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1110
artha-prakaraṇaucityā"di-saha-kṛtau yat pratyāyayati tat pratīyamānam. yathā, visam bhunkṣva, mă ca asya gṛhe bhunkthāḥ, ity ukte varam visam bhakṣitam, na punar asya gṛhe bhuktam iti pratiyate.
artha-śabdopāyād, upasarjanīkṛta-svártho vākyárthávagater anantaram anunādarūpam pratiśabda-rūpam vā abhivyañjayati tad dhvani rūpam. tac ca na sārvatrikam. tatha hi; yatha nivṛtte abhighāte kasyacid eva kāmsyā"der dravyasya anunādo jāyate, kasyacid eva kandarādeḥ pratiśabdaḥ. yathā kasyacid eva vākyasya pratīyamāna-abhidhiyamāna-väkyártha-pratiter anantaram dhvanir upalabhyate iti. - 'nimișati eṣā' ity ukte akşor nimeṣo' bhidhiyate, devi na bhavati iti pratīyate. rūpátiśayaś ca dhvanati. atha eṣām prayogaḥ, tatra abhidhīyamānam caturdha-vidhirupam, niṣedha-rūpam, vidhi-niṣedha-rupam a-vidhi-niṣedha-rupam
ca.
After giving illustrations. Bhoja once again says something further concerning 'dhvani' (pp. 248; Śr. Pra., pp. 248, 249 etc.) :
"pratīyamānā'bhidhīyamāna-vākyárthānām ānantyād dhvanirupam apy aneka
prakāram eva.
dhvanis' ca dvidhā; artha-dhvaniḥ śabda-dhvaniś ca. tayor artha-dhvanir anunādadhvanirupaḥ pratiśabda-dhvanirūpas' ca.
....kāmsya-dhvanirupeņa anunādo dhvanim pratipadayan anunāda-dhvanivyapadeśam āsādayati iti. yaḥ punar abhidhīyamāna-vākyárthat pṛthag bhūta iva guhā"di-pratiśabdā' nurupam arthántaram pratyāyayan pratidhvanati sa pratiśabdadhvaniḥ
SAHṚDAYĀLOKA
evam sabda-dhvanir api dvidhā eva." (pp. 250, ibid).
After illustrating all these varieties, Bhoja concludes (pp. 251, ibid):
"evam anye'pi mahākavi-prayogeṣu dhvani-viseṣā gaveṣaṇīyā iti; yad uktam-, "tātparyam eva vacasi dhvanir eva kāvya" ity ādi.
Here, Bhoja repeats the verses, quoted above, which he read at the end of Ch. VI. Śr. Pra. (Vol. I)
-such as:
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"yad avakram vacaḥ śāstre
loke ca, vaca eva tat....
yathā surabhi-vaiśākhau
madhu-mādhava-samjñayā...” iti.
.....
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