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528
SAHRDAYĀLOKA bhūtāyām, arthad yatra sabdasya mukhye arthe vaktus tātparyam na bhavati, api tu mukhyártha-bhinne mukhyárthatávacchedakā’-tirikta-dharmávacchinnatvarūpe’rthe eva vaktus tātparyam bhavati, idam eva anyaiḥ mukhyártha-bādha ity uktam. tātparyábhāva-rūpa-mukhyárthabadhe sati iti bhāvah.”
We do not agree. "Tātparyābhāva' can never be equated with 'mukhyárthabadha', and 'intention of the speaker with reference to another sense' is not 'mukhyártha'. It is clear.
The Ramā Țikā explains that Jayadeva seems to accept ‘mukhyártha-bādha' or contradiction of the primary sense through 'anvaya-anupapatti' i.e. when the correlation of words in a sentence is damaged. But Jayadeva seems to take ‘tātparyā’nupapatti' - 'not realizing the motive' as 'mukhyártha-avivaksā' i.e. 'lack of motive of (promoting) the primary sense'. Ramā observes that even though there is absence of anvaya-anupapatti - i.e. even when the correlation of words in a sentence does not suffer, in varieties (of dhvani) such as 'arthántara-samkramitavācya' i.e. when the primary sense is merged in another meaning, there is tātparyaanupapatti-non-realization of motive - in form of mukhyartha-avivaksā i.e. 'the primary sense being not intended'. Thus, only tātparya-anupapatti or 'nonrealization of motive' is to be taken as the basis of laksanā, i.e. 'laksanā-bījam'. Ramā observes that in all types of verbal cognition - i.e. in śābda-bodha-mātra', - there is no causality vested in tātparyajñāna or knowledge of motive. But only in “lākṣanika-śābdabodha" i.e. in verbal cognition of words charged with laksaņā alone, there is requirement of the knowledge of motive, because it stands as a cause - "ata eva na śābdabodha-mātre tātparya-jñānasya hetutā, kimtu läksanika-śābdabodha eva.” (Ramā on Candrāloka IX. 1)
Jayadeva's two varieties of laksanā such as pūrva and arvācī are respectively rūdhi-mūlā and prayojanamūlā varieties only; observes Ramā :
"sā dvividhā, pūrvā arvācīnā ca. tayoḥ pūrvā nirūdha-laksaņā, prayojanapratity anuddeśikā; arvācīnā prayojanavatī, tātparya-visaya-prayojana-pratīty uddeśyikā ity arthah.” (on IX. 1) Jayadeva (IX. 2) further classifies lakṣaṇā into -
"laksanīya-sva-sabdasya mīlanā'mīlanād dvidhā, laksaņā, sā tridhā siddhasādhya-sādhyárgabhedatah.”
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