________________
59 Abhinavagupta on Dhv. Āl. 1.1 declares that Rasadhvani
is relishable through the poetic process only and that is the real Dhvani; that indeed is the soul of a poem. This is never expressed by its own terms; nor can it be evidenced in the worldly affairs.
Vide K. Ram Pisharoti's summary of the Locana, The Dhvanyaloka, pp. 283-88, Indian Thought, 1917. 60 Vide Dr. Krishnamoorthy, The Dhvanyaloka and Its
Critics, p.110, f.n. 9. Also read Notes to Dhv. Al 1.9 (p.309).
Chapter Three 61 cf. Dr. S. K. De: "... the solution depending upon the
explanation of the two much discussed terms 'Samyoga' and 'Nişpatti' in Bharata's original dictum. ..." - 'Some
Problems of Sanskrit Poetics', p.193. 62 Vide K. M. Varma's "Seven Words In Bharata : What
do they signify ?" Orient Longman, Bombay etc., 1958.
63 R. Gnoli observes : “The Nātyaśāstra is a work of
deep psychological insight." Introduction to 'The Aesthetic
Experience According to Abhinavagupta'. p. XIV. 64 i. e. the Sahrdaya of Anandavardhana. 65 Hemachandra, in fact, omits some portion and in other
respects rewrites the text but retains the main thrust of Abhinava's thesis. We get the full meaning of Abhinava's view if we read Mam mata's text with our author's gloss - which method is employed here.
66
Vide K.A.S. p. 104 (gloss), v. 93-95 and Viveka, pp. 104-105
A. Sankaran explains some of these verses in his
"Some Aspects of Sanskrit Literary Criticism" pp. 75-76 etc.
490
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