Reception of the Pratyabhijñā Works in South India

Abstract

This paper aims to examine how South Indian scholars received the Pratyabhijñā works, and proceeds by focusing on the Īśvarapratyabhijñānvayadīpikā, a South Indian commentary on the Īśvarapratyabhijñākārikā.

Nāthānanda sometimes refers to Brahman in his Īśvarapratyabhijñānvayadīpikā. Interestingly, he does not accept the Pratyabhijñā thinkers’ view of Brahman. They consider Brahman to be inactive. However, according to Nāthānanda, it is, having reflective awareness （vimarśa）, active, and could be identified with a single active agent, Śiva, conceived of by the Pratyabhijñā thinkers. Nāthānanda was requested to compose the Īśvarapratyabhijñānvayadīpikā by his disciple Svaprabhānanda, a Vīraśaiva scholar, who attempts to equate Brahman with Śiva. This shows that, in South India where Vīraśaiva was influential, the Pratyabhijñā works were utilized for the purpose of integrating Vedāntic nondualism with the Śaiva nondualism of Kashmir.