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SAHRDAYĀLOKA (iv) āptavākya or the direct statement issued by an authority also explains convention. The Nyāya-kośa (pp. 860) puts it as - "angulī-prasarana"di-pūrvakam nirdeśena śaktigraho bhavati. yathā-bāla, taveyam mātā, tavayam pitä, ayam te bhrātā kadalīphalam abhyavaharati iti nirdeśena bālasya mātrādau śaktigrahah." Or, it can be explained as - "āptavākyād api śaktigraho yathā ‘kokilaḥ pika-padavācyaḥ' ityādi-āptavākyāt pikā”di-padānām kokile śaktigrahaḥ."
(v) 'Vyavahāra' or vặddha-vyavahāra can be useful as follows : “vyavahārād api śaktigraho yathā, “ghațam naya”, “gām ānaya” ityādy-āvāpódvāpābhyām pārsvastha-bālasya ghatā"di-padasya ghata-matre saktigraho bhavati iti. - usage of the words by elders is the most important method. The Prābhākaras, who support anvitábhidhāna, respect this method as the only method to get at the conventional meaning. Mammata, following Kumārila bhatta says that in this method three pramānas or means of knowledge are involved such as pratyaksa-or direct perception, anumāna or inference, and arthāpatti or postulation. Nāgeśa considers this method as the best - "Śakti-grāhaka-siromani.” (Laghumañjusā, pp. 64) Jagadīša, the great Naiyāyika also carries this opinion - In his sabdaśakti-prakāśikā, (pp. 103) he observes : “sanketasya grahah pūrvam vrddha-vyavahāratah." Gangesa also in Tattvacintāmaņi (Vol. IV. pt. 2, pp. 462) observes - vặddhavyavahārāt eva sarveșām ādyā vyutpattih." (vi) Vākyaśesa - i.e. frest of the passage in the context is yet another source :
"vākyaśeşād hi śakti-graho yathā, 'yava-mayaścarur bhavati' ity-asya yavapadasya dirgha-sūka-višeșe kangau vā saktir iti samdehe vākyaśeşād dirgha-śūkavišese saktir nirniyate. vākyaśesas tu yatránya osadhayo, mlāyante atha etc. modamānā iva uttisthanti iti. 'vasante sarva-sasyānām jāyate patra-śāsanam. modamānāśca tisthanti yavāḥ kanisa-śālinaḥ", iti ca. - Jaimini, - M.S. I. iv. 24 - i.e. - samdigdhesu vākyaśeşāt - informs that when there is some doubt about the meaning of a word, the rest of the passage must be consulted. In the vedic sentence, “aktāḥ sarkarā upadadhāti”, (= The wet pebbles are placed nearby), the meaning of the term akta (= wet) is to be collected from the rest of the passage - 'tejo vai ghệtam' (= ghee is the brilliance); from this it is clear that the pebbles are to be soaked in ghee or clarified butter. This method can be tried in arriving at the correct meaning of a word. Thus in 'yavamayas' carur bhavati', the meaning of yava' - used for long-beared barley by Arya-s and in the sense of panic seed by Mlecchas, - is known to be long-beared barley here from the rest of the sentence. Thus here 'yava' means 'dīrgha-suka-viśeşa'. The rest of the passage viz. 'yatrányā osadhayo mlāyante athaite modamānā iva uttisthanti' - i.e. when the other plants
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