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 of vyañjanā and vyangvārtha and 'dhvani' in its technical sense. So, it can be argued that in the discussion that follows, of alamkāras and gunas in which vyañjanā and vyañgyārtha are subsumed, in case of the treatment by earlier ālamkārikas, there is no positive proof of their conscious understanding of these entities. But, by and large, on second thought, we may choose to go with Anandavardhana, Abhinavagupta, Ruwvaka and Jagannātha, that the earlier ālamkārikas knew both wanjanā and vyangvārtha, but they had no apparent reason to define and elaborate these topics, like Yāska, Pānini and Patañjali and perhaps also the Mimāmsakas, who had no occasion and therefore no business to define these topics separately and carve out their independent existence. Actually after the age of the earlier ālamkārikas and before the time of Anandavardhana, some misunderstanding started in the circles of literary critics and therefore Anandavardhana took it upon himself to systematically expound and establish the concept of dhvani' in its technical sense, with of course 'vyañjana' as its poetic instrument. It may be noted that in whole-heartedly supporting the remarks of Anandavardhana, Abhinavagupta, Ruyyaka and Jagannātha we are shifting from the position taken by us on an earlier occasion, while we prepared our thesis — “The Origin and Development of the theory of Rasa and Dhvani in Sanskrit poetics", - and got it published. (See pp. 179, Edn. Guj. Uni. Ahmedabad, '73)
We will go to see how the fact of pratīyamāna artha i.e. implicit sense is incorporated under various heads by the earlier alamkārikas such as Bhāmaha, Dandin and the rest.
Bhāmaha : At - II. 85 Bhāmaha's general outlook towards all alamkāras becomes clear when he observes :
"saişa sarvaiva vakroktiḥ anayártho vibhāvyate yatósyām kavinā kāryaḥ
kólamkāro'nayā vină ?” (II. 85, Bhāmaha) Read Tātacharya (pp. 57, ibid) : vakroktiḥ alamkāraḥ. 'vakrā'bhidheyaśabdoktir-istā vācām alamkştih." iti vacanāt yā nirūpitā atiśayoktiḥ sā eva sarvā vakroktih, sarvólamkāraḥ. anayā atiśayoktyā kāvyārthah rasa-carvanā-'nugunavisada-pratīti-gocarīkriyate. etad ghatane kavinā samrambhah kāryaḥ. anayā vina alamkāraḥ eva na bhavati.” - Thus for Bhāmaha, atiśayokti or vakrokti i.e. beauty lies at the root of all the alamkāras or beautiful turns of expressions. It is implied in all alamkāras in one way or the other. The presence of 'pratīvamāna' element
Isl.