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that a second meaning is read into that remark. (2) R 2.14-17,
M 103. (3) aho kenêdṛśí buddhir dāruṇā tava nirmitā / triguṇā śruyate
buddhir na tu dārumayi kvacit (Mammața; also a pun on the
philosophical sense of "buddhi": in the threefold manifestations of
sattva, tamas, and rajas; "Hey, who made your will so pitiless
[dāruṇā]? Will is said to be threefold, but never, ever made of wood
[dāru]"). (4) ""I mean: what do I tell Jane? She's down at the apart-
ment by now. She called me. She was worrying that bad about
you'. "What's she want?' 'It has all different names', Captain Dyer
said. "They use like a bed for it. You ought to know, sonny boy***
(James Gould Cozzens). (5) This is one of the rare figures which are
essentially dialectical, involving the development of an idea from
thesis to antithesis. We are here very close to our own idea of irony
if we take this to mean reference to something through its opposite,
or, at any rate, its other. It differs from irony in requiring that the
thesis, that is, the conventional formulation which is to be referred
to through its opposite, be explicit. Although vakrôkti can be ex-
pressed through a pun (see śleșa vakrôkti), it differs from pun in
requiring that the pun be a reinterpretation of something previously
mentioned, not simply a self-contained play on words.
kāku, 'intonation': (1) a type of vakrökti in which the rejoinder is not
stated, but is conveyed through an ironic inflection of the voice.
(2) R 2.16 (17), M 103. (3) gurujanaparatantratayā dūrataram deśam
udyato gantum । alikulakokilalalite naîşyati sakhi surabhisamayeʼsau
(Mammaţa; meaning: "he will surely go": "He intends to go to a far
land out of obedience to his teacher; surely he will not leave in the
sweet-smelling season gay with the sounds of bee and cuckoo!").
(4) ""I don't want to interfere', she said, using the tone and the phrase
to mean its exact opposite" (Margery Allingham). (5) This is vakrôkti
in the sense that the conversation proceeds on the basis of the under-
standing, not the remark. There is no reply because it is not neces-
sary. The phrase is its own rejoinder and conveys its reinterpretation
through an inflection rather than mere verbal stuff. Stated linguis-
tically, the two senses of kāku vakrôkti are carried one by the seg-
mental morphemes, the other by the suprasegmental; in śleșa vakrók-
ti, they are carried by two different sequences. That irony is con-
sidered a type of vakrôkti in this sense, shows that the Indian writers
were aware of it as a function of the continuum of speech, not, as
might appear on the face of it, as a static relation of two super-
imposed meanings, like sleșa. This is a profound view of irony and
GLOSSARY
that a second meaning is read into that remark. (2) R 2.14-17,
M 103. (3) aho kenêdṛśí buddhir dāruṇā tava nirmitā / triguṇā śruyate
buddhir na tu dārumayi kvacit (Mammața; also a pun on the
philosophical sense of "buddhi": in the threefold manifestations of
sattva, tamas, and rajas; "Hey, who made your will so pitiless
[dāruṇā]? Will is said to be threefold, but never, ever made of wood
[dāru]"). (4) ""I mean: what do I tell Jane? She's down at the apart-
ment by now. She called me. She was worrying that bad about
you'. "What's she want?' 'It has all different names', Captain Dyer
said. "They use like a bed for it. You ought to know, sonny boy***
(James Gould Cozzens). (5) This is one of the rare figures which are
essentially dialectical, involving the development of an idea from
thesis to antithesis. We are here very close to our own idea of irony
if we take this to mean reference to something through its opposite,
or, at any rate, its other. It differs from irony in requiring that the
thesis, that is, the conventional formulation which is to be referred
to through its opposite, be explicit. Although vakrôkti can be ex-
pressed through a pun (see śleșa vakrôkti), it differs from pun in
requiring that the pun be a reinterpretation of something previously
mentioned, not simply a self-contained play on words.
kāku, 'intonation': (1) a type of vakrökti in which the rejoinder is not
stated, but is conveyed through an ironic inflection of the voice.
(2) R 2.16 (17), M 103. (3) gurujanaparatantratayā dūrataram deśam
udyato gantum । alikulakokilalalite naîşyati sakhi surabhisamayeʼsau
(Mammaţa; meaning: "he will surely go": "He intends to go to a far
land out of obedience to his teacher; surely he will not leave in the
sweet-smelling season gay with the sounds of bee and cuckoo!").
(4) ""I don't want to interfere', she said, using the tone and the phrase
to mean its exact opposite" (Margery Allingham). (5) This is vakrôkti
in the sense that the conversation proceeds on the basis of the under-
standing, not the remark. There is no reply because it is not neces-
sary. The phrase is its own rejoinder and conveys its reinterpretation
through an inflection rather than mere verbal stuff. Stated linguis-
tically, the two senses of kāku vakrôkti are carried one by the seg-
mental morphemes, the other by the suprasegmental; in śleșa vakrók-
ti, they are carried by two different sequences. That irony is con-
sidered a type of vakrôkti in this sense, shows that the Indian writers
were aware of it as a function of the continuum of speech, not, as
might appear on the face of it, as a static relation of two super-
imposed meanings, like sleșa. This is a profound view of irony and
GLOSSARY