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(v) He explains, carefully and in proper details, the illustrations given by Vāgbhata
in such a manner that he succeeds in further clarifying the doctrines laid down
in the Karikās and technical terms of sanskrit poetics that are here analysed. (vi) His oxplanations of tecnnical (erms of sanskrit poetics are fairly simple and
clear, though mostly quite scholarly. (vii) The Vittikāra's very wide and vast reading and erudition betray themselves
now and again when he introduces, besides grammar, so many other Šāstras during the course of his discussion and analysis. He habitually quotes Jaina
Šāstrakāras, but others also now and again. (viii) His natural mastery over Jaina philosophy and ethics betrays its if now and
again whenever he has an opportunity to introduce it. (ix) There are a few other platitudes of the author that we should note --- (a) We find in him a free use of EF with the present tense to mean the past
tense. (b) Joänapramodagani insists on giving explanations of all words in the
Karikas by synonymous words. He therefore gives equivalents even of very
simple words like fat, fe a, . etc. (c) He even repeats grammatical rules to explain certain terms, (d) In the illustrations that he gives, his preference is for those that refer to
Tirthankaras, (e) His mind is naturaliy saturated with Jaina philosophy, ethics etc., and he
refers to these now and again, with or without justification. (f) His biggest source and authority is Hemacandra froin whose works he quotes
now and again. It is yet a surprise that he quotes rarely from the Kavyā.
nusāsana of the niaster. (g) He is very much fond of giving etymologies of words. Many of these are
just imaginary though some are nearly true.
(11) His Treatment of Alankäras
Jnānapramodagani's treatment of Aiankāras in the 4th chapter is his positivo and scholarly contribution and therefore it deserves special discussion. It is here that his erudition and scholarship come to their loftiest heights. He takes special care to analyse fully the definition of each figure as given by Vāgbhața. Here, the effort of the Vịttikara is always to reveal the real charm of the figure and also to lay stress on the 139 of each figure as distinguished from the other. The following are the important traits of his treatment of the Alankäras : (1) His analysis of almost all figures is simple, lucid, to the point and clear, very
often he goes scholarly. Again, along with the definition of each figure, in his analysis of the illustrations given by Vägbhaļa, he takes scrupulous care that his analysis of the illustration should further clarify the definition.
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