365bet娱乐

The orientation of this philosophy is strictly non-dualistic or simply it leans towards the understanding of inseparableness of Parma Siva and the universe. As its foundational scripture Siva Sutras opens its discourse by stating Chaitanyam Atma which means that the consciousness is the soul or essence of every existence.^[1] Let us here examine the concept of non-duality of Parama Siva and Being; this demonstration has been chosen by taking into account an important Sutra of Shiva Sutras i.e. Yatha tatra tatha anyatra which means 鈥淎s in the Yogi鈥檚 body, so also elsewhere鈥�.^[2] This Sutra subscribes to the view that whatever is there in the cosmos is also present in the human body as well. Similarly, the entire philosophical discourse of Pratyabhijna is dubbed in a triad鈥�narasaktisivatmakam trikam which means Trika is combination of Nara-Sakti-Siva.^[3]

In order to understand the non-dual nature of Parma Siva and universe in general or for that matter Parama Shiva and Being in particular, Pratyabhijna philosophy advocates the concept of thirty-six Tattvas (elements of cosmic makeup) which Abhinavagupta reckons as thirty-seven after including Parma Shiva as thirty-seventh Tattva in his Tantraloka.^[4] According to this philosophy these Tattvas form the major ingredients of the entire universe to which being is no exception. 

These thirty-six Tattvas comprises of鈥�

Panca Mahabhutas (five Great elements),
Panca Tanmatras (five subtle elements),
Panca Jnanendriyas (five organs of cognition),
Panca Karmendriyas (five organs of action),
Trini Antahkaranas (three internal organs),
Purusa-Prakriti (consciousness and nature),
Sat Kancukas (six coverings), and
Panca Suddha Tattvas (five pure elements).^[5]  

The evaluation and understanding of these thirty-six Tattvas in a descending fashion right from Shiva Tattva down to Prithvi Tattva makes the process of manifestation understandable and on the contrary, in its reverse order, makes clear the process of amalgamation or union, back to the source i.e. ultimate reality.^[6] In other words, creation descends down from the ultimate reality in stages, represented by thirty-Tattvas; this philosophy, therefore, guides the seeker to traverse back the path in order to arrive at the original ultimate reality.

Panca Suddha Tattvas:

In the cosmological discourse of Pratyabhijna these five Tattvas are referred to as Suddha or pure owing to the absence of effect of Maya over them.^[7] These five Tattvas also represent five major Saktis or energies of Parma Siva i.e. Cit (energy of intelligence), Kriya (energy of action), Ananda (energy of bliss), Jnana (energy of knowledge) and Iccha (energy of will). Abhinavagupta writes that these five Tattvas are formed out of the five Saktis of Parma Siva.^[8] One important point to note here is the fact that the manifestation occurring in these Tattvas is only at the ideal plane or in other words, we can say, that the manifestation exists only in the idea of Parma Siva only,^[9] which receives concrete reality only when the manifestation occurs from Maya Tattva.^[10] Thus, it would not be wrong to say that Parma Siva, up till the Suddha Tattvas, is only developing idea of self-manifestation and self-dissemination. Let us delve into this ideal manifestation of Parma Siva through these five pure Tattvas.

Siva Tattva: This Tattva represents the first step towards self-manifestation of Parma Siva. In this state the experience is nothing but pure 鈥淚鈥� or Aham. Thus, it is only nonduality which prevails as of yet.^[11] In this Tattva it is Cit Sakti which is dominant over other four Saktis.

Sakti Tattva: This is the second step towards self-manifestation. Although, it is said that this Tattva can hardly be called the second category in manifestation as it manifests simultaneously with the first one. This manifestation is marked by the addition of 鈥渁m鈥� to the above referred 鈥淚鈥� thus 鈥淚 am鈥� (Aham Asmi).^[12] But again it is only I-ness or non-duality which prevails for now. In this Tattva it is Ananda Sakti which is dominant.

Sadasiva Tattva: This is the third move towards self-manifestation which takes the form of Aham eva Idam (I am this). In this state we see along with I-ness or nonduality the spark of This-ness or duality coming out. But, as already mentioned, this duality doesn鈥漷 existconcretely, rather, it is present in the idea of Parma Siva only. But it is still I-ness (Aham) or non-duality which is dominant than This-ness (Idam). In this state it is Iccha Sakti which is dominant.

Isvara Tattva: This is the fourth move towards self-manifestation. In this state Parma Siva鈥檚 self-experience takes the form of Idam eva Aham (This am I). Thus, it is Idam (This-ness) or duality which is dominant over Aham (I-ness) or non-duality. In this state, the dominance of I-ness which was in the Sadasiva Tattva is pushed into the background and the subordination of This-ness comes to the front. But this does not mean that I-ness is not there. It is there but subordinate to This-ness. In this element it is Jnana Sakti which is dominant.

Shud Vidya Tattva: This is the fifth step towards self-manifestation. The Parma Siva experiences Aham and Idam (I-ness and This-ness) in complete equilibrium which means that both are equally prevalent. The feeling of Aham (I-ness) which was in the background in the previous element comes to front and assumes an equal position with Idam (This-ness) in this state. It is Kriya Sakti which is dominant in this element.^[13]

Sat Kancukas: 

As mentioned above, the creation which is nothing but the selfmanifestation of Parma Siva through the above five Tattvas is only at ideal plane. But this ideal creation shifts to concrete one only after the end of Suddha Vidya Tattva and the advent of Maya Tattva.

Maya Tattva: About the nature of Maya Tattva, Abhinavagupta states that it operates out of the free will of Parma Siva and is responsible for the duality or plurality in cosmos. Pratyabhijna Philosophy tells us that Maya has three characteristics called Malas or impurities which are; Karmamala, Mayiyamala and Anavamala; their effect can be seen on physical, subtle and causal bodies respectively. They are responsible for limiting the universal self (Parma Siva). Maya is considered as the power of obscuration and the primary cause of limited manifestations. The chief characteristic of these limited manifestations is nothing but the ignorance regarding the real self or to put it in a simplistic way the forgetfulness of one鈥檚 own God-nature.

Pratyabhijna philosophy holds that Maya Sakti is not the only reason behind the self-concealment of the real nature of the universal self but there are five more elements called Panca Kancukas or five coverings of limitations which include Kala, Vidya, Raga, Kala and Niyati. It is said that these five limitations are progeny of Maya and they help the latter to accomplish the task of ensnaring universal self or Parma Siva. As Parma Siva has omnipotence, omniscience, self-contentment, eternity, and omnipresence as indicative of his divine glory; but when the Maya Sakti engulfs the universal self and reduces it to limited being, the five Kancukas simultaneously get activated and affect the above five aspects of its divinity, resulting in the diminution of unlimited divine powers into limited ones. These five Kancukas limits the ultimate reality in the following ways.

Kala: It is the limitation of action and is responsible for eradicating omnipotence of universal self hence limiting its range of actions.

Vidya: It is limitation of knowledge and is responsible for eradicating the omniscience of universal self hence limiting its knowledge.

Raga: It is limitation of attachment and is responsible for eradicating the feeling of completeness of universal self into incompleteness.

Kala: It is the limitation of time and is responsible for confining ultimate self into the realm of time.

Niyati: It is the limitation of space and is responsible for confining the existence of ultimate self within the realm of space.^[14]

Purusa and Prakriti Tattvas:

Purusa: When universal self gets affected by Sat Kancukas, it subsequently loses its universality owing to the manifestation of individuality and thus becomes limited self or Purusa. This Purusa retains Samskaras or the residual traces and passes through the various cycles of birth and deaths until it recognises its godly nature.

Prakriti: Prakriti comes into manifestation simultaneously with Purusa by the operation of Maya. It represents the state of complete equilibrium of the three Gunas (qualities) called Sattva, Rajas and Tamas. Pratyabhijna philosophy doesn鈥漷 subscribe to the view that there is single Prakriti to all Purusas; rather it believes that each Purusa has its own Prakriti. This Prakriti itself gives rise to further three Tattvas called Trini Antahkaranas which include Manas, Buddhi and Ahamkara.

Trini Antahkaranas:

Manas: it is through Manas or mind that the consciousness or intelligence actualises individual knowing, willing and feeling.

Buddhi: This represents the thinking ability of limited being which has two types internal and external. The former is related to the thinking of self, while as latter is related to the thinking of objective world.

Ahamkara: It is an organ which identifies the self with the intellect and hence imposes the attributes of the former on the latter.

It is from the above three psychic apparatus that further ten Tattvas emerge; out of which five are motor organs called Panca Karmendriyas and the other five are sense organs called Panca Jnanendriyas.

Panca Karmendriyas:

Vak or speech;
Pani or hand;
Pada or feet;
Payu or excretion;
Upastha or sexual organ;

Panca Jnanendriyas:

Ghrana or the organ of smell;
Rasana or the organ of taste;
Caksu or the organ of seeing;
Tvak or the organ of touch;
Srotra or the organ of hearing

From the above ten elements emerge further five subtle elements called Panca Tanmatras.

Panca Tanmatras:

Gandha or smell;
Rasa or taste;
Rupa or form;
Sparsa or touch;
Sabda or sound

These Tanmatras act as intermediary between the sense organs and their corresponding external objects. These five subtle elements also ensues the five great elements or Panca Mahabhutas.

Panca Mahabhutas:

Prithvi or earth;
Jala or water;
Agni or fire;
Vayu or air;
Akasa or ether^[15]

Now, after considering this above discussed cosmological discourse, there arises an important question i.e. why does Parma Siva disseminate itself from ultimate consciousness to limited consciousness or Being at the first place? While responding to this query, Saivite thinkers inform us that it is all perpetuated by Parama Siva through its own Divine freedom or Svatantrya. This justifies another nomenclature for

Trika Saivism called Svatantryavada. Being capable of Svatantrya it is said to be the doer of five actions (Panca Kriyakari) and one among them is action of Nigraha or self-limitation. Owing to this action, Parma Siva allows itself to get concealed by Kancukas and thus limited manifestations come into existence. In this regard, Abhinavagupta writes:

Under the control of the all-pervading Lord, the essential reality, that phase of him which appears as the common being of Himself appears as different from him owing to His exercise of autonomy out of His experience of delight in it.^[16]

As already mentioned, Maya Tattva gives birth to all the remaining thirty-Tattvas and all these constitute 惭补测补鈥檚 three Malas. But one important point to note here is that these Malas are not Tattvas or elements, rather, they are characteristics of Maya only. 

1) Among the three Malas, Karmamala or impurity of action is related to the physical body and is referred to as the contraction of Kriya or action. This kind of mala affects body and creates good and bad actions. 

2) Another mala called Mayiyamala or impurity of duality is related to the subtle body which Yogis call mind and is responsible for the contraction of Jnana or knowledge. Owing to the Mayiyamala, the aspect of knowledge gets limited and gives rise to the perception of separation and difference. In more simple words, it can be said that Mayiyamala is a force which separates subject from the object and thus creates duality. 

3) The Anavamala or the impurity of imperfection and individuality is related to the causal body and is referred to as the contraction of Iccha or will. 

But apart from these three Malas there are鈥揳s already mentioned鈥揻ive more Kancukas which are responsible for the transition of universality into individuality. These five Kancukas collectively constitute Anavamala. Similarly, Trini Antahkaranas constitute Mayiyamala. Panca Janandriyas, Panca Karmendriyas, Panca Tanmatras and Panca Mahabhutas constitute Karmamala.

Now, the next logical question arises i.e. how this limited being can get back to the original station of ultimate self. Saivite thinkers inform us that it can be done by the combination of self-effort and the divine grace. But it is only through the divine grace that one recognises one鈥檚 godly nature. But this philosophy does not undermine the self-efforts. It believes that self-effort is quite important to attract divine grace.^[17] But the advent of divine grace should not be taken as necessary outcome of selfeffort, rather only a gift of Parma Siva. Now, in order to receive the divine grace for the Pratyabhijna of one鈥檚 real nature, this tradition advocates three ways and the one so-called 鈥渘o way鈥� for the same.

Footnotes and references:

[back to top]

[1]:

Ksemaraja, Siva Sutras Vimarsni(Srinagar: Archaeological and Research department, 1911), Sutra 1.

[2]:

Siva Sutra, Section 3, Sutra 14.

[3]:

Jankinath Kaul, 鈥�Saktipata: Grace in Kashmir Saivism,鈥� in Mysticism in Shaivism and Christianity, ed. Bettina Baumer(New Delhi: D.K Print World, 1997), 248.

[4]:

See, Abhinavagupta, Tantraloka, Ahanika 9 and 10.

[5]:

See Abhinavagupta, Tantraloka, Ahanika 9 and Joo, Kashmir Shaivism, 1-3.

[6]:

But the term manifestation should not be understood as a process of transformation rather it should be understood as reflection of Parma Siva, as this philosophy believes in the theory of Pratibimbavada not it Parinamavada. See Abhinavagupta, Tantraloka, Ahanika 9, verse 52b-53a.

[7]:

Joo, Kashmir Shaivism, 8.

[8]:

Abhinavagupta, Tantraloka, Ahanika 9, verse 50b-52a.

[9]:

Chatterji, Kashmir Shavaism, 74-75.

[10]:

Abhinavagupta, Tantraloka, Ahanika 9, verse 154b-155a.

[11]:

Joo, Kashmir Shaivism, 9.

[12]:

Chatterji, Kashmir Shavaism, 64.

[13]:

Joo, Kashmir Shaivism,8-9.

[14]:

Joo, Kashmir Shaivism,3.

[15]:

For comprehensive details see Abhinavagupta, Tantraloka, Ahanika 9., Utpaladeva, Isvara Pratyabhijna Karika, Agamadhikara., Joo, Kashmir Shaivism, Chapter one., Chatterji, Kashmir Shavaism, Chapter 2.,Pandit, An introduction to the Philosophy of Trika Saivism, chapter 4.

[16]:

Abhinavagupta, Tantraloka, Ahanika, chapter 9, verse 1.

[17]:

Abhinavagupta, Tantraloka, Ahanika 13, verse 130 b-132.