By Boris Marjanovic
Abhinavagupta, unquestionably the best genius of India within the fields of philosophy, aesthetics, poetics, dramaturgy, Tantra and mysticism, is being rediscovered in basic terms within the previous few many years. even though numerous students, in India and in another country, are engaged in learning his works, it's superb that there are nonetheless few translations available.
Abhinavagupta explains in his remark that he undertook this paintings simply because he felt that his predecessors whilst commenting at the Bhagavad Gita had no longer understood its mystery or esoteric meanings.
The current paintings offers a unique model of the Bhagavad Gita within the mild of Kashmir Shaivism. it's going to even be inspiring fpr a person drawn to the perform of the key yogaof the Gita.
Read Online or Download Abhinavagupta's Commentary on the Bhagavad Gita Gitartha Samgraha PDF
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Extra resources for Abhinavagupta's Commentary on the Bhagavad Gita Gitartha Samgraha
VARIOUS MEANS OF UNFOLDING THE MEDIAN WAY 47 He beareth in his mind the one and only mys tic spell, And of what benefit to him are a thousand spells? (34) The pranava OM, in fact, is endowed with all the virtues contained in the mantras taken as a whole. In stanza 76 Lalla says: With the help of the pranava Lalla absorbed herself In union with the Soul-light, and so expelled the fear of death. She also sings of the suprem e potency of OM upon the breaths:" I locked the doors and windows of my body.
11. 25). 21: “The ascending conduit called susumna wherein the breath moves, pierces through the vault of the palate (talu)\ when it combines with the breath, with the syllable OM, and with the thought, one may rush upward through it. “If, curling back the tip of the tongue toward the palate and unifying the sense organs, majesty contemplates Majesty, then there is no longer any self. " In its final section, the Upanisad condenses the essence of its esoteric message, laying emphasis on what has been previously defined as “the space within the heart, the treasure, the bliss and the supreme abode which is our own Self and our yoga, and moreover the splendor of fire and sun" (VI,27).
They are Ida, pihgala, susumna, gandharl, hastijihua, yasasuinl, pusa, alambusd, kuhu and sahkhini, as mentioned by Abhinavagupta. 9. When acting exclusively upon it one is safe from a number of acci dents and difficulties associated with the awakening of the muladhara and the bhrumadhya. 10. The center of purification. 11. The air coagulates here, and as the respiration changes in nature, becoming light, airy, it is a source of peace and pleasure. THE “COILED" KUNQAUNt WITHIN THE BODY 29 susumna: o n e12 goes down to the root center and the other, rising to the higher center, is followed by urdhvakundalini.