Dances of India  
Concept of Nāyaka
in Bharata’s Natyaśastra – 2

Indirectly Bharata has laid down the four primal positions in the order of social rankings. Bharata lays down that the Gods are Dhirodhatta , Kings are Dhiralalita , ministers are Dhirodātta and Brahmins and men of the business class are Dhiraprashānta. Bharata and Abhinavagupta do not talk about the attributes of these nāyaka-s . Bharata talks about the nature of the characters in accordance of their status. Thus he lists the qualities of the king , leader of the army , chaplains and ministers , Secretaries , judges , wardens of princes and courtiers etc. But the qualities stated have no particular relation with the four types of Nāyaka . The qualities laid down seem to be in relation to their status and the duties required to be preformed for that particular post. To cite an example – If a General is a Nāyaka , he would be Dhirodātta. The guńa-s mentioned are --- Good character , truthful , energetic , polite , is aware of the enemies activities , weaknesses and the proper time to march against him, has sufficient knowledge about the economics of a countries wealth , loyal to one’s king , honored in his own clan etc. These do not justify as to why Bharata has thought that they should be of Dhirodātta type.

Thus there seems to be no detailed explanation about the four nāyaka types. Probably plays already existed which had a clear character sketch about the four nāyaka types.

Bharata talks in detail about the various types of nāyaka on the basis of vaiśikopacāra. The term “vaiśik” means a person who associates oneself with the harlots( gańika-s ) . Bharata also means the same with an addition that he is also well versed in various arts. But Abhinavagupta makes more sense as he says that a man who is a skilled lover and knows the minute details about love making is a vaiśika. Thus Bharata elaborates on all such qualities needed for a man to entice a woman, to keep a harmonious relationship with his partners etc. Bharata concentrates a lot on the appearance and behavioral aspect of a vaiśika . He divides the qualities into three sections—

Physical

• Handsome

• Having a pleasant demeanor

• Strong

• Of a desirable age

• Belonging a noble family

Acquired 

• Well-versed in Śastra-s

• Skilled in arts and crafts

• Expert in the practice of  love

Psychological 

• Patient

• Possessive

• Amiable

• Good-natured

• Munificent

• Tolerant

• Modest

• Brave

• Polite

• Clever

• Elegant

• Clean

• Honest

• Punctual

• Satisfied

• Not harsh

• Can easily entice a woman

• Alert

• Trustworthy

• Having self-dignity

Bharata was a dramaturgist and he was aware that in a play, the friends of the hero act as intermediaries between the Nāyaka and the Nāyika. He lays down the various types of female messengers , the qualities needed for a female messenger, prohibitive actions of the same, proper time and place of meeting. He lays down the three types of women on the basis of their involvement with their lover. Interestingly Bharata also lays down methods to win back a woman’s heart . He gives various types to please and appease the woman according to her nature.

Bharata enumerates the superior, middling and inferior quality of women according their behavior with their lover/husband.

After this Bharata talks about the four stages he explicitly states the reaction of the woman to her co-wives which means it is presumed that the Nāyaka is a polygamist or indulges in women out of wedlock. I feel Bharata expects the Nāyaka to know all these details relating to a woman’s psyche and physique to term him as vaiśika.

Then comes the most significant division of the vaiśika. He has been categorized into

1) Catura 2) Uttama 3) Madhyama 4) Adhama

Each of these given above reacts in a different manner when his wife /lover angry due to some reason and insults him.

Catura – Clever
Uttama – Superior
Madhyama – Middling
Adhama – Inferior
Sampravrrdhaka – Novice

1. Skilled in pacifying anger in connection with love

2. Disassociates himself from the woman

3. Gets Disgusted

4. He still loves her and even expresses it more openly ( read exaggeratedly) He is not bothered about his woman’s anger and is an object of laughter due to his consistent acts of foolery

There are other qualities mentioned for each of them, but it is varied reaction to the nāyika’s anger which distinguishes each of them . Thus the Catura Nāyaka is clever because he knows how to win her back despite her anger . The uttama keeps his self-dignity intact by disassociating himself . The madhyama adopts the solution of eye for an eye and gets annoyed with the Nāyika. The adhama is without any ego and thus may even fall at her feet , cry , lament or may try to flatter her consistently . The Samprrvrdhaka is of a foolish nature and thus is hardly bothered about his woman’s anger.

Glimpses of the Nāyaka types identified by post –Bharata authors in the chapter on Sāmanya Abhinaya of Nātyaśastra.

In the chapter of Sāmanya Abhinaya , Bharata mentions the behavior of a śatha nāyaka under the examples of four types of jealousy.

Vyalik – When the nāyaka continues to visit his paramour despite the nāyika’s resistance and criticism it is Vyalik.

This particular nāyaka is a drśhtha nāyaka because he is least bothered about the nāyika’s feelings and continues to be selfish and uncaring.

Then Bharat mentions the vyalik bhava in the nāyika when the nāyaka pleads and says ,” I am your servant.” , “ You are beloved “ . A śatha nāyaka would obviously do that since he realizes his mistake thus overcome by guilt asks for the nāyika’s forgiveness.

Bharata then gives each and every minute detail for various possibilities of interaction between a khandita nāyika and the nāyaka ( who would be a śatha or dhrśhtha) . One can even differentiate between the way in which a śatha and a dhrśhtha nāyaka would interact with the nāyika.

Bharata then mentions the various terms which the nāyika would address the nāyaka on the basis of his character. It is here that we find Bharata may have identified the anukūla, śatha and drśhtha nāyaka-s.

The anukūla nayaka identified by the post-bharata authors seems to be “Priya” . Bharata says he who does nothing undesirable , speaks nothing improper and always conducts himself uprightly is addressed by the Nayika as “Priya”. Bharata uses the word “Dhrśtha” for defining the term “duśila” . If we closely observe the terms we find those qualities mentioned for “Duśila”, “Durācara”, “Vāma”, “Virupa” , “Nirlajja”, “Niśthur” are but different shades of “Dhrśhtha” nāyaka mentioned by the post Bharata authors . Bharata also mentions “Śatha” as a term which would be addressed by the Nāyika when the Nāyaka for his own purpose speaks sweet words and indulges in all misdoings behind her back. Therefore Bharata has not identified them as specific nāyaka-s but he has definitely recognized their behavior and thus accommodated under a different section. 

– Parimal Phadke
Feburary 6, 2006

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Parimal Phadke is a visiting lecturer for the department of Center for Performing Arts, University of Pune. 

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