________________
1094
SAHRDAYĀLOKA absent. Bhoja accepts Dhvani in the S.K. Ā. as well as in the Sr. Pra. But he follows Bhāmaha, Dandin and Vāmana in bringing everything under alamkāra or guna; under alamkāra ultimately, for guna also is Alamkāra.”
In the light of Dr. Raghavan's remarks we will try to judge the exact position of Bhoja concerning dhvani. But let us make our impression very clear in the beginning itself that like Kuntaka, Bhoja has not clearly accepted Vyañjanadhvani-rasa' scheme and to that extent he can not be held as a "dhvanivādin”. Bhoja, as observed by Dr. De, has, "The prominence of rasa" and shows, "the absence of the dhvani-theory”. Absence of dhvani theory means absence of clear acceptance of the scheme of vyañjanā-dhvani-rasa. Both Kuntaka and Bhoja can not be held as 'anti-vyañjanā' theorists, but neither of them comes out openly and with warmth and admiration for the scheme of "vyañjana-dhvani-rasa", which for us is the trade inark of a genuine dhvanivādin. So, our position is that though Bhoja knows both vyañjanā and dhvani, and though he never, refutes any concept openly, he is not a true dhvanivādin, he being the protegonist of what we term as the "Mälava school of thought" as against the Kashmir school of thought of Anandavardhana, Abhinavagupta, Mammața and their followers.
Let us see how Bhoja deals with the problem of dhvani. The first thing that strikes us in this respect is that Bhoja tries to strike a balance between “tātparya" and "dhvani". The famous quotation from Bhoja reads as “tātparyam eva vacasi dhvanir eva kävye”. (Śr. Pra. Vol. I., pp. 1, ibid). Here, it may be pointed out that Bhoja, as observed by us earlier when we discussed the concept of Tātparya-vrtti (Ch. VI) above, seems to take "tātparya" in a special sense. When he deals with ‘kevala-sabda-sambandha-sakti', he takes a broader meaning of the term 'tātparya' and covers up what he calls "abhidhiyamāna-tātparya". He does not mention the traditional Mimāmsaka's Tātparya-vrtti which works for, yielding the sentence-sense. But perhaps by “abhidhīyamāna-tātparya” he aims at that exactly. Again it seems that he has imagined the presence of this "abhidhiyamāna-tātparya" not only in ordinary worldly utterances used in normal walk of life, but also in the kävya-vākyas i.e. poetic utterances which operate at pure abhidhā level also. This is like Kuntaka's 'Vicitrā abhidha' covering pure normal abhidhă-expressions but of course gifted with poetic beauty. But Bhoja uses the term "tātparya" for "dhvani” also, as seen in the quotation cited above. So, when he says "tātparyam eva vacasi", this "vacasi"
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
