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'Laksaņā'
519
Laksaņā
upādāna
laksana
saropā
sādhyavasāna
gauni śuddha gauni suddha The Sampradāyaprakāśini of Śrī Vidyā Cakravartin has -
“atha lakṣaṇópasamhāraḥ. 'laksaņā tena' iti vyavahitam bheda-dvayam smārayati, adya-bhedābhyām iti. upādāna-laksaņā, lakṣaṇa-lakṣaṇā gauna-säropā, gauna-sādhya-vasānā, śuddha-sāropā, śuddha-sādhyavasānā ca iti. lakṣaṇāpraghattako'yam asmābhir laghuțīkāyām vitatya vivecita iti tataḥ avadhāryaḥ. ihā’pi yathā yogam uktaḥ.
Śrividyacakravarti also follows the lead of Sāhityacūdamaņi. He observes that he has discussed the topic of laksana in greater details in his 'laghutikā' but here also whatever is useful is discussed.
The Vistārikā of Sri Vatsalañchana Bhattācārya has the following observation -
nanu sāropādhyavasānayor gauna-śuddhatā ca, tāvad upādānādiyogenā’pi bhedántaram sambhavati, tat katham nódāhstam ityata āha-laksaņā tenéti. şadvidhā şadbhedāḥ, sāropādānādau upādānādyasaskarasya darśitatvāt.
nanu gauņa-śuddhabhedena cāturvidhye katham sāļvidhyam ity āha-adyeti upādāna-laksanābhyām saha ityarthah-tayor eva adyatvāt. na ca rūdha-prayojane eva adye, tayor laksaņā-svarūpa-nirvāhakayor bhedatvábhāvāt.
He seems to follow the traditional line taking sadvidhā as six-fold. This approach was set in vogue by Narahari Sarasvatitīrtha,
Govinda Thakkura's explanation in the Kävyapradīpa is seen above while quoting from Prof. A. B. Gajendragadkar. Govinda in Pradīpa reads as -
lakṣaṇā tena șaờvidhā. - upādāna-laksana-rūpaśuddha bhedābhyām saha. rüdhi-prayojanābhyām bhede sambhavatyapi na te vibhājakatvena ukte, kintu hetutvena, iti na tatkệto bhedaḥ ganitaḥ ata eva ca paścād 'vyangyatvena rahitā’ ityādinā tat-kstam bhedam darśayisyati. anyathā punarukti-prasangāt. evam ca yathokta-vyakhyānena şadvidhatve nirvyūdhe yat 'sadvidheti rūdhi-prayojanaupādāna-laksana-āropā-adhyavasānarūpaih sadbhih upādhibhih kalpitäh vidhāh
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