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Essay name: Kavyalankara-sara-sangraha of Udbhata

Author: Narayana Daso Banhatti

This is the Sanskrit edition Kavyalankara Sara Sangraha, including the Laghuvritti commentary of Induraja, an English introduction, notes and appendices. The “Kavyalamkara Sara Samgraha� by Udbhata is a significant work in the field of Sanskrit poetics, primarily focusing on poetic figures and rhetoric (alamkara). It dates back to the late 8th century.

Preface

Page:

255 (of 361)


External source: Shodhganga (Repository of Indian theses)


Download the PDF file of the original publication


Warning! Page nr. 255 has not been proofread.

66
Notes.
एकदेशस्य विगम� या गुणान्तरसंस्तुति� ( [ekadeśasya vigame yā guṇāntarasaṃstuti� (] or संस्थिति� ) �
विशेषप्रथनायास� विशेषोक्तिर्मत� यथ� �
� एकत्रीणि जयति जगन्ति कुसुमायुधः �
हरतापि तनुं यस्य शम्भुन� � हृतं बलम् �
भामहालंकार - �. २२-२३.
[saṃsthiti� ) |
viśeṣaprathanāyāsau viśeṣoktirmatā yathā ||
sa ekatrīṇi jayati jaganti kusumāyudha� |
haratāpi tanu� yasya śambhunā na hṛta� balam ||
bhāmahālaṃkāra - 3. 22-23.
]
123 When along with the withdrawal of one quality the exis-
tence of another quality is sought to be established for the
purpose of conveying excellence, the figure is विशेषोक्ति -
[viśeṣokti -
]
according to Bhāmaha. It will be seen that this defini-
tion is of a different type from that of Udbhata and others.
Bhāmaha does not require ( 1 ) the presence of कार्यकारणभाव
[ⲹṇa屹
]
and (2) the non-occurrence of फल [phala ] or कार्� [] as the important
elements of the figure. It is true that his illustration
is an excellent example of fa even from the modern
point of view and is quoted by Mammata as अचिन्त्यनिमित्ता
विशेषोक्ति. [ԳٲⲹԾٳ
śṣoپ.
]
But the view-point of Bhāmaha and the modern
Alankarikas is different. Bhāmaha seems to regard and
बल [bala ] as two qualities of कुसुमायु� ( मद�) [kusumāyudha ( madana) ] of which the former
is suppressed and the latter extolled; while the modern
Alankārikas would regard बलहर� ( [balaharaṇa ( ] which is here denied, as
the result (फल) [phala) ] of the cause (कारण) तनुहरण. [kāraṇa) tanuharaṇa. ] It will thus be
clear how Udbhata has abandoned Bhāmaha and has
created a new definition of which has proved
acceptable to all who came after him.
P. 63, LL. 25, 26- विरोधः � गुणस्य वा .... ( [virodha� | guṇasya vā .... ( ] Karika 57 )
[|
]
"The expression of a thing different and contradictory to
the quality or action [of the वर्ण्यवस्त� ] [varṇyavastu ] ] for the purpose of
establishing the excellence [of it] is called विरो�. [virodha. ] "
,
Here 'गुणस्य वा क्रियाया वा [guṇasya vā kriyāyā vā ] seems incomplete. Hence
Indurāja supplies, by the reptition of the word -
द्विर्वाशब्दस्योपात्तत्वात� द्रव्यस्�. [dvirvāśabdasyopāttatvāt dravyasya. ] The विवृतिका� [ṛt ] supplies जाति [پ ] and द्रव्य)
- वाशब्दोऽनवक्लप्तिं द्योतयति ते� जातिद्रव्य� अप� गृह्येते . [dravya)
- vāśabdo'navaklapti� dyotayati tena پdravye api gṛhyete .
]
But the word
विरुद्धान्यक्रियावचः [ܻԲⲹ屹� ] seems to have proved a hard nut for the
commentators to crack. Induraja's explanation amounts
to this� विरुद्धा या अन्य� क्रिया ( [viruddhā yā anyā kriyā (] 1
उत्पादनं, पदार्थ�, कविप्रतिभय� निर्मितः
अभिनवः पदार्थ�) तत्प्रधानं वच�,
[utpādana�, padārtha�, kavipratibhayā nirmita�
abhinava� padārtha�) tatpradhāna� vaca�,
]
i. e. imaginary creation by the
poet of a thing contradictory (to the वर्ण्यवस्त� ) [varṇyavastu ) ] etc. The
विवृतिका� [ṛt ] has अन्यस्� विरुद्धस्येव क्रिया स्वप्रतिभय (�) करणम� [anyasya viruddhasyeva kriyā svapratibhaya (ṭa) karaṇam ] which is rather

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