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Prakrit Verses in Sanskrit Works on Poetics
and biting her (lower) lip (dantakşata), inverted intercourse where the woman takes the man's position above while the man lies below (viparītarata) depart very far from standards of propriety and taste and therefore are offensive. But Indian rasikas or sahrdayas have all along been enjoying these descriptions; they register their dissent or disapproval only when they overstep the bounds of aucitya (propriety or decorum) according to their standards. Thus Anandavardhana, Kșemendra, and Panditarāja Jagannātha would like to censure Kālidāsa and Jayadeva for frankly describing the amorous sports of Siva and Parvati — the parents of the whole world — and the amours of Rādha and Krsna in Kumārasambhava and Gitagovinda respectively. As far as Gathāsaptaśati is concerned the renowned poet Bāṇabhatta unequivocally states that it is not vulgar (agrāmyam). The verses dealing with cauryarata are fine specimens of dhvani-kavya. There is a class of literary critics who hold the view that art is for the sake of art. According to them we must never mix up aesthetics 'with ethics. In the realm of literature and its appreciation we must be solely guided by aesthetics and we must refuse to be influenced by extraneous considerations of morality and its effect or impact on society. As literary critics our sole duty is to appreciate the beauty of the literary creation and experience aesthetic rapture. To censor passages from works on grounds of morality or their evil influence on Society is the job of law-courts. Viewed in this light the amours of Rādhā and Krsna and the amorous, sports of Siva and Pārvati and the descriptions of Cauryarata in Gāthāsaptaśati would not appear improper or obscene. According to these critics, the theme of art may be anything which has a basis in life; if it is beautifully presented by the poet it is enough for us; we appreciate it whole-heartedly. Dananjaya rightly observes in his Dasarūpa :
"There is nothing in this world, a poetic mind cannot appreciate — may it be beautiful or disgusting, great or mean, terrifying or pleasing, incomprehensible or obvious, real or fictitious."97 In other words, life in all its aspects has a place in literature. It is for the poet to present it in a beautiful form.
97) pri Hutangraena fa
मुग्रं प्रसादि गहनं विकृतं (?विवृतं)च वस्तु । यद्वाप्यवस्तु कविभावकभाव्यमानं ca u Tuhfa al 11 – Dasarūpaka IV. 85
