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he most significant contribution of Kashmiri scholars to Indian philosophical thought is Trika Darshan which is also known as ‘Kashmir Shaivism’. The appellative ‘Kashmir Shaivism’ was first used by Jagdish Chandra Chatterji in his book titled ‘Kashmir Saivism’.
The literature of Trika consists of three different classes of work namely Agam Shastra, Spanda Shastra and Pratyabhijna Shastra. The Agam Shastra is ascribed to divine authorship or Shiva’s own composition in the form of conversation between Shiva and Shakti. The literal meaning of Agam is 'what has come down from remote antiquity'. Agams are divinely composed & revealed to Vasugupta, who is considered to be the first preceptor of this system of philosophy. According to Spanda Shastra, the whole universe in all its states and aspects is nothing but a system of vibratory movement. The word Spanda means vibration. As such, this Shastra is the science of the universe looked upon as a system of vibration. The central tenet of the system is that everything is Spanda i.e. nothing exists without movement. The ultimate movement takes place inside the supreme consciousness. The world manifests as a free and spontaneous creative activity. Pratyabhijna Shastra is about the recognition of Shiva or union with Shiva. The word Pratyabhijna means recognition. It implies man’s realization of himself in real. On account of its triadic ontology, this philosophy has been given the name of Trika Darshan. Although the word Trika indicates three but everything is found in a state of oneness. It accepts Paramshiva as the only one reality which consists of the absolute and pure consciousness. Its analysis of man and the universe is absolutely monistic. Svatantrya (meaning free will) is the specific characteristic of the ultimate reality which is nothing but Paramshiva. According to Trika Darshan, the entire cosmic manifestation is constituted by the trinity of Shiva, Shakti and Nará. Shiva is the absolute; Nará is the assumed finite condition of the absolute and Shakti is an intermediary between Shiva and Nará. Shakti is the innate power of Shiva. By virtue of Shakti, Shiva manifests himself as Nará, a finite being. It is Shakti which enables Nará to recognize himself as Shiva which is the real nature of Nará. In other words, Nará is non-different from Shiva. There are the three powers of the Absolute – Iccha Shakti (power of will), Jnana Shakti (power of knowledge) and Kriya Shakti (power of action). Trika Darshan teaches us to realize that this whole objective world is not separate from God- consciousness. God is not somewhere else to realize but it is within oneself. In a nutshell, the essence of this philosophy is that God and individual is one. Somananda, the first proponent of Pratyabhijna Shastra has precisely said in Shivadrishiti (Verse 1), “Asmad Rupa Samavistah Svatmanatmanivarane, Sivah Karotu Nijaya Namah Saktya Tadatmane.” It means, “Let Shiva, who is I, bow down to his real nature i.e. to universal Shiva by his own Shakti for removing the bondage and limitation, which is Shiva.” As such, there is no difference between individual soul and Paramshiva and this world is nothing but the blissful energy of the all-pervading consciousness of Paramshiva. Trika Darshan is the three-fold science of man and his world. This whole universe is manifestation of Paramshiva. It is simultaneously within the Absolute and outside the Absolute. It is Paramshiva’s Svantantrya by which the whole universe is created. Svantantrya is his Shakti and Shakti is this whole universe. And from which this universe comes out is Shiva. We can say that this universe is the expansion of his energy. So, Shiva and Shakti are interconnected with each other just like a word and its meaning or fire and its heat. The universe manifests and contracts in the Absolute’s consciousness simultaneously like blinking of eye where Unmesha is opening and Nimesha is closing of eye. Bhatta Kallata's Spandakarika (Verse 1) says, “Yasyonmeshanimeshabhyam Jagatah Pralayodayav, Tam Shakti-Chakravibhava-Prabhavam Shankaram Stumah.” It means " I bow to Shankara (Shiva) who manifests himself through his own energy and whose opening and closing of eyes causes creation and destruction of the universe.” In Trika Darshan, salvation is called Pratyabhijna or Samavesh-prapti. In salvation, there is trinity in the ways. They are Shambhav Upaya, Shakta Upaya and Anav Upaya. The fourth way which is the no way is called Anu Upaya. Devotion or Bhakti is also acknowledged as a means of self-realization. Bhakti means supreme respect and adoration of Shiva. The devotion to Shiva should be such as would be free from any kind of attachment. There should be no scope of any other desire to emerge except love for Shiva. It is Bhakti or devotion which enables a person to perceive Shiva in everything. The Trika is meant for all human beings, without any distinction of religion, sex, caste, colour, creed etc. The devotion for Paramshiva and desire for Samavesh (self-realization) are the only main qualifications. Since man is primal as well as final concern in the Trika, it can also be called the science of humanism. |
Dr. Jai Kishan Sharma is Ph.D. in Kashmir Shaivism from University of Jammu. He has written research papers and articles for several magazines, journals like Shiraza, Hamara Sahitya, Dharma Marg etc. He devotes his time in reading, researching and writing.
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It gives me immense satisfaction when I see scholarly articles on Trika Philosophy. However, I have a request, Kindly explain in simple terms the for the understanding of young ones.
Added By Ashwani Wanganeo