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Somananda (875–925 CE)〔The Krama Tantricism of Kashmir, Navijan Rastogi, page 104〕 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 rigurous and logical way the concepts of nondual Saivism. 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 descendent 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 Philosophy of Saivism 2 - S. Kapoor, p. 431〕〔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''.〔The Pratyabhijna Philosophy - G.V. Tagare, p. 123〕〔History of Kashmir Saivism - B.N. Pandit, p. 29〕 Thus, from ''Vasugupta'' emerged two disciples, ''Somananda'' and ''Bhatta Kallata'', each proposing a school of monistic ''Shaivism'', Pratyabhijna and respectively ''Spanda''.〔The Krama Tantricism of Kashmir - N. Rastogi, p. 129〕〔The Philosophy of Saivism 2 - S. Kapoor, p. 415〕 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.〔The Triadic Heart of Siva - P.E. Muller Ortega, p. 44〕 ''Somananda'' had a son who was also his disciple - ''Uptaladeva''.〔The Trika Saivism of Kashmir - M.L. Pandit, p. 27〕 ''Utpaladeva'' wrote a number of texts to continue and develop his father's work including the Īśvarapratyabhijñākārikā, of which Abhinavagupta's Īśvarapratyābhijñāvimarśinī is a commentary. ''Utpaladeva'' also commented on his father's work, ''Sivadṛṣṭi''.〔The Ubiquitous Siva: Somananda's Sivadrsti and His Tantric Interlocutors, Nemec, John 〕 Following ''Utpaladeva'' comes ''Lakshmanagupta'', and then Abhinavagupta, who was the epitome of the ''Kashmiri Shaivism''.〔The Krama Tantricism of Kashmir - N. Rastogi, p. 137〕〔The Pratyabhijna Philosophy - G.V. Tagare, p.〕 ''Abhinavagupta'' took teaching from all the schools of ''Shaivism'' and reached spiritual liberation himself, after which he took on the huge undertaking of uniting all these schools into one coherent system. His main work is Tantraloka.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Somananda」の詳細全文を読む スポンサード リンク
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