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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2
Vyutpatti is the faculty of distinguishing between the proper and improper and it is acquired through the cultivation of different branches of knowledge, like prosody, grammar and the arts etc. and through the experience of life.
A Poet endowed with Śakti and Vyutpatti should apply himself close to his pursuit of making poetry under the guidance of some elderly poet. This application is Abhiyoga or Abhyāsa.
Obviously Rajasekhara makes no improvement upon Rudrata whom he seems to be imitating here, with his introduction of Samadhi as a pre-condition of poetry. It is too plain that a poet has to concentrate before setting himself to write a poem; and Rudrața has thrown a hint at it in the phrase, 'in the concentrated mind of the poet'l and this is enough. The problem is what equipments he needs before he can concentrate fruitfully. If he is not endowed with a creative imagination and a wide knowledge of life and letters, all his concentrations will be barren of result.
Again Rajasekhara does not give adequate explanation of his Śakti. If Pratibha, as he admits, can illumine Sabda, Artha and Ukti what else remains to be done by Sakti ? Thus creation of this link prior to Pratibhā is futile. Rudrața has treated Śakti and Pratibhá as synonyms and R3jasekhara in his endeavour to introduce novelty by separating the two has only confused the issue.
The idea that Vyutpatti yields discernment has been borrowed from Rudrata. But unlike Rudrata? Rajasekhara does not explain that Vyutpatti primarily is experience of life and cultivation of knowledges and the said discernment is a consequence of these.
Quoting Anandavardhana and Margala, who respectively hold Pratibha and Vyutpatti to be superior between the two, Rajasekhara raises the problem of their comparative importance. He opines that combination of the two is preferable. Bhāmaha says that no achievement in the field of poetry is possible without Pratibha.' Dandin, giving due importance to Pratibhā, maintains that one may succeed, to a certain extent, even without it, by dint of Vyutpatti and Abhyāsa. 4 Vamana
1. Haft har qantefar far TUTHAT ETT i अक्निष्टानि पदानि च विभान्ति यस्यामसौ शक्तिः ।।
#1891778117 (55T) 1-15. 2. KávyalR I (18-19) Kávyal 1-5.
4. KA. I (104-105)
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