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1112
SAHRDAYĀLOKA variety. Thus, Bhojas 'pratīyamāna' may convert itself into dhvani, but for arriving at dhvani 'pratiyamāna' is not an inevitable and unavoidable stage. Therefore he observes that Dhvani has 'artha' and 'sabda' as instruments, i.e. upāyas, which are necessarily subordinated to the 'vyangya' which is suggested as principal sense. Perhaps by ‘anu-nāda', he suggests that the original nāda and the resultant nāda are not opposite in nature, but the anu-nāda is only a sort of reverberation of the original. Thus, it could be equated with Anandavardhanaś abhidhāmūla, anuranana-rūpa dhvani, or samlaksya-krama-dhvani.
By, 'pratirūpa' he perhaps suggests that the 'ghosa' and 'pratigosa' do have a sequence, but the same is not noticed. The moment a man shouts, there is resounding from the caves, almost as if covering the sound. Thus perhaps here Bhoja
to cover "a-samlaksya-krama-dhvani' or rasā"di-dhvani of Ananda-vardhana. For prati-sabda-dhvani Bhoja says : (pp. 249, 250; Ch. VII. Śr. Pra; Vol. I, ibid)
“yaḥ punar abhidhīyamāna-vākyárthāt prthag-bhūta iva, guhā”di-pratiśabdánurūpam
arthántaram pratyāyayan pratidhvanati, sa pratiśabda-dhvanih." We have to carefully read in between the lines here. Bhoja observes that - "that which is other than (= prthag bhūta) the expressed sentence-sense, such as the echo from the original",-is pratiśabda-dhvani. Perhaps he wants to suggest, following Ananda-vardhana that "rasa"di dhvani is through the agency of vibhāvādis -i.e. vibhā"vādibhih, but is not identical with 'vibhāvā"di'- "na tu vibhā"vādi-rūpa eva." Thus, pratiśabda-rūpa dhvani is almost simultaneous, but different from the original. This could be rasā”di-dhvani.
The illustration of this pratiśabda-dhvani, as read in Bhoja, is (pp. 250; ibid) : "lāvanya-sindhur aparaiva..." etc. Now, Ānandavardhana (Dhv. III 34, pp. 224-225, ibid) has cited this illustration as one of gunībhūta-vyangya. He observes.
"prakāro'nyo guṇībhūtavyangyah kavyasya dřśyate, yatra vyangyánvaye vācya
cărutvam syât prakarsavat.” -vyangyo'rtho lalanā-lāvanya-prakhyo yaḥ pratipăditas tasya prādhānye dhvanir ity uktam tasya tu gunībhāvena vācya-cārutva-prakarse guṇībhūta-vyangyo nāma kāvya-prabhedaḥ prakalpyate. tatra vastumātrasya vyangyasya tiraskşta-vācyebhyaḥ pratīyamānasya kadācid vācya-rūpa-vākyárthápekṣayā guṇībhāve sati guņībhūtavyangyatā; yathā, “lāvyanya-sindhur aparaiva..." etc.
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