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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Regarding the practical sadhana lratyabhijna the Trika system of Kashmir Saivism, he collected the essences of all the available scriptures, arranged them in proper order, and expressed them in detail in his voluminous Tantrdloka, a treatise on theological practice whose greatness can have no comparison in this world.

The seventh chapter of Book I is meant to establish the constant isvxra of a single Master Atman of all varieties of knowing, who serves as the base on which all sequential human mental activities rest. The second chapter deals with the nature and character of seven types of living beings.

Sakti-vikasa is a method karikaa dissolve duality vikalpa ksaya out of the stream of sensorial impressions. Only such [succession] is the relation between cause and effect. In the next couplet, the Vijnanavadin intends to refute the existence of Atman as the supreme doer, the Master of action, by pointing out some logical defects with regard to the concept of relativity in action.

He wrote several smaller works for the benefit of beginners in the study of Kashmir Saivism; the most important among therrt are the Bodha-pancadasikd, the Anuttardstikd kagika, and the Paramdrthasdra. Since such doing is known by others, it can prratyabhijna as a logical means for the viewer to infer the existence of knowing in the doer, because no doing is possible without first knowing.

Other schools of divergent thought have rather been ignored in this context, because the Buddhist Vijfianavada alone is highly rich in subtle logic. Universal creation has thus been asserted emphatically to be fundamentally due to the creative nature of God.

Also included are any concepts of unity or relation between some present and past remembered objects. But neither Utpaladeva, nor anyone in his line, has said anything about his exact place of residence.

On patyabhijna of Absolute Reality’s tremendous active power. Although it seems to have been lost, a single manuscript of this Vivrti was in the possession of the family of an employee of the Government Research Department in Srinagar. The next couplet proves knowing and doing to be the nature of each living being.


Kashmir Saivism has been highly fortunate to have a chain of such scholar-saints who possessed the above-mentioned seven qualities required for its correct academic development. All yogic methods of the Trika system utilise practices involving focus on samdvesa and expanding its presence in the yogi’s awareness.

The Ishvara Pratyabhijna Karika Of Utpaladeva Tr. By Raffaelle Torella

Karila deals agreeably and artistically with the jhanaor knowledge, aspect of Saivism and presents only a brief hint of its kriyci aspect, or practice.

Many philosophers after him, however, did not follow this doctrine so closely, and perhaps Kashmir would have been better protected against tyranny in her later history if they had. Just so, the aspirant must clearly and finally recognise the Lord’s presence in his or her own heart in order to be filled with undying happiness.

The approaches, assumptions, stylistic conventions, and intentions of scriptural study in the pandita tradition sometimes differ quite markedly from those employed by scholars who are not themselves aligned with the spiritual tradition from which the texts emerge. God, the ultimate knower and doer, is thus self-evident in each and every being.

All his successive movements, from his first step toward Delhi to his reaching his final destination, including all his secondary actions during the long journey, are counted as parts of his intended main action of going to Delhi.

Isvara Pratyabhijna Karika of Utplaladeva – Utpala – Google Books

It thus cannot prove that the phenomena of knowing and doing are related to something else and cannot at all help in establishing the existence of that something as Atman, the doer and knower. Jhanadhikdra Chapter 3 33 Conceptual knowledge is made of two elements: Commentary Both an objective past experience and a consequent present recollection of that event belong to one and the same person, in whom both psychological functions occur.

He must concentrate on his individually created worlds with the non-ideational awareness of their origin in the playful divine essence of God.

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. As experiences accumulate into the subject, they are to be burned into sameness. Yet, unlike the Isvara-pratyabhijnd-kdrikd, in the Siva-drsti just a little attention is given to a detailed presentation of the principles of Saiva monism.

Panca-Kritya is a general practice which underlies all the other practices. Utpaladeva knows Siva to be pure and Absolute Consciousness that is the single, universal Self within all things.


As for the base on which such an impression rests, the flow of mental consciousness can serve such purpose well. Seeing it already established eternally, by virtue of its being the ever Self-aware and infinite Consciousness, they do not feel any necessity to re-establish God’s existence through the use of logical arguments.

He continues to bear the impressions of the past experiences, their objective data, circumstances, aims, objects, and so on, throughout the whole span of time. Goodreads helps you keep track of books you want to read.


The Vijnanavadins argue that any experiential knowing, consisting of pratyabhujna definite idea, although not brought karkia light by a subsequent recollection, appears erroneously as pratyanhijna object in mundane psychic activities. The next couplet is meant to wind up the argument of Vijnanavada and to express the consequent undesirable conclusion.

Put another way, each understanding is limited to itself and cannot become mixed up with the details of any other understanding. Pandit is personally committed to the Saiva tradition that has given rise to the texts he studies.

It can never be known by any other [knowing], just as the knowing of taste cannot be known by the knowing of colour. This chapter also includes a long discussion exploring the truth regarding the process of refuting the correctness of a mistaken cognition on the basis of a subsequent correct one.

It may have been purchased by Smt.

He can recollect a thing either as a simple object or remember it in more detail. This couplet pronounces disagreement with certain doctrines held by Vijnanavada.

The greatest tragedy concerning the Siva-drsti is the partial loss of a paraphrase written on it by Utpaladeva and the total loss of the Siva-drsty-dlocana written on it by Abhinavagupta.

This truth further proves the inability pratyabhijba a recollective cognition to bring to light any prior experiential cognition as its object. Instead, transformation of prakrti would have been chaotic in character. Likewise, they claim that the phenomenon of recollection or memory, being explainable on the basis of faulty mental impressions alone, is of no avail in inferring the existence of Atman.

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