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1166
SAHRDAYALOKA prthak-prthag iti. parusanuprāsā nāgarikā. masrnánuprāsa upanāgarikā lalitā. nāgarikayā vidagdhayā upamitā iti krtvā. madhyama-komala-parusam ity arthaḥ ata eva vaidagdhya-vihīna-svabhāvā-asukumārā-aparusa-grāmya-vanitā-sādrśyād iyam vșttir grāmyā iti. tatra trutīyaḥ komalánuprāsa iti vịttayónuprāsa-jātaya eva. na céha vaiseșikavad vrttir vivaksitā yena jātau jātimato vartamānarvam na syāt, tad anugraha eva hi tatra vartamānarvam. yathā"ha kaścit-"lokóttare hi gāmbhīrye vartante prthivībhujah.” iti.
tasmād vșttayónuprāsā”dibhyó nātirikta-vșttayo nā'bhyadhika-vyāpārāḥ, ata eva vyāpāra-bhedábhāvān na prthag anumeya-svarūpā api iti vịtti-sabdasya vyāpāravācinóbhiprāyaḥ.
anatiriktatvād eva vștti-vyavahāro bhāmahā”dibhir na krtaḥ. udbhatā"dibhiḥ pratyukté pi tasminn ārthaḥ kaścid adhiko hțdayapatham avatīrņa ity abhiprāyena āha-"gatāḥ śravaņa-gocaram" iti. ritayaś ca iti. tad anatirikta-vrttayópi gatāh śravanagocaram iti sambandhah. tac chabdena atra mādhurya"dayo gunāh, tesan ca samucita-vrttyarpane yad anyónya-melana-ksamatvena panaka iva, guda maricā"di-rasānām samghāta-rūpatāgamanam dīpta-lalita-madhyama-varnaniyavisayam gaudiya-vaidarbha-pañcāla-deśa-hevāka-prācurya-drśā tad eva trividham rītir ity uktam. “jātiśca jātimato nā'nyā samudāyaś ca samudāyino nánya iti vșttirītayo na guņálamkāra-vyatiriktā iti sthita evā'sau vyatireki hetuḥ."
(pp. 9, 10, ibid, Locana, Dhv. I. i). It may be noted that by accepting all the current concepts that prevailed in literary criticism and assigning them the role of a suggester in poetry, Anandavardhana had nearly nailed the coffin of opposition to dhvani, i.e, dhvanivirodha, but with the best of his efforts and also those of his great lieutenants, there was some opposition, however feeble, to the great victory march of dhvani. But before we look into this, we will see how those who sided with Anandavardhana sang in the same tunes and tried to establish a sort of harmony of concepts that had emerged from different quarters.
Thus, Mammața (K. P. VIII. i) also suggests that guņas are rasa-dharmas, and alamkāras subserve rasa through the body of poetry i.e. word and sense to which they primarily belong. He observes :
ye rasasyā' ngino dharmāh śauryā”daya ivā”tmnaḥ, utkarşa-hetavas te syuḥ acala-sthitayo gunāḥ." (K. P. VIII. i. pp. 324, Edn. R. C. Dwivedi)
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