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Vyañjanā-virodha or, opposition to suggestive power
727 “madhyama” variety. He observes : (K.P. V. 46 cd) :
eșām bhedā yathāyogam veditavyāś ca pūrvavat.” - 46 cd. yathāyogam iti,
"vyajyante vastumātrena...” (Dhv. II. 2a). iti dhvanikārokta-diśā vastumātrena yatra alamkāro vyajyate, na tatra gunibhūta-vyangyatvam.” Thus for Dhvanikāra, suggestion of an alamkāra by vastu or idea never gives a gunībhūta-vyangya kāvya.
Mammata observes that innumerable varieties and sub-varieties can be thought out in case of this variety i.e. gunībhūta-vyangya-kavya also, by considering the possibilities of intermingled and collected varieties (yogah samsrsti-samkaraih). By natural permutation-anyonya-yogāt-the number of its varieties would be very large.
With this Mammața banks upon the following observation :
"samkalanena punar asya dhvaneḥ trayo bhedāḥ, vyangyasya tri-rūpatvāt.” (vrtti, K.P. v. 47)
“However, in brief, there are three kinds of this Dhvani (suggestive poetry) on account of the suggested sense being of three types (i.e. vastu, alamkāra and rasa)." Mammata takes the opportunity to explain that 'rasa'-dhvani is necessarily suggested only-vyangya eva-while the other two varieties can be an object of direct expression also.
Mammața proceeds to explain how vyangyártha/vyañjanā are inevitable in different types of dhvani.
In both the varieties of dhvani based on laksaņā, i.e. in arthántara-samkramitavācya, and atyanta-tirasksta-vācya varieties of dhvani, lakṣaṇā or indication is itself not possible without consideration of 'vastu-vyangya' i.e. suggestion of an idea. Thus, vyañjanā has to be there in these varieties.
In case of sabda-sakti-mūla-dhvani i.e. suggestion based on the force of words, the denotation (i.e. abhidhā) being restricted (as it can not proceed after it has yielded its contextual meaning), any other idea, which cannot be the denoted one, as well as the upamā and other figures, are undoubtedly suggested.
In case of artha-sakti-mula-dhvani also, owing to the inapplicability of the convention in a particular individual, it is the word-meanings of universal character, being mutually co-ordinated by the force of expectancy, compatibility and juxta-position (of words), that give rise to the meaning of a sentence which is particular and different from the meaning of individual words. How can the suggested sense, based on the power of meaning, can be spoken of as
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