Sarasvatikanthabharanam - Vol. 1,2 and 3
Material type:
- 9788120832848
- 891.2109 B4699 S 101767
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Ubhayabharati Sanskrit | 891.2109 B4699 S 101767 (Browse shelf(Opens below)) | Volume 1 | In transit from Ubhayabharati to CVV Institute of Science and Technology. since 26/05/2025 | 101767 | |
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Ubhayabharati Sanskrit | 891.2109 B4699 S 101767 (Browse shelf(Opens below)) | Volume 2 | Available | 101768 | |
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Ubhayabharati Sanskrit | 891.2109 B4699 S 101767 (Browse shelf(Opens below)) | Volume 3 | Available | 101804 |
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891.2109 B198 A 105477 Anumana-pramana: Infrence based on ancient nyaya-vaisesika, buddhist logic, jain logic and nayaya-nyaya | 891.2109 B4699 S 101767 Sarasvatikanthabharanam - Vol. 1,2 and 3 | 891.2109 B4699 S 101767 Sarasvatikanthabharanam - Vol. 1,2 and 3 | 891.2109 B4699 S 101767 Sarasvatikanthabharanam - Vol. 1,2 and 3 | 891.2109 D227 S 104945 The seasons in Mahh̄kāvya literature | 891.2109 G1546 A 100882 Alivilasisamlapah : Sastrakavyam | 891.2109 H9976 A 105087 Alankarakaustubha of Bukkapattanam venkatacarya |
Sarasvatikanthabharanam is a work on Poetics. (Bhoja has another work on Grammar under the same name). This encyclopaedic compilation is a record of the wide range of human experience and knowledge that interested Bhoja. It discusses the usual topics of poetics in an unusual manner viz. Dosa, Guna, Dosaguna, Alankara, Rasa, Drsya and Sravya Kavya. There are many earlier editions of this work, some with even two commentaries. But this alone has an English translation. The text has been exhaustively and incisively edited, without obscuring Bhoja's thought and intent. Poetry cannot be fitted into rigid classes either of matter or of manner. Rightfully is Bhoja unfettered by the terms and definitions, armed with which writers try to study ‘Great Poetry’. Bhoja has a practical approach and does not involve in the speculation on the soul of poetry. He holds rasa to be the crux of poetry. Srngara is the foremost which can gather into itself all the other rasas. Bhoja uses abhimana and ahamkara as synonymous with rasa. It is hence, inferred that the identification with the action and with the chief character, on the part of the reader, brings about this delight. The self transcending state of aesthetic delight, spoken of by Abhinavagupta may be a more advanced stage of this joy.
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