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Abhinavagupta, the scholar of poetics, belonging to 10th century A.D., unfolded newer perspectives of his creation in 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. We find an exposure of the poetic art in his philosophical outlook and the manifestation of Philosophical thought in the poetical composition. By dint of his multifarious genius he managed to compose many valuable books. In one hand he has discussed the main tenets of the Tantra and 膧驳补尘补艣腻蝉迟谤补 in the Tantraloka and 罢补苍迟谤补蝉腻谤补 to unfold the ultimate truth of the universe, on the other he has unfolded the fundamental thought of the 笔谤补迟测补产丑颈箩帽腻philosophy to establish it firmly as a branch of philosophy by writing the text 笔谤补迟测补产丑颈箩帽腻-Vimar艣in墨. Abhinavagupta, a true analyzer of the poetic secrets, has presented the core of the N膩tya艣膩stra in his treatise 础产丑颈苍补惫补产丑腻谤补迟墨 in front of the connoisseurs.膧苍补苍诲补惫补谤诲丑补苍补 has made the doctrine of 鈥�rasa vai sa鈥漰erpetual by giving importance to the rasa-dhvani and Abhinavagupta has given it a perfect form in his commentary named Locana. In the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 we find a conglomeration of all these concluded ideas.

Abhinavagupta was well versed in the philosophy of mim膩峁僺膩 and others. He has nicely presented much mystical truth in a simple manner by citing examples. He has stated in respect of slaughtering of animal in the 箩测辞迟颈峁ａ弓辞尘补 sacrifice while discussing Karman and Akarman in the fouth chapter of the 艢rimadbhagavadg墨t膩 that as killing of animals does not amount to acquire sin when it is for protection of the subjects form the attack of animals like lion etc., likewise slaughtering of animal in the jyotistoma sacrifice is also not an akarma^[1]. We find here discussion regarding difficult action (du峁�karman) and non action (akarma) prescribed by the 艣补蝉迟谤补蝉. The context of vidhi and 补谤迟丑补惫腻诲补 has also been discussed^[2]. One of the characteristics of Abinavagupta鈥檚 writing is that he has cited 艣濒辞办补蝉 from his different own writings while explaining some mysterious truth. As for example, in the discussion about sacrifice in respect of spiritual performance, he cited an example from the 痴颈箩帽腻苍补产丑补颈谤补惫补 to determine the nature of yogayaj帽a and clarified the issues in a nutshell before the readers in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补^[3].

He has not commented all the 艣濒辞办补蝉 of that reading. In the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 Abhinavagupta has created an instance of describing the right to prayer to God by any person irrespective of caste, creed, colour or gender out of excessive devotion. In explaining a 艣濒辞办补 in Ninth chapter he has mentioned about the females, 艢耻诲谤补蝉 and 痴补颈艣测补蝉. This means all the creations of the God in the world are entitled to worship the ultimate reality. He said that among human beings the females are ignored which supposes that the women kind was deprived of education at that time. He has spoken about the emancipation of the females. In this respect Abhinavagupta has vindicated the opinions of other commentators after analyzing their views. It is the view of Abhinavagupta, thou who believe that the women and other castes are not eligible for emancipation; they in fact, negate the power of the God鈥檚 grace. But the 笔补谤补尘别艣惫补谤补 is always compassionate. The power of grace is always inherent in the God and it is impossible to separate that power from Him. It is due to ignorance that they give such views by mistake. They are basically greedy and acquiring by the envious vice, they went to show the division in the undivided spiritual tattva. It is however, a fact that the non-dualism has been properly established earlier by many 膧驳补尘补蝉. So, Abhinavagupta has antagonized by way of writing his explanation of the 叠丑补驳补惫补诲驳墨迟腻 the falsified preaching of the opponents whose statements were intended to create divisions in caste, creed, colour and gender. He has written commentary on some of the 艣濒辞办补蝉 with a view to unfolding the deeper meaning. Through the use of beautiful sentences influenced by the Vedic knowledge, can also be formed in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. Mah膩m膩he艣var膩c膩rya Abhinavagupta, an attempt on poetical art, who was also a topmost scholar of philosophy. With the help of his writing the 笔谤补迟测补产丑颈箩帽腻 philosophy could gain a firm ground as it were.

The 骋墨迟腻谤迟丑补蝉补峁単谤补丑补 of Abhinavagupta has clearly mentioned that all human beings, including the females and the 艣udras, have the right to worship God. This shows the way to social reformation. The doctrine of non-duality primarily makes the bond of unity. The concept of equality has been reflected in Abhinavagupta鈥檚 骋墨迟腻谤迟丑补蝉补峁単谤补丑补. In the thesis we have attempted to explain this socio-cultural aspect. Attempt has also been made to judge the statements of Abhinavagupta like the showering of rains and causing fertility of the land as made by him out of similitude.How the unification of the foreceptor and the disciple belonging to the mysterious Kashmir 艢补颈惫颈蝉尘 and the flow of knowledge of their tradition of spiritual performances extended, can be perceived from the description of the word 鈥�蝉惫腻诲丑测腻测补鈥� in the 骋墨迟腻谤迟丑补蝉补峁単谤补丑补^[4]. Here we can learn about the practical existence of the tradition of Kashmir 艢补颈惫颈蝉尘 in the yogic practices with effusion (辫奴谤补办补) and exhalation (recak). According to the doctrine of the 艢补颈惫颈蝉尘,, the realisation 鈥樑歩voham鈥�, 鈥業 am 艢颈惫补鈥� is a correlation between my soul as 鈥�腻迟尘补苍鈥� and the Supreme soul. It is clearly mentioned by Abhinavagupta in the commentary of 骋墨迟腻谤迟丑补蝉补峁単谤补丑补^[5].Thus we have tried to analyze the explanation of Guptap膩da from the standpoint of the then society and not by limiting it to the linguistic study. In this chapter, the literary and sociological study has been made to show how theory of manifestation of rasa is comparable with that of the doctrine of 艢iv膩bhibyakti.

Footnotes and references:

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[1]:

tath膩 ca vihitakarma峁噛api madhye 诲耻峁ａ弓补峁� 办补谤尘腻蝉迟颈-补驳苍颈峁ａ弓辞尘补 iva pa艣ubadha岣� | viruddhe'pi te karma峁噄 艣ubhamasti karma | tath膩hi hi峁僺rapr膩峁噄vadhe prajopat膩bh膩va岣� | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/17.

[2]:

sa manmayat膩met墨ti vidhirevai峁�a n膩rthav膩da岣�, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 18/67.

[3]:

bh膩ve'tyakte niruddh膩 cinnaiva 产丑腻惫腻苍迟补谤补峁� vrajet |
迟补诲腻 tanmayabh膩vena vikasayatyati 产丑腻惫补苍腻 || V.B., 62,骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/19.

[4]:

艣i峁�y腻迟尘补苍膩 ca nay膩nayagraha峁嚹亂a kecidasta峁� y膩ntamud墨yam膩ne sa峁僾e艣ya tadg墨k膩re峁嚹乸avargad膩n膩t 腻迟尘补苍i 艣i峁�y腻迟尘补苍i ca 艣odhanabodhanaprave艣anayojanar奴pe 蝉惫腻诲丑测腻测补yaj帽e svapar膩nandamaye prati峁ａ弓hitamanasa岣� | ata eva 辫奴谤补办补岣� prathamamukta岣�... 蝉惫腻诲丑测腻测补yaj帽ebhyo'nye j帽膩nayaj帽膩岣�, 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/30.

[5]:

腻迟尘补苍i mayi matsvarupat膩峁� pr膩pte, 腻迟尘补苍i iti s膩m膩n膩dhikara峁噛am | 骋墨迟腻谤迟丑补蝉补峁単谤补丑补, 4/35.