Kashmir Shaivism in the context of Abhinavagupta

Pratyabhijñā or Pratyabhigyā (Sanskrit: प्रत्यभिज्ञा, romanized: pratyabhijñā, lit. 're-cognition') is an idealistic, monistic, and theistic school of philosophy in Kashmir Shaivism which originated in the ninth century CE. The name of the system is derived from its most famous work, Īśvara-pratyabhijñā-kārikā by Utpaladeva.

The central thesis of this philosophy is that we are Śiva, and that we have to "re-cognise" this. Thus, the slave (paśu: the human condition) shakes off the fetters (pāśa) and becomes the master (pati: the divine condition).

Bhairava (Sanskrit: भैरव, lit. 'frightful'), or Kāla Bhairava, is a Shaivite and Vajrayāna deity worshipped by Hindus and Buddhists. In Shaivism, he is a powerful manifestation, or avatar, of Shiva. In the tradition of Kashmir Shaivism, Bhairava represents the Supreme Reality, synonymous to Para Brahman. Generally in Hinduism, Bhairava is also called Daṇḍapāni ("[he who holds the] danda in [his] hand"), as he holds a rod or danda to punish sinners, and Śvāśva, meaning, "he whose vehicle is a dog". In Vajrayana Buddhism, he is considered a fierce emanation of boddhisatva Mañjuśrī, and also called Heruka, Vajrabhairava, Mahākāla and Yamantaka.

Bhairava is worshipped throughout India, Nepal, Indonesia, Sri Lanka, and Japan, as well as in Tibetan Buddhism.

Utpaladeva (c. 900–950 CE) was a Shaiva tantrik philosopher, theologian and poet from Kashmir. He belonged to the Trika Shaiva tradition and is a thinker of the Pratyabhijñā school of monistic idealism. His Īśvarapratyabhijñākārikā (IPK, Verses on the Recognition of the Lord) is a central text for the Pratyabhijñā school of Shaiva Hindu philosophy. Utpaladeva was also a tantrik guru and a religious bhakti poet, having authored the influential Śivastotrāvalī (A Garland of Hymns to Śiva), a collection of Shaiva hymns that remain popular with Kashmiri Shaivas.

Utpaladeva was a student of Somānanda (875–925 CE) and an influence on the exegete Abhinavagupta, whose works later overshadowed those of Utpaladeva. However, according to the Indologist Raffaele Torella "most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded."