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'Laksaņā'
511 For example, 'āyur ghrtam' and "ãyuh pibati", which are given as 'suddha sāropa' and 'suddha-sādhyavasāna' respectively, may well be regarded as 'laksana-laksana', because in both these illustrations 'yuh' completely gives up its mukhyártha. Similarly, 'gaur-vāhikaḥ', and 'gām āhvayati', which illustrate "gauņa sāropa" and "gauņa sadhyavasāna" respectively, can again be 'laksana-lakṣaṇā' also, because 'gauh' completely sacrifices its primary sense for the sake of the secondary. Then again, it is pointed out that in 'gangāyām ghosah', which is given as an illustration of 'laksana-laksaņā', there is an element of sādhyavasāna laksaņā also. For, here the visayi (gangā) swallows the visaya (tatah). Similarly, in 'kuntāh pravišanti', which illustrates upādāna-laksaņā the visayi (kuntāḥ) swallows the visaya (kuntinah purusāh). Thus, these two viz. 'upādana' and 'laksana' can also be looked upon as 'sādhyavasāna'.
Though Mammata's classification of laksanā is thus logically inaccurate, it is simple and useful from the practical point of view. Any example of laksanā that we may come across can be classed under one or the other of his six divisions. To give a logically accurate and simple division is almost an impossibility. (we do not agree).
With a view perhaps to remove the overlapping involved in the above classification, the Pradīpa (p. 33) says : "laksanā tāvad dvividhā. śuddhā gauni ca. tatra ādyā dvividhā. upādāna-lakṣaṇā laksana-laksaņā ca; te api pratyekam sāropā sadhyavasānā ca iti dvividhe. iti suddha-bhedās' catvārah. gauni tu dvedhā, sāropā sādhyavasānā ca. iti sadvidhatvam laksanāyāḥ. This will give us the following classification
laksaņā
śuddhā
gauni
laksana laksaņā
upādāna laksanā
sāropā sādhyavasānā (v) (gaur vāhikah) (vi) (gaur ayam)
(i) sáropā (kuntāh kuntinaḥ
pravišanti)
(ii) sādhya-vasānā
(kuntāḥ pravišanti)
(iii) sāropā (āyur ghệtam) (gangāyāṇtate
ghosah)
(iv) sādhyavasāņā (āyur eva idam (gangāyām ghosah)
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