By Moti Lal Pandit
The significance of Kashmir Saivism lies within the proven fact that an self reliant university of Saivism, with its personal particular ethos and orientation, emerged from the soil of Kashmir throughout the 8th century of our period, which until eventually the tip of the 12th century made nice strides either philosophically and theologically. the kind of Saivism that emerged through the 8th century is deeply rooted within the spiritual outlook which has served because the substratum for the flowering of varied faculties of Saivism, and which finally terminated within the upward push of such philosophical colleges because the Spanda and the Pratyabhijna.
The writer of the publication has made each try at explaining as comprehensively as attainable the complicated theoretical contemplating the Trika. The Trika, even supposing non-dualistic in orientation, doesn't obliterate the lifestyles of the individual, and that's why it accepts truth as being of the character of I-consciousness. in line with Trika, truth is either prakasa and vimarsa, and so the area we are living in is a precise take place of absolutely the. additionally its theology of divine kenosis discloses that God isn't really distant from us, yet as gentle of awareness constitutes our crucial nature.
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Extra info for History of Kashmir Saivism
There is a tradition prevalent among some old pandits of Sri nagar which says that his exact place of residence was Gotapora, (ancient Guptapura), situated somewhere in the northern part of tbe old city towards Vetsiirnag. Utpaladeva was a great scbolar. H e was a master of all the subjects studied by scholars in his age. His Vlvrtl on bis lSvarapratyabhljfld must bave been over· burdened by discussions from tbe view points of other scbools of thought like Mim4msli, Sabda-Brahma-vada, Vljfldnavada etc.
Llba's commentary. Vasugupta was doubt lessly a great yogin. He may have been so intensely interested in tbe practice of the blissful experience of self-realization through Siimbhava yoga that be may not have cared to do any remarkable academic activity. originator of He has been accepted as the Spanda-SaJtra. ' The term 'spanda' is available neither in the main agamas of the Trika system nor in Sivasiilra. first time in such sense in Durvasas Kallla. stava by sage Spanda-kdrlkii of Bhaua and afterwards in the The term Spanda was adopted by Vasugupta and the pbilosophic principle denoted by it was also brought to light for the first time by him.
Vision. That shows They followed and acceptcd the a l l other schools of religion and breadth of their the acceptable views of phi losopb y , not excluding even Buddbism. But even thcn they proclaimed tbat the path prescribed in the Trika Aga m as alone can lead aspirants to defin i te l y higber planes in 'pi ritual ascent. As for the different Sastras, they accept them as being correct up to certain levels i n spiritual ascent and having basica l l y be c n inspired by Siva H i mse lf. Three Agamas of the Trib sect ioo of the six s u pcrmost scriptures, as recorded by l ay aratha in h i ' commeJ1lary on Tan/Mloka, are (i) Siddhii-Tanlra, (2) Niimaka-Tantra a n d (3) Miilln;-Tanlra.