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 196

Sabda-vyāpāra-vicāra
171
sambandhe” Patañjali shows how eternality can be attributed to dravya. It is this eternal dravya that constitutes the meaning of all words. 'Dravya' in its ultimate form is like 'brahma.' --
“tad eva brahma-rūpam satyam,
ātmaivedam satyam iti hi śṛtiḥ."-Helārāja. Bhartshari also takes dravya in a wider sense, when he gives the following synonyms in V. P. I-such as
"ātmā vastu svabhāvaś ca śariram tattvam ity api, dravya-nityasya paryāyāstacca nityam iti smệtam."
(drava-samuddeśa) V. P. Thus, whether the padā'rtha or significance of a word happens to be class or an individual, we are to believe that all that we feel and express is but manifestation of the eternal.
Buddhists :- The Buddhists advance the doctrine of 'apoha' in connection with the significance of words. 'Apoha' means the negation of the contrary. The Buddhists, especially the kşana-bhanga-vādins, refused to accept the eternality of any thing, either class or individual. So, a word does not signify either, as the reality of them is highly controvertial. As there is doubt about the existence of a constant thing like class, the class theory cannot stand. The same is the case with dravyavāda on the same ground of dravya being momentary.—“ksana-bhanga-vādinah sthira-sāmānyā'bhāvad ity arthah”-Udyota. So, the word signifies 'apoha' i.e. the act of distinguishing one thing or species from those that are distinct from it.
"atad-vyāvsittir-apohaḥ, padārtha iti
kşaņa-bhanga-vādinaḥ.”—Vistārikā. Thus, 'gauḥ necessarily implies, the differentiation of cow individuals from non-cows. i.e. atad-vyāvrttih. The Mimāmsakas and the Naiyāyikas refute this theory. (See śloka-vārtika).
Alamkārikas :- The writers on poetics follow the lead of the grammarians
-"eșueva vyakteh upādhișu samketaḥ grhyate, na vyaktau."-S. D. I. (=Sāhityadarpana).
They are interested in the implication of words which may be at times rendered