Pratyabhijna: The Doctrine of Recognition

* Pratyabhijna: The Doctrine of Recognition *

“The term pratyabhijna is usually translated as recognition or recollection and has been explained as the “knowledge” (jnana) to which one “turns back” (prati), and which in turn “faces toward” (abhi) the knower. In this system recognition is the realization of the identity of the jivatman, or individual self, with paramatman, the universal self. Pratyabhijna is typified by the concept that the one reality is Siva, and that Siva expresses himself through Sakti with infinite abhasas, or manifestations. These manifestations are categorized as thirty-six tattvas, or constituents of the universe (compare with the twenty-five tattvas of Samkhya); since they are the essence of Siva, the tattvas are no real less than the five kancukas (coverings) and the three malas (impurities) that constitute maya, which causes the sense that one does not belong to the universal essence of Siva, but instead has a separate identity.

The world of samsara is a product of the limitations of maya. These limitations cause the individual to remain bound, with a restricted viewpoint regarding his identity and capacities; this restriction causes him to forget his true nature. Pratyabhijna teaches therefore that in order to overcome this false viewpoint, one must recognize that samsara is not a separate reality, but is a manifestation of Siva. When the individual acquires the recognition that Siva not only enjoys svatantrya, or freedom, but exists also in everything that is limited and bound, he immediately recognizes that he, in turn, is identified with that which is unlimited and absolutely free.

Recognition implies that on every level, in every aspect of perception and of existence, the individual must recognize his unity with Siva. If the universe is said to undergo a particular process, this process is necessarily recognized as one that may be experienced by the individual. If Siva is said to constitute the whole universe, so, then does the individual. In the explanation of how this operates, the texts emphasize the innate unity of the elements in the universe, and it will be seen that the same terms are applied to the processes of both the ultimate self and the invidiual one.

It is the nature of Siva to become immanent and then to disappear continually, and this is done by means of his sakti, or power, personified as Sakti, who expands outward and then withdraws again. The tattvas, like Siva himself, are said to be in a constant process of srsti (creation) and pralaya (dissolution). This is also known as unmesa (opening out) and nimesa (closing down). When Siva “opens out” and becomes manifest, he is said to become bound and limited. It is thus in this state that the person of ordinary worldly consciousness remains bound in the world. But by identifying with higher and higher manifestations of Siva, one can come to recognize the supreme state of Siva—beyond manifestation—that is the body of consciousness itself. Thus does the bonded person become linberated, enjoying the freedom (svatantrya) of following the path of Siva.

Pratyabhijna provides a system by which one can work toward samavesa, or immersion, and thus reintegration, by changing his sense of identity from that of the pasu, limited or bonded perceiver, to the patu, master of all processes. The system recognizes four graded upayas (means, ways, paths); by traveling along these “paths” of Siva, the aspirant learns to recognize that the “five functions” (pancakrtyas) of Siva are functions that operate within himself as well. These eternal functions are srsti (creation or emanation), sthiti (maintenance), samhara (reabsorption), vilaya or tirodhana (concealment), and anugraha (grace). The fifth, anugraha, is essential for the process of reintegration. It becomes manifest as the aspirant's devotion (bhakti) to the Lord. Thus in the songs of the Sivastotravali devotion and grace are equally important. When the aspirant begins to effect the merging of his identity, he will recognize that the very act of his offering devotion is but another aspect of the Lord's offering of grace.

Utpaladeva acknowledges that there is an array of systems claiming to lead to that goal of identifying with the ultimate. But the only one that he considers truly efficacious is the path of devotion. In the songs of the Sivastotravali we follow the devotee Utpala on this path. These songs shed light not only on what a spiritual quest entails in theory—but they record the experiences and reflections of one as he travels along this arduous yet joyful journey.”

Introduction to Utpaladeva's Sivastotravali by Constantina Rhodes Bailly