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'Classification of Poetry (Criticism Oriented)
1031 dhvani and 16 varieties of abhidhāmūla-dhvani make a total of 18. Now out of these, ubhayaśaktimüla is available in a sentence only i.e. vākyā-gata, and the rest are both pada-gata and vākya-gata, thus giving 34 more. Total reaches to 34 + 1 = 35 types. Now, the artha-śakty-uttha is available with reference to a whole composition, i.e. prabandha-gata also and this takes us to 35 + 12 = 47 types. The a-samlaksya-krama is also available in padámśa, racanā, varna and prabandha, thus giving, 4 more and taking us to 51 types of suddha-dhvani. Now on account of three-fold samkara and one variety of samsrsti, they reach a figure of 10404 and when 51 suddha types are added, the total comes to 10455. In A., following locana, we have 35 śuddha-bhedas which swell to 51 in M. Thus there are 16 more. These are possible in the sub-varieties of abhidhā-mula-dhvani i.e. vivaksitányaparavācyadhvani. On the one hand, the Locana explained 12 types of artha-śaktyudbhava amounting to 24 when taken as both pada-gata and vākyagata. But M. adds 12 more of prabandha-gata to these 24. Again, when the Locana, take śaktyuttha to be pada-gata and vākya-gata only, M. takes it to be udbhaya-gataalso. M. also takes sabda-śaktyuttha-dhvani to be vastu-vyangya and alamkāravyangya, and these two again both pada-gata and vākya-gata. Thus we have 5 more, i.e. 12 + 2 + 1 = 15. These 15 more are with reference to the samlaksyakrama-vyangya. Locana takes rasā"di-dhvani to be pada-gata, vākya-gata, varnagata, samghattanā-gata and prabandha-gata, but M. adds one more i.e.
laika-deśa-gata. Thus M. has 16 more types making the total of suddha-dhvanibheda to be thus 51, as against 35 of Locana.
Hemacandra and Jayadeva follow the suit of M., though Jayadeva has a longer discussion on varieties and sub-varieties. Jayadeva has given certain new names also. Vidyādhara in the third unmesa (= chapter) of his Ekāvali discusses dhvani-prapanca in details. Normally rasā"di-dhvani is held to be of a single type, but Vidyadhara takes it to be eight-fold. Vidyānātha just refers to the 51 varieties as given by M. While M. arrivers at 10455 varieties through multiplication method, Vidyānātha and Viśvanāta restrict the number to 5355, through samkalanamethod. It may be noted that Viśvanātha totally rejects the citra-kāvya, as it is bereft of rasa according him. He supports M. by saying that it is necessary to take kavi-praud hokri-siddha and kavi-nibaddha-vaktr-prandhokti-siddha as two separate varieties, but Jagannātha takes this as useless or 'a-kiñcit-kāra.' Keśavamiśra following the dhvani-tradition, taking the principal status of vyangya, or otherwise into consideration, gives a three-fold classification of poetry such as uttama, madhyama and adama. This is acceptance of M.'s thinking. Appayya Dixit has
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