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'Laksaņā
533 More important point Vidyādhara makes is that he talks of jahad-ajahad-variety of lakṣaņā also. Dr. K. K. Raja (pp. 251, 252 ibid) mentions this variety as accepted by the vedāntins who want to explain passages such as, "tat tvam asi" etc. But Dr. Raja has not suggested that even Vidyadhara, a later alamkārika also talks of this variety. Vidyadhara observes :
amśenaikena punar jahāti na jahāti cányena, śabdah svārtham yadi
jahad-ajahat-svārthā samākhyātā. (Ekāvalī. II. 8) The illustration given is beautiful. It reads as -
“yatkarnatāla-prabhavaiḥ samīraiḥ pratāpadīpāḥ śamitā ripūņām, sóyam tava nyakkrta-dikkarindra
līlāyito vīra karenurājaḥ.” He reads this variety in the expression “sóyam” which he explains as - “ 'so'yam’ityatra tattāmśe jahāti svārtham idantāmse tu na jahātīti' jahad-ajahtsvārthā iyam”.
The general impression is that Vidyadhara accepts Mammata as his master. He also mentions sāropā laksanā which is both gauni and suddhā. In gauni 'similarity prevails in form of super-imposition of qualities, while suddhā is 'upacārayuktā', 'upacāra' being that identification which is not based on similariy in qualities. So śuddhā is sādrśyetara-sambandha-mūlā, for Vidyādhara. This upacāra is five-fold. Vidyadhara observes : (pp. 70, ibid, under Ekāvali. 2.8) - "śuddhā punar upacaravati. ... upacaraśca kārya-kāraṇa-bhāvā"der nimittasya pāñcavidhyāt pancadh bhavati. He mentions (i) kāryakaranabhāva, (ii) tādarthya (iii) svasvāmibhāva-sambandha (iv) avayavávayavibhāva & (v) tātkarmya among the fivefold upacāras. He says (II. 10, pp. 72, 73 ibid) -
"ity asmābhir bhidāḥ sapta laksaņāyāḥ pradarśitāḥ, samkarena tri-rūpeņa samsrstyā caika-rūpayā (II. 10)
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