The title “Shaivism in Kashmir” is a historical analysis of religio-philosophical movement of Shaivism in Kashmir. Kashmir Shaivism, known as Trika-Shasana, Trika-Shastra or simply Trika, is a type of idealistic monism (advaita).
Origin:
It is not clearly known, whether the Shiva of Kashmir was an immigrant from the neighbouring Indus valley or was of local origin. The conception of Rudra Shiva of the Vedic Aryans perhaps might have had some influence on the development and early growth of Shaivism in the valley, but any definite assertion on the point must be risky.
Whatever might have been the origin of Shaivism in Kashmir, there is no doubt that Shiva as a popular deity was widely worshipped in the valley from remote period. If Kalhana is to be believed, there was a Shrine of Shiva Vijayesa even in Pre-Asokan days. Ashoka himself built two temples of Shiva- Asokevara and was also a devotee of Shiva Bhutesa. Ashoka’s son Jalauka also erected a Shrine of Shiva Jyestharudra at Srinagar and built a stone temple at Nandikshetra for Shiva Bhutesa. Next king Damodara II is said to have been crest jewel of Shiva worshippers. It made its first appearance in kashmir at the beginning of ninth or perhaps towards the end of the eight century of the Christian era, says Mr. Jagadish Chandra Chatterji in his Kashmir Shaivaism (Part 1, Srinagar,1914, Page 3).
The Huna chief Mikhirakula, who came into possession of the valley sometime in the 6th century A.D. founded at Srinagari a shrine of Shiva Mihiresvara. King Gokarna established a shrine of Shiva Gokarnesvara, his son Narendraditya Khinkhila of Shiva Bhutesvara and the latter’s preceptor of Shiva Ugresa.
Tunjina I built a temple of Shiva Tungesvara. A minister named Samdhimati became famous for his devotion to Shiva. When this minister came to be king, he consecrated a large number of Shiva lingas and constructed two shrines of shiva under the names of Samdhisvara and Isesvara.
The Karkotas came to occupy the throne of Kashmir in the 7th century. Some members of this family were devoted to the cult of Shiva. Narendraprabha, mother of Lalitaditya, built a shrine of Shiva Jyestharudra and made a grant of land and villages for the maintenance of the temple. He also offered a large amount of money to the shrine of Shiva Bhutesa. Avantivarman’s minister Sura built at Suresvariksetra a temple in honour of Shiva Bhutesvara. The King Avantivarman founded at Avantipura a temple of Shiva Avantisvara.
Kashmir Shaivism has two branches:
- The spandacastra: Spanda literally means vibratory movement or spreading.It has reference to the fact that the whole universe in all its states and aspects-physical, psychic, spiritual – is nothing but a system of speeding in the science of Universe. This literature consists of ‘spanda castra’ which elaborate the principle of Shiva sutras. The following commentaries on spanda Karikas are important: (1) Vivrti by Ramakanta. (2) Pradeepika by Utpala Vaishnava. (3) Spanda Sandaha by Kshemaraja. (4) Spanda Nirnaya by Kshemaraja. The authorship of this says Sir Ramakrishna G. Bhandarkar is attributed to Vasugupta and his pupil Kallata who lived in the reign of Avantivarman (855-883 A.C.). The two principal works of this system are the Shivasutram and Shivasutrani and the Spandakarikas, which are fifty-one verses only. The founder of the Pratyabhijna school of Kashmir Shaivism was Somananda, who also wrote the work called Shivadrsti. But the principal treatise of the school was composed by his pupil Udayakara, and contains verses which are called Sutras. The Spandacastra branch deny the necessity of God’s having a prompting cause or a material cause for the creation of the world. Neither do they admit that he is himself the material cause, nor do they think some principle of allusion generates appearances which are false. God is, according to them, independent and creates merely by the force of his will all that comes into existence. He makes the world appear in himself, as if it were distinct from himself, though not so really, as houses or even towns appear in a mirror, and is as unaffected in it as the mirror is by the images reflected in it. Nor does he existed only as realised in the world which is the conclusion that follows from the doctrine that he is the material cause.
- The Pratyabhijnacastra: This school of Shaivism accepts the doctrines of the creation of the world and of the relation s between the individual and the supreme soul, as set forth by the Spandacastra school. but the way of the perception of the identity is recognition according to this system. The founder of this school of Kashmir Shaivism was Somananda, who also wrote the work called Shivadrsti.
The Spanda school mentions the dawning of the form or vision of God on the mind in the course of meditation and thereby the clearing away of the impurities as the way to realization of identity with God. The Pratyabhijna school maintains that recognition of oneself as god is the way. In this respect, Kashmir shaivism is very near to Islam, as Islam condemns self-mortification as a way to Realization. The Islamic way to Realization is simple, virtuous living, communion with God and service to humanity by sacrifice of one’s self for others, if need be by shedding his blood.
Reference :
Sufi,G.M.D (1996). Kashmir Under The Mughals. Kashir: Being A History Of Kashmir(pp.71-72) Delhi:Capital Publishing House.
