Kashmir shaivism pdf Continue Trident (trishalabija mashalam), symbol and Yantra Parama Shiva, representing the triadic energies of the supreme goddess Para, Para-apara and Apara Sakti. Part of a series onShaivism DeitiesParamashiva(Supreme being) Shiva Sadasiva Bhairava Rudra Virabhadra Shakti Durga Kali Parvati Sati Ganesha Murugan Sastha Shiva forms Others Scriptures and texts Vedas Upanishads (Svetasvatara) Agamas and Tantras Shivasutras Tirumurai Vachanas Philosophy Three Components Pati Pashu Pasam Three bondages Anava Karma Maya 36 Tattvas Yoga Satkaryavada Abhasavada Svatantrya Aham Practices Vibhuti Rudraksha Panchakshara Bilva Maha Shivaratri Yamas-Niyamas Guru-Linga-Jangam Schools Adi Margam Pashupata Kalamukha Kapalika Mantra Margam Saiddhantika Siddhantism Non - Saiddhantika Kashmir Shaivism Pratyabhijna Vama Dakshina Kaula: Trika-Yamala- Kubjika-Netra Others Nath Inchegeri Veerashaiva/Lingayatism Siddharism Sroutaism Aghori Indonesian Scholars Lakulisha Abhinavagupta Vasugupta Utpaladeva Nayanars Meykandar Nirartha Basava Sharana Srikantha Appayya Navnath Related Nandi Tantrism Bhakti Jyotirlinga Shiva Temples vte Part of a series onShaktism Deities Adi Parashakti (Supreme) Shiva-Shakti Parvati Durga Mahavidya Kali Lalita Matrikas Lakshmi Saraswati Gandheswari Scriptures and texts Tantras Vedas Shakta Upanishads Devi Sita Tripura Devi Bhagavatam Devi Mahatmyam Lalita Sahasranama Kalika Purana Saundarya Lahari Abhirami Anthadhi Schools Vidya margam Vamachara Dakshinachara Kula margam Srikulam Kalikulam Trika Kubjikamata Scientists Bhaskararaya Krishnananda Agamawagisha Ramprasad Sen Ramakrishna Abhirami Bhattar practices yoga Yoni Kundalini Panchamakara Tantra Yantra Festivals and temples Navaratri Durga Puja Lakshmi Puja Puja Saraswati Puj more precisely, Trika Shaivism refers to the non-dual tradition of the ziva-Sakta Tantra, which originated sometime after 850 AD. The defining features of The Trika tradition are its idealistic and monistic philosophical system Pratyabhija (Recognition), founded by Utpaladeva (c. 925-975 AD) and Abhinavagupta (about 975-1025 AD), as well as the central role of the three goddesses, Parapara and Apara. While Trina draws on numerous texts by zaiva, such as Shayva Agamas and Zaiva and Sakta Tantras, its main biblical authorities are Melinavidjayotar Tantra, Siddhayogeshvarimata, and Anamaka Tantra. His main exegetical works are works by Abhinawagupta, such as Tantraloka, Melinakawartka and Tantarasara, which are formally exegesis Tantra though they also rely heavily on the Cali-based Kram subcategory of Kulamanga. Another important text of this tradition is Vijena-bhairava-tantra, which focuses on the presentation of numerous yogic practices. The Kashmiri Haiwism claimed to have replaced Shayva Siddhanta, a dual tradition that scholars consider to be normative tantric schevism. Shayva Siddkhant's goal of becoming an ontologically distinct Shiva (through shiva's grace) was replaced by the recognition of himself as Shiva, who in Kashmiri moism of Shaivism is the entire universe. The history of Shiva and Parvati (which is related to Shakti), Kashmir, the 10th or 11th century. Shiva Sutras and Spandakarika, dating from about 850-900 AD, Shiva Sutras and Spandakarika were the first attempt from the Octa region of zaiva to present non-dual metaphysics and gnostic soteriology in opposition to Shayva Siddakhta's dual exegezing. Shiva Sutra appeared before Vasugupta in a dream, according to tradition. Spandakarika was either written by Vasugupta or by his student Bhatta Callat. Lineage Somananda, the first theologian of the Monist Shaivism, was Utpaldeva's teacher, who was a great teacher of Abhinawagupta, who in turn was Xemaraji's teacher. Abhinawagupta Tantraloc, Melinakavartica and Tantarasara of The Kashmiri Abhinavagupta (975-1025 AD) are formally exegesis on Tantra, although they also relied heavily on the Kalia Krama tradition of Kulama. Jayaratha (1150-1200 AD) wrote a commentary on Tantraloc. The revival of the 20th century was neither major writers nor publications after the 14th century. In the 20th century, Swami Lakshman Ju, a Kashmiri Hindu, helped revive both the scientific and yogic streams of Kashmiri Shaivism. His contribution is enormous. It inspired a generation of scholars who made the Kashmiri Haiwizm a legitimate field of inquiry at the academy. Acharya Rameshwar Ja, a disciple of Lakshman Ju, is often credited with establishing the roots of Kashmiri Shaivism in the learned community of Varanasi. Rameshwar Ja with his creativity, familiarity with ancient texts and personal experience provided access to the concepts of non-dual Kashmiri Shayvism. His writings of Sanskrit verses were published as books by Purnt Pratyabhijna and Samit Swatantram. Swami Muktananda, although not part of the direct line of Kashmiri Shaivism, felt close to the teachings, confirmed by his own direct experience. He called on Motilal Banarsides to publish translations of Jaidev Singh's translations of Shiva Sutra, Pratyabhijnahraam, Spanda Karikase and Vainana Bhairawa, which Singh studied in detail with Lakshman Ju. He also introduced the Kashmiri Haivism to a wide audience meditating through his writings and lectures on the subject. Vijnana Bhairava Tantra, the head of Rudrayamala Tantra, was introduced to the West by Paul Reps, a student of Lakshman Ju, incorporating an English translation into his book of zen flesh, zen Bones. In the role as the discourse between the god Shiva and his wife Devi or Shakti, he presents 112 meditation techniques or methods of centering (dharana). The practice of The Preconditions of Tantric Initiation (Dix) is necessary for the implementation of the tantric practices of Trike Saivism. Since this is a tantric tradition, a prerequisite for the practice of yoga trike is tantric initiation or dix. Melinavidjayotar Tantra, the main source of tradition, states: Without dedication there is no qualification for saiva yoga. Although the Kashmiri Haiwizm was domesticated in the tradition of homeowners, he recommended the secret execution of Kaula's practice in accordance with its tantric heritage. This had to be done in the privacy of the public, which allowed to preserve the appearance of the typical homeowner. Melinavidjayottara Tantra lays out several basic preconditions for practicing yoga: a yogi who has mastered his posture, controlled vital energy, conquered feelings, conquered sleep, overcame anger and excitement, and, free from deception, must do yoga in a quiet, pleasant cave or earth hut, free from all obstacles. Six laxs-schists statue of Shiva Mahadev, Northern India, Kashmir, 8th century, Cleveland Art Museum. Numerous texts, such as Melinavidjayottara Tantra, also present six species of purpose or targets (laks) of yogic practice, mainly Contemplation of voidness (Vioman), which grants all perfection and liberation. The contemplation of the body (vigraha), which grants the compulsion of deities like Wisnu or Rudra Contemplation drop (bindu), which grants sovereignty over the yogins Contemplation of the phoneme (varna), which grants perfection the mantras of the Contemplation of the World (bhuvana), which grants the regency of the world Tohold resonance (dhvani), which leads to isolation and liberation. Each of the goals is given a certain practice. For example, in Tantra, Melinavidjayottir, narrowing the Void is said to be achieved by moving the mind and vital energy (through the mantric resonance) through two groups of three voids along the central channel (which also correlate with a system of six chakras), reaching the area above the head. Different scriptures present different lists of voids and their location in the body. The practice of resonance deals with different sounds, and how a yogi should focus on a particular sound and its resonance in the central channel. As for mantras, the various tantras of Saiva and the texts teach different mantras and bija (seed) These mantras are usually inned (uccara) in different positions in the body along the central canal (e.g. in the heart, throat, forehead, etc.). Tiksottara tantra, for example, teaches intonation haṃsá, starting with the heart area. Some texts teach linear ascent through the heart, throat, sky and forehead, culminating in the transcendence of sound experience as the resonance limit in the skull is punctured. Other texts have human-energy to follow breathing through the nose outside the body. Yogas Since Trika Saivism is a synthesis of different traditions, its lyrics, such as Tantra Melinavidjayottiottiotar, feature four different types of Saiv yoga. According to Somadev Vasudev: Two of them were assimilated from Tantra Siddhanta, conquering levels of reality (tattvajaya), which has been transformed into a radically new type of yoga, based on fifteen levels of the upperceptual process, and, no2.) Yoga of six ankyllars (ṣaḍaṅgayoga), which is taken on only with minor variations. The third is 3. Kaula Yoga with its four-dive system (pindasta, padast, rupasta and rupatita) and as the fourth can be considered three types of possession (aves) taught in Trika (anawa, sakta and sambhava), which are innovatively represented as three meta-categories under which you can ventilate all yoga exercises. The conquest of the Tattva in the texts of Tricka, as well as other Saiwa schools, is common to formulate the process of yogic conquest of realities (tattvas) as a series of Dharah. Dharas (introspections) are complex sequences of meditative practices that focus on a series of contemplations of the