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 577

'Laksana'
551 yanmūlascaramam nirūpito dhvanih, ucyate, śakya-sambandho laksanā." i.e. what is the form of laksanā based on which is enumerated dhvani which is laksanāmūla ? It is said, “The relation of the primary sense with other sense is lakṣaṇā i.e. indication.” Here 'sakyártha' is itself 'mukhyártha' or vācyártha.
We have seen earlier that the Vaiyākaranas, Mimāmsakas and Naiyāyikas also discuss laksaņā and the ālamkārikas also hold their own position in this case. As observed earlier, it was Mukula, so far as available written documents go, the first among alamkārikas who dealt with the topic of śabda-vrttis seriously and Mammața followed him in this respect. Though without dealing with the topic of śabda-vrttis separately Anandavardhana and Abhinavagupta also have considered this topic. Mammata is followed in this respect later by almost all ālamkārikas beginning with Hemacandra down to Viśvanāthā, but Appayya and now Jagannātha have a special word on laksaņā.
We have seen that many vaiyakaranas have accepted laksanā as a separate śabda-vrtti, but there are some who take it only as an aspect of abhidhā, as done by Mukula. Kaunda Bhatta - the author of Vaiyākarana-bhūsana-sāra is thus against lakṣaṇā to be reckoned as a separate and independent śabda-vrtti. It is only an aspect, or an extension of abhidhā for him. But majority of the grammarions are in favour of accepting laksanā as an independent word-power as is evident from Nāgeśa's Vaiyakarana Laghu-Mañjusā (pp. 94-133), where he finally takes up a stand in favour of laksanā defining it as - 'sakyatāvacchedakarūpā. (pp. 112).
The Naivaikas take laksanā as 'sakya-sambandha' (see Muktavalī, pp. 3-5) and Jagannātha seems to follow this. Jagannātha observes: “tasyāśca arthopasthāpakatve mukhyárthatávacchedake tātparyavisayánvayitávacchedakatāyā abhāvo na tantram. śakyatávacchedaka-rūpeṇa laksyabhānasya svīkārāt. kimtu tātparya-visayánvaye mukhyárthatávacchedaka-rūpeṇa mukhyártha-pratiyogikatāyā abhāvo rūdhi-prayojanayor anyatarac ca tantram. mukhyárthánvayā--nupapatteh tantratve tu, 'käkebhyo dadhi raksyatām'ity atra laksanotthānam na syāt. 'gangāyām ghosah' ity atra sāmīpyam, 'mukham candraḥ', ity adau sādrśyam, vyatireka-lakṣaņāyām virodhaḥ, āyur ghệtam' ity adau kāranatvā”dayas'ca sambandhā yathā yogam lakṣaṇā-śarīrāņi." (pp. 464, R. G. Edn. ibid) -
Through laksaņā we arrive at laksyártha, a secondary sense, which is other than the primary sense. But here the reason is not this that the quality of speciality of the primary sense i.e. muk avacchedaka dharma - is not present in the correlation (anvaya) with laksyártha or the secondary sense, which is the object of