The Tantric Tradition of Kashmir Shaivism

Total Page：16

File Type：pdf, Size：1020Kb

The tantric tradition of Kashmir Shaivism IN THIS WEEK’S ASSIGNMENT we will deepen our understanding of the teachings of Kashmir Shaivism by studying a verse from one of its key texts, called the Pratyabhijnahrdayam. This text was written in the 11th century by Kshemaraja, a disciple of the great Kashmiri sage Abhinavagupta. In twenty terse verses, or sutras, Kshemaraja summarizes the teachings of the Kashmir Shaivite tradition. He begins by describing how the universe is manifested through the creative power of the goddess Citi, whose name means “supreme consciousness” and who is Shiva’s shakti in this text. Moving down the ladder of creation from her supreme power into the contracted multiplicity of the universe and the embodied individual, he then demonstrates the path that we can take back to supreme awareness and freedom. REQUIRED ASSIGNMENTS: READ “Consciousness: The Creative Power of the Universe” by Swami Shantananda: A western swami who has made this tradition his life-long study and practice writes a commentary on the first verse of the Pratyabhijnahrdayam. STUDY this map of the tattvas according to Kashmir Shaivism (taken from Tantra: Path of Ecstasy, by Georg Feuerstein). Which of the tattvas did we encounter in our study of Samkhya? Which in Advaita Vedanta? Which are new to us? Why do you think these additional principles of reality have been added in this description of the cosmos? PRACTICE: Try the exercise that Swami Shantananda gives on page 46. Find a time and place where you can be alone and quiet for at least 10-15 minutes, and follow the instructions that he gives. If possible, practice this at least 2-3 times. Journal about what you experience, and how you would answer the questions that he poses. .

Copy Link

Recommended publications

ISHWAR ASHRAM TRUST (Kashmir Shaiva Institute)
ISHWAR ASHRAM TRUST (Kashmir Shaiva Institute) (FOUDED BY SHAIVACHARYA ISHWARSWAROOP SWAMI LAKSHMANJOO MAHARAJ) Kashmir Shaivism Essay presentation Competition for Children Venue Ishwar Ashram Trust, at Bangalore and Delhi Centers Sunday 5th May 2018 (1 PM to 5.30 PM) Ishwar Ashram Trust was founded by the Great Shaiva Master and Acharya - Swami Lakshmanjoo Maharaj. During His life time, the Great Master lived and propounded the Philosophy of Kashmir Shaivism (Trika Sampradaya). Many Spiritual Aspirants and Scholars flocked to him for guidance and solace. His life and works have become a Beacon of Light for all who want to delve into and learn about the Great Philosophy. Since the Mahasamadhi of Swamiji in 1991 the Ishwar Ashram Trust has been diligently trying to propagate Kashmir Shaivism at its Ashrams and centers’ at Srinagar, Jammu, Delhi, Mumbai and Bangalore. Classes, Seminars and Workshops have been regularly held by the Trust to disseminate the teachings of Kashmir Shaivism. Details of these are available can be obtained from the Trust website: www.ishwarashramtrust.com In continuation of this pursuit and especially to create awareness of this unique philosophy amongst the young population , Ishwar Ahram Trust is planning to hold an essay competition on Kashmir Shaivism. The following shall be the format of the competition. 1. The eligible ages shall be Group A: 8-12 years and Group B : 13-18 years 2. The subject matter has to be on any aspect related to Kashmir Shaivism Philosophy. It is encouraged (although not mandatory) that those participating in the competition refer to the several books on the subject by Shaivacharya Swami Lakshman joo Maharaj.
[Show full text]
Notes from the "Inner" Bhagavad Geeta
Notes From The “Inner” Bhagavad Geeta Original Copyright 2000 Stephen H. Wolinsky, PhD Copyright 2011 Stephen H. Wolinsky, PhD An imprint of Quantum Press, under the auspices of Quantum Institute Inc. Stephen H. Wolinsky, PhD Library ISBN 0-9749954-2-8 114 Rio Del Mar Blvd. Aptos, California 95003-4648 website stephenhwolinskyphdlibrary.com Typesetting by Bramble Books [email protected] Book Cover Design by Mike Dowdall Dedication To Krsna the Consciousness and the Absolute To my beloved Sri Nisargadatta Maharaj To Lord Nityananda 3 Introduction The “Inner Bhagavad Geeta was written as notes in about 2000. It was put together as an attempt to produce a “crash” course in what at the time was a 30 + year study. In about 2007 a one day workshop was presented in Aptos, California, which was done as an audio set by netinetifilms.com I kept it as a notebook, simply because it was much easier then trying to make it into a book. The Inner Bhagavad Geeta is the edited notes representing a study which began in early 1970s. With love and respect Your mirage brother Stephen 4 I Nisargadatta Maharaj to S.K. Mullarpattan, (Maharaj’s primary translator, (1976-1981) Nisargadatta Maharaj: “Forget me forget Maharaj forget the teachings, just stay in the consciousness as a portal to the Absolute.... Forget me forget Maharaj forget the teaching stay in the consciousness and your own unique path will emerge for you.” The Context The Inner Bhagavad Geeta The Yoga Tantra of Kashmir Krsna is Consciousness: Krsna is The Absolute Shiva is Consciousness Parashiva is the Absolute The Bhagavad Geeta is primarily a Consciousness Yoga An Inner Attitude An inner practice An inner prescription of mind-body-heart An Inner Yoga 5 A thorn to remove a thorn A description Yoga practice is in the film Yoga Practice is in the non-existent film Part of the illusion There is no Yoga of the Absolute Questions and Answers.
[Show full text]
Kashmir Shaivism Pdf
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.
[Show full text]
The Self, the Guru and the Absolute: the Bhakti of the French 20Th Century Indologist Lilian Silburn Denis Matringe
The Self, the guru and the Absolute: the bhakti of the French 20th Century Indologist Lilian Silburn Denis Matringe To cite this version: Denis Matringe. The Self, the guru and the Absolute: the bhakti of the French 20th Century Indologist Lilian Silburn. Bhkti and the Self, In press. halshs-01953450 HAL Id: halshs-01953450 https://halshs.archives-ouvertes.fr/halshs-01953450 Submitted on 13 Dec 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The Self, the guru and the Absolute: the bhakti of the French 20th Century Indologist Lilian Silburn Denis Matringe Francis Xavier Clooney is a Jesuit priest, theologian and professional Indologist, with a specialisation in theological commentarial writings in Sanskrit and Tamil. He is also a leading figure in the field of comparative theology, and in this capacity, he delivered in 2003 the Plenary Address at the Catholic Theology Society of America. In a thought-provoking manner, he began his speech by recalling the deep religious experience he had when, visiting an old Hindu temple in Chennai, he stopped at the shrine of Lakṣmī. There, he felt “a kind of real presence” and says he “might even have worshipped” the Goddess (Clooney 2010, 86).
[Show full text]
Kashmiri Shaivism: a Historical Overview Younus Rashid [email protected]
Kashmiri Shaivism: A Historical Overview Younus Rashid [email protected] Abstract: Shiva traditions are those whose focus is the deity Shiva and a Shaiva/Shaivite is a Hindu who follows the teachings of Shiva (Sivasana). Kashmiri Shaivism is a system of idealistic monism based on the Shivasutra. This system deals with the three-fold principle of God, Soul, and Matter, it is called Trikasastra or simply Trika. It is a system of ideal Monism founded by Vasugupta. Its central position is that there is only one Ultimate Principle, but this principle has two aspects, one transcendental and the other immanent. The present paper is an attempt to understand the growth and development of Shiva traditions in Kashmir, with special focus on Trikasaivism. The paper shall also make an attempt to explore the diversity of the tradition through the practices and the doctrine. It shall also attempt to show a distinctive religious imaginary that sets Trikasaivism apart from other Indian traditions. Unlike most ancient cultural traditions of India about which we know very little, the culture and history of Kashmir is not completely opaque to the intellectual historian. Especially in Kalhana's Rajatarahgint, written in the 12th century A.D., we have an important quasi-history or near-history of the Kashmir area which provides a valuable and reasonably accurate picture of the social-cultural life of the region from the eighth or ninth centuries onward.1 Prior to eighth century, we know that Kashmir was a centre for Buddhist studies.2 Already in the reign of Asoka in the 3rd century B.C., 1 Larson, Gerald James, “The Aesthetic (Rasāsvadā) and the Religious (Brahmāsvāda) in Abhinavagupta's Kashmir Śaivism”, Philosophy East and West, Vol.
[Show full text]
Siddha Siddhanta Paddhati (Practicals of Dharma)
Siddha Siddhanta Paddhati (Practicals of Dharma) By Paramahamsa Dr.Rupnathji There is nothing greater than guru, nothing greater than guru, nothing greater than guru, nothing greater than guru. Shiva is the instructor. Shiva is the instructor. Shiva is the instructor. Shiva is the instructor." - Siddha Siddhanta Paddhati, V, 63. This Sanskrit text, attributed to Siddha Gorakhnath, is divided into six chapters called Upadeshas. The Sanskrit edition used for this abstract is the Siddha Siddhanta Paddhati & Other Works of the Nath Yogis, Dr.Rupnathji, 1993. It is also very much worth consulting the English introduction, by Dr.Rupnathji, to the Siddha Siddhanta Sangraha of Balabhadra, Government Sanskrit College, Benares 1995. This introduction is out of copyright and we have also placed it on this site. The sections in this work are 1) origin of Pinda, 2) discussion of Pinda, 3) knowledge relating to Pinda, 4) foundation of Pinda. 5) unity of Pinda with the Supreme Reality (Parampada), and 6) the nature of the Avadhoot. The Parampada is also known as Anama, or the nameless. The Pinda itself is Shakti. Pinda means, literally, a ball or an egg. This egg is the cosmic egg or Macrocosm. and also the microcosmic egg, or the human being. It has six forms, called in this text Para (Supreme). Anadi (Without Origin), Adi (Origin), Mahasakara (Great Body), Prakrita (Natural Body) and Garbha (Womb-born Body), Each of these six aspects of Pinda has itself five factors, these being subdivided into five other divisions. So each of the six aspects of Pinda has 25 qualities. The five divisions partake of the nature of Space, Air, Water, Fire and Earth -- the five elements or Bhutas.
[Show full text]
Shaivism by Dr
Shaivism By Dr. Subhash Chandra Shaivism is one of the major traditions within Hinduism that reveres Shiva as the Supreme Being. The followers of Shaivism are called "Shaivites" or "Saivites". It is one of the largest sects that believe Shiva — worshipped as a creator and destroyer of worlds — is the supreme god over all. The Shaiva have many sub-traditions, ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga-oriented monistic non-theism such as Kashmiri Shaivism. It considers both the Vedas and the Agama texts as important sources of theology. The origin of Shaivism may be traced to the conception of Rudra in the Rig Veda. Shaivism has ancient roots, traceable in the Vedic literature of 2nd millennium BCE, but this is in the form of the Vedic deity Rudra. The ancient text Shvetashvatara Upanishad dated to late 1st millennium BCE mentions terms such as Rudra, Shiva and Maheshwaram, but its interpretation as a theistic or monistic text of Shaivism is disputed. In the early centuries of the common era is the first clear evidence of Pāśupata Shaivism. Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming the dominant religious tradition of many Hindu kingdoms. It arrived in Southeast Asia shortly thereafter, leading to thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co- evolving with Buddhism in these regions. In the contemporary era, Shaivism is one of the major aspects of Hinduism. Shaivism theology ranges from Shiva being the creator, preserver, destroyer to being the same as the Atman (self, soul) within oneself and every living being.
[Show full text]
Yogi Heroes and Poets
Lorenzen_Yogi:SUNY 6 x 9 9/8/11 3:47 PM Page ix introduction David N. Lorenzen and Adrián Muñoz all disciples sleep, but the nath satguru stays full awake. the avadhuta begs for alms at the ten gates. —gorakh bānī pad 53 he Hindu religious path or sect of the naths is variously known as the nath tPanth or the nath sampraday. its followers are called nath yogis, nath Pan- this, Kanphata yogis, gorakhnathis, and siddha yogis, among other names. some- times the term avadhūta is used, although this term is applied to ascetics of other Hindu groups as well. Most nath yogis claim adherence to the teachings of the early yogi, gorakִsanātha (in Hindi gorakhnath). the school of yoga most closely associated with the naths is the well-known one of hatִha yoga. in more general terms, the combined religious and yogic teachings of the naths are called the Nāth- mārga (the Path of the naths), the Yoga-mārga (the Path of yoga), or the Siddha- mata (the doctrine of the siddhas). the term siddha means “someone perfected or who has attained [spiritual] per- fection.” a siddha (from the sanskrit root SIDh, “to succeed, to perfect”) is an ascetic who has gained different perfections or “successes” (siddhis), the most famous being the eight magical siddhis achieved through intense yogic practice. the word nāth or nātha literally means “lord, master; protector, shelter,” and in the pres- ent context designates, on the one hand, a follower of the sect founded by or associ- ated with gorakhnath and, on the other hand, someone who has controlled the ix © 2011 State University of New York Press, Albany Lorenzen_Yogi:SUNY 6 x 9 9/8/11 3:47 PM Page x x daVid n.
[Show full text]
Shri Shiva Rahasya
SHIVA RAHASYA C SHRI SHIVA RAHASYA (THE SECRET TEACHING OF SHIVA) 1 SHIVA RAHASYA In the Name of Shiva, the Most Glorious, the Most Obvious, the Highest God, Master of the Universe, Lord of Yoga, Lord of Unity To the Eternal Teacher and Master, Obeisance. May He Enlighten the heart of all Seekers And set their purified mind upon that Path which is straight and not crooked! May He forever guide us From Delusion unto Truth, From Darkness unto Light, From Death unto Eternal Life. SHRI SHIVA RAHASYA (THE SECRET TEACHING OF SHIVA) being THE GLORIOUS MYSTERY OF SUPREME REALITY according to HIS DIVINE HOLINESS MAHAGURU SHRI SOMA-NATHA MAHARAJ DEV with Abridged commentary by Shri Somananda Copyright © 2004-2006 The Yoga Order International 2 SHIVA RAHASYA THE FIRST LIGHT (Chapter One) 1 Wherein His Supreme Majesty Lord Shiva introduces the Eternal Teaching of Yoga to the Four Holy Seers Om is the Eternal Sound Supreme. Of that all other sounds are born. Thus spoke Sage Vyasa, the divinely appointed Compiler and Disseminator of Sacred Scriptures: 1. OM. Adoration be to Shiva, the Essence of all Goodness, the Kindly, the Pure, the All- Knowing, the All-Powerful, the Most Merciful One! 2. O you who have sought instruction in the Highest Truth! seek no more. For, I shall now speak to you the Word of God which was proclaimed for the deliverance of Souls from delusion, pain and sorrow. By hearing It men know what is right and tread upon the Path of Light. 3. Om is the Eternal Sound of Truth that ever abides in God's Heart.
[Show full text]
Moksha in Kashmir Shaivism by John Hughes
Moksha (liberation) in Kashmir Shaivism by John Hughes The Sanskrit word moksha is commonly translated in English as spiritual “liberation” or “freedom.” With some exceptions in the devotional (bhakti) traditions it is held by all of the great philosophical and religious traditions of India to be the true and fitting purpose of all human endeavor. Although these traditions teach that the attainment of human emancipation is the end all and be all of spiritual life, they have quite different interpretations of what this term actually means. In fact, there are as many different interpretations of the meaning of moksha as there are philosophical understandings about the nature of God and the world. And, as the various schools differ in their understanding of the nature of moksha, so also do they differ in regard to the means (upāya) by which it is to be attained. My intention in writing this article is to introduce the extraordinary soteriology of Kashmir Shaivism. In so doing I will describe the unique understanding of moksha and the means of its attainment as revealed by this important tradition. I believe that after the reader has a chance to reflect on this theory they will find it to be not only unique but also quite profound. Introduction The ancient tradition of Kashmir Shaivism is a non-dual (advaita) school of philosophy, which takes as its source the ninety-two Tantras of Lord Shiva. These include the sixty-four monistic Bhairava Tantras, the eighteen mono-dualistic Rūdra Tantras, and the ten dualistic Shiva Tantras. Its adherents also know this philosophical tradition as Trika.
[Show full text]
Ask Witzel About This
Wilson 1 Tantric Sound: The Nondual Śaivism of Kashmir’s Manifestation and Liberation In Sanskrit Words, Deities, Tattvas, and Ćakras A Senior Honors Thesis Presented in Partial Fulfillment of the Requirements for graduation with research distinction in Comparative Studies: Concentration in Religious Studies in the undergraduate colleges of The Ohio State University by Kate Wilson The Ohio State University November 2008 Project Advisor: Professor Hugh Urban Department of Comparative Studies Wilson 2 “Kashmir Śaivism is the culmination of Indian thought and spirituality” -Jaideva Singh, Śaiva philosopher, on the day before hospital admittance where he later passed, age 931 Introduction The Hindu Tantric sect the nondual Śaivism of Kashmir, originating in the Kashmir region of South Asia around the late 8th century, perceives sound as all-pervasive throughout manifested reality, as a symbol of the universe’s cosmic structure, and as a means to a soul’s liberation. Sound, created in the process of speech, and formed through reciting Sanskrit words, is vital in all religious aspects within Kashmir Śaivism- in prayer, ritual and meditation. Even more specifically, the characters that make up the religious texts themselves are derived from sacred representations of deities and also represent different vibrational energies in the body, and therefore when correctly recited, are vehicles to instantaneous liberation. According to Kashmir Śaivite philosophy, the “Divine Consciousness is identical with the Supreme Word (para vak), and hence every letter or word is derived from and ultimately inseparable from this Consciousness”. 2 The “divine consciousness” within Kashmir Śaivism’s cosmological framework is the absolute form of god, which is immanently monistic.
[Show full text]
Catalog-Lja-USF.Pdf
Swami Lakshmanjoo The monistic philosophy known as Kashmir Shaivism or Trika Shaivism is an ancient tradition which found its roots and flourished in the Valley of Kashmir. This valley, known as sharadha pita, (seat of learning), has remained a center of spiritual learning for over two thousand years. Many seekers made the arduous journey over the rugged Himalayas to the Kashmir Valley to enrich their knowledge. Timeless and with universal appeal the tradition of Kashmir Shaivism encom- passes and gives full expression not only to the actual nature of reality, but also to the means to be employed to realize this reality. This teaching lays bare the very secrets of life. Early on the saints and sages of this tradition realized that because of the possibility of the misuse of the powers it revealed, these teachings should be concealed; hidden from that person who might attempt to use them for her or his own personal selfish gain. For this reason the texts were encoded so that they would only be accessible to one who had the key, the key of the oral tradition which has passed from master to disciple in an unbroken chain. And this chain continued from ancient times to the present. It is by the grace of God, that even at times of great threat, Shaiva masters protected these teachings from possible extinction. Swami Lakshmanjoo was the last in an unbroken line of Kashmir Shaiva masters. As a boy his life was filled with a spiritual thirst to know and realize God. From a very early age he was filled with spiritual experiences.
[Show full text]