Somananda

Somananda (875–925 CE) was one of the teachers of Kashmir Shaivism, in the lineage of ''Trayambaka'', author of the first philosophical treatise of this school, ''Śivadṛṣṭi''.History of Kashmir Shaivism, B N Pandit, page 27 A contemporary of '' Bhaṭṭa Kallaṭa'',History of Kashmir Saivism - B.N. Pandit, p. 27 the two formed the first wave of Kashmiri Shaivites to propose in a rigorous and logical way the concepts of nondual Shaivism. Somananda lived in Kashmir, most probably in Srinagar, where most of the later philosophers of the school lived, as a householder.

Lineage

There is considerable myth surrounding the origins of ''Somananda''. He claimed he was a descendant of the sage Durvasa. ''Durvasa'' received from Shiva the spiritual mission of keeping the tradition and secrets of Agamic Shaivism alive. It is said that ''Durvasa'' created his son, ''Tryambaka'', directly from the mind (in a similar way with the creation of Athena directly from the mind of her father, Zeus, in the Greek mythology). In turn, ''Tryambaka'' also created a son directly from his mind. This went on for 15 generation terminating with the father of ''Sangamaditya'', who took a woman as a wife. Then, there were three more generations until ''Somananda''.The Mirror of Self-Supremacy or Svatantrya-Darpana - B.N. Pandit, p. 18 So, ''Somananda'' claims a divine spiritual ancestry and investiture.

''Somananda'' was also the disciple of Vasugupta, another important Shaivite master. ''Vasugupta'' was the author of Shiva Sutra, one of the fundamental texts of nondual Shaivism. ''Bhatta Kallata'', the author of ''Spanda Karika'', was contemporary with ''Somananda'' and had also been a disciple of ''Vasugupta''. Thus, from ''Vasugupta'' emerged two disciples, ''Somananda'' and ''Bhatta Kallata'', each proposing a school of monistic ''Shaivism'', Pratyabhijna and respectively ''Spanda''.

The difference between the texts we have left from these rival disciples is mainly in their scope, not in essence. While ''Somananda's'' ''Sivadristi'' has a philosophical bent, ''Bhatta Kallata's Spanda Karika'' is more practical and shorter in length.

''Somananda'' main disciple was '' Utpaladeva''. ''Utpaladeva'' wrote a number of texts to continue and develop his teacher's work including the Īśvarapratyabhijñākārikā, of which Abhinavagupta's Īśvarapratyābhijñāvimarśinī is a commentary. ''Utpaladeva'' also commented on his teacher's work, ''Sivadṛṣṭi''. Following ''Utpaladeva'' came ''Lakshmanagupta'', and then Abhinavagupta, who was the epitome of the ''Kashmiri Shaivism''.The Pratyabhijna Philosophy - G.V. Tagare, p. ''Abhinavagupta'' took teachings from all the schools of ''Shaivism'' and was said to reach spiritual liberation himself, after which he took on the huge undertaking of uniting all these schools into one coherent system. Abhinavagupta's main work is Tantraloka.

Philosophy

Based on his writings it is supposed ''Somananda'' attained the highest spiritual realization. From such a position of deep understanding and insight he compiled his texts based on logic. He had minute attention for detail and a great capacity to express in clear terms even the most difficult points.History of Kashmir Saivism - B.N. Pandit, p. 30 When debating opposing views, he makes an effort to understand exactly what they are and present them in his work, then refute them by subtle logic.History of Kashmir Saivism - B.N. Pandit, p. 31

''Somananda'' was a householder and his system is to be applied by people in the midst of everyday life. He rejected practices which required reclusion and leaving behind of society.

''Somananda'' is mainly remembered as the first perceptor of the ''Pratyabhijna'' school. He defined the theoretical aspects of ''Pratyabhijna'' in his main work ''Sivadristi''. His son, Utpaladeva refined and developed it, leaving the task of bringing it to completion and integrating it with the other schools of ''Kashmir Shaivism'' to the great master ''Abhinavagupta''.

His philosophy is both idealistic-monism and theistic.
In essence, he states that ''Everything is Shiva''.History of Kashmir Saivism - B.N. Pandit, p. 34 Besides being "all-things", ''Shiva'' is also cit-ananda - consciousness and bliss. He is in possession of an absolutely free will, Svatantrya, with which he creates the manifestation without the use of any external instruments or materials. He manifests through his powers of knowledge and action.

The notion of ''Svatantrya'' is central to ''Somananda's'' philosophy. The free-will of ''Shiva'' is manifested as energy, called Shakti, which emanates from ''Shiva'' himself and is the stuff from which the world is created, thus, being ontologically anterior to the world, it is beyond any obstacles. When ''Shakti'' begins the process of manifestation it subdivides into a number of ontological categories or substances called tattvas, 36 in number. Thus, the world is considered real (not illusory, as in other monistic idealistic spiritual schools).

The written work of ''Somananda'' contains more than philosophical system building. It also contains an account of the rival schools of philosophy and a series of refutations based on logic. For example, ''Somananda'' disagrees with the gross realism of the Nyaya-Vaisesika system, the subtle realism of Samkhya, and the idealism of Vedanta, or that of Vijnanavada of Buddhism. In his view, the universe is an appearance, but not of Maya (illusion) but of the free will of ''Shiva''. In reality the universe is ''Shiva himself''. Instead of postulating a principle of beginning-less ignorance avidya like ''Advaita Vedanta'', he points out that it is though the free-will of ''Shiva'', ''Svatantriya'', that ignorance appears. Ignorance is not an ontological reality but an epistemological phenomenon.

Works

''Somananda'' was the author of the first philosophical treatise on monistic ''Saivism'', ''Sivadristi'', a work in seven chapters. It starts by describing the eternal nature of ''Shiva''History of Kashmir Saivism - B.N. Pandit, p. 26 and the creation of the universe. The author exposes his theory of non-differentiation, unity of subject and object, everything being of the nature of consciousness, ''cid-rupa''. A large portion of the book is dedicated to the exposition, analysis and critique of the Vivarta theory of the grammarians, the Shakta approach to the ultimate reality, the ''Vijnanavadin'' nuanced differences with respect to the principle of monism, the ''Advaita Vedanta'' concept of ignorance and the fundamental principles of all the other major spiritual schools of the time. In the end ''Somananda'' describes the history of ''Kashmiri Shaivism'' and of his own family. Other texts by ''Somananda'' include a commentary on his own ''Sivadristi'' and on ''Paratrimsika Vivarana''.The Pratyabhijna Philosophy - G.V. Tagare, p. 12

References

External links

Bibliography of Somananda's works, Item 466
Karl Potter, University of Washington

{{Authority control

Kashmiri writers
875 births
925 deaths
Hindu denominations
Kashmiri Shaivites
Theistic Indian philosophy