أبهينافاغوبتا
الذات هي وعي شيفا وهو يتعرف على نفسه – والفن يتيح لنا تذوّق المشاعر محرَّرة من المصلحة الذاتية.
التموضع
فيلسوف كشميري في الشيفية اللاثنائية وفي الجماليات: الذات وعيٌ يتعرّف إلى نفسه بوصفه شيفا؛ وفي الفن نتذوّق انفعالًا (راسا) متحرّرًا من المصلحة الشخصية.
الأفكار الرئيسة
- التعرّف (براتيابهيجنا)
- الوعي نورًا وإدراكًا ذاتيًا
- نظرية الراسا
التأثير
تأثّر بـ 1
بهارتريهاري
تأثّر بـ
Abhinavagupta, following Utpaladeva, adopted Bhartrhari’s view that awareness is inwardly permeated by language and made supreme speech an aspect of consciousness itself. R. Torella, “From an Adversary to the Main Ally: The Place of Bhartrhari in the Kashmirian Shaiva Advaita” (2009); Abhinavagupta, Isvarapratyabhijnavimarsini
التوثيق: مسودة بالذكاء الاصطناعي
بهارتريهاري › نحو 450–510
أثّر في 1
لال ديد
أثّر في
Lal Ded’s Kashmiri verses (vakh) voice the non-dual Shaivism of Kashmir, the tradition of Abhinavagupta, as personal experience: self and Shiva are one. G. Grierson & L. D. Barnett, Lalla-Vakyani (1920); R. Hoskote, I, Lalla: The Poems of Lal Ded (2011)
التوثيق: مسودة بالذكاء الاصطناعي
لال ديد › نحو 1320–1392
النقد
ينتقد 1
دارماكرتي
انتقد
Following Utpaladeva, Abhinavagupta argued against Dharmakirti’s Buddhist epistemology that memory and recognition presuppose one enduring, self-aware consciousness (Ishvarapratyabhijnavimarshini). Abhinavagupta, Īśvarapratyabhijñāvimarśinī I; I. Ratié, Le Soi et l’Autre, 2011
التوثيق: مسودة بالذكاء الاصطناعي
دارماكرتي › نحو 600–660
الأعمال
- نحو 1000ضوء على التانترا (تانترالوكا)
خلاصة موسوعية للشيفية الكشميرية: الطقس والكون وطريق إدراك هوية المرء مع شيفا.
الموقف
Abhinavagupta systematised the non-dual Shaivism of Kashmir. All reality is one consciousness – Shiva – which is both light (prakasha) and reflexive awareness of itself (vimarsha). The world is not illusion, as in Advaita Vedanta, but the free self-expression of this consciousness. Bondage is not knowing who one is; liberation is the recognition (pratyabhijna) of oneself as Shiva. Against the Buddhist epistemologists he defended an enduring self that unifies memory and knowledge. In aesthetics, commenting on the Natyashastra and on Anandavardhana, he explained rasa as an emotion savoured in generalised form, free from personal interest, and defended tranquillity (shanta) as a rasa. Bhartrhari’s philosophy of the Word shaped his thought.
الحياة والسياق
Abhinavagupta was born around 950 into a learned Brahmin family in Kashmir. He studied with many teachers, among them Lakshmanagupta, a pupil of Utpaladeva, in the philosophy of Recognition, Shambhunatha in Trika practice and Bhatta Tauta in dramaturgy. He remained unmarried and lived as a teacher and author; his dated works fall between about 990 and 1015. Legend says he walked into a cave with his disciples and vanished.
أعمال رئيسة أخرى
- Light on the Tantras (Tantraloka, c. 1000)
- Commentary on the Natyashastra (Abhinavabharati, c. 1000)
- Locana (commentary on Anandavardhana’s Dhvanyaloka, late 10th century)
- Commentary on Utpaladeva’s Stanzas on the Recognition of the Lord (Ishvarapratyabhijnavimarshini, early 11th century)
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