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Bhoja follows Vāmana and quotes him on the nature of Guņa and Alamkāra. Vide Dr. V. Raghavan's Bhoja's Śr. Pr. 353. Also read pp. 300-301. Vāmana holds that Guņas are properties creating charm in poetry, whereas figures are the causes of the excess of charm and quotes
Yuvateriva etc. and Yadi bhavati etc. (3. 1. 1-2). 124 cf E. kāvali vv. 2, 3, 6, 7 and 8, p. 147 K.P.T.'s Ed. 125 Dr. P. C. Lahiri, Concepts of Riti and Guna, p. 198.
126 Dr. S. K. De, HSP-II, p. 219. 127 Ibid, p. 220, f.n. 3.
128 Dr. De points out that this exposition of Mammața follows
and expands Dhv. Al. II. 8-11 and observes : "But it is possible that the original hint of associating these effects on the mental condition of the reader with three Guņas was supplied by Bhattanāyaka (Locana p. 68 ) who speaks of the enjoyment (Bhoga) of Rasa as being characterized by the mental conditions of expanding
.... pervading ... and melting...." HSP. p. 220. 129 Dr. V. Raghavan holds that Mammața's work is the
earliest we have now, which worked out the theory of Guņas formulated by Anandavardhana, by refuting other Guņas and by dismissing them, some as Alamkāras etc., and some as the reverses of Dosas. Mammața follows Ānandavardhana and Abhinava completely and refutes Udbhața and Vamana on Guņa and defines the three
Guņas. Vide Bhoja's śr. Pr., p. 343. 130 Ibid. pp. 336-7. 131 Kavyānušāsana 1. 12 ff. 132 lbid, 1. 12 ff, p. 34. 133 Bh. Sr. Pr., pp. 337-8.
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