EVENTS 2011

Theory of Arts and Aesthetics according to Abhinavagupta:

A Study Week on Abhinavagupta

23-30 March 2011

INTRODUCTION

Abhinavagupta (10-11th Century AD) is widely acknowledged as the foremost exponent of the school of Kashmir Shaivism in India. Combining in himself several pursuits as wide-ranging as those of a spiritual teacher, philosopher, literary theorist and aesthete, Abhinavagupta challenged earlier traditions of knowledge, redefined their conceptual dynamics and brought in his own radically new interpretations that still remain at the core of India’s intellectual history.

A Study Week on Abhinavagupta will be organised from 23 to 30 March 2011 under the auspices of the Indian Institute of Advanced Study (IIAS), Shimla and will be jointly convened by Professor Radhavallabh Tripathi, Vice-Chancellor, Rashtriya Sanskrit Sansthan, Professor Gayacharan Tripathi, National Fellow, IIAS and Dr. Sudha Gopalakrishnan, President, SAHA: Stirring Action on Heritage and the Arts, New Delhi.

OBJECTIVES

The Study Week on Abhinavagupta will aim to explore and render accessible the multi-faceted contribution of Abhinavagupta in India and his continuing significance in the context of our own times. It is designed to familiarize students, academics and enthusiasts with the aesthetic theories propounded by Abhinavagupta. It seeks to

  • understand the philosophical background and historical context of Abhinavagupta studies through an exploration of the principles of Natya Sastra and the aesthetic tradition before his times;
  • look at strategies of reading Abhinavagupta to enhance ability of the participants to evaluate theories, to examine critically beliefs and conventions, and to develop sound arguments and fresh insights;
  • look at the critical analysis of key texts of Abhinavagupta pertaining to the areas of philosophy, religion and aesthetic theory with a view to establishing linkages among in the different disciplines to enhance our understanding of the author’s legacy;
  • analyse in detail of some of the core chapters of Natya Sastra in the Abhinavabharati tradition, followed by careful readings of selected portions from the text;
  • explore core concepts ranging from those of representation, expression, and the cognitive aspects of art and aesthetic experience pertaining to both form and content, including the aesthetics of taste, emotion and expression, within a philosophical framework; and
  • investigate how the theoretical concepts can be applied to specific contexts in literature as well as in different styles of dance and drama, with Bharatanatyam and Kutiyattam as illustrative examples.

TEXTUAL CORPUS

Abhinavagupta left behind a large volume of writing—there are more than forty texts ascribed to him, but unfortunately, almost half of them are not available so far. His work consists of commentaries of works by earlier writers, as well as his own writings. Among them are tantra works, stotra-s (devotional hymns), vivarana (epistemological analyses) texts, manuals on ritual practices, elucidations of established concepts and practices, critical texts and commentaries on poetics, dramaturgy and aesthetics, all of which are original reflections. 

Abhinavagupta views the nature of Reality from the perspective of philosophical thought in his three works, Bhagavadgitartha-samgraha, Isvara-pratyabhijna-vimarshini and Isvara-pratyabhijna-vivritti-vimarshini. Bhagavadgitarthasamgraha looks at the Gita from the perspective of trika Shaivism and yoga, and has a different point of view from the advaitic philosophy of Sankara, dualistic thought of Madhva or devotional vision of Ramanuja.

Abhinavagupta’s interpretation of the theoretical, ritualistic and yogic application of the trika (shiva, shakti, nara triad) systems of Kashmir led to his seminal treatise, Tantraloka, considered by many as his most significant contribution to the field of theology. A comprehensive text in 37 chapters, it integrates the basic ideas of the whole tradition of Shaivism including krama, kaula and spanda schools and covering the whole gamut of including the branches of agama, spanda and pratyabhijna.

Abhinavagupta himself was aware of the distinctive quality of his work Tantraloka, but he knew that its complexities are not graspable to everyone. Therefore, the essence of his philosophy is captured in Tantra-sara, an abridged version of Tantraloka. This as well as other texts like Purva-panchika (commentary of Malinivijaya-tantra), revolves around parama-dvyayavada, the concept of supreme theistic monism, the manifestation of the Absolute Principle. Abhinavagupta's Paramartha-sara is a revised version of Patanjali’s work, through which he illustrates the pre-eminence of the trika doctrine. In the conclusion of the text, Abhinavagupta states, “I have kept this Paramartha-sara brief, in one hundred verses. Though it is only one hundred verses in body, in the volume of knowledge it is more than ten million verses.” Paratrimsika-vivarana deals with the kaula cult of the trika with its worship of the goddess Tripurasundari or Srividya. It deals with the signification of the phonematic energies and their two sequential ordering systems, the matrka and malini. Other works of devotional importance include Paratrisika-laghuvrtti, Paryantha-panchasika, Rahasya-panchasika, Laghvi-prakriya, Devistotra-vivarana and Paramartha-sara. Besides, he has also composed hymns such as Krama-stotra, Bhairava-stotra and Anubhava-nivedana.
Abhinavagupta’s contribution to the fields of aesthetics and literary theory are reflected in his monumental work Abhinavabharati, a commentary on Bharata’s Natyahastra, and in Lochana (Commentary on Anandavardhana’s Dhvanyaloka). Abhinavabharati is a magnificent edifice providing the both the basis and structure for the evolution of Indian poetics and art experience in general. Abhinavagupta had made adequate preparations for writing this commentary par excellence on the greatest text on aesthetics and performing arts that was produced in India before him - i.e. Bharata's Natyashastra, by studying this text and other texts of Kavyashatra at the feet of great masters. In fact, Abhinavabharati is the only available ancient commentary on Natyashastra of Bhratamuni. It not only explains the whole text of Natyashastra, but introduces novel ideas, re-examines the prevailing intellectual traditions and provides interpretations for the existing schools of thought. It is the only gateway for entering the monumental and voluminous Natyashastra as well as for understanding the whole tradition of poetics, aesthetics and philosophy. In fact this commentary has become an encyclopaedia of Natyashastra studies in the first millenium. The dialogic methodology employed in Abhinavabharati gives Abhinavagupta ample scope to cite the references from Bharata, analyze, interpret and contest the viewpoints of his earlier commentators and establish his own theory unequivocally. His interpretation of the Rasa Chapter (6th chapter) of the Natya Sastra is a classic in terms of its clarity of thought, coherence of logical analysis and candour in expression in its the discussion on the nature of aesthetic experience. Abhinavagupta’s theory of rasa is spectator-oriented and idealistic, emphasizing the power of the imagination, which helps the sensitive spectator to scale the heights of aesthetic delight during a performance.  In Lochana, he states that rasa-dhvani relating to a literary work operates through the activation of latent traces of memory in the mind of the reader. His concept of pratibha (intuition born from inspiration) as the motivating force of creativity and its development through the power of good nurturing, and as the resonance in the heart of an ideal reader/spectator has given supremacy to direct experience, be in the case of religion or aesthetic experience, which for him are different facets of the same mental activity.  

The greatest achievement of Abhinavagupta in the field of aesthetic philosophy is his view of Shanta Rasa.  Before him, Udbhata and Anandavardhana both had accepted Shanta as the ninth Rasa in Shravyakavya and also there had been a long history of discussion on this Rasa amongst the Buddhist and Jaina theorists. However, it was Abhinavagupta who built a philosophical foundation for this Rasa. He perceived Shanta as the ultimate in the process of rasa-realisation. Abhinava has refuted various arguments against Shanta Rasa on the basis of his concept of Purushartha and has established an invariable link between art experience and the Parama Purushartha, i.e., Moksha.

ORGANISATION OF THE STUDY WEEK

The Study Week will consist of lectures, readings, discussions and lecture demonstrations by an invited panel of resource persons representing diverse areas of scholarship on Abhinavagupta.

Realizing the need to place Abhinavagupta’s intellectual inheritance both from cross-cultural and culture-specific perspectives, the Study Week would be divided broadly into the following thematic areas:

  • Vedic foundations of Indian aesthetics;
  • Literary theory prior to Abhinavagupta;
  • Introduction to Abhinavagupta and his philosophical background;
  • Strategies of reading/approaching Abhinavagupta;
  • Abhinavagupta’s concept of rasa;
  • Abhianagupta’s concept of natya and the inter-relationship among the arts;
  • Crossing frontiers: Abhinavagupta and other aesthetic theories; and
  • Abhinavagupta’s contribution to Indian literary theory and global aesthetics.

At the most 25 Participants will be admitted in the Study Week. Preference will be given to young scholars with specialization in literature, philosophy and performing arts. Researchers with post- graduate degree in Sanskrit with special group Sahitya or Sahityacharya degree may also be given preference.

SCHEDULE

The school will have three sessions daily - one for textual readings - two hours, the second for scholarly discussions and the third for presentations by the participants and dialogue between the experts and the participants with regards to textual interpretations.
FUTURE PROJECTIONS
The deliberations of the School will lead to compilations of an authentic study on Abhinavagupta. Apart from this, a volume of selected readings from Abhinavagupta's texts with English translation can also be prepared.