________________
Sabda-vyāpāra-vicāra
179
They use the terms 'nānā'rtha' and 'anekā'rtha' for homonyms. This suggests that they believed that one word can have more than one meaning. They also do not seem to follow the distinction between primary and secondary sense. In the works on Mimāmsā, we come across fuller discussion which seems to have influenced the alamkārikas. We feel that Udbhata seems to accept aneka-sabda-darśana.' Mammata also, later (K. P. IX. 84) seems to accept that actually in śleșa, the apparent one word is not one, but many. Some Naiyāyikas seem to hold ekatvapakṣa with reference to homonyms. For them words are classified in the four-fold way, viz. yaugika, rūdha, yoga-rūdha, and yaugika-rūdha or rūdha-yaugika. They feel that the last variety can be taken both as yaugika as well as rūdha.
The importance of contextual factors is accepted from early times, in determining the exact meaning of an expression. The Brhaddevatā II. 118, observes :
"arthāt prakarņāt lingāt aucityād deśakālatāḥ, mantreșv artha-vivekaḥ syād
itareșv iti ca sthitiḥ.”— Bharthari also supports this, and suggests that the meaning of an expression is determined not merely by its form, but by contextual factors also. He quotes the above list with a slight change, such as:
"samsargo viprayogaś ca sāhacaryam virodhitā arthaḥ prakaraṇam lingam, śabdasyā’nyasya sannidhiḥ, sāmarthyam auciti deśaḥ kālo vyaktiḥ svarā’dayaḥ arthasya anavacchede viśeșa-smộti-hetavah.”
(V. P. II. 317). Nāgeśa and alamkārikas such as Mammața, Hemacandra, Viśvanātha, Appayya and Jagannātha, quote this from Bhartrhari and discuss the same fully.
We have also noted above the differences among dārśanikas concerning the exact import of a word. For the Naiyāyikas, it is 'vyakti,' 'ākrti' and 'jāti', and for the navya-Naiyāyikas (see Sabdaśakti-prakāsikā, under V. 19), it is 'vyakti qualified by 'āksti' and 'jāti'. Some are jāti-viśista-vyakti-vādins, and rest are jātivādins. For
e abhidhā yields the conventional-sāmketika-meaning and the philosophers also have differences concerning the exact samketa.' This will be also taken up in greater details when we will go to discuss abhidhā.'
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
