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474
SAHRDAYĀLOKA The pūrvapaksa is silenced but the observation that resorting to laksaņā is better than a-drsta-kalpanā is a sound one. The illustration of matvarthiya laksanā is, “somena yajeta”, where the text is explained as, 'somavatā yāgena istam bhāvayer. It is possible to explain the apposition i.e. sāmānādhikaranya between 'somena' and 'yāgena' only through lakṣaṇā.
Deśa-lakṣaṇā is illustrated by such popular expressions as, “agnau tişthati” or, 'avate-tişthati'. A vedic illustration is seen in the text, viz. “kavatīşu rathantaram gāyati”. Here the vācyártha of 'kavațīșu' is a mis-fit. The pūrvapakşin suggests that by resorting to laksana 'kavatīşu' should be taken as 'kavati-dese'. The siddhāntin
idea. He says that the word 'rathantaram' is not a samskāra sabda and so there is no difficulty if we accept even the vacyártha of kavatīsu'. So, for want of mukhyárthabādha, there is no scope for laksanā at all in this text. However, the type of laksaņā suggested by the pūrva-paksin is noteworthy. Sabara has given another illustration of this variety in 'gangāyām gāvaḥ', which, comes closer to our 'gangāyām ghosah'. This, for the alamkārikas is "buddhā laksana-laksanā”.
a-paksin suggests another alternative. He says that the word ‘rathantaram' should be taken to mean ‘rathantara-dharmāh' : SB. p. 1545 reads - "dharma-laksanā vā syāt. rathantaradharmā vā kavatīsu rathantara-sabdena atidiśyante. yathā rathantare prastūyamāne prthivim manasādhyayed ity evamā”dayah. yathā ācārye proșite ācāryānī bhavatām ācārya iti ācārya-susrūsā "cāryānyām atidiśyate”.
But this proposal of dharma-laksanā is also rejected by the siddhāntin who refuses to accept any laksana in the said text. Sentences like 'simho devadattah' and 'agnir mānavakah' are popular illustrations of this type of dharma-laksanā. : SB. p. 755 - reads - "gunād vā'py abhidhānam syāt..." (Mi. Sū. III. ii. 4) - guna-samyogāt gauņam idam abhidhānam bhavisyati. bhavati hi guņād apy abhidhānam. yathā simho devadattaḥ, agnir māņavaka it." - Here the words ‘simha' and 'agni' stand for their qualities. This type can be placed with 'gauni sāropā laksanā' of the ālamkārikas, normally illustrated by, "gaur vāhīkah”. For the alamkārikas, however, the laksyártha is 'vyakti', but for the mīmāmsakas, it is dharmas. Sabara here observes : 'para-sabdah paratra prayuktas san dharmān atidiśati. (on Mi. Sū. VII. iv. 8). Sabara also observes, under Mi. Sū. VII. 3.17, that, “śruty arthasambhavāt ca laksanāyā dharmānām grāhaka ucyate.
Jaimini, under Mi. Sū. I. ii. 10, calls this dharma-laksanā as gunavāda. SB. p. 213 has - "guņavādas tu. gauņa eșa vādo bhavati yat-sambandhini stotavye
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