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Verse 60 is intended to illustrate a suggested statement based on Gauņilaksaņā by means of a wellknown Rāmāyana Verse (2. 16. 13): Ravisamkrāntasaubhāgya etc. The moon is as lack-lustre as a mirror rendered dim by the breath exhaled, i.e., the vapour put out by a breath. Here Andha is not literally taken to mean 'blind', but means 'dim'. This is Gauņi akşaņā by Mukhyārthabādha and the Prayojana of this function is to suggest extreme pallor, uselessness and other things. Here the Vyangyārtha in based on the word Andha. This verse in also cited in the Dhvanyāloka as an instance of Atyantatiraskrtavācyadhvani (Dhv. Al. II. 1 ff).
The next verse (67), the well-known verse from the Bhagavadgitā (2.69) is cited to illustrate how Gauņilakṣāņāmālāvyañjanā covers the whole Vākya or śloka. The statement "The Muni wakes throughout the night and sleeps when others are awake etc." is meaningless on the face of it. Therefore, we have to resort to Gauņilaksaņā to get the sense that "the sages are alive to the universal truths to which the ordinary people are blind". Thus the extraordinary, exceptional nature of a Yogin is suggested here by Gauņivștti.
The next verse (68) - a well-known example of Dhvani - illustrates Lakşakaśabdaśaktivyangyam vastu pade or Sabda-aktimülāvastu in a Pada based on Laksanā. Here speaker of the verse is Rāma himself. So, Rama (the proper noun) in the expression 'Rāmósmi sarvaṁ sahe' does not merely convey the vācya sense of Rāma, i.e., the son of Daśaratha, but Rāma as characterised by such Dharmas as FT: 07717727a,
haliuca, etc.
Now, Hemachandra argues that Rāma will not use the word Rāma for himself. Therefore, with the help of the process of Lakşaņā i.e., Lakşaņalakşaņā (Jahatsvārthā), the word Rāma is to be understood as a 'hard-hearted man'; and the suggested 971577 of the Lakşaņā is to bring out the agony of his mind, the sense of self-condemnation and similar other attributes
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