Harivanshpuran

SR No.: 001271
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2003
Total Pages: 1017
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Literature, & Story
File Size: 26 MB

Page 703

६६५
अष्टपञ्चाशः सर्गः 'शब्दभेदेऽर्थभेदार्थी व्यक्तपर्यायशब्दकः । नयः सममिरूढोऽर्थो नानासममिरोहणात् ॥४८॥
पदके व्यभिचारको नहीं चाहता अर्थात् लिंग संख्या आदिके भेदसे होनेवाले दोषको वह सदा दूर करता है। वह व्याकरणशास्त्रके आधीन रहता है। भावार्थ-जैसे लिंगव्यभिचार-'पुष्यस्तारका नक्षत्रम्' यहाँ पुंलिंग पुष्यका, स्त्रीलिंग तारका अथवा नपुंसक लिंग नक्षत्रके साथ सम्बन्ध हो जाता है, लिंगभेद होनेपर भी विशेषण-विशेष्यभावमें अन्तर नहीं आता। साधनव्यभिचारसाधन कारकको कहते हैं, इसका उदाहरण 'सेना पर्वतमधिवसति' है। यहाँ पर्वत शब्द अधिकरणकारक है अतः उसमें सामान्य नियमके अनुसार सप्तमी विभक्ति आना चाहिए तथापि अधि उपसर्गपूर्वक वस् धातुका प्रयोग होनेसे कर्मकारकमें आनेवाली द्वितीया विभक्ति हो गयी फिर भी अर्थ अधिकरणकारकके अनुसार ही- 'सेना पर्वतपर रहती है' होता है। संख्याव्यभिचार--- संख्या वचनको कहते हैं, इसके उदाहरण हैं 'जलमापो, वर्षाः ऋतुः, आम्राः वनम्, वरणाः नगरम्' यहाँपर 'जलम्' एकवचन है फिर भी उसका पर्याय 'आपः' यह नित्य बहुवचनान्त शब्द दिया जा सकता है। 'वर्षाः' बहुवचन है और 'ऋतुः' एकवचन है फिर भी इनका विशेष्यविशेषण भाव हो सकता है। इसी प्रकार शेष उदाहरण भी समझ लेना चाहिए। कालव्यभिचार-भूत, भविष्यत् और वर्तमानके भेदसे कालके तीन भेद हैं इनमें परस्पर विरुद्ध कालोंका भी प्रयोग होता है, जैसे 'विश्वदृश्वास्य पुत्रो जनिता' यह उदाहरण है। यहाँ विश्वदृश्वाका अर्थ होता है 'विश्वं दृष्टवान्' इति विश्वदृश्वा-जिसने विश्वको देख लिया। परन्तु यहांपर विश्वदृश्वा इस भूतकालिक कर्मका जनिता इस भविष्यत्कालिक क्रियाके साथ सम्बन्ध जोड़ा गया है। उपग्रहव्यभिचार-आत्मनेपद, परस्मैपद आदि पदोंको उपग्रह कहते हैं। शब्दनय परस्मैपदके स्थानपर आत्मनेपद और आत्मनेपदके स्थानपर परस्मैपदके प्रयोगको जो कि व्याकरणके अनुसार होता है स्वीकृत कर लेता है। जैसे तिष्ठति, संतिष्ठते, प्रतिष्ठते, रमते, विरमति, उपरमति आदि । यहाँ 'तिष्ठति में परस्मैपदका प्रयोग होता है परन्तु सम् और प्र उपसर्ग लग जानेसे संतिष्ठते तथा प्रतिष्ठतेमें आत्मनेपद हो गया। 'रमते' यह आत्मनेपदका प्रयोग है परन्तु 'विरमति में वि उपसर्ग और 'उपरमति'में उप उपसर्ग लग जानेसे परस्मैपद प्रयोग हो जाता है। लिंगादिके व्यभिचारके समान शब्दनय पुरुष व्यभिचारको भी नहीं मानता जैसे 'एहि मन्ये रथेन यास्यति, नहि यास्यति, यातस्ते पिता'-यहाँपर 'मन्यसे' इस मध्यमपुरुषके बदले हास्यमें 'मन्ये' इस उत्तमपुरुषका प्रयोग किया गया है। तात्पर्य यह है कि शब्दनय व्याकरणके नियमोंके आधीन है, अतः वह सामान्य नियमोंके विरुद्ध प्रयोग होनेसे आनेवाले दोषको स्वीकृत नहीं करेगा ||४७||
जो शब्दभेद होनेपर अर्थभेद स्वीकृत करता है अर्थात् एक पदार्थके लिए अनेक पर्यायात्मक शब्द प्रयुक्त होनेपर उनके पृथक्-पृथक् अर्थको स्वीकृत करता है वह समभिरूढ़नय है, जैसे लोकमें देवेन्द्रके लिए इन्द्र, शक्र और पुरन्दर शब्दका प्रयोग आता है परन्तु समभिरूढ़नय इन सबके पृथक्-पृथक् अर्थको ग्रहण करता है। वह कहता है कि जो परम ऐश्वर्यका अनुभव करता है वह इन्द्र है, जो शक्तिसम्पन्न है वह शक है और जो पुरोंका विभाग करनेवाला है वह पुरन्दर है, इसलिए इन भिन्न-भिन्न पर्याय शब्दोंसे सामान्य देवेन्द्रका ग्रहण न कर उसकी भिन्नभिन्न विशेषताओंका ग्रहण करता है। अथवा जो नाना अर्थोंका उल्लंघन कर एक अर्थको
१. 'नानार्थसमभिरोहणात समभिरूढः' अथवा 'अर्थगत्यर्थः शब्दप्रयोगः' अथवा 'यो यत्राभिरूढः स तत्र समेत्याभिमुख्येनारोहणात् समभिरूढः' ।

Translation AI Generated

## Chapter 665

**Verse 48:** The *Shabdabheda* (word-difference) *Arthabheda* (meaning-difference) *Arthī* (meaning-oriented) *Vyaktā* (explicit) *Paryāya* (synonym) *Shabdaka* (word) *Naya* (principle) is established equally. It means that the meaning is established equally even though the words are different.

**Explanation:**

* **Word-difference meaning-difference meaning-oriented explicit synonym word principle:** This principle accepts that different words can have different meanings even if they refer to the same object.
* **Established equally:** This means that the principle is applied consistently, regardless of the specific words used.
* **Meaning is established equally:** This means that the meaning of the object is understood even though different words are used to describe it.
* **Words are different:** This refers to the use of synonyms or different words to describe the same object.

**Example:**

The word "Indra" can refer to the king of the gods, but it can also refer to a specific deity with specific powers and attributes. The *Shabdabheda* *Arthabheda* *Arthī* *Vyaktā* *Paryāya* *Shabdaka* *Naya* principle would accept that these different meanings are valid, even though they are all associated with the same word.

**Verse 47:** The *Shabdabheda* *Arthabheda* *Arthī* *Vyaktā* *Paryāya* *Shabdaka* *Naya* principle does not accept the *Vyabhichāra* (deviation) of the *Pada* (word). This means that it does not accept the use of words in a way that deviates from the grammatical rules.

**Explanation:**

* **Word-difference meaning-difference meaning-oriented explicit synonym word principle:** This principle accepts that different words can have different meanings even if they refer to the same object.
* **Does not accept the deviation of the word:** This means that the principle does not accept the use of words in a way that deviates from the grammatical rules.
* **Deviation of the word:** This refers to the use of words in a way that is not grammatically correct.

**Example:**

The word "Indra" can refer to the king of the gods, but it cannot be used in a way that is grammatically incorrect. For example, it cannot be used in the plural form, even though there are multiple gods.

**Verse 48:** The *Samamīrūḍha* (equally established) *Naya* (principle) is the one that accepts the *Arthabheda* (meaning-difference) when there is *Shabdabheda* (word-difference). This means that it accepts that different words can have different meanings even if they refer to the same object.

**Explanation:**

* **Equally established principle:** This principle is applied consistently, regardless of the specific words used.
* **Accepts the meaning-difference when there is word-difference:** This means that the principle accepts that different words can have different meanings even if they refer to the same object.
* **Word-difference:** This refers to the use of synonyms or different words to describe the same object.
* **Meaning-difference:** This refers to the different meanings that can be associated with different words, even if they refer to the same object.

**Example:**

The word "Indra" can refer to the king of the gods, but it can also refer to a specific deity with specific powers and attributes. The *Samamīrūḍha* *Naya* principle would accept that these different meanings are valid, even though they are all associated with the same word.

**Verse 47:** The *Samamīrūḍha* *Naya* principle does not accept the *Vyabhichāra* (deviation) of the *Pada* (word). This means that it does not accept the use of words in a way that deviates from the grammatical rules.

**Explanation:**

* **Equally established principle:** This principle is applied consistently, regardless of the specific words used.
* **Does not accept the deviation of the word:** This means that the principle does not accept the use of words in a way that deviates from the grammatical rules.
* **Deviation of the word:** This refers to the use of words in a way that is not grammatically correct.

**Example:**

The word "Indra" can refer to the king of the gods, but it cannot be used in a way that is grammatically incorrect. For example, it cannot be used in the plural form, even though there are multiple gods.

**Note:** The text also mentions the *Nānārth* (multiple meanings) *Samamīrūḍha* (equally established) *Naya* principle, which is a similar principle that accepts the multiple meanings of words. This principle is also discussed in the text.