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"Daśarūpaka-Vicăra"
1709 following of course the A.bh., that - "sahāya-napeksāņām nāyakānām vștte bījabindu-kāryāṇi tu traya evópāyāḥ, sahāyā'pekşāņam tu patākā-prakaribhyām anyatarayā vā saha pañca catvāro véti. (p. 47), and,
"naisām auddeśiko nibandha-kramaḥ sarveşām avaśyambhāvitvam vā. - The DR. remains silent as to the place of prakarī in the avamarśa or vimarśa. It would not, therefore, be proper to accuse the DR. of mis-interpreting Bharata. Instead, in fairness to Dhananjava, his statement - which makes each sandhi essentially rest on one avastha and one artha-prakrti-may be looked upon as a description of mechanical or ideal perfection to be wished for rather than a strict doctrine or a rule to be adhered to.
Here we disagree with out Guru, Dr. Kulkarni. Yes, we may concede that the DR. has not mis-interpreted Bharata, but unwrittingly perhaps he has mis-understood Bharata. The DR. does mean what it is exactly made out to be for not only Avaloka, but the Laghuţikā also states that (pp. 19, Adyar Edn. ibid) - "bījādīnām arthaprakstīnām avasthābhiḥ pañcabhir yogāt yathāsamkhyam sandhayo bhavanti. bijasya arambhena anvayo mukha-sandhih, bindoh prayatnena anvayah pratimukhasandhiḥ, patākāyāḥ prāptyāśayā’nvayo garbha-sandhiḥ, yadyapi a-niyatā eva patākā, tathā'pi yadā patākā bhavati tadānīm avasthāparvanā prāptyāśayā yogāt (tan nibandhana ?] garbha-sandhir bhavati. yadā tu sā nā'sti tadānīm garbha-sandhiḥ kevalā prāptyāśā bhavtīti. evam upary api neyam. But here we may suggest another solution, to defend the DR. It may be accepted that a sandhi is a sum total of both artha-prakti and avasthā, but in case when there is absence of patākā and/or prakarī we may hold that the artha-prakrti called 'bindu' continues, and when prakari is not there, patākā continues along with the next avasthā. Thus “yathāsamkhyena” also can be defended. The table can be placed like this -
table-I - bīja; bindu, patakā, prakari + ārambha + yatna + praptyāśā, niyatāpti and kārya + phalāvacaḥ.
table-II In place of both patākā and prakari let bindu continue with avastha-s in sequence, i.e. yatna, prāptyāśā and niyatāpti.
table-III In case if patākā is present and prakarī is absent, patākā will join first with praptyāśa for garbha sandhi and will join with niyatāpti for vimarśa.
table-IV In case if only prakarī is present, bindu will extend to join with prāptyāśa to form garbha and then prakari will mix with niyatā'pti for vimarśa.
Thus, use of artha-prakstis in fixed sequence - yatha-samkhyena will continue to hold good.
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