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 272

'Pratīyamāna artha' - as seen in the earlier alamkārikas...
247
Vāmana : For Vāmana the position is still clearer for he recognizes upamā as the basis of all the alamkāras which are termed by him as “upamā-prapañca”. His ‘kāntiguna' is defined as 'dīpta-rasatvam' i.e. one in which rasas are clearly marked, and are in an aroused condition. All this clearly bears the stamp of an implied sense. His 'samadhi' guna is defined as 'artha-drstih' i.e. perception of the sense (III. 2.7. KSV.). Vāmana goes on classifying 'artha' as 'vyakta' and 'sūksma' (III. 2.9) and the latter again is 'bhāvya' and 'vāsanīya', i.e. that which is easily elicited, and that which is elicited after concentration, respectively (III. 2.10 KSV.). The illustrations of both these varieties contain implied sense.
Udbhata - In his Kāvyálamkāra-sāra-samgraha (= K.S.S.), Udbhata follows the same pattern as laid down by Bhāmaha and seems to incorporate the element of implied sense in the same way as seen in Bhāmaha. Pratīhāréndurāja (first half of 10th Cen. A.D., De, pp. 74, ibid), wants us to believe that Udbhata had knowingly incorporated 'dhvani' under alamkāras, when he observes : (pp. 92, 3, NS. Edn. Bombay, '28) :
- 'nanu yatra kāvye sahỉdaya-hrdayā”hlādinaḥ pradhānabhūtasya, sva-sabdavyāpāra-asprstatvena pratīyamānaika-rūpasya arthasya sadbhāvas tatra
vidhárthábhivyaktihetuh kavya-jīvita-bhūtah kaiścit sahrdayair dhvanir nāma, vyañjakatva-bhedā”tmā kāvya-dharmóbhihitaḥ. sa katham iha nopadistaḥ ? ucyateesv eválamkāresu antar bhāvāt.
Pratīhārendurāja then goes to explain with illustrations at places how different alamkāras of Udbhața contain this or that type of dhvani.
Rudrata : Rudrața also can be safely imagined to have touched the element of implicit sense with reference to all the alamkāras such as rūpaka, dīpaka, paryayokta, etc. He defines and illustrates the two-fold bhāva also in VIII. 38-41, which contains an implied sense. VII. 38, reads as :
"yasya vikāraḥ prabhavan apratibaddhena hetunā yena,
gamayati tad abhiprāyam tat-pratibandham ca bhāvosau.” III. 40 reads as,
"abhidheyam abhidhānam tad eva tat-saděśa-sakala-gunadosam,
arthántaram avagamayati yad-vākyam sóparo bhāvah.” Rudrata's use of words clearly suggest that he is conscious not only of the implied sense, but also of vyañjanā. He has gone for an elaborate treatment of rasa also but is silent about the theoretical discussion concerning rasa-realization.