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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Isvara Pratyabhijna Karika of Utplaladeva – Utpala – Google Books

An essential feature of Kashmir Shaivism is the concept of activity inside the ultimate consciousness. They also propound the theory of the supreme authority of God—thus coming closer to Kashmir Saivism. Abhinavagupta’s Tantrasara is simply a prose summary of his Tantraloka. One of the chapters of the Tantraloka is devoted to the presentation of the secret practices of the Kaula system, employing a mystic method of expression.

By purification of the three impurities the limited soul too can recognize pratyabhijna his real nature, becoming pati himself.

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. Human beings accept both momentary consciousness and conceptual knowledge together as the basis of the order of all mundane activities in the world. Realising this in full is pratyabhijnd. The divine will of Consciousness manifests all phenomena outwardly as both unconscious matter and finite conscious beings, living in unconscious bodies.

This chapter also briefly deals with the nature of samdvesa t a flash of divine Self-realisation in which one becomes, for a time, one with the Almighty Lord who creates, destroys, protects, conceals, and bestows grace in the universe. Cosmology of Kashmir Saivism, page These analyses of udtina and vyana are to be found in Kashmir Saivism alone. Return to Book Page. The second chapter deals with the nature and character of seven types of living beings.

Commentary Insentient objects are never aware of themselves and cannot therefore establish their existence. Thus, Pratyabhijna is considered to be the most direct, shortest path to liberation, an evolution based on consciousness alone. In addition, the major portion of the last chapter of the Siva-drsti is devoted to the presentation of many esoteric practices of Saiva yoga through a mystic method and in a style such that only some expert practitioners of the methods of Trika theology can understand its worth.


It is said that the essence of these higher principles and doctrines, such as the tattvas, or principles of creation, will most commonly be revealed to yogins through their practices in the Saiva yoga of the Trika system.

Only then can a particular recollection agree with that particular past experience. It can never be known by any other [knowing], just as the knowing of taste cannot be known by the knowing of colour.

It also disproves its theory of the non-existence of the Self, Atmanas the Subject of knowing; He pratyabhina the one who wields His power over our entire psychic apparatus. Acceptance of such a special pair of name and form, after the rejection of all other such possible pairs, is the key point in the pratyabhijns of an ideation and pratyabhijnaa is on such account termed apoha, or avoidance of other options, in Vijnanavada.

Utpaladeva wrote a paraphrase, called simply the Vrtti, on the Siva-drsti of Somananda, but the second half of this work has been lost. The topic of epistemology is addressed employing an innovative viewpoint, avoiding the perhaps excessive argumentation worked out by Nyaya philosophy and the Vijnanavada school pratjabhijna Buddhism.

These are the seven categories of living beings. He represents the pinnacle of ievara development of Kashmir Saivism and is the most important commentator of the Mvaru-pratyabhijnd scripture.

The Buddhists claim, therefore, that all of these elements are utterly useless in proving the existence of Atman. A number of practical suggestions are offered in the Pratyabhijina texts: Sva-laksandbhdsam means the knowledge in which only the thing in itself becomes evident.

Chapter I reminds the reader that objections raised by some Vijnanavadins against the notion that the power ot action could belong to the Absolute Atman have already been discounted. These five actions are the object of meditation. Such recognition happens through a sudden direct realisation of his authentic nature. The Prataybhijna theory of the awakening of impressions in various ways has been expressed and accepted, but any effort to explain the basis of this variety has been shown by the Saiva philosopher to be krika unsatisfactory in the absence of Atman as the Master pratuabhijna analyses and synthesises the data of the past experiences.

These limitations stand in karija way of its becoming a popular textbook of Kashmir Saivism, in spite of its being the first comprehensive logical treatise written on the subject. While mundane actions appear to be conditioned by time sequence and spatial sequence, the basic active nature of God is infinite and unconditioned by time or space.


All conceptual knowing, accompanied by powerful definite ideas and word-images is, in fact, incorrect; this is because it rises out of the imagination of ignorant worldly beings, who impose the ideas of names and forms on some unrelated objects, which are, in fact, all that they are.

Isvara Pratyabhijna Karika Of Utpaladeva Verses Of Recognition Of Lord Pandit B. N. MLBD

The principle of the outward vibration of the inwardly existent universe in Atman is established in this chapter in detail, although without the use of the term spanda. Pratyabhijma is sufficiently brief and oratyabhijna the point in matters of discussion about other schools of philosophy, avoiding lengthy repetitions of arguments already dealt with in other important works. 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.

However, Kashmir Saivism maintains that the Absolute Lord cannot be brought under the scope of pramana at all, because He is, metaphysically, the canvas on which the wonderful paintings of the universe are painted. In Buddhism, mind collates the aspect of awareness. For all of these reasons, this karikka is rightly taken as the most valuable philosophical work on the monistic Saivism of Kashmir.

Abhinavagupta had also written a detailed commentary on the Siva-drsti, which has also been lost. Retrieved from ” https: He is accepted as the sole creator of even the mundane objects that are constructed by human craftsmen.

When taking on the kagika limitations kancuka the infinite spirit appears as integrated in space and time, with limited powers of action and knowledge and a sense of incompleteness. The fourth and concluding book is called the Tatfra-samgrahadhikdra, and aims to recapitulate briefly the main principles.

Utpaladeva rejects philosophical suggestions that principles such as atoms, cosmic energy, or mere ignorance alone are the basic source of all phenomena.