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Is Vastu Dhvani an Expendable form of Poeic Excellence ?
153
एवमप्यनवस्थास्यात् या मूलक्षयकारिणी । प्रयोजनेन सहितं लक्षणीयं न युज्यते ।। ज्ञानस्य विषयो ह्यन्यः फलमन्यदुदाहृतम् । विशिष्टे लक्षणा नैवं विशेषाः स्युस्तु लक्षिते ॥
II. 14-18
That mere anumăna cannot explain vastudhvani is also clear from a series of suggestions possible from the various angles of several characters ar in verses like Kasya vă na roșo bhavati etc. There is also an extented story context from a mere spark of suggestion as in verses like 'Ksana präghunikā devarā' etc. "Sikhi piccha karnapūră etc. and 'Uccinasu padia kusumam' etc., The use of words like samidhaḥ, Rama, Kamalāni, and candra in a special mode is also dhvani alone since there is no mukhyartha badha. In Mathnāmi kaurava satam samare na kopal' etc. it is kāku with dhvani which effectuates vastudhvani. There is no Viparita laksana here.
The spontaneous yet dexterous expression in vastudhvani with its various quances is therefore an indispensable type of poetic excellence which has its own siinplo charm fulfilling the criterion of Kuntaka
'अयत्नविहितस्वल्पमनोहारिविभूषणः ।'
Works consulted
1. Vakroktijivitam - Kuntaka. Dharwar 1977. 2. Vyaktiviveka - Mahima bhatta. Varanasi 1964. 3. Rasagapgādhara - Jagannātha. BHU. Benares 1961. 4. Kävyaprakāśa - Mammata. BORI, Poona 1965. 5. Dhvanyaloka - Anandavardhan | Ed. Tripathi 6. Locana - Abhinavagupta Delhi 1973
Sambodhi XI-20
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