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Treatise on Trika philosophy of Kashmir Saivism.
This profound text is concerned with the philosophy and practice known as Kashmir Shaivism. On account of its size and scope it is a veritable encyclopedia of non-dual Shaivism.Why was the Tantraloka written? In answer to this question Abhinavagupta tells us that, although in the schools of Kashmir Shaivism there are many wonderful and important ways and methods for attaining the supreme reality, yet in his time not even one was still existing. All of those ways and methods were lost. It is for this reason that he was requested by his colleagues and disciples to create a text that would illuminate and clarify all of these ways and methods of Kashmir Shaivism. To accomplish this, Abhinavagupta composed the Tantraloka, a text, which he tells us is filled with the complete explanation of the ways and methods associated with Kashmir Shaivism. That is to say that the philosophical understanding on the level of the intellect might have been existing, but the actual practical means or methods to be used to attain the supreme reality - oneness with Universal Being - to which they all pointed was lost. Abhinavagupta was intent, therefore, to revive the true understanding of these very important teachings, to make the practices that they embodied live again. For what is the use of a map if you have no way to reach the destination? Thus, Abhinavagupta gave us the Tantraloka to remedy this situation.The Tantraloka is composed of thirty seven chapters (ahnikas). Each chapter has it's own distinct topic. In this present volume - chapter one - Abhinavagupta lays the groundwork for the rest of his Tantraloka. Here are some of the topics Abhinavagupta examines in the first chapter: - The important Masters of the schools of Kashmir Shaivism. - The differentiated perception of all the means and methods (upayas). - The difference between knowledge, ignorance and liberation. - The essence of what is to be recognized, i.e., the real object to be known. - The oneness of Shiva and His energy (Shakti). - Introduction to the means and methods (upaya) for attaining full and pure knowledge where you perceive your nature as one with the universe. - True liberation in Kashmir Shaivism. - A discussion of the four states of means (upayas).- Three variations of absorption or trance (samavesha) as mentioned in the Malinivijaya Tantra. - The contents of each of the thirty seven chapters of Tantraloka.
Abhinavagupta, Probably The Greatest Genius Of India In The Fields Of Philosophy, Aesthetics, Poetics, Dramaturgy, Tantra And Mysticism, Is Being Rediscovered Only In The Last Few Decades. Although Several Scholars, In India And Abroad, Are Engaged In Studying His Works, It Is Surprising That There Are Still Few Translations Available. The Great Merit Of The Present Translation Of Abhinavagupta`S Summary Of The (Real And Secret) Meaning Of The Bhagavad Gita Lies In The Following: First, It Includes The Text And Translation Of The Kashmiri Version Of The Bhagavad Gita, Which In Places Differs From The One Commented Upon By Shankara. Besides, It Brings Out The Specific Meanings In The Context Of Kashmir Shaiva Philosophy And Yoga, Without Being Influenced By Samkhya Or Vedanta.
"I have prepared a trident of Wisdom in order to cut asunder their bondage." -- Abhinavagupta This is a long commentary on a short Tantra. One of the most authoritative and venerated texts in Kashmir Shaivism, it deals with the nature of Ultimate Reality and with methods of realization focusing on the theory and practice of Mantra. Abhinavagupta presents his metaphysics of language, of the Word (Vak), and its relation to consciousness. He calls it, "trikasastra-rahasya-upadesa: The teaching of the secret of the Trika doctrine."
This book explores one of the most explicit and sophisticated theoretical formulations of tantric yoga. It explains Abhinavagupta's teaching about the nature of ultimate reality, about the methods for experiencing this ultimate reality, and about the nature of the state of realization, a condition of embodied enlightenment. The author uncovers the conceptual matrix surrounding the practices of the Kaula lineage of Kashmir Shaivism. The primary textual basis for the book is provided by Abhinavagupta's Parātrīśikā-laghuvṛtti, a short meditation manual that centers on the symbolism of the Heart-mantra, SAUḤ.
Abhinavagupta, a leading figure in Kashmir Saivism is increasingly being recognised as one of the chief contributors to the evolution of Indian thought. In his encyclopaedic work the Tantraloka 'Light on the Tantras' he describes the various tantras of his day and places at their apex the most extreme of them, the Kula ritual which proposes the use of wine and meat and intercourse with women of the lowest castes. In Abhinavagupta's esteem of the Kula ritual just the shodow side of genius an aberration best forgotten? This work is a translation-the first into english of any chapter of the Tantraloka of Abhinavagupta's version of the Kula ritual.
The Paratrisika (or Paratrimsika) is a short Tantra which has been held in the highest esteem by Kashmir Saivism or Trika. After Somananda, Abhinavagupta has written two commentaries on it, a short one (Laghuvrtti) and an extensive one the present Vivarana which is presented here for the first time in an English translation. The Paratrisika Vivarana is one of the most fascinating but also most difficult texts of the Kashmir Saiva School, and of the mystical philosophical literature of India as a whole. It deals with Ultimate Reality (anuttara or para) and with the methods of realization, centred above all in the theory and practice of the mantra. Abhinavagupta displays here his great exegetical genius and presents a penetrating metaphysics of language, of the Word (vak) and its various stages in relation to consciousness. His language reflects in a luminous fashion the mystical experience contained in this text. The present translation of Abhinavagupta`s masterpiece will not only be a milestone in the study of Kashmir Saivism, but it also makes available one of the major mystical texts of the Indian tradition to readers interested in philosophy and spirituality Contents Preface by Bettina Baumer, List of Abbreviations, PART I: Paratrisika-Vivarana of Abhinavagupta: Translation with notes, Prelimiaries, Verse 1 of Paratrisika, Commentary, Different implications of the Word Devi, The rationale of the past tense in 'said', The final Resting Place of all questions and answers, Sixteen interpretations of anuttara, Interpretation of Kaulika-siddhidam, Exposition on verse 1 and Commentary, Etad guhyam mahaguhyam.. text and commentary, PART II: Paratrisika-Vivarana: Sanskrit Text, Index of Half-Verses of Paratrisika, Index of Quotations
Cutting across distinctions of schools and types, the author explains the central feature of Kashmir Saivism: the creative pulse of the all-pervasive Consciousness called Siva. This is also the central theme of the Hindu Tantras, and Dyczkowski provides new insight into the most literate and extensive interpretations of the Tantras. This book is significant from four points of view. First, it breaks new ground in Indian philosophy. According to the Spanda Doctrine, the self is not simply witnessing consciousness as maintained by Sankhya and Vedanta, but is an active force. Second, the ultimate reality is not simply a logical system of abstract categories, but is living, pulsating energy, the source of all manifestation. Third, the work elaborates the dynamic aspect of consciousness. It supplies an excellent introduction to the texts and scriptures of Kashmir Saivism. Fourth, it suggests a Yoga for the realization of self.
Rooting itself in Kashmir Shaivism, Śrividyā became a force in South India no later than the seventh century, and eventually supplanted the Trika as the dominant Tantric tradition in Kashmir. This is the first comprehensive study of the texts and traditions of this influential school of goddess-centered, Śākta, Tantrism. Centering on the goddess's three manifestations—the beneficent deity Lalita Tripurasundari, her mantra, and the visually striking sricakra—Śrividyā creates a systematic esoteric discipline that combines elements of the yogas of knowledge, of devotion, and of ritual. Utilizing canonical works, historical commentaires, and the interpretive insights of living practitioners, this book explores the theological and ritual theories that form the basis for Śrividyā practice and offers new methods for critical and comparative studies of esoteric Hinduism.