Author note: Translated by means of Lyne Bansat-Boudon and Kamalesha Datta Tripathi
Publish 12 months note: First released February 1st 2013
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 outstanding exponent, specifically nondualistic Śaivism, which he designates in his works because the Trika, or ‘Triad’ of 3 ideas: Śiva, Śakti and the embodied soul (nara).
The major curiosity of the Paramārthasāra is not just that it serves as an creation to the confirmed doctrine of a practice, but in addition advances the thought of jiv̄anmukti, ‘liberation during this life’, as its center subject. additional, it doesn't confine itself to an exposition of the doctrine as such yet every now and then tricks at a moment experience mendacity underneath the obtrusive experience, particularly esoteric ideas and practices which are on the center of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these quite a few degrees of which means. An creation to Tantric Philosophy provides, in addition to a severely revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This ebook should 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 (1st Edition) PDF
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Extra info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition)
15 onward, where is introduced the notion of ‘fallacious creative power’ (māyā vimohini )̄ . 23–27: characterization of finitude as a ‘sheath’, ‘constriction’, or ‘impurity’ — all realizations of error, and consequences of māyā; allusive reference to three of the four ‘envelopes/spheres’ (aṇdạ , 23), the three ‘impurities’ (mala, 24); the fundamental misapprehension of taking the Self for the non-Self, expression of ‘nescience’ (avidyā), termed as well ‘ignorance’ (ajñan ̄ a) — in other words, Self-forgetfulness and the advent of subject-object dualism in the form of ‘dualizing thought’ (vikalpa, 25); nondualism reaffirmed (26); refutation of competing theories of the Self, all of which partake of error, though in different degrees (27, reprised in 32).
5); his quotations of the Kālikākrama in the Sí vasūtravimarśini ̄ [SŚ V]; his auto-commentary ad PH 15, where he reverently cites ‘the Kramasūtras composed by ancient teachers in their own characteristic language’ (tad uktaṃ pūrvagurubhiḥ svabhāsạ m ̄ ayeṣu kramasūtreṣu), and ad 19, in which he refers again to the Kramasūtras, which he not only quotes, but explains at length, in dealing with the notion of kramamudrā, or mudrākrama; see also Sanderson 2007: 398ff. 483. 495).
THE PARAMĀRTHASĀRA OF ABHINAVAGUPTA 27 law of karman is the product of ‘faulty knowledge’. In consequence, the advent of ‘true knowledge’ suffices to free one from that law (53), without it being necessary to distinguish between acts dating from before the awakening and those posterior to it: in both cases, it is a question of detaching the consequence from the act, seen not as a momentary event, but as the setting in motion of a long process eventuating in its proper fruit (in Mi ̄māṃsaka terms, it is thus the apūrva, generated by the act and linking it with its fruit, that “disappears”).