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SAHRDAYĀLOKA "tätsthyāt tathaiva tāddharmyāt tat-sāmipyāt tathaiva ca, tat-sāhacaryāt tādarthyāt
jñeyā vai laksana budhaih." We will go to see how actually Mammaţa, Hemacandra, Viśvanātha and some others also mention these. Broadly speaking these relations between the primary sense and the indicated sense can be classified into two categories such as (i) sādrśyamūlaka and (ii) sādrśyetara-mülaka relations. Kumārila clearly distinguishes between one based on similarity and the other based on anything else than that. He calls the former as 'gauni and the latter as 'laksana', but as we will later that eventhough Mammata has subsumed these two under laksanā, Hemacandra has once again raised the bogie of an independent 'gauni which is not just based on similarity but which is something else. So, the traditionally accepted division of laksanā into gaunī or upacara laksanā and suddhā based on relations other than similarity is not seen in Kumārila and some Mīmāmsakas for whom gauņī is a separate vstti. We will talk of this later.
We have seen how Kuntaka in his 'vicitrā abhidhā' meaning just 'poetic expression' and not just either abhidhā, or laksaņā or vyañjanā, covers up even laksanā. We have also noted how Bhoja also, in his wider concept of abhidhā, covers up both gauni and laksaņā. Mammaţa in his Kavyaprakāśa quotes Kumārila Bhatta saying,
"abhidheya'vinābhūtapratītir laksanócyate, laksyamāņaguņairyogāt
vștter istā tu gaunatā."
(K.P. II. pp. 50, Edn. Jalkikar), (Tantravārttika I. iv. 22) He adds, - "avinābhāvo'tra sambandha-mātram, na tu nāntariyakatvam. tattve hi, ‘mañcāḥ krośanti' ityādau na laksanā syāt. avinābhāve cā”ksepena eva siddher laksanāyā nopayoga ity uktam.” (Tr. Prof. Dwivedi.)
"Indication is said to be the cognition of what is connected with the primary sense. It is but desirable to admit the process to be qualitative on account of the connection (of the expressed sense, viz. bull) with the qualities of what is under indication. (viz. vāhīka)."
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