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Sabdavrttis, the nature of : Abhidhā
295 apprehension of the secondary sense. Thus, through the agency i.e. kāranasāmagri such as vaktā or speaker and the rest, the word is connected with the secondary sense and then becomes capable to give the secondary sense. The idea is that the word has expectancy with reference to these six-fold vaktā, vācya etc., when it gives its primary sense. Then, through usage - vrddha-vyavahāra-through this primary sense, it fixes its relation with the secondary sense. Through the said six-fold meaning the word conveys the secondary sense. So, a word does not give a secondary sense, till its relation with secondary sense is not comprehended. This relation is not brought about naturally, but only through the agency or kārana-samagri such as vaktā or speaker etc., and also only after the primary sense is collected. As is said by Sabarasvāmin - "Then, how is it that a different word (= say, gangā) is used for a different opinion, we say, it is through the medium of conveying of one's own meaning." (Mi. sū. I. 4. 12). Here, the
ense is intended through the primary sense. Sabara has further stated, (Mi. sū. I. iv. i) that lakṣaṇā is from day to day usage, i.e. laukikī. Through this it is suggested by him that, when a word proceeds towards the secondary sense, it has an expectancy of a sort of relation. By 'loka' is meant the means of knowledge that comes into function in day to day affairs. So, 'laukiki' means 'that which is known in ordinary parlance', i.e. which is established by a .
d which carries some relation : "etad uktam bhavati. na śabdānām anavadhārita-lāksanikārtha-sambandhānām lāksanikam artham prati gamakatvam, nápi ca tatra sākṣāt sambandha-grahaņam, kim tarhi? vaktrā"di-sāmagrīapeksayā svārtha-vyavadhānena iti. yad uktam-ācārya-sabarasvāminā - "katham punaḥ parąśabdaḥ paratra vartate ? svārthábhidhānena iti brūmah” - iti. atra hi svārtha-dvārena laksyamānārthābhinivesitā sabdānām uktā. punaś ca asau eva āha - "lakṣaṇápi laukiki eva", iti. atra hi sambandhāvadháraña-sāpekśāņām śabdānām laksyamāṇe arthe pravịttir uktā. vyavahāropā”rūdhāni hi pratyaksā”dīni pramāṇāni loka-śabdena abhidhīyante. loka eva viditā laukikī, vyavahāra-gamyā, parigrhīta-sambandha-śabda-nişthā iti arthah." Here Mukula also quotes from Kumārila -
“nirūļhā laksanāḥ kāścit sāmarthyād abhidhānavat, kriyante sāmpratam kāścit
kāşcin naiva tv aśaktitaḥ.” - iti. • i.e. Some laksanās are based on usage. They carry the strength of conveying a meaning like the primary function (= abhidhānavat). While some (other) laksanās
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