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664
SAHRDAYĀLOKA the qualities, such as holiness, is itself indicated by the word Gangā; and the purpose for such indication is the cognition of an additional meaning than what is obtained by saying - 'A hamlet on the bank of the Gangā', thus the indication is in the qualified object. Then what is the need of suggestion ?".
"nanu pāvanatvā"di-dharma-yuktam eva tatam laksyate. gangāyās tate ghosa ity atódhikasya arthasya pratipattiś ca prayojanam iti viśişte laksaņā. tat kim vyañjanā, iti āha." To this the author replies -
"prayojanena sahitam laksaniyam na yujyate.” (17cd) kuta iti āha -
"jñānasya visayo hyayaḥ phalam anyad udāhstam.” (II. 18 ab) The idea is that the indicated sense, qualified by the purpose is not proper to be admitted because, the object of cognition is indeed different, and the result is declared to be different. Mammata observes that the object of perception etc. is a blue and the like. But the result is revelation or consciousness. Thus there is no indication with reference to the qualified object. The Sampradāyaprakāśinī has this remark (pp. 42, ibid) : “prayojana-sahitasya taţā’der laksyatvā’bhyupagamo na yukta ity arthaḥ, and also read - "guņena guņī laksyate, bāhyendriya-gocaratvarūpa-viśesa-prathanāya, ghatā”dir iti. phalam jñāna-prayojanam, prakațatā samvittir vā iti vikalpo vyavatişthate. bhārtā”dayo hi prakațībhāva-laksanam jñeyadharmam jñāna-phalam āhuḥ. vaiseșikā”dayas tu samvitti-rūpam jñātr-dharmam. samvittir anu-vyavasāyaḥ. ghața-jñānam jānāmi ity ādi jñāna-visayam jñānam, iti yāvat. prakațatā eva astu jñānaphalam, samvittir vā, na tu phalavișayayoḥ sarvathā tādātmyam upapadyata iti nişkarşaḥ.”
In the above discussion we have noticed Mammața's words in the vștti under II. 16 that: “nā’pi gangā-sabdaḥ tatam iva prayojanam pratipādayitum samarthah.” meaning, “Besides the word Gangā, unlike the word bank, is not unable to convey the purpose." Here commentators notice the reading 'samarthah' for 'a-samarthah'. With 'samarthah', the vștti is explained as, “yathā ganga-śabdaḥ mukhyártha-bādhādikam apeksya eva taţam pratipādayitum samarthaḥ, tathā prayojanam pratipādayitum samartho na iti punar api vyatirekena drstāntah. ayam bhāvah-gangā śabdah tatam prayojanam ca pratipādayati. param asti bhedaḥ etayor dvayoḥ pratipādane. taţa-pratipādane gangā-śabdasya mukhyárthabādhā"di-hetu-trayasya asti apeksā. na tādrśī apekṣā prayojana-pratipādane. yatkāraṇam gangā-sabdah prayojanam vyañjanayā pratipādayati."
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