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SAHRDAYĀLOKA
suggestive of 'rasa'. Elsewhere under Dhv. III. 33 also this illustration is quoted to explain how ‘ceştāvisesa' becomes suggestive of śrngāra-rasa. Under I. 19, Kuntaka also picks up this illustration to demonstrate - viśeşana-vakratva, a variety of padapūrvārdha-vakratā. But Bhoja seems to be satisfied only with the secondary sense here, which is for him only 'a-samagra-ālokanam'. Similarly Bhoja's tad-anyalaksanā, which is illustrated by the famous verse : "suvarna-puspām prthivīm..." etc. also ends with laksyártha only. Says he - "atra na suvarna-sabdártho, na - api puşpa-sabdárthaḥ kimtu suvarna-śabdena sarva-puruşártha-mūlam hiranyam, puspa-śabdena ca prasavártho laksyate. tābhyām ca lakṣitābhyām vyavasāyinām purusa-viśeşāņām vasumati sarvān kāmān prasūta iti.” Bhoja does not go beyond this while we know that this verse is given by Anandavardhana under Dhv. I. 13, as an illustration of 'a-vivaksita-vācya-dhvani.' Abhinavagupta in his Locana on this explains both laksaņā and vyañjanā such as - (pp. 78, Edn. Dr. Nandi, Ahd. '97, 98) "suvarnāni puspyati iti suvarna-puspā. etac ca vākyam eva a-sambhavad-svārtham iti kịtvā avivakṣita-vācyam. tata eva padārtham abhidhāya anvayam ca tātparya- Śaktyā avagamayya eva, bādhakavaśena tam upahatya sādrśyāt sulabhasamțddhisambhāra-janatām laksayati. tal laksanāprayojanam śura-krtavidya-sevakānām prāśastyam a-sabda-vācvatyena gopyamānam san nāvika-kuca-kalasa-yugalam iva mahārghatām upanayan dhvanyate iti.” We do not know why Bhoja stops at laksană only. But one thing is clear that though Bhoja does not mention 'vyangvārtha' by name, he very much knows the same. In a number of illustrations of lakṣita-laksanā this is bourne out. He observes (pp. 236, ibid) - "anye punaḥ lakṣita-laksanām anyathā vyācakşate. laksaņaya upacarita-vịttyā gaunyábhihitárthena yatra arthántaram laksyate să lakṣita-laksaņā iti." He illustrates such a variety by 'rathānganāma', 'pankti-rathah' etc. Then he gives poetic illustrations which for us are charged with vyañjanā also, a name which he does not mention. For example in, “parimlānam pina-stana....” etc. we have 'vadati bisinī-patra-sayanam.' Bhoja has a note (pp. 237, ibid) : "atra vadati iti anena upacāra-vịttyā jñāpayati iti, parimlānam ityā"dibhiḥ tad-dharmaiḥ tanu-sanniveśacărutvotkarşo laksyate.” Mammața has quoted this verse as an illustration of prasāda-guņa (K.P. VIII), while Anandavardhana, under Dhv. I. 14, takes it as an illustration of 'upacarita-sabda-vrtti'. Says he, "yatra hi vyañjakatva-krtam mahatsausthavam násti tatrápi upacarita-śabda-vrttyā prasiddhy-anurodha-pravartitavyavahārāḥ kavayo dịśyante'. Read Abhinavagupta (Locana, pp. 82, Edn. Dr. Nandi) on this : “vayam tu brūma) - prasiddhyām prayojanasya a-nighūdhatā ity arthah. uttānena api rūpena, tat-prayojanan cakāsan nighūdhatām nidhānavad apekșate iti bhāvah.” Bhoja also cites the verse : 'niśvāsándha ivā”darśaḥ candramā
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