Hello, I am Himanshi Parmar, student of MK Bhavnagar University. This blog i have written in a response of Thinking Activity, Which is a Part of my academic Work. Which we get after each unit. In this blog, i am have written about Indian Poetics and it's six parts like Rasa, Alamkara, Riti, Devani, Vakrokti, and Aucitya. But before that, let me discuss about what is Indian poetics.
What is Indian poetics ?
Generally indian literature is known as a Indian poetics. As specially the ancient Sanskrit literature like Vedas, Purana, Upnishad, and the poetry.
Aristotle gave definition of poetics, according to him poetics means Kavya. And Indian poetics means Kavya which is written in India, In Indian language. In Indian poetics we find six schools or theory.
1) The Rasa theory
2) The Alamkara theory
3) The Dhvani theory
4) The Vakrokti theory
5) The Riti Theory
6) The aucitya theory
1] Rasa Theory :-
Rasa means emotional state of mind. Rasa theory was established by Bharata. He gave the process of Rasa sequel, for that he wrote that,
विभावानुभावव्यभिचारी संयोगात रसनिष्पति:।
This sentence taken from sixth part of natyasastra. The sentence made up by four words,
१) विभाव :- Object
२) अनुभाव :- our response / outer expressions.
३) व्यभिचारी भाव :- Transitory emotions
४) संयोग :- Combination of all this.
In short,When Object, our Emotions and expression comes together, at that time Rasa energize.
According to Bharata, Rasa is of nine kind.
१) करुण - Sorrow
२) भयानक - Terror
३) रौद्र - Anger
४) शृंगार - रति - love
५) वीर - उत्साह - Energy
६) हास्य - Mirth
७) बिभत्स - जुगुप्सा - Disgust
८) अदभुत - विस्मय - Astonishment
९) शांत - निर्वेद - Calm
It is believed that, Rasa Theory is superior than all other theories, there are four commenters who wrote something about this Rasa theory of Bharata. Let me discuss them in short.
1) Bhattlollata :-
According to him "नट्ट"(natt) is the only originator of Rasa. To prove his point he gave theory of "उत्पत्तिवाद".
2) shrishankuka :-
Shankuka gave a theory of "अनुमीतिवाद", in it, he wrote that, it is not possible to generate Rasa, because it is all are our illusions. According to Shankuka we can assume the world variously, there are four parts to assume it.
१) सम्यक प्रतिति - as it is
२) मिथ्या प्रतिति - through Illusion.
३) सादृश प्रतिति - Similar of world
४) संशय प्रतिति - through Probability.
3) Bhattanayka :-
He gave a theory of "साधारणीकरण", means according to Bhattanayka, when one can feel same pain, same happiness, same anger, disgust, joy, as other.at that time rasa origin. Emotional connection is important. Without that you can not feel anything or no rasa will emerge.
4) AbhinavaGupta :-
He gave the best reaction on bharata's natyasastra. He wrote treatise named "लोचन". According to him avoy is rasa. you can feel delight in pain, in anger, in sorrow, in disgust, and even in Astonishment. And that is the true rasa out come.
This is about Rasa theory. To understand it more clearly (click here)
2] Dhvani theory :-
Dhvani theory is all about language, it is regarded with a meaning of sentence or word. Power of suggestion, and power of words. It is very important to understand meaning behind what is spoken. It is possible that what is spoken is actually not mean it. But it create a different sense. For example when someone says, YOU ARE A LION.
The simple meaning we get is the human whom the sentence addresses, is a lion. But it is not possible scientifically. but if we have literary sense, knowledge of language, and understanding of meaning, we can easily assume that the person wants to say that, YOU ARE A BRAVE OR YOU ARE A COURAGEOUS. Language is always a deceivers. And Dhvani is all about language. And it is about how one can interpret it.
Anandavardhana wrote a treatise, named "Dhvanyavloka", in that he wrote that, Kavya is a result of words and its meaning. He further wrote that, Dhvani is a soul of Kavya. Language don't have meaning of its own. But it is implanted on language. Generally Dhvani means, esoteric meaning of what being told or what being said. Dhvani is divided into two parts,
1) Prakrata Dhvani :-
Prakrata dhvani is a sound of norms. Or we can say meaning behind meaning. For example if I say, A girl with moon face. Means a girl is beautiful.
2) Vaikrta Dhvani :-
The actual sound of what is spoken is called vaikrta dhvani. For example if I say, A girl with a moon face. Means a girl has a moon in place of face.
Dhvani is divided into three major types.
1) Vastu dhvani
2) Alankaara dhvani
3) Rasa dhvani.
Vastu dhvani and Alankaara dhvani can be expressed by direct meaning or by suggestions. But Rasa dhvani is more important. It is not expressed directly. But it come out through emotions or suggestions.
1) vastu dhvani :-
Sudden blast of meaning.
2) Alankaara dhvani
Alankar make dhvani more beautiful or thriller.
3) Rasa dhvani
Indirect meaning of sentence. Which is more interesting.
Mammta explain dhvani in three fold functions.
1) Abhidha
2) Lakshana
3) Vyanjana
1) Abhidha :-
Abhidha means denotation. Which give direct meaning of what is spoken. For example Darkness eats him every day. It simply means darkness eating a man. Which is not possible scientifically but if we look for direct meaning, we get this.
2) Lakshana :-
Lakshana means indication. or Inferior meaning of what is spoken.where we are not able to take direct meaning, we understand the sentence by inferior meaning.
3) Vyanjana :-
Vyanjana means suggestions, when we are able to get direct meaning of words and still we don't take it and look for another meaning is called vyanjana.for example, when we say, Darkness eats him every day. It simply means darkness is eating him. But indirect meaning is he is in pain and sorrow. And when we understand this meaning which is not even spoken. that is called vyanjana.
3] Vakrokti Theory :-
Kuntaka a Sanskrit poetician and literary theoriest wrote a treatise named Vakroktijivitam. In which he gave an idea of Vakrokti theory. He gave definition of Vakrokti,
"विशिष्टभंगीभणिति" - कुंतक
Vakrokti means specifically stated.
Vakrokti is something which is not told directly, but it gives indirect meaning. Or we can say sometimes it is similar to taunting. According to Kuntaka, beauty is not in directness, but it is in sarcasm. Kuntaka divided Vakrokti into six major types.
1) phonetic figurativeness (Varnavinyasa vakrata):-
Repitation of words are called alliteration.in this type we find alliteration in words. For example :- piter piper picked a peck of pickled peppers.
2) Lexical figurativeness :-
It is also called Padpurvardha vakrata. If a word affects the next word it called Lexical figurativeness. For example, Your Red dress is beautiful. In which red is affecting dress.it is giving a sense that only red dress is beautiful not any other dress.
3) Grammatical figurativeness ( pratyaya vakrata) :-
If the word affects the word before it, that is called pratyaya vakrata. For example, give me your small car to drive. Here, car is affecting the word set before it. Like we can interpret that one can ask for a car only, not for bike, not for truck or anything. Just car.so here car is effecting the words set before it.
4) Sentential figurativeness (Vakyavakrata) :-
Sometimes a simple sentence become so important because of its meaning. For because of our capability to interpret it variously which is called Sentential figurativeness. For example sometimes some simple film dialogues grab attention of majority. It is because of Vakyavakrata in it. Basically, the sentence which gives some meaning to listeners it is called Sentential figurativeness.
5) Contextual figurativeness ( prakarana vakrata) :-
Contextual figurativeness is something in which, the sentence or tale is told by someone before but then it interpret newly. Its all about interpretation. For example, literary books which is based on ancient literature like Mahabharata, Ramayana, Vedas, puranas etc.
6) management Curvature (prabanda vakrata) :-
In this, the form of the work is not matter, but the central idea and we can say the core idea is important. And how and in what form people get it that's important.
4] Alamkara theory :-
Bhamaha give theory of Alamkara in his treatise named "Kavyalankara". He talks about the pleasure of multiplicity of meaning inherent in certain Alamkaras. According to Bhamaha, there is no language without Alamkara. But what is Alamkara and what it's importance in Language or in Indian poetics that we have to see.
General meaning of Alamkara is Ornament. Which is wears by women. And Alankara increase the beauty of women. Similarly to increase the beauty of language, people use Alamkara. Alamkara divided into two main types.
1) Shabdalamkara ( Shabda + Alamkara)
Shabdalamkara is something which increase the value of Words. Or we can say value of sentence and language.
2) Arthalamkara ( Artha + Alamkara )
Arthalamkara increase the value of meaning.
Shabda alamkara and Artha Alamkara is also divided into parts, Here is the chart of that.
Mammta described Alamkara in sixty-one figures of speech. And divide them all in seven main parts.
1) Rupaka ( Metaphor)
Example :- He is a walking Encyclopaedia.
2) Upama ( Simile )
This book is as interesting as the book I have read before.
3) Vyatiraeka ( Dissimilitude )
Example :- The diversity of colleges in this country indicates that many levels of ability are being served.
4) Aprastuta Prasnsa ( Indirect description)
Example :- Her lighthouse smile beckoned across the crowd.
5) Virodha ( Contradiction )
Example :-
1) I am not Himanshi.
2) my name is officially Himanshi.
3) all are know me as Himanshi, accepting my family.
Here sentence two and three is Contradiction for sentence one.
6) Dipaka ( Stringed figure )
7) Samuccaya ( Concatenation )
There are three key figures of In Alamkara,
1) Bhamaha - Kavyalankara
2) Dandi - Kavyadarsha
3) Vamana - Kavyalankara Sutra vriti.
5] Riti Theory :-
Riti school of poetics is represented by Vamana. He wrote treaties named Kavyalankar sutravritti. He also gave definition if Riti. He wrote that, शिलेभवा शैली। means like character like expression. He also wrote that,आकृतिगुणान कथयति। Means our look can define our merits and fault. He further wrote that, riti is a identity of literature / poetry. And riti is always remain connected with reaction of once after reading or listening.
In very light way, we can interpret riti as a once own style of writing, speaking, and performing. There is a five theorist who were wrote five treaties.
1) Dandin - Kavyadarsa
In which Dandin gave two categories of riti. 1. Vaidarbhi, 2. Gaudiya. Which is originated from the name of place.
2) Vamana - Kavyalamkarasutra
Vamana gave three categories of riti, Vaidarbhi, Gaudiya, Pancali. Here this three are also origin from the name of place.
3) Kuntaka - Vakroktijivita
In this treaties, Kuntaka gave three Categories of Riti. Sukumara, Vicitra, Madhyama.
4) Mammata - Kavya prakasa
In which Mammata gave three categories of riti. 1. Upanagarika, 2. Prasada, 3. Komala.
5) Anandvardhana - Dhvanyavloka
In Dhvanyavloka, Anandvardhana gave three Categories, 1. Samasa, 2. Madhyamasamasa, dirghasamasa.
This is brief understanding of Riti. Click here to read more about Riti theory.
6] Aucitya Theory :-
Aucitya theory was given by Ksmendra in his treaties entitled Aucityvicaracarca. General meaning of Aucitya is justification, propriety, decency, or Reasonable. But according to Ksmendra Aucitya generally mean poetic Harmony.
Ksmendra wrote that, "Aucitya is the soul of the poem. " Theory of Aucitya is the only theory which is accepted by all poets without any arguments. Ksmendra divided Aucitya in twenty seven types.
1.Pada (Phrase)
2.Vakya( sentence)
3.Prabhandhanartha (the meaning of the whole composition)
4.Guna(qualities)
5.Alankara(poetic figure)
6.Rasa ( State of being)
7.Kriya(Verb)
8.Karaka (case ending)
9.Linga(Gender)
10.Vachana (Number)
11.Visheshana (Qualification)
12.Upsarga (Prefix)
13.Nipata (Redundancies)
14.Kala (Time)
15.Desh (country)
16.Kula (Family)
17.Vrata (custom)
18.Tatva (Truth)
19.Satva(Inherent self)
20.Abhipraya (Motive)
21.Swabhava (Nature)
22.Sarsangraha (essential property)
23.Pratibha (Innate ability)
24.Avastha (state)
25.Vichara(Thought)
26.Nama(Name)
27.Aashirwada(Blessings)
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