An Introduction to Tantric Philosophy: The Paramārthasāra of

Author note: Translated by way of Lyne Bansat-Boudon and Kamalesha Datta Tripathi
Publish 12 months note: First released February 1st 2013

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, particularly 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 verified doctrine of a convention, but in addition advances the inspiration 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 every now and then tricks at a moment feel mendacity underneath the obvious feel, specifically esoteric options 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 provides, in addition to a severely revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.

This e-book might be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric reports and Philosophy.

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Additional resources for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition)

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4), which comprehend the multiplicity of worlds and finite creatures; reaffirmation of nondualism: the paśu is none other than Sí va incarnate, who assumes as actor the infinity of roles in terms of which the theater of the world is characterized (5); series of examples (6–9, 12–13); doctrine of ‘reflection’ (pratibimba; 12–13) and the related doctrine of ‘difference-and-non-difference’ (bhedābheda). Yogarāja introduces (ad 9) for the first time the figure of the ji ̄vanmukta, which he reads allusively in the notion of grace there set forth.

Ad 85–86), which, while admitting the simultaneity of ‘knowledge’ and liberation, denies the possibility of continuing to ‘live in a body’, for this is necessarily polluting — liberation being possible, in other words, only at the moment of death. In response, it is pointed out (85–86) that ‘enlightenment’ implies the disappearance of the three impurities that are responsible for the soul’s finitude and transmigration. The persistence of a body does not compromise in any way the liberated status of the ji ̄vanmukta — and his liberation is irreversible, established once and for all, according to the Sá iva maxim: sakr̥d vibhāto ’yam.

Note especially the substitutions śiva for brahman, tattva° for dvaita°. The second hemistich, in both texts, recalls Iś̄ opaniṣad 6–7, the first PS being somewhat closer to its source, since it respects the upaniṣadic order of the words (ko mohaḥ kaḥ śokaḥ): yas tu sarvāṇi bhūtāny ātmany evānupaśyati// sarvabhūteṣu cātmānaṃ tato na vijugupsate// yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ// tatra ko mohaḥ kaḥ śoka ekatvam anupaśyataḥ//, ‘And he who sees all beings in his own self and his own self in all beings, he does not feel any revulsion by reason of such a view.

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