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In the 碍腻惫测腻濒补峁僰腻谤补 (of 叠丑腻尘补丑补), 膧肠腻谤测补 叠丑腻尘补丑补 says that Vakrokti as emerges a full-fledged concepts and assigned a prominent place in 碍腻惫测补 (poetry). To whom, Vakrokti transgresses all mundane experiences (lokatikranta-gocaram) and highly desirable for the purpose of adorning poetic speech.^[1] Then 膧肠腻谤测补 顿补峁囜笉颈苍 try to establish in his K膩vy膩dar艣a, 补濒补峁僰腻谤补 as 鈥荣补谤惫腻濒补峁卥腻谤腻诲丑腻谤补迟惫补鈥�. He uses the term Vakrokti as a collective designation for all figures except 蝉惫补惫腻产丑腻惫辞办迟颈 (natural description), which he regards as the 鈥�腻诲测腻濒补峁僰峁泃颈鈥� first and foremost figure of speech.^[2] 顿补峁囜笉颈苍 first time clearly differentiation between 厂惫补产丑腻惫辞办迟颈 and Vakrokti. He realizes all literature can be divided into the two categories of 厂惫补产丑腻惫辞办迟颈 (naturastic) and Vakrokti (obliquetic compositions). Like 叠丑腻尘补丑补, 顿补峁囜笉颈苍 also regards 补迟颈艣补测辞办迟颈 as the basis of all poetic figures.

The view of 痴腻尘补峁嘺 and 顿补峁囜笉颈苍 on Vakrokti are in general similar, both of them regards it as an in common striking modes of speech different from the popular, matter of fact, way of communication. It also considers being the basis of all figures of speech. However there is a significant difference between their viewpoints, where 顿补峁囜笉颈苍 concepts is something crowed from 叠丑腻尘补丑补.

膧肠腻谤测补 痴腻尘补峁嘺 uses the Vakrokti in a restricted sense. He conceives of it as a peculiar mode of metaphorical expression based on similarity. The Vakrokti is thus as an 补谤迟丑腻濒补峁僰腻谤补 (figure of sense). 搁耻诲谤补峁璦 in the second chapter of his 碍腻惫测腻濒补峁僰腻谤补 (of 搁耻诲谤补峁璦) described Vakrokti as a 厂补产诲腻濒补峁僰腻谤补 (verbal figure) by the saying:

鈥�办腻办耻 vakroktirn膩ma艣avd膩la峁卥膩ro\'yam鈥� iti 谤耻诲谤补峁璦岣� 触鈥�

-碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-VII, Pp- 31

Which is consisting on Vakrokti, Yamaka, Anupr膩艣a, 艢濒别峁�a and Citra, of which 艢濒别峁�a is also an 础谤迟丑腻濒补峁僰腻谤补.^[3] 搁耻诲谤补峁璦 again says the two well known types of Vakrokti: 艢濒别峁�a Vakrokti (vakrokti based on paronomasia) and 碍腻办耻-Vakrokti (vakrokti based on intonation) originated. In the 艢濒别峁�a Vakrokti, the listeners consciously distorts the speakers word and meaning, spoken with a specific purpose with a view to answering him back in a difference way. The other 碍腻办耻 Vakrokti is where difference meaning is conveyed by a simple substitution of another intonation pattern.

Then, 搁腻箩补艣别办丑补谤补 in the seventh chapter of 碍腻惫测补m墨m膩峁僺膩 mention about the Vakrokti and extension to this meaning as:

鈥榓bhipr膩yav膩n p膩峁環adharma岣� 办腻办耻岣� s膩 kathamala峁卥膩r墨 sy膩t ?鈥� iti y膩y膩var墨ya |

-碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-VII, Pp- 31

Means:

鈥�碍腻办耻 is the quality of recitation on reading (辫腻迟丑补诲丑补谤尘补丑), how can it be designated as an 补濒补峁僰腻谤补.鈥�

Here 搁腻箩补艣别办丑补谤补 disagree with the ancient scholars concepts on Vakrokti. In this way we see that the 搁腻箩补艣别办丑补谤补鈥檚 views as the figure of Vakrokti by the name of Auktika. Further he also mentions the extension of meaning in the ninth chapter by the statements quotes of his wife, 础惫补苍迟墨蝉耻苍诲补谤墨 as: There is no constant nature of thing, so far as poetry is concerned for the poets鈥� artistic mind and his ingenuous terms of expression conceive of things in all sorts of ways. C.f

鈥榲idagdhabha峁噄tibha峁単inivedya峁� vastuno rupa峁� na niyatasvabh膩vam鈥� iti avantisundar墨 |

-碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-IX, Pp- 46

In this way we can find out the 搁腻箩补艣别办丑补谤补鈥檚 views about the Vakrokti concepts on Sanskrit Poetics.

Footnotes and references:

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[1]:

Vakroktij墨vita of Kuntaka: I/ 10

鈥�vakroktire va vaidagdhabha峁単墨bha峁噄tirucyate |
vakrokti岣� prasiddh膩bhidh膩navyatire kin墨 vicitraiv膩bhidh膩 触鈥�

[2]:

Vakroktij墨vita of Kuntaka: III

鈥�测补蝉测腻尘补 补迟颈艣补测补岣� ko'pi 惫颈肠颈迟迟腻 辫谤补迟颈辫腻诲补迟别 |
var峁嘺n墨yasya dharm膩峁嚹佱箖 tadvida 膩hl膩dady膩yin膩m || 鈥�

[3]:

础产丑颈苍补惫补产丑腻谤补迟墨 of Abhinavagupta: Pp-364, 鈥渓ak峁�a峁嚹乶eva i pradh膩nam | tat prasa峁単e gu峁嚹乴a峁卥膩r膩 iti t膩tparyam 触鈥�