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1134
SAHRDAYĀLOKA This sort of labelling is not to be met with in Ananandavard Abhinavagupta, though, of course, in a way perhaps implied in the latter.
Mammata introduces the first sub-variety viz. 'agūdha' with the words : “kāmini-kuca-kalaśavad gūdham camatkaroti. agūdham tu sphuţatayā vācyāyamānam iti guņābhūtam eva. aghudham yathā– "yasyāsuhrt-ksta."... etc.
"The hidden (meaning) produces charm in the manner of the jar-like breasts of damsels. But the one not hidden, being obvious, becomes as if direct Hence it is subordinate only. To illustrate the non-concealed (i.e. explicit) : "yasyásuhrt... etc.” (Trans. R. C. Dwi., pp. 139).- In this example the word jīvan' has a suggested sense, based on indication or laksaņā, with the arthántarasamkramita-vāvya. The word “jīvan' or 'living loses its original sense and acquires the sense of 'hated existence'. Yet another illustration is supplied which is based on atyanta-tiraskrta-vācya-dhvani being subordinated. In this illustration, the word 'cumbi' means 'touching and not 'kissing', In both these examples, the suggestion which is subordinated is itself "a-gūdha" : e. 'not cocealed' and therefore not a source of any charm. So, we may say that this variety depends not only on the formal classification of dhvani, but also on the mode of conveying that particular dhvani or suggestion. Third illustration, viz. "atrā"sīt phanīpāśa.” etc. also gives "a gūdha" variety, in which resonant-like suggestion based on the power of sense (artha-śakti-mūla-anuranana-rūpa) is subordinated to the expressed sense. · In Aparánga-bhūța variety, Mammața incorporates all the alamkāras that fall under the rasavad-ādi-class. This may be taken as an advance so to say, on Anandavardhana, who seems to take them as both 'alamkāra' and gunībhūtavyangya also.
Mammața also extends the scope of this variety, when he herein incorporates the subordinated sense of the type of suggested figure based on the power of the word, i.e. sabda-sakti-mūla-alamkāra-dhvani. The next illustration is for the samlaksyakrama-vastu-dhvani being subordinated -vācyánga-to the expressed sense. The former is illustrated by the verse, viz. "jana-sthāne bhrāntam...” etc., in w suggested figure upamā based on the power of word becomes subservient to the expressed element mentioned through the words viz. "mayā"ptam rāmatvam... etc., in which the behaviour of the hero which is suggested, rests on the expressed sense viz. the behaviour of the Sun and the lotus plant.
· Thus we have in all ten examples of this variety, eight of which are concerned with subordinated rasā"di dhvani or the suggestion of sentiment and the like, and
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