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692
SAHRDAYĀLOKA Viśvanātha proceeds to give classification in S.D.I. 13 cd as - "abhidhā-laksanā. mūlā sabdasya vyañjanā dvidhā.”
He follows Mammața when he observes that abhidhā-mūlā vyañjanā occurs, when a word having a multiple sense has its expressed sense fixed with reference to one meaning by factors such as samyoga or conjunction etc. and yet over and above this ascertained primary sense, another (= non-contextual) meaning props up. Visvanātha quotes the two famous kārikas also as read in Mammata, and illustrates all factors such as 'samyoga' etc. accordingly.
He has some interesting discussion concerning "svarā"dayah”. Viśvanātha is also of the opinion, following Mammața that 'svara' etc. are considered only so far as veda is concerned and not with reference to kāvya or poetry and therefore it is
illustrated. Says he : (vrtti, S.D. II. 13) - "svaras tu veda eva višesa-pratīti-krn na kāvya iti tasya visayo na udāhstah.”
But then he considers an objection here. The objector holds that even in kāvya 'svara' in form of ‘kāku' i.e. intonation makes for a special apprehension. Following Bharata Muni's observation, concerning 'pātha' i.e. recitation, these (i.e. svarā"di) make for special apprehension of rasas such as the śộngāra and the like. So, says the objector, it would have been better if illustration was supplied to this effect.
To this Viśvanātha says that the objection cannot be sustained because svaras, either in form of 'kāku' or 'udātta' and the like, make for the apprehension of a special form of the suggested sense only. They do not make for the apprehension of a special sense other than the expressed as in case of a word having a multiple sense, which is a matter under discussion. For, if in case of words having multiple sense (anekártha) due to absence of delimiting factors such as context and the like, if some restriction is found due to svara, then in such cases there will arise a contingency of non-acceptance of ślesa or double entendra. It is precisely for this that someone (= Mammața) has observed, “kāvyamārge svaro na ganyate." By 'ādayah', he adds, the gestures by hand etc. are meant.
Viśvanātha's original words are : "idam ca képy asahamānāḥ āhuḥ - 'svarópi kākv adirūpaḥ kāvye višeşa-pratīti-krd eva. udātrā"di-rūpópi muneh pāțhokta-diśā śộngārā”di-rasa-visesa-pratīti-kļd eva' iti tadvișaye udāharaṇam ucitam eva, iti, - tanna; tathā hi, svarāḥ kākv ādayaḥ, udāttā”dayo vā vyangya-rūpam eva visesam pratyāyanti, na khalu prakrtóktam anekárthasya śabdasya ekártha-niyantranarūpam višeşam. kiñca yadi yatra kvacid anekártha-sabdānām prakaraņā”diniyamábhāvād-aniyantritayor apy arthayor anurūpa-svara-vaśenai-katra-niyamanam
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