Pratyabhijna

Main article: Kashmir Shaivism

the essence of the heart, which is the most popular

introduction to the system.

Pratyabhijna
(IAST
Pratyabhij;
Sanskrit:
), 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 ones 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 arms that Brahman (the absolute conThe central thesis of this philosophy is that everything is sciousness) is being aected 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, identied 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]

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 ve-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]
(875925 A.D.).[6] His work, ivadi 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 (900950 A.D.),[8] who wrote the most in Pratyabhijna it is also activity, doership.
important treatise of the system, vara pratyabhij
krik.[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 dierences 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 classied 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 Pratyabhij 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 vara pratyabhij krik.[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 Pratyabhij Even though it shares the same practices relating to the
hdaya [14][15] the spontaneous recognition of ascension of Kundalini on the middle channel (Sushumna
1

3 TENETS

Nadi), Pratyabhijna believes in instantaneous progression Thus, all things are abhasa: earth, water, re, 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 ash of consciousness (cit) and bliss
(ananda), identical with his own self (atman) and non2.3 In relation to Buddhism
dierentiated (abheda). In other words, the light of consciousness shines from within the object of perception, as
The most important dierence 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 vara pratyabhij krik mentary concept of abhasa accounting for the initial imUtpaladeva also rejects the Vasana-theory (the dream pulse of manifestation. The theory of Svatantrya arms
model of the world) in the guise of the Sautrntika 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 Shivas 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

Tenets

The Abhasa concept focuses on the essential nature of

manifestation. In order to analyze in detail the nature of
stu (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
bhsa (a slight, bhsa manifestation) i.e. appearspirit (Purusha) and nature (Prakriti), Kashmir Shaivism
ance in a limited way, or slight manifestation of Shiva"
has ve 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 reection 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 innity of
dierent images without being itself aected.
3.3 Soul
Pratyabhijna arms 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 reection, the image in the mirror of samvit is projected by samvit itself this activity is called Svtantrya,
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 dierence 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 ve limitations (kancukas)
the innite spirit appears as integrated in space and time,
with limited powers of action and knowledge and a sense
of incompleteness.
These ve 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

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 ve 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 ve elements earth, Karma mala manifests the physical body. Its essence is
water, re, 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 eect of which is the accumulation of
[57]
Jivatman is further limited by two more impurities, in karma in the causal body.
addition to the rst one, anava mala the limitation
of atomicity. Through the next impurity, mayiya mala,
things appear as dual / dierentiated.[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 identied 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 purication 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 innite 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 aects the spirit and contracts the will,
mayiya mala aects the mind and creates duality, karma
mala aects 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 denition 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 modied state
of consciousness through the use of Shakti. Shakti,
loosely translated as energy, is the dynamic aspect of
Shiva, the link between nite (the human subject) and
Of the three limitations, only the rst one, anava mala, innite (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 eort 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 eect of the ve 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
rst ve 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-dierentiation
[65][66]
Kundalini
energy
ascends.
of mind here is dierent 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-

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 ones 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 ed 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 ve vation of the ve 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 ve
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 ve actions, on a limited scale.
These ve 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 ve 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 uctuations. 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 identication with Atman in a state

4.6

Adyanta-koti-nibhalana meditation on the moment between breaths

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 oered 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 ones
[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 ones 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]
ve 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 eect 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

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

[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

Bibliography
Ksemaraja; J.C. Chatterjee (ed.)
(1911).
Pratyabhijnahrdayam (Sanskrit text, Part 1).
Archaeology and Research Department, Kashmir
State. pp. 111.
Ksemaraja; J.C. Chatterjee (ed.)
(1911).
Pratyabhijnahrdayam (Part 2).
Archaeology
and Research Department, Kashmir State. pp.
1233.
Ksemaraja; J.C. Chatterjee (ed.)
(1911).
Pratyabhijnahrdayam (Part 3).
Archaeology
and Research Department, Kashmir State. pp.
3454.
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.

7 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

Text and image sources, contributors, and licenses

7.1

Text

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and Anonymous: 3

7.2

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7.3

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