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P. 68. A. 1. S. 23. ]
66
Similarly in the verse 63, rar, along with its adjectives, is first interpreted in the sense of (1) a beautiful woman and then (2) a moon-lit night. The suggested figure is उपमा. Here चन्द्राभरणा means having ornaments of the shape of the cresent moon.' a means full of joy. Again in the sentence मातङ्गगामिन्यः शीलवत्यच etc.
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the suggested figure is विरोधाभास. In the verse 65, : is to be interpreted in the sense of (1) rays (of the sun) as well as (2) the feet of a king-and consequently the whole verse yields two senses. The figure suggested is afat which shows the superiority of the feet of the king over the rays of the sun. In addition to fat there is throughout the verse. Thus न खोद्धासिन: नख = nail and ख= sky. अब्ज = moon and lotus -chowrie and + Gods.
Verse 66 is an instance of a suggested statement ( वस्तु ) based on गौणीलक्षणा.
The moon is as pale as a mirror rendered dim by the breath of a man. ea is a word which has to be taken not in the literal sense of blind' but dim. This is लक्षणा and the प्रयोजन of this गौणीलक्षणा is to suggest extreme pallor, uselessness and other such things. This is based upon the word ; but in verse 67 गौणीलक्षणामूलव्यञ्जना covers the whole sentence:
Here the statement "fi. e. a sage wakes throughout the night and sleeps by day" taken literally reduces itself to absurdity. It, therefore, must be interpreted with the help of गौणीलक्षणा as the sages are alive to the eternal principle of the world to which ordinary men are totally blind."
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In verse 68, again, “sa aề are the words of himself. Now it is absurd on the
part of " to say
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