Yoga of Synthesis in Kashmir Shaivam

Author(s): S S Toshkhani
Publisher: S S Toshkhani

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textual sources where they were located before being incorporated into the overall systemic pattern of the yoga of Kashmir Shaivism.
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Although all these four categories are regarded as what Abhinavagupta calls "the means to liberation", it need not be implied, as Mark S.G.Dyzkowski points out, "that there is just one means to realization belonging to each category, but rather all forms of spiritual discipline are based on one or other of these principles. "xxxvii Once we understand the basic approach of these categories, we can "identify the categories to which any given practice belongs".* The three means of liberation adopted by the Shaiva yogi (except anupaya, which is not associated with any practice) which we have outlined above are in fact basic formats or models of practice under which can include any number of possible means of self-realization can be classified. And though the three basic types are hierarchically divided into superior and inferior means, they all lead ultimately to the same goal, that is mystical immersion or absorption (samāvesha) with Shiva and are interrelated in a manner that each can be regarded as continuation or extension of one another. As Jaidev Singh points out, "the three upayas are not water-tight compartments.xxxix Thus the practices belonging to ānavopaya lead to shāktopāya which in turn culminates in shambhvopāya. The master generally begins with the highest means which is shambhava, but if he fails to achieve liberation for the disciple, he tries with the next in order that is shāktopāya or the Empowered Means and in case that too does not work he resorts to anava or the Individual Means. And even while practicing one of the means he can take recourse to the other. Thus, as Lilian Silburn points out, "certain apparently mystical experiences or practices are varied by connection with the different Ways". For example, there are several practices specific to anavopaya or the Individual Means which are also used in other Means, though inspired by a different motive and involving a greater intensity of grace. In this way the three main categories of practice can be further sub-divided into "innumerable secondary varieties" corresponding to different levels of consciousness and suited to different psycho-spiritual dispositions of the aspirants. If the yogi fails to achieve the result by practicing one means, he has other means available to him to enable him to make progress. It is not as though the yogi has to spend all his life perfecting his anavopaya, he can move up onto
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