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Dhvani in kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kavya. 1097
Ratneśvara also observes : "dhvanana-vyāpārónmesāc ca guṇatva-lābhah.” Here “dhvanana-vyāpāra" of course stands for vyañjanā-vyāpāra. At the same time whether it operates at principal level or subordinate level remains to be screened. Here, taking into account Bhojaś closeness with the ancient ācāryas, if we opt for the second option, we may not be off the mark. Or, it can be the first option also. Dr. Raghavan should have considered both the options before reading "dhvani” here.
A number of other 'sabdagata' alamkāras in the S. K. Ā. also suggest affinity with implied element, thus leading us to the acceptance of dhvani-vicāra by Bhoja. When you get at 'dhvani', not through abhidhā, there is inevitably the possibility of some element of meaning remaining concealed. This concealment i.e. 'samvrti' gives birth to many an alamkāra. In Bhojaś 'mudrā', 'ukti', 'bhaniti' (pp. 166, 170, 177 respectively, S. K. Ā., ibid) we have this element of concealment.' mudrā occurs (S. K. Ā.. II. 40; pp. 166 ibid) when
“sábhiprāyasya vākye yad vacaso viniveśanam mudrām tām mut-pradāyitvāt
kāvya-mudrā-vido viduh.” ukti is (S. K. Ā., II. 42, pp. 170, ibid)
"vidhidvāreņa vā yatra niședhenátha vā punaḥ, pratīyate viśisto'rthaḥ
sóktir atrā'bhidhīyate." bhasiti is (S. K. Ā. II. 52; pp. 177, ibid)
"ukti-prakāro bhanitih sambhave-asambhave ca sā, višeșa-samvșttyā āścarya
kalpanāsu ca kalpyate.” In these alamkāras, there is an element of the implicit sense. We will not name it as “dhvani”, as done by Dr. Raghavan.
Explaining 'kalpanā-bhaniti' of Bhoja, Ratneśvara observes : "séyam bhanitir vidhi-nisedha-prasange nisedha-ghataka-dvārā vidhirūpā bhavati iti āstām vistaraḥ.”-(pp. 180, S. K. Ā., ibid.). We can recount here the arguments advanced
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