ANANDAVARDHANA’S DHVANYALOKA Czliically edited Sanskrit Text, revised English iranslafion, Infroducfion and Holes dhyanyaloka of Anandavardhana. Dhvanyāloka of Ānandavardhana with the Locana of Abhinavagupta, and the Bālapriyādivyāñjana of Pandit Mahadeva Sastri. Edited by Pandit. Dhvanyaloka of Anandavardhana (Uddyota I) – Bishnupada Bhattacharya – Free ebook download as PDF File .pdf), Text File .txt) or read book online for free.
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In its implication, this is a eulogy dhvnyaloka to a lady by an impassioned lover, who communicates to her his secret desire in an artful manner. It can be ignorable in xhvanyaloka rasas and it can even enhance the raudra-adi rasa. NOT example of Sabdashakti in Samlakshya because shlesha with both meaning being contextual. So this is rasavat alamkaara. Taking their own nimittaas from Shanta, all bhavas occur. P LI But Anandavardhana says that the prominent rasa of Mahabharata is Shanta rasa.
There are shabha shakti mula dhvani and artha shakti mula dhvani and endless varieties like that. The prana facie view already mentioned, vir.
Kavya is word and its meaning or meaningful words. Looking at the picture, the person will be identified. Through similarity in not being able to reflect or see clearly, the word takes the Lakshana meaning. In Abhignaana Shaakuntalam, there is a Svabhaavokti Alamkaara, which describes the nature of the bee. Chari ] Abhaava-vaada and its Khandana There are three different schools of Dhvani-abhaava-vaadas which maintain that there is no Dhvani.
The flame of lamp is just an upaayaa — a means to the required end.
There are dhavnyaloka Shringaara and Shoka or Karuna. Though, he forgets later the theater, Ramayana, Rama and Sita, etc. The sentiment of pathos is ideal, generic, univerasal and pleasurable. In that poem he mentions about Kashmir in Vikr. He discussed about Prabhanda Dhvani, the Dhvani or the main sentiment that is present in the whole work. That meaning cannot be comprehended by the mere knowledge of the rules of grammar word and dhvanyqloka but can be realised only by those who have understood the real significance of poetry.
In this case, counting of petal suggests bashfulness. Even in the Natya Shastra, when Indra flies in the sky, it is acceptable for the audience to accept the divine feats only by gods. Just as the termination part of a word shows suggestive force m the above example, so also the basic part of a word may become suggestive as in the followine — m, 16] I5i?
The Dhvanyaloka of Anandavardhana with the Locana of Abhinavagupta.
Meru mountain is the bow. When the ornaments are kept for display in the shop, it is not serving the purpose of an ornament.
If it is not Alamkaara, Guna, Reeti or Vritti, it cannot be something that beautifies the poetry and it has to be only a defect or blemish. Ah who, o’ fonol, indeed Ihn Mighly Oeeoo anandavardhwna
There are two vibhaavaas namely Aalambana Vibhaavaa and Uddeepana Vibhaavaa. So each one came up with his own idea]. Dhvani is something that is understood on account of the alamkaara. Anandavardhxna Dhvani or vyangyaarthaa will not be understandable by everyone. Athishayokti is a specific Alamkaara. You, whose garment was slipping due to being struck with fear and whose helpless eyes were being diverted in different directions, were dhvanhaloka of a sudden consumed by the cruel fire due to his hard heartedness.
The gentle wind is full of moisture; these friends of clouds, i.
Anandavardhana – Wikipedia
He wrote Kaavyaalamkaara Sutras. He is to be taken as one having the capacity to bear all the pains. It anandavardhaa to be just another type of Alamkaara. In the same situations, these both cannot come together. There will be a counter argument. Tbe speaker may ore words with a view to conveying Ill, 33 ] sigrwiOTi 5: