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SAHRDAYĀLOKA dhvani', as it is gathered through suggestion. Here, there is no contradiction between its being 'sabda-sakti-mūla' and its being 'dhvani' simultaneously. It seems that Mammața follows this view. But for Abhinavagupta it does not seem to be acceptable as he uses the words such as : "atra kecin manyante". It seems Mammața has failed to notice the illustration viz. "atrántare..." and the like, carefully, with reference to which Abhinavagupta has earlier cited his views. So, Mammata seems to have confused Abhinavagupta's view with this view which on the authority of the Locanakāra himself is, owned by 'some others' i.e. 'kecin manyante'. Jagannātha in his discussion, cites a prima facie view which seems to be one held by Mammața. Or, perhaps Mammața knowingly begs to differ from Abhinavagupta. Thus, it becomes clear that for Abhinavagupta, who seems to follow the hint dropped by Anandavardhana as noticed by us earlier, vyañjanā or suggestive power of word seems to operate only when the etymological sense (i.e. yaugikártha) comes up in the forefront after defeating the conventional sense, i.e. ‘rūļhyartha'. On the other hand, Mammața as we have noted above seems to accept abhidhā-mūlā-śabdi-vyañjanā in case of gathering of every non-contextual sense, in case of a word having a multiple sense, whose primary sense is already determined by operation of such factors as context and the like.
Abhinavagupta further discusses other views as below : "anye tu - sā abhidhaiva dvitīyā artha-samarthyam grīşmasya bhişana-devatā-višeșa-sādřśyā”tmakam sahakāritvena yato'valambyate tato dhvanana-vyāpāra-rūpoʻcyate' iti.
"Others hold that it is a second power of expression - abhidhā. This (second power of expression) is called suggestion (dhvanana-vyāpāra-rūpa), because it takes recourse to the meaning of similarity, between the summar season and the terrible God, as an accessory (sahakāri).” (pp. 154, ibid)
The purport of this view may be put as follows : In fact, all the functions such as expression or abhidhā and the like, have 'conveying of sense' as their prime concern. These powers get different lebels on the strength of difference in accessories. Thus abhidhā or expression is one which depen upon convention or samketa. Laksaņā or indication is one that resorts to mukhyártha-bādha or the contradiction of primary sense, and the like, as its basis.
Vyañjanā or suggestive power is one that operates on the strength of context and the like to arrive at the desired sense (i.e. prayojana). In the illustration quoted above, what is in fact abhidhā or expression only, is termed vyañjanā or suggestion on the strength of the difference in accessories, in form of similarity with the terrible God such as Siva. We may also note in passing that Kuntaka also considers
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