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“[T]his philosophy [of Kashmir Shaivism] posits a transcendental Absolute that is theistic in nature. This Absolute is not some separate divine source, but is identical with the Self of every being. Nor is It just some inert, Self-absorbed form of Consciousness. It is vibrant, luminous, Self-aware, and above all, creative. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 19.”

Quote by Balajinnatha Pandita

Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha

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Balajinnatha Pandita

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“God, bearing the whole psycho-physical existence as reflections, is also not involved in any transformation of His essence. He remains pure Consciousness alone while appearing as infinite phenomena. The whole universe exists in the transcendental aspect of God, shining there as infinite, pure, and blissful I-Consciousness. It shines within Him as Him alone, and not as anything other than Him . . . . The Universe exists in Him as pure Consciousness alone, just as all milk products are present in milk in the form of milk alone. All that is, shines within Him as “I” alone. In Him there is no trace of “this-ness” or “that-ness”. Rather, it is the outward reflections of His divine powers that appear as “this-ness”. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 19.”

GodUniverseKashmir ShaivismI Consciousness
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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“God, being total consciousness, is at all times both aware of Himself, and of the reflections shining within Him. Being absolutely independent and free, He is able to create infinite reflections on His own, and does not require any external agent to help manifest the reflections. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 20.”

GodKashmir Shaivism
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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“Since all people, regardless of categories, are Shiva Himself appearing in that form, all gods, supergods, masters of higher worlds (bhuvanas), purer beings in the plane of vidya, and the superior authorities ruling there are able to exercise their grace on beings who are spiritually below them. In fact, any persons who are spiritually advanced can bestow their grace on a person who is below them in spiritual progress. The shaktipata exercised by supergods like Brahma or Vishnu, who wield their authority inside the plane of maya, cannot lead to moksha but only to a superior type of bhoga. The form of shaktipata exercised by Isvara or Sadasiva, or by various incarnations of them like Anantanatha, Gahanesa, Srikanthanatha, or Umapatinatha can lead to the attainment of moksha. However, this shaktipata results in a gradual liberation known as kramamukti. Only an intense (tirva) type of shaktipata, exercised by God Himself, can result in quick liberation. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 90.”

Kashmir ShaivismShaktipata
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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“While aesthetic richness has prevailed in Indian spiritual life form ancient times, there has also been a parallel puritanical aspect among Indian people. This puritanism was prevalent in various traditions of monks, and evolved into the systems of Buddhism and Jainism. Monks of these two religious paths prohibited the use of objects that were pleasing to the senses, and prescribed forcible control of the mind and senses, suppression of the emotions and instincts, and renunciation of worldly enjoyments. Those monks who became experts in this austere type of penance often developed supernatural psychic powers like telepathy and hypnotism. Even though Patanjali denounced the attainment of such powers (siddhis) as being impediments to liberation (Yogasutra, IV.36-37) still they tended to have considerable influence on people from all walks of life. Brahmanic thinkers were inflienced as well, but wisely accommodated the ideals and practices of these monks by placing them into the renunciatory and seclusionary periods of a practitioner’s later lifetime (the third and fourth stages which follow the student and householder stages). Tantric theologians did not accept puritanism. Instead they propagated a spiritual path that focused on the simultaneous attainment of enjoyment (bhukti), and liberation (mukti). They accepted both of them as the goal of human life, and developed philosophies and methods that could be followed equally by both monks and householders. They did not approve of any form of forcible control or repression of the mind, emotions, and senses, but rather emphasized that such practices could create adverse reactions that might simply deepen a practitioner’s bondage. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 118.”

PuritanismKashmir ShaivismMuktiPatanjaliYogasutraBhukti
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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“Perfectly pure beings, having evolved the world through their own natural vilasa [exuberant divine play], and offering all things as oblations to the sacred fire of their own pure and perfect Consciousness, excel all while drinking deep the nectar of the blissfulness of their own vilasa, vibrating within their heart” (Amritavagbhava, Atmavilasa, IV.24). Such a yogin takes up the limitations of the world, absorbs them into himself, and offers them into the sacred fire of pure I-consciousness. The ability to thus transform the mundane and limited into the finest and purest is the highest goal of all life. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 132–133.”

Kashmir ShaivismAmritavagbhavaAtmavilasaVilasa
Book:Specific Principles of Kashmir Saivism [Hardcover] [Apr 01, 1998] Paṇḍita, BalajinnaÌ"tha
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