Abhinawagupta
Ja jest świadomością Śiwy rozpoznającą siebie – a sztuka pozwala nam smakować uczucia wolne od własnego interesu.
Umiejscowienie
Kaszmirski filozof niedualistycznego śiwaizmu i estetyki: jaźń jest świadomością rozpoznającą siebie jako Śiwę; w sztuce smakujemy emocję (rasę) wolną od własnego interesu.
Kluczowe idee
- Rozpoznanie (pratyabhijna)
- Świadomość jako światło i samoświadomość
- Teoria rasy
Wpływ
Pod wpływem 1
Bhartryhari
pod wpływem
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
Źródło: szkic AI
Bhartryhari › ok. 450–510
Wpływ na 1
Lalla
wpływ na
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)
Źródło: szkic AI
Lalla › ok. 1320–1392
Krytyka
Krytykuje 1
Dharmakirti
krytykuje
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
Źródło: szkic AI
Dharmakirti › ok. 600–660
Dzieła
- ok. 1000Światło na tantry (Tantraloka)
Encyklopedyczna summa kaszmirskiego śiwaizmu: rytuał, kosmos i droga do rozpoznania swojej tożsamości z Śiwą.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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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