146. 144 HISTORY OF SANSKRIT POETICS

144 HISTORY OF SANSKRIT POETICS

tions); vide III. 1. 25 'eleven verses' and III 2. 15 (three verses). Vämana is the protagonist of the riti school. It was he who boldly asserted that riti was the soul of poetry (रीतिरात्मा काव्यस्य। विशिष्टा पदरचना रीतिः । विशेषो गुणात्मा । I. 2.6-8). Some of the other doctrines peculiarly associated with his name are; I the distinction between गुus and अलक्कारS (काव्यशोभायाः कर्तारो धर्मा गुखाः । तदतिशयहेतवस्त्वलङ्गाराः। II. 2.1-2). This view is strongly criticized by the काव्यप्रकाश (VIII p. 471, Va); II three styles वैदर्भी, गौडी and पाळाली; III the inclusion of वक्रोक्ति as an अर्थालक्कार and its definition as 'सादृश्याल्गक्षणा' (IV 3.8 उन्मिमील कमलं सरसीनां कैरवं च निमिमील मुहूर्तात। श्त्र नेत्रधर्मावुन्मीलननिमीलने सादृश्याद्विकाससक्कोचौ लक्षयतः); IV the peculiar definition of विशेषोक्ति as एकगुणहानिकल्पनायां साम्यदाढर्य विशेषोकिः' (IV. 3. 23), which according to जगन्नाथ and others is रूपक (दृढारोप); V the two meanings given to the figure आक्षेप (उप- मानस्य आव्ेप: प्रतिषेध: तुल्यकार्यार्थस्य नैरर्थक्यविवक्षायामानेपः, उपमानस्याक्षेपतः प्रतिपत्तिरित्यपि सूत्रार्थः), which respectively correspond to the प्रतीप and समासोक्ति of मम्मट and others. The commentator सहदेव on the काव्यालक्वारसूत्र tells us that वामन'S work went out of vogue and भट्टमुकुल restored its tradition after obtaining a copy of it. 'वेदिता सर्वशास्त्रायं भट्टोभून्मुकुलाभिधः । लग्ध्बा कुतश्चिदादर्श भ्रष्टाम्नायं समुद्धतम् ॥ काव्यालक्कारशालरं यस्तेनैतवामनोदितम्।अरसूया तन्न कतव्या विशेषालोकिभि:क्वचित्।।' (notes p. 117 to the काव्यमीमांसा of राजशेखर). राजशेखर in his काव्यमीमांसा speaks of an alankarika called Mangala and quotes a passage of his, viz. "ते च द्विधा भरोचकिन: सतृाभ्यवहारिणश्च इति महलः । 'कवयोऽपि भवन्ति' इति वामनीयाः ॥" (p.14). वामन says 'अरोचकिनः सतृणाभ्यवहारिणश्च कवयः' (I.2.1) which वामनS वृत्ति explains as 'अरोचकिसतृणाम्यवहारिशब्दौ गौणार्थी कोडसावर्थ :- विवेकित्व- मविवेकित्वं चेति।'. अरोचकिन: means persons who suffer from absence of appetite i. e. metaphorically 'persons who have a fastidious taste' and सतृाम्यवहारिण: means (literally) 'persons, that eat everything including grass' i. e. metaphorically 'persons who accept any kind of literature without discrimination'. राजशेखर quotes the views of मङल on pp. 11, 16 and 20. The last is interesting. The question is about काव्यपाक. The view of मङल is that paka means परिणाम i.e. the grammatical purity of nouns and verbs. According to the followers of वामन, paka means 'the difficulty or impossibility of putting other words in place of those that the poet has employed.' राजशेखर quotes two verses with the words तदाङुः, both of which are quoted in वामन's वृत्ति on