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 195

mā
Unnataḥ, Prollasaddhāraḥ payodharaḥ, etc. are Ślista and yield double senses. Payodharaḥ means Stana and Megha. Prollasaddhara means Prollasan hāraḥ and Prollasantyaḥ dhārāḥ. The direct sense of this verse is: whom do the breasts of this lady not entice? But "whom does the rainy season not make uneasy? is the Vyangyartha. So, the Upama (similarity between Stana and Megha) is suggested here, as Hemachandra points out: "Here to make the sentence plausible, the Prakṛta and Aprakṛta are conceived of as Upameya upamana and the simile is suggested." It can be seen that here the resemblance is verbal but the Alamkara (Upamā) is to be accepted; otherwise the suggested sense (Vakyārthasyasambaddharthatvam prasankṣiḥ) will be irrelevent. In a similar instance (63), cited by Mammata to illustrate Ubhayaśaktimulavyangya, Atandra etc., Syāmā, with its adjective, is first understood as a beautiful woman and then as a moonlit night. The suggested figure in this verse is Upama through Sabdaśakti.. However, as Hemachandra observes, by 'Samuddipita', 'Sanandam', etc., the Artha is also Vyañjaka, yet, since Arthaśakti cannot function without Sabdasakti, only Sabdaśakti is suggestive here. Again, the passage from Banabhaṭṭa's Harṣacarita examplifies Virodhalaṁkāra (as it is cited and explained in the Dhv. Al. II). Here, Hemachandra calls it by the same name (but Prof. R. B. Athavale prefers 'Virodhābhāsa'). The next verse (65), illustrates Vyatirekālaṁkāradhvani. The word Padaḥ is paranomastic and means (1) the rays of the Sun, and (2) the king's feet, and the whole verse is paranomastic, thus, giving rise to the suggestion that the King's feet are superior to the rays of the Sun. This Vyatirekavyangya is based on Ślesa or double entendré, as e.g., in Nakhodbhāsinaḥ. Here Nakha means nails but 'Kha' in 'Nakha' means 'the sky'. This verse is cited in the Dhv. Al. Il also. It may be noted that Anandavardhana does not at all mention Sabdaśaktimulavastudvani as a separate category. This is taken by some writers on Poetics to mean the non-existence of Vastu-type of Sabdaśaktimula.
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