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The school produced a distinguished line of literary men who flourished from the ninth to the eleventh centuries. The most recent authorities state that the Kashmir school is one and that there is no real opposition between the Spanda and Pratyabhijñâ sections.
The essential similarity of all Śivaite schools is so great that coincidences even in details do not prove descent or borrowing and the special terms of Kashmirian philosophy, such as spanda and pratyabhijña, seem not to be used in the south. The Śiva-sûtras consist of three sections, describing three methods of attaining svacchanda or independence.
The word Spanda, equivalent to the godhead and ultimate reality, is interesting for it means vibration accompanied by consciousness or, so to speak, self-conscious ether. The term Pratyabhijñâ or recognition is more frequent in the later writings. Its meaning is as follows. Śiva is the only reality and the soul is Śiva, but Mâyâ forces on the soul a continuous stream of sensations.
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