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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2
puruşa allegory also he refers to the Gupas as the various moods of Kavyapuruşa and the Alaṁkāras as his exterior decorations only.
'A sentence' Rajasekhara describes as a well-organised group of Padas expressing the desired meaning. Thus Rajasekhara's 'sentence' is very near to Dandin's 'group of Padas carrying the desired meaning" which he describes as the body of poetry. In Dandin's opinion, however, poetry in its entirety is both body and the embellishments, some of which are inseparable while others are separable-the inseparable ones are the Gunas, the separable ones are the embellishments of the words and those of the senses like Anuprāsa and Upama etc. 3 Thus Rajasekhara in his conception of poetry is not much removed from Dandin. However, neither of the two explicitly state the inevitability of the Gupas in poetical compositions. It is Vāmapa who does so. He draws a line of demarcation between the Gupas on one hand and the Alamkaras on the other the Gupas accorning to him are the harbingers of beauty in poetry the figures of speech only enhance it. Poetry may exist with the Gupas alone but with the latter alone it cannot.1
In case of Rajasekhara, no elaborate treatment of the Gupas is available but we may assume that Vamana's restriction of these to Sabda and Artha cannot be acceptable to him who unlike Vamana does not hold Riti to be the soul of poetry but gives this place to Rasa. In the Kavyapuruşa allegory he indicates that Sabda and Artha constitute the gross physical form of Kavyapuruşa where as the Guņas are
1. पदानामभिधित्सितार्थ ग्रन्थनाकर : सन्दर्भो वाक्यम् ।
2. इष्टार्थ व्यवच्छिन्ना पदावली । KA. I-10. 3. Dapdin's oft quoted verse :
तैः शरीरं च काव्यानामलङ्काराश्च दर्शिताः । शरीरं तावदिष्टाथ व्यवच्छिन्ना पदावली ॥
KA. I-10.
indicates that Dandin also is going to treat of poetry in its entirety-consisting of both body and embellishments-as done by the ancient Acaryas; but he proposes to take up the body first which is a group of Padas expressing the desired meaning.
Again in the beginning of the 2nd chapter he says that he has already spoken of some Alamkaras for the purpose of demarcating the Margas (II-3) - and here he has spoken of the Gupas. These Gunas are inseparably linked with poetryall the ten are present in the Vaidarbha Marga but in the Gauda Marga some of these suffer roverses but they do exist there also.
4.
Kavyals 3, 1, (1-2) Sutra and Vṛtti.
5. Kavyapuruşa allegory-Kavya M. Ch. III.
KavyaM. Ch. VI.
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