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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SAHĶDAYĀLOKA A. D. approximately, are the authors of Śaktivāda, Šabdaśaktiprakāśikā, and Vyutpattivāda respectively wherein they have dealt with the topic of sabda, śabdārtha and sabdavrttis.
Dr. Raja suggests that in the sabda-sakti-prakāśikā (= śa. śa. pra.) words are classified as below:
(i) words with conventional meanings assigned to them (i.e. rūờha), (ii) words with secondary meaning (laksaņā);
(iii) words having both primary or conventional and derivative meanings (i.e. yoga-rūdha)
and (iv) words having derivative meaning alone (i.e. yaugika).' The sa. Śa. Pra. 16 reads :
"rüdham ca laksakam caiva yogarūdham ca yaugikam, tat caturdhā parair
rūdha-yaugikam manyate 'dhikam." We see that this division into four or five varieties has come down from earlier sources.
The word 'gangāyam' in the illustration 'gangāyām ghosah' forms an example of laksanā. 'Pankaja' is a yoga-rūdha word defined as —"yan nāma svāvayava-vrttilabhyārthena samam svārthasya anvaya-bodha-krt, tan nāma yoga-rūdham yathā pankaja-krsna-sarpādharmādi-; śa. sa. Pra. 26. — i.e. they are those which combine in themselves twofold signification i.e. conventional as well as derivative. The yaugika words are those such as kāraka, pācaka, etc., that connote the same meanings as are gathered by their component parts in which they may be grammatically analysed.
Gadādhara in his Śaktivāda (= s. vā.), discusses the problem of saktigraha. By śakti he means the mukhyā vrtti called abhidhā. He discusses at length the topic of samketa-grāhakatva of this mukhyā vrtti. At places, he picks up laksanā also which is connected with abhidhā. In the beginning of his work, he recognizes two functions viz. 'samketa' and 'laksanā' with reference to padārtha. "samketo laksana ca arthe pada-vsttih.” (s. vā.). He does not go for any further relation. He has neither mentioned nor rejected 'vyañjanā' as a vrtti, but his commentators try to interpret him so as make him refute vyañjanā. Thus, Krisnabhatta observes that