An Introduction to Tantric Philosophy: The Paramārthasāra 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 impressive exponent, specifically 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 advent to the verified doctrine of a convention, but additionally advances the concept of jiv̄anmukti, ‘liberation during this life’, as its middle topic. 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 experience, particularly esoteric ideas 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 offers, in addition to a seriously revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.

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

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Extra info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja

Sample text

One reading of v. 91 suggests the possibility of comparing the opacity of the ‘knower's’ final moments to the condition of certain animals as they confront death (cf. the episode of gajendramoksa, for example, taken up by YR): the animal condition itself does not obstruct the state of liberation to which the animal may have been entitled. Vv. 96-97: jlvanmukd is now philosophically established. One ques­ tion remains: why are some aspirants, though genuinely desirous of lib­ eration, not accorded their release in this life?

124See notably Dasgupta 1975, vol. II: 247. 125See n. 1405. 126See Dasgupta 1975, vol. II: 246; O berham m erl994: 15. Prof. RaffaeleTorella has kindly referred me to the epic usage of jivanmuktat or rather jiv a n ... muktah, to which Prof. Minoru Hara has devoted an article (1996). It is to be noted, however, that in the Epic the term does not occur as such, but rather as variations on a stock phrase, usually (in the MBh) in the neg­ ative: na me jivan vimoksyase, ‘You will not escape from me alive’, a phrase which expresses only the hero’s determination not (na) to let his foe escape (muktah) alive (jivan) from the battle.

He is liberated though still joined with his body’ (v. 61); sketch, in the commentary to 61, of a distinction between liberation in this life, jlvanmukti, and liberation at death, which later tra­ ditions, among them post-Sankara Vedanta, will term videhamukti; reiter­ ation of the principle underlying the notion of jivanmukti: it is access to knowledge, that is, the recognition of one’s own self as the universal Self (or the Lord, or Pure Consciousness), that sets aside the negative effects of the law of karman, together with the fatality of transmigration (61-62).

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