365bet娱乐

The word Dhvani is borrowing from the 痴测腻办补谤补峁嘺艣腻蝉迟谤补 (grammar) to Sanskrit poetics. Not only 膧苍补苍诲补惫补谤诲丑补谤苍补, 膧肠腻谤测补 惭补尘尘补峁璦 also in his poetical work K膩vyaprak膩艣a frankly admitted dhvani as the gift of 痴测腻办补谤补峁嘺艣腻蝉迟谤补 for the Sanskrit poetics.

We see 惭补尘尘补峁璦 says about this matter in his K膩vyaprak膩艣a as:

鈥�vudhaivaiy膩kara峁嘺i岣� pradh膩nabh奴ta蝉辫丑辞峁璦rupavya峁単ayavya帽jakasya 艣avdasya dhvaniriti 惫测补惫补丑腻谤补岣� 办峁泃补岣� |
tatastanmat膩nus膩rabhiranyairapi nyagbh膩vitav膩cyavya峁単avya帽janak峁�amasya 艣avd膩rtha yugalasya || 鈥�

- K膩vyaprak膩艣a of 惭补尘尘补峁璦,: I/4 惫峁泃迟颈

Means: The 痴测腻办补谤补峁嘺 (Grammar) rains, the designation 鈥�Dhvani鈥� is given to a (non-eternal, physical) word suggestive of the suggested sense in the form of 蝉辫丑辞峁璦 (the eternal idea of word) which is the principle. The other also, who follow their theory to the pair of word and sense such as are capable of suggesting a sense that has subordinated the expressed sense. However, the concept of Dhvani was incepted from very ancient times but 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 hands have to the greatness as the founder of doctrine of Dhvani theory. In the first 办腻谤颈办补 of 顿丑惫补苍测腻濒辞办补, he also clearly announced that the new doctrine of Dhvani in the field of literary criticism as the soul of poetry, which was established his previous rhetoricians.

Though some of the scholars do not think that Dhvani as the soul of poetry, than he says for those readers as:

鈥�办腻惫测补sy膩tm膩 dhvaniriti vudhairya岣� sam膩mn膩ta 辫奴谤惫补岣�
  tasy膩bh膩va峁� jagadurapare bh膩ktam膩hustamanye |
ke cidv膩c膩峁� sthitamavi峁�aye tattvam奴custad墨ya峁�
  tenabr奴ma岣� s峁沨adayamana岣� pr墨taye tatsvarupam || 鈥�

- 顿丑惫补苍测腻濒辞办补 of 膧苍补苍诲补惫补谤诲丑补苍补: Uddyog-I/1

Means:

鈥淭he learned critics have declared traditionally that 鈥榯he soul of poetry id dhvani (suggestion)鈥� but others spoke of its non-existence, some regards it as 鈥榠ndicated鈥� and some others spoke of its 鈥榚ssence as lying beyond the range of words鈥�. We are to expound therefore its nature to entertain the minds of appreciative critics.鈥�

The anti-dhvani school before the 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 times was deliberated into three parts i.e.

1. 础产丑腻产补惫补诲墨,
2. 叠丑腻办迟补惫补诲墨 and
3. 础濒补办峁�m补苍墨测补迟腻惫补诲墨.

础产丑腻产补惫补诲墨 thinks that, in the 办腻惫测补 (poetry) there are no things without 补濒补峁僰腻谤补蝉, 驳耻峁嘺蝉, 谤墨迟颈蝉

and 惫峁泃迟颈s etc. 叠丑腻办迟补惫补诲墨 believes that, in the 办腻惫测补 (poetry) there is no prominent place for dhvani, which is under the 驳耻峁嘺, 惫峁泃迟颈 or 濒补办峁�m补峁嘺. However, the 础濒补办峁�m补苍颈测补迟腻惫腻诲墨 accepted the existence of dhvani but they are thinking that dhvani is 鈥�补苍颈谤惫补肠补苍墨测补鈥� or 鈥�补濒补办峁�a尘补苍墨测补鈥� (un indictable). Because, the theory is available but their sings is unavailable. It is only for 蝉补丑峁沝补测补蝉补峁僢别诲测补. Therefore 膧肠腻谤测补 膧苍补苍诲补惫补谤诲丑补苍补 in a systematic way established the dhavani theory by the composing in his 顿丑惫补苍测腻濒辞办补 and gives the prominent place to dhvani as the 鈥�碍腻惫测腻蝉测腻迟尘腻鈥� or soul of poetry.

The major important and novel contribution of dhvani doctrine is that it junction between the whole poetic theory with the entire poetic portion. It was first time to come into sight of 膧苍补苍诲补惫补谤诲丑补苍补 and further it fully disclosed by the hand of Abhinavagupta. It will be seems that there are so many works are flourished on the anti-dhvani theory but the dhvani doctrine is reveal in his own glorious way.

Then 惭补尘尘补峁璦 in his K膩vyaprak膩艣a realized that 惫测补帽箩补苍腻 is depended on dhvani theory, without dhvani the power of 惫测补帽箩补苍腻 is incomplete. Because 惭补尘尘补峁璦 proves that 惫测补帽箩补苍腻 is never absorb in the 补产丑颈诲腻 or 濒补办峁�m补峁嘺, there dhvani is essential for it. So it may be causes that he is call as 鈥�Dhvaniproti峁ａ弓h膩paka param膩c膩rya鈥�. Further 办补惫颈谤腻箩补 痴颈艣惫补苍腻迟丑补 and 笔补苍诲颈迟补谤腻箩补 闯补驳补苍苍腻迟丑补 only bring up this theory in their works.

However 搁腻箩补艣别办丑补谤补 in his K膩vyam墨m膩峁僺膩 do not clearly mentioned the dhvani concepts but he gives the proper honour and notice the dhvani theory. In the first chapter, 艢腻蝉迟谤补蝉补峁僩谤补丑补 of K膩vyam墨m膩峁僺膩 we found 搁腻箩补艣别办丑补谤补 mentions the Ukti 笔谤补办补谤补峁嘺 (poetic Expression), which was founded by Uktigarbha. There it may seem that 搁腻箩补艣别办丑补谤补 possibly define his own views by this Ukti 笔谤补办补谤补峁嘺. There he does not clearly mentioned dhvani school but described the only deduction of dhvani.

In the fifth chapter of K膩vyam墨m膩峁僺膩, 搁腻箩补艣别办丑补谤补 lay down the 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 concepts about 辫谤补迟颈产丑腻 and Vyutpatti by saying:

鈥槺璋�补迟颈产丑腻vyutpattyo岣� 辫谤补迟颈产丑腻 艣reyas墨鈥� ity膩nanda岣� |

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-V, Pp- 16

Means:

鈥淚n the 辫谤补迟颈产丑腻 and vyutpatti, 辫谤补迟颈产丑腻 is superior to vyutpatti.鈥�

Because it helps to hide the lack of vyutpatti. Every eminent poet has similarities of poetic genius and temper and present identical thoughts. Thus to avoid such resemblances and gain new insights a poet should study the words of other poets also.

鈥�mah膩tman膩峁� hi sa峁僾膩dinyo vuddhaya ekamev膩rthamupasth膩payanti tatparity膩g膩ya t膩n膩driyeta iti ca ke cit 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-XII, Pp- 62

Though, in the matter of artha-丑补谤补峁嘺 搁腻箩补艣别办丑补谤补 clearly do not agree with the 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 views by the word 鈥榢e cit鈥� . Because 搁腻箩补艣别办丑补谤补 think that on possessed of literary eye intuitively knows the division between the meaningful and meaningless. But Rajasekhara鈥檚 classification of poet is fully seems to the influenced by 膧苍补苍诲补惫补谤诲丑补苍补. In the classification of various type of kavi (poet) by 搁腻箩补艣别办丑补谤补 ukti-kavi is superior or best among the others and their poetic descriptions is very much significant than other poets. 搁补箩补蝉别办丑补谤补鈥檚 this concept also very much similar with 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 view about various types of kavi (poet).