Sahrdayaloka Part 02

SR No.: 006909
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 642
Language: English
Classification: Book_English
File Size: 15 MB

Page 91

646
SAHṚDAYALOKA
Again, as we can see suggestiveness in instances which are not even sounds (as in case of gestures etc.), it is wrong to consider it as a form of verbal functions such as denotation, etc. Though suggestiveness is thus different from the well-known functions, i.e. expression and indication of words, yet if it should be regarded as another form of verbal function itself, why should it not be regarded as a form of word itself?
Thus, concludes Anandavardhana, there are three-fold functions of words viz. (i) denotation, (ii) indication and (iii) suggestiveness. When in case of the third the suggested sense is principal, it is termed 'dhvani', which is basically laid down as two-fold such as (i) a-vivakṣitánya-para-vacya-dhvani i.e. that with un-intended expressed sense, and (ii) vivakṣitányapara-vacya-dhvani or that with intended expressed sense. These two have been elaborately treated also.
It may be noted that Anandavardhana has used the term 'prakaratva' in the sense of 'dharma' only, in the remark viz. "yadi ca vācakatva-lakṣaṇā"dīnām sabda-prakārāṇām prasiddha-prakāra-vilakṣaṇatve'pi vyañjakatvam prakāratvena parikalpyate, tad cchabdasya eva prakāratvena kasman na parikalpyate ?" (vṛtti, Dhv. III. 33, pp. 206, ibid). Thus vyañjanā also, like abhidhā and lakṣaṇā is a 'dharma' of sound i.e. word or-sabda. But the Locanakāra has taken 'prakāra' in 'śabda-prakārāṇām' as meaning 'dharma', and in 'prakāratvena' as meaning 'bheda' or variety. Thus the explanation advanced by Locana here is as follows : "On the strength of many pramāņas, or proofs, the distinction of vyañjanā from both abhidha and lakṣaṇā is established. It has also been shown that vyañjanā also is a function of word like abhidha and lakṣaṇā. It has been also further pointed out that vyañjanā seeks support at times of abhidha or at times of lakṣaṇā. With all this if the objector believes in identity of vyañjana with abhidhā and lakṣaṇā, and if he insists on taking vyañjanā as a synonym for abhidha then he should have no objection in holding sabda and vyañjanā to be identical and taking sabda and vyañjanā also as synonyms. One can cherish any desire without control. But the fact is that, vyañjakatva is proved to be absolutely different from all these. And if one's desire or personal belief is allowed to run riot, any system will topple. Normally we infer fire from smoke on a mountain. But if such a riot of personal belief is allowed to run amuck then one will argue that the smoke is not because of fire but is due to something else! Locana reads vyañjakatvanm vācakatvam iti yadi paryāyau kalpyete, icchāyāḥ avyāhatatvāt. vyañjakatvasya tu viviktam svarūpam darśitam, tad-viṣayántare katham