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684
SAHRDAYĀLOKA spoken, and how is it that you harass like this? The second sense being ‘ka' and 'tha' that are spoken are to be cancelled, and the rest forms the reply : (ka-thamuktam na jānāsi kadarthayasi yat sakhe). In all these cases, only the expressed figure, called double entendre, operates.
But, when vyañjanā or the suggestive power is involved in bringing in the other word itself, then the other sense, though it follows directly from the other word and therefore should be termed as expressed only, is to be termed as suggested, because of the word itself being brought in through suggestion power.
Abhinavagupta discusses one more view which is as follows : Others hold that the other function, operating on the strength of the accessory in the form of meaning, referred to in the second view, is nothing else but a second power of expression (i.e. abhidhā) alone, which is brought back to life through (the in form of meaning). So, the second sense is only expressed, and not suggested. On gathering this second sense, the comparision between the two senses flashes forth; and this comparision (i.e. rūpaņā) is not brought about by another word, but through suggestive power alone. As we cannot imagine abhidhā or expression of any variety here, only suggestive power or vyañjanā-vyāpāra is acceptable (in this case). So, it is quite justifiable to call it 'alamkāra-dhvani' or suggestion of a figure : "itare tu, - dvitīya-paksa-vyākhyāne yad artha-sāmarthyam tena dvitīyāabhidhaiva prati-prasūyate, tataś ca dvitīyo'rthó bhidhīyata eva, na dhvanyate; tad anantaram tu tasya dvitīyárthasya pratipannasya prathamárthena prākaraṇikena yā rūpanā, sā tāvad bhavaty eva, na cā'nyatah sabdad iti, să dhvanana-vyāpārāt. tatra abhidhā-śakteḥ kasyāścid apy anāśankanīyatvāt. tasyāñ ca dvitīyā śabdaśaktir mūlam. tayā vinā rūpaņāyāḥ anutthānāt. ata eva alamkāra-dhvanir ayam iti yuktam." (pp. 156, ibid).
The purport of the fourth view seems to be that while considering the second view, it was suggested that abhidhā or expression itself, being based on the accessory in the form of meaning, is a suggestive operation (i.e. dhvananavyāpāra). Here, it is stated that in fact this second power is not at all the suggestive power. It should be directly lebelled as abhidhā or the power of expression only. Thus, the gathering of the non-contextual sense, in case of a word having a multiple sense, with its primary sense already determined through factors such as context and the like, is done through abhidhā or the power of expression itself. But the sense of comparision between the two is brought about through suggestion. Thus, alamkāra-dhvani or the suggestion of a figure takes
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