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SAHRDAYĀLOKA gunībhūta-vyangya and citra kāvya, in A., to begin with. We propose to pick up this thread of three-fold criticism-based classification in other writers of the Kashmir School of thought, beginning with Mammața and ending with Jagannatha, next. First, we will see as below, how Mammata and others treat the first variety viz. dhvani kāyya.
Mammața, as we have seen earlier defines kāvya at K.P. I. 4 ab, and talks of dhvani (kāvya) at K.P. I. 4 cd as under :
"tad adoșau śabdárthau sa-guņávanalamksti punaḥ kvā’pi, .. idam uttamam atiśayini vyangye
vācyād, dhvanir budhaiḥ kathitaḥ.” (4 ab) - "It (i.e. poetry) consists of word and sense, which are without blemishes, possessed of excellences, and are, rarely, devoid of figures." (Trans. R. C. Dwivedi, K.P., pp. 9, ibid)
(4 cd). "This is best when the suggested meaning far excels the expressed sense; it is called 'dhvani' by the learned.” (Trans. R. C. Dwivedi, pp. 11, ibid) - The vrtti on K.P. I. 4 reads as : "idam iti kävyam, budhair vaiyākarañaiḥ pradhānabhūta-sphoța-rūpa-vyangya-vyañjakasya śabdasya dhvanir iti vyavahāraḥ kṛtaḥ, tatas tanmatánusāribhir anyair api nyagbhāvita-vācya-vyangya-vyañjana-kşamasya śabdártha-yugalasya."
“ 'This' means a poem. By the learned i.e. the grammarians, the designation dhvani' is given to a (non-eternal, physical) word, suggestive of the suggested sense in form of 'sphota' (i.e. the eternal ideal form of word), which is the principal. Hence by others also, who follow their theory, (the designation 'dhvani' is given) to the pair of word and sense such as are capable of suggesting a sense that has subordinated the expressed sense. (Trans. R.C.D. pp. 11, ibid)
With reference to the predominance of the suggested sense, Mammaţa (= M.) goes for a three-fold classification on the lines suggested by A. and not only names them as dhvani, gunībhūta-vyangya and (citra or) avara, but calls them as ‘uttama' - the best, 'madhyama'-the mediocre or second rate, and 'avara'or the other, the last. In the ullāsa IV, he deals with the classification of dhvani, and in ullāsa V and VI, with that of guṇībhūta-vyangya and citra respectively.
It seems that as compared to his mentor, i.e. Ā., M. has given a comparatively more scientific classification of dhvani. In the K.P. also, 2 varieties of laksanā-mula
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