________________
Vyañjanā'
657 Anandavardhana further observes that at times even the expressed meaning is tested by instruments of knowledge such as direct perception etc. But this does not come in the way of its being a meaning collected through verbal power of denotation. Same is the case with suggested sense also. As a matter of fact the question of logical truth or falsity with reference to the suggested sense is totally out of point and futile. So the question of applying instruments of knowledge (pramāņa-parīksā) is in itself ridiculous. So, concludes Anandavardhana - "tasmāl lingi-pratītir eva sarvatra vyangya-pratītir iti na śakyate vaktum." - It is not possible to identify the apprehension of the suggested sense, with that of the inferred probandum in every case. Though of course, it is equally true that the aspect of implicit sense in words in form of the speaker's intention, is inferable, and that it can also pass under the name of suggestion, but it can never be given the designation of 'dhvani'/poetic suggestion of words.
Thus Anandavardhana establishes vyañjanā as a separate power over and above abhidh, and laksanā, and also confirms that so far as poetry is concerned, the Mimāmsakas, and the Naivāvikas will stand to gain if they accept the same, and accept they must. The grammarians have supplied the original inspiration for vyañjana and dhvani and therefore Anandavardhana holds that there is no basic divide between the vyañjanā/dhvanivādins and grammarians. After thus successfully establishing vyañjanā/dhvani doctrine firmly, he declares :
“vimativișayo ya āsīnmanīşiņām satatam avidita-satattvaḥ, dhvani-sañjitaḥ prakāraḥ
kävyasya vyañjitaḥ sóyam.” "The variety of poetry designated as suggestion, which had become a source of controversy for long, because its real nature had eluded even persons of the best intellect, has now been explained.” (Trans. K. Kris.)
Thus Anandavardhana, without making any attempt to define vyañjanā, is the first known alamkārika who takes pains to establish vyañjanā as a separate and independent power over and above abhidhā, tātparya and lakṣaṇā. Thus vyañjanā is a turīyā vịtti, the designation given to it by the great Abhinavaguptapāda in his Locana on the Dhv. It may be noted that even Abhinavagupta has not attempted a clean definition and classification of vyañjanā, but under Dhv. I. iv, he has tried to defend and establish vyañjanā and has silenced vyañjanā/dhvani-virodha, which
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
