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笔谤补迟测补产丑颈箩帽腻 can be considered as the pinnacle not only of the Kashmir 艢补颈惫颈蝉尘, but also of the different sets of 艢补颈惫补 philosophy. It is an all inclusive philosophy. No one is kept away due to his caste, creed and sex. It elevated the theory of sovereignty of 笔补谤补尘补艣颈惫补 with the powers of knowledge, will and action. The ever conscious non-dual principle is dynamic in nature.

R.K.Kaw has given a graphic representation of 笔谤补迟测补产丑颈箩帽腻 system which shows the unity of life in macrocosm and microcosm.^[1] In this representation 惭补丑别艣惫补谤补 the Supreme Being or the ultimate reality is compared to the nutritional fluid which transforms itself into the tree of cosmos and which runs as sap or essence through its every branch, leaf, flower, fruit etc. This is called 艢颈惫补rasa or Cidrasa. It grows into this cosmos by the sovereignty of His Will, technically called 厂惫腻迟补苍迟谤测补 艢补办迟颈.

1. Important Teachers and their Contributions

Beginning from 罢谤测补尘产补办腻诲颈迟测补 the monistic 艢补颈惫颈蝉尘 was developed, transmitted and survived through a strong teacher-student relationship. There were several 惭补峁环颈办腻蝉, the centres of traditional knowledge, and each scholar was attached to one or another 惭补峁环颈办腻. There were several generations of traditional teachers between Tryambaka and 厂辞尘腻苍补苍诲补. Considering the 笔谤补迟测补产丑颈箩帽腻, there were Vasugupta, the originator, 厂辞尘腻苍补苍诲补, the founder, Utpaladeva, the systematizer and Abhinavagupta, the propagator, are the precursor of the system. Each of them has their own range of vision to establish the philosophical thoughts. Besides these 碍峁�e尘补谤腻箩补 is another thinker of this area and contributed a lot. B.N. Pandit has given a detail account of the prominent authors and their contributions.^[2]

1.1. Vasugupta

Vasugupta, flourished either in the last part of the 8^th CE or the first half of the 9^th century,^[3] disclosed 艢颈惫补蝉奴迟谤补蝉 generally known as 艢ivopani峁�adsa峁単raha, a compendium containing the secret doctrine revealed by 艢颈惫补. He was a 惭补峁环颈办腻guru^[4] in the line of Trya峁僢ak膩ditya. 叠丑补峁�峁�补 碍补濒濒补峁璦 in the 厂辫补苍诲补惫峁泃迟颈 says that 艢颈惫补 taught the 艢颈惫补蝉奴迟谤补蝉 to Vasugupta in his dream.^[5] 叠丑腻蝉办补谤补 says in his 艢颈惫补s奴trav膩rttika that the 厂奴迟谤补蝉 were revealed to Vasugupta by the direction of a Siddha.^[6] 碍峁�e尘补谤腻箩补鈥檚 says that by appearing in a dream, 艢颈惫补 directed Vasugupta to collect the 艢颈惫补蝉奴迟谤补蝉 by touching the huge stone, where these are written, and to show them to the deserving disciples. On the next day, as per the direction of 艢颈惫补, Vasugupta achieved that the secret knowledge.^[7] Vasugupta was a great personage, a Siddha and well versed person

even in other systems like Buddhist philosophy. The 艢颈惫补s奴tra are comprised with three chapters containing 22, 10 and 45 Sutras respectively. The 艢腻尘产丑补惫辞辫腻测补 was explained in the first chapter. 艢膩ktop膩ya and 膧峁嘺vop膩ya were the subjects of the other two chapters. The available commentaries are the 痴峁泃迟颈 by an anonymous author, 痴腻谤迟迟颈办补 by 叠丑腻蝉办补谤补, Vimar艣in墨 by 碍峁�e尘补谤腻箩补, and 艢颈惫补s奴trav膩rttik膩 by 痴补谤补诲补谤腻箩补 alias 碍峁涐梗峁嘺诲腻蝉补.

1.2. 厂辞尘腻苍补苍诲补

厂辞尘腻苍补苍诲补 was the great exponent and the founder of 艢aiv膩dvaita philosophy of Kashmir. He was the disciple of Vasugupta, the author of 艢颈惫补s奴tra. He flourished between the end of the 9^th century and the beginning of the 10^th century.^[8] He was likely an elder contemporary of King Avantivarman, a generous patron of the learned, ruled Kashmir from 855 to 883 CE. The historical poem 搁腻箩补迟补谤补峁単颈峁嚹� of 碍补濒丑补峁嘺 also speaks some points on 厂辞尘腻苍补苍诲补 and his age.^[9] From 厂辞尘腻苍补苍诲补鈥檚 autobiographical description given at the end of his work 艢颈惫补d峁涐梗峁璱 it is known that he was born in a family that he traces through a generational line of several 鈥� accomplished鈥�(Siddhas) started from 罢谤测补尘产补办腻诲颈迟测补. He was the son and chief disciple of his father 膧苍补苍诲补 proceeded by Aru峁嚹乨itya, Var峁Ｄ乨itya, Sa峁単am膩ditya etc.^[10] Beginning from Tryamba-k膩ditya the school, in which 厂辞尘腻苍补苍诲补 belonged, is known as Tryambaka and as Teramba in colloquial language.

The only work fully available of 厂辞尘腻苍补苍诲补 is 艢颈惫补d峁涐梗峁璱, which has seven chapters known as 膧丑苍颈办补蝉 with 307 艢濒辞办补蝉. Another work, gets only in fragments in the Abhinavagupta鈥檚 commentary on 笔补谤腻迟谤颈峁兣沬办腻, is the Viv峁泃墨 on 笔补谤腻迟谤颈艣颈办腻迟补苍迟谤补 (笔补谤腻迟谤颈峁兣沬办腻tantra). It is believed that there is an auto commentary of 艢颈惫补d峁涐梗峁璱 which is not available at present. Another work attributed to 厂辞尘腻苍补苍诲补 is 艢腻办迟补惫颈箩帽腻苍补, but there is no explicit proof to prove the authorship.^[11]

厂辞尘腻苍补苍诲补 says that his text is a 笔谤补办补谤补峁嘺 type with some 艢濒辞办补蝉 in 惭腻濒颈苍墨 metre and some are in 础苍耻峁ａ弓耻产丑 metre.^[12] There is a commentary on 艢颈惫补d峁涐梗峁璱 written by Utpaladeva.^[13] Abhinavagupta also wrote a commentary, 膧濒辞肠补苍补 by name, which is not available now.^[14]

Beyond Kashmir, 艢颈惫补d峁涐梗峁璱 was popular all over India.^[15] It is reflected from 艢颈惫补d峁涐梗峁璱 that 厂辞尘腻苍补苍诲补 got encouragement from other philosophical thoughts and he criticized some doctrines of them very strongly. He logically defends monistic 艢补颈惫颈蝉尘 against a number of opposing forms of Hinduism like 艢膩ktism, 痴补颈峁ａ箛补惫颈蝉尘, Dualistic 艢补颈惫颈蝉尘, Yoga, 痴别诲腻苍迟补 and philosophy of 叠丑补谤迟峁沨补谤颈, and Buddhist schools. In 艢补颈惫颈蝉尘 itself, he had his own modifications upon some notions. It can be evidently stated that 厂辞尘腻苍补苍诲补 could establish the non-duality in 艢补颈惫颈蝉尘. Abhinavagupta says that it is 厂辞尘腻苍补苍诲补鈥檚 knowledge that turned into the basis of the 笔谤补迟测补产丑颈箩帽腻艣膩stra.^[16]

1.3. Utpaladeva

Utpaladeva belonged to the end of the 9^th century and the first half of the 10^th century. He was the systematizer and formulator of the 笔谤补迟测补产丑颈箩帽腻 philosophy. His parents were 鲍诲补测腻办补谤补^[17] and Vag墨艣var墨, who originally belong to 尝腻峁璦 family of Gujarat and migrated later to Kashmir.^[18] He had a son Vibhram膩kara, who with his classmate 笔补诲尘腻苍补苍诲补 entreated Utpala to write the treatise, 艢颈惫补d峁涐梗峁璱v峁泃ti.^[19] In 罢补苍迟谤腻濒辞办补 of Abhinavagupta there is a reference that Utpala was the son of 厂辞尘腻苍补苍诲补.^[20] This is sometimes because of the studentship of Utpala, 厂辞尘腻苍补苍诲补 considered him as a son more than a student. It is obviously known that Utpala was the disciple of 厂辞尘腻苍补苍诲补 and was a contemporary of 搁腻尘补办补峁囜弓丑补 I, who wrote the commentary on 厂辫补苍诲补办腻谤颈办腻 of 叠丑补峁�峁�补 碍补濒濒补峁璦.

The magnum opus of Utpala is 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, a treatise on the philosophy of 笔谤补迟测补产丑颈箩帽腻. He himself wrote 痴峁泃迟颈 and 痴颈惫峁泃颈 for this text, but the latter is almost unavailable.^[21] Another 痴峁泃迟颈 written by him is the 痴峁泃迟颈 for 艢颈惫补d峁涐梗ti. 艢颈惫补stotr膩val墨 is another work in which he praises Lord 艢颈惫补. The 厂颈诲诲丑颈迟谤补测墨, a compilation of three theoretical works is another important work of Utpala. Among the Siddhis, 莫艣惫补谤补蝉颈诲诲丑颈 identify 艢颈惫补 as the highest subject, 础箩补岣峚辫谤补尘腻迟峁泂颈诲诲丑颈 defines the concept of subjectivity and Sambandhasiddhi discusses a traditional philosophical problem of relation.

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻 contains 190 碍腻谤颈办腻蝉 in four chapters known as 础诲丑颈办腻谤补蝉: 闯帽腻苍补, 碍谤颈测腻, 膧驳补尘补 and Tattvasa峁単raha. In the first 础诲丑颈办腻谤补, Utpala refutes Buddhist doctrines and establishes 惭补丑别艣惫补谤补 as the ultimate and pure consciousness having power of knowledge and action. The theory of causation is discussed in the second 础诲丑颈办腻谤补. It affirms the existence of the absolute consciousness beyond all worldly experiences. The thirty six principles, which constitute the universe, are discussed in the third 础诲丑颈办腻谤补. The fourth 础诲丑颈办腻谤补 illuminate the path of liberation.

Even though there is continuity in non-dual 艢补颈惫颈蝉尘, Utpala presents a compact and complete philosophy with a novelty and simplicity. He himself claimed it in his work.^[22] He emphasized the necessity of the recognition (笔谤补迟测补产丑颈箩帽腻) and suggests this as a simple way to all kinds of prosperities, i.e. 惭腻丑别艣惫补谤测补, without any hardship of religious and ritualistic complexities. He restricts no one from attaining the same.^[23]

1.4. Abhinavagupta

Abhinavagupta, the great ever living epoch and propounder of 笔谤补迟测补产丑颈箩帽腻 philosophy, belonged in the last decades of 10^th and first half of the 11^th century. He has contributed much to the philosophy, Indian aesthetics and dramaturgy.

础产丑颈苍补惫补驳耻辫迟补鈥檚 parents were Narasimhagupta alias Cukhulaka and Vimalakal膩. His mother was a 驰辞驳颈苍墨 and thus he was known as 驰辞驳颈苍墨bh奴岣�. His grandfather Var膩hagupta was a great scholar. Manoharagupta was the younger brother of Abhinavagupta. He had a line of great teachers, who were eminent scholars in 艢补颈惫颈蝉尘 and other different 艢腻蝉迟谤补蝉. Lak峁�ma峁嘺gupta was one among them.^[24]

It is obvious that Abhinavagupta was a steadfast savant in different subjects. He wrote several independent works like 罢补苍迟谤腻濒辞办补, 罢补苍迟谤补蝉腻谤补 and 笔补谤补尘腻谤迟丑补蝉腻谤补; commentaries like 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈尘补谤艣颈苍墨 known as 尝补驳丑惫墨, 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈惫峁泃颈惫颈尘补谤艣颈苍墨 known as 叠峁沨补迟墨, 笔补谤腻迟谤颈峁兣沬办腻vivara峁嘺, 艢颈惫补d峁涐梗峁�测腻locana, and 惭腻濒颈苍墨vijayav膩rttika; 笔谤补办补谤补峁嘺 type works like 叠辞诲丑补辫补帽肠补艣颈办腻, 笔补谤补尘腻谤迟丑补肠补谤肠腻 and 础苍耻迟迟补谤腻-峁ａ弓颈办腻; and Stotras like Anubhavanivedanastotra, Bhairavastotra, Krama-stotra and 顿别丑补蝉迟丑补诲别惫补迟腻蝉迟辞迟谤补. He was a great genius who systematized, interpreted, propounded and established the philosophical system of 笔谤补迟测补产丑颈箩帽腻. B.N. Pandit has listed the great potentialities of Abhinavagupta which have not ever seen in any other philosophers.^[25]

础产丑颈苍补惫补驳耻辫迟补鈥檚 础产丑颈苍补惫补产丑腻谤补迟墨, a commentary on Bharata鈥檚 狈腻峁瓂补艣腻蝉迟谤补, and Locana, a commentary on 膧苍补苍诲补vardhana鈥檚 顿丑惫补苍测腻濒辞办补, which are considered as the most significant works on Indian dramaturgy and aesthetics, were composed in the shadow of 笔谤补迟测补产丑颈箩帽腻 philosophy.

Abhinavagupta made the 笔谤补迟测补产丑颈箩帽腻 philosophy more stable, logically perfect, advanced, complex, incontrovertible and all inclusive. His versatile scholarship in 膧驳补尘补s and allied subjects helped him to interpret the concepts and to make them more convincing. He could skillfully coalesce major principles of different systems into a non-dual tread of 笔谤补迟测补产丑颈箩帽腻. As Alexis Sanderson remarks, the third and final stage of development of Kashmir 艢补颈惫颈蝉尘 took place in the period of Abhinavaguta. It was a period of grand synthesis of the different schools and streams (笔谤补迟测补产丑颈箩帽腻, Krama, Kula, Spanda) representing the peak of non-dualistic T膩ntric 艢补颈惫颈蝉尘 of Kashmir.^[26]

础产丑颈苍补惫补驳耻辫迟补鈥檚 place among the expounders of monistic 艢补颈惫颈蝉尘 is the same as that of 艢补峁卥补谤补 in expounding the Advaita 痴别诲腻苍迟补. He became the last word not even in the matters of 艢补颈惫补 thought and ritual, but in poetics and aesthetics.^[27]

碍峁�e尘补谤腻箩补, flourished 11^th century CE, became famous in 笔谤补迟测补产丑颈箩帽腻 philosophy under the guidance of his illuminated and renowned teacher Abhinavagupta. 笔谤补迟测补产丑颈箩帽腻h峁沝aya, which gave clarity in the fundamental principles of 笔谤补迟测补产丑颈箩帽腻 system, is the master piece of 碍峁�e尘补谤腻箩补. Spandasandoha is his brief work which clearly speaks the principles of Spanda in Kashmir 艢补颈惫颈蝉尘. His 笔补谤腻辫谤补惫别艣颈办腻 is also a small text explicitly shows the principles of 艢aiv膩dvaita philosophy of Kashmir. His 厂辫补苍诲补苍颈谤峁嘺测补, a commentary on 厂辫补苍诲补办腻谤颈办腻 of 叠丑补峁�峁�补 碍补濒濒补峁璦, gives some new interpretations. Also he wrote commentaries on 厂辫补苍诲补办腻谤颈办腻 of 碍补濒濒补峁璦, 艢颈惫补s奴tra of Vasugupta, 艢颈惫补stotr膩val墨 of Utpala, Svaccanda Tantra and Netra Tantra.

Besides these teachers there are several others who had done their own contributions to the system. 叠丑补峁�峁�补 碍补濒濒补峁璦, 艢补峁僢丑耻苍腻迟丑补, 叠丑补峁�峁�补n膩r膩ya峁嘺, Pradyumna 叠丑补峁�峁�补, 痴补谤补诲补谤腻箩补, Ramaka峁囜弓ha, 叠丑补峁�峁�补 顿颈惫腻办补谤补 Vatsa, 叠丑补峁�峁�补 叠丑腻蝉办补谤补, V膩manadatt膩c膩rya, 驰辞驳补谤腻箩补, Jayaratha, 叠丑腻蝉办补谤补ka峁囜弓ha, etc. are some of them.

2. Main Tenets of 笔谤补迟测补产丑颈箩帽腻 Philosophy

笔谤补迟测补产丑颈箩帽腻 philosophy accepts 惭补丑别艣惫补谤补 or 笔补谤补尘别艣惫补谤补, having the intrinsic powers of knowledge and action, as the Supreme non-dual reality. His essential nature is perfect freedom consisting in unbroken self-luminosity and blissful self consciousness.^[28] He is always in the united form of 笔谤补办腻艣补 (艢颈惫补) and 痴颈尘补谤艣补 (艢补办迟颈). 笔谤补办腻艣补 is self-luminous shining of 艢颈惫补-consciousness. 痴颈尘补谤艣补 is the sportive lord鈥檚 transcendental power, which includes power of knowledge and power of action.^[29] His J帽膩t峁泃va 艢补办迟颈 (cognitional power) includes three powers of knowledge, remembrance and exclusion (闯帽腻苍补, 厂尘峁泃颈 and Apohana). This forms the universal consciousness of 惭补丑别艣惫补谤补. He holds the whole form of this infinite universe within Himself.^[30] His 碍补谤迟峁泃惫补 艢补办迟颈 (power of action) turns into 狈颈谤尘腻峁嘺 艢补办迟颈 and this constituent power, associated by His 碍腻濒补 艢补办迟颈, creates diversity, the thirty six categories of objective reality.

These evolved Tattvas comprise the whole universe consisting of innumerable subjects and objects sentient and insentient beings. This emanation of the Universal Being (惭补丑别艣惫补谤补) is impelled by His power of will. In fact this 滨肠肠丑腻艣补办迟颈 or the 厂惫腻迟补苍迟谤测补艣akti itself is the 狈颈谤尘腻峁嘺艣akti.^[31] This is the vital power of 惭补丑别艣惫补谤补 (础颈艣惫补谤测补) also called as 笔谤补迟测补惫补尘补谤艣补 (reflective awareness).^[32]

According to 笔谤补迟测补产丑颈箩帽腻 Philosophy, in every individual there always exist three potential powers, the powers of will, knowledge and action and actually he is one and the same Supreme Being. The diversified universe resides in 惭补丑别艣惫补谤补 in the form of Aha峁� 痴颈尘补谤艣补. He is able to transmute as sentient and insentient objects from their subtle form to gross form. The seed of a Nyagrodha tree and the egg of a peacock, before and after emanation, can be compared with the concepts of unified Supreme (microcosm) and diversified universe (macrocosm).

In his 笔谤补办腻艣补 aspect 笔补谤补尘别艣惫补谤补 is named as 艢颈惫补 and in his 痴颈尘补谤艣补 aspect he is 艢补办迟颈. With a will to be creative, he is in the form of 厂补诲腻艣颈惫补, in the form of knowledge he is 莫蝉惫补谤补 and he is imagined as 艢耻诲诲丑补惫颈诲测腻 in the form of Active mood. These five among the 36 Tattvas (艢颈惫补, 艢补办迟颈, 厂补诲腻艣颈惫补, 莫蝉惫补谤补 and 艢耻诲诲丑补惫颈诲测腻) are the pure paths (艢uddha Adhvas) in which Aha峁� 痴颈尘补谤艣补 illumined uninterruptedly without any concealment.

惭腻测腻 the sixth category limits 笔补谤补尘别艣惫补谤补 and displays him like an imperfect one, who in the real sense is an omnipresent. Next five categories are the effects of 惭腻测腻 known as five sheaths. 碍补濒腻 curtails the independent authorship, 痴颈诲测腻 shortens the omniscient form, 搁腻驳补 effects the perfection, 碍腻濒补 works in eternity and the Niyati reduces the form of omnipresence. These five cause negatively and results in the oblivion of the Omni form.

Next 25 Tattvas were adopted from 厂腻峁卥丑测补 philosophy with slight difference. 笔耻谤耻峁�a is the limited experiencer or knower, who is manifested form of 笔补谤补尘别艣惫补谤补 caused by the 惭腻测腻 and her five sheaths. There are similarities and differences in the concepts of 笔耻谤耻峁�a and 笔谤补办峁泃颈 of both philosophies. 笔耻谤耻峁�a is neither a cause nor an effect in 厂腻峁卥丑测补, he is only an inactive knower (J帽a岣�). But 笔谤补迟测补产丑颈箩帽腻 accepts 笔耻谤耻峁�a as a self-contracted (厂补峁卥耻肠颈迟补) and self-limited form of 笔补谤补尘别艣惫补谤补. He has no independent status at the time of manifestation and he is subject to the limitation in relation with time and space and causality. In fact he is also an active subjective principle. 厂腻峁卥丑测补 holds that the proximity of 笔耻谤耻峁�a is the cause of the imbalance of three 骋耻峁嘺蝉 (Sattva, Rajas and Tamas), the triad of 笔谤补办峁泃颈鈥檚 constituent elements, and this is the reason for the evolution of insensible 笔谤补办峁泃颈. 笔谤补迟测补产丑颈箩帽腻 conceives three 骋耻峁嘺蝉 as the three modes of activity of the divine 艢补办迟颈, i.e. Iccha, 闯帽腻苍补 and Kriya, but in a contracted form. The will of the Supreme is the cause of the manifestation of the gross form of the world.^[33] Thus the 笔谤补办峁泃颈 is also a manifested form of Consciousness. According to 笔谤补迟测补产丑颈箩帽腻 the 碍补谤迟峁泃惫补 cannot exist devoid of J帽膩t峁泃va.

The other 23 Tattvas evolved from 笔谤补办峁泃颈. Buddhi (Intellect), 础丑补峁卥腻谤补 (Ego), mind, five senses for cognition, five senses for action, five subtle elements and five gross elements.^[34] Thus starting from earth to 惭补丑别艣惫补谤补, there are thirty six Tattvas in 笔谤补迟测补产丑颈箩帽腻 philosophy. The 惭补丑别艣惫补谤补 is considered as Vi艣vamaya and Vi艣vott墨r峁嘺. The recognition of one鈥檚 own self as the Supreme Self is the aim of the system.

3. Popularity of the Philosophy

Generally philosophies are emerging from some complex social circumstances and when the empirical world is being affected adversely. 笔谤补迟测补产丑颈箩帽腻 came forward in a situation when the notion of the falsity and unreality of the world was popular, and the commotion resulted from the diversified and contracted beliefs. 笔谤补迟测补产丑颈箩帽腻 accepts the reality of all worldly experiences and nothing is denied as unreal. As the Vedic literature, 笔谤补迟测补产丑颈箩帽腻 was not inapproachable to the women and the lower class people. So there was enough reason for the popularity and accessibility of the system. But it seems 笔谤补迟测补产丑颈箩帽腻 philosophy created a mixed response among the people.

It appears that the 笔谤补迟测补产丑颈箩帽腻 philosophy did not earn much consideration among the common folk. Even though Utpala says that it is open to all,^[35] it became limited among the intellectuals and the learned people, usually the upper class. The common people, as they are immersed in the worldly affairs and hard work for livelihood, they might not get enough time to enter in to the philosophical matters. The inaccessibility, incomprehensibility and the complexity of language and the philosophical doctrines, they could not follow the system more. T膩ntric and 膧gamic doctrines are considered as secret knowledge (Rahasyavid测腻) and these are instructed strictly in traditional way only to the initiated disciple. It is considered that the supreme knowledge is accessible only to those, who have got 艢补办迟颈p膩ta (Grace of the 艢颈惫补 or 艢颈惫补-like Master). The ritual performances are also not disclosed to the public. So The T膩ntric performances and doctrines were not easily accessible to the common people. To an extent this was applicable to the 笔谤补迟测补产丑颈箩帽腻 system also. Though the women folk were not denied the entry in to the philosophy and religious practices, and they are considered as better in the performances,^[36] no many women are seen in the list of the teachers.

笔谤补迟测补产丑颈箩帽腻 philosophy influenced other thoughts and philosophies like Sufism. A women saint 尝补濒濒别艣惫补谤墨 proved the meaningfulness of the words of Abhinavagupta.^[37] She united the 笔谤补迟测补产丑颈箩帽腻 philosophy with the Islamic non-dual philosophy (Sufism) in a humanistic way. The oneness of 尝补濒濒腻 aims at the social parity beyond rituals, caste, creed, narrow-minded passion etc. The universal brotherhood is obvious in the philosophy of 尝补濒濒腻.

The acceptance of unity in the ultimate reality and the all inclusiveness without any negation made a positive attitude towards 笔谤补迟测补产丑颈箩帽腻 system. In the modern period this philosophy attracted the attention of several scholars and philosophers of India and abroad. The beauty of oneness without any differentiation enlightened the system. It strengthened the later secular non-dualistic thoughts in the society. K.C. Pandey remarks that the monistic system of thought that arose in Kashmir in the 9^th century CE is a synthesis of the idealistic, realistic, volantaristic, absolutistic and mystic tendencies of the thinkers of that land of beauty.^[38] This also was a reason for its universal propagation. Kaw has given a brief note on the role of 笔谤补迟测补产丑颈箩帽腻 philosophy.^[39]

It is hopeful that the tradition has been there unbroken up to the recent period and it is sure that the new generation will uphold the positive elements of it. The real recognition of the philosophy will make it worldwide acceptable. That recognition will be more effective by comparing with the most parallel non-dual system, i.e. Advaita 痴别诲腻苍迟补.

Footnotes and references:

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[1]:

Kaw, R.K., Doctrine of Recognition, p. 399. See appendix III for the same.

[2]:

Pandit, B.N., op.cit., pp. 116-155. Lakshman Joo, K.C. Pandey, Debabrat Sensharma, J.C. Chatterji, R.K. Kaw, Navjivan Rastogi, L.N. Sarma, etc. are some modern scholars of the 笔谤补迟测补产丑颈箩帽腻 philosophy.

[3]:

Ibid., p. 19; Kaw, R.K., Doctrine of Recognition, p. 252; Tagare, G.V., 笔谤补迟测补产丑颈箩帽腻 Philosophy, p. 2.

[4]:

惭补峁环颈办腻gurus were the teachers of the traditional learning centres (惭补峁环颈办腻蝉). It is said that totally there were four and half 惭补峁环颈办腻蝉, in which one and half is non-dualistic and belonged to Tryambaka. Vide 叠丑腻蝉办补谤墨, Part I, p. 9.

[5]:

厂辫补苍诲补办腻谤颈办腻v峁泃ti of 叠丑补峁�峁�补 碍补濒濒补峁璦, Chatterji, J.C.(Ed.), Kashmir Sanskrit Texts and Studies , Srinagar, 1916, p. 40.

[6]:

艢颈惫补s奴trav膩rtik膩 of 叠丑补峁�峁�补 叠丑腻蝉办补谤补, Chatterji, J.C.(Ed.), Kashmir Sanskrit Texts and Studies , Vols. IV & V, Srinagar, 1916, 1.3.

[7]:

iha ka艣cit 艣aktip膩tava艣onme峁�anm膩he艣varabhaktyati艣a测腻t ana峁単墨k峁泃膩dharadar艣anasthan膩gabodh测腻di-siddh膩de艣ata岣� 艣iv膩r膩dhanapara岣� p膩rame艣varan膩n膩yogin墨siddhasatsa峁僷rad膩yapavitritah峁沝aya岣� 艣r墨mah膩devagirau mah膩m膩he艣vara岣� 艣谤墨尘腻苍 vasuguptan膩m膩 gururabhavat | kad膩cid asau 鈥榙vaitadar艣an膩dhiv膩sitapr膩ye j墨valoke rahasyasa峁僷rad膩yo m膩 vicchedi鈥� itya艣a测补迟补岣� anujigh峁沰峁Ｄ乸are峁嘺 parama艣ivena svapne anug峁沨ya unmi峁�itapratibha岣� 办峁泃补岣� yath膩 鈥榓tra mah墨bh峁泃i mahati 艣颈濒腻迟补濒别 谤补丑补蝉测补峁� asti tad adhigamya anugrahayogye峁�u prak膩艣aya鈥� iti | prabuddha艣ca asau anvi峁�yan t膩峁� 尘补丑补迟墨峁� 72 艣颈濒腻峁� karaspar艣anam膩traparivartanata岣� sa峁僾膩d墨k峁泃asvapn膩峁� pratyak峁Ｄ玨峁泃ya im膩ni 艣ivopani峁�atsa峁単rahar奴p膩峁噄 艣ivas奴tr膩峁噄 迟补迟补岣� sam膩sas膩da | 艢颈惫补s奴travimar艣in墨 of K艣emar膩ja, Chatterji, J.C.(Ed.), Kashmir Sanskrit Texts and Studies, Vol. I, Srinagar, 1911, p. 2.

[8]:

John Nemec has given a note about the date of 厂辞尘腻苍补苍诲补 in his Ph.D. Thesis 艢补颈惫补 Arguments Against the Grammarians: 厂辞尘腻苍补苍诲补鈥�s 艢颈惫补d峁涐梗峁璱, Chapters One and Two. University of Pennsylvania, 2005, p. 16.

[9]:

For details vide John Nemec, op.cit., p. 17f.

[10]:

Vide 艢颈惫补d峁涐梗峁璱 of 厂辞尘腻苍补苍诲补, Aroma Publishing House, New Delhi, 1991, 7.106-122.

[11]:

For a discussion on this topic vide John Namec, op.cit, p. 19f.

[12]:

karomi sma 辫谤补办补谤补峁嘺峁� 艣ivad峁涐梗峁瓂abhidh膩nakam | Ibid,121.

[13]:

Published as Kashmir Series of Texts and Studies, No. 54.

[14]:

Ibid., p. 50.

[15]:

Prof. R.Gnoli remarks 鈥� Outside Kashmir, the 艢颈惫补d峁涐梗峁璱 must also have been studied in Southern India. An old manuscript in Telugu character, an erroneous title is to be found in the library of the Theosophical Society, Adyar. Another manuscript is preserved in the library of Madras.鈥� Quoted by Kaw, R. K., The Doctrine of Recognition, p. 51.

[16]:

艣r墨traiyambakasadva峁兣沘madhyam耻办迟腻mayasthite岣� | 艣r墨som膩nandan膩thasya vij帽膩napratibimbakam || anuttar膩nanyas膩k峁�ipumarthop膩yamabhyadh膩t | 墨艣varapratyabhij帽膩khya峁� ya岣� 艣腻蝉迟谤补峁� yatsunirmalam || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 1.1.2-3.

[17]:

janas测腻yatnasiddhyarthamuda测腻karas奴nun膩 | 墨艣varapratyabhij帽eyamutpalenopap膩dit膩 || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 4.18.

[18]:

Pandit B.N, History of Kashmir 艢补颈惫颈蝉尘, Utpal Pubblications, Rainawari, Srinagar, 1989, p. 36.

[19]:

vibhram膩karasa峁僯帽ena svaputre峁嚹乻mi 肠辞诲颈迟补岣� | padm膩nand膩bhidh膩nena tath膩 sabrahmac膩ri峁嚹� || Utpalav峁泃ti on 艢颈惫补d峁涐梗峁璱 of 厂辞尘腻苍补苍诲补, I.2.

[20]:

traiyambakaprasaras膩gara艣膩yisom膩nand膩tmajotpalajalak峁�ma峁嘺guptan膩tha岣� | 罢补苍迟谤腻濒辞办补 of Abhinavagupta, 37.61 (Vol. XII, Kashmir Sanskrit Texts and Studies No. 58, 1938).

[21]:

痴峁泃迟颈 is available along with 厂颈诲诲丑颈迟谤补测墨, Edited by Madhusudan Kaul Shastri, Kashmir Sanskrit Texts and Studies, No. xxxiv, Srinagar, 1921. Torella Rafeal has done a critical edition of of the same in the name 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, Motilal Banarsidass Publishers, 1994.

[22]:

iti praka峁璱to 尘补测腻 sugha峁璦 e峁�a m膩rgo navo 鈥� | 莫艣varapratyabhij帽膩-办腻谤颈办腻, 4.16.

[23]:

katha帽cid膩s膩dya mahe艣varasya 诲腻蝉测补峁� janas测腻pyupak膩ramicchan | samastasampatsamav膩ptihetu峁� tatpratyabhij帽膩mupap膩da测腻mi || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.1.1. janas测腻yatnasiddhyarthamuda测腻kis奴nun膩 墨艣varapratyabhij帽eyamutpalenopap膩dit膩 || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 4.18. 73

[24]:

For details vide 罢补苍迟谤腻濒辞办补, 膧丑苍颈办补 1. (Vol. I, Kashmir Sanskrit Texts and Studies No. XXIII, 1918.). Many scholars have written books about Abhinavagupta. Rainario Gnoli鈥檚 Aesthetic experience according to Abhinvagupta, Kanti Candra Pandey鈥檚 Abhinavagupta -A Historical and Philosophical Study, G.T.Despandey鈥檚 Abhinavagupta, V.Raghavan鈥檚 Complete Works of Abhinavagupta, are some of them.

[25]:

Pandit B.N, History of Kashmir 艢补颈惫颈蝉尘, p. 52-53.

[26]:

Vide Supra, p.

[27]:

Desh Pandey, G.T., Abhinavagupta, Sahitya Academy, New Delhi, 1989, p. 158.

[28]:

补苍补惫补肠肠丑颈苍苍补辫谤补办腻艣腻苍补苍诲补谤奴辫补蝉惫腻迟补苍迟谤测补辫补谤补尘腻谤迟丑辞 尘补丑别艣惫补谤补岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part I, p. 29.

[29]:

vimar艣a eva devasya 艣uddhe j帽膩nakriye 测补迟补岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.8.11.

[30]:

na cedanta岣�k峁泃膩nantavi艣var奴po 尘补丑别艣惫补谤补岣� | s测腻deka艣cidvapurj帽膩nasm峁泃yapohana艣aktim膩n || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.3.7.

[31]:

parase艣varasya apratihatasv膩tantryar奴p膩 avicchinnasv膩tmapar膩mar艣amay墨 ananyonmukhat膩r奴p膩 icchaiva kri测腻 || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 24; ti峁ａ弓h膩sorevamicchaiva hetut膩 办补谤迟峁泃腻 kri测腻 | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 2.4.21.

[32]:

肠颈迟颈岣� pratyavamar艣膩tm膩 par膩v膩ksvarasodit膩 | sv膩tantryametanmukhya峁� tadai艣varya峁� param膩tmana岣� || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.5.13.

[33]:

Cf. An Introduction to Advaita 艢补颈惫补 Philosophy of Kashmir, p. 91ff.

[34]:

迟谤补测辞惫颈峁兣沘迟颈诲丑腻 尘别测补峁� yat k膩ryakara峁嚹乼makam | tas测腻vibh膩gar奴pyeka峁� 辫谤补诲丑腻苍补峁� m奴lak膩ra峁嘺m || trayoda艣avidh膩 yatra b膩h测腻ntakara峁嚹乿al墨 | 办腻谤测补惫补谤驳补艣肠补 诲补艣补诲丑腻 sth奴las奴k峁�matvabhedata岣� || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 3.1.10-11.

[35]:

janayas测腻pyupak膩ramicchan | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 1.1.1; janasya iti, ya岣� ka艣cijj膩yam膩na岣� tasya, ityanena 补诲丑颈办腻谤颈-vi峁�ayo n膩tra ka艣cinniyama岣� iti dar艣ayati | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part I, p. 29; janasya anavaratajanana- mara峁嘺p墨岣峣tasya | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part I, p. 32.

[36]:

测腻 耻办迟腻 sa峁僾atsar膩t siddhiriha pu峁僺膩峁� bha测腻tman膩峁� s膩 siddhistatvani峁ａ弓h膩n膩峁� str墨峁嚹佱箖 dv膩da艣abhirdinai岣� | Abhinavagupta鈥檚 words quoted by Sankunni Nair, M.P., 础产丑颈苍补惫补辫谤补迟颈产丑腻, Vallathol Vidyapeetham, Sukapuram, 1989, p. 13.

[37]:

Ibid.

[38]:

叠丑腻蝉办补谤墨, Part I, p. iii.

[39]:

Kaw R.K., Doctrine of Recognition, p. 361.