10. AGNIPURĀŅA 7

AGNIPURĀŅA 7

344. 18, 13 respectively) are almost the same as those of the काव्यादर्श ( II. 66, 221, 323, 199, 304, I. 93 respectively ). Besides these, there are many phrases and half verses that occur in both works, e. g .- पद्य चतुष्पदी तब्ब वृत जातिरिति त्रिया (भग्नि. 336.21 and काव्या. I. 11); सा विद्या नौस्तितीषणं गम्भीरं काव्यसागरम् (अरग्नि. 336. 23 and काव्या. I.12); अग्नि. 336. 29 and काव्या. I. 16; अग्नि. 336.25 and काव्या. I. 15. It has not been possible to point out (except in two instances, viz. काव्या. II. 226, the well known verse लिम्पतीव & c. and 276 अद्य या मम.&c.) that Dandin borrows his definitions or even examples from others. Dandin belongs, as will be shown later on, to the latter half of 7th century. So the अग्निपुराण, if it borrows from the काव्यादर्श, must be later than this date. (e) The definitions of रूपक, आन्षेप, अरप्रस्तुतप्रशंसा, समासोक्ति and पर्यायोक्त are almost identical in भामह (II. 21, 68, III. 29,8, II. 79) and the अग्निपुराख (343. 22; 344. 15; 344. 16; 344. 18; 344. 17). भामह distinctly states that he composed his own exam- ples and also himself settled the definitions of figures (स्वयंकृतरेव निदर्शनैरियं मया प्रक्लप्ता खलु वागलंकृतिः। भामह II. 96; गिरामलक्कारविधि: सविस्तरः स्वयं विनिश्चित्य धिया मयोदितः। III. 58). भामह, as shown below, is not earlier than 700 A. D. (f) It appears that the अग्निपुराण was aware of the theory of dhvani promulgated in the Dhvanikārikās and elaborately set forth in the Dhvanyaloka. It says that ध्वनि will be included in some one out of पर्यायोक्त, अपह्नुति, समासोकि, अप्रस्तुतप्रशंसा, आान्तेप; स भाकेपो ध्वनिः स्याञ्च ध्वनिना व्यज्यते यतः and एषामेकतमस्येव (स्यैव ?) समाख्या ध्वनिरित्यतः । अग्नि. 341. 14 and 18. This shows that though the अग्निपुराख knew the theory of ध्वनि it was not willing to subscribe to it. This view of the अग्निपुराख is similar to the view of भामह and उद्धट as said by the अलक्कारसर्वस्व-'इह हि तावद्भामहोद्गटप्रभृतयश्चिरन्त- नालक्कारकारा: प्रतीयमानमर्थ वाच्योपस्कारकतयालक्कारपक्षनित्िप्तं मन्यन्ते। तथाहि- पर्यायोक्ताप्रस्तुतप्रशंसासमासोक्त्याक्षेपव्याजस्तुत्युपमेयोपमानन्वयादौ वस्तुमात्रं गम्यमानं वाच्योपस्कारकत्वेन स्वमिद्धये पराक्षेप: परार्थ स्वसमर्पणमिति यथायोगं द्विविधया भक्या प्रतिपादितं तैः' (p. 3). Vide also ध्व० 'पर्यायोक्तऽपि यदि प्राधान्येन व्यंग्यत्वं तद्भवतु नाम तस्य ध्वनावन्तर्भावः। न तु ध्वनेस्तत्रान्तर्भावः।' (p. 45-46): Therefore, it can be argued that the portion on Poetics in the अग्निपुरास is not much later than the ध्वन्यालोक. The latter work, it will be seen, was composed in the latter half of the 9th century. It is further to be noted that two verses (अपारे काव्यसंसारे &c. and शृह्गारी चेत्कवि:&c.) occur in the अग्निपुराय (338.10-11=339.