Studies In Sanskrit Sahitya Shastra

Author(s): V M Kulkarni
Publisher: B L Institute of Indology

Page 43

Sanskrit Sahityaśāstra
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our immediate and direct experience. Whatever is immediately and directly known cannot be doubted".
"We (i.e., Abhinavagupta), however, would like to explain the phenomenon of intonation thus : "It is a fact that the first vibration (starting at the navel) of cognition which is nothing but the bubbling of vital energy produces speech, which is devoid of its distinguishing characteristics of syllables (i.e. parā vāņi) and which takes the form of sound and indicates either the feelings of joy or eagerness (or grief) or injunction or prohibition. This it does either by becoming the indicatory cause of its inferred things (such as joy, eagerness or grief,15 or injunction or prohibition) or (almost) by its oneness with those inferred things. So too, the feelings of fear, anger grief, etc., become known after hearing the sounds of deer or dog, etc.16 All this cognition of feelings from sound is inference in the first instance. But particular syllables which are, as it were, the combination of their component parts in the form of sound in general, depend for their cause upon the special effort of articulation different from those earlier ones for producing the primary sound (prāņollāsa).
Thus, as sound is at the basis of these syllables (forming a sentence) it becomes · possible to convey a meaning quite different from what is expressed in the sentence. And therefore it is that the syllables are found to express various meanings. Sound admits of no substitute (in unmistakably suggesting the feelings of joy, eagerness, etc.) just like the anubhāvas (consequenis of emotion) the horripilation on the body or the colour on the face; and its purpose cannot be served by anything else; and therefore, it is that sound nullifies the expressed meaning of words which can be conveyed by other means as, for instance, in the sentence "bhīru, na me bhayam"sound transforms its very character by suggesting a special meaning.
Rudrata17 is the first rhetorician who sets forth a Sabdālamkāra (a figure of word or sound) called kākuvakrokti. Anandavardhana, 18 however, treats of kāku as guņābhūtavyangya. Abhinavagupta emphatically asserts in his commentary on Dhvanyāloka III-38 that each and every passage where kaku is employed falls under gunibhūtavyangya : ..kākuyojanāyām sarvatra gunibhūtavyangyataiva. 15 ‘Face is an index to the mind'. It has been well said :
आकारेणैव चतुराः तर्कयन्ति परेङ्गितम् । *16 Cf. : "HETITIARO Seya fanfarroaa lazit:" A. Śakuntala II. 5. b. 17 Kävyalāmkāra II. 16 18 Dhvanyāloka III-38 (p. 477, KSS ed.) Māņikyacandra's gloss on Kávyaprakāśa IX. (p. 200 Poona edition of his Sainketa) specifically says: गुणीभूतव्यङ्गयभेद एवायम् । यदाह ध्वनिकारः
अर्थान्तरगतिः काका या चैषा परिदृश्यते ।
सा व्यग्यस्य गुणीभावे प्रकारमिममाश्रिता ॥ तन्मते काकुवक्रोक्तिर्नालङ्कारः । Abhinava zupta emphatically says : 15173140 Toituacigaaa |-- Locana, p. 480.