________________
'Dhvani' and other thought-currents such as guņa,......
1179 rasa follows as a result (kāryatā), (xi) bhogaḥ i.e. rasa is tasted (by bhāvakatva/ bhojakatva), (xii) Or that any other power is negated-vyāpārántara-bādhanam, i.e. it is a-nirvācya. These twelve are doubts raised against 'dhvani.' These objections display the graph of opposition to dhvani at different stages or in different periods of time. Kuntaka is examined by us very carefully and has been given the benefit of doubt but the arch enemies of dhvani-vyañjanā were Mahimā, the protagonist of inference-theory in poetry i.e. Kavyanumiti, and then Dhananjaya and Dhanika the supporters of tātparya. Bhoja, of course supported tātparya but he was not averse to vyañjanā/dhvani and like Kuntaka he secures the benefit of doubt. We have examined all these authors earlier while dealing with vyañjanā-virodha. For the present we will look into only the dhvani-virodha as listed and explained by Dhvanikāra in Dhv. I. i, and vịtti theron and also as explained by Abhinavagupta in his Locana. It may be noted that we have dealt with vyañjanā and opposition to it separately so whatever Anandavardhava has to say on the difference between abhidhā, laksanā, anumiti, etc. on one side and vyañjanā on the other, has been duly discussed by us and therefore will not be repeated here. Same will be the case of alamkārikas of the dhvani-school beginning with Mammața and down to Jagannātha, taking in the sweep of course, Hemacandra, Vidyādhara, Vidyānātha and Viśvanātha, -whose views are already discussed by us. in Ch. IX. The views of dirgha-dirghatara abhidhāvādin, nimittavādin etc. are carefully analysed by us and so also Makulaś position, along with Pratīhārendurājaś view-point, has been critically discussed by us. So, for the present we will take care of only the relevant portion of the Dhv. and some comments on the same at places by Abhinavagupta in his Locana.
Anandavardhana, in the very first Kārikā of his Dhvanyāloka refers to some opponents of dhvani. He observes :
“kāvyasyā”tmā dhvanir iti budhaiḥ yaḥ samāmnāta-pūrvaḥ tasyā bhāvam jagadur apare bhāktam āhus tam anye, kecid vācām sthitam avisaye tattvam ūcus tadīyam tena brūmaḥ sahrdayamanahprītaye tat-svarūpam.” (Dhv. I. i.) (pp. 1, ibid).
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
