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742
SAHRDAYĀLOKA to invade the enemy; you should start to meet your lover; your lover is about to reach; we are going to stop our work; let us begin the twilight rite; do not go very far; bring the cows to their shed; there is now no heat; let us pack up the merchandise; the lover has not come even to-day."
There is distinction between the vācya and the vyangya in point of character e.g. in nihsesa-cyuta. etc. the expressed is of negative nature and the suggested is of positive character. In verses such as, “mātsaryam utsāya." etc., the expressed sense poses doubt, while the suggested is of the nature of definiteness in the choice between the śānta and the śộngāra-rasa.
In poetic illustrations such as, “katham avanipa darpo..." etc., the expressed meaning is of the nature of reproach i.e. nindā, and the suggested is of the nature of praise i.e. stuti -
The vācya and the vyangya are distinct in point of time also, because of antecedence and sequence of the cognition; in point of media : The word is the medium (for the expressed), while the word, its part, its meaning, letters, and their peculiar composition are the media for the suggested in form of instumentality i.e. nimitta; the expressed is known by the knowledge of grammar, while the suggested is known with its help, as also with the help of context, and other auxiliary conditions and with transparency of discriminative intellect; in point of effect : the expressed produces a mere comprehension in one who knows the meaning of words, while the suggested produces charm in men of taste alone; in point of number as it has been shown in the instance, "gatóstam arkaḥ”.
In instances such as, “kassa vā ņa hoi...." etc. there is difference in point of person addressed because the expressed relates to the companion of the speak sakhī, the suggested relates to her husband, her lover, the onlooker etc.
Mammața concludes that even when being distinct on so many points, if the expressed and the suggested are taken as one, there could never be any difference even between the blue, and the not-blue and the like. It is said, “The apprehension of the opposite attributes and the difference of cause, this, in fact, constitutes difference or the ground of difference." - uktam hi - ayam eva hi bhedo bheda-hetur vā yad-viruddha-dharmádhyāsah kārana-bhedas ca."
We know that Mammața has systematically arranged all arguments scattered in the Dhvanyāloka and the Locana, and has also added a few to silence the vyañjana-virodha as seen in the successors of Anandavardhana and Abhinavagupta.
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