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.
|Published (Last):||22 October 2015|
|PDF File Size:||6.87 Mb|
|ePub File Size:||20.86 Mb|
|Price:||Free* [*Free Regsitration Required]|
And thank you to the following people lor their dedication and meticulous care in each stage of the project: Yet, unlike the Isvara-pratyabhijnd-kdrikd, in the Siva-drsti just a little attention is given to a detailed presentation of the principles of Saiva monism. The exterior phenomenon of a person is, in the view of Vijnanavada, nothing but an outward manifestation of mind, brought about on the basis of its past impressions.
This is because rajas is a mixture of the pleasure of sattva and the absence of pleasure in tamas —thus producing turbulent actions and reactions. Can any heap of seeds sprout while lying firmly inside an all-devouring burning fire, surrounded by the circle of its flames? This resorting to articles and concepts having both unity and Introduction xlix diversity as their nature, for the purpose of the attainment of worldly aims, has been accepted in Kashmir Saivism and is not called delusion.
Just as the many utilitarian qualities of electricity are accepted today Introduction xliii to be existent in electric power in an unmanifest form, so the whole universe exists basically in pure and infinite Consciousness in the form of its latent divine powers.
Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit
In order to analyze in detail the nature of stuff tattva – literally “that-ness” the Pratyabhijna system appropriated the 25 tattva ontology of Samkhya and improved on it by expanding the upper tattvas.
Pratyabhijna – Wikipedia
Memory falsely appears to take both the past experience and its object as its own objects, and thus it falsely appears to bring both to light. However, Kashmir Saivism maintains that the Absolute Lord cannot be brought under the scope of pramana at all, because He is, metaphysically, the canvas isvaa which the wonderful paintings of the universe are painted.
Therefore, such scriptures are known as Agamas as well as Tantras. He forcefully attacks the Vijnanavada isavra that both ideation thought, conceptualisation and recollection memory are mistaken cognitions. The next couplet presents the fact that one action of knowing cannot take any other knowing as its object and thus cannot bring it to pratyabhijnz, since each and every knowing is self-luminous.
Actual illustrations of phenomena lying outside the field of Consciousness can never be proved through any type of inference. They are associated with all the stages of cognition: He begins by pratyabhija the objections raised by the Vijnanavadins against the principle of the existence of Atman as the director and controller of the momentary flux of human mental consciousness, and then proceeds to disprove them.
This proves the fact that several cognitions, [although! The result is that everyone does not learn the particulars of an object in the same way, nor treats objects in the same way once perceived.
In other words, the light of consciousness shines from within the object of perception, as an intuition, a super-human direct kind of vision. All this creation is due pratyabhinja the divine nature of the Absolute. This is the viewpoint of unity in diversity and diversity in unity, the viewpoint of pure knowledge suddha-vidyd.
But what can be the use of Atman, an ineffective and un-affective Consciousness, in bringing about a wanted recollection?
Refresh and try again. The Absolute is thus eternally shining as the universal and pure I-Consciousness and is ever aware of itself and its nature of infinite divine essence. Even mental conceptions, such as concepts of pleasure and pain, are similarly considered external and have been manifested by the Lord as outward entities even though they exist inside one’s mind. God s will is independent in all respects, as it does not always take into consideration the merits and demerits ot the person on whom He bestows His grace.
Utpaladeva utilises subtle logical arguments aimed at establishing the existence of Atman as the basic recollector.
Such beings correctly take the infinite, potent, and omniscient pure Consciousness as their Self, and so they are ever free from the impurity of any past actions. Hopefully people will find it useful.
The Vijnanavadin objects to such a theory in this way: Otherwise, if it is taken as being sentient in nature, even then it cannot serve as the base of such orderliness, because it remains limited only to itself and ideas about it. The theoretical principles they developed withstood the minute tests of the subtle logic of non-existentialism and atheism that had reached its apex in Kashmir through the philosophies of the great masters of Vijhanavada Buddhism like DharmakTrti and Dharmottara.
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 Verses Of Recognition Of Lord Pandit B. N. MLBD
Articles containing Sanskrit-language text Instances of Lang-sa using second unnamed parameter All articles with unsourced statements Articles with unsourced statements from July CS1 Sanskrit-language sources sa. There is also similarity with Vipasana the Zen and Dzogchen traditions.
In addition, the major portion of the last chapter of the Siva-drsti is devoted to the presentation of many esoteric practices of Saiva yoga through a mystic method and in a style such that only some expert practitioners of the methods of Trika theology can understand its worth. A free pati being has the wonderful power of creating illusion, pratyabhijha mciya, at his command, yet a bound being experiences that he or she is bound by this very power.
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 at that time at Kangara in Himachal Pradesh. Consistent with the pandita tradition in general. For instance, the relationship between a cause and its effect prafyabhijna be established only when one and the same knowing subject sees both of them as necessarily being idvara.
Commentary Each and every pratybahijna of knowing is, in accordance with the principle of Vijfianavada, self-luminous and momentary in its character. He then sees the whole world as his own divine exuberance, and can eventually remain steadily in this exalted position of the Absolute Lord even while outwardly engaged in the flow of mundane thoughts and activities.
Couplet 17 is a poetic end-note to the text, for it compares an aspirant, proceeding on the path of Self-recognition, to a love-torn damsel. Therefore the existence of such a divinely potent universal authority must be accepted by each correctly oriented, wise thinker. 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.
This philosophy thus denies the existence of the knowing Subject, Atman isvata, and God or the Pratyaabhijna Self, Paramatman, as established by the thinkers of many Hindu rooted philosophies.