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SAHRDAYALOKA ND. (p. 187) terms it ‘parigūhana', and also (I. 64) - "adbhutā”ptiḥ parigūhana', and also 'upagūhana'.
Vịtti (p. 188) - "vismaya-sthāyi-bhāvā”tmakasya adbhuta-rasasya prāptir upagūhanam."
BP. (p. 213, line 4) also treats, 'pūrva-bhāva' and 'upagūhana' together in the same terms as the DR. :
“kāryadssty adbhutaprāptiḥ pūrvabhāvópa-gūhane." PR. (p. 81) : "adbhutā’rtha-prāptir upagūhanam.” NLRK. (p. 89) : "adbhuta-prāptir upagūhanam.”
RS. (p. 236, III. 73a) terms ‘upagūhanam' as ‘upagūờha' “upagūdham adbhutaprāptih."
SD. (p. 388, VI. 112, 113) : "....tad bhaved upagūhanam, yat syâd adbhutasamprāpti).” (11) Bhāṣaṇa - is read in all sources.
NS. (p. 59, XIX. 102b) : “sāma-dānā”di-sampannam bhāsaņam samudāhstam.”
Abh. (p. 59) : yadyapi tadā’rthépi samgrahākhyam idam angam uktam tathā’py atra sthānévaśyam prayoktavyatā khyāpayitum punar upādānam śabdántarena ca."
DR. (p. 61, I. 53) - “mānā”dyūptiś ca bhāsaņam.” This is a different sense then the one taken by NS. Śs. Pra. (p. 528, XII) : “sāma-dānā”di-sampannam bhāṣaṇam bruvate budhāḥ.” ND. (p. 190, I. 65) : "bhāsaņam sāma-dānóktih.”
Vịtti - sāmno vacanam, dadataś ca vacanam. ābhyām upalaksaņa-paratvāt priyam hitam ca gļhyate.”
BP. (p. 213, line 3) : “mānā”dyarthasya samprāptir bhāşeti paribhāșyate.” PR. (p. 81) - “prāpta-kāryánumodanam ābhāsaņam." NLRK. (p. 89) - "sāma-vādā"di-sampannam bhāṣaṇam bhāṣaṇam." BP. (p. 235, III. 73) : “bahumānād výākhyānam bhāsaņam.” SD. (p. 388; VI. 113) :"..sama-dānā”di bhāsaņam."
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