________________
Sabdavrttis the nature of : Abhidhā
351 śabdaḥ, ucyate asau iti arthah) kāvyam kavikarma, tasya nāma samjñā bhajatī, samksepeņa vāk kāvyam iti."
Now this commentator takes 'vāk' as both word and sense, and in the paurņamāsī, only 'word' was taken as kāvya, according to Jayadeva.
Now, Jayadeva first takes up 'word for discussion. He defines 'word at Candrā”loka I. 9 - as :
"vibhaky-utpattaye yogaḥ śāstrīyah sabda ucyate, rūdha-yaugika-tanmiśraiḥ
prabhedaiḥ sa punas-tridhā.” That (collection of letter) which deserves the appending of case-terminations and is therefore termed 'śāstrīya' i.e. scientific (such a collection of letters) is termed 'sabda' or word (with reference to poetry). This word is three-fold viz. (i) rūdha i.e. conventional, (ii) yaugika i.e. etymological and (iii) yoga-rūdha i.e. etymogical cum conventional.
For Jayadeva such words as dittha and the like, which render meaning depending only on the power of the total collection of letters - kevala-samudāyaŚakti, are rūdha or conventional. Yaugika words are 'pācaka' and the like, that give meaning through the association of both 'prakrti' and 'pratyaya' i.e. 'yoga' sakti, and those which render meaning through both samudāya-sakti and avayava-sakti are yogarūdha words such as 'pankaja' and the like.
Because Jayadeva had defined poetry as ‘nirdosā"di-viśesanaviśistā vāk', he has to explain and define vāk'. This is what 'paurnamāsī has to explain. Thus here 'vāk” is taken only as 'word'. The other commentary by Dr. Trilokīnātha Dwivedi takes 'vāk' as both 'word and sense'. He observes : (pp. 19-20, ibid):
"kävyarvena abhimatāyāḥ vāco vyutpatti-bhedāt sabdártha-rūpatve kramasah prathamatvāt, prathamopasthiteḥ, arthasya upasthāpakatayā prādhānyāc ca, prathamam sabdam laksayan aha - vibhakty-utpattaye itya"di. vibhakt rūpāḥ tin-rūpāś-ca, tāsām utpattaye, dhāraņāya yogyaḥ prayoga-yogyatām āpannah sabdah varņa-samudāyaḥ śāstrīyaḥ, śāstra-sambandhi isyate kathyate. evam cátra śástrīya-sabdatvam laksyatávacchedakam, na tu sabdatva-mātram eva., arthāt ‘apadam na prayunjīta', tathā ca 'vibhakty-antam padam' ityādi. siddhāntānām jāgarūkatayā vibhaktīnām utpatteḥ samāgamād anantaram eva śabdaḥ prayogayogyo bhavati vibhakti-rahita-varga-samudāyena arthasya 'apratīteḥ
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
