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 rules: Śiva, Śakti and the embodied soul (nara).
The major curiosity of the Paramārthasāra isn't just that it serves as an creation to the validated doctrine of a convention, but in addition advances the proposal of jiv̄anmukti, ‘liberation during this life’, as its center subject matter. additional, it doesn't confine itself to an exposition of the doctrine as such yet every now and then tricks at a moment experience mendacity underneath the glaring feel, specifically esoteric options and practices which are on the middle of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these quite a few degrees of which means. An creation 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 publication can 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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Extra info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
The text and its commentator Yogaraja describes as a prakarana the text he is commenting on. Though the text of Abhinavagupta does conform to the strictures of the genre in “ This is not the place to pursue the discussion of the elder Paramarthasdra and its relationship to the younger. A separate monograph will be devoted to the subject, to be published in due course. 89See p. 35. ^ O n the date of the MM, see Cox 2006; Sanderson 2007: 379, n. 479. 20 INTRODUCTION that it is indeed an epitome, a concise treatment of doctrine (see w .
Two among them (especially 81, the most famously cited in any case) are part of the demonstration of jivanmukti propounded by the Jlvanmuktiviveka; moreover, the quasi-totality of the second Paramdrthasara's borrowings from the first concern liberation — and that means, as the commentary incessantly attempts to show, ‘libera tion in this life’. Even if the term ‘jivanmukti* appears no more often in the second Paramarthasara than it does in the first, it is possible to read it there in outline, twice, by the bias of periphrases where the concessive ‘api* points to and resolves in one gesture the oxymoron that the notion represents.
And so the destiny of Abhinavagupta’s Paramdrthasara has been limited to Saiva circles. 2. 1. The text and its commentator Yogaraja describes as a prakarana the text he is commenting on. Though the text of Abhinavagupta does conform to the strictures of the genre in “ This is not the place to pursue the discussion of the elder Paramarthasdra and its relationship to the younger. A separate monograph will be devoted to the subject, to be published in due course. 89See p. 35. ^ O n the date of the MM, see Cox 2006; Sanderson 2007: 379, n.
An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja by Lyne Bansat-Boudon