Jain Journal 1990 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 29

92
Finally a word or two about Prakrit examples in Sanskrit works on alamkāra Sanskrit thinkers introduce about 2500 Prakrit verses in their works by way of examples. The principal reason behind such a large number of Prakrit citations is that these thinkers (Alamkarikas) made no difference between Sanskrit and Prakrit literatures. They appreciated both some of them wrote in both the languages. The norms laid down in their works were equally applicable to both and, indeed till recently to literatures even in our modern languages.
JAIN JOURNAL
The Prakrit text of many verses is, in many places, corrupt or shows small or big gaps and in some cases it is so hopelessly corrupt that it becomes obscure. The Prakrit languages and literatures have been especially preserved by the Jains.
In some quarters it is alleged that these Prakrit verses are full of obscenity. The Alamkarikas have defined in their works what constitutes the fault of obscenity. Use of words which give rise to feelings of shame, of disgust or convey the sense of inauspiciousness or such words which are taboo in cultured and polite society are condemned by them as obscene. They have, with their sharp intellect, recorded and denounced as obscene even particular combinations of letters giving rise to words meaning the names of private parts of the human body. So there is no question of defending obscenity.
These Prakrit verses fall into two groups: those which are highly erotic and those which portray illicit or clandestine or adulterous love. We must clearly distinguish between the erotic and the obscene. The writings of great poets, both Sanskrit and Prakrit, are highly erotic and artistic. To brand them obscene, as impatient critics do, would mean putting these great works out of the reach of the sensitive readers (sahrdayas). We must not mistake the highly erotic for the obscene.
Indian tradition treats the joys of love and the relations between the two sexes in a frank manner. The explanation for the citing of the second group of verses could be given as follows: "The height of pure love is said to exist in relations with other men's wives or unmarried girls." Naturally, poets, Sanskrit as well as Prakrit, composed verses portraying cauryarata and the Alamkarikas quoted such verses as specimens of dhvanikāvya refusing to be impressed by considerations of morality. In other words, Alamkarikas show a very sensitive understanding of the aesthetics. Their approach to it is strictly a-moral. What they object to is not immorality but whatever is bad in aesthetic taste. To their minds eroticism was not bad in taste; aesthetically it was most appealing to them.