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SAHṚDAYĀLOKA
denoted according to this theory of Abhihitánvaya (held by Bhāṭṭa school of Mīmāmsā ?
The words in the K.P. read as: "artha-śakti-mule viseṣe samketaḥ kartum na yujyate, iti sāmānyarūpāṇām padárthānām ākānkṣā-sannidhi-yogyatā-vaśāt parasparam samsarge yatra a-padártho višeṣa-rupo vākyárthaḥ, tatra abhihitánvaye kā vārtā vyangyasya abhidheyatāyām ?" (vṛtti on K.P. v. 47)
So, here Mammața picks up the abhihitánvayavādins first :
For these Mimāmsakas who follow the lead of Kumārila Bhaṭṭa 'samketa' or convention is not done with reference to a particular individual to avoid the blemishes of 'anantya' and 'vyabhicara', but is accepted with reference to 'sāmānya' or universal. For them the 'väkyártha' in form of a viseṣa or 'special' or 'particular' is also not arrived at by abhidha, but by a separate power called tatparya. Now, when their abhidhã does not reach at collection of particular sense, and also the sentence-sense, what to talk of vyangyártha or suggested sense which comes still later. So, for them vyañjana has to be accepted to arrive at the suggested sense, their abhidha being consumed in giving universal padártha, and tātparya being exhausted in giving vakyártha only! Jhalkikar puts it as: (pp. 219, ibid): "yanmate vācyárthabodha-viṣayīkṛtam api samsargam śakyopasthāpana-parikṣīņa-śaktir abhidhā návabhāsayati iti tadartham tatparya-vṛttir avalambyate, tanmate vacyártha-bodhottara-kālikāyām vyangyopasthitau naiva abhidhā-prabhāva iti kimu vaktavyam iti. tatsarvam uktam pradipódyoteṣu - "artha-śakti-mule api evam angīkartavyam. yataḥ padebhyaḥ prathamam padártha-smṛtiḥ, atha padárthaviśeṣāṇām anvaya-viśeṣa-rupasya pratyayaḥ, tato vyangyapratītir iti tṛtīyakakṣāyām kutó 'bhidhāyāḥ prasaraṇam ? dvitīya-kakṣāyām eva tad-anapekṣaṇāt. yatóbhihitānvaya-vāde aśakya eva anvayaḥ, ākānkṣā”di-vaśena pratīyate. śabdabuddhi-karmaṇām viramya vyāpārábhāva iti ca sarva-siddham", iti pradīpaḥ.
The Sampradaya-prakāśinī observes (pp. 158, Edn. Dwivedi R.C., ibid): "viseṣa-rupatvāt padárthátirikto vākyártho yatrábhyupagatas tatra abhihitánvaye vākyárthánantara-kakṣyābhāvino vyangyasya vācyatāyām vārtā eva kā, yāvatā dvitiya-kakṣyāpātī vākyárthópyanabhidheya, iti upālambha-niskarṣaḥ."
The crux of the discussion is that when for the abhihitānvayavādins, their abhidha is powerless to travel even upto the sentence-sense, for which they have to invoke a separate power called tātparya, what to talk of covering vyangyārtha or suggested sense which follows even the sentence-sense? So, for them acceptance of vyañjanā to collect the suggested sense, is a must.
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