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Shiva Sutras, Kashmir Shaivism and Sexuality!

Shiva Sutras, Kashmir Shaivism and Sexuality!

Ratings: (0)|Views: 1,101|Likes:
Published by Avtar Kaul
Some vested interests are projecting Kashmir Shaivism as a sort of Vama-Marga and Tantra as a sort of Jyotisha remedy!
Readers must draw their own conclusions!
Some vested interests are projecting Kashmir Shaivism as a sort of Vama-Marga and Tantra as a sort of Jyotisha remedy!
Readers must draw their own conclusions!

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Categories:Types, Research, History
Published by: Avtar Kaul on Apr 26, 2010
Copyright:Attribution Non-commercial


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Shiva-Sutras, Kashmir Shaivism and sexuality!
http://groups.yahoo.com/group/Abhinavagupta/message/5654of April 11, 2010
Dear Shri Rajiv Malhotra,
 While going through your article of March 17 “Why Swami Nithyanandamust resign now” the following lines under the heading “Is Tantra a Part of Hinduism” caught my attention and I quote, “I asked (the Sri Sri) whether theShiva Sutras are valid, pointing out that among the 112 spiritual enlightenmenttechniques taught in them, about 6 deal with sexual contact between a male yogiand a female yogini. Kashmir Shaivism as well as the Tantra traditions haveincluded exemplars that practiced these techniques”.I had gone through Shiva-Sutras of Vasu-gupta of ninth century CE quite afew years back and did not remember having come across any such sutras therethat “deal with sexual contact between a mail yogi and female yogini” nor did Ifind any such “techniques” of “from super-consciousness to sex” ---without any apologies to anybody, including Osho!--- in that work. Still to make myself doubly sure, I checked the Shiva-Sutras with the translation by a very famousShaiva scholar of the previous century viz. Shri Lakshman Joo. This work is of 77Sutras, and does not enumerate as many as 112 techniques, not to speak of “thesesix (special) techniques”. For your ready reference, a soft-copy of the work isenclosed.
Since I could not believe for a moment that an “investigative journalist” like you would have goofed, I, therefore, checked the much earlier Vimarshinicommentary of Kshmeraja, a follower of Abhinavagupta’s Shaiva philosophy, onthese Sutras. He also has commented on 77 sutras all told without any referencesto any such “techniques”. Same is the case with the gloss by Bhaskara, known as“vartikkas”.
I am also sending a soft-copy of Shiva-sutras, with an English commentary  by a non-Kashmiri, I. K. Taimni, published by Theosophical Research Centre, Adyar. That commentary also does not talk of “these techniques”
Kashmir Shaivism vis-à-vis sexuality 
How replete (sic!) with “sexual contact between a male yogi and a female yogini…. Kashmir Shaivism” is will be evident from the following:
1. I was born and brought up in Kashmir in the last millennium (!) and my maternal grandfather, Nath Ji Pajnoo, of Srinagar, Kashmir, was a great Shaivascholar. I do not recall his ever talking of such “techniques”!2. Perhaps you would be aware that Abhinavagupta (tenth century) was oneof the greatest proponents of Shaivism. I remember even today hisBhairavastotra beseeching Shiva with such prayers, which I keep on repeatingmyself very often “…..ati durnaya chatul--endriya ripu sanchaya dalite…….maranaagama samaye, Shivaayasaha mama chetasi shashi shekahra nivasan” arunning translation of which would be, “ O Shiva, I am badly beaten/harassed by ruthless and powerful enemies in the form of my own senses --- chatula indryas.(As such, I do not know what my condition will be at the time of death and soplease) dwell in my heart, with your consort Uma, at that particular moment”. Abhinavagupta does not appear to be relishing, much less advocating, any “special techniques”, even if he is supposed to have talked of some such“techniques” in his Tantraloka, which Jayaratha of about twelfth century preferred not to comment upon in his commentary!
3. The same anguish has been expressed by Lalleshwari, a Tantrika/yoginilady saint of fourteenth century, in her pathetic lament in Kashmiri
Kyaah kara paantsan dahan ta kaahan,Vakhshun yath leyji yim karith gay;Saoriy samahan yeythi razi lamahan,Ada kyaazi raavhe kaahan gaavAh me! the Five (Bhuta-s), the ten (Indriya-s),And the Eleventh, their lord the mind,scraped this pot* and went away.Had all together pulled on the rope,Why should the Eleventh have lost the cow ?(Why should the soul have gone astray?)
maarukh maarabuuth kaam kruud luubNata kaan barith maaranay paan;Manay kheyn dikh swaveytsaara shamm,Vishay tihunnd kyaah-kyuth doar zaan.Slay the murderous demons,Lust, Anger and Greed;Or, aiming their arrows at you, they willsurely shoot you dead.Take care, feed them on self-restraintand discrimination of the Self;Thus starved these demons will becomepowerless and weak.
It is thus clear that none of the Kashmiri Tantriks ever practiced, leave aloneadvocated, any “special techniques”.
I could quote hundreds of such examples, but suffice to quote just a few more:4. Master Zinda Kaul, a poet of nineteenth century had wailed in Kashmiri
“yava kini che parma tyaagi yugi chhukh na raaza dwaran, futimutis yathdilas manz bas myani joogi raayo”
“O Shiva, since you have renounced all the luxuries (by residing inshmashanas and wearing nothing but lion cloth and so on), therefore, you are notfit to live in luxurious palaces. As such, pl. be embedded in this broken heart of mine, as that is the abode fit for a fakir like you”
5. Though I am not much enamoured of Muslim doctrines, there are,however, some exceptions where actions speak louder than preaching. There isan anecdote in Kashmir about a Muslim fakir of around fourteenth century CEknown as Shahe-Hamdan (king of mendicants/tantriks). Whenever a marriagetook place in the city of Srinagar, Kashmir, the newly married couple had to pay respects to that Muslim fakir. He would embrace the bride and kiss her foreheadand give some almond or sugar etc. to the couple who took their leave then. Oneday the fakir had to go out of town and he advised his disciple, “If any newly married couple comes to visit me, just advise them to pay homage to the dhooni(fire altar) and leave”. After a few days, a couple visited the fakir. The disciple,instead of advising them what he had been instructed by his master/teacher,embraced the bride and kissed her forehead and gave them the nazraana (gifts) just like the fakir would have done himself.
 After his return, the fakir asked his disciple as to what had happened, andthe latter narrated the truth. Without losing any time, the fakir put an iron pillaron burning logs and made it red hot. He then asked his disciple “Embrace andkiss that red-hot iron pillar” and the disciple started shivering with fear. Thefakir is said to have scolded the disciple, “A woman who is not your own wife islike a red hot iron pillar. If you cannot embrace that, how the hell could youembrace somebody else’s wife”.
 And that in a nutshell is what the real Tantra means: Without descendingfrom “Super consciousness to sex”, one must strengthen one’s inner powers tounite with Shiva.
6. Lalleshwari has warned in no uncertain terms about the sad consequences of exhibitionism:

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very nice supporting kashmir saivism ,indeed fact-goodluck
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