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Pratyabhijna philosophy advocates three ways and one 鈥渘o way鈥� for reaching the state of ultimate consciousness from the present limited one. These are鈥�

1. Anava-Upaya,
2. Sakto-Upaya,
3. Sambhava-Upaya and
4. An-Upaya. 

These ways are referred to as per the individual capabilities, intellectual depth and devotional intensity of an individual being.^[1] Swami Shankarananda in his book The Yoga of Kashmir Shaivism: Consciousness is Everything refers three ways (Anava-Upaya, Sakto-Upaya and Sambhava-Upaya) as antidote to overcome the disease of three Malas.

Anava-Upaya or The individual way:

It is referred to as the way of Anava or individual. This way in comparison to the other ways (Sakto-Upaya, Sambhava-Upaya and An-Upaya) is very limited in range. In this way/path, an individual takes significant time in attaining the divine grace. Thus, it is said that Anava-Upaya attracts Manda Anugraha or slow grace. The limited range of this way is owing to its dependence on external support which it seeks mainly from the religious discipline that includes worship, subscription to rituals, sacred formulas, Asana or physical postures, Dhyana or concentration, and Pranayama or breathing exercises.

Sakto-Upaya or The energy way:

It is referred to as the way of Sakti or energy because it emerges from the Jnana Sakti or energy of knowledge of Parma Siva. On this path/way, the limited being doesn鈥漷 have to chant Mantras or do Pranayam. One has to just concentrate on ultimate reality which is found in between two actions without actions which Vijnana Bhairava Tantra calls centering.^[2]

Sambhava-Upaya or The Sambhu way:

This is the third way which Pratyabhijna advocates. This particular way is superior in comparison with the above two ways owing to the fact that it takes an individual lesser time to attain divine grace. This way is not dependent on any physical and mental acts as the case was in above two ways. What is needed in this method is, as stated in Malinivijayottara-tantra, 鈥淧reservation of thoughtlessness.鈥滲y maintaining the thoughtlessness in continuity and with the grace of Guru one enters into the realm of transcendent consciousness.

Anupaya or No Path: 

Apart from the above three ways, there is another way which actually is no way called 础苍鈥扩辫补测补. While following this way the aspirant doesn鈥漷 have to subscribe to any particular kind of mental or physical act or in simple terms one need not do Dhyana, Pranayama, Asana, Dharana, Yajna, Diksa or any other kind of worship, rather one has to just realize that nothing actually needs to be done at all. On this way the goal is achieved only through the Tivra Saktipata or intense grace of ultimate reality. This grace, as previously mentioned, should not be seen as an outcome of self-efforts but rather only as the gift of god. The descent of this grace acts in such a way that it helps an aspirant recognize the self within the shortest span of time.^[3]

Footnotes and references:

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[1]:

Jankinath Kaul Kamal, 鈥淪aktipata: Grace in Kashmir Saivism,鈥� 247-62.

[2]:

Joo, Kashmir Shaivism,35-36.

[3]:

Joo, Kashmir Shaivism, 33-48.