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304
SAHRDAYĀLOKA
possible to refer to the Almighty Lord Siva, the poet has chosen here the word, “One whom only skulls adorn", in order that, it may suggest disgust through a word which serves here as a pointer to the primary sentiment of the 'horrid'. And he succeeds in endowing the verse with artistic beauty of expression.” (Trans. K. Kris. pp. 302, ibid).
Kuntaka (V.J. I., Vștti) further remarks - kavi-vivakṣita-višeşábhidhānaksamatvam eva vācakarva-laksanam. yasmāt pratibhāyām tat-kālollikhitena kenacit parispandena parisphurantah padárthāh prakrta-prastāva-samucitena kenacit utkarsena vā samācchādita-svabhāvāḥ santo vivaksā-vidheyatvena abhidheyatā-padavim avatarantaḥ tathāvidha-višesa-pratipādana-samarthenaabhidhānena-abhidhīyamānāś cetaś camatkāritām āpadyante.” :
"Therefore, the proper definition of 'signification' is that capacity to convey the particular shade of thought intended by the poet. In fact, in the world of the poet's creative imagination, things come to life with a touch of original invention; or their real nature gets veiled by a rich afflatus calculated to present the subject in a most attractive light, as such, the process of communication is a slave to the poetic intention. Only when the right verbal correlative for the particular has been found, the delight of the reader is assured.” (Trans. K.Kris.; pp. 302, ibid)
From this it becomes absolutely clear that Kuntaka accepts only one power of word and that is abhidhā, or say, 'vicitrā abhidhā' meaning 'beautiful or artful expression'. It is not the abhidhā which signifies only the conventional meaning But it is that abhidhā, which conveys any meaning intended by the poet, be it vācya, laksya, dyotya or vyangya. So, his is the 'vicitrā abhidhā' which covers up the laksanā and vyañjanā also. So, we may say, Kuntaka has a definite approach, but no definite scheme. He wants to convey only the poetic.
After mentioning the unique features of words and meanings in poetry as distinct from their commonplace aspect, Kuntaka proceeds to convey that there should also be the presence of positive artistic beauty. He observes (V.J. I. 10) (pp. 20, ibid) -
"ubhau etau alamkāryau, tayoḥ punar alamkştiḥ vakroktiḥ eva, vaidagdhya
bhangi-bhanitiḥ ucyate.” (V.J. I. 10) "Both these are the adorned'. Their adornment consists in the poetic process known as 'artistic turn of speech." (Trans. K. Kris. pp. 306, ibid). Thus 'word and
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