Part 3 - Philosophical aspects of Kashmir Śaivism

Salient points of Kashmir Śaivism can be summarised by [the following concepts of]:

1. Citi,
2. Mala,
3. Upāya and
4. Mokṣa.

1. Citi:

Universal Consciousness (Citi) is the fundamental stuff of the universe. This Consciousness is one and includes the whole. It could also be called Śiva.

2. Mala:

Limitations imposed by Maya on Consciousness contracts Śiva. One becomes many. Śiva becomes the individual (Jīva). Contraction of this nature is called mala (impurity).

There are three malas,

1. the mala of individualisation (Āṇava mala),
2. the mala of the limited mind (Māyīya mala), and
3. the mala of the body (Kārmaṇa mala).

3. Upāya:

An individual caught in the suffering of embodied existence, afflicted by the three malas, desires to return finally to his or her primordial state of Universal Consciousness. Sādhana or spiritual practice is undertaken by him to attain this ultimatum. While most other paths observe offering incense and external objects to the deity, this path takes on to offering breaths. The individual controls his heart and pulse by reducing it significantly. The final stage is renouncing consumption of food and water. As a result, he/she connects with the state of the supreme in the form of Śiva which results in purification of the body and generation of ojas.

Kashmir Śaivism prescribes four methods (upāyas):

1. Āṇavopāya, the method of the body,
2. Śaktopāya, method of the mind,
3. Śāmbhavopāya, method of Consciousness, and
4. Anupāya the ‘methodless’ method.

4. Mokṣa:

The fruit of the individual’s sādhana is the attainment of Self-realisation (mokṣa). In Kashmir Śaivism, the state of liberation (mukti) is called sahaja samādhi and is characterised by the attainment of unwavering bliss-consciousness while living one’s ordinary life.