________________
'Classification of Poetry (Criticism Oriented)
1005 "pradhānényatra vākyárthe yatrángam tu rasā”dayaḥ, kāvye tasmin alamkāro
rasā”dir iti me matih.” (Dhv. II. 5). yady api rasavad alamkārasya anyair darśito visayas tathā’pi yasmin kāvye pradhānatayā anyórtho vākyárthībhūtas tasya ca angabhūtā ye rasā”dayas te rasā"der alamkārasya visayā iti māmakinah paksah. tad yathā cātusu preyólamkārasya vākyárthatvépi rasā”dayó ngabhūtā drśyante."
"Only that, wherein all the several beautifiers of the expressed sense and the expression exist with the single purpose of conveying sentiment and so on, is to be regarded as coming under the scope of suggestion.” (Dhv. II. 4)
The poem in which the chief category is of the nature of sentiment, emotion, their semblance, or cessation and wherein all figures, both of sound and sense, and qualities come in only as hand maids of the chief category and remain as much distinct from what is suggested as from one another, gets the designation of suggestive poetry.
"But if in a poem the chief purport of the sentence should relate to something else, and if sentiment and so on should come in only as auxiliaries to it, it is. my opinion that sentiment and so on are figures of speech in such a poem." (Dhv. II. 5).
Although others have explained the scope of Figurative sentiment (in quite a different way), still it is my view that only such sentiments etc. as become auxiliaries to some other purport of the sentence which happens as figures. For instance, one can easily see how in hymns of praise, sentiments etc., appear as auxiliaries though they are generally regarded as instances of the figure of Affectionate praise.” (Trans. K.Kris. pp. 43, ibid)
Alamkāras such as rasavat, etc. are enumerated to be four such as rasavat, preyas, ūrjasvi, and samāhita. For Ā. here the apprehension of sentiment, emotion, etc. is done in a subordinate way. So, we get 'dhvani' when 'rasā"di' are 'angi i.e. principal, and we have 'rasavat' etc., the alamkāras, when ‘rasā"di' are subordinate. When rasa is subordinated we have rasavat alamkāra, when bhāva is subordinated, we have 'preyah', and when ‘rasā”bhāsa' and 'bhāvā”bhāsa' are subordinated we arrive at ‘ūrjasvi', and 'bhāvaśānti' gives rise to 'samāhita', when itself gets subordinated. This is Ā.'s clear understanding and he insists on this being so."iti me matiḥ”.
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
