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'Dhvani' and other thought-currents such as guna,......
1175 śabdárthau mūrtir ākhyātau jīvitam vyangya-vaibhavam, hārádivad alamkārās tatra syur upamā”dayaḥ-2 śleşā”dayo guņās tatra śauryā”daya iva sthitāḥ, ātmotkarşā”vahās tatra svabhāvā iva rītayaḥ. -3 śobhām āhāryikim prāptā vịtayo vșttayo yathā, padánugunya-viśrāntiḥ śayyā śayyéva sammatā. - 4 rasā"svāda-prabhedāḥ syuḥ pākāḥ pākā iva sthitā), prakhyātā lokavad, iyam sāmagrī kávya-sampadaḥ.” -5.
... (p. 34, 35) .... : kaiśiky arabhati sātvati bhāratī céti racanā”śritatvena rasávasthāna-sūcakās catasro vsttayaḥ. tathā coktam daśa-rūpake
“kaiśiky ārabhati caiva sāttvatī bhārati tathā catasro vsttayo jñeyā
rasávasthāna-sūcakāḥ.” iti. racanāyā api rasa-vyañjakatvam prasiddham- rasā’nanuguna-varņa-racanāyā dosatvam uktam. vaidarbhi-prabhịtayo rīti-viśeşā na vsttişv antarbhūtāḥ.”
It may be noted that Mammața had cancelled vịttis in favour of rītis, but here Vidyadhara mentions a view which took 'rīti' as not absorbed in vrttis. Whatever it may be, we will look into details later but for the present we note that the dhvanivādinś stand to accept all concepts as rasa-vyañjakas, seems to carry weight.
Viśvanātha also accepts the wider scheme of Anandavardhana and accepts all concepts as suggesters of 'rasa-dhvani' which alone for him is the soul of poetry. The
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