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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2
essential constituent of poetry and later in course of his delineation of the Guņas he emphasises Arthavyakti, Udaratā and Samadhi. These are to be commonly adhered to in both the Vaidarbha and the Gauda styles. It is the basic prerequisite of all poetry that it should convey the meaning clearly and effectively and it should not stoop to vulgarity. Samadhi, as shown by later critics is 'Arthadrsti'-a sort of intuitive insight into the Arthas. Dandin is all praise for this merit named Samadhi.
Rājasekhara also gives due importance to meaning. In his brief talk about poetry in KM. he includes both the Arthas and the Sabdas and says that we have poetry when they cohere to produce particular ‘uktis'. Now the ukti that constitutes poetry is not characterised by a sheer superficial and contrived peculiarity of the diction. It essentially includes novelty in the perception of Arthas- a semantic combination which is strikingly unique. It is the intuitive perception of this semantic combination that is the spirit behind the physical reality of the striking diction.
Vicakşpă criticises the jester's verse for its deficiency of meaning on which account its pretty diction is just like a string of pearls on a flabby-breasted old hag, a trig bodice on a pot-bellied creature, and the collyrium pencil on an one-eyed woman.” The jester also reacts and puts a counter allegation upon Vicakşpa that her verse suffers from the deficiency in diction and on this account it is just like a row of copper bells on a golden girdle, an embroidery of fine silk on the reverse of the wearing apparel and like sandal paste upon a lady of white complexion.'2 The jester's allegation is not substantive for the diction of Vicakşpa's verse is flawless. The conclusion to be derived from this verbal duel, however, is that in poetry meaning and diction have to be in perfect harmony with each other; the slightest disharmony will tell upon the beauty of poetry as a whole.
It is in course of refuting the contention of Aparăjiti 'that from among the infinite Arthas poets should select only those which are capable of suggesting the Rasas”, that Rajasekhara opines that in poetry it is the words of the poet that suggest or fail to suggest thes entiments,
1. जदो णिअकान्तारत्तणणिन्दणिज्जे वि अत्थे, सुकुमारा दे वाणी, लम्बत्थणीए विध
एक्कावली तुण्डिलाए विअ कंचुलिआ, काणाए विअ कज्जलसलाआ सुठुदरं ण भादि रमणिज्जा। तुब्भ उण रमणिज्जे वि अत्थे ण सुन्दरा सद्दावली। कणअकडिसुत्तएविअ लोहकिंकणीमालिआ पडिपट्टे विअ टसरिविरअणा गोरंगीए विअ चन्दणचच्चा ण चारुत्तणं अवलम्बेदि।
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