Abhinavagupta


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Abhinavagupta

 

Years of birth and death unknown. Indian theoretician of literature and art, poet of the late tenth-early 11th centuries. In Abhinavagupta’s most important works, Dhvanyalokalocana (commentary to the treatise of Anandavardhana) and Abhinavabharati (commentary to the Bharatiyanatyasastra), the theory of the dhvani and rasa received their full development and definitive formulation. In his book Abhinavabharati, Abhinavagupta developed these theories in relation to dramatic art, devoting special attention to the nature of aesthetic enjoyment. A high sensitivity and refinement of analysis in the development of the most complicated concepts of aesthetics and a tendency toward religious interpretation of those are characteristic of Abhinavagupta. He is also known as a philosopher of the Vedanta school.

REFERENCES

De, S. K. History of Sanskrit Poetics, 2nd ed. Calcutta, 1960.
Gnoli, R. The Aesthetical Experience According to Abhinavagupta. Rome, 1956.
References in periodicals archive ?
Ademas, como todo Veda, el Natya-Sastra cuenta tambien con un tradicion de exegetas que aclaran su mensaje, donde quizas el mas importante sea el Abhinavabharati de Abhinavagupta (siglos IX-X) de la escuela shivaista de Cachemira.
Famous Kashmirian medieval intellectual and Saiva religious polymath Abhinavagupta (fl.
He endorsed our views on now shelved proposed Abhinavagupta Yatra," Mirwaiz Umar Farooq told M AIL T ODAY .
She points out how Abhinavagupta (and modern scholars like Coomaraswamy) draw similarities between rasavada (taste of the rasa) and brahmavada (taste of the divine) because of their ability to help us go beyond pain and ontological dualities (29).
Paramarthasara ("The Essence of Supreme Truth") of Abhinavagupta (with the commentary of Yogaraja, translation).
Abhinavagupta, a chief thinker of Kashmir Shaivism, has described the world as composed of vrtti, moving ontic elements--perturbations--irritating both the matter and consciousness.
Aunque suele identificarse a Abhinavagupta como el maximo exponente de la vertiente no dualista (advaita) del shivaismo de Cachemira--ambigua categoria creada en retrospectiva con el fin de agrupar una amplia variedad de cultos de orientacion tantrica--, en realidad su invaluable contribucion a la cultura sanscrita abarca ambitos tan diversos como la dramaturgia y la poetica, la estetica y la epistemologia, la teologia y la teoria ritual.
In order to propose an interpretive model that sustains the collapse of this fabricated self, I borrow ideas from Bhartrhari, Sankara, and Abhinavagupta as well.
Wilberg sees this shift in Heidegger's position as wholly congruent with the thinking of the 10th century Indian sage Abhinavagupta in the 'Shiva Sutras' (2) within the non-dual tantric tradition of Kashmir Shaivism.
Many historical examples of the interrelation of the faiths are supplied, including a lengthy essay on representations in Islamic manuscripts painted by Sultan Muhammad, and an article on the aesthetics and metaphysics of the Kashmir Saivite, Abhinavagupta.
40) Current popular notions about Kundalini yoga perhaps tend to obscure the fact that it is a key and classic element of Shaivism--even the refined philosophy of Abhinavagupta was grounded in it (Silburn 1988:4, notes 1 and 6).
I shall explore the causation theory espoused by Kashmir Saivism's major thinkers Abhinavagupta and his successor Ksemaraja.