Author note: Translated by means of Lyne Bansat-Boudon and Kamalesha Datta Tripathi
Publish yr 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 within which the writer outlines the doctrine of which he's a impressive exponent, particularly 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 idea of jiv̄anmukti, ‘liberation during this life’, as its middle subject matter. 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 obvious feel, specifically esoteric suggestions 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 that means. An creation to Tantric Philosophy offers, in addition to a severely revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This e-book can be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric reports 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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Additional info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition)
V. 1: programmatic verse, in which Yogarāja, following a wellknown procedure, alludes not only to the essential principles of the system, but also, if covertly, to what constitutes its major theme, and that of the Paramārthasāra itself: the notion of ji ̄vanmukti. 2–3: the myth of origin of the Paramārthasāra of Abhinavagupta, structured in terms of the myth of origin of the Paramārthasāra of Ādiśeṣa. 4), which comprehend the multiplicity of worlds and finite creatures; reaffirmation of nondualism: the paśu is none other than Sí va incarnate, who assumes as actor the infinity of roles in terms of which the theater of the world is characterized (5); series of examples (6–9, 12–13); doctrine of ‘reflection’ (pratibimba; 12–13) and the related doctrine of ‘difference-and-non-difference’ (bhedābheda).
29. 80 ĀPS 66: sarvākāro bhagavān upāsyate yena yena bhāvena/ taṃ taṃ bhāvaṃ bhūtvā cintāmaṇivat samabhyeti//. This verse lacks a correspondent in the later PS. 81 PS 68: itthaṃ sakalavikalpān pratibuddho bhāvanāsami ̄raṇataḥ/ ātmajyotiṣi di ̄pte juhvajjyotirmayo bhavati//. 1. THE TWO PARAMĀRTHASĀRA 17 trix to the extended metaphor of the verse, may well be a reemployment of a segment of Ādiśeṣa’s verse 58, not otherwise utilized, […] sami ̄raṇe vāyuḥ, ‘As […] wind becomes one with wind’ — verse 51 of the Sá iva Paramārthasāra having retained, in its exercise of transposition, only the two initial images: water and milk.
The figure of the potter and his wheel seems to exclude another possible resolution of this dilemma — that seemingly adopted by the Gi ̄tā and by Mahāyāna Buddhism — that the fruits of such acts can be conveyed to others, more worthy or capable of receiving them, Kr̥sṇ ̣a, in the former case, a bodhisattva in the latter. A ‘god’ is indeed a convenient adjunction to any such system of thought. 112 ‘... ]’. 113 ‘This being the case, the [mind of the] knower of the Self (jñ an ̄ i ̄), while living (ji ̄vann eva), is formed by the Fourth; and he transcends even that Fourth, once his body no longer exists’.