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 631

1186
SAHRDAYĀLOKA manaḥ-prahlādi sálamkşti vyutpannair racitam na caiva vacanair vakrokti-sünyam ca yat, kāvyam tad dhvaninā samanvitam iti prītyā praśamsañ jadah, no vidmóbhidadhāti kim sumatinā
prstaḥ svarūpam dhvaneh.”“In fact, a gentleman has already composed a verse to this effect
-Poetry, wherein there is nothing to delight the mind and no embellishment, which is destitute of felicitous words and artful turns, is praised so warmly by the
eing endowed with dhvani (suggestion). But we are at a loss to imagine what answer he would give when faced with a straight question by an intelligent critic about the nature of 'dhvani’ itself !” (Trans- K. Kris., pp. 5, ibid).
Abhinavagupta suggests (Locana, Dhv. I. i.; pp. Edn. Nandi, ibid) : "granthakệt-samāna-kala-bhāvinā manoratha-nāmnā kavinā.”
After taking note of the three dhvany-abhāva-vādins Anandavardhana proceeds to refer to two more such views viz. the one, bhāktavādins, i.e. those who try to include dhvani under 'bhakti' or 'laksanā' and the rest who feel that dhvani, inspite of its being an inependent catagory cannot be defined-'an-ākhyeya-vādins.'
To explain 'bhakti' the Locana has the following : (on Dhv. I.; pp. 14, Edn. Nandi, ibid)– “bhajyate sevyate padárthena, prasiddhatayā utpreksyate iti bhaktir dharmóbhidheyena sāmīpyādiḥ. tata āgato bhākto lākṣaṇikórthaḥ. yad āhuḥ
"abhidheyena sāmīpyāt (sambandhāt) sārūpyāt samavāyataḥ, vaiparītyāt kriyāyogāt
laksaņā pañcadhā matā." guna-samudāya vṛtteḥ śabdasya arthabhāgas taiksnyā”dir bhaktih, tata ägato gauņórtho bhāktaḥ. bhaktiḥ pratipādye sāmīpya-taiksnyā"dau śraddhátiśayaḥ. tām prayojanatvena uddiśya tata āgato bhākta iti gauņo, lākṣaṇikaśca. mukhyasya cárthasya bhango bhaktir ity evam mukhyártha-bādha- nimitta-prayojanam iti upacārabījam ity uktam bhavati.”
"That which is resorted to by the word meaning, that which is imagined in form of a well-known meaning, is 'bhakti' i.e. the relation such as 'nearness' etc. with the