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 353

Sabdavrttis, the nature of : Abhidhā
327
incongruous identification has some valid reason as its basis. This he decides through reasoning. Mahimā does not accept 'arthāpatti' or, implication as a separate means of knowledge - i.e. pramāna-and subsumes it under 'anumāna' or inference.” arthāpatter anumānántarbhāvā'bhyupagamāt iti uktam.” (pp. 118, ibid)
Mahimā classifies guņavrtti or metaphorical expression into two, such as (i) based on similarity, and (ii) based on some other connection : "tat-sāmya-tatsambandhau hi tattvā"-ropa-eka-kāraṇam” (pp. 122, 47a, ibid). For him the apprehension of metaphorical meaning is only logical deduction from literal sense. It is a case of inference where the sādhya-sādhana-bhāva is collected from loka i.e. worldly parlour. We have noted that for Mahimā, as both 'bhakti' i.e. metaphorical expression and dhvani are covered up by inference, there is no cause to distinguish between the two as is done by Anandavardhana. Secondary meaning and the so-called suggested sense are, for Mahimā, arrived at by the same process of 'anumiti' i.e. inference, because both are collected from the primary meaning. For Mahimā, even terms involving 'faded metaphors' i.e. rūdhimūlā laksaņā, have consideration of second meaning and are therefore collected by inference. In that case they are, in the opinion of Mahimā, not different from Dhvani : (pp. 124, ibid) :
rūdhā ye vișayényatra śabdāḥ sva-visayās api, lāvanyā"dyāḥ prasaktās te
na bhavanti padam dhvaneḥ - (61) Mahimā as observed earlier, also rejects tātparya sakti, which for him falls under anumiti. It may be noted that for Abhinavagupta 'tātparya' is a sentencefunction, as explained by the Abhihitánvayavādins, which makes for the correlated meaning of various 'pada's or words in a given sentence. Thus this can be equated with samsarga-maryādā of the later navya-naiyāyikas, and the laksanā of the Bhättas (Ref. Dr. K. Kunjunni Raja, p. 222, ibid). But Dhanika's tātparya travels farther than mere sentence-sense as a result of the total of word-meanings. It is wider enough to cover Anandavardhana's vyangyártha also. The famous words of Dhanika are, "tātparyam na tuladhrtam", for it extends upto any limit till the speaker's intention is collected - "yavat-karya-prasaritvat". Dr. Raja observes (pp. 216, ibid) it can, "cover the whole range of the speaker's intention and cover all implications coming up in the train of the expressed sense.”