Исаева, Наталия Васильевна

    (р. 17.09.1954) - специалист по истории философии, истории религии, индийской культуре и эстетике; переводчик; доктор философских наук, ведущий научный сотрудник
    Род. в Кишиневе.
    В 1976 закончила философский факультет МГУ, в 1979 - аспирантуру Института востоковедения РАН.
    В 1981 защитила кандидатскую диссертацию на тему "Концепция индивидуальной души (джива) в Комментарии Шанкары на "Брахма-сутры" Бадараяны",
    в 1998 - докторская диссертация: "От ранней веданты к кашмирскому шиваизму: Гаудапада, Бхарт-рихари, Абхинавагупта".
    С 1980 работала в Отделе истории и культуры Древнего Востока Института Востоковедения РАН;
    в настоящее время - ведущий научный сотрудник.
    Помимо преподавания в Москве, выступала с лекциями по индийской философии (в основном, по традиции веданты) в университетах США, Великобритании, Канады и других стран.
    Область научных интересов: история индийской философии и эстетики (преимущественно в рамках системы веданта); индийская философия языка; теология веданты; теология С.Кьеркегора.
    В работах по истории индийской философии и религии Исаева занималась прежде всего адвайта-ведантой Шанкары. В центре внимания здесь оказалась проблема чистого сознания (Атмана), причем исследовалась возможность приближения к этой основе мышления и опыта как с точки зрения апофатической теологии, так и путем описательных средств теологии катафатической. Тем самым вопрос об абсолютном Атмане в адвайте вводится в круг общефилософской традиции рассмотрения чистого сознания (от Майстера Экхарта до Гуссерля).
    В дальнейшем Исаева рассматривает эволюцию ведантистского представления об Атмане в более широком контексте: от идей ранней веданты до эстетических концепций кашмирского шиваизма. Здесь представление об основе бытия и мышления трансформируется в образ Божественного начала, тождественного Речи.
    По мнению Исаевой, подобный подход находит себе параллели в восточно-христианских идеях о божественных "энергиях" или "именах" (см. прямые параллели с теологией исихастов, а в дальнейшем и с учением православных "имяславцев"). Наконец, образ божественных "энергий", создающих онтологическую и смысловую "сетку" мира, прямо подводит к представлению о Божественной любви, что косвенно подтверждается мистико-эротическими построениями кашмирцев (Утпаладева, Абхинавагупта). Тогда и чисто эстетические идеи кашмирского шиваизма уже не оказываются на периферии их творчества, но получают себе онтологическое и даже теологическое обоснование.
    В отличие от других исследователей, Исаева, например, рассматривает понятие "раса" в индийской эстетике не просто как "вкус" или "эстетическое наслаждение", но как онтологическая страсть, находящую себе выражение в любом акте творчества (от творения мира до создания произведения искусства) и - соответственно - акте творч. восприятия (будь то обретение единства с Божественным началом или момент катарсиса, превращающий зрителя в "со-сердечного", равноправного участника зрелища). И. показывает, что в учениях кашмирского шиваизма момент "узнавания" себя Богом равнозначен катарсической вспышке, соединяющей художника и зрителя, творение же мира по существу равнозначно внезапному проявлению смысла художеств, произведения.
    В 1993-1994 - научный сотрудник (Spalding Visiting Fellow), Вульфсон Колледж, Оксфорд, Великобритания. Исаева перевела с датского (совм. с С.А.Исаевым) книгу Серена Кьеркегора "Страх и трепет" (издана в России в 1993 г., 2-е изд. - 1998)

    Соч.: Шанкара и индийская философия. М., 1991; С.Кьеркегор. "Страх и трепет" [трактаты 'Frygt og Baeven' ("Страх и трепет"), 'Begrebet Angest' ("Понятие страха"), 'Sygdommen til Doeden' ("Болезнь к смерти")] Комментарии совм. с С .А.Исаевым. М., 1993 (2-е изд. 1998); Sankara and Indian Philosophy ("Шанкара и индийская философия"). New York, 1993; 2-е изд. — 1997; From Early Vedanta to Kashmir Shaivism (Gaudapada, Bhartrhari, and Abhinavagupta) ("От ранней веданты к кашмирскому шиваизму"). New York, 1995. Слово, творящее мир. От ранней веданты к кашмирскому шиваизму. (С приложением переводов "Мандукья-карик" Гаудапады и "Брах-ма-канды" Бхартрихари). М., 1997; Кроме того, И. написала более 50 энциклопедических статей по философии и теологии веданты в "Философскую энциклопедию", "Православную энциклопедию", а также в Encyclopaedia of Hinduism, Columbia.

Sati wonders on seeing Jata’s reality
Telecast Date: 27 Mar 2012
When Sati comes near Jata, she sees Mahadev in him. Mahadev reveals Sati about his existence on the earth as Jata. He assures Sati of his immense love for her and conveys that he is sacrificing his love for her welfare. On hearing Mahadev, Sati is inconsolable and berates Mahadev for his renouncement.  Mahadev reminds Sati of her
promise to Daksh. Sati agrees to marry Sadbhish to respect Daksh’s sentiment.

Sati awards Jata for his work
Telecast Date: 29 Mar 2012
Prajapati Daksh and Prasuti feel elated to see an attractive idol of Sadbhish and extend their gratitude to Jata for sculpting it. Sati reluctantly appreciates Jata and awards his great job. However, she is inconsolable to marry Sadbhish as she immensely loves Lord Shiva. While Jata leaves Daksh's palace, Daksh requests him to sculpt an idol of Lord Shiva to impress the guests attending Sati's marriage.

Sadbhish confesses his guilt
Telecast Date: 01 Apr 2012
Sadbhish confesses his guilt near PrajapatiDaksh and Sati. His attractive image sculpted by Jata transforms into his original ugliness due to his greedy nature. Daksh is furious on learning about Sadbhish’s confession and curses him and his father Angira Rishi for being against Sati’s marriage. Meanwhile, Sati regrets of this incident thinking of Mahadev’s welfare for her. While Sati laments near Mahadev’s idol,  Daksh tries to console her. 

Maharishi predicts Sati’s marriage with Lord Shiva
Telecast Date: 03 Apr 2012
Sati is mesmerized after meeting Jata and sincerely follows his advice to obey her parents. Rishi Kashyap is annoyed with Daksh’s decision and conveys to Aditi about his egoistic nature. Maharishi predicts Sati’s marriage with Lord Shiva, while all Rishis hold meeting at Daksh’s palace. Rishi Atri informs Daksh about Jata’s reality and tells him to marry Sati with Lord Shiva. Daksh gets furious on learning the same. Prasuti and Rishi Kashyap try to persuade Daksh.

Daksh organizes Sati’s swayamvara
Telecast Date: 05 Apr 2012
Daksh desires to marry Sati at the earliest and he asks Rishi to make arrangements for the marriage. Prasuti is despaired to learn about it and prays to Lord Shiva for Sati’s welfare. Rishi Kashyap, Revati and Aditi also join in her soulful prayer. Sati conveys to Prasuti about her confidence in Lord Shiva’s love. While Daksh organizes swayamvara for Sati’s marriage at his palace, Sati puts a garland on Lord Shiva’s idol.

Daksh outrages at Lord Shiva
Telecast Date: 06 Apr 2012
Daksh is furious on seeing Sati’s garland on Lord Shiva’s idol while he arranges Swayamvara for her. Sati contemplates Lord Shiva’s idol and soulfully prays to him. On hearing her prayer, Lord Shiva regards her spiritual love for him and appears before her at the Daksh's palace. Sati feels elated to see Lord Shiva. However, Daksh is strictly against Sati’s marriage with Lord Shiva and outrages at Lord Shiva for the same.

Prasuti felicitates Lord Shiva
Telecast Date: 09 Apr 2012
Lord Vishnu and Lord Brahma are elated on learning about Lord Shiva and Sati’s marriage. They bestow their best wishes to them on this auspicious occasion. Lord Shiva advises Sati to seek the blessing of her parents. Prasuti is gratified to bless Sati. However, Daksh reluctantly blesses her and feels dejected. Prasuti felicitates Lord Shiva.

Vijaya arrives at Daksh's palace
Telecast Date: 11 Apr 2012
On her arrival at Daksh’s palace, Vijaya is embraced by Prasuti and felicitated by her sisters. Prasuti seeks permission from Daksh for Sati’s marriage ritual, but Daksh gets furious. On meeting Lord Shiva and Sati, Vijaya taunts on their visit to Kailash. Later, she pretends to apologize to Lord Shiva in front of Prasuti and Sati. She organizes a grand feast on the occasion of Sati’s marriage and invites Lord Shiva.

Daksh prevents Mahadev from participating in the yajna
Telecast Date: 14 Apr 2012
Mahadev decides to attend Prajapati Daksh's yajna before leaving for Kailash, while Prajapati invites everyone for the event. Sati suspects that Prajapati might insult Mahadev at theyajna, while Sati's elder sister instigates Sati against Mahadev. Meanwhile, Rishi Bhrigu predicts something inauspicious in Sati's married life. Rishi Kashyap gets worried on learning Rishi Bhrigu's prediction. At the yajna, Daksh surprises everyone by preventing Mahadev from entering the venue.

Daksh requests Lord Shiva to stay at his palace with Sati
Telecast Date: 16 Apr 2012
Lord Shiva praises Daksh’s ideality and principles to Sati. Meanwhile, Vijaya insists Daksh to persuade Lord Shiva to stay forever with Sati at his palace. However, Daksh is against Vijaya’s opinion. Tarakasur prays to his Guru to help him succeed in his attack on Lord Shiva and Sati. His Guru scolds him and asks him not to attack. Finally, Daksh apologizes to Lord Shiva and requests him to stay forever at his palace. Lord Shiva leaves the decision to Sati.

Sati and Lord Shiva cherish their moments with each other
Telecast Date: 18 Apr 2012
Lord Shiva gives a boon to Saraswati that she will confluence with Ganga and that place will be called Tirthraj. Sati is distraught to go to Kailash along with Lord Shiva. Tarakasur asks his demons to spread violation all over the universe. Sati and Lord Shiva cherish their moments with each other.

Sati leaves for Kailash
Telecast Date: 20 Apr 2012
Sati assures Prasuti that she will perform her marital duties perfectly. Daksh gifts some luxurious things to Shiva as Sati is used to live a royal life. But Shiva refuses to accept the gifts, saying that being a demigod Sati will not require these things. Vijaya asks Sati not to become callous like Lord Shiva. Sati leaves her family along with Lord Shiva with gloomy eyes.

Daksh curses his brothers and turns them into small kids
Telecast Date: 24 Apr 2012
Saraswati is appointed the judge for the debate between Lord Shiva and Lord Brahma’s sons. Prasuti is scared to think if Daksh constrains Lord Shiva to lose temper.  Lord Brahma comes in between the debate and orders his sons to accept Rishi Atharva’s collection as the fourth Veda. Daksh’s brothers apologize to Sati and accept atharvaveda as the fourth veda. While Daksh’s brothers praise Mahadev, Daksh curses them and turns them into small kids.