2023-03-30 15:09:34 by ramamurthys
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extended denotation) are the varieties of Vakroktiḥ Innuendo
. So, according to
Vāmana's version, Vakrokti may be broadly identified with English
Metaphor. Thus we can say that any metaphorical extended denotation) are the varieties of pression is
Vakrokti. So, according to
Vāmana's version, Vakrokti may be broadly identifieit is the essence of poetry and with English
Metaphor. Thuout it no poetry is we can say that any metaphorical expression is
Vakrokti, it is the essence of poetry and without it no poetry is worthy
orthy
of its name. Kuntaka, in his Vakrokti-jiīvita (or Vakrokti, the soul of
poetry), has given it the foremost position in the realm of literary
criticism and by his scholastic approach established that all poetic
devices known as alamṃkāra (figures of speech), gunṇa (literary excel-
lences), riīti (stylistic diction), lakṣanā (extended denotation), vyañjanā
(suggestive meaning) are nothing but innumerable varieties of
Vakrokti. For example, Anuprāsa (Alliteration), according to him, is a
kind of artistic syllabic pattern (varṇa-vinyāsa-vakratā); all figures
based on meaning (artha-alamṃkāras) are nothing but upacaāra-vakratā
(ie stylistic expression based on denotative or connotative sense).
Abhinavagupta has sometimes used the term vakrokti as synony-
mous to alam
mous to alaṃkāra. Daṇḍin made two broad groups of figures of
sense (artha-alamṃkāras) — --svabhāva-ukti (natural expression) and
vakra-ukti (stylistic expression), while Bhoja gives one more divi-
sion, besides these two, which is called rasa-ukti (suggestive poetry).
But it is Bhaāmaha who first hinted that vakrokti stands as the basic
principle of figurative speech, and he also declares that suvabhāvokti
(natural description) is no alamṃkāra at all. Last of all Kuntaka estab-
lished the theory of vakrokti and used it in the widest sense of the
term denoting all types of poetic art of language and beauty of
expression. Rudratṭa, Mammațṭa, Visvanatha and others treated it
śvanātha and others treated it
simply as a figure of speech and thus made its scope very limited.
According to them, Vakrokti is either a figure of word or meaning.
Mammatṭa and his followers explain that any poetic expression used
in one sense by the speaker and then accepted in a different sense
through pun or change of tone by the hearer is called Vakrokti.
Keśavamiśra says that it is no other than Väākovākya.
-
eg 1. smṛtā bhavati tāpāya / dṛṣṭā conmādakāriņi.
ṇī,
spṛṣṭā bhavati mohāya / sā nāma dayitā katham.
स्मृता भवति तापाय / दृष्टा चोन्मादकारिणी ।
स्पृष्टा भवति मोहाय / सा नाम दयिता कथम् ॥
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Digitized by
141
Original from
UNIVERSITY OF MICHIGAN
Vāmana's version, Vakrokti may be broadly identified with English
Metaphor. Thus we can say that any metaphorical ex
Vakrokti
Vāmana's version, Vakrokti may be broadly identifie
Metaphor. Thu
Vakrokti, it is the essence of poetry and without it no poetry is worthy
of its name. Kuntaka, in his Vakrokti-j
poetry), has given it the foremost position in the realm of literary
criticism and by his scholastic approach established that all poetic
devices known as ala
lences), r
(suggestive meaning) are nothing but innumerable varieties of
Vakrokti. For example, Anuprāsa (Alliteration), according to him, is a
kind of artistic syllabic pattern (varṇa-vinyāsa-vakratā); all figures
based on meaning (artha-ala
(ie stylistic expression based on denotative or connotative sense).
Abhinavagupta has sometimes used the term vakrokti as synony-
mous to alam
mous to alaṃkāra. Daṇḍin made two broad groups of figures of
sense (artha-ala
vakra-ukti (stylistic expression), while Bhoja gives one more divi-
sion, besides these two, which is called rasa-ukti (suggestive poetry).
But it is Bh
principle of figurative speech, and he also declares that s
(natural description) is no ala
lished the theory of vakrokti and used it in the widest sense of the
term denoting all types of poetic art of language and beauty of
expression. Rudra
simply as a figure of speech and thus made its scope very limited.
According to them, Vakrokti is either a figure of word or meaning.
Mamma
in one sense by the speaker and then accepted in a different sense
through pun or change of tone by the hearer is called Vakrokti.
Keśavamiśra says that it is no other than V
-
eg 1. smṛtā bhavati tāpāya / dṛṣṭā conmādakāri
spṛṣṭā bhavati mohāya / sā nāma dayitā katham.
स्मृता भवति तापाय / दृष्टा चोन्मादकारिणी ।
स्पृष्टा भवति मोहाय / सा नाम दयिता कथम् ॥
Digitized by
141
Original from
UNIVERSITY OF MICHIGAN