Trika

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Trika is a concept of Kashmir Shaivism and means triad . Kashmir Shaivism was known by this name before the nineteenth century, for the concept of the triad is manifested in many ways and on many levels within the philosophical system.

The list of the most important triads of the philosophy of Kashmir Shaivism is extensive:

Shiva, Shakti and Anu

According to Kashmir Shaivism, there are three major realities:

  1. The highest transcendent - Shiva
  2. The highest creative energy , omnipresent in creation - Shakti
  3. The spiritual atom , the limited atom or individual being - Anu (sometimes nara - human)

Anu is a microcosm , a complete reduced image of the macrocosm, and on many levels in permanent resonance with the macrocosm (universe). The resonant connection between the microcosm and the macrocosm is the Shakti , which is the only one able to help the Anu to regain his lost knowledge - that it is one with Shiva. All of this is possible because of the completely free will (Svatantrya) of Shiva.

The Shakti Trinity

Trika is also reflected in the Shakti Trinity:

  1. para-shakti - the highest transcendent energy
  2. parapara shakti - the highest, no longer the highest energy, both transcendent and immanent
  3. apara shakti - the immanent energy

The trinity of energies of will, knowledge and power of action

Every action of a being, including God, is subject to three fundamental energies in the philosophy of Kashmir Shaivism:

  1. Iccha Shakti - the energy of will. This energy appears at the beginning of an action or process
  2. Jñana Shakti - the energy of knowledge through which the action is clearly expressed before it is implemented
  3. Kriya Shakti - the energy of action

The Trinity of Knowledge

  1. Pramatri - the observer, the subject
  2. Pramana - the modalities of knowledge
  3. Prameya - the known object

The three levels of the word (vac)

  1. pasyanti - subtle language, undifferentiated language, intuitive language, seeing the word in the heart
  2. madhyama - mental language, intermediate language (in thoughts)
  3. vaikhari - spoken (external) language

The transcendent triad - paratrika

  1. prakasa (or Chit , Shiva ) - brightness
  2. vimarsa (or spanda ) - dynamism
  3. samarasya - uninterrupted bliss

Triad of God, the world and the soul

This triad is identical to Shiva, Sakti and Anu .

  1. pati - master, God, Shiva
  2. pasa - bond, the three mala or impurities
  3. pasu - the bound, the limited soul, jivatman

The three impurities

Mala means impurity, bondage or poison. The three impurities (the Maya ) are responsible for the limitation of the divine state. When they are transcended, the limited being is set free.

  1. anavamala - incomplete being
  2. maya mala - limitation in knowledge, avidya , illusion
  3. karma mala - limitation in the power of the action, wrong identification of the author of the action with the limited self instead of with Shiva

To this end, Kashmiri Shaivism differentiates between the four great spheres (anda) of reality:

Shakti anda is the first stage of creation, thepure infinite creationbecause on this plane the divine nature ofShiva isnot obscured and it represents a state of diversity in unity. The divine powers of theShaktigradually pass from Ananda Shakti(bliss) toIccha Shakti(the power of will), Jñana Shakti(the power of knowledge) and Kriya Shakti(the power of action) creating the basis for dual creation becomes. At this stage duality is just a concept - there is still no real division or limitation.

Maya anda lets you forget the divine nature and its purity

[[International Alphabet of Sanskrit Transliteration | Prakriti anda]] describes the world as it is perceived by human consciousness. It contains the Shakti of the individual soul ( Purusha ): the Prakṛiti- Tattva , the intellect (Buddhi-Tattva), the I (Ahamkāra Tattva), the sensory mind (Manas-Tattva), the five sense organs (Jñānendriya), the five organs of action (Karmendriya), the five subtle essences (Tanmātra) and finally the four physical elements (Mahābhutā): Ākāśa -Tattva, Vāyu-Tattva, Tejas-Tattva and Jala-Tattva.

Prithivi anda is the end point of creation - solid matter that contains only one tattva.

In Kashmir Shaivism , the true nature of the world is discovered by becoming one when pramatri , pramana and prameya become one. This state of nonduality is like God (Shiva) and also the state in which perfect yogis experience the world.

The three fundamental states of consciousness

  1. jagrat - guards
  2. svapna - dreams
  3. susupti - dreamless sleep

There is also another named ( turya - the fourth ) because it cannot be described. This fourth state is the perfect merger or unification of pramatri , pramana and Prameya , also known as super-consciousness known that includes the other states and leaves behind.

The threefold spiritual path

  1. Sambhavopaya - the path of Shiva, the divine path; an unstoppable spiritual aspiration is the hallmark of this short and difficult spiritual path
  2. Saktopaya - the path of divine energy, the path of Shakti , the path in between; Here the yogi must be able to completely control his emotions and thoughts and be able to merge his consciousness with one or more divine energies of the Shakti.
  3. Anavopaya - the individual path accessible to limited beings ( Anu ); here the aspirant has to fight for the awakening of his soul by working with the intellect (buddhi), subtle breath (prana), the material body (deha) or external objects such asyantrasor the image of a great master.

The types of Shivaite schools

  1. abhedha - nondualistic (Kashmir Shaivism )
  2. bhedabheda - qualified dualism
  3. bheda - dualism (Saivagama)

credentials

  1. ^ A b Moti Lal Pandit: The trika Śaivism of Kashmir. Munshiram Manoharlal, New Delhi 2003, ISBN 81-215-1082-1 , p. 13.
  2. ^ A b Moti Lal Pandit: The trika Śaivism of Kashmir. Munshiram Manoharlal, New Delhi 2003, ISBN 81-215-1082-1 , p. 17.
  3. ^ Moti Lal Pandit: The trika Śaivism of Kashmir. Munshiram Manoharlal, New Delhi 2003, ISBN 81-215-1082-1 , p. 14.
  4. ^ Moti Lal Pandit: The trika Śaivism of Kashmir. Munshiram Manoharlal, New Delhi 2003, ISBN 81-215-1082-1 , p. 4.
  5. ↑ Swami Lakshman Jee: Kashmir Shaivism. The Secret Supreme. Universal Shaiva Trust, Albany (NY) 1988, ISBN 0-88706-575-9 , p. 47.
  6. ↑ Abhinavagupta, Jaideva Singh (transl.): Parā-trīśikā-Vivaraṇa. The Secret of the Tantric Mysticism. Reprint: Motilal Banarsidass Publ, New Delhi 2007, ISBN 978-81-2080462-3 , p. 103.
  7. ↑ Swami Lakshman Jee: Kashmir Shaivism. The Secret Supreme. Universal Shaiva Trust, Albany (NY) 1988, ISBN 0-88706-575-9 , p. 73
  8. ^ Moti Lal Pandit: The trika Śaivism of Kashmir. Munshiram Manoharlal, New Delhi 2003, ISBN 81-215-1082-1 , p. 16.
  9. ↑ Swami Lakshman Jee: Kashmir Shaivism. The Secret Supreme. Universal Shaiva Trust, Albany (NY) 1988, ISBN 0-88706-575-9 , p. 33.

literature

  • Sri Yuktesvar Giri: The Sacred Science. SRF
  • Paul Muller-Ortega: The Triadic Heart of Siva. State University of New York Press, Albany 1989, ISBN 0-88706-787-5 .