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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In fact, a pasu being even creates a world of his own through his imagination, believing it to be real for the time being.

Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit

Commentary In the doctrine of the momentariness of vijitdna the conscious thought processexperience and later recollection are two mutually unrelated and different forms of knowing. He explained his vrtti on the Isvara-pxatyabhijhd through a detailed commentary called the Vivrti or TTkd.

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. Utpaladeva utilises subtle logical arguments aimed at establishing the existence of Atman as the basic recollector.

These are the two varieties of knowledge, known variously as I nirvikalpa or sva-laksana and 2 savikalpa, sdbhildpa, or vikalpatma. There is, in fact, no difference in the basic character of objects according to their interior nature.

Couplet 17 is a poetic end-note to the text, for it compares an aspirant, proceeding on the path of Self-recognition, to a love-torn damsel. 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. 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.

Some of his hymns are sung popularly by the pandits of Kashmir even today. The Pratyabhijna school is one of the traditions that merged to form the Kashmiri Shaivite sect. He explained and commented upon the philosophical works composed by Somananda and Utpaladeva.

The middle has multiple meanings here: The term Trika was used by Abhinavagupta to represent the entire Kashmir Shaivism or to designate the Pratyabhijna system. These limitations stand in the way of its becoming a popular textbook of Kashmir Saivism, in spite of its being the first comprehensive logical treatise written on the subject.

Such experiences are reduced to a “seed form”, to spring forth again into existence, becoming memories or patterns of behavior. To prove this doctrine of the sole existence of the active power of the Absolute Lord is the main aim of Book II of the iivara-pratyabhijna-karika. The next couplet is meant to wind up the argument of Vijnanavada and to express the consequent undesirable conclusion.


This vydna shines with increasingly greater brilliance in higher beings such as the vijndndkalas, the mantrasthe mantresvarasand the mantra – mahesvaras —the higher their awareness, the more it shines forth in splendour.

These moments are considered essential for the revelation of the true nature of the mind. Abhinavagupta referred to such couplets as sutras, a highly condensed form of expression extensively delineating a topic.

Abhinavagupta also wrote commentaries on the Siva-drsti and the SiddhitrayT, but these works have unfortunately been lost. Therefore, such scriptures are known as Agamas as well as Tantras.

Perception and inference are examples of pramanas, or means of correct knowledge about an object or its character. This work deals briefly with the fundamental principles of Kashmir Saivism in its first chapter, proceeding with an extensive presentation and refutation of the principles of some other schools of thought, such as those of the Saktism of Bhatta Pradyumna and Sabda-brahman of Bhartrhari.

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

In the next to last couplet of this work, the philosopher Utpaladeva discloses another side of his personality. In this case it is brought to light at the present moment and has no relation to any past momentary thought or event. This argument continues to be discussed in ample detail throughout the entire Jndnddhikdra of the Isvara- prutyabhijnd-kdrikd and is further explained by Abhinavagupta in his Lsvam-pmtyabhijnd-vimariirth continuing all the way to its eighth and final chapter.

This is like the brilliant pratybhijna of a burning lamp, all of which are momentary in character and are collectively and erroneously taken as one single shining light although they arc accountably many in number, following one another and becoming extinct in the next moment. Commentary According to Indian prataybhijna philosophy, action pratyabnijna a series of successive movements residing in a single process.

Isvara Pratyabhijna Karika of Utplaladeva – Utpala – Google Books

The very first couplet, hinting at such a fact, begins to examine the phenomenon of recollection. A feudal administrative chief governing an area of about one hundred villages was designated as a goptd in ancient India. 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, pratyabyijna their greatest misery is due to the impurity of past actions kdrma-malawhich is the direct cause of their transmigratory existence.

How then can a memory bring to light the object known by the concerned previous experience? Abhinavagupta, having devoted all his marvellous qualities to the academic development of Kashmir Saivism, carried it to its climax. The first one, the Jndnadhikdra, deals with the nature of Consciousness.

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The descendants of an influential and famous rajanaka were usually given such surnames in common usage. The second book, dealing with the nature and the results of the divine creative aspect of the Absolute Consciousness, is called the Kriyadhikdra. A free pati being has the wonderful power of creating illusion, called mciya, at his command, yet a bound being experiences that he or she is bound by this very power. It is He who contains in Himself all the vividly different mental phenomena isvaara who Himself consists of pure Consciousness, able to appear as He w ills.

The real Self of every being is therefore none other than God.

Utpaladeva recapitulates the previously discussed principle that the Absolute Lord alone is, in His universal aspect, appearing variously as the Self of each and every being. Lists with This Book. Utpaladeva throws light on their basic character and proceeds to explain the manner in which these two types of beings isavra bound, mentioning the causes of their bondage.

pratyabhljna JnanaJhikdra Chapter 2 15 subject of some action of knowing. Kashmir Saivism attempts to present a more complete elucidation of the subject. He or she sees the Self and nothing other than it. The impressions on which that memory is based cannot enable the present recollection to bring the past experience objectively to light, nor can they illuminate it as its own object. No trivia or quizzes prayyabhijna. Such beings do not feel themselves to be pure Consciousness, but instead see it shining as just a quality of some unconscious entity such as the breath or the intellect or the body.

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.

He denotes objects by conventional words and meanings and uses ordinary perceptions, conceptions, recollections, imaginings, and so lx Is vara-p ratyabh ijh a-karika on, to express his confused notions about the diverse world.

The seventh chapter of Book I is meant to establish the constant existence of a single Master Atman of all varieties of knowing, who serves as the base on which all sequential human mental activities rest.

Jhdnddhikdra Chapter 2 23 The Vijnanavadins refute this scriptural pratyabhija by raising several logical objections against it in the following manner: