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Torella (IUAV:xxiv) – vimarśa - ‘reflective awareness’

sábado 21 de abril de 2018

Vimarśa has been translated in various ways and there are good reasons for each of them: ‘cogitazione, pensiero’ (Gnoli), ‘prise de conscience?’ (Silburn  ), ‘self-consciousness?, freedom, determinate consciousness’ (Pandey  ), ‘raissaisissement infini’ (Hulin), ‘Betrachtung, Urteil’ (Frauwallner), ‘self-representation?’ (Sanderson), ‘prise de conscience active, libre activitē de la Conscience’ (Padoux  ) etc. The translation ‘reflective awareness’ that I have generally adopted — drawn from Matilal 1968a, who however uses it to translate anuvyavasāya (also Dyczkowsky uses it frequently) — seemed to me broad enough to be adapted to the different contexts and meanings in which the term is used. Being? neither too precise nor too vague, it permits me not to disseminate the text of different expressions for the same term. Vimarśa is accompanied by a series of terms deriving from the same root with different preverbs (parā°, pratyava0, ava°, ā°). A differentiation between them might be attempted by identifying a more intimate and analytic element in vimarśa, a more instantaneous and indefinite element in parāmarsa, one more characterized by introjection and return to the subject? in pratyavamarśa. However, the close reading of the texts of this school indicates that, even if these different nuances are in principle? not unfounded, they are largely used as interchangeable terms. Another important notion, closely connected with vimarśa — and probably first introduced by Utp  . —, is that of camatkāra ‘astonished, wondrous, savouring’ (see below p. 118 n. 23). It could be defined as a vimarśa enriched with a strong aesthetic connotation. (p. xxiv)


Ver online : THE ĪŚVARAPRATYABHIJÑĀKĀRIKĀ OF UTPALADEVA WITH THE AUTHOR’S VRTTI