अभिनवगुप्त
आत्म शिव की वह चेतना है जो स्वयं को पहचान रही है – और कला हमें स्वार्थ से मुक्त भावनाओं का आस्वाद लेने देती है।
पृष्ठभूमि
कश्मीर के अद्वैत शैववाद और सौंदर्यशास्त्र के दार्शनिक: आत्मा वह चेतना है जो स्वयं को शिव के रूप में पहचानती है; कला में हम स्वार्थ से मुक्त भाव (रस) का आस्वादन करते हैं।
मुख्य विचार
- प्रत्यभिज्ञा
- प्रकाश और स्व-संवेदन के रूप में चेतना
- रस-सिद्धांत
प्रभाव
जिनसे प्रभावित 1
भर्तृहरि
जिनसे प्रभावित
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
साक्ष्य: AI मसौदा
भर्तृहरि › लगभग 450–510
जिन्हें प्रभावित किया 1
लल्लेश्वरी
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
लल्लेश्वरी › लगभग 1320–1392
आलोचना
जिनकी आलोचना की 1
धर्मकीर्ति
जिनकी आलोचना की
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
साक्ष्य: AI मसौदा
धर्मकीर्ति › लगभग 600–660
कृतियाँ
- लगभग 1000तन्त्रालोक
कश्मीरी शैववाद का विश्वकोशीय सार-ग्रंथ: अनुष्ठान, ब्रह्मांड और शिव के साथ अपनी एकता को पहचानने का मार्ग।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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)
नवंबर 2026 तक · स्रोत · इस पृष्ठ को बेहतर बनाएँ · Agora कैसे बना है