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151
[P. 247. A. 3. S. 6.
is used in the sense of as
which is unwarranted.
But if is taken in the sense of a then in the verse 358 which means:-"Let the God Shankar protect you; Shankar the fire of whose wrath turned cupid into a burning f tree etc.", in the fourth line. would be redundant.
""
Now someone may say here that in the verse (359) which means:-" That man who sees the whole world as your body, is free from sorrow etc., इदम् is used in the sense of a; but 's reply to this is:If the words and a have some intervening words between them, no representative word for a can be used; that is to say a by itself must be used in such cases as it is done in 360.
Now it is true that in the verse 361 is followed directly or immediately by and not by as it ought to be. But defends this case by saying that if the words and a are used in different cases इदम् or some such word may represent तद्.
The last instance of fazia is given in the verse 362 in which is wondering as to who is the cause of Rama's banishment. Can it be or कैकेयी ? he asks himself. Here in आर्यानुजः the emphasis is on the word and, therefore, that word must be prominently placed as आर्यस्य. Similarly in तात कलत्रम् the word aa is important and hence a must be used. The next fault is विरुद्धबुद्धिकृत् which occurs when a word is so ambiguous that it creates a sense contrary to the one which the author intends to convey. For instance in the verse, 363 is used by the author in the sense of God Shankar-the Lord of Parvati.' But it creates a strange sense the lover of
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