The concept of Devegefceefle as ascribed to ïIz»‚k.

By

Dr.Malhar Kulkarni and Rajashree Barve-Oak1

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1. Background :

The aesthetic experience, its nature, its elements are discussed extensively in the

Indian tradition of poetics. The aesthetic experience in any art, especially poetry and

drama, is termed as jme. In the tradition of Indian Poetics, the discussion begins with

veešŸeMeeŒe of Yejle, who propounds ‘jmemet$e’ (a formula for Rasa) as follows,

efJeYeeJe-DevegYeeJe-JÙeefYeÛeeefj-YeeJeeod-jmeefve<heefòe: ~2

From the combination of efJeYeeJe, DevegYeeJe, JÙeefYeÛeeefj-YeeJe, is born jme. The theorists after

Yejle were mainly interested in the meaning and interpretation of the ‘jmemet$e’.

There was much controversy regarding the words mebÙeesie and efve<heefòe in the ‘jmemet$e’. From

the various interpretations of the word efve<heefòe, all the theorists have expressed their

views on the process of the ‘experience of the jme’. Various theorists interpreting jmemet$e

included Yeóueesuueš, ïIz»‚k, YeóveeÙekeâ, DeefYeveJeieghle etc.

Texts of all these theorists are not available today. We come across all these theorists

in DeefYeveJeYeejleer of DeefYeveJeieghle. cecceš in his keâeJÙeØekeâeçe, also quotes the same theorists.

Among these theorists, ïIz»‚k interpreted the ‘jmemet$e’ with the help of the concept of

Devegceeve or inference, and hence he is considered as a scholar from the ancient Indian

school of logic.

ïIz»‚k states that the aesthetic experience is in the form of Inference.

mLeeÙeer is not mJeMeyoJeeÛÙe i.e. it cannot be presented by uttering its denotative word.

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Hence, Meyo ØeceeCe does not apply hear and hence it has to be inferred. Thus, Meyo ØeceeCe

is not applicable in case of jme, but one must rely on Devegceeve ØeceeCe.

According to ïIz»‚k, “The aesthetic experience is an ‘inference’ on the part of

audience. The mLeeÙeer of the character is inferred by the audience in the actor. The efJeYeeJe

etc. imitated or represented by the actor play the role of nsleg in the inference.”3

Figure1

2. The Problem:

• What is the form of the inference ?

• Is this inference identical with concept of Devegefceefle as given in the school of vÙeeÙe ?

• whether the vÙeeÙe concept of Devegefceefle with five-steps-syllogism, is applicable in the

Devegefceefle given by Mebkegâkeâ?

• what Mebkegâkeâ meant by the concept of Devegefceefle ?

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3. Survey of literature:

3.1. 3.1. 3.1. 3.1. Textual sources:

As stated before, the individual text of this theorist is not available. The available

textual source is the theory of ïIz»‚k quoted in DeefYeveJeYeejleer and keâeJÙeØekeâeçe. These texts

present the theory as a hetJe&he#e. Both these texts discuss ïIz»‚k’s theory and refute it to

support the theory of DeefYeveJeieghle. Both the texts do not discuss anything about the form

and the interpretation of Devegceeve.

DeefYeveJeYeejleer although gives emphasis on the Devegceeve part of the theory, it does not talk

about the structure of Devegceeve.

3.2. Commentaries:

efJeceuee šerkeâe, meeefnlÙeohe&Ce discusses the Devegceeve and tries to give the probable syllogism

of the Devegceeve. Yet, it does not discuss the difference in the form of Devegceeve in art from

the Devegceeve in logic. keâeJÙeØeoerhe šerkeâe and yeeueyeesefOeveer šerkeâe of keâeJÙeØekeâeMe discusses on the same line.

3.3. 3.3. 3.3. 3.3. Critical works:

The works of History of Sanskrit poetics by Prof. Kane, Prof. De, Shrikrishna

Chaitanya etc. treat ïIz»‚k as one of the undeveloped theorists before DeefYeveJeieghle.

The critical books by Jog, Gadgil etc. do not discuss the theory in detail.

Prof. R.B.Patankar puts up some arguments defending ïIz»‚k. He defends him based

on efÛe$e-legjie-vÙeeÙe. He also has not discussed anything about the form of Devegceeve.

keâeJÙeØekeâeMe keâe oeMe&efvekeâ Oejeleue by Prof. Sharma discusses in detail the concept of Devegceeve

as used by ïIz»‚k.There, too, there is not much discussion about the comparative

study of the two concepts of Devegceeve.

Thus, hardly any discussion is found about the concept of Devegceeve by ïIz»‚k and its

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comparison with the concept of inference in Indian Logic.

4. Purpose of the paper :

The purpose of this paper is to study the nature and form of Devegefceefle which is used by

ïIz»‚k while establishing his theory in the light of the general concept of Devegefceefle as

given in the school of vÙeeÙe. The purpose is also to check whether the vÙeeÙe concept of

Devegefceefle with five-steps-syllogism, is applicable in the Devegefceefle given by ïIz»‚k and also

to examine what ïIz»‚k meant by the concept of Devegefceefle.

4. Concept of Devegefceefle ::::

Devegceeve is that cognition which presupposes some other cognition. It is knowledge

which arises (Deveg) after another knowledge. It is mediate and indirect and arises

through a mark, efueÁ or nsleg (middle term) which is invariably connected with the meeOÙe

(the major term). Invariable concomitance (JÙeeefhle) is the nerve of inference. The

presence of the nsleg in the he#e (minor term) is called he#eOece&lee. The invariable association

of the efueÁ with the meeOÙe is called JÙeeefhle.

In the technical terminology of vÙeeÙe, Devegefceefle is knowledge that arises from hejeceMe&. hejeceMe&

is a complex cognition which arises from a combination of the knowledge of

invariable concomitance (JÙeeefhle%eeve) and that of the presence of the efueÁ in the he#e --

technically known as he#eOece&lee%eeve.4

The example of mountain, fire and smoke is well known.

If we apply the same concept of Devegefceefle to the example of actor acting the character of

og<Ùevle,

meeOÙe is mLeeÙeer say jefle of og<Ùevle, he#e is the actor, nsleg are the efJeYeeJe etc. represented by the

actor.

The syllogism of Devegefceefle as given in the commentary of meeefnlÙeohe&Ce -

Øeefle%ee- og<ÙevleesÙeb MekegâvleueeieesÛejjefleceev~~

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nsleg- leoeÅeeuecyeveefJeYeeJe-GöerheveefJeYeeJe-DevegYeeJe-mebÛeejerYeeJeeefoceòJeeled ~

JÙeeefhle- Ùees Ùeoe DeeuecyeveefJeYeeJeòJes meefle ÙeefÉ<eÙekeâevegYeeJemeÃeeefjYeeJeJeeved me leûesÛejjefleceeved5 ~

On seeing smoke at the mountain, one recalls the association of fire and smoke and

hence infers that this smoke must also be accompanied by fire.

In the same way, on seeing the efJeYeeJeeefos in actor, one recalls the association of these

efJeYeeJeeefos with the mLeeÙeer of character and hence infers the mLeeÙeer.

Here, the problem arises about the he#e. efueÁ i.e. efJeYeeJeeefos are perceived in the actor

which is he#e, but the meeOÙe i.e. mLeeÙeer is inferred on some other he#e namely character.

If we apply the definition given by leke&âmeb«en, the jefle is inferred from hejeceMe&. Here hejeceMe&

is the cognition which arises from a combination of the knowledge of invariable

concomitance i.e. the association of mLeeÙeer and efJeYeeJe and that of the presence of the efueÁ

in the he#e -- technically known as he#eOece&lee%eeve, here, the knowledge of the presence of

efJeYeeJeeefos in the actor. Here, although meeOÙe and efueÁ are associated, yet the definition

does not fit in because the meeOÙe is associated with some he#e and the efueÁ is associated

with some other he#e.

Thus, neither the general concept of Devegefceefle nor the particular definition given by

leke&âmeb«en applies to the concept of Devegefceefle given by Sankuka. The argument will be more

precise by analysis of the definition of JJÙÙeeeeee ff hhllee in vÙeeÙeMeeŒe. The definition of JJÙÙeeeeee ff hhllee in

vÙeeÙeefmeOoevlecegòeâeJeueer is as follows,

JÙeeefhle: meeOÙeJeovÙeefmceved DemecyevOe: Goeùle: ~

JJÙÙeeeeee ff hhllee is the statement that the nnssllee gg iiss nnoott aassssoocciiaatteedd wwiitthh aannyy ootthheerr hhee##ee ootthheerr

tthhaann tthhee oonnee ppoosssseessssiinngg mmeeeeOOÙÙee..

In case of this JÙeeefhle , the meeOÙe, the mLeeÙeer which is associated with the meeOÙeJeod,

character, is inferred in the meeOÙeJeovÙe he#e i.e. the actor.

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Figure 2

Figure 3

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5. Difference between the Devegefceefle in logic and Devegefceefle in art:

The nsleg is observed on he#e. mebefoiOemeeOÙeJeeved he#e: ~6 Here, the efJeYeeJeeefos are the nsleg. They are

the emotions of the character, hence their substratum turns out to be the character and

not the actor. In this case if we assume that the actor is the he#e then the emotion will

belong to the actor and the spectator is least interested in the personal emotions of the

actor. Hence some arrangement should be made so that even if the he#e is the actor7,

the nsleg will belong to the character. Hence the he#eOece&lee%eeve should be defined here in a

new way.8

ïIz»‚k deals with this problem in detail. He establishes his he#e as the actor and states that

the actor should be perceived by a special Øeefleheefòe9, cognition. This special cognition of

he#eOece&lee is different from our other experiences of the knowledge of he#eOece&lee, in the

following way:

5.1. mecÙekeâ : The spectator does not have the notion that the actor himself is jece.10

5.2. efceLÙee : actor is not jece.11 The perception is efceLÙee when it is refuted afterwards by

the mecÙekeâ. Here, the perception is not refuted by yeeOe. It is not the case that spectator

assumes the actor to be jece only in the performance and after the performance is over,

he suddenly realizes that the actor was not at all jece. Spectator always remembers the

experience of the mLeeÙeer as the emotion of jece and not the emotion of the actor. Thus in

this particular cognition, yeeOe never appears.12 Sometimes there is possibility of yeeOe

when during the performance, the actor loses his bearing of the character, and the

spectator is forced to realize the fact that this is not jece but the actor. Then there is

possibility of yeeOe, which then proves the cognition of jece to be efceLÙee and turns out as

jmeefJeIve.

5.3. meeÂMÙe: actor is similar to jece.13

Spectator does not even think that the actor is a person resembling jece.

5.4. mebMeÙe: is actor jece ?14

Spectator does not experience the doubt, whether this is actor or jece. The vÙeeÙe believes

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that, the knowledge is ØeceeCe if it is resulting in some action i.e. DeLe&ef›eâÙee. If not, it is efceLÙee

e.g. mirage. There is perception of water but the action of bathing etc. is not possible,

hence the perception is efceLÙee. Here, the knowledge is efceLÙee yet there is action of

pleasure jmeemJeeo.15 This proves that the perception is not efceLÙee.

This also distinguishes this Devegefceefle from the general Devegefceefle. This Devegefceefle has DeLe&ef›eâÙee i.e.

this necessarily results in some action that is pleasure. The Devegefceefle in general may or

may not have DeLe&ef›eâÙee.

Thus this cognition of he#e is different from the cognitions mentioned above.

6. Concept of DevegkeâjCe :-

ïIz»‚k states that this cognition is different from mere resemblance or even imitation

because it involves Devegke=âefle.16 Here Devegke=âefle does not mean similarity or imitation but it is

the representation of the original in which there is almost unawareness of the

difference owing to the excellent skill and the command on the art.

ïIz»‚k uses the word DevegmevOeeve17 for this sense. This DevegmevOeeve is acquired by many

factors, which include the perfect depiction of emotions on the level of the script i.e.

the dialogues, speeches, the language used etc. Also responsible are the factors in the

performance part of the script, viz. the expertise in acting which is acquired by

training, deep study and a good deal of practice of the same. This skilled acting

enables the spectator to perceive the actor as the representation of the character

ignoring the difference. 18

This is what ïIz»‚k refers to the special cognition of he#e,

actor.

Thus, even if meeOÙe is not present in he#e, yet the he#e should necessary be the

representation of the known he#e of the meeOÙe, here the character.

This factor of Devegke=âefle distinguishes the Devegefceefle in art from the common Devegefceefle, because

in this Devegefceefle, one infers the meeOÙe which is actually not present in the he#e, but the

spectator infers the meeOÙe in the he#e assuming he#e to be the representation of the

character due to the excellent Devegke=âefle.

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Devegefceefle or inference of an emotion is also experienced in real life, e.g. on seeing the

reactions like crying, weeping etc., one infers that the particular person is sad i.e. he

infers the emotion of pathos from particular reactions. Yet, this inference is not an

object of relish because unlike the inference in art, this does not contain Devegke=âefle.

Whereas, the inference in art is relishable owing to the involved Devegke=âefle. Thus Devegke=âefle is

the factor that makes the inference an object of relish.

7. The special Mekeäefle of DeefYeveÙe :::: DeefYeveJeieghle’’’’s approach.

Indian poetics gives three different powers of a word namely DeefYeOee [denotative

meaning], ue#eCee [connotative meaning] and JÙeÀevee [suggestive meaning]. The DeefYeveÙe,

on the other hand, possesses an extra type of power, which is known as DeJeieceveMeefòeâ.19

The meaning conveyed by DeefYeveÙe is due to this DeJeieceveMeefòeâ which is different from the

others DeefYeOee etc. and the base of this Meefòeâ is Devegke=âefle. As DeefYeOee resides in the word, this

resides in the actor. Thus DeefYeveJeieghle states that the Devegefceefle in art due to the excellent

Devegke=âefle, is an intrinsic power of DeefYeveÙe.

8. The efÛe$elegjie-vÙeeÙe:

ïIz»‚k states that the actor is perceived with a special type of cognition, which is

different from all the other real-life –cognitions. To support this, he gives the axiom

of the picture-horse.20

This vÙeeÙe is the contribution of ïIz»‚k to the Indian Poetics as well as criticism of art

in general.

The picture of horse is a mere imitation of the original horse in some other media.

Hence, the efÛe$elegjie, the picture-horse is not real as a horse. Yet, it does not altogether

lack reality. The horse may not be real as a horse, but it is surely real as a picture-

horse.

In the same way, the actor is not the real jece , but he is real as a veš-jece.

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9. The status of art: the concept of mebJeeoer-Yeüce:

Thus, it is clear from the above discussion that, ïIz»‚k admits the virtual status of art.

Yet it is necessary to examine the virtual nature of art as given by him when he

compares it with the example of a picture-horse.

Here we can compare this concept with the classification of illusion Yeüce, given by

Oece&keâerefle& in his ØeceeCeJeeefle&keâ. He classifies the Yeüce as mebJeeoer Yeüce and efJemebJeeoer Yeüce.21 mebJeeoer Yeüce is

an illusion but it is an illusion closer to reality. He gives the analogy of the fire and

glory of jewel. Perception of both of them as jewel is an illusion. The former is a

efJemebJeeoer Yeüce and the later is mebJeeoer Yeüce as it leads to reality i.e. it leads to the original.

In the same way, the perception in art is an illusion yet it is closer to the reality and it

leads to the perception of the original.

10. Conclusion: Devege fceefle in art according to Mebkegâkeâ:

AAccccoorrddiinngg ttoo tthhee wwoorrddss ‘‘’’FFee ffllee ØØeeee fflleehheeòòÙÙeeee ««eeee¢¢ee ss vveeššss......’’’’ aass ggiivveenn iinn tthhee tteexxtt aassccrriibbeedd ttoo MMee bb kkee gg ââkkeeââ bbyy

kkeeââeeJJÙÙeeØØeekkeeââeeççee,, tthhee Deve ge fcee fle iinn aarrtt iiss bbaasseedd oonn tthhee ffoolllloowwiinngg aassssuummppttiioonnss::

•• TThhee aaccttoorr iiss ppeerrcceeiivveedd aass tthhee rreepprreesseennttaattiioonn ooff tthhee cchhaarraacctteerr..

• TThhee ee ffJJeeYYeeeeJJeeeeee ffooss sshhoouulldd bbee aacccceeppttaabbllee bbyy tthhee ssppeeccttaattoorr aass aassssoocciiaatteedd wwiitthh tthhee cchhaarraacctteerr..

TThhiiss ddeeppeennddss uuppoonn ccuullttuurraall bbaacckkggrroouunndd ooff tthhee ssppeeccttaattoorr..

• TThhee efJeYeeJeeefos should be portrayed according to the particular form of drama or

performance.

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NOTES:

1 This paper was presented at the BrihanMaharashtraPracyaVidyaParishat, Mumbai, May 2007 in the Philosophy

and Religion section. The paper was awarded first prize in the section. 2 Yejle, veešŸeMeeŒe.

3 efJeYeeJeeefoMeyoJÙeheosMew: ...DevegceerÙeceeveesefhe ...mLeeefÙelJesve mebYeeJÙeceeve: jlÙeeefoYee&Je: ...keâeJÙeØekeâeMe Guueeme 4.

efJeYeeJeeefo$eÙeb efueÁceJeiecÙeles... keâeJÙeØeoerhe 4 hejeceMe&pevÙeb %eevecevegefceefle:~ JÙeeefhleefJeefMe°he#eOece&lee%eeveb hejeceMe&:~ leke&âmeb«en,he=.75

5 efJeceuee šerkeâe; meeefnlÙeohe&Ce, ßeerceppeerJeevevo YeóeÛeeÙe& 6 leke&âmeb«en he=.76

7 ieJeÙes ieewjÙeced FefleJeled DeefYevesleefj og<ÙevleesÙec~ ~ efJeceuee šerkeâe- meeefnlÙeohe&Ce.

8 JÙeehÙemÙe he#eJe=efòelJeb he#eOece&lee ~ leke&â. He=. 75

9 Fefle ØeefleheòÙee «ee¢es vešs...keâe.Øe.

10 jece SJe DeÙeced SJe jece:...keâe.Øe.

11 ve jeceesÓÙece... keâe.Øe.

12 De$e Ûe yeeOe-DeveJeleej: mhe° SJe ~ keâe.Øe. yeeueyeesefOeveer šerkeâe. He=. 89

13 jecemeÂMeesÓÙeefceefle . keâe.Øe.

14 jece: mÙeeÉe ve Jee DeÙeced ... keâe.Øe.

15 DeLe&ef›eâÙeeÓefhe efceLÙee%eeveeod °e ~ DeefYeveJeYeejleer, he= 272

16 Devegkeâleg&mLelJesve efueÁyeuele: ØeleerÙeceeve: mLeeÙeer YeeJees...DevegkeâjCe¤he: ~ DeefYeveJeYeejleer, he= 271

Devegke=âefleceefnce>e meceglheeefolemÙe...efJeceuee šerkeâe- meeefnlÙeohe&Ce 17

keâeJÙeevegmevOeeveyeueeled ... ke=âef$ecewjefhe leLee DeveefYecevÙeceevew:...~ keâe.Øe. he=.89 18

efMe#eeYÙeemeke=âle-DeefYeveÙevewhegCÙesve JeemleJe®hesCewJe ØeoefMe&lemÙe... ~ efJeceuee, mee.o. 19

DeJeieceveMeefòeâefn& DeefYeveÙeveb JeeÛekeâlJeeovÙee~ DeefYeveJeYeejleer, he= 272 20

efÛe$elegjieeefovÙeeÙesve jeceesÙeefceefle ØeefleheòÙee «ee¢es vešs...~ keâe.Øe. he= 88 21

ceefCeØeoerheØeYeÙeesce&efCeyegOÅeeefYeOeeefJelees: ~ efceLÙee%eeveefJeMes<esefhe efJeMes<eesÓLe&ef›eâÙeeb Øeefle ~~

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14

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Authors: Dr. Malhar Kulkarni, Associate Professor, Department of Humanities and Social sciences,

IIT, Powai, Mumbai, 400076.

Rajashree Barve-Oak, Research Scholar(Ph.D.), Department of Humanities and Social

sciences, IIT, Powai, Mumbai, 400076.

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