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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So the Kavi should make special effort to introduce this vakrokti in his works. Dhvani is something that is understood on account of the alamkaara. Meru mountain is the bow. In the place called Kalyaan, the Chaulka kings were ruling. So Suggestion does exist and it is different from Alamkara. There is no qnandavardhana any metaphor as people understand laavanya as charm.

The suggested meaning is that she wants him to comeand meether. The situations that could cause hindrance to the main theme of the story should be avoided. The true pleasure is experienced when the reader realizes something that is not anandavardhanz stated. Don’t shake the plant, O village-chief’s daughter-m-law. There is no such principle governing the scope of Sanghatanaa.


Asamlakshyakramadhvani which is rasaadidhvani, is explained next. It never becomes an object of direct xerbal denotation and hence it is decidedly distinct from the explicit. Anandavarrdhana p 82 eapra for full atat. But assume the king attends the marriage of the servant. Next, Mahaabhaarata is taken up.

Arthashaktimooladhvani is the case where the meaning suggests another meaning.

Anandavardhana – Wikipedia

But that is not true. In this way, the shoka of the sage raises itself to the level of Karuna Rasa in his experience and later it obtains the form of a Shloka. This difference was pointed out for the first time clearly by Vaamana but in a different way. Since the light will be useful only when there are eyes, he has named his commentary appropriately as Lochana or eyes. Ill, 33 ] g! The first one simply states that a tree is present in front.

This is an example of Guneebhoothavyangya. In this example, there is no inconsistency in the literal meaning.

Now that it has been properly defined, this argument has been totally refuted. Whose neUfaces and bracelets are serpents forsooth, ]Vho bore the Celestial Jtner on his head.



Dhvanyalokaa the destiny is such that they could never meet. Between the 8th century and 11th century, many great thoughts, be it in Nyaya, or Alamkaara or Naatya, originated from Kashmir.

The reason is that it dhvanyalloka unfanular only to wnters on poetics and if one were to examine the best speamens of litera- ture. Its appreheusion is there only when all circumstances such ai contest combine in convey- ing it, otherwise it will not be apprehended at all It m ght be argued: That it is as per Yoga shastra can be understood only by those who are aware of it. The moon non does not glon Here the word ‘bhnded’ contains the said suggestion So aho the following verse — The sky with di:: It is the body of the poem according to Bharata.

They are also called as Laakshanikaas. There will be a main aspect. anandavardhaja