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720
SAHRDAYĀLOKA samkramita, here. This verse is a case of artha-sakti-mūla-dhvani, where there is no scope for lakṣaṇā.
Again there is something further. In all sorts of knowledge, some ancillary factors are expected to operate. E.g. in direct perception or pratyaksa, the contact of sense-organs with the object (indriyártha-sannikarsa) is expected. The direct perception is either sa-vikalpa or nir-vikalpa. The indriyártha sannikarsa is expected in both the cases and this is said to be six-fold in the Vaiśesika darśana. In the same way, in anumiti or inference, vyāpti-smrti and paksa-dharmatā serve as causes. Those who consider sabda-sakti i.e. word-power as derived through anumiti-i.e. inference, for them when a word is used to convey a meaning, there has to be vyāpti-smarana and the like, to call the process by the name of 'anumiti'. The process will proceed like this : A speaker wants to convey this meaning, because he has used this particular word. Wherever this word is used invariably this particular meaning is intended to be conveyed. It is so here. Therefore here also this particular meaning is intended to be conveyed. In the same way in 'upamāna' means of knowledge, sādrśya-jñāna or knowledge of similarity etc. serves as condition. So also, in śābda-pramāņa, in case of abhidhā, the knowledge of convention - i.e. samketa-jñāna, and tātparya-vrtti serve as condition, in case of laksaņā, sakyárthabādha etc. serve as condition and in case of vyañjanā certain factors such as enumerated by Mammața, viz. vaktr-vaisistya, boddhr-vaiśistya or speciality of the speaker etc. serve as conditions.
Thus according to the Locanakāra, for abhihitánvayavāda there is no escape from vyañjanā to convey the intention of the speaker. Now Abhinavagupta takes up anvitábhidhānavāda and proves to his satisfaction that even for this way of thinking, vyañjanā has to be recognised as an independent sabda-vștti..
Anvitábhidhānavāda and Vyañjanā.
Before we proceed with the presentation in Locana, we may note that later ālamkārikas beginning with Mammata have based their line of argument only on this portion of the Locana, which reads, to begin with, as follows : (pp. 30, Edn. Dr. Nandi, ibid) :
“yópy anvitábhidhānavādī, “yatparaḥ śabdaḥ sa śabdártha", iti hțdaye grhītvā śaravad abhidhāvyāpāram eva dirgha-dīrgham icchati, tasya yadi dirgho vyāpāras tad ekósāv iti kutaḥ ? bhinna-visayarvāt. athā'py anekósau tad-visaya-sahakāribhedād a-sajātīya eva yuktaḥ. sajātīye ca kārye viramya vyāpāraḥ śabd-karmabuddhy ādīnām padárthavidbhiḥ nişiddhaḥ. a-sajātīye ca asman naya eva.”
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