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1358
SAHRDAYĀLOKA
Viśvanātha here quotes some samgraha-kārikā :
"vibhāvā anubhāvāśca sāttvikā vyabhicāriņaḥ, pratīyamānāḥ prathamam
khandaśo, yanty akhandatām.” He further observes :
“paramárthatas tv akhanda eva ayam vedānta-prasiddha-brahma-tattva-vad veditavyah" iti ca.
Viśvanātha also discusses one subtle point in his vștti on. S.D. III. 3 (pp. 74, ibid) :
He observes: "nanu etāvatā rasasya ajñeyatvam uktam bhavati iti vyañjanāyāśca jñāna-višeşatvād dvayor aikyam āpatitam -
"svajñānenā'nya-dhīhetur siddher'the vyañjako mataḥ, yathā dīpónyathābhāve
ko višesosya kārakāt ?". ity ukta-diśā, ghata-pradīpavad vyangya-vyañjakayoḥ pārthakyam eva iti katham rasasya vyangyatā ? - iti cet... (pp. 74, 75, ibid) -
The idea is how is rasa experienced when its āsvāda is said to be svaprakāśānanda-samvit-maya ? Vyañjanā is also a type of knowledge or apprehension and so it has to be deemed as identical with rasa-bodha. So, how can rasa be said to be suggested or vyañjita ? Vyangya-vyañjaka-bhāva is possible only between two different i.e. non-identical objects as in case of a 'ghata' and 'pradīpa'. The lamp by revealing itself also reveals the jar, which exists prior to revelation. Hence, lamp is said to be the revealer or vyañjaka or manifestor. It this is not held so, i.e. if the difference between the manifestor and manifested is not accepted, how can we distinguish between the manifestor and a "kāraka” hetu or "cause" ? In short there will not be any difference between a vyañjaka-hetu and a kāraka hetu.
In reply to this objection, Viśvanātha quotes from A.bh. viz. "vilaksana evā'yam krti-jñapti-prabhedebhyaḥ svādanā”khyaḥ kaścid vyāpāraḥ.” (pp. 75, ibid)
i.e. “This process of relish is totally different from both causation and manifestation.” Precisely for this, it is termed 'rasana', 'āsvādana', 'camatkarana' etc.; terms which are exclusive by themselves. Viśvanātha observes that as we are intent upon the usage of terms other than abhidh, etc. (i.e. laksanā also), we have called it to be 'suggested':
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