Kashmir Shaivism is not a religion. It is a philosophy open to those who have the desire to understand it; hence for its study there are no restrictions of caste ,creed or colour.
Lord Shiva appeared in the form of Swachandanatha in the beginning of Satyuga with five heads and eighteen arms.
Later in the beginning of Kaliyuga, this theory of the Bhairava Tantras was lost. Lord Shiva therefore reappeared at Mount Kailasa, not in the form of Svacchandanatha but in the form of Sri Kanthanatha and taught the theory of Bhairava Tantras to Sage Durvasa who passed on this philosophy from generation to generation by creating mind borne sons (siddhas).
After 15 generations of mind born sons, this tradition was carried out with elevated masters including Sangamaditya, Varshaditya, Ananda, Somanandanatha, Utpladeva, Lakshmangupta, Shambunatha, Abhinavagupta, Kshemaraja and Yogaraja.
Since its beginning the sacred lineage of Kashmir Shaiva Masters has remained unbroken, yet due to the rise and fall of Kashmir over the past 700 years, it had been practically hidden from public view.
Later in the eighteenth century, Swami Manakak was born. He was recognized as a great Master of Kashmir Shaivism. He initiated Swami Ram who became well versed in the secrets of Trika philosophy. Swami Ram’s chief disciple was Swami Mahatab Kak. Swami Lakshmanjoo was the disciple of Swami Mahatab Kak. Swami Lakshmanjoo was therefore the last in this unbroken chain of Kashmir Shaiva Masters
Swami Lakshmanjoo was born in Srinagar, Kashmir on May 9,1907. He was the most recent and the greatest of the saints andmasters of the tradition of Kashmir Shaivism. Having a deep understanding of the philosophy and practices of Kashmir Shaivism,he was like a splendid and shining rare jewel. From early childhood he spent his life studying and practicing the teachings of this unique sacred tradition. Because of his intellectual power and strength of awareness, he realized both spiritually and intellectually the reality of its thought. Swami Lakshmanjoo was instrumental in revival of ancient philosophy of Kashmir Shavism in the 20 th century.
Kashmir Shaivism is known as the pure Trika System, the three fold signs of man and his world. In the thought of “Trika”, there are three energies: Para(Supreme), Apara(Lowest) and Parapara(combination of the lowest and the highestThe grace of Lord Shiva is manifested through his five acts, creation, protection, destruction, concealing and revealing. Lord Shiva wanted to enlighten the universe by manifesting the existence of Tantras. In order to accomplish this, he manifested these Tantras through his five mouths.
Kashmir Shaivism derives its teachings from these sixty-four monistic tantras or Bhairav Tantras. The essence of these is called ” Trika Shaivism”.
The literature of Kashmir shaivism can be broadly divided into three divisions: i) Agama Sastra ii) Spanda Shastra iii) Pratyabhijna Shastra.
The tantric philosophy of Kashmir Shaivism was taught by four great Masters in four great schools, Pratyabhijana school, karma school, kula school and spanda school.
Pratyabhijana system:
The Pratyabhijana system was flourishing in the beginning of kaliyuga. As time passed, however, it became veiled due to misunderstanding. It wasn’t until the end of the 8th century AD that the Great Master Somananda reintroduced this system in Kashmir.
Pratyabhijana means to recognise, to realise your Self once again spontaneously. Here you have only to realise , you do not have to practice. There are no upayas(means) in this system. You simply recognise who you are. Here, there is no practice, no concentration and no meditation. By the grace of your Master you realise it and you are there.
Kula system:
The kula system was introduced in Kashmir in the beginning of the 5th century AD by Srimacchandanatha.The kula system teaches you how you can live in Universal consciousness, the Real nature of your Self in both the ascending and the descending act. This system therefore teaches you how you can live in totality.
Krama system:
Although the krama system existed in the beginning of Kaliyuga, having been introduced by the sage Durvasa, it was reintroduced at the end of 7th century AD in Kashmir by sage Erakanatha also known as Sivanandanatha. In the karma system, you have to rise step by step in succession. This system teaches that step by step realisation makes your realisation firm. The karma school is grounded in space, time and form. Its purpose is to develop such strength of awareness that one transcends the circle of time, space and form and thus becomes timeless, spaceless and formless, whereas in both Pratyabhijana system and Kula system, you are beyond space and time.
Spanda system:
The spanda system was introduced in Kashmir in the beginning of 8th century AD by the Great Sage Vasuguptanatha who himself got it from Lord Shiva through the Sutras engraved on the huge boulder named Shankar Pal in Kashmir. The word spanda means movement or vibration and the spanda school recognises that nothing can exist without movement. This system directs the aspirant to concentrate on each and every movement of this world. There are 112 ways laid down in Vigyan Bhairavtantra through which an aspirant can attain the spanda state by meditating on the centre of any two acts, mental or physical.
Three Upayasink Kashmir Shaivism
The word upaya in our Kashmir Shaivism is used to indicate the way and means to enter from individual consciousness into Universal God Consciousness. Our Shaivism proclaims that there are three means for entering into Universal God Consciousness: Shambhavopaya,the supreme means, Shaktopaya, the medium means and anavopaya, the inferior means.
In Shambhavopaya, the sadhaka has only to develop his awareness of “I” consciousness. Individual “I” consciousness quickly vanishes, as it is united with God Consciousness, wherein the Sadhaka is one with this subjective energy and becomes jivanmukta (released in life).This path is meant for those seekers who reside the highest level of ability.
Shaktopaya is that upaya which is functioned by the means of energies. In shaktopaya, the yogi does not have to recite mantras or be aware using his breath or concentrate on any particular spot. He has only to see and concentrate on that Supreme Being that is found on two actions without actions.
Anavopaya is concerned with “anu” the individual’s soul. Anavopaya is that upaya, in which a sadhaka is endowed with an inferior capacity of mind and meditation, must develop God Consciousness by restoring to Meditation, to the practice of Pranayama, the citation of Mantras.
It is important to realize that though there are different upayas, yet all of these upayas lead you to the state of one transcendental consciousness.
The following shloka which is the very first verse of Somanand’sSivadrishti sums up the vast philosophy of Kashmir Shaivism
Somananda says : Let Shiva, who has taken the form of my individual being offer salutations to his Universal Being Shiva for removal of obstacles which are also none other than Shiva.
Article contributed by : Iswar Ashram Trust (Founded by Swami Lakshmanjoo)
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