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'Classification of Poetry (Criticism Oriented)
1001 one to understand a specific meaning. This fact will be inapplicable to it when it is held that it is suggested by a word, for words are only reminders of such a suggested meaning and not at all denoters.
Here is our answer to the objection : the alleged defect would have tainted our assertion if it were true that denotation was the criterion for deciding the existence of suggestion. But it is not true. It has already been established that suggestiveness alone is the criterion in question. In life also, we often speak of the presence or absence of beauty in the individual limbs of persons though in fact it is only the combined beauty of all the graceful and symmeterical limbs that can really be present or absent in a person's body as a whole. In the same way, there is no contradiction involved in one's regarding the individual words also as suggesters of beauty which is really occasioned by the combination of different words and in referring to them by the word suggestion. These ideas are summed up in the following aphorisms :
1. Just as reminiscence of something undesired clearly becomes a blemish in defects like "Indelicacy", so also the reminiscence of something desired should be regarded as an excellence.
2. Though words are only reminders, there is certainly charm thereform, in all the varieties of suggestion that manifests itself through the individual words.
3. Just like a damsel who appears charming by just a single ornament full of beauty, so also the work of a good poet will appear to advantage when adorned by suggestion even in one word." (Trans. K.Kris. pp. 113, 115, ibid)
In Dhv. III. 2 it is explained that suggestion with sequentiality not noticed, will flash forth in letter, word, etc., sentence, composition and finally the work as a whole. Dhv. III. 2 - reads as -
“yas tv alaksya-krama-vyangyo dhvanir varņa-padā”dişu, vākye, samghatanāyām ca
sa prabandhe’pi dīpyate." Thus in all thirty-five varieties of dhvani are enumerated.
Locana on III. 43 observes that along with these thirty-five basic types of dhvani, and the same number of varieties of gunībhūta-vyangya, and also taking all alamkāras together in account, we arrive at 71 types. When we consider the
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