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 93

648
SAHṚDAYALOKA
reasonable to hold that we should regard them as instances of suggestion only, though indication might just be present therein. Thus in both the varieties of suggestion with unintended expressed sense, i.e. avivakṣitavācya - we will find indication tinged with a colouring of suggestiveness, which will not appear identical with indication, but will appear quite separate from it and bringing delight to the men of refined taste.
Anandavardhana further says that the indisputable fact is that the suggestive power of words follows only in the wake of wellknown convention: "api ca vañjakatvalakṣaṇo yaḥ śabdárthayor dharmaḥ sa prasiddha-sambandhanurodhi iti na kasyacid vimativiṣayatām arhati.” (vṛtti, pp. 210, ibid) The suggestive power of words follows the track of the well-known conventional relation of word and meaning, which is given the designation of denoter-denoted relationship - (vācyavācaka-bhāva). But it becomes tainted by its association with other adventitious circumstances "samagryantara-sambandhād aupadhikaḥ pravartate." That is where suggestiveness differs from denotation. The denotation vācakatva-of every word is constant - 'niyata ātmā', because right from childhood when one picks up language, the meaning of each word remains quite the same, i.e. unchanged throughtout one's life. But the suggestiveness of words is not constant 'sa tu aniyataḥ', aupādhikatvāt." Its apprehension takes place only when all circumstances such as context etc. combine to convey the same. It can be argued : What is the use of examining the nature of such adventitious concept ? - "nanu yadi aniyataḥ, tat kim tasya svarūpaparīkṣayā?' - The answer is that there is no defect in this naisa doṣaḥ. The adventitiousness is seen only from the point of view of the 'sabdā"tma' (i.e. its being the soul of word), not in its own province. The Locana observes: "aniyatatvād yathāruci kalpyeta, pārmārthikam rūpam násti iti; na ca a-vastunaḥ parīkṣā upapadyate iti-bhāvaḥ. śabdā"tmanīti sanketā"spade pada-svarūpamātra ity arthaḥ." The idea is that in saying that vācya-vācaka-bhāva is 'niyata' or fixed and vyangya-vañjaka-bhāva is a-niyata or 'not fixed', the idea is only this much that as in case of abhidha there is a fixed conventional meaning of a given word, in the same way in vyañjanā, there is no fixed conventional vyangyártha of a given word. This uncertainty or a-niyatatva is with reference to the śabda-ātmā i.e. with reference to a given word taken in centre. But this uncertainty does not prevail so far as its own independent province is concerned. Vyangyártha or suggested sense is fixed in its own area. The idea is that vyangyártha is divided into three types such as vastu or idea, alamkāra, or a figure of speech and rasa"di or emotive stuff. Now the area of all
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