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PROLEGOMENA TO PRAKRITICA et JAINICA
meant the bringing of a body with a dewlap etc. He then has no distinct idea of the meaning of the two words gām and ānaya. Afterwards he hears two sentences 'tie the cow' and 'bring the horse' and sees the cow fastened and the horse brought. He finds that in the former of the sentences, a portion, namely gām, is common to the sentence gām ānaya, but another portion (ānaya) is omitted and something else inserted (badhāna). As in the case of both the sentences (gām ānaya andgāṁ badhāna) the same body was dealt with, he naturally associates the portion gām with the body (cow). Thus he ascertains that the word go has a convention in respect of cow. The ascertainment of the convention leads him to understand that the primary meaning of the word go is cow." (pp. 39
40).
Tātparya says that every sentence must have a meaning which is intended to be conveyed by a sentence. If the hearer understands that intended meaning, the purpose is served. But in the following verse speaker's intention and normal significance are different. The verse says.
kiṁ gavi gotuaṁ kim agavi ca gotvam. yadi gavi gotuam mayi na hi tat tvam/ yadi agavi ca gotuam yadi vadasi tvam. bhavati bhavān eva samam eva gotvam//
"Does cowness reside in cow only, or can cowness reside in non-cow? If cowness resides in cow only, then it does not reside in me; but if you say that cowņess lies in noncow also, then cowness may be equal in you and in me as well."
Here the intention of the speaker is to say that cowness resides in cow only; and so to say that you behave like a cow is contradictory. It can be taken as an example of gauņi lakşaņā. The qualities residing in a bull, such as jādya (senselessness) and māndya (dullness), are transferred to a man. The word go primarily means the jāti gotra, and as the qualities senselessness and dullness
