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 outstanding exponent, particularly 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 is not 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 middle topic. extra, 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 obvious feel, 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 number of degrees of that means. An advent to Tantric Philosophy provides, besides a significantly 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 reports and Philosophy.
Read or Download An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja PDF
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Additional resources for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
2. THE PARAMARTHASARA OF ABHINA VAGUPTA 35 ritual destiny (including the procreation of sons). In the same way, the ideal of liberation (moksa) was superadded to the three “normal” goals of human life, corresponding to this new “extra-human” condition. From a strictly philosophical point of view, the debates that are echoed in the Saiva texts on the degrees of liberation relate to a narrower issue, rather more technical in nature: can liberation — accepted by nearly everyone at the time — be reconciled with karmic life, or must one wait for the end of life in order to accede thereto?
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). These principles, arranged progressively, explain the genesis of finitude — as they do in the prototypical Sâmkhya, which serves as basis for this and other Indian theories of “objectivity”.
Of course, the framework is well known, both in the literature of Kashmir Saivism (and in the Paramárthasára itself; see v. 59), and in panIndian tradition, beginning with the upanisads — but Yogarája gives its exposition a particular twist. 100 It might be noted also that Yogarája could have figured in roles other than that of Ksemarája’s disciple, exegete of the Paramárthasára, and au thor of the Sivástaka, if he is the Yogesvara or Yogesvarácárya that Vámadeva, the author of the Janmamaranavicára, salutes as his master — thus furthering a preceptorial lineage or parampará.
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