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SAHRDAYĀLOKA being determined by factors such as ‘prakaraṇa' or context and the like; but the question as to how the non-contextual sense is conveyed, is not touched at all.
Abhinavagupta discusses the illustration viz. "atrántare kusuma-samayayugam” etc., as given by Anandavardhana as an instance of suggestion based on the power of word. Here he gives his own views along with three other views on the question as to how the non-contextual sense is collected in case of a word having multiple sense, after its expressed sense is fixed by factors such as conjunction, or samyoga, disjunction, or viprayoga, etc. He discusses whether this non-contextual sense is gathered by vyañjanā or the power of suggestion or not. We have noticed the view of Mammata in this case and he seems to favour vyañjanā here giving rise to abhidhā-mūla-śābdī-vyañjanā. .
In order to explain the above quoted instance the Locanakāra observes : “In this illustration, the words such as 'mahā-kāla' and the like, whose power of expression is limited through the context (= prastāva) of the description of the season, and therefore who defy the dictum viz. 'avayavaprasiddheḥ samudāya-prasiddhiḥ baliyasī, i.e. the conventional sense is stronger than the etymological sense, - have their goal achieved by conveying this very sense (i.e. with reference to the season.) After this, the other sense is derived through suggestion based on the power of word, i.e. sabda-sakti-müla-dhvani."
Thus it is clear that according to Abhinavagupta, in the illustration cited above, the etymological sense - y kártha-defies the conventional sense, and is itself apprehended through suggestion based on the power of word. Locana reads as : "evam śleşálamkārasya vișayam avasthāpya dhvaner āha, 'yatra tv iti'. kusumasamayā”tmakam yad yugam māsa-dvayam tad-upasamharan. dhavalāni hrdyāni
i āpanā yena tādřk phulla-mallikānām hāso vikāsah sitimā yatra. phullamallikā-eva dhavaláttahāsósya iti tu vyākyāne 'jalada-bhujagajamity etat tulyam etat syāt. mahān ścā’sau dina-dairghya-durita-vāha-yogāt kālaḥ samayaḥ, atra stuvarṇana-prastāva-niyantritábhidhāśaktayaḥ ata eva avayava-prasiddheḥ samudāyaprasiddhir balīyasi iti nyāyam apākurvanto mahākāla-prabhrtayaḥ śabdāḥ etam evā’rtham abhidhāya krta-krtyā eva. tad anantaram arthāvagatir dhvananavyāpārād eva, śabda-śakti-mūlatvād. (pp. 154, Edn., Dr. Nandi).
It may be noted that the above discussion follows the illustration viz. atrántare, and the like. So, it becomes clear that according to Abhinavagupta, only in such instances alone, i.e. instances wherein the etymological sense - yaugikártha - emerges once more on the surface by defeating the conventional sense
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