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1044
SAHĶDAYĀLOKA noteworthy is the instance of paryāyokta in Udbhata where an ‘avagama' prakāra, which is beyond the power of direct expression, is clearly mentioned, and most probably this takes us to the fringes of vyañjanā-dhvani, though of course the followers of Mahimā may try to read 'anumiti' here. Udbhața observes :
"paryāyoktam yad anyena prakāreņā bhidhīyate, vācya-vācaka-vșttibhyām
śūnyena avagamā”tmanā.” We may say, perhaps this is an under-current of vyañjanā pure and simple, and Mammața's concept of paryāyokta is dangerously close to the one read in Udbhasa.
Rudrata's bhāvālamkāra also seems to contain implicit sense and so also his samāsókti, anyokti and the rest, in keeping with his predecessors' concepts of such alamkāras. Ānandavardhana clearly states that Udbhata was conversant with implied rūpaka and other alamkāras : "anyatra vācyatvena prasiddho yo rūpakādir alamkārah, sónyatra pratiyamānatayā pradarśitaḥ tatrabhavadbhiḥ bhattódbhatā"dibhiḥ.” 'dibhih' here obviously covers Udbata's predecessors such as Bhāmaha, Dandin and the like.
The Locana also observes : tad ayam arthaḥ - vācyálamkāra-viśeșa-visayépi anyólamkāra-viśeşah bhāti ity udbhatā”dibhiḥ uktam, ity artha-śaktyā alamkāro vyajyata iti tair upagatam eva. kevalam te alamkāra-lakṣaṇa-kāratvād vācyálamkāraviśesa-visayatvena āhuḥ, iti bhāvah."
There were some who consciously or unconsciously tried to subsume dhvani, or rasa-dhvani under various heads such as some alamkāras as noticed above, and also under rasavad-ādi alamkāras, i.e. the group of emotion-based alamkāras. Pratihāréndurāja, as we will go to observe while treating dhvani-virodha, is consciously fighting against the acceptance of dhvani when he observes in his commentary on Udbhața that - sa (= pratīyamānaḥ) kasmād iha na upadistaḥ ? ucyate, eșy eva alamkāreşu antarbhāvāt.” Vastudhvani is incorporated under paryāyókta alamkāra. He even goes for a pada-gata-paryāyóktálamkāra i.e. paryāyókta read in a single word and subsumes such illustrations of dhvani as illustrated in "rāmósmi sarvam sahe", under this type.
We have noticed earlier that Ā. refers to some of his pūrvā"cārayas who perhaps subsumed dhvani under guņavrtti or secondary power of a word. He observes : "tathā’pi guna-víttyā kāvyeșu vyavahāram darśayatā dhvani-mārgo manāk
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