________________
positive proposal but the suggested sense is of the nature of a prohibition. In his gloss on Dhv. Āl. I.4, Ānandavardhana points out that though the Vastu is suggested by the inner power of the explicit statement or the expressed sense - and not only the Vastu but all types of Dhvani- still the expressed sense is never intended and it is always distinct from the suggested sense. Thus he establishes the distinct nature of the Vacya and the Vyangya senses once and for all. Thus in all cases of Dhvani, the suggested sense, be it Vastu or Alamkara or Rasa, is quite different from the expressed sense. However, though Vastu, Alaṁkāra and Rasa are always conveyed by the Vyangya sense, with this difference that whereas the Vastu and Alaṁkāra can be conveyed by Abhidha or denotation as well, the Rasādi is always and invariably suggested and never expressed. This idea is brought out very clearly by Abhinavagupta who also pointed out the difference between the Vastu and Alamkāra types of Dhvani, both
Laukika.
Why Resort to Dhvani ?
A point that needs to be explained in connection with what Abhinava says is that if Vastu or Alaṁkāra can be Sabdavacya or conveyed through Abhidha or Denotation, then why resort to Vyañjanā? The answer is that an idea conveyed through suggestion is more charming than the idea expressed through Abhidha. This is the opinion of renowned critics. The Dhvanikara himself testifies to this fact: "Vacyórtho na tatha svadate pratiyamanaḥ sa eva yatha". This makes one point clear that Vastudhvani and Alamkaradhvani have a semblance of Vācyartha (Vācyasāmarthyākṣiptatva) though the meaning suggested by it will be entirely different.
The Distinction between Vācya and Vyangya
To prove this, i.e., the distinction of Vyangya from Vacya, Hemachandra takes over several illustrations with comments
Jain Education International
135
For Private & Personal Use Only
www.jainelibrary.org
