Shaivism/Tantra/Nath
85-436: Saiddhantika Non - Saiddhantika Shaivism/Tantra/Nath New movements Kashmir Shaivism Gaudapada Adi Shankara Advaita-Yoga Nath Kashmir Shaivism Neo-Vedanta Inchegeri Sampradaya Contemporary Shaivism/Tantra/Nath Neo-Advaita Hinduism Buddhism Modern Advaita Vedanta Neo-Vedanta The Kashmir Shaivism tradition, also called Trika Shaivism ,
170-419: A "historic past", which is "largely facticious." Brown and Leledaki see these newly emerging traditions as part of western Orientalism , the fascination of western cultures with eastern cultures, but also the reduction of "Asian societies, its people, practices and cultures to essentialist images of the 'other'". Brown and Leledaki also note that this Orientalism is not a one-way affair, but that "there has been
255-846: A bastard. The same social standard applies to religious organizations. If a religious group cannot prove its descent from one of the recognised traditions, it risks being dismissed as illegitimate. Nevertheless, there are also examples of teachers who were not initiated into a sampradaya, Ramana Maharshi being a well-known example. A sannyasin belonging to the Sringeri Sharada Peetham once tried to persuade Ramana to be initiated into sannyasa, but Ramana refused. Since ancient times, Indian philosophy has been categorized into āstika and nāstika schools of thought. Āstika and nāstika concept in Hindu , Buddhist and Jain scriptures define Astika as those sampradayas which believe in
340-545: A chapter from the Rudrayamala Tantra , was introduced to the West by Paul Reps , a student of Lakshman Joo, by including an English translation in his book Zen Flesh, Zen Bones . Cast as a discourse between the god Shiva and his consort Devi or Shakti , it presents 112 meditation methods or centering techniques ( dharana s). Since it is a Tantric tradition, a necessary prerequisite for Trika yogic practice
425-567: A coherent framework in which everything has its place and everything makes sense in relation to the whole." One of Abhinavagupta's students, Kshemaraja , is also an important figure who authored the short Pratyabhijñāhṛdayam ( The Essence of Self-Recognition ). Jayaratha (1150–1200 CE) wrote a commentary on the Tantrāloka . The institutional basis and support for the Trika Shaiva tradition mostly disappeared with Islamic conquests of
510-483: A dream, according to tradition. The Spandakārikā was either composed by Vasugupta or his student Bhatta Kallata . The main theologians of Trika Shaivism are those of the Pratyabhijñā (Recognition) school of Shaiva non-dual philosophy. Somānanda was the first theologian of the recognition school and his main work is the Śivadr̥ṣṭi . However, it was Utpaladeva (c. 900–950 CE) and Abhinavagupta (c. 950–1016,
595-462: A dynamic interaction between Asian and Western representatives of various religious traditions over the last 150 years," and that this "blending of thought and practice" is a co-creation from modernist religious movements in both East and West. According to Arthur Versluis , neo-Advaita is part of a larger religious current which he calls immediatism , "the assertion of immediate spiritual illumination without much if any preparatory practice within
680-530: A fourth may be counted [4.] the three types of possession (avesa) taught in the Trika (anava, sakta and sambhava) which are innovatively presented as three meta-categories under which all yogic exercises can be subsumed. In Trika texts as well as those of other Saiva schools, it is common to formulate the process of yogic conquest of the realities (tattvas) as a series of Dhāraṇās. Dhāraṇās ("introspections") are "complex sequences of meditative practices" which focus on
765-861: A guru, never claimed to have disciples, and never appointed any successors. Despite this, there are numerous contemporary teachers who assert, suggest, or are said by others, to be in his lineage. These assertions have been disputed by other teachers, stating that there is no lineage from Ramana Maharshi. Critics have also noted that Ramana and like-minded teachers like Nisargadatta Maharaj did not charge fees or donations. Sampradaya Traditional Sampradaya ( Sanskrit : सम्प्रदाय ; IAST : Saṃpradāya ), in Indian origin religions , namely Hinduism , Buddhism , Jainism , and Sikhism , can be translated as 'tradition', 'spiritual lineage', 'sect', or 'religious system'. To ensure continuity and transmission of dharma , various sampradayas have
850-603: A particular religious tradition." Its origins predate American Transcendentalism . In American Gurus: From Transcendentalism to New Age Religion , Versluis describes the emergence of immediatist gurus: gurus who are not connected to any of the traditional religions, and promise instant enlightenment and liberation. These include Eckhart Tolle , and Andrew Cohen . "Immediatism" refers to "a religious assertion of spontaneous, direct, unmediated spiritual insight into reality (typically with little or no prior training), which some term 'enlightenment'." According to Versluis, immediatism
935-482: A process in which spiritual paradises are bound together", as exemplified in American Transcendentalism, New Age , transpersonal psychology and the works of Ken Wilber are examples: Brown and Leledaki place this "hybridization" in a "structurationist" approach, pointing out that this is an "invented tradition", which is a response to a novel situation, although it claims a continuity with
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#17327808818371020-488: A rapid growth. Ramana Maharshi's teachings have been further popularized in the west via H. W. L. Poonja and his students. Poonja, better known as Papaji, "told, inferred, or allowed hundreds of individuals to believe they were fully enlightened simply because they'd had one, or many, powerful experiences of awakening." It was those students who initiated the "neo-Advaita", or "satsang" movement, which has become an important constituent of popular western spirituality . It
1105-454: A series of contemplations on a "hierarchy of apperceptive states designed to bring him ever closer to the level of the highest perceiver, Shiva". This hierarchy of meditations and visualizations is based on the Shaiva schema of the 36 tattvas . According to Somadev Vasudeva, the procedure can be described thus: The Yogin starts by disengaging the mind from external stimuli and then fixes it upon
1190-655: A single staff) generally associated with the Advaita Vedanta tradition. They are distinct in their practices from the Saiva Tridaṇḍi sannyāsin s or " trident renunciates", who continue to wear the sacred thread after renunciation, while ēkadaṇḍi sannyāsin s do not. The Ekadandi Vedāntins aim for moksha as the existence of the self in its natural condition indicated by the destruction of all its specific qualities. Any Hindu, irrespective of class, caste, age or gender can seek sannyāsa as an Ekadandi monk under
1275-623: A student of one of Utpaladeva's disciples) who developed the system into its mature form. Utpaladeva's Īśvarapratyabhijñā-kārikā (Verses on the Recognition of the Lord) is one of the main works of this tradition, however, it was overshadowed by the work of Abhinavagupta. Thus, according to Torella, "Abhinavagupta's Īśvarapratyabhijñā-Vimarśinī and the Īśvarapratyabhijñā-Vivr̥ti-Vimarśinī (a commentary on Utpaladeva’s Vivr̥ti on his own Īśvarapratyabhijñā-Kārikā and Vr̥tti) are generally considered
1360-513: A synthesis of various philosophies such as Samkhya, Yoga and Vedanta, as well as shared spiritual concepts such as moksha , dharma , karma , samsara , ethical precepts such as ahimsa , texts ( Upanishads , Puranas , Mahabharata , Agamas), ritual grammar and rites of passage. According to the Padma Purāṇa, one of the eighteen main Purāṇas, there are four Vaishnava sampradāyas , which preserve
1445-478: A system of six cakras ), reaching to the region above the head. Different scriptures outline different lists of voids and their location in the body. The practice of resonance deals with various sounds, and how the yogin is to focus on a specific sound and its resonance within the central channel. Regarding mantra, different Saiva tantras and texts teach different mantras and bija (seed) mantras. These mantras are generally intoned ( uccara ) at different positions in
1530-407: A tattva [such as earth, water, etc] with ever deepening absorption. He attains an internalised vision of the reality, and compares it with his authoritative, scriptural knowledge of the highest level. By means of tarka [reasoning], an ontological value judgement, he discerns that it is different from Siva and thus transcends it. The Yogin’s ascension inevitably brings him to the reality which is Siva at
1615-524: A western context. Ramana Maharshi himself did not demand a shift in religious affiliation, and was himself acquainted with western religions, using quotes from the Bible. Neo-Advaita teachers have further deemphasized the traditional language and worldframe of Advaita, using a modern, psychologized worldframe to present their teachings as a form of self-help, which is easily accessible to a larger audience. The western approach to "Asian enlightenment traditions"
1700-516: Is a Punjabi language term, used in Sikhism, for sampradayas . Sampradayas are living traditions of both teaching and practice within a specific religious-spiritual tradition. They are generally composed of a monastic order within a specific guru lineage, with ideas developed and transmitted, redefined and reviewed by each successive generation of followers. A particular guru lineage is called parampara . By receiving diksha (initiation) into
1785-583: Is a non-dualist branch of Shaiva- Shakta Tantra Hinduism that originated in Kashmir after 850 CE. In its place of origin in Kashmir, this tradition is commonly referred to as " Kashmiri Shaivism ." It later spread beyond Kashmir, with its great scholar Abhinavagupta calling it "Trika" (meaning "the Trinity"). It particularly flourished in the states of Odisha and Maharashtra . Defining features of
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#17327808818371870-402: Is a body of practice, views and attitudes, which are transmitted, redefined and reviewed by each successive generation of followers. Participation in sampradaya forces continuity with the past, or tradition , but at the same time provides a platform for change from within the community of practitioners of this particular traditional group. A particular guru lineage in guru-shishya tradition
1955-494: Is being spread by websites and publishing enterprises, which give an easy access to its teachings. Lucas has called the popularisation of Ramana Maharshi's teachings in the west "the Ramana effect". According to Lucas, Ramana Maharshi was the greatest modern proponent of Advaita Vedanta, well known for emphasizing the enquiry of the question "Who am I?" as a means to attain awakening. According to Lucas, following Thomas Csordas,
2040-462: Is called parampara , and may have its own akharas and gurukulas . By receiving diksha (initiation) into the parampara of a living guru, one belongs to its proper sampradaya . One cannot become a member by birth , as is the case with gotra , a seminal, or hereditary, dynasty . Membership in a sampradaya not only lends a level of authority to one's claims on truth in Hindu traditional context, but also allows one to make those claims in
2125-458: Is highly eclectic, drawing on various Asian traditions, as well as "numerous Western discourses such as psychology, science, and politics." Neo-Advaita uses western discourses, such as " New Age millennialism , Zen , self-empowerment and self-therapy" to transmit its teachings. It makes little use of the "traditional language or cultural frames of Advaita Vedanta," and is framed in a western construction of experiential and perennial mysticism, "to
2210-578: Is pierced." Other texts have the mantric energy follow the breath through the nose outside the body. Since Trika Saivism is a synthesis of various traditions, its texts, such as the Mālinīvijayottara Tantra, distinguish four different types of Saiva yoga. According to Somadev Vasudeva: Two of these have been assimilated from the Tantras of the Siddhanta which has two schools, one monist and
2295-405: Is quite different from the neo-Advaita claims. Classical Advaita Vedanta uses the "fourfold discipline" ( sādhana-catustaya ) to train students and attain moksha . Years of committed practice is needed to sever or destroy the "occlusion" the so-called " vasanas , samskaras , bodily sheaths and vrittis ", and the "granthi or knot forming identification between Self and mind," and prepare
2380-419: Is subdivided into a number of major sampradayas. Of the historical division into six darsanas (philosophies), two schools, Vedanta and Yoga , are currently the most prominent. Classified by primary deity or deities, four major Hinduism modern currents are Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Shakti) and Smartism (five deities treated as same). These deity-centered denominations feature
2465-419: Is tantric initiation or dīkṣa . The Mālinīvijayottara Tantra, a major source for the tradition, states: "Without initiation there is no qualification for Saiva yoga." Although domesticated into a householder tradition, Kashmir Shaivism recommended a secret performance of Kaula practices in keeping with its tantric heritage. This was to be done in seclusion from public eyes, therefore allowing one to maintain
2550-608: Is the Vijñāna-bhairava-tantra , which focuses on outlining numerous yogic practices. Kashmir Shaivism shares many parallel points of agreement with the lesser known monistic school of Shaiva Siddhanta as expressed in the Tirumantiram of Tirumular . While also sharing this branch's disagreements with the dualistic Shaiva Siddhanta school of Meykandar , which scholars consider to be normative tantric Shaivism. The doctrines of Kashmir Shaivism were very influential on
2635-555: Is typical for Americans, who want "the fruit of religion, but not its obligations." Although immediatism has its roots in European culture and history as far back as Platonism , and also includes Perennialism , Versluis points to Ralph Waldo Emerson as its key ancestor, who "emphasized the possibility of immediate, direct spiritual knowledge and power." Neo-Advaita has been called a "controversial movement," and has been criticized, for its emphasis on insight alone, omitting
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2720-696: The Mālinīvijayottara Tantra , although they also drew heavily on the Kali -based Krama tradition of the Kulamārga . Abhinavagupta's Tantrāloka is probably his most important work. According to Christopher Wallis, "the Tantrāloka is a monumental explication of Tantrik practice and philosophy in over 5,800 verses. It is encyclopedic in its scope though not organized like an encyclopedia, for instead of just enumerating theories and practices, it brings them all into
2805-646: The Mālinīvijayottara Tantra , the Siddhayogeśvarīmata and the Anāmaka-tantra. Its main exegetical works are those of Abhinavagupta , such as the Tantraloka , Mālinīślokavārttika , and Tantrasāra which are formally an exegesis of the Mālinīvijayottara Tantra , although they also drew heavily on the Kali -based Krama subcategory of the Kulamārga . Another important text of this tradition
2890-619: The Guru-shishya parampara in which parampara or lineage of successive gurus (masters) and shishyas (disciples) serves as a spiritual channel and provides a reliable network of relationships that lends stability to a religious identity. Shramana is vedic term for seeker or shishya. Identification with and followership of sampradayas is not static, as sampradayas allows flexibility where one can leave one sampradaya and enter another or practice religious syncretism by simultaneously following more than one sampradaya . Samparda
2975-616: The Mleccha (impure) who are considered without the purity of ethics and code of conduct called yamas and niyama . Sampradayas of Indian-origin religions have their own Darshana or philosophy, encompassing world views and teachings. Six Astika or orthodox sampradayas which believe in supremacy of veda are called shad-darśana (lit. six system), namely Sankhya , Yoga , Nyaya , Vaisheshika , Mimamsa and Vedanta . Astika or orthodox sampradayas or schools of Indian philosophy have been called ṣaḍdarśana ("six systems"). This scheme
3060-582: The Nandinatha Sampradaya : Maharishi Nandinath→ Tirumular →→→ unknown→Kadaitswami→ Chellappaswami→ Siva Yogaswami → Sivaya Subramuniyaswami → Bodhinatha Veylanswami Tamil Shaiva Siddhanta philosophy is known as the descendant from the teaching of Sanatkumara , one of the Kumaras .(Sanatkumara→Satyanjana Darshini→Paranjyoti rishi→Meykandar. Aghori and Nath are shavite. Nandinatha and Meykandar Sampradayas are associated with
3145-595: The Shaiva Siddhanta while Adinath Sampradaya is associated with Nath Shaivism. Other popular Saivite sampradayas are Veerashaiva Samprdaya , Lingayat Sampradaya and Srouta Sampradaya Adi Sankara founded four Maṭhas (Sanskrit: मठ ) (monasteries) to preserve and develop his philosophies. One each in the north, south, east and west of the Indian subcontinent, each headed by one of his direct disciples. According to Nakamura, these mathas contributed to
3230-662: The Shri Vidya tradition of Shaktism. Dating from around 850–900 CE, the Shiva Sutras of Vasugupta and Spandakārikā were a Śākta Śaiva attempt to present a non-dualistic metaphysics and gnostic soteriology in opposition to the dualistic exegesis of the Meykandar school of Shaiva Siddhanta , while remaining in agreement with the monistic view expressed in the older and arguably more authoritative Tirumantiram of Tirumular . The Shiva Sutras appeared to Vasugupta in
3315-403: The parampara of a living guru, one belongs to its proper sampradaya . To ensure continuity through dharma transmission , various sampradayas ensure continuity through Guru-shishya parampara where Guru teaches shishyas in gurukula , matha , akhara , and viharas . Buddhism also has lineage of gurus . Tibetan Buddhism has lineage of Lamas who teach in gompas and stupas . Sampradaya
3400-421: The "traditional language or cultural frames of Advaita Vedanta ", and some have criticised it for its lack of preparatory training, and regard enlightenment-experiences induced by Neo-Advaita as superficial. The basic practice of neo-Advaita is self-inquiry , via the question "Who am I?", or simply the direct recognition of the non-existence of the "I" or "ego." This recognition is taken to be equal to
3485-585: The Advaita Vedanta recognition of the identity of Atman and Brahman , or the recognition of the "Formless Self." According to neo-Advaitins, no preparatory practice is necessary, nor prolonged study of religious scriptures or tradition: insight alone suffices. Poonja, who is credited as one of the main instigators of the neo-Advaita movement, saw this realization as in itself liberating from karmic consequences and further rebirth. According to Poonja "karmic tendencies remained after enlightenment, [but]
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3570-751: The Dasanāmi tradition. The Ekadandis or Dasanāmis had established monasteries in India and Nepal in ancient times. After the decline of Buddhism, a section of the Ekadandis were organized by Adi Shankara in the 8th century in India to be associated with four maṭha s to provide a base for the growth of Hinduism. However, the association of the Dasanāmis with the Sankara maṭha s remained nominal. Professor Kiyokazu Okita and Indologist B. N. K. Sharma says, Sannyasis in
3655-483: The Mālinīvijayottara Tantra, outline six "varieties of the goal" or "targets" (laksyas) of yogic practices, mainly. Each of the goals is given specific practices. For example, in the Mālinīvijayottara Tantra, perfecting the Void is said to be reached by moving the mind and vital energy (through the use of mantric resonance) through two groups of three voids located along the central channel (which are also correlated with
3740-658: The Nyāya, naturalism of Vaiśeṣika, monism and knowledge of Self (Atman) as essential to liberation of Advaita, self-discipline of Yoga, asceticism and elements of theistic ideas. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. Hindus subscribe to a diversity of ideas on spirituality and traditions, but have no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic , pantheistic , monotheistic , monistic , agnostic , atheistic or humanist . Hinduism
3825-773: The Satsang-movement is a new religious movement , emphasizing the direct recognition of the non-existence of the "I" or "ego," without the need of preparatory practice. Its teachings are derived from, but not authorised by, the teachings of the 20th century sage Ramana Maharshi , as interpreted and popularized by H. W. L. Poonja and several of his western students. It is part of a larger religious current called immediatism by Arthur Versluis , which has its roots in both western and eastern spirituality. Western influences are western esoteric traditions like Transcendentalism, and " New Age millennialism , self-empowerment and self-therapy". Neo-Advaita makes little use of
3910-526: The Trika tradition are its idealistic and monistic Pratyabhijna ("Recognition") philosophical system, propounded by Utpaladeva (c. 925–975 CE) and Abhinavagupta (c. 975–1025 CE), and the centrality of the three goddesses Parā , Parāparā, and Aparā. While Trika draws from numerous Shaiva texts, such as the Shaiva Agamas and the Shaiva and Shakta Tantras , its major scriptural authorities are
3995-469: The absolute with another disciple of his teacher, wherein they both worked out the concepts he put forward in the book “I Am That.” He did not accept students for another 13 years, in 1951. You see, he was still maturing, learning, changing, even though he already had a firm grasp on the absolute. Western critics object to the perceived relation between Ramana Maharshi and Neo-Advaita, noting that Ramana never promoted any lineage, did not publicize himself as
4080-449: The appearance of a typical householder. The Mālinīvijayottara Tantra outlines several major preconditions conferring the authority to practice Yoga : The Yogin who has mastered posture [and] the mind, controlled the vital energy, subdued the senses, conquered sleep, overcome anger and agitation and who is free from deceit, should practise Yoga in a quiet, pleasant cave or earthen hut free from all obstructions. Numerous texts, including
4165-694: The authority of the Vedas are nāstika philosophies, of which four nāstika (heterodox) schools are prominent: Some are syncretic in nature which might adopt mixture of concepts from orthodox schools of Hindu philosophy such as realism of the Nyāya, naturalism of Vaiśeṣika, monism and knowledge of Self (Atman) as essential to liberation of Advaita, self-discipline of Yoga, asceticism and elements of theistic ideas. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. The above sub-schools introduced their own ideas while adopting concepts from orthodox schools of Hindu philosophy such as realism of
4250-404: The body along the central channel (such as at the heart, throat, forehead, etc). The Diksottara tantra for example, teaches the intonation of the ' haṃsá ' mantra, beginning in the heart region. Some texts teach "a lineal ascent through the heart, the throat, the palate, and the forehead, culminating with the transcendence of sonic experience as the 'Limit of Resonance' [ nadanta ] in the cranium
4335-507: The disregard of its social, ethical and political aspects." This "modern experiential and perennialist mystical framework" emphasizes Perennialism , the idea that there is a common, mystical core to all religions, which can be empirically validated by personal experience . It has pervaded the western understanding of Asian religions, and can be found in Swami Vivekananda and Sarvepalli Radhakrishnan 's Neo-Vedanta , but also in
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#17327808818374420-424: The early 20th century. In the 20th century Swami Lakshman Joo , a Kashmiri Hindu , helped revive both the scholarly and yogic streams of Kashmir Shaivism. His contribution is enormous. He inspired a generation of scholars who made Kashmir Shaivism a legitimate field of inquiry within the academy. Acharya Rameshwar Jha , a disciple of Lakshman Joo, is often credited with establishing the roots of Kashmir Shaivism in
4505-637: The endonymous Indonesian name for "Indonesian Hinduism" can also refer to the traditional practices in Kalimantan , Sumatra , Sulawesi and other places in Indonesia, where people have started to identify and accept their agamas as Hinduism or Hindu worship has been revived. The revival of Hinduism in Indonesia has given rise to a national organisation, the Parisada Hindu Dharma . There are 2 Shakta Sampradayas, which revere Shakti -
4590-543: The enlightened person was no longer identified with them and, therefore, did not accrue further karmic consequences." According to Cohen, Poonja "insisted that the realization of the Self had nothing to do with worldly behavior, and he did not believe fully transcending the ego was possible." For Poonja, ethical standards were based on a dualistic understanding of duality and the notion of an individual agent, and therefore were not indicative of "non-dual enlightenment: "For Poonja,
4675-441: The existence of Atman (Self) and those who accept supremacy of vedas , Nastika being those who deny there is any "Self" in human beings or do not hold vedas as supreme. In modern context, Astika are also defined as theists and Nastika as atheist . In Indian origin religions, even atheism is considered acceptable, especially under the concept of Sarva Dharma Sama Bhava . The concept of acceptable or valid Dharma excludes
4760-552: The feminine manifestation of Ishvara . They are as follows: Smarta Sampradaya (स्मार्त), developed around the beginning of the Common Era , reflects a Hindu synthesis of four philosophical strands: Mimamsa , Advaita , Yoga , and theism . The Smarta tradition rejects theistic sectarianism, and it is notable for the domestic worship of five shrines with five deities, all treated as equal – Shiva , Vishnu , Surya , Ganesha , and Shakti . The Smarta tradition contrasted with
4845-474: The first place. An often quoted verse from the Padma Purana states: Mantras which are not received in sampradaya are considered fruitless. And another verse states: Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he might have received is without any effect. As Wright and Wright put it, If one cannot prove natal legitimacy, one may be cast out as
4930-423: The five Hindu gods include a sixth impersonal god in their practice. The tradition has been described by William Jackson as "advaitin, monistic in its outlook". Shrauta communities are very rare in India, the most well known being the ultra-orthodox Nambudiri Brahmins of Kerala . They follow the "Purva-Mimamsa" (earlier portion of Vedas) in contrast to Vedanta followed by other Brahmins. They place importance on
5015-825: The fruitful mantras: All mantras which have been given (to disciples) not in an authorised Sampradāya are fruitless. Therefore, in Kali Yuga , there will be four bona-fide Sampradāyas. During the Kali Yuga these sampradāyas appear in the holy place of Jaganatha Puri , and purify the entire earth . Each of them were inaugurated by a deity, who appointed heads to these lineages: Other major Vaishnav sampradaya are: Saiddhantika Non - Saiddhantika There are three main Shaiva sampradayas known as "Kailasa Parampara" (Lineage from Kailash )- Nandinatha Sampradaya , Adinath Sampradaya and Meykanda Sampradaya . The Nandinatha Sampradaya traces its beginning to at least 200 BCE. Its founder and first known spiritual preceptor
5100-407: The goal was the realization of the self; the illusory realm of relative reality was ultimately irrelevant." According to Lucas and Frawley , the spiritual root of neo-Advaita is Ramana Maharshi, whose teachings, and method of self-inquiry could easily be transposed to North America’s liberal spiritual subculture. Popular interest in Indian religions goes as far back as the early 19th century, and
5185-572: The heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after Adi Sankara. According to the tradition in Kerala, after Sankara's samadhi at Vadakkunnathan Temple, his disciples founded four mathas in Thrissur, namely Naduvil Madhom , Thekke Madhom, Idayil Madhom and Vadakke Madhom. Dashanami Sampradaya, "Tradition of Ten Names", is a Hindu monastic tradition of ēkadaṇḍi sannyasins (wandering renunciates carrying
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#17327808818375270-499: The heart), he perceives the principle of intellect. Neo-Advaita New movements Kashmir Shaivism Gaudapada Adi Shankara Advaita-Yoga Nath Kashmir Shaivism Neo-Vedanta Inchegeri Sampradaya Contemporary Shaivism/Tantra/Nath Neo-Advaita Hinduism Buddhism Modern Advaita Vedanta Neo-Vedanta Antiquity Medieval Early modern Modern Iran India East-Asia Neo-Advaita , also called
5355-471: The historical links with Shaivism: Advaitins are non-sectarian, and they advocate worship of Shiva and Vishnu equally with that of the other deities of Hinduism, like Sakti, Ganapati and others. Shankara championed that the ultimate reality is impersonal and Nirguna (attributeless) and that any symbolic god serves the same equivalent purpose. Inspired by this belief, the Smarta tradition followers, along with
5440-466: The influence of Shankara, which was "due to institutional factors". The mathas which he built exist until today, and preserve the teachings and influence of Shankara, "while the writings of other scholars before him came to be forgotten with the passage of time". The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara, and their details. The current heads of the mathas trace their authority back to these figures, and each of
5525-498: The late 16th century, when a vast majority of the population converted to Islam . Only the Balinese people who formed a majority on the island of Bali , retained this form of Hinduism over the centuries. Theologically, Balinese or Indonesian Hinduism is closer to Shaivism than to other major sects of Hinduism. The adherents consider Acintya the supreme god, and all other gods as his manifestations. The term " Agama Hindu Dharma ",
5610-414: The learned community of Varanasi . Rameshwar Jha with his creativity, familiarity with the ancient texts and personal experiences provided access to concepts of non-dualistic Kashmir Shaivism. His writings of Sanskrit verses have been published as the books Purnta Pratyabhijna and Samit Swatantram . Swami Muktananda , although not belonging to the direct lineage of Kashmir Shaivism, felt an affinity for
5695-667: The lineage of Advaita of Adi Shankara and the Sannyasis in the lineage of Dvaita of Madhvacharya are all Ēkadaṇḍis. Kaumaram is a sect of Hindus, especially found in South India and Sri Lanka where Lord Muruga Karttikeya is the Supreme Godhead. Lord Muruga is considered superior to the Trimurti. The worshippers of Lord Muruga are called Kaumaras. Hinduism dominated the island of Java and Sumatra until
5780-492: The mind for the insight into non-duality. After awakening, "post awakening sadhana," or post-satori practice is necessary: "all of the great ones had a post awakening sadhana, including Ramana Maharishi, who spent many years sitting alone in Samadhi before he ever accepted his first student." After realization, further practice is necessary 'to ripen the fruit', as stated by Nisargadatya Maharaj: "the fruit falls suddenly, but
5865-466: The older Shrauta tradition, which was based on elaborate rituals and rites. There has been considerable overlap in the ideas and practices of the Smarta tradition with other significant historic movements within Hinduism, namely Shaivism , Vaishnavism , and Shaktism . Even though Smarta sampradaya regards Adi Shankara as its founder or reformer, advaita sampradaya is not a Shaiva sect, despite
5950-410: The other dualist [1.] the conquest of the reality-levels ( tattvajaya ), which has been transformed into a radically new type of yoga based on the fifteen levels of the apperceptive process, and, [2.] the yoga of six ancillaries ( ṣaḍaṅgayoga ), which is taken over with only minor variations. The third is [3.] Kaula yoga with its system of four immersions (pindastha, padastha, rupastha and rupatita) and as
6035-604: The performance of Vedic Sacrifice ( Yajna ). The Nambudiri Brahmins are famous for their preservation of the ancient Somayaagam , Agnicayana rituals which have vanished in other parts of India. The Suryaites or Sauras are followers of a Hindu denomination that started in Vedic tradition, and worship Surya as the main visible form of the Saguna Brahman . The Saura tradition was influential in South Asia, particularly in
6120-654: The preparatory practices. It has also been criticised for its references to a "lineage" of Ramana Maharshi, whereas Ramana never claimed to have disciples and never appointed any successors. Some critics say that seeing through the 'illusion of ego' is the main point of neo-Advaita, and that this does not suffice. According to Caplan, the enlightenment-experiences induced by these teachers and their satsangs are considered to be superficial. According to Dennis Waite, neo-Advaita claims to remove ignorance, but does not offer help to remove ignorance. According to Caplan, traditional Advaita Vedanta takes years of practice, which
6205-577: The region leading to the slow decline and contraction of the tradition (though it continued to be passed down and practiced well into the 18th century). However, the Trika Shaiva tradition was widely influential on other Indian religious traditions, particularly the Haṭha-yoga traditions, such as the Nāth school of Gorakṣa and the Dasanāmī Sannyāsins, which draw much of their yogic practice and ideas of
6290-460: The ripening takes time." Ed Muzika refers to Nisargadatta Maharaj, stating He met his teacher in 1933 and had his awakening in 1936. He then traveled as a wandering monk for two years visiting many shrines, temples, and teachers across India, until he recognized there was no difference in his beingness no matter where he was. So he returned home to his wife and business in 1938. Apparently he spend many years discussing all aspects of consciousness and
6375-669: The standard works of the Pratyabhijñā." Torella notes however, that "most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded." Abhinavagupta's tantric synthesis was the most influential form of the tantric "Kashmir Shaivism". It brought together elements from the following sampradayas (lineages): the Trika, Pratyabhijñā, the Kaula Krama, and Shaiva Siddhantha. Abhinavagupta wrote numerous other works on Shaiva tantra. His Tantrāloka , Mālinīślokavārttika , and Tantrasāra are mainly based on
6460-575: The subtle body from Trika scriptures. Trika Shaivism also strongly influenced Shakta traditions. Śrīvidyā , which likely originated in Kashmir, relied heavily on Trika philosophy in its seminal explanatory texts like the Yoginīhṛdaya and received commentaries by Trika masters like Jayaratha, and became an influential tradition on mainstream Hinduism, flourishing with institutional support in South India . Another tantric tradition influenced by Trika
6545-488: The success of this movement is due to a "portable practice" and a "transposable message". Ramana Maharshi's main practice, self-inquiry via the question "Who am I?", is easily practiceable in a non-institutionalized context. His visitors and devotees did not have to adopt the Vedantic culture, nor to commit themselves to an institution or ideology, to be able to practice self-inquiry. Ramana's teachings are transposable into
6630-432: The teachings, validated by his own direct experience. He encouraged Motilal Banarsidass to publish Jaideva Singh 's translations of Shiva Sutras , Pratyabhijnahrdayam , Spanda Karikas and Vijnana Bhairava , all of which Singh studied in-depth with Lakshman Joo. He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the subject. The Vijnana Bhairava Tantra ,
6715-426: The west, north and other regions, with numerous Surya idols and temples built between 800 and 1000 CE. The Konark Sun Temple was built in mid 13th century. During the iconoclasm of Islamic invasions and Hindu–Muslim wars, the temples dedicated to Sun-god were among those desecrated, images smashed and the resident priests of Saura tradition were killed, states André Wink. The Surya tradition of Hinduism declined in
6800-485: The works of D.T. Suzuki and his "decontextualized and experiential account" of Zen Buddhism . It can also be found in the Theosophical Society , and the contemporary New Age culture, with influences like Aldous Huxley's The Perennial Philosophy and The Doors of Perception , and writers like Ken Wilber . Gregg Lahood also mentions Neo-Advaita as an ingredient of "cosmological hybridization,
6885-616: The zenith of all paths. One example of the meditation on the tattva of buddhi (intellect) from the Mālinīvijayottara Tantra is as follows: Contemplating in the heart a lotus with colour of the rising sun, with eight petals containing the [eight bhavas] of dharma etc., and a pericarp, [the Yogin’s] intellect becomes steady within a month. Within six he becomes a knower of the Sruti (scripture). Within three years he himself becomes an author of scriptures. Contemplating his own [physical] form there (in
6970-483: Was created between the 12th and 16th centuries by Vedantins . It was then adopted by the early Western Indologists , and pervades modern understandings of Indian philosophy. Each of six āstika (orthodox) schools of thought is called a darśana , and each darśana accepts the Vedas as authority. Each astika darsana also accepts the premise that Atman (soul, eternal self) exists. The āstika schools of philosophy are: Nastika or hetrodox sampradayas do not accept
7055-656: Was stimulated by the American Transcendentalists and the Theosophical Society . In the 1930s Ramana Maharshi's teachings were brought to the west by Paul Brunton , a Theosophist, in his A Search in Secret India . Stimulated by Arthur Osborne , in the 1960s Bhagawat Singh actively started to spread Ramana Maharshi's teachings in the USA. Since the 1970s western interest in Asian religions has seen
7140-484: Was the Maharshi Nandinatha. Nandinatha is said to have initiated eight disciples (Sanatkumar, Sanakar, Sanadanar, Sananthanar, Shivayogamuni, Patanjali , Vyaghrapada , and Tirumular ) and sent them to various places to spread the teachings of non-dualistic Shaivism all over the world. Saiva Siddhanta Temple of Hawaii identifies itself as principle Matha or monestory of lineage . Spiritual lineage of
7225-521: Was the post-classical Kalikula (family of Kali ) form of Shaktism which is influential in northeastern Indian regions, such as in Bengal, Orissa, and Nepāl. The number of major writers and publications declined after approximately the 14th century, although writers such as Rājānaka Ānanda Kavi, Anantaśaktipāda, Śivopādhyāya, Bhāskarakaṇṭha, Rājānaka Lakṣmīrāma, and Harabhaṭṭa Śāstri continued to produce important commentaries on core Kashmiri Shaiva texts into
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