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, 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 validated doctrine of a convention, but additionally advances the idea of jiv̄anmukti, ‘liberation during this life’, as its center topic. additional, 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 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 a number of degrees of that means. An advent 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 reviews 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
Allusions to the theme of error appear from v. 15 onward, where is introduced the notion of ‘fallacious creative power’ (mâyâ vimohinï). Vv. 23-27: characterization of finitude as a ‘sheath’, ‘constriction’, or ‘impurity’ — all realizations of error, and consequences of mâyâ; al lusive reference to three of the four ‘envelopes/spheres’ (anda, 23), the three ‘impurities’ (mala, 24); the fundamental misapprehension of taking the Self for the non-Self, expression of ‘nescience’ (avidyâ), termed as well ‘ignorance’ (ajnâna) — 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).
848, ad PS 39. 2. THE PARAMARTHASARA OF ABHINAVAGUPTA 25 dox of a Self (or a brahman) both one and many (35); refutation of the objection that the Self is polluted by its particular realizations (36) and that the Self is compromised by the variety of its states of consciousness; refutation of the objection that the Self is subject to affectations: the “psy chologization” of the Self being a mere matter of metaphor (38). Verse 38, which describes the Self‘as it is in reality* (paramarthatah), anticipates the descriptions of jivanmukti that follow.
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.