Vaishali Institute Research Bulletin 2

Author(s): G C Chaudhary
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 314

OPINIONS OF RAJASEKHARA AS A CRITIC
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a particular region. Taken together they represent the cultural peculiarity of a nation which is sure to affect the consciousness of the poet for he cannot be immune from his surroundings. Hence, the idea of a correspondence between the place and its poetry is not irrelevant.
Kávyahetu
(Condition of Poetry)
On condition of Poetry? Rājśekhara quotes the opinions of Śyāmadeva and Mangala who respectively hold Samadhi (concentra. tion) and Abhyāsa (constant application) to be only condition for poetry. It is a concentrated mind that perceives the Arthal and for its precise and effective poetical expression, practice is necessary. So in Rajasekhara's opinion the two are supplements to each other for concentration is the inner spiritual effort while constant application, the external physical effort. Both these efforts bring into play a power in the poet, called Sakti, which alone is the condition of poetry for it is this power that calls forth both Pratibhā? and Vyutpatti. 4
Pratibha according to Rajasekhara, illumines for the poet, the words, the Artha and the Ukti and it is by virtue of this power that the poet is able to see things beyond his physical eyes. It is of two kinds. creative and critical. The first is further subdivided into three kinds: Sahaja", Ahāryā6 and Aupadešiki.
About Vyutpatti, Rajasekhara says that it has been said to be a wide knowledge but according to him it is the faculty of distinguishing the proper from the improper. He is silent about there being any link between a wide knowledge on one hand and the sense of distinguishing the proper from the improper, on the other.
According to Rudrata' Sakti, Vyutpatti and Abhiyoga (Abhyasa) are the conditions of poetry. Sakti, he says, makes the poet see, in his imagination, what he has to say and it also helps him in its precise and comprehensive expression. He further says that this Śakti has also been called Pratibha by others; it is of two kinds : inborn and acquired. The first is superior for it may call forth the other conditions; the second is obtained with great difficulties through Vyutpatti.
1. KavyaM, ch. iv. 2. Anything poetry is made upon.
(Creative imagination. 4. Knowledge of life and literature. inborn. 6. acquired 7. obtained through the chanting of mantras (spells) etc. 8. The phrase has been borrowed
from Rudraţa, without acknowledgement. 9. Kavyal. R ch. I. (14-20).
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