Sahrdayaloka Part 01

SR No.: 006908
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 602
Language: English
Classification: Book_English
File Size: 14 MB

Page 231

206
SAHRDAYĀLOKA
loko yuktiḥ kalāsceti
mantavyāh kāvya-vaikhari. (Edn. Tiruvadi, 34, Tatacarya Comm.) vl. (or kāvya-hetavaḥ) vl (or kāvyagair hyamī) (Patna Edn. 52).
Here he obviously seems to enumerate the different branches of learning which a poet-aspirant should study. They are sabda i.e. grammar, chandas i.e. metrics, abhidhāna or lexicography, itihāsa i.e. tradition, loka i.e. worldly affairs, yuktih i.e. logic, and kalā or various fine arts. We find the word 'abhidhāna' ir lexicon. D. T. Tātācārya in his udyānavrtti (Edn. ibid) (pp. 4-5) however observes:
"sabdo nāmākhyātādiḥ sādhu-sabda-svarūpam yāvat. chandah vrttaratnākarādyukta-lakṣaṇam, abhidhānam śabdasyàrtha-pratipādana-vyāpāraḥ śaktilaksaņādi-svarūpaḥ arthaḥ, asya śabdasya ayam eva arthaḥ iti, ayam artho'syaiva śabda-sya vācya iti ca vivekah. mahābhārata-rāmāyaṇādişu pratipadyāḥ kathāh, lokah stri-purusādi-svabhāvavisesa-avasthāvišesādi, yuktih nyāya-mīmāmsādi rūpāni darśanāni, kalā gīta-vādyādayah, ity evam etad aştaka-rūpā kāvya-vaikharī mantavyā."
Here Tatacharya explains abhidhāna' as abhidhā, laksanā, etc. suggesting Bhāmaha's acquaintance and also acceptance of śabdavrttis. Of course, he is careful not to mention vyañjanā. But we beg to differ from Tatacharya's explanation because had Bhāmaha been conscious of various sabdavrttis, he would have treated them independently. Of course, this does not go to suggest that he was totally oblivious of the concepts of abhidhā and laksanā. For, he also was fairly conversant with the heritage we discussed earlier,—the discussion of abhidhā and laksanā in the works on śāstras or various disciplines such as Mīmāmsā, Vyākarana, Nyāya, etc. But for the present here, we would like to take the word 'abhidhāna' in the sense of dictionary or lexicon i.e. kośa, knowledge of which was a must in the making of a poet.
But we have some other more weighty evidence in favour of taking abhidhāna' to mean abhidhā-vrtti and gunavrtti. In his Locana on Dhvanyāloka(=Dhv.) I, i, Abhinavagupta has the following remark : bhāmahena uktam-“sabdaś chando bhidhānārthāh" iti. ( pp. 16, Edn. Dhv. - Tapasvi Nandi, '98, Ahmedabad.]
abhidhānasya śabdādbhedam vyākhyātum bhattodbhato babhase -sabdānām abhidhānam, abhidhāvyāpāro, mukhyo gunavrttiśca, iti.”—Here, according to