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'Laksaņā'
559 śabdaiḥ pratipādane tattva-pratītau hi pratipipādayişita-prayojana-sampratyayah." “For, when the words like Gangā and the like convey (the sense of the bank and the like, the apprehension of the motive which is sought to be established is obtained only after the comprehension of the identity (of the Gangā with the bank).” (Trans. R. C. Dwivedi, pp. 31, ibid)
Here, it is clear that by 'tattva-pratipattau' we mean 'gangātva-pratipattau’ which then means 'gangārva-prakāraka-bodha, which is required for the establishment - prati-pipadayisā - of the prayojana motive - which is vyangya. In this respect how can this apprehension of motive be attained through vyañjanā - i.e. how can it be called, vyañjanā-vrtti-sādhya' ? Pradīpakāra Govinda observes - "tatra gangātvā”di-pratītir-eva bījam, na tu tīratvā”di-pratitir eva. tire ghosa ity atrā'pi tat-pratīti-prasangāt.” (pp. 44, Edn. Poona, Anandāśrama, Skt. Granthāvalih.
A.D.). This supports the above understanding of Mammata's words. So, at least Nāgeśa is not supported by Mammața. Then who are these prācīna - ālamkārikas is yet not clear.
Jagannātha proceeds with the classification of laksana with the words : "iyam tāvad dvividhā, nirudhā prayojanavati ca. tatrā’pi dvitīyā dvividhā, gaunī, śuddhā ca tatra ādyā sāropā sādhyavasānā ca iti dvividhā antyā caturvidhā - jahatsvārthā, ajahatsvārthā, sāropā, sādhyavasānā ca iti prayojanavati sadvidhā sampadyate." (pp. 464, Edn. Athavale, ibid) So, his classification goes like this
lakṣaņā
nirudhā
prayojanavati
sāropā
sādhyavasānā
gauni
gauni
sudah
śuddhā
sāropā
sādhyavasānā
jahatsvārtha ajahatsvārthā sāropā sādhyavavasānā The illustrations are cited as follows. Words such as anukūla, pratikūla, anuloma, pratiloma, lāvanya etc. are examples of nirudhā laksaņā. In expressions like - dharmasya ayam anukūlah' the word 'anuküla' cannot have its primary
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