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 301

Śabdavșttis, the nature of : Abhidhā
275 - It means : In such samjñā"di i.e. dittha"di words or objects, wherein sāmänya or class is not possible, with the help of such samjñā words (like words such as akāśa' and the like), only the vyakti, bereft of a sāmänya, is cogn meaning of samjñā-rūpa-ditthā"di words, is without 'sāmānya', the ‘vyakti' or individual alone follows as the meaning. Some people may say that even the words such as dittha etc. are used by many with reference to many objects. So, why not accept a 'sāmānya' or 'jāti' in such words also ? To this, the reply is, even if that be so, the vyakti cognised by such ditthā”di words, is without a 'sāmānya'. So, there is no escape from taking such words as 'vyakti-mātra-vācī i.e. expressive only of an individual. As there is no such substance as 'gaganatva', in the same way, there can not be any sāmānya as 'ditthatva'. So, the wise do not subscribe to such imagination of such sāmānya.
So, when the Naiyāyikas can not point out any dharma as pravrtti-nimitta for the samjñā-sabda used for a vyakti with samjñā, it is quite appropriate for them to take vyakti itself as pravstti-nimitta-dharma in case of a samjñā sabda. That 'samjni', i.e. that vyakti is bereft of any visesana or dharma, and hence, the cognition of such a vyakti is taken as 'nirvisesa' or 'nirvikalpa'. This is simple. Jagannātha thus concludes that - "tad ittham catustayi sabdānām pravrttir iti darśanam vyavasthitam.” (pp. 433, R.G., ibid)
Next, he presents the view of the Jātivādins. They take only 'jāti' as the meaning of all the words, in place of the four viz. jāti, guna, kriya and dravya. In case of guna-vācaka and kriyāvācaka words, the jāti as realised in guņa and kriyā is the real ‘abhidheya' for them. In case of samjñā-sabdas also, i.e. in case of yadșcchā words, the samjñā or particular name as pronounced by different agents such as the old men, a child, a parrot, or any such other speaker, etc., forms a 'jāti' which is the abhidheya in that case. The idea is that in this view the dharma called jāti is supposed to reside in a word. But, through succession, th jāti residing in such words has to be taken as residing in meaning - 'arthanistha'. To remove this difficulty, it is suggested that : the vyakti understood by that samjñā-sabda though seems to be different when he is a child, or a young man, an old man, carries an identical name or samjñā, and hence these different vyaktis have a common jāti in form of an indentical name. This jāti' is the meaning of a particular samjñāśabda. Thus, for all words, sakti resides in 'jāti' only. With this the last view is fully discussed : (pp. 433, R.G., ibid) : "guna-kriyā śabdānām guna-kriya-gatāyāḥ, yadrccha-śabdānām ca bāla-vrddha-sukā”di