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SAHRDAYĀLOKA conformity with the context; is not perfect in itself, and where it merges with other meanings for its complete sense and is apprehended as some other sense; and all these other qualities (which tend to give perfection) are suggested. All these attributes or qualities (i.e. dharmas), pass over in one substratum (i.e. dharmin) in a way such as different flowers are stringed in a single string or sūtra. This first variety of a-vivakṣita-vācya-dhvani is said to be arthántarasamkramita i.e. 'merged in other meaning'. The illustration is the verse, viz., "snigdha-śyāmala-kānti.” etc.
(ii) The second is the a-vivakṣita-vācya-dhvani, in which the expressed primary sense looks absolutely un-intended or out of context. The primary sense is absolutely non-congruent and thus gives rise to this second variety of dhvani. Here the primary sense becomes only instrumental (i.e. upāyabhūta) in the apprehension of the indicated sense i.e. 'laksyártha'. After this apprehension of the indicated sense, the primary sense is totally wiped out. Thus, as it is completely discarded, the dhvani (based on such a vācya) is said to be “atyanta-tiraskrta-vācya-dhvani”. The illustration is, “ravi-samkrānta-saubhāgya." etc.
With Dhv. II. 2. Ā. starts explaining the divisions and sub-divisions of the second variety of dhvani i.e. dhvani based on abhidhā or power of primary denotation. Ā. suggests that abhidhā-mūla-dhvani is two-fold, to begin with, i.e. (i) a-samlaksyakrama-dhvani and (ii) samlaksyakrama-dhvani. Ā. observes :
"a-samlaksya-kramódyotaḥ krameņa dyotitaḥ paraḥ, vivakṣitábhidheyasya
dhvaner ātmā dvidhā mataḥ.” (Dhv. II. 2) "The nature of suggestion “with inteded literal import”, is also two-fold : (i) "of discernible sequentiality', and (ii) "of undiscernible sequentiality." - (Trans. K.Kris. p. 41, ibid)
These two types depend on the position where the sequence between the primary expressed sense and the suggested sense, is noticieable or not. Ā. observes : “mukhyatayā prakāśamāno vyangyórtho dhvanerātmā. sa ca vācyárthápekṣayā kaścid alaksya-kramatayā tulyam prakāśate, kaścit kramena iti dvidhā mataḥ." "The nature of suggestion is the implied sense which is communicated prominently. A variety of it is grasped simultaneously with the expressed, since the sequentiality existing between the two is not discernible. Another variety of the same comes
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