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SAHRDAYĀLOKA places and how ultimately the ālamkārikas opted for the four-fold convention with reference to the attributes such as jāti, or class, guna or quality etc. Thus the ālamkārikas followed the dictates as laid down by the grammarians. We also saw how Anandavardhana and then Abhinavagupta, followed by the whole kashmir school of alamkārikas beginning with Mammata down to Jagannātha tried to evolve the nature and scope of abhidhā and portrayed it as distinct from either gauni and laksaņā on one side, or vyañjanā on the other. But we also observed in between how some successors of Anandavardhana such as Mukula, Kuntaka, Bhoja, Mahimā and Dhananjaya tried to evolve a wider concept of abhidhā so as to include laksanā, and/or even vyañjana in its fold. All this makes a very interesting reading which is a glorious chapter not only in semantics as discussed in India but also in the subject as expounded even in the west, even to-day.
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