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 RatiĆ© 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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A single entity, residing simultaneously in more than one substance, cannot be essentially one in its character because it must exist in such substances in different forms in accordance with their particular character.

Sometimes, in finite beings, one also sees a direct, although Introduction xlv partial, manifestation of this creative vibration, such as in a prafyabhijna spontaneous, imaginative intellect.

Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit

When, for example, a gleaming shell must be proven to be different from silver, or a touch of sunlight from the presence of a ghost 7again Atman s xlvi Isvara-pratyabhijnd-kurikd all-pervading presence becomes necessary to unify the false and true, perceptions into one body of interrelated knowledge.

In any case, Utpaladeva wrote two commentaries on his own Ishwara Pratyabhijna Karika, the Vritti which is short and the Vivriti which is long. It is He who contains in Himself all the vividly different mental phenomena and who Himself consists of pure Consciousness, able to appear as He w ills.

They are associated with all the stages of cognition: Read this PDF document I created. 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.

An object seen shining is one with the consciousness of the perceiving person. The eternal Atman alone is the ultimate source and Master of all such acuities.

How then can a memory bring to light the object known by the concerned previous experience? The whole universe exists in the Absolute Lord. At the stage of initial perception nirvikalpathe object perceived shines in itself. The most important difference between Pratyabhijna and Buddhism is related to the ontological ultimate: As vikalpas are being consumed praytabhijna the light of consciousness, ananda also appears.

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

Commentary If a memory does not really touch the experienced object, how can it be accepted as 4 a recollection that does not allow the experienced object to be diverted away’: 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.

Someone might ask why it is that Kashmir Saivism, being among the finest and perhaps constituting the very finest of all the schools of Indian philosophy, did not spread outside of the valley of Kashmir and did not attain a popular position in any of the other important Indian centres of learning, such as Varanasi, Sringeri, Kanchi or Vijayanagaram. Utpaladeva knows Siva to be pure and Absolute Consciousness that is the single, universal Self within all things.

This is the principle of cosmogony as constructed and maintained in Kashmir Suivism. But the philosophical significance of some of the most subtle and highest of these principles has only been discussed in detail in the Saivism of Kashmir. Utpaladeva throws light on their basic character and proceeds to explain the manner in which these two types of beings prwtyabhijna bound, mentioning the causes of their bondage. This is because memory has risen only out of its psychic impressions and also because one knowing cannot be known objectively by any other knowing; each and every knowing shines through its own psychic lustre.

Understanding the arguments it contains also requires mastery over the Pramana-vartika of DharmakTrti, whose views have been presented at length and refuted in the Siva-drsti. He continues to bear the impressions ievara the past experiences, their objective data, circumstances, aims, objects, and so on, throughout the whole span of time. Correct knowledge is only non-conceptual perception, free from name, form, ideation, and word-image.


Besides, it is not a single sequential entity and cannot suitably be an attribute of a single substance. A third type of pure, yet partially bound, being is called the vidyesvara.


Causation is thus a regular type of succession, and there is nothing else pratyabhijnx the two concerned things and their ow n position. I one single entity cannot be sequential in its character; 2 it cannot be many at the same time; 3 any sequential entity cannot be one entity at the same time; and 4 a sequential entity of manifold character cannot reside in a single substance isvar one and the same time.

Therefore the existence of such a divinely potent universal authority must be accepted by each correctly oriented, wise thinker.

Generally one remembers some object helplul to some purpose. As I discuss in this questionAbhinavagupta had many gurus, but one of them was Lakshmanagupta, whose guru was Utpaladeva, who is the subject of my question. For a liberated being, the world appears as a simple objectivity not denoted by any word-image with conventional meaning. According to this revelation, the basic cause of the universe is the infinite divine essence of the Absolute Lord Himself, who assumes all forms through His divine power of irresistible will.

It is momentary in character. Other schools of divergent thought have rather been ignored in this context, because the Buddhist Vijfianavada alone is highly rich in subtle logic. That is due to his freedom in such activity. As has been said, the Siva Sutras, although a work of highly refined and artistic technique, is an Agama and pratyabijna a philosophical treatise.

Only the thing in itself is perceived, and everything else is imposed on it according to the conventional usage begun by primitive man, through employing his imagination. Unified human understanding cannot be conducted prattabhijna self-centred and disparate thoughts alone. I can contact these professors again.