By Paul Eduardo Muller-Ortega
This ebook explores the most specific and complex theoretical formulations of tantric yoga. It explains Abhinavagupta’s educating concerning the nature of final fact, in regards to the tools for experiencing this final fact, and in regards to the nature of the nation of attention, a situation of embodied enlightenment. the writer uncovers the conceptual matrix surrounding the practices of the Kaula lineage of Kashmir Shaivism. the first textual foundation for the booklet is equipped by means of Abhinavagupta’s Paratrisika-laghuvrtti, a brief meditation handbook that facilities at the symbolism of the Heart-mantra, SAUH.
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Additional resources for The Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir
According to Gonda, < previous page page_38 If you like this book, buy it! next page > < previous page page_39 next page > Page 39 The Sivaite agama-s are not only by far our main source of knowledge of the older phases of Sivaite religious practice and the interrelations between Southern and Kashmirian Sivaism, they give also very welcome information on the history of Indian religion and philosophy in general. They served as the doctrinal basis of Sivaite monasticism and as the fundamental manuals for liturgies and religious practices.
Next page > < previous page page_25 next page > Page 25 Chapter 2 The Historical Context There is little doubt that Abhinavagupta was well versed in the traditional darSana-s, and that he and his predecessors were also influenced by the polemics that were prominent in Buddhist circles. The area of Kashmir traditionally was a stronghold for diverse Brahmanical and Buddhist groups. 2 It is in examining Abhinavagupta's "philosophical" writings, his "Shaiva theology," in the IPv, and the IPvv, that one most often encounters explicit or implicit argumentation directed at one or another of these schools.
These faces appear also in the PTlv where they are termed the "pentad of brahman" (brahmapañcaka). The eight embodiments are composed of the traditional five elements, to which are added the sun, moon, and the sacrificer, and each of these is given one of the traditional names of Siva. Our interest here is not in the details of these two doctrines, which are actually rather complex. Rather it is useful to emphasize one aspect of their meaning. Gonda puts it quite well when he says: This doctrine of the five manifestations of Siva, who according to his worshippers is first and foremost the Great Lord, expresses the belief that he is the All, the Highest and the Unique who embraces and comprises the universe and all beings and of whom they are composed.