The complete Tantrik View, practice, and fruit are presented in exquisite detail over the course of more than 5, verses. On this blog I will present a full translation of that chapter over the course of, you guessed it, five years. And now, without further ado, my translation of. Chapter 1.
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Mark Dyczkowski. A Brief Sketch of Abhinavagupta. Abhinavagupta lived in Kashmir from about the middle of the tenth century into the eleventh. He was, without a doubt, the most brilliant of the Kashmiri Saiva teachers and one of the greatest spiritual and intellectual giants India has produced. He wrote more than sixty works, some very extensive, and all remarkable for the beauty of their Sanskrit and profundity of thought.
In this period Abhinava sought in his writings to establish the superiority of Trika above all other schools of Agamic Saivism. His most important work during this period is the Light of the Tantras Tantraloka. His aim was to bring together the major Saivagamic schools into that of Trika Saivism and in so doing he has provided us with a unique account of Agamic Saivism. In the second period of his life Abhinava wrote important works in these fields. Indeed, it is for this contribution that he is best known.
His commentary on the Natyasastra, the foremost treatise in Sanskrit dramaturgy, testifies to its excellence and influence. In this work Anandavardbana and Abhinavagupta expound the theory that the soul of poetry is its power of suggestion through which sentiment is conveyed to the reader. In these commentaries he elucidates the Doctrine of Recognition pratyabhijna which is the monistic philosophy proper of Kashmiri Saivism.
Abhinava intends his Anuttara Trika to be understood not as something new, but as the final development of the Trika school of Shaivism, which is one of the oldest of the Bhairava current of Shaivite scriptural traditions—and the most explicit and detailed presen tation of its essential teachings.
Anuttara Trika comes at the end of the development of some centuries of Shaivism. The Tantraloka comprises over 6, verses, every one resonant with boundless suggested sense. The traditions Abhinavagupta has knit together in his exposition of the teachings of the Anuttara Trika were always transmitted in two parallel ways, written and oral.
The text is so long and complex that even the immediate meaning is not always clear, let alone its hidden implicit meaning. Your email address will not be published. Check here to Subscribe to notifications for new posts. Mark Dyczkowski A Brief Sketch of Abhinavagupta Abhinavagupta lived in Kashmir from about the middle of the tenth century into the eleventh.
His literary activity falls into three periods. In chronological order these are: 1 Tantrika. Mark Dyczkowski Abhinava intends his Anuttara Trika to be understood not as something new, but as the final development of the Trika school of Shaivism, which is one of the oldest of the Bhairava current of Shaivite scriptural traditions—and the most explicit and detailed presen tation of its essential teachings.
M SAU. An analysis of the doctrines and practices of Kashmir Shaivism, by Mark S. Dyczkowski Abhinavagupta, G. T Deshpande, Sahitya Academy, Leave a Reply Cancel reply Your email address will not be published.
Of all the philosophical system emanating from the east Kashmir Shaivism stands alone in its subtle elucidation of the theory and practice of spirituality. Drawing from these ancient scriptures—many of which are now lost—the great Shaiva master Abhinavagupta 10 CE , fashioned the monistic tradition known as Trika Rahasyam 2. After attaining God realization Abhinavagupta states that out of curiosity he sat at the feet of many masters and like an industrious bee collected the nectar of the prominent philosophical traditions of his time. Completing this venture he returned to his own disciples and spontaneously sang thirty-seven philosophical hymns in the same number of days.
This Chapter is devoted to deliberation on the system of worship in keeping with the provisions of the Kula School. This School of worship permits taking of wine considering its enjoyability and as a stimulant of consciousness leading eventually close to Bhairava. The external world should be seen as illuminated by one's own consciousness and hence needs to be worshipped as such. Here is a reference to the Kuleshvari Devi who assumes the form of the Great Mother both higher and lower. Shiva is her hero. She needs to be worshipped in her conjugal relationship with Shiva and gods as sparks emanating from her. The sounds of the alphabet serve as lamps of illumination and therefore, they, too, need to be worshipped.
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.