Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c10.s4: Major Debates in Literary Theory
Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c10.s4
- Language
- English
Major Debates in Literary Theory
c10.s4.1
One of the debates that continued in the history of *Alaṁkāraśāstra* (literary theory) from Bhāmaha (sixth century CE) to this date revolves around the question as to what constitutes a *kāvya* — the word or the meaning or *sāhitya* of both? Bhāmaha after spelling out the two opposite views argues in favour of *sāhitya*.
c10.s4.2
Debates have been raging in the form of agreements and disagreements as well as refutations and correspondences amongst the proponents of the six systems or theories holding one out of *rasa*, *dhvani*, *alaṁkāra*, *vakrokti*, *rīti* and *aucitya* (propriety) as the most essential element in *kāvya*. The tradition does not regard these systems as isolated schools of theory. They are related to the three aspects of literary activity — creative process, form and reception of a literary discourse involving the triangle of *kavi*, *kāvya* and *sahṛdaya*. The theory of *vakrokti* and *alaṁkāra* is concerned with the first, theory of *rīti* generally with the second and the theories of *rasa*, *dhvani* and *aucitya* with the third, i.e. receptivity.
c10.s4.3
In the realm of *rasa* discourse, Śaṅkuka and Mahima Bhaṭṭa were devout Naiyāyikas and also Ālaṁkārikas (literary critics) who understood *rasa* experience as inference. They applied the logical apparatus of inference (*anumāna*) to prove that the realization of *rasa* is *anumiti*. The Anumitivādin proves to be the most potential challenge for the Vyañjanāvāda (the theory of suggestion). Mahima Bhaṭṭa’s *Vyaktiviveka* is a text in refutation to *dhvani*.
c10.s4.4
In additional to this, there are a number of texts which subsist on *vāda* for their structural design. There are texts in which *vāda* percolates in its broad sense — the whole text is conceived in a dialogic nature. *Kāvyamīmāṁsā* of Rājaśekhara (tenth century CE) may be cited as an example.