Pratyabhijna In Kashmir Shaivism

Pratyabhijna Main article: Kashmir Shaivism

the essence of the heart”, which is the most popular introduction to the system.

Pratyabhijna (IAST Pratyabhijñā; Sanskrit: प्रत्यभिज्ञा), a branch of Kashmir Shaivism, is an idealistic monistic and theistic philosophy originating in the 9th century A.D.

2 Context

The name of the system is derived from its most famous work, Isvara Pratyabhijna Karika by Utpaladeva.[1] Etymologically, Pratyabhijna is formed from prati – “something once known, now appearing as forgotten”, abhi – “immediate” and jna – “to know”. So, the meaning is direct knowledge of one’s self, recognition.[2]

2.1 In relation to Advaita Vedanta

With regard to the same problem: how does the world come by – Utpaladeva also rejects the Advaita Vedanta theory of eternal and independent ignorance (avidya).[16] This theory affirms that Brahman (the absolute conThe central thesis of this philosophy is that everything is sciousness) is being affected by Avidya (eternal ignoShiva, absolute consciousness, and it is possible to re- rance) by superposition, and the result is the enslavement cognize this fundamental reality and be freed from lim- of the inactive subject consciousness to the worldly life. itations, identified with Shiva and immersed in bliss.[3] Instead, in Kashmir Shaivism, avidya (ignorance) and its Thus, the slave (pasu - the human condition) becomes the cosmic aspect, maya (illusion) are nothing but Shakti, the power of Shiva. Thus, as Shakti, they are real for limmaster (pati - the divine condition).[4] ited beings, but simple manifestations of consciousness for Shiva.[17]

1

Masters and texts

With regard to the limited being (jiva), according to Advaita Vedanta, all activity belongs to the intellect (budThe Pratyabhijna system had a period of intense devel- dhi), but in Kashmir Shaivism activity is ascribed also to opment between the 9th and the 11th centuries,[5] with a Atman who is not inert, but in possession of the five-fold lineage of masters and disciples who wrote treatises and actions of creation, maintenance, dissolution, occultation and grace. In Advaita, a liberated jiva is freed from the mystical poetry. universe, but here, the universe appears as a the real IThe founder of the Pratyabhijna school was Somananda consciousness, a mass of consciousness and bliss.[18] (875–925 A.D.).[6] His work, Śivadṛṣṭi is the basis of the system.[7] He was followed by his son and disci- In Advaita, consciousness (cit) is only light (prakasa), but [19] ple, Utpaladeva (900–950 A.D.),[8] who wrote the most in Pratyabhijna it is also activity, doership. important treatise of the system, Īśvara pratyabhijñā kārikā.[9][10] Expanding on the ideas of his master, the with other Kashmir Isvara Pratyabhijna Karika is a philosophical treaty dis- 2.2 Compared Shaivism schools cussing the fundamental doctrine of the school and comparing it with various rival schools, analyzing the differences and refuting them, in the style of Buddhist logic. In the context of the Kashmiri Shaivism family, PratyabThe name of the school is derived from the title of this hijna is sometimes classified as Shambavopaya [20] (the work, and even more, in the rest of India, sometimes, the path of Shiva) and other times as Anupaya (the nonwhole Kashmiri Shaivite religion was referred to by the path).[21] Shambavopaya and Anupaya are classes of name of Pratyabhijñā Shastra. practices related to consciousness directly. By contrast, Another important master of this school is the lower two classes of practice are Shaktopaya – the Abhinavagupta, who realized a synthesis between path of Shakti – related to the mind, and Anavopaya – various schools of Kashmir Shaivism in his magnum the path of the limited being – which relates to the physiopus, Tantraloka.[11] Abhinavagupta also wrote two cal body. Thus, Pratyabhijna is considered to be the most commentaries on Īśvara pratyabhijñā kārikā.[12][13] The direct, shortest path to liberation, an evolution based on disciple of Abhinavagupta, Ksemaraja wrote a digest consciousness alone. of the Pratyabhijna philosophy called Pratyabhijñā Even though it shares the same practices relating to the hṛdayaṃ [14][15] – “the spontaneous recognition of ascension of Kundalini on the middle channel (Sushumna 1

2

3 TENETS

Nadi), Pratyabhijna believes in instantaneous progression Thus, all things are abhasa: earth, water, fire, etc. All while the Krama school in gradual progression.[22] their qualities are abhasa.[32] Complex abhasas are comsimpler abhasas, culminating with the whole With regard to the Spanda school – Pratyabhijna is more pose from [33][34] world. philosophical and puts the accent on instantaneous realization (recognition) of the Ultimate while the Spanda school is more practical (as per the fundamental text, Spanda Karika) and puts accent on the vibrating energy aspect of consciousness.[23]

Paradoxically, even though abhasas have the nature of consciousness, they also exist externally on account of being manifested through the occultation power (Maya) by Shiva.[35] An advanced meditator is capable of seeing the world as abhasa, a flash of consciousness (cit) and bliss (ananda), identical with his own self (atman) and non2.3 In relation to Buddhism differentiated (abheda). In other words, the light of consciousness shines from within the object of perception, as The most important difference between Pratyabhijna and an intuition, a super-human direct kind of vision.[36] Buddhism is related to the ontological ultimate: while If we contemplate the universe from the point of view Buddhism rejects the concepts of soul (Atman) and god of manifestation, it appears as abhasa, but when con(Isvara), the Kashmiri Shaivites put them at the top of templated from the point of view of the ultimate realtheir world model.[24] ity, it appears as Svatantrya. Svatantrya is the compleIn his philosophical treatise Īśvara pratyabhijñā kārikā mentary concept of abhasa accounting for the initial imUtpaladeva also rejects the Vasana-theory (the dream pulse of manifestation. The theory of Svatantrya affirms model of the world) in the guise of the Sautrāntika school that Shiva, the fundamental reality, appears as distinct of Buddhist philosophy; he suggests another model for subjects and objects, but this does not conceal his real idealism: Shiva, who is pure consciousness, manifests all nature.[37] Thus, the free will of Shiva, which is absolute objects internally, by virtue of his free will svatantrya, and unity, is to manifest, to create multiplicity.[38] This imthe objects appear as real and external to limited beings. pulse to create is Shiva’s playful nature (lila). He brings as an analogy the famed materialization of objects by advanced yogins, purely by using their psychic 3.2 The world powers.[25] See main article The 36 tattvas

3

Tenets

The Abhasa concept focuses on the essential nature of manifestation. In order to analyze in detail the nature of stuff (tattva - literally “that-ness”) the Pratyabhijna sys3.1 Abhasavada and Svatantryavada tem appropriated the 25 tattva ontology of Samkhya and improved on it by expanding the upper tattvas. Instead of Ābhāsa (a – slight, bhāsaḥ – manifestation) – i.e. appearspirit (Purusha) and nature (Prakriti), Kashmir Shaivism ance in a limited way, or “slight manifestation of Shiva" has five pure tattvas representing the Ultimate Reality and [26][27] is the Pratyabhijna theory of manifestation.[28] then six more representing the occultation process (maya) The supreme consciousness (samvit) is like a mirror and which translates the non-dual pure reality to time and the universe is like a reflection appearing in it.[29] The space limited world and its subjects. mirror analogy is often used to explain ahbasas because a mirror, like consciousness, can contain an infinity of different images without being itself affected. 3.3 Soul Pratyabhijna affirms that the universe appears as an abhasa in the mirror of supreme consciousness, samvit, but unlike a physical mirror which needs an external object to form a reflection, the image in the mirror of samvit is projected by samvit itself – this activity is called Svātantrya, power of will. In other words the universe appears inside samvit because Shiva so desires. Advaita Vedanta proposes a somewhat similar theory of universe as an illusion superimposed on consciousness. The difference in Pratyabhijna is that the cause of manifestation is not an eternal separate principle of ignorance (avidya), but the will of Shiva, and the creation itself is ontologically real, not just an illusion.[30] It is made of abhasas, which are nothing but the ideation of Shiva appearing as empirical objects [31]

The soul, jivatman is the projection of Shiva in manifestation. When taking on the five limitations (kancukas) the infinite spirit appears as integrated in space and time, with limited powers of action and knowledge and a sense of incompleteness. These five constrictions are the result of the action of an impurity called anava mala. Its function is to make the unlimited appear as limited and severed from the whole. This does not mean that jivatman is limited, it just appears so on account of ignorance.[39] Jivatman is not created or born, but rather has the same status as Shiva, performing on a small scale the same actions that Shiva performs on a universal scale – creation, maintenance, dissolution, occultation and grace.[40] However, his powers

3.5

Liberation

3

are circumscribed by malas.[41]

lated to the activity of thought forms, emotions, ego and In order to open Jivatman towards external objects it is the five senses. Thus, all cognitions being limited percepplaced within the subtle body, also known as the men- tions of the absolute, are illusions, on account of containtal apparatus or puryastaka – the eight gated fortress of ing a sense of duality. the soul. The eight gates are the five elements – earth, Karma mala manifests the physical body. Its essence is water, fire, air, aether plus the sensorial mental (manas), limitation of the power of action and the illusion of indiego (ahamkara) and intellect (buddhi).[42] vidual agency, the effect of which is the accumulation of [57] Jivatman is further limited by two more impurities, in karma in the causal body. addition to the first one, anava mala – the limitation of atomicity. Through the next impurity, mayiya mala, things appear as dual / differentiated.[43] The limited subject, jivatman, is immersed in a world full of external objects, in a fundamental duality between self and non-self.

The maturity of malas of a person is related to the level of grace (shaktipat) he is able to receive.[58] With dedicated practice, karma mala and mayiya mala can be surpassed, but then the practitioner has to put his fate in the hands of Shiva, as Shiva alone can bestow the grace of lifting anava mala and helping him recognize (pratyabhijna) his Furthermore, through the third impurity – karma mala essential nature. – the subject has the illusion that he is the doer, though, limited in power. Atman, by contrast, when acts, is identified with Shiva and acts as a part of Shiva.[44]

3.5 Liberation

That is why the limited soul is described as enslaved (pasu) while Shiva is the master (pati). By purification In Pratyabhijna, the concept of liberation (moksha) is of the three impurities the limited soul too can recognize technically described as jagadananda, literrally meaning (pratyabhijna) his real nature, becoming pati himself.[45] happiness ananda of the world, jagada.

3.4

Impurity

The mala (meaning dirt, or impurity) [46] theory states that the infinite self, atman, is reduced and limited by three forces produced by Shiva. Shiva, by exercising his free will – svatantrya, takes contraction upon himself and manifests as countless atoms of consciousness (cidanu – consciousness quantas).[47] Cidanu are enwrapped by material vestment.[48] As discussed above, the three malas are anava mala – the limitation of smallness, mayiya mala - the limitation of illusion and karma mala – limitation of doership.[49] Karma mala exists in the physical body, mayiya mala in the subtle body and anava mala in the causal body.[50] Anava mala affects the spirit and contracts the will, mayiya mala affects the mind and creates duality, karma mala affects the body and creates good and bad actions. They correspond to individuality, mind and body.[51]

In jagadananda the universe appears as the Self (atman).[59] In a practical way the definition says that, when there is no need to sit in meditation for samadhi, that is jagadananda,[60] because then nothing except the supreme consciousness (samvit) is perceived. The mind rests in the unlimited consciousness,[61] the inside becomes outside and vice versa, and there is a sense of oneness and total immersion.[62] No matter what the liberated being is doing (eating, walking, even sleeping), he experiences bliss of the deepest level.[63]

4 Spiritual practices

The purpose of Pratyabhijna is the recognition of the Shiva nature of the world (and oneself). In order to achieve that, it is necessary to induce a modified state of consciousness through the use of Shakti. Shakti, loosely translated as energy, is the dynamic aspect of Shiva, the link between finite (the human subject) and Of the three limitations, only the first one, anava mala, infinite (Shiva). Thus comes about the fundamental the help of Shakti, Pratyabhijna is which is the basis of the other two, is impossible to principle: “Without [64] impossible”. surpass through effort alone, without the help of divine grace (shaktipat).[52] Anava mala is manifested as resid- In order to awaken Shakti, the practice of “unfoldment ual impressions existing in the causal body (subconscious of the middle” is prescribed. The middle has multiple mind).[53] It is the combined effect of the five limitations meanings here: in its most basic form, it refers to the psy(kanchukas) taken together,[54] the gateway from lim- chic channel passing through the spine (Sushumna Nadi) ited towards the unlimited, from the pure-impure (bheda- which is physically the central axis of the body. Unfoldabheda) world of the ego towards the pure reality of the ment in the Sushumna Nadi is achieved by focusing the first five tattvas, culminating with Shiva and Shakti. ascending breath (prana) and descending breath (apana) [55] Mayiya mala manifests as the mind. In Pratyabhijna, inside it. Thus, the two opposing tendencies being fused is achieved and the the mind is seen as the root of illusion.[56] The concept together a state of non-differentiation [65][66] Kundalini energy ascends. of mind here is different from Buddhism. In Buddhism, mind collates the aspect of awareness. Here, it is only re- Another meaning of the “middle” is that of void or empti-

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4 SPIRITUAL PRACTICES

ness, but it does not refer to a lack of cognition, rather, it is a lack of duality in cognition. There are three principal manifestations of the void in the body: the lower one – void of the heart – associated with heart chakra, the second one is the intermediary void associated with the channel Sushumna Nadi and the third void is called “supreme” and associated with the crown chakra. To unfold these three voids entails a number of practices of focusing and surrender of consciousness in those three places.

from one’s actions, or, in other words, duality is digested out of experiences.[74]

This process is one of microscopic, moment by moment noticing of experience and reframing it into the perspective of the non-dual subject.[75] All experiences tend to leave subconscious traces, especially the negative ones. Such experiences are reduced to a “seed form”, to spring forth again into existence, becoming memories or patterns of behavior.[76] Whenever blocks arise in life, one should know they are just inside his consciousness and A third meaning of “middle” is “the state which exists perform hathapaka to dissolve them.[77] in-between cognitions, when one thought has ended and This is in no way an analytical or dry activity. As this another one has not yet begun”. These moments are con- practice advances, a feeling of spontaneous delight (casidered essential for the revelation of the true nature of matkara), not unlike an artistic experience, consumes the the mind. The usual practices are: dual thought destruc- object of the experience spontaneously, as it appears.[78] tion (vikalpa ksaya), withdrawing of the cognitive ener- The body itself it charged with an intense state of bliss gies into the heart (sakti sankoca), expansion of non-dual and consciousness is expanded beyond duality. In this awareness into the external perceptions (sakti vikasa) and state the aim of Pratyabhijna is realized inside the purigenerating hiatus moments in thinking, when the pure fied body and mind of the practitioner. awareness of the Self might be easier to apprehend (vaha chedda).[67][68] Let us review a few of the most important practices in 4.2 more detail:

4.1

Vikalpa-Kshaya – dissolution of dualizing thought

The most direct application of Panca-Kritya (the obser-

Panca-Kritya – meditation on the five vation of the five actions of consciousness) is Vikalpa actions Kshaya, literally meaning “dissolution of thoughts”.[79]

Panca-Kritya is a general practice which underlies all the other practices. An essential feature of Kashmir Shaivism is the concept of activity inside the ultimate consciousness. Shiva acts, and his most important actions are five in number: creation, maintenance, dissolution, occultation and grace. But the limited beings are identical to Shiva, as nothing but Shiva exists, so, they too have the same five actions, on a limited scale. These five actions are the object of meditation. They are associated with all the stages of cognition: creation is the initiation of a perception or thought, maintenance is dwelling on it, dissolution is returning of consciousness in its center. Then, the last two actions are associated with the movement towards duality and non-duality.[69] The purpose of the meditation on the five actions is their dissolution into the void. This process is described with such metaphors as "hathapaka" meaning violent digestion, devouring something whole, in one gulp[70] and "alamgrasa" – complete consumption of the experience.[71]

It is an activity by which the dualizing content of cognitions is dissolved into Atman, which is nondual by excellence.[80] What remains is called avikalpa, that is, pure awareness.[81] A similar concept is citta-vrtti-nirodha [82] – the cessation of mental fluctuations. This verse is the famous definition of yoga from Yoga Sutras of Patanjali. There is also similarity with Vipasana,[83] the Zen and Dzogchen traditions.[84] By focusing on the pure awareness substrate of cognition instead of the external objects, the practitioner reaches illumination. Dualizing thought constructs must be eliminated and in their place the light and ecstasy of pure awareness shines as the real nature of cognition.[85] Repeating the gesture of Vikalpa-ksaya with all thoughts, as they appear, there is a gradual transformation at the subconscious level (causal body), leading towards identity with Shiva.[86] Thus, the process resembles the pruning of the weeds in a garden. Vikalpa-ksaya is also the classical technique for calming the agitated mind. In order to capture the underlying consciousness on the surface of which vikalpas have their play, the yogi enters a state of surrender, or, in other words an “alert passivity”, because the use of force in this case would only lead to more mental agitation.[87]

In practice, a state of non-duality (Turiya) is overimposed over the normal cognitions of daily life.[72] Pratyabhijna is not focused on formal practice, but rather it is a philosophy of life. All moments of life are good for Panca-Kritya practice, as all cognitions can lead to the revelation of the Self. As experiences accumulate As vikalpas are being consumed in the light of coninto the subject, they are to be burned into sameness.[73] sciousness, ananda also appears. An accumulation of reThrough this device the karmic element is eliminated peated experiences of identification with Atman in a state

4.6

Adyanta-koti-nibhalana – meditation on the moment between breaths

5

of intoxication with bliss form the foundation for stable considered shaktopaya techniques – the intermediary catsamadhi.[88][89] egory, of the mind.[103] A number of practical suggestions are offered in the Pratyabhijina texts: to concentrate on dvadasanta (above 4.6 Adyanta-koti-nibhalana – meditation the crown chakra),[90] to enter the void that exists between on the moment between breaths the moment one thought ends and another appears,[91] or similarly, on the space existing between inhalation and There is a class of techniques which use two special moexhalation [92] and to concentrate on an intense artistic ments in the breath cycle to achieve recognition of one’s [93] emotion. nature. If we consider the polarity of the upward moving current (prana) as positive, and the opposing current 4.3 Vaha-cheda – cutting of the inner en- (apana) as negative, then the polarity of the inner energy currents reach zero – equilibrium – in the moments of ergy currents rest between inhalation and exhalation. Those moments are targeted with the mental recitation of the two syllables Vaha-cheda (cutting the two vital currents, prana and of the ajapa mantra so-ham or ham-sah.[104] The locus apana) leads to illumination by resting the ascending and of attention should be in the regions of the heart (anadescending vayus in the heart.[94] By bringing a cessation hata) and above the crown (dvadasanta).[105] The continto the dualizing activity of prana and apana, equilibrium uous movement to and fro of awareness in-between these is reached, and in this superior condition the true nature two centers, which are associated with two manifesta[95] of the heart shines forth. A cryptic indication is to tions of the void – the void of the heart and the supreme mentally pronounce consonants such as “K” without the void, brings about the activation of the median channel supporting vowel (“a”). This paradoxical concept acts as (sushumna nadi) and a state of non-duality. a mechanism to induce a moment of hiatus in the mental [96] activity, when the tension and pain are cleared. Such a technique belongs to the anavopaya [97] (the lowest of the three categories of techniques in Kashmir Shaivism). 5 Notes [1] The Philosophy of Saivism 1 – S. Kapoor, p. 254

4.4

Sakti-sankocah – contraction of the sense energies in the heart

[2] Pratyabhijnahrdayam – J. Singh, p. 117 [3] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 45

Sakti-sankocah is an illumination technique based on the activation of the heart (the locus of projection of Atman) [4] by retraction of one’s energies back into their source. Af- [5] ter letting the sense-organs reach to external objects, by bringing them back into the heart, all the energies of the [6] five senses are accumulated inside (pratyahara).[98] Just [7] like a scared tortoise brings its limbs back into the shell, so the yogi should retract his shaktis (energies of the [8] senses) into Atman.[99] This reversal of the sense organs [9] is intended to awaken the recognition of the real nature [100] of the heart. [10]

The Philosophy of Saivism 1 - S. Kapoor, p. 254 The Philosophy of Saivism 2 - S. Kapoor, p. 409 The Krama Tantricism of Kashmir – N. Rastogi, p. 3 Pratyabhijnahrdayam – J. Singh, p. 3 The Trika Saivism of Kashmir – M.L. Pandit, p. 27 Pratyabhijnahrdayam – J. Singh, p. 3 The Philosophy of Saivism 1 - S. Kapoor, p. 254

[11] Pratyabhijnahrdayam – J. Singh, p. 3

4.5

Shakti-vikasa – recognition of the self into the sense objects

[12] Siva Sutras – Jaideva Singh, p. [13] The Trika Saivism of Kashmir – M.L. Pandit, p. 27

Sakti-vikasa is a method to dissolve duality (vikalpa ksaya) out of the stream of sensorial impressions. While being engaged in the sense activity, the yogi should remain centered in Atman (his heart), thus superposing the external perceptions onto the light of is revealed heart.[101] This mental attitude is also called Bhairavi Mudra.[102] Its effect is the realization of the nonduality of the external reality by recognizing the same essential nature (Atman, or Shiva) in all cognitions. Thus, the yogi attains stabilization of his nondual vision through systematic practice. Both Shakti-sankoca and Shakti-vikasa are

[14] Pratyabhijnahrdayam – J. Singh, p. 3 [15] The Philosophy of Saivism 2 – S. Kapoor, p. 305 [16] Abhinavagupta and His Works – V. Raghavan, p. 28 [17] Pratyabhijnahrdayam – J. Singh, p. 25 [18] Pratyabhijnahrdayam – J. Singh, p. 25 [19] Pratyabhijnahrdayam – J. Singh, p. 24 [20] Introduction to Kasmir Shaivism, p. 53

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5 NOTES

[21] Introduction to Kasmir Shaivism, p. 89

[56] Shiva Sutras – Swami Lakshmanjoo, p. 18

[22] The Philosophy of Saivism 2 - S. Kapoor, p. 362

[57] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 131

[23] The Trika Saivism of Kashmir – M.L. Pandit, p. 25 [24] Abhinavagupta and His Works – V. Raghavan, p. 28 [25] The Dreamer and the Yogin, On the relationship between Buddhist and Saiva idealisms – Isabelle Ratie, p. [26] Pratyabhijnahrdayam – J. Singh, p. 18 [27] The Pratyabhijna Philosophy – G.V. Tagare, p. 37

[58] The Philosophy of Sadana – D.B. Sen Sharma, p. 108 [59] Siva Sutras – Jaideva Singh, p. 244 [60] Mysticism In Shaivism And Christianity — B. Baumer, p. 253 [61] The Philosophy of Saivism 2 – S. Kapoor, p. 354

[28] The Trika Saivism of Kashmir – M.L. Pandit, p. 189

[62] Possession, Immersion, and the Intoxicated Madnesses of Devotion in Hindu Traditions – Marcy Goldstein, p. 234

[29] Sakti the Power in Tantra – P.R. Tigunait, p. 65

[63] Miracle of Witness Consciousness – Prabhu, p. 124

[30] The Trika Saivism of Kashmir – M.L. Pandit, p. 190 [31] Pratyabhijnahrdayam – J. Singh, p. 19

[64] Mysticism In Shaivism And Christianity – B. Baumer, p. 183

[32] Doctrine of Divine Recognition – K.C. Pandey, p. 159

[65] The Stanzas on Vibration – M.S.G. Dyczkowski, p. 207

[33] The Himalayan mysticism – R. Nataraj, p. 186

[66] The Pratyabhijna Philosophy – G.V. Tagare, p. 125

[34] The Trika Saivism of Kashmir – M.L. Pandit, p. 188

[67] Pratyabhijnahrdayam – J. Singh, p. 4

[35] Doctrine of Divine Recognition – K.C. Pandey, p. 115

[68] Pratyabhijnahrdayam – J. Singh, p. 30

[36] The Isvarapratyabhijnakarika of Utpaladeva – R. Torella, p. 136

[69] Pratyabhijnahrdayam – J. Singh, p. 30

[37] Pratyabhijnahrdayam – J. Singh, p. 17 [38] The Pratyabhijna Philosophy – G.V. Tagare, p. 37 [39] The Pratyabhijna Philosophy – G.V. Tagare, p. 32

[70] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 327 [71] The Awakening of Supreme Consciousness – J.K. Kamal, p. 60

[40] The Pratyabhijna Philosophy – G.V. Tagare, p. 18

[72] The Shiva Sutra Vimarsini of Ksemaraja – P.T.S. Iyengar, p. 50

[41] Saivism Some Glimpses – G. V. Tagare, p. 12

[73] The Pratyabhijna Philosophy – G.V. Tagare, p. 90

[42] Saivism – G.V. Tagare, p. 13

[74] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 147

[43] The Pratyabhijna Philosophy – G.V. Tagare, p. 32 [44] The Pratyabhijna Philosophy – G.V. Tagare, p. 32 [45] Saivism Some Glimpses – G. V. Tagare, p. 12 [46] Saivism – G.V. Tagare, p. 14 [47] The Philosophy of Sadana – D.B. Sen Sharma, p. 107 [48] The Philosophy of Sadana – D.B. Sen Sharma, p. 108 [49] Meditation Revolution – D.R. Brooks, p. 433 [50] Meditation Revolution – D.R. Brooks, p. 439 [51] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 128 [52] Meditation Revolution – D.R. Brooks, p. 437 [53] The Philosophy of Sadana – D.B. Sen Sharma, p. 127 [54] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 131 [55] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 131

[75] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 146 [76] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 145 [77] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 262 [78] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 144 [79] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 305 [80] The Pratyabhijna Philosophy – G.V. Tagare, p. 34 [81] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 173 [82] The Secret of Self Realization – I.K. Taimni, p. 63 [83] The Pratyabhijna Philosophy – G.V. Tagare, p. 124 [84] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 174

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[85] The Stanzas on Vibration – M.S.G. Dyczkowski, p. 207 [86] The Pratyabhijna Philosophy – G.V. Tagare, p. 124 [87] Pratyabhijnahrdayam – J. Singh, p. 31 [88] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 174 [89] The Pratyabhijna Philosophy – G.V. Tagare, p. 105 [90] The Pratyabhijna Philosophy — G.V. Tagare, p. 104 [91] The Pratyabhijna Philosophy – G.V. Tagare, p. 104 [92] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 173 [93] The Pratyabhijna Philosophy – G.V. Tagare, p. 104 [94] The Pratyabhijna Philosophy – G.V. Tagare, p. 103 [95] Introduction to Kasmir Shaivism, p. 82 [96] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 179 [97] Pratyabhijnahrdayam – J. Singh, p. 30 [98] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 305 [99] The Pratyabhijna Philosophy – G.V. Tagare, p. 102 [100] The Pratyabhijna Philosophy – G.V. Tagare, p. 101 [101] The Pratyabhijna Philosophy – G.V. Tagare, p. 102 [102] The Pratyabhijna Philosophy – G.V. Tagare, p. 101 [103] Pratyabhijnahrdayam – J. Singh, p. 30 [104] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 179 [105] The Yoga of Kashmir Shaivism – S.Shankarananda, p. 306

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Bibliography • Ksemaraja; J.C. Chatterjee (ed.) (1911). Pratyabhijnahrdayam (Sanskrit text, Part 1). Archaeology and Research Department, Kashmir State. pp. 1–11. • Ksemaraja; J.C. Chatterjee (ed.) (1911). Pratyabhijnahrdayam (Part 2). Archaeology and Research Department, Kashmir State. pp. 12–33. • Ksemaraja; J.C. Chatterjee (ed.) (1911). Pratyabhijnahrdayam (Part 3). Archaeology and Research Department, Kashmir State. pp. 34–54. • J.C. Chatterji (1914). Kashmir Shaivaism. SUNY Press. ISBN 978-0-7914-9880-4. Retrieved 26 August 2013.

• Ksemaraja; Jaideva Singh (introduction) (1990). The Doctrine of Recognition: A Translation of the Pratyabhijnahrdayam with an Introduction and Notes, by. SUNY Press. ISBN 978-1-4384-0975-7. • Swami Shankarananda (2006). The Yoga of Kashmir Shaivism 'Consciousness is Everything. Motilal Banarsidass Publishe. ISBN 978-81-208-2699-1.

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7 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

7

Text and image sources, contributors, and licenses

7.1

Text

• Pratyabhijna Source: http://en.wikipedia.org/wiki/Pratyabhijna?oldid=656575895 Contributors: Bejnar, JoannaSerah, Ekabhishek, Adavidb, Visarga, SchreiberBike, Addbot, LilHelpa, Aditya soni, John of Reading, DonatoD, Joshua Jonathan, Amitrochates, YFdyh-bot and Anonymous: 3

7.2

Images

• File:Om.svg Source: https://upload.wikimedia.org/wikipedia/en/8/8e/Om.svg License: PD Contributors: svg created by Rugby471 from a public domain symbol Original artist: Rugby471 • File:SwansCygnus_olor.jpg Source: https://upload.wikimedia.org/wikipedia/commons/b/bb/SwansCygnus_olor.jpg License: CC-BYSA-3.0 Contributors: ? Original artist: ?

7.3

Content license

• Creative Commons Attribution-Share Alike 3.0