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.
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The next objection is this: 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.
Vikalpa is a definite idea, accompanied by a definite word-image, which isvwra imposed on the thing in itself. In any case, here are the fragments of the Vivriti which have been translated into English so far:. Knowledge at the nirvikalpa stage of perception is always self-limited and centred in itself since it has no relation w’ith any definite idea or word-image.
This paradoxical concept acts as a mechanism to induce a moment of hiatus in the mental activity, when the tension and pain are cleared.
He is powerful enough to synthesise and to differentiate all cognitions and their contents. The Mcilinl-vijayottara-tantra is said to be the most important scriptural work on practical sadhana of the Trika system. Somananda, the fourth-degree descendant of Sarigamaditya, was the earliest author who collected and compiled the main principles of theory and doctrines of practice of Kashmir Saiva monism out of some extensive Agamic texts and the two above-mentioned brief Introduction XXIX works.
Isvara Pratyabhijna Karika Of Utpaladeva Verses Of Recognition Of Lord Pandit B. N. MLBD
In the next couplet, the Vijnanavadin attempts to refute the subordination of knowledge to Atman, accepted by Saiva scholars to be self-evident. Besides, he is free to analyse the contents of his experience and to recollect parts of it or the entire event in as many various ways as he likes.
At the stage of initial perception nirvikalpathe object perceived shines in itself. Commentary According to Samkhya theory, buddhithe intellect, is relatively pure in character because of the predominance of sattva-guna in it.
The impressions on which that memory is based cannot enable the present recollection to bring the past experience objectively to light, nor can they illuminate it as its own object. Views Read Edit View history.
The author has analysed the work into four books, called adhikdras. The first one is sentient and the second, Vijhanavada argues, is insentient because its knowledge is flawed, arising as it does from human imagination.
Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit
Divine Consciousness becomes limited in individual beings because of the effects of time sequence, finite capability, the law of restriction, specific interests, and imperfect knowledge.
As for the base on which such an impression rests, the flow of mental consciousness can serve such purpose well. It is thus probable that Utpaladeva was a descendant of some important minister of Kashmir. Lata was the name given to scholars who belonged to the Gujarat area, and lati-nti was the name of a poetic technique popular in that region.
Abhinavagupta wrote a voluminous work on the practical and theoretical teachings contained in this Tantra, under the title, the MdlinT-vijaya-vartika. This Self shines as pure I-Consciousness and serves as the Master of the I lux of the conscious mind while lying beyond it as its essential base. Thus the existence of a Self Atmanin addition to the momentary currents of mind and body, cannot be proved either on the basis of direct knowing or on that of recollection. The next couplet proves knowing and doing to be the nature of each living being.
An action is thus an exertion of energy incorporating a series of successive movements, physical or mental. There is, in fact, no difference in the basic character of objects according to their interior nature. But what can be the use of Atman, an ineffective and un-affective Consciousness, in bringing about a wanted recollection?
But the experiencer is, without a doubt, a constantly existent entity, continuing to exist even at the time he recollects the previously experienced object. This is because we live in gross bodies in this mortal world.
An example given pratyabhimna the combined experience of both happiness and pain felt by a father upon seeing his long-separated and well-loved son, yet finding that his son is dying of an incurable disease.
Since each and every thought is always a self-luminous entity, none of them can be brought to light by anything other than itself. It is He who is competent to manifest different experiential and recollective thoughts in so great a variety.
IPV verse number Source of variant reading 1. Such an Atman, they say, would be no more substantial than ether. Here we see the ideas of interiority and exteriority as presented prattyabhijna Kashmir Saivism.
Only the currents of momentary bodies and minds are flowing constantly, and these are taken as something of enormous import, something very different from fleeting occurrences.