Krama Shaivism is a distinctive form of Shaivism with origins in the regions of Uddiyana (modern-day Swat Valley) and Kashmir. This tradition, documented as early as the ninth century CE, places significant emphasis on the worship of the Goddess Kali and incorporates various tantric rites into its practices. Central to Krama Shaivism is the identification of Kali with supreme consciousness, aiming to attain unity with this consciousness through a process of krama, or graded steps.
Core Practices and Rituals
Krama Shaivism employs both inner and outer forms of worship, including the Pancha Makara (the Five Ms: Madya (wine), Mamsa (meat), Matsya (fish), Mudra (parched grain), and Maithuna (sexual intercourse)), which are symbolic and esoteric in nature. These practices are designed to transcend ordinary reality and connect with the divine.
A primary focus of Krama ritual is the meditation on the deity Kalasamkarshini, who is envisioned as being surrounded by twelve other deities. These deities represent various aspects of consciousness and its manifestation:
- Udyoga: The desire for experience.
- Avabhasana: The manifestation of this desire.
- Charvana: The actual experience.
- Vilapana: The destruction or dissolution of the experience.
Texts and Literature
Key texts originating from Uddiyana include:
- Devi Pancha Shataka
- Krama Sadhbava
- Deviyardha Shatika
- Yonigahvara Tantra
In Kashmir, one of the major early texts is the Jayadrathayamala.
Notable Teachers and Texts
- Jnana Netranatha (850-900 CE) was a prominent teacher in Kashmir. His tradition produced three texts, each titled Mahanayaprakasha:
- One written by Arnasimha in the 11th century.
- Another by Shitikantha, likely in the 15th century.
- The third, whose author is unknown, dates between the 10th and 12th centuries.
Integration with Other Traditions
Krama Shaivism shares a close relationship with Trika and Kaula Shaivism of Kashmir. Elements of Krama were incorporated into the Trika system, although Krama continued to exist as an independent tradition. It eventually spread to South India, where notable proponents included:
- Maheshvarananda of Chidambaram (1175-1225 CE), who authored Maharthamanjari.
- Shrivatsa (1075-1150 CE), known for Chidganachandrika.
Variants and Regional Practices
A notable variant of Krama Shaivism focuses on the worship of the goddess Guhyakali, particularly prominent in Nepal. This form emphasizes esoteric practices and the inner realization of the goddess’s presence.
Influence and Legacy
Krama Shaivism has significantly influenced the broader spectrum of Shaiva traditions, especially in its integration of tantric practices and its profound metaphysical interpretations. Its intricate rituals and deep philosophical insights continue to inspire practitioners and scholars of Shaivism. The spread of its teachings from Kashmir and Uddiyana to South India and Nepal highlights its adaptability and enduring appeal across different cultural contexts.