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Dhvani in Kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kāvya. 1081
"We find in plenty examples of utilising the expressed content with variations of circumstances etc. But it will shine out only in the association of sentiment." (Dhv. IV. 8).
The phrases 'as has been shown already and, 'it cannot be denied that should be understood in the text in the latter and former half respectively of the first sentence.” (Trans. K.Kris., pp. 293, ibid)
It is very clear that what very large-hearted Ā. grants by way of concession, has been seized upon by K., making an issue out of it. He is out to destroy the vyañjanābias of Ă. We may call K., a part-dissident. For he does not totally negate vyañjanā; and that he cannot do, but he is not prepared to accept its supremacy either. He does not leave the party of the dhvanivādins, but he creates a separate block in the party itself: a party within party, so to say.
K. holds that such use of alamkāras as would mar the beauty of 'artha-vastuvakratā' - is unwelcome. This is done in the fashion of Ā. But Ā. recommends the use of alamkāras only as conducive to rasa-experience. The 'aucitya' is with reference to 'rasa' in case of A. Here K. does not expressly accept this position, though he also speaks of rasa-experience through proper delineation of vibhāvā"dis alone. K. observes : (vrtti, VJ. III. i., pp. 127, ibid) : višesatas tu - rasa-pariposapeśalāyāḥ pratiter vibhāvánubhāva-vyabhicāry-aucitya-vyatirekeņa prakārántarena pratipattiḥ, prastuta-śobhā-parihāra-kāritām āvahati.”
"In particular we have to note this : An experience becomes aesthetic only by reason of beauty due to promotion of sentiments through the only means available, viz. a proper mingling of the constituents, ensuants and accessories. Any other
xtraneous element therein would become detrimental to natural beauty." (Trans. K.Kris., pp. 413, ibid)
We may observe that K. partially submits to Ā.'s dictates. He also cites illustrations read in the Dhv.
K. talks of 'vākya-vakratā' at VJ. III. 3, 4 (pp. 133, ibid). This artistic beauty of a sentence touches the field of alamkāras also. K. observes : (verse, 20, in vrtti on VJ. III. 3-4, pp. 136, ibid) - tad idam uktam -
"vākyasya vakrabhāvo'nyo bhidyate yah sahasradhā, yatrā’lamkāravargo'sau sarvo’py antar bhavisyati.”
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