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

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SAHRDAYĀLOKA fiction. Vyāsa refers to this in his yogasūtra. A word expresses only that sense which is assigned to it by the Divine Will. Thus, between the word and the object, this
samketa exists, and not that of samyoga or samavāya. The Vaiśesikas and the Naiyāyikas had to go for it. It may be noted however, that from the Nyāyasūtras and the bhāsya thereon, it is not sufficiently clear whether by 'samketa' is meant the Divine Will or the human will. The expression—"prayujyamānagrahanāc ca samayopayogo laukikānām"-it is intended to imply that samketa follows from vșiddha-vyavahāra. Grammar also contributes to the same purpose by analysing words into 'praksti' and 'pratyaya', — “samayaparipālanā’rtham cedam padalaksanayā vāco'nvākhyānam vyākaranam." Vācaspati, Jayantabhatta and Gadādhara have clearly referred to the Will of God as Samketa—"parameśvarena hi srsty adau yo gavādi sabdānām arthe samketaḥ krtah, so'dhunā vsiddhavyavahāre prayujyamānānām śabdānām a-vidita-sangatibhir api bālaiḥ śakyo grahītum-” Tātparya-ţikā; and see also : tasmādīśvara-viracitasambandhā'dhigamopāyabhūta-vệddha-vyavahāra-balāt tad-avyutpatti-săpekso śabdo'rtham avagamayati-ti siddham.: Nyāyamañjari- pp. 246This Divine Volition represents the relation and is rightly called the real power of denotation of a word, i.e. sakti. :- "saktirūpah sambandhah iti uktam."-Nyāyamañjarī; "saktiś ca padena saha padārthasya sambandhah"-Muktāvalī.
Gotama also arrives at the same point. He holds the relation to be just conventional and certainly not natural or innate : “sāmayikaḥ śabdā’rthasampratyayaḥ na svābhāvikaḥ. rsyācārya-mlecchānām yathākāmam śabdaprayogo'rtha-pratyāyanam pravartate.”—Vātsyāyana, under Nyā. Sū. II. i. 56. If it were natural, as held by the grammarians (siddhaḥ svābhāvikaḥ śabdārthayaḥ sambandhah"Helārāja) he argues, then the same word would have been used by different races of mankind in the same sense, and consequently no varieties of language would have resulted : “jātivisese cā'-niyamāt" : Nyā. Sū. II. i. 56. The word 'gauh' is so fashioned by the Divine Will, that it always denotes a particular thing and not anything else. We feel that modern thinkers on this topic would also chose to side with the Naiyāyikas.
How is the Samketa apprehended ?
To this, it is said that its cognition is current from time without beginning. (Nyāyamañjari-na hi sabdārtha-vyavahāra-rahita kaścit kālah upapadyate). We cannot think of any people any day incapable of signifying objects by the use of sounds Udayana says that God became a magician in the beginning and brought the words and objects--vācya and vācaka-together. He assumed the dual forms of