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SAHRDAYĀLOKA holiness and others. Therefore abhidhā cannot express these qualities. Mammata at K.P. II. 15d observes : "hervābhāvān na laksanā." - mukhyártha-badh hetuh." i.e. Nor is it indication for want of the three fold) cause. The cause means the triad beginning with incompatibility of the primary sense.” Laksanā cannot convey the prayojana. What is meant is this that, in 'gangāyām ghoṣaḥ, abhidhā gives the meaning of stream. This meaning is unsuitable and so laksaņā is resorted to and it indicates the sense of bank. This laksanā is 'prayojanavati and the prayojana or purpose is "pāvanatvā"dayo dharmāḥ." How is this prayojana arrived at ? To this question one may say that after the indicated sense viz. 'gangā tate ghosah', a second laksaņā should be resorted to and it should be supposed to indicate the sense viz. the apprehension of the properties of holiness and coolness. But Mammața holds that this is not possible, as resorting to second laksana will invoke mukhyártha-bādha etc. i.e. hetu. As there is no 'hetu' present here, there cannot be laksaņā. The word 'hervābhāva' is a collective singular. It stands for the three conditions viz. mukhyártha-bādha, tadyoga and rūļhi-prayojanányatarat. Jħalkikar (p. 59, ibid) observes : “nanu prayojana-pratipādane abhidhā'dir eva kalpito vyāpāróstu, kim vyañjanayā ity ata āha-nábhidheti; na śatkir ityarthaḥ. pāvanatvādi-pratipādane iti sesaḥ. samayábhāvād iti. samketábhāvād ityarthaḥ gangā"dipadasya śaitya-pāvanatvā”dau samketábhāvād iti yāvat. 'śaktir atiriktaḥ padárthah. tadgrāhakah sanketa iti na sadhyāviseso hetor iti bodhyam.' iti udyote spastam. uktam idam 'sa mukhyórthaḥ' iti 11 sūtre. "hetu-sādhyayoḥ sāmānādhikaranyábhāvād anumity anupapattir ato vyācaste 'gangāyām'ity ādi. tathā ca pāvanatvádikam prayojanam na gangā-padábhidhāpratipadyam gangapada-niștha-samketa-visayatvād ity evánumānam iti bhāvaḥ” it narasimhamanīsāyām spastam.
In K.P. II. 16, Mammata further observes that the indicated sense is not the primary one; neither is there lack of compatibility i.e. bādha, nor any connection with the fruit; there is no motive herein; and the word (gangā) does not fail in its expressive power.
"lakṣyam na mukhyam, nápy atra bādho
yogaḥ phalena no; na prayojanam etasmin, na ca sabdaḥ
skhald-gatiḥ.” (K.P. II. 16) In the vștti Mammața further elaborates the argument thus. - Just as the word Gangā indicates bank because it is incompatible in its primary sense of) the
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