Author note: Translated by way 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 within which the writer outlines the doctrine of which he's a remarkable 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 is not just that it serves as an advent to the validated doctrine of a convention, but in addition advances the inspiration 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 obtrusive feel, particularly esoteric options and practices which are on the middle of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these a variety of degrees of that means. An advent to Tantric Philosophy provides, in addition to a significantly revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This ebook could be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric experiences and Philosophy.
Read Online or Download An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition) PDF
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Extra resources for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition)
He continues: ‘With this summary sentence, which teaches that the supreme state to be attained is absorption in [what is already] one’s own essence, the teacher has stated in abbreviated form the purport of the text in its entirety’. In this system, the only freedom to which one should aspire, is emancipation in this life 121 — a notion that appears to follow from nondualism itself, if one understands by ‘emancipation’ going beyond the contraries and reintegration within the One: there is no reason why a person, in this world, should not be as free as is Sí va, for he is not-different from him, provided that he undertakes the real labor of recognizing that truth.
2. 1. The text and its commentator Yogarāja describes as a prakaraṇa the text he is commenting on. Though the text of Abhinavagupta does conform to the strictures of the genre in 88 This is not the place to pursue the discussion of the elder Pāramārthasāra and its relationship to the younger. A separate monograph will be devoted to the subject, to be published in due course. 35. 479. 104 and 105), it does nevertheless diverge from the type in two principal ways: one is inherent in the need to reconcile the imperative of doctrinal coherence with the project of rewriting an older text of somewhat different persuasion; the other is that the Paramārthasāra of Abhinavagupta does not confine itself to an exposition of the doctrine as such but at times hints at a second sense lying beneath the evident sense, namely esoteric techniques and practices that are at the heart of the philosophical discourse, as strikingly exemplified by verses 41–46.
97 It is one example among many of Yogarāja’s hinting at esoteric aspects of the doctrine (‘esoteric’ being understood in its narrow, technical sense), expanding on the diversity of yogic practices where the base text merely alludes to them. Thus, within the apparent linearity of the Paramārthasāra’s philosophical discourse, Yogarāja finds many occasions to bring out more or less 93 Trika literature abounds in such reinterpretations of the name ‘Abhinavagupta’. Note that AG also finds a veiled reference to that practice while commenting on BhG VIII 13–14.