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SAHRDAYĀLOKA the comprehension of the particular form is not without the apprehension of its generic character). This is the view of the theorists of correlated denotation (anvitábhidhāna-vāda)." (vitti, K.P. V. 47, pp. 158, 160, Edn. R. C. Dwivedi; Trans. by Prof. R. C. Dwivedi).
Mammața after carefully explaining the view of the anvitábhidhānavādins, explains how for them also in poetry, what is termed as suggested sense can be comprehended only through the agency of vyañjanā i.e. the power of suggestion alone. We will try to elaborate the argument as follows: In Prabhākara's anvitábhidhānavāda, though through abhidhā directly the co-rrelated - anvitameaning is conveyed and hence there is no need to project 'tātparya' sakti, but even for this view abhidhā yields a correlated meaning only in a univesal-sāmánya-form. There is no trace of a meaning with reference to perticularity because one and the same word is used with a number of other words in different forms.
If convention, argue these theorists, is accepted with reference to a particular meaning or object, it will not get correlated with other particular meanings. As in case of abhihitánvayavāda, so also here, if convention is held with reference to, an individual object the contingencies of 'ānantya' and 'vyabhicāra’ will walk in. Thus even anvitábhidhāna-vāda allows samketa only with reference to a general meaning.
But the fact is that a sentence sense is of the form of correlation of particular meanings, so for that this vākyártha also cannot be arrived at through abhidhā, technically. Now, when their abhidhā cannot reach directly the particular vākyártha i.e. viseșa-rūpa-vākyártha, then how can we expect that their abhidhā will go as far as vyangyártha which is ‘ati-višesabhūta' or which is of an extremely particular nature ! So, even from the point of view of anvitábhidhānavāda, in the illustration viz. “niḥśesa-cyuta.” etc., the apprehension of the positive -vidhirūpa-suggested sense, derived from the expressed negation, has to be explained through vyañjanā or suggestive function only. Thus for anvitábhidhānavāda, to explain the apprehension of the suggested sense, acceptance of vyañjanā is a must. But before explaining this inevitability of accepting vyañjanā even for the anvitábhidhānavādins, Mammața starts the argument by first explaining the full implication of this view theoretically with the words, “ity anvitábhidhānavādinah”. The presentation can be understood in two parts. The first part completes with the words - "iti viśiştā eva padárthāḥ vākyárthaḥ, na tu padárthānām vaišistyam.” The second part starts after that. In the first half it is explained that only a meaning concerning generality
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