Kavyanushasana Critical Study

SR No.: 001713
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: A N Upadhye
Publication Year: 1987
Total Pages: 558
Language: English
Classification: Book_English, Literature, & Kavya
File Size: 10 MB

Page 137

and Hemachandra takes over the passage after omitting the sentence on Tātparyasakti. In fact while Hemachandra uses. the word Vyāpāra in the first line of the gloss, he retains the word Saktih in the definitions of Abhidhā etc. Agajn, he adds. the word Gauni in the definition of Laksaņā that he takes over from the Locana, and rewrites the sentence by saying 'Śaktirgauņi laksaņā ca', while in the definition of VyānjanāVrtti, he has verbatim reproduced Abhinava's definition, except the word Tritaya in Tacchaktitritaya and writes Taccaktyupajanita instead of Tacchaktitritayopajanita and joins this with the portion beginning with Pavitrita etc, upto Saktiḥ, and replaces Abhinavagupta's term Dhvananavyāpāra by Vyañjakatvam. And he totally drops Tātparyasakti which is the basis of the inter-connection of the expressed senses in a sentence and there is also a corresponding import-sense called Tātparyārtha. Yet, since both of these pertain to the sentence, they are not detailed here. 3 3 Abhidha. Gauņi, Laksaņā and Vyañjanā
Now, as for the difinitions of Abhidha, Gauņi as well as Lakşaņā and Vyañjanā borrowed from the Locana Commentary of Abhinavagupta, Abhidhā is the process of direct expression which depends on Sanketa or convention. So far as Gauņi and Laksaņā are concerned, both of them constitute one power or process and that is the process of indicating a sense which is indirect or secondary. This power of indication or Laksaņāvștti arises when factors such as incompatibility of the primary meaning and a usage or a poetic purpose are present. And Vyañjnasakti is the power of yielding on the basis of the primary and the secondary senses (Vācyartha and Gauņārtha and Laksyārtha) a (suggested inner) sense aided by the imaginative responses (Pratibhāsahāya) of the connoisseur. in other words, the Vyañjanā function of Word is the only function which requires the help of a responsive reader 34 or spectator who is smart enough to comprehend both the primary and the secondary senses of a word. This aesthetically profound power of the suggested
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