370. 372 HISTORY OF SANSKRIT POETICS

372 HISTORY OF SANSKRIT POETICS

स्मेति।' (लोचन p. 18) and 'रसस्य शब्दवाज्यत्वं तेनापि नोपगतमिति व्यक्यत्वमेव' (लोचन p.23). He differed from the ध्वनि school in two respects, viz. that ra realisation cannot be described and analysed and that T# is the only suggested sense as the soul of poetry and not वस्तु or भलक्कार as the ध्वन्यालोक admitted (on p. 18). भभिनवगुप्त holds the view that rasa is भभिव्यक्त (and not कार्य or श्ञाप्य).1 He does not accept the two functions of भट्टनायक (other than भभिधा). He thinks that love and other moods are dormant in the minds of spectators, are roused by the stimulus of fauras etc. and reach the state of rasa. Vide काव्यप्रकाश (IV) for a detailed statement of these views and लोचन (pp.30, 68-70). भरत's view that रस is the soul of poetry was accepted by रुद्रभट्ट in the शृद्गार- तिलक, even by the अभिपुराख (वाग्वैदग्व्यप्रधानेपि रस पवात्र जीवितम्, chap. 336.33), काव्यमी० p.6 (रस आत्मा), by मम्मट and रुय्यक, by शौद्धोदनि (अलक्कारस्तु शोभाये रस आत्मा परे मनः ।' मलक्गारशेखर p. 6) and a host of other writers. अभिनवगप्त says that rasa becomes abhivyakta by the power of vyañjana and one has rasa realization (rasapratīti) which can be analysed and described. He gives up the भावकत्व (or साधारणीकरण) of Nayaka and does not speak of भोग but रसप्रतीति or रसास्वाद or रसचवखा. It may be noted that Bharata states (VI p. 71) 'नानाभावाभिनय व्यञ्जितान् वागअसत्वोपेतान् स्थायिभावाना- स्वादयन्ति सुमनसः प्रेक्षका: तस्मान्नाट्यरसा इति व्याख्याताः ।' and again 'एवमेते काव्यरसाभिव्यक्तिहेतव एकोनपञ्चाशद्दावाः प्रत्यवगन्तव्याः। एम्यश्र सामान्यगुण- योगेन रसा निष्पधन्ते'. भट्टनायक presupposes (नाव्य. vol. I, p.80G.O.S.) two व्यापारs viz. भावकत्व (i. e. साधारखोकरण) and भोजकत्व. The principal objections against Näyaka's view are two viz. there is no evidence to prove that the two sTuRs are required over and above abhidha and what is called bhukti as transcending all knowledge is really nothing but a kind of experience and the latter ultimately ends in the theory of abhivyakti. 10 The alankara school. The word alankāra" has had a chequered career. The inscription of Rudradaman cited 1. Vide लोचन p. 69 'अतश्ववात्राभिव्यजनमेव न तु ज्ञापनम्, प्रमाण- व्यापारवत् नाप्युतपादनम्। हेतुव्यापारवद। ननु यदि नेयं श्ाप्तिन वा निष्पत्तिः, तहि किमेतव्। ... भतश्व रसोयमलौकिकः । 2. साधारणीकरणं चैतदेव यत्सीतादिविरोषायां कामिनीत्वादिसामान्येनोप- स्थिति:। प्रदीप p. 78. 3. The word भलस्कृति occurs even in the Rgveda in the form अरकंकृति. 'का ते अस्त्थरद्कृतिः सूकः कदा नूनं ते मधवन् दारोम'। ऋ. VII. 29. 3 ..