Sahrdayaloka Part 01

SR No.: 006908
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 602
Language: English
Classification: Book_English
File Size: 14 MB

Page 557

'Laksaņā'
531 him, prayojanavatī becomes six-fold. These are illustrated but not defined by Jayadeva.
After this Jayadeva gives some other varieties bron of the speciality-vaiśistya - of laksya and laksaka-padas. They are termed as viśesanavati siddhā, and višesanavatī sādhyā. The illustrations furnished are 'sarasam kāvyam amstam', and "sā ca mūrtimati ratih”. He also talks of varieties of laksanā based on 'ādhāra' i.e., substratum, for example in words, word-sense, vākyārtha, samkhyā, kāraka and in linga we find laksaņā. This rather sounds funny. Or perhaps Jayadeva overdoes this under the influence of Anandavardhana who read dhvani in sūp, tin, vacana, sambandha, etc. (Dhv. II 16) and also Kuntaka who explained vakrokti in padapūrvārdha, pada-parārdha, vākya, etc.
Jayadeva observes in the end that a number of the varieties of laksanā are seen as the basis of many a alamkāra. He says:
śabde padárthe vākyárthe samkhyāyām kārake tathā, linge ceyam alamkārá
nkura-bījatayā sthitā. (IX. 16). Vaidyanātha in Ramā observes that the word ‘alamkāra', is an 'upalaksana' andtherefore even 'rasā"di' are covered by the same. Thus laksanā is at the root of rasā”di also, according to Jayadeva.
It may be noted that when Jayadeva, putting aside the current and accepted titles of the varieties of laksaņā, floats new names such as 'pūrvā' and 'arvācī, perhaps either he is reviving an old forgotten tradition, or being a poet by temperament also, goes for these terms, which of course nobody of his successor accepted and promulgated. May be, at places, either through faulty readingbhrasta-pāțha-or some inexplicable variant, Jayadeva looks clumsy, but he has explained laksana with precision and beautiful illustrations. It is perhaps his treatment which inspires Viśvanātha to explain an 80-fold laksanā later. Perhaps a platform is built for the deep and thoughtful dilectics as seen in Appayya and Jagannātha later, through the efforts of Jayadeva.
Vidyādhara in his Ekāvalī, Unmesa II. Observes that lakṣaṇā is the function of a lākṣaṇika-word. He observes :