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 175

150
thoughts to others.
Bhartṛhari - It has been noted that for Bhartṛhari the relationship between word and meaning is as beginningless as the relation between sense-organs and their objects-i.e. indriya'rtha-sambandha. This relation is explained differently. He regards it as unconventional :
"akṛtrimo'bhisambandho
viśeṣaṇa-viśeşyavat." (V. P. II. 370),
It is as between a noun and adjective. He also suggests that the proper names (such as Dittha) and the technical terms (as vṛddhi, guna, etc.) are also permanently related to their specialised senses"—
"nitya eva tu sambandho
dittha'dișu gavadivat" (V. P. II)
He also shows the mutual causal connection between sabda and artha. A word appears to be the immediate antecedent from which the intended meaning is gathered and again, a word is comprehended only through the instrumentality of sense that is previously ascertained by the intellect. (V. P. III. 32. sambandha-samuddeśa). The meaning of a word is an object which exists externally in the world :
"sabda'rtho hy artho bahīrupataya'vasthiyamānaḥ."-Helārāja.
SAHṚDAYALOKA
Again, it is held that both śabda and artha stay unseparated in our intellect prior to their outward manifestation :
"yatha hi buddhau śabdār'thayoḥ pūrvam abhedena avasthānam"-Helārāja,
and also Durga on Nirukta I. ii.
"śarīrehy abhidhānábhidheya-rupā buddhiḥ
hṛdayā'ntargatā”kāśa-pratiṣṭhitā."
By this inseparable relation, they become convertible or interchangeable with each other :
"śabdarthayor abhedena sambandho'dhyāsa-lakṣaṇaḥ."-Helārāja.
But in the Yoga-sūtra and Nyāya-mañjarī, an objection is raised against such a view. It is as follows: A word, its meaning, and the cognition produced by it are all really different from one another. In ordinary usage, we treat these three as one and identical; e. g. we have no other criterion, but the term 'go' itself to distinguish the word 'go' from its meaning and the cognition :