Isvara Pratyabhijna Karika of Utplaladeva: Verses on the Recognition of the Lord [Lise F. Vail, Bansi Pandit] on *FREE* shipping on qualifying. TL;DR: Read this PDF document I created. Let me start off by posting a useful chart from Isabelle Ratié paper “In Search of Utpaladeva’s. 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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That is the pratyabhhijna argument put forth by the masters of Saiva monism against the atheism and non-existentialism of the thinkers in the line of Vijnanavada.
That is His smrti-saktiHis power of memory. It is sufficiently brief and to the point in matters of discussion about other schools of philosophy, avoiding lengthy repetitions of arguments already dealt with in other important works. To unfold these three voids entails a number of practices of focusing and surrender of consciousness in those three places.
It is one in its ultimate pratyahijna comprehensive character and consists of a series of movements, happening one after another, all belonging to the one person who conducts it.
Vijnanavada Buddhism accepts the existence of such streams of conscious mental states flowing ahead in countless forms; that is, as countless living beings moving in the world. These beings, also called the mantra-beings, are described as basically pure, yet nevertheless tainted by the impurity of diversity.
This is the viewpoint of unity in diversity and diversity in unity, the viewpoint of pure knowledge suddha-vidyd. The author has analysed the work into four books, called adhikdras. Thus He causes the drama of the whole universe to unfold. Thinkers who take any insentient substances such as the physical body or the system of animation and breathing or the inner sense of understanding or even the void of dreamless sleep or anything else that may resemble any of these entities as their real Self may try either to disprove or to prove the existence of God.
The character of beings known as the mantra – maheSvaras and the mantresvaras, who are included among the pati beings, is not discussed in detail since the previous discussion about the saddfiva- and Tsvara-tattvas covers the topic sufficiently.
XI inc uimy vt mv.
Pratyabhijna – Wikipedia
When taking on the five pratyqbhijna kancuka the infinite spirit appears as integrated in space and time, with limited powers of action and knowledge and a sense of incompleteness. 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.
These features are imposed on it by means of mental ideation, or conception, which is the next step. The most important difference between Pratyabhijna and Buddhism is related to the ontological ultimate: It adopts the same policy with respect to differences between Buddhist Vijhanavada and Samkhya theories about knowledge. The fundamental principle of the objective manifestation of all objects in the world, existing as one with the universal Subject and appearing as ditfercnt trom finite subjects, has been discussed at length.
Universal creation has thus been asserted emphatically to be fundamentally due to the creative nature of God. Memory is only possible, therefore, if the underlying source or controlling authority is the self-luminous Atman and not the dependent mind or mental flux. Identifications with the body, mind, or even sunya emptiness 10 are all given as examples of the lack of genuine Self-recognition. The first chapter is devoted to analysing the whole phenomenal existence into thirty-six tattvasor cosmic principles.
The fourth and concluding book is called the Tatfra-samgrahadhikdra, and aims to recapitulate briefly the main principles. Such lit inkers often try in various ways, through philosophical method, to establish the existence of God. The second book, dealing with the nature and the results of the divine creative aspect of the Absolute Consciousness, is called the Kriyadhikdra. These are the subtle tuttvus that lie above the purusa spirit and prakrti material energy of the Samkhya system.
In this case it is brought to light at the present moment and has no relation to any past momentary thought or event. In deep, dreamless sleep a person is tainted primarily by the dnava-malathe impurity of finitude, or sense of a limited self. God, the ultimate knower and doer, is thus self-evident in each and every being. Here we see the ideas of interiority and exteriority as presented in Kashmir Saivism. All conceptual knowing, accompanied by powerful definite ideas and word-images is, in fact, incorrect; this is because it rises out of the imagination of ignorant worldly beings, who impose the ideas of names and forms on some unrelated objects, which are, in fact, all that they are.
This is because memory has risen only out of its psychic impressions and also because one knowing cannot be known objectively by any other knowing; each and every knowing shines through its own psychic lustre.
Isvara Pratyabhijna Karika of Utpaladeva
A person goes from Srinagar to Delhi. He has been established as the Master of the manifestation of all sorts of knowing in this! As experiences accumulate into the subject, they are to be burned into sameness.
The Mcilinl-vijayottara-tantra is said to be the most important scriptural work on practical sadhana of the Trika system. It is called nirvikalpa knowledge, knowing beyond thought. This mutual benefit ot the two has been mentioned by Abhinavagupta in his commentary.
But if it remains unconscious, which is highly probable, then it cannot become capable of conducting any activities of knowing because an unconscious entity cannot know anything. He notes that the enlightening of an object by means of a pramana differs isvarx in accordance with a person’s liking and aims, as well as pratyabhijnw to the usual denotations of speech and thought utilised by the knowing subject.
Just as a poet s entire poetic creation basically exists inside his poetic talent, so all phenomena lie in the Absolute in the form of His divine potency. A full chapter is devoted to establishing absolute monism as the correct principle of spiritual philosophy.
These rdjdnakas were very often members isvaar the council of ministers. Sometimes, in finite beings, one also sees a direct, although Introduction xlv partial, manifestation of this creative vibration, such as in a person’s spontaneous, imaginative intellect. Also included are any concepts of unity or relation between some present and past remembered objects.
He represents the pinnacle of the development of Kashmir Saivism and is the most important commentator of the Mvaru-pratyabhijnd scripture. It is thus Atman who perceives an object, oratyabhijna a conception of it, and later recollects it with the help of its mental apparatus.
This power of divine activity kriyd-sakti is the main source and cause of the wonderfully diverse variety of knowing and doing in the world. It is He who contains in Himself all the vividly different mental phenomena and who Himself consists of pure Consciousness, able to appear as He w ills. Tamas has the quality of no Self-awareness and non-existence found in conditions such as deep sleep or tainting.
Utpaladeva utilises subtle logical arguments aimed at establishing the existence of Atman as the basic recollector. By contrast, nirvikalpa knowledge is found in initial, intuitive perception. It does not last beyond the moment, not even at the time of consequent recollection, because each and every knowing is a phenomenon that is momentary in character. Only the thing in itself is perceived, and everything else is imposed on it according to the conventional usage begun by primitive man, through employing his imagination.
It is thus proved, the Buddhist argues, that no pratyabhijnq entity or reality exists beyond the flux of mind.