Principle of Shakti in Kashmir Shaivism (Study)
by Nirmala V. | 2016 | 65,229 words
This page relates 鈥楽hakti in Kashmir Shaivism (Introduction)鈥� of the thesis dealing with the evolution and role of Shakti鈥攖he feminine principle鈥攚ithin the religious and philosophical framework of Kashmir Shaivism. Tantrism represents an ancient Indian spiritual system with Shakti traditionally holding a prominent role. This study examines four major sub-streams: Kula, Krama, Spanda, and Pratyabhijn膩.
Go directly to: Footnotes.
Part 2 - 艢补办迟颈 in Kashmir 艢补颈惫颈蝉尘 (Introduction)
It is Kashmir 艢补颈惫颈蝉尘 the stream that introduced an updated and integrated metaphysical and theoretical framework for first time in the realm of Tantric philosophy.
This is observed by Navjivan Rastogi as;
The 艢aivist, was supposed to clarify the vague, discard the inconsistent, take the potential to its logical conclusion and appropriate the relevant data, so analysed towards constructing a rationally congruent holistic model.[1]
According to this system, 艢颈惫补 is the absolute reality who is the utmost emanatory of the entire universe and 艢补办迟颈 acts as the main instrument which leads 艢颈惫补-the supreme self-to the multiple manifestation as the universe; and the internalizing agent of the segregated reality as well.[2]
艢补办迟颈 is the source of ability for the revelation of infinite actions in the universe. It, definitively is the ultimate competence (蝉腻尘补谤迟丑测补), and accordingly found associated and somewhere identified with the perfect freedom of all-doing, all-knowing, all-pervading, infinite 艢颈惫补:
啶嗋い啷嵿ぎ啷堗さ 啶堗ざ啷嵿さ啶班い啷嵿さ啶距い啷� 啶膏ぐ啷嵿さ啶多啷嵿い啶苦 啷� 啶むじ啷嵿く 啶掂た啶氞た啶む啶班ぞ啶ぞ啶膏啶距ぐ啶苦い啷嵿さ啷囙え 啶侧啷嵿し啶苦い啶� 啶ぞ 啶曕ぞ啶侧啶む啶ムぞ啶た啶曕ぞ 啶多啷嵿い啶苦ぐ啶距き啶距じ啶距え啶距 啶啶班い啷嵿く啶た啶溹啶炧ぞ啶掂啶氞た啶む啶班啶啶� 啶曕啶班ぎ啷嬥い啷嵿ぅ啶距お啶ㄠじ啶距ぎ啶班啶ム啶ぎ啷� 啷�
膩tmaiva 墨艣varatv膩t 蝉补谤惫补艣补办迟颈岣� | tasya vicitr膩bh膩sak膩ritvena 濒补办峁迟腻 y膩 k膩lotth膩pik膩 艣aktir膩bh膩s膩n膩峁� pratyabhij帽膩vaicitrye峁嘺 kramotth膩pana蝉腻尘补谤迟丑测补m ||[3]
Abhinavagupta perceives that this competence in the immanent nature of the supreme appears in the forms of 笔谤补办腻艣补 and 痴颈尘补谤艣补, which means the supreme reality is filled to the brim with illuminative and reflective awareness鈥檚 (prak膩艣avimar艣amaya).
Monistic 艢补颈惫颈蝉尘 is referring to 艢颈惫补 with the very dual polarity. 艢颈惫补, who himself is the first and foremost principle of pure consciousness and known here as 笔谤补办腻艣补 (awareness), is the first pole. He further describes that as a separate category, it could be viewed as the motionless cognitive light composed of the founding structure of reality and 艢补办迟颈-the subsequent category is the reflective potency and dynamism, renounced as 痴颈尘补谤艣补 (reflection) exists intrinsically within 艢颈惫补. For being the aspect in which the ultimate acts as the substratum of all the manifestations and situates as the (un) manifested universe, 笔谤补办腻艣补 is particularly classified as the awareness i.e., 艢颈惫补, while 痴颈尘补谤艣补 which simply indicates the power of reflection 艢补办迟颈. 痴颈尘补谤艣补 remains as the principal power of highest reality and its independent character later termed it as 厂惫腻迟补苍迟谤测补.
Footnotes and references:
[1]:
Ibid., p.8. Nevertheless seems that these reasons couldn鈥檛 be followed completely in the context of 艢补办迟颈, as the strategy behind the representation of the very principle within the system for the fulfillment of the demands of absolute non dualism is vivid.
[2]:
Utpaladeva says in his 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, I. 1. 2 cd: 鈥溑沘kty膩vi峁ara峁噀neya峁� pratyabhij帽opadar艣yate鈥�. Navjivan Rastogi, Op. cit., p.11: 鈥淎bhinavagupta sets the record straight: It is not the discovery of 艢补办迟颈m膩n alone, it is discovery of 艢补办迟颈 as well鈥�. Abhinavagupta鈥檚 integral thought is built up through twofold mechanism of 艢补办迟颈, viz., 艢补办迟颈sa峁僾ardhana (power proliferation) and 艢补办迟颈sam膩kar峁峁嘺 (power retraction).
[3]:
莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈惫峁泃颈惫颈尘补谤艣颈苍墨, Vol.2, p.8.