Preface

This research-work entitled-“A New Light On The Alaṃkāras Mentioned By Vāmana In His Kāvyālaṃkārasūtravṛtti” -is a humble submission for the Ph.D programme in Sanskrit, under the University of Calcutta. As a student of Sanskrit (Kāvya Group), I have a keen interest in the various aspects of Indian Poetics. The vast knowledge and the polemic approach of the Sanskrit rhetoricians captivate my mind. In this research-work I have tried to highlight the view-points of the famous rhetorician Vāmana on the scheme of alaṃkāras.

Vāmana is one of the most prominent rhetoricians in the history of Sanskrit Poetics. His Kāvyālaṃkārasūtravṛtti is an epoch-making work in many aspects. Vāmana’s approach towards Poetics and his outlook to the various elementary theories of Poetics is quite unique from his predecessors. Vāmana’s theory of rīti and guṇa has been specially treated by P.C. Lahiri in his researchwork–‘Concepts of Rīti and Guṇa In Sanskrit Poetics’ and by Sushil Kumar De, P.V. Kane etc in general. But no attempts have been made earlier to provide an analytical detailed discourse regarding Vāmana’s scheme of alaṃkāras. The present work has been therefore aimed to put forth a comprehensive study on the above mentioned field.

The present research work is divided into six chapters. The first chapter is a general introduction to Kāvyālaṃkārasūtravṛtti throwing light upon its authorship, style of composition and contents. The second chapter gives a broad idea of the concept of alaṃkāra in Sanskrit Poetics and tries to ascertain the views of Vāmana on alaṃkāra in the light of this historical study. In the third and the fourth chapter of this work detailed analytical study of the śabdālaṃkāras and 29 arthālaṃkāras mentioned by Vāmana has been carried out respectively. In this connection the influence of Vāmana’s views on these alaṃkāras on later ālaṃkārikas have been taken into consideration. The fifth chapter focuses on the critical and comparative evaluation regarding the number, classification and characteristic features of the different śabdālaṃkāras and arthālaṃkāras mentioned by Vāmana with his predecessors and followers in Sanskrit Poetics. In this chapter I have also tried to look into some prominent western views relating to the concept of alaṃkāras and thus tried to ascertain the value of Vāmana in the light of the facts revealed therein. The final chapter sums up the findings of the present study.

The search for the ultimate concept regarding the number, definition and characteristics of different individual alaṃkāras began with Bharata and continued its golden path till the doctrines of Jagannātha. Vāmana stands in a critical juncture in this regard as he tries to give a new dimension to the study of individual figures. It is fascinating how Vāmana, being an advocate of rīti, has managed to deal with alaṃkāras and exerted influence upon the later rhetoricians. So his views on alaṃkāras are a subject of interesting study. I believe that in the present research-work Vāmana’s contribution in the field of the development of alaṃkāras has been duly revealed and that it will bring delight to the connoisseurs of Sanskrit Poetics.

Pratim Bhattacharya.