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 during which the writer outlines the doctrine of which he's a amazing exponent, specifically 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 proven doctrine of a practice, but in addition advances the idea 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 from time to time tricks at a moment feel mendacity underneath the obvious 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 number of degrees of which means. An advent to Tantric Philosophy offers, in addition to a seriously revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This ebook can 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 resources for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
Upalabhya), 87-88 (svátmajñánarahasya)t 96 (svátmasambodhamukhámnáyarahasya) and 104 (parabrahmarahasyátiéaya). 92‘Contrairement aux grands commentateurs de cette école philosophique, Yogarája n ’est qiTun simple exégéte qui ne posséde aucune originalité; c’est la raison pour laquelle nous ne donnons qu’un résumé de sa glose’ (Silbum PS: 20). 2. ]’. 94 It is equally obvious that Yogaraja is familiar with the immense litera ture of nondualist £aiva tradition, which he cites abundantly, and without much regard to tendency — which in effect establishes his au thority to comment on the Paramdrthasara.
92 Not only is he sensitive to the subtle and ever reciprocal transi tions in the text between the cosmic Self and the individual self, between Siva and the ‘knower* (jñánin), both of which appear in our text under the guise of the pronoun i* that verses 47-50 are at pains to represent, but he shows himself capable of decoding the double entendres. Thus he deciphers references to the articulation of the mantra SAUH throughout verses 41-46, and to the symbolic signification of its elements. As well, in his commentary on verse 104: idam abhinavaguptoditasamksepam dhyayatah param brahma/ acirád eva sivatvam nijahfdayáveáam abhyeti, ‘To him who meditates on this transcendental brahman, as concisely expounded by Abhinavagupta, áivahood comes without delay, once it has pervaded his own heart* — the apparently straightforward authorial signature is 91 See YR ad 14 (rahasyanaya), 75 (rahasyavid), 81 (rahasyam paramárthamahesvarákhyam ...
Here, the impulsion is the inertia provided by acts previously undertaken (prarabdhakarman), whose motion continues unrestrained: it explains why and how liberation occurs within this w orld;111 introduction of two new elements defining jivanmukti (82): that the experience is blissful (that is, positively felicitous, not merely absent of sorrow), and that it is open to all, without ritual prerequi sites — and therefore does not require the social ‘perfectioning’ (samskara) implied in the caste system.
An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja by Lyne Bansat-Boudon