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Vyañjanā'
697 like, the correlation of only that sense will be apprehended with reference to which, the import has been determined (i.e. tātparya-niscaya); no other sense will be apprehended. Thus even though many senses are presented in the beginning, correlation takes place only with reference to a single sense, with reference to which import has been determined. If we proceed with this line of thinking, we will not have to accept the position that in case of a word having a multiple sense, memory with reference only to a single sense persists; or that the occurrence of the second sense is retarded : "apare tu āhuḥ-nānárthaśabdaja-śābda-buddhau tātparya-nirnaya-hetutāyā avaśya-kalpyatvāt prathamam nānártha-śabdād anekárthopasthānépi prakaraņā”dibhis tātparya-nirnaya-herubhir utpādite tasmin yatra tātparya-nirnayaḥ tasyaiva arthasya anvaya-buddhir jāyate, nányasya iti saranau āśritāyām naika-mātra-gocara-smrty apekṣā, nā’py arthopasthāna-pratibandhakatva-kalpanam.” (R.G. pp. 2, ibid)
Even from the point of view of this second view-point, vyañjanā or suggestive power is inevitable. When import-determination (i.e. tātparyanirnaya) is taken as the cause of verbal apprehension, (śābda-bodha), in instances such as, 'surabhi-māmsam bhaksayati', and the like, the hearer gathers through the knowledge of the context that the speaker intends 'fragrant meat, and that the term, 'surabhi-māmsam', is used for that only. After this sort of determination of the intention of the speaker, verbal apprehension with reference to the intended sense alone is done through abhidhā or the power of expression, and not with reference to the non-contextual beef. But, however through practical experience, it is gathered that the sense of beef is also apprehended through that very word viz. 'surabhi-māmsam' alone. Now, in order to explain this apprehension, which other means is possible, except vyañjanā or suggestive power ? Thus, even from the second method of verbal apprehension also, the non-contextual sense is collected, in case of a word having multiple sense, through suggestive power i.e. vyañjanā alone : "evam ca prāg upadarśita-nānártha-sthale, prakaraņā"dijñānā”dhīna-tātparya-nirnayāt prākaraṇikártha-śābdabuddhau jātāyām a-tātparyavişayā’pi śābda-buddhis tasmād eva śabdāj jāyamānā, kasya vyāpārasya sādhyatām avalambatām ste vyañjanāt ?” (R.G.)
Abhidhā or the power of expression fails in this case, because importdetermination is the cause with reference to the sense apprehended through abhidhā or the power of expression but not with reference to the apprehension of the sense through vyañjanā or suggestive power. So, the non-contextual sense, in
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