आनन्दवर्धन
anandavardhan 9vian shati ee. ke uttarardh mean kashmir nivasi sanskrit ke kavyashastri tatha 'dhvani sampraday' ke pravartak achary the. inaki kriti 'dhvanyalok' bahut prasiddh hai. 'dhvani sampraday' ka sambandh mukhyat: shabd shakti aur arthavijnan se hai. shabd shakti bhasha darshan ka vishay hai aur arthavijnan bhasha darshan ka vishay hote hue kavy shastr aur samanyat: sauandaryashastr ke lie bhi mahattvapoorn hai. anandavardhan ne arth ka vivechan pradhanat: kavy ke sandarbh mean kiya hai. anek anusar kavy dhvani hai. dhvani us vishisht kavy ki sanjna hai, jisamean shabd aur vachy arth ki apeksha pratiyaman arth ka chamatkar adhik hota hai. anandavardhan ka mahattv pradhanat: ek bhasha-darshanik v ek sauandary shastri ke roop mean hai.
samay evan krititv
anandavardhan ka samay navian shati eesavi hai. ye kashmir ke maharaj avantivarma ke ashrit kavi the. ye muktagan, shivasvami tatha ratnakar ke samakalin the. avantivarma ka samay 855 se 883 ee. tak mana jata hai. inake pita ka nam 'non' athava 'nonopadhyay' tha, jaisa ki unake granth 'dhvanyalok' mean ullikhit hai. apane granth 'devishatak' mean anandavardhan ne apane ko 'nonasut' kaha hai. dhvanyalok aur devishatak ke atirikt anandavardhan ke aur bhi granth haian, jaise- arjun charit, savikramaban lila, vinishchay tika vivriti aur tatvalok. isamean vinishchaya tika vivriti aur tatvalok darshanik drishti se mahattvapoorn haian, kintu ye ab upalabdh nahian haian. inake upalabdh granthoan mean 'dhvanyalok' sabase adhik mahattvapoorn hai.
alochak matabhed
'dhvanyalok' ke char udyot haian. is granth ke do bhag haian, karika aur vritti. alochakoan mean is bat ko lekar matabhed hai ki ye donoan anandavardhan ki kritiyaan haian athava do bhinn-bhinn vyaktiyoan ki. parantu tikakar abhinavagupt ke anusar donoan hi unaki kritiyaan haian. is granth mean anandavardhan ne dhvani ke viruddh sambhavy apattiyoan ka nirakaran karake dhvani ki sthapana tatha vyanjana shakti ka vivechan kiya hai evan amidha se usaki shreshthata pratipadit ki hai. isake pashchath dhvani ke bhed, usaki vyapakata, arthath prakriti pratyay se lekar mahakavyoan tak mean usaki vyapakata ka vivechan kiya hai. isamean gun, riti evan alankaroan ke sath dhvani ka uchit sambandh niroopit kiya hai. ras ka virodhavirodh darshakar is par atyant bal diya gaya hai. shant ras ko paramanand mana gaya hai. ant mean kavi ki pratibha shakti ka mahattv batalaya gaya hai.
vyanjana shakti aur navy-arthavijnan
'dhvani siddhaant' ka sambandh mukhyat: shabd shakti aur arthavijnan se hai. shabd shakti, bhasha darshan ka vishay hai aur arthavijnan bhasha darshan ka vishay hote hue kavy shastr aur samanyat: sauandaryashastr ke lie bhi mahattvapoorn hai. is siddhaant ke anusar pratyek shabd mean ek vyanjana shakti hoti hai, jo usaki abhidha shakti aur lakshana shakti se bhinn hai. vyanjana shakti se hi pratyek shabd ka bhavatmak ya vyangy arth jnat hota hai. udaharanarth 'suvasti ho gaya' ko lijie-is vaky ka vyanjana shakti se kisi ke lie yah arth ho sakata hai ki ab usaki apani priyatama se milane ka avasar a raha hai. amidha aur lakshana se aisa arth nahian lagaya ja sakata, kyoanki is arth ka sambandh n to prastut vaky ke ke amidhey ya vachy arth se hai aur n usase sambandhit kisi lakshanik arth se. yahaan jo arth hai, yah shuddh bhavatmak hai. vyanjana bhavatmak arth ko prakat karati hai.
dhvani shakti ki pratishthapana
dhvanikar anandavardhan ne vyanjana athava dhvani ko ek svatantr shabdashakti ke roop mean pratishthit kiya hai. yah shakti amidha aur lakshana donoan se bhinn hai. dhvani lakshana se svaroopat: bhinn hai, kyoanki dhvani vyatirikt vishay mean bhi lakshan sambhav hai tatha dhvani lakshana ye adhik vyapak bhi hai. at: vyanjana aur lakshana ko abhinn manane mean ativyapti aur avyapti donoan hi dosh haian. dhvani lakshana ka bhi ashray lekar ho sakati hai aur amidha ka bhi. at: vyanjana ya dhvani ka lakshana se abhed nahian kiya ja sakata hai. yah anuman aur arthapatti se bhi bhinn hai, kyoanki anuman ka adhar vyapti sambandh hai aur arthapatti ka adhar tarkik apadan ya anyatha anupapannata hai, jo vyanjana ke adhar nahian haian. shabd ko to adhikaansh bharatiy darshanikoan ne ek svatantr praman mana hai, parantu jab vyanjana ki bat ati hai to tab ve log use shabd shakti nahian manate. ve usaka aantarbhav anuman athava arthapatti mean kar lete haian. parantu dhvanikar anandavardhan ne isaka khandan kiya hai. anuman aur arthapatti donoan se hi vyangy arth ka jnan nahian ho sakata. vyanjana shabd bhinn jnan ka koee sadhan ya praman nahian hai. isalie anuman aur arthapatti se vah bhinn hai, jo ki jnan ke praman haian. vyanjana ka sambandh shabd se hai, kintu vyanjana se prapt arth ko tarkat: ya vastut: saty hone ki avashyakata nahian hai. yah asaty hote hue bhi bhavagat hai. yah sahriday anubhavakarta ki bhavamoolak anubhooti hai. anandavardhan ne vyangy arth ka bodh lavany bodh ke adhar par upaman praman ke dvara karaya hai. yah vyangy arth pratiyaman aur tatpary roop hai. isaka karan hai vyanjana. yah vyanjana shabd aur arth ka ek svatantr vyapar hai. isase yukt bolachal ki bhasha ko vyakaran shastr mean dhvani ki sanjna di gee hai.
dhvani siddhaant tatha sphotavad
dhvani siddhaant ko vyakaran darshan se prerana prapt huee hai. vyakaran darshan ka sphotavad hi dhvani siddhaant ka mool prerak hai. dhvani siddhaant se sambandhit sphotavad ko samajhane ke lie patanjali ke 'mahabhashy' tatha bhartuhari ke 'vakyapadiy' ke tatsambandhi matoan ko janana apekshit hai. ath ka pratyayak 'sphot' hai. yah akram, niransh, niravayav, avibhag, bodh-svabhav, shabd-tatv, hai, jo sarvada buddhi mean janmajat hai. sphot ki vyanjana karane vale uchcharit nad ko dhvani kahate haian. at: sphot vyangy hai aur dhvani usaki vyanjak. sphot ko anity karyakram manane vale utpattivadiyoan ke anusar sanyog athava vibhag se pratham utpann shabd ka nam hi sphot hai, aur jo sunaee p dane vala shabd hai, vah shabdajany shabd hi dhvani hai. anandavardhan ke dhvanivadi vyakhyakar abhinavagupt ke anusar dhvani ke ye paanch arth haian- vyanjak shabd, vyanjak arth, kyoanki ve donoan us pratiyaman arth ka vyanjan karate haian, vyangy arth, dhvanan-vyapar (vyanjana vyapar) tatha in charoan (vyanjak shabd, vyanjak arth, vyangy arth aur vyanjana vyapar) se yukt vaky. abhinavagupt ke anusar dhvanikar anandavardhan ne ukt paanchoan hi arthoan mean dhvani shabd ka prayog kiya hai.
sara dhvani siddhaant vyangyarth aur vyanjana-vritti par adharit siddhaant hai. vyanjana vyapar dhvani siddhaant ka pranatatv hai. isi ki pratishtha karana dhvanivadiyoan ka pradhan lakshy raha hai. vyanjana vyapar ki pratishtha karana vyangyath ki hi pratishtha karana hai, kyoanki vyangyarth aur vyanjana vyapar paraspar sapeksh haian.
arth ka vivechan
anandavardhan ne arth ka vivechan pradhanat: kavy ke sandarbh mean kiya hai. anek anusar kavy dhvani hai. dhvani us vishisht kavy ki sanjna hai, jisamean shabd aur vachy arth ki apeksha pratiyaman arth ka chamatkar adhik ho.[1] arth do prakar ka hota hai, vachy aur pratiyaman. vaky arth hai upamadi roop. pratiyaman arth lalana ke alankrit aangoan mean, lavany ki bhaanti, kavy ke aangoan mean hi rahata hai, parantu sarvatha bhinn hota hai. pratiyaman arth ki pratiti vyapar se hoti hai. isaka vivechan oopar kiya ja chuka hai. yah tatpary roop hai, parantu isaka jnan anuman evan arthapatti donoan mean hi nahian hota hai.
vachy aur pratiyaman arth ka sambandh adhar adhey aur jnapak-jnapy ka hai. vachyarth padarth vishayak hota hai aur pratiyaman arth bhav vishayak. vachy nashvar aur anity hai tatha pratiyaman shashvat aur nity sphot hai. yadi vachy pariabhidheyarth hai to pratiyaman abhidha ya lakshana par adharit vyangyarth hai. vachy yadi vaky prayog hai, to pratiyaman usaka abhipray. vachy yadi avayav hai to pratiyaman usaka avayavi. dhvanikar anandavardhan keval uchch koti ke lakshanakar hi nahian the, apitu ve ek sahriday evan pratibhavan kavi bhi the. unako kavita 'kamini' ka bahyalankaran pasand nahian tha. at: unhoanne kavy ke antastatv mean pravesh karake usake marm ko pahachanane tatha usake rahasyamay mool ko khojane ka saksham prayas kiya. unhoanne kavy ke ramaniy tatv ki tulana nari ke aangoan mean rahane vale parantu sarvatha bhinn lavany namak tatv se ki hai. isi tatv ka nam hai kavy ka pratiyaman arth, arthath dhvani.
jis prakar atishay alankrit nari lavany ke abhav mean hridayavarjak nahian ho sakati, usi prakar dhvani tatv ke abhav mean alankrit kavy bhi hridayavarjak nahian ho sakata. isalie apane kavy ke prarambh mean hi unhoanne 'kavyasyatma dhvani' kaha. dhvani hi unake anusar kavy ka atmabhoot tatv hai. yah ek nitaant krantikari manyata thi. isaka kavy mean vahi sthan hai, jo sthan striyoan mean lajja ka hai. kavy mean is atiramaniy pratiyaman tatv tak pahuanchane ke lie alankar prasthan atyant asamarth hai. kavy shastr mean dhvani siddhaant ne alankar, gun, riti, ras aur auchity adi ka khandan karake shreshth kavy ki kasauti ke roop mean vyanjana se prapt vyangy arth ko hi mahattv diya hai. adhunik yug mean isaka aur sadharanikaran kiya gaya aur yah mana gaya ki samast sauandary shastriy arth, n ki keval kavy, vyangy hai aur usake mool mean vyanjana shakti hai. darshanik drishti se isaka arth hua ki sauandaryaparak arth ki vyakhya akaravad, vyavaharavad aur yatharthavad ke dvara nahian ki ja sakati hai. usaki vyakhya ke adhar sauandary bodh ki parampara tatha usako grahan karane ki pratibha hai.
dhvani-siddhaant ka vikas
alankaravad ki maryada ka atikraman karane vala dhvani siddhaant rudhivadi alankaravadiyoan ko nitant apriy laga. un logoan ne isaka prabal virodh kiya. anandavardhan ki poorv paristhitiyoan par dhyan dene se yah spasht pratit hota hai ki yadyapi bharatamuni ne apane 'natyashastr' mean ras nishpatti ka vivechan kiya tha tathapi kavyashastr ka mool chintan alankar sooktiyoan par kendrit tha. rudrat ne sarvapratham kavy ke kshetr mean ras ko lakar alankar aur ras ki pratidvandvita utpann ki. dhvani siddhaant ne is pratidvandvita mean alankar ko aghat pahuanchakar marmahit kiya tatha ras ko prabal samarthan pradan kiya. parantu svayan anandavardhan ka dhyey yah nahian tha. ve kavy ki atma dhvani ko (n keval ras dhvani ko) sarvopari pratishthit kar gun, alankar, riti, vritti adi sabhi ko usi ke aantargat rakhana chahate the. parantu paravarti vicharakoan ke vivechan se yah spasht hota hai ki aitihasik sakshy isake viparit raha. kavy ke kshetr mean alankar evan ras donoan pragatishil charcha ke vishay bane rahe.
yadyapi anandavardhan ne dhvani ki pratishtha ka saiddhantik vivechan avashy prastut kiya tathapi unake pashchath kisi any achary ne dhvani siddhaant ko navin paripreksh mean vivechit nahian kiya. isake phalasvaroop dhvani par adharit ras siddhant, chintan ke navinatam ayamoan ko prapt karata raha, parantu dhvani siddhaant jaisa tha, pray: vaisa hi duharaya jata raha. yadyapi virodhiyoan ne dhvani siddhaant ke khandan ka avashy prayas kiya, tathapi samarthakoan ne usako utana hi sarvaangapoorn aur paryapt mana. usamean tanik bhi her-pher karane ki avashyakata nahian anubhav ki. parantu jab is bat par dhyan diya jata hai ki anandavardhan ke pashchath unake dhvani siddhaant par aur pragaandh chintan prastut karane ka kisi ne bhi prayas nahian kiya to dhyan anivaryat: dhvani siddhaant ke unmilan ki mool bhoomikaoan par jata hai. isake atirikt ve alochak bhi hamari drishti mean ate haian, jinhoanne anandavardhan ke pashchath dhvani siddhaant ko ni:sarita pramanit karane ke lie granthoan ka pranayan kiya. vastav mean dhvani siddhaant ke vikas ka yahi paksh hai. bhattanayak ka 'bhuktivad', kuntak ka vakrokti-siddhaant, mahimabhatt ka anumitivad tatha any dhvani virodhi siddhaant prakarantar se dhvani siddhaant ki pratishtha aur usake vikas ke soochak haian. abhinavagupt ki 'lochan' tika to matr usaki yathavath vyakhya hai. isake pashchath dhvani siddhaant ka sthayi sambandh ras siddhaant se ho gaya aur sahityadarpanakar vishvanath ne 'rasatmak kavyamh' ka sootr de diya.
alochana
dhvani siddhaant ki alochanaoan ko do kotiyoan ke aantargat rakha ja sakata hai. ek koti ke aantargat sambhavit alochanaean ayeangi, jinhean ki dhvanikar anandavardhan ne dhvani svaroop ke vivechan ke sandarbh mean poorvapaksh ke roop mean prastut kiya hai. doosari koti ke aantargat vastavik dhvani virodhiyoan dvara prastut alochanaean hoti haian. dhvani virodhiyoan mean mukulabhatt, pratiharenduraj, bhattanayak, kuntak tatha mahimabhatt vishesh roop se ullekhaniy haian. dhvani siddhaant ke sambhavit poorvapakshiyoan mean pramukh haian, abhavavadi, lakshanavadi, mimaansak evan naiyayik. is prakar anandavardhan ne dhvani siddhaant ki pratishtha karake ek or to kavyashastriy chintan ka marg parivartit kar diya aur doosari or kavy rachana mean ras ki pratishtha ki apal nianv dal di.
anandavardhan ki mimaansa
yah durbhagyapoorn hai ki anandavardhan ke tatvamimaansa vishayak mukhy granth upalabdh nahian haian. unamean se ek vinishchay tika vivritti tha, jisaka ullekh svayan anandavardhan ne apane dhvanyalok ke tritiy udyot ke ant mean apani vritti ke aantargat is prakar kiya hai-
'matvanirdeshyatvamh sarvalakshanavishay bauddhanaan prasiddhamh vivritti tattanyath parikshayan granthantare nishpayishyam:.'
is sambandh mean 'granthakar' ki vyakhya karate hue abhinavagupt ne lochan mean jo likha usake anusar vinishchay tika vivatti dharmakirti ke granth pramanavinishchay ke oopar likhi gee dharmottar ki tika ki vivritti hai. yah dhamakirti ke pramanavinishchay ki tika nahian hai, jaisa ki kuchh log ajnanat: manate haian. anandavardhan ne is granth mean bauddhoan ke is mat ka khandan kiya tha ki sabhi lakshan anirdeshy haian. dhvanyalok mean unhoanne siddh kiya ki jaise bauddh sabhi vishay ko anirdeshy manate hue bhi pratyay adi ka lakshan karate haian, vaise hi unhoanne bhi dhvani ka lakshan saphalatapoorvak kiya hai, 'bauddhamaten va yatha pratyakshadilakshanan tatha asmakan dhvanilakshanan bhavishyati'.[2]
shaivamat ka vivechan
tatvalok granth mean anumanat: kashmir ke shaivamat ke tatvoan ka sankshipt kintu tarkapoorn vivechan tha, jisaka vistrit varnan anandavardhan ke yashasvi tikakar abhinavagupt ne apane tantrasar mean kiya hai. kuchh bhi ho dhvanyalok jaisa maulik granth anandavardhan ka aur koee bhi granth nahian hai. aisa pratit hota hai ki anandavardhan se bauddh darshan se arambh karake kashmiri shaiv darshan tak prati ki aur usake pashchath shaktamat ko svikar kar liya, jo 'devishatak' ki rachana se nigamit hota hai. anand aur dhvani siddhaantoan ki udbhavana ki prerana unaki inhian shaiv-shakt darshanoan se prapt huee. apane mat ko tarkapoorn aur sankshipt shaili mean abhivyakt karane ki prerana unhean dhamakirti se prapt huee thi. jaise arastu ne pleto ke darshan se arambh karake ant mean ek uttam kavy shastr ki rachana ki, jo pleto ke siddhaantoan se shreshthatar hai, vaise hi anandavardhan ne bhi bauddh aur shaiv darshanoan se gujarate hue ant mean ek aise kavy shastr ki rachana ki jo un darshanoan ki sthiti se pare hai.
anandavardhan ne jnan ka sambandh sauandaryamooly se jo da. samanyat: any bharatiy darshanikoan ne jnan ka sambandh dharm athava naitikata ya adhyatmikata aur bhakti se jo da hai, parantu anandavardhan ne jnan ka samanvay yoonani darshanik pleto aur arastu ki bhaanti in sabaki apeksha sauandarshabodh se kiya. jahaan any logoan ne 'satyashiv' par adhik bal diya, vahian inhoanne 'satyan sundaramh' par adhik bal diya aur usaki laukik maryada ko banaye rakha. usamean aishvary bodh ko utana mahattv nahian diya. anandavardhan ka darshanik mahattv vidvanoan ne tab samajha, jab kroche aur boekvete jaise naye hegelavadiyoan ke sauandaryashastriy moolyoan ke adhar par taigaur aur shri araviand adi ne 'satyan shivamh sundaramh' ko sarvochch mooly mana. isake poorv bharatiy vicharak sundar ka sthan 'satyan aur shiv' se avar manate the. anandavardhan ne 'sundar' ko kisi bhi moolyoan se hinatar nahian mana. 'sundar' ki pratishtha ke sath anandavardhan ki bhi darshanik jagath mean pratishtha badhi, kyoanki vahi pratham darshanik haian, jinhoanne 'sundar' ko sarvochch mooly ke roop mean pratishthit kiya tha.
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tika tippani aur sandarbh
sanbandhit lekh
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