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 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 demonstrated doctrine of a practice, but in addition advances the thought of jiv̄anmukti, ‘liberation during this life’, as its middle subject. additional, it doesn't confine itself to an exposition of the doctrine as such yet now and then tricks at a moment feel mendacity underneath the obtrusive feel, particularly esoteric innovations and practices which are on the center of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these numerous degrees of which means. An advent to Tantric Philosophy offers, besides a seriously revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This publication could be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric stories 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
89 When the Jivanmuktmveka invokes, in the fourteenth century, the au thority of the Paramdrthasara, it is the first Paramdrthasara that its author has in mind, though the Paramdrthasara of Abhinavagupta contains the same verse, hardly modified: later tradition, it is true — Abhinavagupta included — accords to the first Paramdrthasara the status of sruti. I have found references to the Paramdrthasara of Abhinavagupta only in works of saivite tendency: the TAV ad I 3 7 ,1 39-40, and IX 50, as well as the Parimala [PM] ad Maharthamanjan [MM] 25 (probably thirteenth century),90 which cite, respectively, w .
That is, is the notion of jlvanmukti defensible? Many scholars, Renou among them, have remarked on the Indian ge nius for synthesis, reconciliation — a spirit that refuses to regard any con tradiction as final. In this sense, the tension between the life of the hermit and worldly life is not a recent phenomenon, nor a fatality — and the notion of jlvanmukti offers once again the opportunity to palliate it. The dynamism of Indian intellectual history depends in large part on that di alectic, where compromises have been numerous (and not all congenial to Western fashions of thought), such as the interiorization of complex ex ternal rites, the Brahmanico-Buddhist amalgam, the notion of the ‘guru*, both “free” and socially engaged.
He refers frequently to the ‘secret* (rahasya) that consists in the ‘knowledge of one’s own Self Csvátmajñánarahasya, w . 87-88), in other words, in recognizing that one’s own Self is not different from Maheávara (v. 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.