Trika was a school of Kaula which flourished in Kashmir between ca. 900 and 1300 CE, and is often used synonymously for the whole of Kashmir Shaivism, an exegetical tradition which developed in Kashmir after 850 CE, as an adaptation to upper-class Hindu norms of 'wild' tantric Kaula traditions. The Kashmir Trika-tradition developed the "Philosophy of Recognition" (pratyabhijñā), a nondual form of Tantric Shaivism.
Defining features of the Trika tradition are the use of several triades in its philosophy, including the three goddesses Parā, Parāparā, and Aparā; and its idealistic and monistic teaching of pratyabhijna ("direct knowledge of one's self," "recognition") philosophical system, propounded by Utpaladeva (c. 925–975 CE) and Abhinavagupta (c. 975–1025 CE). The name of the system is derived from its most famous work, Īśvara-pratyabhijñā-kārikā by Utpaladeva. The central thesis of this philosophy is that we are Śiva, and that we have to "re-cognise" this. Thus, the slave (paśu: the human condition) shakes off the fetters (pāśa) and becomes the master (pati: the divine condition).
The main exegetical works of the Trika-tradition are those of Abhinavagupta, such as the Tantraloka, Mālinīślokavārttika, and Tantrasāra. Another important text of this tradition is the Vijñāna-bhairava-tantra, which focuses on outlining numerous yogic practices. Trika Shaivism later spread beyond Kashmir, particularly flourishing in the states of Odisha and Maharashtra.
Nomenclature Kashmir Shaivism is an umbrella-term for several non-dual Shaiva-Shakta tantric religious traditions that flourished in Kashmir after 850 CE, as an adaptation to upper-class Hindu norms of 'wild' tantric Kaula traditions, and include the spanda ('Divine vibration') teachings, and the "Philosophy of Recognition" (pratyabhijñā) of the Trika-school. Kashmir Shaivism is often used synonymously for the Trika-school and it's "Philosophy of Recognition" (pratyabhijñā).
The name pratyabhijñā is derived from Īśvara-pratyabhijñā-kārikā, written by Utpaladeva. Etymologically, pratyabhijñā is formed from prati- ("re-") + abhi- ("closely") + *jñā ("to know"), so the meaning is "direct knowledge of one's self," "recognition."
History
Trika, named after the use of several triades (trika) in its philosophy, was a subdivision of the Kaula-tradition, probably originated outside Kashmir before 8oo CE, but the pratyabhijñā developed in Kashmir.
Growth and flowering (900–1200 CE) Kashmir Shaivism in the 10th century CE was dominated by the nondual Trika and Krama, and the dualistic Shaiva Siddhantha. Out of the confrontation between these two systems grew a body of nondual exegetical works which are commonly known as "Kashmir Shaivism".
While Trika draws from numerous Shaiva texts, such as the Shaiva Agamas and the Shaiva and Shakta Tantras, its major scriptural authorities are the Mālinīvijayottara Tantra, the Siddhayogeśvarīmata and the Anāmaka-tantra. The main theologians of Trika Shaivism are those of the Pratyabhijñā (Recognition) school of Shaiva non-dual philosophy.
Somānanda (875-925) wrote the Śivadr̥ṣṭi, "the first work of full-fledged scholastic philosophy" of the Trika school. Utpaladeva (c. 900–950 CE) and Abhinavagupta (c. 950–1016, a student of one of Utpaladeva's disciples) developed the Pratyabhijñā-system into its mature form. Utpaladeva's Īśvarapratyabhijñā-kārikā (Verses on the Recognition of the Lord) is one of the main works of this tradition, but was overshadowed by the work of Abhinavagupta. Thus, according to Torella, "Abhinavagupta's Īśvarapratyabhijñā-Vimarśinī and the Īśvarapratyabhijñā-Vivr̥ti-Vimarśinī (a commentary on Utpaladeva’s Vivr̥ti on his own Īśvarapratyabhijñā-Kārikā and Vr̥tti) are generally considered the standard works of the Pratyabhijñā." Torella notes however, that "most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded."
Abhinavagupta was initiated in the sampradayas (lineages) of the Trika, Pratyabhijñā, the Kaula Krama, and Shaiva Siddhantha, and also self-studied that spanda-system. Abhinavagupta wrote numerous other works on Shaiva tantra. His Tantrāloka, Mālinīślokavārttika, and Tantrasāra are mainly based on the Mālinīvijayottara Tantra, although they also drew heavily on the Kali-based Krama tradition of the Kulamārga. Abhinavagupta's Tantrāloka is probably his most important work. According to Christopher Wallis, "the Tantrāloka is a monumental explication of Tantrik practice and philosophy in over 5,800 verses. It is encyclopedic in its scope though not organized like an encyclopedia, for instead of just enumerating theories and practices, it brings them all into a coherent framework in which everything has its place and everything makes sense in relation to the whole."
One of Abhinavagupta's students, Kshemaraja, is also an important figure who authored the short Pratyabhijñāhṛdayam (The Essence of Self-Recognition).
Jayaratha (1150–1200 CE) wrote a commentary on the Tantrāloka.
Decline (1200 CE – 20th century) After 1200 CE, the institutional basis and support for the Shaiva and Buddhist Tantric tradition mostly disappeared with Islamic conquests of the region leading to the slow decline and contraction of the tradition, though especially the Kaula-influenced lineages continued to be passed down and practiced by wandering ascetics well into the 18th century, due to their non-institutionalized structure.
Texts According to Mark S. G. Dyczkowski, Kashmiri Trika Shaivism looks to three scriptures "as its primary authorities", the Mālinīvijayottara Tantra, the Siddhayogeśvarīmata and the Anāmaka-tantra.
As a monistic tantric system, Trika Shaivism, as it is also known, draws teachings from shrutis, such as the monistic Bhairava Tantras, Shiva Sutras of Vasugupta, and also a unique version of the which has a commentary by Abhinavagupta, known as the Gitartha Samgraha. Teachings are also drawn from the Tantrāloka of Abhinavagupta, prominent among a vast body of smritis employed by Kashmir Shaivism.
In Utpaladeva's Īśvarapratyabhijñākārikā, the treatment of scripture is confined to a single section, the Āgamādhikāra, which follows the rational examination of the problem and immediately precedes the concluding synthesis. According to Raffaele Torella and Isabelle Ratié, this arrangement brackets the āgamas rather than presenting them as the foundation of the doctrine: the scriptural section adds nothing to the demonstration, but serves to show after the fact that conclusions reached by reason and experience alone are compatible with the revealed texts.
Pratyabhijñā Śāstra are those writings which have mainly a metaphysical content. Due to their extremely high spiritual and intellectual level, this part of the written tradition of Shaivism is the least accessible for the uninitiated. Nevertheless, this corpus of writings refers to the simplest and most direct modality of spiritual realization. Pratyabhijñā means "recognition" and refers to the spontaneous recognition of the divine nature hidden in each human being (atman). The most important works in this category are: , the fundamental work of Utpaladeva, and , a commentary to . means in fact the direct recognition of the Lord (Īśvara) as identical to one's Heart. Before Utpaladeva, his master Somānanda wrote (The Vision of Siva), a devotional poem written on multiple levels of meaning.
In Utpaladeva's Īśvarapratyabhijñākārikā, the treatment of scripture is confined to a single section, the Āgamādhikāra, which follows the rational examination of the problem and immediately precedes the concluding synthesis. According to Raffaele Torella and Isabelle Ratié, this arrangement brackets the āgamas rather than presenting them as the foundation of the doctrine: the scriptural section adds nothing to the demonstration, but serves to show after the fact that conclusions reached by reason and experience alone are compatible with the revealed texts.
Trika- and Pratyabhijna-philosophy
Influences Trika Pratyabhijna Shaivism was a nondual idealistic and monistic theism, influenced by the works of the Saiva monist Vasugupta (c. 800–850 CE), and numerous Śaiva scriptures such as the Agamas, the Śaiva-Śakta Tantras and Kaula scriptures. The Trika philosophical system of Pratyabhijñā is presented in the works of Somānanda (c. 900–950 CE), Utpaladeva (c. 925–975 CE), Abhinavagupta (c. 975–1025 CE) and his disciple Kṣemarāja (c. 1000–1050).
According to Christopher Wallis, the philosophy of Trika Shaivism also adopted much of the ontological apparatus of Sāṅkhya school, such as its system of 25 tattvas, expanding and reinterpreting it for its own system of 36 tattvas.Wallis, Christopher D. The Philosophy of the Śaiva Religion in Context, Field Statement for Dr. Robert Goldman Another important source for Trika is the monistic theism of Tirumular's Shaiva Siddhanta. The Saivas also were influenced by the work of Buddhist Vijñānavāda and Pramanavada philosophers, especially Dharmakirti, who was also taken as a primary non-Saiva opponent and whose doctrines were sometimes absorbed into the Pratyabhijñā system.Torella, Raffaele. 1992. "The Pratyabhijñā and the Logical-Epistemological School of Buddhism" in Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux. Albany: SUNY Press.
Triads (trika)
An important element of Trika Shaivism's theology is the use of several triads (symbolized by the trident) in its description of Absolute and phenomenal reality, hence the name trika. There are several triads described in Trika-works of thinkers like Abhinavagupta including, Three realities: Śiva, the Supreme Transcendent), Śakti, the creative force, immanent in creation, the link between the macrocosm and the microcosm, and , the limited atom or individual, a complete image of the ultimate, the microcosm of the macrocosm. In Kashmiri Shaivism, the Goddess Shakti is incorporated in Shiva, the shaktiman ("possessor") of the creative force of Shakti. The human identity with Shiva is realized through Shakti, "by assuming his mythic agency in emanating and controlling the universe through Shakti." Three powers: Icchā (will), Jñāna (knowledge), and Kriyā (action). Any action of any being, including God, is subject to these three fundamental energies. Iccha or Will is in the beginning of any action or process. Jnana by which the action is clearly expressed first in mind, before it is put into action. Then comes Kriyā, the energy of the action. Three entities: pati (Śiva), pāśa (bondage), paśu (soul) Shakti Triad or Three Goddesses: Parā (transcendence), Parāparā (transcendence and immanence) and Aparā śakti (immanence) Three aspects of knowledge: Pramatri (the subject), Pramana (the modalities of knowledge) and Prameya - the known object Three states of consciousness: jāgrat (waking), svapna (dreaming) and suṣupti (dreamless sleep) Three-fold spiritual path: Śāmbhavopāya, Śāktopāya and The transcendental triad: prakāśa (luminosity), vimarśa (dynamics),sāmarasya (homogeneous bliss) The three impurities: āṇavamala, māyā, karma
Pratyabhijna - One consciousness Being unfolds as the multiplicity of the world Central to Kashmir Trika Shaivism is pratyabhijñā, "recognition." Etymologically, pratyabhijñā is formed from prati- ("re-") + abhi- ("closely") + *jñā ("to know"), so the meaning is "direct knowledge of one's self," "recognition."
The central thesis of this philosophy is that everything is a manifestation or unfolding of absolute consciousness, termed Śiva, and it is possible to "re-cognise" this fundamental reality and be freed from limitations, identified with Śiva and immersed in bliss.The Yoga of Kashmir Shaivism – S.Shankarananda, p. 45 Thus, the slave (paśu: the human condition) shakes off the fetters (pāśa) and becomes the master (pati: the divine condition).