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 303

Śabdavrttis, the nature of : Abhidhā
277 dvāram, bhakşaya, itinyāyāt prasiddha-adhyāhāraḥ, 'darī vadati, mañcāḥ krośanti' iti prayogadarśanāt adhārādheyayor abhedopacārasca viruddhalaksaņā"dibhiḥ prayujyamāno na dosāya iti." - Such direct or indirect references to śabda-vșttis do not carry any value for us. We will have to turn to the other work, The Sạngāra-prakāśa for a comparatively more systemetic approach to the topic of śabdavrttis, though it has to be admitted at the outset, that Bhoja, in keeping with the tradition which he seems to have directly inherited from alamkāra writers prior to Anandavardhana, does not treat 'this topic as systemetically as is done by Mammaţa and other followers of the kashmir school. We will pick up the thread with the help of Dr. Raghavan. We propose to reach him with honest enquiry as an advanced student.
Bhoja's treatment of sabda-śaktis is part of his larger scheme of explaining what 'sāhitya' is. Dr. Raghavan thus explains : (pp. 87, Bhoja's Śr. Pra, '63) “We have already said that poetry being speech supreme, sāhitya is, between the two parts of language - śabda and Artha-relation supreme. Thus, sāhitya first means all linguistic expression and the general and inevitable grammatical and logical relations between word and sense; and then it means poetry and the poetic relations between the two. Bhoja means by sāhitya both kinds of relation and he not only deals with poetry but with language also. At the lower levels, lies language with its general sāhitya; higher up the language has risen above itself and has bloomed in poetry, and here, the sāhitya is poetic relation between word and sense. Bhoja defines kāvya as the sāhitya or unity of word and sense.
"tat (kāvyam) punaḥ; śabdārthayoḥ; sāhityam āmananti.”
tad yathā - "śabdārthau sahitau kāvyam” iti. It is to a treatment of this Sāhitya of śabda and Artha that the śr. Pra. is devoted. Bhoja calls his work itself Sāhitya Prakāśa in Chapter XI.
yasmin aseșa-vidyāsthānártha-vibhūtayaḥ prakāśante, samhịtya, sa sāhityaprakāśa etādņšo bhavati.”
(Chap. XI, pp. 430, Śr. Pra Vol. II) The scheme of the whole work is contained in the definition, 'sabdārthau sahitau kāvyam', and under the edifice of the śr. Pra. lies the foundation and system called sāhitya. This has been already pointed out above in Ch. IV (of Śr. Pra. Raghavan). Sāhitya is thus defined by Bhoja : It is the relation between