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SAHRDAYĀLOKA katāha-nyāya", the avivaksita-vācya-dhvani-is taken up first for consideration. Thus, observes Ā. (vștti, Dhv. I. 13) : "asti dhvaniḥ. sa ca asau avivakṣitavācyo vivakşitányapara-vācyaś ca iti dvividhah sāmānyena."
The term 'avivaksitavācya' is explained by the Locanakāra (on Dhv. I. 13) as follows:
sa ca iti - pañcadhā’pi dhvani-sabdárthe yena, yatra, yato, yasya, yasmai iti bahu-vrīhyarthā”śrayeņa yathócitam sāmānādhikaranyam suyojyam. vācyérthe tu dhvanau vācyaśabdena svā”tmā tena a-vivakṣitaḥ apradhānīkstaḥ svā”tmā yena ityavivakṣitavācyo vyañjakórthaḥ. evam vivakṣitányaparavācyépi.
yadi vā karmadhārayeņa arthapakṣe avivakṣitaś ca asau vācyaśca iti. vivakṣitányapararś că'sau vācyaś ca iti. tatrā'rthaḥ kadācid anupapadyamānatvā"dină nimittena a-vivaksito bhavati. kadācid upapadyamāna iti kṛtvā vivakṣita eva, vyangya-paryantām tu pratītim, sva-saubhāgya-mahimnā karoti. ata evār'tho'tra prādhānyena vyañjakaḥ, pūrvatra śabdah. nanu ca vivaksā cā’nyaparatvam ca iti viruddham. anyaparatvena eva vivakşaņāt ko virodhaḥ ? sāmānyena iti. vastvalamkāra-rasā”tmā hi tribhedo’pi dhvanir ubhābhyām eva ābhyām samgrhita iti bhāvaḥ nanu tannāma-prsthe
etannāmaniveśanasya kim phalam ? ucyate-anena hi nāmadvayena dhvananātmani · vyāpāre pūrva-prasiddhā'bhidhā - tātparya-laksaņā”tmaka-vyāpāra
tritayā’vagatárthapratīteḥ, pratipatsgatāyāḥ prayoktrabhiprā-yarūpāyāś ca vivakṣāyāḥ sahakāritvam uktam iti dhvani-svarūpam eva nāmabhyām eva projjīvitam.”
Locanakāra wants to explain that the term 'avivaksitavācya' can be understood by either resorting to the bahuvrīhi compound, or the karmadhāraya compound. From the point of view of five meanings of the term 'dhvani', we can accept the possibility of bahuvrihi in the sense of trtiyā, saptamī, pañcamī, sasthi and caturthi cases such as (i) that by which (= trtīyā) one's own soul is rendered redundant i.e. a-vivakṣita, i.e. vācya artha, (ii) that in (= saptami) which vācya is ignored, i.e. vyañjanā-vyāpāra, (iii) that by which vācya becomes redundant, i.e. the hetus of vyañjanā-vyāpāra such as vācya-samarthya, etc., (iv) that whose vācya is not intended i.e. vācya sabda (= șașthī) and (v) that for which (= caturthi) vācya is made un-intended, i.e. vyangyārtha.
Resorting to karmadhāraya, the term 'avivakṣita-vācya-dhvani', will mean, “that which is a-vivaksita i.e. not intended and also vācya i.e. expressed directly. Locana holds that the term 'vivakṣitányapara-vācya-dhvani' also can be explained in a
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