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690
SAHRDAYĀLOKA kāvyaprakaśakārena punar esām arthànām api vyañjakatvam uktam. yathā - "vaktr-boddhavya-käkūnām ..." - Vidyadhara thus follows the K.P. Mallinātha in the Taralā ţikā has given everthything that is left out by Mammața in the text.
Keśava Miśra has also followed the Kashmere tradition, in the third Marici i.e. chapter of his Alamkāra-sekhara (Edn. N.S. '26) (Bombay). He observes (III. i)
padānām vṛttayas tisrah vicitra-sahakāriņām svabhāva-vaicitrya-juşam
vyañjanā’rtha-traye’pi ca. He further observes : "tisro vịttayaḥ padānām bhavanti, śaktir laksaņā vyañjanā ca iti. ... ttīyā vịttir vyañjanā, yathā--niḥśesacyuta.' . atra adhamapadena rantum gatā'sīti vyajyate. - All this follows Mammata. Keśava also does not attempt any definition of vyañjanā. He has a remark in between : "nanu ‘ravir astam gataḥ' ity ādau tāny eva padāni katham śrotrņām vicitra-budhir utpādayanti ity ata āha - "vicitra-sahakāriņām”. Here he enumerates the factors such as context, - prakarana - and the like. He says : 'tad eva hi padam sva-rasa-samabhivyāhāraprakarana-tātparya-jñānā”dirūpa-sahakāri-bhedāt tat tad dhiyam utpādayati, danda iva gavābhyājana-gatau.”
He also discusses vyañjanā based on ādi and anta of a single pada, suggesting that all this was possible because of the inherent beautiful nature of 'padas' - "svabhāva-vaicitryajuşām”. He further observes, citing illustrations that 'sakya' i.e. expressed sense, 'laksya' i.e. indicated sense and even 'vyangya' i.e. suggested sense - all these three - can be suggestors i.e. vyañjakas. All this is done in keeping with Mammața.
Prior to this, Vidyānātha and Viśvanātha also follow the lead of Mammața.
Vidyānātha in his Pratāpa-rudra-yaśobhūșaņa, kāvya-prakarana (pp. 38) accepts vyañjanā as a power of word and observes :
“anviteșu padártheșu vākyárthopaskārártham arthántara-visayaḥ śabda-vyāpāraḥ vyañjanā-vrttih." - i.e. vyañjanā is that power of word which gives meaning - arthāntara-which imparts beauty to the sentence-sense, meanings (in a sentence) are correlated." This he says is three-fold viz. (i) that based on sabda, (ii) that based on artha and (iii) that, based on both word and meaning - i.e. sabdárthóbhaya-sakti-mūlā. He illustrates them.
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