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Other names: school Trika , Pratyabhijna (recognition). One of the two principal schools of Indian Philosophy of the Shivaïsme with the school Shaiva Siddhanta. Often regarded as idealistic doctrines, it represents the not-dualistic current and realistic of the shivaïsme.

Doctrines

Divine sovereignty

36 tattva

The 36 Tattva (principles) are common to all the schools of the shivaïsme (see Agamas) and the majority are retouvent in other Hindu schools. We give here the particular definitions of this school, as follows:

• Beyond the demonstration:

1. Shiva

2. Shakti

• the supramundane demonstration (shuddha adhva):

3.Sada Shiva

4. Ischvara, the Lord

5. Vidya, pure knowledge

• the fashionable demonstration:

6 to 11: Maya 12. Purusha

13. Prakriti

14. Buddhi

15. Ahamkara, ego

16. Manas, the mental one

17 to 21: five bodies of perception (five directions)

22 to 26: five bodies of action

27 to 31: five Tanmatras

32 to 36: the coarse ether (Akasha) and four elements (water, fire, ground, surface).

Recognition

The constraint is the result of the paramount limitation which reduces the universal conscience to a limited aspect. It is this limitation which affects the jiva (?) direction of separation.

The release means the recognition of its true innate, pure nature: Atman. Self is not a relational conscience of type me/not me. It is an immediate conscience which one must carry out to know real nature of it. In this conscience, the world is not cancelled, it seems a radiation of the glory of Shiva. The universe is not thus any more to flee. It is him also congratulated eternal.

Conclusion

In philosophy shaiva, the absolute conscience is at the same time knows and activity of the Ishvara. It is thus distinguished from the inactive Brahman of the Advaita vedanta in the quintuple act from emanation (or projection), of maintenance, resorption, dissimulation (of its real nature), and of grace (revelation of its real nature). It achieves its five acts eternally, even when it assumes the limitation of an individual ego (jiva). Without activity, the divine being would be unable to cause though is. If it were the case, adds Mahesvarananda, it “would not be worth more than if it were iréel. ”

Then, Mâyâ is the energy (Shiva mayi) by which it voluntarily causes the multiplicity. Mâyâ is perfectly real. All trâce of illusionism is proscribed here. Consequently, the universe is real. The not-dualism shaiva is integral and realistic. It warns the partisans of the vacuity who are likely to lose themselves in the stage of the vacuum instead of carrying out their deification difficulty and nunc .

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