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552
SAHṚDAYALOKA
the motive
'tātparya-viṣayánvayita'vacchedakatāyā abhāvaḥ na tantram'.
because lakṣyártha or secondary sense is realized through the avacchedaka dharma of the primary sense or through the form of the avacchedaka-dharma. This is accepted by all.
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We will try to make this clear as follows. We have observed that Jagannatha following the Naiyayikas, and also the Vedantins, defines lakṣaṇā very simply as, 'sakya-sambandho lakṣaṇa'. The Sarala commentary (pp. 185, R.G.) explains it as an expression, by a word, of a secondary sense, as is related to the primary sense. As Prof. Athavale explains, (pp. 486, ibid) in instances like 'gangāyām ghoṣaḥ' the primary meaning of 'gangāyām' i.e. on the stream of gangā, is inapplicable and hence we have to resort to another meaning such as, 'on the bank of ganga'. The primary meaning of 'stream of Ganga' is discarded but there is some relation of the primary sense with the newly accepted meaning of 'the bank of Ganga.' If there is no relation whatsoever between these two senses, then any meaning will start to flow from the word 'gangāyām'. Thus the unavoidable condition for resorting to lakṣaṇā is to show some relation between the primary sense and the secondary sense. Thus, Jagannatha terms such fixed relation only as lakṣaṇā. In this illustration this relation is that of nearness or 'sāmīpya'. Such other relations are also possible between the primary and the secondary sense.
Now there is a subtle point to be considered. The point is whether, over and above such relations as sāmīpya etc., is there any relation absolutely common to all, between the primary sense and the secondary sense? With regard to this, there are two views, which may be put as follows: Some are of the opinion that between the primary and the secondary sense there is no other relation beyond those such as sāmīpya, etc., which are welknown. The primary sense is completely negated and in its place the secondary sense is resorted to. The special dharma or quality - avacchedaka dharma of the primary sense is not seen at all in this new secondary sense. Thus it is in fitness of things when there is no relation between the special quality of the primary sense with the secondary sense, the relations between the primary and the secondary senses must be totally different. This view is held by earlier ālamkarikas.
Jagannatha holds the view held by Mammata, which forms the second opinion. This view believes that it is not necessary that the special characteristics avacchedaka darma - of the mukhyártha and the lakṣyártha have got to be necessarily different. It is not so that the avacchedaka-dharma of the primary sense
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