Sambodhi 1982 Vol 11

SR No.: 520761
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1982
Total Pages: 502
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 11 MB

Page 104

Sanskrit Aesthetics
95
लकृतायामपि लावण्यशून्येयमिति, अतथाभूतायामपि कस्याञ्चिल्लावण्यामृतचन्द्रिकेयमिति सहृदयानां व्यवहारात् ।
-Locana pp. 49-50
That the suggested sense exists over and above the denoted sense is brought out with a happy simile here (Dhvanyaloka I.4).
The incomparable beauty in women is quite distinct from the beauty of individual limbs, natural as well adorned; it delights-gives pleasure to a sahrdaya, a rasika, a man of taste-a connoisseur (a critical judge) of beauty.
Here we clearly see that beauty is spoken of as a quality of women: and it causes pleasure to the perceiver-- sahrdaya.
(ii) अलङ्कारो हि चारुत्वहेतु: प्रसिद्धः, न त्वसावात्मैवात्मनश्चारुत्वहेतुः ।।
-Dhvanyaloka II p. 197
.
उपमया यद्यपि वाच्योऽऽलंक्रियते, तथापि तस्य तदेवालंकरणं यद् व्यंग्यार्थाभिव्यञ्जन सामर्थ्याभिधानमिति वस्तुतो ध्वन्यात्मैवालंकार्यः। कटक-केयूरादिभिरपि हि शरीर-समवायिभिश्चेतन आत्मैव तत्तश्चित्तवृत्तिविशेषौचित्य सूचनात्मतयालक्रियते । तथाहि-अचेतनं शवशरीरं कुण्डला दो.. तमपि न भाति, अलंकार्यस्याभावात् । यतिशरीरं कटकादियुक्त हास्यावहं भवति, अलंकार्यस्यानोचित्यात् । न हि देहस्य किञ्चिदनौचित्यमिति वस्तुत आत्मैवालङ्कार्यः अहमलकृत इत्यभिमानात् ।
-Locana p. 198
Hore Ādandavardhana asserts that an alankara (like upama) is univer. sally known as the source of beauty. All alamkūras truly become so if they are used as subservient to rasa etc., which is the very soul (or the essence) of kavya. Abhinavagupta comments on this as follows “Upama, embellishes the literal sense. However this literal sense, hen endowed with excellence by upamā (or any other alamk ra), serves to suggest (rasādi-) dhvani. So really speaking the dhvani-ātmā is alamkārya. The ornaments like bracelet, keyūra, etc., when put on one's person embellish the sentient person by suggesting his particular mental condition-appropriate or inappropriate.
For instance, a dead body when decorated with alamkaras does not shine as the soul has departed from the body. An ascetic if he puts op ornaments such as a bracelet of gold etc., becomes a laughing-stalk, as in his case the mental condition of a lover, is inappropriate. As far as the body is concerned the question of propriety or impropriety does not