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'Classification of Poetry (Criticism Oriented)
985
At Dhy. I. 4, he says -
“pratīyamānam punar anyad eva vastv asti vānīņu mahākavīnām, yat-tad-vibhaktávayavátiriktam
vibhāti lāvanyam ivánganāsu.” i.e. “But the implicit aspect is quite different from this. In the words of first-rate poets it shines supreme and towers above the beauty of the striking external constituents even as charm in ladies.” (Trans. K. Kris. pp. 7, ibid)
This implicit sense is three-fold such as bare idea (or matter), figures and sentiments etc., all implied by the inner power of the explicit : (vịtti, on Dhv. I. 4): "sa hyartho vācya-sāmarthyā”kṣiptam vastu-matram alamkārā rasā”dayaśca ity aneka-prabheda-prabhinno darśayisyate. sarveșu ca teșu prakāreșu tasya vācyād anyatvam.”
Now, after showing the importance of the implicit sense in poetry, Ā. attempts the classification of poetry which is three-fold such as dhvani, guņī-bhūta-vyangya and citra, as noted above. This classification has nothing to do with its external form, but is based on the consideration of the implicit sense being the principal source of charm or otherwise. In short, it is criticism based, so to say. All dhvanivādins beginning with Abhinavagupta and Mammața accept this three-fold classification, with Jagannātha bringing a slight variation by making it four-fold, beginning with 'uttamottama', as we will go to see later.
To begin with, dhvani-kāvya being vyangyártha-pradhāna has vyañjanā at its root. This vyañjanā is either based on abhidhā or lakṣaṇā. Thus dhvani, to begin with is two-fold, (i) abhidhāmülaka and laksaņāmülaka. The first is termed - vivaksitányapara-vācya-dhvani or suggestion with intended but further extending literal import, and (ii) a-vivakṣita-vācya or dhvani with unintended literal import or unintended primary sense. This is laksaņā-mula-dhvani and is taken up first as it has a limited scope.
Normally as abhidhã comes first, we would expect that dhvani based on abhidhā or primary sense should have been considered first. But all ālamkārikas beginning with Ā., followed by Mammata, and down to Viśvanātha, have treated laksaņāmūla-dhvani first as it has a very limited field. The abhidhāmāla or vivakṣitányaparavācya-dhvani has a very wide field. So on the analogy of "sūci
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