Syadvada Manjari

SR No.: 006574
Original Sutra Author: Mallishenacharya
Author: F W Thomas
Publisher: Motilal Banarasidas
Publication Year: 1968
Total Pages: 178
Language: English
Classification: Book_English
File Size: 15 MB

Page 93

F. W. Thomas, Mallisena's Syädvādamañjarī
(svābhāvika) meaningfulness (sämarthya)); since all words are possessed of the potency") of causing presentation of all objects. And in whatever place, time, etc., convention co-operates with the potency of demonstrating some particular object, there it demonstrates that object.
92
And to this effect says Sri-Devasuri), conqueror of hardly conquered pronouncements of opponents: "Sound (word) is the condition of awareness of objects through natural signification and convention". Here the explanation of the thing 'potency' is to be ascertained from other books 40).
The second half (hence in otherwise', etc.) is as before. But the error of conception is through default of justification of the usage, because of the existence, according to the stated argument, of error on their part to the denotand as solely existent or non-existent, and as to the denotant as referring to a particular determinate object. So the total meaning is as follows: "Of an entity consisting of universal and differentia, and consisting of positivity and nega tivity, the statemant is a sound (dhvani) consisting of universal and difference, and consisting of positivity and negativity. Otherwise, on other lines, on the contrary, on the part of disputants who set about expounding (otherwise) the relation of deno and and denotant, there is actually error of conception, and their pronouncements do not support even a touch of logic.'
If it is asked, what are those other formulations of opposing disputants regarding the relation of denotand and denotant? We say 'those': Some say, 'mere exclusion (a poha) 4) is the meaning of a term'; because of the text: "By word and mark exclusion, not a thing positively, is stated" "). And others (119) say that only the universal simply is the sphere of words; because that, in some cases admitted, is, as having everywhere a single form, accountable as object of convention. Not the differentiae; because from the impossibility, due to their infinity, of their being observed in toto, there is no justification for its (the sphere's) applying to them. But those who contend for precept (vidhi) 43 say: 'Precept alone is the meaning of the sentence; because it has the nature of setting into action what is not in action'. Precept also is of more than one mode, through difference of view among such and such disputants. As thus: Some say that only sound in the form of a sentence is precept, because of stimulating: others say the operation (vyāpāra) thereof), otherwise designated suggestion (bhāvanā) is precept. Still others say it is 'command' (niyoga). Some say it is injunction (praisa), and so on. And others say it is simply stimulation (pravartaná)) by putting aside the thing's conditions. Likewise should be mentioned fruit and deeds, etc., in desire therefor. The refutation of these, with the prima facie views and replies, is to be ascertained from the Nyaya-kumudacandra 4). This is the meaning of the verse.
37) This may refer to a general feeling in regard to even unfamiliar expressions to the effect that they have a meaning: in particular cases the caprice or convention of individuals or groups is frequently restrained by features in the phonetics, morphology or etymology of the terms.
38) The power (samarthya, śakti) of a word, a common topic of Sanskrit Grammar and Logic: see e. g. Śloka-varttika, XVI, vv. 28 sqq., trans. pp. 352-3.
39) See his Pramana-naya-tattväloka, IV. 11 (M. L.).
40) Syädvada-ratnakara-pariccheda II. 1, etc. (M. L.).
1) On apoha see note XIV, 28): the statement can be seen in the Nya ya-värttika on II. ii. 67 and in Summati-tarka, p. 200.
42) Source untraced.
43) The various nuances next mentioned belong to divisions of the Purva-mimāmsă and of the Naiyayikas and grammarians.
44) Sc. of the sentence: 'operation is actual working. On bhavana, which can mean "effecting' or 'realizing', Kumārila has a discussion in Śloka-vārttika, XXIV-VI, vv. 248 sqq., trans. pp. 531 sqq.
45) Or 'prompting".
4) A commentary on three minor works of Bhatta Akalankadeva, by Prabhacandra, pupil of Manikyanandin (M. L.)