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1096
SAHRDAYĀLOKA Bhoja has in his own way accepted dhvani but as is the case with the ancient ācāryas such as Bhāmaha, Dandin and the rest, so also with him, he has tried to put dhvani under guna and alamkāra and ultimately under alamkāra only as even guņa is, in a way, alamkāra for Bhoja. He has accepted rasa, which is part of rasadhvani for Āhandavardhana, as 'artha-guna' called "kanti", and also as 'rasavat' alamkāra in Bhāmaha's fashion. Or, he has accepted rasa as alamkāra or what he terms "rasókti.” He has trifercated kāvva or literature as 'svabhāvokti', 'vakrókti' and 'rasókti.
To bigin with, for Bhoja, dhvani' is a sabda-guna called "gāmbhīryam.” Says he : "dhvanimattā tu gāmbhiryam." i.e. gāmbhirya stands for a quality of 'having dhvani', or say, the presence of dhvani is termed 'gāmbhīrya' (S. K. A. I. pp. 64, ibid). The illustration is, “maulau dhāraya.” etc. It is observed here : "atra nābhyām pundarīka-dhāranam parimita-vikramatvam cakrāńkita-karatvam, damstrayā vasudhóddhāranam, vaksahsthala-nivesita-laksmikatvam indravarajarvam ca dhvanayati iti gāmbhīryam”. Rasa being a beautifying agent is, an alamkāra called rasavat, and so also 'dhvani' is a guna embellishing an expression. That which is a vākyárthópaskāraka is either a guņa or an alamkāra. Rasa was 'rasavat alamkāra for Bhāmaha and Dandin and for Vāmana it was a guna called 'kānti.' In the same way dhvani is also a guna for Bhoja. Beyond gāmbhīrya', 'gati' is also a guna which contains 'dhvani.' Gati (pp. 84 ibid) is - "gatih sā syād avagamo yó 'rthad arthántarasya tu."- The collection of another meaning through a (contextual) meaning is gati."-The illustration is"subhage ko'yam vệddho...” etc. -"atra praśnād artham avagamya uttarād arthántarávagamah.” On this Ratneśvara Miśra observes : "tena yatra sahrdaya hỉdayamgamād arthāt kāmsyatālánusvána -nyāyena tādņśam arthántaram avagamyate să gatir iti lakṣaṇárthaḥ.”- On the analogy of kāmsya-tāla-anunāda i.e. reverberation caused due to striking a dish of kāmsva metal. a further meaning following the original meaning which moves the heart of a connoisseur is collected. This is 'gati', the fartha-guna.' Now Dr. Raghavan sees dhvani' here. But we may say that this could be perhaps gunībhūta-vyangva or subordinated suggested sense, because Bhoja is not clear about the subordination or "upa-sarjani-krtatva” of the first meaning which is the life breath of 'dhvani.' Again, following Ratneśvara Dr. Raghavan seems to find 'anuranana-rupa-vyangya-dhvani' here. Even he i.e. Ratneśvara could have gone astray if we take into account our argument concerning 'absence of the clause viz. 'upasarjanīkrta-svartha.'
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