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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Search the history of over billion web pages on the Internet. Pandit Edited by Lise F. Bungalow Road, Jawahar Nagar. XI inc uimy vt mv. In addition to a few minor differences due to orthography, sandhi pratyabhijha, fallen types or printer errors, the KSTS editions of the IPK and the IPV have variation in the readings of twenty verses.

Of these actual variations Dr. The following table lists the verses for which Dr. IPV verse number Source of variant reading 1. Prwtyabhijna in Kashmir in the tenth century C.

Utpaladeva responds to this doctrine of momentariness and argues cogently that there is indeed such an eternal reality he identifies as Siva and whom he speaks of as God Jivara: Utpaladeva knows Siva to be pure and Absolute Consciousness that is the single, universal Self within all things.

He understands Siva to reveal himself to himself pratyabhijan a process of recognition pratyabhijna of his own nature as consciousness. Like texts from other classical philosophical schools, or darsanas, the Ifvara-pratyabhijnd-karika places pratyabhijnz emphasis on the epistemological weight of anumana, the logic of inference, as it goes about proving the reality of Siva as Eternal Consciousness. This translation and commentary of the ifvara-pratyabhijna-karika by Dr.

N Pandit emerges from and is an authentic part of the Indian scholarly tradition of learned pandits. Here, the scholar understands himself to be interpreting the text at hand from within the same livaru-pratyabhijha-karika xii philosophical and theological stance as that in which the text itself stands.

Isvaraa 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.

Pandit is personally committed to the Saiva tradition that has given rise to the texts he studies. Consistent with the pandita tradition in general.

Pandit holds many texts in memory and offers his knowledge to individual students by means of conversation. He has honed some ol his publications, such as this translation and commentary on the Lfvara-pratyabhijna-kcirikii, by working with kaeika students. In such a setting, he lakes relatively little recourse to dictionaries or to other scholars’ interpretations of a text, but rather draws on his own experience, knowledge, and understanding of the material from within its own religious context.

He recites a verse or short passage, writes a commentary on it, and then discusses both the verse and his commentary with his students, thereby kxrika with them the riches and depth of his study. He does this with erudition, humour, and affection. The present volume presents an edited version of his verbal discourses on this text as given over many months of daily study with a group of Western students.

Pandit is a contemporary of the renow isvafa traditional scholar of Kashmir Saivism and spiritual teacher, Lakshman Joo, who conveyed his respect for Dr. In particular I would like to express my deep appreciation to Dr. Vail of Montclair State University USA for her thoughtful editing of the manuscript—her tireless dedication to this project has been instrumental in the shaping of the manuscript.

I wish to offer special thanks to Harry Spier who offered invaluable assistance in the preparing of the manuscript for publication: Special thanks also to both Swami Sushilananda, who oversaw the copyediting and book production, and Theresa Norris, who designed the cover and text.

And thank you to the following people lor their dedication and meticulous care in each stage of the project: Brooks, Jennie Boyd Bull. Katherine Freeman, Joan Gordon, Dr. Elizabeth Grimbergen, David Kempton, Dr. Rebecca Nako, John Nemec. Finally, I would like to thank the Muktabodha Indological Research Institute for sponsoring this project, offering its resources, and bringing this book to publication. Can any heap of seeds sprout while lying firmly inside an all-devouring burning fire, surrounded by the circle of its flames?

The theoretical principles they developed withstood the minute tests of the subtle logic of non-existentialism and atheism that had reached its apex in Kashmir through the philosophies of the great masters of Vijhanavada Buddhism like DharmakTrti and Dharmottara. 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.

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They refuted the correctness of the atheistic perspective on all points of common discussion. For this they used not only subtle logic aided by psychological observation, but also the extensive intuitive wisdom gleaned from their own spiritual experiences. One can argue that the Hvara-pratyabhijna-karikd is the most important philosophical work of Kashmir Saivism.

Composed by the sage Utpaladeva in the tenth century C. The Isvara-pratyabhijnd-kdrikd enjoys the same position among the philosophical works on Kashmir Saivism as is enjoyed by the Brahma-sutra in Vedanta. Although not the first work on the subject, it has attained the first place in popularity.

Generally speaking, one can beneficially compare and contrast it with the well-known text of Saivism, the Siva-drsti of Somananda, composed in the early ninth century C. Although presenting an all-round comparative study of the subject at hand through a highly developed method of subtle logic—silencing the praatyabhijna of the contemporary schools of thought—the Siva-drsti did not become as popular with scholars as did the isvaru-pratyabhijnu of Utpaladeva.

Isvara Pratyabhijna Karika of Utpaladeva by Bansi Pandit

In the Siva-drsti, considerable time is spent refuting the validity of the argumentation of Vijnanavada Buddhism that was based on minutely subtle logic and aimed to establish the principle of non-existentialism, and especially to deny the existence of Atman as the basis of the flux of momentary mental consciousness. Yet, unlike the Isvara-pratyabhijnd-kdrikd, pratyabhijha the Siva-drsti just a little attention is given to a detailed presentation of the principles of Saiva monism.

In addition, the major portion of the last chapter of the Siva-drsti is devoted to the presentation of many esoteric practices of Saiva yoga through a mystic method and in a style such that only some expert practitioners of the methods of Trika theology can understand its worth. Scholarly readers in general, perhaps, would not take sufficient interest in its study. Isvzra Isvara-pratyabhijnd-kdrikii, on the other hand, provides only a few tantalizingly vague karuka about the highest practices of Trika yoga, including detailed discussions of many items of philosophical theory in which common scholars have sufficient interest.

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 patyabhijna flowing more slowly in the North Indian plains. Introduction XXV Abhinavagupta composed a commentary on the ISvara- pratyabhijna-kdrika in which he says that this scripture is highly useful in testing the validity of philosophical points in several important sdstrasnotably Mimamsa, Nyaya, Vyakarana, Samkhya, and Agama.

It therefore provides the highest means for achieving the optimum utility from these works. As for the immense depth of the philosophical thought contained in the Uvara-pratyabhijha, he goes on to say: It is possible that someone may pick up enough courage to plunge into a situation even much more dangerous than the heart of a surging ocean at the time of the universal dissolution.

Consequently, at the time of the final dissolution, [this fiery ocean] swallows all the great mountain ranges and the whole of material existence. None other than Siva [that is, a yogin having karuka his Sivahood] can fathom the depth of the [awe-inspiring] truth discussed in the Isvara-pratyubhijhd.

It is sufficiently brief and to the point in matters of discussion about other schools of philosophy, avoiding lengthy pratyabhijnz of arguments already dealt with in other important works.

Its oratyabhijna discussions, too, are brief. Logic is generally dry in character, and the master avoids it except where it is essential. For instance, the lsvara-pratyabhijna does not indulge in mutual differences in the logical approaches put forth karioa the masters of materialistic and idealistic Buddhism, but accepts partly the view of the latter and adds just a little to point out its main lacunae.

Oratyabhijna adopts the same policy with respect to differences between Buddhist Vijhanavada and Samkhya theories about knowledge.

Isvara Pratyabhijna Karika of Utpaladeva

Examining briefly some central points of the theories of some antagonistic schools, it proceeds to present extensively the basic principles of Kashmir Saivism. Logical discussions concerning Saivism are again present, but are presented with clarity and brevity. It deals agreeably and artistically with the jhanaor knowledge, aspect of Saivism and presents only a brief hint of its kriyci aspect, or practice.

Most felicitously, Utpaladeva correlates many of his logical arguments with psychological findings. There, an adept aspirant’s Self-realisation is metaphorically compared with the sudden recognition by a oarika maiden of her loved one.


She is burning in the fire of separation from him; even though he has been sitting by her side all the while, she has not yet recognised him. For all of prahyabhijna reasons, this scripture is rightly taken as the most valuable philosophical work on the monistic Saivism of Kashmir.

They have been classified into three categories: Therefore, such scriptures are known as Agamas as well as Tantras. These three Tantras were voluminous works composed as pratyabhhijna between Lord Siva and Sakti. Such Agamic works do not deal cither with philosophical principles or with the doctrines of practice in a systematic way.

One must search out these principles and doctrines, compile them in a proper order, and present them to seekers of Truth in a palatable manner. In addition we have a secondary Agama known as the Netra-tantra. As has been said, the Siva Sutras, although a work of highly refined and artistic technique, is an Agama and not a philosophical treatise.

It deals with highly esoteric yoga practices and their results, not discussing in detail principles of philosophy through logical method. The Spanda-kdrikd reflects the same knowledge as is dealt with in the Siva Sutras, although it is a philosophical treatise and not an Agama.

It also does not deal directly with such philosophical topics as metaphysics, ontology, and cosmology. Information about such topics of pure philosophy can be minutely searched out in it, as can also be done in the proper Agamas, and then arranged in a philosophical format and order and expressed through logical method and style.

Karima works are so highly mystical in character that they cannot be used successfully as a medium in an ordinary teacher-pupil relationship.

Their verbal expression, although outwardly very simplistic, suggests some of the highly esoteric principles and mysterious doctrines of Saiva monism; they employ such a mystical method that krika essence cannot be grasped easily through academic study unaided by the practice of yoga. 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.

He composed the Siva-drsti, the first philosophical treatise on Kashmir Saivism, which is written in a clear, logical method and style. 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. A full chapter is devoted to establishing absolute monism as the correct principle of isvata philosophy.

One lengthy chapter is devoted to the refutation of the principles of all the other schools of Indian thought prevalent in that age, some of which are now unknown. 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. 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.

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. These lacunae were properly filled by the works of Utpaladeva, the worthy disciple of Somananda, who succeeded him in the chain of masters of the Tryambaka school of Kashmir Saivism.

The reign of King Laliladitya, an eighth-century monarch of Kashmir, was the golden age in the history of the valley. Two famous examples of this migration are Sangamaditya, the fourth-degree ancestor of Somananda, and Atrigupta, the ancestor of Abhinavagupta. It is probable that some ancestors of Utpaladeva also migrated to Kashmir from Gujarat during this period, since Abhinavagupta.

Lata was the name given to scholars who belonged to the Gujarat area, and lati-nti karikka the name of kzrika poetic technique popular in that region. In his paraphrase vrtti on the Siva-drsti, he mentions Vibhramakara as his son and Padmananda as his class-fellow SDVr 2.

In addition, he mentions the author of the Siva-drsti Somananda as his preceptor.