Kavyamimamsa of Rajasekhara (Study)
by Debabrata Barai | 2014 | 105,667 words
This page relates 鈥楢bhinavabharati of Abhinavagupta鈥� of the English study on the Kavyamimamsa of Rajasekhara: a poetical encyclopedia from the 9th century dealing with the ancient Indian science of poetics and rhetoric (also know as alankara-shastra). The Kavya-mimamsa is written in eighteen chapters representing an educational framework for the poet (kavi) and instructs him in the science of applied poetics for the sake of making literature and poetry (kavya).
Go directly to: Footnotes.
Part 9 - 础产丑颈苍补惫补产丑腻谤补迟墨 of Abhinavagupta
[Post-Dhvani Theory of Sanskrit Poetics (2): The 础产丑颈苍补惫补产丑腻谤补迟墨 of Abhinavagupta (10th century A.D.)]
The K膩艣mir 艢aivite philosopher Abhinavagupta is the very greatest in Indian aesthetics.
鈥楬e resorted to teachers of tarka (狈测腻测补 and 痴补颈艣别峁办补 system) and of Buddha, Artha and 痴补颈峁ａ箛补惫补 doctrines. Abhinavagupta was proficient in yogic practices; he believed that he had realized the highest reality (艢颈惫补)鈥�.[1]
P. V. Kane realized about in this rhetoric that he is one of:
鈥榯he most remarkable personalities of medieval India. He was a man of very acute intellect and was an encyclopedic scholar. He had taken all knowledge for his province鈥�.[2]
础产丑颈苍补惫补产丑补谤补迟墨, the commentary of Abhinavagupta on N膩牛ya艣膩stra is an exegesis on all matters discussed in Bharata鈥檚 treatise. The concepts of 艢腻苍迟补 Rasa posited by Abhinavagupta and defended him with an extraordinary logical rigor, reflects his visionary on Sanskrit poetics.
He says that,
鈥榯he eight rasas are like eight gods, and the 艢腻苍迟补 is like their highest centre, 艢颈惫补.鈥�
However 础产丑颈苍补惫补驳耻辫迟补鈥檚 intension of the need to modify 叠丑补谤补迟补鈥檚 formulation to suit the changing cultural ethos. In the Locana of 顿丑惫补苍测腻濒辞办补, learned Dhvani-theorist Abhinavagupta maintains that Rasa-dhvani in reality constitutes the essence of poetry and that Vastu-dhvani and 础濒补峁僰腻谤补-dhvani terminate ultimately in Rasa-dhvani which is the end of all poetic creation.
Footnotes and references:
[2]:
Ibid, Pp- 236