KASHMIR SHAKTA VIMARSHA
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| KASHMIR SHAKTA VIMARSHA Late Pandit Jagannath Siboo Translation Dr Chaman Lal Raina 
Brahma--advaita and Shiva--advaita | |||
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rom the spiritual point of view there seems to be no significant difference in the Advaita--non dualism, and the Shiva Advatins of the Trika philosophy.The Vedantins call it "Aham Brahmasmi", the Shaivites call it "Shiva Kevaloham". This confirms that------- I as jiva is Brahman of the Vedanta/Upanishads or Ishvara/Shiva of the Shaiva Agamas. Both are "Purna"/ perfect in their own approach and understanding.Brahma Advaita Vedanta is philosophy of Brahman being Nirguna,the Nirmala--without any stain or impurity. Brahman can not be attributed even in the synthesis of the "Panchakritya." The second aphorism of the Brahma sutra declares that Brahmam,the highest reality, is the cause and effect ,also the ''Shesha/rest remaining--'' of the universe. The 'rest' denotes the sustenance and dissolution,which is "Srishti, Sthiti and Laya". In the Trika, Parama Shiva is not different from Para Shakti.Para Shakti is Sarva Kartritva--the doer of all, as being the undifferentiated power of Shiva.That is the Svatantra/Svachhanda---self willed Shakti of Shiva. This is explained in the Svachhanda BhairavaTantra. The Bahuroopa Garbha Stotram is the quintessence of being a devotional explanation of Svachhanda. He --the Purusha is called Brahma,Vishnu-Sadashiva, when we study the Brahman from the Devotees point of view. She--as Prakriti is called as Brahmi, Vaishnavi and Parvati/Shivani, in the modifications of phenomenal changes in the life of a Jiva--the embodied soul. 
The Shaivites of the Trika philosophy ,include in the "remaining --rest" as the Tirodhana--obscuration and Anugraha--grace. This is briefly designated as the Panchikritya, the five-fold functions. The Jiva too, has a five fold functions,the Jiva is bound by his/her ignorance,desire etc. But it is the grace of Shiva, the Jiva gets release from the Samsara--the objective world of existence.In the Brahma Advaita, Param Brahma is Akarta--non doer, Abhokhta--non-enjoyer, Nirvikara--without any change or mutation. Brahman of the Upanishads is Avyakhta-- beyond comprehension. We can know Brahman, when we try to identify ourselves with the Absolute Reality of Sat--Chit--Ananda. The Shabala scripture says the the Srishti etc. is dependent on Brahma. Maya and Avidya are its tools. The causal Brahma--because of Ekoham Bahusyama thought, which is its innate Shakti becomes involved in the manifetation, which is Kaarya--the will to act. Similar is seen in the Shiva -Advaita,nwhere Maya and Avidya are said to be the veils of reality.But that is the self imposed thrust by Shiva himself. It is his Ullasa, the joyful play. In the Kashmiri language, the word is "Vwalsanas Yun"--a joyful play of any one, where he/she finds immence happiness, within the frame work o time,place and situation. Taking the anology from a drama,we can understand the part played by an actor during his/her act. He/she forgets his or her self, but puts all the characteristics of the role of a person, identifies with that being. Physically The Nata--the actor is the same,but according to time, place and situation, the actor acts according to the sequences as that of the drama. This is the Svantra Bhaava of Shiva--an 
independent free will to act.Taking the example of the sun,it creates the clouds,because of its own heat,and gets covered by that cloud.similarly, Maya created by Shiva does the same thing to Shiva, gets himself enveloped through Maya--which is a covering only, andit is just a Lila--a play for Shiva, who enjoys this role of Maya., created by him, through his free-will. Thus we may conclude that Maya is but a shadow, and nothing else. Only through consciousness, Shiva appears asa Shiva to the Jiva and identifies himsef/herself with Shiva. The Vedantins discuss Jiva/manifested self/soul/ with Jagat/universe and Ishvara,which is Brahman of the Upanishads, and the Kashmir Shaivism describes Shiva, Shakti and Nara. Only the thin line that can be drawn is of application of mind and not that of the substance. | |||
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*Dr. Chaman Lal Raina | |||
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