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啶むぎ啷� 啶夃お啶�啶距う啶�啶むた,

tam upap膩dayati,

He explains why Indication has no power to reveal its implied sense:

lak峁�ya峁� na mukhya峁� n膩py atra b膩dho 测辞驳补岣� phalena no |
na prayojanam etasmin na ca 艣补产诲补岣� skhalad-驳补迟颈岣� ||2.16||

濒补办峁�y补尘鈥攖he indirect meaning; na mukhyam鈥攊s not the main [meaning]; na api鈥拢辞谤; atra 产腻诲丑补岣�鈥攊s there an incompatibility in it; 测辞驳补岣�鈥攁 connection; phalena鈥攚ith the result; no鈥拢辞迟; na鈥攖here is no; prayojanam鈥攑耻谤辫辞蝉别; etasmin鈥攊n this; na ca鈥拢辞谤; 艣补产诲补岣�鈥攊s the word skhalat鈥攊s tottering; 驳补迟颈岣�鈥攐ne whose course (or the understanding of which).

The indirect sense is not the main meaning, nor is it incompatible, nor is there a connection with the result, nor is there a purpose in this (in making the result itself an object of another Indication to bring about another result), nor is the word wanting in the required force (the word Ganges in that example, for instance, is fully capable of conveying the senses of coolness and purity).

驳补峁単腻-艣abdasya prav膩ho mukhyo鈥檙thas tatra 产腻诲丑补岣�, tasya t墨re峁嘺 sambandha岣�. lak峁�ite ca t墨re 艣aity膩di-phalam iti 驳补峁単腻-艣abdena t墨ra峁� lak峁�yate. eva峁� cet t墨ram api mukhya峁� sy膩t tatra ca b膩dh膩 bhavet, t墨rasya ca 艣aity膩din膩 sambandha岣� sy膩t, phale ca tasmin lak峁�ite phalam anyad bhavet, tad膩 phalam api tena lak峁�yeta. na caitat kim apy ast墨ti. na ca 驳补峁単腻-艣abdas t墨ram iva 艣aity膩di bodhayitu峁� manthara岣�, lak峁�a峁嘺y膩 t墨ra-pratyay膩nantaram eva jha峁璱ty eva vya帽janay膩 tat-pratyay膩t. tasm膩d vivak峁�it膩nvay膩nupapatty-abh膩v膩c ca phale na 濒补办峁�a峁嚹�.

The main meaning of the word Ganges, a current, is incompatible. The connection of the word Ganges is done with its shore. And when the shore is indicated, the result is the notion of coolness and so forth. The shore is thus indicated by the word Ganges. If in the same way it were said that the shore as well is a main meaning and that there is an incompatibility of it at that time, there might be a connection of the shore with the notion of coolness and so on, and when that result^[1] is indicated, there would have to be another result, which would have to be indicated by that.^[2] But in fact this does not happen at all, nor is the word Ganges slow like the shore is in terms of making one understand coolness and so on, because the result is made to be perceived by 惫测补帽箩补苍腻 right after the sense of 鈥榮hore鈥� is made to be perceived by 濒补办峁�a峁嚹�. Therefore there is no 濒补办峁�a峁嚹� in the result, also because there is no lack of proper reasoning in the logical connection of the ideas meant to be expressed.

Commentary:

Kavikar峁嘺p奴ra and 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 skip these technical details and only state that Indication cannot give rise to an implied sense simply because Indication has already been used one time.

In various places in 碍腻惫测补-辫谤补办腻艣补, Mamma峁璦鈥檚 aim was to fine-tune 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 Dhvani theory. Mamma峁璦鈥檚 办腻谤颈办腻 corresponds to this 办腻谤颈办腻 by 膧苍补苍诲补惫补谤诲丑补苍补: 尘耻办丑测腻峁� 惫峁泃迟颈峁� parityajya 驳耻峁嘺-v峁泃ty膩rtha-dar艣anam, yad uddi艣ya 辫丑补濒补峁� tatra 艣abdo naiva skhalad-驳补迟颈岣� (顿丑惫补苍测腻濒辞办补 2.17).

Footnotes and references:

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[1]:

This is the indirect meaning in the second application of Indication, which is called the result in our one and only application of Indication.

[2]:

In his elaboration, Mamma峁璦 only says that if the implied sense of the first Indication were obtainable only by reapplying Indication so that the desired implied sense only takes the form of a meaning indicated by the sense of 鈥渟hore鈥� (purity and coolness thereupon), there would be no purpose in doing that because only the literal sense of 鈥減urity and coolness鈥� is desired. By his threefold rule, the purpose of the indicated meaning of 鈥減urity and coolness鈥� would have to be explained, and that would be pointless (it would defeat the purpose, so to speak): na ca 迟补峁璦峁� mukhyo鈥檙tha岣�, n膩py atra 产腻诲丑补岣�, na ca 驳补峁単腻-艣abd膩rthasya ta峁璦sya p膩vanatv膩dyair lak峁�a峁嚹珁ai岣� sambandha岣�, n膩pi prayojane lak峁�ye ki帽cit prayojanam (碍腻惫测补-辫谤补办腻艣补 2.16).