Studies in the History of Sanskrit Poetics v2.c84.72

v2.c84.72

This tradition of opinion is followed and further developed by Bhoja. The prominence given to *rasa* and the absence of the *dhvani*-theory in Bhoja, therefore, need not surprise us; nor should the peculiar arrangement of the *guṇas* and *alaṃkāras* appear unintelligible. The same reverence to Bharata and Daṇḍin is shown throughout; and, in fact, Daṇḍin is estimated to have supplied Bhoja with more than two hundred unacknowledged quotations. At the same time, Bhoja very freely incorporates definitive verses and illustrative stanzas from most of his well-known predecessors, especially from Bhāmaha, Vāmana, Rudraṭa and Dhanika. He even appropriates *kārikās* from the *Dhvanyāloka*, although he does not accept its theory. His huge compilation, like its prototype the *Agni-purāṇa*, is more or less cyclopaedic in scope and eclectic in spirit, and represents apparently one of the several forms of arranging the teachings (with the exception of ignoring the *dhvani*-theory) of earlier schools in the light of a different tradition, of which another form is perhaps preserved, to a certain extent, in the two Jaina Vāgbhaṭas. But in some of the main points, his indebtedness to the *Agni-purāṇa* is obvious, and here the teachings of the orthodox schools are of no avail. The verbal borrowings are numerous. Thus *Agni*. 341, 18 f, has much in common with *Sarasvatī-kaṇṭhābharaṇa*, ii, some verses of the former being literally adopted by the latter. The *Agni* 341, 18-19, says :