Trika Philosophy – Part 1

Apart from the recently discussed Advaita philosophy, there is yet another authentic and
several centuries (eighth and ninth centuries) old philosophy called Trika philosophy. This
non-dualistic philosophy originated during the eighth century in Kashmir, India. This
philosophy is also known as Kashmiri Śhaivism. Trika means three fold and Trika
philosophy talks about three aspects of Divinity – Śhiva, Śakti and nara or Para, Parāpara and
apara. Para means the best, the highest, the Supreme, etc. Para refers to Śhiva. Parāpara is
the intermediary state between Para and apara. Parāpara is the state of both absolute and
relativity (Einstein's theory of relativity), which is known as Śakti, without which nara or
human cannot realize Para. The third one is apara, where the supremacy of para is lost and
gets manifested. Apara refers to nara, a genuine spiritual aspirant. How nara seeks Para
through Parāpara is Trika phiolophy. Para is the ultimate Consciousness (Cit), which alone
is independent (Independent Power of Authority and Autonomy). It is the cause for creation.
Para is the state of Supreme Self, which is called as Brahman in Advaita philosophy. Para or
Śhiva decides to create through His exclusive independent authority, which He transfers to
Parāpara or Śakti. When Śakti manifests, the manifested objects are nara or humans and all
other sentient and insentient organisms and matter.
Unless one understands how the creation happens, it is not possible to progress spiritually.
Both spiritually and scientifically, the process of creation remains the same. Though the
spiritual and scientific explanations do not either contradict or complement each other; yet,
spiritual explanation goes far deeper and subtler than the known sources of scientific
explanations. Trika system explains everything from the angle of Śhiva, with authority and
conclusive proof affirms that Śhiva is Brahman; hereinafter, wherever the term Śhiva is used,
it refers to Supreme Brahman. In other words, Brahman henceforth is called Śhiva. When
Śhiva contracts (macrocosm to microcosm), it is creation and when Śhiva expands
(microcosm becomes one with macrocosm), it is dissolution. Through practice called
as sādhana, a contracted person (a human being) seeks Śhiva, the Absolute for his
liberation. Therefore, it is important to understand Śhiva.
Śhiva is beyond human perception. Every atom that exists in the universe has Śhiva
component (God particle) in it. Without Śhiva component, nothing can exist. Śhiva is the soul
(cause) of every being, without which, no being can ever exist. Thus, He becomes
omnipresent and becomes the cause of all the objects. He is like a tiny seed of a huge banyan
tree. Without the seed, the gigantic tree is not possible and in the same way, without Śhiva,
the existence of the universe is not possible. When we say existence of universe, it includes
the entire movable and immovable objects as well as human beings. Thus Śhiva becomes not
only the cause for the universe but also becomes the Absolute. Absolute because, Śhiva is
beyond any limitations; cause because, without Him as the Self within, creation is not
possible. He is the cause for causal, subtle and gross bodies. Self is the cause for causal body
(prāṇa), causal body is the cause for subtle body (mind) and subtle body produces gross
body (shape and form). This also establishes His omnipresence and omnipotence.
Trika philosophy says Consciousness is Śhiva. Consciousness is known as cit in Sanskrit.
This is a masculine gender word. Feminine gender of cit is citii. Cit is Śhiva and Citti is Śakti.
Citti is the Power of Cit. Cit literally means to understand or to comprehend, etc. Citta is
different from Cit. Citta means the mind and its activities like thinking, visualizing, etc
applicable to individual mind. Cit is unlimited and citta is limited. There is difference
between Advaita and Trika philosophies while explaining Cit. Advaita says sat-cit- ānanda
(existence-consciousness-bliss) is Brahman, who is always considered as niṣkriya or
inactive. Trika says that Cit is not only Pure Consciousness but also it is Self-illuminating or
Prakāśa. Advaita also says that Brahman is Light. But Trika emphasises on this Self-
illumination aspect. When there is light, it alone cannot reflect the light. It needs objects
around it, so that the light can be realized through the presence of objects. When there is
light and objects are in a place, the light has to be reflected on the objects around the light to
get them realized. This is called vimarśa, which means reflection. Prakāśa has to depend
upon vimarśa to reflect its own light. At the same time, vimarśa has no significance if there
is no light. Therefore, prakāśa and vimarśa are interdependent. Prakāśa is Śhiva and Vimarśa
is Śakti and they are interdependent. Light has inherent capacity to reflect as the primary
aspect of light is cognition. Without light cognition is not possible. When there is light, the
aspect of cognition is very much there in the light itself. In other words, Prakāśa has Vimarśa
aspect within itself. The latter is inherent aspect of the former and cannot be separated as
another entity. In the same way, Śhiva has Śakti inherent in Him. Śhiva and Śakti always stand
united and they are inseparable. This state of Śhiva and Śakti is known as yamala (paired).
Therefore, Citi (the Consciousness that brings about the worldly process - Śakti) is inherent
in Cit (the foundational Consciousness, the Absolute - Śiva).
Śhiva is the Absolute. There is nothing beyond Him, Nobody knows His origin and He does
not have a parentage. He is both ādi (from the beginning) and anādi (existence from
eternity). He is the cause of the universe and He is omnipresent. He pervades the entire
universe through its length and breadth. There is not even a single place where He is not
present. He is present in all pure things and impure things, all good things and all bad things.
Literally speaking He is beyond human apprehension through sensory apparatuses. He has
no shape and form. He alone is Self-illuminating. Hence, He is called Prakāśa. Śhiva has a
unique power, which is known as Svātantrya Śhakti, the independent power of authority, the
power of His Will. The entire universe is nothing but the reflection of His Svātantrya Śhakti,
which is more pronounced in the first five tattva-s and less pronounced in the subsequent
31 tattva-s. (Study of tattva-s is being taken up later). The entire universe is His projection
and is not something that is different from Him. If the universe is different from Him, then
there arises duality. Therefore, the universe is the reflection of His own Consciousness and
not something different. This reflection is not like an object getting reflected in a mirror.
Svātantrya Śhakti, His independent Will alone is the cause of His reflection. That is why He
is omnipresent. If we keep thousands of pot filled with water before the sun, all the pots
reflect the sun; but the sun remains only one. It is only the reflection that makes the sun as
many. But in His reflection, no object is perceived. It is all His Svātantrya śhakti. Here,
reflection happens through tattva-s or principles, which are not objects. Śhiva transfers His
Svātantrya Śhakti, His unique Power to Śhakti, authorizing Her to create the universe. After
handing over His Svātantrya Śhakti to Śhakti, Śhiva continues to remain in the state Cit. He
has nothing to do as far as the worldly matters are concerned, as they are taken care of by
Śhakti. However, He continues to be the cause of every creation in the form of multitude of
souls. Soul has no significant role to play except to witness all the actions of a body, within
which the soul is present. Without soul, a being cannot exist. Even in the form of multitude
of souls, He continues to remain in the state of Cit. There are certain differences between
Śhiva, the Supreme and individual souls. Former is Absolute and the later are His reflections.
This difference arises because of māyā (illusion). As Śhiva, He is full of Consciousness or Cit.
When He contracts i.e. during the process of becoming a soul from His original form as Soul,
the Pure Consciousness becomes the mind. This is the reason for saying that human life is
precious, where one has a well defined mind. In the process of contraction, Pure
Consciousness becomes mind and in the process of realizing the Self, this process is reversed,
where mind goes back to Śhiva, who has created it. Now, Śhiva, who is full of Pure
Consciousness becomes a jīva, an embodied soul. Gross body is formed around this soul
through causal and subtle bodies and when the soul leaves the body, death occurs. Therefore,
soul becomes the cause of the body. The difference between Soul and soul is empowerment.
During the process of contraction, the Power of Śiva completely goes away, making the soul
powerless. The soul loses its divinity, but the identity of Śiva is not lost. Otherwise, there is
no logic in seeking Him within. As Śiva is omnipresent, He continues to be present
everywhere including the individual soul. Contraction happens only due to Śiva’s Will. How
Śiva contracts is the process of creation.
Though Svātantrya Śhakti and Māyā are the same, yet there is a significant difference
between the two. Svātantrya Śhakti permits two way traffic of going up and climbing down;
but māyā allows one way traffic only. It allows only downward journey and not the upward
journey. Svātantrya śhakti is pure and māyā is impure. Pure Svātantrya Śhakti becomes
impure māyā śhakti. This impurity arises due to three types of mala-s (mala means
impurity), which will be discussed subsequently.
Power of Śhiva is Śhakti. They are not different as Śhakti is inherent in Śhiva. To understand
easily, their unified Nature is known as Paramaśhiva. Paramaśhiva is incomprehensible and
hence cannot even be deliberated or described. Śhakti is present in Paramaśhiva only as a
trace. Śhakti is always associated with “I” consciousness and as “I” is absent in Paramaśhiva
and hence She does not have any significant role in Paramaśhiva. Paramaśhiva exists in all
the 36 tattva-s and at the same time He is not part of these 36 tattvas. Cessation of
transmigration, which is known as liberation or Śhivavyāpti can happen only if the Yogī
enters the state of Paramaśhiva. Paramaśhiva manifests in the form of first of five tattvas –
Śhiva, Śhakti, Sadāśhiva, Īśvara and Śuddhavidyā. Whatever discussed here is about Śhiva
and not Paramaśhiva.
Śhakti is the Svātantrya Śhakti of Śhiva. It is Śhiva’s exclusive and independent Power. There
is no power beyond His Power. A person’s power is inherent in him and in the same way,
Śhiva’s Power is inherent in Him and His inherent Power is known as Śhakti. Śhiva is the
static energy and Śhakti is dynamic energy. Śhiva is the masculine energy and Śhakti is the
feminine energy. There is no significant difference between Śhakti and Śhiva, tattva-s two
and one. They are subjectivity as against objectivity expressed through the rest of the tattva-
s. They represent universal “I” ness, the ultimate purity. If one really wants to find some
difference between the two, it can be said that Śhiva is knowledge or jñāna and Śhakti is kriyā
or action. The union of Śhiva and Śhakti is generally expressed in the form of Ardhanārīśvara
(a form of Śhiva with half of the body being His body and other half is Śhakti’s body). The
material world is full of kriyā or action, which is the manifestation of Śhakti. Lot is written
about worshipping Her as laid down by different śāstra-s, the predominant being Tantra
śāstra-s. Śhakti’s manifestation can be understood only through the study of 36 tattvas.
Śhakti is always identified with Cit or Śhiva. When Cit and Citti conjoin, it becomes only Cit
as Citti is a derivative of Cit. There is no duality here, as Kashmir Shavaism is emphatic on
non-dualism. There is no difference between Śhiva and Śhakti. How can one’s power could
be different from him; his power will always inherent in him? In the same way, the power of
Śhiva is inherent in Him and we call this power as Śhakti. Power in Sanskrit is known as
śhakti. Cit Śhakti (the Power of Consciousness; also known as Śhakti) is that aspect of Śhiva
to reveal Himself.
Cit means pure Consciousness and Citti means thinking. Pure Consciousness loses its purity
and begins to think. But Shivaism in general do not accept the theory of sin. When one is
Śhiva, how can Śhiva commit a sin?

Trika Philosophy – Part 2

According to Trika philosophy, there are thirty six tattva-s (tattva means principle),
through which manifestation of the Divine happens. Paramaśhiva is beyond all tattva-s and
is called tattva- atīta (atīta means beyond). The tattva-s begin only with Śhiva and He is the
first among the 36 tattvas. The difference between Paramaśhiva and Śhiva is that
Paramaśhiva does not depend upon anyone else to reflect His Nature, not even Śakti, who is
inherent in Him, not as a separate entity as in the case of tattva one and two, Śhiva and Śakti.
It is not the case of Paramaśhiva, where He becomes inert without His Śakti. Paramaśhiva
has two aspects – transcendental and creative. Both Śhiva and Śakti are inherent in
Paramaśhiva and carry forward creation of the universe. As Paramaśhiva is beyond the reach
of human comprehension, He is not being discussed here.
Manifestation of Śhiva happens when He decides to expand. If tattva one Śhiva is Pure and
illuminating, tattva 36 pṛthivī (generally meaning the world and in particular the earth) is
impure and dark. At the end of the 36 th tattva, manifestation of the universe is complete. If
Śhiva is subtlest, then pṛthivī is the grossest.
The first five tattvas represent five śakti-s (power) of Śhiva. They are as follows:
1.Śiva – cit śakti (energy of Cosncisouness)
2. Śakti - ānanda śakti (ānanda means bliss)
3. Sadāśiva – icchā śakti (power of will)
4. Iśvara – jñāna śakti (power of knowledge)
5. Śuddhavidya - kriyā śakti (power of action)
Cit means Consciousness and always refers to Śhiva (Consciousness of Śhiva can be
explained as His power of His reflecting His will. Human consciousness is always related to
the Consciousness of Śhiva, which if expressed as a percentage, then 100% Śhiva
consciousness is liberation), the creative aspect of Paramaśhiva. In this tattva, the Divine
pulsation or preliminary motion happens, which is called spanda. Without this pulsation or
spanda, creation is not possible. Hence, it is called prathama spanda or initial movement
towards creation. Consciousness and Bliss are inseparable. For practical purposes, let us
assume that one has 50% Bliss, then it can be said that he has realized Śhiva to an extent of
50%. This analogy is only for understanding this principle of inseparableness of Śhiva and
Śakti.
Śakti represents the Power of Śhiva and acts only on behalf of Śhiva, as She is not different
from Śhiva. She carries forward the initial movement of Śhiva towards creation. The first
dualism arises here. She causes two conflicting and contrasting situations known as subject
and object. The pure Cit of Śhiva (Consciousness of Śhiva) by gets divided into “I am” and
“This”*. Thus, Śakti becomes the creative aspect of Śhiva and is full of Bliss. She is always in
the state of Ānanda, a state of inexplicable happiness. Śakti is in the state of Bliss, as She
represents the Power of Śhiva, who always remains as a witness and does not engage Himself
in any of the activities. Therefore, the process of creation begins only from Śakti. The state of
Bliss will unfold in a person who performs regular sādhana (effective and efficient practice
to attain a goal).
The third tattva is Sadāśhiva tattva which carries forward “This”* aspect of Śakti. It does not
mean that “This” aspect has been carried forward leaving behind “I am” aspect. In this state,
instead of two separate aspects “I am” and “This”, both aspects merge together to become “I
am This” with more emphasis on “This”. In this state, icchā śakti (power of will) is
predominant. Sadāśhiva tattva is also known as sādākhya tattva. In this tattva “This” aspect
is more predominant. Śhiva in this tattva thinks “I am This universe”, with higher emphasis
on “This”.
Fourth tattva is Iśvara tattva, which is not significantly different from Sadāśhiva tattva, yet,
there are subtle differences. In this tattva, the “This” aspect of the previous tattva becomes
more pronounced. This stage is called unmeṣa (the beginning of world process), which
signifies the commencement of universal existence, but not yet commenced. There are
symptoms and signals available for creation, but the creation has not actually commenced.
Iśvara tattva is jñāna śakti (power of knowledge). First it was Cit śakti; then it was ānanda
śakti, where both consciousness and bliss prevails. Cit śakti and ānanda śakti are inseparable
as they represent only Śhiva and Śakti. When there is consciousness, there exists bliss and
when there is bliss, there exists consciousness; they are inseparable twins. After this, there
comes icchā śakti, the will power. This is the icchā śakti of Śhiva to create the universe. Then
comes jñāna śakti, where Śhiva wonders whether He could lose his original nature while
creating the universe. This apprehension on the part of Śhiva is known as ūnatā. Therefore,
He decides to segregate His own nature from the creation of universe, due to jñāna śakti. He
stops the process of creating the universe and segregates His true nature from the universe.
But the first two energies, cit śakti and ānanda śakti decide to project the glory of Śhiva and
come into contact with two other energies icchā śakti and jñāna śakti and form the fourth
energy of Śhiva known as kriyā śakti (power of action). Kriyā śakti is also known as
Śuddhavidya tattva (tattva 5). In this tattva subject and object become distinct or “I” and
“This” become distinct and clearly visible. Yet, they are diversity in unity. They continue to
exist in the real nature of Śhiva or cit and ānanda (cidānanda – consciousness and bliss).
Though reflection of the universe takes place in kriyā śakti, yet the aspect of Śhiva very much
remains and is quite visible. All these five śakti-s of Śhiva are the cause for the origination of
the universe. In every creation, all these five śakti-s are present. Without these five śakti-s,
no object can exist.
Therefore, up to the first five tattva-s the presence of Divine is quite visible and not yet
concealed, which happens only later. Though Śhiva and Śakti are portrayed separately only
for the convenience, they are literally the same. Both of them represent “I AM” not identified
with the gross body with ego, which is known as “I am This”. The initial pulsation of Śhiva
projected through Śakti or the initial Light of Śhiva (Prakāśa) reflected through Śakti
(Vimarśa) is not clearly visible. This is the state of Sadāśhiva (tattva 3). Creation is happening
but could be seen through a smoky glass, not clearly visible to the naked eye yet. Sadāśhiva
tattva is full of icchā śakti or the Divine Will. Since it is the power of will, naturally it is more
associated with the power of “I”. At this tattva, Śhiva wants to go ahead with His plans to
manifest Himself. Hence, the predominant factor is His will Power or icchā śakti. You begin
to think, “I am this universe.”
The next tattva or the fourth tattva is the Īśvara tattva. Creation is becoming gradually visible
during this state. Since this tattva is attached to jñāna śakti, knowledge is predominant here.
Because of this knowledge, the universe appears a little more clearly, but not yet fully clear.
Because of the knowledge, the appearance of the universe is moderately clear. The power of
“I” in Sadāśhiva tattva gradually transforms into “This”. You begin to think “I am not only I
am but also this universe”. Sadāśhiva and Īśvara tattva-s are full of subjectivity and
objectivity does not exist in these two tattva-s.
The next tattva is Suddhavidyā, where kriyā śakti or the power of action is predominant.
Action is possible only if there is more than one object. If there is one subject and one object,
no action is needed. But, in this state, the universe is becoming clearer which gives rise to
dualities. There is more than an object and hence consciousness swings from one object to
another object and then to yet another object. This multiplication of objects appears due to
the persistent throb happening in Śakti. It is important to remember that the initial throb
alone happens in Śhiva and subsequent throbs are caused by Śakti. Till this tattva, limitation
is not existent as these three tattva-s are the pure ones. Up to this fifth tattva, it is the
pervasion of divine consciousness, where you think “I am Shiva and this universe is not real.”
To sum up these five tattva-s – Tattva-s one and two is “I am That”. In tattva three also it is
“I am That” but with more emphasis on I. In tattva four, object begins to appear. For example,
“I did That”. Not only the emphasis is on That but also there is an additional world “did”
representing an action, which becomes more visible in the fifth tattva (suddha vidyā). The
emphasis is on both “I” and “That”, hence it becomes “I am that That”. These five tattva-s are
represented by five energies or śakti of Śhiva
Up to this tattva everything appears fine for Śhiva. Suddenly He falls down from Light to
darkness. There is a line differentiating the first five tattvas and the rest 31 tattvas. The first
five tattvas are full of Light and Bliss and from the 6 th tattva to 36th tattva it is darkness.
Contraction of Śhiva (Creation) happens only at this differentiating line. Since all of us fall
into this darkness, for realization, we have to reverse this process.
Contraction of Śhiva happens for the first time in the 6 th tattva called māyā. Māyā can be
explained as illusion. In the first five tattvas, there was no limitation in the original nature of
Śhiva. Though Śhiva moves through all His five śakti-s, all these are His own svātantrya śakti.
Hence the original nature of Śhiva was never changed. Māyā has five components and
treating māyā as a separate entity, there are six tattva-s through which Śhiva falls and at the
end of the 11th tattva, Śhiva becomes totally contracted and becomes a puruṣha, which is also
known as the individual soul. The original Glory of Śhiva is lost here, though His traces are
still present. It must be remembered that when Śhiva enters māyā, it is implicit that Śakti
also enters as they are inseparable and together they are known as God and not individually
or independently. Now let us see how Śhiva gets contracted when He enters the 6 th tattva,
māyā.
The moment Śhiva enters the 6th tattva, He loses His Śakti and hence He loses His original
nature. Because of this, non-dualistic Śhiva assumes dualism and exists in all the beings of
the universe. Because of this dualism, His original five unlimited śakti-s (powers) become
limited. This limitation or contraction also happens only due to Him, but the reason for His
contraction is not known to us, possibly due to Divine Secret. Even during His contraction or
limitation, He still retains His original glory. (Śhiva is always Śhiva. To cite an example, let us
take a mirror. Let us assume that the mirror is full of dirt. Even though mirror is covered by
dirt, the original nature of the mirror behind the dust remains the same. Once the dust is
removed, the original nature of the mirror can again be seen. This is exactly the path of Self-
realization.) He still retains His original glory because He alone had decided to contract and
become many. Nobody can ever influence Him as He always remains the Supreme. During
the process of contraction, the moment He enters the 6 th tattva māyā, its five kañcuka-s
immediately cast their spell on Him and by the time he comes out of the 11 th tattva, He
becomes totally contracted and become a puruṣha, an individual soul. It must always be
remembered that when we say He lost His original nature, it only appears so but in reality,
Śhiva can never lose His original nature (as Śhiva is always Śhiva). This deceptive appearance
is only due to the illusionary power of māyā. Māyā only conceals His original nature and
projects Him as if He has lost His originality. This is only a deceptive appearance and is
caused by the five kañcuka-s of māyā. Kañcuka means concealment or cover. For example, a
sofa cushion is covered with cloth covering; the original nature of the cushion appears as if
it is made up of the cloth covering. But the inner foam remains as it is, irrespective of its
external cover. In the same way, Śhiva remains as He is, but He appears as contracted due to
the kañcuka-s. There are five kañcuka-s and they are – kalā, vidyā, rāga, kāla and niyati. Kalā
makes the all powerful Śhiva appear as the one with limited powers. Vidyā makes the
omniscience of Śiva appear as the one with limited knowledge. Rāga makes the limitless
Śhiva appear as limited. Kāla is time. All those who come under time are subjected to
constant modifications and ultimate cessation. The infinite Śhiva now appears as limited
because of the time factor. The 11th tattva reminds Śiva that He is not omnipresent as before
and His presence is restricted to a particular place. For example, a man cannot be
omnipresent. In general, the infinite Śhiva plunges into darkness of māyā and becomes
limited by the above factors. These factors are only indicatory and there are many other
kañcuka-s that cause this limitation. At the end of 11 th tattva, Śhiva is all set to become an
individual soul or jīva.
The next two tattvas 12th and 13th are important and they are known as puruṣha and prakṛti.
If puruṣha can be called as a contracted form of Śhiva, then prakṛti is the contracted form of
Śakti. Śhiva has reached the state of puruṣha because of the effect of māyā. It must always be
remembered that Śhiva appears to have been contracted, but in reality He does not change.
The effect of māyā casts illusionary effect causing the Reality to appear deceptive. The
12th tattva puruṣha stops at that place. But the 13th tattva prakṛti gives rise to all other tattvas
till tattva 36. Now, puruṣha has the unique quality of being alone like Śhiva, whose inherent
nature is not lost. Puruṣha is not connected to the outer world whereas Prakṛti is. Puruṣha is
masculine and Prakṛti is feminine, the typical nature of dualism. Thus, puruṣha becomes the
soul and prakṛti becomes the subtle and gross bodies and Nature. The duality of inner soul
and outer body and the world is due to the effect of māyā. “I am That” now becomes “I am
not That”. Now negation creeps in and makes the things difficult. Now, puruṣha distinctly
feels that he is not the universe. As an individual being, we now look at the universe as
gigantic, something that is totally different from us, something incomparable to us. The
universe appears as huge and vast. The duality has clearly set in. This duality is the persistent
problem of spirituality, the inner world or puruṣha and the outer world or prakṛti. Śhiva and
Śakti were one till Śhiva entered māyā; but they were separated after Śhiva entered into the
world of illusion, the māyā. This process has to be reversed for realizing Absolute Śhiva and
this process is known as Self-realization. The problem arises only in the world of puruṣha,
which gets deluded to the external world through organs perception and action. This leads
to various thought processes in the subtle body that comprises of intellect, ego and mind
(tattvas 14, 15 and 16). As puruṣha, Śhiva becomes inert, as His Śakti is not there with Him
but becomes a separate entity called prakṛti. There is no further manifestation from puruṣha,
tattva 12. The universe manifests only from prakṛti, tattva 13. Śhiva of tattva 1 now becomes
contracted and remains as tattva-s 12 and 13 puruṣha and prakṛti. Puruṣha stands alone
whereas prakṛti further causes rest of the tattva-s up to 36.
Intellect, ego and mind together is called inner psychic organs, also known
as antaḥkaraṇa. Antaḥkaraṇa acts internally as against bāhyakaraṇa, which acts externally
as external organs of perception and action also known as jñānendriya-s and karmendriya-
s. Antaḥkaraṇa originate from tattva 13 prakṛti. Supreme Śhiva of tattva 1 never had any
problems, but when He passed through the darkness of māyā, everything is a problem for
Him. He stays confused as He is afflicted with impurities called mala-s. These mala-s in
conjunction with māyā make Him contracted and as a result He loses His original and
powerful śakti-s (ānanda, icchā, jñāna, kriya) and as puruṣha has only traces of these śakti-
s. He loses His original power and authority. This is the difference between Śhiva and
puruṣha, though theocratically they are the same. Former (Śhiva) is full of power and the
latter is devoid of power. In other words, Śhiva is full of power and puruṣha is inert and
powerless. Thus puruṣha becomes our inner world and prakṛti becomes our outer world.
But it must always be remembered that Śhiva of tattva 1 is present in all the objects of the
universe (omnipresent), otherwise, He cannot be called as omnipresent.
Human qualities such as fear, anxiety, desire, frustration, etc are the products of māyā. It
unfolds suddenly and makes a person to commit mistakes, which otherwise he would not
have even dreamt. It is one of the sources of unfolding one’s karma. When the time is ripe for
karma to unfold, māyā play its powerful sport and one is made to err setting the scene for
sufferings. Only in the third state of consciousness, deep sleep state, māyā takes rest. When
one is fully conscious, māyā makes him to get associated with the external world. To pull
back the consciousness from the external world and to look for Śhiva within is Self-
realization. Śhiva prevails in puruṣha, the soul within, where one can comfortably realize
Him, provided he is able to remove the veil of māyā. Śhiva is to be looked within, as per the
sayings of Upaniṣhads.

Trika Philosophy – Concluding Part

Mala-S And Upāya-S:

Mala means impurity, hiding the true picture. It is like dross. There are three types of mala-
s. They dwell in māyā, which is not totally different from Svātantrya Śakti (the independent
power of Authority of Śiva). Literally speaking, Svātantrya Śakti and māyā are the same; yet
there is a subtle difference. Māyā can only pull down, whereas Svātantrya Śakti can push up
and pull. It is always one way traffic in māyā. It can only lead to darkness. Svātantrya Śakti
allows two way traffic; from darkness to light and from light to darkness. Svātantrya Śakti is
the Power of Śiva, hence it is pure. When this Svātantrya Śakti is afflicted with impurities
known as mala-s, it is known as māyā. Like Śiva, His Power is also omnipresent. Śiva and
Śakti is always inseparable. When Śiva falls into the dark tunnel of māyā, Śakti also goes
down with Him.
The three mala-s (impurities) work on different types of bodies. Kārmamala works on gross
body; māyīyamala works on subtle body and āṇavamala works on the causal body. There
are three types of upāya-s (means) to overcome the impurities caused by the three mala-
s. Upāya means method or approach. Upāya is the means to remove the impurity caused by
mala. Mala works during contraction of Śiva and upāya works during expansion. Contraction
means contraction of His original nature and expansion means back to His original nature.
Upāya-s are the ways to realize His original nature and they are śambhavopāya, śāktopāya
and āṇavopāya.

Gross body is made up of kriyaśakti of Śiva, known as suddha vidyā. Subtle body, also
known as mental body is made up of jñānaśakti of Śiva, also known as Īśvara. Causal
body also known as the spiritual body is made up of icchāśakti of Śiva also known as
Sadāśiva. The innermost is the soul, known as puruṣa, combination of Ānandaśakti (Śakti)
and Citśakti (Śiva).
Kārmamala is related actions that unfold due to karmic imprints. Karmic impressions always
manifest, first through mind and then through organs of action. No action can take place
without receiving command from the mind. It should be understood that kārmamala is not
karmic impressions or karma. But, according to Śaivaism, karma can be annihilated only by
Śiva’s His Grace; otherwise, it is to be spent through various physical bodies through
repeated births. This mala can be countered with āṇavopāya, which is predominantly based
on breath control and mind. There is a direct relation to breath control and mind.
Kriyāyoga comes under āṇavopāya. Through the proper techniques of prāṇāyāma, mind can
be kept under control and as a result of calm and composed mind, right actions are
performed. Hatha Yoga and kuṇḍaliṇī meditations come under this category.
Māyīyamala can be countered by śāktopāya. While kārmamala works on the gross body,
māyīyamala works on the subtle body. The effect of māyā is always to cause concealment
and deceptive projection, which is the cause for duality. When māyīyamala is in operation,
the higher knowledge (spiritual knowledge) dwindles down as it affects the mind by causing
delusion by segregating the object from the subject, causing duality. To counter the adverse
effects of māyīyamala, śāktopāya is used. Śāktopāya is connected to the mind and knowledge
and helps in eliminating impure thought processes. Thought process is a strange
phenomenon. One evil thought produces series of evil thoughts and one good thought
produces series of good thoughts. Therefore, it is important that we should not give room for
negative thoughts and feelings. Positive affirmations always help in producing good
thoughts. Advanced meditation techniques also fall under this category. Because of
perpetual contemplation on the Divine, mind gets purified. Normally, mantra japa-s,
repeated affirmations, etc work on the mind and will remove the effects of māyīyamala,
which is always associated with māyā. Śāktopāya is the means to work with the mind in a
deeper fashion than the āṇavopāya. At the end of śāktopāya, one reaches the state of
nirvikalpa or the state of thoughtlessness and one-pointedness, where his awareness is
focused on the subject, Śiva alone. According to Bhagavad Gītā, this state of an aspirant is
known as sthitaprajña.
Āṇavamala can be countered by śambhavopāya. Śambhavopāya is the path to Pure Śiva, the
Absolute Consciousness. Āṇavamala is the subtlest of the three impurities and works on the
individual plane. Aṇu refers to an individual, which is the primary connecting factor to the
universal consciousness of Śiva. This is a state of contradictions in the consciousness. As long
as contradictions prevail, it does not allow proximity to the state of Śiva making the aspirant
to feel a sort of incompleteness that happens only due to the wrong perception and works
on the causal body, the innermost of the three types of bodies. From āṇavamala, rest of the
mala-s originate. This is based on the fact that from causal body, rest of the bodies originate.
Mala-s always operate from inner to outer and upāya-s always operate from outer to inner.
Inner to outer is contraction and outer to inner is expansion or realization of Śiva. Āṇavamala
can be removed through śambhavopāya. Typically, śambhavopāya is the state of trance,
where the aspirant cannot do anything. In this state, though thoughts continue to prevail, the
aspirant can go past these thought processes. The aspirant reaches an advanced state and
these thoughts do not bother him. His attention is always focused on Śiva. But he is not able
to realize that he is Śiva Himself due to the traces of empirical impurities still present. But
the he is close to the state of realization, which could happen anytime now. He is known as
yogī. Māyīyamala and āṇavamala are related only to perception and not action and only
kārmamala is related to actions.
Beyond the three upāya-s, there is one more upāya known as anupāya, which is explained as
no-upāya, where the aspirant remains in the state of Bliss. He continues to perform all the
actions like an ordinary person, but his awareness is fixed on Śiva. He enters the Blissful state
of Śiva, known as Ānandaśakti. It is important to remember that Śiva is Citśakti, pure
Consciousness and Śakti is His Ānandaśakti. When his life ends, due to the Grace of Śiva, he
becomes one with Him, without further pains of birth and death.
With this brief note on Trika philosophy, the series on philosophy is concluded.

Trika and Advaita Philosophies

Brahman, the Supreme Lord, brings about five fold acts – sṛṣṭi, sthiti, saṁhāra, tirodhāna and
anugraha. These acts are generally known as creation, sustenance, absorption, concealment
and grace. The last two, concealment and grace are with reference to the essential nature.
The first three refer to the physical plane in form of birth, growth and death. This is the
natural cycle that is undergone by all the souls, however with a very few exceptions. The
fourth one is tirodhāna, which literally means disappearance or concealment. This is the
stage when annihilation takes place by means of deluge. At the time of annihilation, Shiva
performs His dreadful cosmic dance witnessed by Śaktī. This has been discussed in Lalithā
Sahasranāmam nāmās 232 and 571. This act of Shiva is also known as vilaya or pidhāna or
laya. This is the state where the entire universe merges with Shiva and the universe as an
independent entity no longer exists. At this stage, Shiva and Śaktī alone exist. Out of
compassion for the beings, they again recreate the universe and this act of Shiva is anugraha.
Śaktī casts Her more powerful tool known as māyā on the innate souls, thereby causing
bondage, attachment, ego, etc. Advaita philosophy says that one should come out of the
clutches of māyā to realise Shiva, the Ultimate and that one needs to develop enough
knowledge about the Brahman, so that one can realise that both the individual self and the
Supreme Self are one and the same. Advaita Vedanta attaches significant importance to māyā
and says that māyā should be dispelled. There are three important aspects in spirituality.
One is the Brahman, another is soul and the third is cosmos. Dvaita philosophy considers all
the three entities as independent, with interconnection between the three. But Advaita
School negates dualism. It affirms that everything that exists in this universe is nothing but
Brahman, the infinite. Ramakrishna once said, “Brahman alone is real, and the world is
illusory.”
There is yet another philosophy known as Trika philosophy, declared by Kashmiri
shaivism. Śhiva sūtrās, Spanda Kārikās, Pratyabhijñāhṛdayam and Vijñāna Bhairava fall
under this philosophy. Trika means three fold reality of Shiva, Śaktī and nara (jīvā or soul).
Though advaita and trika philosophies say that the Ultimate is the Brahman or Shiva, the
proclaimed paths are different. In Trika philosophy, the Supreme Shiva transcends
everything and abides in transcendental eminence, because He simply wants to remain
there. This transcendental eminence is known as Śaktī. Practically speaking, there is no
difference between Shiva and Śaktī. While Shiva is called Supreme or anuttara, His
unsurpassable divine energy is His Śaktī. She is known as anugrahātmika, the Grace
incarnate. She is present in all conditions as the divine consciousness. The divine “I”
consciousness is eternally present and hence Shiva is immanent in all the actions of the
universe. Therefore, Shiva becomes the Ultimate Reality. Without Shiva, the universe cannot
exist as He alone is Self-illuminating. This Self-illuminating light is prakāśa, without which
no activity can happen in the universe. This light alone cannot cause activities in the universe.
The light can be realised if there are objects as otherwise, the luminance of prakāśa becomes
unknown. Shiva can know His unsurpassable power only through vimarśa. Therefore,
vimarśa (Śaktī) becomes the reasoning factor of prakāśa, without which, prakāśa will remain
obscure. In other words, without Śaktī, Shiva becomes inert. It is not that Śaktī is more potent
than Shiva. Factually speaking, Śaktī would not have originated as an independent energy,
but for the will of Shiva. Shiva has given His power of authority or svātantrya to Śaktī, without
which She cannot carry out the universal process. Because of this Supreme power or
svātantrya, Śaktī manifests as ‘This’, whereas, Shiva continues to remain the Supreme “I”
consciousness. It is due to the will of Shiva, Śaktī creates nara or souls who get bound by Her
illusionary power known as māyā. One can realise Shiva only in the fourth state of
consciousness known as turya. In Trika philosophy, everything originates and dissolves into
Shiva and Shiva alone, with whom Śaktī always stays united. Shiva has multifarious energy
levels out of which four energies are important. They are energies of consciousness, bliss,
will and knowledge.
The difference between Advaita philosophy and Trika philosophy appears to be thin. At the
same time, this subtle difference is very significant. For example Bhagavad Gita elaborately
discusses the teachings of Advaita philosophy. On the other hand, Śhiva sūtrās deal with
Trika philosophy. Trika philosophy says that everything originates and dissolves into Shiva
and at all the time, Shiva continues to exert His creative energy. Śaktī merely represents the
power of authority of Shiva and exercises control on nara or the souls. In Advaita philosophy,
cause and effect play a dominant role. Advaita states that kārya (effect) is non-different from
kāraṇa (cause). However kāraṇa is different from kārya. This principle is called Kārya-
kāraṇa ananyatva (the non-difference of the effect from the cause). Trika philosophy is
explained through the triad of parā the highest, concerned with identity. parā-parā identity
in difference and a-parā, difference and sense of difference.
In the words of Gabriel Pradiipaka “Advaitavedanta is similar to Triká in many points, but
there are some similarities in the "summit", i.e. in the concept of God and the way He
manifests the universe. Attempting to make a synthesis of Triká and Advaitavedanta is very
difficult.”