Kavyanushasana Critical Study

SR No.: 001713
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: A N Upadhye
Publication Year: 1987
Total Pages: 558
Language: English
Classification: Book_English, Literature, & Kavya
File Size: 10 MB

Page 123

this case is the ideal form 'Ditthädisabdānām svarūpam
or Sphoța of that Sanjñā term - sphotamityarthaḥ.'
The Conception of Sphota : Hemachandra Stands by the Grammarian's View of Sanketa
That Sphota is the Svarūpa of Dittha etc. is made clear by the adjectives Antyabuddhinirgrāhya and Saṁhịtakrama. Thus Sphota is understood when the last syllable, helped b impression left by the preceding syllables, is uttered. Sphota has no sequence because it is Niravayava and Akhanda and it has no parts and so it cannot have a Krama or order of constituent parts like ghata, pața, kamala, etc. have. This is the exposition of the passage cited under Catustayi etc. in the Viveka, so far as the Upādhi of a Sanjñā goes. But, there are those who believe that there is no Sphoța since in the word Dittha we can perceive only the Varnas or letters D,1,T, TH and A, and therefore there is no Saṁhrtakramasvarūpa of the word Dittha which we can impose on an individual. Even these people admit that Dittha is an arbitrary collocation of letters applied to a bull by the speaker's sweet will and so it is an Yadşcchāśabda or an imposed name that serves to distinguish Dittha from another bull. Thus these theorists who follow Varnavāda also concede that any variation in the utterance of the word Dittha carries the same reference to the bull called Dittha. So the gl element in Dittha etc. is agreed upon. And thus the four-fold division of Sarketa, advocated by the Mahābhāsyakāra stands vindicated; and Hemachandra stands by this theory.
The second view of Sanketa is explained in the Viveka under Jātireva. We know that the Mimāṁsakas hold with the Vaiyakaranas that even though an individual alone is capable of being the object of our activity and passivity owing to its capacity to carry out an action for achieving a specific purpose, yet it is not proper to establish a convention with regard to it for fear of the faults of Endlessness and Violation or
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