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• SAHRDAYĀLOKA
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The Mimāmsakas hold that the most important principle to be borne in mind is that between the two functions of a word, viz. śruti (i.e. abhidhā) and laksanā, the former is stronger than the latter.--
- “śrutiśca laksaņāyā jyāyasī." — S. B. pp. 734; "śruti lakṣaṇādi viņaye śrutir jyāyasī.” S. B. pp. 324; 'śruti-laksanādi viśaye ca śrutir nyāyya, na laksanā.' S. B. on pp. 565, 1244, 1262; "śruti-laksanā-visaye ca śrutir nyāyyā.” S. B. pp. 1210, 1222 again-"śrutiśca laksanāyā balīyasī." S. B. pp. 1278; "śruti-laksanayońca śrutir nyāyyā.” S. B. pp. 1556, and also "śrutiśca laksanā'to nyāyyā.” S. B. on pp. 2243.
śrutyasambhava or mukhyārtha-bādha is the first pre-requisite of laksanā. On Mi. Sū. VIII. 3. 34, Sabara lays down that though the direct sense of a word is found unsuitable to the context, the vācyārtha cannot be entirely abandoned. Thus, even the laksyārtha is bound to be 'sabdārtha' it cannot be "a-sabdārtha."
- "svārthe vartamānah sādrśyam gamayati. svārtham jahat katham gamayet ?"-S. B. on Mī. Sū. VIII. 3. 34; and also,
"na ca laksanayā prayoge sabdārthaḥ paricchidyate. yat-kāranam svārthe vartamāno'rthā'ntaram laksayati. svārtham jahanneva laksayet."-S. B. on Mi. Sū. VIII. 3. 34.
Thus, the condition of 'tadyoga' or 'connection comes in. This is explained under Mi. Sū. I. 4. 23.
See S. B. on I. 4.23.-“katham nu svārthā'bhidhānena pratyaya-vyavast eti cet, artha-sambandhāt. 'simha' iti nirjñāya prasahyakāritā tatra prāyeneti prasahyakārīti gamyate. artha-pratyaya-sāmārthyāt. yo hi mar prasahyakārinam pratyāyayeyam iti sa yadi simha-sabdam uccārayati siddhyati asya abhipretam. simhārthah pratītaḥ sambandhād itaram artham pratyāyayati. evam svārthā'bhidhāne tad-guna-sambandhah pratīyate.” S. B. on I. 4. 22; 23 pp. 357-360.
The illustration cited is that of the word 'simha'. Sabdara says that when the word 'simha' is uttered, with reference to a certain individual, the idea of 'prasahyakārita' i.e. force is conveyed therewith, and therefore, 'this gentleman is violent or prasahyakārī is gathered. It should be noted that the Mīmāmsakas thus recognise abhidhā and laksanā, while vyañjanā is not referred to by them. The above illustration goes to prove that probably for the Mīmāmsakas the prayojana or the
pose is also collected by laksaņā alone, i.e. they probably accept "prayojanena sahitā laksanā.” But this is only a hazard, for as observed earlier, they, primarily
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