Sahrdayaloka Part 02

SR No.: 006909
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 642
Language: English
Classification: Book_English
File Size: 15 MB

Page 131

686
SAHṚDAYALOKA
of the nature of the expressed, the indicated and the suggested." - (Trans. R. C. Dwivedi, pp. 51, ibid)
Mammata supplies illustrations for all these. Jhalkikar (pp. 72, 73) observes : "atra vaisiṣtyād iti pañcamyarthaḥ sahakāritva-rupam hetutvam. tac ca tad abhāve vyañjanā'nudayad bodhyam. evam ca vaktrādi-vailakṣanya-hetukä yā pratibhānaśālinām anyárthadhiḥ taddhetu-vyāpāratvam asyāḥ svarūpam iti bodhyam iti udyote spaṣṭam. pratibhājuṣām iti anena jaḍā"dīnām vyudāsaḥ. tathā ca uktam, "sa-vāsanānām nāṭyā”dau rasasyā'nubhavo bhavet. nirvāsanās tu rangántar veśma-kuḍyā'ṣma-sannibhāḥ." iti. arthasya ity anena śabda-vyañjanānirāsaḥ eva-kāreņa abhidhā-lakṣaṇā"dīnām nirāsaḥ samketā"dy abhāvena nábhidhā ity uktam prāk (II. 15.C) anumānā"dikam tv agre nirasiṣyate. vaktrādīnām ca samkare yasya udbhaṭatā (prādhānyam) tanmūlako vyavahāraḥ."
It may be observed in passing that eventhough arthī vyañjanā is three-fold as it is based either on abhidhártha or lakṣyártha or vyangyártha, the illustrations supplied by Mammata follow the factors that give rise to the suggested sense. They are, so to say, of the mixed type, as abhidhā-mūla-vyañjanā, lakṣaṇā-mūlavyañjanā and vyañjanā-mūla-vyañjana are not separately pointed out.
Mammata, at the end of ullasa III observes :
"śabda-pramāṇa-vedyórtho
vyanakty arthántaram yataḥ,
arthasya vyañjakatve tat
śabdasya sahakāritā." (III. 23) (pp. 56, ibid).
“śabdeti, na hi pramāṇántara-vedyo. vyañjakaḥ.”
"Since a meaning, cognised through the means of a word, suggests another meaning, there is co-operation of the word in the suggestiveness of the meaning." (The expression) śabda etc., means a meaning cognized through any other means is not suggestive.
This remark is very important as it rules out inference of fire through smoke as being dubbed as identical with vyañjanā, for smoke is no word. In vyañjanā the instrumentality of word, so far as poetry is concerned, is a must. Hence, we call it a process of suggestion i.e. we name it as vyañjanā as against inference or reasoning. Thus, Mahima's position does not seem to be sound. Inference arises from a 'linga' which is not a 'sabda' of poetry. Jhalkikar observes (pp. 81, ibid): tatha ca artho śabda-sāhāyyam apekṣate, evam sabdopy artha-sahāyyam apekṣate