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544
SAHRDAYĀLOKA
lakşaņā
gauni
gauni
śuddha
nirudhā
phalavati
nirudhā
phalavati
sāropā
sādhyavasānā
sāropā sādhyavasānā jahallaksaņā ajahallaksaņā jahad-ajahallaksaņā
Mammața's upādāna and laksana-laksaņā are termed respectively jahallaksaņā and a-jahallaksaņā by Dixita. In the vyākaranaśāstra we come across terms such as jahat-svārthā and ajahat-svārthā. May be Appayya sought inspiration from there. The third variety viz. jahad-ajahallakṣaṇā is an independent variety of phalalaksana and is termed as either bhāga-laksanā or bhāga-tyāga-laksanā in the śāstras.
We saw earlier that actually the Vedāntins, to explain such sentences as, 'tat tvam asi' etc. have advanced this third variety. They leave the 'visesana' element (jahat) and continue with the 'viśesya' element (a-jahat) in such upanişadic sentences. We have seen that works on Vedānta such as the Vedāntasāra discuss this variety. For this third variety viz. jahad-ajahallaksaņā, Appayya cites the illustrations
rāmo dagdhah” and “puspitam vanam”. He observes (pp. 53, ibid) "grāmaikadeśa-dāhā”dau sati, "grāmo dagdhaḥ”, “puspitam vanam”, ityādi prayoge "grāmā"di padasya svārthaika-deśa-parityāgena tad ekadeśe vștter jahadajahallakṣaṇā, dagdha-bhūyastv ādi dyotanam phalam.” - When such statements are utterred it is not meant that the whole village is burnt, or that each and everytree in the forest is flowered, but in fact the burning takes place of some part of a village and some trees in a forest bear flowers. So, in such statements one portion of 'sva-artha' in case of the words viz. 'grāma' and 'vana' are left out and some portion of the same is preserved and apprehended. Major portion of a village and majority of the trees in a forest are the obvious motive in these instances.
Nāgesa in his 'udyota' on the Pradīpa of Govinda Thakkura on the Kāvyaprakāśa of Mammața denounces this variety viz. jahad-ajahallaksaņā by observing that this variety is covered under jahallakṣaṇā itself as here also the
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