Prologue of the Trika Vaibhavam

Prologue of the Trika Vaibhavam
(Trikacharya Swami Ram Ji Maharaj)

Dr Chaman Lal Raina

OM! My obeisance to the Divine Being Shiva, who has descended in the very Self of ‘Trikā charya Swami Ram Ji, Shri Parma Guru, who is accompanied bythe utterance of ‘Shrim’ in the ‘Shakti’ form, leading to All — auspiciousness, which is the synthesis of peace, progress, purity and perfection. He is the incarnation of the Samvit Shakti, which is a vibrant analytical force of understanding the ‘ascent and descent’ of the 36 Tattvas. It is all leading to the Absolute Shaivistic consciousness, of Supreme Reality, where there is no trace of impurity or ignorance. It is soul within, within the manifested life. It is always pleasing and evolving from the Ptithvi Tattva to the state of Shiva Tattva, through the exalted Sadashiva Tattva. This state of being is termed as the ‘Trika Vaibhava’—the grandeur of the Trika discipline of spirituality. It is pure perception, with the vibrations of the visionary sights. His being can be drawn on a silent mind, in the realms of consciousness. He is the endearing devotee of Shiva, who is adored as Maha deva / the Divinity par-excellence. It being his innate nature to see the ‘Svachhanda’ Shiva, not in the veil of ignorance; but with lovely supernal Bhakti, in the vast realm of Prak āsha, understood through Vimarsha Shakti.

Trikācharya Swami Ram Ji is the Divine personality, in the immutable ideal world of Pratyabijnyā consciousness, that is ever merging, in the quintessence of the Trika discipline. He casts aside the veil of ignorance. There is strength, power and force, as is the face of charming personality, seen around his aura. He is in the life force of ‘Svāmitva Vimarsha Prasava-Anandam’, which is bliss or ultimate achievement,within the power of analysis and logic through awareness. It is Pratyabijnyā aspect of his human birth. He moves with deep joy, which can only be realized through meditating upon his 'Bhavya' — Murti or image as the Vishwaroopa, with immortal luster as his robe. That image in the ‘Garbha—Griha’ or sanctrum sactorum, which is always filled with auspiciousness, and with spirituality. It is a ‘Samvit-Shakti’ gift of understanding the inner bliss. Verily, that is Shiva. That is the ‘Anadakara--Anandam’. That has no form, but assumes form for revitalizing the essence of the ‘Trika Shāsana’ /doctrine. It is soul’s pursuit, occult, voiceless, omnipotent essence, filled with ecstasy and eternal peace. He is present in all forms and stands as the comprehensive aggregate of forms, which is the sole gift of time, to the devotees.

His presence makes the smallest events seem Divine. What the universe is conceived of with respect to time and place, direction and situation, is verily, but the Swamiji’s own p[ersonality,as the visible Shiva. He is macro as well as micro. His beauty and greatness is vibrant around the Ashram and even beyond that, transcending the limits of time and place, drawn by any human mind. It is wisdom of the sacred texts of the Trika Siddhānta or Shāsana, that he did share with his devotees, at the Vijaya-Setu / Fateh Kadal Trika Ashram. He is the shining Sun, with all effulgence. He is consciousness that draws delight, which is immortal luster producing the power of understanding, which grows to the spiritual greatness. It is his Ichhā Shakti / will power to do, to maintain and to dissolve. This is all about his blissful nearness to the goal. His intuitive vision, or the Unmesha—opening of eyes are that of the impressions of a Pankaja--Arvinda /lily and lotus, being the petals of Ashtadala of the Chakreshvara at the Hāri Parbat. His name ‘Rama’ is the combinations of Prithvi-- earth, Jala - water, Vayu-- air, Agni -- fire and Akasha -- Eternal space. Shri Swami Rama is the name of human perfection with Divine attributes, always meditating on the pure spirit of Shiva. His breath is the eternal joy for his devotees, who come and seek his blessings, through their inner voice, or reciting the ‘Dwādasha—Kāli’ Stotram and the ‘Sangraha--Stotram.Stotram means Stuti or benediction and eulogy.

He bears the testimony to the very epithet of Shiva, as the creator of Agamas, preserver of the ‘Pratyabijnyā’ and absorber of the Spanda Shāstra, within his own Bheeshana Bhairava Shakti or of the Bhairava’s innate nature. Bheeshana means the formidable sentiment in poetics and supernatural power in the Agamic language, as said by the Great Abhinavagupta, while reciting the Bhairava Stotram. While entering the Cave at Bheeru, along with his disciples,was his etrnal poetic composition,.in praise of the Bhairava. It strucks in my mind that Swami ji would have been his great disciple then, to be born again on the sacred soil of Kashmir, to rejuvenate the Trika Darshanam. This is the mystical measure of the cycle of the ‘Bhava—Chakra. with respect to the ‘Dwādasha---twelve facets of Kāli.’ It is the meeting of the Prithvi Tattva, through Purusha –Prakriti-Tattva, culminating within the union of Shakti-Tattva with Absolute Shiva. He is all that, what is known as the universal rhythm of structured vibrations, through the cosmic ‘Nritya’ creating fourteen Sutras from ‘a-i –u-n’ concluding with ‘ha- la’. These are adored as the Maheshvara Sutra. These are sound currents supersonic in nature, spiritual in essence and multi dimensional into the realm of Shaivi Yoga

He is Pinakin—Shiva with bow and arrow, ever ready to safeguard the devotees from the vicious forces of Avidyā illusion or non-reality. His words on the explanation of the Panchastavi text set free the bonded souls to see the Parā -Shakti, in every nerve and cell of existence. Though formless, yet he assumes the form just to evolve the humanity and rejuvenate the Trika thought, philosophy and rituals, primarily to teach the doctrine of Advaita Bhāva in ‘Shiva and Shakti; finding Jiva - embodied soul as the inheritor of Agamic oneness. This is the mute approach, but felt more than seen. This determines the spiritual fate of the top ranked devotee, who is chosen amidst the devotees. Only an Avadhuta like Swāmi Ramji can do that. His Agamic source of reconstructing the Trika Shāsana is the Bhairava Stotra of the Mahā -Maheshvarācharya Abhinavagupta.

He himself explained the truth and beauty of the thirty six Tattvas— Thatness quality of Shiva in one unified consciousness. The ritual stands for an oblation to the Divinity, through Agni Devata, which is Jyoti—the flame of consciousness. It is the ‘Annakana Homa’ for arousing the Kundalini Shakti through the offering of the Anna—cereal to the ‘Shat-Trimshat Yāga Devatā’ —‘Thirty six’ Yāga Devatās. This is the purpose of his incarnation to resume the lost thread of the Trika system of understanding the Shiva consciousness. This happens to be a casual Kreeda—cosmic play, where the ‘Earth seems to meet and hug the Akā sha’. This helps the devotee to achieve the Bhairavi strength, to live the meaningful life as a person, through the Trika discipline. A Padma-lotus like smile of Swami Ji, which curves around his lips, is the Mahā Mudrā, in which the creation is but the manifestation of Shiva. It is to be understood through the self-realization.

This is the cause of his having his Trika series of communications through his physical appearance in the Satisar—the abode of Umā —Pārvati, Shivāni, Bhavāni, Rāja Rājeshvari. Shārikā is the unified Shakti of Shri Chakreshvara and Shri Chakreshvari, on the Sharika Parbat, where the Svayambhu— Self appeared or evolved Shri Chakreshvara is the source of energy as the Shakti-Peetha, charged with the Varnamala of the ‘Nafa—Koti Samavesha’, of the Mālini Vijayattora Tantra, read with the Svachhanda Tantra. The atmosphere is charged with effulgence, strength, spirituality at the Shri RamTrika Ashram situated on the bank of Vitasta, at Vijaya Setu (Fateh Kadal) area. A visit to the Shrine at Gole Gujral, Triloke Puri, Jammu is an invitation, to the omnipotent urge, to create and assimilate the lustrous curves or the eternal peace around the Trika Mandala or Orbit.

Here the Prologue, as an obeisance is concluded.

*Dr. Chaman Lal Rain