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Vyañjanā an additional sense in case of word having multiple sense, when its expressed sense i.e. vācyártha is restricted to one sense, i.e. the primary sense having been determined by abhidhā or the power of expression, through operation of such factors as samyoga or conjunction, viprayoga, or disjunction, prakarana or context and the like. We have observed above that Mammata treats this collection of an extra sense as a case of abhidhā-mūla-vyañjanā.
(iii) A third point to be noted is also very interesting. Out of the illustrations supplied by Anandavardhana, the first one is most note-worthy. Thus, in the illustration viz. "antrántare kusuma-samaya-yugam...” etc. what actually happens is that the etymological sense seems to emerge out forcibly on the surface after defeating the conventional sense. The word 'mahākāla' has the conventional sense i.e. rūdhyartha, of Lord Śiva. The meaning of “the terrible time” is arrived at through the agency of etymology (i.e. yogabala, yaugika). The other two illustrations are not sufficiently clear when examined from this point of view. Though of course in the illustration viz. unnataḥ prollasad dhārah..." etc. also, if we take the word 'payodhara', then even here, the other meaning of 'a cloud, seems to follow on the strength of etymology.
Before we pass over to Abhinavagupta, we will try to consider the second point as noted above. We have seen that Anandavardhana does not treat the question, viz. as to how we arrive at the apprehension of the non-contextual sense, in case of a word with multiple sense. But at Dhv. II. 31, the author observes : “Having thus explained the varieties of suggestion, the following is said in order to distinguish between suggestion and its semblance... It will be pointed out in the sequal that examples like the above illustrate subordinate suggested poetry, (i.e. guni-bhūtavyangya). But, on the other hand, resonance like suggestion is present in instances where, even after determining all the implications of the expressed sense in view of the context and so forth, we find that the expressed appears only as subsidiary to the suggested :
“yatra tu prakaraņā”di-pratipattyā nirdhārita-viśeso vācyórthaḥ punaḥ pratīyamānángatvena eva avabhāsate sosyaiva anurananarūpa-vyangyasya dhvaner mārgaḥ.” (vrtti, Dhv. II. 31, pp. 102, ibid). On this Abhinavagupta observes : “prakaranam ādir yasya śabdántara-sannidhāna-sāmarthya-lingā"des tad avagamād eva yatrárthaḥ niścita-samasta-svabhāvah.” (pp. 187, Edn. Dr. Nandi),
Herein, we may find a reference to the fact of the expressed sense or vācyártha
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