Sahitya-kaumudi by Baladeva Vidyabhushana
by Gaurapada Dāsa | 2015 | 234,703 words
Baladeva Vidyabhusana’s Sahitya-kaumudi covers all aspects of poetical theory except the topic of dramaturgy. All the definitions of poetical concepts are taken from Mammata’s Kavya-prakasha, the most authoritative work on Sanskrit poetical rhetoric. Baladeva Vidyabhushana added the eleventh chapter, where he expounds additional ornaments from Visv...
Text 4.75
अथ तृतीयम् आह,
atha tṛtīyam āha,
Now he mentions the third one (dvi-śakti-bhū dhvani):
śabdārthobhaya-bhūr ekaḥ ||4.41c||
śabda-artha—word and meaning; ubhaya—is both; bhūḥ—whose place (i.e. whose basis); ekaḥ—one.
There is only one kind of the dhvani based on both śabda-śakti and artha-śakti.
Commentary:
Ruyyaka subdivides this category in two: vastu and alaṅkāra,[1] as in the case of śabda-śakti-bhū dhvani (4.59). However, in the examples of ubhaya-śakti-bhū dhvani by Mammaṭa, Viśvanātha, Kavikarṇapūra, and Jagannātha, the dhvani is an alaṅkāra. Still, Kavikarṇapūra admits the possibility that a vastu-dhvani can arise from ubhaya-śakti.[2]
Śrīvatsa-lāñchana Bhaṭṭācārya expounds upon the above sūtra:
yadyapi śabda-śakti-mūle’pi arthasya, artha-śakti-mūle'pi śabdasya vyañjakatvam astīty ubhaya-śakti-mūlatvaṃ sarvatraivāsti, tathāpi tatra tayor guṇa-pradhāna-bhāvena, atra tu dvayor eva prādhānyena vyañjakatvam ity ubhaya-śakti-mūlatvam. tathā hi śabdasyārthasya vā prādhānye śabdasya yatra parivṛttyasahiṣṇutvaṃ tatra pada-prādhānyam, anyatrārtha-prādhānyam.
“Although ubhaya-śakti-mūla dhvani (a first-rate implied sense based on the power of the word and on the power of the meaning) always occurs, since a meaning is suggestive even in śabda-śakti-mūla dhvani and a word is suggestive even in artha-śakti-mūla dhvani, nonetheless that is so by their being secondary and predominant in the respective categories. Here, however, both of them are equally suggestive: It is called ubhaya-śakti-mūla for that reason. The explanation is this: When the word is predominant, that means the word cannot be changed. The other instances are artha-śakti, where the meaning is predominant” (Sāra-bodhinī 4.41).
Footnotes and references:
[1]:
[2]:
śabdārthobhaya-śakty-uttho dhvanir eka eva. keṣāñcin mate’trāpi vastv-alaṅkāra-sadbhāvād aneka-vidhatvaṃ syāt, tan-nirāsāya eva-kāraḥ. kintu tan-mataṃ na saṅgacchata iti na, tena likhiṣyamāṇa-bhedādhikyam api bhedānām (Alaṅkāra-kaustubha 3.26).