Yoga Of Synthesis In Kashmir Shaivam

This document is a scholarly paper by Dr. S.S. Toshkhani titled "Yoga of Synthesis in Kashmir Shaivism." It provides a comprehensive overview of Kashmir Shaivism, also known as Trika Shaivism, emphasizing its yogic dimension and its unique approach to spiritual realization.

Here's a summary of the key points:

1. Kashmir Shaivism: Monistic Foundation and Yogic Path

• Kashmir Shaivism is a monistic philosophical and theological system rooted in Tantric traditions.
• Its core belief is that the Highest Reality is consciousness, vibrating in every atom of the universe and forming the substratum of all existence.
• The ultimate goal is the realization of one's true nature as Shiva (pure, undifferentiated consciousness), which liberates individuals from finitude.
• It's not just theoretical but a synthesis of theory and practice, where speculation is informed by yogic practices like meditation and contemplation.

2. Yoga as an Integral Paradigm

• Yoga is central to Kashmir Shaivism, deeply linked to its non-dual metaphysics.
• The term "yoga" etymologically means "union," but in Kashmir Shaivism, it signifies achieving identity with one's transcendental self.
• While Patanjali's Yoga Sutras define yoga as the cessation of mental activity ("yogashchittavriti nirodhah") and equate it with samadhi (ecstatic absorption), Kashmir Shaivism interprets samadhi as the "recognitive realization of the non-dual self."

3. Synthesis of Theory and Practice

• Mind Management: Unlike Classical Yoga's emphasis on suppressing mental activity, Kashmir Shaivism (specifically through figures like Abhinavagupta and Kshemaraja) advocates for vritti kshaya (loss of mental states) and vikalpa samskāra (refinement of thought constructs). The aim is a thought-free state without mental agitation, achieved by focusing on pure awareness rather than suppression.
• Life Affirmation: Kashmir Shaivism is life-affirmative, integrating spiritual practice with everyday life. It does not advocate asceticism and renunciation like some classical yogas. The material universe is seen as a manifestation of Shiva, not something to be rejected. Practices are suitable for both renunciates and householders.
• Synthesis of Knowledge and Action: It rejects any dichotomy between knowledge (jnana) and action (kriya), viewing them as complementary aspects of Shiva's power. It synthesizes various yogic paths like Bhakti Yoga (devotion), Jnana Yoga (wisdom), and Raja Yoga (mental and physical control).

4. Four Major Schools and their Synthesis Kashmir Shaivism is a synthesis of several schools, broadly categorized into Āgamic/Tāntric and "new" schools:

• Kula/Kaula: An ancient Tantric school associated with practices that can be literal or metaphorical. It aims for the highest consciousness by overcoming dichotomies and is dedicated to Shakti. Key practices include Kundalini arousal and mantravyāpti (pervasion of mantra).
• Krama: Focuses on realizing Ultimate Reality through a succession of stages, often associated with the worship of Kali. It emphasizes the cycle of cognitive energies (shaktichakra) and the yogi's internal contemplation to achieve union with the Absolute.
• Spanda: Focuses on the "vibration" or pulsation of universal consciousness. The Spanda Karika is a key text. It describes the process of manifestation and dissolution as the universe unfolding and retracting within consciousness.
• Pratyabhijñā (Recognition): Considered the philosophical core, it stresses the recognition of one's true identity as Shiva through self-awareness. It uses the symbolism of light (prakasha) and reflection (vimarsha) to explain the interplay of Shiva and Shakti in manifestation.

These schools were synthesized by Abhinavagupta into a coherent monistic system known as Trika or Triadic Shaivism. Trika is characterized by various triads, most importantly the triad of nara (individual), Shakti (power), and Shiva (consciousness).

5. Cosmology and the Three Malas (Impurities)

• The paper outlines Kashmir Shaivism's cosmology, involving 36 tattvas (categories) representing the descent of consciousness from pure being to the material world.
• This descent involves Maya, the principle of limitation and obscuration, which creates the illusion of separation and individuality. Maya operates through five kanchukas (sheaths of limitation): kala, vidya, raga, kala, and niyati.
• The resulting bondage is described through three malas (impurities):
  • Anava Mala: Impurity of individuality, leading to a sense of limitation and incompleteness.
  • Mayiya Mala: Impurity of Maya, creating a perception of duality and difference.
  • Karma Mala: Impurity of action performed in ignorance, binding one to the cycle of birth and death.
• Liberation (moksha) is the removal of these impurities through the recognition of one's true Shiva nature, facilitated by Shiva's grace (shaktipata) and yogic discipline.

6. The Four Upāyas (Means to Liberation) Kashmir Shaivism proposes a four-fold system of practices (upāyas) for liberation:

• Anupāya (No-Means): A state of pure awareness and spontaneous realization, requiring no specific practice. It is achieved through intense grace and direct insight.
• Shambhavopāya (Divine Means): Achieved through the power of will (ichcha shakti), it involves visualizing one's identity with Shiva without mental constructs. It emphasizes recognizing the universal egoity of pure consciousness.
• Shaktopāya (Empowered Means): Involves mental activities like contemplation and creative imagination to purify thought and regain awareness of pure consciousness. It uses "pure thoughts" (shuddha vikalpa) to dispel impure ones and emphasizes the role of mantra and right reasoning (sattarka). It is also linked to the four levels of speech (para, pashyanti, madhyama, vaikhari).
• Anavopāya (Individual Means): The most external and physical of the upāyas, it involves practices like purification of elements (bhutashuddhi), meditation (dhyana), concentration on breath (uchchara), contemplation of subtle sound (varna), bodily postures (karana), and fixing the mind on external supports (sthana prakalpana). This upāya is seen as subsuming much of Patanjali's eight-limbed yoga.

7. Synthesis and Comparison with Classical Yoga

• The upāyas are not rigid compartments but flow into each other, with anavopaya leading to shaktopaya, and shaktopaya to shambhavopaya, ultimately culminating in anupaya.
• While Patanjali's yoga is considered to be subsumed within anavopaya, Kashmir Shaivism's approach is distinctly different in its interpretation of limbs, its emphasis on integration of life, and its ultimate goal of unitive consciousness.
• The concept of samadhi in Kashmir Shaivism involves both introverted (nimilana) and extroverted (unmilana) contemplation, leading to the state of Turiya (the fourth state beyond waking, dreaming, and deep sleep) and ultimately Turiyatita (transcendence of Turiya).

In essence, the paper highlights Kashmir Shaivism as a comprehensive yogic system that synthesizes philosophical insights with practical disciplines, aiming for the realization of one's inherent divine nature through a holistic and life-affirming approach.