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VĀLMĪKI RĀMĀYAṆA AND JAIN RĀMĀYAŅAS : STUDY IN INTERACTION
Introductory The Natyaśästra of Bharata (c. third century A. D.) gives elaborate rules for the use of language by the characters. The use of Sanskrit is proper for Kings, Brāhmaṇas, generals, ministers and learned persons generally. The general rule for women and persons of inferior rank is the use of different types of Prakrit. The divergent use of Sanskrit and Prakrit in the same play, laid down by Bharata could be put down to the principle of naturalism or realism— simply to the copying of the actual practice in real life—without hindering mutual comprehension-the dialectic differences based on locality, sex and rank.
Bhoja (1015-1055-A. D.) in his Sarasvatikanṭhābharaṇa makes some interesting observations regarding the Sanskrit and Prakrit languages and when and where they were in use. Sanskrit alone, he feels, ought to be used in certain matters like the praise of deities, etc., Prakrit alone ought to be used in vividly depicting Reality in its subtle aspects. In a literary club story-teller must alternately use Sanskrit and Prakrit, as occasion demands; thus alone he would win great fame. The people of Lața country are haters of Sanskrit and find delight in Prakrit. The people of Gujarat find pleasure only in their own Apabhramśa. Every one spoke Prakrit and Prakrit alone during the reign of Āḍhyarāja (Śālivāhana) as in the times of Sahasanka Vikramaditya every one spoke Sanskrit and Sanskrit alone.
Prakrit literature has tremendously influenced Sanskrit poeticians in formulating and illustrating their theories of dhvani (Suggestion), vakrokti, rasa, rasābhāsa, etc. They cite more than three thousand Prakrit and Apabhraṁśa verses in the course of their illustrating various points of poetics. The practice of citing Prakrit verses in Sanskrit works on poetics calls for an explanation which is not far to seek. Notwithstanding the difference in language, the poeticians made no difference between Sanskrit and Prakrit literatures. They appreciated
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