185. DHVANYĀLOKA 183

DHVANYĀLOKA 183

why did he relegate these verses to a subordinate position in the वृत्ति and not give them a place in the कारिकाs ? No satis- factory explanation for this is forthcoming from anyone of the three Doctors who are for the theory of identity. Does Mammata who traversed a much vaster field than the Dhvanya- loka in 142 कारिकाs anywhere give परिकरश्लोकs or संग्रइश्लोकs in the qfer? The only explanation vouchsafed by Dr. Krishna- moorthy (I. H. Q. vol. 24 at p. 301) is that it is possible that a- wrote the karikas first, taught them to his students and that after some intervening time composed the vrtti. This is a most lame explanation. Even supposing that the kārikās were written first and the vrtti many years later, what prevented the author of the karikas from including the ślokas (called परिकर and संग्रह) in the karikas when making the whole work available for the benefit of all ? The obvious reason is that the वृत्तिकार being different from the कारिकाकार, the former did not like to foist his own verses upon another. Reliance is placed on the following words in the Locana that introduce the words तथा च that precede the कारिका II. 26 (शब्दार्थशक्त्या वा०) 'प्रक्रान्तप्रकारद्वयोपसंहारं तृतीयप्रकारसूचनं चैकेनैव यत्नेन करोमीत्याशयेन साधारणमवतरणपदं प्रत्िपति वृत्तिकृत तथा चेति' (p. 126). This is of no use for proving identity. As stated above the कारिका becomes part of the वृत्ति. Here the Locana says that the कारिका II. 26 mentions only two varieties and the वृत्ति adds a third. This may be availed of by those who oppose identity for showing that the वृत्तिकार is different from the कारिकाकार. If there is identity why are not the three mentioned in the kārika itself and why does the वृत्ति become guilty of उत्सूत्रव्याख्यान about which Dr. Mookerjee and Dr. Krishnamoorthy have made such fuss ? Similar explanations can be given about the passages on pp. 82-83, 85, 105, 223 which pages are merely mentioned by Dr. Pandey without any discussion. Dr. Pandey (in 'Abhinavagupta' p. 137) asks a question whether the Locana is a commentary on the vrtti only or on the kārika and vrtti

by व्यक्तिविवेक I. p.31, काव्यप्र. VII. 82, p. 445 Va.); भपारे काव्य- संसारे कविरेव प्रजापतिः। यथास्म रोचते विश्वं तथेदं परिवर्तते॥ शङ्गारी चेत्कवि: काव्ये जातं रसमयं जगत्। स एव वीतरागश्चेन्नीरसं सर्वमेव तव्॥ quoted on p. 278 with the words तथा चेदसुच्यते, the 2nd being cited as भानन्द- वर्षन's by म. भा. vol. I. p. 295.