Makaranda Madhukar Anand Mahendale Festshrift

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 110

Vivaksā in Kāśikāvștti : Jayāditya and Vamana
understand the desired meaning, says the Kāśikā under the sūtra : na vivaksito'rthah pratiyate.
The vrtti under 2. 2. 36 speaks of visesana and visesya, i. e. of the qualifier and the qualified, alternating according to vivakṣā. The example is krtakatah, who made the mat', in which the first member, nisthā, is the qualifier; but the vigraha may also be kate krtam anena, ‘made by him on the mat', and here krta, nisthā, is qualified by kate (see Nyāsa under the sūtra).
In other contexts the Mahābhāsya had considered višesana and višesya alternating according to what one wants to express as fundamental (prādhānyena vivakṣitāḥ, under 2. 1.57, Vol. I. 399); the genus, sāmānyam, is gauħ and the particular, visesa, is krsna only if this is what one wants to express, the bhāsya says once again under 1. 1.67 (Vol. I, p. 172). But roles can be reversed. How? The reply is : vivaksātah, 'on the basis of vivaksā.
Although visesana and višesya may alternate on the basis of vivaksā, the grammatical concepts the two terms convey remain firm : without them it is impossible to analyse compounds or to explain the concord which is the foundation of syntax. Analogously with svātantrya. The 'agent as possessing svātantrya'was already codified by Pāņiņi in 1. 4. 54, and remained acquired knowledge. But identification of the agent possessing svātantrya depended on one's subjective viewpoint and pointing or not pointing it out depended on vivaksā. When one says that a door looks towards', abhiniskrāmati dvāram, the vrtti under 4. 3. 86 comments, one wants to express the door as the agent possessing svātantrya, svātantryena vivaksyate".
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5) The desire to express oneself = usage, to be observed to integrate or limit, specify or render the rules more flexible.
The Mahābhāsya already pointed out the iti, which often appears in the text of the sūtras especially in the section on taddhita affixes, as an indicator that in these cases usage must be observed; this allows us to go back to the desire to express oneself, vivaksā; it is indeed the vivaksā which finally determines the range and limits of application of these sutras. The formula itikaranas tataścedvivaksā, 'there is an iti in the sūtra and vivaksā derives