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Śokaḥ Ślokatvam Āgataḥ (Dhv. I. Sd)

By Tapasvi Shambhuchandra Nandi

Vol. 11 · No. 1-41982-1983pp. 11-16English, Sanskrit

Summary

This article reflects on the famous Sanskrit saying ‘śokaḥ ślokatvam āgataḥ’, which means ‘sorrow has become poetry’. The author interprets the dictum as pointing to the creative transformation of intense emotions into artistic expression. Drawing on classical poetics, particularly the theory of rasa, the paper argues that suffering experienced deeply can be sublimated into moving verses. It examines examples from epics such as the Rāmāyaṇa and Mahābhārata where grief leads poets to compose enduring works. The essay also discusses how the aestheticisation of sorrow allows audiences to experience pathos without being overwhelmed, producing a cathartic effect. A section is devoted to the Dhvanyāloka of Ānandavardhana, which highlights suggestion (dhvani) as the hallmark of poetry. The author explores how the latent emotion of śoka can be suggested rather than explicitly stated, enhancing its aesthetic appeal. Finally, the piece reflects on the universality of the dictum: across cultures artists transform personal suffering into art that speaks to broader human experience. Through this lens, the phrase becomes a meditation on the resilience of creativity.

Conclusion

By analysing the maxim that sorrow becomes song, the author shows how classical poetics valorises the transformation of emotional pain into aesthetically elevated expression. The dictum encapsulates the cathartic power of art to transmute human suffering into shared cultural memory.

Article order

In this issue

Vol. 11 · No. 1-4
1-4A Note on ViśeṣaR. D. Hegde5-10Free‑Will and DestinyM. P. Lakhani11-16Śokaḥ Ślokatvam Āgataḥ (Dhv. I. Sd)Tapasvi Shambhuchandra NandiCurrent article17-28The Pañcagranthi‑Vyākaraṇa of Buddhaghoṣa (V. Sam. 1080)Narayan M. Kansara29-36On the Variant Readings in AVS 3.12 as Noted in Sāyaṇa‑BhāṣyaNeelima Mane37-38Vijayarāja Paramār of JaloreRam Vallabh Somani39-47Critical Survey of the Jaina PurāṇasDevi Prasad Mishra48-50A Note on Brick ArchitectureT. N. Mishra51-56A Note on the Matṛkā Figures from the EME Dakṣiṇa‑mārti TempleMaruti Nandan Prasad Tiwari, Kamal Giri57-81Avidyā in VedāntaEsther A. Solomon82-104Sanskrit AestheticsV. M. Kulkarni105-112Number of PramāṇasR. D. Hegde113-120Tantra and Shahrazād (The 360 and the 1001 Nights)A. K. Warder121-132The Childhood Exploits of KṛṣṇaHarivallabh Chunilal Bhayani133-146Social Thought of Yājñavalkya (I)Ramesh S. Betai, Jayaben R. Betai147-153Is Vastu‑Dhvani an Expendable Form of Poetic Excellence?S. Meera154-165Fixing up of Some Variants from KālidāsaTapasvi Shambhuchandra Nandi166-175The Contribution of Jain Authors to Sanskrit Chandaḥ ŚāstraG. S. Shah176-179A Unique Bodhisattva Head from MathurāLalit Kumar180-192Tatpurvakam in Tatpurvakam Trividham Anumānam (NS 1.1.5) in Bhāṣarvajña’s ViewLaxman V. Joshi193-216Reappraisal of Degrees of Reality in Jainism, Buddhism and VedāntaYajneshwar S. Shastri217-230Observations on Some Variants in HarṣacaritaTapasvi Shambhuchandra Nandi231-270ReviewUnexhibited

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