Hello readers!!
This blog is thinking activity about the Indian Poetics.
Here in the Indian Poetics , we discuss various schools of Indian Poetics like Rasa, Alamkara, Riti, Dhvani, Vakrokti, Aucitya.
In the Indian Poetics which we find various intresting aspects let's discuss with example help to understand more deeper.
1) Rasa theory by Bharta
2) Dhvani theory by Anandvardhan
3)Alamkara by Bhamaha
4)Riti by Vaman
5)Auchitya by Kshemendra
6) Vakrokti theory by Kuntaka
1) Rasa theory :-
विभावानुभावव्यभिचारिसंयोगाद्ररस निष्पत्ति:।
Rasa is produced from a combination of Determinants(Vibhava),Consequents(Anubhava) and Transitory States(Vyabhicharibhava)."
Sthayi Bhavas blend with Vibhav, Anubhav, Vyabhicharibhav for Rasa, as per साहित्य दर्पण (Sahitya Darpan). Shthyi bhavas lead us to Sanchari bhavas. There are 33 kinds of Sanchari Bhavas.
Another is Satvik Bhavas, normally not visible. In Kumarsambhav when Narad came with the praposal of Shiva, Parvati is drooping eyelids, It is Satvik Bhavas.
Sthayi Bhavas : स्थिरभाव रसनामलाभते
Bharat in Natyashastra describes eight rasas. Later on Abinavgupta add one more rasa namely "shanta" in it.
शृङ्गार करुण वीर रौद्र हास्य भयानका।
बिभत्साद्भुत् शान्तश्च नव नाट्ये रसास्मृता:॥
In Sanskrit Shishupalvadh is example of pattern poetry. One example is शुष्क वृक्ष तिष्ठति. One can interchange the words but menaing remains same. Rasaparpti is basically connected to western theory of Art for Art's sake. It connects Kalakar with Bhavak.
Vibhav :
With whom rasa emerges.One example from Abhijnanan Shankuntalam is Dushyant and Shakuntala. They are Almbanvibhav or Uddipan vibahav. or Romeo and Juliet are vibhav-excitant.
Anubhav :
The places like the tamala-where Dushyant and Shkuntala met, oak tree, garden in Romeo and Juliet are the examples of anubhav. Khemi by Ra. Vi. Pathak is exception in the Anubhav. Because for arousal of Shringara rasa there should be Yathochit-proper atmosphere. Another example is the gujrati movie Karsandas- Pay and Use.
Vybhichari Bhav :
It is similar to Sanchari Bhavas-transitory feelings. It is born out of emotions itself. For example, depression out of sorrow. Sometimes this feelings are attached with more than one emotion. Like, sickness, despair, remorse are arises from sorrow.
Samyog :
Poet has to syncronizing in such way that can not differntiate with each other. Like suger melted in milk.
Now we will consider other acarya of the time.
First,Bhatt Lollata highlights that Rasa is not there but emerges from. उत्पत्तिवाद Shri Shankuk advocates that Rasa is the Assumption of what is the situation.अनुमितिवाद
2) Dhvani theory by Anandvardhan
The Dhvani Theory found its first systematic expression in Ānandvardhan's 'Dhvanyāloka'. For simple understanding Dhvani is voice which helps us to complete a word; ક્ + અ = ક here અ is Dhvani which completes ક્. It is basically a branch of linguistic. For example this sentence has different meaning if we emphsized upon different words.
તમારી લાલ પેન્સીલ મને આપો.
Your pencil, red pencil, give, and give it to me. This all interpretations can be possible while doing this practice. Possibilty of multiple interpretations based on pronounciation, syllable, placing of words etc.
Chainese and Japanize languages are more symbolic in this sense. So Dhavni is,
विभाजित लावण्यम् इव अंगनाशु ।।
Dhvani adorns poetry and beauty adorns women. Dhavni is made of Varna-alphabet and makes Artha. It leads to arthasphota, while we are speaking work "tree" there is arthsphota and one recognizes the tree.
ધ્વનિ એટલે પ્રતીયમાન અર્થ..
Getting new meanings through the same words is Dhvani- apparent meanings. That is the soul of poetry. Morover, it is symbolic.
Acarya Mammata devides Dhavni in three parts.
शक्तिःकावितवबीजरूपे संस्कारविशेसप्राप्ते याम्विना काव्य न प्रसरित ।
In Raghuvansh Kalidas compared Shabda and Artha to Shiva-Parvti. It is united in that sense.
वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये ।
जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥
Dhavni is coding and Artha is decoding. Meanings are imposed on words. Idioms are also example of Dhavni.
તું અજાણી ભાષા, તારો સમજુ કેવળ સાદ,
પછી રૂદયમાં સંગોપીને કરું સહજ અનુવાદ.
अभिधा (Abhidha) - Literal Meaning of the word
लक्षणा (Lakshana) - Characteristically Meaning of the word
व्यंजना (Vyanjana) - Poetic & Metaphysical Meaning of the word
3)Alamkara by Bhamaha
Almkara is literally means ornaments. In literature figures of speech is used or metaphor for making language more attractive. Bhamaha said that Almkara is imposed in the Kavya, if it reveles as Almkara then poet failed there.
There must be melting use of Almkara so that it is not identified and gives plesure. In Sahityadarpna Vishvnath considered 96 Almkaras.
Upama or Simile:
Rupaka or Metaphor:
Rupaka is a type of Alankara that involves the use of a word or phrase to represent something else that it is not literally applicable to. For example, “He was a lion on the battlefield” is a metaphor that represents a person’s bravery and strength as that of a lion.
Atishayokti or Epithet:
Atishayokti is a type of Alankara that involves the use of a descriptive word or phrase to enhance the effect of a statement. For example, “The Great Wall of China” is an epithet used to describe the massive and magnificent wall built in China.
epithet used to describe the massive and magnificent wall built in China.
Anuprasa is a type of Alankara that involves the repetition of the same sound or letter at the beginning of consecutive words. For example, “Peter Piper picked a peck of pickled peppers” is an example of alliteration.
Vakrokti or Irony:
Vakrokti is a type of Alankara that involves saying something but meaning something else. Irony is the most common type of Vakrokti. For example, “Oh, what fine weather we are having today” said sarcastically on a rainy day.
Dwani or Suggestion:
Dwani is a type of Alankara that involves suggesting a meaning through the use of words or phrases. It involves conveying a message or idea that is not explicitly stated in the text. For example, “The silence in the room was deafening” suggests the intensity of the silence in the room.
4)Riti by Vaman
रीतिरात्मा काव्यस्य; विशिष्टापदरचना रीति: |'
Riti means style. Kavyalankasutra is the poetic work of Acharya Vamana, where he talks about riti. For Vamana, that formless, indeterminate essence of Kavya is Riti.Vamana said; the essence of Kavya is Riti (रीतिरात्मा काव्यस्य); just as every body has Atma, so does every Kavya has its Riti.
First pattern or style then it leads to writing style. Forms dictats the style, that means sonnet would be written in 14 lines or drama written in dailouge form. Kalidas is known for 'Vaidarbi Shaily.' other types of ritis are Panchali, Gaudi, Lati,Vaidarbhi etc.
5)Auchitya by Kshemendra
Kshemendra in Kavikanthabharana introduces to auchitya school. It means justification, propriety, decency
उचितं प्राहुराचार्याः सदृशं किल यस्य यत्।
उचितस्य च यो भावस्तदौचित्यं प्रचक्षते॥
He said Auchitya is the life of Kavya (Kavyasya jivitam) that is endowed with Rasa (Aucityam rasa siddhasya sthiram kavyasya jivitam).
The most essential element of Rasa , he said, is Auchitya. The test of Auchitya is the harmony between the expressed sounds and the suggested Rasa. And , he described Auchitya as that laudable virtue (Guna) which embalms the poetry with delight.
According to Kshemendra, “When one thing befits another or matches perfectly, it is said to be appropriate, Auchitya”.
6) Vakrokti theory by Kuntaka
One linear meaning of a whole text or any literary art.
1. Ramayan- સદબુદ્ધિ અને લોકકલ્યાણ
2.મહાભારત- દુઃખ સનાતન સત્ય
3.હિતોપદેશ અને પંચતંત્ર ની વાર્તા
4.વેવિશાળ- માર્ટા મુખે પ્રતીક્ષા નું પાણી
शब्दार्थौ सहितौ वक्र कवि व्यापारशालिनि।
बन्धे व्यवस्थितौ काव्यं तद्विदाह्लादकारिणी।।
Kuntaka in his book "VAkrokti-jivitam" emphasized extra wordly statement. Vakrokti means वैदग्ध्य भंगी भनिति. In a way it is born out of poetic proficiency. That means statements strikingly different from the Loka-varta [ordinary speech] named as it. It is connected with the theory of Aesthetics.
Examples of it.
"હું ચાહું છું સુંદર ચીજ સૃષ્ટિની,
અને જે અસુંદર કરી મુકું સુંદર ચાહી ચાહી."
વિનિપાત કૃતિ ધૂમકેતુની
"જેવા નાહ્યા પછીના નખ કૂણાં, સખી મારા સાજન એવા સલુણાં"
"કાગળો શે લખવા ? વેરાન આંગળીઓ તો રહીને છાણે પાદર વચાળ "
As T. S. Eloit highlights the importanced of leraned scholar for writing poetry or even reading poetry, similarly Kuntka told this. Only learned men can enjoy the real essence of the poetry.
Vakrokti can be divided in six categories
1)વર્ણવિન્યાસ- the phonetic level
2)પદપૂર્વાર્ધ- the lexical level
3)પદપરાર્ધ- the grammatical level
4)વાક્યવક્રતા- the sentential level
5)પ્રકરણ- the contextual level
6)પ્રબંધ- the compositional level
