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Vyañjanā-virodha or, opposition to suggestive power
769 Dhanika also seems to have been inspired by Abhinavagupta's remarks as explained above. He observes : “na cā’nyatra sabdántareşu bhāvya-bhāvakasambandha-abhāvāt kāvya-śabdesvapi tathā bhāvyam iti vācyam · bhāvanākriyāvādibhihs tathā angīkstarvāt. kiñ ca mā cányatra tathā'stu, anvayavyatirekābhyam iha tathā avagamāt -
In poetry where rasa-bhāvaka-words are used we experience rasa, and when it is not so, we do not experience rasa. Thus, there is a positive (anvaya) and negative (vyatireka) relation between poetry and apprehension of rasa.
Dhanika here quotes the famous words of Bharata N.S. VI. 34a), which read as -
“bhāvábhinaya-sambandhān bhāvayanti rasān imān, yasmāt tasmād amī bhāvā,
vijñeyā nātya-yokt;bhiḥ." Dhanika, after thus rejecting vyañjanā to his satisfaction further argues :
The objector may raise the following objection, says Dhanika. (objection) : This (special) bhāvya-bhāvaka-sambandha or relation of the revealer and the revealed is not seen between word and meaning elsewhere. Words in poetry are also like words used in daily usage, so there should be absence of bhāvya-bhāvakasambandha between words and rasā"di in case of poetry also.
To this Dhanika's reply is that this 'bhāvanā' relation is also recognised by the ancient Mīmāmsakas. The bhāvya-bhāvaka-relation is accepted thereby. We know that Bhatta Nāyaka also supported this bhāvya-bhāvaka-relation between rasā"di and kāvya. Abhinavagupta also seeks support for vyañjanā-sādhārani-karana-from Mimāmsā. The Mimāņsakas resort to bhāvanā kriyā with reference to sacrificial ritual and the result such as obtaining heaven i.e. svargā"di-phala. Yāgā”dikriyā is bhāvaka and svargā”di-phala is bhāvya. Thus the postulation of bhāvya-bhāvakasambandha between rasādi and kāvya-śabda is supported by Mimāmsā darśana. But this special relation here is exclusive to poetic use of word-sense only. This bhāvya-bhāvaka relation is not seen in daily usage. This observation is supported by positive and negative arguments i.e. anvaya-vyatireka, only in case of kāvya and rasā"di. If in poetry there is absence of rasā”di-bhāvaka-padas, then there will be
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