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Gati in Theory and Practice

by Dr. Sujatha Mohan | 2015 | 88,445 words

This page relates ‘Findings through this research� of the study on the Theory and Practice of Gati (“gait�) which refers to the “movement of a character on the stage�, commonly employed (as a Sanskrit technical term) in ancient Indian Theatrics and the Dramatic arts, also known as Natya-shastra. This thesis explores the history and evolution of Gati and also investigates how the various Gatis are employed in regional performance traditions.

Go directly to: Footnotes.

Findings through this research

1. Gati is an integral part of ṭy (acting), ṛtⲹ (expressive dance) and ṛtٲ (abstract dance)

Gati can be understood as seen in ṭy, ṛtٲ and ṛtⲹ. In ṭy, gaits or walks can be connected with moods and characters, in ṛtⲹ they can be movements and dancing steps performed with expressive elements and in ṛtٲ they can be just movements of the limbs, which add beauty to the theme. Gati is seen in ṭy and ṛtٲ in the ṭyśٰ. The 󾱲Բپ and ṅgīٲٲ첹 states that, gati can be performed for the through the 첹ṇa. In ṅgīٲܰ屹, gati is based on , rasa and ṛtٲ. The 󾱲Բⲹ岹貹ṇa gives a list of gati based on an animal’s movement. The ṛtٲٲ屹 deals with gati based on rhythm. Therefore, there has been a wide range of gati in ṭy, ṛtٲ and ṛtⲹ. The present misconception of gati as related to rhythmic aspects alone is the evolution of gati seen in due course.

2. Gati is instrumental in bringing out the rasa in ṭy

Rasa is an important aspect of ṭy. Bharata states that gati is involved in bringing out the rasa as soon as the character enters.

yathāmārgarasopeta� prakṛtīnā� praveśane ||[1]

ṭy, which is termed as śⲹ, is ٳ abhinaya says Dhananjaya.[2] The rasa is experienced on seeing the character enact the mood or the through the whole body. Thus, gati is an integral part of ṅg첹 abhinaya. It is a combination of ṅg첹 and sāttvika abhinayas. Therefore, gati is 屹rasātmaka.

Footnotes and references:

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[1]:

Infra XII.2.

[2]:

Daśarūpaka Infra. P.12

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