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

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SAHRDAYĀLOKA tam āhuḥ śuddha-drșțāntam
tanmātrāviskřter yathā.” 'drstānta' is defined here with a clear use of a form of 'vi+ Vañi' viz. vyajyete.' So, vyañjanā can not be far behind in Bhāmaha's mind. In the illustration that follows wherein a king is said to be Bharata, Dilīpa, Purūravas, and Pradyuma, etc., the underlying qualities of the hero, equating him with these big names, are suggested. Tatacharya observes: "iti tatra tatra sādhya-sādh drastavyā.” (pp. 126, ibid). Thus, we may say that we come across a clearer reference and also acceptance of vyañjanā here in Bhāmaha. Similarly at V. 60, Bhāmaha has.
"katham eka-padenaiva vyajyeran asya te guņāḥ, iti prayuñjate santaḥ
kecid vistāra-bhīravah.” vyajyeran' has a clear reference to 'vyañjanā.' In V. 59 as seen above Bhāmaha has given an illustration of pure drstānta wherein a king is said to be Bharata, Dilīpa, etc. thereby implying the qualities of those monarchs in that king. In V. 60 Bhāmaha says that in order to avoid unnecessary details, people resort to one word in V. 59 as above. So, herein, a clear reference to the power of suggestion where the qualities of Bharata, Dilīpa, etc. are suggested by their meaning.
In his discussion of various alamkāras, we see that Bhāmaha seems to take for granted the presence of implicit sense-i.e. pratīyamāna artha-or vyangyàrtha, e.g. in a-prastuta-praśamsā, dīpaka, vyājastuti, nidarśanā, etc. etc. This point will be further elaborated to support our observation that Bhāmaha was not unfamiliar with vyañjanā. We will take up this investigation in the next chapter in greater details. But one thing that emerges clearly from our discussion so far, is that 'vyañjanā' is not totally absent from Bhāmaha's mind, though of course, and this applies to all other predecessors of Anandavardhana such as Dandin, Vāmana, etc. also, that a systematic treatment of the topic of sabdavrttis is not seen in earlier works, but at least we have traces of vyañjanā scattered everywhere and that vyañjanā as a sabdavrtti is not only known to them but they all, i.e. Bhāmaha and the rest are inclined to accept it with reference to the poetic word. We will now pass over to the next great name, i.e. Dandin.