[548] One of his maxims was adu, adu âdal, that is the mind becomes that (spiritual or material) with which it identifies itself most completely.
[549] It is contained in fourteen śâstras, most of which are attributed to the four teachers mentioned above.
[550] For the Kashmir school see Barnett in Muséon, 1909, pp. 271-277. J.R.A.S. 1910, pp. 707-747. Kashmir Sanskrit series, particularly vol. II. entitled Kashmir Śaivism. The Śiva sûtras and the commentary Vimar'sinî translated in Indian Thought, 1911-12. Also Srinivasa Iyengar, Outlines of Indian Philosophy, pp. 168-175 and Sarva-darśana-saṅgraha, chap. VIII.
[551] Among them may be mentioned Kallata, author of the Spanda Kârikâs and Somânanda of the Śivadṛishti, who both flourished about 850-900. Utpala, who composed the Pratyabhijñâ-kârikâs, lived some fifty years later, and in the eleventh century Abhinava Gupta and Kshemarâja composed numerous commentaries.
[552] Kashmirian Śaivism is often called Trika, that is tripartite, because, like other varieties, it treats of three ultimates Śiva, Śakti, Anu or Pati, Paśu, Pâśa. But it has a decided tendency towards monism.
[553] Also called the Śakti or Mâtrikâ.
[554] See Epig. Carn. VII. Sk. 114. 19, 20 and Jour. Mythic Society, 1917, pp. 176, 180.
[555] To say nothing of Śivaite temples like the Kailas at Ellora, the chief doctrines and even the terminology of Śivaite philosophy are mentioned by Śankara on Ved. Sutras, II. 2. 37.
[556] In the Samyuktavastu, chap. XL. (transl. in J.A. 1914, II. pp. 534, etc.) the Buddha is represented as saying that Kashmir is the best land for meditation and leading a religious life.
[557] Chatterji, Kashmir Śaivism, p. 11, thinks that Abhinava Gupta's Paramârthasâra, published by Barnett, was an adaptation of older verses current in India and called the Âdhâra Kârikâs.