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Dhvani in Kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kavya. 1113
Bhoja does not talk of gunībhūta-vyangya at all. So for him this is dhvani', pure and simple. But even he stops at explaining only the vastu-dhvani when he observes : (pp. 250, ibid)- "tatra iha ca yathā śrüyamānānām utpalädīnām arthaḥ abhidhīyamānās tasya locanā”dyarthaiḥ saha sādrśyam pratyayayad varṇanīyāyāḥ cărutvotkarśa-pratītir dhvanati. sa tataḥ prthag iva upalabhyamānā pratiśabda-dhvanih.”
But in fact Bhoja has taken this as an illutration of dhvani on two counts; (i) he has no place for gunībhūta-vyangya, and here he seems to side with Mahimā for whom 'vyangya' is always more charming than 'väcya'; and (ii) perhaps under Abhinavaguptaś influence, Bhoja also goes beyond "cărutvotkarşa-pratīti.” He says "sā, tatah prthag iva upalabhyamānā, pratiśabdadhvaniḥ.” i.e. the exceptional beauty makes the lady all the more exceptional and thus she being the uddīpana-vibhāva makes for nāyakaś rati or love for her. Thus the whole expression terminates into śộngāra-dhvani, though Bhoja does not mention rasa by name here. Abhinavagupta in his Locana observed : “ata eva iyati yady api vācyasya prādhānyam, tathā’pi rasa-dhvanau tasyā’pi gunatā iti sarvasya gunībhūta-vyangyasya prakāre mantavyam.” The Locanakāra says that of course the expressed sense is beautiful here, but it becomes a vibhāva (= uddīpana) for 'abhilāsā' (on the part of the lover.). Thus, we feel that perhaps Bhoja had full knowledge of Abhinavagupta and his Locana, though Dr. Raghavan thinks otherwise. For Bhoja, 'anunāda' is stretching in the same direction and 'pratighosa’ is shoothing back. He does not show special concerns for vastu / alamkāra / rasā"di dhvanis and perhaps shatters the well-knit scheme of Anandavardhana. Anandavardhana is order; Bhoja, disorder.
Bhoja also explains that even in laukika statement there is possibility of abhidhiyamāna and pratiyamāna tātparya. He admits a mixture also of laukika vacas and kāvya. He observes (pp. 253, ibid) : “evam laukike’pi vacasy abhidhīyamānam pratīyamānam tātparyam ca paryālocanīyam. etena kāvyavacasor dhvani-tātparyayoś ca kvacit samplavo’pi vyākhyātaḥ; tad yathā, "acchinna-mekhalam alabdha-drdhópa gūdham”ity ādi.
Dr. Raghavan has (pp. 166, 167,...ibid) explained how Śāradātanaya summarises Bhojas treatment of dhvani in the light in which he understands the same. Before we look into Dr. Raghavans account, we will look into the original references from BP. of Śā. BP. Ch. VI, vs. 102-121 (pp. 209-214, ibid) :
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