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•: 76 : . Jinabhadra Gaņi's
[The first 4. Is their meaning jāti-the jati (genus) of the kind one
· realizes when the word go (cow ) is uttered. 5. Just as when the word dandin is pronounced we take it
to be a dravya having a danda, etc., similarly, does the - meaning of the sentences of the Vedu connote such a
dravya ? 6. In the words dhāvati (runs ), etc., we take them to mean
the kriya (act) of running, etc., so do these sentences mean
any such kriyā. 7. Just as the word sukla ( white ) means the guna (attribute )
of being white, so do these sentences convey a meaning of the type of this guna ?
These seven queries of yours are out of place-are useless. For, it is not possible to say regarding any vastu ( substance or material ) this is only this and nothing else. Sabda, too, is certainly a kind of vastu, so it is not proper to say that it connotes only this meaning and none else. The reasons are :
Every vastu whether in the form of a vācya ( direct expression) or a vācaka (indicatory word) is sarvamaya ( representing all objects ) from the stand-point of samānya (generality) when all the paryāyas ( modifications ) including its own paryāyas and those of the rest are taken into account. Whereas, every vastu is a-sarvamaya when examined from the stand-point of its own paryāyas which lays stress upon višeşa,
Consequently, all the sentences either convey a general sense or a particular one, according to the stand-point we take. Hence, it is no use saying that they mean only this and nothing else, for, the nature of every vastu whether it is a vācya or vacaka varies according to the stand-points from which they are viewed.
Thus from the general stand-point, the word ghata is the vācaka of dravya, guna, kriyā, etc., since it is then sarvamaya,
