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  1. An Indian debate on optical reflections and its metaphysical implications: Śaiva nondualism and the mirror of consciousness.Isabelle Ratié - unknown
    Far from being confined to technical issues of catoptrics, the Indian Medieval discussion on the nature of optical reflections – in which most Indian philosophical traditions took part – had crucial metaphysical stakes: determining the ontological status of reflections was of particular importance to Indian thinkers because while many of them admitted that consciousness can be compared to a mirror reflecting the universe, they did not agree as to the significance of this analogy regarding the (un)reality of phenomena. The paper (...)
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  • Utpaladeva’s Lost Vivṛti on the Īśvarapratyabhijñā-kārikā.Raffaele Torella - 2014 - Journal of Indian Philosophy 42 (1):115-126.
    The recent discovery of a fragmentary manuscript of Utpaladeva’s long commentary (Vivṛti or Ṭīkā) on his own Īśvarapratyabhijñā-kārikā (ĪPK) and Vṛtti enables us to assess the role of this work as the real centre of gravity of the Pratyabhijñā philosophy as a whole, though the later Śaiva tradition chose instead Abhinavagupta’s Vimarśinī as the standard text. This brilliant, and more compact and accessible, text was copied and copied again during the centuries and became popular in south India too, where a (...)
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  • The Ubiquitous Śiva: Somānanda's Śivadr̥ṣṭi and His Tantric Interlocutors.John Nemec - 2011 - Oup Usa.
    This book examines the beginnings of the non-dual tantric philosophy of the famed Pratyabhija or ''Recognition'' School of tenth-century Kashmir. It includes a critical edition and annotated translation of chapters 1-3 of Somananda's Sivadrsti, the first Pratyabhija text ever composed, along with the corresponding passages of Utpaladeva's commentary, the Sivadrstivatti.
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  • Studies in Nyāya-Vaiśeṣika metaphysics.Sadananda Bhaduri - 1947 - Poona,: Bhandarkar Oriental Research Institute.
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  • Abhinavagupta.Kanti Chandra Pandey - 1963 - Varanasi,: Chowkhamba Sanskrit Series Office.
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  • The mythico-ritual syntax of omnipotence.David Lawrence - 1998 - Philosophy East and West 48 (4):592-622.
    The use of theories of Sanskrit syntax by Utpaladeva and Abhinavagupta to explain the action of monistic Śaiva myth and ritual is examined. These thinkers develop a distinctive approach to syntax that reductionistically emphasizes the role of the true Self/Śiva as omnipotent agent, in opposition to the denigration of agency by the majority of Hindu as well as Buddhist philosophies. An analogy to the Indian discussions is seen in the typological effort of Kenneth Burke's "Grammar of Motives," and it is (...)
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  • Problems of Interpretation and Translation of Philosophical and Religious Texts.N. S. S. Raman - 2004 - Indian Institute of Advanced Study.
    Analyses The Problems Of Understanding Exegesis And Translation. Scrutinises Peculiariaties Of Grammar, Syntax, Diction, Style And Metaphor In Various Languages And Their Forms-Prose, Poetry, Drama Etc In India And Western Tradition-In English, German, French, Greek, Sanskrit And Pali Texts. Emphazises The Importance Of Classical Languages In Which Religion And Philosophical Works Have Been Written.
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  • In Search of Utpaladeva’s Lost Vivṛti on the Pratyabhijñā Treatise: A Report on the Latest Discoveries.Isabelle Ratié - 2017 - Journal of Indian Philosophy 45 (1):163-189.
    The Īśvarapratyabhijñā treatise—an important philosophical text composed in Kashmir in the 10th century CE by the Śaiva nondualist Utpaladeva—remains partly unavailable to date: a crucial component of this work, namely the detailed commentary (Vivṛti or Ṭīkā) in which Utpaladeva explained his own verses, is considered as almost entirely lost, since only a small part of it has been preserved in a single, very incomplete manuscript remarkably edited and translated by Raffaele Torella. However, our knowledge of the Vivṛti is quickly expanding: (...)
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  • How is Verbal Signification Possible: Understanding Abhinavagupta's Reply. [REVIEW]Raffaele Torella - 2004 - Journal of Indian Philosophy 32 (2/3):173-188.
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  • Remarks on Abhinavagupta’s use of the Analogy of Reflection.David Peter Lawrence - 2005 - Journal of Indian Philosophy 33 (5):583-599.
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  • “Devī uvāca”, or the Theology of the Perfect Tense.Raffaele Torella - 1999 - Journal of Indian Philosophy 27 (1-2):129-138.
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  • Can One Prove that Something Exists Beyond Consciousness? A Śaiva Criticism of the Sautrāntika Inference of External Objects.Isabelle Ratié - 2011 - Journal of Indian Philosophy 39 (4-5):479-501.
    This article examines how the Kashmiri non-dualistic Śaiva philosophers Utpaladeva (tenth century) and Abhinavagupta (10th–11th centuries) present and criticize a theory expounded by certain Buddhist philosophers, identified by the two Śaiva authors as Sautrāntikas. According to this theory, no entity external to consciousness can ever be perceived since perceived objects are nothing but internal aspects (ākāra) of consciousness. Nonetheless we must infer the existence of external entities so as to account for the fact that consciousness is aware of a variety (...)
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  • Un muro, inusual imagen religiosa. El vocablo "bhitti" en Abhinavagupta.Óscar Figueroa Castro - 2013 - 'Ilu. Revista de Ciencias de Las Religiones 18:95-110.
    This paper discusses the meaning of an image rarely used within the religious and philosophical corpus of ancient India in order to describe the ultimate nature of God and the human being: a wall or canvas (Sanskrit, bhitti). The usage of such a peculiar image belongs to Abhinavagupta, the great exegete of the Tantric tradition who lived in Kashmir between the tenth and eleventh centuries A.D. After presenting some antecedents, the paper focuses on key passages taken fromAbhinavagupta’s work and shows (...)
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