Hanuman Nataka (critical study)

by Nurima Yeasmin | 2015 | 41,386 words

This page relates ‘Sanskrit Kavya-drishyakavya and Shravyakavya’ of the English study on the Hanuman-nataka written by Shri Damodara Mishra in the 11th century. The Hanumannataka is a Mahanataka—a fourteen-act Sanskrit drama dealing with the story of Rama and Hanumat (Hanuman) and presents the events in the lifes of Rama, Sita, Ravana and Hanuman (the son of Anjana and Vayu—the God of the Winds) based on the Ramayana story.

Part 1: Sanskrit Kāvya-dṛśyakāvya and Śravyakāvya

A Kāvya is a product of the creativity of a poet, which bears the reflections of various aspects of the human race. It is a very important social document and much may be known from it about the time it represents. In Kāvya, there is always a hidden purpose of imparting some lessons, moral, ethical or otherwise. It is observed that the theme of a Kāvya is, in most cases, lofty and sublime and its diction is equally elevated and grand. Grandeur both in theme and treatment characterizes a Kāvya. A Kāvya has some special characteristics which are wanting in other general books. A Kāvya bears the traits of various levels of understanding. They remain afresh always with the spirit of man encouraging, inspiring and developing the all-round progress of humanity. Hence, the Kāvyas have great importance in human development and civilization. The thoughts and feeling of the mighty minds are there in the Kāvyas. Mysteries of human life and problems are discussed thoroughly and proper solutions are also arrived at. The word Kāvya denotes a work or a creation of a kavi[1] who is said to be the creator himself.[2] Unlike the general people a kavi or poet possesses such a power of expression by virtue of which he may be able the enthrall the mind of the people of all ages. Otherwise, it would be, ridiculous for him to become a poet if he is lacking in this art of expression.[3] According to the Dhvanyāloka[4] (Dhvanyāloka) and Chandrāloka[5] (Chandrāloka) this bright conception or vivid imagination or faculty (Pratibhā) of a kavi is the cause of a Kāvya.

Sanskrit Kāvya is divided into various classes from different points of view. According to Viśvanātha Kavirāja, there are two groups of Kāvya. These are dṛśyakāvya and śravyakāvya.[6]

Footnotes and references:

[1]:

kaveridaṃ karma kāvyam. Sāhityadarśaṇa., p.8

[2]:

(i) apāre kāvyasamsāre kavireva prajāpatiḥ Dhvanyāloka, 3rd Uddyota. p. 530
(ii) kavirmanīṣī paribhuḥ svayaṃbhuḥ Śuklayajurveda, XI.8

[3]:

śaktiḥ kavitvabījarūpaḥ saṃskaraviśeṣaḥ yāṃ vinā
kāvyaṃ na prasaret prasṛtaṃvā upahasanīyaṃ syāt Kāvya Prakāśa, Vṛtti on I.2

[4]:

anenānantyamāyāti kavīnāṃ pratibhāguṇaḥ Dhvanyāloka,IV.1

[5]:

pratibhevaśrutābhyāsasahitakavitāṃ prati/
heturmṛdaṃbusaṃbhūdhā bījamālālatāriva// Chandrāloka, I.6

[6]:

dṛśyaśravyatvabhedena punaḥ kāvyaṃ dvidhā matam/ Sāhityadarpaṇa, VI.1

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