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 182

Sabda-vyāpāra-vicara
157
and finally that of 'sūpah' in yüpah' and vice versa, 'üpah' being common to all these three words. But we know them as different letter-groups having different meanings. And it has been actually very well suggested by the opponent himself that letters have no meaning even while actually proving that they have meaning. For, he who holds that the meaning in 'kūpah' rests in ‘ka’-kāra, or that of 'sūpah' in 'sa'-kāra, and that of 'yūpa' in 'ya’-kāra, has to accept that ‘ūpa' is meaningless: “katham ya eva bhavatā varņānām arthavattāyām hetur upadistah, arthavanto varņāḥ, dhātu-prātipadika-pratyaya-nipātānām ekavarnānām artha-darśanāt, varne vyatyaye ca arthā'ntarăgamanāt, varnā'nupalabdhau ca anarthagateh samghātàrthatvāc ca iti ? .... yataḥ tu khalu na kiñcit kūpasya vā sūpe, sūpasya vā kūpe, kūpasya vā yūpe, yūpasya vā kūpe, sūpasya vā yūpe, yūpasya vā sūpe ato na manyāmahe, samghātā’ntarāny eva etāni evam jātīyakāni arthā’ntareșu vartante iti. 'ūpa'śabdas tu asyā'narthakah syāt. (M. Bh. on 1. 1. 2.).
Now, with reference to objects denoted by words, Patañjali gives a four-fold classification of words such as words signifying genus or class, quality, action and personal names (=samjñā). This division is based on the distinction in regard to things for the signification of which words are used-(pravstti-nimitta). : 'catustayī śabdānām pravsttiḥ. jāti-śabdāḥ. guna-sabdāḥ, kriyā-sabdāḥ, yadrcchāśabdāś caturthāḥ.” (M. Bh. I. i. 2.)--and also—“sabdānām arthe yā pravsttiḥ sā pravrtti-nimitta-bhedāt prakāra-cātustayavati iti arthah." (pradipodyoteNāgesah)-This division does not apply to things but to their adjuncts i.e. upādhis. Thus, for Patañjali, words signify these upādhis : 'upādhāv eva samketah.' We may note here that alamkārika Dandin has 'dravya' in place of yadrcchā śabda.' Jagadīša takes him to task because his classification is not extensive enough to comprehend such private terms as 'jada', 'mūka', 'mūrkha' and also words such as “anya', 'śünya', etc.—”
"sabdair eva pratīyante jāti-dravya-guna-kriyāḥ, cāturvidhyād amīņām tu
śabda uktah caturvidhah."and also, “tadetaj jada-mūka-mūrkhā'dīnām anya sūnyādīnām ca śabdānām aparigrahāpattyā parityaktam asmābhiḥ. – Sabda-śakti-prakāsikā, Jagadish; (kārikā 18).
Mīmāmsakas :- Both Jaimini and Sabara hold that the real import of a śabda is "ākrti” and not "vyakti.' Sabara says that 'ākrti' signifies the mere generality that