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994
SAHRDAYĀLOKA We may have to note one more point here. The vibhāvas and anu-bhāvas are necessarily sva-sabda-vācya i.e. expressed directly by their own names. Hence, there is no possibility of vibhāva-dhvani and anubhāva-dhvani. If at all they are suggested they are included in vastu-dhvani or the suggestion of ideas or matter. Again the carvanā i.e. aesthetic chewing or relish of vibhāvas and anubhāvas results in a mental feeling or citta-vștti and its relish is also of the form of 'rasa' or 'bhāva'.
Locana (on Dhv. II. 3) further notes that bhāva-dhvani etc. are also of the form of the dripping fluid (nisyanda) of rasa-dhvani. But they are named separately just to underline the special feature causing the same : "yady api ca rasena eva sarvam jīvati kāvyam, tathā'pi tasya rasasya eka-ghana-camatkārā”tmanópi kutaś cid amśāt prayojakībhūtād adhikósau camatkāro bhavati. tatra yadā kaścid udriktāvasthām pratipanno vyabhicārī camatkārátiśaya-prayojako bhavati, tadā bhāva-dhvaniḥ, yathā, “tisthet kopavaśāt.” etc.
After explaining the three-fold implicit sense, Ā. explains that all these three are different from the directly expressed primary sense i.e. vācyártha. keeping aside the first two types of vastu-dhvani and alamkāra-dhvani, the third type viz. rasā"di-dhvani is seen to shine forth as a result of the latent power in the expressed sense, i.e. it is necessarily implicit. It never becomes an object of direct verbal denotation and hence it is decidedly distinct from the expressed. That this variety called the rasā"di-dhvani is necessarily distinct from "rasā"di alamkāra" also, will be discussed later.
After thus explaining the first variety of vivaksitányapara-vācya-dhvani, viz a-samlakṣyakrama, Ā. turns his attention to the second variety viz. samlaksyakrama, i.e. one in which the sequentiality between the expressed sense or vācyártha and the implicit-suggested sense or vyangyártha is clearly discernible. The Dhv. II. 20, reads as :
"krameņa pratibhāty ātmā yósya'nusvāna-sannibhah, śabdártha-sakti-mūlatvāt
sópi dvedhā vyavasthitaḥ.” (Dhv. II. 20) "The other element of this suggestion manifests itself in the same way as resonance and the temporal sequentiality of the two meanings will be discernible. It is also two-fold - 'that which is based on the power of word', and 'that which is based on the power of sense.' (Trans. K.Kris. pp. 71, ibid)
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