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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Hinting thus at the incorrectness of the non-existential views of Vijnanavada Buddhism, it proceeds to emphasise the powers of knowing and doing, considered part of the very essential character of Atman. Commentary All cognitions, all instances of knowing, are by themselves different and unrelated to each other, as well as ignorant about one another. So, the meaning is direct knowledge of one’s self, “recognition”. Such knowledge is without ideation and so has no relation with any other knowledge, similar or dissimilar in character.

Memory thus attributes great weight and power to what it recalls of the past experience and its object, and takes them as isvaar own objects.

Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit

But this isn’t the end of the story. In fact, pure, infinite, and divinely potent Consciousness is the Self of each and every being. Of these actual variations Dr. These two important works on the philosophy of Kashmir Saivism can be compared to the river Ganga flowing rapidly between the narrow Himalayan valleys and that same river flowing more slowly in the North Indian plains.

Then the two principles of purusa and prakrti pratyabhijnw the manner of their creation are described. After letting the sense-organs reach to external objects, by bringing them back into the heart, all the energies of the five senses are accumulated inside pratyahara.

Both are already independently established by their own merits, prtayabhijna so any supposed mutual dependence cannot be taken as their mutual relation. 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.


He has honed some ol his publications, such as this translation and commentary on the Lfvara-pratyabhijna-kcirikii, by working with his students. The very first couplet, hinting at such a fact, begins to examine the phenomenon of recollection.

That entity, or reality, serves as the base of all the momentary activities of perception, conception, recollection, and so on. There, an adept aspirant’s Self-realisation is metaphorically compared with the sudden recognition by a loving maiden of pratyahhijna loved one.


Although they do understand that they are divine Consciousness, these beings are limited because they do not have access to their active divine power, and they also continue to see themselves as separate from other individuals and from God. Therefore a memory can neither throw light on the concerned past experience, which does not continue to shine in its psychic lustre, nor reproduce the object or objects experienced by it.

It is thus both a supplementary addition and a conclusion. And objects that may appear to be different from what they are are not thereby isbara from their basic nature by virtue of appearance or pratjabhijna the fact that their utility is not 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.

Paradoxically, we do see our true Self, but are not able to realise its real significance on account of this delusion. In any case, here are the fragments of the Vivriti which have been translated into English so far:. 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.

But, the Buddhist says, such an argument can be set aside by pointing out that, since the impression is the actual and sufficient cause of recollection, one can do away with the unnecessary supposition of Atman. Books I and II ppratyabhijna the Uva ra-p ratyahijfid – karika deal with the fundamental principles of the philosophy of Kashmir Saivism through pure logical argumentation.

But those who experience pure Consciousness alone as their essentially real Self would never indulge in either of these pratyabhijn intellectual exercises. Nothing beyond the substance, points in space, and contacts of the substance with them is revealed in the phenomenon known as action.

Commentary If perception, conception, memory, and other mental activities are taken as different functional attributes of Atman, the Master ol knowing and doing, then Atman should develop certain modifications at the times when these different functions occur.

But the experiencer is, without a doubt, a constantly existent entity, continuing to exist even at the time he recollects the previously experienced object.

The domain of vikalpatherefore, is determinative knowing, which is called the stage of savikalpa knowledge. The next couplet is meant to wind up the argument isvaa Vijnanavada and to express the consequent undesirable conclusion. He establishes the eternal existence of Atman as the real Master of perception, conception, ideation, and recollection through a subtler logical argumentation, and his perspective is aided with evidence provided by psychology and illustrations of common experiences in mundane life.


Hinduism Other Indian philosophies. 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. He explained and commented upon the philosophical works composed by Somananda and Utpaladeva.

Otherwise, if it is taken as being sentient in nature, even then it cannot serve as the base of such orderliness, because it remains limited only to itself and ideas about it.

He notes that the enlightening of an object by means of a pramana differs considerably in accordance with a person’s liking and aims, as well as according to the usual denotations of speech and thought utilised by the knowing subject. 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.

He is the eternal and basic Master of all correct cognitions.

It is idvara in the Vimarsinl commentary into four dhnikas. An accumulation of repeated experiences of identification with Atman in a state of intoxication with bliss form the foundation for stable samadhi.

Unfoldment in the Sushumna Nadi is achieved by focusing the ascending breath prana and descending breath apana inside it. I wish to offer special thanks to Harry Spier who offered invaluable assistance in the preparing of the manuscript for publication: The single chapter of the fourth book concludes the discussion given in the isvara-pratyabhijnd- kdrikd and throws light on a few topics not discussed in its previous chapters.

Sakti-vikasa is a method to dissolve duality vikalpa ksaya out of the stream of sensorial impressions. Abhinavagupta quotes several passages as having been iscara from the works of Utpaladeva, without mentioning the names of these works, proving that the master philosopher must have written additional works that have been lost.

Otherwise, if know ing were accepted as unconscious in nature, then it could not be of any use in throwing light on objects.