Sahrdayaloka Part 01

SR No.: 006908
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 602
Language: English
Classification: Book_English
File Size: 14 MB

Page 159

134
SAHRDAYĀLOKA
of speech i. e. vāk, which is inherent in soul i. e. pure consciousness and that it is not divided from meaning : "sūksmām arthena a-pravibhakta-tattvām ekām vācam abhisyandamānām uta anye viduh. anyām iva ca pūtām nānārūpām ātmani sannivistām.”
Speech and thought are not spearable, and this is realised only in a stage of higher spirituality. It is consciousness itself which is presented to us in two inseparable parts thus suggesting that sabda and artha are but different aspects of one and the same thing. The V. P. II. 31, says the same when it is observed that:
"ekasya eva ātmano bhedau śabda-tattvam yad akşaram | vivartate artha-bhāvena
prakriyā jagato yatah ||” — V. P. I. Being himself under the influence of Vedantic non-dualism, Bhartrhari holds that all speculations about sabda and artha are more internal than external. He observes : "artha-bhāgais tathā tesām āntaro'rthah prakāśate"
So, Punyarāja observes that for those who hold speech to be purely an internal phenomenon i.e. a manifestation of the consciousness that lies within, word and meaning which are in reality basically unseparated, appears as though distinct, only through (māyā':
"tesām āntara-vākya-vādīnām ācāryānām mate, āntara eva atra vākyā'rthah. tau ca tatra sabdā'rthau abhinnau, ekasya anyatarasya tattvasya sambandhinau, vastutaḥ bahiḥ sthitau bhedau iva pratibhāsate iti boddhavyam."
The Vākyapadīya — In his sambandha - samuddeśa Bharthari observes that the relation between word and meaning is by no means such as anyone can deny - "sambandhaḥ samavasthitaḥ.” Helārāja observes here : "svabhāvataḥ eva nirudho, na tu purusena nivesitah ity arthah.” The relation is absolutely natural and not man-made. It is fixed by nature. V. P. III. 3 holds that the mutual relation between both word and meaning is proved by the very fact that the word is called 'vācaka' and the meaning, vācya' -
"asyā'yam vācako vācya iti șașthyā pratīyate, yogaḥ śabdā’thayo's - tattvam apy ato vyapadiśyate.”