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SAHRDAYĀLOKA term 'dhvani' or 'suggester'. In the same way, since the element of suggestion is common (to both), not only the word and its meaning, but its essential verba power and also that which is usually referred to by the term poetry, has been given the same designation, viz. 'Dhvani' by other learned men whose insight into the fundamental truth about poetry is profound and who are followers of the principles laid down by grammarians. A treatment, then, of such a comprehensive concept as suggestion, with all its divisions and subdivisions yet to be explained in the sequel, is not at all on a par with the enumeration of the well known, specific figures of speech and hence the enthusiasm of persons imbued in their minds with the value of suggestion is quite proper. None need display jealousy to show somehow that they are all men of deranged minds."- (Trans. K. Kris.; pp. 27, 29, ibid)
The Locana has the following observation : (pp. 76, Locana, Dhv. I. 13, Edn Nandi, ibid) : "tena vacyópi dhvanih, vācakópi śabdo dhvanih, dvavo vyañjakatvam 'dhvanati' iti kṛtvā. sammiśryate vibhāvánubhāva-samvalanayā iti vyangyópi dhvaniḥ, 'dhvanyate' iti krtvā. śabdanam śabdaḥ, śabda-vyāpāraḥ, na cā'sāv abhidhādirūpaḥ, api tv ātmabhūtaḥ, sópi dhvananam dhvaniḥ, kāvyam iti vyapadeśyaś ca yórthaḥ sópi dhvaniḥ. ukta-prakāra dhvani-catustaya-mayatvāt.”
Thus Anandavardhana refutes the abhāvavādins to his satisfaction. We have seen how the Locana on Dhv. I.iv. and then Mammata and the rest support the case of vyañjană following Anandavardhanas lead under Dhv. III. 33. We have examined all this under “vyañjanā-virodha" and hence no need to repeat the same over here.
After refuting the opponents of Dhvani Anandavardhana proceeds to suggest that basically dhvani is two-fold vig. avivaksita-vācya and vivaksitānyapara-vācya i.e. laksanāmüla and abhidhāmüla respectively suggesting of course that vyañjanāśakti, with reference to poetry or literature has to take its seat either on laksanā or abhidhā. 'Bhakti' or laksanā may be at the root of the first type of.dhvani but it is not identical with the same. Between the two there is difference in nature. Anandavardhana observes, (Dhy. I. 14): (pp. 28, ibid)
"bhaktyā bibharti naikatvam rūpabhedad ayam dhvanih, ativyāpter athā’vyāpter
na cā'sau laksyate tayā.” (Dhv. I. 14) "Suggestion does not bear identity with indication because there is difference in nature between the two. Nor is this a differentia of that as both the fallacies of Too
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