काव्यमीमांसा (महाकवि राजशेखर - कवि-रहस्य एवं देश-विभाग सटीक)

NINTH ADHYĀYA 191 nothing to do with the enjoyment of Rasa in the poetry, because the poet's skill in presentation alone is responsible for that enjoy- ment. The contentions of Rājaśekhara and Āparājiti are objected to by the followers of स्याद्वाद or अनेकान्तवाद of Jainism. According to this theory there is no entity which is endowed with only one form or quality. On this point, however, there is quite a great deal of controversy among the philosophers of different schools. For details see Tattvasaṅgraha (G.O.S. Nos. 30 and 31), Syādvāda- parīkṣā pp. 486-503. The Buddhists hold that one entity cannot have two qualities or forms. Brahmins attribute two or even more qualities while the Jains hold that an entity can have as many as seven of them (सप्तभङ्ग). Pālyakīrti, the Jain Grammarian, there- fore, objects to the view of Rājaśekhara and Āparājiti, saying that the quality of an entity cannot be fixed as रसवत् or otherwise; because the same thing my be रसवत् in one, while it will be नीरस or उदासीन in another. This is illustrated by the example of the moon in the verse येषां वल्लभया etc. ll. 15-21. Avantisundarī follows in the foot-steps of Pālya- kīrti, and thinks that especially in Kāvya the nature of things is not fixed; because, if the poet is clever he is able to present the same thing in different forms to suit different contexts. For instance, the same moon is described by poets at one time as अमृतांशु and at others as दोषाकर. Rājaśekhara, however, ultimately agrees with the views of both Pālyakīrti and Avanatisundarī. ll. 22-26. For the sub-divisions of Kāvya see Dhvanyāloka 3, 7. Ancient writers on Alaṅkāra such as Bhāmaha and Vāmana, divide Kāvyas into two either as अनिबद्ध, and निबद्ध or as मुक्तक and प्रबन्ध respectively. See Bhāmaha 1-18 and Vāmana 1-3-27. Daṇḍin, however, mentions several kinds of Kāvya as मुक्तक etc; but he does not attempt to define them, as these do not possess any appreciable difference from the सर्गबन्ध. see Kāvyādarśa 1-13. The अनिबद्ध or मुक्तक is only illustrated by Bhāmaha thus: अनिबद्धं पुनर्गाथाश्लोकमात्रादि तत्पुनः (1-30.) But Gopendraṭippabhūpāla in his Kāmadhenu while commen- ting upon Vāmana's Kāvyālaṅkārasūtra (1-3-27) quoted a verse defining मुक्तक and attributes the same to Bhāmaha. This verse, however, is not found in the present editions of Bhāmaha's Kāvyā- laṅkāra. The verse in question is quoted below :—