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Abhinavagupta: A Trident of Wisdom (Suny Series in Tantric Studies), by Jaideva Singh
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This is a long commentary on a short Tantra. One of the most authoritative and venerated texts in Kashmir Shaivism, it deals with the nature of Ultimate Reality and with methods of realization focusing on the theory and practice of Mantra. Abhinavagupta presents his metaphysics of language, of the World (Vak), and its relation to consciousness. He calls it 'the teaching of the secret of the Trika doctrine.'
- Sales Rank: #3137321 in Books
- Published on: 1989-09
- Original language: Sanskrit
- Dimensions: 9.25" h x 6.00" w x 1.00" l,
- Binding: Paperback
- 405 pages
Language Notes
Text: English
Most helpful customer reviews
2 of 2 people found the following review helpful.
Profound reading for those studying kaśmiri śaivism
By Frank-in-SanDiego
Be aware that this title is the SAME book as the Paratriksika Vivarana (Par'tr''ik'vivara'a)...
So, if you are looking for this book wish to find it other places on AMAZON ( or compare pricing) then look for the Paratriksika Vivarana properly written as par'tr''ik'vivara'a... both are by the SAME translator jaideva singh, and original author abinavagupta-ji.
This book shown was printed 1988. The booked named Paratriksika Vivarana (Par'tr''ik'vivara'a) is a reprint that occurred 1996.
This is not an introductory book....it is also called trikas'tra-s i.e. the verses or s'tra-s of trika. It is thus named as the original author, abinavagupta-ji gives the reader/student the core principles of trika ( some know this is aligned to ka'mir 'aivism).
Let me offer just one notion so the reader can get a flavor of this knowledge.
From a ka'mir 'aivism POV brahman is recognized, yet slightly differently ( not better, just another angle).
Brahman is t't'yam brahman. What can this be ?
It is a standard point of reference that brahman is considered as o'-tat-sat in ved'nta. In trika ( or ka'mir 'aivism ) it is called the 3rd brahma.
That is , in o'-tat-sat it is the 3rd defining idea or sat that is considered. Yet this brahman is considered vast ( b'hat) , all pervading (vy'paka) and is completely in union with 'akti.
In ved'nta one may call out brahman as o'-tat-sat or as sat-cit-'nanda. In ka'mir 'aivism this whole concept can be related with one word
sau' ( sa +au + ') and is considered am'tb'ja, the very heart (h'daya) of bhairava ( parama'iva).
So we find this brahman in ka'miri 'aivism , called the 3rd brahman as there is more alignment with 'iva ( or bhairava) yet some of the points of view are different then the 'tgraditional' views of ved'nta. Again, not opposed but of a different orientation.
Is this the ONLY difference? No. I can count about 10 significant ones. Here is just a few:
Some differences ( not objections) to ved'nta:
yoga in action (karma-yoga)
mok'a and its delineation
ignorance and its ( complete) elimination
who is fit to practice yoga
the notion of m'y'
what is pure and impure
the ultimate Reality as being dormant or active ( aware of It-Self)
My only recommendation is this is not a general reading material book - it is a 'study' book. I come back to it year-in and year-out.
If one is earnest in their study this book ( also with other trika reading material) cultures the mind and intellect and improves
one's s'dhana ( as I have found).
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