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972
SAHṚDAYALOKA also the 'joy' or 'ananda' of the connoesseurs. He observes: (Locana, Dhv. I. i.): "a-vicchinnena pravāheņa tair etad uktam vinā'pi viśista-pustakeṣu viniveśanād ity abhiprayaḥ." Thus no book - even in form of written kārikās or collection of the same was known to Abhinavagupta. Only thought-currents travelled from centuries to centuries. Thoughts and thoughts only, in whatever from, but that of anything concrete. There is yet another observation to this effect. The Locanakāra observes: "ānanda iti ca granthakṛto nāma. tena sa ānandavardhanā"cārya etac chāstreṇa sahṛdaya-hṛdayeṣu pratiṣṭhām devatāyatanā”divad anaśvarīm sthitim gacchatu iti bhavaḥ." (on Dhv. I. i.). This is in explanation of the author's i.e. Anandavardhana's veiled claim of having authored the whole of the Dhv. in the words : "tasya hi dhvaneḥ svarupam, sakala-kavi-kavyopaniṣadbhūtam, ati-ramaṇīyam, aṇīyasībhir api cirantana-kavya-lakṣaṇa- vidhāyinām buddhibhir an-unmīlitapūrvam, atha ca, rāmāyaṇa-mahābhārata-prabhṛtini lakṣye prasiddhavyavahāram lakṣayatām sahṛdayānām ānando manasi labhatām pratiṣṭhām iti prakasyate." (vṛtti, on Dhv. 1. 1.)
But, it should be noted that before A. (= Anandavardhana) put his golden heritage of literary criticism on a sound and irrevokable footing, in a book-form, in form of a theory to be accepted and followed by a host of rare intellectuals spread over centuries, he also could make out some dissenting voice, some resistence or opposition to this new theory of dhvani and he voices the same in the very first kārikā of his famous work. A. observes :
kāvyasyā"tmā dhvanir iti budhair yaḥ samāmnāta-pūrvas, tasya'bhāvam jagadur apare, bhaktam ähus tam anye, kecid vācām sthitam aviṣaye tattvam ucus tadīyam
tena brūmaḥ, sahṛdaya-manaḥ
prītaye, tat svarūpam." (Dhv. I. i.)
"Though the learned men of yore have declared time and again that the soul of poetry is suggestion, some would aver its non-existence, some would regard it as something (logically) implied and some others would speak, of its essence as lying beyond the scope of words. We propose, therefore, to explain is nature and bring delight to the hearts of perceptive critics." (Trans. K. Krish.)
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