Vaishali Institute Research Bulletin 2

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

Page 48

OUR ANCIENT RHETORICIANS ON PLAGIARISM IN POETRY 39
Rajasekhara divides each of his four inajor types into eight sub. divisions. These elaborations are not strictly logical assessments. They smack of subjective preconceptions. The examples chosen may be put in one class or another and passmuster as legitimate. However, these bear testimony to his acumen and copious readings.
He has made certain remarks by way of peroration which are worthy of serious consideration. When a poet seeks to or poses to claim the idea or expression used by his predecessors as his own it is not only a case of plagiarism but amounts to confession of ones own guilt. It has particular reference to independent isolated verses which deal with different topics independent of one another. There is another instance of plagiarism. When a rich man passes the product of another poet as his own by paying him for his labour, it becomes ali the more censurable. It is better that one does not attain the reputation of a poet than incur odium. It is a case of rank exploitation of talent by money. He concludes, 'If anyone finds something new and even gives out a new turt where he reproduces an old Idea he should be regarded as a great poet. This concession on the part of Rajasekhara seems to be inspired by Anandavardhana's general certificate.
अक्षरादिरचनेव योज्यते यत्र वस्तुरचना पुरातनी । नूतने स्फुरति काव्यवस्तुनी व्यक्तमेव खलु सा न दुष्यति ।।
EFFEKTIF (89%) Later, Kșemendra advocates borrowing as a part of the early training of a second rate poet and there he rationalises Rajasekhara who in his detailed analysis of this art bids fair to show various ways of borrowing to those who intend to take up exercises in poetry by following the patterns furnished by earlier poets, in a number of ways.
Hemacandra has used most of the details furnished by Rajasekhara in respect of plagiarism in his Kāvyānušāsanaviveka. In his explanation of knowledge (Vyutpatti) and exercise (abhyāsa) he compiles the date supplied by Rajasekhara in his Kāvyamimāmsă in respect of (I) the sources of Ideas (Kavyārtha Yonah), (II) poetic conventions (Kavi. samaya) and (III) plagiarism (haraya). In the sutra he says that knowledge means a thorough acquaintance with life and literature and in the viveka he illustrates how poets have utilized Ideas culled from different sources in making poetry. Here he lifts almost verbatim. though without acknowledgement, all the details from Rājasekhara's treatment of the various sources of Ideas, Talking about exercise Hemacandra says that a poet aspirant should again and again apply himself to receiving training at the feet of poets and crịtics of poetry. This training he further explains, consists in acquiring acquaintance