Jeff

Kashmir Shaivism - The Nine Types Of Grace Of Siva

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The following is from the the book The Secret Surpreme by Swami Lakshmanjoo. It describes the KS perspective of the nine types of aspirants (or grace given by Shiva to individuals) who follow the path.

 

I hope you will find it as interesting as I did...

 

...................

 

In the kingdom of spirituality. Lord Siva creates masters and disciples through His fifth act, the act of grace (anugraha). This grace is ninefold and, therefore. He creates masters and disciples in nine different ways.

 

The first and highest level of grace is called tivrativra sak-tipata. Tivrativra saktipata means "super supreme grace." When Lord Siva bestows super supreme grace on anyone, then that person becomes perfectly self-recognized. He knows his real nature completely and in perfection. At the same time, however, this kind of intense grace can not be resisted by his body, so he throws away his body and dies. This person becomes a master; however, he accomplishes the act of his mastery secretly in the deserving hearts of disciples. He is not visible in this world. Only those who are deserving experience his subtle existence.

 

The second intensity of grace is called tivramadhya saktipa-ta. This is "supreme medium grace." The effect of this grace of Lord Siva is that the recipient becomes completely and per-fectly illumined, but does not leave his body. He is said to be a pratibha guru, that is, a master who is made not by another master's initiation, but by his self, by his own grace. He expe-riences spontaneous enlightenment. These particular masters live in this world with their physical bodies for the upliftment of mankind.

 

The third intensity of grace is called tivramanda saktipata, which means "inferior supreme grace." In one who has received this grace the desire appears for going to the feet of a spiritual master. And the master that he finds has received the second intensity of grace, tivramadhya saktipata. This master is perfect. He is all knowing. There is no difference between this master and Siva. The master does not initiate him, rather, he simply touches him with his divine hand, or gazes upon him, or embraces him, and at that very moment this disciple, who is a recipient of medium supreme grace, perfectly tran-scends individuality and enters into that supreme transcenden-tal state without the need of practicing japa (recitation) or dhyana (contemplation), etc. Although he still experiences pleasure and pain in his physical body, it does not affect him, as his being has become supreme. That master who has received this particular intensity of grace, which is known as Rudra sakti-samavesah, is called Rudra sakti-samavistah because he has completely entered into the trance of Rudra sakti, the energy of Siva. He exhibits five signs which can be observed by others. The first sign is his intense love for Lord Siva. The second sign is that whenever he recites any mantra, the devata (deity) of that mantra appears to him at once without his having to wait. This is called mantrasiddhih. The third sign which can be observed is that he has control over the five elements. The fourth sign is that what-ever work he begins, he completes that work without defect. And the fifth sign is that either he is a master of all the scrip-tures or he becomes a great poet. Lord Siva, through these three supreme intensities of grace, creates masters in the kingdom of spirituality. With lower intensities of grace Lord Siva creates worthy disciples.

 

The fourth intensity of grace is called madhyativara sak-tipdta. This is "medium supreme grace." Through the effect of this intensity of grace, the disciple reaches the feet of that mas-ter who is absolutely perfect. But because the foundation estab-lished in the mind of this disciple is not quite completely per-fect, the mere touch or glance of this perfect master will not bring this disciple to enlightenment. He, therefore, initiates this disciple in the proper fashion by giving him a mantra and teaching him the proper way of treading. Through this initia-tion, the disciple becomes enlightened but during the period of the existence of his physical body, he is not completely satisfied with this enlightenment. When he leaves his physical body at the time of his death, however, he obtains completely satis-factory results from the initiation he had received earlier and becomes one with Siva.

 

The fifth intensity of grace is called madhyamadhya sak-tipdta, which means "medium middle grace." When Lord Siva bestows this particular intensity of grace upon someone, the intense desire for achieving the existence of Lord Siva arises in this person's mind. At the same time, however, he does not want to ignore the enjoyments of the world. He wants to enjoy worldly pleasures along with wanting to realize the existence of Lord Siva. Yet the intensity of his desire is only for achiev-ing Lord Siva's state. So, although he is initiated by a master and realizes his real nature as Lord Siva, his real self, and enjoys the bliss of that state while remaining in his physical body, simultaneously he also enjoys the pleasures of the world. But as these worldly pleasures, which take place in this mortal field of the universe, are not real pleasures, at the time of his leaving his physical body, he enters into the kingdom of para-dise (svargaloka) and enjoys all the worldly pleasures to his entire satisfaction. After he has satisfied his desire for worldly pleasures, he does not come down again into this world but is again initiated by his master, who is all-pervading, while he remains in heaven. Through this initiation, he becomes com-plete and realizes the reality of his supreme nature and he enters into the kingdom of Lord Siva and merges in Him com-pletely from heaven itself.

 

The sixth intensity of grace is called madhyamanda saktipa-ta, which means "medium inferior grace." The effect of this grace is very much like the effect of medium middle grace; however, the difference lies in predominance. The effect of medium middle grace is that in the mind of the disciple arises both the desire for attaining the state of Lord Siva and the desire for experiencing worldly pleasures. The predominant desire, however, is for attaining the state of Lord Siva. The effect of medium inferior grace is also that in the mind of this disciple arise both the desire for attaining the state of Lord Siva and the desire for experiencing worldly pleasures. However, the predominant desire here is for experiencing worldly pleas-ures. Though he achieves self-realization, it is not complete because of the agitation he experiences seeking worldly pleas-ures. So at the time of his leaving his physical body, this inten-sity of grace carries him from this mortal world first to para-dise, where he enjoys the pleasures of the world. But while in paradise he does not gain the fitness to begin practicing for attaining the realization of his self. He must, therefore, be again reborn and come down into this mortal field. And from that very birth he sentences his mind toward the fulfillment of his self-realization. Although his life in this mortal realm is very short, as Lord Siva wants to carry him quickly to his own state, he becomes absolutely complete in that short span of time and enters, in the end, into the transcendental state of Siva. The above three medium intensities of grace take place in the field of aspirants living in the kingdom of Sivadharma. Those aspirants have the inclination to achieve the state of self-realization at least half hourly during the day and at least twice during the night. The remaining period they keep aside for worldly pleasures.

 

The following three inferior intensities of grace - manda tivra (inferior supreme), manda madhya (inferior medium), and manda manda (inferior inferior) - take place in the field of aspirants living in lokadharmah, the kingdom of worldly life. These aspirants have the desire for achieving self-realization, the state of Lord Siva, only when the pains and pressures of this world become too much to bear. At that moment, they want to abandon everything and achieve self-realization but they are not able to, and though they want to leave this worldly life, they cannot. These aspirants have more tendency for worldly pleasure and less tendency for realizing their Self. But, as the grace of Lord Siva shines in them, in the end, which may take many lifetimes, they become one with the supreme being. This is the greatness of Lord Siva's grace - that no matter what intensity of His grace is with you, it will carry you to his nature in the end.

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Yes, thanks for posting that, Jeff, I found it fascinating.

 

I am pretty sure I experienced some sort of "shaktipat."

 

Although I know it was a blessing, nonetheless it hasn't been easy.

 

In fact, so far, its been a bit of a disaster.

...

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Yes, thanks for posting that, Jeff, I found it fascinating.

 

I am pretty sure I experienced some sort of "shaktipat."

 

Although I know it was a blessing, nonetheless it hasn't been easy.

 

In fact, so far, its been a bit of a disaster.

...

 

That sounds like an important point Captain.

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Dear Jeff,

Thank you for posting, I have found much encouragement and support in the writings and teachings of swami Lakśaman Jū; this is why I am responding to your post.

For any who have had experiences with shaktipat in the form of tivramadhya saktipata or without an experienced master. The siva sutras would be advisable as a focus of study. If this awakening is not yet established then the teachings of Patañjali are essential before advancing any further; Ones very being can depend upon this.
Those who are able to grasp the siva sutras will have either predigested the yoga aphorisms or have a natural tenancy to behave in their accordance.

Sorry to hear of your misfortune captain mar vell; these things can be very tricky, I myself am rather lucky to be alive due to my own experiences with saktipata; perhaps I am not so blessed as to have left this body at that time ...

Why do you say a disaster? I hope that you don't mind my inquisitive nature, please forgive me that.

One must establish śāmbhavopāya, to stabilize this state. One who resides in śāktopāya state, or āṇavopāya state; require still the aid of a master to maintain awareness.

It is a pleasure to read this wisdom here.

Might I inquire as to how saktipata might be described in Tao? I am fascinated by the notion of i ching which relates I believe to Tao also, at least I think it does, yet know very little of it; perhaps it is similar to some of the ideas taught on śakti in śavism.

Kind regards.

iain

Edited by iain

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Hi Iain,

 

 

Thank you for your comments. I agree that there is great value in the Siva Sutras, but in general I am a fan of the writings (and details) of Ahbinagupta as the cornerstone of the KS lineage.

 

Also, in Taoism, one may develop a similar "divine guru" type relationship with an "enlightened immortal".

 

 

Best wishes,

Jeff

Edited by Jeff
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Hello Jeff,

Very nice to meet you Jeff. My interest here is in the experience described rather than the particular perspective of any particular saint; which is I believe another key point its self, the cornerstone of Kaśmir śavism being that the experience of Godconciousness as the underlying śakti that is divine grace; Yet too be experienced as a whole. As such we have the Paternal nature of Ahbinagupta's lineage coinciding with the divine śakti of the experience of Godconsiousness, and balanced understanding coming from both śiva and śakti.

I love his interpretation of the Bhagavad Gita also, I must admit to being rather hands on in my own approach, as I have mentioned, not so scholarly minded.
Greatly looking forwards the the release of Swami Lakshaman Jū's interpretation of Tantrāloka this year, though I have a some ideas of its content from my parallel studies of the wonderful devine science of Jyotiṣa. I recently received some delightful insight in to Tantrāloka (what it is in Jyotiṣa not the actual script) from my śikṣā guru very recently; its integration in to a Jyotiṣa understanding.

A pleasure to interact with a fellow siśya of this wonderful path. I am facinated to learn more of the Taoist perspectives also how this might integrate with the more southern perspectives; for example I have heard that the I ching is as old a parallel to the Vedic knowledge its self, coming from a separate origin. Also that a Bhudist monk named Bodhidharma may have traveled into China in the 5th and 6th century CE from India carring knowledge of meditative techniques; all wonderfully fascinating history's in their own right, always a delight to discover new perspectives.


Warm regards,

iain.

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Hi Iain,

 

Rather than a KS Practioner, like you, I am one who likes to dive deep, rather than read scholarly treatises. But while you may call him a little "paternal", he is obviously a true lover of Shatki. Also, my finding have been almost exactly the same as what he describes. The brilliance of his explanations (with specific details) is far greater than any other writings I have ever found.

 

The man definitely knows his stuff. :)

 

 

Best regards,

Jeff

Edited by Jeff

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