Isvara Pratyabhijna Karika of Utplaladeva: Verses on the Recognition of the Lord [Lise F. Vail, Bansi Pandit] on *FREE* shipping on qualifying. Isvara Pratyabhijna Karika of Utplaladeva: Verses on the Recognition of the Lord () [unknown] on *FREE* shipping on qualifying offers. The Isvara-pratyabhijna-karika of Utpaladeva is written in couplets of karika style. Abhinavagupta referred to such couplets as sutras, a highly condensed form of.
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It cannot be proved even through inference based on its active relation with knowing and doing. Composed by the sage Utpaladeva in the tenth century C. Commentary Experience is a momentary phenomenon. God can, if He likes, become highly gracious in His divine play even to an unworthy person and can sometimes ignore a person appearing to be worthy, although both such actions are generally rare.
All physical and mental activities of a person, consisting of assimilation and elimination of gross and subtle objects in the waking and dreaming states, are called in the scriptures of Kashmir Saivism apdna and prana.
The text continues to throw light on the manner in which the world appears to bound beings, on the one hand, and to liberated, pure beings, on the other. Therefore a memory can neither throw light on the concerned past experience, which does not continue to shine in its psychic lustre, nor reproduce the object or objects experienced by it. Jhanadhikara Chapter 4 41 thing in vijnand, the mind. This is one objection. Abhinavagupta is the final authority on the interpretation of both the theory and practice of Kashmir Saivism.
Isvara Pratyabhijna Karika Of Utpaladeva Verses Of Recognition Of Lord Pandit B. N. MLBD
Abhinavagupta was a perfect master of all the schools of philosophy and other subjects of study prevalent in his time. The fourth and concluding book is called the Tatfra-samgrahadhikdra, and aims to recapitulate briefly the main principles.
Its essence is limitation of the power of action and the illusion of individual agency, the effect of which is the accumulation of karma in the causal body. Harsh Patel marked it as to-read May 24, Before introducing the text and commentary of the Uvara-pratyabhijfia-kdrikdit seems important to present something of the life and works of Abhinavagupta, a brilliant scholar and saint who followed Utpaladeva in the tenth and eleventh centuries.
Commentary II cognition, or knowing, were taken to be conscious in nature, then it would turn out to be equally eternal, like Atman, and could isvarw be considered subordinate to it. It is sufficiently brief and to the point in matters of discussion about other schools of philosophy, avoiding lengthy repetitions of arguments already dealt isvarx in other important works.
He explained his vrtti on the Isvara-pxatyabhijhd through a detailed commentary called the Vivrti or TTkd. Knowing is self-evident and independent. The Vijnanavadins argue that any experiential knowing, consisting of a kagika idea, although not brought to light by a subsequent recollection, appears erroneously as its object in mundane psychic activities.
Besides, most of the other schools ot Indian philosophy accept the existence of Atman lying beyond the domain of the mind. In Buddhism, mind collates the aspect of awareness.
Thus, Pratyabhijna is considered to be the most direct, shortest path to liberation, an evolution based on consciousness alone. It is possible that someone may pick up enough courage to plunge into a situation even much more dangerous than the heart of a surging ocean at the time of the universal dissolution.
These five constrictions are the result of the action of an impurity called anava mala. A tattva is a principle or category of phenomenal existence, and each tattva includes within it an immensely vast number of entities Introduction liii of similar status and position. The impressions on which that memory is based cannot enable the present recollection to bring the past experience objectively to light, nor can they illuminate it as its own object.
But it leaves its impression on something that must be a permanently existent entity. The chapter concludes by saying that the work in hand has been composed in iavara to regenerate the cognisance of the divine essence within each person, a knowledge that has remained suspended as the result of forgetfulness or Self-oblivion.
Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit
Chapter I reminds the reader that objections raised by some Vijnanavadins against the notion that the power ot action could belong to the Absolute Atman have already been discounted. He learned the exact essence of the practical doctrines of both the Trika and Kaula systems of theological practice from the great master Sambhunatha, alias Siddhanatha, the presiding preceptor at the Ardha-tryambaka school that flourished karkka that time at Kangara in Himachal Pradesh.
A third meaning of “middle” is “the state which exists in-between cognitions, when one thought has ended and another one has not yet begun”. This does not mean that jivatman is limited, it just appears so on account of ignorance. All that depends on the peatyabhijna will ol the Lord, with regard to the playful manifestation of His usvara essence.
This work deals briefly with the fundamental principles of Kashmir Saivism in its first chapter, proceeding with an extensive presentation and refutation of the principles of some other schools of thought, such as those of the Saktism of Bhatta Pradyumna and Sabda-brahman of Bhartrhari.
In a bound being, the text says, each of the three gunas creates all sorts of misery. The series of successive contacts of a substance with different points in space is only imagined to be supposed, conceived, and expressed as one single action, residing in its respective substance.
Just as a poet s entire poetic creation basically exists inside his poetic talent, so all phenomena iisvara in the Absolute in the form of His divine potency. The second chapter outlines the antagonistic theory proposed by the Vijnanavada Buddhists concerning the subject of Atman and its existence. Jhanadhikdra Chapter 3 kaeika Conceptual knowledge is made of two elements: Such contemplative meditation gradually leads the aspirant to expand his awareness until it becomes one with the infinite nature of the Lord.
All the ancient masters, from Bhatta Kallata to Abhinavagupta, possessed the first six qualities of a true philosopher; and the Sanskrit language in their hands served as the seventh essential requirement mentioned above, because it is prtyabhijna well-suited to express the most subtle principles and doctrines of the profound philosophy of Saivism.
An essential feature of Kashmir Shaivism is the concept of activity inside the ultimate consciousness.
In the next couplet, the Vijnanavadin intends to refute the existence of Atman as the supreme doer, the Master of action, by pointing out some logical defects with regard to the concept of relativity in action. As for the base on which such an impression rests, the flow of mental consciousness can serve such purpose well.
For instance, the relationship between a cause and its effect can be established only when one and the same knowing subject sees both of them as necessarily being together. This occurs due to the illusory power of diversity in the world and the lack of recognition of one’s true divine identity. It deals agreeably and artistically with the jhanaor knowledge, aspect of Saivism and presents only a brief hint of its kriyci aspect, or practice.
The founder of the Pratyabhijna school was Somananda — CE. It lratyabhijna not accurately portray any objective element in the world.