Paramacharya of Swaha, Pt. Hardeo Persad
In unravelling the mysteries of the world that ultimately guides man towards realizing his innate Divinity, the experimental, cosmological and metaphysical applications have been found to be most useful. Through the enduring historical past and dynamism of Sanaatan Dharma, a variety of metaphysical or philosophical systems have been propounded by various seers to bring man to this awareness. Common to most of these systems are practices that seek to resolve the divergence between the individual self and Supreme Self.
The system of Kashmir Shaivism, one of the oldest traditions of Hinduism, is one such discipline that is aimed at clearing the distinction between subject and object by investigating the inner nature of man. Its main philosophy rests on Advaita or the non-dualistic foundation that is elucidated clearly in the maxim ‘Aham Brahm Asmi’- I am one with Divinity. This is the essence of the entire doctrine of this tradition which is like a guide on a road map that indicates that whatever man does is for his spiritual development and to ultimately achieve the realization that there is only one reality, that of his oneness with the Divine who manifests as all things.
With origins in the Shiva Sutras, this system of yoga recognizes Paramshiva as Nirguna Brahm, that Supreme Being who is without qualities. He is unconditioned, without form, has no beginning, middle nor end. He is beyond all limitations of time, space and form. He is the Supreme Cause. He is infinite and absolute consciousness. All things are a manifestation of this consciousness. As such, He pervades every atom of creation. He is the substratum of all things. Everything comes from Him and He is in everything.
Shaivism advocates the evolution of humans from a state of being engrossed in the world of objects, identifying with the material world, to the state where we identify with the subject, where we realize that we are one with the Supreme. The beliefs and practices of this school of philosophy are derived from the concept of non-duality, in many ways similar to those advanced in the Darshana, Advaita Vedanta.
The main concepts of Kashmir Shaivism are:
- Belief that the Supreme Being, the ultimate reality is Paramshiva.
- Humans possess the same qualities as the Divine, but because of limitations, the awareness of the Supreme Consciousness remains in a contracted or dormant state.
- The aim of all human existence is to attain moksha where one emerges from the objective limited state and merges with the Supreme Subject, Paramshiva.
- Adherence to the belief in the cyclic nature of eternity that consists of creation, sustenance and dissolution.
- Belief that life and death are two phases of a single cycle to which the soul is bound.
- Cosmological laws such as karma, transmigration of the soul and reincarnation account for the cycles of eternity and the evolutionary processes of life and death.
- The gross material world is a creation of Paramshiva, through Its dynamic energy. Co-existing with Paramshiva, this Infinite Brahman, is His dynamic or kinetic energy, Paraashakti, through whose expression the five-fold duties of srishti (creation), paalan (sustenance), sanhaar (destruction), teerobhaav (removal and concealment) and anugraha (showering of favour and grace) are carried out. There are five forms of energy that relate to these five functions. These forms of energy are :
- Chid Shakti – energy of consciousness
- Aanand Shakti – energy of bliss
- Ichha Shakti – energy of will
- Gyaan Shakti – energy of knowledge
- Kriyaa Shakti – energy of activity
Shaivism postulates thirty-six categories of tattvas (elements or principles) to explain the process of man’s ascent from the lowest state or grossest level to the state of Supreme Consciousness, the state of Paramshiva. At the lower levels, the world is perceived through the mind and senses because of the overpowering influence of maayaa. In this condition, man is bound by the world with its five-fold conditions of name, form, time, place and causation. With knowledge derived from various spiritual disciplines, the maayic veil of the illusion of individuality is removed and maayaa shakti is transformed to chid shakti. At this stage the gross elements become purified and the external coverings of the perceived limitations are removed. The organs of action are controlled, the senses of perception are harnessed, and the route of diversity merges with that of unity. The evolution process is complete as all manner of differentiation is removed and the realization of Paramshiva, the Divinity within, is experienced. The journey to Paramshiva from the gross elements through the thirty-six tattvas is as follows:
Panch Mahabhutas (Five Great Elements)
- Prithivi – earth
- Jal – water
- Tayjas – fire
- Vaayu – air
- Aakash – ether
Tanmaatras (Subtle Elements)
- Gandha – smell
- Rasa – taste
- Roopa – form
- Sparsha – touch
- Shabda – sound
Karma Indriyas (Organs of Action)
- Upastha – organs of reproduction
- Paayu – organs of excretion
- Pada – feet
- Paani – hands
- Vaak – tongue
Gyaan Indriyas (Organs of Cognition/Senses of Perception)
- Ghraana – nose, sense of smell
- Rasaana – tongue, sense of taste
- Chakshu – eye, sense of sight
- Tvaak – skin, sense of touch
- Shrotra – ear, sense of hearing
Antahkarana (Inner Equipment)
- Manas – mind
- Buddhi – intellect
- Ahankaar – ego
Prakriti – nature
Purush – individuality/subjectivity
Kanchukas (Coverings/Limitations)
- Niyati – limitation of place
- Kaala – limitation of time
- Raaga – limitation of attachment
- Vidyaa – limitation of knowledge
- Kalaa – limitation of creativity
Maayaa – illusion of individuality
Shuddh tattvas (Pure elements)
- Shuddha vidyaa – thisness in thisness (diversity)
- Ishvara – thisness in I-ness (diversity in unity)
- Sadaa shiva – I-ness in thisness (unity in diversity)
- Shakti – I-ness
- Shiva – I-ness
The process of emerging from the objective, contracted state and merging with the Supreme Subject, Paramshiva, is wide and varied. According to Shaivism, the contracted state is due to the accumulation of impurities. The spiritual discipline suggested to free oneself from these impurities is based on various methods, primarily different yogic practices that engage the body, mind and consciousness.
This ancient school of thought encompasses philosophical systems, devotional rituals, mysticism and varied yogic practices, all providing the pathway to realizing that Paramshiva is all-pervasive and manifests as all things. To the aspirant, his sole focus is recognizing that the soul is beyond all dualities and that the journey of his entire existence is to realize his oneness with the Divine as expressed in the maxim ‘Chidaanand Roopaha Shivoham Shivoham’ – ‘I am the form of Consciousness and Bliss; I am Shiva, I am Shiva.’
