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mtyukl

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rudrakl

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paramrkakl

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10. mrtakl
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11. klgnirudrakl
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13. mahbhairavacaograghorakl
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14. Kala samkarshini
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kAlInaya is practiced in the following manner. In shAkta yoga, kAlI is visualized in four aspects. It
conducts all the divine functions in the fields: (1) absolute unity, (2) unity in diversity, and (3) complete
diversity. While these are its main aspects, there is fourth, (4) the all-pervading aspect also. Each of these
aspects of kAlI is supposed to be contemplated upon as it relates to the divine activities of creation,
preservation and absorption. An example with creation would be: (1) the absolute unity of creation, (2)
the absolute diversity of creation, (3) the unity in diversity of creation, (4) the all-pervading aspect of
creation, and likewise with preservation and absorption. In this way, the number of kAlI-s amounts to
twelve. The kAlIs constitute the shaktichakra. Personified as goddesses, these kAlIs have been eulogized
in siddhanAthas kramastotra, certain stotras of abhinavagupta, chidgaganachandrikA of shrIvatsa
(incorrectly identified as kAlidAsa) and a scriptural work named panchashatikA, quoted by jayaratha. All
the poetic descriptions of kAlIs found in these work are merely symbolic in character, because the kAlI of
Kashmir shaivism is the abstract divine power of the Supreme and not a deity with a subtle divine form, as
in the kAlI in durgAsaptashatI.
Practitioners of shAkta yoga practicing kAlInaya are to imagine themselves as the master of the
shaktichakra. They visualize the divine role of these shaktis with respect to all of phenomenal existence
appearing as the trinity of subject, object and the intermediate means of knowing, called respectively
pramAtr, prameya and pramANa. The practitioners visualize this trinity in the twelve varieties appearing
in creation, preservation, dissolution and absolute position. Then they imagine themselves as having
assimilated all these phenomenal varieties, one by one, into their own Selves through their twelve divine
shaktis visualized as the twelve kAlIs - absorbing them. This highly complex and abstract worship of kAlI
in its many forms, which employs this special kind of contemplative imagination, and which is practiced
through a clear conviction that everything is One - a pure-dualism, is significantly different from the
ritualistic kAlI-worship prevalent in Bengal. This is true even though both forms of kAlI-worship are
Tantric in origin and character.
The above mentioned varieties of shAkta upAya such as yAga, homa etc. require a very deep and
comprehensive form of contemplation, which absorbs simultaneously all phenomenal existence into the
practitioner's infinite I-consciousness. This practice is so difficult that only the most accomplished yogins
like abhinavagupta can use it successfully.
shivAnandanAtha developed an easier type of shAktopAya by taking the above mentioned twelve
categories in a definite order of succession and making them the targets, one by one, of contemplative
meditation and subsequent absorption. As krama is the sanskrit word for succession, this easier type of
shakta upAya came to be known as kramanaya. Much has been written about the kramanaya by different
yogins, and jayaratha quotes many of them in his commentary on the tantrAloka. In fact, this krama
method of shAktopAya became so popular with practitioners of the trika system in Kashmir that many
teachers like jayaratha mentioned it alongwith the trika as an independent system.

This tendency to consider the krama system as separate, while still somewhat prevalent in
abhinavaguptas time, was actually only indicative of the popularity of kramanaya practice. Had it actually
been an independent system of theology, it would have not have been discussed in such detail as an
integral part and important variety of shAkta upAya, but to shAmbhava as well (tantrAloka III 250-53). It
has also been discussed as an important element of the dhyAna type of ANava upAya (tantrAloka, II 2327; tantrasAra, 36). J C Chatterjee, the pioneer research scholar who worked on Kashmir Shaivism, was
mistaken in announcing krama as an independent system of theological practice, and unfortunately most
of todays scholars have adopted his view without taking the above facts into consideration.
In summary, the krama doctrine of the twelve kAlIs is an important element of all three upAyas and an
integral part of the trika system. As such it cannot be considered an independent system of practice. This
variety of shAktopaya, standing within the trika system, has enjoyed special popularity among the ancient
practitioners of Kashmir shaivism.
When students perfect the practice of shAkta yoga, their practice automatically attains the status and
character of shAmbhava yoga. According to the philosophy, the shAmbhava and shAkta methods of yoga
are meant only for those aspirants whom Lord paramashiva has blessed with a forceful divine grace. Only
these special devotees find the intense interest and quickly attain success in the practice of these two
superior types of yoga. shAmbhava is also known as abhedopAya, the monistic means of salvation, and
shAkta is called bhedAbheda upAya, the mono-dualistic means.
Svacchanda Bhairava dhyanam
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