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SAHRDAYĀLOKA udīritā-tattat sabda-vịttes tat-tat-samaya-bhinnártha-vștter vā jāter eva abhidheyatā-sambhavāt. iti jāti-sakti darśanam" - with this ends the discussion on abhidhā in the R.G. we will pick up the thread and discuss Jagannātha's view on lakṣaņā at its proper place in due course. For the present we will take up the views of Bhoja on abhidhā.
Bhoja : We know that Bhoja, as he lived much earlier cronologically, should have been taken up prior to Jagannātha, but as he represents, according to us, a tradition, which we call 'the Mālava tradition', to distinguish it from the kashmir tradition as respresented by Anandavardhana, Abhinavagupta, Mammata, Hemacandra, Vidyadhara, to mention a few, we will have to take up Bhoja separately at the end of the discussion of any given topic. This is not to suggest that Bhoja is always at cross-roads with the kashmir tradition and that he always exchanges swords with Anandavardhana and the rest, but one thing is certain that the tradition Bhoja represents, one which we call the Mālava tradition of literary aesthetics, has certain special traits of its own. So, Bhoja will - be considered separately by us. It has to be candidly admitted that the views of
Bhoja as interpreted by the great modern ālamkārika Dr. Raghavan, for whom we have tremendous respect and love, will be our sole friend, philosopher and guide so far as Bhoja is concerned. But with due respect to the great savant of indian literary criticism, we have to make an humble confession that at times we fail to understand what Dr. Raghavan explains, or at times we feel we can supplement his efforts, or in vary rare cases we may even attempt to correct his impression. In doing this, we will surely go with the text of Bhoja as read in both of his works, viz. the Sarasvati-kanthā”bharana and the Srngāra-prakāśa. Our efforts should not be misunderstood by the world of scholars, for to us, Dr. Raghavan remains, and will remain for a thousand years to come, as the greatest interpreter of Bhoja, but we try to approach only in the fashion of a student with his curiocity a little more awakened as compared to a general reader. So, with pranams to both Bhoja and Dr. Rāghavan, who for us is an 'abhinava-bhoja'. we will try to explain the concept of abhidhā, and also other śabda-vrttis as explained by Bhoja.
It has to be noted that Bhoja has not discussed independently the topic of śabda-výttis in his Sarasvati-kaņțhā”bharaṇa, comprising of five chapters. However there could be traced stray references to the sabda-vrttis here and there which do not carry any theoratical value, e.g. on pp. 709 (N.S. Edn. 1934 A.D.) we read : “yato rasā”kşepāt-parihāsa-leśoktyā'mangalam, praviśa, pindīm,
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