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529
'Laksaņā
When, the 'sva-sabda' of the implicit sense is mixed or not-mixed we have twofold laksaņā.
The idea is that when in a word which is laksyártha-bodhaka i.e. one which gives the implicit sense the laksya-vācaka-pada is merged or not merged we get two varieties.
By ‘lakṣanīya' is meant the meaning intended to be indicated by lakṣaṇā. Now the word giving that meaning is either merged or not merged. The idea is that at times in the indicated sense given by 'laksaka' word, the primary meaning of the laksaka is merged. Thus the indicative word totally leaves behind its primary sense and brings into light only the indicated sense. This is said to be laksana-laksana by others. At times the primary meaning continues along with the indicated sense. This is termed as upādāna-laksanā by others. Thus for Jayadeva the two are rūdhi and prayojanavatī. Both these are again three-fold on account of siddha, sādhya and sādhyánga-bhedas. Thus, for Jayadeva we have
Lakşaņā
rūdhi
prayojanavati
milana
a-mīlana
sphuta
sphuţa
a-sphupa
a-sphuţa
milana a-milana 1siddhā 2sádhyā 3sādhyángā
4siddha 5sādhya 6sādhyánga
7tațastha-sphuţa prayojana
Sarthagata-sphuţa-prayojana
Sarthaniştha taţastha 10laksyanistha 11laksakanistha 12tațasthe-asphuţa-prayojanā
Thus we have six varieties of rudhi-mūlā and six of prayojana-mūlā.
Jayadeva further says (IX. 3) that the prayojana may be sphuţa and asphuţa. So we get a-gūdha-vyangya and gudha-vyangyā. The sphuta prayojana is taţastha and artha-gata, i.e. two-fold. Thus prayojanavati is divided into tatastha-prayojanā and artha-gata-prayojanā. Similarly asphuta-vyangya is also two-fold i.e. artha-nistha
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