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Dhvani in Kuntaka, Bhoja and others, and Guņībhūta-vyangya and Citra-Kāvya.
Read in a tabular form, Bhojas dhvani would read as
1111
Tātparya
abhidhīyamāna
pratīyamāna
Dhvani
śabda-dhvani
artha-dhvani
anunadadhvani
pratiśabdadhvani
anunādadhvani
pratiśabda
dhvani.
We know how Ānandavardhanaś scheme proceeds :
dhvani
laksanāmūla -avivakṣita-vācya
abhidhāmüla vivaksita-vācya
arhántara-samkramita.
atyanta-tiraskrta
-vācya
a-samkalsya-krama (rasā"di-dhvani)
samkaksyakrama -anuranana-rupa
sabdaśakti-mūla artha-sakti
ubhayamūla
sakti-mūla Now, Bhojaś anunāda-rūpa- can be placed with Anandavardhanaś anurananarūpa-vyangya, on the face of it.
Looking at the illustrations given by Bhoja, his scheme is not absolutely congruent with that of Anandavardhana, which is more methodical and more convincing. The very fact that he illustrates 'pratīyamāna' tātparya from such sentenees as 'vişam bhunkṣva,” etc., proves that all sentences do not have this
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