Trika was a school of Kaula which flourished in Kashmir between ca. 900 and 1300 CE, and is often used synonymously for the wole of Kashmir Shaivism, an exegetical tradition which developed in Kashmir after 850 CE, as an adaptation to upper-class Hindu norms of 'wild' tantric Kaula traditions. The Kashmir Trika-tradition developed the "Philosophy of Recognition" (pratyabhijñÃÂ), a nondual form of Tantric Shaivism.
Defining features of the Trika tradition are the use of several triades in its philosophy, including the three goddesses ParÃÂ, ParÃÂparÃÂ, and AparÃÂ; and its idealistic and monistic teaching of pratyabhijna ("direct knowledge of one's self," "recognition") philosophical system, propounded by Utpaladeva (c. 925âÂÂ975 CE) and Abhinavagupta (c. 975âÂÂ1025 CE). The name of the system is derived from its most famous work, êà Âvara-pratyabhijñÃÂ-kÃÂrikàby Utpaladeva. The central thesis of this philosophy is that we are à Âiva, and that we have to "re-cognise" this. Thus, the slave (paà Âu: the human condition) shakes off the fetters (pÃÂà Âa) and becomes the master (pati: the divine condition).
The main exegetical works of the Trika-tradition are those of Abhinavagupta, such as the Tantraloka, MÃÂlinëà ÂlokavÃÂrttika, and TantrasÃÂra. Another important text of this tradition is the VijñÃÂna-bhairava-tantra, which focuses on outlining numerous yogic practices. Trika Shaivism later spread beyond Kashmir, particularly flourishing in the states of Odisha and Maharashtra.
Kashmir Shaivism is an umbrella-term for several non-dual Shaiva-Shakta tantric religious traditions that flourished in Kashmir after 850 CE, as an adaptation to upper-class Hindu norms of 'wild' tantric Kaula traditions, and include the spanda ('Divine vibration') teachings, and the "Philosophy of Recognition" (pratyabhijñÃÂ) of the Trika-school. Kashmir Shaivism is often used synonymously for the Trika-school and it's "Philosophy of Recognition" (pratyabhijñÃÂ).
The name pratyabhijñàis derived from êà Âvara-pratyabhijñÃÂ-kÃÂrikÃÂ, written by Utpaladeva. Etymologically, pratyabhijñàis formed from prati- ("re-") + abhi- ("closely") + *jñà("to know"), so the meaning is "direct knowledge of one's self," "recognition."
Trika, named after the use of several triades (trika) in its philosophy, was a subdivision of the Kaula-tradition, probably originated outside Kashmir before 8oo CE, but the pratyabhijñàdeveloped in Kashmir.
Kashmir Shaivism in the 10th century CE was dominated by the nondual Trika and Krama, and the dualistic Shaiva Siddhantha. Out of the confrontation between these two systems grew a body of nondual exegetical works which are commonly known as "Kashmir Shaivism".
While Trika draws from numerous Shaiva texts, such as the Shaiva Agamas and the Shaiva and Shakta Tantras, its major scriptural authorities are the MÃÂlinëvijayottara Tantra, the Siddhayogeà Âvarëmata and the AnÃÂmaka-tantra. The main theologians of Trika Shaivism are those of the Pratyabhijñà(Recognition) school of Shaiva non-dual philosophy.
SomÃÂnanda (875-925) wrote the à Âivadråṣá¹Âi, "the first work of full-fledged scholastic philosophy" of the Trika school. Utpaladeva (c. 900âÂÂ950 CE) and Abhinavagupta (c. 950âÂÂ1016, a student of one of Utpaladeva's disciples) developed the PratyabhijñÃÂ-system into its mature form. Utpaladeva's êà ÂvarapratyabhijñÃÂ-kÃÂrikà(Verses on the Recognition of the Lord) is one of the main works of this tradition, but was overshadowed by the work of Abhinavagupta. Thus, according to Torella, "Abhinavagupta's êà ÂvarapratyabhijñÃÂ-Vimarà Âinë and the êà ÂvarapratyabhijñÃÂ-VivrÃÂ¥ti-Vimarà Âinë (a commentary on UtpaladevaâÂÂs VivrÃÂ¥ti on his own êà ÂvarapratyabhijñÃÂ-KÃÂrikàand VrÃÂ¥tti) are generally considered the standard works of the PratyabhijñÃÂ." Torella notes however, that "most of AbhinavaguptaâÂÂs ideas are just the development of what Utpaladeva had already expounded."
Abhinavagupta was initiated in the sampradayas (lineages) of the Trika, PratyabhijñÃÂ, the Kaula Krama, and Shaiva Siddhantha, and also self-studied that spanda-system. Abhinavagupta wrote numerous other works on Shaiva tantra. His TantrÃÂloka, MÃÂlinëà ÂlokavÃÂrttika, and TantrasÃÂra are mainly based on the MÃÂlinëvijayottara Tantra, although they also drew heavily on the Kali-based Krama tradition of the KulamÃÂrga. Abhinavagupta's TantrÃÂloka is probably his most important work. According to Christopher Wallis, "the TantrÃÂloka is a monumental explication of Tantrik practice and philosophy in over 5,800 verses. It is encyclopedic in its scope though not organized like an encyclopedia, for instead of just enumerating theories and practices, it brings them all into a coherent framework in which everything has its place and everything makes sense in relation to the whole."
One of Abhinavagupta's students, Kshemaraja, is also an important figure who authored the short PratyabhijñÃÂhá¹Âdayam (The Essence of Self-Recognition).
Jayaratha (1150âÂÂ1200 CE) wrote a commentary on the TantrÃÂloka.
After 1200 CE, the institutional basis and support for the Shaiva and Buddhist Tantric tradition mostly disappeared with Islamic conquests of the region leading to the slow decline and contraction of the tradition, though especially the Kaula-influenced lineages continued to be passed down and practiced by wandering ascetics well into the 18th century, due to their non-institutionalized structure.
According to Mark S. G. Dyczkowski, Kashmiri Trika Shaivism looks to three scriptures "as its primary authorities", the MÃÂlinëvijayottara Tantra, the Siddhayogeà Âvarëmata and the AnÃÂmaka-tantra.
As a monistic tantric system, Trika Shaivism, as it is also known, draws teachings from shrutis, such as the monistic Bhairava Tantras, Shiva Sutras of Vasugupta, and also a unique version of the which has a commentary by Abhinavagupta, known as the Gitartha Samgraha. Teachings are also drawn from the TantrÃÂloka of Abhinavagupta, prominent among a vast body of smritis employed by Kashmir Shaivism.
Pratyabhijñàà ÂÃÂstra are those writings which have mainly a metaphysical content. Due to their extremely high spiritual and intellectual level, this part of the written tradition of Shaivism is the least accessible for the uninitiated. Nevertheless, this corpus of writings refers to the simplest and most direct modality of spiritual realization. Pratyabhijñàmeans "recognition" and refers to the spontaneous recognition of the divine nature hidden in each human being (atman). The most important works in this category are: ', the fundamental work of Utpaladeva, and ', a commentary to '. ' means in fact the direct recognition of the Lord (êà Âvara) as identical to one's Heart. Before Utpaladeva, his master SomÃÂnanda wrote ' (The Vision of Siva), a poem written on multiple levels of meaning.
Trika Pratyabhijna Shaivism was a nondual idealistic and monistic theism, influenced by the works of the Saiva monist Vasugupta (c. 800âÂÂ850 CE), and numerous à Âaiva scriptures such as the Agamas, the à Âaiva-à Âakta Tantras and Kaula scriptures. The Trika philosophical system of Pratyabhijñàis presented in the works of SomÃÂnanda (c. 900âÂÂ950 CE), Utpaladeva (c. 925âÂÂ975 CE), Abhinavagupta (c. 975âÂÂ1025 CE) and his disciple Ká¹£emarÃÂja (c. 1000âÂÂ1050).
According to Christopher Wallis, the philosophy of Trika Shaivism also adopted much of the ontological apparatus of SÃÂá¹ khya school, such as its system of 25 tattvas, expanding and reinterpreting it for its own system of 36 tattvas. Another important source for Trika is the monistic theism of Tirumular's Shaiva Siddhanta. The Saivas also were influenced by the work of Buddhist VijñÃÂnavÃÂda and Pramanavada philosophers, especially Dharmakirti, who was also taken as a primary non-Saiva opponent and whose doctrines were sometimes absorbed into the Pratyabhijñàsystem.
An important element of Trika Shaivism's theology is the use of several triads (symbolized by the trident) in its description of Absolute and phenomenal reality, hence the name trika. There are several triads described in Trika-works of thinkers like Abhinavagupta including,
Central to Kashmir Trika Shaivism is pratyabhijñÃÂ, "recognition." Etymologically, pratyabhijñàis formed from prati- ("re-") + abhi- ("closely") + *jñà("to know"), so the meaning is "direct knowledge of one's self," "recognition."
The central thesis of this philosophy is that everything is a manifestation or unfolding of absolute consciousness, termed à Âiva, and it is possible to "re-cognise" this fundamental reality and be freed from limitations, identified with à Âiva and immersed in bliss. Thus, the slave (paà Âu: the human condition) shakes off the fetters (pÃÂà Âa) and becomes the master (pati: the divine condition).
Pratyabhijna teaches that though the identity of all souls is one with God (Isvara) or Shiva (which is the single reality, Being and absolute consciousness), they have forgotten this due to Maya or ignorance. However, through knowledge one can recognize one's authentic divine nature and become a liberated being.
The basic theology of Trika's Recognition school, as summarised by Utpaladeva in êà ÂvarapratyabhijñÃÂ-KÃÂrikà(Verses on the Recognition of the Lord), is as follows:
The school's theology is expressed by Kshemaraja in his PratyabhijñÃÂ-há¹Âdayam (The Heart of Recognition) as follows:
The modern scholar-practitioner of Shaiva Tantra, Christopher Wallis outlines the metaphysics and theology of non-dual Shaiva Tantra thus:
This single supreme reality is also sometimes referred to as Aham (the heart). It is considered to be a non-dual interior space of à Âiva, support for the entire manifestation, supreme mantra and identical to à Âakti.
ÃÂbhÃÂsa (ÃÂ- â slight, bhÃÂsa â manifestation) â i.e. appearance in a limited way, or "slight manifestation of à Âiva" is the Pratyabhijñàtheory of manifestation. The supreme consciousness (samvit) is like a mirror and the universe is like a reflection appearing in it. The mirror analogy is often used to explain ÃÂbhÃÂsa because a mirror, like consciousness, can contain an infinity of different images without being itself affected.
Pratyabhijñàaffirms that the universe appears as an ÃÂbhÃÂsa in the mirror of supreme consciousness, samvit, but unlike a physical mirror which needs an external object to form a reflection, the image in the mirror of samvit is projected by samvit itself â this activity is called svÃÂtantrya, power of will. In other words, the universe appears inside samvit because à Âiva so desires.
Advaita Vedanta proposes a somewhat similar theory of universe as an illusion superimposed on consciousness. The difference in Pratyabhijñàis that the cause of manifestation is not an eternal separate principle of ignorance (avidyÃÂ), but the will of à Âiva, and the creation itself is ontologically real, not just an illusion. It is made of ÃÂbhÃÂsas, which are nothing but the ideation of à Âiva appearing as empirical objects.
Thus, all things are ÃÂbhÃÂsa: earth, water, fire, etc. All their qualities are ÃÂbhÃÂsa. Complex ÃÂbhÃÂsas are composed of simpler ÃÂbhÃÂsas, culminating with the whole world.
Paradoxically, even though ÃÂbhÃÂsas have the nature of consciousness, they also exist externally on account of being manifested through the occultation power (maya) by à Âiva. An advanced meditator is capable of seeing the world as ÃÂbhÃÂsa, a flash of consciousness (cit) and bliss (ÃÂnanda), identical with his own self (ÃÂtman) and non-differentiated (abheda). In other words, the light of consciousness shines from within the object of perception, as an intuition, a super-human direct kind of vision.
If the universe is contemplated from the point of view of manifestation, it appears as ÃÂbhÃÂsa, but when contemplated from the point of view of the Ultimate Reality, it appears as svÃÂtantrya. SvÃÂtantrya is the complementary concept of ÃÂbhÃÂsa accounting for the initial impulse of manifestation. The theory of svÃÂtantrya affirms that à Âiva, the fundamental Reality, appears as distinct subjects and objects, but this does not conceal his real nature. Thus, the free will of à Âiva, which is absolute unity, is to manifest, to create multiplicity. This impulse to create is à Âiva's playful nature (lilÃÂ).
The ÃÂbhÃÂsa concept focuses on the essential nature of manifestation. In order to analyze in detail the nature of stuff (tattva - literally "that-ness") the Pratyabhijñàsystem appropriated the 25 tattva ontology of Samkhya and improved on it by expanding the upper tattvas. Instead of Spirit (Purusha) and Nature (Prakriti), Kashmir Shaivism has five pure tattvas representing the Ultimate Reality and then six more representing the occultation process (mÃÂyÃÂ) which translates the non-dual pure Reality to time and space limited world and its subjects.
The soul (jivÃÂtman) is the projection of à Âiva in manifestation. When taking on the five limitations (kañcuka) the infinite spirit appears as integrated in space and time, with limited powers of action and knowledge and a sense of incompleteness.
These five constrictions are the result of the action of an impurity called ÃÂá¹Âava mÃÂla. Its function is to make the unlimited appear as limited and severed from the whole. This does not mean that jëvÃÂtman is limited, it just appears so on account of ignorance. JëvÃÂtman is not created or born, but rather has the same status as à Âiva, performing on a small scale the same actions that à Âiva performs on a universal scale â creation, maintenance, dissolution, occultation and grace. However, his powers are circumscribed by mÃÂlas.
In order to open jëvÃÂtman towards external objects it is placed within the subtle body, also known as the mental apparatus or puryaá¹£á¹Âaka â the eight gated fortress of the soul. The eight gates are the five elements â earth, water, fire, air, aether plus the sensorial mental (manas), ego (ahamkÃÂra) and intellect (buddhi).
JëvÃÂtman is further limited by two more impurities, in addition to the first one, ÃÂá¹Âava mÃÂla â the limitation of atomicity. Through the next impurity, mÃÂyëya mÃÂla, things appear as dual / differentiated. The limited subject, jëvÃÂtman, is immersed in a world full of external objects, in a fundamental duality between self and non-self.
Furthermore, through the third impurity â kÃÂrma mÃÂla â the subject has the illusion that he is the doer, though, limited in power. Atman, by contrast, when acts, is identified with à Âiva and acts as a part of à Âiva.
That is why the limited soul is described as enslaved (paà Âu) while à Âiva is the master (pati). By purification of the three impurities the limited soul too can recognize (PratyabhijñÃÂ) his real nature, becoming pati himself.
The mÃÂla (meaning "dirt" or "impurity") theory states that the infinite self, atman, is reduced and limited by three forces produced by à Âiva. à Âiva, by exercising his free will â svÃÂtÃÂntrya, takes contraction upon himself and manifests as countless atoms of consciousness (cidaá¹Âu â consciousness quantas). Cidaá¹Âu are enwrapped by material vestment.
The three malas are ÃÂá¹Âava mÃÂla â the limitation of smallness, mÃÂyëya mÃÂla - the limitation of illusion and kÃÂrma mÃÂla â limitation of doership. KÃÂrma mÃÂla exists in the physical body, mÃÂyëya mÃÂla in the subtle body, and ÃÂá¹Âava mÃÂla in the causal body. ÃÂá¹Âava mÃÂla affects the spirit and contracts the will, mÃÂyëya mÃÂla affects the mind and creates duality, kÃÂrma mÃÂla affects the body and creates good and bad actions. They correspond to individuality, mind and body.
Of the three limitations, only the first one, ÃÂá¹Âava mÃÂla, which is the basis of the other two, is impossible to surpass through effort alone, without the help of divine grace (à ÂaktipÃÂt). ÃÂá¹Âava mÃÂla is manifested as residual impressions existing in the causal body (subconscious mind). It is the combined effect of the five limitations (kañcuka) taken together, the gateway from limited towards the unlimited, from the pure-impure (bheda-abheda) world of the ego towards the pure reality of the first five tattvas, culminating with à Âiva and à Âakti.
MÃÂyëya mÃÂla manifests as the mind. In PratyabhijñÃÂ, the mind is seen as the root of illusion. The concept of mind here is different from Buddhism. In Buddhism, mind collates the aspect of awareness. Here, it is only related to the activity of thought forms, emotions, ego and the five senses. Thus, all cognitions being limited perceptions of the absolute, are illusions, on account of containing a sense of duality.
KÃÂrma mÃÂla manifests the physical body. Its essence is limitation of the power of action and the illusion of individual agency, the effect of which is the accumulation of karma in the causal body.
The maturity of malas of a person is related to the level of grace (à ÂaktipÃÂt) he is able to receive. With dedicated practice, kÃÂrma mÃÂla and mÃÂyiya mÃÂla can be surpassed, but then the practitioner must put his fate in the hands of à Âiva, as à Âiva alone can bestow the grace of lifting ÃÂá¹Âava mÃÂla and helping him recognize (pratyabhijñÃÂ) his essential nature.
In PratyabhijñÃÂ, the concept of liberation (moká¹£a) is the recognition (pratyabhijñÃÂ) of the original, innate awareness of self in which all this universe appears as à Âiva-consciousness. That liberated being also attains what is called cid-ÃÂnanda (consciousness-bliss). In its highest form, this bliss is known as jagad-ÃÂnanda, literally meaning the bliss (ÃÂnanda) of the whole world (jagat).
In jagad-ÃÂnanda the universe appears as the Self (ÃÂtman). In a practical way the definition says that, when there is no need to sit in meditation for samÃÂdhi, that is jagad-ÃÂnanda, because then nothing except the supreme consciousness (samvit) is perceived. The mind rests in the unlimited consciousness the inside becomes outside and vice versa, and there is a sense of oneness and total immersion. No matter what the liberated being is doing (eating, walking, even sleeping), he experiences bliss of the deepest level.
Since Trika is a Tantric tradition, a necessary prerequisite for Trika yogic practice is tantric initiation or dëká¹£a. The MÃÂlinëvijayottara Tantra, a major source for the tradition, states: "Without initiation there is no qualification for Saiva yoga."
Although domesticated into a householder tradition, Kashmir Shaivism recommended a secret performance of Kaula practices in keeping with its tantric heritage. This was to be done in seclusion from public eyes, therefore allowing one to maintain the appearance of a typical householder.
The MÃÂlinëvijayottara Tantra outlines several major preconditions conferring the authority to practice Yoga:
To attain moksha, sÃÂdhana or spiritual practice is necessary. Trika texts describes four major methods (upÃÂya-s) to reach total immersion (samÃÂveà Âa) into the divine:
The PratyabhijñÃÂhrdayam verse 18 gives four means to develop "the Centre". In vikalpa-ká¹£aya one concentrates on "the heart" (hridayam), dissolving any thought-constructs (vikalpa) and thus entering a state of nirvikalpa, "holding the Self as the real experient in the focus of consciousness, entering the turiya or turiyatita condition.
Vikalpa kshaya is the "dissolution of all thoughts" or removal of the sense of difference. According to Shankaranada, "The point is to keep the mind still, to focus on awareness itself, not the thoughts".
According to Dyczkowski, vikalpa kshaya is sukhopaya (anupaya), a direct means which does not require breath control or the recitation of mantras, but "involves absorption in the reflective awareness of the subject", requiring "awareness of cognition as the connecting link between [...] subject and object".
According to Taimni, vikalpa-ká¹£aya corresponds to citta-vá¹Âtti-nirodha, the cessation of mental fluctuations as stated in the Yoga Sutras of Patanjali. According to Tagare, there is also similarity with Vipasana. According to Shankarananda, it is a shambhavopaya, akin to the Zen and Dzogchen traditions.
Additional practices, which do not specifically belong to pratyabhijñÃÂ, are à Âakti-saá¹ koca, à Âakti-vikÃÂsa, vaha-ccheda, and adyanta-koti-nibalana.
à Âakti-saá¹ koca is a à ÂaktopÃÂya technique, According to Singh, it is withdrawing attention from sensory perception to the Self. According to Shankarananda, à Âakti-saá¹ koca is retraction of sakti, awareness, akin to pratyÃÂhara and indriya-samvara, "guarding the sense-doors". Kshejamara compares it to tortoise bringing its limbs back into the shell. Kshejamara also quotes a mantra from the Kathopanishad, stating that by reverting the sight inside, one sees atman (pratyagatman) and becomes immortal.
à Âakti-vikÃÂsa is also a is a à ÂaktopÃÂya technique., "holding the consciousness steadily within, while the senses are allowed to perceive their objects".
Vaha-ccheda, an ÃÂá¹ÂavopÃÂya-technique, is "cessation of prÃÂá¹Âa and aprÃÂna by repeating inwardly the letters 'ka', 'ha' etc. without the vowels, and tracing the mantras back to their source where they are unuttered, resting the ascending and descending in the heart.} Such a technique belongs to the ÃÂá¹ÂavopÃÂya (the lowest of the three categories of techniques in Kashmir Shaivism).
Adyanta-koti-nibalana is "focus[ing] on the space between two breaths". According to Singh, it "is the practice of fixing the mind at the time of the arising of prana and it's coming to an end between the adi i.e. the first or heart and the anta i.e. the distance of twelve fingers from the heart", that is, the locus of attention should be in the regions of the heart (anÃÂhata) and above the crown (dvÃÂdaà ÂÃÂnta). It can be combined with the mental recitation of the two syllables of the ajapa mantra so-'ham ("That"-"I am") or ham-sa ("I am"-"That"), one syllable when berathin in, the other when breathing out.
KÃÂema adds concentration on an intense artistic emotion as an additional technique. Likewise, the VijñÃÂna Bhairava Tantra gives a large number of methods to attain nirvikalpa.
According to Tagara, explaining sutra 19, permanence of samadhi, vyutthana, is attained when awareness of Cit becomes the stable background of all phenomena, "conside[ring] himself as identical with Cit. According to Shankarananda, comparing vikalpa-ká¹£aya with the Spanda Karika, the highest state is reached when there is no mental agitation, that is, when there is "no negative thrust to the process [of producing mental images]".
Numerous texts, including the MÃÂlinëvijayottara Tantra, outline six "varieties of the goal" or "targets" (laksyas) of yogic practices, mainly:
Each of the goals is given specific practices. For example, in the MÃÂlinëvijayottara Tantra, perfecting the Void is said to be reached by moving the mind and vital energy (through the use of mantric resonance) through two groups of three voids located along the central channel (which are also correlated with a system of six cakras), reaching to the region above the head. Different scriptures outline different lists of voids and their location in the body. The practice of resonance deals with various sounds, and how the yogin is to focus on a specific sound and its resonance within the central channel.
Regarding mantra, different Saiva tantras and texts teach different mantras and bija (seed) mantras. These mantras are generally intoned (uccara) at different positions in the body along the central channel (such as at the heart, throat, forehead, etc). The Diksottara tantra for example, teaches the intonation of the <nowiki/>'haá¹Âsá mantra, beginning in the heart region. Some texts teach "a lineal ascent through the heart, the throat, the palate, and the forehead, culminating with the transcendence of sonic experience as the 'Limit of Resonance' [nadanta] in the cranium is pierced." Other texts have the mantric energy follow the breath through the nose outside the body.
According to Vasudeva Somadeva, the MÃÂlinëvijayottara Tantra distinguishes four different types of Saiva yoga. According to Somadev Vasudeva, these are:
In Trika texts as well as those of other Saiva schools, it is common to formulate the process of yogic conquest of the realities (tattvas) as a series of DhÃÂraá¹ÂÃÂs. DhÃÂraá¹ÂÃÂs ("introspections") are "complex sequences of meditative practices" which focus on a series of contemplations on a "hierarchy of apperceptive states designed to bring him ever closer to the level of the highest perceiver, Shiva". This hierarchy of meditations and visualizations is based on the Shaiva schema of the 36 tattvas. According to Somadev Vasudeva, the procedure can be described thus: <blockquote>The Yogin starts by disengaging the mind from external stimuli and then fixes it upon a tattva [such as earth, water, etc] with ever deepening absorption. He attains an internalised vision of the reality, and compares it with his authoritative, scriptural knowledge of the highest level. By means of tarka [reasoning], an ontological value judgement, he discerns that it is different from Siva and thus transcends it. The YoginâÂÂs ascension inevitably brings him to the reality which is Siva at the zenith of all paths.</blockquote>
One example of the meditation on the tattva of buddhi (intellect) from the MÃÂlinëvijayottara Tantra is as follows: <blockquote>Contemplating in the heart a lotus with colour of the rising sun, with eight petals containing the [eight bhavas] of dharma etc., and a pericarp, [the YoginâÂÂs] intellect becomes steady within a month. Within six he becomes a knower of the Sruti (scripture). Within three years he himself becomes an author of scriptures. Contemplating his own [physical] form there (in the heart), he perceives the principle of intellect.</blockquote>
Trika yoga generally uses a system of six "limbs" or ancillaries (aá¹ gas) which are seen as subsidiary to the principle conquest of the tattvas. This system was adopted from the Saiva Siddhanta as well as in PÃÂñcarÃÂtra scriptures such as the Jayakhyasamhita. According to Somadeva Vasudeva, in Trika, á¹£aá¸Âaá¹ gayoga "is to be understood as a collection of helpful or even indispensable yogic techniques which enable the prospective Yogin to achieve the required âÂÂcoalescenceâ or âÂÂidentificationâ (tanmayata, lit. the âÂÂconsisting-of-that-nessâÂÂ) with the object of contemplation."
These six subsidiaries as outlined in the MÃÂlinëvijayottara Tantra are:
In the MÃÂlinëvijayottara Tantra (chapter 17), these are seen as six progressive steps leading to complete identification with the object of meditation. It is important to note that different Saiva tantras outline different forms of the six ancillaries, and "there is no consensus as to their order, their definition or even their subdivisions" among the different tantras.
The practice of utkrÃÂnti, "transference of consciousness at the moment of death," is also taught in nondual Saiva Tantras like the MÃÂlinëvijayottara Tantra, which uses the vital energy rising through the central channel to end one's life and proceed to union with Siva. The text says that this abandonment of the body can be done at the end of one's life, after one has mastered all that one has set out to achieve.
The Trika Shaiva tradition was widely influential on other Indian religious traditions, particularly the Haá¹Âha-yoga traditions, such as the NÃÂth school of Goraká¹£a and the DasanÃÂmë SannyÃÂsins, which draw much of their yogic practice and ideas of the subtle body from Trika scriptures.
Trika Shaivism also strongly influenced Shakta traditions. à ÂrëvidyÃÂ, which likely originated in Kashmir, relied heavily on Trika philosophy in its seminal explanatory texts like the Yoginëhá¹Âdaya and received commentaries by Trika masters like Jayaratha, and became an influential tradition on mainstream Hinduism, flourishing with institutional support in South India. Another tantric tradition influenced by Trika was the post-classical Kalikula (family of Kali) form of Shaktism which is influential in northeastern Indian regions, such as in Bengal, Orissa, and NepÃÂl.
In the context of Kashmiri Shaivism, Pratyabhijñàis sometimes classified as à ÂÃÂmbhavopÃÂya (the path of Shambhu, i.e., à Âiva), and at other times as aá¹ÂupÃÂya (the non-path). à Âambhavopaya and Anupaya are classes of practices related to consciousness directly; by contrast, the lower two classes of practice are à ÂaktopayaâÂÂthe path of à Âakti, which relates to the mindâÂÂand AnavopayaâÂÂthe path of the limited being, which relates to the physical body. Thus, Pratyabhijñàis considered to be the shortest, most direct path to liberation, an evolution based on consciousness alone.
Even though it shares the same practices relating to the ascension of kundalini in the middle channel (sushumna nadi), Pratyabhijñàclaims instantaneous progression, while the Krama school maintains there is gradual progression.
With regard to the Spanda school, Pratyabhijñàis more philosophical, putting the accent on instantaneous realisation (recognition) of the Ultimate, while the Spanda school is more practical (as per its fundamental text, SpandakÃÂrikÃÂ), and puts its accent on the vibrating energy aspect of consciousness.
The most important difference between Pratyabhijñàand Buddhism is related to the ontological ultimate: while Buddhism rejects the concepts of soul (atman) and god (ëà Âvara), the Kashmiri Shaivites put them at the top of their world model.
In his philosophical treatise êà Âvara-pratyabhijñÃÂ-kÃÂrikÃÂ, Utpaladeva also rejects the vasana theory (the dream model of the world) of the SautrÃÂntika school of Buddhist philosophy; he suggests another model for idealism: à Âiva, who is pure consciousness, manifests all objects internally, by virtue of his free will, svÃÂtantrya, and the objects appear as real and external to limited beings. He appeals to the analogy of the famed materialisation of objects by advanced yogins, purely by using their psychic powers.
With regard to the problem of how the world comes by, Utpaladeva rejects the Advaita VedÃÂnta theory of eternal and independent ignorance (avidyÃÂ), which affirms that brahman (the absolute consciousness) is being affected by avidyà(eternal ignorance) by superimposition, with a resulting enslavement of the inactive, subject consciousness to worldly life. In Kashmir Shaivism, avidyà(ignorance) and its cosmic aspect, mÃÂyà(illusion), are nothing but à Âakti, the power of à Âiva; as à Âakti, they are real for limited beings, but are simple manifestations of consciousness for à Âiva.
In Advaita VedÃÂnta, with regard to the limited being (jëva), all activity belongs to the intellect (buddhi); in Kashmir Shaivism, activity is also ascribed to ÃÂtman, who is not inert, but in possession of the five-fold actions of creation, maintenance, dissolution, occultation, and grace. A liberated jëva, in Advaita VedÃÂnta, is freed from the universeâÂÂbut here, in Kashmir Shaivism, the universe appears as the real I-consciousness, a mass of consciousness and bliss.
In Advaita Vedanta, consciousness (cit) is only light (prakÃÂà Âa), but in Pratyabhijñàit is also activity, doer-ship.