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In Sanskrit poetics there are so many theories on the causes of poetry given by various 腻濒补峁僰腻谤颈办补蝉. There 搁腻箩补艣别办丑补谤补 also had given his own view about causes of poetry. To whom, 办腻惫测补-艣补办迟颈 (poetical power) is the main causes of poetical composition, which is strengthen by the 厂补尘腻诲丑颈 (meditation) and 础产丑测腻蝉补 (repeated practice). 厂补尘腻诲丑颈 (meditation) is an inward endeavour and the 础产丑测腻蝉补 is outward mental ability.

Both 厂补尘腻诲丑颈 (meditation) and 础产丑测腻蝉补 (repeated practice) strengthen the 办腻惫测补-艣补办迟颈 (poetical power).

鈥�sam膩dhir膩ntara岣� prayatno b膩hyastvabhy膩sa岣� |
t膩vubh膩vapi 艣补办迟颈mudbh膩sayata岣� 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-IV, Pp- 11

This 办腻惫测补-艣补办迟颈 (poetical power) is the main factor of poetical composition. The term 辫谤补迟颈产丑腻 is inborn creative faculty. It appears an appropriate spirit of the writer on poetics, which discusses its various aspects.

P. V. Kane observes:

鈥�笔谤补迟颈产丑腻 is power if mind, whereby the poet sees the subject of his poems as steeped in beauty and gives to his readers in apt language a picture of beauty he has seen. It is power whereby the poet not only calls up in his reader鈥檚 heart the impressions of faded experiences but whereby he presents ever new, wonderful and charming combinations and relations of things never experienced before or thought by ordinary man. A poet is a seer, a prophet, who has visions and possesses the additional gift of conveying to others less fortunate, through the medium of language the visions he has or dreams he dreams鈥�.^[1]

The origin of the concept of 辫谤补迟颈产丑腻 in Sanskrit poetics appears to have connected with 碍腻艣尘墨谤补-艢补颈惫颈蝉尘. 尝辞肠补苍办腻谤补 Abhinavagupta pays due homage to 辫谤补迟颈产丑腻, the par膩 艣补办迟颈 of Lord 艢颈惫补 that unfolds into the Universe.

There he says:

鈥�yadunm墨lana艣aktyaiva vi艣vamunm墨lati k峁�a峁嚹乼 |
sv膩tm膩yatanavi艣r膩nt膩峁� t膩峁� vande 辫谤补迟颈产丑腻峁� 艣颈惫腻尘 || 鈥�

- Dhvany膩loka-Locana of Abhinavagupta-p-60

Means: I offer my salutations to that 辫谤补迟颈产丑腻 which rests in 艢颈惫补 resides in the self and due to whose power the universe unfolds itself. This 辫谤补迟颈产丑腻 can turn the invisible into the visible. Just as 艢颈惫补 creates the universe with the help of 艣补办迟颈, in the same way the appreciate poet has the vision of the unseen world of poetry, which unfolds itself with the help of 辫谤补迟颈产丑腻. This 辫谤补迟颈产丑腻 resides in the poet; it is not only intellectual faculty.

It鈥檚 has intuitive or emotive in nature. 叠丑补峁�峁�补迟辞迟补 in his lost work 碍腻惫测补办补耻迟耻办补 says 辫谤补迟颈产丑腻 is the source of poet鈥檚 inspiration:

鈥�辫谤补帽箩腻 navanavonme峁�a艣膩lin墨 辫谤补迟颈产丑腻 尘补迟腻 触鈥�^[2]

笔谤补帽箩腻 is that aspect of intellect, which can deal with events of all the three times-past, present and future. When 笔谤补帽箩腻 unfolds newer ideas, it is known as 辫谤补迟颈产丑腻.

Then 惭补丑颈尘产丑补峁�峁�补, the author of Vyaktiviveka described 辫谤补迟颈产丑腻 as the third eye of Lord 艢颈惫补.

鈥�s膩 hi cak峁�urbhagavatast峁泃墨sasiti g墨yate |
yena s膩k峁Ｄ乼karotye峁�a bh膩v膩峁僺trailokyavartina岣� || 鈥�

- Vyaktiviveka of 惭补丑颈尘补产丑补峁�峁�补: II/ 118

Means:

鈥淥n the account of its power the poet is able to perceive objects belonging to all the three times, the past, present and future.鈥�

There the intellect of the poet whose mind is absorbed in thinking of the words and their sense that would suit excellences, helping proper delineation of emotive moods, arises his poetic creative faculty that is called 辫谤补迟颈产丑腻.

鈥�谤补蝉腻苍耻驳耻峁嘺艣补惫诲腻谤迟丑补肠颈苍迟腻蝉迟颈尘颈迟补肠别迟补蝉补岣� |
办峁�a峁嘺峁� svarupaspar艣otth膩 pra帽jaiva kave岣� || 鈥�

- Vyaktiviveka of 惭补丑颈尘补产丑补峁�峁�补: II/ 117

The 辫谤补帽箩腻 of poets transforms itself into 辫谤补迟颈产丑腻, that helps to the poets can compose poetry effortlessly. With easy flow come to him, the words with suitable sense that ultimately help delineation of emotive moods that is to say Rasas. If poetry composed with this kind of inspiration for excels poetry composed with perspiration.

膧苍补苍诲补惫补谤诲丑补苍补 also believes the creative faculty of the poet is endowed on the poet by divine grace. This divine grace helps the poet to invent plot full of pleasing emotive moods, the very quintessence of poetic art and devise the theme in such a natural way that no effort is needed on the part of the poet to reveal the light of the poet鈥檚 genius that shines with transcendental halo:

鈥�蝉补谤补蝉惫补迟墨 蝉惫腻诲耻 tadarthavastu ni峁�yandam膩n膩 尘补丑补迟腻峁� 办补惫墨苍腻尘 |
alokas膩m膩nyamabhivyanakti parisphu ranta峁� 辫谤补迟颈产丑腻vi艣e峁�am || 鈥�

- Dhvany膩loka of 膧nanaavardhana: Ch-I/6

The goddess of learning herself manifests extra-ordinary creative faculty dripping with pleasant sense, in the works of great poets. There 膧苍补苍诲补惫补谤诲丑补苍补 emphasizes the point that, 鈥榯he goddess of learning (厂补谤补蝉惫补迟墨) takes care of the expression of the poet whose mind has turned away from borrowing other鈥檚 ideas. Let poetic compositions full of poetic ideas and emotive moods are composed.

The poets should never feel shy nor should they feel lazy in writing poetic compositions.

鈥�prat膩yant膩峁� v膩co nimitavividh膩rthamitaras膩
  na s膩da岣� kartavya岣� kavibhiranavadye svavi峁�aye |
辫补谤补蝉惫腻诲腻苍别肠肠丑腻惫颈谤补迟补尘补苍补蝉辞 vastu 蝉耻办补惫别岣�
  sarasvatye峁Ｄ� gha峁璦yati yathe峁ａ弓a峁� bhagavat墨 || 鈥�

- Dhvany膩loka of 膧nanaavardhana: Ch-IV/17

The Agni Pur膩峁嘺 also observes, 笔谤补迟颈产丑腻 or 艢补办迟颈 is rarest of the rare faculties in man. It is said that human birth is difficult to obtain in this world, because human being is endowed with rationality, which is found among other animals. It is possible only when merits are abundant. All human beings are not fortunate to obtain learning; learning is rare among human beings. But all learned man cannot compose poetry, it is rare. Among those who can write poetry, the poets with real poetic inspiration are fewer.

Thus creative ability called as 辫谤补迟颈产丑腻. C.f.

鈥�苍补谤补迟惫补峁� 诲耻谤濒补产丑补峁� loke 惫颈诲测腻 tattra sudurlabh膩 |
kavitva峁� durlabhama tatra 艣补办迟颈stattra sudurlabh膩 || 鈥�

- 础驳苍颈-笔耻谤腻峁嘺: Ch-336/ 3, 础濒补峁僰腻谤补 Section-I/3

Birth as human being is difficult to obtain. Learning is more difficult to obtain therein. Poetic inspiration is difficult to obtain. More difficult it is to have creative ability.

驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 when given the definition of 辫谤补迟颈产丑腻 in his K膩vyam墨m膩峁僺膩 as:

鈥�y膩 艣avdagr膩mamarthas膩rthamala峁卥膩ratantras奴ktim膩rgamanyadapitath膩vidhamadhih峁沝aya峁� 辫谤补迟颈产丑腻sayati s膩 辫谤补迟颈产丑腻 | apratibhasya pad膩rthas膩rtha岣� 辫补谤辞办峁�a iva | 辫谤补迟颈产丑腻vata岣� punarapa艣yato'pi 辫谤补迟测补办峁�a iva 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-IV, Pp- 11

Means:

鈥�笔谤补迟颈产丑腻 helps to perceive words, meanings, figures of speech, expressions and other poetic imagery in the mind. It is another mental faculty by which those things that are not even perceived by poets are easily conceived and expressed. This is also called as mental perception or 鈥榤膩nasa辫谤补迟测补办峁�a鈥�. For anyone who is without 辫谤补迟颈产丑腻 an even perceptible object appears non-present while for one who possesses it, non-present objects are as if directly perceived.鈥�

The poet is able to create altogether new world of poetry due to his power of expression. All the elements of poetry first unfold themselves in poet鈥檚 mind and then express themselves in the form of poetic composition that takes form. Thus 辫谤补迟颈产丑腻 is the very inner aspect of expression. According to 搁腻箩补艣别办丑补谤补, vyutpatti gives birth to the form; 辫谤补迟颈产丑腻 gives the inner beauty of expression. There many 腻濒补峁僰腻谤颈办补蝉 appear to in favour of identifying 艢补办迟颈 as root cause of 辫谤补迟颈产丑腻.

Then 搁腻箩补艣别办丑补谤补 also regards 艣补办迟颈 as root cause of 辫谤补迟颈产丑腻 and 艢补办迟颈 as root cause of vyutpatti.

鈥�vipras峁泃i艣ca s膩 辫谤补迟颈产丑腻vyutpattibhy膩m |
艣补办迟颈kartike hi 辫谤补迟颈产丑腻vyutpattikarma峁嚹� || 鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-IV, Pp- 11

Then 搁腻箩补艣别办丑补谤补 gives the example of two blind poets 惭别诲丑腻惫颈谤耻诲谤补 and 碍耻尘腻谤诲腻蝉补, who were born blind but become great poets by their 辫谤补迟颈产丑腻.

In the undernoted verse in the 厂奴办迟颈尘耻办迟腻惫补濒墨 says about those two blind authors鈥� as:

鈥�箩腻苍补办墨丑补谤补峁嘺峁� 办补谤迟补峁�啷� raghuva峁兣沞 sthite sati |
办补惫颈岣� ku m膩rad膩sa艣ca r膩va峁嘺艣ca yadi 办峁�a尘补岣� || 鈥�

- 厂奴办迟颈尘耻办迟腻惫补濒墨 of Jalhana

The poets, who endowed with 辫谤补迟颈产丑腻 can visualize and describe in their poetry the customs and manners of people in different geographical regions islands without the face to face knowledge of same.

In the twelve chapter of K膩vyam墨m膩峁僺膩, 搁腻箩补艣别办丑补谤补 says about those types of 厂腻谤补蝉惫补迟补 poets as:

鈥�suptasy膩pi mah膩kave岣� 艣avd膩rthau 蝉补谤补蝉惫补迟墨 dar艣ayati | taditarasya tatra j膩grato'pyandha峁� 肠补办峁�u岣� | anyad峁涐梗峁璦care hyarthe mah膩kavayo j膩tyandh膩岣� | tadvipar墨te tu divyad峁浥沘岣� | na tat ttyak峁�a岣� sahasr膩k峁�o v膩 yaccarmacak峁�u峁�o'pi kavaya岣� pa艣yanti | matidarpa峁噀 kav墨n膩峁� 惫颈艣惫补峁� pratiphalati 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-XII, Pp- 62

Means:

鈥淚n the time of sleep, great poets mind flash with words and senses by the 厂补谤补蝉惫补迟墨 (goddess of learning). An inferior poet remains blind to them even when wide awake. Great poet may be blind in physically to the merits and demerit of other poets but as regards novel and original ideas which have been unobserved by their predecessors, they have a divine vision. What poet can see with their simple eyes even the three eyed god 艢颈惫补 or the thousand-eyed India can鈥檛 see. In the mirror of the poet鈥檚 intellect, the whole universe is, as it were reflected.鈥�

The words and the senses of their own accord and with eagerness accumulate very near to good poets. There we can seems that the poetic power of 搁腻箩补艣别办丑补 is mostly based on 膧苍补苍诲补惫补谤诲丑补苍补, their views also same about this matter.

Then 搁腻箩补艣别办丑补谤补 collect some verses from various poetical works to gives the examples to how a poet can describes in his pen-picture of work. For the examples of place and manners we see the Abhij帽 ana艣akuntal膩 of 碍腻濒颈诲腻蝉补. C.f.

鈥�pr膩峁嚹乶膩mani, na v峁泃tirucit膩 satkalpav峁沰峁�e vane
  toye k膩帽canapadmare 峁噓kapi艣e pu峁嚹乥hi峁�ekakriy膩 |
诲丑测腻苍补峁� ratna艣il膩g峁沨e峁�u vivudhastr墨sannidhau sa峁儁amo
  yatk膩峁卥h膩nti tapobhiranyamunayastasmi峁僺tapasyantyam墨 || 鈥�

- Abhij帽ana艣akuntal膩 of 碍腻濒颈诲腻蝉补: VII/ 12

In the forest of Kalpa-trees, they draw from air life鈥檚 necessary sustenance, in waters yellow with the golden dust of the lotus flower, they perform ablutions for religious vows; on jeweled slabs they meditate; and restrain their passions on the midst of celestial nymphs; they practice penance in a place where other sages by their austerities seek to win.

Then he cited example from Raghuva峁兣沘 for description of Island. C.f.

鈥�anena s膩rdha峁� vihar膩mvur膩艣e str墨re 峁�u t膩l墨vanamarmare 峁�u |
dv墨p膩ntar膩n墨talava峁単apu峁�pairap膩k峁泃asvedalav膩 marudbhi岣� || 鈥�

- Raghuva峁兣沘 of 碍腻濒颈诲腻蝉补: VI/ 57

Means:

鈥淥 princess, sport with him on the shores of the sea full of rumbling whispers of the palm groves. The beads of perspiration from your body will be swabbed by the cool breezes waving close flowers from other islands.鈥�

Here 碍腻濒颈诲腻蝉补 describes the condition of an island on the opposite side of the country of the king in question and refers to the 尝补惫补峁単补 flower grown in that island. But 碍腻濒颈诲腻蝉补 never visit this place.

Then we can see the character description in a story:

鈥�haro'pi t膩vatpariv峁泃tadhairya艣candroday膩rambha iv膩mvur膩艣i岣� |
um膩mukhe vimvaphal膩dharau峁ａ弓he vy膩p膩ray膩m膩sa vilocan膩ni || 鈥�

- 碍耻尘腻谤补蝉补尘产丑补惫补 of 碍腻濒颈诲腻蝉补: III/ 67

Means:

鈥淟ike the moon鈥檚 influence on the sea at rest, came passion stealing over the Hermit鈥檚 breast, while on the maiden鈥檚 lip that mocked the dye, of ripe red fruit, he bent his melting eye.鈥�

Here the same poet (碍腻濒颈诲腻蝉补) described the conduct of 惭补丑腻诲别惫补 when he falls in love with 笔腻谤惫补迟墨. But he never envisaged such types of scenes in his life.

搁腻箩补艣别办丑补谤补 think that 辫谤补迟颈产丑腻 is not only the causes of poetic composition, 艣补办迟颈 or poetical power is the main factor in this, which act in a seeds in poetry. Both 辫谤补迟颈产丑腻 and vyutpatti strengthen 办腻惫测补-艣补办迟颈 (poetical power). Because if a poet try to compose poetry with his immature poetical power so it cannot be accepted by the appreciate reader.

About the matter of 艣补办迟颈 (poetical power) 搁腻箩补艣别办丑补谤补 possibly expanded and echo the 搁耻诲谤补峁璦鈥檚 vies. Where we see:

鈥�manasi 蝉补诲腻 susam膩dhini visphu ra峁嘺manekadh膩bhidheyasya |
akli峁ａ弓膩ni pad膩ni ca vibh膩nti yasy膩masau 艣补办迟颈岣� || 鈥�

- 碍腻惫测腻濒补峁僰腻谤补 (of 搁耻诲谤补峁璦) of 搁耻诲谤补峁璦: Ch- 1/15

By the 辫谤补迟颈产丑腻 (genius) of poetical composition a poet can go to the haven and described about this place. The poet who have not 笔谤补迟颈产丑腻 (genius) of poetical imagination he cannot imaginates anything鈥檚. It is called by the 惭腻苍补蝉补辫谤补迟丑补办峁�y补 (Inner eyes) of poets.

Footnotes and references:

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[1]:

Kane, P. V. History of Sanskrit Poetics. MLBD, Third rev. Ed. 1961, Delhi, Pp-348

[2]:

碍腻惫测补办补耻迟耻办补, quoted in Dhvany膩loka, Ed. by Bhatt膩c膩rya, B. P. Vol-I, Cal, 1956, Pp -62