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Śabdavṛttis, the nature of : Abhidhā
331 "svābhāvikam dhvaner yuktam vyañjakatvam na dīpavat, dhūmavat kintu krtakam sambandhā”der apeksaņāt.”- (74) "prā”dīnām dyotakatvam yat kais'cid abhyupagamyate, tad bhāktam eva, tatra istam na mukyam tad asambhavāt." - (75) yathā hi yasya sabdasya bhāvā'bhāvā'nusarini, yad arthabuddhiḥ tasya asau vācyo'rtha iti kathyate.” - (76) "go-śabdasya iva gaur arthaḥ sā'nyathātvā'vyavasthitā. vācyatva-vyavahāraś ca na syād arthasya kasya-cit.” - (77) "prā"di-prayogā'nugamavyatirekánusāriņi, prakarsā”dau matis tena tasya tad-vācyatā na kim." - (78) "viśeșá”vagamasyā”subhāvād anupalaksaņāt 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, lakṣaņā and vyañjanā. The challangers were great names such as Mukula, Bhoja, Kuntaka and Mahimā. But this challange 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. We discussed the views of
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