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BANERJEE : ANEKANTAVĀDA AND LANGUAGE
are associated with the bull, the transference of these qualities is indicated in man. The manysidedness of the meaning of go can be looked upon on the basis of anekanta.
In a similar way, in the following example the contradictory position of words makes the sentence double entendre;
mā yāhītyapamangalam vraja sakhe snehena sūnyam
vacas
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tiṣṭheti prabhuta yathāruci kuruṣvaisā pyudāsīnatā/ no jīvāmi vinā tvayeti vacanaṁ sambhävyate vä na vā tan mām sikşaya natha yat samucitam vaktum tvayi
prasthite//
"(If I say) don't proceed it will be inauspicious; wander, my friend, my word will sound empty without any affection; stay (on) looks like commanding; do as you wish, will also mean indifferent; if I say I shall not be able to live without you, may or may not be liked by you; therefore, my lord, teach me what is to be told at the time of your departure".
The verbal forms like yahi, vraja, tiṣṭha, kuruşva have a special suggested meaning other than the lexicographical sense. The root ya does not simply mean 'go', it has a special sense 'proceed' 'set out' for a journey. The imperative indicates the idea of prohibition strengthened by the particle ma. Similarly, vraja does not mean mere going or proceeding, it gives the idea of wandering. Lexicographically, "wander implies the absence of a fixed course or more or less indifference to a course that has been fixed or otherwise indicated" (Webster's Dictionary of Synonyms, 1942). The imperative gives the idea of wishes. tişṭha 'stay (on)' "stresses continuance in a place" and so it implies the nonmovement of a person. The imperative also implies 'command'. Finally, at the end of the series of actions comes the verb kuruşva which normally means "do whatever you like". This verb is used in a general notion. The positive aspects of all these verbs have a negative
