Kashmir Shaivism

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File:Trident Yantra of Parama Siva.svg
The trident (triśūlābija maṇḍalam) symbol and yantra of Parama Shiva, representing the triadic energies of the supreme goddess Parā, Parā-aparā and Aparā śakti.

Template:Saivism Template:Saktism Template:Advaita

Kashmir Shaivism is a 19th-centuryTemplate:Efn umbrella-term for a body of Sanskrit exegetical literatureTemplate:Efn-la of non-dual Shaiva-Shakta tantric and monistic religious traditions from Kashmir,Template:Sfn "principally the Trika and the Krama,"Template:Sfn both subschools of the Kaula-tradition. This exegetical tradition developed in Kashmir after 850 CE, as an adaptation to upper-class Hindu norms of 'wild' tantric Kaula traditions,Template:SfnTemplate:Sfn replacing Shaiva Siddhanta as the dominant form of Saivism.Template:Sfn It includes the Spanda ('Divine vibration') teachings, and the "Philosophy of Recognition" (Pratyabhijñā) of the Kashmir Trika-school.Template:Sfn The term "Kashmir Shaivism" is often used synonymously for the Kashmir Trika-school and it's pratyabhijñā philosophy.Template:Sfn

The Shiva Sutras of Vasugupta (9th c. CE) and the Spanda Karika (9th c. CE) are the central texts of the Spanda system, interpreting Shakti as spanda, "cosmic pulsation" or "divine vibraction", the active and creative energy of Shiva.Template:Sfn[1]

Defining features of the Trika tradition are the use of several triades in its philosophy, including the three goddesses Parā, Parāparā, and Aparā; and its idealistic and monistic teaching of pratyabhijna ("direct knowledge of one's self," "recognition"Template:Sfn) philosophical system, propounded by Utpaladeva (c. 925–975 CE) and Abhinavagupta (c. 975–1025 CE).Template:SfnTemplate:Sfn The main exegetical works of the Trika-tradition are those of Abhinavagupta, such as the Tantraloka, Mālinīślokavārttika, and Tantrasāra.Template:Sfn Another important text of this tradition is the Vijñāna-bhairava-tantra, which focuses on outlining numerous yogic practices.Template:Sfn Trika Shaivism later spread beyond Kashmir, particularly flourishing in the states of Odisha and Maharashtra.Template:SfnTemplate:Sfn

Nomenclature

Kashmir Shaivism is an umbrella-term for several non-dual Shaiva-Shakta tantric religious traditions that flourished in Kashmir after 850 CE,Template:SfnTemplate:Sfn as an adaptation to upper-class Hindu norms of 'wild' tantric Kaula traditions,Template:SfnTemplate:Sfn and include the spanda ('Divine vibration') teachings, and the "Philosophy of Recognition" (Pratyabhijñā) of the Trika-school.Template:Sfn The term Kashmir Shaivism was popularized by a 19th-century Bengali scholar, Pandit Gangadhara Kaviratna. He coined the term for the Trika corpus — a naming that shaped how the tradition is known today.[2] As such, Kashmir Shaivism is often used synonymously for the Trika-school and it's "Philosophy of Recognition" (pratyabhijñā).Template:Sfn Trika, named after the use of several triades (trika) in its philosophy, was a subdivision of the Kaula-tradition,Template:Sfn probably originated outside Kashmir before 800 CE,Template:Sfn but the pratyabhijñā developed in Kashmir.

History

File:Ancient Temple, Naranag, Jammu and Kashmir, India.jpg
Template:Circa Shaivite Temple complex at Wangath in the Himalayas of Kashmir
File:Development of Shaivism (expanded).png
The development of various schools of Shaivism from early worship of Rudra.[3]

Origins (9th century CE)

Kashmir Shaivism originated in Kashmir after 850 CE, as a domestication of Kaula tantric movements, adapting its views and practices to normative upper-caste Hinduism.Template:SfnTemplate:Sfn As Lawrence notes, " Radical practices were toned down, concealed under the guise of propriety, or interpreted as metaphors of internal contemplations."Template:Sfn

One result of this domestication-process was the composition, by monistic Saivite Brahmins, of "increasingly systematic manuals of doctrines and practices on the model of Sanskrit scholastic texts (shāstras).Template:Sfn This textual development began with the Shiva Sutras of Vasugupta (9th cent. CE) and the Spandakārikā (9th cent. CE), which are the central texts of the Spanda system, interpreting Shakti as spanda, "cosmic pulsation" or "divine vibraction", the active and creative energy of Shiva.Template:Sfn

The Shiva Sutras appeared to Vasugupta in a dream, according to tradition. The Spandakārikā was either composed by Vasugupta (c. 800-850 CE) or his student Bhatta Kallata (9th cent. CE).Template:SfnTemplate:Sfn These were a Śākta Śaiva attempt to present a non-dualistic metaphysics and gnostic soteriology, in opposition to the dualistic exegesis of the Meykandar school of Shaiva Siddhanta,Template:Sfn while remaining in agreement with the monistic view expressed in the older and arguably more authoritative Tirumantiram of Tirumular.Template:Sfn

File:Kashmir, stele con shiva e parvati, x-xi secolo.jpg
Shiva and Parvati (which is associated with Shakti), Kashmir, 10 or 11th century.

Growth and flowering (900–1200 CE)

While Trika draws from numerous Shaiva texts, such as the Shaiva Agamas and the Shaiva and Shakta Tantras, its major scriptural authorities are the Mālinīvijayottara Tantra, the Siddhayogeśvarīmata and the Anāmaka-tantra.Template:Sfn The main theologians of Trika Shaivism are those of the Pratyabhijñā (Recognition) school of Shaiva non-dual philosophy.

Somānanda (875-925) wrote the Śivadr̥ṣṭi,Template:Sfn "the first work of full-fledged scholastic philosophy" of the Trika school.Template:Sfn Utpaladeva (c. 900–950 CE) and Abhinavagupta (c. 950–1016, a student of one of Utpaladeva's disciples) developed the Pratyabhijñā-system into its mature form.Template:Sfn Utpaladeva's Īśvarapratyabhijñā-kārikā (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 Īśvarapratyabhijñā-Vimarśinī and the Īśvarapratyabhijñā-Vivr̥ti-Vimarśinī (a commentary on Utpaladeva’s Vivr̥ti on his own Īśvarapratyabhijñā-Kārikā and Vr̥tti) are generally considered the standard works of the Pratyabhijñā."Template:Sfn Torella notes however, that "most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded."Template:Sfn

Abhinavagupta was initiated in the sampradayas (lineages) of the Trika, Pratyabhijñā, the Kaula Krama, and Shaiva Siddhantha, and also self-studied that spanda-system.Template:Sfn Abhinavagupta wrote numerous other works on Shaiva tantra. His Tantrāloka, Mālinīślokavārttika, and Tantrasāra are mainly based on the Mālinīvijayottara Tantra, although they also drew heavily on the Kali-based Krama tradition of the Kulamārga.Template:Sfn Abhinavagupta's Tantrāloka is probably his most important work.Template:Sfn According to Christopher Wallis, "the Tantrāloka 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."Template:Sfn[4]

One of Abhinavagupta's students, Kshemaraja, is also an important figure who authored the short Pratyabhijñāhṛdayam (The Essence of Self-Recognition).Template:SfnTemplate:Sfn

Jayaratha (1150–1200 CE) wrote a commentary on the Tantrāloka.Template:Sfn

Decline (1200 CE – 19th century)

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.Template:Sfn

In the 14th century, Islam gradually became the dominant religion in Kashmir.[5] With the fall of Kashmir, a premier center of Sanskrit literary creativity, Sanskrit literature there disappeared.[6][7]Template:Rp Islamic preacher Sheikh Nooruddin Noorani, who is traditionally revered by Hindus as Nund Rishi, combined elements of Kashmir Shaivism with Sufi mysticism in his discourses which further eroded the independence of Kashmir Shaivism.Template:Sfn

The number of major writers and publications declined after approximately the 14th century, although writers such as Rājānaka Ānanda Kavi, Anantaśaktipāda, Śivopādhyāya, Bhāskarakaṇṭha, Rājānaka Lakṣmīrāma, and Harabhaṭṭa Śāstri continued to produce important commentaries on core Kashmiri Shaiva texts into the early 20th century.[8]

File:Painting of a priest and worshippers at a Shiva temple in Srinagar, Kashmir, circa 1850–1860.jpg
Painting of a priest and worshippers at a Shiva temple in Srinagar, Kashmir, circa 1850–1860

Revival (19th century – present)

The term Kashmir Shaivism was popularized by a 19th-century Bengali scholar, Pandit Gangadhara Kaviratna. He coined the term for the Trika corpus — a naming that shaped how the tradition is known today.[9]

In the 20th century Lakshman Joo, a Kashmiri Hindu, helped revive both the scholarly and yogic streams of Kashmir Shaivism.[10] His contribution is enormous. He inspired a generation of scholars who made Kashmir Shaivism a legitimate field of inquiry within the academy.[11][12]

Acharya Rameshwar Jha, is often credited with establishing the roots of Kashmir Shaivism in the learned community of Varanasi. Rameshwar Jha with his creativity, familiarity with the ancient texts and personal experiences provided access to concepts of non-dualistic Kashmir Shaivism. His writings of Sanskrit verses have been published as the books Purnta Pratyabhijna[13] and Samit Swatantram.[13]

Lilian Silburn (1908–1993) was a French Indologist specialising in Kashmir Shaivism, Tantra and Buddhism. Working together with Louis Renou, she translated from Sanskrit and published the core scriptures of Kashmir Shaivism, including Shiva Sutras of Vasugupta, Vijnana Bhairava Tantra, and others, many being first-ever translations of the recently discovered texts. Silburn, a student of Lakshman Joo, authored Kundalini: The Energy of the Depths, A Comprehensive Study Based on the Scriptures of Kasmir Saivism (Shaiva Traditions of Kashmir, State University of New York Press, 1988).

Swami Muktananda, although not belonging to the direct lineage of Kashmir Shaivism, felt an affinity for the teachings, validated by his own direct experience.[14][15] He encouraged Motilal Banarsidass to publish Jaideva Singh's translations of Shiva Sutras, Pratyabhijnahrdayam, Spanda Karikas and Vijnana Bhairava, all of which Singh studied in-depth with Lakshman Joo.[16][17] He also introduced Kashmir Shaivism to a wide audience of western meditators through his writings and lectures on the subject.[18][19]

The Vijnana Bhairava Tantra, a chapter from the Rudrayamala Tantra, was introduced to the West by Paul Reps, a student of Lakshman Joo, by including an English translation in his book Zen Flesh, Zen Bones. Cast as a discourse between the god Shiva and his consort Devi or Shakti, it presents 112 meditation methods or centering techniques (dharanas).[20]

The four key Trika mandalas from Abhinavagupta’s Tantrāloka, previously considered indecipherable, were translated, decoded and illustrated by Christian de Vietri in his 2024 book titled Trika Maṇḍala Prakāśa.[21]

Texts

In general, the whole written tradition of Kashmir Shaivism can be divided in three fundamental parts: Āgama Śāstra, Spanda Śāstra and Pratyabhijñā Śāstra.[22]

1. Āgama Śāstra are those writings that are considered as being a direct revelation from Siva. These writings were first communicated orally, from the master to the worthy disciple. They include essential works such as Template:IAST, Template:IAST, Template:IAST, Template:IAST, Template:IAST, Template:IAST, Śivasūtra (Shiva Sutra of Vasugupta) and others. There are also numerous commentaries to these works, Template:IAST having most of them.[23]

2. Template:IAST, the main work of which is Template:IAST of Bhatta Kallata, a disciple of Vasugupta, with its many commentaries. Out of them, two are of major importance: Template:IAST (this commentary talks only about the first verses of Template:IAST), and Template:IAST (which is a commentary of the complete text).[23]

3. Pratyabhijñā Śāstra 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. Pratyabhijñā means "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: Template:IAST, the fundamental work of Utpaladeva, and Template:IAST, a commentary to Template:IAST. Template:IAST means in fact the direct recognition of the Lord (Īśvara) as identical to one's Heart. Before Utpaladeva, his master Somānanda wrote Template:IAST (The Vision of Siva), a devotional poem written on multiple levels of meaning.[24]

According to Mark S. G. Dyczkowski, Kashmiri Trika Shaivism looks to three scriptures "as its primary authorities", the Mālinīvijayottara Tantra, the Siddhayogeśvarīmata and the Anāmaka-tantra.Template:Sfn

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 [[Bhagavad Gita|Template:IAST]] which has a commentary by Abhinavagupta, known as the Gitartha Samgraha. Teachings are also drawn from the Tantrāloka of Abhinavagupta, prominent among a vast body of smritis employed by Kashmir Shaivism.

Spanda-philosophy

The spanda-philosophy regards consciousness as active and dynamic, described as the spontaneous vibration or pulsation (spanda) of universal consciousness, which is an expression of its freedom (svātāntrya) and power (Śakti).Template:Sfn Because of this, though this philosophy is idealist, it affirms the reality of the world and everyday life, as a real transformation (parinama), manifestation or appearance (ābhāsa) of the absolute consciousness.Template:Sfn The Absolute is also explained through the metaphor of light (prakasha) and reflective awareness (vimarsha).Template:Sfn

Trika- and Pratyabhijna-philosophy

File:Maker unknown, India - Bhadrakali within the Rising Sun - Google Art Project.jpg
A painting of goddess Kali from Jammu and Kashmir, c. 1660-70, from a Tantric Devi series attributed to Kripal of Nurpur (active c. 1660 - c. 1690). Philadelphia Museum of Art

Template:Main

Triads (trika)

File:Madhubani Mahavidyas.jpg
Sri Yantra diagram with the Ten Mahavidyas. The triangles represent Shiva and Shakti, the snake represents Spanda and Kundalini.

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.

Pratyabhijna - One consciousness Being unfolds as the multiplicity of the world

Central to Trika Shaivism is Pratyabhijñā, "recognition." Etymologically, pratyabhijñā is formed from prati- ("re-") + abhi- ("closely") + *jñā ("to know"), so the meaning is "direct knowledge of one's self," "recognition."Template:Sfn

The central thesis of this philosophy is that everything is a manifestation or unfolding of absolute consciousness, termed Śiva, and it is possible to "re-cognise" this fundamental reality and be freed from limitations, identified with Śiva and immersed in bliss.[25] Thus, the slave (paśu: the human condition) shakes off the fetters (pāśa) and becomes the master (pati: the divine condition).Template:Sfn

Pratyabhijna, the 'philosophy of recognition', as outlined by thinkers like Utpaladeva, 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.Template:Sfn

The basic theology of Trika's Recognition school, as summarised by Utpaladeva in Īśvarapratyabhijñā-Kārikā (Verses on the Recognition of the Lord), is as follows: Template:Blockquote

The school's theology is expressed by Kshemaraja in his Pratyabhijñā-hṛdayam (The Heart of Recognition) as follows: Template:Blockquote

Kali

File:Kali, ca. 9th century, from Andhra Pradesh, Government Museum, Chennai.jpg
Kali, ca. 9th century, from Andhra Pradesh. The Trika synthesis of Abhinavagupta also adopted the doctrines of the Krama school of Shakta Tantra, whose main goddess was Kali.Template:Sfn

In Kashmir Shivaism the highest form of Kali is Kalasankarshini who is nirguna, formless and is often show as a flame above the head of Guhya Kali the highest gross form of Kali. In Nepali Newar arts, both form and formless attributes of Kali is often envisioned in a single art form showing the hierarchy of goddesses in their tradition. In it Guhyakali image culminates in flame, with Kalasankarshini, the highest deity in the sequence, who consumes time within herself and is envisioned solely as a flame representing Para Brahman.[26]

Relation with other traditions

Shaiva Siddhanta

Shaiva Siddhanta was a northern, especially Kashmi development.Template:Sfn While Kashmir Shaivism developed in opposition to the dualistic Shaiva Siddhanta tradition, it shares many parallel points of agreement with the lesser-known monistic school of Shaiva Siddhanta as expressed in the Tirumantiram of Tirumular.Template:Sfn It shares this branch's disagreements with the dualistic Shaiva Siddhanta school of Meykandar, which scholars consider to be normative tantric Shaivism.Template:Sfn

Shaktism

The doctrines of Kashmir Shaivism were very influential on the Shri Vidya tradition of Shaktism.Template:Sfn

Comparison with Advaita Vedanta

Kashmir Shaivism and Advaita Vedanta are both non-dual philosophies that recognize Universal Consciousness (Chit or Brahman), but have different views on the relation between this highest Reality and the phenomenal world.[27] In Advaita Vedanta, only this consciousness (Brahman) is ultimately Real, whereas the phenomenal world is considered to be Maya, illusion, creating a fundamental ontological problem. In Kashmir Shaivism, all things are a manifestation of this Consciousness,Template:Sfn and the phenomenal world (Śakti) is real, existing and having its being in Consciousness (Chit).[28]

Jaideva Singh lists seven key differences between Advaita and Kashmir Shaivism,[29] where in Kashmir Shaivism,

  1. the absolute is active, rather than passive,
  2. the world is a real appearance, rather than false (mithyā),
  3. grace (anugraha) has a soteriological role,
  4. the ātman is present in the human body in dynamic form (spaṇda), rather than as a pure witness (sākṣī),
  5. the methods include all four upāyas, rather than solely emphasizing Śāmbhavopāya, 'the method of consciousness'
  6. ignorance (avidyā) is uprooted at both intellectual (bauddha) and personal (paurusha) levels, rather than just the intellectual level, and
  7. liberation (muktī) is not an isolation from the world (kaivalya) but an integration into world which appears as Shiva.

See also

  1. ↑ History of Kashmir Saivism{{#if:Paṇḍita|, Paṇḍita}. Utpal Publications(1989). ISBN 978-81-85217-01-7
  2. ↑ https://ignca.gov.in/Asi_data/23857.pdf
  3. ↑ Gavin Flood (1997), An Introduction to Hinduism, p.152
  4. ↑ Episode #146 Near Enemies of the Truth: The Spiritual Bypassing Platitudes with Gold at the Center, Mason, Christine Marie. The Rose Woman Podcast. Retrieved 10 August 2025.
  5. ↑ Explore the Beauty of Kashmir. The Wall Street Journal(5 October 2015).
  6. ↑ On 'The Death of Sanskrit'. Indo-Iranian Journal({Template:Year).
  7. ↑ The Death of Sanskrit. Comparative Studies in Society and History({Template:Year).
  8. ↑ Kashmir Śaiva philosophy{{#if:|, {{{last}}}}. Motilal Banarsidass Publishers(2019). ISBN 978-81-208-4220-5
  9. ↑ https://ignca.gov.in/Asi_data/23857.pdf
  10. ↑ Kashmir Shaivism, The Secret Supreme, Revealed by Lakshmanjoo
  11. ↑ "Foreword", Lance E. Nelson in Self Realization in Kashmir Shaivism, John Hughes, pp.xxii-iv
  12. ↑ Consciousness is Everything, The Yoga of Kashmir Shaivism, Swami Shankarananda pp. 47-8
  13. ↑ 13.0 13.1 Pratyabhijna Press Varanasi, Publishers Arun Krishna Joshi, Vijay Krishna Joshi, Nichi bag Varanasi
  14. ↑ Lal Ded: The great Kashmiri Saint-poetess, Proceedings of the National Seminar Conducted by Kashmir Education, Culture and Science Society. p12
  15. ↑ Play of Consciousness – A Spiritual Autobiography, Swami Muktananda, p117
  16. ↑ Swami Durgananda,‘To See the World Full of Saints’ in Meditation Revolution, Brooks, Durgananda et al, pp96-97
  17. ↑ Siva Sutras – The Yoga of Supreme Identity, Jaideva Singh p iv
  18. ↑ Swami Durgananda, ‘To See the World Full of Saints’ in Meditation Revolution, Brooks, Durgananda et al, pp.96-97
  19. ↑ Secret of the Siddhas, Swami Muktananda, Chapters 9-37
  20. ↑ Paul Reps, Zen Flesh, Zen Bones, A Collection of Zen and Pre-Zen Writings (Template:ISBN)
  21. ↑ Trika Maṇḍala Prakāśa: Illuminating the mandalas of Abhinavagupta's Tantrāloka{{#if:de Vietri|, de Vietri}. The Magnetic Citadel Press(2024-10-09). ISBN 978-1763555310
  22. ↑ The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. IX
  23. ↑ 23.0 23.1 The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. X
  24. ↑ The Trika Shaivism of Kashmir, Moti Lal Pandit, pag. XI
  25. ↑ The Yoga of Kashmir Shaivism – S.Shankarananda, p. 45
  26. ↑ Time and Space In Tantric arts, Sthaneshwar Timalsina
  27. ↑ Jaideva Singh (2008), Pratyãbhijñahṛdayam: The Secret of Self-Recognition, Moltilal Banarsidass, 2008 p.24-26
  28. ↑ Ksemaraja, trans. by Jaidev Singh, Spanda Karikas: The Divine Creative Pulsation, Delhi: Motilal Banarsidass, p.119
  29. ↑ Vedanta and Advaita Shaivagama Of Kashmir: A Comparative Study{{#if:Singh|, Singh}. Ramakrishna Mission Institute of Culture(1985). ISBN 9788187332930

Notes

Template:Notelist

References

Sources

Template:Refbegin

  • Auspicious wisdom: the texts and traditions of Srīvidyā Sākta Tantrism in South India{{#if:Brooks|, Brooks}. State Univ. of New York Press(1992). ISBN 978-0-7914-1146-9
  • The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism{{#if:Dyczkowski|, Dyczkowski}. Motilal Banarsidass Publ.(1989)
  • An Introduction to Hinduism. Cambridge University Press.
  • The Tantric Body{{#if:Flood|, Flood}(2006)
  • The Yoga of Tirumular: essays on the Tirumandiram{{#if:Ganapathy|, Ganapathy}(2004)
  • The Philosophy of Saivism{{#if:Kapoor|, Kapoor}
  • Kashmiri Shaiva Philosophy, Lawrence, David Peter. Internet Encyclopedia of Philosophy.
  • The Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism of Kashmir{{#if:Muller-Ortega|, Muller-Ortega}. SUNY Press(1989)
  • The Many Colors of Hinduism{{#if:Olson|, Olson}. Rutgers University Press(2007)
  • Encyclopaedia of the Śaivism{{#if:Parmeshwaranand|, Parmeshwaranand}. Sarup & Sons(2004). ISBN 978-81-7625-427-4
  • The World's Religions{{#if:Sanderson|, Sanderson}. Routledge(1988)
  • [{{{url}}} MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul]. MacMillan.
  • [{{{url}}} MacMillan Encyclopedia of Religion. Vol.12: Rnying Ma Pa School - Soul]. MacMillan.
  • The Hinduism of Kashmir, Sanderson, Alexis.
  • The Śaiva Literature. Journal of Indological Studies (Kyoto), Nos. 24 & 25 (2012–2013), 2014, pp. 52-53({Template:Year).
  • Pratyabhijñāhrdayam{{#if:Singh|, Singh}(1982). ISBN 8120803221
  • The Encyclopedia of Philosophy of Religion, 4 Volume Set{{#if:Torella|, Torella}. Wiley(2021)
  • Tantra Illuminated, Part II, A History of Śaiva Tantra{{#if:Wallis|, Wallis}. Mattamayura Press(2013)

Template:Refend

Further reading

Primary

  • Kashmir Shaivism: The Secret Supreme{{#if:Lakshmanjoo|, Lakshmanjoo}. 1st Books Library(2003). ISBN 1-58721-505-5
  • Consciousness is Everything, The Yoga of Kashmir Shaivism{{#if:Shankarananda|, Shankarananda}. Shaktipat Press(2003). ISBN 0-9750995-0-7
  • Play of Consciousness – A Spiritual Autobiography{{#if:Muktananda|, Muktananda}. SYDA Foundation(2000). ISBN 0-911307-81-8
  • Secret of the Siddhas{{#if:Muktananda|, Muktananda}. SYDA Foundation(1980). ISBN 81-86693-07-6
  • Meditation Revolution{{#if:Durgananda|, Durgananda}. Agama Press(1997). ISBN 0-9654096-1-9

Secondary

  • The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism{{#if:Dyczkowski|, Dyczkowski}. State University of New York Press(1987). ISBN 0-88706-432-9
  • Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir{{#if:Muller-Ortega|, Muller-Ortega}. Suny press(2010)
  • Kashmir Saivism, The Central Philosophy of Tantrism{{#if:Mishra|, Mishra}. Sri Satguru Publications(1999). ISBN 81-7030-632-9
  • Self Realization in Kashmir Shaivism{{#if:Hughes|, Hughes}. State University of New York Press(1994). ISBN 0-7914-2179-1
  • The Krama Tantricism of Kashmir{{#if:Rastogi|, Rastogi}. Motilal Banarsidass(1979)

Translations

  • Śiva Sutras – The Yoga of Supreme Identity{{#if:Singh|, Singh}. Moltilal Banarsidass(2000). ISBN 81-208-0406-6
  • Spanda-Kārikas - The Divine Creative Pulsation{{#if:Singh|, Singh}. Moltilal Banarsidass(2005). ISBN 81-208-0821-5
  • Pratyãbhijñahṛdayam - The Secret of Self-Recognition{{#if:Singh|, Singh}. Moltilal Banarsidass(2008). ISBN 978-81-208-0323-7

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