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Vyañjanā'
707 this same analogy is applicable. The case of a word having a multiple sense, should be treated on a par. If we do not accept this, then we will have to accept vyañjanā or suggestive power in case of practically all the figures wherein the direct sense is mostly contradicted. On the other hand, general opinion is that the alamkāras or figures are expressed only, and not suggested.
Jagannātha, at the end of the discussion declares that, “tasmāt nānárthasya aprākaraṇike’rthe vyañjanā iti prācām siddhāntaḥ śithila eva.” (pp. 336, ibid) yet, he seems to accept one point made by the ancients, and it is that the comparision between the contextual and the non-contextual is always suggested : mā evam; 'gām avatīrṇā satyam sarasvatiyam patañjali-vyājāt', "saudhānām nagarasyā’sya mīlanty arkeņa maulayah', ity adau vācyárthánvayópapādanāyā’nusaranīyena yatnena nānártha-sthalépi bādhitártha-bodhasyópapattiḥ syāt, anyathā prāyaśaḥ sarveșy apyalamkāreșu vācyártha-bodhópapattaye vyañjanängīkaranīyā syāt. (pp. 336 - ibid, R.G. II).
Anandavardhana and Abhinavagupta have also accepted this. Jagannātha clarifies his position as to when exactly suggestive power operates, in the words viz.evam api yoga-rūdhisthale rūdhi-jñānena yogā’paharaṇasya sakala-tantra-siddhatayā, rūdhy anadhi-karaṇasya yogārthā”lingitasya arthántarasya vyaktim vinā patītir durupapādā (pp. 347, R.G. II, ibid). - i.e. when through one and the same yoga-rūdha' word, when once the rūdhyartha or conventional sense is gathered, we have a later apprehension of the yogártha i.e. etymological sense, also. This is not done through abhidhā or the power of direct expression, because in that apprehension, the yoga-śakti or the power of etymology which acts as an accessory has been already once contradicted by the force of convention - rūdhi-sakti. So, in the absence of any other alternative, we will have to resort to suggestive power, in order to explain this later apprehension of the etymological sense. This is the field for the suggestion based on the power of word, i.e. sabda-sakti-mūla-dhvani, e.g. -
"abalānām śriyam hștvā vārivāhaiḥ sahā'niśam, tișthanti capalāḥ yatra sa kālaḥ sam upā”gataḥ.” So, observes Jagannātha"yogarūdhasya śabdasya yoge rūdhyā niyantrite,
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