Bhartrhari’s treatment of negation as ultimately grounded on being, and his assertion that there is no absolute negation of speech, removes it from the paradox that underlies negating something.
The linguistic philosophy of Bhartrhari needs to be addressed in his milieu. His speculations about the nature of language and his analysis of Sanskrit both transcend the boundaries of language and relate to metaphysics, epistemology, and ontology.
In this transcendental speech of the character of awareness which is essentially reflexive (parāmarŚa), all the instructional texts (Śāstras) manifest in the form of transcendental awareness because it is saturated with all the entities that exist.
Tantric āgamas, considered to be divine revelation, are in dialogical format. When applied in the context of the mantra speech, this concept provides a theological foundation for explaining the eternal dialogue of Śiva and Śakti, where the truth is constantly expressing itself.
For both Nāgārjuna and Śrīharṣa, truth is constantly revealing and it is well within one’s reach to recognize Śūnyatā or the Brahman
The challenge for Śrīharṣa is to establish himself in the dialectic circle without utilizing the basic virtue argumentation.
In this paper I explore the extent to which the dialectical approach of Śrīharṣa can be identified as skeptical, and whether or how his approach resembles that of the first…
Ābhāsa is not due to ignorance but it is consciousness (cid) itself and without any external cause.
The experience of the self in the body, when using ābhāsa, is explained in terms of cittadoṣa or ‘defilement of mind’ and is distinguished from cidābhāsa, where cidābhāsa describes the experience of the self in other than the body.
Mahāyānasūtrālaṅkāra of Asaṅga & Laṅkāvatārasūtra are crucial in understanding early Yogācāra application of ābhāsa.
A poetry for aesthetic experience and an Āgama for esoteric Tantric practice – Text as the Metaphoric Body: Incorporation of Tripurā in Saundaryalaharī
The commixture of literary tropes comes to its pinnacle in verse 68. A commentator points out that this verse contains the commixture (saṅkara) of metaphor (rūpaka), illustration (nidarśana), concealment (apahnuti), reason (hetu), and wonder (vismaya).
The allusion of the eternal bond of Śiva and Śakti, the rasa of śṛṅgāra (meaning) is suggested (pratīti), and within this, another trope of ‘model metaphor’ (samāsokti) is nested.
Saundaryalaharī (SL), a devotional poem traditionally attributed to Śaṅkara, is one of the most revered and widely read texts with Tantric content.
For the laymen, Kali stands for a mother goddess like any other, and the categories of Vedic and Tantric are irrelevant
