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Vyañjanā-virodha or, opposition to suggestive power
725 It has been thus successfully established by Abhinavagupta that vyañjanā as a fourth and independent word-power has to be accepted. Vyañjanā cannot be rejected by taking recourse to the other accepted sabda-vịttis such as abhidhā, or laksaņā or even tātparya which is a vākya-vrtti for some. Even anumāna or inference, a means of knowledge along with pratyakṣa or direct perception, can not serve the cause of vyañjanā. Even akhandatāvāda of the vedantins and grammarians is not a substitute for vyañjanā. Vyañjanā cannot be discarded even with the help of other means of knowledge. In, say for example, pratyaksapramāņa or direct perception, the organs of senses become instruments and the knowledge arrived at by the sannikarsa or contact of sense organs with the objects of knowledge is termed pratyaksa-jñāna. In the particular illustration viz. "bhrama dhārmika”, etc., the lion is not present on the spot and so the direct cāksuşa-pratyaksa i.e. directly seeing the lion with physical eyes - is not possible. The heroine also can not say to the holy man that, “O sir, please do not go for a stroll on the bank of the Godāvarī as there will be a disturbance in our lovesports." So, here, it is not a case of śravana-pratyaksa i.e. direct per hearing also. In the means of knowledge called 'upamāna' i.e. similarity, the base of knowledge is similarity or comparision, which has no scope here. So, the object of the Nāyikā's utterance can not be served through upamāna-pramāna. The apprehension of rasa - aesthetic pleasure, or suggested idea i.e. vastu vyangya of suggested figure, i.e. alamkāra-vyangya, can never take place through arthāpatti, i.e. implication, or presumption, or inference based on circumstances. Arthāpatti takes place only where the fartha' is not self-sufficient, as in devadattaḥ divā na bhunkte, tasmādrātribhojanam.” Here the fatness of Devadatta is not justified by his taking no food at all by day. But in case of rasaexperience, the sentence-sense does not stand unjustified, or un-supported, i.e. it is not that it can not hold on its own without any apprehension of rasa or dhvani or other variety. Thus vyañjanā cannot be wished away by arthāpatti. Nor, is the apprehension of rasā"di a matter of imagination, i.e. rasā"di-pratīti is not kālpanika or illusory. For all men of taste, may not undergo rasa-experience if it. were not a real fact but only an imaginary thing. Thus, in the present illustration, viz. bhrama-dharmika, etc., resorting to vyañjanā is a must to collect the special meaning called the vyangyártha.
Abhinavagupta rejects Bhatta Nāyaka's observation here. The latter observes that in the specific illustration viz. “bhrama dhārmika.” etc., actually what happens is like this. "Here in this verse, special adjective such as ‘uddhata' i.e. drpta fierce
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