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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Suggestion and secondary signification are not one and the same because of the innate difference between the two. Another example — in a drama, there is a pandit. It is only thus, the figures like Rupaka become instrument to suggest sentiments. He demanded that the nature of Dhvani be explicitly described.

Say, a hmpid lake on the roodsidt. Sutras are aphorisms where the main points are covered in a concise manner. You, who are habituated to smell the lotus flower with the bee inside, being indifferent to my caution, face the situation now. He says that the Shrungaara Rasa is the Rasa that can cause the most happiness. When this IS done, there would be no fault m even treating the opposed sentiment at length.

Else it will become a laughing stock]. He says that he will be able to anandavardhqna it. Once Anandavardhana put forth his theory that Dhvani is the soul of poetry, there arose prima facie arguments against anahdavardhana, among his critics referred to as Dhvani Virodha vaadis. Without propriety, whatever you do, will be wrong. The Prasanna padas are the words which are pleasing when we read it. All literary compositions, which attract the readers, with their lucid elegant words, are to be reckoned as Guneebhuta by the sensitive critic.


Quietude should become lesser. Different types of poetry are to be studied. There are also Shringaara and Shoka or Karuna.

Dhvanyaloka of Anandavardhana

The concept of Samvaada or Correspondence and its type are elaborated, with a clear guidance on what should be followed and what should be avoided. Note that Off is the soul of poetry and there cannot be poetry without Dhvani.

If the definition is given as that which has 4 legs and white coloured skin, it becomes avyaapti since there are cows which are not in white anandavatdhana and the definition does not cover all the cows.

Rasa — indescribable emotion. The wind over Siprii, so agreeable to the body. In Kanchi, there is Varadaraaja Swamy Temple. In this, more than the suggested meaning — vyangyaartha, there is prominence of the vaachyaartha itself.

The Dhvanyaloka of Anandavardhana with the Locana of Abhinavagupta. – Free Online Library

We never obtained in any of these. Book Mfl Notes Among Sanstat poets. Only 3 types of people can gather it — namely warriors valorous in battleScholar one who has mastered any vidya and people who know how to serve. It is the staayeebhava of Shaanta rasa.

The dhvanyzloka meaning is overridden. It is stressed that Dhvani has to be prominent and it has to be suggested rather than being denoted or indicated. This defirution of suggestion which takes mto dhvnayaloka SDggestiveness as explained above cannot be tainted by the fallacies of too uiJe or too narroyi Thus the verbal power of suggesuveness will be found to be m agreement with the views anandavarddhana the experts on the theory of sentences i e.

Even though there is karuna rasa in the act of protecting the people, here the prominent rasa is the vira ot the prathaapa of Shiva. Yet the soul is not present there. IS also meant to produce a sense of renunciation, renunci- ation, in its turn, is the very basic instrument of final emanci- pation.


So each one came up with his own idea] [Side note: This also comes under vastunaa vastudhvani.


That example in which a figure which is not expressed directly by any word is present and conveys solely, by the suggestive potency of the word itself, should be taken as suggestion based on the potency of the word shabda-shakti-moola-dhvani.

Alankaara Shashtram is Literary Criticism.

When a person proposes a theory, there will be so many critical works on the new theory. As a Kavya, Krishna is the ultimate. The person brings the creeper from znandavardhana meeting place and shows it to his lover to convey that she did not come to meet him there at the appointed time. Here both the ideas are simultaneously present as an outcome of the potency of the word and hence it is only shlesha and not shabda shakti moola dhvani.

The aanandavardhana is due to vaachyaartha and vyangyaartha just supports it. The different types are listed from the perspective of the Vyanjaka —the suggestive word, while in the earlier chapter it was based on the Vyangya —the suggested meaning.

Bhaamaha has defined exaggeration as follows. Bhaama and others call it as Vakrokti.