काव्यमीमांसा (महाकवि राजशेखर - कवि-रहस्य एवं देश-विभाग सटीक)

EIGHTH ADHYĀYA 181
ll. 13-18. The Vijñānavādins among the Bauddhas do not
believe in the existence of the objective world except the Vijñāna.
According to them, therefore, words cannot denote any outward
object, but produce a momentary effect and transmit the idea of
the speaker to the minds of his hearers. The view of the Vijñāna-
vādins has been clearly explained by Śāntarakṣita and Kamalaśīla
in their works Tattvasaṅgraha and its Pañjikā (GOS. Nos. 30-31).
cf. विवक्षानुमितिश्लिष्टमाकारं बाह्यभावतः ।
व्यवस्यतः प्रवृत्तिश्चेत्तदेवास्मन्मतं पुनः ॥
Tattvasaṅgraha. p. 290.
Kamalaśīla quotes a line from an earlier work in support of
this view.
अन्ये त्वाहुः—'अर्थविवक्षां शब्दोऽनुमापयति ।'
यथोक्तं—“अनुमानं विवक्षायाः शब्दादन्यन्न विद्यते ॥”
Tattvasaṅgraha. p. 289.
This view is illustrated by the verse भवतु etc., in which the
same words such as न न न मममा etc., spoken by a lady at one time
convey निषेध or denial, while at another her acceptance, according
to circumstances.
ll. 19-23. Lokāyatikas or the atheists do not recognise the soul
or Ātman who may enjoy the fruits of his action either in heaven or
in hell after death. They also hold that the Vijñāna or consci-
ousness found in living beings arises out of a combination of the
five elements, in the same way as a few ingredients produce wine.
This theory of the atheists also is quoted and refuted by Śāntarak-
ṣita in the Tattvasaṅgraha.
cf. तस्माद्भूतविशेषेभ्यो यथा शुक्त्सुरादिकम् ।
तेभ्य एव तथा ज्ञानं जायते व्यज्यतेऽथवा ॥ p. 520.
साक्षिचिन्तका =those who meditate on the Supreme Being.
ll. 24-25. The soul, according to the Jains, is the doer and
enjoyer of all actions and is of the same size as the body. They
also consider the futility of the body or Ātman in case the size of
the soul is acknowledged as either smaller or larger than that of
the body. This is what is shown by an example in this verse.