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Vyañjanā-virodha or, opposition to suggestive power
753 bhogīkarana, - the two functions in place of one, the vyañjanā. Abhinavagupta in his Abhinavabhārati has refuted these two functions which are partly only abhidhā and partly vyañjanā in a new name. To postulate two powers in place of one in itself was tentamount to go for 'gaurava-dosa'. Actually Bhatta Nayaka's bhāvakatva was equivalent to accepting gunas and alamkāras which operated at vācya-vācaka-bhāva level, and his bhojakatva had no identity of its own to differ from the age-old concept of vyañjanā. Thus, as in case of Bhatta Nāyaka, so also with Mahimā, it was malice and malice alone which prompted him to oppose vyañjanā. Perhaps Mahimā is conscious of his malicious intentions, and also of the over zealous activity on his part when he says :
"iha sampratipattitónyathā vā dhvanikārasya vaco-vivecanam naḥ, niyatam yaśase prapatsyate yan
mahatām samstava eva gauravāya." - I. 2 and also,
"sahasā yaśóbhisartum samudyatā’drsta-darpaņā mama dhiḥ, sválamkāra-vikalpa-prakalpane
vetti katham iva a-vadyam.” I. 3. Perhaps same is the case with Dhanika, the commentator of Dhananjaya.
The Daśarūpaka cancells ‘nirveda' as a sthāyin and therefore rejects śānta-rasa at DR. IV. 36. Where it it is observed :
“nirvedā”dir a-tādrūpyād a-sthāyī, svadate katham vairasyāya eva tat-poșas tenástau sthāyino matāḥ.”
When 'nirveda' can not stand the onslaught of favourable and unfavourable feelings and emotions, it can not be admitted as a sthāyin and therefore, observes the Avaloka on it, the śānta-rasa also does not deserve a recognition - "tato rasatvam api na teşām ucyate, ato a-sthāyitvād eva etesam a-rasatā."
Then, the Avaloka embarks upon a basic discussion as to what then can be the relation of rasas etc. with kāvya or poetry (and also nātya/drama)?
"kah punar eteşām kāvyena api sambandhaḥ ?" - First of all he presents the view of the Dhvanivādins. Dhanika holds that the relation of bhāvas and rasas with kāvya cannot be of the type of vācya-vācaka i.e. expressed and expresser.
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