism was influenced by, and took over doctrines from, several orthodox and heterodox Indian religious and philosophical traditions. [78] These include Vedanta, Samkhya, Patanjali Yoga and Nyayas, and various Buddhist schools, including Yogacara and Madhyamika,[78] but also Tantra and the Nath-tradition.[79]

4.1 Anuttara, the Supreme Anuttara is the ultimate principle in Kashmir Shaivism, and as such, it is the fundamental reality underneath the

5

4.4 Comparison with Advaita Vedanta

whole Universe. Among the multiple interpretations of anuttara   are: “supreme”, “above all” and “unsurpassed reality”.[80] In the Sanskrit alphabet  anuttara  is associated to the first letter - “A” (in devanagari "अ"). As the ultimate principle,  anuttara  is identified with Śiva, Śakti (as Śakti  is identical to  Śiva), the supreme consciousness (cit ), uncreated light (prakāśa), supreme subject ( aham) and atemporal vibration (spanda). The practitioner who realizes  anuttara   through any means, whether by her own efforts or by direct transmission by the Grace of Shiva/shakti, is liberated and perceives absolutely no difference between herself and the body of the universe. Being and beings become one and the same by virtue of the “erotic friction,” whereby subject perceives object and in that act of perception is filled with nondual being/consciousness/bliss.   Anuttara  is different from the notion of   transcendence   in that, even though it is above all, it does not imply a state of separation from the Universe.[81] Kashmiri Shaivites use term   Prakasa   (luminous consciousness, primordial light consciousness) to describe the nature of the Absolute and  vimarsa  (reflexive awareness) is used to describe the activity of Shiva as universal consciousness. The term “Spanda” (vibration, movement, creativity) is also an important element of the Shaiva non-dual Absolute. Spanda is associated with Shakti and is seen as the energetic creative power of Shiva. The dynamic self-regenerating nature of Shiva in Kashmir Shaivism is explained as conscious activity (citikriya ) and divine pulsing radiance ( sphuratta).

4.2 Aham, the Heart of Śiva Main article: Aham (Kashmir Shaivism)

ness. Thus, all subjects have free will and are god/divine but can be ignorant of this. Ignorance too is a force projected by  svātantrya  itself upon the creation and can be removed by svātantrya  and also by Self-knowledge. One function of  svātantrya   is granting divine grace śaktipāt . In this philosophical system, spiritual liberation IS accessible by mere effort, but can be guided by the will/grace of god (i.e. the liberated, the masters). Thus, if the disciple finds such a master, he need only surrender himself andawait divine grace to eliminate the limitations that imprison his consciousness. Causality in Kashmir Shaivism is considered to be created by Svātantrya along with the universe. Thus there can be no contradiction, limitation or rule to force  Śiva  to act one way or the other.   Svātantrya  always exists beyond the limiting shield of cosmic illusion,  māyā.

4.4 Comparison with Advaita Vedanta Kashmir Shaivism is philosophically similar to yet distinguished from Advaita: both are non-dual philosophies that give primacy to Universal Consciousness ( Chit  or Brahman ).[85] However in Kashmir Shaivism, all things are a manifestation of this Consciousness [86] but the phenomenal world ( Śakti ) is real, existing and having its being in Consciousness (Chit ),[87] while Advaita  Vedanta holds that the supreme,  Brahman, is inactive (niṣkriya ) and that the phenomenal world is an illusion ( māyā).[88] The reality and very divinity of every aspect of the phenomenal world is tied to the Tantric practices of Kashmir Shaivism.

5 Texts

Aham  is the concept of supreme reality as heart. It is considered to be a non-dual interior space of Śiva, support As a monistic tantric system, Trika Shaivism, as it is also for the entire manifestation, [82] supreme mantra[83] and known, draws teachings from shrutis, such as the monistic Bhairava Tantras , Shiva Sutras of Vasugupta, and also identical to Śakti.[84] a unique version of the  Bhagavad Gita  which has a commentary by Abhinavagupta, known as the  Gitartha Sam4.3 Svatantrya, self-created free will  graha. Teachings are also drawn from the  Tantraloka of Abhinavagupta, prominent among a vast body of  smritis Main article: Svatantrya employed by Kashmir Shaivism.

In general, the whole written tradition of Shaivism can The concept of free will plays a central role in Kashmir be divided in three fundamental parts:   Āgama Śāstra, Shaivism. Known technically as  svātantrya it is the cause Spanda Śāstra and Pratyabhijñā Śāstra .[89] of the creation of the universe - a primordial force that 1.   Āgama  Śāstra   are those writings that are considstirs up the absolute and manifests the world inside the ered as being a direct revelation from Siva. These supreme consciousness of Śiva. writings were first communicated orally, from the masIn Svātantrya all conscious subjects are co-participant in various degrees to the divine sovereignty. Humans have a degree of free will limited by their level of consciousness. Ultimately, Kashmir Shaivism as a monistic idealist philosophical system views all subjects to be identical “all are one” - and that one is Śiva, the supreme conscious-

ter to the worthy disciple. They include essential works such as  Mālinīvijaya Tantra ,  Svacchanda Tantra , Vijñānabhairava Tantra , Netra Tantra, Mṛgendra Tantra, Rudrayāmala Tantra ,   Śivasūtra  and others. There are also numerous commentaries to these works,   Śivasūtra having most of them.[90]

6

8 REFERENCES 

2.   Spanda Śāstra, the main work of which is  Spanda Kārikā  of Bhatta Kallata, a disciple of  Vasugupta, with its many commentaries. Out of them, two are of major importance:  Spanda Sandoha (this commentary talks only about the first verses of  Spanda Kārikā), and Spanda Nirṇaya (which is a commentary of thecompletetext).[90] 3.   Pratyabhijñā Śāstra  are those writings which have mainly a metaphysical  content. Due to their extremely high spiritual and intellectual level, this part of the written tradition of Shaivism is the least accessible for the uninitiated. Nevertheless, this corpus of writings refer to the simplest and most direct modality of spiritual realization. Pratyabhijñā  means “recognition” and refers to the spontaneous recognition of the divine nature hidden in each human being (atman). The most important works in this category are:  Īśvara Pratyabhijñā , the fundamental work of Utpaladeva, and   Pratyabhijñā Vimarśinī , a commentary to  Īśvara Pratyabhijñā .   Īśvara Pratyabhijñā  means in fact the direct recognition of the Lord ( Īśvara ) as identical to one’s Heart. Before Utpaladeva, his master Somānanda wrote Śiva Dṛṣṭi  (The Vision of Siva ), a devotional poem written on multiple levels of meaning. [91]

6 See also

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 Śaivism 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 [10] Flood, Gavin. D. 2006. The Tantric Body. P.61 [11] Flood, Gavin. D. 2006. The Tantric Body. P.122

•

  Lalleshwari (1320-1392)

•

 Bhagwan Gopinath (1898-1968)

[12] Consciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda 77-78

•

 Swami Lakshman Joo (1907-1991)

[13] Kashmir Shaivism, The Central Philosophy of Tantrism, Kamalakar Mishra p284

•

Zen Flesh, Zen Bones

7 Notes

[14] The Doctrine of Vibration, An Analysis of the Doctrines and Practices of Kashmir Shaivism Mark S.G.Dyczkowski p156 [15] Consciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda 118

[1] In contrast, the similar Advaita Vedanta is based on the Upanishads and Brahma Sutras.[9] [16] Kashmir Shaivism, The Central Philosophy of Tantrism, Kamalakar Mishra p339-350 [2] Sanderson: The Kashmirian Saiva Siddhanta sealed itself off from these “impure,” visionary traditions. It sustained [17] Consciousness is Everything, The Yoga of Kashmir a “pure” cult of Siva, based on the twenty-eight Agamas, Shaivism, Swami Shankarananda 98,150 with a soteriology that subordinated gnosis to the ritual praxis of indissolubly individual agents, claiming, more- [18] Kashmir Shaivism, The Central Philosophy of Tantrism, Kamalakar Mishra p179 over, that this praxis was entirely compatible with ortho[23] dox Brahmanical duty and caste purity. [19] The Doctrine of Vibration, An Analysis of the Doctrines and Practices of Kashmir Shaivism Mark [3] For the Shiva Sutras as a foundational work and classifiS.G.Dyczkowski p191 cation as agama, see: Tattwananda, p. 54. [4] Also known as the  Shiva Upanishad Samgraha   (San- [20] Kashmir Shaivism: The Secret Supreme, By Lakshman Jee skrit:  śivopaniṣad saṅgraha ) or  Shivarahasyagama Sam[43]  graha. [21] Basham, p. 110. [5] According to myth, Vasugupta hada dream in which Shiva [22] The Doctrine of Vibration: An Analysis of Doctrines told him to go to the Mahādeva mountain in Kashmir. On and Practices of Kashmir Shaivism, By Mark S. G. Dythis mountain he is said to have found verses inscribed on czkowski, pp. 4 a rock, the Shiva Sutras, which outline the teachings of Shaiva monism..[27] [23]  Sanderson 2005a, p. 8047.

7 [24] The Doctrine of Vibration: An Analysis of Doctrines [51]  Muller-Ortega 2010, p. 120. and Practices of Kashmir Shaivism, By Mark S. G. Dy[52]  Muller-Ortega 2010, p. 119. czkowski, pp. 19 [25] The Trika Śaivism of Kashmir, Moti Lal Pandit, pp. 1

[53]  Muller-Ortega 2010, p. 146.

[26] Dyczkowski, p. 4.

[54]  Flood 1996, p. 56,62.

[27]  Flood 1996, p. 167.

[55] The Philosophy of Saivism 1 – S. Kapoor, p. 254

[28] The Doctrine of Vibration: An Analysis of Doctrines [56] Pratyabhijnahrdayam – J. Singh, p. 117 and Practices of Kashmir Shaivism, By Mark S. G. Dy[57]  Flood 1996, p. 66. czkowski, pp. 21 [58] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 45 [29]  Muller-Ortega 2010, p. 25-26. [30] Flood, Gavin. 2003.  The Blackwell Companion to Hin- [59] The Philosophy of Saivism 1 - S. Kapoor, p. 254 duism.  Malden: Blackwell. pg. 212

[60] Triadic Mysticism, Paul E. Murphy, page 12

[31] Flood, Gavin. D. 1996. An Introduction to Hinduism. [61] Tantric Studies in Memory of Hélène Burnner, Alexis P.164-167 Sanderson, page 371 [32]  Sanderson 2005a, p. 8047-8048.

[62]  Sanderson 2005b, p. 8046.

[33]  Anderson 20052, p. 8045.

[63] Introduction to the Tantrāloka, Navijan Rastogi, page 92

[34] The Krama Tantricism of Kashmir, Navijan Rastogi, page [64] 6 [65] [35] The Krama Tantricism of Kashmir, Navijan Rastogi, page 7 [66] [36] The Krama Tantricism of Kashmir, Navijan Rastogi, page 12 [67] [37] The Krama Tantricism of Kashmir, Navijan Rastogi, page 2,3 [68] [38] The Krama Tantricism of Kashmir, Navijan Rastogi, page x [69] [39] The Krama Tantricism of Kashmir, Navijan Rastogi, page 3

Introduction to the Tantrāloka, Navijan Rastogi, page 102 Kashmir Shaivism, The Secret Supreme, Revealed by Swami Lakshmanjoo “Foreword”, Lance E. Nelson in Self Realization in Kashmir Shaivism, John Hughes, pp.xxii-iv Consciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda pp. 47-8 Pratyabhijna Press Varanasi, Publishers Arun Krishna Joshi, Vijay Krishna Joshi, Nichi bag Varanasi Lal Ded: The great Kashmiri Saint-poetess, Proceedings of the National Seminar Conducted by Kashmir Education, Culture and Science Society. p12

[40] The Krama Tantricism of Kashmir, Navijan Rastogi, page [70] Play of Consciousness – A Spiritual Autobiography, 5 Swami Muktananda,p117 [41] The Krama Tantricism of Kashmir, Navijan Rastogi, page [71] Swami Durgananda,‘To See the World Full of Saints’ in 4,5 Meditation Revolution, Brooks, Durgananda et al, pp9697 [42] Kashmir Shaivism, The Secret Supreme, Swami Lakshman Joo, page 137 [72] Siva Sutras – The Yoga of Supreme Identity, Jaideva Singh p iv [43] Tattwananda, p. 54. [44] Tattwananda, p. 54. [45] Tattwananda, p. 54.

[73] Swami Durgananda, ‘To See the World Full of Saints’ in Meditation Revolution, Brooks, Durgananda et al, pp.9697

[46] Spanda-Kārikās, The Divine Creative Pulsation, Jaideva [74] Secret of the Siddhas, Swami Muktananda, Chapters 9-37 Singh, page XVI [75] Paul Reps, Zen Flesh, Zen Bones, A Collection of Zen and  [47] Spanda-Kārikās, The Divine Creative Pulsation, Jaideva Pre-Zen Writings  (ISBN 0-8048-0644-6) Singh, page XVIII [76] Kashmir Shaivism, The Central Philosophy of Tantrism, [48] Spanda-Kārikās, The Divine Creative Pulsation, Jaideva Kamalakar Mishra p339-350 Singh, page XVII [77] Flood, Gavin. D. 2006. The Tantric Body. P.14 [49]  Muller-Ortega 2010, p. 118. [78]  Muller-Ortega 2010, p. 25. [50] Kashmir Shaivism, The Secret Supreme, Swami Lakshman Joo, page 136 [79]  Muller-Ortega 2010, p. 26.

8

11 EXTERNAL LINKS 

[80] Para-trisika Vivarana, Jaideva Singh, pages 20-27

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[81]  Muller-Ortega 2010, p. 88. [82] Parā-trīśikā Vivaraṇa, Jaideva Singh, page 194 [83] Parā-trīśikā Vivaraṇa, Jaideva Singh, page 180 •

[84] Parā-trīśikā Vivaraṇa, Jaideva Singh, page 127 [85] Pratyãbhijñahṛdayam, Jaideva Singh, Moltilal Banarsidass, 2008 p.24-26

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[86] The Doctrine of Vibration: An Analysis of Doctrines and Practices of Kashmir Shaivism, By Mark S. G. Dyczkowski, p.44 •

[87] Ksemaraja, trans. by Jaidev Singh, Spanda Karikas: The Divine Creative Pulsation, Delhi: Motilal Banarsidass, p.119 [88] Consciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda pp. 56-59 [89] The Trika Saivism of Kashmir, Moti Lal Pandit, pag. IX

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[90] The Trika Saivism of Kashmir, Moti Lal Pandit, pag. X [91] The Trika Saivism of Kashmir, Moti Lal Pandit, pag. XI

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9 Sources •

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 Flood, Gavin (1996),  An Introduction to Hinduism, Cambridge: Cambridge University Press,  ISBN 0521-43878-0

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 Muller-Ortega, Paul E. (2010),  Triadic Heart of  Siva: Kaula Tantricism ofAbhinavaguptain the NonDual Shaivism of Kashmir , Suny press

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  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 Encyclo pedia 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

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 Dyczkowski, Mark S. G. (1987).  The Doctrine of  Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism. Albany, New York: State University of New York Press. ISBN 0-88706-4329.  Lakshmanjoo, Swami (2003).   Kashmir Shaivism:  The Secret Supreme . 1st Books Library.   ISBN 158721-505-5.  Muller-Ortega, Paul E. (2010),  Triadic Heart of  Siva: KaulaTantricism ofAbhinavagupta in the NonDual Shaivism of Kashmir , Suny press  Mishra, Kamalakar (1999).  Kashmir Saivism, The Central Philosophy of Tantrism . Sri Satguru Publications. ISBN 81-7030-632-9.   Shankarananda, Swami (2003).   Consciousness is Everything, The Yoga of Kashmir Shaivism . Shaktipat Press. ISBN 0-9750995-0-7.  Hughes, John.  Self Realization in Kashmir Shaivism . ISBN 0-7914-2179-1.  Toshkani, (Proceedings Edited by) SS (2002). Lal  Ded: The great Kashmiri Saint-poetess, Proceedings of the National Seminar Conducted by Kashmir Education, Culture and Science Society, November 12, 2000. B-36 Pamposh Enclave, New Delhi-110048: APH Publishing Corporation.  ISBN 81-7648-3818.  Muktananda, Swami (2000).  Play of Consciousness – A Spiritual Autobiography . SYDA Foundation. ISBN 0-911307-81-8.  Muktananda, Swami (1980).  Secret of the Siddhas . SYDA Foundation. ISBN 81-86693-07-6.  Durgananda, Swami; Brooks et al. (1997).   Meditation Revolution. Agama Press. ISBN 0-9654096-19.  Singh, Jaideva (2000). Śiva Sutras – The Yoga of Supreme Identity. Delhi: Moltilal Banarsidass. ISBN 81-208-0406-6.  Singh, Jaideva (2005).   Spanda-Kārikas - The Divine Creative Pulsation. Delhi: Moltilal Banarsidass. ISBN 81-208-0821-5.  Singh, Jaideva (2008). Pratyãbhijñahṛdayam - The Secret of Self-Recognition . Delhi: Moltilal Banarsidass. ISBN 978-81-208-0323-7.

10 Further reading •

  Basham, A. L.; Zysk, Kenneth (Editor) (1989). The Origins and Development of Classical Hinduism . New York: Oxford University Press.  ISBN 0-19507349-5.

11 External links •

 David Peter Lawrence (2005)  Kashmiri Shaiva Philosophy, Internet Encyclopedia of Philosophy

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 Anuttara Trika Kula, the website of Dr. Mark Dyczkowski  Piyaray L. Raina,  Kashmir Shaivism versus Vedanta – A Synopsis

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12 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES 

12 Text and image sources, contributors, and licenses 12.1 Text •

  KashmirShaivism Source:  http://en.wikipedia.org/wiki/Kashmir_Shaivism?oldid=664898635 Contributors: GTBacchus, Goethean,Tom Radulovich, Rosarino, John Vandenberg, Cmdrjameson, Ogress, Melaen, Netkinetic, Pgeoff, Dangerous-Boy, Bluemoose, GalaazV, BD2412, Kbdank71, Rjwilmsi, TheRingess, Bhairava11, DaGizza, Deeptrivia, Pigman, RDF, SmackBot, Aelffin, Dreadstar, Horia.cristescu, Snowgrouse, James.S, Shyamsunder, Yogesh Khandke, Dl2000, Nehrams2020, Iridescent, Utpaladev, Gregbard, Cydebot, Ramitmahajan, Peterdjones, Keraunos, Jordan Rothstein, Sluzzelin, Ekabhishek, Acharya Utpaladev, Magioladitis, Gabriel Pradiipaka, Yogidude, Kkrystian, B9 hummingbird hovering, Tapanbhargave, MyLittleSelf, Freeboson, Wilberg, ChauriCh, Zerokitsune, BostonRed, MartinBotIII, Redtigerxyz, TXiKiBoT, Xaerius, Buddhipriya, Vritti, Sardaka, Runewiki777, Javierfv1212, Visarga, Dakinijones, NotaChristian301, SchreiberBike, Editor2020, Manbu, Little Mountain 5, MystBot, MatthewVanitas, Addbot, Sivanath,Chamal N, Redheylin, SpBot, Lightbot, Yobot, AnomieBOT, ZooTycoon2, Xqbot, J04n, GrouchoBot, FrescoBot, Sosodef 87, Zippymarmalade, Theprofessordoctor, Ratish pandya, Mr Rationalist, John of Reading, Sunilshamnur, WikitanvirBot, Amritesvara, Vassiliades, ClueBot NG, Mamtapolicedhody, Yooy16, Helpful Pixie Bot, Sharda Mandir, LhunGrub, Joshua Jonathan, Madhyanandi1, Buddhafollower, CO2Northeast, Khazar2, Cpt.a.haddock, SaivaAdiGuru, DanteIfaKaidara, Saranya031074, Mkrishanbhat, TuxLibNit, Monkbot, Naseer2190, Changetrl, Nilagriva and Anonymous: 80

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  File:A_stone_carving_of_Shiva_and_Parvati.jpg  Source:    http://upload.wikimedia.org/wikipedia/commons/0/06/A_stone_carving_ of_Shiva_and_Parvati.jpg  License:  CC BY 2.0 Contributors:   Shiva and Parvati  Original artist:  Nagarjun Kandukuru  from Bangalore, India   File:Folder_Hexagonal_Icon.svg  Source:  http://upload.wikimedia.org/wikipedia/en/4/48/Folder_Hexagonal_Icon.svg  License:   Cc-bysa-3.0 Contributors:  ?  Original artist:  ?   File:Indaingod-nataraju_statue.JPG  Source:    http://upload.wikimedia.org/wikipedia/commons/d/db/Indaingod-nataraju_statue.JPG License:   CC BY-SA 3.0 Contributors:  Own work  Original artist:  Palagiri   File:India_statue_of_nataraja.jpg   Source:    http://upload.wikimedia.org/wikipedia/commons/2/21/India_statue_of_nataraja.jpg License:  CC BY 2.0   Contributors:    http://www.flickr.com/photos/rosemania/86746598/in/set-72057594048518296/   Original artist:  Rosemania   File:Kali_and_Bhairava_in_Union.jpg  Source:   http://upload.wikimedia.org/wikipedia/commons/a/a0/Kali_and_Bhairava_in_Union. jpg License:  Public domain Contributors:   LACMA[1] Original artist:   Unknown   File:Merge-arrows.svg  Source:   http://upload.wikimedia.org/wikipedia/commons/5/52/Merge-arrows.svg  License:  Public domain  Contributors:  ?  Original artist:  ?   File:Om.svg Source:  http://upload.wikimedia.org/wikipedia/en/8/8e/Om.svg  License:  PD Contributors:  svg created by Rugby471 from a public domain symbol Original artist:  Rugby471   File:SwansCygnus_olor.jpg  Source:   http://upload.wikimedia.org/wikipedia/commons/b/bb/SwansCygnus_olor.jpg  License:   CC-BYSA-3.0 Contributors:  ?  Original artist:  ?   File:Trident_Yantra_of_Parama_Siva.jpg Source:   http://upload.wikimedia.org/wikipedia/en/2/22/Trident_Yantra_of_Parama_Siva. jpg License:   Cc-by-sa-3.0 Contributors:  ?  Original artist:  ?

12.3 Content license •

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