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516
SAHRDAYĀLOKA
(6) Mammața apparently did not hold Mukulabhatta in very great esteem. (We beg to differ.) We have already seen that he controverts Mukulabhatta's views in two places (= in case of gaur anuvandhyah, and on Mukula's views on, “tatasthe laksanā śuddhā" etc.). In his treatment of laksanā he does not seem to follow Mukula. As a matter of fact, Mukula himself is not quite consistent in his classification of lakṣaṇā. In his kārikās he begins by dividing laksaņā in two ('suddhopacāra-misratvāt laksanā dvividhā matā) viz. 'suddhā' and 'upacāramiśrā'. But in his vrtti, on pp. 9 he says that laksaņā is primarily three-fold (eşā ca laksanā tri-skandhā). The classification given above is according to kārikā. The classification according to his vrtti, quoted above (on p. 300, Gadkar's Edn.) would be as follows :
laksaņā
śuddhā
sāropā
sādhyavasānā
upādāna lakṣaṇa śuddhópacāra gauņópacāra śuddhópacāra gauņópacāra miśrā miśrā miśrā
miśrā miśrā
miśrā Mammața does not follow Mukula either in his two-fold primary division of laksanā into śuddha and upacāra-miśra, or in his three fold primary division of the same into śuddhā, sāropā and sādhyavasānā. It is therefore not proper, to discover in Mammata's words unintended implications so as to bring his classification of laksaņā in line with Mukula's.
For these reasons, we think that the view of Mānikyacandra and Jayanta that Mammata's classification of laksana is the same as Mukula's can not be accepted.”
Narahạri Sarasvatitīrtha in his Bālacittānurañjani has the following remark : laksaneti. laksanā prayojana-laksanetyarthah. tena uktaprakārena, anantaróktam bhedacatastayam eva pratīyate, katham sadvidhā iti āśankya vyavahitam bhedadvayam smārayati adyeti. tena sadbhedā upādānalaksanā (lal gauņa-sāropā, gauņa-sādhyavasānā, śuddha-sāropā, śuddha-sādhyavasānā ceti. vyangyarahitā rūļhi-lakṣaṇā ekā. ukta-șadvidhā prayojana-lakṣaņā gūdhāgūdhavyangyatvena dvādaśa-vidhā. evam laksanāyās trayodaśa-vidhatvam darśayati.” (p. 322, Edn. Nag. Pub., 95)
Narahari counts thirteen varieties of laksanā including the six varieties of prayojanavati or one with motive which become twelve due to the concealed (i.e. gūdha) suggested sense or the non-concealed suggested sense and the thirteenth is
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