The Doctrine of Recognition: A Translation of the Pratyabhijñāhrdayam with an Introduction and Notes, by Kṣemarāja
May 1990 · State University of New York Press
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"In this world there are some devoted people who are undeveloped in reflection and have not taken pains in studying difficult works, but who nevertheless aspire after the enlightenment that blossoms forth with the descent of Sakti. For their sake the doctrine of recognition is being explained briefly."--Kṣemarāja
The word pratyabhijñā means recognition. All individuals are divine, but they have forgotten their real nature and are identified with their psycho-physical mechanisms. This teaching is meant to enable them to recognize their real nature. It offers the spiritual practice through which they can realize their true Selves.
This book occupies the same place in Śaiva or Trika literature that Vedāntasāra does in Vedanta. It avoids all polemics and gives a succinct form for the main tenents of the Pratyabhijñā system.
The word pratyabhijñā means recognition. All individuals are divine, but they have forgotten their real nature and are identified with their psycho-physical mechanisms. This teaching is meant to enable them to recognize their real nature. It offers the spiritual practice through which they can realize their true Selves.
This book occupies the same place in Śaiva or Trika literature that Vedāntasāra does in Vedanta. It avoids all polemics and gives a succinct form for the main tenents of the Pratyabhijñā system.
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Kṣemarāja lived in Tenth Century Shrinagar. He was the brilliant student of the great Abhinavagupta who was a peerless master of tantra, yoga, philosophy, and poetics. In addition to Pratyabhijñāhrdayam, Kṣemarāja wrote Spandasandoha, Spandanirnaya, Svacchandodyota, Netrodyota, Vijñānabhairavodyota, Śivasūtravimarśinī, Stavacintamanitika, Parapraveshika, and Tattvasandoha.
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