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SAHRDAYĀLOKA "brāhmaṇártho yathā nā’sti kaścid brāhmaṇa-kambale, devadattā”dayo vākye tathaiva syur anarthakāḥ.” (V.P. II. 14) "stuti-nindā-pradhāneșu vākyeşv artho na tādrśaḥ, padānām pravibhāgena
yādrśaḥ parikalpyate.” (V.P. II. 247), (Edn. Bhate) We will now proceed with Mammața's classification of lakṣaņā as follows : kārikās 10-12 K.P. II read as -
"svasiddhaye parā”kṣepaḥ parártham sva-samarpanam, upādānam lakṣaṇam ca ity uktā śuddhaiva să dvidhā.” (II. K.D.) "sāropā’nyā tu yatróktau visayī visayas tathā, visayyantaḥ krte'nyasmin sā syāt sādhyavasānikā.” (K.P. II. 11) “bhedāv imau ca sādņśyāt sambandhántaratas tathā, gaunau śuddhau ca vijñeyau
laksaņā tena şad vidhā.” - (K.P. II. 12) We will have to go into greater details as to how the six-fold laksana is explained differently by different commentators, but for the time being we will follow the text of the K.P. - i.e. the kārikās (II. 10-12) and the vrtti thereon. Mammața observes :
(Trans. R. C. Dwivedi, ibid, pp. 29-37) 10 - “Assumption of another (i.e. secondary meaning) to establish itself (i.e. primary meaning) and the surrender of itself (i.e. primary meaning) are 'inclusive indication', and 'exclusive indication' (respectively). Thus, that pure indication alone is two-fold."
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