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SAHRDAYĀLOKA But these cultured critics have read, tasted and enjoyed poetry so often, that due to practice formed by the repeated reading of poetic works, the sequence betwee primary meaning and the suggested meaning is as it were not cognized, even though it is very much there as an undeniable fact. For an expert logician, the moment he sees smoke, he infers fire immediately and eventhough the steps, such as vyāptismarana and the like, are very much there in his inference they are as it were not noticed. Thus, even if a sequence is not cognized, it has to be very much there and therefore the nimitta-naimittika-bhāva between the primary and the suggested senses stands.
It may be noted that the Kāvyaprakāśakāra i.e. Mammața takes even these nimitta-vādins, who are part of anvitābhidhānavādins, also as a separate group of objectors. Mammata digs deeper and attempts a thread-bare analysis at every stage, of course, following the lead of Abhinavagupta. We will examine the same in due course. · Abhinavagupta sums up his treatment of vyañjanā-virodha by as it were, patching up the differences if any, with the grammarians. He observes : "yépi avibhaktam sphotam, vākyam, tad-artham cāhuḥ, tair apy a-vidyā-pada-patitaiḥ, sarvā iyam anusaraṇīyā prakriyā. tad uttirņatve tu sarvam parameśvarā”hvayam brahma ity asmac chāstrakāreņa na na viditam tattvālokam grantham viracayatā ity āstām." (pp. 30, edn. Dr. Nandi, ibid) - "Even those who speak of un-divided sphota, (whole) sentence and its meaning (without parts), have to accept all this (our) line of thinking, while dealing at the ordinary parlour (i.e. at the popular level where avidyā i.e. nescience prevails). Having crossed this level of ordinary parlour (in which
vidyā prevails), everything is brahma, one with the Highest Godhead, - and this fact was not unknown to our śāstrakāra (i.e. Anandavardhana) (= our theorist) who (also) drafted the work called "Tattvāloka”. So, let this be left here only."
Even for the grammarians the acceptance of pada-praksti-pratyaya etc. i.e. diversity of words and sentences and their meanings - has to be accepted at worldly context and once this scheme is accepted the variety of vācvártha, tātparvártha. laksyártha and vyangyártha, also has to be accepted even by the grammarians and so for them acceptance of vyañjanā as a fourth independent word-power, becomes a necessity. So, even for these akhandatāvādins, language at popular level is divided into letters, words, word-meanings, and sentences and sentence-meanings and even words are divided into roots and stems. This fact of language stays for ever at the level of worldly usage; concludes Abhinavagupta.
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