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SAHRDAYĀLOKA connotation of the term dhvani, so also Bhoja takes ‘dhvani' of the grammarian and ‘tātparya' of the mīmāmsaka in a further extended sense. .
In the Ch. VII of his Śr. Pra. Bhoja deals further with the concept of Dhvani. Bhoja had divided śāhitya’ in twelve types. The first four are vrtti, vivaksā, tātparya and pravibhāga and the second set of sahitya consists of vyapeksä, samarthya, anvaya and ekárthībhāva.
In 'vrtti' we have Bhojas abhidhā, lakšanā and gaunī, and in 'tātparya' he accomodates both 'tātparya' and 'vyañjana'. The third set of four relations of sabda and artha consists of doşahāna, gunó-pādāna, alamkāyoga and rasa-a-viyoga. This third set is exclusive to poetic use of language while the first two sets of components four each, go with both popular usage including scientific usage of language and also poetic use of language.
Now Bhoja could have placed both 'vrtti' and 'tātparya' under a single head of 'vrtti' alone, but Bhoja seems to take abhidhā, laksaņā and gauni as powers of word j.e. pada-śaktis, while tātparyā and dhvani or vyañjanā as vākya-sakti.
Bhojaś close study of the Dhvanyāloka (and this implies in our opinion the study of Locana also) is clearly depicted in the Ch. VII of his Śr. Pra. In the sixth chapter Bhoja had stated that the acceptance of the implicit sense, i.e. pratīyamānārtha and its apprehsion i.e. bodha take place after 'vākyartha' sentence-sense is collected. Elaborating on 'tātparya' and 'dhvani' in this Ch. VII. Bhoja accepts much from Anandavardhana. He has quoted Anandavardhanaś definition of dhvani and also illustrations given by him. He accepts dhvani in his own way and equates it with tātparya.
According to Bhoja, the intended meaning of a word is its import i.e. “tātparya'. It is wider in scope and is also manifold. It is basically threefold such as ‘abhidhīyamāna', 'pratīyamāna' and 'dhvani-rūpa'. Whatever is collected by way of
inksā, yogyatā and samnidhi, i.e. the sentence-sense is the abhidhiyamana tātparya. Once the individual word-sense is collected by word-powers, this abhidhīyamāna tātparya follows by way of 'vākyartha' i.e. import of a statement.
Bhoja feels that on account of factors such as 'prakarana' i.e. context and the like, when the abhidhīyamāna artha is acceptable or otherwise, an extra sense comes up and it is 'pratīyamāna tātparya'. In Ch. VII Bhoja seems to take a position in conformity with Ānandavardhana, concerning 'dhvani'. He observes that after the collection of the expressed sense, i.e. 'abhidhīyamāna artha, the word or sense, making oneself subordinate conveys another meaning which is principal and is
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