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492
SAHRDAYĀLOKA
calls by the name of 'gunavrtti', on the other. This portion of Anandavardhana's thinking will be taken care of by us when we deal with vyañjanā. In the same way, Abhinavagupta's brooding over śabda-vịttis also will be subsumed under our general discussion on vyañjanā. For the present, we will also note that we have dealt with even Mukulabhatta's treatment of laksaņā, under his wider concept of abhidha. However, being the first alamkārika after Anandavardhana to discuss the problem of Sabda-vrttis Mukula's views will be repeated here by way of a resume of the earlier lengthy discussion.
Mukula, in his Abhidhāyrtta-mātrkā has given a three-fold classification of laksanā, such as (i) śuddhā, (ii) sāropā and (iii) sādhyavasānā.
In suddhā both the objects appear to be clearly distinct from each other, while in sāropā, there is superimposition of one over the other, and in the third variety, the closeness between the two objects being so great, the difference is almost not apprehended. The object of superimposition is completely eclipsed or is swollowed by the object superimposed. The former i.e. the object of superimposition is not mentioned by a word, but only the other, the latter, i.e. the object superimposed is mentioned by a word. We have discussed Mukula's views on laksana on an ea occasion, so we will now begin with Mammata, who, as available written documents suggest, is the first great ālamkārika, who clearly defines and classifies individual sabdavrttis in a very scientific way. Mammața :- In his K.P. II. 9 he observes :
"mukhyárthabādhe tad yoge rūdhito'tha prayojanāt, anyo’rtho laksayate yat sā
lakṣaṇā"ropitā kriyā.” (Trans. R. C. Dwivedi) “Indication is that superimposed function whereby another meaning is conveyed either through usage or motive, when there is incompatibility of the primary meaning as well as its iterconnection.” (Trans. R.C.D.; pp. 27, ibid)
Thus, lakṣaṇā or indication, or secondary usage, or metaphorical transfer in general takes place under certain conditions such as ‘mukhyárthabādha' or incompatibility of the primary sense, tad yoga i.e. interconnection with the primary sense of the other sense dragged in, and finally rūdhi i.e. usage or prayojana' i.e. motive make for the secondary usage coming into action.
Mammața further elaborates in his vịtti that - "karmani kuśala ity ādau darbha
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