新护
自我就是湿婆的意识在认出它自己——而艺术让我们品尝摆脱了私利的情感。
定位
克什米尔的不二论湿婆派与美学哲学家：自我就是认出自己即湿婆的意识；在艺术中，我们品味摆脱了私利的情感（味，rasa）。
核心思想
- 自识（pratyabhijna，再认）
- 意识即光明与自反的觉知
- 味论（rasa）
影响
受影响于 1
伐致呵利
受其影响
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
依据: AI 草稿
伐致呵利 › 约450–510年
影响了 1
拉尔·德德
影响了
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)
依据: AI 草稿
拉尔·德德 › 约1320–1392年
批评
批评了 1
法称
批评了
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
依据: AI 草稿
法称 › 约600–660年
作品
- 约1000年怛特罗之光（Tantraloka）
克什米尔湿婆教的百科全书式大全：仪轨、宇宙，以及认识到自己与湿婆同一的道路。
立场
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.
生平与背景
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.
其他主要作品
- 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)
截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的