Abhasa Its Philosophy & Aesthetics

Abhasa in the context of Kashmir Saiva Philosophy signifies manifestation, but even more importantly the ontological category or the basic elements. The abhasa has been discussed in the context of aesthetics in Kashmir Saiva. Basically, the Kashmir Saivism is an aesthetically designed philosophy. The image, metaphors, analogies and illustration that have been used to expound Philosophical thought bear the aesthetic inclinations. In Siva aesthetics, relation of image and counter-image is a very important aspect, because every art involves image making. Abhasa is a process of manifestation in which image and counter image are real. So, the whole world is however a natya is nevertheless real. In this sense, object of beauty will also be real. Thus, the present work aims at expanding the philosophical and aesthetic aspect of abhasa, particularly in the context of Kashmir Saiva Philosophy.

Shruti Rai, 1981 born and brought up at Varanasi, had completed her M.A. course In Sanskrit-Darshan as specialty, from Banaras Hindu University. She was awarded M. Phil. from Jawaharlal Nehru University, New Delhi from where she is now, Completing her Research work for the Ph.D. Her research interest includes literary and linguistics theories-Indian and Western Philosophy of language and intellectual traditions. Her research works published includes. She has some research articles published, some of them are: ABHASAVADA IN KASHMIR SAIVISM AND MATRKA : VARNADVANINAM MATA.

My interest in Shaiva philosophy came about in a strange but fitting way. For some years as student of Indian philosophy I had been fascinated with the question 'how do we know via language?' How do the ordinary words of everyday conversation, the poetic words of aesthetic experience, and the special words of spiritual revelation convey their meaning and truth to us? I found this study very difficult. Shelve philosophical theory presents this answer through the concept of abhasa, a metaphysical theory. This inquiry is an undertaking to demonstrate that aesthetic aspect of the classical theory `abhasa', on its own merit, without being subordinated to rituals and practices commonly held under the rubric of religion, is capable of providing a transcendent experience of a prepared esthetic. This work, I submitted for my M. Phil. degree, in the Jawaharlal Nehru University in 2006. During that time, I found it difficult to accomplish this task due to the unavilabity of materials and books in this field. And then only, I thought to bring out my work in the book form as it may help in Willing the gaps to some extent. So, I have prepared it again through proper revision and accommodating the suggestions which I got later from scholars.

This work would not have been possible without the whole-hearted support of lot individuals. This is an attempt to acknowledge their help, support and guidance. Any emissions are involuntary. I am deeply & whole-heartedly grateful to my guide and guru Dr. Rakish Kumar Mishra for guiding me throughout my work and providing me moral support whenever the task seemed difficult. I learnt a lot under his dynamic and able guidance. Without his constant encouragement and keen insight the work would not have been possible. I pray for his long, healthy and prosperous life.

I would also like to thank all my friends especially Surjya, Renu, Sushil, Subhash, Yogesh, Mairam, Brijosh and Abhayji, who have helped me sharpen my critical powers and who let in the sunshine during my dark hours. My thanks are also due to Anitaji, Arupda, and Kundan bhaiya whose kindness I shall not forget I take this opportunity to thank all the faculty members of Sanskrit centre. I also thankful to other staff members of the center for providing me help, whenever required.

I am deeply thankful to my parents who allowed me to do this course but also encouraged, prayed and wished me a lot for my all round success and progress. I will remain grateful for their sacrifice. I am also thankful to my brother who has been a constant source of inspiration for me. Last but not least, I can forget my sister who has always supported me and has been my well-wisher. Finally,' thank God for giving me the strength to pursue this work to the end.