Kolkata-based author Debashree Chakraborty writes a novel about the 19 years of life of Jesus, which, according to some contemporary texts, he spent traveling extensively in the Middle East, Sindhu region and India
[Author’s Note: In the Old Testament of the Bible, there is no information about the life of Jesus for 19 years. There are some contemporary texts where eyewitnesses have stated that he traveled extensively in the Middle East and crossed the Sindhu region to enter India. Through this novel, I have tried to portray the diary of a profound spiritual journey of his life in the initial and final chapters. Foreign powers have tried to erase the history of our continent, Asia. That is why, when Notovitch returned from Hemis in Ladakh and mentioned that ancient text over 2000 years old, Max Müller sent people to Hemis to destroy that ancient manuscript. The mysterious manuscript is also mentioned in the book by Swami Abhedananda about Kashmir and Tibet. What was it that caused Max Müller so much concern over this manuscript? It is noteworthy that love cannot come into the life of the son of God, and he cannot have any children. Even the Gospels attributed to him have been confined to the secret, dark chambers of the Pope’s city, with words implanted into his mouth according to their wishes. In his name, imperialistic aggression is being carried out across the world. His only daughter, Sara, has not been recognized. His entire existence has been imprisoned. There lies an unknown chapter of his life hidden throughout the Middle East, the Sindhu region, and India. I have brought forth this history through this novel. “An Unknown Life” is in no way a novel imitating “Jesus lived in India.” This novel provides detailed descriptions of his presence across the vast land from Israel to India, not just his own, but also the mysterious narratives of many people associated with him. Was Jesus truly the founder of Christianity? If not, why must he still bear the burden of the “Roman Cross”? Is there ever to be a possibility of his release? All answers are coming. Debashree Chakraborty]
An Unknown Life
(Two thousand years ago. A group of unknown individuals disguised as traders, and the young Ishanath along the banks of the Sindhu Sapta)
The rising sun is illuminating the golden spire of the Sun Temple in Multan, above the banks of the Indus River. The bright yellow light of the rising sun is reflected on the temple spire and spreading around.
Ishanath, having bathed at dawn, is sitting under a large banyan tree by the banks of the Indus River, gazing intently at this beautiful landscape. There is a deep spirituality in this land, where nature and human life seem to flow together along the banks of Mother Indus.
The people here worship nature, and they honor the sun god, who is the essence of the entire universe. The people of this land are wealthy, yet they donate half of what they earn to this temple. In the morning, the sounds of sun worship resonate from every household.
The mystics here have given a form to the power present in nature through tantra. We all originate from the Supreme Being, which means we are one and identical. However, beings trapped in the illusions of the material world perceive themselves as separate from one another. The insight Ishanath has derived from being here is that we are inherently identical; the more this belief is instilled in our minds, the closer we will be drawn to the Supreme Being, and we will rush towards Him. Only then can we restore the undivided non-duality, through which liberation, or nirvana, will come. The individuals with whom he has spent the last few days are from the Nath sect, also known as the Nath yogis or the yogi community. Influenced by tantra, they belong to the Kaulamārga tradition. In other texts, the discussions regarding the ‘outcome of Buddhist tantra’ touch upon this tantric influence of the Nath religion. However, it cannot be denied that the Kaulamārga emerged from the secret practices of Brahmanical and Shakti religion combined with the new Buddhist traditions. Moreover, the specific practices of Kul Buddhist secret practices represent a particular path.
The body; the five forms of power or Panchakula wisdom; their master is the Panchatatagata. Those who adhere to this kul philosophy are known as Kaula or Kulputra. According to Kaulamārga, the Kula is power, and the opposite of Kula, known as Akula, refers to Shiva, while the power that lies dormant in a coiled form within the body is called Kulakundalini. The pursuit of Kaulamārga involves awakening this Kulakundalini and becoming one with Shiva. He is engaged in this practice. However, the roots of this practice are hidden in Kashmir, from where he must go to Tibet, bathe in the Manasarovar, and attain the vision of Kailash. The lineage of tantra that has entered Tibet from Kashmir has carried the tradition of spiritual practice for ages, with Kailash as witness; he must internalize this spiritual practice. If he can awaken the Kundalinis within himself, he will accompany the path of non-duality towards the Supreme Being.
At the banks of the Indus River, two boats were tethered. When Ishanath’s companions boarded the boats, he also followed them aboard. Before climbing into the boat, he bowed to the land of the Indus, expressing gratitude before proceeding along the river toward the Sapta Sindhu.
Mist began to envelop the landscape from both sides of the river as they moved forward toward the Sindhu Sapta. This fertile land, composed of seven rivers, was once the birthplace of the Vedas. If the Himalayas can be likened to the land of the gods, or heaven, then the Sapta Sindhu (Sindhu Desh) is the land of the seekers. For ages, sages have been formulating spiritual insights in this land.
The sages here apply ash to their foreheads and draw the Tripundra symbol, which bears a red mark in the center. This Tripundra symbolizes the undivided Mahakal, or the Great Lord, and the red mark represents power. The Tripundra is created from ash, signifying the continuous process of creation and destruction in the vast universe; yet, amidst all this, only He is the truth, He is eternal, He is unchanging.
From the Sapta Sindhu, Ishanath has been able to internalize a profound vision of tantra. He has realized that the essence of all forms of Shaiva philosophy is that the ultimate reality, Brahman or Shiva, is simultaneously immanent in the universe and transcendent beyond it.
He, who is universal is Shakti, and he who is transcendent is Shiva. Shiva and Shakti are not two separate entities; they are two conceptual aspects of the same essence. Shakti is always inextricably linked with Shiva, much like fire and its burning potency. This worship of the divine is what he has practiced. In truth, as the ultimate transcendent, Shiva is merely the corpse. However, there exists a profound equality or harmony between Shiva and Shakti. Essentially, Shakti is the splendor, heart, and essence of Shiva. Shiva and Shakti are inseparably intertwined with each other. In tantric terminology, this state is referred to as ‘Samaras.’ Those who possess a sense of equality, meaning neither diminished nor excessive essence (bliss), are known as ‘Samaras.’ The idea of this Samaras is ‘Samarasya.’ The name given to the deep connection between Shiva and Shakti is Samarasya. Regarding this Samarasya, the Shakti-infused Shiva is the ultimate Brahman.
Reflecting on the Samaras of Shiva and Shakti reveals that the Shiva-Shakti essence exists within every being. In particular, the masculine embodies the Shiva aspect, while the feminine expresses the Shakti aspect more prominently. The esoteric secret of the fifth letter (Makar) also involves tasting the Samaras of Shiva and Shakti. In fact, even if there is no separate existence of Shiva and Shakti, the ultimate Shiva is the abode of Shakti. In the processes of creation, sustenance, and dissolution, Shakti functions as the executor of intention. Shakti is of a similar form and is a manifestation of supreme bliss. This is why it is also said in the Aghastya Sanghita:
“Without Shakti, Shiva is indeed meaningless.” – (Aghastya Sanghita)
This means that Shiva, devoid of Shakti, has no real significance.
The outcome of the union of Shiva and Shakti is the entire cosmos. From the perspective of a tantrika, the play of consciousness-infused Shakti is ongoing in all material forms. Therefore, everything is sentient. There is no such thing as the insentient. The practitioner offers reverence to this Chit Shakti. Shiva is not distinct from Shakti, meaning that without Shakti, Shiva is merely an empty authority without essence. In the commentary of the Bamakeshwara Tantra, Bhaskara Ray concludes: “Everyone must worship this great power. It is through the influence of the Maya Shakti that God assumes form. Hence, both his masculine and feminine forms are manifestations of Shakti. The relationship between Shiva and Shakti is eternal; they are never separated. The emergence of deities such as Shiva and Vishnu arises from the manifestation of Shakti’s masculine aspect, while goddesses like Durga and Saraswati emerge from the feminine aspect of Shakti. This understanding should be thoroughly comprehended in worship.”
It has been shown that the distinction between Shiva and Shakti is imaginary and not real. However, this conceptual differentiation has its significance because Shiva is merely a manifestation; he is the undivided, complete essence. Yet, he remains engaged in specific powers that facilitate meditation. This partial form or characteristic is referred to as “Shaivimukh” by Abhinavagupta. Its other definition is “Shakti.” The practitioner must acquire knowledge of Shiva through the understanding of Shakti; there is no other way. Thus, Shakti serves as the means to knowledge of the powerful Shiva.
To tantrikas, this visible world is a colorful stage for the diverse play of Shiva and Shakti. Just as an actor in a role, like Rama, does not actually see himself as merely Rama but remains detached while embodying the role, Shiva and Shakti also engage in the world through their divine play without being entangled. To Shiva, his play may not be absolutely true in its essence, but to the worldly being, it is undoubtedly real. When the practitioner ascends to the higher stages of spiritual practice, they may also perceive this world as a play. This world is the play of Shiva and Shakti. When the essence of the Shiva-Shakti philosophy blossoms in the heart, the play will be visible everywhere.
They traveled by boat along the river from the Sapta Sindhu, and sometimes walked on foot, gradually making their way to Kashmir. It seemed as if the sound of “Om” reverberated from all sides of this land. On the banks of the sacred Sindhu River, the chanting of “Om Shivoham, Om Shivoham” by the ascetic yogis created a realm of peace. If there is such a thing as heaven, then this valley of the Himalayas can be truly regarded as the real heaven.
Upon arriving here, he became acquainted with a new stream of Shaiva Tantra. He learned that Trika, Spanda, and Pratyabhijna—these three ideals characterize Kashmiri Shaivism, and this doctrine is referred to by all three names. Although the philosophy is known by various names, including Pratyabhijna Darshan, Spanda Vad, Trika Shastra, Shadardha Shastra, Shaiva Advaita, Abhasavada, and Kashmiri Shaiva Agama, it is primarily recognized as Trika due to its inclination towards the concept of the three principles.
The term “Trika” signifies in one sense “Shiva-Shakti-Atom” and in another sense “Animal-Master-Lord,” denoting this trinity. While this trinity exists in other branches of Shaivism, in Kashmiri Shaivism, the individual and the material world are identical with Shiva. The method by which Shiva manifests himself in the forms of beings and the world is called Spanda. The term ‘Spanda’ is used in the sense of spontaneous play or sport. “The Spanda that follows joy is play; the world’s origin, manifestation, or vibration occurs through the play of the Supreme Shiva. Therefore, this philosophy is also referred to as Spanda Vad. In the Shaiva Agama, the term Spanda also refers to Shakti. The play of the Supreme Shiva is an expression of his power.
Pratyabhijna means the realization of the experience of the individual soul with the supreme soul or Shiva. The phrase “I am Shiva” or “I am not different from Shiva” refers to this experiential understanding in technical terms.
“Pratyabhijna.” The core principle of this philosophy is that the individual being is a concealed form of Shiva. When the truth is realized through Pratyabhijna, the individual truly perceives that they themselves are Shiva, and they are not separate from Shiva. All the power and richness of Shiva reside within them. In this state, the individual attains divinity, meaning they become liberated and are no longer subject to birth and rebirth. Such realization is attainable through the spiritual practices shown by the Satguru.
Like other branches of Shaivism, Kashmiri Shaivism also recognizes Shiva or Shambhu as the ultimate reality. He is the essence of all beings, immutable and eternally whole. He is pure consciousness and the highest experience (para-sambit) as well as the Supreme Lord. He is the foundation of all existence and the essence of all beings. He is without beginning and one, present in everything that is both dynamic and static. Space and time cannot limit him; he transcends them, and they are merely reflections of him. He is both immanent in the universe and transcendent beyond it. The world cannot exhaust him because he is infinite. He is the unanswerable reality, that which lies beyond anything else.
This Shaiva Agama is also referred to by the Acharyas as “Svatantravad” and “Abhasavada.” In this doctrine, the distinct will or autonomous power of Shiva is recognized as primary. Since all objects in the world are immersed in the essence of Shiva, the entire universe is essentially Shiva. The visible objects are merely reflections or manifestations of him, and these reflections are not false. For this reason, one of the names of this doctrine is “Abhasavada.”
Shiva, who embodies pure consciousness, is at once both the cause and the substance of the world. Here, there is no distinction between cause and effect. For the creation of the universe, God does not depend on any secondary cause. According to some theological views, action and primary (substantial) causes are secondary, and even these have an active role in the creative processes initiated by God. However, the view adopted by the Vedanta Sutra, which posits that God himself is the material cause, is not accepted by the proponents of this philosophy.
According to Shankara-supported Maya Vad, the visible world is entirely illusory, and this is also not accepted by them. In their view, God is completely free and impartial, and through his supreme will, he creates the universe. The created world is just a reflection of him, and any perceived difference from God is born of illusion; there is no real separation between the individual beings and the world and God. Just as reflections of living beings and objects in a crystal mirror do not impose any mark or stain on the mirror itself, the vast world appearing before us does not taint the extraordinary glory of God in any way.
The philosophical view that considers God as the material cause has among its conclusions that his external expression is inherently linked to creation, which is also not supported by the proponents of Spanda Shastra. According to Basugupta, God Mahadeva, like a highly skilled magician, creates the images of this world without using any materials such as canvas, colors, or brushes. They also provide a beautiful metaphor to explain the independent creation of God. Just as a perfected yogi can create various objects purely through his concentrated will without any materials, so too, the Supreme Shiva creates the universe solely through his wondrous will, without relying on anything else.
The Supreme Shiva is solely an expression. Everything happens through his power. The manifestation of the universe is realized through the power of Shiva. Shiva and Shakti are identical. This Shakti, personified as the Goddess, is not separate from Shiva. This power is of many types, primarily five: consciousness (Chit), bliss (Ananda), will (Iccha), knowledge (Jnana), and action (Kriya). The world manifests through the display of this power, and when the power is restrained, the world will cease to exist. Creation and dissolution happen one after another; this process has neither beginning nor end. Creation, preservation, and destruction are perpetual and will continue eternally.
In Kashmiri Shaivism, liberation (moksha) is the return to the state of fullness and pure consciousness. Without the grace of Parama Shiva, no being can attain liberation. Only His mercy can free a being from the bondage of the material world.
If the search for this liberation begins from a young age, it may indeed become possible at some point in life. Shiva resides within each being. Therefore, one should serve all people as embodiments of God, forgetting all distinctions of high and low, and differences among individuals. From Kashmir, he then set out on the path toward Tibet. (Continues)
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Debasree Chakraborti is a renowned novel writer of Bengali language. Based in Kolkata, West Bengal, India, she has done Master’s in Modern History from the Kolkata University, and authored some thirty books, mostly the novels, with historical perspective and themes. Her novel is ‘Maharaja Dahir’ that covers the history of Sindh from 662, the year of first attack on Sindh by the Arab armies till date, was published last year and translated by Nasir Aijaz into Sindhi language.
