1918.) The Tativa-cintamani. 327 
Gangesa opposes the above view by saying that it is 
cumbersome to assume that so many kinds of belief are 
brevity assume that the conviction produced by a speech 
consists merely of the belief that the act signified by the speech 
is such as can be performed by us. This belief in the theory 
of Gangesa, includes in it two other beliefs, viz. that the act is 
capable of fulfilling our desire and that there is no serious 
inconvenience involved in it. 
afaate: | 
Potentiality. 
“vrtti”). It is on account of this special relation that we are, 
on hearing the word “ pot,’ able to recollect the thing known 
asa pot. This special relation possessed by a word is generally 
called its potentiality (Sakti). Nice distinctions are however 
tion (laksana). The signification is again subdivided as 
(l) permanent and (2) occasional. The permanent signification 
which a word bears is called specially its potentiality (Sakti). 
This potentiality, which is the capacity of a word to refer to 
(i.e. produce recollection of) a particular thing, depends upon 
will of God manifesting itself in the form: “let such and 
te) 
‘uch a thing is to be understood by such and such a word.” 
A word is said to be technical if it produces recollection of a 
Particular thing as desired by man. For instance “nadi” is a 
technical word for bases ending in i or 0. The distinction 
nthe permanent and occasional significations is over- 
tints. 9: by those logicians who mantain that words derive 
God breton or rather potentiality, not from the will of 
u . : : 
~~ potentiality in an ordinary word as in a technical one 
are ntiality of a word is ascertained from the following 
Ces :— 
ae ' The relation is not an ordinary one, e.g. the word (sound) jar does 
the amg in us the recollection of ether although the former ot ai 
ter in the relation of inherence (somavaya). 
