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Kavya and Indian Poetics – Part Four

Continued from Part Three

[I could not arrange the topics in a sequential order (krama). You may take these as random collection of discussions; and, read it for whatever it is worth. Thank you.]

Dhvani – Rasa Dhvani

Poetry is basically a verbal icon or a verbal structure; and, as such, there cannot be any poetry without words. Therefore, any discussion on poetry necessarily  involves discussion on words. The poetry also invokes emotional response. And, that is followed by the understanding of it’s  emotive language ; and, the appreciation by the reader of the true import of the poet. All these elements are , therefore, highly essential for enjoyment of poetry.\

Thus, the success of a good Kavya fundamentally involves three aspects:  the poet’s creative inspiration (Prathibha); its  form  by way  of the words (Sabda) and meaning (Artha), i.e. body (Sarira) of the Kavya ;  and , the aesthetic  effect it has  upon the reader (Rasa)  – Kavih karoti kvyam; Rasam jananthi panditah.

Abhinavagupta, citing his teacher Bhattatauta, says: the the poet and an appreciative cultured listener/reader share a common experience of delight (kavaye shrotruh samanau anubhavas-tatah). And, both are partners in poetic experience; each is inspired in his own manner.

While the poet is blessed with creative genius (karayatri), which is an unfettered faculty (Prakhya-purna); the good-hearted reader (sahrudaya) is endowed with the receptive power (Bhavayatri), which lets her/him enjoy good poetry with delight (Asvadana). He empathizes with the poet (Upakhya); and, recreates , for his relish, the poet’s  creative experience (Anu-sristi) ; just as the moon reflects the glow of the Sun.

Abhinavagupta says: If the poet has Prathibha, the creative genius ; the listener has its reflection or counterpart Prathibhana (Adhikari chatra vimala prathibhana sahrudayah). Yaska remarks that the poet and the listener , each in his own manner , could even be called a Rishi, a seer. The poet has direct experience (sakshath rishi) ; and, the listener derives the same delight by listening to the poet (shruth rishi).  

sākṣāt.kṛta dharmāṇa ṛṣayo babhūvuḥ / te avarebhyo asākṣāt kṛta dharmabhya upadeśena mantrānt samprāduḥ //Nir. 1.20//

The ultimate object of Kavya is Rasa, the aesthetic delight. As Taittiriya Upanishad remarks in another context: rasam hi evaayam labhvaanandi bhavati- on experiencing Rasa , one becomes truly blissful.

Let’s, therefore, briefly talk about words, meanings and Rasa.

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As mentioned earlier in the series, a word has three functions: it signifies or denotes (abhida); it indicates (lakshana); and, it suggests (vyanjana). 

The meaning that is comprehended immediately after the word is uttered is its primary meaning (mukhya-artha). The meaning thus conveyed; its relation to the next word ; and, its own meaning is a mutual relation of the signifier and the signified (vachya-vachaka). The power that creates the relationship among words is Abhida-vyapara, the power of denotation or sense. The suggestive power of the word is through Vyanjana-artha.

Of these, the Vyanjana-artha, which is the suggested sense or the essence of the word is most interesting; and, is much debated. This is based in the principle that   the meaning of word is not limited to its literal sense; the word has the power to reach far beyond the obvious.

In poetry, the word acquires another power Vyanjana-vritti the suggestive function. It is the    power which activates the potential hidden in the word. And, the word acquires a new glow. Through the suggestive function of the word; a new meaning or plurality of meanings emerges transcending the obvious literal sense, far more beautiful and sensitive.

The suggestive word, the suggested meaning, the power of suggestion; and, their mutual relationship are virtually the lifeblood of Indian poetics.  In fact, this is what that distinguishes poetry from other forms of literature.

The suggested sense Vyanjana-artha, which (though not explicit) becomes the object of awareness, is regarded as the essence of poetry. The Dhvani School put forward by Anandavardhana (Ca. 850 AD) through his Dhvanyaloka (also called Kavyaloka and Sahridayaloka), brought focus on the potential power of the word in a Kavya. Here, the word (Sabda), together with its literal sense (Vakyartha) is said to form the body (Sarira) of Kavya, it is the cloak of its soul.  But, the essence of poetry is elsewhere; it is not directly visible; and, that essence is the suggested sense of the word (Vyanjana-artha).

Which is to say : it is not the direct literal and obvious meaning that is explicit in poetry, but it is the suggested, indirect (paroksha-artha) and emotive meaning that matters. It does not mean that words and primary meanings are unimportant.

What is suggested here is that:  though the words of a Kavya and their literal sense must be given their due importance, they are but a medium for emotive and indirect meaning to flash forth. In good poetry, this suggested meaning dominates over the words and their literal meaning. As Anandavardhana puts it, the latter are compared to a woman’s body ; and, the former to her grace and beauty, which is a subtler manifestation and a more profound meaning of the womanhood.

The primary meaning can be understood by all. But, the suggested meaning is understood only by those who are gifted with some imagination and a sort of intuition. Here, the mere knowledge of the word alone is not enough to understand and enjoy the poetic import or the essence of the Kavya. It needs intuition or Prathibha.  

Mammatacharya calls Prathibha as – nava-navaonvesha-shalini prajna – the ever inventive and resourceful intellect. Prathibha is also called, at times, as Vasana.  Only those endowed with Prathibha can truly enjoy the essence and beauty of Kavya.

That is why, it is remarked, that the Grammarians (unlike the goodhearted cultured reader the Sahrudaya) cannot truly appreciate and enjoy the Rasa of good poetry. They are incapable of looking beyond what appears obvious.

[One of the hymns of the Rig-Veda  makes a distinction between a person who merely learns the literal meaning of a verse ; and , a person who  goes beyond the ordinary meaning of the words, and  tries to understand  and grasp its inner significance. It says :

the former sees , but , does not see; and, he hears , but does not hear. It is only to the latter that Vac (speech) reveals herself completely, just as a loving wife to her husband.

uta tvaḥ paśyan na dadarśa vācam uta tvaḥ śṛṇvan na śṛṇoty enām |  uto tvasmai tanvaṃ vi sasre jāyeva patya uśatī suvāsāḥ |RV_10,071.04|

In another passage of the Rig-Veda , it is said that the great poets select their words by ‘winnowing away the chaff from the grain’; and, only the persons of equal learning and refinement can truly appreciate their poems, fully.

saktum iva titaunā punanto yatra dhīrā manasā vācam akrata | atrā sakhāyaḥ  sakhyāni jānate bhadraiṣāṃ lakṣmīr nihitādhi vāci |RV_10,071.02

Yaska , the Niruktakara, remarks : a person, who merely recites the Vedas, without comprehending its meaning, is like a pillar (sthaanu) or a mere load-bearer (bhara-haara). And, it is only he who fully grasps and appreciates the meaning of what he is reciting (arthajña) that will attain the good both here and hereafter (bhadram-aśnute-nākam); having been purged of all impurities by the power of knowledge (jñāna vidhūta pāpmā).

sthāur ayam bhāra-hāra kila abhūd adhītya vedam na vijānāti yo artham  / yo arthajña it sakalam bhadram aśnute nākam eti jñāna vidhūta pāpmā (Nir.1. 18)  ]

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It is said; in the highest class of Kavya, the denoted meaning (Vakyartha)  and  the denoting meaning (Lakshyartha)  is subservient to  revealing the suggested sense word (Vyanjana-artha); and , it is  called Dhvani by the scholars – dhvanir iti sūribhiḥ kathitaḥ  – Dhv.1.13

yatrārthaḥ śabdo vā tam artham upasarjanīkṛta-svārthau / vyaṅktaḥ kāvya-viśeṣaḥ sa dhvanir iti sūribhiḥ kathitaḥ // DhvK_1.13 //

The suggested sense of the word, designated as Dhvani (resonance or tone or suggestion), is regarded by Anandavardhana as the soul of a Kavya:  Kavyasya Atma Dhvanih.

Mammata   (Kavyaprakasa 1.4-5) seems to suggest  that Anandavardhana graded the entire body of Kavya into three classes (some dispute Mammata’s statement and point out that Anandavardhana did not say any such thing ) :  

(a) Dhvani-kavya (the poetry that suggests) as the true Kavya, the best (Uttama), where Dhvani the unspoken suggestive element is dominant;

(b) the second, Gunibhuta-vamgmaya-kavya (well endowed descriptive poetry, as the middle (Madhyama) where Dhvani is secondary to Alamkara, and serves as a decoration for the spoken or expressed meaning; and ,

(c) and Chitra Kavya (poetry that structured into various patterns or drawings) as the least (Adhama) which depends entirely on verbal play for its elegance and elaboration, and where Dhvani the suggestive power of poetry is absent.

tadadoṣau śabdārthau saguṇāvan-alaṅkṛtī punaḥ kvāpi / idam-uttamam-atiśayini vyaṅgye vācyāddhvanirbudhaiḥ kathitaḥ // MKpr-K_4 //

atādṛśi guṇībhūta-vyaṅgyaṃ vyaṅgye tu madhyamam / śabdacitraṃ vācya citram avyaṅgyaṃ tvavaraṃ smṛtam // MKpr-K_5 

[Anandavardhana (9th century) and his theory of Dhvani mark the beginning of a new-phase (Navina) in Indian Poetics.   The Dhvanyaloka of Anandavardhana marks a departure from the old ways of understanding Kavya. It makes an attempt to study Poetics from aesthetic point of view, assimilating all the essentials of various other schools. By giving prominence to Rasa, he lends a new explanation to all the problems of Poetics. According to that, Alamkara, Riti and Guna have their importance only in the context of Dhvani the suggestion which is the soul of Kavya.

The older School (Prachina) – of Bhamaha, Dandin Vamana and others – that belonged to about the 7th century dealt with natural or human situation idealized by the poet , for its own sake. The attention of the Prachina School was focused on ornamented figures of speech (Alamkara) and the beauty (sobha, carutva) of the expression or on the ‘body’ of poetry. Their Rasa theory generally was based in dramatic art .Therefore it did not come under Poetic proper.

The Navina School pointed out that the reader should not stop at  the expression but should go further into the meaning that is suggested, or hinted, by it. This suggested sense is the essence of Kavya. It differs from the expressed and the indicated sense. The Navina School laid more importance on the emotional content (Bhava) of the Kavya. But, here, the emotive element was not directly expressed in words (Vachya) ; but , had to be grasped by  the reader indirectly (Parokshya ) through suggestions. Yet, through the description of the situation the reader understands the emotion and derives that exalted delight, Rasa.

Anandavardhana, in his Dhvanyaloka , says that Vynjaartha (the un-expressed or the suggested meaning) is Dhvani – perhaps, inspired by Bhartrhari’s theory of Sphota . It is the essence of poetry. It sheds light on the function of suggestion in poetry. It is Vyanjana (revealing) and Dhvanana (echoing) or gamana (implication) or pratyayana (acquainting) of poetry which is superior to Vachya (expressed meaning)

Here, the words (Sabda), explicit mean (Vakyartha) the body (Sarira) of the Kavya. The subtle, suggested essence of the Kavya that resides within and is extracted with delight by the cultured reader (Sahrudaya) is the Dhavni.

The Dhvani theory introduced a new wave of thought in Indian Poetics. According to this school the Kavya that suggests Rasa is excellent. In Kavya, they said, neither Alamkara nor Rasa but Dhvani which suggest Rasa, the poetic sentiment, is the essence, the soul ( Kavyasya-atma sa eva arthas –  Dhv.1.5).

While stating that Dhvani is superior, Navina also establishes the status of Rasa. In this scheme the relative positions of Rasa, Guna, Alamkara and Dosa get fixed. It gives due credit to poet’s imagination and his sense of propriety.

Though Dhvani was regarded the soul of poetry, the Navina did not lose sight of Rasa. It divided Dhvani into three kinds – Vastu (matter), Alamkara (figures of speech) and Rasa (emotion) .

Thus the evolution of the Navina School marks a transition from the ‘outer’ element to the ‘inner’ one, in regard to the method, the content and appreciation of the Kavya. The criteria, here, is not whether the expression sounds beautiful; but, whether its qualities (Guna) are adequate (Auchitya) to lead the reader to the inner core of the poetry.]

It is said; the concept of Dhvani was inspired by the ancient doctrine of Sphota, that which flashes or bursts forth the meaning. The term Sphota signifies:  bursting; opening; expansion; disclosure; the eternal and imperceptible element of sound and words; and, is the real vehicle of the idea which bursts or flashes on the mind when a sound is uttered.

Nagesha Bhatta (author of Manjusha and Shpota-vada) identifies Sage Sphotayana, mentioned by Panini in one of his rule, as the originator of the Sphota concept.  Bhartrihari quotes Yaska as mentioning that another ancient authority, the sage Audumbarayana together with Varttaksa held views similar to the Sphota theory. Yaska had mentioned (Nirukta: 1-2) about a theory suggested by Audumbarayana that a sentence or an utterance is primary and is a whole,  an indivisible unit of language. Audumbarayana, it appears, had also mentioned that the four-fold classification of words into : noun, verb, upasarga and nipata does not hold good. And therefore, Bhartrhari claimed that the views of these ancients support his own theory –Sphota-vada.

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[But, Yaska himself had not agreed with Audumbarayana; and, had gone on to talk about Bhava – the being and becoming of  verbs from their roots’ and about their transformations (Vikara) .]

 In any case, the original idea of Sphota seems to go back to the Vedic age when Vak or speech was considered to be a manifestation of the all – pervading Brahman , and Pranava (Aum) was regarded as the primordial speech sound from which all forms of Vak were supposed to have evolved.  Perhaps, this claim provided the model upon which the Vyakarana philosophers based their concept of Sphota. Indeed Sphota is often identified with Pranava.

It was Bhartrhari (around 485 AD) in his great work Vakyapadiya (all about sentence and word) elaborated and established the Sphota doctrine in the realm of Grammar and in Philosophy.

According to Bhartrhari, the perfect perception is that in which there is identity between the object (namely, the Sphota) and the form of its cognition (namely, words or the letters of sounds). This special kind of perception is held to be function of mind, rather than of the external senses.

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Abhinavagupta (10th -11th century) who wrote a great commentary, titled Dhvanya-Lochana or Lochana, on Anandavardhana’s Dhvanyaloka, explains the concept of Dhavni in two ways:

As  Sabda Shakthi moola based in the sound of the expression  ; and as Artha-Shakthi rnoola based in the implied meaning of the expression. He says, Dhvani, in poetics, is so termed because it sounds, rings, or reverberates (Dhvanat iti Dhvani);

And, in the second, he says Dhvanyate iti Dhvani that meaning which is implied is Dhvani. The second, suggesting the implied meaning is the more appropriate one.

Thus, the faculty of indicating something which it is not is the distinguishing character of Dhvani. In other words, in a verbal expression abhidha and lakshana form the body; and, Vyanjana or Dhvani is in the nature of its  contents. Dhvani is the essence or soul of poetry.

While expanding on the concept of Dhvani, Anandavardhana did not confine himself to the words and sentences, but went on to include all contextual factors such as: the tone and gestures, the sound effect produced, the rhythm, the metere as well as the literal sense.

But at the same time, Anandavardhana did not get involved in the comprehensive linguistic phenomenon, the Vyanjana and its suggestive power. Similarly, he did not venture into the philosophical and grammatical world of Sphota as Bhartrhari did.  Anandavardhana confined his attention to the poetic language and to the suggestion of meanings of aesthetic value. His theory of Dhvani, to put it simply, is Vyanjana or suggestion as applied to poetry. In the process, Anandavardhana chose to align his theory of Dhvani with Rasa as initially outlined by Bharata. It is these two concepts – Dhvani and Rasa – that are the building blocks of Anandavardhana’s  theory of Poetics.

According to Anandavardhana, the element of Rasa has to reside in the poet, in his creation Kavya and in the reader, the enjoyer. The poet has to be inspired, charged with emotion to create a poetry that comes alive with suggestions (Dhvani). The poet is the first reader of his Kavya; and the first one to experience Rasa from its Dhvani sensitivities. For instance, Adi Kavi Valmiki was so intensely hurt and saddened by the wailing of curlew bird whose mate was shot down by a hunter in the woods, that his grief (Shoka) poured out into a verse (Shloka) filled with pathos that became the Rasa of Ramayana.

Anandavardhana maintained that experience of Rasa comes through the unravelling of the suggested sense (Dhavani). It is through Dhvani that Rasa arises (Rasa-dhavani).  The experience of the poetic beauty (Rasa) though elusive, by which the reader is delighted, comes through the understanding heart.

Thus, the principle of Dhvani is the most important of the Kavya dharma, understanding Kavya. And, the Rasa experience derived from its  inner essence is the ultimate aim of Kavya. Hence, the epithet Kavyasya Atma Dhvani resonates with Kavyasya Atma Rasah.

Although it decaled that the soul of Kavya is verily the Rasa, the Dhvani School did not abandon the concepts of the  earlier (Prachina)  Schools : Alamkara, Riti and Auchitya etc . It assimilated within it all their essences. It said; the Gunas really qualify the Rasa; hence a Kavya should employ Gunas that are relevant to its dominant Rasa. As regards the Alamkaras that decorate the body of Kavya   with beauteous and sparkling expressions and render it more attractive, they do nourish the Rasa. Thus, The Dhvani School accorded each element of Kavya its appropriate position.

And then there is the element or principle of Auchitya (propriety). Be it Alamkara or Guna, it would  be beautiful and relishing only so long it is  appropriate from the point of view of Rasa . And, they would be rejected if they are not appropriate to the main Rasa (Angirasa) of the Kavya. In the same vein, what is normally considered a Dosha (flaw) might turn into Guna (virtue) when it is appropriate to the Rasa. That again means, the beauty or the delight of a Kavya resides in its experience, Rasa.

Dhvani principle can be said, briefly, in statements: Rasa (aesthetic experience) is the soul of poetry; the mode in which the body of the poetry reveals it is Dhvani (suggestion); and, the harmonious accordance of the body and the soul is Auchitya (propriety) . Rasa, Dhvani and Auchitya are the Prastha traya, the three fundamental principles of Kavya Shastra.

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As I understand it ; the basic position of Anandavardhana is that an emotion cannot be evoked in a reader by mere mention of a name or a term and its bare description. It has to be suggested by describing the situation and the contextual factors. These include the literary meaning as also the suggestive possibilities of the expression such as: intonation , stress, the sound echoing the sense, rhythm, indicative imagery (bodhaka) , and expressive symbols (vachaka).

According to Anandavardhana, all these devices are to be used for helping to evoke the right response in the mind and the heart of the reader. With that, the same utterance may convey different suggestions to different people depending upon their level of understanding and receptivity. He thus brought the emotional response or enjoyment of the listener or the reader (Rasa) within the ambit of ‘meaning’. Thus, language acquires a limitless suggestive power. The object of such power is to provide unalloyed pleasure (Ananda) to the reader by evoking the Rasa.

Anandavardhana introduced a sort of new norm into Kavya.  He said there should be one predominant Rasa (which he called Angirasa) in a Kavya which includes Drama, Epic, lyric etc. According to him, in a Kavya, all other Rasas that are either mutually conflicting or supportive   should be subordinate to its Angirasa. But, Bharata who was mainly concerned with the successful productions of Drama that has to please varieties of people with different   or varied tastes, did not seem to considered it from that angle. And, therefore, Bharata, though he stressed on the structural unity of the plot did not, perhaps, consider it necessary for a Drama (as a whole) to portray a particular single Rasa of its own. In a Drama, each character would evoke a rasa that is peculiar to it.

aṅgirasa-viruddhānāṃ vyabhicāriṇāṃ prācuryeṇāniveśanam, niveśane vā kṣipram evāṅgirasa-vyabhicāry-anuvṛttir iti dvitīyaḥ / aṅgatvena punaḥ punaḥ pratyavekṣā paripoṣaṃ nīyamānasyāpy aṅga-bhūtasya rasasyeti tṛtīyaḥ / anayā diśānye ‘pi prakārā utprekṣaṇīyāḥ / virodhinas tu rasasyāṅgirasāpekṣayā kasyacin nyūnatā sampādanīyā / yathā śānte ‘ṅgini śṛṅgārasya śṛṅgāre vā śāntasya / paripoṣa-rahitasya rasasya kathaṃ rasatvam iti cet-uktam atrāṅgirasāpekṣayeti /

The later writers of Kavya had adopted the idea of a predominant Rasa for the work as a whole. And, therefore, Anandavardhana stated that even the construction of a plot must be made in such a way that there is scope for highlighting a chosen predominant Rasa. According to him, events and descriptions, figures of speech etc not directly relevant to the development of the theme and its main Rasa should be avoided in a good Kavya.

Another point stressed by Anandavardhana is that the imaginative sensibility necessary for proper appreciation of a Kavya can be acquired only by close study of classical works and by constant practice of response to works of art. According to him, the most important element in the import of a Kavya is the emotion (Rasa) suggested; and that can be appreciated and enjoyed by persons of refined sensibilities (Sahrudaya). What is important is the harmony between the heart and mind of the reader and that of the poet (atrā sakhāyaḥ sakhyāni jānate bhadraiṣāṃ lakṣmīr nihitādhi vāci || Rig-Veda 10.71.2).

Anandavardhana remarks that not all scholars, Grammarians and logicians get to fully appreciate and enjoy a Kavya. Only those who rise above the confines of rules, petty prejudices and individual fixations can truly appreciate the poet’s point of view. 

Anandavardhana, therefore, says that Dhvani, the  suggested sense is not apprehended (na vidyate) by mere knowledge of Grammar (Sabda-artha-shasana-jnana) and dictionary. Poetic beauty is apprehended (Vidyate, kevalam) only  by those who know how to recognize the essence of poetic meaning (Kavya-artha-tattva-jnana) – Dhv.1.7

śabdārtha-śāsana-jñāna-mātreṇaiva na vidyate / vidyate sa tu kāvyārtha-tattvajñair eva kevalam // DhvK_1.7 //

Abhinavagupta, in his Lochana, explains the literary sensitivity (Sahrudayatva) as the faculty of entering into the heart of the poet. He says that the more a person is attuned to aesthetic impressions from literature by constant exposure to literary works, the more mirror- like becomes his heart.  The constant relishing (char­vana) of poetry refines his sensibility to an extent that suggestions (Dhvani) ignite in his heart the aesthetic experience. Such, aesthetic delight   (Rasa) has no end outside of itself. Abhinavagupta names such out-of-the-world poetic relish enjoyed by a Sahrudaya as Chamatkara (Chitta-vistara) .

dvitīyasmiṃs tu pakṣe rasa-jñataiva sahṛdayatvam iti / tathā-vidhaiḥ sahṛdayaiḥ saṃvedyo rasādi-samarpaṇa-sāmarthyam eva naisargikaṃ śabdānāṃ viśeṣa iti vyañjakatvāśrayy eva teṣāṃ mukhyaṃ cārutvam /vācakatvāśrayāṇāṃ tu prasāda evārthāpekṣāyāṃ teṣāṃ viśeṣaḥ / arthānapekṣāyāṃ tv anuprāsādir eva || DhvA_3.15-16 ||

Anandavardhana exalts the poetic-freedom of a creative writer which, according to him, transcends the powers of nature. He says in the world (Samsara) of poetry the Poet rules supreme, the whole world transforms according to his wishes. As Abhinavagupta explained, good poet through his intuitive power (Prathibha) can bring to life even the inanimate.

In the later times, the unalloyed aesthetic pleasure (Ananda) that a reader derives from the Kavya by evoking its Rasa was compared by Bhattanayaka (10th century) to Absolute Bliss (Brahmananda); and placed it even above Yogic experience. Abhinavagupta (11th century) however moderated Bhattanayaka’s claim by explaining that Yogic experience is Absolute and beyond subject-object relation. And, aesthetic experience, he said, gives bliss for short periods; and, therefore cannot be considered supreme, though it is superior to worldly pleasures.  This explanation was in line with Anandavardhana’s own views.

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Ananadavardhana classifies Dhvani in various ways.The scheme of his   classification is detailed and complicated; there are in fact as many as fifty-one varieties of Dhvani.  One can, at best, attempt to give only the brief outlines of a few of it here.

Broadly, the Dhvani is classified in three ways:

1.According to the ways the suggested meaning is related to the literal or the prima facie meaning. This is divided into two types:

A (i), the first type where the literal sense is not intended or not meant (avivaksita – va­cya)

This is again subdivided into two:

: – the type where the literal sense is completely set aside (atyantatiraskita-vacya);

:and, the type where the literal meaning is shifted or deflected (arthantarasamkramita – va­cya); 

A (ii) The second type where the literal sense is in fact intended, but it sub-serves the implied sense (vivaksi­tanyapara – vacya);

2.the second type ac­cording to the element in the text which effects the suggestion of Dhvani;

3.and, the third principle of classification is based on the nature of Dhvani per se. Here,the suggested meaning may be of three kinds.

C(i) :-  It may be a thing (Vastu Dhvani), some rare fact or idea or an event or occur­rence is implied.

C (ii) : –  It may be some Alankaara or figure of speech that is suggested (Alamkara Dhvani) .

C (iii): – The third type of Dhvani is the most important type of Dhvani. It is called Rasa – Dhvani where in Rasa or flavour or emotion or mood or sentiment of poetry is evoked. Rasa is an ideal and impersonalised form of joy. Rasa can only be suggested but not described.

dhvani types

Both Vastu Dhvani and Alamkara Dhvani can be expressed by direct meaning (Vacyaartha) or by suggestion (Vyangyanartha). But the third variety of implicit sense of Rasa Dhvani cannot be expressed through the direct meaning of words, nor in words commonly used in day-to-day life (loka vyavahaara).

The Rasa Dhvani, the most important type of Dhvani, consists in suggesting Bhava, the feelings or sentiments. In Rasa Dhvani, emotion is conveyed through Vyanjaka, suggestion. Rasa is the subject of Vyanjaka, as differentiated from Abhidha and Lakshana. .

Anandavardhana regarded Rasa Dhvani as the principal one.  Abhinavagupta accepted that; and expanded on the concept by adding an explanation to it. He added the Pratiiyamana or implied sense which is two-fold :  one is Loukika or the one that we use  in ordinary life;  and the other is Kavya vyapara gocara  or one  which is used only in poetry.

The Loukika Dhvani in poetry is again two-fold:  the one that suggests Vastu or some matter (Vastu Dhvani); and, the other which suggests a figure of speech (Alamkara Dhvani) .

In Abhinavagupta’s classification, the Vastu Dhavani and Alamkara Dhavani are merely parts of poetry; but, are superior to direct designation. The real essence of poetry is , of course, the Rasa Dhavani.

Abhinavagupta differed from Anandavardhana over the issues of the emotion of the poet. Anandavardhana viewed the melting of experience in the poet and out flowing of this empathy as inspired poetic form solidified in words. Abhinavagupta, however, explained it as the generalized state of creative medium, where the poet is an impersonal observer expressing human experience in poetry, as an intermediary.

Ananadavardhana classification is generally accepted and has come to stay. But, what has changed is the types of discussions around it. The later discussions are more pointed and specific.

***

Ananadavardhana claims, it is the Dhvani that allows new poetry to come into being. Here, speech (Vani) that is adorned (vibhusita) by Dhvani attains a freshness (navatvam), even where the words are arranged to show apparent conventional meaning (pūrvārthā-anvayavaty api) – (Dhl.4.2). Though the relation between the word and its meaning might, at times, be fixed; the suggestions they evoke (Dhvani), in the context, are not conditioned by the conventional denotative meaning of those words.  

ato hy anyatamenāpi  prakārea vibhūitā / vāī navatvam āyāti pūrvārthānvayavaty api // DhvK_4.2 //

While commenting on this verse, Abhinavagupta explains that because of the wonders of the speech (ukti-vaichitryam), these poetic expressions take on countless meanings; and, still have scope for further innovations.  He asks : what is this ukti-vaichitryam (kimidam-uktivaicitryam ?); and ; responds by saying : it is the ever renewing (nava-navonvesha) wonder in speech that arises not only from the novelty of descriptions , but also , indeed, from the novelty of the object of utterance as well – uktirhi vācya-viśea-pratipādi vacanam / tad vaicitrye katha na vācya vaicitryam /

 In other words; it indicates a new description and a new object. Here, the speech or the language (Vacya) and that which is described (Vacaka), are intricately related to each other. Each poetic work has its own locale and objects. No new poet can merely borrow from earlier poets; and, yet be able to compose a credible new work. The unique perspective that each poet brings to the objects, enables the object to appear new and be described with awe and wonder. That ensures limitlessness of the poetic utterances.  That is why, he remarks, the poetry did not end with the first poet, Adi Kavi Valmiki. And, poetry can never come to an end.

yadyanvīyate anyaiḥ kavibhiḥ tattarhi ityarthaḥ / anyeṣāṃ vālmīkivyatiriktānām 

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Many scholars did not entirely agree with Anandavardhana’s exposition of Dhvani. Those who criticized his views include: Bhattanayaka, Kuntaka, Mahimabhatta, Dhananjaya, Bhoja, Rajasekhra, Vishwanatha and few others. The questions raised were : If Guna and Alamkara are left out , what else is there to lend beauty to Kavya? If it is argued that Guna and Alamkara are different from Dhvani , how can they be said to produce beauty? Many seemed to accept Dhvani ; but as a secondary  function.  Mammata carried forward the argument that Rasa is the principle substance and the object of poetry. He stated vakyatha Rasatmakarth kavyam establishing the correlation between Rasa and poetry; and pushing down the Dhvani. Mahimabhatta included all types of Dhvani under the head Anumana, the inference, since Dhvani has no independent or cognizable existence

Bhatta Nayaka (8th-9th centuries) who wrote Hridayadarpana to refute  Anandavardhana’s theory , pointed out that Rasa can be experienced; but not suggested.  He also introduced the concept of Sadharanikarana, the generalization of the art experience. And, as apart of that experience he mentioned that  Bhaavana generalizes  the content ; and; Bhoga brings about the aesthetic relish. 

Bhatta Nayaka states that poetic experience is never narrow nor is it limited only to the incidents relating to an individual; it is always universal. The emotional experiences portrayed in Kavya are freed from personal limitations; they no longer are the pains and pleasures of a particular hero or heroine; but, are transformed and elevated into aesthetic experiences enjoyed by all the receptive, sensitive readers and spectators (Sahrudaya).

Thus, freed from the limitations of space and time, the poetic experiences (Rasa) attain a universal form, bringing delight to all, across the varied classes, regions and generations. Bhatta Nayaka names such a phenomenon as Bhavakatva or Sadharanikarana (universalized form) – Bhavakatva vyaparena bhavyamano Raso bhogena param bhujyate.

In order to illustrate his concept, Bhatta Nayaka , observes : a  spectator cannot have Rati -bhava in respect of a heroine, say Shakuntala, because he knows that she is wife of Dushyanta. Hence, she cannot be the cause of  his emotional experience  of love (alambana-vibhava). Then , he asks, how can the spectator relish Sringara -rasa? To overcome this,  Bhatta Nayaka suggested Sadharanikarana , by the function of Bhavakatva. By this, the  sentiment based in a character (say, Shakuntalatva etc) is forgotten for a moment ; and , she is visualized just as a Nayika, any lovely looking heroine . This helps, he says,  in enjoying Srngara-rasa, in a generalized way .

However , Abhinavagupta rejected Bhattanayaka’s hypothesis  , because ” it is a burden to accept two  separate functions like Bhavana and Bhoga”.

*

Dr. Kunjunni Raja concludes (page 315) : many of criticisms against the Dhvani theory are due to the fact that the poets and literary critics did not confine themselves to a relatively small portion of language behavior, which is definite; but, tried to extend it to the totality of human experience, including the emotional. 

Eventually, Ananadavardhana, Abhinavagupta , Mammata and others stoutly  defended  the Dhvani and Rasa Dhvani ; and, successfully deflected most of the criticisms.

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Continued in

The Next Part

Sources and References

Glimpses of Indian Poetics by Satya Deva Caudharī

Indian Poetics (Bharathiya Kavya Mimamse) by Dr. T N Sreekantaiyya

Sahityashastra, the Indian Poetics by Dr. Ganesh Tryambak Deshpande

History of Indian Literature by Maurice Winternitz, Moriz Winternitz

A History of Classical Poetry: Sanskrit, Pali, Prakrit by Siegfried Lienhard

Literary Cultures in History by Sheldon Pollock

The Philosophy of the Grammarians, Volume 5 By Harold G. Coward

 
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Posted by on July 24, 2015 in Kavya, Sanskrit

 

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Kavya and Indian Poetics – Part Three

 

Continued from Part Two

[I could not arrange the topics in a sequential order (krama). You may take these as random collection of discussions; and, read it for whatever it is worth. Thank you.]

 Classifications of the Kavya

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Kavya has been classified into  incredible number of different  categories.

 

Agnipurana –kavyadilakshanam– classifies Vanmaya (everything that is expressed in words, i.e. literature) in several ways: Dhvani, Varna, Pada and Vakya (Ag. pu. 336.1); and  into Shastra, Itihasa and Kavya (Ag.pu.3336.2).

dhvanir-varṇāḥ padaṃ vākyam ityetadi vāṅmayaṃ mataṃ //AP_336.001cd/
śāstre itihāsa vākyānāṃ trayaṃ yatra samāpyate /AP_336.002ab/

And later, Vanmaya was again classified into Shastra (Veda, Purana and even Epics) and Kavya. And, it was said ; in the Shastra the words (śabda)  are important; in the Itihasa (historical narration) the facts (niṣṭhatā) are important; whereas in the Kavya the ability to express the  meaning  (abhidhā)  is more important .

śāstre śabda pradhāna-tvam itihāseṣu niṣṭhatā //AP_336.002cd/
abhidhāyāḥ pradhānatvāt kāvyaṃ tābhyāṃ vibhidyate /AP_336.003ab/

Shastra , in turn , has again been classified into Apaurusheya and Paurusheya.

The term Shastra commonly refers to a treatise or text on a specific field of knowledge. In early Vedic literature, the word referred to any precept, rule, teaching, ritual instruction or direction  And, in late and post Vedic literature Shastra referred to any treatise, book or instrument of teaching, any manual or compendium on any subject in any field of knowledge, including religious.

Shastra  is often a suffix, added to the subject of the treatise, such as Yoga-Shastra, Nyaya-Shastra, Dharma-Shastra, Koka– or Kama-Shastra,  Artha-Shastra, Alamkara-Shastra (rhetoric), Kavya-Shastra (poetics), Sangita-Shastra (music), Natya-Shastra (theatre & dance) ; and such  others.

Here, the term Shastra is commonly understood as that which instructs or teaches; it covers the theory of a practice as also the practice of a theory.

*

Just by the way, let me mention about a totally different kind of interpretation of the term Shastra ,  which is commonly understood as that which instructs or teaches .

Paramartha (an Indian Buddhist scholar-monk who arrived in China during 546 C E; and went on to the Court of the Emperor Wu, at Liang), in his translation into  Chinese of Abhidhammakosa-bhashya, of Vasubandhu, explains the term Shastra by breaking it into two syllables – shas and tra.

According to Paramartha, the first (shas) relates NOT to the root ‘to instruct’; but, to the root shas, ‘to destroy’.

And, the second part (tra) relates to the root ‘trayi’, meaning ‘to to save or to rescue’ (trayate, trati); OR, to the root Tr, related to the meaning ‘to cross over’ (tarati, tarayati).

Accordingly, Paramartha interpreted the term Shastra as that which destroys the impediments (klesha); and, as that which rescues, saves and enables one to cross over the sea of existence (samsara). ]

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[ If we take a bird’s-eye view of the Sanskrit literature we may classify them as Epic and Lyric kavyas, the charita kavyas (dealing with the lives of kings and patrons of learning), the prasastis or panegyrical verses, the different types of dramas, lyric kavyas, the century collections or satakas, the stotra literature or adoration hymns, the Campus or works written in prose and verse, the katha, literature, the nlti literature, the didactic verses and stray verses such as are found in the anthologies. The sources of the materials of kavya as held by Rajasekhara, are Sruti, Smrti, Purana, Itihhsa, Pramana-vidya, Samaya-vidya or the sectarian doctrines of the Saivas, Pancaratrins, etc., the Arthashastra, the Natyashastra and the Kamashastra, the local customs and matiners, the different sciences and the literature of other poets

–  Prof. S. N. Dasgupta, A History of Sanskrit Literature – Classical Period – vol. I ]

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In the Literary traditions

 (a) Shravya and Drshya

In the literary traditions, even from the very early period, Kavya was classified in several different ways. The usual means were (a) by language; (b) by whether it was poetry or prose or a mixture of both; and (c) by the literary form.

And, to start with, Kavya was said to be either oral – Shravya (one that is listened to) or Drshya or Prekshya (one that is seen, visual comprehension) . This was the primary differentiation.

[ The classical name of what we call a play or a Drama was Rupaka. It was a generic term that comprised various types of plays.  And the best form of such Rupakas is the Nataka. Dhananjaya in his  Dasarupaka (ten forms of Drama) while talking about Rupaka explains : it is called a Rupaka or a representation because of the acts put on by the actors (abhinaya)  by assuming (rupakam tat samaropad )  the forms of various characters  such as gods or kings  and men and women  .  And, it is called a show because of the fact it is seen (rupam drsyatayocyate). Thus, Drama is the reproduction of a situation (Avastha-anikrtir natyam)  , in a visible form (rupa),  in the person of the actors.

The earlier authors considered Drama as the art of reproduction by imitation (anukriti). But, Abhinavagupta objected to such a banal view, saying that mere imitation of other’s movements would produce the ludicrous; and, the imitation of other’s feelings and emotions is impossible. He held the view that Drama is an artistic production, where music, dancing, acting and the dress, dyeing, and the stage environment etc., all come together in the dramatic performance. According to him, such Dramatic performance becomes an art when recitation in the form of dialogues associated with suitable gestures, postures, movement, dancing, dress and music etc., succeeds in giving expressions to sentiments and passions so as to rouse similar sentiments in the minds of the audience. Thus, Drama is an entirely a new art that aims to enliven the mind of the audience and to produce in them an aesthetic joy; and, it is not an imitation in any ordinary sense of the term. ]

Here, Drshya generally stands for Drama (Nataka) and Dance-drama (Geya-nataka) the visual comprehension of a theatrical performance; and, the Shravya covers the entire range of lyrical and epic poetry in general. And some times, in a narrow sense, the Shravya is itself known as Kavya. That might be because; in the ancient times the Epics were narrated or recited before a gathering of ardent listeners. And, individual poems or their stanzas, in most cases, gained popularity among the common people who enjoyed listening to them.  The boundaries between the oral and written poetry was never clear. Yet, the oral traditions seemed to have a strong influence over written versions.  And, in fact, even during the medieval times the written texts were corrected with reference to its oral version.

[However, as the classical poetry grew more complex and more elaborately structured, it became rather difficult to rely only on the oral rendering. Reading or studying a text gradually replaced listening as the commonest means of enjoying Kavya.]

But, the distinction of – Shravya and Prekshya– is not strictly observed. For instance; Drama (Nataka) is at once a Kavya- prose and poetry-  that can be read (Shravya) and that be witnessed (Drshya) on the stage. In fact, some of the finest poetry of the ancient times can be found in Sanskrit Dramas. Thus, the Drama came to be  regarded as the most enjoyable of all the forms of Kavya (Kavyeshu naatakam ramyam). Kalidasa endorses both the forms  : ‘Drama, verily, is a feast that is greatly enjoyed by a variety of people of different tastes- Natyam bhinnaruchir janasya bahuda-apekshym samaradhanam

Another is the Chitra-Kavya, where the words of the poetry are woven into figures and diagrams (Chiyrabandha) , that can be seen and read is at once a Shravya and Prekshya.

[For more on Chitrkavya: please check here :

https://sreenivasaraos.com/2012/10/10/chitrakavya-chitrabandha/]

Coming back to Drama, the Drshya Kavya, it again was classified into two classes: Major (Rupaka) and Minor (Upa-Rupaka). Abhinavagupta explains Rupam as that which is seen by the eyes and the works containing such matter is Rupani or Rupaka. Dhanika while commenting on Dhanajyaya’s Dasarupakam explains that the terms Natyam, Rupam and Rupakam can be treated as synonymous.

Sanskrit Dramas are classified according to Subject-matter, Hero, and Rasa (Vastu neta rasas tesam bhedako). The main aspects of the Drama (Rupaka) are the plot, the hero and the Rasa (pradhāna, netà and rasa).

The subject or the story should always be about celebrated and important persons.

The Subject-matter (vastu) can be depicted in two ways (Vastu ca dvidha) the main theme (adhikarika) among with the subordinate (angam) and the incidental events (prasangika)  – Tatra adhikarikam  mukhyam angam  prasahgikam viduh.

The plot should be simple, the incidents are consistent; the progression of the events should spring direct from the story.

The hero (Neta) of the Nātaka should be a worthy or exhalted person of virtue.

Prakhyāta-vamso rājarsih-divyo-vā yatra näyakah/ tat prakhyātam vidhātavyam vrttam-atra-adhikārikam//

A Nataka should comprise one rasa-either Srngara or Vira; and in conclusion the Adbhuta becomes prominent

Eko rasa – angi -kartavyo virah srigara eva va / angamanye rasah sarve kuryannivahane -adbhutam

In the presentation of the play one should avoid showing such events as: long travel; murder; war; violent over throw; bloodshed; eating; taking bath; un-dressing;sex act etc.

Dura-dhavanam; vadham; yuddham; rajya-dessadiviplavan/ samrodham; bhojanam; snanam ; suratam; ca-anulepanam/ amvara-grahanadini pratyakshani na nirdiset na-adhikaraivadham kvapi tyajyam – avasyakam na ca //

*

Viswanatha in his Sâhitya-Darpana described Rupaka (Nataka) as the most logical and perfect theatrical composition. It progresses in a sytamatic manner and concludes successfully, bringing joy to all. He says, according to the Dasarupaka, the structure of the plot of the Rupaka consists three essential elements: Avastha; Arthaprakrti; and, Samdhi. These structural divisions or sequence of events of the drama correspond with the elements of the plot and the actions associated with the progressive stages in the hero’s attempts to successfully realize his purpose or objects.

(1) According that prescribed format for a Sanskrit Drama, the plot is expanded over five elements (Arthaprakrti): The opening sequence (mukha) is the seed (bija) very small at the beginning (arambha) ; and , expands (bindu) in multiple ways as the action proceeds into episodes (pathaka)  depicting various events (pathaki) and their resolution (karya). These are said to be the five elements of the plot (arthaprakrti).

Bīja bindu patākākhya prakaro kārya lakaā / arthapraktaya pañca tā etā parikīrtitā //

(2) These five stages (Avastha) of action that are related to the achievement of the hero’s desired object (phala) are mentioned as:  Arambha (the beginning) – mere eagerness for the obtaining of the most important result; Yathna or Prayatna (effort) – exertion attended with great haste; Prapthya (prospect of success) – with means at hand, but also with fear of failure; Niyathapthi (certainty of success) – the confidence  of succeeding because of the absence of risk; and Phalagama or phalayoga (successful attainment of the desired objective of the hero).

Avasthah panca karyasya prarabdhasya phalarthibhih / ararmbha-yatna-praptyasa-niyatapti-phalagamah.

(3) And, Samdhi is the third essential element of the narration of the story and in the development  or the unfolding of the plot. Such sequence of events (Samdhi) or Junctures  which are also five in number,  correspond to the five stages (Avastha)  associated with the actions or the stages in the hero’s realization of his purpose are : the opening (mukha); the progression (pratimukha); the development (garbha); the pause in which one stops to reflect because of anger or passion or temptation (avamarsa or Vimarsa); and, the  successful conclusion (upasamhrti or nirvahana).

Antaraik arthasambandhah samdhir ekanvaye sati / Mukha-pratimukhe- garbhahs avamarsa upasarnhrtih

Arthapraktaya pañca pañcāvastā samanvitā / yathā sakhyena jāyante mukhādyā pañca sandhaya 

The Nivahana (conclusion or finale) is that Samdhi (juncture) in which the elemrnts of the plot that started with the opening scene (Mukha) and sprouted (Bija) in the subsequent scenes and later systematically and progressively spread over in the later scenes finally concluded with the hero attaining his desired objective.

Bija va anto mukhadyartha viprakirna yathayatham / aikarthyam uparuyante yatra nirvahanam hi tat //

The plot may have all or any of the SamdhisThe Samdhis, in turn, are said to have sixty-four sub-divisions or limbs (Angas).  These help to fulfill the purpose of their respective Samadhi. The Samdhis are related to each other and to their limbs (Anga). And, they are also related to the five stages (Avastha) of the action in the play.

And, in a play it is not necessary to use all the sixty-four Angas; and, even when used,  they should be in tune with the dominant Rasa of the play.

Dr. Manjulal Gupta in her very well researched  scholarly work A Study of Abhinavabharati on Bharata’s Natyasastra and Avaloka on Dhananjaya’s Dasarupaka enumerates these sixty-four Angas and discusses each; and, in detail, on particularly those  Angas on which Bharata and Dhananjaya differed.

***

An interlude should always be made in between the acts of a Drama; and, performed by one or more characters middling or inferior who connect to the story of the Drama and to the sub-divisions of the plot by briefly explaining to the spectators what has occurred in the intervals of the acts or what is likely to happen later on.

The initial scenes are always auspicious and happy–feeling (adi-mangala); and, as the story unfolds, unbearable miseries are unjustly mounted by the crafty villain on the virtuous hero. In the midst of all the troubles that the hero is facing, near about the mid-point of the story, something good happens to the hero (madhya-mangala).  Somewhere in the second-half of the story, the trials and tribulations of the lovers, relieved by the rather clumsy attempts of the usually inept, food and fun loving sidekick, the vidushaka .  And,  after a hard fought  and suspenseful struggle, eventually the good and the Dharma triumphs; and all ends well (antya-mangala).

[ For more on the structure of Sanskrit Drama, please do read a very scholarly article by Ven.Dr.Thero.]

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Dhananjaya’s Dasarupakam says the the Dramas are of ten types ; and are based in Rasas ( dasadhaiva rasasrayam ) . It lists  the  major types of Dramas asnatakam ca prakaranam bhanah prahasanam dimah vyayoga samavakarau vithy ankeha- Ihāmrga iti

[The ten chief varieties of drama (Rupaka) are: the Nataka; the Prakarana; the Bhana; the Prahasana; the Dima; the Vyayoga; the Samavakara; the Vithi; the Anka (=Utsrstikanka); and , the Ihāmrga ]

Vishvanatha in his Sahityadarpana gives the  list of ten major Rupakas  along  with  examples of  these  varieties:

Major (Rupaka):

  • (1) Nataka (e.g. Abhijnanasakuntalam of Kalidasa);
  • (2) Prakarana (e.g. Malathi-Madhava of Bhavabhuti);
  • (3) Bhana (e.g. Karpuracharita of Vatsaraja);
  • (4) Vyayoga (e.g. Madhyama-Vyayoga of Bhasa);
  • (5) Samavakara (e.g. Samudra-manthana of Vatsaraja);
  • (6) Dima (Tripuradaha of Vatsaraja);
  • (7) Ihamrga ( e.g. Rukminiharana of Vatsaraja);
  • (8) Anka or Utsrstikanta (e.g. Sharmistha-Yayati) ;
  • (9) Vithi (e.g. Malavika) ,and
  • (10)  Prahasana (Mattavilasa of Mahendravarman).

*

As regards the Upa-rupakas, they were considered as a minor class of dramatic works; as distinct form the major works satisfying all the requirements prescribed for  a Rupaka or Nataka proper.  But, the earlier texts such as Natyashastra do not make a mention of the Upa-rupaka class of plays.

Perhaps, the earliest reference to Uparupaka occurs in is the Kamasutras of Vatsyayana who mentions plays  Hallisaka, latyarasaka and Preksanaka of Uparupaka type  watched by men and women of taste. Ahhinavagupta’s commentary on the Natyashastra occasionally mentions Upa-rupakas; but, witout defining the class. Rajashekara calls his Prakrit play Sattaka as not being a Nataka, but resemling a Natika, excepting that pravesakas, viskambhakas and ankas do not occur.

Thus , it seems that Upa-rupaka was a minor class of dramatic work; not satisfying all the classic, dramatic requirements, even when a full theme was handled.

Vishvanatha in his Sahityadarpana also lists the eighteen  minor types (Upa-Rupaka) , with examples :

Minor types of Drama (Upa-Rupaka)  :

  • (1) Natika (e.g. Ratnavali of Sri Harsha);
  • (2) Trotaka (e.g. Vikramorvasiya of Kalidasa);
  • (3) Ghosti (e.g. Raivatamadanika);
  • (4) Natyarasaka (e.g.Vilasavathi );
  • (5) Sattaka (e.g. Rajasekhara’s Karpuramanjari);
  • (6) Prasthana (e.g. Srngaratilaka);
  • (7)Ullapya ( e.g. Devimahadeva);
  • (8) Kavya (e.g. Yadavodaya);
  • (9)  Prenkhana (e.g. Valivadha);
  • (10) Rasaka (e.g. Menakahita);
  • (11) Samlapaka (e.g. Mayakapalika);
  • (12) Srigadita (e.g. Kridarasatala);
  • (13) Silpaka (e.g. Kanakavathi-madhava);
  • (14) Vilasika ;
  • (15) Durmallika (e.g. Bindumathi);
  • (16) Prakaranika;
  • (17) Hallisa (e.g. Keliraivataka); and,
  • (18) Bhanika (e.g. Kamadatta)

(For a detailed discussion on Uparupakas : please click here)

[Whatever scholastic value these classifications may possess, it is not of much significance in the historical development of the drama, for most of the varieties remain unrepresented in actual practice. The earlier drama does not appear to subscribe fully to the rigidity of the prescribed forms, and it is only in a general way that we can really fit the definitions to the extant specimens.

In the theoretical works, everything is scholastically classified and neatly cataloged ; forms of the drama, types of heroes and heroines, their feelings, qualities, gestures, costumes, make-up, situations, dialects, modes of address and manner of acting. All this perhaps gives the impression of a theater of living marionettes. But in practice, the histrionic talent succeeds in infusing blood into the puppets and translating dry formulas into lively forms of beauty, while poetic genius overcomes learned scholasticism and creates a drama from the conflict of types and circumstances.

Prof. S. N. Dasgupta, A History of Sanskrit Literature – Classical Period – vol. I  ]

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(b) Padya – Gadya – Champu

Kavya

Source : Laws practice Sanskrit drama by Prof. S N Shastri

There is another classification based in the form in which a work is composed: works written in Padas (metrical poetry, padya); Gadya (prose); and Misra or Champu (in various mixed forms, partly in verse and partly in prose) – gadyaṃ padyañca miśrañca kāvyādi trividhaṃ smṛtam (AP.336.08). And, in Drama too the dialogues in prose are interspersed by lyrical songs.

Earlier, from Bhamaha (Ca.7th century) to Rudrata (Ca. 9th century), literature was classified either as poetry or as prose. The poetry was ‘nibaddha-mukta’ (unfettered) and prose as ‘sarga-bandha’ (structured into divisions or Cantos).

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Works in Prose, generally, narrated romantic tales, prose romances etc. Such prose Kavya is categorized as (i) Katha, a narration in the form of story, fiction (e.g. Kadambari of Banabhatta; Dasakumara-Charita of Dandin, and Vasvadatta of Subandhu); and as (ii) Akhyayika, almost a non-fiction, historical narrative recounting the deed of Kings and heroes of old (e.g. Harshacharita of Banabhatta).

A distinction between historical and fictional genres (Akhyayika and Katha) was drawn as early as Bhamaha (seventh century), who contrasts Katha (imaginary tales) narratives with Akhyayika “that celebrate the real events of gods and others”.  These traditional categories often overlap each other. Historical facts were often treated as malleable material that could be molded in any manner to suit the desired impact of the text. Such supposedly historical narratives generally dealt with the contemporary Kings and their ancestors composed under Royal patronage; and, such Courtly works were meant, mainly, to please the patrons.

Katha is again of two types: complete story (Sakala katha) or a description of an episode (Eka-desa-varnana) called Knanda Katha. Here again, Katha was made into two other classes: those based on invented or fictional themes (Utpadya or Kalpita); and, those based on themes derived from well-known sources such as history (Itihasa) and legends (Purana).

The most well known among the Katha (stories) or fictional narrations themes (Utpadya or Kalpita) are the Brhat-katha of Guṇaḍya originally in Paisachi (a form of Prakrit) retold in Sanskrit by Somadeva (11th century) as Katha-saritsagara; the collection of moral tales or fables Pancha-tantra and Hitopadesa; and, the collection of highly entertaining stories or tales include the Vetala-pancavisatika, Sukasaptati   and Sihāsana-dvatrim-sātika.

Then there is the Kādambarī of Banabhatta  (7th century) which describes the affairs of two sets of lovers through a series of incarnations, in which they are constantly harassed by a cruel fate.

Another fine example of tales is the eminently readable Dasa-kumara-carita by Daṇḍin (6th-7th centuries), in which, within the framework of a boxing story, the picaresque adventures of ten disinherited princes are described in prose.

**

 The third genre Champu, with alternate narrations of prose and verse allows the poet greater ease or   felicity of expression. It affords the poet ample opportunities to display not only his erudition but also his command over prose as also over the verse form.

The Champu was usually a full-fledged composition of epic proportions. The Champu used metrical and non-metrical language with more or less equal prominence. The prose too was ornate and almost lyrical.

A narrative mixed in prose and verse has many examples. Sanskrit Drama too was a mixture prose and verse. Among the literary works there are many well known Champu Kavyas; for example:  Nalachampu of Trivikrama, and Ramayana Champu, Bhojachampu and Bhagavatachampu by Abhinava Kalidasa. The Prabandha or the prose in ornate style is also interspersed with verses.

The Jain writers used Champu for religious texts, while the Bengal Vaishnava School wrote Champu Kavyas relating to Krishna. The Bhoja-prabandha of Ballalasens (16th century) narrates stories of King Bhoja. The Jain Prabandhas are semi-historical works; a curious mix of legends and anecdotes.

A subject treated in prose romance was also, sometimes, rendered in Champu form. For instance; the Vasavadatta of Subandhu a work in prose   was rendered in Champu as Vasavadatta Champu.

The Champu and Prabandhas forms of literature appear to have been popular in South India, even during the later times. The Champu form of narration continued to grow with religious and biographical themes.  For instance; the political affairs of contemporary Deccan and Karnataka as well as Anglo-French conflicts form the theme of Anandaranga-champu of Shrinavasa. And, there was the Devashankara’s Purohit’s Alamkara-manjusha, which praises the achievements of Peshwa Madhav Rao I.

The longer compositions, be it Prose or Verse or the mixed Champu, all  share a few common features. They all treat a unified theme and develop it in all its fullness, spread over chapters or junctures (Sandhi) or stages in the development of the theme, following a proper sequence of events. In that sense, they resemble a Drama.

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(c) Sanskrit –Prakrit -Misra

At later times, another type of classification was brought in by scholars such as Bhamaha (6th – 7th century) who classified all poetry as (i) Sanskrit; (ii) Prakrit ( local or regional languages commonly spoken) or (iii) Apabramsha (dialects prevalent  before the rise of the modern languages) . Dandin (6th -7th century), added one more category: Misra, a work written in a mixture of languages.

In the 8th-9th century, Rajasekhara, in his Kavya-mimamsa, a work devoted to literary theory, notes three important features of Indian literature: (i) It is composed in many languages including dialects and the speech of small communities; (ii) while having a distinct Indian character, it has immense regional variety of forms and themes; and (iii) it is worldly and concerns the travails of ordinary human life.

In his invocation to Lord Shiva, from whom Kavya is believed to have originated, Rajasekhara compares the various aspects of Kavya to the different organs of Shiva (Shivaroopa).  Following his interpretation if one compares Shiva to a Kavya Purusha, i.e.  to a human form, one could say that

Sabda (words) and Artha (meaning) constitute body (trunk) of the Kavya Purusha  .

Of the languages, Sanskrit is his face; Prakrit his arms; Apabhramsa his waist; and, Paisachi his   feet.  The mixed (Misra) languages are his chest.

Kavya Purusha, just as Shiva, is sweet, graceful; is having composure (Sama) pleasant nature  (prasanna), melody (madhura) as also vigor  (Ojas) and liberal (Udara) . His voice is noble.

Rasa is his soul (Atma) ; and,  Vritha its hair.

His verbal quirks are dialogues (questions and repartee, riddles (Prahelikas) and Samasya (problems).

Kavya Purusha is decorated with alliterations (Anuprāsa) and similes, Upama (sabda, artha, Alamkaras)

– (Rājaśekhara, Kāvyamīmā, Chapter 3 – kāvyapuruṣotpattiḥ tṛtīyo ‘dhyāyaḥ 3)

śabdārthau te śarīraṃ, saṃskṛtaṃ mukhaṃ, prakṛtaṃ bāhuḥ, jaghanam aparbhraṃśaḥ, paiśācaṃ pādau, uro miśram /
samaḥ prasanno madhura udāra ojasvī cāsi /
ukticaṇaṃ te vaco, rasa ātmā, rāmāṇi chandāṃsi, praśnottara pravahlikā dikaṃ ca vākkeliḥ, anuprās upamādayaśca tvām alaṅkurvanti /
bhaviṣyato ‘rthasyābhidhātrī śrurirapi bhava antamabhistauti-

‘catvāri śṛṅgāstrayo ‘sya pādā śīrṣe saptahastāso ‘sya /
tridhā baddho vṛṣabho roravīti maho devo martyānāviveśa’ /

Rajasekhara also says that a poet has to learn to compose Kavya in Sanskrit as also in Prakrit. His Prakrit composition has to be according to his own outlook, taste and talent. But, he should pay particular attention to the Vachya-Vachaka relation of Sabda and Artha. And, while handling more than one language, assigning meanings (Artha) has to be done with great care; and the poetry that flows from such careful process   would stand any test.

Drama, even in its earliest times, had been multi lingual, written in a mixture of languages. Here, the rural and certain other characters spoke not in chaste Sanskrit but in their own Prakrit or Apabhramsa dialects.  Among the Kavyas, an early example of the use of Apabramsha is the Vikramorvashiyam of Kalidasa, when Pururavas asks the animals in the forest about his beloved who had disappeared. Compositions in Apabhramsa continued (particularly in the Sindh region-Saindhava) until Vikram Samvat 1700 (about 1643 AD), when Bhagavatidasa wrote Migankaleha Chariu.

bhasha

Source : Laws practice Sanskrit drama by Prof. S N Shastri

Even much earlier to that, Bharata in Natyashastra (around second century BCE) states, in general, the languages to be used in a play (pathya) as of four types: Atibhasha (to be used by gods and demi-gods); Aryabhasha ( for people of princely and higher classes); Jatibhasha (for common folks, including the Mleccha , the foreigners) and, Yonyantari ( for the rest , unclassified) . The security guards and doorkeepers were said to speak Dakshinatya (Southern) or Bahliki (Northwest -Bacteria region)

As regards the songs, the Dhruva songs sung by women were generally in Prakrit. Natyashastra also  discusses the features of the Dhruva songs composed in regional dialects ; and , in that context mentions seven known dialects  (Desha-bhasha) of its time : Māgadhī, Āvantī, Prācyā, Śaurasenī,  Ardha-māgadhī, Bāhlikā  and   Dākiātyā  (NŚ 5.17-48).

Śaurasenī was the language spoken around the region of Surasena (Mathura area). And, in the play the female characters, Vidūṣaka (jester), children, astrologers and others around the Queens’ court spoke in Śaurasenī. It was assigned a comparatively higher position among the Prakrit dialects.

In comparison, Magadhi , the dialect of the Magadha region in the East , was spoken in the play by lesser characters such as servants, washer -men, fishermen, , barbers ,doorkeepers , black-smiths, hunters  and by the duṣṭa (wicked)  . Even otherwise, the people of Magadha as such were not regarded highly and were projected in poor light.

In some versions, there is a mention of Mahārāṣṭ also. It was a language spoken around the river Godavari; and, according to linguists, it is an older form of Marāṭhī. In some plays, the leading-lady and her friends speak in Śaurasenī; but , sing in Mahārāṣṭ.

It is said; in the earliest times the Sanskrit as a spoken language had at least three distinct dialects: Udichya (North West); Madhyadesya (Mid region) ; and, Prachya (East). It is believed that the Classical Sanskrit, as refined by Panini, was based primarily in Udichya and Madhyadesya dialects.

The forms of Prakrit such as Magadhi, Ardha Magadhi and Apabhramsa were dominant in the East, up to the beginning of the 4th century AD. Most of the literary works during the early period were in Prakrit. Apabhramsa was of considerable importance till about 150 BCE. The earliest reference to Apabhramsa is found in Mahabhashya of Patanjali. It appears that Apabhramsa was not the name of any particular language but was used to denote all deviations from the normal Sanskrit.

 It was only by about the second century AD   more and more works, including those of Buddhists and Jains, came to be written in Sanskrit.

Following that period, some regional languages (Desi Bhasha) became vehicles of the living thought and emotions of the people. The literary activities in these languages picked up . And, lyrical poetry was composed in a mixture of languages- Sanskrit and Regional. There were of course number of great Kavyas in regional languages like Tamil, Kannada, Telugu, and Malayalam and others. Here too the Poetic traditions of the Sanskrit language were closely followed.

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 (d) Literary and the non-literary works

Kavya, the poetic way of expression is employed both by the literary and the non-literary works.  The non-literary works though in poetic form are not regarded as Kavya per se. For instance; presentation of Astronomy in Varahamihira’s Brahmasamhita; or of Algebra in Bhakara’s Leelavathi contain many verses, beautiful descriptions of nature and of poetic merit that they almost are Kavya. Similarly, Suryapandita’s work on Astronomy (Bhaskarabhushana) has beautiful verses praying to Sun god.  There are also numbers of philosophical works elucidated in poetry.

Sanskrit Poetics endorses the role of Kavya as a vehicle for imparting instructions. While the earlier theoreticians – Bhamaha, Dandin and Vamana- count the renown or fame (Kirti) won the poem and enjoyment (Priti) of the reader among aims of the Kavya, the later poets include instructions (Upadesha) as n additional aim. They also say that unlike scriptures (Prabhu samhita), the Kavya instructs in a gentle and persuasive voice, just as the sweet whispering of the beloved in to ones ears (Kantha-samhita).

At the same time, it would be incorrect to count educational or instructive poetry, religious hymns or narrative literature as Kavya. That is to say, it is not the mere outer form that decides the poetic merit of Kavya.

And, Kavya need not also always have to deal with learned matters. In fact, too much learning will affect the appeal of a poem. It might turn preachy. There are therefore short poems or couplets that in a capsule form impart moral codes (Niti), wisdom and erotic (Sringara). The most well known poems of this genre are Bhartrhari’s sets of stanzas on Sringara and Vairagya.

Kshemendra (11th century) makes a distinction between Kavya and Shastra, that is, between the purely poetic works and the subject oriented works that are in poetic form. And, he also mentions of works that fall in the intermediate zone: Shastra-kavya – poetry that is also technical; and, Kavya-shastra – a technical work that is also poetry.

This distinction, some regard, as useful, because a certain technical work may also provide good poetry while imparting knowledge. But, at the same time, a Kavya might also be sung as a stotra (e.g. Gitagovinda of Jayadeva).

Basically, Shastra is informative in its character and the style is textual; Kavya, on the other hand, is complex in its structure, employing a language of its own, embellished with artistic metaphors, similes and unusual expressions.

In order to allow his text not only to convey information but also to convey it in an artistic manner, the author-poet uses complex structures. But yet, the natural language is the foundation of the poetry. Although the words used in Kavya and in the non-literary Shastra works are the same they do not evoke the same joy or other emotions.

The poetry, on the other hand, creates for itself a language which has a character of its own (Riti, marga). It might depart from the ordinary day-to-day common usage. With that the poem aims at a definite stylistic effect (vishista). The poet arranges his building-bricks in a manner that is different from that of a non-literary work.

The poet assembles his material in a non-standard fashion; and as Vamana points out the creative process involve using a word-order (pada-charana) in peculiar or specialized (Visista) ways that possess certain characteristics (Kavya-alamkara). Vamana puts forth the view that that the special characteristics (Visesha) of a Kavya are mainly derived from the fact that the poet deliberately attempts to create a fresh or ingenious style of depiction with his unique expressions. The poetic language wears a clock or a veil, so to say.

Vamana and others lay much emphasis on the style (Riti or Marga); and, regard it as the most essential virtue of a Kavya. But, such views are not generally accepted, because Riti is but one among the ten traditionally recognized essential elements of a Kavya; and style is not everything that one looks for in a Kavya.

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(e)  Mahakavya – Laghukavya

The other major division of lyrical poetry was to categorize Kavya into: (i) Mahakavya, long poems structured into chapters, following all the prescribed regulations of classical poetry; and, (ii) Laghu-kavya, shorter poems or poetry of the minor form.

Bhamaha and Vamana describe these forms as Nibaddha (cohesive poetry) and A-nibaddha (non-cohesive poetry).  Nibaddha which is equated with Mahakavya includes both the long poems (in verse, prose or a mixture of the two) as also Drama. A-nibaddha equated with Laghu-kavya covers all kinds of short poems say of one or two stanzas.

Mahakavya is the elaborate court epic  kavya in classic style narrating a noble story element (kathavastu) of sublime characters   spread over several cantos (sarga bandho mahākāvyam ārabdhaṃ saṃskṛtena) adorned with eighteen types of descriptions (asta-dasha-varnana), with well chosen forms (guna) of expression, syntax, and graces of rasa and beauty (alankara) and endowed with  eloquent imagination; and , at the same time,    satisfying all the norms and principles (kavya-lakshana)   prescribed  for a Maha-kavya by the Kavya -shastra texts – kāvyaṃ sphuṭad-alaṅkāraṃ guṇavad-doṣa varjitam (AP.336.07) . Apart from these, it must promote and further the cause of the Dharma.

Thus, a Mahakavya  composed by a great poet must be complete in all aspects :

sarva vṛtti pravṛttañca sarva bhāva prabhāvitam /sarva arītirasaiḥ puṣṭaṃ / ata eva mahākāvyaṃ tatkartā ca mahākaviḥ //AP.336.31-32//

The Laghu-Kavya comprises within it several: Muktaka – single stanza poem; Yugala – two stanza poem; Sandanitaka (or Vishesaka) = three stanza poem; Kapalaka = Four stanza poem; Kulaka – five to fifteen stanza poem; Samghata = series of stanzas; Kosha (treasure) – collection of stanzas; and Khanda-kavya– short poetic work – ākhyāyikā kathā khaṇḍa-kathā pari-kathā tathā.

mahākāvyaṃ kalāpaś ca paryābandho viśeṣakam //kulakaṃ muktakaṃ koṣa iti padya kuṭumbakam /AP.336.23-24//

Dandin in his Kavyadarsa gives an elaborate definition of Mahakavya, the summit of Kavya genre – sargabandho mahākavyam ucyate tasya lakṣaṇam :

The composition in Cantos (Sargabandha) begins with a benediction (Mangala), or a salutation or an indication of the plot – āśīrnamaskriyā vastunirdeśo vāpi tanmukham .

It is based on a traditional narrative, or on a true event from one or the other sources – itihāsa kathodbhūtam itarad vā sadāśrayam .

It deals with the fruits of the four aims of life (chatur-varga phala Purushartha) and four types of heroes – catur udātta-nāyakam . Its hero is skillful and noble (Dhirodatta).

Adorned (Alamkara) with eighteen (ahsta-dasha varnana) types of descriptions including that of  cities (nagara) , oceans (arnava) , mountains (shaila)  , seasons (vasantadi ritu), the raising of the sun and moon(chandra-surya udaya –asthamana) – nagarā arṇava śailā rtu candrā arka udaya varṇanaiḥ ; playing in pleasure-parks (vana vihara ), (udyana),  and in water (jala krida) , drinking parties and the delights of love-making (madyapana surata), weddings (vivaha), the separation of lovers (viraha) – udyāna salila kṛīḍā madhu pāna aratotsavaiḥ ; discussions with the wise (vipralambha), weddings, the birth of a son (putrodaya) – vipralambha vivāhaiś ca kumāro udaya varṇanaiḥ; state-craft (raja-mantra), gambling or sending messengers (dyuta), wars (yuddha),  campaigns (jaitra-yatra), and accomplishments of the hero (nayaka abyudaya) – mantra dūta prayāṇāji nāyakā abhyudayair api;

It is not too condensed; pervaded with Rasa (aesthetic mood) and Bhava (basic emotion) – alaṃkṛtam asaṃkṣiptaṃ rasa bhāva nirantaram; with Cantos that are not overly diffuse, in meters that are pleasing to hear, with proper junctures , and ending with different meters (that is, meters different from the main or the carrying meter of the Canto) – sargair anativistīrṇaiḥ śravyavṛttaiḥ susaṃdhibhiḥ .

Such a Kavya pleasing to the world and well ornamented (Sadalamkriti) will last until the end of creation – sarvatra bhinna vṛttāntair upetaṃ loka rañjanam ; kāvyaṃ kalpāntara sthāyi jāyate sad alaṃkṛti.

Even if it lacks some of these features, a Kavya does not become bad, if the perfection of the things that are present delights the connoisseurs (Sahrudaya). – nyūnam apy atra yaiḥ kaiś cid aṅgaiḥ kāvyaṃ na duṣyati, yady upātteṣu saṃpattir ārādhayati tadvidhaḥ  

sargabandho mahākavyam ucyate tasya lakṣaṇam &
āśīrnamaskriyā vastunirdeśo vāpi tanmukham // DKd_1.14 //
itihāsakathodbhūtam itarad vā sadāśrayam &
caturvargaphalāyattaṃ caturudāttanāyakam // DKd_1.15 //
nagarārṇavaśailārtucandrārkodayavarṇanaiḥ &
udyānasalilakṛīḍāmadhupānaratotsavaiḥ // DKd_1.16 //
vipralambhair vivāhaiś ca kumārodayavarṇanaiḥ &
mantradūtaprayāṇājināyakābhyudayair api // DKd_1.17 //
alaṃkṛtam asaṃkṣiptaṃ rasabhāvanirantaram &
sargair anativistīrṇaiḥ śravyavṛttaiḥ susaṃdhibhiḥ // DKd_1.18 //
sarvatra bhinnavṛttāntair upetaṃ lokarañjanam &
kāvyaṃ kalpāntarasthāyi jāyate sad alaṃkṛti // DKd_1.19 //
nyūnam apy atra yaiḥ kaiś cid aṅgaiḥ kāvyaṃ na duṣyati &
yady upātteṣu saṃpattir ārādhayati tadvidhaḥ // DKd_1.20 //

The ultimate test of a classic poet is Mahakavya, presented as a splendid unity of descriptive and narrative delight. Its long narrative has to be structured into Cantos (Sargabandha) rendering the theme in sequential junctures (Samdhi). The earliest surviving Kavya is Buddhacarita by Ashvaghosa (first century). Some of the renowned Mahakavya-are: Raghuvaśa and Kumārasambhava by Kalidasa; Kirātārjunīya by Bharavi; Śiśupāla-vadha by Māgha; Naiśadha-carita by Sri-Hara; and, Bhaṭṭikāvya, by Bhaṭṭi.

Unlike the prose narrative (Katha and Akhyayika) and the mixed genre of Champu or Drama, the Makakavya is a poem composed entirely of quatrain-like Kavya stanzas. The Kavya poet arranges his or her in variety of elaborate meters, usually keeping the single ‘carrying’ meter up to the end of the Canto.

The characteristics of a Mahakavya may generally be treated as falling under two broad heads: essential and non-essential or formal. The essential characteristics are based on three constituents of Kavya: plot (Vastu or Itivrtta), the hero (Netr or Nayaka) and the main emotional content that it aims to portray (Bhava).

The plot must not be entirely fictitious; but must have a base in history or in Purana. The hero must be accomplished person of very high linage, a very noble person (Dhirodatta). The delineations of various sentiments and emotions are the third characteristic.

The non-essential characteristics are many; and, they generally apply to the techniques of narration and descriptions. A list of such characteristics includes that the number of Sarga should not exceed thirty but should not be less than eight. The number of verses should not be less than thirty but should not exceed two hundred. The last two or three verses of a Canto should be composed in a different meter or meters.

These characteristics are not essential. They may or may not be present in a Kavya.(e.g. The Haravijaya has more than fifty Cantos; some Cantos of Naisadhiyacharita contains more than two hundred verses; and the first Canto of the Bhattikavya has only twenty-seven verses).

**

Among the Laghukavya-s, a comparatively more detailed form is Khanda Kavya, which takes an independent position between Laghukavya and Mahakavya.

Kavya consisting one Section (Khanda) is called Khanda Kavya. It is different from a series of stanzas (Samghata). Khanda can employ themes much more freely and it usually narrates a story; or it might sometimes provide a background to the narrative. The classic examples of Khandakavya are: Kalidasa’s Meghadutam having about just over one hundred stanzas and Bilhana’s Chauri-surata-panchasika (fifty stanzas concerning secret enjoyment of love-act).

The other forms of Laghu-kavya generally comprise : Muktaka – single stanza poem; Yugmaka (also called Yugma, Yugala or Yugalaka) – two-stanza poem; Sandanitaka (or Visesaka) – three stanza poem; Kapalaka – four –stanza poem; Kulaka – five to fifteen stanza poem; Samghata – series of stanzas;  and, Kosha – collection of stanzas – kulakaṃ muktakaṃ koṣa iti padya kuṭumbakam.

In Yugmaka, the pair, two stanzas are closely linked by both syntax and content. Both the Mukataka and Yugmaka show a clear tendency to be constructed on one sentence –one –stanza principle.

If the number of stanzas exceeds two  Sandanitaka (the chain) , Kapalaka (the group) or Kulaka (the multitude)  are the terms used , in a narrow sense, are the names given to poems of three , four or four or five to fifteen  stanzas respectively.

kalāpo ‘tra pravāsaḥ prāganurāgāhvayo rasaḥ / saviśeṣakañca prāptyādi saṃskṛtenetreṇa ca // ślokair anekaiḥ kulakaṃ syāt sandānitakāni tat/AP_336.036/

Samghata (the junction) is a sort of longer poetry all written in the same meter, dealing with one single theme through the whole series of stanzas: a mountain , a season, a wedding , a battle etc.

The Kosha (treasure) on the other hand is longer and heterogeneous. These perhaps could be called Anthologies; and these form an important category in Sanskrit and Prakrit literature. They are collections of Muktakas selected from various sources, arranged as per a theme or in a random fashion.

The single stray verse (Muktaka) containing a single line of thought, emotion or expression or description or a summary – muktakaṃ śloka ekaikaś camatkāra kṣamaḥ satā ṃ– is very often used in all types of Kavyas. It is either used at commencement of the Kavya either as benediction (Mangala) or to pay homage to the earlier Masters of the tradition or to summarize the theme that is going to be presented or the mood  of the Kavya itself . These single stanza poems could be compared to Indian miniatures; both present selected fields of animate and inanimate reality typical of the art in question.

The single unit of two or more stanzas in the same meter or in alternate meter (Paryaya Bandha)

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(f)  Dhvani – Guna – Chitra

Anandavardhana (Ca. 850 AD) in his Dhvanyaloka chose a different type of classification. He graded the Kavya into three classes (a) Dhvani-kavya (the poetry that suggests) as the true Kavya, the best (Uttama), where Dhvani the unspoken suggestive element is dominant; (b) the second, Gunibhuta-vamgmaya-kavya (well endowed descriptive poetry, as the middle (Madhyama) where Dhvani is secondary to Alamkara, and serves as a decoration for the spoken or expressed meaning; and (c) and Chitrakavya (poetry that structured into various patterns or drawings) as the least (Adhama) which depends entirely on verbal play for  its elegance and elaboration, and where Dhvani the suggestive power of poetry is absent.

Anandavardhana believed that all good poetry has two modes of expression – one that is expressed by words  embellished by Alamkara ; and the other that is implied or concealed – what is inferred by the listener or the reader And , in  the implied one –  the Dhvani – lies the soul of the poetry.

Anandavardhana regarded Dhvani – the suggestive power of the Kavya as its highest virtue. The Alamkara, figurative ornamental language, according to him, came next. In both these types of Kavya, there is a close association between the word and its sound, and between speech (vak) and meaning (artha). The word is that which when articulated gives out meaning; and meaning is what a word gives us to understand. Therefore, in these two types of Kavya there is a unity or composition (sahitya) of word (sabda-lankara) and its meaning (artha-lankara).

Then, Anandavardhana expanded on the object (phala) of poetry and how it is achieved (vyapara). The Rasa, he said, is the ultimate enjoyment by the reader; such enjoyment is the object of poetry. According to him, Rasa is not made; but, it is revealed; and its revelation is best when done through Dhvani. And, that is why words and meanings must be transformed to suggestions (Dhvani) of Rasa.

Anandavardhana’s classification is generally accepted and has come to stay. But, what has changed is the types of discussions around it. The later discussions are more pointed and specific.

Let’s talk about the concepts of Sphota, Dhvani and Rasa in the next segment.

golden-bodhi-tree-symbol-thai-style-isolate-background-vector-illustration-54289542

 Continued in

The Next Part

Sources and References

I gratefully acknowledge these and other wonderfully well researched  works of great merit

Glimpses of Indian Poetics by Satya Deva Caudharī

Indian Poetics (Bharathiya Kavya Mimamse) by Dr. T N Sreekantaiyya

Sahityashastra, the Indian Poetics by Dr. Ganesh Tryambak Deshpande

History of Indian Literature by Maurice Winternitz, Moriz Winternitz

A History of Classical Poetry: Sanskrit, Pali, Prakrit by Siegfried Lienhard

Literary Cultures in History by Sheldon Pollock

ALL Pictures are from Internet

 
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Posted by on July 21, 2015 in Kavya, oral traditions, Sanskrit

 

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Kavya and Indian Poetics – Part One

[I could not arrange the topics in a sequential order (krama) . You may take these as random collection of discussions; and, read it for whatever it is worth. Thank you.]

 

Kavya Shastra

The Indian Poetics over the centuries was known by different names at different stages of its development.  Valmiki in his Epic, Ramayana, refers to Poetics as Kriya-kalpa (kriya-kalpa vidashcha kavyavido janan– Uttara Kanda. 93.7).  Lalitavistara Sutra a Buddhist text believed to belong to the first or second century explains the term Kriya–kalpa as the rules  for creating poetic works  (Kavya-karana-vidhi) ; and says that  the term means  Kavya-alamkara , the poetics (kriya–kalpa iti kavya-karana-vidhi kavya-alamkara ithyarthaha).  Vatsayana  (Ca. second century) in his famous Kama sutra , while enumerating the fourteen types of arts (Kala) that a cultured urbane  person (Nagarika)  should cultivate , also uses the terms  chando-jñānamKavya-kriya-kalpa   to denote the Poetics  (Kamasutra 1.3.15). 

Jayamangala , in his commentary on Kamasutra, explains the term  Kriyakalpa as the science that determines  the nature of poetry (Kriyakapa iti Kavya-karana-vidhi , Kavya-alamkara ityartha).  The poet Dandin (6th-7th century) in his Kavyadarsha, a handbook of classical Sanskrit Poetics, calls Poetics as Kriyavidhi, the rules of poetry (vācāṃ vicitra-mārgāṇāṃ nibabandhuḥ kriyāvidhim // 1.9 //)

But, by the time of Bhamaha (Ca.6-7th century) the term Alamkara or Alamkara shastra was in wide use.  he opens his work with words Kavya-alamka ityeshu yatha buddi vidiyate; and, follows it with the phrase Kavya-lakshana. Dandin also uses the term Kavya-lakshana.  It was believed that Alamkara the figurative speech or ornamentation was the principle virtue that lent Kavya its grace and brilliance (Kavya-shobha-karaan dharman alamkaran prachakshte).

The titles of the books, of  his period and thereafter , on Poetics, therefore, were centered upon the term Alamkara , such as: Kavyalamkara (by Bhamaha, Ca.6- 7th century) ; Kavya-alamkara-sara- Samgraha (by Udbhata-8th century) ; Kavya-alamkara- sutra-vritti (by Vamana Ca. 8th ) and Kavya-alamkara (by Rudrata – c. 9th-century) .

The tendency to describe Poetics in terms of Alamkara went on for a considerable period of time. Though Alamkara was the general name for Poetics, the term Alamkara  referred  both to one of the principles of Poetics and  also to the specific expressions of   figures of speech like Anuprasa, Upama etc. And the concepts of Rasa, Guna, and Riti were also brought under the overall ambit of Alamkara principle.

Rajashekhara  (9th -10th  century)  the poet and scholar  treated  Poetics  as a Shastra; and , he named Poetics as  Sahitya Vidya; the finest essence of all the four Vidyas . And the poets who followed Rajasekhara began to describe Poetics as Sahitya.  For instance;   Vishwanatha named his book on Poetics as Sahitya-darpana ; Ruyyaka titled his book as sahitya-mimamsa ; and, Bhojaraja called Poetics as Kavya shastra.

[Sahitya derived from the root ‘Sahita‘ – being together or united – suggests a system that binds together Sabda (word) and Artha (its meaning).That relation is natural – Nisarga siddha sabda-artha sambandha.

And, Sahitya  generally represents the notion of literature – everything preserved in writing, or even in speech; but, here, practically it was a synonym for Kavya. (Perhaps Vangmaya – things made of language) could be a better term) ]

Thus, over the long period, from time to time, the Shastra of Poetics had been called variously  as Kriya-kalpa; Kavya-karana-vidhi; Kavya-kriya-kalpa; Kriya-vidhi; Alamkara Shastra; Sahitya Vidya and Kavya shastra.

The terms Kriya–kalpa, Kavya–vidhi etc went out of use quite early. And, the scope of the term Alamkara, since the time of Anandavardhana  (Ca.10th century)  got restricted to one of the elements of poetry , which is  the ornamentation and figures of speech like Anuprasa , Upama etc ; and,  it was scarcely used in its  wider sense of poetics.

The term  Sahitya which etymologically means to put together in the sense of  composition , coordination , balance , concord and contact , in recent times,  is used to cover all forms of literature (vangmaya) . It covers even Grammar, philosophy, logic, etymology, technical subjects like medicine , Law  etc; apart from  prose, poetry drama etc.

Therefore, the scholars generally opine that for Poetics, the term Kavya shastra seems more suited (though some employed the grandiose term Kavya Mimamsa)  ; particularly since the term Kavya includes prose, poetry, Drama and all other forms of creative writings.  Besides, the suffix Shastra (Sahsanath shasanam) signifies the theory of practice as also the practice of theory. Further, the term Kavya Shastra sounds better than Kriya, Kapla, and Vidhi etc. And, Kavya Shastra was therefore used by writers like Bhamaha, Dandin, Vamana, Rudrata, Rajasekhara and others to denote Poetics. Since the Indian Poetics began to take a systemic form during the times of Bhamaha and Dandin, attempting to expound the essence of Kavya, its aesthetics and style and lucidity of composition etc, we may as well adopt their nomenclatures.  That is one view. And, there are other views too.

Literature

According to Dr. Ganesh Tryambak Deshpande (Bharathiya Sahityashastra, The Indian Poetics), the Indian Poetics developed in stages over a period of about two thousand years.  During these long centuries , the Indian Poetics attained maturity. He enumerates six stages of development : Kriyakalpa (around 2nd century BCE) ; Kavyalakshana (from Bharata up to 6th century AD) ; Kavya-alankara (600 AD to 850 AD) ;  Sahitya (say from 850 to 1100 AD); and, Sahitya-paddathi (1100 AD – 1650 AD).

Bharata’s Natyashastra , according to Dr. G.T. Deshpande , represents the first stage of Indian poetics (Kriyakalpa) where the diverse elements of arts, literature, music, dance, stage management and cosmetics combined harmoniously to successfully produce an enjoyable play- Drshya-kavya.

During the next (second) stage (Kavyalakshana) the poetics grew independent of the theater. The discussions during this period were mostly regarding the general nature of Kavya. This period is marked by the works of Bhamaha and Dandin, say up to 600 AD.

In the third stage (Kavya-alankara)   stretching from Bhamaha and Dandin up to Rudrata, say from 600 AD to 850 AD, the concepts of Alankara (embellishments) Gunas (characteristics) and Rasa gained a little more clarity. The characteristic beauty (Saundaryam or Shobha) associate with poetry and the means of creating highly enjoyable poetry came into discussion.

The fourth stage (Sahitya) was the period of analysis and understanding the basic concepts of literature and Grammar. This was the period from Mammata to Anandavardhana (say from 850 to 1100 AD). The questions raised during this period, basically, were :

:- ‘What is truly Sahitya (literature)?’ ; ’Does it merely mean a combination of words and meanings? Or, is there anything more to it?’ ;

:- ‘What are the special features of poetry?’ ;

:- ‘ Do the words in the poetry convey the same meaning as anywhere else?’ ; and ,

:-  ‘How is the meaning  (Artha) of  poetry conveyed?’ etc.

It is in this period, the poetics (Kavya) became independent of the earlier concepts of Alamkara, Dvani etc.

And, the sixth stage (Sahitya-paddathi) was the methodical study of the poetry  in all its aspects . It was the period that stretched  from 1100 AD – 1650 AD, say ending with Jagannatha Pandita.

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Main concerns – Sabda and Artha

One of the problems that engaged attention of the Grammarians and the philosophers alike was the subtle relation between the linguistic element (Sabda) and its meaning (Artha).  Sabda can roughly be understood as word, a sound, a meaningful unit of speech. Patanjali explained the term Sabda as that which when articulated gives out the meaning or intent the of the speaker.  And, Mandana Misra, in his Sphotasiddhi said: Sabda is the cause that produces the intended meaning.

According to Bhartrhari (4th or 5th century) “There is no cognition without the operation of words. All knowledge is illumined through words’’. In Bhartrhari’s scheme of things, the problem of meaning is basic. It is through the meaning conveyed by the words that knowledge is experienced.” “It is only the thought as expressed in words that can be understood, communicated and criticized. A language grows with the thought; or rather the thought grows with language. In the ultimate analysis they might even be identical.”

Two main concerns of the Sanskrit Poetics seemed to be: the word, and its meaning. The first one concerns how the word is treated in the text; and, mainly how it is formally used. It could be the elaborate embellishments (Alamkara) artistically arranged to enhance the beauty of the presentation; or it could be the elegance of the diction or even oblique ways of twisting. The other is about the shades or the layers of meaning that the word is capable of revealing. Generally, it was about the ways (vyapara) of achieving the objectives (phala) of the poet and his poetry.

The late-tenth-century philosopher and literary theorist Abhinavagupta felt that Kavya is not just about meaning, it is something more than that ; and, he put it  directly: “It is not the mere capacity for producing meaning as such that enables a text to be called Kavya. And that is why we never apply that term to everyday discourse or the Veda.”

Raja Bhoja (1011–1055) in his Srngaraprakasha says, that of the things made of language (Vangmaya) Kavya is one species. The elements that make the language are the words and meanings. And, word and meaning when  harmoniously  composed (sahitau) constitute Kavya. . Thus Kavya is a composition ( unity , sahitya) of word and meaning.

Then he goes on to say:

What, however, does the word “word” signify? It is that through which, when articulated, meaning is understood, and it is of twelve sorts, starting with base and affix and ending with sentence, section, and whole work.

“Meaning” is what a word gives us to understand, and it is of twelve sorts, starting with action and tense and ending with word-meaning and sentence-meaning.

And last, “composition” signifies the coordinated relation between word and meaning; and it, too, is of twelve sorts, starting with denotation and implication and ending with avoidance of faults, employment of expression-forms (guna), connection with factors of beauty (alañkara), and presence of rasa.

King Somesvara III (around 1130) of the Kalyana Chalukya dynasty in his Manasollasa, an encyclopedic work, says:

Words make up the body of a literary text, meaning is its life-breath, tropes its external form, emotional states and feelings its movements, meter its gait, and the knowledge of language its vital spot. It is in these that the beauty of the deity of literature consists.

Manasollasa vol 2-page 171 ( 225) verses 205-206

The scholars of Poetics, of course, need to be concerned with the beauty and elegance of expression; but, at the same time they also need to be exercised over the sense that such arrangements of words would produce. The Poetic-scholars realized that neither logic (Nyaya) nor Grammar (Vyakarana) would provide them with right answers. The position, simply put, is :

Poetry in any of its forms does need words; and the arrangements of those words, however clever or elegant, do have to convey a sense or meaning. The poetic beauty does not solely dependent on the strict order of words or other conventions. It in fact goes beyond regulated regimens. It is only the right or judicious combination of the two – Sabda and Artha – that produces relishing aesthetic expressions and suggestive poetry. The ultimate merit of a Kavya is in its enjoyment (Rasa) by the Sahrudaya the reader endowed with culture and taste.

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Now, regarding words:  according to Indian Poetics, a word has three functions: it signifies or denotes (abhida); it indicates (lakshana); and it suggests (vyanjana).

shabdartha

The meaning that is comprehended immediately after the word is uttered is its primary meaning (mukhya-artha). The meaning thus conveyed and its relation to the next word and its own meaning is a mutual relation of the signifier and the signified (vachya-vachaka). The power that creates the relation among words is Abhida-vyapara, the power of denotation or sense. The suggestive power of the word is through Vyanjana-artha.

The meaning of a word or a sentence that is directly grasped in the usual manner is Vakyartha (denotation or literal sense); and, the power of the language which conveys such meaning is called Abidha-vritti (designating function). The term Sabdabodha ‘verbal comprehension’ or ‘verbal cognition’ is also used at times. It is intended to denote meaning of a sentence as understood by the listener.

In certain cases where a particular word is not capable of conveying the desired sense, another power which modifies that word to produce the fitting or suitable meaning is called Lakshana-vritti (indicative function).

The primary sense Vakyartha is the natural (Svabhavokti) and is the easily comprehended sense of the word. When the perception of the primary sense is obstructed, the word conveys the sense other than the primary sense; but, the two meanings (somehow) seem related.  Thus, the secondary sense (lakshana) could even be called an unnatural meaning (Vakrokti) of the word.

For instance; when the word Purusha is uttered, one immediately understands it as a reference to a male member of the human race. It is the primary sense of the word. It might refer to an individual or to a generic attribute. In any case; the word Purusha and its meaning are related. It is a signified–signifier relationship; one pointing towards the other. This relationship is termed Abhida.

However, in the world we live, we do not always use a word only in its primary sense. Many times, the word in its primary sense may not be adequate.  Then, we attempt to attribute a sense to the word that is different or distinct from the primary sense. This would be secondary sense – lakshanika or lakshyartha – of that word. The word in its secondary sense is called lakshana. The relationship between the secondary sense and the word is described as lakshya-lakshya sambandha

Such process of superimposition (aropita) is called lakshana or indication. The three: the obstruction caused due to incompatibility of primary sense; the connection between the primary and the secondary sense; and, the convention (rudi) – are all interrelated. Here, there ought to be some justification for switching over to the un-natural meaning of the word; and, it should be generally acceptable (or should have gained currency in the common usage).

The indication (lakshana) is thus of two types: one, sanctioned by usage (rudi-lakshana); and , the other , where the speaker uses it for a specific or a specialized purpose (prayojanavato lakshana).

lotus design

As regards the Grammarians’ point of view, of the three functions of the word, the secondary or the indicative Lakshana-vritti is the most important and popular.  Three conditions for Lakshana are generally accepted by all schools of Grammar.

The first is the incompatibility or inconsistency of the primary meaning in the context, which produces a break in the flow of thought, forcing the listener to think in order to understand what the speaker would really have meant by the uncommon usage and why he has used the word in an irregular way.  The inconsistency could be either because of  the impossibility of associating the normal meaning with the other word meanings of the sentence ; or  it could be because  of the normal meaning’s unsuitability in the context.

The second condition is about the kind of relation between the primary (normal) meaning of the term and its meaning as intended by the speaker in a given context. This relation can be one of proximity to the alternate (contrary) meaning or one of similarity or of mixed quality. The latter type is called Gauni Lakshana which the Mimamsakas treat as an independent function called Gauni. According to Mimamsakas, the real Lakshana is only of the first type, a relation of proximity with contrariety (oppositeness).

The third condition could either be acceptance of its meaning in common usage ; or it could be a meaning derived from the root of the word (Dathu) for a  special purpose intended for introducing the Lakshana. All faded metaphors (nirudha lakshana) fall into the former category, and metaphorical usages, especially by the poets, fall into the latter.

[The common examples given here are of Pankaja which in common usage means lotus; but literally means something born out of slush. The other is the Ashva-karna a type of leaf , but literally the ears of a horse. In all such cases, it is the meaning in common usage that is  generally accepted ; and the literal meaning is treated as faded metaphor.]

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[The Great Grammarian Panini did not accept Lakshana as a separate function in language. He did not consider the incompatibility etc., on which the Lakshana was based by other Grammarians as quite relevant from the point of view of Grammar. The sentences such as:’ He is an ass’ and ‘He is a boy ‘are both correct grammatically. Panini’s Grammar provides some popular examples of Lakshana; like ‘the village on the river’ (gangayam ghosah) by considering proximity as one of the meanings of the locative case. Similarly, Panini does not mention or provide for the condition of yogyata or consistency, which is considered by the later Grammarians as essential for unity of sentence. The expression Agnina sinchati (He sprinkles with fire) is grammatically correct, though from the semantic point of view it may not be quite proper, because sprinkling can be done only with liquid and not with fire.]

It does not mean that some words are merely vachaka and certain others are only Lakshya, and so on. The use of words, their role and the intended effect are context sensitive. The same word could be employed in any number of ways; each performing its role its own context. All the shades of meaning are necessary and relevant in poetry; but, each in its own context.

lotus design

Similarly, Riti, as put forward by Vamana, is an arrangement of words and meanings characterized by various Gunas. A particular Guna might be appropriate in a particular context. The verbal compositions could be tight knit and high flowing in a given context; but , a simple , lucid narration might be appropriate in  an  another situation. One may admire grandeur in one situation; and simplicity in another. It is the context that decides appropriateness of style.

Rajasekhara, therefore, says:  A sentence is an arrangement of words which embodies the content that the speaker wishes to convey

(pada-nama-abidhita-arthagrathanakarah sandarbhah vakyam – Kavyamimamasa (22) of Rajasekhara).

For instance; take the word Mother. The word in its primary sense is woman who has given birth to a child. In the specific context when one says ‘Kausalya is the mother of Rama’ you are referring to a particular person. And when one says , ‘necessity is the mother of invention’, one is not referring to a physical mother but to suggest the sense of ‘origin’. Here, the primary sense of the term does not work. Similarly, when the Saint Ramaprasad calls out to Devi in anguish as Mother, it suggests the intensity of his devotion and the depth of his longing for her love and protection. Devi is not the physical mother but a projection of the universal Mother principle as also the specific Mother deity. It is said; the  vibrations of the suggested meaning of the word are indeed truly powerful.

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Then, there is the most interesting and much debated Vyanjana-artha which is the suggested sense or the essence of the word. This is founded in the principle that   the meaning of word is not limited to its literal sense; the word has the power to reach far beyond the obvious.

In poetry, the word acquires another power Vyanjana-vritti the suggestive function. It is the    power which activates the potential hidden in the word. And, the word acquires a new glow. Through the suggestive function of the word, a new meaning emerges, transcending the obvious literal sense, far more beautiful and sensitive.

The word which connotes the suggested sense (through the suggestive function Vyanjana –vritti) is named Vyanjaka. The relationship between the suggestive word and the suggested meaning (Vyanjana-artha) is described as vyangya-vyanjaka sambandha.

The suggestive word, the suggested meaning, the power of suggestion; and their mutual relationship are virtually the lifeblood of Indian poetics.  In fact, this is what that distinguishes poetry from other forms of literature.

The suggested sense Vyanjana-artha, which, though not explicit, becomes the object of awareness is regarded the essence of poetry. The Dhvani School put forward by Anandavardhana, brought focus on the potential power of the word in a Kavya. Here, the word (Sabda) together with  its literal sense  (Vakyartha )  is said to form the body of Kavya , it is its  cloak .  But, the essence of poetry is elsewhere; it is not directly visible; and, that essence is the suggested sense of the word (Vyanjana-artha).

It other words: it is not the direct literal and obvious meaning that is explicit in poetry, but it is the suggested, indirect and emotive meaning that matters.  Hence, though the words of a Kavya and their  the literal sense must be given their due importance , they are  but a medium for emotive and indirect meaning flash forth .

In a good poetry, this suggested meaning dominates over the words and their literal meaning. As Anandavardhana put it: The latter are compared to a woman’s  body and the former to her grace and beauty which is a subtler manifestation  and a more profound meaning of the womanhood.

The primary meaning can be understood by all. But, the suggested meaning is understood only by those who are gifted with some imagination and a sort of intuition.

Here, the mere knowledge of the word alone is not enough to understand and enjoy the poetic import or the essence of the Kavya. It needs intuition or Prathibha. Mammatacharya calls Prathibha as – nava-navaonvesha-shalini prajna – the ever inventive and resourceful intellect. Prathibha is also called, at times, as Vasana

Only those endowed with Prathibha can truly enjoy the essence and beauty of Kavya. That is why, it is remarked,  the Grammarians (unlike the goodhearted cultured reader the Sahrudaya) cannot truly appreciate and enjoy the Rasa of good poetry. They are incapable of looking beyond what appears obvious.

Anandavardhana, therefore, says that such suggested sense is not apprehended (na vidyate) by mere knowledge of Grammar (Sabda-artha-shasana-jnana) and dictionary. It is apprehended only (Vidyate, kevalam) by those who know how to recognize the essence of poetic meaning (Kavya-artha-tattva-jnana) – Dhv.1.7

It is said; in the highest class of Kavya, the denoted meaning (Vakyartha )  and  the denoting meaning (Lakshyartha)  is subservient to  revealing the suggested sense word (Vyanjana-artha); and , it is  called Dhvani by the scholars – Dhv.1.13

The suggested sense of the word designated as Dhvani (resonance or tone or suggestion) is regarded Anandavardhana as the soul of Kavya : Kavyasya Atma Dhvanih.

[The concept of Dhvani was said to be inspired by the ancient doctrine of Sphota. The term Sphota signifies:  bursting; opening; expansion; disclosure; the eternal and imperceptible element of sound and words; and , is the real vehicle of the idea which bursts or flashes on the mind when a sound is uttered.

Nagesha Bhatta identifies Vedic Sage Sphotayana, mentioned by Panini in one of his rules, as the originator of Sphota theory. Bhartrhari, however, states that Audumbarayana (mentioned by Yaska) had put forth views similar to the Sphota concept.

In any case, the original idea of Sphota seems to go back to the Vedic age when Vak or speech was considered to be a manifestation of the all – pervading Brahman , and Pranava (Aum) was regarded as the primordial speech sound from which all forms of Vak were supposed to have evolved.

It was Bhartrhari (around 485 AD) in his great work Vakyapadiya (all about sentence and word) elaborated and established the Sphota doctrine in the realm of Grammar and in Philosophy.

According to Bhartrhari, the perfect perception is that in which there is identity between the object (namely, words or the letters of sounds ) and the form of its cognition (namely, the Sphota) . This special kind of perception is held to be function of mind, rather than of the external senses.

This is a major subject; and deserves to be discussed separately.]

But, when one begins to talk of words (Sabda), naturally, it leads to Grammar (Vyakarana), which concerns itself with the arrangement of words into sentences. It does not account for the pattern of meanings.  The poetry on the other hand is not much concerned with the arrangement of words. But, it does strive to convey a meaning.

In the case of poetry, the arrangement of words (Sabda or pada) might be  logical but not necessarily grammatical. That is because; the poetic beauty does not solely dependent on the strict order of words or other conventions. It , in fact,  goes beyond regulated regimens. The unique virtue of poetry is that it provides space for experimentation, and to introduce hitherto unknown or unusual terms and expressions, regardless of their grammatical correctness. And at the same time , it was recognized  that the poetic beauty does not merely depend on ornate figures of speech or on the twisted or unusual expressions ; but , it is primarily  in the intrinsic merit of the poetry itself.

The combination of words or arrangement of words expressing the idea or the content which the poet intends to convey at a ‘single stroke’ is the sentence (Vakya) in the poetry. A sentence is defined by Rajasekhara as an arrangement of words which embodies the content that the speaker wishes to convey (pada-nama-abidhita-arthagrathanakarah sandarbhah vakyam – Kavyamimamasa (22) of Rajasekhara).

The meaning of a sentence expresses a complete idea. The sentence in poetry is called Vachana (Vakyam vachanam vyavaharanti – Kavyamimamsa). In poetry the terms Vakya, Vachana and Ukti are synonymous. A characteristic turn of expression attains the status of poetry (Ukti-visesah kavyam).

[Among the ancient Grammarians, neither Panini nor Gautama defined the sentence. Katyayana was perhaps the first to define a sentence. He called it ekatin, that which has one finite verb. Panini, however, seems to have held that a sentence can have many more than one finite verb.  The later Grammarians also seemed to accept Panini’s view. But, from Katyayana’s point of view such a sentence may be considered as a complex sentence made up of two or more sentences, but fundamentally forming one single sentence.]

design rangoli

The relation between Grammar and poetry is interesting.

Yaska , the great Etymologist of the ancient times,states : Vyakarana  (Grammar) deals with linguistic analysis to establish the exact form of words to properly express ideas, while Nirukta focuses on linguistic analysis to help establish the proper meaning of the words, given the context they are used in the Vedic texts.

But , at the same time, Yaska remarks : while deriving the meaning of a word, in its own context, one should try to stick to the rules of the Grammar (Vyakarana) as far as possible; but, if this is of no avail in bringing out the hidden meaning of the term in question, then one should abandon such rules – na saṃskāram ādriyeta / viśaya-hi vṛttayo bhavanti (Nir.2.1)

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And, Poetry, in the Indian traditions, is often called vyakaranasya puccham – the tail piece or the appendix of Grammar. The Grammar determines the correctness of the words and their arrangement within a sentence. The poetry is however more concerned with the appropriateness and mutual relations among the words.  The poetry, as far as possible, follows Grammar. But , when it finds the rules of Grammar too constrained or suffocating , it switches over to other means of expressions that are more appropriate or conducive to its natural flow; or , it invents its own means. At times, when those inventive expressions of poetic suggestions are so charming and become so popular, they walk into Grammar per se; and, the Grammar must necessarily accept poetic inventions (svikara avashyakah).

Continued in

Part Two 

PEACOCK TREE

Sources and References

Glimpses of Indian Poetics by Satya Deva Caudharī

Indian Poetics (Bharathiya Kavya Mimamse) by Dr. T N Sreekantaiyya

Sahityashastra, the Indian Poetics by Dr. Ganesh Tryambak Deshpande

History of Indian Literature by Maurice Winternitz, Moriz Winternitz

A History of Classical Poetry: Sanskrit, Pali, Prakrit by Siegfried Lienhard

Literary Cultures in History by Sheldon Pollock

https://archive.org/details/in.ernet.dli.2015.142231/page/n76

 

 
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Posted by on July 9, 2015 in Kavya, Sanskrit

 

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