By Boris Marjanovic
Abhinavagupta, surely the best genius of India within the fields of philosophy, aesthetics, poetics, dramaturgy, Tantra and mysticism, is being rediscovered basically within the previous couple of many years. even if a number of students, in India and out of the country, are engaged in learning his works, it really is unbelievable that there are nonetheless few translations available.
Abhinavagupta explains in his observation that he undertook this paintings simply because he felt that his predecessors while commenting at the Bhagavad Gita had now not understood its mystery or esoteric meanings.
The current paintings provides a special model of the Bhagavad Gita within the gentle of Kashmir Shaivism. it's going to even be inspiring fpr someone attracted to the perform of the key yogaof the Gita.
Read or Download Abhinavagupta's Commentary on the Bhagavad Gita Gitartha Samgraha PDF
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Additional info for Abhinavagupta's Commentary on the Bhagavad Gita Gitartha Samgraha
Haribhadra and Umåsvåti both refer to their next stage (Haribhadra’s second, Umåsvåti’s eighth) as unprecedented action, or ap™rvakaraœa. This rather technical designation refers to the fact that that which had been impure in prior times has been dispelled; the former karma no longer maintains its grip but has been loosened and diminished through the adherence to religious precepts. Haribhadra refers to this second phase as Protector, or Tårå, Yoga. He describes Tårå Yoga as “enabling one to overcome excessive fear and wrong action” (YDS 45).
3 The subsequent terms used by Bhagavaddatta are couched in a more positive modality and evoke ideas also found in a wide range of texts and traditions in the years prior to Haribhadra. The first of these terms, jijñåså, “desirous of knowledge,” is rooted in a desiderative form. It is followed with the terms indicating the field of one’s reality (tattvagocara), indicating that, as in £ankara’s Atmabodha and I§varak®ÿœa’s Så¤khya Kårikå, among countless other texts, an intentionality fixed on spiritual knowledge is essential.
In the performance of ritual, the creation of positive sa¤skåras in accordance with religious precepts can help minimize worldly sa¤skåras. ” It indicates a desire to think on a more profound level. In his commentary, Haribhadra states that it refers to reflection or cogitation on the real by one’s self (sad-vicåra-åtmikå). ), and by using an epithet for Brahman (sat) and a reference to the notion of Self, Haribhadra establishes this phase within the Brahmanical theological tradition. In the verses that explicate Haribhadra’s understanding of this sixth phase, he states that one’s conduct becomes purified, that one is beloved among beings, with a mind always fixed on scriptural teachings.
Abhinavagupta's Commentary on the Bhagavad Gita Gitartha Samgraha by Boris Marjanovic