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SAHRDAYĀLOKA resorted to, there is no other function except suggestion.” Mammata explains in the vștti, that when a word is used indicatively, with the intention to convey a certain motive there its apprehension is not from any other ground but from that word
And in such a case there is no other function except suggestion. The words viz., “yasya pratītim adhātum..... vyañjanān nā’parā kriyā” (14 cd, 15 ab.) thus give the definition of laksaņāmūlā vyañjanā. As Prof. Gajendragadkar explains, the definition is given in a somewhat ‘fighting mood', with the object of proving the necessity of vyañjanā for understanding the purpose of lakṣaṇā. When we resort to laksaņā, e.g. in 'gangāyām ghoṣaḥ', we do so with the specific purpose of conveying something special-prayojana-pipadayisayā-and that special purpose is to convey the sense of coolness and holiness etc. that prevail in the hamlet : yasya śītatvapāvanatvā”dirūpasya phalasya pratītim jñānam ādhātum, janayitum. In the words of Mammața - “prayojana-pipādayisayā yatra yatra lakṣaņā-sabda-prayogah, tatra, nányatas tatpratītiḥ, api tu tasmād eva śabdāt. na cā’tra vyañjanād ștényo vyāpāraḥ - i.e. when a word is used indicatively with the intention to convey a certain purpose, there its apprehension is not from any other ground, but from that word alone. And in such a case, there is no other function than suggestion. Mammața here used the words “phale śabdaikagamye", with a specific purpose to suggest that the purpose in form of the qualities of coolness and holiness prevailing in the hamlet, is arrived at only through the lāksanika word alone, i.e. here through the word “gangāyām". The idea is that here the suggestiveness is based on laksanā i.e. it is rooted in lāksaņika word and certainly the suggested idea is not arrived at with the help of anything else but the power of word alone which operates here through indicative word. The suggested purpose is not apprehended through any other means of knowledge such as anumāna or inference which operates through the circumstances of vyāpti-smộti, and the like : The Pradīpa observes : “tat phalam tasmād eva sabdad gamyate, na tu pramāņántarāt. vyāpti-smộtyāder anapeksanāt. So, Mammața asserts that here there is no other pramāna, nor any other function of the word accept, vyanjana - "atra vyanjanannāparā kriya”. By 'na apara kriya is meant, 'na anyā vrtcih, abhidhā-rūpā laksanā-rūpā vā'. Read Jhalakikar (pp. 58, ibid) in this context - "yasya' ity ādinā arthā”-pattirūpa-pramāṇam pradarśitam. atra laksaņā iti padam laksanayā lākṣanika śabda-param. 'laksanayā sabdaprayogah' iti vrtti-grantha-sva-rasāt. tathā ca yasya śaitya-pāvanatvā”di-rūpaphalasya pratītim anubhavarūpām ādhātum janayitum lakṣaṇā, lākṣanikaḥ śabdaḥ samupāsyate āśrīyate, satyapi vācaka-śabde tam vihāya adriyate ity arthaḥ. śabdaika-gamye lākṣaṇika-sabda-mātra-gamye (na tu anumānā”di-gamye) atra
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