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 within which the writer outlines the doctrine of which he's a impressive 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 creation to the proven doctrine of a practice, but additionally advances the inspiration of jiv̄anmukti, ‘liberation during this life’, as its middle subject. extra, it doesn't confine itself to an exposition of the doctrine as such yet from time to time tricks at a moment experience mendacity underneath the obtrusive feel, particularly esoteric suggestions and practices which are on the center of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these quite a few degrees of which means. An advent to Tantric Philosophy provides, besides a severely revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This publication may be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric stories and Philosophy.
Read 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
112i... ]*. 113‘This being the case, the [mind of the] knower of the Self (jnant), while living (Jivann eva), is formed by the Fourth; and he transcends even that Fourth, once his body no longer exists*. 30 INTRODUCTION one has always been — whether he be a bound soul (pasu) or a ‘knower’ (jnanin). 114 Such is the teaching of v. 89, which on its face seems to concern only the bound soul; it is the commen tary that supplies the missing link with this saivite interpretation of the law of karman.
A reading of w . 96-97 — without any reference to the commentary — finds there easily a descrip tion of Jivanmukti and the three ‘ways* capable of leading to it. In 96 is described an aspirant who, benefiting from a grace that is ‘very intense’ (atitfvra), follows the ‘way of Sambhu’, the immediate or direct path to liberation, characterized through the analogy of copper changed alchemically into gold by contact with mercury; such an aspirant accedes to final enlightenment, as it were, ‘effortlessly’ and in this life — the only media tion required being that of the teacher.
14 and v. 26. Note as well that, when Abhinavagupta cites APS 81 in his TA XXVIII 312, and explains it in the following verses, it is as though he were using his treatment of Adisesa’s work in order to comment, though allusively, on his own PS 83. 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.