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 299

Sabdavṛttis, the nature of : Abhidhā
273
This objection is refuted by Jagannatha thus. He says that even he accepts the fact that sphota is of the form of a word. But because it is of the form of a word it resides in ākāśa, as all words have ākāśa as their substratum : "sarvaḥ śabdaḥ nabho-vṛttiḥ" (Muktāvali) - But the individual pointed out by samjñā-śabda (i.e. samjñī) is without the dharma called 'sāmānya' or 'jāti'. So, in a vyakti or individual, there is no dharma or quality present which can be taken as the pravṛtti-nimitta of a sabda. That an individual is apprehended by a given samjña śabda (such as e.g. dittha), rests only on the wish of the speaker alone. So, as no other quality as pravṛtti-nimitta can be pointed out in a given individual, only the akhanda-samjñā-rūpa-sphoța, manifested by a word that is uttered, is imagined to be the pravṛttinimitta of the vyakti. There is no harm is accepting this situation. Therefore, eventhough the sphota is of the form of a word, it is considered as the dharma of vyakti through parmparā-sambandha i.e. in a successive way, or sequential way. All worldly objects are the 'vivarta' of akhaṇḍasphoṭā"tmaka sabda which is non-different from brahma. Thus the worldly objects are 'pariņāmas' so to say. But from the point of view of sabda, the sphota is said to be the dharma of a vyakti through the sva-janya-bodhaviṣayatā-sambandha. It means that the meaning of the cognition brought about by sabda is 'viṣaya'. Thus sphota is held to be the dharma of the sense or vyakti. With this idea in mind, Mammața in his K.P. also holds akhanda-sphota as the 'dharma' of a vyakti. Says he "dittha"di-śabdānām antya-buddhi-nirghyāhyam samhṛta-kramam-svarūpam vaktrā yadṛcchayā ditthā"diṣu artheṣu upadhitvena samniveśyate iti sóyam samjñārūpaḥ yadṛccha"tmakaḥ." (K.P. II). The term "antya-buddhi-nirgrahya' of Mammata, is read as 'carama-varṇábhivyangya' by Jagannatha. Both the terms mean one and the same thing. The 'samhṛtakrama' svarūpa of samjñā-śabda is itself the akhanda-svarupa. In it, the whole word and not the sequence of letters, is to be taken as sphota. Such a sphota is accepted by a speaker by his own will, as the dharma or attribute of an individual. So, "I am going to take the whole word in form of special sphota, as the dharma of a vyati" - with this determination in mind, the speaker arranges the samjñā-śabda. Here, akhanda-spota is knowingly taken as an attribute of an idividual, the cognition of that individual will be termed in śastriya i.e. technical jargon, as 'viseṣaṇa-viśista' - i.e. 'sa-vikalpa' - bodha. This is the view of the grammarians.
Now, because the Naiyāyikas and Mimāmsakas do not accept akhanda-sphoța, manifested by a samjñā sabda, they accept 'varṇa-samudaya' as the pravṛtti