Handbook of Classical Sanskrit Rhetoric /199

nally means the art of public speaking. In Nyāya-Vaiśeṣika logic, we
come across different types of syllogistic argumentation lika vāda,
vitaṇḍa and jalpa.
 
In Sanskrit rhetoric, there is a special class of figures combined
with the term ukti (statement or expression). These are termed as:
(i) svabhāva-ukti (natural statement),
(ii) vakra-ukti (ambiguous statement),
(iii) atiśaya-ukti (hyperbolic statement),
(iv) praśna-uttara-ukti (statement in the form of question-and-
answer),
(v) cheka-ukti (polite statement),
(vi) rasa-ukti (suggestive statement) and
(vii) samāsa-ukti (concise statement).
 
It may be noted that, in a broad sense, all the figures of thought
(arthālaṃkāras) are fundamentally different varieties of expression
or diction (ukti) and, therefore, rhetoricians like Daṇḍin, Ānan-
davardhana and Bhoja have discovered the basic principle of
rhetorical speech in four categories of literary expression:
(i) svabhava-ukti (simple or natural diction),
(ii) vakra-ukti (artful or ambiguous diction),
(iii) atiśaya-ukti (extra-ordinary or hyperbolic diction), and
(iv) rasa-ukti (suggestive diction).
 
Here Vākovākyam: is restricted to the common varieties of rhetori-
cal figures excluding the prominent ones like Artful Diction
 
nally means the art of public speaking. In Nytiśayokti (Hyperbole),
Samāya-Vaišeṣika logic, we
come across different types of syllogistic argumentation lika vsokti (Personification), Svabhāda,
vitanda and vokti (natural statement)
 
According to Bhojalpa.
 
In Sanskrit rhetoric, there is a special class of figures combined
with the term ukti (statement or expression). These are termed as:
(i) svabhāva-ukti (natural statement),
(ii) vakra-ukti (ambiguous statement),
 
(iii) atiśaya-ukti (hyperbolic statement),
 
(iv) praśna-uttara-ukti (statement in the form of question-and-
answer),
 
(v) cheka-ukti (polite statement),
 
(vi) rasa-ukti (suggestive statement) and
 
(vii) samāsa-ukti (concise statement).
 
143
 
It may be noted that, in a broad sense, all the figures of thought
(arthālamkāras) are fundamentally different varieties of expression
or diction (ukti) and, therefore, rhetoricians like Dandin, Anan-
davardhana and Bhoja have discovered the basic principle of
rhetorical speech in four categories of literary expression:
 
(i) svabhava-ukti (simple or natural diction),
 
(ii) vakra-ukti (artful or ambiguous diction),
 
(iii) atiśaya-ukti (extra-ordinary or hyperbolic diction), and
(iv) rasa-ukti (suggestive diction).
 
Here the varieties of Vākovākya is restricted to the common varieties of rhetori-
cal figures excluding the prominent oneş like Atiśayokti (Hyperbole),
Samāsokti (Personification), Svabhāvokti (natural statement)
 
Accroding to Bhoja the varieties of Vākovākya are as follows:
(a) r
(a) ṛjūkti (unambiguous statement),
 
(b) vakra-ukti (sarcastic or paronomastic statement),
 

(b) vakra-ukti (sarcastic or paronomastic statement),
(c) vaiyātya-ukti (superflous or hyperbolic statement),
 
(d) guḍ
(d) gūḍha-ukti (condensed statement).
 

 
Each of these may be subdivided as follows:
 
(i) the first one may be either grâmy
(i) the first one may be either grā (rustic) or upa-nmyāgarik (rustic) or upa-nā
(sophisticated),
 
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Original from
UNIVERSITY OF MICHIGAN
 
garikā
(sophisticated),