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270
SAHRDAYĀLOKA
convention. So, there is no need to go for numberless samketas on numberless individuals. The vyabhicāra-dosa also disappears as all vyaktis are covered by samketa.
As noted above, Jagannātha holds that when samketa or convention is held with reference to a class, i.e. jāti, the apprehension of a vyakti is either through inference or through laksanā or secondary function. The jāti-rūpa-sabdārtha is also the 'prāņa-prada-dharma' of the objects, because it is this which gives 'vyavahārayogyatā'. Here Jagannātha quotes from Mammata (K.P. II. 2, vrtti) the words which are quoted again from what Bharthari has said in the Vākyapadiya : (pp. 432, ibid)
"gauḥ svarūpeṇa na gauḥ, na api agauḥ, gotvábhisambandhād gauh.” The idea is that a 'go-vyakti' by its form (svarūpena) does not become a 'go'. This means that without accompanied by its jāti-class-cowness', - 'go-tva', an individual go, i.e. go-vyakti does not become the object of usage - vyavahāra. It does not become the object of such usage as 'a-go'-either. But once we realize the relation of that go-vyakti with go-jāti (gotvábhisambandhāt) - then only it becomes fit for the usage of the word 'go' with reference to it. Jagannātha explains it clearly as follows : (pp. 432, ibid) :
"asya arthaḥ - gauḥ sāsnādimān dharmī. svarūpena, ajñāta-gotva-kena, dharmi-svarūpa-mātrena, na gauh, nā'pi go-bhinna-iti vyavahārasya-nirvāhakah nápyagauḥ, nápi go-bhinna iti vyavahārasya nirvāhakaḥ. tathā sati, dūrād anabhivyakta-samsthānatayā gotvāgraha-daśāyām gavi gaur iti go-bhinna iti vā vyavahāraḥ syāt.”
The idea is that by the special outward form of having a dewlap, etc. an object, by the help of only its external form only, the form by which the apprehension of 'go-tva' has not followed, does not become a 'go', i.e. it does not become the object of the usage of the word 'gauh' for it. Nor, it becomes an object of a usage such as 'a-gauh', merely by the external form. The idea is that even without the apprehension of go-tva, 'cowness', i.e. class of jāti, if a go-vyakti can become an object of the usage of the word 'gauh', then, an object such as 'go' whose 'form is not clearly seen and determined because of distance and in whose case there is no apprehension of gotva-jāti, will also be an object of such usage as, 'this is a cow, or this is some other animal than cow', etc. or, as the special form of that object in not determined, that individual, in absence of apprehension of its speciality, there will follow the usage-vyavahāra of ghasa in 'go', and of 'go' in 'ghata'. - "svarūpasya a-viśeșād ghate gaur iti, gavi ca agaur
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