________________
766
SAHRDAYĀLOKA how can purport or tātparya be accepted with reference to the word-sense not directly heard ? For example in a verse like “kas tvam bhoh ? kathayāmi daivahatakam mām viddhi śākhotakam...” etc., the poet actually describes the dispair or detachment (i.e. nirveda) of a tree named sākhotaka. Now actually this dispair can be the poet's feeling and not that of a tree as it is not capable of possessing this sensitivity. This vyangyártha in form of the poet's dispair cannot be included in the purport or tātparya of the poetic utterance. As vyañjanā or suggestive power is here expected, naturally dhvani or suggested sense also stands proved by the acceptance of the former.
The vyañjanāvādin further argues (= kārikā 2) that in such utterances as, “Eat poison", directed towards a son or a friend, the positive meaning of actually taking poison does not suit the context and therefore, "to take food at an enemy's house is worse than taking poision", is a meaning derived through vyañjanā alone. [We know that Mammața has argued differently], How can you reject dhvanitva' in apprehension of the latter sense ?
In the third kārikā the view of the vyañjanāvādin covers first three parts i.e. a, b&c of the kārika and the fourth i.e. 'd' part belongs to Dhanika. So, we have the vyañjanāvādin's words first, such as :
"dhvaniś cet svártha-viśrāntam vākyam arthántarā"śrayam,
tat-paratvam tv-aviśrāntau.” i.e. 'dhvani' is said to be there when a sentence having complete sense in itself, conveys some (extra)other sense also. If it is a-viśrānta, i.e. if it does not rest in the sense it conveys, then tātparya will extend upto its limit where it will rest completely.
But Dhanika replies, "tan na", it is not so. For no sentence can reach rest before it conveys fully what is ultimately intended by the speaker. 'Viśranti' or 'rest' takes palce on realisation of 'kāvya-prayojana' alone. In the next i.e. IVth kārikā also, Dhanika's siddhanta paksa continues. In the Vth kārikå again we have the primafacie view of the Dhvani-vyañjanā-vādin which is silenced in kārikās VI & VII giving Dhanika's Siddhānta.
In the IVth Kārikā Dhanika goes 'ga ga' over tātparya and declares : “That tātparya or purport is rested only in this much and that it cannot travel beyond
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
