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attained the highest spiritual realization. From such a position of deep understanding and insight he compiled his texts based on logic. He had minute attention for detail and a great capacity to express in clear terms even the most difficult points. When debating opposing views, he makes an effort
244:
and was said to reach spiritual liberation himself, after which he took on the huge undertaking of uniting all these schools into one coherent system. Abhinavagupta's main work is
212:
wrote a number of texts to continue and develop his teacher's work including the Īśvarapratyabhijñākārikā, of which
Abhinavagupta's Īśvarapratyābhijñāvimarśinī is a commentary.
374:
contains more than philosophical system building. It also contains an account of the rival schools of philosophy and a series of refutations based on logic. For example,
267:
was a householder and his system is to be applied by people in the midst of everyday life. He rejected practices which required reclusion and leaving behind of society.
449:
and the creation of the universe. The author exposes his theory of non-differentiation, unity of subject and object, everything being of the nature of consciousness,
40:, the two formed the first wave of Kashmiri Shaivites to propose in a rigorous and logical way the concepts of nondual Shaivism. Somananda lived in
602:
According to
Abhinavagupta, Utpaladeva was Somananda's son. Utpaladeva, however, calls himself the son of Udayākara. See Ganesh Vasudeo Tagare,
359:
himself and is the stuff from which the world is created, thus, being ontologically anterior to the world, it is beyond any obstacles. When
285:. His son, Utpaladeva refined and developed it, leaving the task of bringing it to completion and integrating it with the other schools of
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328:, with which he creates the manifestation without the use of any external instruments or materials. He manifests through his powers of
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The difference between the texts we have left from these rival disciples is mainly in their scope, not in essence. While
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begins the process of manifestation it subdivides into a number of ontological categories or substances called tattvas,
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concept of ignorance and the fundamental principles of all the other major spiritual schools of the time. In the end
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also created a son directly from his mind. This went on for 15 generation terminating with the father of
367:. Thus, the world is considered real (not illusory, as in other monistic idealistic spiritual schools).
426:, that ignorance appears. Ignorance is not an ontological reality but an epistemological phenomenon.
261:
to understand exactly what they are and present them in his work, then refute them by subtle logic.
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453:. A large portion of the book is dedicated to the exposition, analysis and critique of the
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The
Ubiquitous Siva: Somananda's Sivadrsti and His Tantric Interlocutors, Nemec, John
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175:
379:
325:
245:
204:
48:, where most of the later philosophers of the school lived, as a householder.
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112:, who took a woman as a wife. Then, there were three more generations until
445:, a work in seven chapters. It starts by describing the eternal nature of
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45:
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The Mirror of Self-Supremacy or
Svatantrya-Darpana - B.N. Pandit, p. 18
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nuanced differences with respect to the principle of monism, the
410:. Instead of postulating a principle of beginning-less ignorance
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92:, directly from the mind (in a similar way with the creation of
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was the author of the first philosophical treatise on monistic
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the spiritual mission of keeping the tradition and secrets of
30:, author of the first philosophical treatise of this school,
504:
The Krama
Tantricism of Kashmir, Navijan Rastogi, page 104
398:. In his view, the universe is an appearance, but not of
64:
There is considerable myth surrounding the origins of
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The
Triadic Heart of Siva - P.E. Muller Ortega, p. 44
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The Krama
Tantricism of Kashmir - N. Rastogi, p. 137
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The Krama
Tantricism of Kashmir - N. Rastogi, p. 129
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claims a divine spiritual ancestry and investiture.
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418:, he points out that it is though the free-will of
273:is mainly remembered as the first perceptor of the
680:The Krama Tantricism of Kashmir - N. Rastogi, p. 3
324:. He is in possession of an absolutely free will,
671:The Pratyabhijna Philosophy - G.V. Tagare, p. 126
557:The Pratyabhijna Philosophy - G.V. Tagare, p. 123
769:The Pratyabhijna Philosophy - G.V. Tagare, p. 12
721:The Pratyabhijna Philosophy - G.V. Tagare, p. 11
698:The Pratyabhijna Philosophy - G.V. Tagare, p. 10
513:History of Kashmir Shaivism, B N Pandit, page 27
760:The Pratyabhijna Philosophy - G.V. Tagare, p. 8
751:History of Kashmir Saivism - B.N. Pandit, p. 26
739:History of Kashmir Saivism - B.N. Pandit, p. 33
712:History of Kashmir Saivism - B.N. Pandit, p. 34
689:History of Kashmir Saivism - B.N. Pandit, p. 41
662:History of Kashmir Saivism - B.N. Pandit, p. 31
648:History of Kashmir Saivism - B.N. Pandit, p. 30
584:The Philosophy of Saivism 2 - S. Kapoor, p. 415
566:History of Kashmir Saivism - B.N. Pandit, p. 29
536:The Philosophy of Saivism 2 - S. Kapoor, p. 431
527:History of Kashmir Saivism - B.N. Pandit, p. 27
277:school. He defined the theoretical aspects of
22:(875–925 CE) was one of the teachers of
636:The Pratyabhijna Philosophy - G.V. Tagare, p.
632:
630:
68:. He claimed he was a descendant of the sage
8:
782:Bibliography of Somananda's works, Item 466
730:The Cult of Divine Power - J. Sinha, p. 31
196:is more practical and shorter in length.
378:disagrees with the gross realism of the
791:, Karl Potter, University of Washington
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240:took teachings from all the schools of
477:and of his own family. Other texts by
461:approach to the ultimate reality, the
216:also commented on his teacher's work,
170:, each proposing a school of monistic
96:directly from the mind of her father,
256:Based on his writings it is supposed
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402:(illusion) but of the free will of
138:, one of the fundamental texts of
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481:include a commentary on his own
351:is manifested as energy, called
154:and had also been a disciple of
382:system, the subtle realism of
312:. Besides being "all-things",
194:Bhatta Kallata's Spanda Karika
1:
406:. In reality the universe is
347:philosophy. The free-will of
308:. In essence, he states that
232:, who was the epitome of the
604:The Pratyabhijñā Philosophy
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830:Theistic Indian philosophy
192:has a philosophical bent,
473:describes the history of
126:was also the disciple of
787:13 November 2021 at the
457:of the grammarians, the
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60:The Lineage of Somananda
16:Kashmiri Shavite Scholar
296:His philosophy is both
162:emerged two disciples,
84:alive. It is said that
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835:Kashmiri philosophers
487:Paratrimsika Vivarana
316:is also cit-ananda -
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370:The written work of
289:to the great master
34:. A contemporary of
26:, in the lineage of
820:Hindu denominations
310:Everything is Shiva
44:, most probably in
825:Kashmiri Shaivites
202:main disciple was
134:was the author of
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475:Kashmiri Shaivism
281:in his main work
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178:and respectively
88:created his son,
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424:Svatantriya
392:Vijnanavada
345:Somananda's
228:, and then
187:Somananda's
136:Shiva Sutra
815:925 deaths
810:875 births
799:Categories
493:References
483:Sivadristi
443:Sivadristi
341:Svatantrya
326:Svatantrya
298:idealistic
283:Sivadristi
252:Philosophy
246:Tantraloka
222:Utpaladeva
214:Utpaladeva
210:Utpaladeva
205:Utpaladeva
190:Sivadristi
28:Trayambaka
479:Somananda
471:Somananda
435:Somananda
376:Somananda
372:Somananda
330:knowledge
271:Somananda
265:Somananda
258:Somananda
218:Sivadṛṣṭi
200:Somananda
164:Somananda
160:Vasugupta
156:Vasugupta
152:Somananda
132:Vasugupta
128:Vasugupta
124:Somananda
118:Somananda
114:Somananda
106:Tryambaka
100:, in the
90:Tryambaka
66:Somananda
32:Śivadṛṣṭi
20:Somananda
785:Archived
606:, p. 11.
451:cid-rupa
396:Buddhism
306:theistic
242:Shaivism
172:Shaivism
46:Srinagar
485:and on
439:Saivism
388:Vedanta
384:Samkhya
86:Durvasa
74:Durvasa
70:Durvasa
52:Lineage
42:Kashmir
459:Shakta
412:avidya
361:Shakti
353:Shakti
334:action
302:monism
180:Spanda
116:. So,
94:Athena
447:Shiva
430:Works
420:Shiva
414:like
404:Shiva
357:Shiva
349:Shiva
322:bliss
314:Shiva
224:came
78:Shiva
400:Maya
332:and
320:and
304:and
166:and
98:Zeus
394:of
801::
744:^
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641:^
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518:^
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182:.
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72:.
300:-
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