________________
39
(P. 46. A. 1. S. 18.
power exhausted ( fortfat ) in expressing the meaning of 'a class of cows' (fastgo), it can not, therefore, extend its sense upto "a particular cow' (fastara thing).
Besides, Jamal is not possible in such cases, for there is no 'object or inner purpose of this 5807. Therefore, this is purely a case of an inclusion of additional meaning (371099) as a matter of course. If simply on the ground of invariable concomitance, (faaruia ) you bring in at instead of the simple process of inclusion, all such sentences or words as far fqust etc. will be instances of gl. For unless we add the word me to sfar, the sense will not be complete. Similarly, foost (date-fruits ) by itself would mean nothing, unless we add to it the word TETA. In all these cases, the simple process of 'inclusion' would serve the purpose. There is no necessity of resorting to the ponderous process of 801. Even in the sentence “fait gaga: fear a ijt--fat daca does not eat anything by day--we have to suppose on the strength of implication (84919fer ) that he must be eating by night. Here also there is no need of लक्षणा.
This far and closely follows #FAZ; but in one point he radically differs from AFFE. While AFAZ divides लक्षणा into रूढा and प्रयोजनवती (रूढा-sanctioned by usage, eg. fazlas, fatni (a bee), f# (a crow) #1%, and shaadi= having some inner suggestion), 247** does not recognise feel at all, but maintains that all the instances of रूढिलक्षणा are instances of primary meaning ( वाच्यार्थ).
According to हेमचन्द्र, गौणार्थ occurs there, where one thing is super-imposed on another; the word 3qqia means “concealing the apprehension of difference between two things that are altogether distinct, on the
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