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SAHRDAYĀLOKA employed with the soul intention conveying sentiments etc., will lend charm to dramatic as well as poetic works. Sentiments etc., constitute the life-essense of both these modes; plots, etc. serve only as the body."
Ā. clearly states further that, once this theory of poetry is fully understood, even the so called ‘modes' relating to the nature of sounds, as well as to the nature of meanings will become intelligible. He adds that when this theory of poetry involving a descrimination of the suggested-suggester relationship is grasped, other categories like literary modes like kaiśiki and upanāgarikā will become quite intelligible. Otherwise modes will remain only incredible like unseen objects, and will not come within the range of personal experience. He observes, 'at Dhv. III. 46 (pp. 260, Edn. K.Kris.)
"asphusa-sphuritam . kāvya-tattvam etad yathóditam, a-saknuvadbhir vyākartum
rītayaḥ sampravartitāḥ.” (Trans. K.Kris., pp. 261, ibid) - "Those who were unable to explain properly this essential principal of theory as they had only a glimmer of it (and nothing more), have brought into vogue the theory of styles. The vṛtti (pp. 260, ibid) observes : "etad dhvani-pravartanena nirņītam kāvya-tattvam a-sphuţa-sphuritam sad a-sak nuvadbhiḥ pratipādayitum vaidarbhi, gaudī, pāñcālī ca iti rītayaḥ pravartitāḥ. rītilaksana-vidhāyinām hi kāvya-tattvam etad a-sphuţatayā manāk sphuritam āsīd iti laksyate, tad atra aphuţatayā sampradarśitam ity anyena rīti-laksaņena na kiñcit." (Trans. K.Kris. pp. 261, ibid) - "We have explained above the fundamental principle of poetry by using the term 'dhvani’. Since only vague glimmerings of this principles were had by ancient writers, they could not explain it exhaustively and thus did they bring into vogue the theory of three styles, viz., Vaidarbhi, Gaudī, and Pāñcālī. While the theorists of style show only vague flashes of this very principle of poetry, we have very clearly demostrated it in all its bearings and hence there is nothing for us to consider seriously about the theory of styles. Ā. further observes : (Dhv. III. 47, pp. 260, ibid):
"sabda-tattvā”śrayāḥ kāścid artha-tattva-yujo’parāḥ, vịttayópi prakāśante jñāte'smin kävya-laksane."
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