Studies in the History of Sanskrit Poetics v1.c21.13

v1.c21.13

It is not surprising, therefore, that in the apocryphal verse ascribed to Rājaśekhara in Jalhaṇa, Ānandavardhana is regarded as the founder of the dhvani-theory. Similarly, Samudrabandha (p. 4), passing in review the five schools of Poetics before Ruyyaka, mentions Ānandavardhana as the founder of the fifth or last Dhvani School. This would also explain the two groups of apparently puzzling citations from the Dhvanyāloka met with in the works of later writers, in which they either confuse or identify Ānandavardhana with the Dhvanikāra. On the one hand, we have several kārikās cited under the name of Ānandavardhana, while on the other, several passages which occur in the Vṛtti are given under the name of the Dhvanikāra. This confusion was so complete in later writers that even in the latter part of the eleventh century Mahimabhatta, who professed to demolish the new theory by his fierce onslaught in the *Vyakti-viveka*, quotes from the *Kārikā* and the *Vṛtti* indiscriminately under the generic appellation of the Dhvanikāra. In the same way Kṣemendra, in the last quarter of the eleventh century, and Hemacandra, in the first quarter of the twelfth, make Ānandavardhana responsible for *kārikās* iii 24 and i 4 respectively, while still later writers like Jayaratha, Viśvanātha, Govinda, and Kumārasvāmin regard Ānandavardhana himself as the Dhvanikāra, to whom the *Kārikā*, as well as the *Vṛtti*, is attributed ¹. Mammaṭa, generally a careful writer, distinguishes Ānandavardhana from the writer of the *kārikās*, whom he styles *dhvanikāra* or *dhvanikṛt* (pp. 213 and 214), but in one place (p. 445) he apparently falls into confusion and ascribes to the Dhvanikāra a verse which undoubtedly belongs to the *Vṛtti*.