________________
30
Vide Dr. V. Raghavan's Bhoja's Śr. Pr. pp.18, 88, 92. Bhoja includes Mukhyā, Gauņi and Lakşaņā under Abhidha or Vịtti. Bhoja's Gauņi is twofold.
31 Mammața clearly states in K.P. II. 9 (gloss) that "this
twofold (indication) is pure as it is not mixed with Upacara (i.e. fancied identification based on resemblance). Vide Indian Theories of Meaning', p. 241 for a lucid
exposition. Also cf. K.P. 11. 12 ff. 32/33 Mammata devotes a separtes Sūtra (K. P. II. 6) to
Tātparyārtha. Vide Dr. K. K. Raja, Ibid, p. 151.
34 Ānandavardhana uses the term Sahşdaya. Abhinava
defines this term in his Locana (p. 38). And in the same work (p. 68) he reiterates that in poetic enjoyment the connoisseur's active participation is a must. Bhatta Tauta supports this joint effort of the poet and the reader (Locana, p. 92).
35
V. J. 1. 8. Kuntaka says : "The meaning' is that which is signified and the 'word' is that which signifies. This is so well known that it needs no elaboration. But in the province of poetry their true nature is as follows (1.9). cf. Dhv. Al. 1.3 For 'Prasiddha' cf. Dhv. Al. 1.3.
36
Vide K.P.11. 12 ff. In the twofold qualitative indication, cognition of identity despite difference in substratum and the cognition of complete identity (respectively) is the purpose. But in the two varieties of pure indication the capability of bringing about the result in a way distinct from others and without fail is the purpose.
37
"Irony" is explained as "a peculiar mode of thought and expression in which the meaning of the speaker is contrary to the literal sense. It is a form of covert sarcasm, mockery, a satire, perhaps the most crushing
487
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