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...
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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).