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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Nandi Tantrism Jyotirlinga Shiva Temples. 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.

The sentient entities can do so by virtue of their basic powers to know and to do, because sentience is knowing and doing.

Pandit is personally committed to the Saiva tradition that has given rise to the texts he studies.


Jhdnddhikdra Chapter 2 23 The Vijnanavadins refute this scriptural view by raising several logical objections against it in the following manner: In Buddhism, mind collates the aspect of awareness. The third book, named the Aganuidhikdra, deals with scriptural knowledge.

In order to capture the underlying consciousness on the surface of which vikalpas have their play, the yogi enters a state of surrender, or, in other words an “alert passivity”, because the use of force in this case would only lead to more mental agitation.

Its function is to make the unlimited appear as limited and severed from the whole. The next couplet aims to refute the existence of relativity, which could be used as a help in establishing the existence of Atman on the basis of its relation with knowing and doing.

Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit

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. Although presenting an all-round comparative study of the subject at hand through a highly developed method of subtle logic—silencing the arguments of the contemporary pratywbhijna of thought—the Siva-drsti did not become as popular with scholars as did the isvaru-pratyabhijnu of Utpaladeva.

Finite beings, who also are created through the vibratory activity of the Iwvara, appear as well. So, the meaning is direct knowledge of one’s self, “recognition”.

Such recognition happens through a sudden direct realisation of his authentic nature. The text continues to throw light on the manner in which the world appears to bound beings, on the one hand, and to liberated, pure beings, on the other.


No name and no form, they argue, is ever an integral part of any object that we perceive.

Such an Atman, they say, would be no more substantial than ether. The text advises an aspirant to withdraw himself from these three states in order to become fixed in the tourth state of spontaneous Self-revelation, known as turya or turTya.

Isvara Pratyabhijna Karika of Utpaladeva

God s will is independent in all respects, as it does not always take into consideration the merits and demerits ot the person on whom He bestows His grace. The text says that all beings—from the gods in heaven down to worms, insects, and plants—are beset with all the three types of impurity, although their greatest misery is due to the impurity of past actions kdrma-malawhich is the direct cause of their transmigratory existence.

A feudal administrative chief governing an area of about one hundred villages was designated as a goptd in ancient India. As has been said, the Siva Sutras, although a work of highly refined and artistic technique, is an Agama and not a philosophical treatise. In Advaita Vedanta, a liberated jiva is freed from the universe, but here, the universe appears as the real I-consciousness, a mass of consciousness and bliss. He represents the pinnacle of the development of Kashmir Saivism and is the most important commentator of the Mvaru-pratyabhijnd scripture.

The Vijnanavada maintains that vijndna, mental consciousness, is the only existent reality. Many scriptural thinkers have declared the power of action to be another definition of the sentience of living beings.

There are no discussion topics on this book yet. In doing so, it conducts all the necessary psychic activities and thus makes all mundane functions of life possible. And objects that may appear to be different from what they are are not thereby changed from their basic nature by virtue of appearance or by the fact that their utility is not evident. It is sufficiently brief and to the point in matters of discussion about other schools of philosophy, avoiding lengthy repetitions of arguments already dealt with in other important works.

Rating is for the translation of the original text only, not the commentaries. The name of his mother was Vimalakala, and he had a younger brother named Manorathagupta. Thus He causes the drama of the whole universe to unfold. Vikalpa-ksaya is also the classical technique for calming the agitated mind. This is in no way an analytical or dry activity. Thinkers who take any insentient substances such as the physical body or the system of animation and breathing or the inner sense of understanding or even the void of dreamless sleep or anything else that may resemble any of these entities as their real Self may try either to disprove or to prove the existence of God.


The subtle logic exploring the workings of the mind with regard to the finer mental consciousness which was ignored or overlooked even by great monistic thinkers such as Sankaracarya 1 was given full scope by the ancient masters of Kashmir Saivism, from Somananda ninth century C.

An aspirant must recollect his forgotten divine essence and recognise himself as none other than Almighty God. The most direct application of Panca-kritya the observation of the five actions of consciousness is Vikalpa Kshayaliterally meaning “dissolution of thoughts”. But He is always inclined by His essential nature to manifest a multifarious diversity and is potent enough to do so. Commentary All cognitions, all instances of knowing, are by themselves different and unrelated to each other, as well as ignorant about one another.

So argues the Vijhanavadin. Such currents of conscious minds, along w ith their multitude of past impressions, go on moving ahead like streams of momentary consciousness. It contains only one chapter, although in the Vivrti-vimarfinT it has been analysed in two chapters. Regarding the practical aspect of Kashmir Saivism, Utpaladeva placed great emphasis on bhakti, devotional love for the Lord. Something experienced by jc can never be recollected by y. The very existence of Atman as the Master of knowing and doing is thus brought into question.

One intended action pervades all such successive movements, from beginning to end. The second chapter of Book III includes a discussion of the variety of beings, or knowing and doing subjects, on different planes of understanding in the universe.

All sentient beings possess powers to know and to do. 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. The pranas are the life-force, or the five activities of animation or vivification of the body and mind.

In truth, the Lord Himselt pervades and shines within all such entities as the physical body, objects, human perception, ideation, and memory.

The Vijfianavada school aimed at a isvarx refutation of the principle of Atman as an existent reality that witnesses and directs the whole internal apparatus of being. The first chapter of the Jhdnddhikdrathe introductory chapter of the Isvara-pratyabhijha, begins with a salutation to Lord Siva. JhdndJhikdra Chapter 4 39 Commentary Recollection always involves a core of objective knowing.