Indian Antiquary Vol 41

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 211

SEPTEMBER, 1912.) OUTLINES OF THE HISTORY OF ALAMKARA LITERATURE 207
Some writers, however, propose a division which is a little more elaborate. Alankaras, according to them, are either of sabda, or of artha, or of both. Bhôja in his Sarasrati kanthábharana enumerates twenty-four Alasikdras of each. It is worthy of note that he regards Upamá, Rûpaka, etc., as lankáras of both sabda and artha (and not of artha alone, as said by almost all other writers) Strictly speaking, all figures are really Alankáras of both sabda and artha, as no Alankdra is possible without both of them. The reason why a particular figure is called an Arthalankdra or Sabddlarikára is that the charm prominently lies in the artha or in the sabda. Hence to regard Upsmâ and Rûpaka as Alamkúras of both is not right, and no other work treats them as such except the Agnipurana, which regards Akshepa, Samasokti, Aprastutaprašamsa as Alankáras of both sabda and artha just as Bhoja does. If we are to speak of a third class of Alankáras at all, dependent both on sabda and artha, the most appropriate examples will be Punaruktavaddbhasa and Paramparitarûpaka. But the twofold division of Alaxikáras is enough for all practical purposes and has been followed by most writers, both ancient and modern,
Seotion V.-(1) The number of Sabdalam keras. The number of Sabdálainkdras has never been very large. Most writers, such as Dandin, Bhamaha, Udbhata, speak of two or three. The largest number is that mentioned by Bhoja, viz., 24. The ancient works on Alankdra paid a good deal of attention to Sabdálankáras, but as critical insight grew, the Alankdras of words dwindled into insignificance.
(2) Historical treatment of a fow Sabdalam karas. Yamaka-Yamaka came very early into prominence. The Rámdya na contains a few Yamakas here and there. It is most likely that they are later additions. Even Kalidasa yielded to the charms of Yamaks and employed it in the ninth sarga of the Raghuvania. Vara hamihira in his Brihatsavhitd has a beautiful Yamaka,60 Blarata in bis Natya-odstru gives ten varieties of Yamaka, and is followed very closely by the Agnipurana. Dandin speaks of Yamaka at very great length, his treatment being perhaps the fullest that we possess. Bhamaha speaks of five varieties only, and says that others are included in them. Vamana gives a tolerably fall treatment. But it is remarkable that Udbhata omits the treatment of Yamaka altogether. Rudrata ranks next to Dandin in the thorough treatment of Yamaka. Mammata and other later writers, perhaps following the dictum of Anandavardhana that, as Yamaka requires a special effort on the part of the poet, it is in no way accessory to rasa, 61 allude to Yamaka, but dismiss it in a few words.
Anuprdsa-Alliteration is naturally charming to the ear; but when indulged in to excess one becomes disgusted with the jingle of words. The poets of every country resort to this device. We saw above that in the inscription of Rudradâman at Girnar (A.D. 150), Anuprasa is employed at every step. Kalidasa also, who is certainly earlier than the famous Mandasor inscription (A. D. 472), is very fond of Anaprâss; but he never uses it to excess. It is to be noted that Bharats does not refer to it at all. Daņdin also seems to look with disfavour on Anuprâsa, says that the southern poets do not employ Anuprâsa and that the Gauda school of poets is very fond of it.63 Bhimaba speaks of two varieties of Anuprâss, while Udbhata speaks of Chhekanuprása, Vittyanuprâsa and Laţânaprâsa, Vamana, Mammata and other subsequent writers treat of it. The Dhvanydloka remarks that Anaprâsa is of no use in suggesting Sringdra, when the latter is principal.53
4Tato vardrhda suvifuddha-bhavdo-tealam striya tatra mah Anubhavd. Priyeshu panesh 16 cha saktabhaud dadaria tara iva Puevabhavan | Sundarakanda V. 15-17,
ne Yena ch-Ambuharane spi vidrumair-badharai) samaniratnavidrumail Nirgatais.taduragais cha rajitas Bagaro sdhikataram virdjitah | Brihateahhita, 12. 2.
61 Yamakadi-nibandhe tu prithag-yatno saya jdyato Saktusy-dpi raasigalvar lamAd-echdm na vidyate Dhua-k&rika, II. 19; see also II. 16.
"Itldarh nadpitam Gaudaireanuprdsarts tot priyal (K.D.I. 54; Ato naivam-Anuprasam dakahindiya) prayunijale K. D. I. 60.
03 Sringarany-Angino yalnd lekardpanubandhandt | sarveshvova prabhedashu -Ånuprdual prakdakah Dhva. II. 15.