DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.39769#0311
THE FIFTH LECTURE.
285
cow which is yellow-eyed and one year old.
This is the question to which the 'commentators
mainly direct their attention. It is, however, ol little
importance to us. The important part ot the maxim
is, that the use of the adjectives is a mere Xiyama and
does not touch the question of the validity of the
purchase. Kuniarila Bhatta says, that the expression
‘red coloured’ has not the force of a Vidhi in it. The
other maxims regarding the interpretation of words
do not call for any explanation.
Generalhq with regard to the interpretation of words,
I may tell you here that according to the Mimansa
system, strictly speaking, the term Artha (meaning)
implies that signification of a word which, it possesses
by itself and is not derived from the power of other
words —A nanyalabhya-shabdartha.1 Apadeva refers
to this.2 Thus according to the Mimansakas the sense
of words made out by the context, that is, by the Linga
principle, is not strictly speaking ’its Artha but its
Shakti 'latent power). The sense of a word derived
from the context (Linga) is usually called Lakshana-
Artha. But as already indicated, even the Artha (mean-
ing) of a word as contradistinguished from its power
may be various—etymological, conventional, primary,
secondary, technical, &c. This being the case, where
the etymological and popular meaning of a word is
identical and is its only meaning,’ there can.be no
1
2 a: 1
?fa *?T?iTri | Mimansanyaya praljasha,
Jibananda’s Ed. p. 17.
285
cow which is yellow-eyed and one year old.
This is the question to which the 'commentators
mainly direct their attention. It is, however, ol little
importance to us. The important part ot the maxim
is, that the use of the adjectives is a mere Xiyama and
does not touch the question of the validity of the
purchase. Kuniarila Bhatta says, that the expression
‘red coloured’ has not the force of a Vidhi in it. The
other maxims regarding the interpretation of words
do not call for any explanation.
Generalhq with regard to the interpretation of words,
I may tell you here that according to the Mimansa
system, strictly speaking, the term Artha (meaning)
implies that signification of a word which, it possesses
by itself and is not derived from the power of other
words —A nanyalabhya-shabdartha.1 Apadeva refers
to this.2 Thus according to the Mimansakas the sense
of words made out by the context, that is, by the Linga
principle, is not strictly speaking ’its Artha but its
Shakti 'latent power). The sense of a word derived
from the context (Linga) is usually called Lakshana-
Artha. But as already indicated, even the Artha (mean-
ing) of a word as contradistinguished from its power
may be various—etymological, conventional, primary,
secondary, technical, &c. This being the case, where
the etymological and popular meaning of a word is
identical and is its only meaning,’ there can.be no
1
2 a: 1
?fa *?T?iTri | Mimansanyaya praljasha,
Jibananda’s Ed. p. 17.