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SAHṚDAYĀLOKA
nanu anuvāde'pi lakṣaṇā. nā'nuvādapakṣe lakṣaṇāyām doṣaḥ. S. B. on I. 4. 22, pp. 364;- anuvāde hi lakṣaṇā nyāyyā, na vidhau. S. B. on IV. 4. 91, pp. 1278."yajñāyudha-sabdaś cánuvadapakṣe nyāyyo, na vidhi-pakse. gauņo hi sa ayudhaśabdaḥ sankhyādiṣu.-S. B. on IV. i. 8., pp. 1201.
194
-Thus, the Mīmāmsakas mention both mukhya and gauna arthas. They seem to accept mukhyā vṛtti, and gauṇī or lakṣaṇā. We will try to see if in the opinion of the Mīmāmsakas there is any distinction between gauņi and lakṣaṇā.
Jaimini and Sabara discuss the two senses viz. 'mukhya' and 'gauņa' under Mi. Sū. III. 2. 1; 2. Śabara holds that 'mukhya' is so termed because it is perceived from the word and is as it were the face of the word. While, that sense which is known from the primary signification on the strength of some connection is termed as 'jaghanya,' it being also termed as 'gauņa' as it is connected with some 'guna.'
-kaḥ punar mukhyaḥ, ko vā gauṇaḥ iti. ucyate. yaḥ śabdad eva avagamyate sa prathamo'rthaḥ mukhyah. mukham iva bhavatīti mukhya iti ucyate. yas tu khalu pratītād arthāt kenacit sambandhena gamyate, sa paścāḍbhāvāj jaghaṇam iva bhavatiti jaghanyah, guna-sambandhāc ca gaunah."-S. B. on III. 2. 2;
Thus, the Mīmāmsakas seem to accept at least two śabda-vṛttis viz. mukhyā and gauņi. They hold that a word, when seen to have two or more senses, one is its mukhyārtha, while the rest are all gathered by the secondary power through the relation such as sādṛśya or similarity and the like. The word 'barhiḥ' means grass primarily. But, it is applied to sanctified grass only secondarily through sadṛśya. The word 'parvan' in the same way, primarily means 'samudaya,' but through 'samudaya-sambandha,' it also secondarily means 'kāla.'
-nāyam ubhayatra parva-śabdo vartate. yadi kālavacanaḥ tatsambandhāt samudaye gamyate. yadi va samudaya-vacanaḥ tat-sambandhāt kāle. anyataravacano no'bhaya-vacanaḥ. tatra samudaya-vacane. kalpyamāne prakaraṇam anugṛhītam bhavati. api ca prināteḥ parva-śabdaḥ. prinotiś ca dāne prasiddhaḥ. dānāni ca samudāyāḥ. tasmāt samudāyāmījyā. evam sabdāvayavaprasiddhir anugṛhītā bhavati. S. B. on IX. 2. 53. pp. 1739.
Words such as 'mātā', having more than one primary sense are in fact two words and not one.
S. B. on X, i, 14, pp. 1810-"anekasya api ekaḥ śabdo bhavati vācakaḥ. tad yathā 'mātā' iti mātaram api vadati, mātāram api. mātā ca paramam daivatam samă ca putreșu iti etair upabadhyamāno jananī-vacano'vagamyate. mātā samaḥ
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