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A Handbook of Classical Sanskrit Rhetoric
हेतुरूपक्रियाभावेऽपि फलं यत् स्याद्विभावना। अ. कौ. ८.२७१
कारणव्यतिरेकसामानाधिकरण्येन प्रतिपद्यमाना कार्योत्पत्तिर्विभावना । र. २
हेतुं विनापि कार्यं यत्रोक्तं स्याद्विभावना। अ-को. ३७
farte: Virodhaḥ: Contradiction:
The word virodha (vi √√rudh a <ghañ) literally means contradiction incon-
sistency, anti-thesis, contrast, opposing etc. Virodha, otherwise called
Virodhābhāsa, is a rhetorical figure which implies some apparent
incongruity between two opposite objects. Therefore, it gives an
apparent inconsistency between the basic features of objects like
genus (jāti), attribute (guna) action (kriyā) or object (dravya). Such
contradiction is purely a literary fancy and therefore, apparent, but
not real or logical. That is why it is otherwise known as Virodhabhāsa.
Due to poetic craftmanship such contradiction brings an additional
charm to the expression of the poet. The Viṣṇudharmottara Purāṇa
says that any action (kriyā) producing a result uncommon to it is
Virodha. Bhoja says that the figures like Vișama, Asangāti, Adhika and
Pratyanika are basically different varieties of Virodha. Even if Virodha
has been differentiated from those figures by some rhetoricians, it
bears close resemblance to them. Both Bibhāvanā and Višeşokti also
show apparent contradiction like that of Virodha but still the nature
of contradiction in Virodha appears to be the widest of all. The former
two figures cause opposition by violating the relation of cause-and-
effect only. The figure Rūpaka (Metaphor) may appear identical with
the present figure (for example mukha-candra or the face totally iden-
tical to the moon) but fundamentally it is different from Virodha since
Rūpaka brings total identity through non-difference between two
closely similar objects, while Virodha brings a different kind of poetic
charm through contradiction.
The quality of contradiction in Virodha may be classified into
two broad divisions:
(i) equal (ie contradiction between two objects
belonging to the same class) or
(ii) unequal (contradiction between two objects of
different classes).
Digitized by Google
Original from
UNIVERSITY OF MICHIGAN
A Handbook of Classical Sanskrit Rhetoric
हेतुरूपक्रियाभावेऽपि फलं यत् स्याद्विभावना। अ. कौ. ८.२७१
कारणव्यतिरेकसामानाधिकरण्येन प्रतिपद्यमाना कार्योत्पत्तिर्विभावना । र. २
हेतुं विनापि कार्यं यत्रोक्तं स्याद्विभावना। अ-को. ३७
farte: Virodhaḥ: Contradiction:
The word virodha (vi √√rudh a <ghañ) literally means contradiction incon-
sistency, anti-thesis, contrast, opposing etc. Virodha, otherwise called
Virodhābhāsa, is a rhetorical figure which implies some apparent
incongruity between two opposite objects. Therefore, it gives an
apparent inconsistency between the basic features of objects like
genus (jāti), attribute (guna) action (kriyā) or object (dravya). Such
contradiction is purely a literary fancy and therefore, apparent, but
not real or logical. That is why it is otherwise known as Virodhabhāsa.
Due to poetic craftmanship such contradiction brings an additional
charm to the expression of the poet. The Viṣṇudharmottara Purāṇa
says that any action (kriyā) producing a result uncommon to it is
Virodha. Bhoja says that the figures like Vișama, Asangāti, Adhika and
Pratyanika are basically different varieties of Virodha. Even if Virodha
has been differentiated from those figures by some rhetoricians, it
bears close resemblance to them. Both Bibhāvanā and Višeşokti also
show apparent contradiction like that of Virodha but still the nature
of contradiction in Virodha appears to be the widest of all. The former
two figures cause opposition by violating the relation of cause-and-
effect only. The figure Rūpaka (Metaphor) may appear identical with
the present figure (for example mukha-candra or the face totally iden-
tical to the moon) but fundamentally it is different from Virodha since
Rūpaka brings total identity through non-difference between two
closely similar objects, while Virodha brings a different kind of poetic
charm through contradiction.
The quality of contradiction in Virodha may be classified into
two broad divisions:
(i) equal (ie contradiction between two objects
belonging to the same class) or
(ii) unequal (contradiction between two objects of
different classes).
Digitized by Google
Original from
UNIVERSITY OF MICHIGAN