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

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SAHRDAYĀLOKA - Read "na ca vyañjanā-vrttitva-anupagame tatra tatra tādņģa-bodhasya anubhava-siddhasya anutpattir iti agatyā vȚttitvam angīkartavyam. iti vācyam.” – Mādhavī, pp. 3.
But for the Naiyāyikas, this implicit sense is gathered not by a special power i.e. vrtti-višesa, but by the faculty of mind. Thus, vyangyārtha is just a mental apprehension —"mănasa-bodha-mātra.” Mādhavi observes : “manasaiva tādrśabodha-svīkārāt."-But here may we ask Mādhava or any Naiyāyika worth his name, that which sense is not a mental apprehension ? Whatever is collected even with the help of 'sanketa' is also the ultimate result of mental perception. This is recognized even by the Mīmāmsakas who accept anvitā' bhidhānavāda, a process in which direct perception, anumāna and arthāpatti are the three pramānas involved even in simple collection of primary sense.
Jagadīša in his śa. Śa. Pra., kārikā 24 refers to the illustration viz. “mukham vikasita-smitam...." etc., whereby Mammata and others have sought to establish suggestiveness. He discusses at length the problem of the recognition of vyañjanā. He, to his satisfaction, holds that there is no justification to recognize something like suggestiveness, so far as the direct or indirect meaning of a word is concerned.
-yatha-kathañcit upanayavaśena manasaiva viśista-dhi-sambhavāt, mānorathika-sukha-prabheda-paryavasitam camatkāram saty api śābdasyaiva mānasasyā'pi bodha-viśeșasya hetutāyāḥ suvacatvāt. vyañjanākhyapadārthāntarasya svarūpa-sattāyāh anvaye buddhau tad-hetutvasya ca pramānavirahena asattvācca iti samksepah.” Śa. Śa. Pra. -kā 24.:
The so called vyangyārtha i.e. śaitya and pāvanatva, or saurabha (i.e. the smiling face is as fragrant as flowers -mukham vikasitasmitam, etc.) is derived by the usual mental apprehension; the special beauty of erotic sentiment (camatkāra) is also a mental apprehension according to Jagadīša. But as noted by us collection of any meaning - including vācyārtha-involves a mental effort and is therefore a ‘mānasa-bodha. But there is a difference between one and the other. We had observed earlier that benefit of doubt can be granted to the great Pāṇini, Patañjali, Jaimini, sabara, Gotama, and Kanāda. But, after such great efforts of asthetes of the status of Anandavardhana, Abhinavagupta and Mammata, it is criminal on the part of Jagadīša and Mädhava to denounce vyañjanā in the field of art in general and poetry in particular. Or, shall we quote yāska ? - "na esa sthānor aparādhah yad enam andho na paśyati.”