Kalplata Vivek

Author(s): Murari Lal Nagar, Harishankar Shastry
Publisher: L D Indology Ahmedabad

Page 40

31 Saraj jyotsna-gaura-sphuta-vikata-sarvan ga-subhaga tathapi tvat kirtir bhramati vigatacchadanam iha // Here the words kuvinda (a king, also a weaver ), patayasi (spread, also weave), guna (virtues, also threads) etc. ultimately result in disparag: ing one who is sought to be praised. (4) Aslila : (P. 13, 1. 14) Vamana treats this Vakya-dosa at K. L. S. II. i. 22 : 'antyabhyam vakyam vyakhyatam l'i.e. to say, a sentence also is (Klista and ) Aslila. The ills. are (P. 13, 1. 14): na sa dhanonnatir ya syat kalatra-sukha-dayini / parartha-baddha-kaksanam yat satyam pelavam dhanam // and (P. 14, 1. 1): sopana-patham utsyjya vayu-vega-samuddhatam/ maha-pathena gatavan kirlyamana-guno janaih 1/8 (5) Sandigdha : (P. 14, 1. 4) The treatment of this dosa is not traceable in Viveka. But the exception to this dosa is discussed. The ill. is : pythu-kartasvara-patram bhusita-nihsesa-parijanan deva/ vilasat-karenu gahanam samprati samam avayoh sadanam // 4 Here the words are dubious yet by virtue of the expressed sense the particular meaning is brought out and results in Vyaja-stuti, hence Sandigdhatva ( dubiousness ), is a guna. (P. 14, 1. 8) Bhamaha's definition of samsaya ( doubt ) is given with a view to introduce Sasamsaya dosa according to him : sruteh samanya-dharmanam visesasyanudahyteh / apratistham yad atreti tadjnanam samsayam viduh 115 When properties common to two things are heard but their particular ones are not heard, there arises a doubt as to whether the description 1. Kalpalata borrows from K. P.(P. 271) The remarks on this ill. are also borrowed from there : अत्र कुविन्दादिशब्दोऽर्थान्तरं प्रतिपादयन्नुपश्लोक्यमानस्य तिरस्कारं व्यनक्की gafaated: 1 P. 271. 2&3. Vamana's K. L. S. Vitti on II. i. 22. (P. 22). 4. This is ill. of quca of fgt. The remarks (at P. 14, 1. 4) are borrowed by Kalpa lata from K.P.: Bizga arsaferat farlegarefa tapaa urhegfaqia ATT JUT: 1 781-K. P. (P. 357). 5. B. K. L. iv. 17. The words anfeat A ' (P. 14, 1. 15) are meant to explain how right knowledge differs from dubious one. When there is a but no cognition of a particular properties ), doubt arises,