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P. 46. A. 1. S. 18. )
38
Again both these into सारोपा and साध्यवसाना each. गौणी is only two-fold-सारोपा and साध्यवसाना.
According to हेमचन्द्र, first of all, लक्षणा is two-fold गोणी and ordinary. गौणी again is two-fold सारोपा and साध्यवसाना while weari has got no subdivisions. In all, therefore, there are three kinds of J&J18. This, however, seems to us as not a very happy classification. If wanted to divide gegoti thus for the sake of brevity, it would have been better if he would have divided for into गौणी and शुद्धा while गौणी again into सारोपा and साध्य49191. Thus his Sent would have been three-fold. Such a classification would have been more logical and less cumbrous than that of मम्मट.
In the passage nilaga: etc. the author proves that गौरनुबन्ध्यः and sentences of kindred nature can not be cited as instances of wat for this reason :
Here if we take it in the sense of the class of cows (Fifa) the action of 319ane ie. killing will not at all be possible; for Arfa by itself cannot do any action. In order to make the sense congruous, we have to add to the class of cows (the meaning of the word Tit:) the additional meaning 'a particular individual' on this ground that owing to the invariable concomitance between a class and its individuals, the class includes in itself an individual as well. There is no need of using a seperate word for the particular individual. It may be said that even without the process of inclusion one can express even in its primary meaning the senses of both the class and the individual. To this EHTFT on the authority of 7172982 says: “No, primary meaning has no power to express both a thing and its attributes. Here, for instance, the word has its
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