History of Sanskrit Poetics c6.91.1

c6.91.1

Several questions arise in connection with alaṅkāras viz. the classification of them, difference between guṇas and alaṅkāras, the number of them and lastly their positioh in the theory of rasa and dhvani. Only a brief treatment on all these points can be attempted here. It appears that भामह (I. 15 शब्दाभिधेयालङ्कार-भेदादिष्टं द्वयं तु नः ।) divided alaṅkāras into those of शब्द and those of अर्थ. Vide V. 66 also. दण्डी had the same distinction in view, since he defines arthālaṅkāras at length in the 2nd pariccheda and śabdālaṅkāras like Yamaka in the the third. Udbhaṭa enumerates four śabdālaṅkāras first, then treats of arthālaṅkāras, regards śleṣa ( in IV) as an arthālaṅkāra but divides it into śabdaśleṣa and arthaśleṣa, for which he is severely criticized by Mammaṭa. Rudraṭa enumerates śabdālaṅkāras in II. 13 (such as Anuprāsa, Yamaka) and mentions arthālaṅkāras in VII. 9 and introduces four bases of classification in figures of sense (vide p. 143 above). In the सरस्वतीकण्ठाभरण II. 1 Bhoja divides alaṅkāras into those of śabda, those of artha and those of both; enumerates, defines and illustrates 24 of each. The most remarkable thing about this classification is that figures like उपमा, रूपक, अपह्नुति, अर्थान्तरन्यास are declared by him to be alaṅkāras of both śabda and artha. A few writers such as the authors of the अग्निपुराण and चमत्कारचन्द्रिका follow him in this respect. Bhoja (in सर. क. V. 8) divides वाङ्मय into वक्रोक्ति, रसोक्ति and स्वभावोक्ति.