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 within which the writer outlines the doctrine of which he's a extraordinary exponent, particularly 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 is not just that it serves as an creation to the validated doctrine of a convention, but additionally advances the inspiration of jiv̄anmukti, ‘liberation during this life’, as its middle subject. additional, it doesn't confine itself to an exposition of the doctrine as such yet now and then tricks at a moment experience mendacity underneath the obtrusive feel, specifically esoteric options and practices which are on the center of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these a variety of degrees of that means. An creation to Tantric Philosophy offers, besides a severely revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This booklet might 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 PDF
Similar hinduism books
Guy and His changing into in response to the Vedanta is Guénon's imperative exposition of conventional metaphysics, spouse to his different nice works during this style: The Symbolism of the pass and The a number of States of the Being. Guénon held that Hinduism embraces the main old, profound, and finished expression of conventional metaphysics we own, that could in many ways functionality as a key to each different conventional shape, and this paintings has been referred to as the 1st trustworthy exposition of Hindu metaphysics in any Western language.
This ebook is the one finished creation to Advaita Vedanta that strains the heritage of this custom via basic assets. The resources (in translation) are drawn from Sanskrit texts through probably the most very important advaitic thinkers. The editors have stuffed within the acceptable heritage fabrics to make this a booklet wherein readers can comprehend Advaita Vedanta either when it comes to cultural heritage and philosophy.
Reflecting the spirit of East Indian myths, legends, and fables, those illustrations have been compiled by way of one of many 19th century's finest Orientalists. Edward Moor released The Hindu Pantheon in 1810, and this new quantity attracts upon his exposition of India's spiritual iconography to provide a extraordinary array of pictures of Hindu deities.
Goddess worship has lengthy been an important point of Hinduism. during this e-book David Kinsley, writer of The Sword and the Flute—Kali & Krsna: darkish Visions of the poor and the elegant in Hindu Mythology, varieties out the wealthy but usually chaotic heritage of Hindu goddess worship.
Extra resources for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
60: this initial portrait of the ‘knower* culminates in the Traika definition of liberation as ‘the manifestation of one’s own energies realized by cutting the knot of nescience’, in other words, as liberation while liv ing — against a backdrop of “dualistic” definitions of liberation, rejected because they account only for liberation at death. Vv. ] he is liberated though still joined with his body’ (v. 61); sketch, in the commentary to 61, of a distinction between liberation in this life, jlvanmukti, and liberation at death, which later tra ditions, among them post-Sankara Vedanta, will term videhamukti; reiter ation of the principle underlying the notion of jivanmukti: it is access to knowledge, that is, the recognition of one’s own self as the universal Self (or the Lord, or Pure Consciousness), that sets aside the negative effects of the law of karman, together with the fatality of transmigration (61-62).
Here we find, in Abhinavagupta’s text, the first reference, even though veiled, to the jivanmukta, described as the ‘supreme adept* (parayogin). Yogaraja interprets v. 40 as implying a denunciation of external rites, preparing thus the way for an esoteric account of mantric practice (vv. 41-46) exemplifying the ‘interiorized rite* (antarydga). Vv. 105 The stress is put upon the means of simultane ous access to both knowledge and liberation, by presenting, in terms that are ambiguous, a ‘discipline* (yoga) based on scriptural sources (agama) that is proper to the ‘way of energy* (sdktopaya), this latter also called the ‘way of knowledge* (jhanopaya) — the way of interiorizing ritual that is characterized by ‘meditative realization’ (bhavana) and mantric practice, notably that based on the mantra SAUH; description of the jivanmukta as a yogin embarked on the way of energy.
106 The realization of the ab 105See n. 865. 106I call it ahamstuti, ‘[self-]praise of the WI” \ Note that the first appearances of the key notion of the absolute ‘I* are to be found in YR’s commentary ad 6 (see n. 369), with the con 26 INTRODUCTION solute T (aham), equally that of the yogin and that of the Lord, is char acteristic of the ‘way of Sambhu' (iambhavopaya), defined, as well, as the ‘direct way* (saksadupaya) . 107 In consequence, the first-person pronoun expresses the ‘undeniable' (anapahavanlya, YR ad 47, 50) faculty of ex perience (or consciousness) present in all beings.
An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja by Lyne Bansat-Boudon