345. TOPICS OF ALAŃKĀRASĀSTRA 347

TOPICS OF ALAŃKĀRASĀSTRA 347

देव नार्ट्यं नाव्य एव च वेद इत्यस्मदुपाध्यायः' लोचन p.114; 'सकलप्रयोजन- मौलिभूतं समनन्तरमेव रसास्वादनसमुद्भूतं विगलितवेधान्तरमानन्दं' काव्यप्र. I. Several other purposes that are served by poetry are enume- rated by the works on Poetics. Some of them are benefits derived by the poet himself, while others are reaped by the reader. They are (from the reader's point of view); I delight, solace; II instruction in knowledge of religion, morality and philosophy; III. proficiency in the arts and ways of the world. To the poet also poetry brings fame and wealth. The RRTTE says that to minds that are afflicted by the sorrows and worries of this world, नाट्य would bring relief and solace 'दुःखा- र्ताना श्रमार्तानां शोकार्तानां तपस्विनाम्। विश्रामजननं लोके नाट्यमेतद्द्विप्यति ।' (1.111-12). भामह says 'धर्मार्थकाममोक्षेषु वचक्षरायं कलासु च। प्रीति करोति कोति च साधुकाव्यनिबन्धनम् II' I. 2; सर. क. I. 2 निर्दोषं गुणवत्काव्यमल- काररलङ्कृतम्। रसाम्वितं कवि: कुर्वन् कीति प्रीति च विन्दति; वामन says 'काव्यं सद्दृष्टादृष्टार्थ प्रोतिकीतिहेतुत्वात्' I. 1. 5; 'काव्यं यशसेर्थकृते व्यवहारविदे शिवेतरक्षतये। सधः परनिर्वृतये कान्तासंमिततयोपदेशयुजे ॥' काव्यप्र. I; this mentions 6 purposcs viz. famc, wealth, knowledge of the ways of the world, removal of ills, highest delight, sweet instruction. Delight of a high spiritual order is the chief end of poetry. Instruction, moralizing, cleverness in arts are only by-pro- ducts, secondary results of poetry. The Daśarūpaka (I. 6) ridicules भामह and others who speak of व्युत्पत्ति or knowledge of yauras as the purpose of poetry. Similarly, the view of भामह (V. 3 quoted on p. 76) saying that Poetry is like a dose of honey inducing persons to take a bitter medicine has a parallel in western theorics of Aesthetics that explained that poetry was 'the pleasant taste which hid the Aloes and Rhubarb of wholesome things' as Prof. E. F. Carritt says in his 'the Theory of Beauty' p. 43 (5th ed. of 1949). That Aesthetics would influence life (though indirectly) is emphasized by Mammata in the words 'रामादिवद्वर्तितव्यं &c. हेमचन्द्र (p. 2) accepts only three of these 'काव्यमानन्दाय यशसे कान्ता- तुल्यतयोपदेशाय ' and says that one may or may not get wealth from aroy and the other purposes can be secured by other means; vide रुद्रट I. 4, 8-13, 21 and XII. 1 'ननु काव्येन क्रियते सरसा- नामवगमश्चतुर्वगें। लघु मृदु च नीरसेभ्यस्ते हि त्रस्यन्ति शास्त्रेभ्यः I'. Poetry however, does not (or should not) dircctly teach religion, philosophy or morality, but only indirectly and impliedly as said by मम्मट 'कान्तेव सरसतापादनेन।भिमुखीकृत्य रामादिवद्वर्तितव्यं न रावण-