Sahrdayaloka Part 01

SR No.: 006908
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 602
Language: English
Classification: Book_English
File Size: 14 MB

Page 226

Sabda-vyāpāra-vicāra
201
vyañjanā need not be recognized as distinct from lakṣaṇā and so also gauņi. Both gauņi and vyañjană can be included in lakṣaṇā.
"evam ca gauni-vyañjanayoḥ pṛthag vṛttitvam ayuktam, tayoḥ lakṣaṇāyām antarbhāva-sambhavat."
*
Madhava, yet another commentator of his, tries to refute vyañjanāvāda. The vyañjanāvādin figures as an objector-pūrva-pakṣin-here. The objection is that, śaktivibhāga of Gadadhara is not correct, for vyañjanā is a separate vṛtti. When it is said by the heroine that "gaccha gacchasi cet kanta,...." etc. The meaning viz. that, "if you will go, I will die", is gathered through vyañjanā alone, in the absence of which we fail to collect this sense.
Read, "etad vibhājanam anupapannam, vyañjanāyāḥ atirikta-vṛtta-tvāt." The Siddhantin (i.e. Naiyayika, as represented in the commentary by Madhava) does not agree with this. If Vyañjana is recognised as a separate vṛtti, it must have some definite form. If at all it has any definite form, it is the form of vācya. When there is apprehension of the suggested sense, it is always due to abhidhājñāna. Thus, even in vyañjanā, we cannot proceed without the vācyārtha, which is its cause. Thus vyañjanā is not a separate vṛitti. When the suggested meaning is not at all caused by any vṛtti, other than abhidhā, it should not be taken as the result of vyañjanā.
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*—“vyañjanā-vṛttya-janya-śabdatve'pyasya kāryatā-vacchedakatoktau gauravāt."— Mādhavī, (Ś. Vā. Ṭikā).
The vyañjanāvādin accepts something like a śābdī-vyañjanā e.g. "vayastha nāgarāsangad angānām hanti vedanām." From this sentence, two senses, viz. (i) 'a young woman, in company of a young man, removes the torment of limbs of the body,'-and (ii) "Harītaki with Ṣunthi, removes physical pain," are derived. For the supporter of vyañjanā, it is a case of abhidhāmūlā vyañjanā. But for the Naiyāyikas, the other sense is also collected through abhidha, and it is futile to go for an abhidhāmūlā vyañjanā with reference to the pratīyamānārtha.
*-tādṛśa-bodhe tatparya-jñānasya hetutve śaktyā eva tādṛśa-bodha-sambhave abhidhamula-vyañjana-svīkāra-anupapatteḥ."-Mādhavī, on ś. vā; pp. 2.
Others (i.e. vyañjanāvādins, i.e. the pūrvapakṣin here) hold that the fact of pratīyamānārtha i.e. implicit sense can be gathered in poetry, only through vyañjanā, and therefore its acceptance is inevitable.