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1174
SAHRDAYĀLOKA at Candrāloka I. vii (pp. 11, Edn. Bharatiya vidya Prakaśana. Varanasī, '92 Edn.) when he observes :
“nirdosā lakṣaṇavatī sa-rītir guna-bhūsaņā, sā'lamkāra-rasā'neka-vșttir
vāk, kāvya-nāma-bhāk.” – (Candrāloka, I.vii) Thus for Jayadeva, poetry is that beautiful language which is free from blemishes, is gifted with 'laksanas' i.e. marks, is 'having rītis' and is also decorated by gunas i.e. excellences. It is accompanied by alamkāras, rasas and many vrttis. Jayadeva has both ‘rīti' and 'gunas' separately mentioned. So for him they are not identical. We will look into greater details when we go for topics of guna, dosa, alamkāra, laksana, rīti, vrtti, etc. individually in Vol. II of this work. For the present we just take notice of the fact that Jayadeva also is a dhvanivādin and accepts rasadhvani to be central to poetry and this rasadhvani is suggested by different suggesters-vyañjakas, rīti and vịtti being two of them.
Vidyādhara is also a dhvanivādin and shares the same attitude. He also, like Jayadeva seems to take the concept of rīti as one connected with presence and type of 'samāsas' in poetry. We will go into individual attitude later but at the end of Ch. V, Vidyadhara has this remark- "darśanántare tv etā vaidarbhi-pāñcăli-gaudīyā céti tisro ritayo madhura-madhyama-parusa-varnā"rabdhatvan madhura madhyama parusā céti vrttayo, rasa-visaya-vyāpāratvena kathyante. yad uktam alamkārasarvasva-kāreņa, "vșttis tu rasavisayo vyāpārah" iti.
Vidyānātha in his Pratāparudrīya (Edn. Madras, '14. with “Ratnāpaņa' comm.) explains the concept of poetry (pp. 31, 32, ibid) and following the dhvani dictate, takes-rītis, vȚttis, guņas, alamkāras, sayyā etc.- all concepts to be condusive to rasadhvani. He observes : (pp. 31 ibid)
“atha kāvya-prakaranam” "atha kaya-svarūpa-nirūpaņam." "guņā'lamkāra-sahitau śabdárthau dosa -varjitau, gadya-padyóbhaya-mayam kāvyam kāvya-vido- viduḥ."- 1.
(pp. 32, 33, 34, 35...)
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