An Introduction to Tantric Philosophy: The Paramārthasāra of

Author note: Translated through Lyne Bansat-Boudon and Kamalesha Datta Tripathi
Publish yr note: First released February 1st 2013
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The Paramārthasāra, or ‘Essence of final Reality’, is a piece of the Kashmirian polymath Abhinavagupta (tenth–eleventh centuries). it's a short treatise during which the writer outlines the doctrine of which he's a awesome exponent, particularly nondualistic Śaivism, which he designates in his works because the Trika, or ‘Triad’ of 3 ideas: Śiva, Śakti and the embodied soul (nara).

The major curiosity of the Paramārthasāra isn't just that it serves as an creation to the verified doctrine of a convention, but in addition advances the suggestion of jiv̄anmukti, ‘liberation during this life’, as its center topic. extra, it doesn't confine itself to an exposition of the doctrine as such yet now and then tricks at a moment experience mendacity underneath the glaring experience, specifically esoteric thoughts and practices which are on the middle of the philosophical discourse. Its commentator, Yogarāja (eleventh century), excels in detecting and clarifying these a variety of degrees of which means. An advent to Tantric Philosophy offers, in addition to a significantly revised Sanskrit textual content, the 1st annotated English translation of either Abhinavagupta’s Paramārthasāra and Yogarāja’s commentary.

This publication might be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric stories and Philosophy.

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Extra resources for An Introduction to Tantric Philosophy: The Paramārthasāra of Abhinavagupta with the Commentary of Yogarāja (1st Edition)

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Ka¯lı¯ reveals the insatiable hunger that logically must lie behind their amazing fecundity and liberality.

Consequently, goddesses in Tantrism play an important role and are affirmed to be as central to discerning the nature of reality as the male deities are. Although S´iva is usually said to be the source of the Tantras, the source of wisdom and truth, and Pa¯rvatı¯, his spouse, to be the student to whom the scriptures are given, many of the Tantras emphasize the fact that it is s´akti that pervades reality with her power, might, and vitality and that it is she (understood in personified form to be Pa¯rvatı¯, Ka¯lı¯, and other goddesses) who is immediately present to the adept and whose presence and being underlie his own being.

Kripal’s “Why the Ta¯ntrika Is a Hero: Ka¯lı¯ in the Psychoanalytic Tradition,” we take up Western theory as both an arena for Ka¯lı¯’s descent into Western culture and a battleground for her proper representation and interpretation. Psychoanalysis is the Western hermeneutical tradition that has given the longest and most studied attention to Ka¯lı¯. ical social values, psychoanalysis, Kripal argues, can throw considerable light on such questions as why the male Ta¯ntrika is called a “hero” (vı¯ra), why Tantric ritual and language tend to “split” woman into a pure Mother and a sexually dangerous but attractive Lover, and why the Tantric traditions insist on their (in)famous synthesis of spiritual and sexual energies.

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