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 awesome 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 isn't just that it serves as an advent to the validated doctrine of a practice, but in addition advances the proposal of jiv̄anmukti, ‘liberation during this life’, as its middle topic. extra, 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 glaring experience, particularly esoteric strategies 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, 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 may 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
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Additional info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
Vv. 10-11, proposing to define the Self (or supreme principle), anticipate the later definitions of the jivanmukta. 102See p. 52. 103In supposing that the interpretation of YR reflects the views of AG. 24 INTRODUCTION Vv. 14-22: exposé of the thirty-six ‘principles’ (tattva), ontological categories or principles constitutive of the ‘pure path’ and the ‘impure path’, that are graduated manifestation of the Self, itself designated in what follows as brahman, or as ‘supreme principle’ (paratattva), or as ‘Siva beyond [the principles]’ (paramasiva — Siva seen as the thirty-seventh principle).
Hara is of course justified in raising the question of the relationship between the philosophical and epic variants of the locution M jîvan m u k ta h it seems more appropriate, however, to see the two as distinct developments, different not only in context but in syntactic usage.
74-80: description of the mystic practice of the ‘knower’ de voted to the way of energy; metaphorical extensions of the inner-outer parallelism noted above: construction of the body as temple (devagr/ia, 74); one’s own self as the divinity (devata, 75); thought as oblation (havana, 76); unshakable awareness of the Ultimate as his own meditation (dhyana, 77); contemplation of supreme ipseity as his silent (or whis pered) recitation (japa, 78); surpassing of all duality as his vow (vrata, 79-80).
An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja by Lyne Bansat-Boudon