Kashmir Shaivism

dent Bhatta Kallata.

1.2 Lineage
Somananda, the rst theologian of monistic Shaivism,
was the teacher of Utpaladeva, who was the grandteacher of Abhinavagupta, who in turn was the teacher
of Ksemaraja.[6][7]

1.3 Abhinavagupta
The Tantrloka, Mlinlokavrttika, and Tantrasra of
the Kashmirian Abhinavagupta (9751025 CE) are formally an exegesis on the Mlinvijayottara Tantra, although they also drew heavily on the Kali-based Krama
tradition of the Kulamrga.[2]
The trident (trilbija maalam), symbol and yantra of
Parama Shiva, representing the triadic energies of par, parapar and apar akti

Jayaratha (1150-1200 CE) wrote a commentary on the

Tantrloka.[8]

Kashmir Shaivism is a group of nondualist Tantric

Shaiva exegetical traditions from Kashmir that originated
after 850 CE.[1] The Tantrloka, Mlinlokavrttika, and
Tantrasra of the Kashmirian Abhinavagupta (9751025
CE) are formally an exegesis on the Mlinvijayottara
Tantra, although they also drew heavily on the Kali-based
Krama subcategory of the Kulamrga.[2]

1.4 20th century revival - Lakshman Joo

Nondualist Kashmir Shaivism went underground for a
number of centuries. While there may have been yogis
and practitioners quietly following the teachings, there
were no major writers or publications after perhaps the
14th century. In the 20th century Swami Lakshman
Joo, himself a Kashmiri Brahmin, helped revive both the
scholarly and yogic streams of Kashmir Shaivism.[9] His
contribution is enormous. He inspired a generation of
scholars who made Kashmir Shaivism a legitimate eld
of inquiry within the academy.[10][11]

Kashmir Shaivism claimed to supersede Shaiva Siddhanta, a dualistic tradition which scholars consider normative tantric Shaivism.[3] The Shaiva Siddhanta goal of
becoming an ontologically distinct Shiva (through Shivas
grace) was replaced by recognizing oneself as Shiva who,
in Kashmir Shaivisms monism, is the entirety of the Acharya Rameshwar Jha, a disciple of Swami Lakshuniverse.[4]
man Joo, is often credited with rmly establishing the
roots of Kashmir Shaivism in the learned community of
Varanasi. Rameshwar Jha with his extraordinary creativ1 History
ity, 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 lay1.1 Siva Sutras and Spandakrik
man and scholars alike. His original writings of Sanskrit
compiled and published as books Purnta
Dating from around 850-900 CE, the Siva Sutras and verses have been
[12]
and
Samit Swatantram.[12]
Pratyabhijna
Spandakrik were the rst attempt from the kta aiva
domain to present a non-dualistic metaphysics and gnostic soteriology in opposition to the dualistic exegesis
of the Saiva Siddhanta.[5] The Siva Sutras appeared to
Vasugupta in a dream, according to tradition. The Spandakrik was either composed by Vasugupta or his stu-

Nor should the contribution of Swami Muktananda be

overlooked.[13] While himself not belonging to the direct
lineage of Kashmir Shaivism, Muktananda felt a great
anity for the teachings which were validated by his
own direct experience.[14] He encouraged and endorsed
1

TEXTS

Motilal Banarsidass to publish Jaideva Singh's translations of Shiva Sutras, Pratyabhijnahrdayam, Spanda
Karikas and Vijnana Bhairava.[15][16] He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the
subject.[17][18]
The Vijnana Bhairava 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
A stone carving of Shiva and Parvati, associated with Shakti.
Shakti, it briey presents 112 meditation methods or centering techniques (dharanas).[19]

3 Philosophy

Practice

3.1 Pratyabhij philosophy

The nondual or monistic philosophy of Kashmir Shaivism

To attain moksha sdhana or spiritual practice is neces- is called Pratyabhijna. Ksemaraja, the student of
sary. Kashmir Shaivism describes four methods (upya- Abhinavagupta, extended this philosophy to a broad
range of tantric Saiva texts.[22]
s):[20]
1. avopya, the method of the body,
2. aktopya, the method of the mind,
3. mbhavopya, the method of Consciousness,
4. anupya the methodless method.

3.2 Aham, the Heart of iva

Main article: Aham (Kashmir Shaivism)
Aham is the concept of supreme reality as heart. It is
considered to be a non-dual interior space of iva, support
for the entire manifestation,[23] supreme mantra[24] and
identical to akti.[25]

3.3 Comparison with Advaita Vedanta

2.1

avopya - purication of the body

While most other paths observe oering incense and external objects to the deity, this path takes on to oering
breaths. The individual controls his heart and pulse by reducing it signicantly. The nal stage is renouncing consumption of food and water. As a result, he/she connects
the state of the supreme in the form of Shiva which results
in purication of the body and generation of ojas.[20]

2.2

Kaula

Kashmir Shaivism is philosophically similar to yet distinguished from Advaita: both are non-dual philosophies
that give primacy to Universal Consciousness (Chit or
Brahman).[26] However, in Kashmir Shaivism, all things
are a manifestation of this Consciousness[27] but the phenomenal world (akti) is real, existing and having its being in Consciousness (Chit),[28] while Advaita Vedanta
holds that the supreme, Brahman, is inactive (nikriya)
and that the phenomenal world is an illusion (my).[29]
The reality and very divinity of every aspect of the phenomenal world is tied to the Tantric practices of Kashmir
Shaivism.

Main article: Kaula

4 Texts
Although domesticated into a householder tradition,
Kashmir Shaivism 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.[21]

As a monistic tantric system, Trika Shaivism, as it is also

known, draws teachings from shrutis, such as the monistic Bhairava Tantras, Shiva Sutras of Vasugupta, and also
a unique version of the Bhagavad Gt which has a commentary by Abhinavagupta, known as the Gitartha Sam-

3
graha. Teachings are also drawn from the Tantrloka of
Abhinavagupta, prominent among a vast body of smritis
employed by Kashmir Shaivism.

[2] Sanderson, Alexis. The aiva Literature. Journal of Indological Studies (Kyoto), Nos. 24 & 25 (20122013),
2014, pp. 52-53.

In general, the whole written tradition of Shaivism can

be divided in three fundamental parts: gama stra,
Spanda stra and Pratyabhij stra.[30]

[3] Flood, Gavin. 2006. The Tantric Body. P.61

1. gama stra are those writings that are considered as being a direct revelation from Siva. These writings were rst communicated orally, from the master
to the worthy disciple. They include essential works
such as Mlinvijaya Tantra, Svacchanda Tantra, Vijna Bhairava Tantra, Netra Tantra, Mgendra Tantra,
Rudraymala Tantra, ivastra and others. There are
also numerous commentaries to these works, ivastra
having most of them.[31]

[5] Sanderson, Alexis. The Hinduism of Kashmir. June 9,

2009. pg.31-32.

[4] Flood, Gavin. 2006. The Tantric Body. P.66-67, 122

[6] Flood, Gavin.

P.164-167

1996.

An Introduction to Hinduism.

[7] Flood, Gavin. 2006. The Tantric Body. P.66

[8] Sanderson, Alexis. The aiva Literature. Journal of Indological Studies (Kyoto), Nos. 24 & 25 (20122013),
2014, pp. 53, 59, 61, 68.

2. Spanda stra, the main work of which is Spanda [9] Kashmir Shaivism, The Secret Supreme, Revealed by
Krik of Bhatta Kallata, a disciple of Vasugupta, with
Swami Lakshmanjoo
its many commentaries. Out of them, two are of major importance: Spanda Sandoha (this commentary talks [10] Foreword, Lance E. Nelson in Self Realization in Kashmir Shaivism, John Hughes, pp.xxii-iv
only about the rst verses of Spanda Krik), and Spanda
Niraya (which is a commentary of the complete text).[31] [11] Consciousness is Everything, The Yoga of Kashmir
3. Pratyabhij stra 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.
Pratyabhij 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: vara Pratyabhij, the fundamental work
of Utpaladeva, and Pratyabhij Vimarin, a commentary to vara Pratyabhij. vara Pratyabhij means
in fact the direct recognition of the Lord (vara) as identical to ones Heart. Before Utpaladeva, his master Somnanda wrote iva Di (The Vision of Siva), a devotional
poem written on multiple levels of meaning.[32]

See also

Shaivism, Swami Shankarananda pp. 47-8

[12] Pratyabhijna Press Varanasi, Publishers Arun Krishna
Joshi, Vijay Krishna Joshi, Nichi bag Varanasi
[13] Lal Ded: The great Kashmiri Saint-poetess, Proceedings
of the National Seminar Conducted by Kashmir Education, Culture and Science Society. p12
[14] Play of Consciousness A Spiritual Autobiography,
Swami Muktananda,p117
[15] Swami Durgananda,To See the World Full of Saints in
Meditation Revolution, Brooks, Durgananda et al, pp9697
[16] Siva Sutras The Yoga of Supreme Identity, Jaideva
Singh p iv
[17] Swami Durgananda, To See the World Full of Saints in
Meditation Revolution, Brooks, Durgananda et al, pp.9697
[18] Secret of the Siddhas, Swami Muktananda, Chapters 9-37

Lalleshwari (1320-1392)

[19] Paul Reps, Zen Flesh, Zen Bones, A Collection of Zen and
Pre-Zen Writings (ISBN 0-8048-0644-6)

Bhagwan Gopinath (1898-1968)

[20] Kashmir Shaivism, The Central Philosophy of Tantrism,

Kamalakar Mishra p339-350

Swami Lakshman Joo (1907-1991)

[21] Flood, Gavin. 2006. The Tantric Body. P.14

Notes

References

[1] David Peter Lawrence, Kashmiri Shaiva Philosophy, Internet Encyclopedia of Philosophy

[22] Sanderson, Alexis. The Hinduism of Kashmir. June 9,

2009. pg.32-33.
[23] Par-trik Vivaraa, Jaideva Singh, page 194
[24] Par-trik Vivaraa, Jaideva Singh, page 180
[25] Par-trik Vivaraa, Jaideva Singh, page 127
[26] Pratybhijahdayam, Jaideva Singh, Moltilal Banarsidass, 2008 p.24-26

10

EXTERNAL LINKS

[27] The Doctrine of Vibration: An Analysis of Doctrines

and Practices of Kashmir Shaivism, By Mark S. G. Dyczkowski, p.44

Muller-Ortega, Paul E. (2010), Triadic Heart of

Siva: Kaula Tantricism of Abhinavagupta in the NonDual Shaivism of Kashmir, Suny press

[28] Ksemaraja, trans. by Jaidev Singh, Spanda Karikas: The

Divine Creative Pulsation, Delhi: Motilal Banarsidass,
p.119

Mishra, Kamalakar (1999). Kashmir Saivism, The

Central Philosophy of Tantrism. Sri Satguru Publications. ISBN 81-7030-632-9.

[29] Consciousness is Everything, The Yoga of Kashmir

Shaivism, Swami Shankarananda pp. 56-59

Shankarananda, Swami (2003). Consciousness is

Everything, The Yoga of Kashmir Shaivism. Shaktipat Press. ISBN 0-9750995-0-7.

[30] The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. IX

[31] The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. X
[32] The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. XI

Sources
Flood, Gavin (1996), An Introduction to Hinduism,
Cambridge: Cambridge University Press, ISBN 0521-43878-0
Muller-Ortega, Paul E. (2010), Triadic Heart of
Siva: Kaula Tantricism of Abhinavagupta in the NonDual Shaivism of Kashmir, Suny press
Sanderson, Alexis (2005a), "Saivism:Saivism in
Kasmir, in Jones, Lindsay, MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul,
MacMillan
Sanderson, Alexis (2005b), "Saivism:Trika
Saivism, in Jones, Lindsay, MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School Soul, MacMillan
Sanderson, Alexis (2005e), Saivism: Krama
Saivism, in Jones, Lindsay, MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul,
MacMillan

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). iva Sutras The Yoga
of Supreme Identity. Delhi: Moltilal Banarsidass.
ISBN 81-208-0406-6.
Singh, Jaideva (2005). Spanda-Krikas - The Divine Creative Pulsation. Delhi: Moltilal Banarsidass.
ISBN 81-208-0821-5.
Singh, Jaideva (2008). Pratybhijahdayam - The
Secret of Self-Recognition. Delhi: Moltilal Banarsidass. ISBN 978-81-208-0323-7.

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

10 External links
David Peter Lawrence (2005) Kashmiri Shaiva Philosophy, Internet Encyclopedia of Philosophy
Anuttara Trika Kula, the website of Dr. Mark Dyczkowski
Piyaray L. Raina, Kashmir Shaivism versus Vedanta
A Synopsis
Universal Shaiva Fellowship
Lakshmanjoo Academy

11
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Text and image sources, contributors, and licenses

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