Question

Given below are two statements: one is labelled as Assertion (A) and the other is labelled as Reason (R).
Assertion (A): In 'Sanketa-grahana' (grasping of the conventional meaning), the meaning is understood in terms of Jati (Universal), Guna (Quality), Kriya (Action), and Dravya (Individual/Substance).
Reason (R): The Lakshyartha (indicative meaning) is understood through the power of Lakshana (Indication).
In light of the above statements, choose the most appropriate answer from the options given below:

• A. Both (A) and (R) are correct and (R) is the correct explanation of (A)
• B. Both (A) and (R) are correct but (R) is NOT the correct explanation of (A)
• C. (A) is correct but (R) is not correct
• D. (A) is not correct but (R) is correct

Hint:

To check if R is the explanation of A, use "because" between them. "Sanketa is grasped in Jati etc. because Lakshyartha is grasped by Lakshana." This makes no sense, indicating that while both are true, there is no causal link.

Answer 1

The Correct Option is B

Step 1: Understanding the Concept:
The assertion deals with the theory of 'Sanketa' (convention) in Sanskrit semantics, specifically the 'Chatushtayi Pravrittih' theory mentioned by Patanjali and later adopted by Mammata.
The reason deals with the definition of 'Lakshana', the second power of a word that yields the secondary or indicative meaning.

Step 3: Detailed Explanation:
The first statement (Assertion A) discusses how we grasp the primary meaning of a word.
In the 'Kavyaprakasha' by Acharya Mammata, following the tradition of the Mahabhashya of Patanjali, it is stated that the conventional meaning (Sanketa) is grasped in four categories: Jati (Universal/Genus), Guna (Quality), Kriya (Action), and Yadriccha (Arbitrary name/Dravya).
1. Jati: This refers to the 'universal' that resides in an individual, like 'Cowness' in a cow.
2. Guna: This refers to specific attributes like 'Whiteness' (Shuklatva).
3. Kriya: This refers to an action like 'Walking' (Chalana).
4. Dravya/Yadriccha: This refers to a specific name given to an individual, like 'Dittha'.
This theory posits that a word cannot denote a single individual directly because it would lead to 'Anantya' (infinitude) and 'Vyabhichara' (inconsistency).
Therefore, Assertion (A) is a correct representation of the Grammarians' and Rhetoricians' view on Sanketa-grahana.

The second statement (Reason R) defines the function of 'Lakshana'.
Lakshana is the power of a word that is activated when the primary meaning (Vachyartha) is blocked or becomes incompatible with the context.
The meaning derived through this process is called 'Lakshyartha'.
For example, in 'Gangayam Ghoshah' (A hamlet on the Ganges), the primary meaning of 'on the water' is blocked, and the indicative meaning 'on the bank' is understood through Lakshana.
Therefore, Reason (R) is also factually correct according to Sahitya Shastra.

However, the understanding of 'Lakshyartha' through 'Lakshana' (R) does not explain why or how 'Sanketa' is grasped in the four categories of Jati, Guna, etc. (A).
Assertion (A) belongs to the domain of 'Abhidha' (Primary power), while Reason (R) belongs to the domain of 'Lakshana' (Secondary power).
The mechanism of one does not serve as the logical ground for the definition of the other.
Consequently, while both statements are independently true, Statement (R) is not the logical explanation for Statement (A).

Step 4: Final Answer:
Both statements are correct, but (R) is not the correct explanation of (A). Therefore, Option (B) is correct.