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SAHRDAYĀLOKA and tatastha. So, gūdhavyangyā is also two-fold. (IX. 4a). Again artha-gata-sphuţa and asphuţa vyangya is also either laksya-nistha or laksaka-nistha (IX. 4b) thus the prayojanavati is 36-fold !
When sphuţa-prayojana is in 'laksaka' we get one variety. While giving three more varieties Jayadeva takes note of 'a-sphuţatva' etc. The prayojana is either asphuţa, sphuta, or tatastha, giving rise to three-fold laksanā. Ramā observes further that, laksaņā "which is different from sakti is four-fold” is intended here. As 'prayojana' is not apprehended by “sakti', so laksaņā has to be accepted as four-fold. This seems to be the ultimate idea.
Ramā (pp. 113, ibid) observes that in counting the varieties of laksana in Jayadeva there is some irregularity either due to 'bhrasta-pātha' i.e. currupt reading, or due to pātha-bheda i.e. different reading. Even Paurņamāsī also feels that the portion beginning with "a-sphuţatvam” and ending with “sā caturvidhā” - is useless as it is additional and unnecessary. In short, even the commentators find the printed text difficult to explain.
Jayadeva has furnished illustrations of different varieties of laksanā. He has also indicated the various relations that are taken as the basis of laksanā i.e. "laksanabīja". The relations that make for laksana bīja are 'ābhimukhya', 'sannidhi', 'ākārapratiti', karyakarana-bhāva, etc. Jayadeva observes
ābhimukhyāt sannidhānāt tathā”kārapratītitah. (IX. 8b) kāryakāraṇabhāvāt sā vācyavācakabhāvatah, ity evam ādeḥ sambandhāt kiñcányasmāt catustayāt. (IX. 9) sādrśyāt samavāyāt-sā vaiparītyāt kriyānvayāt, sāropā'dhyavasānā”khye
gauņa-buddhe prthak prthak.” (IX. 10) After this Jayadeva talks about the accepted varieties of lakṣaṇā, furnishing almost the stock illustrations. He speaks of sāropā, sādhyavasānā, these again are seen as gaunī, and suddhā. Two Varieties of suddhā sāropā and suddhā sādhyavasānā are termed as upādāna-laksanā and arpana-laksanā. Thus, for
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