Abhinavagupta's hermeneutics of the absolute by Abhinavagupta, Rājānaka.; Bäumer, Bettina

By Abhinavagupta, Rājānaka.; Bäumer, Bettina

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The Paratrisika Vivarana by means of the good Kashmiri thinker and mystic Abhinavagupta is an intensive statement at the Paratrisika Tantra, and it's some of the most profound texts, not just of non-dualist Kashmir Saivism, yet of Indian philosophy and mysticism ordinarily. the current paintings makes an attempt to make this tough textual content available, by way of culling out the real subject matters and providing an interpretation. the focus is at the figuring out of absolutely the (Anuttara) and the how one can know it. The vital topic of mantra additionally ends up in a mysticism of language with its philosophical implications. some of these reflections and practices are inscribed within the thought that “everything is said to the totality”, “every half comprises the entire of truth” (sarvam sarvatmakam). it really is this holistic imaginative and prescient of Abhinavagupta, in keeping with the Tantras, which makes this paintings so appropriate in our instances of fragmented facets of existence and data looking for integration. doubtless, within the view of the Tantra and of Abhinavagupta, language and mantra give you the key.

This interesting ebook is a vital contribution to reviews and interpretations on Kashmir Saivism, its spirituality and philosophy, and on Abhinavagupta in particular.

Dr. Bettina Baumer, indologist from Austria and Professor of spiritual stories (Visiting Professor at numerous universities), residing and dealing in Varanasi on the grounds that 1967, is the writer and editor of a couple of books and over 50 learn articles. Her major fields of analysis are non-dualistic Kashmir Saivism, Indian aesthetics, temple structure and spiritual traditions of Orissa, and comparative mysticism. She has been Coordinator of the Indira Gandhi nationwide Centre for the humanities, Varanasi, and Fellow, Indian Institute of complicated research, Shimla. She has translated vital Sanskrit texts into German and English.

Dr. Andre Padoux, Paris, is without doubt one of the prime students on Tantra, Kashmir Saivism, and mantrasastra.

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Among the more popular Tantric traditions in Kashmir, to this day, are the cults of Svacchanda Bhairava or Aghora, tesvara Bhairava or Netranatha, based based on the Svacchanda Tantra, and of on the Netra Tantra or Mrtyujit (Overcoming Death). These two cults put more emphasis on the aspects of Siva as Bhairava, whereas other Tantras, belonging to the Vidyap1tha, emphasise the feminine or Sakti aspect. u • It is generally accepted in the non-dualist or Advaita Saiva traditions that the revelation of the Saiva-Siddhanta Tantras/ Agamas represents a base of "COImnon" revelation (samanya), which is more ritual-oriented and dualistic/pluralistic in its philosophy, as compared to the different traditions of the "left" (vama), which are more esoteric, with a tendency �o interiorise ritual, and with a non-dualistic philosophy, hence vise$a.

Gnoli, justi . g his study and translation: What has attracted me in this work was not only its difficulty, due to internal and external causes, that is to say, the abstrusiveness of the arguments which are sometimes only hinted at, and which seem to expect in the reader a deep knowledge of the school. . The world is full of difficult texts which it is better to let them rest in the 70. The Doctrine of the Miilinrvijayottaratantra. 71. The Yoga of the Miilinrvijayottaratantra. 72. See Bibliography.

And Abhinavagupta gives much importance to the word sadya� in the VivaralJa. A. Sanderson is the first scholar who has raised a doubt as to the authorship of the Laghuvrtti and its place of origin. Based on several so arguments he has located the text as of south Indian origin. Since the arguments advanced for placing the text in south India are the same, I may be allowed to quote his reference to another text, the Isvarapratyabhijftavimarsinrvyakhya:81 , That the Isvarapratyabhijflavimarsinfvyakhya is south-Indian is strongly suggested by its citing sources that though rooted in the traditions of Kashmirian S aiva non-dualism ( 1 ) were not known in Kashmir before modern times, (2) have been transmitted only in south-Indian manuscripts, and (3) have received commentaries from and been cited only by authors who are south-Indian .

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