________________
150
S Meera
etc. and Visamaya iva kesāmāpi etc. das to prakarana or context. Hence Mahina bhatt o cks at dhvagivadin saying that dhvani is merely Jakşaņā resolvable by anumāna.
अन्त्योऽनुमेयो भवत्यां तु तस्य व्यङ्गयत्वमुच्यते । भक्तेः प्रयोजनांशो यश्चमत्कारित्वलक्षणः ॥ .
1. 41. p. 113
Since he derives laksanā itself by arumāoa be refuses to accept even skhaladgati in gauņi vịtti. He goes to the extent of adroitly transforming Anandavardhana's own kārikās and mocking at the doctrines of their author himself.
भक्त्या विमति चैकत्वं रूपभेदादयं ध्वनिः । न च नाव्याप्त्यतिव्याप्त्योरभावाल्लक्ष्यते तया ॥
I.58 रूढा ये विषयेऽन्यत्र शब्दाः स्वविषयादपि । लावण्याद्याः प्रयुक्तास्ते न भवन्ति पदं ध्वनेः ?
I. 61 भवन्त्येवेत्यर्थः ।
aod
वाचकत्वाश्रयेणैव गुणवृत्तिरसङ्गता । गमकत्वैकमूलस्य ध्वनेः स्याद विषयो न किम् ॥
__I. 63
.
While miny may not agree with this wholesale dismissal of dhvani by the function of a numāna the charge that dhvani is nothing but lakṣaņā has to be met. For this, it is pertinent to examine what exactly is laksana.
Lakşaņā or secondary import arises when there is a break in the flow of primary meaning mukhyārtha badha and skhaladgati the flow of sentence meaning moves shakely. Then due to the ākänksā of the sentence this break is cemented by joining the mukhyārtha with the rūdhyar tha-nimitta. This is tadyoga. The word used in the secondary sepse which gives rise to laksaņā is fulilling the function of new significance which is the prayojana. There are also nirudha egs. or faded metaphors where the original sense of the words is long forgotten and it is used mechanically to denote one part of its meaning. Such words are : Kusala, Pravina, Anukula, Pratikala
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