Poetics Beyond Boundaries: A Study Of

Interdisciplinary Background of Abhinavaguptas Poetics

Prabhat Kumar Rai
Center for Indian Languages
Jawaharlal Nehru University

Introduction
The noun Discipline does not mean only to practice of training people to
obey rules or a code of behavior but it has a special suggestive meaning. The term
Anushsan has been used for this.1 The terms Vidy and Anushsan are not
synonymous. Vidy refers to the various aspects of knowledge system that can be
classified and which refers to Sciences. This has been changed by time to time. So the
number of Vidys can vary according to text, like-Two Vidys2, Three Vidys3, Four
Vidys4, Fourteen Vidys5and so on. But, academic streams or systems of the study of
special subjects, which are Panacea or Remedial in their nature, are known as
discipline or Anushsan. So such subjects like Yga, Grammar and Medicine are said to
be the academic discipline. They are curing in their nature. Grammar is for curing the
speech, Medicine is for body and Yga is for mind. The term Anushsan means
something which comes after Shsan, rules created by Brahm or the first chrya of
that tradition. These disciplines have been emerged by the same source and so they
support and help a person in understanding that immortal source. As the source of these
Vidys and Anushsans is eternal, these are also eternal6. Academic disciplines are
also called Vishaya, means that which attracts or binds, so every discipline has its
limited Way, Area and Scope. But one thing is common that their goal is the same and
so often teachers and students of particular discipline cross the limits of that discipline
and this becomes the initial step for interdisciplinary thought.
1

Atha Ygnushsanam (YgaStra,1/1), Atha Shabdnushsanam (Mahbhshya,1/1)

Dv vidy vditvy iti (Mundakopanishad,1/1/2)The Upanishads, an anthology, p.80
3
In Tantras, there is an acceptance of Three Vidyas- Par, Parpar, Apar.
2

nvkshik Tray Vrt Dandantishcti Vidyh- (Arthashastra 1/2/1) p.22, part 1

Sthnni vidynm dharmasya cha chaturdasha.-(Yjnyavalkya Smrti 1/2 ) p.3

Vdavadim vidyh pravrtth-(Nyaya Manjari, Ist Ahnika,p.8)

Interdisciplinary studies in Indian Intellectual Tradition

Commentator of Ygastra, Bhjarja explains, Anushsan is that through
which teacher teaches definitions, differences, methods and fruits.7 Indian Intellectual
Paradigm does not think in Binary Oppositions. So it has an extra categorical view on
every aspect. Those who think in Binary Oppositions, they always be confused between
two ways. But according to Indian view there are differences but there is no
contradiction in those differences because the goal for all is the one. Only the
perspectives are different. They all are one but learned priests call one by many names.8
So our chrys have accepted all the differences as a process of learning and as the
way, Adhv,9 for the one ultimate goal. And thats why we have not only two
contrasting categories but also a middle category which relates both these opposite
categories.10
Our Tradition has been nourished by debate culture. Everywhere, in
philosophy, in literature, in grammar, this debate culture can be seen as an important
part. Great chrya of Philosophy of Language, Bhartrhari, says- Mind gets the
discriminative power only after knowing the texts of other systems. How can be a mind
developed only by chasing its own logic?11
This was the reason behind developing a debate culture in our society. Our
chrys were interdisciplinary thinkers in such a way that they crossed the old path
and made new and original path for future. As Eliot says-Novelty is better than
repetition.12 This can be applied on our chrys. Among them some were the
forefathers of multiple disciplines and some had obtained expertise in multiple
disciplines. Like Sage Patanjali is said to be the fore father of three disciplines- Yga,
Science of Mind; Shabdnushsan, Science of Words and Medicine, that is Vaidyaka.
As well as chrya Abhinavagupta was expert in multiple disciplines like- Music,
Dramaturgy, Dance, Poetics, Grammar, Philosophy and Tantra. So interdisciplinary
studies are the essential part of Indian knowledge tradition. So there is a long list of
chryas who were interdisciplinary in their nature, like Bhradvja, Ysk, Patanjali,
7

Anushishyat vykhyyat lakshanbhdpyaphalairyna tadanushsanam (Bhjarjamrtanda vritti,1/1, p.2)

kam sadviprh bahudha vadanti (Rigvda Samhit 1.164.46) p.434

A typical word in Shaiva Philosophy means the way of Sdhan.

10

That is Parpar, Bhedbhda, Dvaitdvaita. Etc.

11

Prjn vivkam labhat bhinnairgamdarshanaih (Vkyapadyam 2/489)

Eliot, Tradition and Individual Talent, p.2

12

Ngrjun, Shntrakshita, di Shankar, Kumrilabhatta, Vchaspati Mishra, Bhartrhari,

Abhinavagupta, Mammata, Rjashkhara, Panditarja, Ngshbhatta.
Although traditional studies were interdisciplinary but they endorsed a particular
system of knowledge while modern studies are interdisciplinary in a way that only
different techniques are used in studies. Thats why, not even a single text is written in
modern academics to pass the tradition to next generation.

Understanding Poetics: An Interdisciplinary ApproachIndian poetry is not the denial of what that is other than poetry, Akvya or
Kvybhva but it is the whole and complete in itself. So there is not any oppositional
counter correlative of Poetry. And so the Mahkvya (epic) like Rmyana and
Mahbhrata are said to be a whole great sentence (Mahvkya) in them. Every
Shstra has depicted four conditions and tracts according to their own tradition. These
are- Adhikri (person who has right), Viaya (what is described in text), Sambandha
(relation between text and description), Prayjana (purpose of comprehending that
text).
The very first condition is for Adhikri, such a person who is going to read poetry,
is to be Sahrdaya. Even in other Shastras like Vdnt etc, there is a long discussion
about the conditions of Adhikri 13, but Poetics is not rigid in this matter. Poetics is also
telling about the conditions but those are not so difficult or impossible but effortful.
chrya Abhinavagupta has been accepted as an authority in Indian Poetical Tradition.
He describes the conditions for the Adhikri - Adhikri should be Pious, Full of Talent
and Sahrdaya.14 These three terms have their own conceptual meanings that is
explained by chrya himself1). Vimal (pious) - That person is pure who is free from all kinds of Malas (impurities).
The impurities are nava, Myya and Krma. So if all kinds of impurities will
disappear there will be things of same class.15

Adhikr tu vidhivadadhta vdavdngatvnptatah adhigatrthah(Vedntasr,p.18)

Adhikr ctra vimal pratibhnashl sahrdayah (Abhinavabhrat, 6/31, p.47)
15
Caitanyam ctinibida sajtyaikasamgatih (Tantrlok,3 rd chapter)
13
14

2). Pratibhnashli (person with Talent) - Reader of poetry should have his own talent
and that can understand what the poem is saying. The term Pratibh is defined as the
mind which is able to make new thing which in not pre existing.16
3). Sahrdaya - This term contains the whole sense of the quality of the reader. Sahrdaya
is one whose mind is able to be one with the thing which is going on the stage or in the
text. Being Sahrdaya is not to being sentimental but it is to obtain the same status in
which the performer is. This quality is not God gifted but one should have to obtain by
efforts. Those, who furnish their mind by reading the Poetics and other Shastra, only
they can be Sahrdaya.17
So Indian Poetics is Interdisciplinary in itself. As Mammata describes the source
of poetry-careful study of objects, animate as well as inanimate, of sciences such as
Prosody, Grammar, Lexicon, Fine Arts, the science dealing with four ends of life, the
science dealing with distinguishing qualities of elephants, horses and various weapons
of warfare and of poems the works of great poets and History etc.18
These all disciplines are essential for understanding the poetry. They have their
own criteria about meanings but no one is claiming to be one and only source of
poetical meaning. Mammata has said, They all are one source in collective way, not in
separate way19. So, for creation and for understanding the created, these disciplines
must have to be studied. Every chrya of Poetics was well charged by these
disciplines and then wrote poetry. Thats why a good poetry has several scopes for
meaning.

chrya Abhinavagupta: Soul beyond Limitations

chrya Abhinavagupta was a personality with multi dimensions. Any kind of

limitation or bounding is not seen in his intellectual paradigm. So he is called as Soul
beyond Limitations that is Jvanmukta by K.C.Pandey.20In very first verse, invocation,
of Tantrlka he defines his life as new creation, Abhinava Srshti, and his body, Bhva

16

Pratibh aprva vastu nirmnaksham prajn. (Dhvanylka Lchana 1/6)

kvyashstrnushlanvashtTanmaybhavana ygyatsvahrdaya samvdabhjah sahrdayh.(Dhvanylka)

Kvya Praksh 1/3
19
Trayah samudith na tu vyasth tasya kvyasyodbhav, hturnatu htavah (Kvya Praksh 1/3)
20
K C Pandey, p.23
17Yshm
18

Visarga, as the fruit of combination of two powers, Janan and Janaka of the world that
is Shiva and Shakti.21
Abhinavagupta was charged by every kind of knowledge in his childhood. This
kind of child is called Yginbh. The word is described by the Jayarath, commentator
of Tantrlka, the child which gets all the knowledge in abdomen of his/her mother.22
Thats why he is said to be the preceptor of all knowledge.

Adhikritva (right of reading) for poetics is a process of austerity and penance.

One should read the Shstras of all kinds, only he/she can get right. This process is a
kind of Sdhan, in which the person transforms himself as a Creator. This is also a
process according to Tantras and he has passed this process so he crossed all fences.

Interdisciplinary Method of AbhinavaguptaTantrlka, in its last chapter, is telling about the situation of Kshmr in Tenth
Century. That was the place of deep and calm study of Shstrs. Every Shstra tradition
got nourished and maintained its authorized propriety in valleys of Kshmr. Whether it
was philosophical variations of different sects or the different views over Grammar and
Poetics or the perennial tradition of gam and Tantra, all were systematically preserved
for centuries in Kshmr. chrya Abhinavagupta was the exponent of all the
knowledge systems that has been described. He mentions himself that he got the
knowledge of Grammar, Logic, Poetics and Literature, by his father.23 He acquired the
knowledge of Shaivagama by Vmantha and Bhtirjtanaya, Kaulgama by
Shambhunth, Trika philosophy by Lakshaman Gupta, NtyaShstra by Bhattatauta
and Dhvanyaloka by Induraj. Such prosper was the intellectual domain of chrya
Abhinavagupta.
Beautifully charged by the whole tradition whenever he defined or
commented a word it shows the culmination of Indian intellectuality. Although he
belongs to the Kshmr Shaiva Tradition but he does not differentiate among the
traditions, texts and thinkers of several other disciplines. This was the influence of
gamic knowledge, because according to gamas, anything should not be avoided but
21
22
23

Tantrlka,1/1
Tantrlka, Vivek,1/1
Pitr sa shabdagahan krtsampravshah tarkrnavrmiprishatmalptacittah ( Tantrlka 37/58)

everything is acceptable in Sdhana. So he says that Laukik, Vaidic, Smkhya, Yga,

Pnchtrtra, Bauddha, rhat, Nyya, Siddhnt, Tantra, Shkta all are arising from
Brahman itself. So no one should criticize the others.24
The Shastric, textual, knowledge is so much intermingled in Abhinavagupta that
whenever he explains the text, naturally his mind works according to the various
disciplines and thats why he is able in defining and explaining the technical terms and
meanings in the perspective of that very Shstra. Indian Intellectual Tradition has a
unique property of Shared Vocabulary, so all knowledge traditions have used the same
words. But this is only in orthographic way, because every used word has its own
meaning in that particular tradition. It does not show the lack of glossary in system but
it is the indicator of richness of Sanskrit words. They are not ambiguous but all the
meanings are accepted. And this can be understood only by the person who knows all
the systems.
Abhinavagupta was the chrya of land of Shrad, The Goddess of
Knowledge, and his place was known to be Sarvajna Peetha. So he knows all the
systems and this is the fact why he is able to define particular word in sixteen different
modes.25 The source from where chrya seeks his wisdom that is gamic knowledge.
So he applies the gamic theory of Explanation26 everywhere. gamas are structured
in conversational way. So they have a beautiful manner of explaining every aspect of
knowledge. They have Samgraha-Krika-Nirkta method27 for explaining.
Abhinavagupta always applies these techniques in his explainations. The idea of
different kinds of commentaries like- Bhshya, Tka, Vivrti, Vimarshin, Panjik,
Lcana, Bhrati all shows that there is a space in every text for explaining, defining,
describing and deciphering the meaning of text. After creating a text it becomes public
property. In course of time often it becomes difficult to understand that text. Thats why
tradition always gives importance to the teachers of a particular stream or discipline. A
teacher not only teaches the text but he transfers the whole knowledge tradition to the
next generation. That is the best contribution of a teachers life. Abhinavagupta was a
great teacher in this respect. He taught the texts not in an ordinary way but he
contributed in that textual tradition. His original contribution to the tradition is his
commentaries over original and source texts of tradition. These commentaries cannot be
seen as secondary or minor texts but they are valuable as much as the original texts.
Whether it is Abhinavabhrati on NtyaShstra of Bharatmuni or Dhvanylklchana

24

Smkhyam ygam pncartram vdnshcaivam na nindayt(Tantrlka 35/35)

Abhinavagupta builds up the theoretical expositions of Shaiva system with his sixteen interpretations of Anuttara
Mishra.
26
Tantrlka (28/400-405)
27
Abhinavabhrat, (6/1-2)
25

on Dhvanylk of nandvardhan, or any other commentary in philosophical tradition

all are very important.
These commentaries are helping hands for understanding the text. Without the
help of these commentaries no one could be able to extract the meaning of even one line
of the original text. Lchana seems to be not only a commentary but also a specific text
depicting the theory of literary meaning. To explain the original text is not only to say
the glossary and define them but it is to decipher the soul of the text. Dhvanylka is
the evidence of the living traditions of the study of the all branches of knowledge in
Kshmir; like Grammar, Poetics and Logic etc. So to explain such a text, it requires an
charya of the multidisciplinary background. And obviously that couldnt be any other
than Abhinavagupta.
It requires a vast knowledge domain to explain the poetry. Poetical meaning
is not the ordinary meaning but it is as suggestive as the voice of beloved,
kntsammita upadsh, so it requires a more sense than ordinary and thats why a poet
should be well versed in all disciplines. And then the new meaning will be achieved.
Meaning of a poem is always new and fresh and so poetry becomes beautiful because
the thing which is ever changing that is beautiful.28 The poet should also appear
himself every time in new way. Abhinavagupta always appears the fresh, the newest
and ever shining, Praksha swarpa. G.T. Deshpandey observes his quality,
Abhinavagupta has an insatiable desire for learning. Even though he was fully satisfied
with the tenets and teachings of Shaiva Shstras, he, because of his boundless curiosity
and unquenchable thirst for knowledge, studied under teachers of other sects such as
Buddhism and Jainism.29This is the exact figure which was described by his disciple
from Madurai, Madhurj Yg who wrote Guruntha Paramarsh, for showing the valid
Shstras of Pratyabhijn Philosophy.

Conclusion
Now, as conclusion it can be said that wherever he got a gleaned sheaf of
knowledge, he did not stop his foot to go there. He went to Jlandhar Ptha to his Guru
Shambhunth to study Kaulgam and that knowledge is used in describing
28

Kshan kshan yannavtmupaiti tadeva rpam ramanyatyh.(Mgha, Shishuplavadham-4/17)

Deshpandey,p. 6

29

Dhvanylka. He wrote commentary on Bhagvadgt which is accepted as Guruvkya

in Tntric tradition. nandavardhan has also commented on Gt, that in nand. So
they are from same perennial tradition of acceptance. Pradeep Kaul says,
Abhinavagupta is a Prijta, the wishful tree of paradise. Seek him and he will
bestow.30
The whole theory of Abhinavagupta is to recognize the reality,
Pratyabhijna. This can only be attained through the process of attaining the Abheda
from Bheda. Literature is perfect medium in that recognition. And so he uses the
terminology of Abheda and Recognition. He observes literature and poetics as the way
for absolute reality. Disciplines only occur where there is Bheda or difference. But in
the state of Abheda all the disciplines disappear. He was in the state of Shivasyujya, a
state of combining with Shiva, so he sees the literature in a different way, a way for
achieving Abheda. This is the way of Tantras. So Tantras are the bases of
Abhinavaguptas techniques.

30

Kaul, p.53

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