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variety thereof called "Suddha-Drstänta" in which by the mere mention of the Drstanta word, the Sädhya and the Sadhana are suggested. And both these varieties are illustrated.
In brief, Bhamaha holds that Pratyaksa in poetry is in accordance with human experience the aspect of things as they present themselves to us, while the Sastras deal with scientific truth. He points out the similarities and differences between the Pratija, Hetu and Drstanta of logic and those in poetry. He points out that rigid logical form in respect of the Pratijña, Hetu, etc., is not desirable in poetry.
Dandin also treats of the defect 'Deśādi-virodhi'. He, however, summarily rejects the defect 'Pratijña-Hetu-Dṛṣṭanta-hina' as an insipid inquiry.25 He points out how the defects in one context turn out to be merits in others.26 Later writers like Vamana, Rudrața, Mammata, Hemacandra and others follow Bhämaha and Dandin in condemning these defects as betraying the poet's ignorance. These defects. are classified by Mammata as Prasiddhi-viruddha and Vidya-viruddha. He includes Lokaprasiddhiviruddha and Kaviprasiddhiviruddha under the first category. The Alamkarikas lay accent on the 'Alaukika' nature of the poet's creation;27 they look upon it as the very life of poetry. They take it for granted that poetry is for Rasikas, Sahrdayas only. They, therefore, do not think it necessary to deal with the question of poetic truth. After Bhämaha it is Rajasekhara who treats of this topic in his brilliant work called Kävya-Mimämsä." He emphatically declares that 'nothing is untrue in poetry. Highly exaggerated statements about the praiseworthy (men or subject) are found in no doubt; but such statements are found not only poetry but also in the Vedas, the Sastras and the Loka. (So you cannot condemn them as untrue. If you do so, you will have to condemn the Vedas and the Sastras 25. प्रतिशाहेतुरान्तहानिर्दोषो न वेल्यसौ ।
विचारः कर्कशः प्रायस्तेनालीटेन किं फलम् ॥-Kavyādarśa III. 127.
26. विरोधः सफलोऽप्येव कदाचित्कविकौशल्यत ।
उत्क्रम्यं दोषगणनां गुणनीय विगाहते | Kavyadarsa III. 179,
27. Cf. the opening verse, for example, of Mammata's Kavya-Prakasa.
28. Cf. भरतिषेषु कवित्वनिवेदनं शिरसि मा लिख मा लिख मा लिला । and सवासनानां सभ्यानां रसस्यास्वादनं भवेत् । निर्वासनस्तु राजान्त: फाइकु ज्याक्मसंनिभाः ॥
-Dharmadatta, as quoted in Sahitya-Darpana III, 9a. 29. Chapter VI, pp. 24-26, Chapter IX, pp. 44-46.
30. नासत्यं नाम किचन कन्ये वस्तु स्तुत्यैश्वर्थवादः ।
स न पर कविकर्मणि श्रुतौ च शास्त्रे च लोके च IP. 25.
Dr. Raghavan interprets it somewhat differently: "..That in Poetry there is no question of things being true or untrue, Satya and Asatya. It is all one Arthavāda. ...Even in Veda, Sastra and Loka, cases of Arthavada are cases of Poetry."-Bhoja's Sṛgära Prakasa, Vol. I, Part I, p. 131
