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Vyañjana-virodha or, opposition to suggestive power
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Let us make this clear. What Pratīhārendurāja wants us to believe is that Udbhața accepts paryāyokta as an alamkara wherein something is abhidhiyate - i.e. 'conveyed' differently, by resorting to a vyāpāra known as 'avagamana' which is vācya-vācaka-vṛtti-śūnya i.e. which is different 'antarena' from what we call vācaka-vṛtti, explained by Pratihārendurāja as 'vacyártha-pratyāyana' i.e. apprehension of primary meaning which is the function of a 'vācaka' i.e. expressive word. It is also different from vācya-vṛtti i.e. the function of the direct-meaning. For him this function of the expressed meaning - 'vacyasya abhidheyasya vāpāra' is its correlation with other word-meanings in a sentence and this arriving at the correlated meaning is brought about by expectancy (= ākänkṣa), proximity (= sannidhi) and appropriateness (= yogyatā). Thus, 'samsarga-gamanam' or 'arriving at a correlated meaning or vakyártha' is termed as vācya-vṛtti i.e. function of a meaning, against yielding väcyártha itself which is a vācaka-vṛtti or śabdavṛtti. Now, 'avagamana' is different from both these. It is yielding a sense by a different device in which the directly expressive word is not used - 'sva-kanthaanabhihita'. It is 'santara'-vyāpāra. Now we know that Mammața has called lakṣaṇā a "sántarártha-nistha-sabda-vyāpāra." So, perhaps like Mukula, Pratihārendurāja here tries to cover up 'avagamana' vyāpāra by lakṣaṇā. Or, it could be even 'anumiti' as the illustration given by him, viz. "yena lambālakah." etc.may suggest. He observes: "atra lambálakatva"dayaḥ kārya-rūpatvāt kāraṇabhūtam gajāsura-vadham vācya-vācaka-vyāpāra-a-spṛṣṭam api gamayanti." This means that this inferring of cause from effect is 'avagamana'. Whatever it is. It is either lakṣaṇā, or anumiti but certainly not tātparya i.e. purport, which is termed vācya-vṛtti here, nor abhidha, a 'vācaka-vṛtti', and not 'vyañjana' which is not at all alluded to. Mammata had to face the music of all this, Mukula being the most important opponent as Mammata's śabda-vyāpāra-vicara was modelled on, and of course directed against the Abhidhā-vṛtta-mātṛkā of the former.
We know that 'dhvani' in the vyakaraṇa discipline has relevance only upto the vaikharī vāc. But Anandavardhana used it with reference to the pratīyamāna or implicit sense as well. Mammața of course followed Anandavardhana and Abhinavagupta in accepting "vyañjanā-dhvani-rasa”. But in between we have vyañjanā-dhvani-antarbhāva/virodha as seen in Mukula, Pratīhārendurāja, and to an extent in Kuntaka, Bhoja, Mahimā, Dhanañjaya and Dhanika. Abhinavagupta and Mammața use the word 'dhvanana' also as a synonym for 'vyañjana'. Mammața used the word 'dhvani' only for vaikhari-vāk in his Śabda
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