Cidgaganacandrika (study)

by S. Mahalakshmi | 2017 | 83,507 words

This page relates ‘Tantric character of Krama’ of the English study of the Cidgaganacandrika: an important Tantric work belonging to the Krama system of Kashmir Shaivism. Written by Kalidasa (Shrivatsa) in 312 Sanskrit verses, the Cidgagana-Candrika deals with the knowledge regarding both the Macrocosmic and Microcosmic phenomena. This study includes renditions from the two available commentaries—the Divyacakorika and the Kramaprakashika

This book contains Sanskrit text which you should never take for granted as transcription mistakes are always possible. Always confer with the final source and/or manuscript.

Part 1c - Tantric character of Krama

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Mahārthamañjarī of Maheśvarānanda is crystal clear in elucidating the Tāntric character of Krama. His generalization of significant aspects of Krama are:

1. The worldly multiplicity of sensuous objects which are the cause of attachment form the very certain means for self-realisation^[1]

2. The means and goals of liberation are identical.

3. Union of Prakāśa aspect (Being-Potential) and Vimarśa aspect (Becoming-Dynamic) constitutes the substratum of our empirical existence which is also identical with the totality of Six-paths of knowledge (Ṣaḍadhvas).

4. Bhoga and Mokṣa are synthesized into one and thus an object of enjoyment itself is an expression of liberation^[2].

5. Three of the Pañca Makāras, Madhu, Māṃsa and Mithuna which are condemned in vedic practices are most significant in the rituals and offer the toughest test of one’s spiritual progress.

6. Mantra^[3] is the indeterminate matrix of the world known as Parāvāc and forms the basis in spiritual pursuit. It is also identified with the Absolute I-consciousness or self-experience as it reveals that Mantra, Pujā (Worship), Devatā (Deity), and Mudrā (Physical postures) are essentially a reflection on the individual Self’s identity with the Universal-Self^[4].

Krama is a system that believes in the identity of the Full (Purṇā) and Lean (Kṛśa) deity^[5]. This implies that even when Reality(Viśvottīrṇa) is not involved in cosmic manifestation due to withdrawal of the manifest universe, it retains its perfection(Purṇatā). Thus recourse to practices like Pujā etc., lead to meditative realization of one’s divine nature and turn out to be the very nature of our spiritual personality.