पृष्ठम्:व्यक्तिविवेकः (राजानकरुय्यककृतव्याख्यासहितः).pdf/५

significance is exhausted with its literal sense, flood etc., is utterly unable to reveal even the secondary sense, shore (तट), which has only to be inferred from the literal sense. Such being the case, there is no use of saying that the word is capable of expressing chillness' (शैत्य) and other senses But such words can well become sources of inferences through their literal senses Also letters and combinations of words by being connected with words which give their primary senses (बाचका) may be regarded through such connection as sugges- tive of inference (अनुमापक). Thus the object of the author being to demolish the बनि school of argument and to establish the Anumanaa method, the definition of ध्वनि as given in ध्वन्या- लोक- "यत्रार्थः शब्दो वा तमर्थमुपसर्जनीकृतस्वार्थों । व्यङ्गः काव्यविशेषः स ध्वनिरिति सूरिभिः कथितः" ॥ is assaaled word by word. By an elaborate process of des- tructive criticism followed by an ingenious method of con- struction, the definition of ध्वनि is made to conform to the defi. nition of an Anumana as follows - "वाच्यस्तदनुमितो वा यत्रार्थोऽर्थान्तर प्रकाशयति । सम्बन्धतः कुतश्चित् सा काव्यानुमितिरित्युक्ता" || (p 22 ) in the first Vimarsa of the work In the second शब्दानौचित्य (the inappropriateness of words) is noticed an entenso and passages from ध्वन्यालोक are quoted and critically viewed. In the third, the examples given for ध्वनि are convincingly proved to be those approprate to an Anumana by being shown to contain the ingredients essential to the latter. Thus the work mainly shows that all the varieties of ध्वनि according to Dhvanisastra are included in Anumana Great indeed is the respect which Mahamabhatta had for the Dhvanikara's erudition and hence also his rivalry towards the latter whose reputation he wished to eclipse. Whereas Dhyanikara has, in his work in three Udyotas, discussed a novel line of argument on ध्वनिप्रस्थान and dwelt upon the inap-