By Kailash Pati Mishra
About the Book
Abhinavagupta propound his Aesthetic philosophy in mild of his Tantric philosophy. Tantrism is non-dualistic because it holds the life of 1 fact, the realization. This one truth, the recognition, is manifesting itself within the a number of varieties of knower and recognized. in accordance with Tantrism the entire strategy of production and dissolution happens in the nature of recognition. within the related means he has propounded 'Rasadvaita darsana' the Non-dualistic philosophy of Aesthetics. The Rasa, the classy adventure, lies within the realization, is skilled through the attention, and in a fashion, it itself is experiencing nation of recognition. As in Tantric metaphysics, one Tattva, Siva, manifests itself within the types of different Tattvas, so the single Rasa, the Santa, assumes the kinds of different Rasas, the Santa, assumes the different types of different Rasas and eventually dissolves in itself.
The current publication strains and explains the connecting issues, the operating threads, among Abhinavagupta's Tantric philosophy o truth and Aesthic Philosophy logically, philosophically and critically.
It can't be acknowledged categorically that Abhinavagupta propounded his aesthetic theories to help or to turn out his Tantric philosophy however it will be stated certainly that he expounded his aesthetic philosophy in gentle of his Tantric philosophy. Tantrism is non-dualistic because it holds the life of 1 truth, the cognizance. This certainly one of knower and identified. in keeping with Tantrism the complete international of manifestation is manifesting out of itself (consciousness) and is manifesting in itself. the entire technique of production and dissolution happens in the nature of realization. within the comparable approach he has propounded Rasadvaita Darsana, the Non-dualistic philosophy of Aesthetics. The Rasa, the cultured adventure, lies within the cognizance, is skilled via the cognizance and
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Extra resources for Aesthetic Philosophy of Abhinavagupta
According to the second, the world-appearance is a creation of a cosmic or universal consciousness — this is called srstidrstivada (Absolute idealism). The Buddhist Vijnanavada is of the first type, and the rest of the Indian idealistic systems are of the second type. Obviously Kashmir Saivism is an Absolute Idealism. Before we see how Abhinavagupta, the principal philoso pher of Kashmir Saivism, refutes realism and establishes idealism and how for his idealism differs from that of Samkara and others, we would like to cast a glance upon its development in Kashmir Savism.
He states the name of Bhartrhari with great respect. It is clear that he was very much influenced by Bhartrhari. Bhartrhari accepts the ultimate reality as 'word' (Sabdai Brahman) and explains the creation of the world from Sabda. Abhinavagupta too conceives Sakti as Vak (speech) and explains the creation of the world as ideation (vimarsa) of Sakti which is Philosophical Background 49 the very nature of Siva, the ultimate Reality. The Abhasavada (idealism) of Abhinavagupta seems to have been influenced, to some extent, by the Vivartavada of Bhartrhari.
Aesthetic Philosophy of Abhinavagupta by Kailash Pati Mishra