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PAINTINGS ON SHIV SUTRA (with Video)



PAINTINGS ON SHIV SUTRA BY GOKUL DEMBI *Sanjay Moza

Video/Slide Show - Shiv-sutra Paintings
There can be no denial of the fact that SHAIVISM has played a very significant role in the intellectual and spiritual evolution of the Kashmiri people. As a matter of fact, foundational layers of Kashmiri culture are embedded in monotheistic SHAIVISM. And SHAIVISM philosophy in one form or the other has also reached other parts of the Indian subcontinent and as such has contributed to the spiritual well being of many other people. To us Kashmiris, it is especially important to know its philosophical significance, because it forms our tradition, is a part of our SELF as well unconscious collective and thereby a part of our very being. I would like to add here that for any one who wants to know oneself, the first thing that is drawn upon such a person, the first thing he/she/ realizes is that his/her life did not begin with his/her birth, nor it ends with his/her death. What would be the next step in this journey of self knowledge? All living beings including human beings are not only products of space and time but their essence transcends space and time. But so far as empirical existence of human beings is concerned they have to first know themselves through the co-ordinates of space and time, only then can they aspire to go beyond these co-ordinates.

Coming to SHAIVISM, the literal meaning of the term SHIVA is GOODNESS. The fundamental principle of SHAIVISM is that the universe is the manifestation of the absolute good or SHIVA. This absolute good or SHIVA is imminent in this Universe but at the same time His limitless being is not exhausted by this universe. Thus the absolute good or SHIVA transcends this universe. This absolute good or SHIVA is of the nature of PRAKASH-VIMARISH that means it is absolute light & absolute consciousness. Kashmir Shaivism is also known as TRIKA SHASTRA because of having three fundamental postulates (1) SHIVA (2) SAKTI (3) NARA-the bound soul or (1) Para - the highest (2) Prapara - the identity in the difference (3) Apara - difference. The literature of the system is traditionally grouped under three heads, (1) the Agama Shastra (2) the Spanda Shastra and (3) the Pratyabhinjna Shastra. There is a traditional belief that certain texts have been revealed by SHIVA. These texts are called Agama. The basic Agama of the Trika Shastra are SHIVA SUTRAS, also known as Sivopanisat-Sangrah. Shiva Sutras hold the key to a comprehensive understanding of the Kashmiri spiritual tradition. In the first place, monotheistic Shaivism developed as a kind of religious mysticism. The Shiva Sutras read like aesthetically structured riddles which radiated divine beauty and charm and were capable of many interpretations depending upon the spiritual evolution of the interpreter. It was only at a later stage that the Trika Shastra developed into a full fledged philosophy, as it had to counter Buddhist and Vedanta logic. Buddhist philosophy advocated the doctrine of Anatmavada; that is the doctrine of NO-SOUL and the principle of Ksanbungurvada that is the doctrine of momentary-ness. On the other hand, for monotheistic Shaivism, Atma is the only and supreme reality and in-spite of its innumerable manifestations, it is and remains one, the abiding one. The very first Sutra of Shiva Sutras reads: Caitanyamatma - Atma is conciseness; free and creative. According to Shaivism, an aesthetic experience is ego-dissolving and liberating in the same manner as spiritual experience but unlike it, it is transitory and temporary. The spiritual experience of bliss is limitless and not temporary. That aesthetic experience is within the reach of every human being may be regarded as evidence that spiritual experience is an existential possibility. From LAL-DED and NUND-RESHI the pioneers of Kashmir Sufi poetry, the spiritual message of Shiva Sutras permeates Kashmiri Sufi poetry even to this day.

According to ABHINAVAGUPTA the towering philosopher of Kashmiri Shaivism the experience of RASA is "a resting (visranti) in one's essential nature (savit) which is pervaded by bliss (anand) and light (prakasha) and is similar to the tasting (asvada) of the supreme BRAHAMA" (ABHINAVA-BHARTI on NATYASHASTRA 6.31). According to tantric spirituality aesthetic experience can led one to the highest spiritual state. To explore the connections of the aesthetic and spiritual experiences is the concern of the present body of work by GOKAL DEMBI PROF.M.H.ZAFFAR (KASHMIR UNIVERSITY) also says "It was in early 2005 that Mr.GOKAL DEMBI, a well known painter of the valley informed the present writer that he is doing a project on Reshis Tradition of Kashmir and is attempting a visual presentation of the tradition. During the conversation, the writer suggested to the painter that to begin with he may attempt a visual interpretation of the Shiva Sutras; as it happens to be one of the basic texts of Kashmiri Reshi Tradition. Mr.Dembi's present work can also be viewed and evaluated in this context."


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