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SAHķDAYĀLOKA bank, and thus how can indication deliver the suggested sense in form of coolness and purity ? Thus, acceptance of a fourth power - an independent vyañjanā-vștti is beyond dispute.
Viśvanātha then proceeds to distinguish vyangya or suggested sense (S.D. V. 2) from the expressed sense on the basis of boddhr, svarūpa, etc. - the factors which tend to give different meanings.
Viśvanātha observes that as the meaning in form of rasā"di is not pre-existent (prāg-a-sattvät), its apprehension can not be arrived at either through abhidhā or laksaņā, and as the apprehension of rasā”di does not stand in need of contradiction of the primary sense in all cases, laksaņā has no chance at all. Lakşaņā has anupapatti - non-apprehension of primary sense-as a pre-condition.
Visvanātha rejects the arguments of those who want to take the prayojana such as coolness and the like as indicated. For if we resort to laksaņā here, we will stand in need of another prayojana and thus ad infinitum. Even prayojanavati laksanā is also ruled out for the simultaneous apprehension of visaya and prayojana is not possible. Mammata has ably explained this and Viśvanātha follows Mammața here. Visvanātha rules out inference also in the apprehension of rasa (S.D. V. 4) and holds that smrti i.e. remembrance is also out of question. He comes down hard on Mahima's anumiti and rejects the same taking a number of illustrations. He candidly declares :
"tad evam anubhava-siddhasya tat-tad-rasā"di-lakṣaṇasyā'rthasya asakyápalāpatayā tat-tad-chabdádyanvaya-vyatireka-anuvidhāyitayā ca, anumānā”dipramāņa-a-vedyatayā ca, abhidhā”di-vrtti-traya-abodhyatayā ca turīyā vịttir upāsyā eva iti siddham. iyam ca vyāptyā"dy anusamdhānam vina'pi bhavati ity akhilam nirmalam."
Thus Visvanatha meets with all vyañjanā-virodha in a very systematic way and perhaps his is the last nail - and very emphatic too - in the coffin wherein lies - and for ever-any vyañjanā-virodha whatsoever. We feel that Dr. Revaprasādjee should have no reservations in this case for as in case of Dhanika's tātparya, so in case in the kāvyánumiti of Mahimā supported by this learned modern alamkārika, we find only acceptance of vyañjanā in a new garb.
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