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[54]
yathā hi yasya śabdasya
bhāvā'bhāvānusāriņī, yad arthabuddhiḥ tasya asau
vācyo'rtha iti kathyate.” - (76) "go-śabdasya iva gaur arthah
sā'nyathā tvávyavasthitā vācyatva-vyavahārasca
na syād arthasya kasya-cit." - (77) "prādi-prayogā’nugama
vyatirekānusāriņi, prakarsādau matis tena
tasya tad-vācyatā na kim” - (78) “višeşāvagamasyāśu
bhāvād anupalaksanāt kramasya sahabhāvitvam
bhramo bhakter nibandhanam." - (79) (pp. 158, ibid) We have seen how there was a stiff opposition to the Kashmir school of thought that advocates a fool-proof scheme of chiseled concepts of abhidhā, laksana and vyañjanā. The challengers were great names such as Mukula, Kuntaka, Mahima and Bhoja. But this challenge was taken up by the Kashmir-school again with a successful counter attack by Mammata, Hemacandra and their followers, culminating in the efforts of Appayya and Jagannātha, and the road to him is bedecked by efforts of such greats as Mammața and his followers.
What necessitated this rethinking and re-establishment from Mammata and his followers is creating again a conceptual clarity which originated with Anandavardhana who established vyañjanā as a distinct power of word and explained how abhidhā and laksana were different from it on account of visaya-bheda and svarūpa-bheda. But Ānandavardhana's attempts were challenged by some anti-vyañjană thinkers and again they mixed up abhidhā,
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