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.