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336
SAHRDAYĀLOKA
Discussing the nature of this convention M. observes that the conventional meaning is said to be four-fold from the point of view of jāty adi i.e. class and the rest. Or, it may be only the class or universal.
M. further observes that though an individual alone is competent of activity or passivity, on account of its capacity for performing a fruitful function, yet it is not compatible to establish the convention with reference to the individual on account of the contingencies of infinitness and anomaly, because the classification would not obtain in the case of words such as a bull - gauh, or 'white/sukla'; 'calah/ moving', or dittha'. Hence there is convention with reference to the attribute (upādhi) alone.
Poeticians in general and here M., it may be observed, follow the dictum of the grammarians as observed by us earlier.
Now, M. further observes that 'upādhi' or attribute is two fold : vastudharma and 'vaktr-yadrcchā-sannivesita, i.e. the inherent property of a thing and the one applied to it by the free will of the speaker. The former is also two-fold viz. tha which is accomplished and that which is to be accomplished. Again here the accomplished is two-fold viz. that which gives life to an entity, and the one which endows it with a speciality. There, the first is the universal or class. It is said in the Vākyapadīya that : 'a cow is not a cow by its own self, nor even a non-cow; but it is a cow on account of its relation with cowness.”
Jhalkikar (= J.) observes : (pp. 34, ibid) : "vākyapadīyam nāma bhartharikrto mahābhāsya-vyākhyānarūpo vyākarana-granthah. "gauḥ" - 'go'śabdoddesyo dharmī. svarūpeṇa iti - jāti-rahita-vyakti-mātrena iti arthah' iti tīkākāraḥ. 'ajñātagotvakena dharmi-svarūpa-mātrena' ityarthaḥ, iti udyotakārāḥ. na gauḥ - na gauh iti vyavahāra-visayaḥ. anyathā ghatópi gauh syāt svarūpa-avisesāt, iti bhāvah. nā’pya-gauh iti vyavahāra-visayah. tathā sati gauh api agauh syāt iti bhāvah." Jhalkikar then explains how Jagannātha has put it. We have seen the view of Jagannātha earlier as we have called him 'mahā-siddhāntin'.
The second one, observes M. further, is 'gunah' or quality. For, a thing, which has come into existence, is differentiated by a quality such as white. The property, which is being accomplished, is of the form of action, parts of which are prior and posterior (i.e. they are in a sequence).
M. has observed that there is difference between “jāti' and 'guna'. Jāti' comes first and 'guna' next. Jhalkikar explains : (pp. 34, ibid) : "labdha-sattākam” jātyā prāpta-vyavahāra-yogyatākam. vastu vyaktiḥ. viśisyate, sajātīyebhyo vyāvartyate.
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