Кашмир Шаивизмі: Бірлік және Тану дәстүрі

Nondualist Kashmiri Hindu tradition

The Kashmir Shaivism tradition, also called Trika Shaivism, is a non dualist branch of Shaiva Shakta Tantra Hinduism that originated in Kashmir after 850 CE. Defining features of the Trika tradition are its idealistic and monistic Pratyabhijna ("Recognition") philosophical system, propounded by Utpaladeva (c. 925–975 CE) and Abhinavagupta (c. 975–1025 CE), and the centrality of the three goddesses Parā, Parāparā, and Aparā. Another important text of this tradition is the Vijñāna bhairava tantra, which focuses on outlining numerous yogic practices. Kashmir Shaivism shares many parallel points of agreement with the lesser known monistic school of Shaiva Siddhanta as expressed in the Tirumantiram of Tirumular. While also sharing this branch's disagreements with the dualistic Shaiva Siddhanta school of Meykandar, which scholars consider to be normative tantric Shaivism. The doctrines of Kashmir Shaivism were very influential on the Shri Vidya tradition of Shaktism.

Dating from around 850–900 CE, the Shiva Sutras of Vasugupta and Spandakārikā were a Śākta Śaiva attempt to present a non dualistic metaphysics and gnostic soteriology in opposition to the dualistic exegesis of the Meykandar school of Shaiva Siddhanta, while remaining in agreement with the monistic view expressed in the older and arguably more authoritative Tirumantiram of Tirumular.

The main theologians of Trika Shaivism are those of the Pratyabhijñā (Recognition) school of Shaiva non dual philosophy. Somānanda was the first theologian of the recognition school and his main work is the Śivadr̥ṣṭi. However, it was Utpaladeva (c. 900–950 CE) and Abhinavagupta (c. 950–1016, a student of one of Utpaladeva's disciples) who developed the system into its mature form. Utpaladeva's Īśvarapratyabhijñā kārikā (Verses on the Recognition of the Lord) is one of the main works of this tradition, however, it was overshadowed by the work of Abhinavagupta. Thus, according to Torella, "Abhinavagupta's Īśvarapratyabhijñā Vimarśinī and the Īśvarapratyabhijñā Vivr̥ti Vimarśinī (a commentary on Utpaladeva’s Vivr̥ti on his own Īśvarapratyabhijñā Kārikā and Vr̥tti) are generally considered the standard works of the Pratyabhijñā." Torella notes however, that "most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded." Abhinavagupta's tantric synthesis was the most influential form of the tantric "Kashmir Shaivism". It brought together elements from the following sampradayas (lineages): the Trika, Pratyabhijñā, the Kaula Krama, and Shaiva Siddhantha. Abhinavagupta wrote numerous other works on Shaiva tantra. His Tantrāloka, Mālinīślokavārttika, and Tantrasāra are mainly based on the Mālinīvijayottara Tantra, although they also drew heavily on the Kali based Krama tradition of the Kulamārga. Jayaratha (1150–1200 CE) wrote a commentary on the Tantrāloka.

The institutional basis and support for the Trika Shaiva tradition mostly disappeared with Islamic conquests of the region leading to the slow decline and contraction of the tradition (thought it continued to be passed down and practiced well into the 18th century). However, the Trika Shaiva tradition was widely influential on other Indian religious traditions, particularly the Haṭha yoga traditions, such as the Nāth school of Gorakṣa and the Dasanāmī Sannyāsins, which draw much of their yogic practice and ideas of the subtle body from Trika scriptures. Another tantric tradition influenced by Trika was the post classical Kalikula (family of Kali) form of Shaktism which is influential in northeastern Indian regions, such as in Bengal, Orissa, and Nepāl. In the 20th century Swami Lakshman Joo, a Kashmiri Hindu, helped revive both the scholarly and yogic streams of Kashmir Shaivism. His contribution is enormous. He inspired a generation of scholars who made Kashmir Shaivism a legitimate field of inquiry within the academy. Acharya Rameshwar Jha, a disciple of Lakshman Joo, is often credited with establishing the roots of Kashmir Shaivism in the learned community of Varanasi. Rameshwar Jha with his creativity, familiarity with the ancient texts and personal experiences provided access to concepts of non dualistic Kashmir Shaivism. His writings of Sanskrit verses have been published as the books Purnta Pratyabhijna and Samit Swatantram. He encouraged Motilal Banarsidass to publish Jaideva Singh's translations of Shiva Sutras, Pratyabhijnahrdayam, Spanda Karikas and Vijnana Bhairava, all of which Singh studied in depth with Lakshman Joo. He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the subject. The Vijnana Bhairava Tantra, a chapter from the Rudrayamala Tantra, was introduced to the West by Paul Reps, a student of Lakshman Joo, by including an English translation in his book Zen Flesh, Zen Bones. Cast as a discourse between the god Shiva and his consort Devi or Shakti, it presents 112 meditation methods or centering techniques (dharanas).

Since it is a Tantric tradition, a necessary prerequisite for Trika yogic practice is tantric initiation or dīkṣa. The Mālinīvijayottara Tantra, a major source for the tradition, states: "Without initiation there is no qualification for Saiva yoga." Although domesticated into a householder tradition, Kashmir Shaivism recommended a secret performance of Kaula practices in keeping with its tantric heritage. This was to be done in seclusion from public eyes, therefore allowing one to maintain the appearance of a typical householder. The Mālinīvijayottara Tantra outlines several major preconditions conferring the authority to practice Yoga:The Yogin who has mastered posture [and] the mind, controlled the vital energy, subdued the senses, conquered sleep, overcome anger and agitation and who is free from deceit, should practise Yoga in a quiet, pleasant cave or earthen hut free from all obstructions.