An Introduction to Tantric Philosophy: The Paramarthasara of by Lyne Bansat-Boudon

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 amazing 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 confirmed doctrine of a convention, but additionally advances the proposal 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 experience mendacity underneath the glaring experience, particularly esoteric thoughts and practices which are on the middle of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these numerous degrees of that means. An creation to Tantric Philosophy offers, besides a severely revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.

This publication can be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric reports and Philosophy.

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

Writer be aware: Translated through Lyne Bansat-Boudon and Kamalesha Datta Tripathi
Publish 12 months observe: First released February 1st 2013
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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 isn't just that it serves as an creation to the validated doctrine of a convention, but additionally advances the proposal 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 obtrusive feel, specifically esoteric strategies 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 creation 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 e-book could be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric reviews and Philosophy.

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Additional info for An Introduction to Tantric Philosophy: The Paramarthasara of Abhinavagupta with the Commentary of Yogaraja

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N otably, ÀPS 39-40, 67-68, 72, 73, 81; PS 60 [= ÀPS 73], 83 [= ÀPS 81]. 69ÀPS 73: mok$asya naiva kiipcid dhàmàsti na câpi gamanam anyatra/ ajnànamayagranther bhedo yas tam vidur m ok$ah// (the words common to the two PS are in roman). 1. THE TWO PARAMARTHASARA 15 by verse 60 of Abhinavagupta’s Paramdrthasdra, whose first hemistich is identical, but which shows ¿aivite modifications in the second: ‘Neither has liberation any abode, nor does it involve a going elsewhere. Libera­ tion is the manifestation of one’s own energies realized by cutting the knot of ignorance’.

121See SpP 1 [ = ad 1 1, in the textual organization of SpN]: iha hi jivanmuktataiva mok$ah. 1^C oncerning the conception of Jivanmukti in the Siddhanta, which is dualist at the time of the Kashmirian exegetes, see, especially, Brunner, Somaiambhupaddhati [SSP], vol. v. jivanmukta (vol. ). 2.

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”.

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