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 For the sāņkhyas and the navya-naiyāyikas, vyakti' is the only conventional meaning of a word.See Nyāya-sāra, II. ii. 59 and bhāsya thereon and also— Vivarana-prameha-samgraha p. 181; and Nyāyakośa, pp. 855 has, "vyaktau eva śaktih, na tu gotvādi jātāv api, iti navyā āhuḥ.” For the Jaina philosophers, the word 'gauh' has no convention with reference to 'go' the vyakti i.e. individual, but it refers to all creatures having a form similar to a cow. For the Mīmāņsakas, the classjāti'-is the samketa of the word 'gauḥ.' On the strength of this convention with reference to the 'go-jāti,' in practice, as an individual cow is involved, the meaning of 'go-vyakti' i.e. an individual cow is arrived at through 'āksepa' i.e. implication. This meaning is the result of the secondary function-i.e. laksanā-for them. Prabhākara and Murāri Mishra choose to collect the meaning concerning 'govyakti' i.e. an individual cow as implied only. The Vedāntins, though theoretically do not adhere to the distinction of 'jāti' i.e. class and 'vyākti' i.e. individual, from the highest point of view, also, from a practical point of view, accept this difference and admit, following the Mīmāmsakas, convention with reference to 'go-jāti.' They believe that either by savinābhāva' or by 'laksanā' the meaning of 'go-vyakti' or individual cow is arrived at.
For the Vaiyākaranas, Vyādi takes the meaning of a word to refer to vyakti' i.e. individual. Vājapyāyana recommends, after Mīmāmsakas, the samketa with reference to a class, or "jāti.' Patañjali informs us that for Pānini the convention is with reference to both a 'jāti' and a 'vyakti,' for Pānini I. ii. 58, caters to jātivāda and Pā. I. ii. 64, supports vyaktivāda.—Mahābhāsya, pp. 6.
-"kim punah akrtih padārthah, āhosvit dravyam, ubhayam iti āha. katham jñāyate? ubhayathā hi ācāryena sūtrāni prasthitāni."
-Helārāja also takes note of Pāṇini's acceptance of both 'jāti' and 'vyakti' as convention.
In Vākypadīya III, Jāti-samuddeśa and Vyakti-samuddeśa, Bhartrhari has also discussed a number of topics bearing relevance to this. We will go for a detailed discussion when we take up abhidhā, later. We will also alot more space there to 'apoha' of the Buddhists.
The ālamkārikas, as already observed earlier, normally choose to follow the lead of the grammarians and this line of thinking is also adopted by them when they discuss various sabda-vrttis. Anandavardhana in projecting the case of vyañjanā relies on the views of the grammarians with reference to 'spota'. Thus grammar is closest to poetics.