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The Doctrine of iva and akti

In kashmir shaivism
Dr.Surinder pal
Associate professor
Govt. Ripudaman College
!a"ha

#ashmir shaivism is purel$ a non%dualistic s$stem of philosoph$.
The upreme &ord's different names in the s$stem are Anuttara
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chaitan$a
(
Citi
)
*ahesavara etc.The +ord ,aramasiva - the great
lord. is used here in masculine gender +ho is manifest as the
/essence and identit$' of ever$thing. 0e shines forth in ever$ form
of e1istence as 0is self -Atman.
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.0e is consciousness resting in
itself and is all%pervasive.0e is unrestricted stream of desire i.e.
3ree +ill. 0e is al+a$s e4uipped +ith the triple po+er of +ill
cognition and action
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,arama6iva -the supreme realit$. has t+o aspects one "eing 0is
transcendence -,ara Anu$ttara and visvottirana dasa and the other
is 0is immanence -Apara and visavama$a dasa.. The
transcendence is 0is pre%cosmic state +hich is a state of non%
differentiation and rest of all po+ers. In the second state 0e
undergoes division in the form of diverse o"7ects in the +orld. In
this state of immanence ,arama6iva's -the supreme realit$. po+ers
of +ill kno+ledge and action stream forth from 0is original state
of transcendence. 8oth of these states the first is also kno+n as
Siva and the second state is kno+n as Sakti in the s$stem. Thus 0e
is Siva "$ virtue of his transcendental aspect 0e is Sakti "$ virtue
of 0is immanent aspect. All this is mere dialectical usage "ecause
sakti is no+here different from Siva. 9nl$ one a"solute God is
contemplated as Siva and Sakti on account of 0is "eing on the one
hand the transcendental pure consciousness alone and on the
other hand the +hole phenomenal e1istence as +ell. akti is
Sivadrsti:'s po+er and iva is its possessor. 8oth are intimatel$
"ound +ith each other as heat +ith fire and coolness +ith ice
;
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Thus "oth are never separate. The relationship of consists of the
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insight that apparentl$ different things are identical.
The s$stem admits that the opposites separate and merge in
rh$thm +ith the pulsing union of iva and akti. This pla$ of
opposites is itself the a"solute the form of the spanda -d$namic
po+er.
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.+hen iva and akti unite the universe formerl$
e1perienced as a realit$ set apart from consciousness ceases to
e1ist. =hen the$ separate it is once more created. Through the
relationship of the "oth the all universe created and destro$ed
ceaselessl$.
The +hole sho+ of the of involution and evolution of the
supreme lord is run "$ his inherent po+er -akti. +ho arranges
ever$ act of this divine drama. =hen the lord descends as it +ere
step "$ step from the sivahood to the prithvitattva on the one hand
and from the akalahood to the sakalahood on the other hand akti
serves as the path of involution of the Supreme lord. =hen the lord
ascends as it +ere step "$ step from the state of earth to the state
of iva the po+er -akti. serves the path of evolution of the lord.
,aramasiva forgets
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as it +ere this nature of "eing unlimited sakti
in the process of involution "ecause it "ecomes more and more
o"scured at ever$ step of it in the process of evolution 0e
recogni?es 0is forgotten Sakti +hich shines +ith an ever
increasing lusture at ever$ step of it. As soon as a "eing recogni?es
his forgotten po+ers of godhead he re%attains his sivahood. Thus
sivahood can "e recogni?ed through the e1perience of different
aspects of sakti
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. akti -the universal energ$. has therefore "een
said in the Ai7nana"hairava to "e
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the face of siva. Cust as a person
can easil$ "e recogni?ed "$ o"serving his facial appearing so can
the self "e identified as siva reali?ing its godl$ po+ers +hich are
the different aspects of sakti. If a person +ould like to e1amine
+hether there is an$ fire in his fire%pot he +ill certainl$ tr$ to
ascertain if there is an$ light or heat in it. &ight and heat are the
t+o po+ers of fire and are its t+o faces as it +ere. 3ire can "e
recogni?ed through these t+o faces of it. In the same +a$ are the
different aspects of sakti the t+o faces of siva.
iva is one and his akti is also onl$ one and kno+s no limits at
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all. It is on account of the stir of spanda that one supreme sakti of
the lord three five seven and numerous aspects. The one Supreme
sakti of the lord is his a"solute Godhead that keeps 0im ever
pulsulating to and fro and that pulsation of +hich results in the
appearance of unit$ and diversit$. The follo+ing ma$ "e
considered to "e the main onesD
1. Cit % The po+er of self revelation the changeless principle of all
changes. In this aspect the Supreme is kno+n as Siva and ever
effulgent.
(. Ananda %It is a state of a"solute "lissfulness. This is also called
Svatantr$a i.e sovereign po+er of the &ord Siva. Cit is as an
ocean is ever pulsuating and surging and the +ave of cit created
"$ that pulsation is anada.
). Iccha or +ill % In this aspect the self "liss of God vi"rates out as
his +ill to manifest out+ardl$.
2. Cnana or kno+ledge % The said aspect of Iccha +hen takes the
form of self manifestation the lod's po+er is kno+n as 7nana sakti.
5. #ri$a % iva's po+er of assuming ever$ form is kno+n as kri$a
sakti. This is that po+er of appearing in an$ form "$ +hich iva
actualises 0imself from macrocosm to microcosm.
These are the five po+es of the Supreme &ord +hich are ever
inter%connected and +orking together to give shape to the thought
of the universal mind of the ultimate Realit$.
The &ord is possessed of the capacities to create -srsti. to
preserve - sthiti. to a"sor" - samhara. to conceal -tirodhan. and to
grace -anugraha. +hich are manifested in five super gods or five
agents kno+n "$ the names% 8rahma Aisnu Rudra Isvara and
Sadasiva. These five capacities of &ord are kno+n as five acts in
the s$stem. It should "e noted here that these functions are
enumerated accordingl$ descent of parama6iva "ut these should
not taken as a rigid succession or order. The Supreme &ord "eing
a"solutel$ free in all respects is not reall$ speaking "ound in
principle "$ a logical succession of these said functions -kEt$as..
The first is also kno+n as TirodhFna literall$ means self
limitation. Through +hich ,arama6iva imposes limitations on his
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limitless nature and appears as mini%6iva -individual "eing.. After
imposing limitations on his limitless nature he appears as a limited
"eing and faces all the difficulties of limited life. This all is done
"$ 0im at his o+n +ill
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. 8efore this e1perience he +as
e1periencing his pure and full I%ness onl$ "ut at this level 0e starts
to e1perience his self imposed limitations also. In the
transcendental state the su"7ect holds +ithin itself the unmanifest
universe as 0is ideal e1perience. In the perfect apprehension of
Supreme egoit$ all of +ant and the o"7ects shine in identit$ +ith
the Su"7ect.
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At this level pure I%ness "ecomes impure and
multiplicit$ takes place. This is necessar$ pre%condition for the
emergence of phenomenal universe.=hen this act of concealment
is recognised "$ the individual "eing he again "ecomes parama6iva
and gets free from +orldl$ limitations. Thus this function of self%
concealment is kno+n as nigraha in kashmir shaivism.

The second great function of parama6iva is technicall$ called
as sEGti -manifestation. in kashmir shaivism. After concealing his
real nature parama6iva -ultimate realit$. appears as the universe. In
kashmir shaivism the +orld is descri"es as a drama or pla$ in
+hich parama6iva is sole producer director and cast of characters.
0e pla$s all this pla$ +ith his po+er of self%dependence
-svHtantr$a shakti.. This is his that capacit$ +ith +hich he is
capa"le to do the impossi"les
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. This creation of animate and
inanimate creatures is the self%e1tension of the a"solute lord.
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The
said all creation is pro7ection of the Iltimate Realit$ that is divine
consciousness. This divine consciousness unfolds the universe at
his o+n screen like "ackgroundthrough its o+n free +ill and not
"$ the +ill of something else
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. Jver$thing though animate or
inanimate shines on the "ackground of divine consciousness
nothing can shine outside of it
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. According to this s$stem ultimate
causalit$ "elongs to the ultimate realit$ alone. This s$stem
assumes the all dualities and differences are manifesting from the
ultimate realit$ through his self supremac$ onl$. Thus neither the
SHmkh$a nor the AedHnta theor$ of creation is accepta"le to
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kashmir shaiva philosophers. 0ereit is also +orth mentioning that
creation is a mode of self e1perience of parama6iva -ultimate
realit$.. It is technicall$ called a"hHsa-manifestation. in the
s$stem. It has "een often descri"ed +ith the help of a metaphor
+hich is as follo+sD%
,arama6iva sees himself in a clear mirror +hich is nothing "ut his
o+n shakti
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. In simple +ords creation is opening out of his
po+ers -shaktis. +hich are part and parcel of his nature.
The third great function of parama6iva -ultimate realit$. is
sthiti -preservation.. This function is performed "$ the supreme
lord through his po+ers -shaktis. .The reason to maintain the
manifested +orld is onl$ pla$fulness of the parama6iva. 0e
maintains the universe onl$ for the purpose of pla$ -lila..
The fourth function is re%a"sorption -samhara. of the
manifested universe. 0ere re%a"sorption does not impl$
destruction. This dissolution is to give rest to those +ho are +ear$
and tired of repeated "irths. The creation and dissolution of the
+orld are e4uated to the da$s and night. The dissolution of the
+orld is linked to the e$elids of a $ogi and denotes not onl$ the
deep introversion of consciousness "ut also +ithdra+al of that
+hich is manifest. =hen consciousness sinks into itself there
eventuates the e1perience of pure unit$.
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The term KnimeshaL is
used for dissolution in the s$stem. This term represents the
interiori?ation of consciousness and so dissolution of the universe.
The fifth and the last function of the pla$ of ultimate realit$ is
divine grace -anugraha.. In the kingdom of spiritualit$ lord shiva
creates masters and disciples through this act. This grace is of
ninefold and therefore he creates masters and disciples in nine
different +a$s.The first and highest level of grace is tivartivara
shaktipata. Tivarativara shaktipata means Ksuper supreme graceL.
The lord shiva "esto+s this grace on those +ho kno+ his real
nature completel$ and in perfection. The second is
tivramad$ashaktipata Ksupreme medium graceL The effect of this
grace of lord shiva is that the recipient "ecomes completel$ and
perfectl$ illumined. The third intensit$ of grace called
;
KtivaramandashaktipataL +hich means inferior supreme grace. one
+ho has received this grace the desire appears for going to the feet
of a spiritual teacher. &ord shiva through these three supreme
intensities of grace creates masters in the kingdom of spiritualit$.
=ith lo+er intensities of grace lords +orth$ disciples.The fourth
intensit$ of grace is called Kmad$ativarashaktipataL +hich means
medium supreme grace. Through this intensit$ of grace the
disciple reaches the feet of that master +ho is a"solutel$ perfect.
The fifth intensit$ of grace is called medium middle grace
Kmadh$amadh$ashaktipataL. =hen lord shiva "esto+s this
particular intensit$ of grace upon someone the intense desire for
achieving the e1istense arises in this person's mind. At the same
time he does not +ant to ignore the en7o$ments of the +orld. The
si1th intensit$ of grace is called Kmad$amanda shaktipHtaL +hich
means medium inferior grace. The effect of this grace that in the
mind of the disciple arises "oth the desire for attaining the state of
lord shiva and the desire for e1periencing +orldl$ pleasures. The
predominant desire ho+ever is for attaining the state of lord
shiva. The remaining three inferior intensities of grace Kmanda
tivaraL -inferior supreme. Kmanda madh$aL -inferior medium. and
Kmandha mandhaL -inferior inferior. % take place in the field of
aspirants living in lokadharmah the kingdom of +orldl$ life.
These aspirants have the desire for achieving self%reali?ation the
state of lord shiva onl$ +hen the pains and pressures of this +orld
"ecome too much to "ear.
These five functions are pla$ed on "$ the lord shiva incessantl$
+ithout an$ gap. &ord shiva even in the form of individual self performs
these five functions al+a$s and ever$+here. ,erforming these functions
is not his necessit$ "ut 0e does this for 0is pla$ -lila. onl$. It is 0is
divine nature to indulge the sport of five functions. 0is divine energ$ is
al+a$s at +ork +ithout availing an$ holida$. It +orks t+ent$ four hours
in a da$ and three hundred si1t$ five da$s in a $ear. It never takes rest
"ecause of its ever d$namic nature.Thus the universal consciousness
remains "us$ in performing these five functions +ithout an$ "reak. Jven
in the state of individual "eing this pla$ remains continue.
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Conclusive RemarksD%
3rom the a"ove stud$ it "ecomes clear that according to kashmir
shaiva philosoph$ their is nothing in the phenomena and noumena
+hich does not disclose the e1istence of iva and akti.
Jver$thing e1isting in macrocosm or microcosm is the form of the
Supreme Realit$ -iva. and 0is divine po+er -akti..!ot onl$ this
the 0ighest Realit$ -,arama6iva. is 0imself iva and akti. Jver$
effulgent animate and inanimate thing is a form of iva and akti.
In fact iva is a form of "eing and akti is a form of "ecoming. 8oth
are part and parcel of ,arama6iva's divine pla$. =ithout "oth of
these the divine pla$ goes to involution or end. In short all visi"le
and non%visi"le things are e1pansion of the po+er of iva.

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ReferencesD%
,aratrisika vivarana: 1-commentar$..
Siva%sutra:
,rat$a"hi7nahrd$am: 1
Sivadrsti: 1(
i"id
Sivadrsti: ).<a
Tantraloka:).@)"
Sivadrsti:121%2).
,aramrthasara: ;B
Ai7nana"hairava:(B%(1
I"id: (
Sivadrshti: 1.1B
. Svatantr$adarpana: 2.1
. ,rat$a"hi7nahrd$am: (
,armarth"hitoo $at na prakasahte tat "ah$ata$api na prakashte.
Svatantradrpana:1.(
Ish+araprat$a"hi7na karika: ).1.)
. ,rat$a"hi7nahrd$am: 1B
@
1B
.
11
1(
1)
12
15
1;
1<
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.
1
ReferencesD%
,aratrisika vivarana: 1-commentar$..
(
Siva%sutra:
)
,rat$a"hi7nahrd$am: 1
2
Sivadrsti: 1(
5
i"id
;
Sivadrsti: ).<a
<
Tantraloka:).@)"
>
Sivadrsti:121%2).
@
,aramrthasara: ;B
1B
Ai7nana"hairava:(B%(1
11
I"id: (
1(
Sivadrshti: 1.1B
1)
. Svatantr$adarpana: 2.1
12
15
. ,rat$a"hi7nahrd$am: (
1;
,armarth"hitoo $at na prakasahte tat "ah$ata$api na prakashte.
1<
Svatantradrpana:1.(
1>
Ish+araprat$a"hi7na karika: ).1.)
1@
. ,rat$a"hi7nahrd$am: 1B