Utpaladeva

Utpaladeva (c. 900–950 CE) was a philosopher and theologian from Kashmir. He belonged to the Trika
Shaiva tradition and is a thinker of the Pratyabhijñā school of monistic idealism.[1] His
Īśvarapratyabhijñā-Kārikā (IPK, Verses on the Recognition of the Lord) were the important and central
work of the Pratyabhijñā school.[1] Utpaladeva was an influence on the exegete Abhinavagupta, whose
works later overshadowed those of Utpaladeva.[1] However, according to the Indologist Raffaele Torella
"most of Abhinavagupta’s ideas are just the development of what Utpaladeva had already expounded."[2]

Philosophy
Torella characterizes Utpaladeva's philosophy as a "unique blend of epistemology, metaphysics, religious
experience, linguistic philosophy and aesthetic speculation."[3]

In the chapter "Jñānādhikāra" of the Īśvarapratyabhijñā-Kārikā, Utpaladeva aims to establish the

existence of a self by emphasizing one's capacity of being a knowing subject. Utpaladeva points to
memory, which is a cognitive event that takes place over an extended period of time. An element of
current self-awareness is present at the moment of original cognition. The element at both points is a
manifestation of a single consciousness and so have the same nature. [4] Utpaladeva opposes a Buddhist
explanation of memory that rejects a self. Buddhists explain memory without a permanent knowing self
because past cognitions leave latent impressions (saṃskāras) on later cognitions. However, Utpaladeva
counters that the original cognition is restricted to itself.[4]

Theology
For Utpaladeva, the supreme reality, Shiva, is "an absolute I", the atman, a singular subject or
consciousness.[5] As Torella notes, Utpaladeva constantly works to prove, contra the Buddhists, that there
is "a single, dynamic subject that unifies and animates the discontinuity of reality and constitutes the
substratum of every limited subject, as well as of every form and activity of everyday life."[5]

Utpaladeva's view of God is stated in the Īśvarapratyabhijñā-Kārikā:

There is only one Great Divinity, and it is the very inner Self of all creatures. It embodies
itself as all things, full of unbroken awareness of three kinds: “I”, “this”, and “I am this.”[6]

According to Torella, another important and original contribution of Utpaladeva is his doctrine of
"abhasas" (light, radiance, manifestations), which sees everything as radiant manifestations of the
consciousness of Shiva which is their necessary foundation. Each "manifestation" is a kind of universal
and is connected with a specific Sanskrit word. Torella also notes however that the term abhasa was not a
new term "but was commonly used in the Vedantic and Buddhist schools."[7] Torella explains
Utpaladeva's view of God as follows:[8]
 This I or Consciousness is, on the religious plane, Siva. In his highest form, the supreme
divine personality is solely 'I' - consisting of consciousness and beatitude - in whom all the
principles are contained though in a state of complete dissolution. He is present throughout
the IPK as the ultimate essence of every reality and is also directly mentioned here and there,
even if the stage is generally occupied by a less extreme form of him, which balances
between transcendence and immanence. In fact, being an expository work, which requires an
object to teach and a recipient of this teaching; it cannot but deal with that form of the God
which is open to the world of manifestation, whilst firmly remaining its sovereign. On the
supreme plane there is only the I resting in his fullness and no trace of the knowable
remains...this more accessible form of the God is connected with the second level. It is
mainly indicated as Mahesvara, Isvara, Isa, Prabhu, whereas the supreme form is often given
the name of Siva or Paramesvara, but there certainly are exchanges between these two series
- which indirectly points out the fact that it is a question of a sole reality and that every
distinction of degree and figure is purely instrumental to the expository requirements.

This supreme reality expresses itself through a scale of tattvas (reality) in a manner similar to that of
Shaivasiddhanta philosophy (all the while remaining thoroughly monistic in character).[9]

Utpaladeva also provided an argument for the existence of God (Ishvara) which was at least partly drawn
on Nyaya sources. According to Isabelle Ratie, this argument states that "the universe is an effect
consisting of a specific arrangement that must have been created by an intelligent agent considered as its
efficient cause." Furthermore, for Utpaladeva, given the complexity and harmony of the universe, this
creator must be omniscient and omnipotent.[10]

Recognition
As Torella notes, the key element in Utpaladeva's theology of liberation is the idea of "recognition"
(pratyabhijñā) and how to achieve it. This is none other than the act of recognizing that oneself is the
supreme Shiva himself. As Torella explains, recognition is:

merely the triggering in the devout of an act of identification, which does not reveal anything
new but only rends the veils that hid the I from himself; a cognition is not created but only
the blur that prevented its use, its entering into life, is instantly removed. The way by which
the master creates the premises for this to occur may, on the contrary, be gradual: this is what
Utp. does with his work, which aims through a series of arguments at bringing to light the
powers of the I and those of the Lord, until identification is triggered. The practice of such a
linear (avakra) path is enough to enter into the nature of Siva and achieve the condition of
liberated in life, which may also be accompanied by the extraordinary powers...This occurs
within everyday reality just as it is. The light of liberation does not cause its colours to fade,
does not cover them but brightens them, performing the miracle of eliminating otherness
whilst maintaining the richness of individual flavours.[11]

The influence of Buddhism

Utpaladeva's philosophy draws on and at the same time criticizes the work of the Buddhist Vijñanavada
school of pramana, particularly that of Dharmakīrti.[12] Torella writes that "the criticism of their positions
is to Utpaladeva of a substantial help in building and refining the Pratyabhijñā philosophy."[13] While
Utpaladeva agrees with the Buddhist critique of the Nyaya categories and uses many of their
philosophical tools, he sees their system as lacking an understanding of the supreme lord Śiva, which is
"the omnipervasive dynamism of a free and “personal” consciousness."[14]

Torella writes that Utpaladeva's examination and criticism of the Dignaga-Dharmakirti school of
Buddhism "resulted in, or at least was accompanied by, the peculiar phenomenon of a more or less
conscious absorption of their doctrines and their terminology, that was to leave substantial traces in the
structure of the Pratyabhijñá."[15] This may have also been a way for Utpaladeva to increase the prestige
of his school by adopting some of the ways of a respected opponent.[15] Some of the Buddhist ideas
which are borrowed and developed by Utpaladeva are the theories of anupalabdhi and apoha.[16]

The linguistic nature of reality

Utpaladeva also draws on the linguistic metaphysics of the grammarian Bhartr̥ hari, which sees
knowledge and reality as pervaded with language. Thus, for Utpaladeva, ultimate reality is a free
consciousness that is also linguistic in nature.[14] As Torella writes, Utpaladeva sees an "inevitable
presence of language at the heart of every cognitive activity."[17]

As Utpaladeva states in some of the most famous verses of his Īśvarapratyabhijñā-Kārikā:[18]

The essential nature of light is reflective awareness; otherwise light, though ‘coloured’ by
objects, would be similar to an insentient reality, such as the crystal and so on. - I.V.11

Consciousness has as its essential nature reflective awareness; it is the supreme Word that
arises freely. It is freedom in the absolute sense, the sovereignty of the supreme Self. - I.V.13

Other contributions
Utpaladeva had an universalistic view of scriptures and religion in general. According to Torella, for
Utpaladeva, Āgama (scripture) is the voice of Shiva, and "it comprises all the existing Āgamas, from the
Vaiṣṇava to the Buddhist (the Śaiva included)."[19]

Utpaladeva also wrote on aesthetics. According to Torella, "Precisely to Utpaladeva we do owe the
entrance of aesthetics into philosophical–religious speculation. His concept of camatkāra (wondrous
enjoyment) marks a higher level of experience, which leaves the reality and beauty of the manifested
world intact, but at same time projects it into a totality whose centre is Supreme Consciousness."[3]

References
1. Torella, Raffaele (2021), Utpaladeva: Philosopher of Recognition, pp. 1-3. DK Printworld (P)
Ltd,
 2. Torella, Raffaele (2021), Utpaladeva: Philosopher of Recognition, p. 4. DK Printworld (P)
Ltd,
3. Torella, Raffaele (2021), Utpaladeva: Philosopher of Recognition, p. 10. DK Printworld (P)
Ltd,
4. Ferrante, Marco (August 2017). "Studies on Bhartṛhari and the Pratyabhijñā: The Case of
svasaṃvedana" (https://doi.org/10.3390%2Frel8080145). Religions. 8 (8): 145.
doi:10.3390/rel8080145 (https://doi.org/10.3390%2Frel8080145). ISSN 2077-1444 (https://s
earch.worldcat.org/issn/2077-1444).
5. Torella, Raffaelle (1994). The Ishvarapratyabhijnakarika of Utpaladeva with the Author's
Vrtti: Critical edition and annotated translation. p. xxix. Istituto Italiano Per Il Medio Ed
Estremo Oriente [Serie Orientale Roma LXXI].
6. Wallis, Christopher (2013). Tantra Illuminated, pp. 283-292.
7. Torella, Raffaelle (1994). The Ishvarapratyabhijnakarika of Utpaladeva with the Author's
Vrtti: Critical edition and annotated translation. p. xxvii. Istituto Italiano Per Il Medio Ed
Estremo Oriente [Serie Orientale Roma LXXI].
8. Torella, Raffaelle (1994). The Ishvarapratyabhijnakarika of Utpaladeva with the Author's
Vrtti: Critical edition and annotated translation. p. xxix-xxx. Istituto Italiano Per Il Medio Ed
Estremo Oriente [Serie Orientale Roma LXXI].
9. Torella, Raffaelle (1994). The Ishvarapratyabhijnakarika of Utpaladeva with the Author's
Vrtti: Critical edition and annotated translation. p. xxxi. Istituto Italiano Per Il Medio Ed
Estremo Oriente [Serie Orientale Roma LXXI].
10. Isabelle Ratié, “Utpaladeva's Proof of God: on the Purpose of the Īśvarasiddhi”, in B.
Bäumer & R. Torella (eds.), Utpaladeva, Philosopher of Recognition.
11. Torella, Raffaelle (1994). The Ishvarapratyabhijnakarika of Utpaladeva with the Author's
Vrtti: Critical edition and annotated translation. p. xxxv. Istituto Italiano Per Il Medio Ed
Estremo Oriente [Serie Orientale Roma LXXI].
12. Torella, Raffaele. "The Pratyabhijñā and the logical-epistemological school of Buddhism" in
Goudriaan ed. (1992) Ritual and Speculation in Early Tantrism: Studies in Honor of Andre
Padoux pp. 327-346. SUNY Press.
13. Torella, Raffaele (2021), Utpaladeva: Philosopher of Recognition, p. 5. DK Printworld (P)
Ltd,
14. Torella, Raffaele (2021), Utpaladeva: Philosopher of Recognition, p. 6. DK Printworld (P)
Ltd.
15. Torella, Raffaelle (1994). The Ishvarapratyabhijnakarika of Utpaladeva with the Author's
Vrtti: Critical edition and annotated translation. p. xxii. Istituto Italiano Per Il Medio Ed
Estremo Oriente [Serie Orientale Roma LXXI].
16. “Studies in Utpaladeva’s Īśvarapratyabhijñā-vivṛti. Part I. Apoha and anupalabdhi in a Śaiva
garb”. In: K. Preisendanz (ed.), Expanding and Merging Horizons. Contributions to South
Asian and Cross-Cultural Studies in Commemoration of Wilhelm Halbfass, Vienna 2007, pp.
473-490.
17. Torella, Raffaelle (1994). The Ishvarapratyabhijnakarika of Utpaladeva with the Author's
Vrtti: Critical edition and annotated translation. p. xxvi. Istituto Italiano Per Il Medio Ed
Estremo Oriente [Serie Orientale Roma LXXI].
18. Torella, Raffaele (2021), Utpaladeva: Philosopher of Recognition, p. 7. DK Printworld (P) Ltd
19. Torella, Raffaele (2021), Utpaladeva: Philosopher of Recognition, p. 9. DK Printworld (P) Ltd

External links
Bibliography of Utpaladeva's works, Item 472 (http://faculty.washington.edu/kpotter/ckeyt/txt
 3.htm) Archived (https://web.archive.org/web/20211113104432/http://faculty.washington.ed
u/kpotter/ckeyt/txt3.htm) 13 November 2021 at the Wayback Machine, Karl Potter, University
of Washington
Shaiva Devotional Songs of Kashmir: A Translation and Study of Utpaladevas
Shivastotravali (Suny Series in Human Communication Processes) Constantina R. Bailly (ht
tps://books.google.com/books?id=J0xVjmU_jPUC&dq=Shaiva%20Devotional%20Songs%2
0of%20Kashmir&pg=PP1)

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