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.
|Published (Last):||6 March 2004|
|PDF File Size:||4.85 Mb|
|ePub File Size:||20.87 Mb|
|Price:||Free* [*Free Regsitration Required]|
Relation is thus a mere concept, a false and imaginary phenomenon.
The theory of spiritual realism, maintaining the patyabhijna existence of everything appearing larika phenomenal existence inside the Atman in the forms of His divine power, has been established in the chapter. It is a mere concept based on imagination. Take the example of a swan and its egg.
Chapter 2, Book II, deals with the scope and the actual existence of unity in diversity, as becomes manifest in the world. It is subdivided in the Vimarsinl commentary into four dhnikas.
Pratyabhijna – Wikipedia
God can, if He likes, become highly gracious in His isvaara play even to an unworthy person and can sometimes ignore a person appearing to be worthy, although both such actions are generally rare. Chapter 3 of Book I aims to establish the existence of Atman as the basis of memory. It adopts the same policy with respect to differences between Buddhist Vijhanavada and Samkhya theories about knowledge.
The young woman is deeply in love, but experiencing the dreadful pain of separation from her lover. Realising this in full is pratyabhijnd. One can speak of the materialisation of the isvarz of God as the main pratyaghijna principle.
Can any heap of seeds sprout while lying firmly inside an all-devouring burning fire, surrounded by the circle of its flames?
The fourth chapter of Book I is meant to justify further the existence of Atman as the real recollector of previously known objects, remembering them in various ways and analysing and synthesising their data quite independently, in accordance with objectives of various types, at His free will.
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.
Such beings do not feel themselves to be pure Consciousness, but instead see it shining as patyabhijna a quality of some unconscious entity such as the breath or the intellect or the ksvara. He recites a verse or short passage, writes a commentary on it, and then discusses both the verse and his commentary with his students, thereby sharing with them the riches and depth of his study.
But, the Buddhist says, such an argument can be set aside by pointing out that, since the impression is the actual and sufficient cause of recollection, one can do away with the unnecessary supposition of Atman. Dualizing thought constructs must be eliminated and in their pratyabhijnna the light and ecstasy of pure awareness shines as the real nature of cognition.
He also did not indulge in any repetition of facts about the tattvas already discussed by other schools such as Samkhya. 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. It was because of this richness of the Sanskrit language that the great Buddhist philosophers, who had been utilizing Pali and Prakrit as did the Buddha and his immediate followersbegan to compose in Sanskrit by the first century B.
He has the freedom to synthesise the contents of his many experiences, whether in parts or as a whole, and also to recollect the experienced objects in various imaginative ways.
The mind rests in the unlimited consciousness : The Lord also has the power to make some particular entities appear as knowing subjects and others as objects of karikq. Commentary Both an objective past experience and a consequent present recollection of that event belong to one and the same person, in whom both psychological functions occur. The Vijnanavadin raises objection to such a principle through the arguments listed below.
Such intuitional awareness of the origin of the universe in God is brought about as a result of successful practice in Saiva yoga. A number of practical suggestions are offered in the Pratyabhijina texts: If, otherwise, it is sentient, even then, being limited to itself alone, it cannot serve like that. He has been established as the Master of the manifestation of all sorts of knowing in this! In addition, Utpaladeva composed a XXXII Isva ra-p rat yah h ijn a-ka rika commentary vrtti that is a brief paraphrase of the Siddhitrayi and the hvara-pratyabhijnd-kdrika.
All types of mundane self-awareness lie in this plane of manifest ideas, including human self-consciousness with respect to unconscious entities such as the physical form, the sense of understanding, sense of being alive, breathing, and awareness ot the void.
The absolute monism of this philosophy is also established in chapter 5. Pmtyabhijna signifies recognition; that is. The path to attain such Self-recognition is established, both logically and psychologically, in this work, the Isvara-pratyabhijnd-kdrikawhich explores the Self as the basis of nature and all existence.
Thus comes about the fundamental principle: Want to Read Currently Reading Read. For all of these reasons, this scripture is rightly taken as the most valuable philosophical work on the monistic Saivism of Kashmir.
All the mundane activities of knowing and doing of various beings, as well as each and every objective phenomenon, have been shown to be basically the results of the outward manifestations of this divine nature.
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. The Mcilinl-vijayottara-tantra is said to be the most important scriptural work on practical sadhana of the Trika system.
In the next to last couplet of this work, the philosopher Utpaladeva discloses another side of his personality. They are affected by both the anava- finitude and the pratyabhjna the impurity of past actions. Commentary According to Samkhya theory, buddhithe intellect, is relatively pure in character because of the predominance of sattva-guna in it.
Utpaladeva is famous as the author of the important and popular philosophical treatise the fsvara-pratyabhijnd-karikd. It suggests the fundamental principles of metaphysics and ontology of Kashmir Saivism, then moves ahead to lay logical emphasis on the ever-evident existence of Atman, the real Introduction XXXIX Self of each and every being. They correspond to individuality, mind and body. Thanks for telling us about the problem.
Mahesvara is the supreme authority. Otherwise, the transformations of prakrti would not be orderly events at all, aimed at any certain and definite results and related to past actions of being. The approaches, assumptions, stylistic conventions, and intentions of scriptural study in the pandita tradition sometimes differ quite markedly from those employed by scholars who are not themselves aligned with the spiritual tradition from which the texts emerge.
Nothing beyond the substance, points in space, and contacts of the substance with them is karikaa in the phenomenon known as action. In deep, dreamless sleep a person is tainted primarily by the dnava-malathe impurity of finitude, or sense of a limited self.
The Ishvara Pratyabhijna Karika Of Utpaladeva Tr. By Raffaelle Torella
The next couplet proves knowing and doing to be the nature of each living being. Of these actual variations Dr. Their verbal expression, although outwardly very simplistic, suggests some of the highly esoteric principles and mysterious doctrines of Saiva monism; they employ such a mystical method that their essence cannot be grasped easily through academic study unaided by the practice of yoga.