Apoha And Pratibha

Author(s): Masakki Hattori
Publisher: Masakki Hattori

Page 13

APOHA AND PRATIBHA 73 on the figurative sense of the word (upacarat). They are: (1) that the image is the cause for attaining to the real thing which is excluded from the other things (anyavyavstta-vastu), (2) that it arises through (the perception of] the real thing which is excluded from the other things (aslista-vastu = anyato vyavrttam vastu), and (3) that it is erroneously taken for the particular which is excluded from the dissimilar things (vijatiya-paravrttam svalaksanam). Cf. TS, TSP, 1006-1008ab. 27 The two terms 'paryudasa' and 'prasajyapratisedha' (*nisedha' in TS, 1003) are variously rendered by modern scholars: 'exception limitative' and 'prohibition valable apres application (virtuelle) in L. Renou, Terminologie Grammaticale du Sanskrit, Paris 1957, p. 202, p. 230; 'Exklusion' and 'reine Negation' in E. Steinkellner, Dharmakirti's Hetubinduh, Teil II: Ubersetzung und Anmerkungen, Wien 1967, p. 165; 'limitation (al negation)' and 'negation (subsequent to tentatively) applying' in G. Cardona, 'Negation in Paninian rules,' Language, 43(1967), p. 34; 'nominally bound negative' and 'verbally bound negative' in B.K. Matilal, The Navya-Nyaya Doctrine of Negation, Cambridge, Mass.: Harvard University Press, 1968 (HOS 46), p. 156, etc. 28 santaraksita distinguishes two kinds of paryudasa: mental (buddhyatmaka) and ontological (arthatmaka), cf. TS, 1003. According to him, apoha is primarily mental, but it has ontological implication, because the individuals to which the image pertains are ontologically differentiated from the dissimilar things, cf. TS, TSP, 1008. 29TS, 1027. 30 SV, Apohavada 143cd (=TS, 977cd). Cf. TSP, p. 384.12-15: ya catra 'caitra gam anaya' ityadav acaitradivyavacchedarupanyanivsttir avayavaparigrahena varnyate, sa padartha eva syat, na vakyarthah. tasyanavayavasyettham vivektum asakyatvad ity avyapini sabdarthavyavastha. 31 TS, 1159-61:... / padartha eva sahitah kecid vakyartha ucyate // tesam ca ye vijatiyas te 'pohyah suparisphutah / vakyarthasyapi te caiva tebhyo 'nyo naiva so 'sti hi // caitra gam anayetyadivakyarthe 'dhigate sati / kartskarmantaradinam apoho gamyate 'rthatah // . 32 Cf. Bishunupada Bhattacharya, A Study in Language and Meaning (A Critical Examination of Some Aspects of Indian Semantics), Calcutta: Progressive Publishers, 1962, p. 158 ff.; Kunjunni Raja, Indian Theories of Meaning, Adyar 1963 (The Adyar Lib. Ser., vol. 91), p. 203 ff. 33 According to Kamalasila, the word-meanings stand in the causal relation to each other, cf. TSP, p. 435.2: 'sahitah' in TS, 1159) iti parasparam karyakaranabhavena sambaddha ity arthah.