Syadvada Manjari

Author(s): Mallishenacharya, F W Thomas
Publisher: Motilal Banarasidas

Page 92

XXI. The Vedānta theory of the denotation of therms
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not be non-existence; because, as there is imposition of contradictory attributes in the form of affirmation and negation, the two cannot logically be identical.
Or, if it is said, 'On your alternative also the contradiction is just the same', - the chattering of the heaven-beloved 2)! For we do not admit non-existence under the very same aspect as existence, or existence under the very same aspect as nonexistence; but existence with own-form, substance, place, time and status, and nonexistence with other form, substance, place, time and status. Then where is the room for contradiction ?
But the Yogas are bold: 'Since by mere acceptance of a separate mutual negation's) there is in all ways establishment of the delimitation of things, wherefore the supposition that they consist of negations ?' That is wrong. For when a pot is not of the form of negation of cloth, etc., then a pot would actually be a cloth, etc. And, as a pot has the form of pot because of being distinct from negation of pot, so might cloth, etc.), also simply through being distinct from negation of pot. So enough of disquisition.
Similarly the denotant also, in the form of a sound (word), is of dual essence; - 'though of single essence is plural', that is the meaning: because sound also, on the principles stated in regard to the object (meaning), consists of positivity and negativity. Or because the denotant, though having a single object, is agreed to have a plurality of objects: as, of course, the word
pot' is used as denotant by virtue of linguistic convention 32) in regard to an object with a broad-bottomed-and-bellied, etc., form; similarly, when so applied, in virtue of the same, to other objects, in dependence upon place, time, etc., whereby is it prevented ? For there are Yogis who say, because to linguistic conventions, 'pot' used in regard to body, there is no restriction, since they depend upon human will: just as the word 'thief', though elsewhere (117) conventionally applied (rūdha) to a stealer, is familiar to the people of the Deccan as meaning 'boiled rice'; and as the word kumāra (youth, prince) is in the East conventionally applied to the month Āśvina. And so the words 'cucumber', etc., are in respect of such and such regions to be known as denoting 'womb', etc. In respect to time again, just as for the Jains in regard to the regulations for penance, - consisting of firmness, faith, holding fast") - in ancient times the word sad-guru ?) denoted more than 180 fasts, but at the present time on the contrary, by the same word şad-guru merely 3 fasts are, in accordance with the usage of the Jita-kal pa 36), conventionally understood. With regard, again, to śästra texts, as in the Purānas by the word 'twelfth the eleventh is apprehended, (118) and in the Tripurarnava") by the word ali (a friend) what is sprinkled with spirituous liquor*), by the word maithuna honey and butter, etc.'
Nor have we thus primacy of only linguistic convention in causing presentation of the object (meaning), since that works there only through an accompaniment by the natural
*) The Chowkhamba text adds: 'and in the Bhişaktantra'. 9) A term originally applied to kings, but subsequently used derisively as equivalent to fool'.
30) Paraspara-abhāva (A is not B) is one of the four negations recognized by the Naiyāyikas and Vaiseşikas (Yogas), the other three being pre-negation' (prāg-abhāva), post-negation' = destruction (vinäsa), and absolute negation (atyanta-abhavr): other refinements also are known, see Nyāya-kosa, 8. v. Abhäva.
3) Have the form of pot.
») The conventional nature of the connection between word and meaning, noted already by Patanjali in Maha-bhäş ya, I. i. 1 (Introduction) was maintained by the Nyāya (N.-sutra, II. i. 51-6). In the Slokavärttika (trans. pp. 281 sq., 412 sq.) it is the topic of a long refutation.
») Samhanana usually signifies a compact structure of frame, joints, etc.: see Outlines of Jainism, p. 34. *) Six heavy! *) A Jain canonical text, by Jinabhadra Gaộin Kşemärāma (M. L.). 3) See note XI 6).