365bet娱乐

Rasa is the principal element of poetry. In other words, rasa is the life of a poem. According to Bh膩maha, even 艣腻蝉迟谤补 when admixture with rasa becomes sweet just as the bitter medicine is made sweet by sugar-coating.^[1] In daily life also, rasa or flavour originates from the combination of different species, so as the rasa in poetry comes from the combination of many 产丑腻惫补蝉.

In the N膩tya艣腻蝉迟谤补 (N膩tya艣腻蝉迟谤补), Bharata defines rasa 迟丑耻蝉鈥�

惫颈产丑腻惫腻苍耻产丑腻惫补惫测补产丑颈肠腻谤颈蝉补峁儁辞驳腻诲谤补蝉补苍颈峁�p补迟迟颈岣�.^[2]

The definition indicates that rasa is the outcome of amalgamation of the 惫颈产丑腻惫补, the 补苍耻产丑腻惫补 and the 惫测补产丑颈肠补谤颈产丑腻惫补.

In the 厂腻丑颈迟测补诲补谤辫补峁嘺, 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 defines rasa 迟丑耻蝉鈥�

惫颈产丑腻惫别苍腻苍耻产丑腻惫别苍补 惫测补办迟补岣� sa帽c膩rin膩 tath膩/
rasat膩meti raty膩di岣� 蝉迟丑腻测颈产丑腻惫补岣� 蝉补肠别迟补蝉腻峁�//^[3]

鈥淲hen in a composition, the permanent moods like love etc. get suggested by 惫颈产丑腻惫补, 补苍耻产丑腻惫补 and 蝉补帽肠腻谤颈产丑腻惫补, it gets the status of a rasa.鈥�

The 惫颈产丑腻惫补 that is mentioned in the definition, is of two kinds-腻濒补尘产补苍补 and 耻诲诲墨辫补苍补. 膧lambana 惫颈产丑腻惫补 means the person or persons with reference to whom the emotion is expressed and in 耻诲诲墨辫补苍补 惫颈产丑腻惫补 circumstances are responsible in arousing emotion. 础苍耻产丑腻惫补 refers to bodily gestures of the emotion and the 惫测补产丑颈肠腻谤颈产丑腻惫补 is the series of various transient emotions like anxiety, sweating etc. that is visible in love. For example, in the drama 础产丑颈箩帽腻苍补艣补办耻苍迟补濒补尘 (础产丑颈箩帽腻苍补艣补办耻苍迟补濒补尘) of 碍腻濒颈诲腻蝉补, Du峁�yanta falls in love with

艢akuntal膩 in the beautiful hermitage of sage Kanva. Here, 艢akuntal膩 is 腻濒补尘产补苍补惫颈产丑腻惫补 who arouses love in the mind of Du峁�yanta for her and the beautiful surrounding of the hermitage is the cause for arousing emotion in the mind of Du峁�yanta which is called 耻诲诲墨辫补苍补惫颈产丑腻惫补. She looks Du峁�yanta with her side glances which reflect her emotion towards Du峁�yanta. Thus, aesthetically developed mental state or emotion may be called sentiment or rasa. In literature, nine rasas are accepted. They are as follows-艣峁涐箙驳腻谤补, 丑腻蝉测补, 办补谤耻峁嘺, 惫墨谤补, 产丑补测腻苍补办补, v墨bhatsa, adbhuta and 艣腻苍迟补. In poetry, rasa exists depending upon the actions of the heroes and the heroines and other characters of the work.

痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补, in the 厂腻丑颈迟测补诲补谤辫补峁嘺, remarks that without rasa, a literary piece cannot be called a poem. He remarks thus -惫腻办测补峁� 谤补蝉腻迟尘补办补峁� 办腻惫测补峁�.^[4] But, in case of satirical works, rasa, in the true sense, sometimes may not be present. Literary accuracy from the standard of their forms of 办腻惫测补蝉 is not, of course to be expected in satire.^[5] Satire is a unique type of literary form in which vices and follies are exposed. In satire, a satirist makes criticism of absurdities he observes. Generally, a satirist employs various devices to bring into focus all the shortcomings and loopholes of the society. Among the devices, humour is one. Some scholars are of the opinion that satire is one of the shades of humour.^[6] In satire, generally, humour is used as a means to ridicule the object, but not to arouse mere pleasure or fun. According to William Le Miller, humour is absolutely the best method of exposing folly and piercing shams and attacking foibles.^[7] According to some other scholar, humour is meant to blow up evil and make fun of the follies of life.^[8]

The nearest synonym word for humour in Sanskrit is 丑腻蝉测补. In the N膩tya艣腻蝉迟谤补, Bharata first of all gives importance to humour or 丑腻蝉测补. Among the nine rasas, 丑腻蝉测补 is one. According to Indian poetics, 丑腻蝉测补 produces amusement through one鈥檚 own or another鈥檚 distorted shapes, words, dresses and gestures etc. In Sanskrit literature, generally the character of 痴颈诲奴峁�a办补 is depicted to evoke laughter. Bharata classifies 丑腻蝉测补 into two types-腻迟尘补蝉迟丑补 (self centred) and parastha (centred in others). Lee Siegal equates laughter at oneself with humour and laughter at another with satire.^[9]

碍峁�e尘别苍诲谤补 in his satirical poems namely the 碍补濒腻惫颈濒腻蝉补, the 顿别艣辞辫补诲别艣补 and the 狈补谤尘补尘腻濒腻 has not introduced heroes and heroines but depicts the common people with all their frailties. 碍峁�e尘别苍诲谤补 uses humour and sharp remarks in criticizing the absurdities. Here, humour is not aroused due to incongruities of dresses and gestures. In the satirical poems of 碍峁�e尘别苍诲谤补, humour comes out of satire and it is not the typical comic relief as is observed in Sanskrit dramas and 办腻惫测补蝉. His humour is original and of high taste. 碍峁�e尘别苍诲谤补 believes that the shortcomings brought to the notice humorously do not annoy anyone as well as people stay away from engaging themselves in vices as they feel ashamed of being ridiculed. In the 顿别艣辞辫补诲别艣补, he himself mentions that in the guise of humour he wants to give some advices to the people who are infected by arrogance, deceit and such other shortcomings.^[10] In the 狈补谤尘补尘腻濒腻 also, he himself mentions that he has composed the poem to narrate the misbehaviour of bureaucrats and many others with a hope of providing laughter for the good of the people.^[11] In the 碍补濒腻惫颈濒腻蝉补 also he mentions that the poem is full of jokes, charming with arts which brings about smiles.^[12] It has been earlier mentioned that 碍峁�e尘别苍诲谤补 has not chosen heroes and heroines like other traditional Sanskrit works, but he adopts different technique. Therefore, there is not met with conventional elements for producing different rasas. These types of works are not available in rhetorics and hence there is no prescription regarding rasa to be employed in this type of 办腻惫测补. In the satirical poems of 碍峁�e尘别苍诲谤补, different rhetorical devices are applied to arouse humour. First of all, 碍峁�e尘别苍诲谤补 uses pun. Puns are instrumental to producing 鈥榚ssential incongruity鈥� which is the key to satire.^[13] In different places of his poems, 碍峁�e尘别苍诲谤补 applies pun. For example, the very first verse of the 狈补谤尘补尘腻濒腻 is a good example of pun.

The verse is as follows鈥�

yeneda峁� svecchay膩 sarva峁� m膩yay膩 mohita峁� jagat/
sa jayatyajita岣� 艣r墨m膩n 办腻测补蝉迟丑补岣� 辫补谤补尘别艣惫补谤补岣�//^[14]

In the verse, the wicked 碍腻测补蝉迟丑补 official is mockingly eulogised comparing with the supreme lord. Lord 艢颈惫补 is also ridiculed by comparing with a fallen 碍腻测补蝉迟丑补. Lord 艢颈惫补 is brought by the author from the venerable position to a lower category. The unsuitability of the comparison evokes humour.

Another example of pun from the 顿别艣辞辫补诲别艣补 may be mentioned here. The verse is as鈥�

follows-vidv膩ns膩dhu艣abdovism峁泃ali峁単o napu峁僺akaprak峁泃i岣�/
补惫颈诲颈迟补蝉补办补濒补蝉补尘腻蝉辞鈥檚补迟蝉耻 蝉补诲腻 dvandvameva j膩n膩ti//^[15]

In the verse, the author makes use of pun to describe a 笔补峁囜笉颈迟补 or a scholar who knows nothing. 碍峁�e尘别苍诲谤补 describes that the words of 笔补峁囜笉颈迟补 are incorrect, his knowledge of grammatical gender is nil and he knows only neuter gender. He does not know any complete compounds; even among his wrong ones, he always knows only dvandva or quarrel among bad and wicked people. In the verse, the incongruity evokes humour.

In the works, the social position of the characters and their unsuitable behaviour evoke humour. For example, in the 狈补谤尘补尘腻濒腻, the ignoble behaviour of the 碍腻测补蝉迟丑补s and their position in the society as a high up government official is mismatching, which has a humourous effect. Moreover, a 艣谤补尘补峁噄办腻 is a respectable mendicant but acts as a go between for the lovers. A guru is venerable for all in the society but is a storehouse of the evil deeds. A celibate brahmin is respectable in the soctety but always keeps relationship with unchaste women. 碍峁�e尘别苍诲谤补 compares him to the god of love.^[16]

Besides these examples, a few more examples are given below which arouse humour.

First of all, 碍峁�e尘别苍诲谤补 mentions of the astrologer who calculates the movements of the stars but he himself is unaware about his wife鈥檚 love affair with another man. The verse runs as follows鈥�

ga峁嘺yati gagane ga峁嘺ka艣candre峁嘺 蝉补尘腻驳补尘补峁� 惫颈艣腻办丑腻测腻岣�/
vividha bhuja峁単akr墨岣嵞乻akt膩峁� g峁沨i峁嚹�峁� ca j膩n膩ti//^[17]

The alchemist himself is bald, his head lookes like a copper pot (迟腻尘谤补驳丑补迟辞辫补尘补艣墨谤峁�o), but gives assurance to people that he is able to make their hair grow.  The verse runs as follows鈥�

迟腻尘谤补驳丑补迟辞辫补尘补艣墨谤峁�o dh奴rto hi ras膩yan墨 jar膩j墨r峁嘺岣�/
ke艣otp膩danakathay膩 khalv膩峁�膩neva mu峁ａ箛膩ti//^[18]

The physician roams treating disease, but he does not know basic medicine and symptoms of disease as set forth in the work of Caraka. The verse is as follows鈥�

丑峁沝补测补惫颈丑墨苍辞 诲丑奴谤迟补岣� sa峁僩raharahita岣� sa va帽cako 惫补颈诲测补岣�/
vakti na do峁Ｄ乶 诲辞峁Ｄ� caraka艣caraka峁� na j膩n膩ti//^[19]

A father of a young girl wishing her to be married with a rich old man, consoles her that her proposed groom has attained old age untimely. This description also evokes humour. The verse is as follows鈥�

ak膩le jaray膩 putri vy膩pto鈥檡a峁� dhanin膩峁� 惫补谤补岣�/
iti 惫峁沝诲丑补岣� 辫颈迟腻 brute tanay膩ma艣ruvar峁�i峁嚹�峁�//^[20]

A teacher teaches the child how to write, but he himself is unaware about the entire alphabet. The verse is as follows鈥�

labdhaprave艣ast膩meva dhy膩yan 诲丑奴谤迟补岣� pap膩峁環a sa岣�/
箩腻苍补苍苍补辫颈 濒颈辫颈峁� 蝉补谤惫腻尘辞峁卥腻谤补尘濒颈办丑补肠肠丑补苍补颈岣�//^[21]

The prostitute is compared with a saint, who prays god 艢颈惫补 for a place in heaven. The verse is as follows鈥�

辫谤补蝉颈诲诲丑腻测补迟补苍别 惫别艣测腻 k峁泃v膩 li峁単膩rcanavrata峁�/
mah膩艣veteva niry膩ti 艣aivalokajig墨峁�ay膩//^[22]

The guru is much heavy in everything but is lacking in the knowledge given by god 艢颈惫补. The verse runs as follows鈥�

膩k膩re峁嘺 gururguru艣ca vacas膩 kaus墨dyamaurkhyairgururme岣峢re峁嚹乼igurustat丑腻蝉测补kuhara艣ma艣r奴darasphigguru岣�
惫别艣测腻k膩miniyogiva帽canaguru岣� sadv峁泃ta艣奴nyo guru艣citra峁� sarvaguru岣� 艣ivoditamah膩艣ik峁Ｄ乻u 苍颈迟测补峁� 濒补驳丑耻岣�//^[23]

The astrologer knows nothing but goes to treat jaundice with the help of mantras mixed with astronomy. The verse is as follows鈥�

iti s膩dh膩ra峁嘺j帽膩namantravaidyakami艣rita峁�/
箩测辞迟颈岣� 艣腻蝉迟谤补峁� viga峁嘺yan yo mu峁ａ箛膩ti ja岣嵞伵沘y膩n//^[24]

Wicked one declares himself to be a 测辞驳墨, gives amulates to women everywhere on the street for securing pleasure in love making, but he himself is unaware of basic knowledge of science of love. The verse runs as follows鈥�

va艣y膩kar峁�a峁嘺测辞驳墨 pathi pathi 谤补办峁Ｄ佱箖 dad膩ti n膩r墨峁嚹佱箖/
谤补迟颈办腻尘补迟补苍迟谤补尘奴濒补峁� 尘奴濒补峁� 尘补苍迟谤补峁� na j膩n膩ti//^[25]

碍峁�e尘别苍诲谤补 makes a bit of humour when he says that Kali is melted and becomes the ink of 碍腻测补蝉迟丑补鈥檚 pen which takes one to the hell as the river 骋补峁単腻 takes one to the abode of god. The role of the 骋补峁単腻 has been exquistitely contrasted with that of the 碍腻测补蝉迟丑补; one leading to absolute peace in the heaven and the other reminding of all pains in hell.

Here, the reference to Kali and Heaven generates delight of humour. The verse is as follows鈥�

办补濒颈岣� pray膩to dravat膩峁� ma峁Ｄ玶奴pe峁嘺 ti峁ａ弓hati/
yath膩 svargaprad膩 ga峁単膩 tathai峁Ｄ� narakaprad膩//^[26]

In the works, the employment of different names and epithets also arouse humour. 碍峁�e尘别苍诲谤补 often gives names which are humourous and also epithets to the characters. For example, in the 狈补谤尘补尘腻濒腻, the names of the servants of 碍腻测补蝉迟丑补 officials, who are mentioned by 碍峁�e尘别苍诲谤补 as demons evoke humour. The names of them are-Banner of Hypocrisy (dambhadhvaja), Honest (苍颈峁�p谤补辫补帽肠补), Hunter (lubdhaka), Mine of the Pen (办补濒补尘腻办补谤补), Niddle Mouth (蝉奴肠墨尘耻办丑补), Secret Paper (bhurjagupta) and Refuse of the Earth (尘补丑墨尘补峁囜笉补). They have also another eight followers whom 碍峁�e尘别苍诲谤补 designates as 笔颈艣腻肠补. The names such as Heat (耻辫补迟腻辫补), Thunderbolt (惫补箩谤补迟腻辫补), Pitcher (parigha), Door Breaker (诲惫腻谤补产丑补帽箩补办补), Falling Star (诲丑奴尘补办别迟耻), Monkeyfaced (kapimukha), Belly Piercer (办耻办峁�i产丑别诲补), House Torcher (驳峁沨辞濒尘耻办补).

Moreover, in the works, humour is aroused when the wicked one is compared with mortar (耻濒奴办丑补) and monkey (尘补谤办补峁璦). A 碍腻测补蝉迟丑补 official is compared with a vampire (辫颈艣腻肠补) and a buffalo (尘补丑颈峁�a), the tradesman is compared with a rat (尘奴峁�a办腻) and market ghoul (ha峁�峁璦辫颈艣腻肠补), the bawd is compared with a ghoul without nose (cchinnan膩s膩 pi艣膩c墨), the old bridegroom is compared with worn-out lute (箩墨谤峁嘺惫墨峁嘺) etc. The epithet like 蝉补尘补测补诲别惫补迟腻 etc. for 艣谤补尘补峁噄办腻 also arouses humour as the 艣谤补尘补峁噄办腻 is treated as devi not for her virtues but for her ability in arranging women for lustrous man.

In the conclusion, it may be said that, satirical work as a genre is a later development in Sanskrit literature and as a result the criteria of these types of works are not available in rhetorics and hence, there is no prescription regarding rasa to be employed in this type of 办腻惫测补. At the same time, it is also not mentioned whether rasa is a must in this type of 办腻惫测补. Because, it can also be said that these type of K膩vyas contain a flavour of scriptures (艣腻蝉迟谤补); since the objectives of such compositions is to impart some kind of ethical or moral lessons to the reader in an indirect way.

Hence, it will not be improper to accept the inclusion of these satirical works into a special class of 办腻惫测补, while considering the comments of Da峁囜笉in that even the absence of a few elements of a 办腻惫测补 can be considered as belonging to a particular genre鈥�

ny奴namapyatra yai岣� kai艣cida峁単ai岣� 办腻惫测补峁� na du峁�yati/
yadyup膩tte峁�u sampattir膩r膩dhayati tadvida岣�//^[27]

Footnotes and references:

[back to top]

[1]:

sv膩du办腻惫测补rasonmi艣ra峁� 艣r膩stramapyupayu帽jate/
pratham膩l墨岣峢amadhava岣� pibanti ka峁璾 bhe峁�aja峁�// K膩vy膩la峁僰膩ra ,V.3

[2]:

N膩tya艣腻蝉迟谤补 , V, p.292

[3]:

厂腻丑颈迟测补诲补谤辫补峁嘺 , III.1

[4]:

ibid., I.3

[5]:

Clifford, James L., Eighteenth Century English Literature, p.18

[6]:

Upadhyaya, Prof. Vachaspati, Proceedings of World Sanskrit Conference, Vol.1, Part-II, p.88

[7]:

Feinberg, Leonard, The Satirist: His Temperament, Motivation and Influence, p.27

[8]:

ibid., p.19

[9]:

www.escholarship.org

[10]:

3. h膩sena lajjito鈥檛yanta峁� na do峁�e峁�u pravartate/
janastadupak膩r膩ya mam膩ya峁� svayamudyama岣�// 顿别艣辞辫补诲别艣补 , I.4

[11]:

api sujanovinod膩yombhit膩 丑腻蝉测补siddhyai/
kathayati phalabh奴ta峁� sarvalokopade艣a峁�// 狈补谤尘补尘腻濒腻 , III.113

[12]:

kel墨maya岣� smitavil膩sakal膩bhir膩ma岣�/
sarv膩艣ray膩ntarakal膩praka峁璦prad墨pa岣�// 碍补濒腻惫颈濒腻蝉补 , X.42

[13]:

www.escholarship.org

[14]:

7. 狈补谤尘补尘腻濒腻 , I.1

[15]:

顿别艣辞辫补诲别艣补 , VIII.41

[16]:

9. 狈补谤尘补尘腻濒腻 , III.36

[17]:

碍补濒腻惫颈濒腻蝉补 , IX.6

[18]:

ibid., IX.9

[19]:

顿别艣辞辫补诲别艣补 , VIII.34

[20]:

ibid., VII.5

[21]:

狈补谤尘补尘腻濒腻 , II.38

[22]:

顿别艣辞辫补诲别艣补 , III.41

[23]:

狈补谤尘补尘腻濒腻 , II.112

[24]:

ibid., II.87

[25]:

8. 碍补濒腻惫颈濒腻蝉补 , IX.14

[26]:

狈补谤尘补尘腻濒腻 , I.29

[27]:

K膩vy膩dar艣a , I.20