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Dhvani in Kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kävya. 1075
“sati lingántare yatra stri-lingam ca prayujyate, śobhā-nispattaye yasmān
nāmnaiva strīti peśalam.” “Even when other genders could be used, if the feminine is preferred, it contributes to beauty; since even the name of a woman is pleasing." (Trans. K. Kris.; pp. 392, ibid) - It may be noted in passing that Dr. K. Kris. (pp. XV, Introduction to his edn. of VJ.) tries to suggest here that this observation shows K. as a predecessor of Abhinavagupta. We feel that this could be debated. VJ. II. 23 (pp. 106, ibid) also continues the same argument. VJ. II. 24, 25 (pp. 108, 109, ibid) give the eight variety of pada-pūrvárdha-vakratā. This has "kriyā-vaicitrya-vakratā" of five varieties, which has charm caused due to abhidhā, as well as 'upacara', but all this is placed on the same footing. There is a touch of vyañjanā also, as in the illustration viz. "prapannā"rti-cchido-nakhāḥo" (verse No. 88., pp. 110, ibid), from Ā. In the variety viz. 'sva-viśesaņa-vaicitrya", (pp. 110, ibid) also, there is an element of vyañjanā, when an attribute causes charm. K. does accept charm due to vyañjanā, eventhough he does not name it so. But he includes it in his wider scheme of kavi-vyāpāra-vakratā, without distinguishing between beauty caused by abhidhā. laksaņā (or upacāra), and vyañjanā. This would be a difficult pill to swallow for
alks of 'upacāra-manojñatā” (on pp. 111, ibid) which proves the above observation. Then he talks of 'karmā”di-samvrti' wherein 'karma' i.e. action remains 'vyangya' (pp. 112, ibid).
After discussing 'pada-pūrvárdha-vakrat in case of both 'subanta' and 'tinganta' padas in eleven varieties, K. now proceeds to discuss “pada-parárdhavakratā”, i.e. ‘pratyaya-vakratā” with reference to the same. First is taken up “kālavaicitrya-vakratā' at VJ. II. 26 (pp. 113). The illustrations reveal the beauty of vyañjanā only. K. gives only a different lebel. The 'kāraka-vakratā' at VJ. II. 27, 28 (pp. 115 ibid) speaks of vakratā - i.e. beauty - caused due to reversal of status in 'instruments in action.' Some of the illustrations reveal the charm caused by direct expression, pure and simple, as in, “yācñām dainya." etc. (verse no. 97, pp. 116, ibid), while there is a tinge of vyañjanā also somewhere. Similar is the case of 'samkhyā-vakratā (VJ. II. 29, pp. 116, ibid), or "transposition of numbers.” K. observes (vștti, VJ. II. 29, pp. 117 ibid) tad ayam atrā’rthaḥ - yad ekavacane, dvivacane prayoktavye vaicitryártham vacanántaram yatra prayujyate, bhinnavacanayor vā yatra sāmānādhikaranyam vidhīyate.
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