Kāśmīra Śāktakrama

Kāśmīra Śāktakrama (काश्मीर शाक्तक्रम) 

Introduction:— 

Since ancient times, Kashmir (कश्मीर) has been recognized as a center of knowledge and education. Specifically, Kashmir is the region of Āgamic culture. It is said that Lord Śiva and Goddess Girijā revealed all of the 64 Āgamas (8 Bhairavas, 8 Yāmalas, 8 Matas, 8 Vāgīśas, 8 Śikhas, 8 Cakras, 8 Maṅgalas and 8 Bahurūpas). The first primordial Śaktipīṭha (आदिशक्तिपीठ), called Oḍiyāna (ओड्यान) is situated in Kashmir (now in Pakistan). So, Kashmir has a great importance in the history of Śaktism just like Kāmarūpa. In this article, we're going to discuss about the past of Kashmiri Shaktism. 

Kālasaṃkarṣaṇī Devī 

Śākta shrines in Kāśmīra:— 

In pursuance of the Nipātina Saṃhitā (by Guhānanda Nātha), Kashmir has 22 Śakti sthalas. Except that, we can count many Pīṭhas which are enlisted in Āgamas. Oḍiyāna (centre of Kashmir Kālīkrama and Saubhāgyakrama) is the first among them. Thereafter, Karavīra Śmaśāna (करवीरश्मशान) which is dedicated to Siddhalakṣmī, is also an important place. Now it is situated at Mingora in Pakistan. Vajraśmaśāna - वज्रश्मशान (dedicated to Kālasaṃkarṣaṇī), Purastīra - पुरस्तीर, Lāhula - लाहुल, Mahāmāyāvana - महामायावन etc Various Pīṭhas are mentioned in ancient Kaula texts like Manthānabhaira Tantra, Ambāmata Saṃhitā, Niśisañcāra Tantra. In the Pauranic literature, we can see The Matsya-purāṇa's 108 Devī Sthala Stotra depicts several Devī shrines in Kashmir. They're — 

1) Jayā in Varāhaśaila (वराहशैले जया): Umā devī temple in Baramulla. 

2) Auṣadhī in Uttarakuru 

3) Śivadhāriṇī in Acchoda (अच्छोदे शिवधारिणी) : Śailaputrī temple in Achabal . 

4) Medhā in Kāśmīravana (मेधा कश्मीरवने): Śāradākālī in Shardi. 

Rudrayāmala and Devīyāmala portray various regional Goddesses of Kashmir. They're — Śāradā (शारदा), Rājñī (राज्ञी) or Kṣīrabhavānī (क्षीरभवानी), Kulavāgeśvarī (कुलवागेश्वरी), Bhīḍā (भीडा) or Vaiṣṇodevī, Padmāvatī (पद्मावती), Bālātripurā (बालात्रिपुरा), Śārikā (शारिका), Śivagā (शिवगा), Bhadrakālī (भद्रकाली) etc. They have a great influence in the Kashmiri culture. The Nīlamata Purāṇa mentions various Śākta shrines such as Śāradāpīṭha, Bhadrakālī, Bhīḍā etc. 

Trika-Kaula-Bhairava-Śākta Āgamas:— 

The doctrines of Śaktism are explained in the Bhairava, Ekavīra, Kaula, Trika etc Āgamas. Śaktism addresses these sacred texts as Śākta Āgamas. Sometimes it becomes difficult to differentiate between Bhairava, Yāmala, and Trika, Ekavīra etc Āgamas. Examples,— being a Bhairava tantra, Manthānabhairava is recognised as the tantra of Kubjikā cult. Rather than describing Bhairava cult, it depicts Kubjikā, Śākta concepts of Kāmarūpa and western transmission. Vāmakeśvarīmata, being a "Mata" categorical tantra, is referred as the basement of Śrīvidyā. On the other hand, Siddhayogeśvarīmata Tantra is often addressed as a major text of Trika cult. 

The cult of Bhairava Āgamas is divided into two species. One of them is more Śakti-centric. They mainly worship Kālī, Tripurā and Kubjikā. The Kubjikā Tantra represents a major point of transition between these two modalities. The dictates of the cult appear in many respects to be in an intermediate and mediating phase between the two. 

The term "Śākta" was not used as a technical term, but it was observed as a descriptive sense. Śākta as a technical term denoting those cults, scriptures, or people associated with the worship of the goddess as Śakti, was absent in the previous times. Instead, we find the term "Kula" . 

In the cult of 8 Cakrasaṃhitās (चक्रसंहिता), the Nāḍīcakra (नाड़ीचक्र) and the Guhyacakra (गुह्यचक्र) deal with the nature of Śakti. These are two Kālacakratantras (कालचक्रतन्त्र), both are said to deal with human's life duration. Oḍīyāna was the centre of Cakratantra cult. The doctrine of Śrīcakra (श्रीचक्र) or Śrīyantra is strongly associated with Cakrasaṃhitā cult. In the previous times, Tripurā was worshipped through Cakras, not the idols of any other medium . 

Pheṭakāriṇī Tantra, an authentic Śākta text of Vaṅgadeśa states, 

सिद्धयोगीश्वरीतन्त्रं योगिनीजालशम्बरम् ।

दृष्ट्वा कृत्याविधिं फेत्कारिणीतन्त्रं विरच्यते ॥३॥

[[Reference:— Pheṭakāriṇī Tantra: first Paṭala]]

Meaning:— By observing the doctrines of Siddhayogeśvarīmata Tantra, Yoginī Hṛdaya Tantra and Jālaśambara Tantra, the text Pheṭakāriṇī Tantra has been composed. 

The Vārāhī Tantra, a major text of Nepāla Sarvāmnāya Krama, mentions Trika Āgama too. 

श्रुतं देव मया सर्वं अशेष क्रममुत्तमम् । पारंपर्य विभागेन सर्वशास्त्र सुतोद्भवम् ॥

तंत्रसारं क्रियासारं कुलसारं सुविस्तरम् । त्रिकसारं तथा नाथ योगिनी हृदयांतरम् ॥

कालचक्रोदयन्नाथ तेजो रासि समुद्भवम् । यामलं तम सिद्धांतं भैरवाष्ट समुद्भवम् ॥

श्रीचिंचिनीमतसारस्य समुच्चये वदस्व मे ॥

[[ Reference:— Vārāhī Tantra : 16th Paṭala]] 

Then the Goddess, who has already heard all the Tantras such as the Tantrasāra, Kriyasāra, Trikasāra, Yoginīhṛdaya, and so on, asks Bhairava to reveal the Ciñcinīmatasārasamuccaya, which is the essence of all the texts and by which one attains emancipation.

Even a Saubhāgyakrama (Śrīvidyā) text called Tripurasundarīvidyā (त्रिपुरसुन्दरीविद्या) mentioned Siddhayogeśvarīmata and Pikāmata as Śākta Āgamas. 

Palf leaf folio of Tripurasundarīvidyā

The Yoginīhṛdaya Tantra depicts three types of Tripurā's Pūjā — Parā, Parāparā and Aparā. The Trika system comprises these three systems, and the goddess Tripurasundarī is called Trikūṭā. 

Note that, when Honourable Historian Prof. Mark Dyczkowski discussed about the two aspects (Śaiva and Śākta) of Kaulism, he explained that the Vidyāpīṭha texts were Śakti-centric and the Mantrapīṭha texts were Śiva-centric.

Mark's book

The Vidyāpīṭha texts were considered as most important texts in Trika Philosophy. 

Influence of Kashmir krama in other Śākta works :— 

A famous Śrīvidyā text called The Kāmakalā Vilāsa mentioned the concept of Prakāśa-vimarśa in it's first Śloka. 

सकल-भुवनोदय-स्थिति-लय-मय-लीला-विनोदनोद्युक्तः । अन्तर्लीनविमर्षः पातु महेशः प्रकाशमानतनुः ॥ 

May the great Lord, who is ever wakeful in the blissful play of the repeated acts of Creation, Maintenance and Dissolution of all the worlds which issue from Him, protect ye. He is mere illumination (Prakāśa). Merged in Him is Vimarṣa (Śakti). 

Tārākula Sādhaka Śaṃkara Āgamācārya (शंकर आगमाचार्य) or Gauḍīya Śaṅkarācārya (गौडीय शंकराचार्य) or Śaṅkara Śāktācārya (शंकर शाक्ताचार्य) (belonged to 17th century) explained the concepts of Prakāśa and Vimarṣa from the perspective of Tārākula In his Tārārahasya Vṛttikā text.

उर्जितानन्दगहनां सर्व-देव-स्वरूपिणीम् ।

परां वाग्रूपिणीं वन्दे महानीलसरस्वतीम् ॥

स्वप्रकाश-विमर्षाख्य-बीजाद्यङ्कुररूपिणीम् ।

पूर्णानन्दमयीं वन्दे महानीलसरस्वतीम् ॥

[[ Reference:— Tārārahasya vṛttikā by Śaṅkara Śāktācārya]] 

Translation:

"I bow to Mahānīlasarasvatī (Ugratārā), the intensified joy (Ūrjitānanda - ऊर्जितानन्द), all-goddess embodiment, and the supreme form of divine speech.

She is the sprout of the seed of self-luminous reflection, full of perfect bliss. I bow to Mahānīlasarasvatī ." 

Even, Śāktācārya Amṛtānandanātha explained Yoginīhṛdaya Commentary through the philosophy of Prakāśa and Vimarṣa. 

Commentary of Yoginīhṛdaya by Amṛtānandanātha 

Śakti or Vimarṣa is herself the form of 36 tattvas. Śiva, being her Ādhāra, is known as Prakāśa. Hence, Tripurasundarī sits on the lap of Kāmeśvara. 

Yoginīhṛdaya Commentary 

Vimarṣa takes the form of creation. But her real image dwells in the Prakāśa or Śiva. This is the significance of Tripurā's sitting on Kāmeśvara. 

Hindi translation 

Finally, it can be said, the concept of 36 tattvas, Prakāśa-Vimarṣa, Parā-paśyanti-madhyamā-vaikharī etc are common between the Philosophies of Trika and Kaulas. Not only that, the 64 Āgamas were composed in the valley of Kashmir. Therefore, Rudrayāmala the Yāmalas, Matas and other tantras describes Kashmiri deities in details. Kashmiri krama had also the connections with other regions. So that the Ācāryas of Vaṅgadeśa, Nepāla, Kāmarūpa often remembered and quoted them. It proves the glorious history of Kāśmīra Śāktakrama.