Scripture Road Map or Primer For Initiates

(Swami Govind Koul Ji)

Now that we have made three broader categories to handle KASHMIR SHAIVISM scriptures, let's put some major works in these categories and create a full scripture roadmap for leaners. This scripture roadmap was meticulously followed in Ashram and was refined over century of teaching! Through brainstorming within Ashram, under supervision of Gurudev Sri Swami Ram and his disciples.

It must be understood beforehand that all aspects of KASHMIR SHAIVISM can be broadly put into two categories, theory and practice. While most of the theory is contained within major works of KASHMIR SHAIVISM, practice was mostly borrowed from either tradition or "Vigyana Bhairava Tantra" or few other works. KASHMIR SHAIVISM believes in more holistic approach, thereby moving both theory and practice side by side. Starting with basic theory, a practice would be prescribed by Guru (at Ashram). This practice would make student appreciate meditative aspects of system, thereby expanding intellect. Which would then lead to more theory, which would then provide more practice. It was like a spiral of both theory and practice supporting each other (hand in hand), moving upwards, and taking adherent to higher realms.

Within KASHMIR SHAIVISM, any learner, versed in theory only, wouldn't have practical experience of stages of self-development or enrichment, without a spiritual practice. In addition, theory has capacity of becoming dry easily. On other hand, a spiritual practice without theory would be lopsided too, as adherent would have no clue about direction or reason of meditative practice.

Advanced readers can note this twin development as an entwined vertical spirals (theory and practice) as embodiment within Tantric Systems—represented by two snakes, also known as Kundalini System (would be touched in later posts). Only spiral has capacity to move upwards and is base of many Tantric Systems. This representation can be testified by outer physical structures—like formation of Galaxies as Spiral!

This dual aspect can be compared to Chemical Science, whereby the procedures outlined in book are practiced in lab and testified. Similarly any extensive lab testing would go into making of theory. In the same way KASHMIR SHAIVISM while teaching theory asks for practice that leads to further understanding or contributing to theory. Which then leads to another round of practice.

The below given section would be outlining the process of learning KASHMIR SHAIVISM theory based on its scriptures (in phases):-

Phase 1

Any new disciple would be made to learn Sanskrit and Shardaa, if not already acquainted. Shardaa used to be de-facto script for most Sanskrit scriptures (within Kashmir), for thousands of years.

Phase 2

The first work to be introduced would be "Para Pravesika" from Sri Kshemaraja (post Buddhist period, conclusion), which is a primer for understanding all of KASHMIR SHAIVISM. This work compiled much later (during conclusive stages of KASHMIR SHAIVISM literature), rendered itself so important and useful that it was used by most masters for the beginner classes. From pen of Sri Kshemaraja (who was a well versed KASHMIR SHAIVISM scholar, who was a student of Abhinavgupta), this work is a full roadmap of all KASHMIR SHAIVISM understanding. Not only does it shows full elemental theory but it goes further, highlighting need to study KASHMIR SHAIVISM for self-realization. Touching on almost all important aspects of KASHMIR SHAIVISM. Our series of articles will draw heavily on this work and would render this work as supplementary to articles presented.

Study Timelines: - This work would take anywhere from 6-10 months to finish, for a typical learner. Based on their ability to handle scripture and background.

Further Explorations: - For this work, contemporary new learners don't require a full Sanskrit knowledge. They can refer to translations from few past or new scholars. As the translations weren't required back then, scripture was read in Shardaa. Any new adherent would be asked to replicate a copy for himself from any existing copy in Ashram. By this he would have firsthand chance to peek through scripture, further few sufficient spaces were kept for transcribing personal notes within scripture (during reading).

Phase 3

Next scripture to be introduced would be "Shiv Sutras" from Sri Vasugupta (post Buddhist period, revival). This scripture have different commentaries. The one that was used initially was from Sri Kshemaraja, called "Vimarshini"--a detailed commentary in prose form. It is most complete commentary, without which "Shiv Sutras" are difficult to comprehend. The other commentaries being "Varttika" by Bhaskara and "Varttikam" by Vardaraja. Among these, "Varttika" was learned afterwards and "Varttikam" was ignored or taken only leisurely, as it is just rehash of "Vimarshini" in verse forms. So for the sake of learner, only "Vimarshini" was picked and studied extensively. This would provide full background of KASHMIR SHAIVISM philosophy to the learning students.

Study Timelines: - Typically this would take around 1-2 years to finish, based on capability of student.

Further Explorations: - Nowadays this scripture can be read through translation by Jaideva Singh, which is both penetrating and true to Shaivistic culture (having learnt from Swami Lakshmana Joo). Or a translation by John Hughes derived from Audio Lectures by Swami Lakshmana Joo. Hindi preferred readers can either go with Hindi Translation of work from Jaideva Singh or one published by Swami Ram Shaiva Trika Ashram (Jammu).

Anecdote: - It is said Swami Vidhyadhar Ji finished "Shiv Sutras" in just three days, during which neither Gurudev Sri Swami Ram nor Swami Vidhyadhar Ji moved out of Ashram premises. It shows intellectual capability and absorption of disciple and this has been unmatched so far!

Phase 4

Following the full introduction of KASHMIR SHAIVISM, the student was introduced to “Pratyabhijna” (Recognition) Philosophy through "Pratyabhijna Hrdyam" or Heart of Pratyabhijna, a minor work by Sri Kshemaraja (post Buddhist period, conclusion). This work literally is the Heart of Pratyabhijna Philosophy, as it introduces student to this system thoroughly, highlighting all major points.

Study Timeline: - This work would typically take anywhere from 6 months to 1 year to finish.

Further Explorations: - Current learners can use the translation by Jaideva Singh or one published by Swami Ram Shaiva Trika Ashram (Jammu) in Hindi, or one by Ishwara Ashram Trust, Nishat.

Phase 5

Following next would be "Spanda Karikas" by Sri Vasugupta, whereby "Spanda" means Vibration or Throb (post Buddhist period, revival). These works elaborate "Shiv Sutras" from energy or Shakti point of view. According to KASHMIR SHAIVISM tradition, Ultimate Principle ("Param Shiva") is comprised of Shiva and Shakti Elements. Shiva being dormant-male principle, while as Shakti being energy-female principle¹. In this area, beginners would start with "Spanda Nirnaya" (a detailed commentary on "Spanda Karikas") by Sri Kshemaraja. This work has a "Vritti" by Sri Kallata Bhat (taught next), "Vivritti" by Sri Ramakantha (taught next) and a "Pradipika" by Utpala Vaishnava (not used much). Further there is a small work "Spand Sandoha" by Sri Kshemaraja (exposition on first sutra of Spanda Karikas). This work was taken at the end, which would provide a final seal on "Spanda" doctrines.

Study Timelines: - This text "Spanda Karikas" using "Spand Nirnaya" commentary would take around 6 months to 1 year. Few initiate disciples would finish it in a months’ time. Others having a strong foothold on "Shiv Sutras" would finish in under a month! The next texts like "Vritti" and "Vivritti" would take another 6 months to 1 year or so.

Further Exploration: - Current learners can use translation by Jaideva Singh or by John Hughes for further studies. Advanced learners can check Doctrine of Vibration by Mark Dyczkowski.

Few other works were introduced and completed too, like Panchastavi, Stav-Chintamani, Bodhapanchadashika etc.

So far all the above given works would be what aspiring learners would know of KASHMIR SHAIVISM literature, while learning in Ashram. All these studies would take around 5-6 years to finish and master completely. To be a connoisseur though, it would take years of teaching to new learners. As was practice in Ashram, any old learners were then given task of teaching new students, while as adept masters would teach advanced texts of Pratyabhijna or Agama (Tantric) to advanced students. Somewhere along the teaching KASHMIR SHAIVISM scriptures, Guru would give some meditative practice. Which learner had to do at quietude of home, either early morning or late night (before sleep)! One such basic technique is shown below, to start off!

Basic Meditative Practice

Any learner would be asked to sit quietly (cross legged) and asked to close eye and fix the gaze upon the place between both eyebrows (internally). Then learner had to just relax and keep an awareness of breath. This practice when done correctly for 15-20 minutes (everyday) had explosive impact. A new silence or clarity dawns upon seeker, which would push him to learn further and refine the technique (and theory). This can be done by adherent in their daily lives, anywhere, anytime and much benefit can be reaped, even in times like that, in-fact, especially in times like these.

Further, it must be inculcated in all learners that the order of text is to be followed strictly! Otherwise a shallow understanding of KASHMIR SHAIVISM will be formed. Unless one knows "Shiva Sutras" fully and is comfortable with all parts, one must curb the feeling to move onto "Pratyabhijna" or "Spanda" doctrines. This is particularly important now, as most students have access to all KASHMIR SHAIVISM literature, which wasn't the case in past! In past, the next text was only allowed to be copied, if previous text was fully completed under guidance of Guru.

Most of the students would have finished their KASHMIR SHAIVISM study and remain in these areas only. Few adherents who were intellectually adept and spiritually guided would move onto learning advanced texts. As handling advanced texts is out of scope for our discussion, so we won't delineate their structure. We can provide such structure in future articles or at culmination of series, as reference.

1. It must be understood that word “male” or “female” are used for illustration only. In no way do they represent gender! These are just principles, like “Positive” and “Negative”. Just to emphasize that there are two distinct elements! One being “male” or “positive” (the dormant) and one being “female” or “negative” (the active). In Shaivism, “male” is usually represented or called as “Shiva” and “female” is usually called a “Shakti”. 

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Brief Survey of Kashmir Shaivism Literature

KASHMIR SHAIVISM is abound with lots of scriptures, both Tantric (or Agamic aka divine authorship) and works of known masters (like Utpalacharya, Abhinavgupta etc.). This survey is intended to provide a simple, yet exhaustive outlining of the scriptures within Kashmir Shaivism. Some authors hitherto have distributed the literature into broad categories which is both good and evil. Their basis have been to put all Kashmir Shaivism scriptures in three broad categories, namely, Agamic (or Tantric), Spanda (Vibration) and Pratyabhijna (Recognition). It is good because you can pick any scripture and fit it into the broader categories. Evil because this order is blurred in many ways and get mingled for most readers or serious adherents of Kashmir Shaivism--while they study Kashmir Shaivism. For examples, Shiv Sutras, the famous book, which revived Kashmir Shaivism in Kashmir, is still disputed as Agamic or work of master, to be attributed to Sri Vasugupta Acharya. Though revealed through him, is an Agamic work, as he refused any authorship and attributed it to the revelations from Lord Shiva. Sri Vasugupta received an inspiration from Lord Shiva and found the Shiv Sutras on a huge stone in Srinagar (near Harawan, older Shad-Arhatwan or abode of Six Buddhists Arhats). Our classification would be to give them an era and this helps in both understanding and gradual progression for any new or old leaners of Kashmir Shaivism.

Pre-Buddhist Era (before 7^th Century AD): - Most of the works from this era are Agamic, as no precise authorship is known, just like Upanishads. This also mean these texts are terse and very difficult to understand. With only exception of "Vigyana Bhairava Tantra", they can be safely ignored by most of the Kashmir Shaivism beginner students or learners. A rough estimate would be keep them out of your gaze for at-least a decade of reading through Kashmir Shaivistic scriptures, as they not only interfere with normal reading but they can be differently interpreted. There are 92 scriptures in all that fall in this category, based on them being either Monistic (one element) being 64 in number, Dualistic (two element) being 10 in number or Mono-Dualistic (both one and two element) being 18 in number. Thus bringing out the triple factor law of Shiv, Shakti and Anu of Trika Darshan (Philosophy). Kashmir Shaivism deals mostly with Monistic Tantra, which are 64 in number. Few examples would be Svvachanda Tantra, Malini Vijayottara, and Netra Tantra etc.

Post-Buddhist Era (Circa 8-10^th Century AD) The Revival: - Each century after Buddhist era presented a unique master, with unique capability propounded an exact system. Sri Vasugupta after being found Shiva Sutras, started the surge of Kashmir Shaivism among then Buddhist turned KPs. The wave took on and Spanda literature sprang out from there. From works of Sri Vasugupta or Bhatta Kallata (a disciple), creating Spanda Karikas. Further refinement brought Pratyabhijna (Recognition) to stage with works of Somananda (a disciple of Sri Vasugupta) in his work Siva Drsti (a bit incomplete). This line saw its pinnacle with Sri Utpalacharya, propounding Isvara Pratyabhijna Sutras. The logical part of Kashmir Shaivism that blew away all Buddhist Logic from the society. A completely new interpretation or restructuring of Buddhism happened and gave way to Kashmir Shaivism. Kashmir Shaivism owes a lot to Buddhism for most of the scriptural depth and analysis. Buddhist system stopped as supreme objectivity, while as Kashmir Shaivism took a giant leap and went into supreme subjectivity. A new establishment saw coming of Sri Abhinavgupta, perhaps most known Kashmir Shaivism scholar and saint worldwide. Sri Abhinavgupta did to Kashmir Shaivism what Sri Nagarjuna did to Buddhism. Creating an exegesis of new system and through his authorship, we see a new revival of Kashmir Shaivism scriptures. Not only did he compose lots of his own works but he went far and wrote commentaries on most of Kashmir Shaivism systems, including Pratyabhijna, the most difficult bit. As Sri Utpalacharya was his Grand-Guru.

Post-Buddhist Era (Circa 10-13^th Century AD) The Conclusion: - After the final restoration of Kashmir Shaivism in valley and downfall of Buddhism, we see lots of KPs contributing to Kashmir Shaivism literature. Especially Sri Kshemaraja, a disciple of Sri Abhinavgupta, writing not only new works but exegesis on most Tantras and other obscure works. He was first to recognize the need to have a starting scripture for Kashmir Shaivism study and thus "Para Pravesika" or Beginners Guide to Absolute, in which he gave complete synthesis of the Kashmir Shaivism system. He went further and also created primers for Pratyabhijna Darshan, namely "Pratyabhijna Hrdyam" or "Heart of Recognition". He wrote commentaries on many works, except works of Abhinavgupta. It would take another century of scholars to do that, especially Sri Jayaratha, who wrote "Viveka", a commentary on "Tantraloka", magnum opus of Sri Abhinavgupta, in which he explains all Tantric Systems, including first six chapters devoted completely to Kashmir Shaivism. It must be noted even though we have deemed this time as conclusion, there were few works of notable importance after this time, like commentary named “Bhaskari” etc. But we will omit it here for the sake of brevity. The reason Kashmir Shaivism declined steadily in Valley of Kashmir can be attributed to rise of Islam in the Valley, which persisted until end of Afghan Rule. Things started to spring up after Dogra Rule and we see resurge of Kashmir Shaivism in the Valley in this period.

Gurudev Sri Swami Ram, as a great revivalist and visionary, can be attributed majorly in bringing this Shaivistic revival and revolution in valley—post 6 centuries of low profiles in back water. Being taught within tight circles of learned Kashmiri Pandits.

A beginner in Ashram would start from beginner texts like "Para Pravesika" going then onto "Shiva Sutras" and further into "Spanda" system works. Then, with increased maturity, could move to "Pratyabhijna" works and finally onto "Agama" works. Though this is the broader outline, things would be clear in future articles, as we move through this journey together, touching briefly on each system and knowing its place in Kashmir Shaivism. It must be emphasize among "Agama", we will speak highly of "Vigyana Bhairava Tantra" which was used extensively for general meditative practices within Kashmir Shaivism community. As it shows 112 yoga techniques, though with trial and error only one is to be picked by adherent (and stick to), with help of Guru. So this "Agama" book was used as a guide to navigate through spiritual practices, as one moved from one scripture to other and learning kernel of Kashmir Shaivism along the way.