________________
(1) either both Gauh and Vāhika are present in the metaphor, or (2) it is so complete that only Gauh is mentioned, wiping out every trace of separateness or two-ness. The first type of identification is the basis of the figure Rūpaka or metaphor in which the Visaya (Vāhika) or the object of identification as well as the Visayin (Gauh) or the object with which the identification is effected are both stated whereas the second type of identification gives rise to Atiśayokti of the first sort i. e., Rūpakātiśayokti. Explaining the Sūtra in the gloss, Hemachandra says that in examples like the above two, (a) when the primary meaning of Gauḥ as a bull having a hump etc. is found incompatible by direct perception, and (b) when a relation of similarity due to common qualities is present in both the Vişaya and the Visayin) and (c) when the purpose or motive of identification exists, the Gauna or metaphorical sense arises by the super-imposition of the sense of the bull (Āropya or Vişayin) on Vāhika, the man (Āropavişaya), either retaining their separateness or through complete identification (Bhedābhedena), assumed to be one, though not identical, so called because it arises from the Guņas or qualities. And the word conveying this sense is called Gauņa or metaphorical. Thus in Gaurvahikah, the Gauņārtha is super-imposed (i.e, identified) partially (Bhedena) due to the relation of similarity. This is the basis (or seed) of the figure of speech pertaining to sense called Metaphor which will be explained in the sequel. As for an instance of complete identification (Abhedena), we have Gaurevāyam. 'This is the bull itself (eva).' This is (nothing but) the first variety of the figure of speech called Atiśayokti or Hyperbole. Upacāra means secondary use of a word based on similarity between the primary meaning and the indicated meaning. In a general sense, Upacara is a figurative or metaphorical or secondary use of a word. But in the case of Gauņārtha, it specifically signifies a secondary use of a word based on similarity of the direct sense and the indirect sense. Mammata and others use it in both these senses. As a matter of fact, Upacara routinely occurs in the sense
107
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
