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Art and aesthtics (sadhranikaran portion)
Course: Philosophy
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University: University of Delhi
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Natyashashtra: Emotion, Communication and the Mirror of Life
The wisdom and depth of the Natyashashtra is lost to much of today’s world that looks to study
communication science from the eyes of largely cognitive based learning theories.
“Natyashashtra”, a classical Indian text on dance, drama and aesthetic theory was written by the sage
Bharat Muni between second century B.C. and first century A.D. (Yadava, 1987).
The Natyashashtra, considered the fifth Veda, is written in Pali, the language of the people unlike the
other four Vedas (these four Vedas are the oldest Indian scriptures) that are in Sanskrit. Being the
peoples’ Veda, it shows how to communicate effectively to evoke a collective aesthetic response in a
large audience.
The Natyashashtra continues to be the foundation of the vibrant storytelling and folk drama traditions
that are alive in India’s villages and towns.
The Natyashashtra gives us among the earliest glimpses of persuasive communication. It talks about
the need to “delightfully instruct” and to mix the “bitter pill” of instruction with a “sweet coating”.
Bharat Muni addresses the following question in the first chapter: What are the circumstances, which
led to the creation of the fifth Veda; and for whom was it created?
“… The gods, therefore wanted an instrument of instruction such as could be utilized for instructing
all, irrespective of caste, and as such would be different in form from that of the categorical
imperative, would not be a mere command, which is unpleasant to hear and even equally unpleasant
to carry out; but such as would delightfully instruct, would cover the undesirable tone of command
under pleasant sights and sounds, would administer the bitter pill of instruction under the sweet
coating of sugar, would mix the bitter medicine of instruction with sweet milk so as to make it
palatable.”
— Abhinavabharati, vol. I, 11, tenth century AD., as quoted in K. C. Pandey’s Comparative
Aesthetics, vol. 1, 1959, pp. 15-16.
The development of the Natyashashtra spans a period of 700 years after Bharat Muni’s initial
rendition. It evolved with appraisals from several critics through the years. Unfortunately most of
commentaries on the Natyashashtra prior to the tenth century AD are lost. We learn about them in the
young Kashmiri philosopher, Abhinavgupta’s masterful commentary on the Natyashashtra, which to
date remains the most comprehensive analysis on the treatise. It is largely Abhinavgupta’s
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