Shringaraprakasha 6.p1.27

6.p1.27

tayorādyā yathā--vaṃdhrīkā darśanīyo manuṣyaḥ, cañcā ramaṇīyaḥ, tadetadghuṇākṣaraṃ dvitīyā yathā--- aho duḥkhaṃ rūpaṃ lekhyasya,vidagdha ākāraścittasya, saumyā mūrtiḥ pratimāyā iti | kriyākṛtidvidhā, kāyakriyādhārā, manaḥkriyādhārā ca | tayorādyā yathā--ṛjvāgatamālekhyam, sācimukhavartakaḥ parāvartakamukhasthānamiti | dvitīyā yathā-- bhītā dṛṣṭiḥ, trasta ākāraḥ, savikāraṃ rūpamiti | nanu ca jātirena iti jaiminīyāḥ | jaiminirhi, jātimevākṛtiṃ prāha vyaktirākṣipyate yayā | sāmānyaṃ tañca piṇḍānāmekabuddhinibandhanam || 6.16. nanu ca, sāsnādīnāṃ sanniveśa ākṛtiḥ | na cāsau jaiminimate'pi na pṛthagasti | yadāha bhāṣyakāraḥ-- atha gaurityatra kaśśabdārthaḥ sāsnādiviśiṣṭā ākṛtiriti | tataśca saiva śabdārtho bhavati | naivam ; evaṃ sati saṃsthānasya prativyaktibhinnatvāt, ānantyavyabhicārābhyaṃsaṃbandhasya grahītumaśakyatvāt | na ca vidyamānāyāmapyākṛtau gāmānayetyuktaścitrapustamayīṃ kaścidgāmānayati | nanu jātipakṣe'pi jātessarvagatatvātkimiti mṛdgakānayanaṃ na bhavati ; sāsnādimataḥ prāṇina eva gotvābhivyañjakatvāt | ato nākṛtirjāteḥ pṛthakchabdārtha iti| vyaktirapi na śabdārthaḥ, sā hi vyaktimātraṃ vā syādviśiṣṭā vā | na tāvadvyaktimātraṃ, asvādivyaktāvapi gauriti jñānābhidhānayoḥ prasaṅgāt | avagamastu śabdāt pramāṇāntarato vā | na pramāṇāntarataḥ, tadasannidhānāt | śabdatastu gotvāvagame tadeva prathamataśśabdo'bhidadhāti, nāgṛhītaviśeṣaṇā viśeṣye buddhiriti nyāyāt | nanu jātiṃ viśeṣaṇatvena viśeṣyatvena ca vyaktiṃ gośabdo vakṣyati ; na śaknoti vaktumatibhārāt |

Of these two, the first is as follows: 'A handsome man is like a leather puppet'; 'A scarecrow is charming'; 'This is a woodworm mark.' The second is as follows: 'Ah, the wretched form of the painting!'; 'Refined is the shape of the mind'; 'Gentle is the form of the idol.' The configuration of action is twofold: having physical action as its locus and having mental action as its locus. Of these two, the first is as follows: 'A straight-facing drawing'; 'The oblique-facing position, the turned-away-facing position.' The second is as follows: 'A frightened glance'; 'A panicked demeanour'; 'A troubled appearance.' Now, the followers of Jaimini hold that only the universal [is the word-meaning]. For Jaimini declared: / 'The universal itself is the configuration by which the individual is implied; / and that is the generic commonality of individuals, the ground of a uniform cognition.' // 6.16. / But surely the configuration is the arrangement of the dewlap and other parts; and that does not fail to exist separately, even in Jaimini's view. As the author of the commentary states: 'Now, what is the word-meaning in the case of "cow"? The configuration qualified by the dewlap, etc.' And therefore, that alone is the word-meaning. This is not so; for in that case, because the physical configuration is different in every individual, the relation cannot be grasped owing to infinity and straying. Nor does someone, when told 'Bring the cow', bring a cow made of clay or paint, even though the configuration is present. Now [one might object]: Even in the thesis that the universal [is the word-meaning], since the universal is omnipresent, why is an earthen cow not brought? [Because] only a living creature possessing a dewlap and the like is the manifestor of cowness. Therefore, configuration is not a word-meaning distinct from the universal. Nor is the individual the word-meaning; for that would be either the bare individual or the qualified one. First, it cannot be the bare individual, because it would entail the cognition and designation of 'cow' even in an individual horse, etc. And its comprehension must occur from the word or from another means of knowledge. Not from another means of knowledge, because it is not in proximity. But if comprehension occurs from the word, when cowness is comprehended, the word first expresses that very thing, on the principle: 'Cognition does not arise with respect to the qualificand when the qualifier is not apprehended.' But could not the word 'cow' express the universal as the qualifier and the individual as the qualificand? It cannot express it, due to excessive burden.