THE DIVINE POWERS – ICCHA, JNANA , KRIYA
In his work “Tantraloka Viveka “, Jayaratha names this trinity found in phenomenon based existence, the inferior trinity (aparam trikam). The aspirant must realize in this fundamental trinity, the trinity of his divine powers: to do, to know, to want.
When he really feels that he can do, that he knows what he likes and that he can put his intention (will) into practice, he becomes sure of his divine Shivaic nature.
Jayaratha names this trinity of powers (to want, to know, to do) iccha shakti , jnana shakti and kriya shakti, the intermediary trinity (paraparam trikam).
THE INTEGRATION OF THE RELATIVE CONSCIOUSNESS INTO THE ABSOLUTE UNIQUE
The ultimate reality that must be achieved through Shakti is Shiva as the Absolute God. He is the source of all creation and consumption. His fundamental form is Pure Consciousness, free from any relative subjectivity or objectivity.
This consciousness is pure and unlimited. It is not influenced by any spatial, temporal or individual limits. It is limitless, eternal and absolute. In fact, it cannot be accurately described by using words.
The word “consciousness” cannot express it correctly and completely. This term is used in order to remove all relative conceptions about the Ultimate Reality revealed through yogi introspection.
Thus, God, as the ultimate Reality appears in His transcendent aspect. Everything, even the lifeless objects (like a stone), the inferior, criminal beings are also God and only God, in His phenomenon based aspect.
This is a consequence of the fact that everything emanates from Him, through the playful and divine action of His Sovereignty; He Himself appears in any form as a reflected manifestation.
He is the totality of all divine powers. These powers are not different from him. He comprises everything, including the reflections of the numerous souls and of their objective existence.
That is why a Shiva-yogi sees Shiva, the Supreme God, in everything. God must be realized in both these aspects through the specific Trika practice of the yoga system. His transcendent aspect is named by Kashmir Shaivism prakasha or the Shiva aspect, and His phenomenon based aspect is named vimarsha or the Shakti aspect.
These two aspects of Reality are not different from each other. But, traditionally, it was considered that the dualist way of presentation is easier to understand by aspirants.
Thus, the Supreme Reality is reckoned as a supreme synthesis (named samarasya) that comprises both prakasha and vimarsha. The trinity of these three aspects (prakasha, vimarsha and samarasya) is named by the great sage Abhinavagupta in his comments within “Tantraloka”, the superior trinity (param trikam).
In conclusion, the aspirant of the Trika system must achieve the absolute trinity (consisting of samarasya, prakasha and vimarsha), starting with the phenomenon based trinity (consisting of nara, Shakti and Shiva) by practically realizing the intermediary trinity (consisting of kriya, jnana and iccha).
But this isn’t the reason why this type of shaiva yoga practice was named trikacara (trika knowledge). Trika yoga considers that the samavesha practice is more important than meditation and the inferior forms of samadhi (controlled mystical ecstasy).
Samavesha is the integration of the relative consciousness into the Absolute and Unique. This is the consequence of a fast and intuitive realization that the Absolute Reality is actually the true Self.
Samavesha is divided into three: anava, shakta and shambava. This triple yogi evolution system represents an important trinity in Trika Shastra.
Works belonging to this Shaivit tradition are: Malini Vijaya Tantra , Malini Vijaya Vartika, Svacchanda Tantra, Netra Tantra, Vijoana Bhairava Tantra, Paratrimshika Tantra, Shiva Sutra , Spanda Karika, Tantraloka, Tantrasara and Tantra Vathadddanik.
These are important parts of the Trika system that are available even today. However, many of them were lost and some of them contain only a few comments.
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