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 during which the writer outlines the doctrine of which he's a remarkable 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 verified doctrine of a practice, 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 now and then tricks at a moment experience mendacity underneath the obvious feel, particularly 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 number of degrees of which means. An advent to Tantric Philosophy offers, besides a significantly revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This publication could be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric experiences and Philosophy.
Read 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)
A k tl w orship o f G oddess consists of paying homage to her six main parts which are hypostasized as individual Saktis (the heart, the top 30 Chinnamasta of the head, tuft of hair, shoulders, eye, and ‘weapon’ goddesses). Ac cording to Nityarcana one pays homage to the six long vowels which symbolize the six vidyas (six knowledge goddesses). 5. Sacrificial offerin g s (ball) is a major part of ritual worship because the purpose of this kind of pu/a is to serve (upacara) Chinnamasta; whatever is offered to her is termed an upacara.
Baser types who are ‘animal-like’ (pašu) are forbidden these offerings since they cannot offer them with a pure mind. Indeed it is very difficult even for the heroic types to offer them with a pure mind, but it is a training in control Chinnamastá 32 ling the senses and sublimating the power acquired through this restraint. The third type, who are ‘divine-like’ (divya), are neither encouraged nor dissuaded because they do not require external objects to arouse spiritual sentiments. g. yogic symbolism.
This is the compilation of the mantra. 48 T h e R itua l W o r s h ip S eq u en c e ( p u j a v id h ih ) Regular prelim inaries: After completing the regular ritual worship, one should do mantra acamana. To Worship a Deity 35 R egular Tan trie P relim inaries 1. Acam ana (w ashing w ith w ater fo r purification): (As you sip the water) say ‘$rim, Hrim, H um ’, as you wipe the water off your lips say ‘A im ’, as you sprinkle your lips say ‘Hrim, Hrim ’, while washing your hands say ‘Hum'. 49 After touching each of these places while reciting the appro priate mantra, one becomes an embodiment of Siva.
An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition)