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Sabda-vyāpāra-vicāra
197
being concerned with śāstra i.e. scientific use of language, had not concerned themselves with what we call the "emotive use of language." 'Gauna' is another term used for laksyārtha. "guna-yogād-gaunah”, is the explanation. It should be noted that the two vrttis viz. 'gauni' and 'laksanā' are taken as almost synonyms by Sabara. The Nyāyakośa mentions that the Mīmāmsakas take 'gauni' as a vrtti different from laksanā. But this is not borne out, at least, while referring to Sabara. We will go to see that among alamkārikas normally 'gauni is taken as a variety of laksanā, and this is perhaps settled by Mammata, once and for all. But, it is Hemacandra who again raises the banner of 'gauņī as a vṛtti, independent of laksanā. But, we see confusion even in Hemacandra, when the ācārya goes into greater details and tries to illustrate the same. We will examine this later.
We come across, among Mīmāmsakas the recognition of different types of laksanās, such as those which convey, (i) the sense of the possessive suffix, i.e. 'matvartha laksaņā', (ii) deśa-laksanā, (iii) dharma-laksaņā or gunavāda, (iv) kālalaksaņā, (v) karma-lakṣaņā (vi) kārya-laksanā, or sādhya-lakṣaṇā. (vii) kārana or sādhana lakṣaṇā, (viii) laksaņā conveying some sva-jātīya and also (ix) lakṣaņā with reference to lingin. Sentences like "simho devadattah" and "agnir-māņavakah” are given as popular examples of dharma-laksanā. (Mī. Sū. III. 2. 4;) 'gund vā'pyabhidhānam syāt, ... etc.
"guņa-samyogād yad agaunam idam abhidhānam bhavisyati. bhavati hi gunad api abhidhānam. yathā simho devadattah, agnir māņavaka iti.”
The words 'simha' and 'agni' convey the qualities. This lakṣaṇā corresponds to 'gauni-säropā' of the later alamkārikas. It should be noted that though it appears that this dharma laksanā is termed as "guna-vāda" by Jaimini at Mi. Sū. I. 2. 10, actually, the term guna-vāda is used both by Jaimini and Sabara in a sense much wider than dharma-laksanā.
— "guņavādas tu, gauņa esa vādo bhavati, yat-sambandhini stotavye sambandyantaram stūyate.” S. B. on Mi. Sū. I. 2. 10.
It means upacara or secondary application in general, as is evident from the fact that 'ansta-vādini vāk’ is given as another example of gunavāda where lakṣanā does not convey dharma but bāhulya' or 'prāśastya.' Hence we find that Jaimini is laying down ‘rūpa' and 'prāya' as two possible grounds for gunaväda, among others.
- See S. B. on Mi. Sū. I. 2. 11; pp. 127 : “gunavādas tu rūpāt. yathā stenāpracchannarüpā evam ca mana iti gaunah sabdah.”—Thus 'stenam manah' is a gunavāda; and also früpāt prāyāt,' Mi. Sü. I. 2. 11.
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