Results 1 to 3 of 3

Thread: kaśmir śaivism - a few ideas

  1. #1
    Join Date
    September 2006
    Age
    69
    Posts
    7,705
    Rep Power
    219

    kaśmir śaivism - a few ideas

    Hari Om
    ~~~~~

    Namaste

    From my studies, svāmī Lakman-jū's guru was svāmī mahatābakak and his was svāmī ram… the lineage is traced back to durvāsā ṛiṣi.
    It is said durvāsā ṛiṣi received knowledge of bhairava tantra from śrikaṇṭhanathā (śiva) Himself. Accordingly durvāsā ṛiṣi was instructed by śrikaṇṭhanathā to expand the thought of bhairava tantra in all the universe with no restriction to varna or jāti, male or female.
    The first to receive his dīkṣā was Tryambakanātha, his son. What is of special note this sisya (śiṣya) was a mind-born son. He also created two more mind born sons and a mind born daughter for the upliftment of the family of man. Her name was ardhatryambakā.
    Why did durvāsā ṛiṣi pursue this venue? He was a brahhmacārī and therefore ūrdhvaretah or one preserving ones sexual energy and no displacement of sukra.

    From father to mind born son and daughter, some of the children also created mind born śiṣya-s. It's said that 15 siddhas were created in this manner. It was this 15th siddha that was unsuccessful in creating mind born śiṣyas.
    For this he searched for a female with all sattvic qualities to produce his children and śiṣyas. Up to this point it was always father-to-son initiation.

    Yet starting with somānandanātha muni the dīkṣā began from Master to disciple. It is from this lineage that Abhinavagupta came to be initiated into this great knowledge of kaśmir śaivism.


    It's interesting to note there are a few views on how durvāsā ṛiṣi divided up the teaching of Śaivāgama (Śiva-āgama-s).
    One view is the triad of advaita ( non-dual), dvaita (dual) and dbaitādvaita ( non-dual +dual). From this view ( offered by svāmī Lakman-jū).
    • Tryambakanātha received advaita ( non-dual) from durvāsā ṛiṣi
      Amardaka received dvaita (dual) from durvāsā ṛiṣi
      Srinatha received dbaitādvaita ( non-dual +dual) ) from durvāsā ṛiṣi
    • The other view is the same recipients shown above , yet Tryambakanātha's daughter founded a 4th school , some call this the third-and-one-half way and is identified with the Kaula tradition, called kula-pratkriyā.
    I mention this because Abhinavagupta suggests there are 2 teachers qualified to teach Śaivism, that of Lajuliśa and Śrīkaṇṭha ( another name for Śiva). It is my understanding that Lajuliśa was the founder of the Paśupata-s; Śrīkaṇṭha, as mentioned in the quote above, gave the knowledge to durvāsā ṛiṣi , who then passed it on to the mind born śiṣyas mentioned.
    Now there is other information that leads us into kali yuga, but these details only gets us deeper into the weeds of things. I will continue to study this lineage to better understand it and will leave more of the details for another time.

    The above is the lineage of kaśmir śaivism, considered a pure trika system. Perhaps others can add to this and review the sub-systems in general i.e. Pratyabhijñā ( SELF recognition), Kula ( grouping and used for 'totality' , Universal Consciousness), Krama ( progress made step-by-step), and Spanda ( the throb, movement, SELF-referral of the Divine). These are the 4 areas I have been studying and sharing with you as I find items of interest. This is the wonderful knowledge that is found in the agama-s¹.

    I thought , since I have talked much about Abhinavagupta, I would offer the meaning of his name and some of the observations I have made. In one of his works Abhinavagupta himself calls out Abhinava + gupta as always new + hidden.

    Yet we can take his name as Abhi+ nava + gupta.
    • abhi अभि - is a prefix to verbs and nouns that expresses to , towards , into , over , or upon. The hi root is to convey , bring , procure , yet is also to send forth set in motion , impel , or urge-on
    • nava नव - new , fresh , recent , young , modern
    • gupta नव - protected , guarded , preserved;hidden, concealed , kept secret - from gup too hide , conceal
    From this one can suggest this name means one that is always headed towards or seated in that which is young, fresh and anew. What is that? Consciousness or Awareness. Always present without decay ( vimala - stainless , spotless , clean , bright , pure); Yet at the same time hidden or concealed as one does not 'see' this Consciousness or the state of Consciousness in the open, it is sahaja or innate, hereditary , original , natural in us.
    So the interesting part ( for me) is the definition begs the observation of Abhinavagupta's status of saṃghaṭṭa¹ - the union of the fresh and new with the hidden and concealed. That is , his status of being established in khecarī samatā¹ - movement within sameness. His name then suggests ( to me) his mukta status (liberated , delivered , emancipated ), secure in the SELF.
    It also suggests Abhinavagupta's status as a guru, He that moves sends forth set in motion, others to nava, a fresh start of Consciousness that is hidden or concealed; he as guru un-conceals the concealed in the śiṣya-s.


    pranams


    Words and Reference books:
    • Parā-trīśikā Vivaraṇa -or- That (Śrī Devī) who transcends and is Identical with trika. It also means That which speaks out (kāyati) the three (tri) śakti-s (śa) of the Supreme (parā). Vivaraṇa means the act of uncovering, opening, or explanation - by Abhinavagupta
    • The Triadic Heart Of Śiva - by Paul Eduardi Muller-Ortega. This is a study of Abhinavagupta's many works in Tantra and Non-dual Śaivism
    • āgama आगम - a traditional doctrine or precept , collection of such doctrines , sacred work ; ā = towards or towards us + gam =to go to or towards , approach; So the question is to go towards or approach what? To approach us , to us the aspirant, or to Śaivism or Śiva? It is that knowledge that brings us toward , and to approach Him.
    • saṃghaṭṭa संघट्ट - union
    • khecarī samatā - please see the following HDF Post: http://www.hindudharmaforums.com/showpost.php?p=23619&postcount=16
    Last edited by yajvan; 28 August 2009 at 08:50 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #2
    Join Date
    September 2006
    Age
    69
    Posts
    7,705
    Rep Power
    219

    Re: kaśmir śaivism - a few ideas

    hariḥ oṁ
    ~~~~~~


    Namaste,

    I was just thinking on how often svāmī Lakman-jū's name has been mentioned, yet without consideration for its meaning. I thought to post it.
    • svāmī स्वामि comes from svāmin स्वामिन् a spiritual preceptor , learned brahman or pandit ( some write pundit). This also means an owner , proprietor , master or lord.
    • This svāmī is composed of sva + mi - one's own SELF (sva) + mi , to observe, perceive, know. So this implies the individual that knows one's own SELF.
    • lakṣya लक्ष्य - to be defined, marked, characterized; to be recognised or known, recognisable by
    • lakṣman लक्ष्मन् - a mark, sign, token, characteristic; a good or lucy, fortunate mark
    Now we have some base lines on svāmī Lakman. But what of this joo ? It is written `joo` for pronunciation purposes yet more appropriately written `jū `. Many of us see name with jī जी after ones name such as svāmī-jī , and this is done with admiration, respect and comes in two flavors:

    • jī जी - means sir, or mister
    • ji जि - means to conquer or conquering, to overcome, to win over. What is implied is that one has one overcome the self with the SELF.

    Lets take a look at this word jū.
    • jūजू to impel quickly,urge or drive on; jū is rooted in jinv जिन्व् to help any one, to urge on quickly; also to receive favorably such as prayers or acts of devotion; this jinv is to move one's self, to be active or lively.
    • Also jū is another name for Sarasvatī. I have yet to encounter this in my studies but find this association offered in the Monier-Williams Sanskrit Dictionary. We know Her as the Goddess of eloquence and learning. She is also identified with vāc or speech.
    So we see svāmī Lakman-jū's name as very auspicious ( and accurate of the person).
    • He is a teacher and preceptor, a guru and svāmī. His mark(lakṣya) is his full knowledge of the Śaivāgama (Śiva-āgama-s), rich in knowledge of kaśmir śaivism.
    • He was quite wise and realized , so say his followers.
    • He was gracious with his knowledge to help others (jinv) with the wisdom of the SELFand in term praised for his grace (jū).
    • He was fluent in his speech (vāc) and IMHO blessed with the knowledge and wisdom gifted to him from Sarasvatī (jū).
    pranams
    Last edited by yajvan; 19 March 2009 at 05:58 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #3
    Join Date
    November 2008
    Location
    Universe
    Age
    34
    Posts
    40
    Rep Power
    36

    Re: kaśmir śaivism - a few ideas

    Quote Originally Posted by yajvan View Post
    hariḥ oṁ
    ~~~~~~


    Namaste,

    I was just thinking on how often svāmī Lakman-jū's name has been mentioned, yet without consideration for its meaning. I thought to post it.
    • svāmī स्वामि comes from svāmin स्वामिन् a spiritual preceptor , learned brahman or pandit ( some write pundit). This also means an owner , proprietor , master or lord.
    • This svāmī is composed of sva + mi - one's own SELF (sva) + mi , to observe, perceive, know. So this implies the individual that knows one's own SELF.
    • lakṣya लक्ष्य - to be defined, marked, characterized; to be recognised or known, recognisable by
    • lakṣman लक्ष्मन् - a mark, sign, token, characteristic; a good or lucy, fortunate mark
    Now we have some base lines on svāmī Lakman. But what of this joo ? It is written `joo` for pronunciation purposes yet more appropriately written `jū `. Many of us see name with jī जी after ones name such as svāmī-jī , and this is done with admiration, respect and comes in two flavors:
    • jī जी - means sir, or mister
    • ji जि - means to conquer or conquering, to overcome, to win over. What is implied is that one has one overcome the self with the SELF.

    Lets take a look at this word jū.
    • jūजू to impel quickly,urge or drive on; jū is rooted in jinv जिन्व् to help any one, to urge on quickly; also to receive favorably such as prayers or acts of devotion; this jinv is to move one's self, to be active or lively.
    • Also jū is another name for Sarasvatī. I have yet to encounter this in my studies but find this association offered in the Monier-Williams Sanskrit Dictionary. We know Her as the Goddess of eloquence and learning. She is also identified with vāc or speech.
    So we see svāmī Lakman-jū's name as very auspicious ( and accurate of the person).
    • He is a teacher and preceptor, a guru and svāmī. His mark(lakṣya) is his full knowledge of the Śaivāgama (Śiva-āgama-s), rich in knowledge of kaśmir śaivism.
    • He was quite wise and realized , so say his followers.
    • He was gracious with his knowledge to help others (jinv) with the wisdom of the SELFand in term praised for his grace (jū).
    • He was fluent in his speech (vāc) and IMHO blessed with the knowledge and wisdom gifted to him from Sarasvatī (jū).
    pranams
    Great post, love the info.

    I have a deep love for Svāmī Lakman-jū in my heart.

    Do you have much biographical information on him? All I have is what is given as introductions in his books and the bits and pieces from websites. You might enjoy reading the following if you have not already: http://archives.chennaionline.com/co...e/diary179.asp

    http://archives.chennaionline.com/co...e/diary180.asp

    http://archives.chennaionline.com/co...e/diary181.asp

Thread Information

Users Browsing this Thread

There are currently 1 users browsing this thread. (0 members and 1 guests)

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •