________________
982
SAHṚDAYALOKA
the province of suggestive poetry is absolutely different from that of the sources of charm to explicit or expressed sense, such as the figure simile i.e. upama, on the one hand, and from that of the sources of charm in distinctive sound such as the figure 'anuprāsa' or alliteration on the other : "yatrártho vācya-viśeṣaḥ, vācakaviseṣaḥ śabdo vā tam artham vyanktaḥ sa kavya-viśeşo dhvanir iti. anena vācyavācaka-cārutva-hetubhyaḥ upamā"dibhyaḥ anuprāsā"dibhyaś ca vibhakta eva dhvaner viṣaya iti darśitam." (vṛtti, on Dhv. I. 13)
Abhinavagupta observes in his Locana (on Dhv. I. 13) here that by the dual form "vyanktaḥ", it is suggested that, be it that dhvani is either 'sabda-śakti-mülaka' or 'artha-śakti-mülaka', but in either case, virtually there is instrumentality of both word and sense together in bringing about the intended suggestion. (Thus the use of dual form is justified). So, as seen earlier in vyañjanavirodha, the objection raised by Mahima is utterly baseless. But Abhinavagupta's remark is certainly directed against Bhaṭṭa Nayaka (perhaps in his Hṛdaya-darpana) who was followed in this regard by Mahima - "yad bhaṭṭanayakena dvi-vacanam dūṣitam tad gajanimīlikayā eva." (Locana, on Dhv. I. 13)
After this A. takes up the refutation of those who did not accept the existence of dhvani i.e. those who were dhvany-abhāva-vādins. We will take this up separately later. But for the present we continue with his further observation. A. says that by "sūribhiḥ kathitaḥ" is meant that dhvani has been established or discussed by the learned. It is not established in a haphazard way therefore it is intended that this principle is reliable. A. observes the grammarians are the first among the learned. They refer to articulate letters by the term 'dhvani' or 'suggester'. In the same way, the element of suggestion being common (to both), the same designation, viz. 'dhvani' is given to word, meaning, the essential verbal power, and also poetry which contains all these (vṛtti, on Dhv. I. 13) - "prathame hi vidvamso vaiyākaraṇāḥ, vyakaraṇa-mulatvāt sarva-vidyānām. te ca śruyamāņeṣu varṇeṣu dhvanir iti vyavaharanti. tathaiványais tanmatánusāribhiḥ sūribhiḥ kavyatattvártha-darśibhiḥ vācya-vācaka-sammiśraḥ śabdātmā kāvyam iti vyapadeśyo vyañjakatva-sāmyād dhvanir ity uktaḥ."
Abhinavagupta (Locana, Dhv. I. 13) reads as follows: "asmābhir api prasiddhebhyaḥ śabda-vyāpārebhyaḥ abhidha-tātparya-lakṣaṇa-rupebhyaḥ atiriktaḥ vyāpāraḥ dhvanir ity uktaḥ. evam catuskam api dhvaniḥ. tad yogac ca samastam api kavyam dhvaniḥ. tena vyatireká-vyatireka-vyapadeśópi na na yuktaḥ, vācyavācaka-sammiśra iti. vācya-vācaka-sahitaḥ sammiśra iti madhyamapadalopi samāsaḥ.
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
