________________
circumstances is cognised in the wake of the similarity (Sadrśya) which is first cognized, since, Vyatireka is based on Aupamya. Here the expressed idea is censure of the tife of a generous but poor man and the praise of the life of a bare and stunted tree. But it is arrived at by suggesting that a comparison is intended between the tree and the man - both so described and stated, and the latter deserves far more sympathy than the former, Thus, here the contrast is exclusively and finally suggested. Hemachandra winds up by saying (Viveka p. 79) that the other figures may be explained in this manner. 58
Now on the same page (79) of the Viveka, the topic of Alamkārasya vastuvyañjakatvam is brought up. It means that Vastu is suggested by Alamkāras like Upamā etc. that are expressed. Here the suggestion of an idea by Virodhalańkāra is instanced in Cūtānkura etc. which is the verse (74) in the gloss. Suggestion of Vastu by Upamā is illustrated in śikhariņi (page 73 - Viveka). Here in the words Tavādharapāțalam, the word Tava with Upamāsamäsa suggests the Vastu - "I wish I would peck at your nether lip" - this is the desire that is suggested as an idea (Vastu).
The example of Rūpakavācya, giving rise to a Vastuvyangya is presented in verse No. 150 (Viveka). The verse means : "The mighty elephants are like his arm-bolts : laden with the scent of golden lotuses squeezed by them in the Mānasalake (also, laden with the glory of smashing the fond dreams of his enemies) and strong with unimpared abundance of ichor (also gifts)". Here the double 'entendre' (śleșa) which assists (Chāyānugrahi) in the use of the Rūpaka is expressed only and these Alamkāras, Sleșa and Rūpaka - suggest a Vastu, a bare statement. The other instances of the variety called *Alamkārasya vastuvyañjakatvam' should be supplied. Hemachandra explains the above verse (150) by saying: "Here by the Rūpakālamkāra in the bolt-form of the arms, the Vastu in the form of Gajāsvādisāmagri other than Bhujadvaya is suggested".
184
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
