________________
[8]
dictates of the Kashmere School of literary aesthetics. But Ācārya Hemacandra though a loyalist, had absorbed something from Bhoja, the lone voice who projected what we may call the Mälava School of literary aesthetics. He tried to project 'gauni' as a separate and independent śabda-vịtti in keeping with the original tradition of the pūrva-Mīmāmsā and also one supported by Bhoja, of course slightly differently, as we will go to see in course of these lectures. So, we have tried to consider in course of these lectures the views of those who do not fall in line with the Kashmere School of thought and also the views of Ācāraya Hemacandra who strikes a different note, of course not a discordant note, in projecting 'gaunī, as a separate vstti.
If the learned find what follows as interesting, then my task is done. At the same time may I remind the learned not to expect absolutely original ideas from me, as the great Naiyāyika Jayanta has ably stated : "kutósti nūtanam vastu”, and prior to him the great Abhinavagupta had stated :
"ürdhvordhvam āruhya yad-arthatattvam dhiḥ paśyati śrāntim avedayanti, phalam tad ādyaiḥ parikalpitānām
viveka-sopāna-paramparāņām.” So, this is an effort to go up the ladder, the viveka-sopānaparamparā, as laid down not only by the ancient masters, but also by the great modern ālamkārikas, such as Dr. De, Dr. Kane, Dr. Raghavan, Dr. K. Krishnamoorthy, Dr. Rama Rañjana-Mukherjee, my gurus Prof. R. B. Athavale, Prof. R. C. Parikh and Prof. Dr. Kulkarni and my most respected and beloved friends and best among learned, Dr. Revaprasad Dwivedi, Prof. Dr. R. C. Dwivedi, and Dr. N. P. Unni. Thanking all concerned,
Tapasvi Nandi Aum Ma Aum.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
