Handbook of Classical Sanskrit Rhetoric /42

XXX
 
A Handteachers book of Classical Sanskrit Rhetoric
 
teachersecause of the fact that the because of the fact that the book extensively deals with all

topics of poetics as well dramaturgy. 84 figures have been defined

explained and illustrated by Visśvanātha.
 

 
20. Kāvyānusaśāsana (or A Manual on the Theories of Poetry): The

text as well as its commentary are written by Väāgbhaṭa (14th cen-

tury AD) who is different from Vāghaṭa, the Jain scholar and

author of Väāgbhaṭālamṃkāra mentioned previously. The work divided

into 5 chapters is originally a compendium and profusely borrows

from Raājasśekhara's Kaāvya-mīmāmṃsā and Mammaṭa's Kaāvyaprakāśa.

It deals with 6 figures of sound and 63 figures of sense.
 

 
21. Alamkārasṃkāraśekhara (or A Jewel of Literary Criticism) : This trea-

tise (1550-1600 AD) of Keśavamiśra consists of kārikās, vṛttis and

illustrations. But the author himself reports that the kārikās are

composed by one Śauddhodani, about whom no information is

available from any source. The work is divided into 8 chapters and

deals with the principal topics of poetics. But this minor work bears

no importance at all. The author has simply supplied brief expla-

nations and the illustrations to the original text of another scholar.

Most of the illustrations are taken from previous works on poetics.
 

 
22-24. Appayya Dikṣita (1520-1593 AD) is a prolific writer and

erudite scholar. About 100 works are ascribed to him, but unfortu-

nately most of them are lost. His three works on poetics - Vrṛttivaār-

tika, Kuvalayānanda and Citramimamīmāṃsā are avaible. In the first work

he deals with the relation of word and meaning and their func-

tions. The second work is an elementary treatise on the figures of

speech. It is not an original work, but he has borrowed the defini-

tions and illustrations from Jayadeva's Candrāloka. The

Citramīmāmṃsā discusses, in brief, the fundamental topics of poetics.

Here his treatment is quite novel because first of all he defines the

principal topics in kārikās and then submits the views of other

rhetoricians with critical comments and rejects them if and when

necessary. But unfortunately here we find only 11 figures of sense

and with atiśayokti it ends in the mid-way abruptly. While refuting

the views of Citramimamsã in his
 
īmāṃsā in his Citramimamīmāṃsā-khaṇḍana
 

Jagannatha comes up to apahnuti.
 
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1
 
I
 
ātha comes up to apahnuti.