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SAHRDAYĀLOKA Thus, while other alamkārikas treat vịttivicāra along with kāvya-laksana in the beginning of their works, Jaydeva has almost reversed the treatment and performed a 'śīrsā"sana', so to say. We will try to examine the merit of his scheme and also the treatment of various topics as and when the context permits. Jayadeva defines poetry or kāvya at I. 7 :
“nirdosā laksanavati sa-rītir guna-bhūsaņā sálamkāra-rasā.
anekavịttir vāk kāvya-nāma-bhāk.” Thus for Jayadeva, 'vāk’ i.e. - 'vānī i.e. language - is kāvya, and it is bereft of faults, accompanied by laksanas (i.e. marks), rītis (= style, diction), bedecked by guņas (i.e. excellences), and is having alamkāras (i.e. figures of speech) (and) rasas and many vrttis (= functions or powers; the nātya-vrttis such as kaisiki and the rest, and sabda-vrttis i.e. abhidhā and the rest).
We will deal with other topics such as dosa, guna, alamkāra and rīti later, but for the present we will concern ourselves with 'vāk' and 'aneka-vștti'.
The 'paurņamāsī (Edn. Chawkhamba skt. series - varanasi; '64); observes : (pp. 10, ibid) “etādņšī vāk, ukta-viśesaņa-viśistā vāņi kävyam, kavikarma, tasya namaākhyām bhajatīti kāvya-nāma-bhāk, kāyya-pada-pravrtti-nimittam bhavati."
The commentator further explains that Jayadeva hereby wants to convey that poetry is 'word' : etena nirdosā”dy-ukta-dharma-viśista-śabdatvam kāvyatvam iti kavya-laksanam sampannam. tac ca kāvyam śabda-niştham iti api asya abhipretam.
kāvyaprakāśam apahāya prāyaḥ sarvépy-ālamkārikāḥ kāvyasya śabdanisthatām eva urari-kurvate. kävyaprakāśakāras tu tasya vyāsajya-vịttyā sabdárthobhayanişthatām svīkurute.
śabda-nisthatāvādinām tu ayam āśayah - "autpattikas tu sabdasya arthena sambandhah” ityādi-mīmāmsā-sūtrena śabdárthayoḥ svābhāvika-sambandhe niścite krte śabda-grahane arthaḥ svayam eva āpatati. artha-śūnye śabde tu prayogárhatā eva nástīti kāvyasya śabda-nișthatā eva ucitā iti alam vistarena."
There is yet another commentary by Dr. Trilokī Nātha Dwivedi (Edn. Bharatiya Vidya prakāśana, Varanasi, Delhi, '92) - both in Sanskrit and then in Hindi. This commentary explains the word 'vākas : (pp. 11, ibid) : vāk (ucyate anena iti
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