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 174

Sabda-vyāpāra-vicāra
149
the denotative and the denoted before he could make the first group of people familiar with the samketa, which he invented. —"iśvaro'pi prayojya-prayojakabhāvāpannam śarīra-dvayam parigțhya vyavahāram kṛtvā tadānīntanānām śaktim grāhayati.”—(comm. by Haridāsa Bhattācārya). From this first group of men, the others of later generations gathered the meaning of words. THERE ARE VARIOUS SOURCES OF SAMKETA-GRAHANA : (Jagadīša quotes in śabda-śakti-prakāśikā)
—“saktigraham vyākaraṇopamānakoşăptavākyād-vyavahārataś ca, vākyasya śeşād vivște vadanti
sānnidhyataḥ siddhapadasya vȚddhāḥ." First of all comes the vșddha-vyavahāra. The logicians and grammarians have explained this. Samketa is two-fold :ājānika i.e. one not of human origin but current from eternity; and adhunika i.e. man-made : "ājānikah ādhunikah samketo dvividho mataḥ, nitya ājānikas tatra Śaktir ity abhigīyate." "kādācitkas tu ādhunikah śāstrakārādibhiḥ krtah”—(V. P.)
Primary signification known as śakti comes under the former and the technical terms such as guna, vặddhi, etc. come under the latter.
We have examined the views of the grammarians. The view of Vyādi as given by Punyarāja is that there is no author of the relation that exists between words (both vedic and popular) and the object denoted by them: "sambandhasya na kartā’sti śabdānām loka-vedayoḥ.” (quoted by Punyarāja, under V. P. I. 26.)
The grammarians insist on the eternality of both words and meanings. The Mahābhāsya (= M. bh.) says that the words, the meanings, and the relation between them are all eternal.
- "siddhe śabdàrtha-sambandhe.”—vārttika I Patañjali has explained the word 'siddha' as a synonym of 'nitya' (nitya-paryāya-vāci siddha-sabdah), and also "nityo'hy arthavatām arthaih abhi-sambandhah”-M. bh. I. i. 1.
How is this permanent relation known ? To this, it is said that the object for which words are expressly used constitutes in itself a sufficient proof to show that the relation between words and meanings is natural and permanent :
—“katham punarjñāyate siddhaḥ śabdartha-sambandhaḥ ca iti ? lokataḥ. yalloke'rtham upādāya śabdān prayuñjate tesām vivrtau yatnam kurvanti." (M. bh. I. i. 1). In the absence of this permanent and natural relation no one would have ever felt the need for using words for the purposes of communicating