7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 1/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 2/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 3/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 4/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 5/10

believed to be ancient revelations emphasizing the doctrine of liberation through Jnana

(knowledge) and Kriya (action).)

Pratyabhijnavimarshini and its larger edition Viviritibelong to the Pratyabhijna

(recognition) school of Shaiva Shastra as propounded by Utpala Deva and originatedby Somananda. Both Vedanta and Shaivism professed the same goal: "the removal of

veil of ignorance." While in Vedanta the negation of facts of experience was the

requirement for realization of the self, Shaivism taught that the self was realized through

embracing the facts of experience and recognizing itself in every aspect of the

universe. Abhinavagupta defined the term "Pratyabhijna" as: ―Recognition of that

supreme self is by coming face to face with what was forgotten through effulgence (of

consciousness). Abhinavagupta explained cognition as taking place ―when the past

perception and the present perception are revived (by the object coming in full view)."

Ahbinavagupta explains the apparent contradiction between unity and plurality by

saying that in essence, objects are internally one consciousness, but externally, at the

illusory level, they are differentiated by physical characteristics.

Among Abhinavagupta‘s contribut ions to aesthetics is his analysis of eight types of rasa

(the emotional experience of poetry or drama). He explored how the appreciation of

art, music, poetry and literature was heightened by the removal of moha (ignorance),

and how their beauty was enhanced through knowledge of Brahman.

Contemporary pânditas and spiritual personages recognized Abhinavagupta as the

spiritual head of all the Shaiva schools and as an incarnation of Bhairava (Shiva) himself.

On the authority of contemporaneous writers whose works have survived,

Abhinavagupta apparently showed all the signs of a fully realized master: he

demonstrated unswerving devotion to Shiva; possessed the mantra-siddhi or power of

mantras; had control over the elements; was capable of fulfilling any desire; and had

spontaneous knowledge of all the scriptures.

"Abhinavagupta has made the blazing Sun of commentary [on Tantra]manifest that is bent on extirpating the darkness of misleading, wretched

commentaries lacking the refinement of good teaching and tradition …

[and] by its flashing lustre, melts the coagulated stream of innumerable

bonds." Somanda on Abhinavagupta.

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 6/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 7/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 8/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 9/10

7/27/2019 Abhinavgupt

http://slidepdf.com/reader/full/abhinavgupt 10/10

SOMANANDA ON ABHINAVAGUPTA

"Abhinavagupta has made the blazing Sun of commentary[on Tantra] manifest that is bent on extirpating the darkness

of misleading, wretched commentaries lacking therefinement of good teaching and tradition ... [and] by itsflashing lustre, melts the coagulated stream of innumerablebonds."