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'Classification of Poetry (Criticism Oriented)
983 'gām aśvam purusam paśum' iti vat samuccayótra, ca-kāreņa vinā’pī.
tena vācyópi dhvanih, vācakópi śabdo dhvanih, dvayor api vyañjakatvam dhvanati' iti krtvā. śabdanam sabdaḥ, śabda-vyāpāraḥ, na cásau abhidhādi-rūpaḥ api tu ātma-bhūtah, sópi dhvananam dhvaniḥ, kāvyam iti vyapadeśyaś ca yórthaḥ, sópi dhvanih. ukta-prakāra-catustayamayatvāt; ata eva sādhāraṇahetum āha - vyañjakarvasāmyād iti. vyangya-vyañjakabhāvaḥ sarveșu pakseșu sāmānyarūpaḥ sādhāraṇa ity arthaḥ.”
A. further observes that a treatment, then, of such a wider or comprehensive concept as suggestion, with all its divisions and sub-divisions which are yet to be explained in the sequel, is certainly not at all on a par with the enumeration of the well known, specific figures of speech, and hence the enthusiasm of persons imbued in their minds with the value of suggestion is quite proper. Nobody should display jealousy to show that they are all men of deranged minds.
Thus it is not proper to subsume dhvani under either an alamkāra or a guņa. The effort of those who seek to establish the same is absolutely in the right direction. Thus dhvani does exist and is basically two-fold, viz. avivakṣita-vācya and vivakṣitányapara-vācya i.e. (i) with un-intended literal sense and (ii) with intended but further-extending literal import.
Thus after first establishing dhvani as a principal and separate entity by advancing logical arguments, Ā. in the second and third udyotas, discusses all related topics also. We will look into the divisions and sub-divisions of dhvani later. But it may be noted beforehand that Ā. thought of a fool-proof scheme of "vyañjanā-dhvani-rasa” which was catholic or broad enough to correlate the concepts such as gunas or excellences, alamkāras or figures i.e. turns of speech, rīti or style, vrtti or diction, doșa or poetic blemishes, samghațanā or texture etc. as advanced by earlier alamkārikas. He correlated all these concepts with the central concept of rasa-dhvani. Gunas were the 'dharma' or attributes of rasa-the soul, and alamkāras and the rest as the suggesters of rasa secure their birth. Here lies the real greatness of the Dhv.
This all-encompassing scheme of 'vyañjanā-dhvani-rasa' which, as Ā. records was promulgated since times immemorial but received a full support from him, was strongly established by A.'s great followers such as Abhinavagupta, Mammata and then the great writers such as Hemacandra, Vidyadhara, Vidyānātha, Visvanatha, Appayya Dixit and Jagannatha. But prior to A's efforts and after A.'s efforts this thought current of vyañjan.-dhvani had to face stiff opposition, by a
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