Dievo malonės mistika tantrinėje Abhinavaguptos soteriologijoje

LTDievo malonės, ar galios, samprata vienu ar kitu pavidalu egzistuoja visose didžiosiose pasaulio religijose. Remdamasis mažai tyrinėtais hindų tantros patriarcho Abhinavaguptos tekstais bei kitais hindų tantrų šaltiniais, autorius šiame straipsnyje siekia glaustai lokalizuoti Dievo galios, ar malonės, sampratą bei jos raiškos būdus konceptualioje soteriologinėje Kašmyro šaivizmo išsivadavimo metodikos (sadhana) struktūroje. Daroma išvada, jog intelektiniu požiūriu malonės nužengimo procesas yra esminis šaivų teologinių ir epistemologinių samprotavimų sandas. Teorinė šaktipata funkcionavimo struktūra ne tik padeda geriau pažinti tantrinės praktikos fenomenologiją bei patyrimo transformacijas, bet ir suteikia daugiau perspektyvų tyrinėjant mistines šiuolaikinio hinduizmo praktikas bei naujos medžiagos lyginamajai religijotyrai. Esminiai žodžiai: hinduizmas, tantrizmas, mistinis patyrimas, religijotyra.

ENAuthor critically examines the concept of the descending of divine grace (Śaktipata) in the sophisticated theoretical exploration of Kashmir Saiva (Trika) tradition by analyzing the early Sanskrit Tantrik texts of the founders and masters of this school, primarily of the great scholar Abhinavagupta (11th century). Śaktipata is the name that is given to that impulse of diva’s will and freedom that enters from within, from deepest regions of the inner being, and that makes possible the destruction of all limitations: the limitation of illusion (maylyamala), the limitation of action (karmamala) and the limitation of consciousness (anavamala). An attention is drawn to the fact that the descent of divine grace only marks the beginning of the process of divinization of the aspirant. Different forms of transmission of grace from the teachers are discussed. In the context of Indian yogic and spiritual traditions it, is understood to be the highest form of spiritual initiation. The initiation (diksa) as inevitable way of infusion of divine grace is an essential prerequisite for the realization of the supreme goal. Is pointed out that destruction of the self imposed limitation (vilaya, tirodhana), creating the false identification of the person, is possible only through the grace of the divine self (anugraha) which is Śiva himself. Conditions or causal factors of the possible descent of the grace are discussed from the point of the greatest Kashmiri savant Abhinavagupta. Śaktipata as an act of divine freedom has been classified in the theology and soteriology of Trika system under three degrees and three more subdivi sions of intensity in which it is received by the individual beings, however this sort of gradation is admitted only from the point of view of their receptivity.From an intellectual point of view is an evident that the process of Śaktipata stands as pivotal and essential component of the Saivite theological formulations. This study could be useful for a further exploration in the fields of comparative religion, mystical and contemporary Hindu practice studies.

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