Author note: Translated by means of Lyne Bansat-Boudon and Kamalesha Datta Tripathi
Publish yr 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 during which the writer outlines the doctrine of which he's a awesome 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 creation to the proven doctrine of a convention, but additionally advances the idea of jiv̄anmukti, ‘liberation during this life’, as its middle topic. extra, it doesn't confine itself to an exposition of the doctrine as such yet now and then tricks at a moment experience mendacity underneath the obtrusive feel, particularly esoteric ideas 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 which means. An creation to Tantric Philosophy offers, in addition to a significantly revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.
This ebook may be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric experiences and Philosophy.
Read or Download An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition) PDF
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Extra info for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition)
24 On the other hand, the sincere devotion of Swadhyayis toward the newly planted and deified plants ensures a 100 percent survival rate in all their tree-temples.
In 1997, Athavale organized a huge pilgrimage of millions of Swadhyaya followers to the Sikh holy town, Nanded, in Maharashtra, where he was honored inside the holy Gurudwara with traditional Sikh rituals (Tattwadeep, December 1997). Swadhyaya has periodically organized conventions of its followers from around the world. One can observe Swadhyayis from the Western countries coming to small Indian towns and staying at the homes of the so-called lower castes or poor families in villages. Majid Rahnema has noted this intermixing of people from different classes, castes, and religions that leads to better social cohesion (Srivastava 1998: 139–53).
My point is simply that the emergence and spread of Swadhyaya was due to the proactive efforts by Athavale and not by his followers. It was also not a reaction to the established Brahminical or any other religious authority. His doctrines were meant to inspire people to connect to dharmic traditions in novel ways rather than to reject them. It can largely be seen as a reform movement within the mainstream Indian traditions rather than a “New Religion” or as a solution to “old” religion. Athavale also sought to present his work as a “devotional” work, cutting across the boundaries of religions.