[Footnote 547:  The date of the Skanda Purana creates no difficulty for Bendall considered a MS. of it found in Nepal to be anterior to 659 A.D.]

[Footnote 548:  One of his maxims was adu, adu adal, that is the mind becomes that (spiritual or material) with which it identifies itself most completely.]

[Footnote 549:  It is contained in fourteen sastras, most of which are attributed to the four teachers mentioned above.]

[Footnote 550:  For the Kashmir school see Barnett in Museon, 1909, pp. 271-277. J.R.A.S. 1910, pp. 707-747.  Kashmir Sanskrit series, particularly vol.  II. entitled Kashmir Saivism.  The Siva sutras and the commentary Vimar’sini translated in Indian Thought, 1911-12.  Also Srinivasa Iyengar, Outlines of Indian Philosophy, pp. 168-175 and Sarva-darsana-sangraha, chap.  VIII.]

[Footnote 551:  Among them may be mentioned Kallata, author of the Spanda Karikas and Somananda of the Sivadrishti, who both flourished about 850-900.  Utpala, who composed the Pratyabhijna-karikas, lived some fifty years later, and in the eleventh century Abhinava Gupta and Kshemaraja composed numerous commentaries.]

[Footnote 552:  Kashmirian Saivism is often called Trika, that is tripartite, because, like other varieties, it treats of three ultimates Siva, Sakti, Anu or Pati, Pasu, Pasa.  But it has a decided tendency towards monism.]

[Footnote 553:  Also called the Sakti or Matrika.]

[Footnote 554:  See Epig.  Carn. VII.  Sk. 114. 19, 20 and Jour.  Mythic Society, 1917, pp. 176, 180.]

[Footnote 555:  To say nothing of Sivaite temples like the Kailas at Ellora, the chief doctrines and even the terminology of Sivaite philosophy are mentioned by Sankara on Ved.  Sutras, II. 2. 37.]

[Footnote 556:  In the Samyuktavastu, chap.  XL. (transl. in J.A. 1914, II. pp. 534, etc.) the Buddha is represented as saying that Kashmir is the best land for meditation and leading a religious life.]

[Footnote 557:  Chatterji, Kashmir Saivism, p. 11, thinks that Abhinava Gupta’s Paramarthasara, published by Barnett, was an adaptation of older verses current in India and called the Adhara Karikas.]

[Footnote 558:  See Thurston, Castes and Tribes of southern India, s.v. vol.  IV. pp. 236-291 and Gazetteer of the Bombay Presidency, vol.  XXIII. article Bijapur, pp. 219-1884.]

[Footnote 559:  An inscription found at Ablur in Dharwar also mentions Ramayya as a champion of Sivaite monotheism.  He is perhaps the same as Channabasava.  The Lingayats maintain that Basava merely revived the old true religion of Siva and founded nothing new.]

[Footnote 560:  They have also a book called Prabhuling-lila, which is said to teach that the deity ought to live in the believer’s soul as he lives in the lingam, and collections of early Kanarese sermons which are said to date from the thirteenth century.]