Ashok Ogra
Lord Shiva is a symbol of profound contradictions that, when understood deeply, dissolve into unity. Shiva is both a destroyer and a creator, an ascetic and a householder, a fierce warrior, and a compassionate being. These apparent opposites reflect the cyclical nature of the universe, where creation and destruction are not opposing forces but part of the same continuum.
To Prof.(Dr.) Raj Nehru, Lord Shiva represents the deeper aspects of existence, including transformation and transcendence, as well as the unity of all things. His association with meditation, detachment, and cosmic dance (Tandava) points to his connection with the fundamental rhythms of the universe.
In his latest book I AM SHIVA: THE POWER OF MY CONSCIOUSNESS, Raj Nehru offers a profound exploration of Kashmir Shaivism, delving deeply into the rich metaphysical teachings. His book attempts to bridge the gap between ancient spiritual wisdom and contemporary understandings of science, particularly quantum physics, offering readers an integrated worldview that is both spiritual and scientific. It is also rich in examples of how one can lead a more meaningful and purposeful life.
The philosopher and former President of India, Dr. S. Dr. Radhakrishnan viewed Lord Shiva not merely as a religious figure but as a profound metaphor for the inner workings of the cosmos and the human mind. This symbolic interpretation of Shiva is central to Kashmir Shaivism, where the divine is seen not as separate from the individual but as inherent within every being.
The foundational text of Kashmir Shaivism, Pratyabhijn Hdayam, composed by Achrya Khemraj, teaches that each individual is a manifestation of Shiva and has the power of free will to transform themselves. Raj brilliantly builds on this concept, suggesting that the realization of one’s own divine potential is the key to spiritual awakening and self-fulfillment.
What interests Raj in not history of the evolution of Kashmir Shaivism over the centuries? Instead he examines the deeper layers of meaning and unveils its hidden gems to illuminate the readers interested in further probing it. Raj is entirely faithful to the subject as he commends its positive approach to the human predicament in striving to create for what he calls a ‘fulfilling, purposeful life.’
One of the key features of Kashmir Shaivism is its emphasis on the interconnectedness of Shiva and Shakti. Unlike other Shaiva traditions, which may focus solely on Shiva as the transcendent, formless deity, Kashmir Shaivism integrates Shakti-divine energy-as an essential part of the divine process. Shakti is the dynamic force through which Shiva creates, sustains, and ultimately dissolves the universe.
The book outlines how the entire universe is a manifestation of Shiva’s cosmic consciousness, a principle that transcends the dualistic separation between creator and creation, spirit and matter. Shiva is both the source and substance of the universe, and all beings, sentient and insentient, are part of this divine continuum.
Raj provides an extensive examination of the core concepts of Kashmir Shaivism, which distinguishes it from other Shaiva traditions. While other forms of Shaivism may emphasize duality between the soul and God, Kashmir Shaivism is non-dualistic, teaching that the individual soul (Atman) and Shiva are ultimately the same. Raj masterfully explains the relationship between these cosmic principles and their practical relevance to the individual. He introduces the reader to the 36 tattvas, or principles of reality, which describe the process of cosmic evolution from Shiva to Jiva, or individual consciousness. This process, known as the descent of consciousness, represents the way in which the infinite and unmanifest Shiva becomes the manifest universe, from the highest tattva of Shiva consciousness to the lowest tattva of physical matter, Prithvi.
The book touches upon the philosophical underpinnings of Kashmir Shaivism’s non-dualistic nature. According to this tradition, self-realization is the ultimate goal of life. Raj says that self-realization is not simply intellectual understanding but a spiritual awakening where the individual comes to recognize their true nature as identical with Shiva. This realization leads to liberation (moksha), where one transcends the illusion of duality and experiences unity with the divine. Liberation is not an escape from the world but an enlightened way of being in the world, where every action is an expression of the divine.
Raj’s discussion of consciousness, or Chiti, is particularly illuminating. In Kashmir Shaivism, Chiti is the eternal, self-aware force behind the universe’s creation. Chiti transcends duality, expressing itself through both Prakasha (pure awareness) and Vimarsha (self-reflection). By realizing one’s true nature as Chiti, individuals can transcend the illusion of separation and experience their unity with the cosmos. Raj explains that this process of realization is gradual, involving the dissolution of the “Mala,” or impurities, that obscure one’s true nature. These impurities create a sense of limitation and duality, binding individuals to the cycle of karma.
The author’s explanation of the “four Upayas”-Anavopaya, Shaktopaya, Shambhavopaya, and Anupaya-is one of the book’s highlights. These are the four methods of spiritual practice in Kashmir Shaivism, each corresponding to a different level of consciousness. He investigates how these methods guide individuals through a transformative journey, from transactional consciousness to transcendental awareness, ultimately leading to the realization of one’s identity as Shiva.
True, Raj acknowledges that the process of overcoming the illusion of duality is not easy, yet he could have elaborated more on how this illusion arises and how, specifically, it is overcome through the practice of Kashmir Shaivism.
One of the most compelling sections of the book relates to Shiva’s dual nature as both a transcendental being and an immanent force within the world. Raj discusses Shiva’s ascetic form, immersed in deep meditation, as symbolic of the inner quest for self-realization. In contrast, his dynamic form as Nataraja, the cosmic dancer, represents the creative and destructive forces that govern the universe. This duality reflects the non-dualistic teachings of Kashmir Shaivism, where the individual and the universal are seen as inseparable.
The author also draws fascinating parallels between the teachings of Kashmir Shaivism and the principles of quantum physics. He explains that just as quantum physics points to a fundamental reality beyond what can be observed, Kashmir Shaivism teaches that consciousness is the ultimate reality, and everything in the universe is an expression of that consciousness. He cites the work of scientists like Roger Penrose, who have suggested that the universe may not have originated from a singular Big Bang event, but rather from a pre-existing cosmos. This idea aligns with the cyclical or eternal model of the universe found in Kashmir Shaivism, where creation and dissolution are seen as ongoing processes in an infinite cosmic cycle.
By merging scientific insights with spiritual wisdom, Raj provides a holistic view of existence that is both intellectually stimulating and spiritually fulfilling. One notices Osho’s thoughts echoing in the book.
Throughout the book, Raj’s writing style is both experiential and expository. He skillfully intertwines theoretical discussions of Kashmir Shaivism with personal anecdotes, making the book relatable and accessible. This blend of theory and experience makes the philosophical principles of Kashmir Shaivism more approachable for the average reader.
That explains the use of the words “I” and “MY” in the title:Raj emphasizes that realizing one’s true identity as Shiva leads to aligning one’s actions with a higher purpose, which in turn results in a fulfilled and enlightened life. This is not merely an intellectual exercise but a transformative experience that touches every aspect of one’s existence.
Currently working as Vice Chancellor of Shri Vishwakarma Skill University, Haryana, Prof. (Dr.) Raj Nehru has a flair for making himself at home, with equal ease, in the worlds of both religious philosophies and physics and modern management. He uses his vast learning to explore the space which the various disciplines share. This alone, he argues, can make dialogue between them meaningful.
The author has taken pains to include a very useful exercise in the book to equip the readers to evaluate themselves in respect of three different levels of visions: TRANSCATIONAL (focused on everyday tasks and goals), TRANSFORMATIONAL (aiming for a life that reflects our values and aspirations) and TRANSCENDATAL (highest stage of vision where we connect with the universal consciousness, guided by a profound sense of purpose and interconnectedness, transcending the ego and individual desires).
The reputed Motilal Banarsidass Publications deserves praise for the quality of printing and for the physical presentation of the book. The font size and type, along with the proper and word line spacing, makes the text easy on the eyes and promotes a comfortable reading experience.
Those who have known Prof. (Dr.) Raj Nehru, know how deeply he has been influenced by his father who embodied in his words the qualities of ‘Paramashiva’. Raj believes that by understanding the depths and dimensions of Kashmir Shaivism one can attain the state “AhhamShivam”- “I AM SHIVA”.
(The author works for reputed Apeejay Education, New Delhi)
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