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 striking 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 isn't just that it serves as an advent to the tested doctrine of a practice, but additionally advances the idea of jiv̄anmukti, ‘liberation during this life’, as its middle topic. 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 obvious experience, particularly esoteric thoughts 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 which means. An creation 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 booklet should be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric stories and Philosophy.
Read or Download An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja PDF
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Extra resources for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
107See TA 1 142. 108Cf. TA UI 125b-127a, IV 212-218. ] sa evasau idmbhavopdyamudritah. teh sthiteh samhptei ca tad etat sutranam kftam /, ‘ “All this proceeds from me, is reflected in me, is inseparable from me”. ]. In this way follow one another emanation, maintenance, and reabsorption’. Cf. ], and YR ad 47-50: *[... the master] explains, using terms expressive of the pronoun “I”, that ¿iva is the very self of everything [that exists], that, being in evidence everywhere in virtue of being established first [as condition for everything else], he enjoins the creation and all that follows from it’.
101 Thus read in the light of its commentary, the text of Abhinavagupta presents a remarkably exhaustive exposition of Trika doctrine, which Yo garája attempts to position, as much within the vast saivite tradition as in the perspective of other Indian systems — sometimes in order to ap propriate the others, as in the case of the Bhagavadgitá and the Mahábhárata, sometimes in order to achieve distance from them, as in the case of idealistic monisms of the Advaita or the Buddhist Vijñánaváda sort, and 98Covertly ad PS 78, more explicitly ad PS 97, again ad PS 98-99, through one allusion.
78 For its part, the first Paramárthasára returns (v. 81 And we note that the metaphor ‘winds of meditative realization', which serves as ma 76ÁPS 57-59: evarp dvaitavikalpaip brahmasvarúpám vimohaním m áyám / utsjjya sa~ kalaniskalam advaitam bhávayed brahm a// yadvat salile salilam ksire kslram samlrane váyuh/ tadvad brahmani vimale bhávanayá tanmayatvam upáyati// ittharp dvaitasamuhe bhávanayá brahmabhuyam upayáte/ ko mohah kah šokah sarvaip brahm ávalokayatah//77PS 51: ittharp dva/mvikalpe galite pravilaňghya mohanlip m áyám / salile salilam k$Tre kslram iva brahmani layi syá t//.
An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja by Lyne Bansat-Boudon