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SAHṚDAYALOKA justifiably. Even we feel the same way when we read a lot of "trash" served in our mother tongue, Gujarati or Hindi or any, and denounce it as 'no poetry.' Thus, Anandavardhana, being more cultured and tolerant as compared to us, suggests that even if no species of poetry exists which absolutely does not convey sentiment, but all the same, if the poet is seen to have no exclusive intention to convery sentiments, emotions, etc. and if he is more keen on employing laboured figures only, either of sound or sense, we may take it to be having some content which is devoid of sentiments whatsoever. Such a poet has keenness of deploying figures only. The content of words in poetry is based only upon the poets intention. Actually, Anandavardhana concedes,-though some sort of apprehension of sentiments etc. is possible by force of the expressed sense itself even in instances wherein no such keen intention towards them is present on the poets part, still it will be negligibly slender and from this point of view also, one might justify the existence of a scope for 'Citra' type, (with apparent absence of rasa-bhāvā”di in it). Anandavardhana sums up the discussion in two verses:
"rasa-bhāvā"di-viṣaya
vivakṣā-virahe sati, alamkara-nibandho yaḥ
sa citra-viṣayo mataḥ." rasā"diṣu vivakṣā tu
syāt tātparyavatī yadā,
tadā nasty eva tat kavyam
dhvaner yatra na gocaraḥ." (pp. 248, ibid).
"The employment of figures in the absence of intention towards the purport of sentiments, emotions etc., should be regarded as an illustration of Portrait-like poetry.
If on the other hand, there exists a sole intention towards sentiments, etc., no poetry can remain outside the sphere of dhvani or poetry of principal suggestion." (Trans. K. Kris. pp. 249, ibid).
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Anandavardhana observes that: "etac ca citram kavīnām viśṛnkhala-girām rasa"di-tātparyam anapekṣya eva kāvya-pravṛtti-darśanād asmābhiḥ parikalpitam. idānīntanānām tu, nyāyye kāvya-naya-vyavasthāpane kriyamāne, násty eva dhvanivyatiriktaḥ kavya-prakāraḥ. yataḥ parīpāka-vatām kavīnām rasā”di-tātparya-virahe vyāpāra eva na śobhate. rasádi-tātparye, na ca násty eva tad vastu yad abhimata
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