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94
V. M. Kulkarni
Jagandātha defines poetry as followes :
रमणीयार्थप्रतिपादकः शब्दः काव्यम् । रमणीयता च लोकोत्तराइलादजनकज्ञानगोचरता । लोकोत्तरत्वं चाहूलादगतः चमत्कारत्वापरपर्यायः अनुभवसाक्षिको जातिविशेषः ।
-Rasagangādhara (Kāvyamālā, edn., p. 4)
And, in his treatment of the figure upamā he says:
सौन्दर्य च चमत्काराधायकत्वम् । चमत्कृतिरानन्दविशेषः सहृदयहृदयप्रमाणकः ।
-p. 157
Jagannathi's view about bea aty may be stated in simple language as follows:
Beauty (ramanzyata or saundarya) produces non-worldly, extraworldly (different from our everyday worldly experiece) aesthetic delight. Camat. kāra or camatāsti is another name for this non-worldly(aesthetic) delight. This delight is directly experienced by the sensitive, sympathetic and responsive reader-spectator-sahrdaya. So according to Jagannatha, Beauty is what produces aesthetic delight (when the sensitive reader or spectator contemplates on it or wrontally views it or gazes upon it.) This definition deserves conparis n with the definition of Thomas Aquinas : '.
"Beauty is what pleases in the mere contemplation."(3)
.
The view of Anandavardhana and Abhinavagupta as to whether beauty is subjective or objective :
A perusal of relevant passages from Dhvanyaloka and Locana, it would seem, does not support either of the two views about beauty. These passages are collected here below for ready reference.
(i) यथा ह्यङ्गनासु लावण्यं पृथङ निर्वर्ण्यमानं निखिलावयवव्यतिरेकि किमप्यन्यदेव सहदयलोचनामृतं तत्त्वान्तरं तद्वदेव सोऽर्थः ।
-Vịtti on DHV 1.4
लावण्यं हि नामावयवसंस्थानाभिव्यङ्ग्यमवयवव्यतिरिक्तं धर्मान्तरमेव । न चावयवानामेव निदेषिता वा भूषणयोगो वा लावण्यम्, पृथङनिर्वर्ण्यमान काणादिदोषशून्यशरीरावयवयोगिन्यामप्य: (3) Tne Theory of Beauty by E.F.Carritt, University paperbacks, Methuen : London, p. 6
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