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1148
SAHṚDAYALOKA worldlywise men, if the expressed sense itself with an under-current of suggested sense strikes us as important, the reason is to be sought in the fact that the poetry of subordinated suggestion too, is a derivative of 'dhvani' itself. Thus, when we strictly apply the new principle of poetry enunciated here, we can speak of Portrait-like poetry only in a loose way, only as an aid to the understanding of beginners in the study of poetry. So far as persons, with well developed intellects are concerned, 'Dhvani' or poetry with principal suggestion alone will deserve the title of poetry." (Trans. K. Kris. pp. 249, 251, etc. ibid).
Anandavardhana sums up the discussion with the words- (pp. 250, ibid):
"tad ayam atra samgrahaḥ-'
yasmin raso vā bhāvo vā
tātparyeṇa prakāśate, samvṛttya' bhihitam vastu yatrálamkāra eva vā.
kāvyádhvani dhvanir
vyangya-prādhānyaika-nibandhanaḥ
sarvatra tatra viṣayi
jñeyaḥ sahrdayair janaiḥ."
"Refined critics should understand that 'dhvani' whose sole condition is the principal nature of the suggested content embraces all instances of poetry, wherein is found a purposively conveyed sentiment or at least an idea or figure conveyed in a covert fashion."- (Trans. K. Kris., pp. 251, ibid).
That Anandavardhana in his own way accepts citra-kavya but, eventhough he has given a three-fold criticism-oriented clasification of poetry, his preference for 'dhvani' with priedominance of rasa, bhāva etc., is absolutely clear.
Among his posteriors, Mahimā had shown a very strong and biased attitude supporting only that peotry as poetry wherein there is 'rasánumiti' or "inference of rasa" alone. So for him, let alone 'citra', even the so called 'guṇībhūta-vyangya' was unacceptable as whatever was inferred (i.e. suggested in the view of the dhvanivādin) was necessarily superior, i.e. more charming and therefore principal, as compared to the expressed or vācya, for him. Thus for him only the 'dhvani' kavya of Anandavardhana was acceptable. We have suggested earlier in detail Kuntakaś approach also which was too wide as against this too narrow attitude of Mahimā.
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