Sahrdayaloka Part 02

SR No.: 006909
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 642
Language: English
Classification: Book_English
File Size: 15 MB

Page 563

1118
SAHRDAYĀLOKA 'Dhvani' is said to be two-fold such as (i) derived from meaning or sense and (ii) derived from the word.- (106)
"That kind of poetry, wherein the conventional) meaning renders itself subordinate, or the conventional) word renders its meaning suggests the intended or) implied meaning (as principal), is designated as 'dhvani' by the learned. (The suggested sense is ‘dhvani' or that kind of poetry where this occurs is dhvani-kāvya). - (107)
With reference to a word (i.e. sabda) this dhvani' is two-fold scuh as (i) of the form of 'anunāda' i.e. resonance and (ii) of the form of prati-sabda' i.e. echo. These two are further discussed by us. (108)
That dhvani (or sound,) which like striking on a drum, or like noise caused by striking a bronze plate, conveys the related meaning, is termed as 'anu-nāda' by experts.- (109)
But that which gives a different meaning than the one conveyed primarily, like an echo from a cave resounding the original sound, is termed 'prati-dhvani.?-(110)
Meaning thus conveyed (in two different fashions) are termed that particular dhvani (i.e. (i) anunāda-dhvani and (ii) pratiśabda-dhvani) (Again both are either through the agency of meaning and therefore "ārtha” or through the agency of word, and therefore "sabda."
(The illustration of artha-anunāda-dhvani follows, as in)
"śāntyai vostu kapaladāma..." etc. In this sentence we have "ārtha-anunāda-dhvani." The script written by 'kapaladāma' which has words such as "straksyati" etc., is read by the group (of Śivaś attendants, i.e. ganas.). This is the sentence-sense. Through this the samsāra' or 'dāma' of the deities which make for the creation, is known. Through this apprehension, Sivaś 'samsști' i.e. continuation with reference to gods is implied. Through that eternity, oneness, independence, etc. are implied. The dhvani is termed anunāda-dhvani where this chain of implications ends. This is its illustration- (112)
'Bhama dhammia. etc.' is an instance of artha-anunāda-dhvani. The sentencesense, such as “Move around” which is positive in nature, implies or suggests that "do not move on the banks of Godāvarī." Through this is conveyed the secret meeting-place of somebody. Thus the expressed sense here is positive but the implied sense is negative.- (113).