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SAHṚDAYĀLOKA
lakṣaṇā. The first two causes operate hand in hand through 'danda-cakra-nyāya', and the last one through "trnárani-maṇi-nyāya". Again this last condition suggests the basic two-fold classification of lakṣaṇā also. The term "anyórthaḥ" should not be taken to mean "mukhyártha-bhinnórthaḥ". In this case the definition will be too broad as observed earlier and will take even vyañjanā in its fold. But by 'anyórthah' what is intended is "śakyatvávacchedakátiriktad harmávacchinnatva-rūpórthaḥ". This is precisely 'lakṣyártha'. If 'mukhyártha-bhinna' is understood as the meaning of 'anyórthah', then in instances such as, 'kadali kadali', lakṣaṇā will not operate and thus the definition, will be too norrow. So, by 'anyórthaḥ' should be understood "that meaning which is having the quality different from the quality of the primary sense."
By the term 'arpita' is meant that lakṣaṇā is not a natural function of a word and hence it is said to be 'else than abhidha' and therefore, "sväbhāviketara" - or 'else than natural. If some take abhidhā to be one created by God, "svarodbhāvita", then lakṣaṇā, being artificial, is 'not' created by 'God', i.e. 'iśvara'nudbhāvita'. As the term 'arpita' is merely a descriptive term, it may not be feared that due to calling lakṣaṇā as 'arpitā saktiḥ', it will cover even vyañjana in its fold!
Viśvanatha has carefully divided, lakṣaṇā into 80 varieties. This is not 'love for hair-splitting' as commented by some scholars, but it is scientific and clean thinking. The table showing 80 sub-divisions of lakṣaṇa runs as below:
Lakṣaṇā
rūḍhimūlā
The rūḍhimūlā is sub-divideded into 8 varieties such as :
rūḍhimūlā lakṣaṇa
sāropā
upādāna lakṣaṇā
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