By Lyne Bansat-Boudon
The Paramārthasāra, or ‘Essence of final Reality’, is a piece of the Kashmirian polymath Abhinavagupta (tenth–eleventh centuries). it's a short treatise during which the writer outlines the doctrine of which he's a amazing exponent, specifically nondualistic Śaivism, which he designates in his works because the Trika, or ‘Triad’ of 3 rules: Śiva, Śakti and the embodied soul (nara).
The major curiosity of the Paramārthasāra isn't just that it serves as an creation to the verified doctrine of a convention, but additionally advances the thought of jiv̄anmukti, ‘liberation during this life’, as its center topic. extra, it doesn't confine itself to an exposition of the doctrine as such yet every now and then tricks at a moment feel mendacity underneath the obtrusive experience, particularly esoteric strategies and practices which are on the middle of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these numerous degrees of which means. An advent to Tantric Philosophy offers, besides a seriously revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This e-book may be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric stories and Philosophy.
Read Online or Download An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja PDF
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Extra info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
41), the second Paramárthasára con denses in a single verse (v. ’78 For its part, the first Paramárthasára returns (v. 81 And we note that the metaphor ‘winds of meditative realization', which serves as ma 76ÁPS 57-59: evarp dvaitavikalpaip brahmasvarúpám vimohaním m áyám / utsjjya sa~ kalaniskalam advaitam bhávayed brahm a// yadvat salile salilam ksire kslram samlrane váyuh/ tadvad brahmani vimale bhávanayá tanmayatvam upáyati// ittharp dvaitasamuhe bhávanayá brahmabhuyam upayáte/ ko mohah kah šokah sarvaip brahm ávalokayatah//77PS 51: ittharp dva/mvikalpe galite pravilaňghya mohanlip m áyám / salile salilam k$Tre kslram iva brahmani layi syá t//.
The locution is found in the affirmative in the Harivamia: jitah ... jivan m uktaf ca vifnuna, ‘vanquished, he was released alive by Vi$nu’. The context here is clearly n o tam uktT 36 INTRODUCTION Even its technical interpretation is there: are ‘free while alive’ those that “act” no more, but are obliged to live out their prârabdhakarman, because (as indicated by Sankara and others) a karman once set in motion is not easily annulled. Yet, the contribution of the vast šivaite literature to the debate on jlvanmukti cannot be ignored, as has been mainly the case, not only by modem scholarship (at least beyond the field of Šaiva studies),127 but also by later Indian tradition.
16b-17, v. 14 and v. 26. Note as well that, when Abhinavagupta cites APS 81 in his TA XXVIII 312, and explains it in the following verses, it is as though he were using his treatment of Adisesa’s work in order to comment, though allusively, on his own PS 83. And so the destiny of Abhinavagupta’s Paramdrthasara has been limited to Saiva circles. 2. 1. The text and its commentator Yogaraja describes as a prakarana the text he is commenting on. Though the text of Abhinavagupta does conform to the strictures of the genre in “ This is not the place to pursue the discussion of the elder Paramarthasdra and its relationship to the younger.