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SAHṚDAYALOKA
Thus, when the function of a word is not established with reference to another sense, how, can we hold śabda as 'askhalad-gati' with reference to a result (phala, i.e. another sense) which follows through inference from a given linga or mark i.e. cause?
"ittham arthántare sabda
vṛtter anupapattitaḥ,
phale lingaika-gamye syāt
kutaḥ śabdaḥ skhalad-gatiḥ." - (50)
Thus, observes Mahimā, that whatever factors are considered in favour of gauņi vṛtti, are taken by us as promoting anumana -
"guna-vṛttau girām yāvat
sāmagrī-īṣṭā nibandhanam,
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saiva lingataya'smābhir
isyate arthántaram prati." - (55) (pp. 123, ibid)
"na hi tat samayábhāvāt
vācyam śabdasya kalpyate
pratīyamānatāyām ca vyaktasya anumeyatā." (56) "tasmāt svārtha'tirikteņa gatir na arthántare girām, vācakatvās'rayeṇā'to
gunavṛtter asambhavaḥ." - (57)
Mahima suggests that when we resort to metaphorical expression or gunavṛtti, the secret underlying this activity is that it is the natural linguistic habit of people that they identify similar or mutually connected objects. When we see a person with long neck and ugly figure we call him 'karabha' or a youngone of a camel. Again on seeing children crying in a cradle, we describe the cradle as crying (pp. 121, ibid) :
"loko hi tat-sadṛśam tat-sambaddham ca tattvena vyavaharan dṛśyate, tad yathā dirgha-grīvam vikaṭa-kāyam ca kamcit paśyan 'karabha' iti vyapadiśati, mañcasambaddhān ca kāmścit krośato mañcāḥ krośanti iti." On hearing such sentences which are non-congruent by nature, an intelligent person concludes that such an
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