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1138
SAHRDAYĀLOKA "asat-sandigdha-tulya-prādhānye madhyamam tredhā.”.
Kā. śä. II. 58- (pp. 152, Edn. Parikh Kulkarni, 64, Bombay) ‘a-sat-prādhānya' i.e. absence of predominance of the suggested sense at times results from either its being not more charming than the expressed sense e.g. in "vānīra-kuļam...” etc., or at times when the suggested sense is part of the expressed sense, (parángatarvena) as in, ‘ayam sa raśanótkarşı...” etc. He observes : (pp. 152, ibid) : "asati, sandigdhe, tulye ca prādhānye vyangyasya madhyamam kāvyam. tatra a-sat-prādhānyam, kvacid vācyād an-utkarsena, yathā-"vānīra-kudam..." atra 'datta-sanketaḥ kaścil latāgahanam pravistah' iti vyangyāt'sīdanti angāni' iti vācyam eva sātiśayam.
kvacit parángatvena, yathā, “ayam sa raśano..." etc. -atra śộngāraḥ karunasya angam. (Kā. Šā. vȚtti. on II. 58, pp. 152, 153).
yathā ca, “janasthāne-bhrāntam” etc. etc. (pp. 154, 155, ibid).
Hemacandra further observes (pp. 155 ibid), "kvacid a-sphuţatvena, yathā, "ahayam ujju-a-rūā...". ...etc. and also, “kvacid ati-sphuţatvena, yathā,
"śrī-paricayāj jaļā api...". and then, “sandigdha-prādhānye yathā, 'mahilā-sahassa-bharie..."
and, “tulya-prādhānye yathā .: "brāhmaṇátikrama-tyāgaḥ..." etc. (pp. 156, ibid). Thus for Hemacandra, the suggested sense becomes subservient to the expressed through 'a-sphuţatva' or 'ati-sphuţatva' i.e. by being very much concealed or being over-exposed. Hemacandra includes kākvādi-kṣipta variety under “tulyaprādhānya."
It may be noted that Hemacandraś treatment is even more precise and systematic as compared to his masters i.e. both Mammata and Anandavardhana. We feel happy that he has avoided giving such names as “a-sundara.”
Viśvanātha closely follows Mammata and Anandavardhana in defining the guņībhuta-vyangya-kāvya, and in giving the principal eight sub-divisions. He also quotes Ānandavardhana and says : that when the suggested vastu (i.e. idea, matter), alamkāra (figure), or rasa (sentiment etc.) is subordinated to some other principal rasa, this should be recognised as dhvani-kāvya and not gunībhūta
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