By Lyne Bansat-Boudon
ISBN-10: 041534669X
ISBN-13: 9780415346696
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 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 isn't just that it serves as an creation to the tested doctrine of a practice, but in addition advances the idea of jiv̄anmukti, ‘liberation during this life’, as its center subject. additional, 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 glaring experience, specifically esoteric innovations and practices which are on the center of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these a variety of degrees of which means. An creation to Tantric Philosophy offers, in addition to a severely revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This booklet could be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric stories and Philosophy.
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Extra resources for The Introduction to Tantric Philosophy: The Paramarthasara of Abhinavagupta with the Commentary of Yogaraja
Sample text
98-99 promise to such a one a residence in ‘divine worlds’ and a rebirth that is guaranteed to produce a salutary result. Not only is no effort wasted, but his practice is taken up at just the point it was interrupted. Vv. 100-102 describe an aspirant even more imperfect, whose practice has utterly failed, who has, for in stance, failed to grasp what has been clearly explained to him. After a sojourn lasting even longer in the divine worlds, he too is promised an ultimate liberation, but only after a subsequent death.
483. ^ S e e also, inter aliaf the reference to the notion of ‘great Void beyond the Void’ (ma* hdfunyatidunya), in YR ad 14 (n. 495). 22 INTRODUCTION cryptic references to the notion of supreme Speech, to the doctrine of phonemic emanation and the role of the mátrkás (w . 10-11), to mudrás (v. 42), to mantric practice (w . 41-46), to the placing of the thirty-six tattvas on the body of the guru and of the initiand (v. 74), and to the kundalim, 98 understood notably in its association with the articulation of the mantra HAMSAH (v.
Is [forever] completely alien to their touch, even though, as a liberated Self, it remains there [for a time] due to root impressions [previously accumulated]’. 85 Moreover, in comparing the strategies of composition of the two Paramarthasara, one notes that, beginning with verse 76 of the first ( = verse 69 of the second), the textual parallelism grows more obvious, the corres pondences are more patent, and succeed one another in a rhythm that cannot be ignored. 87 The first Paramdrthasdra even takes up the matter of obstacles to lib eration as represented by the notion of the yogabhrasta, the acolyte ‘fallen from discipline* (w .
The Introduction to Tantric Philosophy: The Paramarthasara of Abhinavagupta with the Commentary of Yogaraja by Lyne Bansat-Boudon
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