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 nimitta-dharma of an individual which is the object of convention through a samjñā-sabda. And this is also in fitness of things. Here also, as varņa-samudāya is of the form of a word, it is taken knowingly as the dharma of a vyakti through pamparā, i.e. succession, because for the pravstti i.e. sakti of that particular samjñā-sabda, no other dharma or attribute can be pointed out in that individual. Now, this varņa-samudāya itself is non-existent as each letter when pronounced evaporates in air, so the three or four or any number of letters in a given word do not exist at a fixed given moment at a time. So, to bring a varņa-samudāya into existence, i.e. to make it possible, the Naiyāyikas believe that each letter, after it is pronounced, leaves its samskāra i.e. mental impression behind. So with this impression of each preceeding letter or with the memory caused by the impression of each preceeding letter, the last letter is heard and this makes for the whole collection of letters i.e. varņa-samudāya. Even in this view of the Naiyāyikas, varnasamudāya becomes the višesana or attribute of a vyakti i.e. individual. So, the
cognition of that vyakti, is also visesana-visista' or 'sa-vikalpa'. • Now still others feel that such an artificial samjñā-rūpa-dharma can not be
attached to an individual, because as pravrttinimitta, normally sāmānya-rupadharma cannot possibly reside in an individual. The samjñā-rūpa-dharma, on the other hand, being of the nature of a word, cannot be taken as dharma of a vyakti. So, if any dharma is to be fixed as a pravrtti-nimitta of a samjñā-sabda, then only the vyakti, i.e. individual himself can be fixed as such. These people do not accept any other dharma residing in a vyakti. Jagannātha has expresse view among the three mentioned, through the words : "kevalā vyaktir eva iti itare." This same view is expressed in his Nyāya-Mañjarī, by the famous logician Jayanta Bhatta, as follows:
“yeşām artheșu sāmānyam, na sambhavati taiḥ punaḥ ucyate kevalā vyaktir ākāśādi-padair iva. evam ditthādi-śabdānām samjñātva-viditātmanām abhidheyasya sāmānya-śūnyatvād vyakti-vācitā. ata eva hi dravya-sabda iti ucyate, ye punaḥ kalpitäneka-vșttim pracakșate. vācyam tatrā'pi sāmānyam drśyate gaganatva-vat kalpanāyās tu no bhūmih kācid asti vipaścitām.”
- Nyāya-mañjarī, āhnika 5.