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In Sanskrit literature, satire as a literary form is not common. Sanskrit compositions in which vices and follies are criticized or ridiculed are not much available in Sanskrit literature. It was 碍峁�e尘别苍诲谤补, an eminent scholar of Kashmir who utilized satire as an effective weapon to expose vices and follies prevailing in the society. He is such an unusual literary figure who enriched the Sanskrit literature with his numerous works on variety of subjects. But, his contribution to the Sanskrit literature as a satirist is remarkable. His satirical compositions 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 depict a real picture of the society and such narratives are not so much in volume and character in regard to most of the writers of Sanskrit literature. The works reflect a degenerate society, where corruption and wickedness of all type are present. In Sanskrit, indeed there are vigorous writers, who are gifted in respect of 艢峁涐箙驳腻谤补 and other literary sentiments and possess keen observation of life. But unlike 碍峁�e尘别苍诲谤补 there is none in portraying the reality of life using satire. In the works, he brings out all the shortcomings or loopholes of the society and then he ridicules them. He brings into light all the frailties not to criticize but to make people conscious of all their shortcomings.

碍峁�e尘别苍诲谤补鈥檚 satirical writings can pinch the readers but sweetly. He also gives constructive suggestions for the development of social and moral values in the society. He prefers humour rather than the satirical or sarcastic language in instructing values to the youths. Therefore, he is not a writer for the scholars only but for the common people also.

The first chapter

The present study is divided into six chapters. In the first chapter, at the very beginning, the meaning of satire has been discussed. It is not easy to put a satisfactory definition of satire. Actually, there exists no universally accepted definition of satire. Generally, satire is used in ridiculing or exposing vices and follies. Satire also exposes barrenness of values. It is a special type of composition of which the motive is to arouse disdain, fun and abhorrence at what is unbecoming and ridiculous. Satire is a commonly used literary form in almost all literature and it may exist anywhere in literature incidentally or as a whole. After that, the purpose of satire has been briefly discussed. Satire arises with specific purpose. All writers who have made use of satire have clearly expressed the purpose. A good satire is always curative, its purpose is not only to reproach. The opinions of different scholars like Samuel Butler, G.K. Chesterson, Dryden, James Sutherland etc. have been mentioned in this regard. It is the opinion of the scholars that the main purpose of all satirist is to moralize. The function of the satirist is the next topic of discussion. A satirist can be called a great social worker. A satirist鈥檚 main function is not only to ridicule the vices and follies but also to correct all such frailties. He can teach people how to live a value based life. He is a true satirist, who follows all the responsibilities to protect the society from all kinds of wickedness. In this regard, different opinions of the scholars have been enumerated. The next topic of discussion is the origin of satire. It is claimed that originally the Greek poets were involved in writing the actual satirical works. On the other hand, it is also said that the Romans invented the satire as a literary form. However, both the Greeks and the Romans formalized the use of satire in one form or another. Roman satire tended to be presented as poetry whilst Greek satire would be presented in plays and performance. Then, a discussion has been made on the distinction between satire, humour and wit. Satire, humour and wit are often used to mean different literary species. Like humour and wit, satire is also an intellectual activity and arouses laughter. But, satire is different from both humour and wit. Herein, in this regard, several points are enumerated. Next, a discussion on the synonymous word(s) in Sanskrit for satire has been made. It is observed that, in Sanskrit literature, a particular word for English 鈥榮atire鈥� is wanting. Most probably, the reason is that satire as a separate type of literature is neither mentioned in the rhetorics nor in the history of Sanskrit literature. Therefore, exact synonym for English 鈥榮atire鈥� is not available in Sanskrit literature. Neither 碍峁�e尘别苍诲谤补 nor any other poet is also using a particular word for satire. But, after going through a number of dictionaries of Sanskrit, it is found that the word 耻辫补丑腻蝉补 is more applicable as a synonym for English 鈥榮atire鈥� than the word 辫补谤颈丑腻蝉补. Thereafter, a brief note on the prominent satirical works of Sanskrit, English and Assamese has been presented. In Sanskrit pure satirical writing is not much in quantity. Generally, what is understood by the word 鈥榮atire鈥� such as caricature, ridicule, skit etc.; all these were totally absent from the purport of Sanskrit literary compositions. Ancient literature was based on devotional themes narrating the doings of divine or semi-divine personages. Hence, there was little scope for depicting humour and satire on the part of the poet. Most of the Sanskrit literature is based on the theme of love story of kings and queens and lacks in depicting the common life of people. Therefore, there is hardly any scope for satire. It was 碍峁�e尘别苍诲谤补 who utilized satire as an effective weapon to expose vices and follies prevailing in the society. In his works namely the 碍补濒腻惫颈濒腻蝉补, the 狈补谤尘补尘腻濒腻, the 顿别艣辞辫补诲别艣补, he depicts a real picture of the society. In Sanskrit literature, there is no other work like 碍峁�e尘别苍诲谤补 having amusing social picture. However, if one is pinning down to a beginning of Sanskrit satire then some earliest datable 产丑腻峁嘺 works like 笔补诲尘补辫腻产丑峁泃补办补, 鲍产丑补测腻产丑颈肠腻谤颈办腻, Dvs, 笔腻诲补迟腻岣峣迟补办补 may be helpful in which satire is incidentally introduced. These 产丑腻峁嘺 works prove ideal for Sanskrit satire. Besides these 产丑腻峁嘺 works, there are some other Sanskrit works in which satire is incidentally introduced. While discussing prominent satirical works of Sanskrit, the works prior to or contempories of 碍峁�e尘别苍诲谤补 have been discussed. These are as follows-笔补诲尘补辫腻产丑峁泃补办补m of 艢奴诲谤补办补, 鲍产丑补测腻产丑颈肠腻谤颈办腻 of Vararuci, 顿丑奴谤迟补惫颈峁璦蝉补峁僾腻诲补尘 of 莫艣varadatta, 笔腻诲补迟腻岣峣迟补办补m of 艢y膩milaka, 碍耻峁�峁�补苍墨尘补迟补尘 of D膩modaragupta, Bhagavadajjukam of king Mahendravarman, 惭补迟迟补惫颈濒腻蝉补尘 of king Mahendravarman, 惭峁沜肠丑补办补峁璱办补尘 of 艢奴诲谤补办补, 顿补艣补办耻尘腻谤补肠补谤颈迟补尘 of Da峁囜笉in, 笔补帽肠补迟补苍迟谤补尘 of 痴颈峁ａ箛耻艣arm膩, 叠丑补濒濒补峁璦艣补迟补办补尘 of Bhalla峁璦, Prabodhacandrodayam of 艢r墨k峁涐梗峁嘺mi艣ra. In Assamese literature, satire was properly developed in the hand of renowned author Hemchandra Barua.

He is known as the 鈥榝ather of Assamese satire鈥�. Among the medieval Assamese literature, however, satirical elements are observed on and off in the compositions of Sankardeva. In the Harichandra 鲍辫腻办丑测腻苍补, the 碍补迟丑腻驳耻谤耻肠补谤颈迟补 etc. satiric tendency is observed. A discussion has been made on some prominent satirical works of Assamese literature. These are as follows-搁腻尘苍补惫补尘墨 of Gunabhiram Barua, K膩niy膩 K墨rtan and B膩hire Rong Chong Bhitare Kow膩bh膩tur墨 of Hemchandra Barua, 骋补辞苍产辞辞谤腻 and Bhut Ne Bhram of Padmanath Gohain Baruah, 搁补丑驳丑补谤腻 and 叠补丑耻谤耻辫墨 of Dandinath Kalita, Ranjan of Chandradhar Barua, Sad膩nandar Kal膩ghumati of Lambodar Bora, K峁沺膩bor Baruar K膩kator Topol膩, K峁沺膩bar Baruar Obhatani, K峁沺膩bor Baruar Burbura峁噄 and K峁沺膩bor Baruar Bulani of Lakshminath Bezbaroa. Satire as a form of literature is occupying an important position in English literature. Throughout all the phases of literary creativity, English literature can rightly boast of a vast treasury of satirical works. However, critics are of the opinion that during the period of two centuries, namely the 17^th and 18^th, satirical literature reached its height and as such this period is often said to be the 鈥�golden age鈥� of satire in English. A discussion has been made on some prominent satirical works of English literature. These are as follows鈥擧耻诲颈产谤补蝉, Absalom and Achitophel, The Battle of the Book, A Tale of a Tub, The Rape of the Lock, The Gulliver Travels, A Modest Proposal.

The second chapter

The second chapter of the present study deals with the life and works of 碍峁�e尘别苍诲谤补. Like other Sanskrit scholars the biographical account of 碍峁�e尘别苍诲谤补 is in obscurity. Still, 碍峁�e尘别苍诲谤补 is not completely silent in giving his bio-graphical account. In the colophons of some of his notable works, he provides information about his ancestors, educational life, date etc. 碍补濒丑补峁嘺鈥檚 搁腻箩补迟补谤补峁単颈峁嚹�, Somendra鈥檚 Introduction to 叠补耻诲诲丑腻惫补诲腻苍补办补濒辫补濒补迟腻 also provides some data in this regard.

The colophons of 碍峁�e尘别苍诲谤补鈥檚 works inform that the name of his father was Prak膩艣endra and the name of his grandfather was Sindhu. His forefathers enjoyed a good position in the society. Somendra, son of 碍峁�e尘别苍诲谤补 puts more light on the genealogy of 碍峁�e尘别苍诲谤补鈥檚 forefather. 碍峁�e尘别苍诲谤补 was born in the land of Kashmir. In some of his works, 碍峁�e尘别苍诲谤补 is found showing respect and reverence for his native land. But 碍峁�e尘别苍诲谤补 does not mention definitely anything about his place of residence. However, it may be assumed that Tripure艣a艣aila was his place of birth. But there is no definite evidence to prove it. 碍峁�e尘别苍诲谤补 is silent regarding his date. Still some of his works and other external evidences help in determining his date. The date of 碍峁�e尘别苍诲谤补 may be fixed between the last quarter of the 10^th century A.D. and the end of the third quarter of the 11^th century A.D. In most of his works, 碍峁�e尘别苍诲谤补 informs about the ruling king Ananta and in the 顿补艣腻惫补迟腻谤补肠补谤颈迟补, he mentions the name of king 碍补濒补艣补, son and successor of king Ananta. Hence, it is clear that 碍峁�e尘别苍诲谤补 enjoyed the rule of both the kings. But there is no clear evidence to show that 碍峁�e尘别苍诲谤补 was ever a court-poet either under Ananta or 碍补濒补艣补. On the other hand, it is not much difficult to determine the period of his literary activity as 碍峁�e尘别苍诲谤补 himself mentions the date of composition of some of his works. From the evidences it is proved that 碍峁�e尘别苍诲谤补鈥檚 literary activity span over 1037 century A.D. to 1066 century A.D. Thus, 碍峁�e尘别苍诲谤补鈥檚 literary career may be assigned to the second and the third quarter of the 11^th CE. The works of 碍峁�e尘别苍诲谤补 gives information that he had his education under the supervision of the best teachers of his times, like Abhinavagupta, Ga峁単aka, 膧肠腻谤测补 Soma etc. 碍峁�e尘别苍诲谤补 exhibits his great respect to all his teachers. He says that in order to earn scholarship, one must try his best and should always serve his teacher. The mention of lord 艢颈惫补 in the works of 碍峁�e尘别苍诲谤补, indicates his ardent devotion to lord 艢颈惫补. His father Prak膩艣endra was a great admirer of Saivism. Later on, 碍峁�e尘别苍诲谤补 becomes a 痴补颈峁ａ箛补惫补 even being a son of Saivite and a disciple of Saiva philosopher namely Abhinavagupta. In the benedictory verses of many of his works, he eulogises 痴颈峁ａ箛耻. In the 叠峁沨补迟办补迟丑腻尘补帽箩补谤墨, he himself states that he is a devotee of 狈腻谤腻测补峁嘺. For him, one should eulogise 痴颈峁ａ箛耻 till the end of his life. It indicates that till the end of his life he was a 痴补颈峁ａ箛补惫补. However, in spite of his having his own religious inclination, 碍峁�e尘别苍诲谤补 advises to pay homage to all the gods. 碍峁�e尘别苍诲谤补鈥檚 impartial and liberal mind was also greatly influenced by the Buddhist cult. Being influenced by Buddhist thoughts and ideas, he composed 叠补耻诲诲丑腻惫补诲腻苍补办补濒辫补濒补迟腻 based on Buddhism. 碍峁�e尘别苍诲谤补 himself states that his other name is 痴测腻蝉补d膩sa. In most of his works he mentions himself as 痴测腻蝉补d膩sa. He is a brilliant writer like Vedavy膩sa as is indicated by this title. In the 尝辞办补辫谤补办腻艣补 of 碍峁�e尘别苍诲谤补, it is mentioned that he was a disciple of sage 痴测腻蝉补, son of 笔补谤腻艣补谤补. Most probably, 碍峁�e尘别苍诲谤补 expresses his reverence to sage 痴测腻蝉补 by naming himself with that name. However, there are different opinions regarding the other name of 碍峁�e尘别苍诲谤补. Some scholars identify 碍峁�e尘别苍诲谤补 with 碍峁�e尘补谤腻箩补. It was Peterson who first of all proposed identification of 碍峁�e尘补谤腻箩补 with 碍峁�e尘别苍诲谤补. Later on, he admits that he was wrong. However, from the study of their date, lineage, place of birth, religion etc., it can be concluded that both of them are two different personalities. 碍峁�e尘别苍诲谤补 also gives importance in offering gratitude to those great poets who are ideal for him. 痴测腻蝉补 and 痴腻濒尘墨办颈 were the ideal poets for him and he shows his great reverence for them. 碍峁�e尘别苍诲谤补 takes the name of 痴测腻蝉补 along with Praj膩pati and 叠谤补丑尘腻.

He refers the name of 痴测腻蝉补 in most of his works with great respect. In the 搁腻尘腻测补峁嘺尘补帽箩补谤墨, he eulogises 痴腻濒尘墨办颈-the first poet. In many of his works, 碍峁�e尘别苍诲谤补 mentions the names of his friends and disciples. Among them some belonged to royal family. He mentions one R膩maya艣as on the request of whom he composed the 惭补丑腻产丑腻谤补迟补尘补帽箩补谤墨 and the 叠峁沨补迟办补迟丑腻尘补帽箩补谤墨 In the 础耻肠颈迟测补惫颈肠腻谤补肠补谤肠腻, he calls Ratnasi峁僪a as his friend. Somendra mentions the name of Sajjan膩nanda, Nakka and S奴rya艣r墨 in this regard. 碍峁�e尘别苍诲谤补 also mentions the name of Udayasi峁僪a and Lak峁�ma峁嚹乨itya as his disciples. Lak峁�ma峁嚹乨itya is mentioned by him as 搁腻箩补辫耻迟谤补.

Next, a discussion has been made on the works composed by 碍峁�e尘别苍诲谤补. 碍峁�e尘别苍诲谤补 is such an unusual literary figure who enriched the Sanskrit literature with his numerous works on variety of subjects. There does not seem any branch which was not illuminated by his facile pen. Not only Indian scholars but also Western scholars have recognized him as a great contributor to Sanskrit literature. 碍峁�e尘别苍诲谤补 composed outstanding works on rhetoric, prosody, 办腻惫测补, mah膩办腻惫测补 etc. Many didactic and satirical works also came from his fertile pen. Until 1871, the works of 碍峁�e尘别苍诲谤补 were not obtainable. Different works composed by him were recovered from 1871 onwards by many scholars of India and abroad. From the recoveries, it is found that 碍峁�e尘别苍诲谤补 composed more than thirty works. It is to be mentioned that all his works are not met with in printed form. Some of them are located in manuscript and some works are known by name only. In some of his own works, he mentions the name of his unknown works, while quoting verses as an example of rhetorics and prosody. In this chapter, a list of published works of 碍峁�e尘别苍诲谤补 has been placed on the basis of their nature. After that, a list of 碍峁�e尘别苍诲谤补鈥檚 unknown works are also enumerated along with the works in which it has been mentioned. Besides these works, 碍峁�e尘别苍诲谤补 is ascribed to compose some other works also, which are mentioned here in this chapter. Thereafter, a discussion has been made on the chronological order of both the published and the works which are known only by name. It is not easy to arrange the works of 碍峁�e尘别苍诲谤补 in a chronological order. Different scholars have divergence of opinion in this regard. However, it seems that in the first period, 碍峁�e尘别苍诲谤补 most probably composed the poetical works and in the later period some of his didactic and satiric poems. Between the works of these two periods, it is not easy to fix the chronological order of the other works of 碍峁�e尘别苍诲谤补.

The third chapter

The third chapter of the present study deals with the brief discussion on the contents of the satirical works of 碍峁�e尘别苍诲谤补. First of all, the summary of the contents of the 碍补濒腻惫颈濒腻蝉补 are presented. The 碍补濒腻惫颈濒腻蝉补 or the Display of Arts is a satirical work of 碍峁�e尘别苍诲谤补 having ten cantos containing 551 verses. In the work, 碍峁�e尘别苍诲谤补 depicts a society where all kinds of trickery or deception were practised by different sections of people. In the work, the arts (办补濒腻) which the author discloses are those that a rogue employs, those that noble one should exercise. In the work, the author also instructs that one should know all the tricks but should not apply them in their own lives. In the 碍补濒腻惫颈濒腻蝉补, in each canto, a story is placed to illustrate his explanation and strengthen his moral judgment.

Thereafter, the summary of the contents of the 顿别艣辞辫补诲别艣补 are enumerated. The 顿别艣辞辫补诲别艣补 is another satirical work of 碍峁�e尘别苍诲谤补 containing 300 verses in eight chapters called 鲍辫补诲别艣补蝉. The last two verses presumably are not from the pen of the author and might be an interpolation as is clear from their being irrelevant to the subject dealt with. The work is written in the form of 鲍辫补诲别艣补 (advice). The 顿别艣辞辫补诲别艣补 depicts a morally degraded society. In the work, 碍峁�e尘别苍诲谤补 ridicules all the classes of people of the society for their wickedness and corrupt practices. The wicked, the miser, the prostitute, the student and many other scandalous characters and their immoral activities and behaviours are beautifully portrayed in a humorous way. He satires all the frailties of the people and at the same time he has the intention to correct it.

After that, the summary of the contents of the 狈补谤尘补尘腻濒腻 has been presented. The 狈补谤尘补尘腻濒腻 consists of three 笔补谤颈丑腻蝉补蝉 having 406 verses. In the 狈补谤尘补尘腻濒腻, the chapters are named 笔补谤颈丑腻蝉补 in lieu of traditional divisions of poetry. Most probably, he divides the chapter after this name for his own convenience. In the 狈补谤尘补尘腻濒腻, 碍峁�e尘别苍诲谤补 openly criticizes the oppression and misdeeds of the corrupt 碍腻测补蝉迟丑补 bureaucrats. 碍峁�e尘别苍诲谤补 also discloses various evil practices prevailing in the society. The work also contains reformative elements. The first 笔补谤颈丑腻蝉补 narrates the corrupt bureaucrats. The second 笔补谤颈丑腻蝉补 gives special emphasis upon the morally degraded wife of 碍腻测补蝉迟丑补 bureaucrat and other wicked characters. The third 笔补谤颈丑腻蝉补 narrates the notorious guru with his fallen disciples and ends with the tragic ending of the 碍腻测补蝉迟丑补 official (骋峁沨补办峁泃测腻诲丑颈辫补迟颈).

The fourth chapter

The fourth chapter deals with the literary study of 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 These works of 碍峁�e尘别苍诲谤补 are difficult to study and assess from literary perspective as is usually done in the case of conventional Sanskrit 办腻惫测补s, because, the very objective and therefore the nature of composition of these works are quite different as well as exceptional. But it does not mean that these works of 碍峁�e尘别苍诲谤补 are wanting in literary merits. First of all, the 补濒补峁僰腻谤补 or the figures of speech has been assessed in these works. Prior to that at the very outset, a brief note has been presented on 补濒补峁僰腻谤补. From the study, it is observed that 碍峁�e尘别苍诲谤补, in his satirical compositions uses simple 补濒补峁僰腻谤补s. He has not employed much 补濒补峁僰腻谤补s. The 补濒补峁僰腻谤补s used by 碍峁�e尘别苍诲谤补 are apt to the occasion and are drawn from the sphere of daily life. The 补濒补峁僰腻谤补s used in 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 are as follows: among the 艣补产诲腻濒补峁僰腻谤补蝉-础苍耻辫谤腻蝉补, Yamaka and 艢濒别峁�a are used. Again among the 补谤迟丑腻濒补峁僰腻谤补蝉-鲍辫补尘腻, 搁奴辫补办补, 鲍迟辫谤别办峁Ｄ�, 痴颈产丑腻惫补苍腻, 痴颈艣别峁�o办迟颈, Ullekha and 痴颈谤辞诲丑腻产丑腻蝉补 have been employed by the author. Thereafter, a discussion on the Chandas has been made. Chandas or the metre adds charm to poetry, hiding the unappealing expressions. Chandas is an indispensable part of versified poetry. 碍峁�e尘别苍诲谤补 shows his expertise in handling various metres in all the satirical compositions. He proves his efficiency in composing the verses with the two type of metres namely 惫峁泃迟补 and 箩腻迟颈. Almost all the verses of the 碍补濒腻惫颈濒腻蝉补 are composed in 箩腻迟颈 metre. In the 顿别艣辞辫补诲别艣补, the verses are composed in both 惫峁泃迟补 and 箩腻迟颈 metre. Again, almost all the verses of the 狈补谤尘补尘腻濒腻 are composed in 础苍耻峁ａ弓耻产丑 metre. The 惫峁泃迟补 type of metres used in the works are-础苍耻峁ａ弓耻产丑, 滨苍诲谤补惫补箩谤腻, 痴补峁兣沘蝉迟丑补惫颈濒补, Vasantatilaka, 惭腻濒颈苍墨 and 艢腻谤诲奴濒补惫颈办谤墨岣峣迟补. The 箩腻迟颈 type of metres are as follows-膧谤测腻, 骋墨迟颈, Upag墨ti and Udg墨ti. Then, the Kavisamayas are discussed. Kavisamaya or poetic convention is a technical term which is used to narrate certain objects and ideas in an unnatural form or manner. The Kavisamayas are, in reality, a poet鈥檚 inventions which may not be present in the real world. In the satirical works, 碍峁�e尘别苍诲谤补 depicts a real picture of the society, therefore, conventional poetic description is not much observed in the works. Hence, Kavisamayas are not observed to be fully employed by the author. However, in some places of the works, a few example of Kavisamaya are observed. Rasa or sentiment is the next point of discussion herein. Rasa is the life par excellence of a poem. For 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补, without rasa, a literary piece cannot be called a poem. But, in case of satirical works, rasa, in the true sense, sometimes may not be present. In the satirical works, 碍峁�e尘别苍诲谤补 has not chosen heroes and heroines like other traditional Sanskrit works and depicts the common people with all their frailties. Therefore, there is not met with conventional elements for producing different rasas. However, the primary object of the works appears to be to arouse humour by satirizing vices and follies prevailing in the society. Thus, in the works, 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s. In all the satirical works, different rhetorical devices are applied by the author to arouse humour.

The fifth chapter

The fifth chapter is entitled 鈥槹�峁�e尘别苍诲谤补鈥檚 objectives of satire: concern for social and moral values鈥�. At the very beginning of the chapter, there is presented a brief note on the concept of values. Values are undoubtedly regarded as the indispensable component for the welfare of a human society. Values help one to know the right way from the wrong one. Values are virtues, qualities and ideals on which actions and beliefs are based. If a person is truly guided by values, it will develop his personality, social morality and will also guide him to be a responsible member of the society. A value based society is always progressive and full of peace and happiness. In such an ideal society, the values like moral and social ones would be upheld and respected by the people. On the other hand, where there is crisis in values, the society itself becomes degenerative, because, if the values leave their place, vices will occupy it. Thereafter, the definition of values of different educationists and philosophers has been incorporated herein. After that, types of values have been enumerated. There are different types of values. Scholars have classified them in different ways. In general, values can be classified as moral, social, political, spiritual, religious etc. Among these values the concept of moral and social values has been briefly discussed. Moral values refer to those values which are related to an individual鈥檚 character and personality conforming to what is right and virtuous. Modesty, respect, honesty etc. may be included in moral values. On the other hand, social values refer to 鈥榗ode of conduct鈥� which an individual have to follow within a society. Harmony, peace, non-violence etc. are the social values. Then, the objectives of

碍峁�e尘别苍诲谤补鈥檚 satire have been dealt with. In this chapter, it is attempted to study how 碍峁�e尘别苍诲谤补 has satirized each and every immorality prevailing in the society for the uplift of social and moral values. In 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, 碍峁�e尘别苍诲谤补 clearly indicates his purpose in composing his satirical works. He expresses that his only endeavour is to rescue all the classes of people from doing evil deeds. He says that in the guise of humour he wants to give some advice to the people. 碍峁�e尘别苍诲谤补 utilizes satire as a powerful instrument against all kinds of nefarious deeds to make aware all the people of such anti-social and immoral deeds. He realizes that satire is the best way to make people ashamed of which helps in eradicating vices and follies. Thus, the only objective in composing satirical works is to moralize the society and the life around him, as 碍峁�e尘别苍诲谤补 believes that without social and moral values, a society cannot be termed as good. 碍峁�e尘别苍诲谤补 wants to raise the society from the degraded state by revealing social truth. Next, it is discussed how 碍峁�e尘别苍诲谤补 has satirized all the wickedness prevailing in the society to make the masses conscious. To moralize and upgrade all classes of people from the top position to the lowest common man, he criticizes and mocks people belonging to different fields. He also brings in to focus various ways of scoundrel to deceive innocent people. Next, an overview of the previous discussion has been presented herein. This section reflects different social evils prevailing in the society and lack of morality of the people. The discussion indicates the degradation of values in the society. Thereafter, a discussion on 碍峁�e尘别苍诲谤补鈥檚 observations has been presented here. 碍峁�e尘别苍诲谤补 condemns all kinds of vices as diseases. He condemns lust, greed, wickedness, arrogance, hypocrisy as the root cause of all evils. He also condemns gambling, drinking wine and womanizing as the worst intoxicants. Further, he warns all to protect themselves from different swindlers. For him, fools may fall in the captivity just like a fish in the net set by fishermen. He advises that one should be aware of all evil practices but should not apply them in his or her life. He advises to follow the virtuous arts, which are practised by the noble one. According to him, one who is expert in understanding the inner sense of all the virtuous arts, may be considered to be knower of everything in real sense. For him, one who knows all the arts having the result of both good and bad and does works in accordance to it, becomes successful. Thereafter, 碍峁�e尘别苍诲谤补鈥檚 focal points are enumerated. Herein, 碍峁�e尘别苍诲谤补 suggests different virtues to be followed by each individual to be a true human being. For example, in order to build a good character he suggests seven virtues like keeping good company, good conduct etc. Besides these qualities, 碍峁�e尘别苍诲谤补 also highlights on the importance of various moral and social values to be upheld by one for the improvement of human behaviour and to make a peaceful and harmonious society. For example, for him, sympathy is the highest moral act, truth always makes one pure, absence of malice is the highest purity etc. Along with these, 碍峁�e尘别苍诲谤补 also highlights upon the evil qualities so that one can make judgment between good and bad. For example, for him, of the sources of all heat, anger is severest; among all types of darkness, vanity is the darkest one.

Thus, 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 are pure satirical works of 碍峁�e尘别苍诲谤补 having moral idealism. The themes of these works are purposefully placed for making certain improvement in the society and he utilizes his calibre as a satirist, for achieving that purpose. He has depended upon some characters (persons) of different stages of life of the society, who are placed in the works as representatives of the contemporary society. Generally, satire is used to create fun; but it is more focused upon criticism of the absurdities of the society with an intention to reform it. From this point of view, it can be said that 碍峁�e尘别苍诲谤补 fulfils all the criteria of a true satirist cum reformist. He, as a true satirist not only criticizes the vices and follies but also follows all the responsibilities to protect the society from all kinds of evils. He, in a suggestive way, instructs people to lead a value based life. The characters he depicts are still there in our midst even today and therefore, it can be said that the satirical works of 碍峁�e尘别苍诲谤补 not only teach values to the contemporary people, but they are also relevant even today.

Another speciality of 碍峁�e尘别苍诲谤补鈥檚 satirical works is that the works do not have heroes and heroines like other Sanskrit works. He introduces common people like the physician, the student, the miser, the prostitute etc. He violated the existing tradition that the hero and heroine should be either super human, a semi-god or a god. His is therefore a revolutionary attempt to introduce a special type of literature. He is also not selecting the theme of all the satirical works from other sources like other conventional Sanskrit works. On the other hand, he depicts the real characters with all their frailties. He gives an interesting and realistic picture of the society.

碍峁�e尘别苍诲谤补鈥檚 works are not story based, these can be called character based ones. In the works, to moralize and upgrade all classes of people from the top position to the lowest common man, he criticizes and mocks people belonging to different fields. The works are narratives of evil practices of the people and therefore a particular story is not created.

It is believed that satire is best suited to prose, but 碍峁�e尘别苍诲谤补 applies the more difficult medium of versified poetry. In the works, 碍峁�e尘别苍诲谤补 describes the ways of the prostitute, different wicked characters, and sexual lewdness in different places of his works. These kind of vulgar descriptions, though often create bad taste, but he depicts it elegantly.

The satirical works of 碍峁�e尘别苍诲谤补 is difficult to study and assess from literary perspective as is usually done in the case of Sanskrit D峁浥泍a办腻惫测补s and 艢ravya办腻惫测补s etc. In respect of characterization, delineation of rasa and other basic components of Sanskrit 办腻惫测补s, much should not be expected in the works as in the case of other conventional

Sanskrit 办腻惫测补s, because the very objective and therefore the nature of composition of these works are quite different as well as exceptional. However, a few 补濒补峁僰腻谤补s are found to be employed in these works. Conventional description in the works is not much observed. Therefore, the poetic convention employed in the works is also a few in numbers. In Sanskrit literature, satire as a separate literary form or genre does not find its position. As a result the criteria of this type of works are not available in rhetorics and hence there is no prescription regarding rasa to be employed in this type of works. Though the nature of content does not allow for the accommodation of rasa like other Sanskrit K膩vyas, yet it does not mean that these works are not 办腻惫测补. This type of 办腻惫测补 contains a flavour of scriptures (艣腻蝉迟谤补), since the objective of such composition 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 comment of Da峁囜笉in that even the absence of a few elements; 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�//^[1]

In this context our observation is that from the consideration of the existence of dvani (suggestion), a Sanskrit 办腻惫测补 is classified into three varieties namely 痴测补峁単测补, 骋耻峁嚹玝丑奴迟补惫测补峁単测补 and Citra办腻惫测补. In the three satirical works of 碍峁�e尘别苍诲谤补, the existence of dhvani cannot be ruled out, though not in the proper conventional spirit. At the same time

碍峁�e尘别苍诲谤补 shows ability to an extent in playing with words, which is a requisite for Citra办腻惫测补. However, an examination of the three satirical works leads to think that these are difficult to be placed in either of the three classes of 办腻惫测补.

In Sanskrit literature, there are many works belonging to different genres in which satirical elements are noticed but unlike the satirical works of 碍峁�e尘别苍诲谤补, pure satirical works are not much there. Before and after 碍峁�e尘别苍诲谤补, satire as a separate branch of literature is not found taken seriously by any other writer. Later on, different works containing wit and humour are composed, but unlike 碍峁�e尘别苍诲谤补鈥檚 satirical works having a real picture of the society are not met with in the history of Sanskrit literature. It is not improper to say that in the hands of 碍峁�e尘别苍诲谤补 satire is fully blossomed. However, it is rather lamentable that after 碍峁�e尘别苍诲谤补, the tradition of satire is never developed properly in Sanskrit literature. Hence, 碍峁�e尘别苍诲谤补 occupies an unrivalled place as one of the greatest satirists in the history of Sanskrit literature.

Footnotes and references:

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[1]:

K膩vy膩dar艣a I.20