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 158

Is Vastu Dhvani an Expendable form of Poetic Excellence ?
149
vaikasyā bhavantu etc., Bhrama dharmika etc, Kasya va na roși bhavati etc. and the typ. of dhani cille 1 arthāntara sankramnita vācya to mere a la nā ll. a Tre Tian R: ATA Hitam 3724176915444. गन्तव्यः, तस्य परप्रवृत्तिनिवृत्तिनिबन्धनत्वात् तयोश्च सम्प्रत्यसाम्प्रत्ययात्मनोरन्यथा कतु म. शक्यवतः । न हि युक्तिमनवगच्छन् कश्चिद्विपश्चिद्र चनमात्रात् साम्प्रत्ययभागू भवति ।"
I. p. 26-27
S) according to himn literally everything in the world is reducable to Ioference. He calls the Viparīta surata samuye etc. as a mere prahelikā eventhough the sense of Vişnu's righ: oje being the Sun is not easily got. p. 92 gegnhaT #13277! I' He explains De ä pasiya etc as a mere cātu with pratişedhānupapatti. Due to bhangi bhaniti this is negated by praise. In the verse Atta, ettha nimajjati ato. kaku and facial expression alone suggest anything and the expression mă slișa with its pratişedha cannot be resolved as there is no basi; to do so in the literal meaniog cf the verse. So it has no dhvani. Mahimabhatta is against the very concept of vastudvari especially while considering rasa to be the soul of kavya.
न च रसात्मनः काव्यस्य वस्तुमात्रादिभिविशेषः शक्यं आजातु, तेषां विभावादिरूपतया रसाभिव्यक्तिहेतुत्वोपानात् न च व्याज कानां वैचित्र्ये व्यङ्गयस्य विशेषोऽभ्युपगन्तु युक्तः शावलेयादीनामिव गोत्वस्य । 'प्रहेलिकादो च नीररो स्यात् । तत्राप्युक्तक्रमेण वस्तुमात्रादेरपि 61579ae alę 57777e7fat#1277 $1577774175yTasafgezaaizar I. p. 104.
Vastudhvani has to be included under rasa as being vibhāva. Mere variety also, cannot become excellence in poetry. Catu and Prahelikā ate not good types of poetry. Herce these can only merit the term of 'poetry'. not excellent poetry.' Mahimabha!!! calls Gauna as Yatnopapā'itam, and be considers arthantara sankramita vacja aad atyantu tiraskrta vācya as having gunavrtti with aropa and padārthopacāra and ultimately being resolved by Anumāna Tae vurse Suvarna puspam prthvīm etc. has upacara urtti. Šikharini kva nu nāma has saidāropa and is only a catu Snigdha Syamala etc. enploys only dharmi when usiog Rama in a special mode. Tada jāvanti gunah etc. has utkarsa aropa in second kamalani while Evameva janastasyä etc. has apakarșa āropa in second candra. There is padarthopacāra in Ravi samkrānta laksınikah etc. in andha, and Gaganam ca matta megham etc ha pada rthopacāra in matta and nirahankāra. Ucchinu patita kusumam etc. is a mere vākcchala which can be resolved by anumāna. The 2 is padārthopacāra in Saptaita samidhaḥ śriyaḥ and Vakyopacărată in Yā nišā sarvabhūtānām elc. Suvarna puşpām prthvim