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SAHRDAYĀLOKA We have also noted earlier that Patañjali not only knows about the primary and secondary senses, but is fairly conversant with the various relations they may have between them. Thus, under Pā. 4.1.48, pp. 218 (Vol. II), Patañjali reads - "katham punar atasmin sa ity etad bhavati ? caturbhih prakāraih a-tasmin sa ity etad bhavati, tātsthyāt, tāddharmyāt sāmīdyāt sāhacaryād iti. tātsthyāt tāvat mañcāh hasanti, girir dahyate, tāddharmyāt, jatinam yāntam brabmadatta ity Wha brahmadatte yāni karmāni, jaținy api tāni kriyante ity ato jațī brahmadatta ity ucyate. tat-sāmīpyāt gangāyām ghosaḥ, kūpe garga-kulam, tat sāhacaryāt kuntān praveśaya, yastih praveśaya.
Thus the discipline of grammar was fairly conversant with the secondary use of language. We will now turn to the Nyāya discipline.
Gautama in his Nyāya sūtras applies the term 'upacāra' to this secondary usage and holds it to be quite common. He also knows the various relations between the primary and the secondary senses. The Nyaya-sūtra, II. 2. 62 reads as : sahacaranasthāna-tādarthya.-vrtta-māna-dharana-samīpyayoga-sādhanā."dhipatyebhyo brāhmana-manca-kata-rāja-saktu-candana-gangā-śātakā’nna-puruşeşv atadbhāve'pi tad upacāraḥ. -
The relation of 'sahacarana' or association is illustrated as in yastikām bhojaya'. i.e. feed the stick. Now here by 'stick' a brahmin with a stick is meant for he is normally always associated with a stick which he carries in his hand while walking. Similarly in, 'kuntāḥ praviśanti' by 'kuntāḥ' or lances are meant the lance-bearers.
'Sthāna' or location is illustrated as in 'mañcāh krośanti', i.e. the beds (or cradles) are making noise or crying. The term 'manca' is used for children sleeping in a cot or a cradle.
"Tādarthya' or purpose is illustrated as in 'katam karoti' - 'he makes a mat', when actually he collects reeds for the preparation of a mat. Here the reeds used for making a mat are called a mat.
'Vrtta' or behaviour is illustrated as in 'yamo rājā', i.e. the king is the God of death. Here the term 'yama' is used in the sense of a king who acts like yama i.e. who strikes terror among people.
'māna' or measure is illustrated as in 'ādhaka-saktavah' - i.e. one adhaka (= say, a pound, or kg.) of floor. Here the term 'ādhaka' signifying a measure, is used to mean that which is measured'. i.e. adhakena mitāḥ saktavaḥ.
dhārana' or wheighing, as in 'tulā-candanam' meaning one tulā of candana. Here tulā or balance stands for that which is weighed in a balance : 'tulāyām
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