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 awesome 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 advent to the proven doctrine of a practice, but in addition advances the concept of jiv̄anmukti, ‘liberation during this life’, as its center topic. extra, it doesn't confine itself to an exposition of the doctrine as such yet now and then 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 numerous 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 booklet could 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 info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja
96-97 is their reference to a yogin who has or will have succeeded in his quest, who has acquired liberation in this life or will in the next. Vv. 98-102 are devoted to a lengthy exposition of the unsuccessful aspirant, the aspirant who has ‘fallen from discipline’ (yogabhrasta), typ ically, by an unexpected death that has interrupted his practice — and who thus sees his liberation deferred. Vv. 98-99 promise to such a one a residence in ‘divine worlds’ and a rebirth that is guaranteed to produce a salutary result.
THE PARAMARTHASARA OF ABHINA VAGUPTA 19 notion — that of envisaging equally all the obstacles that might be alleged to interfere between the mumuksu and his liberation. And so a “rhetoric of solicitude” is put in place that Abhinavagupta also makes use of — his verses 100-101 repeating almost verbatim Adisesa’s verses 84-85, while his verse 102 transposes Adisesa’s 86, the principal difference being eschewal of any reference to Visnu. 3. DESTINY OF THE SECOND PARAMARTHASARA In the same way most modem accounts take little note of the contribution of Saivism to the issue of liberation — liberation in this life or not — likewise later Indian tradition, notably inspired by Vedanta, is careful to avoid Saiva reasonings.
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? That is, is the notion of jlvanmukti defensible?