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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He explained and commented upon the philosophical works composed by Somananda and Utpaladeva.
Isvara Pratyabhijna Karika of Utpaladeva
And objects that may appear to be different pratyabhijns what they are are not thereby changed from their basic nature by virtue of appearance or by the fact that their utility is not evident.
A full chapter is devoted to establishing absolute monism as the correct principle of spiritual philosophy.
As this practice advances, a feeling of spontaneous delight camatkaranot unlike an artistic experience, consumes the object of the experience spontaneously, as it appears.
Pandit holds many texts in memory and offers his knowledge to individual students by means of conversation. Abhinavagupta was a perfect master of all the schools of philosophy and other subjects of study prevalent in his time. Thus, Pratyabhijna is considered to be the most direct, shortest path to liberation, an evolution based on consciousness alone.
It therefore provides the highest means for achieving the optimum utility from these works. There are no discussion topics on this book yet. It has been analysed further by Abhinavagupta into eight chapters called dhnikasor daily lessons. He represents the pinnacle of the development of Kashmir Saivism and is the most important commentator of the Mvaru-pratyabhijnd scripture.
Jnanadhikara Chapter 3 31 actually correct.
By focusing on the pure awareness substrate of cognition instead of the external objects, the practitioner reaches illumination. Moreover, differences between substances can only be known when concepts concerning them shine in one and the same knowing subject.
They ptatyabhijna proclaim the highest state of attainment to be an absolutely tranquil and inactive I-Consciousness, devoid of all mental activities and functions, and take this condition as the highest state of the Self. It was because of this richness of the Sanskrit language that the great Buddhist pratyabhujna, who had been utilizing Pali and Prakrit as did the Buddha and his immediate followersbegan to compose in Sanskrit by the first century B.
A recollector is free enough pratyabihjna analyse any experience and to synthesize his different exponentially based perceptions and conceptions. In this case it is brought to light at the present moment and has no relation to any past momentary thought or event.
He forcefully attacks the Vijnanavada perspective that both ideation thought, conceptualisation and recollection memory are mistaken cognitions. What would be the advantage of a permanently existent Atman, lying there uselessly, like a lump, in between? It is a mere concept based on imagination.
Isvara Pratyabhijna Karika of Utplaladeva – Utpala – Google Books
It is probable that an ancestor of Abhinavagupta at some time shifted to that locality from the pratyabhijns of the Vitasta River, and the locality may afterwards have become famous as Gotapur Gupta-purathe residence of Guptas. But this memory docs not shine as something present and new, because, in that case, it would not be a pratyabgijna, rather a fresh experience.
Regarding the practical sadhana of the Trika system of Kashmir Saivism, he collected the essences of all the available scriptures, arranged them in proper order, and expressed them in detail in his voluminous Tantrdloka, a treatise on theological practice whose greatness can have no comparison in this world.
It cannot be proved even through inference jarika on its active relation with knowing and doing.
Isvara Pratyabhijna Karika Of Utpaladeva Verses Of Recognition Of Lord Pandit B. N. MLBD
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. Many prratyabhijna after him, however, did not follow this doctrine so closely, and perhaps Kashmir would have been better protected against tyranny in her later history if they had.
Principles such as avidya cosmic ignorance and mdya cosmic illusion are not absolute, but instead come from God. For a liberated pratyabhijnaa, the world appears as a isvraa objectivity not denoted by any word-image with conventional meaning. It is one in its ultimate and comprehensive character and consists of a series of movements, happening one after another, all belonging to the one person who conducts it. But at the stage kkarika conception savikalpathe name and the form of the thing, imposed on it by the mind in accordance with its inherited past impressions, also shine.
But it leaves its impression on something that must be a permanently existent entity. The Vijhanavadins believed that no physical phenomena exist in reality; these are just the manifestations pratyabjijna one’s mental ideas that appear wrongly as outwardly existent phenomena, just as in a dream world.
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. That is His smrti-saktiHis power of memory.
Kashmir Saivism, however, sees the source of the universe as lying within the divine creative will power iccha-Sakti of the Absolute and takes it to be phenomenally real, not totally unreal as a dream world or the son of a barren woman.
In the Siva-drsti, considerable time is spent refuting the validity of the argumentation of Vijnanavada Buddhism that was based on minutely subtle logic and aimed to establish the principle of non-existentialism, and especially to deny the existence of Atman as the basis of the flux of momentary mental consciousness. The mind rests in the unlimited consciousness : Utpaladeva wrote a paraphrase, called simply the Vrtti, on the Siva-drsti of Somananda, but the second half of this work has been lost.
Such power has been established, through logical arguments contained in the last six chapters of Book I, on the basis of the unity of the Master of action.