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| Hemendranatha Chakravarty |
Recognition is the sure path to realize one’s identification with the Divine. The common people do not have sufficient knowledge regarding the concept of pratyabhijñā, the central concept of the philosophy also called Kashmir Śaivism, originally propagated by Utpaladeva.1 Therefore it is relevant to throw some light on it. The idea is mostly illustrated by presenting an example of how recognition occurred in the life of a lost prince. The prince was taken away by some robbers when he was a small baby. He was reared up by some, looked after by some others. After a few years when he grew up to be a young man he was identified by some ministers as the lost prince. He was brought before the king and without disclosing to him his real identity he had been entrusted with some responsible duties to perform with the purpose of getting him well-trained in performing the duties of the king perfectly. When he became excellently ripe the real identity is revealed to him in the beginning in a general way, that he belongs to a noble family but later it is disclosed to him that he was the son of a king. Then it was furthermore brought to his knowledge that he was the son of the particular king in whose presence he was just standing. Thus he was brought face to face to the noble Lord of the domain. In this way he recognized himself as the prince. This is a simple case of recognition which begins with recognition in a general way, but later all the specific attributes belonging to him as his essential nature follow one after the other in a sequence, only to fill the bowl which as it were remained empty so long on account of separation from the Lord.
In the spiritual literature the aspirant’s way to the Divine is described as a journey. The course the aspirant follows has a number of voids, therefore he has to encounter these voids which are comparatively extensive than the one left behind. The aspirant feels within that they are nothing but chasms, gaps between the Lord and him. The aspirant desires to cross the void, a gap between the lover, the devotee himself and the beloved, the Divine itself. As the journey continues, the gap seems to the devotee as if bridged. As this process continues the devotee experiences satisfaction to some extent. This is known as madhurapāka, gradual fulfilment of the inner being. But it is to be noted here that direct realization or Recognition does not occur all at once to all, irrespective of comparative acquirement of competency. Because the nature of seekers varies, some are well-advanced in spirit with purity of innate essence. Because of the purity of the innate nature some are bestowed grace by the Lord immediately, but for others the path of intuitive judgement is to be followed. It is a wide path along which one can proceed. This is the path of knowledge with the characteristic of right form of reasoning, sattarka. It is known to scholars that tarka, the path of argument, fails to lead a person to achieve a solid ground. The Sutra in Vedanta: 'tarkāpratisthānāt. . . , [Brahmasutra 2.1.11] says that argument is unstable because it is refuted by counter arguments and so on, for this reason tarka is to be discarded. But we also know that tarka is an efficient method which makes unification between two things possible, between one and the other. It is a sure link — a bridge which connects two entities. Mālinivijaya Tantra defines Yoga thus:
yogamekatvamicchanti vastuno’nyena vastunā,[ MVT IV.4ab]
(Wise people) like to define yoga as a unity of one entity with the other."
Not only that, it serves as a staircase by which one leaves that which is to be rejected and embraces the one which is to be accepted. Therefore in the Upanisad tarka has been praised as a sure means for anusandhāna, a method of unification.
It has further been stated in Śaivism, that tarka is the best limb of Yoga. [Tarka yogāñgam uttamam] By the right application of the right form of reasoning one is able to discern the right from the wrong. [Tantraloka 4.15]
We live in the world of isolation separate from one another by creating walls of distinctions of fame and riches, of position and status, and we live in the island of the ego, ahamkāra. But when by the grace of guru we are able to see the light — the light which unifies all, brings all m the embrace of the Divine, we realize oneness, the singleness of Light within.
In order to see the Light we do not require to go further. It is near, it is everywhere. But first of all we should realize the Light recognizing it to be the very essence of ME as I. Then it occurs to the aspirant that everything is made of that Light. It has emerged from it, is made of it. To realize that everything that is known as idam, the object, is really Brahman, but differentiation, the variousness, the divisions, the nānātva is unreal. The reality is one singleness but multifariousness is also real which shows itself by the dynamic pulsation of the Divine, dancing in the rhythmic play of delight. The Divine is nothing but camatkāraikarasa, the one harmonious uniflavouredness of the experience of joy. So the delight of the Divine does not reject anything but unifies, brings all together, if there is really anything separate from it. The real nature of the Divine is not at all static but dynamic, by the energy of which He embraces all in one integral cognition (akhandāmarśa). But it expands itself and contracts. Expansion (prasara) is the nature of immanence of the Divine and contraction (samkoca) is transcendence. Both are true. When we are able to recognize his transcendent nature we only traverse as if half of the journey. Unless we are capable of seeing or realizing with the light of recognition that everything is composed of the Light we fail to achieve the highest goal.The highest goal only becomes complete when the two halves meet in unison, in full equilibrium in the union of Siva and Sakti, the unity of the dynamic with the static.
We know of Umā’s penance for obtaining Siva as her beloved husband. Śiva appeared before her in the disguise of a brahmacārin, a celibate, to bless her with boons. She was unable to recognize him as Siva himself and rejected all the boons bestowed on her. But as soon as the real recognition as to the reality of Siva dawned forth in her she was beyond all delights. [Kālidāsa, Kumāra-sambhava.85: “On seeing him, the daughter of the Mountain-lord, all atrembling and her body covered with perspiration, and having one foot raised to walk away, was uncertain whether to go or to stay, like a river hampered by the impediment of a mountain in the path.”]
When real recognition as to the divine nature of the devotee occurs, one feels within a state of unsteadiness indicating movement and cessation of movement. It cannot be indicated by the term movement nor the absence of movement. It is beyond movement and yet movement infinite. Movement in the core of rest while in rest it is on move infinitely.
The Saiva doctrine looks into the Reality as having three aspects. It is composed of three principles known as nara, śakti and Śiva, the object, the dynamic instrument and the Supreme. The object in general is known as nara. The gross object, the instrument of knowledge and the limited subject come under nara. The śakti is a link between nara, the object, and Siva, the supreme subject. Therefore it is essential that the limited subject for the purpose of unification with the Supreme should take recourse to śakti which alone is capable of leading the limited self to attain Śiva nature. As in Christian spirituality the Trinity is the basic principle, so is Trika in Kashmir Śaivism. It is stated that God the Father, God the Son and the Holy Spirit are the three units of the single body of the One. Every being is in essence made of the love of Christ, the Son. The indwelling Spirit, consciousness in essence, leads the being to approach the Lord, for without the help of the awakened śakti real recognition is impossible. Therefore, realizing this truth, Utpala, the saint, assuming the role of the guru states in the beginning of the Pratyabhijñā Kārikās: śaktyāviskaraneneyam pratyabhijñopadarśyate. - "By means of revealing the dynamic power this doctrine of Recognition is presented". [1.3]
The Supreme Divine is eternally abiding in every atom of existence in the form of action, knowledge and bliss as an integral unity embracing all in one and is still beyond them Though permeating all beings, the hidden (gūdhātmā) one does not reveal itself. [esa sarvesu bhūtesu gūdho’tmā na prakāśate, Katha Up. III.12.] The question that suffers the soul of the seeker is: why the One who is the soul of everything does not reveal itself to him? Putting this question the devoted seeker gives the answer himself:
antar apy atitarām aṇīyasī yā tvadaprathanakālikāsti me |
tām apīśa parimṛjya sarvataḥ svaṃ svarūpam amalaṃ prakāśaya || 13.2
There is, within me,
The tiniest dark spot That keeps you hidden.
Completely wiping away even that,
Reveal, O Lord, your spotless form!
Śivastotrāvalī 13.2
The great Lord composed of imperishable body embracing the whole world consisting of the bliss of nectar of eternal consciousness (citsudhārasamaya) remains unattainable so long as the grace of the Lord does not touch the inner self. Only when the grace touches the ardent soul then the road opens to the view of the seeker which leads him from the illusory to empirical and from empirical to the eternal existence of infinite bliss of one’s own.
According to Pratyabhijñā doctrine every being is in essence perfectly free (paripūrna svatantra) and blissful. It is the perfect equilibrium of knowledge and activity, but on account of the veiling and delusive power of māt/ā, the pure light, the real nature of the Lord, remains out of reach. Only those on whom the grace of the Divine has dawned, can realize what their real nature is (āyatadrdha śaktipātasya).
The principal requisite for bestowing good to others is the recognition of one’s own nature that it is none else than divinity, the most auspicious Siva. When one is able to recognize Siva to be one’s own self, one attains the state of the Supreme Godhead. This supreme Self is unlimited light possessing all-transcending power which leads the seeker to attain the highest of human goals.
The doctrine as presented in the Pratyabhijñā-Kārikās by Utpaladeva and a detailed exposition of it as has been given by Sri Abhinavaguptācārya in two of his commentaries, the one long and the other a little shorter, is the source of the present paper.
Pratyabhijñā is ordinarily translated in English as ‘recognition’, a kind of direct perception of the one which was once directly known but on account of the play of deluding power called māyā is forgotten but it is cognised again as if face to face (sāmmukhyena).
The term pratyabhijñā has been analytically defined by Śrī Abhinavagupta in the commentary called Vimarśinī in the following way: pratipam atmābhimukhyena jñānam prakāśah pratyabhijñā. - "Recognition is a knowledge of the Light as facing the self reversely"
The above definition contains three components viz. prati, abhi and jñā which mean prati — towards, abhi — face to face and jñā'means knowledge. The whole sentence then means direct knowledge of one’s own self face to face.
Manifestation of one’s own self is not a new experience which was not experienced before, for the Light, the real essence of the self is an unbroken Light (sakrt vibhāto’yamā- tmā). It shines once and remains shining eternally but the power which is inseparably united with it, creates in the unbroken flow of light an illusion of cleavage, a break as it were which shows itself in the form of vikalpa, determinate knowledge. Because of this the notion of vikalpa makes its appearance in the form that ‘this is of this character, not of this: idam ittham nānittham. But when real pratyabhijñā shines forth, it is the unification of experiences of what appeared before (bhāta bhāsamānarūpānusandhānātmikā). This unification of experiences is the very life of pratyabhijñā or pratyabhijñā itself.
In the spiritual tradition of India three stages regarding the journey of the seeker for truth are generally accepted. The first is prabodhana, real awakening. It is followed by sāmmukhya, coming face to face with the Lord. Then the stage of sambodhana, addressing the Lord as one’s own dear. The soul remains overpowered in deep slumber which in the language of Āgama is the state of paśu or jīva with limited knowledge and activity. During the period of slumber the jīva has little knowledge regarding its real nature. It has no leanings for knowing the truth both of the ultimate and the essence of his own nature. But when the slumber begins to break the question what his real nature is, arises in his inner soul. Then he feels an urge for knowing the purpose of his existence and the real goal. It is known to all that grace of the Lord does not occur in a person by supplication and prayer (upāyaih na śivo bhāti), but shines only spontaneously. It is a well-accepted view that grace is one of the Lord’s five functions. Therefore we are unable to show any reason when He will show grace to anybody. As veiling (tirodhāna) of His own nature is the play of His, in the same way anugraha is also another aspect of His functions, therefore individual initiative is of no value regarding when it will touch the soul. As soon as the fall of grace (anugrahaśaktinipāta) occurs it not only purifies the soul of the seeker but rouses him up from the deep slumber in which he was lying deadly asleep. The awakening of the soul opens to the view of the seeker a new vista along which he will have to approach the beloved.
The Malinivijaya Tantra has described three means for absorption in Siva. By adopting one of these means the individual is able to attain the ultimate end of life. They are named as śāmbhava, śākta and ānava. They are denoted by the terms will, knowledge and activity, respectively. Without taking recourse to any one of them which are directly linked with Siva (śaivīmukham), it is impossible to have realization of one’s true nature. The means called śāmbhava is of the nature of icchā (will) which implies pratyabhijñā in which everything whatever it may be, shines as a reflection in a mirror by the will of the Divine. This Divine is the support or the bearer of the reflection which assumes the form of the universe. This implies the immanence of the Lord in creation. This universe is the domain that brings consciousness in manifestation (caitanyasya vyaktisthānam) by means of cognition (āmarśana). In the language of Abhinavagupta it is speech (vāk) or reflected consciousness, or in another word it is called paranāda, the supreme sound. It eternally pulsates in the transcendental cognition as its essential nature, aham, in the form of I.
But those whose understanding is not so refined and whom the grace of the Divine has not touched so keenly conceive them as bound in the morass of existence. On account of vikalpa, thought constructs, the beings think themselves bound. Because of the presence of these vikalpas one cannot cross the world of bondage and remains bound by false views regarding the world and the self. Thought constructs are the play of mātrkās (syllabic sounds) which go on creating thoughts or concepts. They are ever engaged in veiling the real nature of beings. It is stated in the Spanda Kārikā [3.15] thus:
svarūpāvarane cāsya śaktayah satatotthitāh |
yatah iabdānuvedhena na vinā pratyayodbhavah. ||
The powers are ever in readiness to conceal his own nature, for without the association of words, ideas cannot arise''
It seems relevant to say that thought constructs are of two types, the one is impure which is the source of bondage, but the other is pure which really is the dynamic energy of the Supreme. When it is known rightly by the seeker it leads one to attain the highest end of one’s life.
Therefore one must get rid of impure vikalpas by sowing the seeds of pure vikalpas. One should approach a teacher (Sadguru). It is from him that he is able to know about the truth. Then he further confirms his right understanding by studying the texts. The order that he follows is the teacher, then the scriptures and finally one’s own intuition: gurutah, from guru, śāstratah, from texts, svatah, from one’s own intuitive knowledge. It is only by his intuitive judgement (sat- tarka) that one can ascertain the real nature of the things and is able to discern what is to be rejected and which should be accepted. The impure vikalpas are the forces standing in opposition to those of pure vikalpas, but the latter are able to uproot those vikalpas which put the soul enticed with the worldly existence.
The path the awakened soul treads on along the journey to his goal has certain stages of spiritual development. In the beginning it starts when the seeker receives the grace of the teacher (gurukrpā). Then follows the disciple’s competency in consulting the Agamic texts which contain material that is really helpful for understanding the truth. It is quite relevant to say that real conviction regarding the Truth does not arise or shine forth until it spontaneously manifests in one’s own nature (svatah). The text shows to him the vision of recognition indirectly and guides his understanding to grasp the truth following the five-formed syllogism. The text beginning with ‘kathamcidāsādya’ and so on is a statement about recognition. It is a summary of the subject-matter, ‘uddeśa’. The mid-portion of the work states the reasons (hetvādi) and the last verse ‘iti prakatito mayā’, thus ‘I have shown’ etc. is the conclusion. Thus, the work, that is, a text like the īśvarapratyabhijñā Kārikā which presents the subject-matter in a syllogistic form including five terms, serves as a means of recognition to instruct others, and that is its object.
The doctrine named Pratyabhijñā is a unique spiritual tradition. It is a path that leads everyone to realize the Divine within one’s own being. It is not only a means (upāya) but at the same time it is the ultimate end (upeya). Everybody can embrace it whether one has earned competency (adhikāra) or not. Utpaladeva, the author of the doctrine, being so graceful to the mortal world plunged in the sea of troubles, utters in the same strain of the Vedic seers for delivering good to the people:
srnvantu visve amrtasya putrāh,
ā ye dhāmāni divyāni tasthuh, [ Rgveda 10.13.1c.]
Let all the sons of immortality listen
These celestial abodes were
Well-established in You
After realizing recognition, Utpaladeva, the divine teacher in order to shower grace to the world says: [Iswara-Pratyabhijna Karika 1.1]
kathañcidāsādya maheśvarasya
dāsyam janasyāpyupakāramicchan,
samastasampatsamavāptihetum
tatpratyabhijñāmupapādayāmi.
Having somehow realized my identity with the Supreme and wishing to render service to humanity, I am establishing self-recognition which is a means of attaining all that is of value.
This opening verse of Pratyabhijñā Kārikā contains some very meaningful words: janasyāpyupakāramicchan, after realizing his identity with the divine the author feels an urge within to deliver it to the world. He takes up the method of bestowing it by means of prakhyā and then upākhyā. First realizing the light of the divine in himself, he wants to bestow it to others by means of reflected consciousness, by placing those who pass from one existence to the other (jana) near (samīpam) the Lord in order that they may attaiikihe nearness of all the good belonging to the Lord (parameśvara dharmasamīpatākaranam). That is, they are given the pure nectar or essence in such a way that they may realize oneness with the divine essence, knowledge and activity abiding inseparably with the Lord.
According to the doctrine, whatever shines is the Divine in essence. The objects that appear as jar externally and that shine as pleasure or pain internally, when seen in their essence they are nothing but light. But it is quite relevant to mention here that this light is not simply a light that floods everything and then obliterates, but it is such alight that not only makes the body of all appear as one’s own body, but it pulsates as the very life of everything. Everything shines as composed of the light. Everything that is manifest is simply his glory sarvo mamāyam vibhavah. It is an all-pervasive light encompassing all, which unifies all with the divine by demolishing the barrier of separation. Abhinavagupta states the fundamental insight in his commentary, which we may summarize thus:
The inner self, which is called paśu and is referred to as ‘I’, is not different from the Supreme Self, who is essentially the light of consciousness, grasping both the subject and the object: on the contrary, I am the transcendental being, and He is I. There is no difference between the two. [Iswara Pratyabhijna Vimarshini 4.1.12]
For the real seeker of the truth anusandhāna, unification of everything as one and viewing all as an integral unity of the light of consciousness, is a process which certainly leads one to attain the greatness of Siva. He gives in his commentary in a nutshell how the process of unification occurs:
na bhavanti ca dharādīni uttarottaratattvām jalādipūrvapūrvam vinā . . . sarvameva cedam prathamānam svatantraparipūrnaprathāsārabhairavam vinā.
The category of earth cannot exist without the category of water, for it is in the medium of firm-support (dhrti) only that solidity is found—All these realities are simply nothing without Bhairava who is absolutely autonomous and the very quintessence of perfect Light
In other words the recognition of Supreme Consciousness is an easy approach for the attainment of the true self. It is stated with emphasis that only by means of inquiry (anvesana) into the source of pramā, the light of consciousness which lends its light to the distinctly manifest objects like blue and pleasure, one is able to attain the Supreme Consciousness. Therefore, Srī Abhinavagupta writes [Iswara Pratyabhijna Vimarshini 1.1] : sphutatarabhāsarnānantlasukhādipramānvesanadvārenaiva pāramārthika pramātrlābhah - The attainment of the true self is possible only through close unification of right knowledge regarding well-manifest objects like blue and pleasure and so on
The limited form of knowledge shines as separated from the all-inclusive light of the Lord. Thus the limited one gets its fulfilment even though it rests in the source, the very light. But for the limited soul the act of swinging from ‘this’ (idam) to ‘I’ (aham) always continues resting in the object and later in the subject touching the two ends first in the objective level and next in the level of the subject. The rest (viśrānti) at the level of the object is relative, while the rest that occurs at the level of the subject is relative-cum-absolute. With the attainment of the light absolute (pāramārthika) which is an unbroken continuum, everything then shines as composed of light. But on account of the will of the Lord a cleavage shows itself within that single one, with the result that this first appears very indistinctly, then it shines distinctly as if completely separate from the light, the main-spring of everything. But aham, that is I, remains all the time linked with the object. This truth remains veiled to the view of the limited consciousness but as soon as the truth is realized even for a moment, or in other words, when the glimpse of recognition dawns in a soul, he feels all at once that the object he sees, the delicacy he feels, the sweet sound he hears is nothing but the manifestation of the light of consciousness and he himself is shining within that (nijāntaragatam). It is also stated in the text [IPK 1.8.7]:
cinmayatve'vabhāsānāmantareva sthitih sadā.
All the appearances (ābhāsas) are essentially of the nature of consciousness, so they always exist internally.
Iswara-Pratyabhijna-Vimarshini 1.8.7:
iha avabhāsānām sadaiva bāhyatābhāsatadabhāvayoh api antareva pramātrprakāśa evā sthitih, yata ete cinmayāh
The manifestations have their existence in the light of consciousness of the universal Subject. Whether they be in the state of internality or externality, they are essentially of the nature of consciousness
In the language of the devotee we may say that though the Supreme Lord is abiding very near, we are unable to realize him until we attain the true insight. The devotee knows rightly what He really is, so he states with conviction:
mahatām amareśa pūjyamāno 'py aniśaṃ tiṣṭhasi pūjakaikarūpaḥ |
bahirantarapīha dṛśyamānaḥ sphurasi draṣṭṛśarīra eva śaśvat || Sivastotravali 4.25
O Lord of the Gods!
You are an object of incessant worship
By the great ones!
But are yourself a worshiper (me)
Here in this world!
You are an object of vision
From both within and without!
But are yourself a seer!
Though Utpaladeva was a staunch non-dualist, he was also a true bhakta, devotee, who always tread along the path of delightful devotion (bhakti) par excellence. It is such a state which is an equilibrium of both devotion and knowledge. Devotion is nothing but enjoyment of the highest bliss of absorption in multifarious ways which dissolves all obstacles on one hand and on the other makes the devotee worthy to realize the great Brahman everywhere and in every situation.
devadeva bhavadadvayāmṛtākhyātisaṃharaṇalabdhajanmanā |
tad yathāsthitapadārthasaṃvidā māṃ kuruṣva caraṇārcanocitam || Sivastotravali 13.5
Therefore with the consciousness
Of the true essence of things
That emanates from the removal of
The obstacles to the nectar of your non-duality
Make me worthy, O Lord of the Gods,
Of the worship of your feet!
Srī Abhinavagupta defines bhakti as absorption in the highest bliss (paramānandāveśa), by the force of which the devotee realizes brahmasattā, the presence of Brahman in every state (sarvāsvavasthāsu) [Gītārthasamgraha 12.2: māheśvaryavisayo yesām samāvesah — akrtrimastanmayībhāvah]
Absorption (samāveśa) in the Supreme is really devotion which does not at all tarnish non-duality but adds brightness to it. Regarding the three stages referred to above that the aspirant has to pass through, these are: prabodhana, awakening of the soul. It occurs only through descent of grace followed by the offering of initiation by the spiritual teacher (sadguru). It is then followed by sāmmukhya of the aspirant which means that the aspirant realizes face to face the glory of the Lord. This is not all. When the aspirant experiences the delightful union with the Lord he feels an anguish for quenching his thirst for nectar over and over again. It is termed as a great festivity (pūjana mahotsava) where meditation goes on spontaneously. The Truth is meditated upon without the aid of verbal media. It continues in the core of the heart as reflection of Light in a clear mirror. This meditation has been given a very clear exposition in the Tantrāloka [5.20-21]: yah prakāśah svatantro’yam, citsvabhāvo hrdi sthitah, sarvatattvamayah... īksate hrdayāntastham tatpuspamiva-tattvavit - The light is self-manifest and is perfectly free. It is in essence pure consciousness and abides steadily in the heart. Though every category is composed of it yet his meditation is to be performed in the recess of the heart. The knower of the Truth perceives the Lord in the inner sanctum of the heart"
The author clarifies the view with the simile of the flower of the plantain tree. As the outer covers of the flower when peeled off one after the other the flower inside makes its appearance, in the same way the seeker of the Truth should delve deep after removing the outer coverings which are nothing but all the principles, some gross and so me subtle; then he is able to stand face to face or directly realize the effulgent light of the Lord.
If we are allowed to follow the krama, the sequence may be as follows:
dhyāyate tad anu dṛśyate tataḥ spṛśyate ca parameśvaraḥ svayam |
yatra pūjanamahotsavaḥ sa me sarvadāstu bhavato 'nubhāvataḥ || Sivastotravali 13.6
Let there be that great festival of worship!
Where the Supreme Lord himself
Is meditated upon, seen and touched.
Be always mine through your grace!
The order that is seen in the journey of the aspirant is dhyāna, meditation in the beginning. At the ripeness of meditation the vision^of the Divine Beloved makes its appearance. This vision is real, not a creation of the mind. The eager look of the devotee sees at a distance a glimpse of the Divine and he is keen to have his vision in the core of the heart. This vision of the beloved makes the aspirant assured that the day is not far away when he will be able to embrace bim. The eyes of the beloved speak of this by his compassionate look. At this stage he goes on looking constantly at Him. By the words drśyate svayam the Supreme Lord gives his own vision without any external aids. Then occurs the ultimate contact. This is indicated by the word sprśyate, ‘touched’. All these steps occur by the grace of the Lord not outside but in the void of consciousness (cidākāśa). Then the stage that becomes manifest to the devotee now is that of the relation of Thou and I. The devotee is then able to address his beloved as ‘Thou’, that is in the second person. Though there is the absence of duality at this stage yet separateness remains manifest so long as a total merging does not come about. The devotee always likes to maintain his separateness, a sort of distance from the Lord in order to relish bliss with its numerous facets untihthe bowl of emptiness becomes completely full.
According to the Saiva doctrine of Kashmir devotion has not been given so much importance as we find it in the Vaisnava tradition. The Vaisnavas are regarded by the Advaita Śaivas as established in the lower level of spiritual development, for to them bhakti is only an attachment (rāga), and as such it leads them to attain a certain stage, not the ultimate. But to Utpaladeva bhakti is a great treasure [bhaktilaksmīsamrddhānām kimanyadupayācitam]. Those who are richly endowed with the blessing of devotion do not require anything for their need. It is known as parābhakti, the sublime form of devotion. It flourishes in the aspirant. When he attains steadiness in devotion that is when proper maturity in the realization of the non-dual nature of the Lord occurs he feels himself the real recipient of everything that the Master showers on him (dīyate asmai sarvam).
Srī Abhinavagupta also does not lag behind when he speaks of devotion with high spiritual fervour thus [Mahopadeśa Vimśatikā 5.4]:
bhavad bhaktasya samjālabhavadrūpasya me'dhunā,
tvāmātanrūpam sampreksya tubhyam mahyam namonamah
Now I, who am your devotee, having become transformed into you, am as if composed of your essence! On seeing you or realizing you as my own self, I pay obeisance to you and me over and over again!
These quotes definitely stand as a sound proof that thinkers like Utpaladeva and Srī Abhinavagupta did not hold any disparaging views regarding bhakti, rather it adds brightness and beauty to the tenet of non-duality.
Following the text of Pratyabhijñā, I shall now proceed to explain how divine recognition is transmitted to others. It is well-known to the people in general that the spiritual teacher guides the disciple by giving him initiation so that he may proceed along the noble path leading to liberation. Knowledge of the highest kind is transmitted to the disciple, by whose power the latent impression lying in him is destroyed. And after the fall of the body he attains Sivahood.
This in short is the description of the formal type of initiation. But as the nature or the innate characteristic of every human being differs, initiation and spiritual practice which follows it also differ. Therefore for some sattarka, the right form of judgment, is the means which paves the way for the person of ripe intuition and acumen of intelligence to realize the noblfe Truth by himself (svatah). But it should be remembered here that before proceeding along the path it is essential that he should first of all receive a glimpse of the Divine by the kindness of the teacher.
It is quite relevant here to state how direct knowledge of the divine recognition arises in the disciple. Srī Abhinavagupta says that the teacher, who has already attained identity with the Divine, is endowed with all the glories of the Lord. He is the embodied form of Siva himself. He is said to be the bimba, the source or original image, while the domain of the heart of the disciple which has become perfectly pure like the mirror, is capable of receiving the light as reflection (pratibimba). The analogy that is used in this context is called bimba-pratibimba nyāya, the analogy of the source and the reflection. The source (bimba) is one but the reflections may be many. Therefore the teacher representing bimba is able to bestow good to many.
The doctrine of Pratyabhijñā is a means (upāya) to attain liberation or revelation of one’s own Siva nature. [pratyabhijñāyate anayā.] It is a means by which recognition comes about. It is the way leading to the ultimate goal which is also known as recognition. “Recognition as such may be called the penultimate goal which terminates in the manifestation of Lordśhip with all His glory as a single light [samastasampallaksana paramaiśvaryaikarūpaprathanam.] in one’s own being. Ordinary people who do not have any knowledge regarding its nature and about the goal to which it leads, if they hear by chance that a person who has realized his identity with the Supreme, the most desirable of all desires, and established His Recognition, is desirous of doing good to all troubled with birth and death and bestow grace to them, the final release becomes assured to them. They receive recognition as reflection reflected from the original source. The sure knowledge of the fact makes them aware of the truth in the first stage, but as soon as they become intent on taking the course of recognition, they reach the second stage. In this stage they imagine themselves free from the limitations of time. The third stage manifests itself when they realize the steady recognition of perfection in their own nature. This process has been indicated by the grammatical terms third and first persons [Iswara-Pratyabhijna-Vimarshini, 1]: prathamapurusārthah uttamapurusārthe paryavasyati. - The meaning denoted by the term third person terminates in the meaning denoted by the first person.
In the above way we have tried to give a summary view of the doctrine of recognition. It is relevant to say something regarding the nature of sattarka, the right type of judgement. The system known as Pratyabhijñā is not a text of logic though it involves some arguments and counter arguments only to help the seeker of the Truth to stand steadily on the stable ground of conviction free from doubts and misconception.
The author presents the doctrine of Recognition by bringing to view, that is in the sphere of perception, the power of drk and kriyā, knowledge and action which are inseparably united with the Lord, so that taking recourse to them one is able to recognize one’s own self.
When finally the devotee realizes recognition he feels that everything shines in the light of the divine as one with it.
sphārayasy akhilam ātmanā sphuran viśvam āmṛśasi rūpam āmṛśan |
yat svayaṃ nijarasena ghurṇase tat samullasati bhāvamaṇḍalam || Sivastotravalli 13.15
Being self-luminous
You cause everything to shine!
Delighting in your form
You fill the universe with delight!
Rocking with your own bliss
You make the whole world dance with joy!
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