[Footnote 549: It is contained in fourteen śâstras, most of which are attributed to the four teachers mentioned above.] [Footnote 550: For the Kashmir school see Barnett in _Muséon_, 1909, pp. 271-277. _J.R.A.S._ 1910, pp. 707-747. Kashmir Sanskrit series, particularly vol. II. entitled _Kashmir Śaivism_. The Śiva sûtras and the commentary Vimar'sinî translated in _Indian Thought_, 1911-12. Also Srinivasa Iyengar, _Outlines of Indian Philosophy_, pp. 168-175 and _Sarva-darśana-saṅgraha_, chap. VIII.] [Footnote 551: Among them may be mentioned Kallata, author of the _Spanda Kârikâs_ and Somânanda of the Śivadṛishti, who both flourished about 850-900. Utpala, who composed the Pratyabhijñâ-kârikâs, lived some fifty years later, and in the eleventh century Abhinava Gupta and Kshemarâja composed numerous commentaries.] [Footnote 552: Kashmirian Śaivism is often called Trika, that is tripartite, because, like other varieties, it treats of three ultimates _Śiva_, _Śakti_, _Anu_ or _Pati_, _Paśu_, _Pâśa_. But it has a decided tendency towards monism.] [Footnote 553: Also called the Śakti or Mâtrikâ.] [Footnote 554: See _Epig. Carn._ VII. Sk. 114. 19, 20 and _Jour. Mythic Society_, 1917, pp. 176, 180.] [Footnote 555: To say nothing of Śivaite temples like the Kailas at Ellora, the chief doctrines and even the terminology of Śivaite philosophy are mentioned by Śankara 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 Śaivism_, p. 11, thinks that Abhinava Gupta's _Paramârthasâra_, published by Barnett, was an adaptation of older verses current in India and called the Âdhâra Kârikâs.] [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 Śivaite monotheism. He is perhaps the same as Channabasava. The Lingâyats maintain that Basava merely revived the old true religion of Śiva 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.] [Footnote 561: The use of the Linga by this sect supports the view that even in its origin the symbol is not exclusively phallic.] [Footnote 562: Their creed is said to have been the state religion of the Wodeyars of Mysore (1399-1600) and of the Nayaks of Keladi, Ikken or Bednur (1550-1763).]