Academic literature on the topic 'Pratyabhijna'

This thesis will construct a model of person through a comparison of ideas relating to a concept of person in the Byzantine and Pratyabhijnii traditions. Questions will be asked, such as, whether a concept of person can be constructed within these two traditions, and how can ideas developed from these traditions be utilised to construct a model of person? This thesis will provide an in depth examination of terms and concepts that will be related to a concept of person within the two traditions, examining the ontological and existential implications of those terms. This work will also develop, from a subsequent convergence of the theologies of the two traditions, a model of person that is inter-religious and dialogical. Though this work is analytical in nature, in its deconstructing philosophical and theological models relating to person, it is also constructive, taking what is useful from the Byzantine and Pratyabhijnii traditions so as to construct a new model of person through the development of the term, Atman-hypostasis which looks to understanding human personhood in the fullest mystical state (deification) within the human condition. A comparison of the two traditions has not been attempted before in relation to the theological discourse of person; neither has such an extensive examination and deconstruction of the concept person in Byzantine and Pratyabhijnii traditions been undertaken in relation to contemporary studies; neither has a construction of this type of model of person been undertaken. This work, in constructing a new term Atmanhypostasis, which emerged from this research as an outcome of the comparison of terms and ideas relating to a concept of person in both traditions, will contribute to the academic theological field of personhood and this thesis will also contribute to the field of inter-religious dialogue in developing an anthropological model that aims to overcome the barriers that separate and divide.

Cette étude offre une analyse des concepts d'identité, de différence et d'altérité dans les Īśvarapratyabhijñākārikā du cachemirien Utpaladeva (Xe siècle) et dans leurs commentaires par Utpaladeva lui-même et par son compatriote Abhinavagupta (Xe-XIe siècles). Selon les Ecritures (āgama) sívaïtes non dualistes, les divers sujets et objets ne sont que des aspects limités d'une conscience infinie et omnipotente, et se libérer consiste à recouvrer la pleine conscience de cette identité. Utpaladeva et Abhinavagupta, en s'engageant dans un dialogue rationnel avec des philosophes tant bouddhistes que brahmaniques, transforment ce dogme en un système philosophique. Les chapitres 1 à 4 examinent la manière dont les deux sìvaïtes démontrent la permanence du sujet conscient contre les bouddhistes - selon que l'identité personnelle est la projection d'une unité factice sur une multiplicité de cognitions instantanées - tout en exploitant la critique bouddhique des définitions brahmaniques du Soi(ātman) afin d'asseoir leur propre conception du sujet. Les chapitres 5 à 8 présentent une analyse de la stratégie complexe par laquelle ils établissent leur idéalisme tout en se démarquant de l'idéalisme bouddhique des Vijñānavādin, notamment par l'affirmation selon laquelle contrairement au Vijñānavāda, leur idéalisme fait place à l'altérité et à l'intersubjectivité. Enfin, le chapitre 9 examine le statut ontologique qu'ils accordent à la différence par le biais d'une analyse critique de l'ontologie moniste de l'Advaita Vedānta, et explore leur propre définition de l'identité comme dynamisme conscient capable d'inclure à la fois différence (bheda) et non-différence (abheda)<br>This study examines the notions of identity, difference and otherness in Utpaladeva's ̄śvarapratyabhijñākārikās and their commentaries by their Kashmirian author himself (10th century) and by his fellow countryman Abhinavagupta (10-11th centuries). According to the Śaiva non dualistic scriptures (āgama), the various subjects and objects are nothing but limited aspects of a single and omnipotent consciousness, and liberation consists in recovering the full consciousness of this identity. Utpaladeva et Abhinavagupta, by entering into a rational dialogue with Buddhist as well as Brahmanical philosophers, transform this dogma into a philosophical system. Chapters 1 to 4 examine how the two Śaivas demonstrate the conscious subject's permanency against the Buddhists - according to whom persoal identity is the superimposition of an artificial unity onto a multiplicity of momentary cognitions - while exploiting the Buddhist criticism of various Brahmanical definitions of the Self (ātman) in order to sustain their own conception of the subject. Chapter 5 to 8 offer an analysis of the complex strategy through which they established their idealism while distancing themselves from the Buddhist idealism of the Vijñānavādins, for instance by claiming that contrary to the Vijñānavāda, their idealism is not contradictory with alterity nor with intersubjectivity. Lastly, chapter 9 examines the ontological status of difference in theyr system by analising their criticism of Advaita Vedānta's monistic ontology, and explores their own definition of identity as a conscious dynamism capable of including both difference (bheda) and non-ifference (abheda)

The goal of this work is analysis of the terms and translation of Shivastotras from the work Shivastotravali. It's author is Utapaleda, the founder of philosophical system called Pratyabhijñā, which is one of the most important works in the school of Kashmiri Shaivism. The translation is focused on the difficult, mainly philosophical and religious terms, which appear in the text. The text of Shivastotravali is special because of it's religious character, thanks to which it also belongs to bhakti literature. Because of this fact, my work contains except for chapter concerning philosophical tradition also the chapter which deals with bhakti, which is the best characterized by total devotion to God. The result of this work is terminological dictionary containing difficult words, which we can find in the text. Keywords Utpaladeva Kashmiri Shaivism Pratyabhijna Bhakti