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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SAHRDAYALOKA (iii) 'Jahad-a-jahad-laksaņā' is the third variety accepted by the Vedāntins, in cases where only a part or an aspect of the primary meaning is retained while the rest stands rejected. In, illustrations such as 'pato dagdhah' (i.e. the cloth is burnt), or, 'grāmo dagdhah', (i.e. a village is burnt), it is only a part of the cloth or village that is actually meant as burnt. Only a part of the primary meaning of the word 'pata' and 'grāma' is retained. In a sentence, for example, 'so'yam devadattah', the term'sah' refers to 'devadatta' as determined by the past time and space, and the term 'ayam' refers to the same person as determined in the present time and place. Here, 'sah' and 'ayam' meaning 'that' and 'this' are two incompatible determinants and the sentence does not mean their identity. The sentence further does not mean also that the person as determined by 'this' is identical with the person determined by 'that. It simply means this much that there is identity of the substantive devadatta', by rejecting the elements that are incompatible. The two qualified entities, though not identical refer yet to the same substantive, viz. 'devadatta’. Thus the identity has relevance to the individual devadatta', who is not related to time, either past or present. The vedāntins are keen on this type of laksanā as they have to explain expressions like, 'tat tvam asi', 'aham bhrama asmi', etc. In the first sentence, 'tvam' does not mean 'Svetaketu the son of Uddālaka', but it refers to one who is stripped of all individual attributes such as limited intelligence etc. Again, 'tad' means 'universal soul, free from all qualifications such as omniscience etc. It is only the pure consciousness in the individual soul that is identified with the universal soul. Such instances, where a word signifying a qualified entity gives up a portion of its primary meaning and keeps up another portion, are taken as 'jahadajahad-laksanā. Mallinātha, in his commentary on Ekāvali observes :
"svárthaikámśa-tyāgād amśántaram eva laksyate yatra, sā jahad-ajahatsvārthā
'tat tvam asīty ādivisaya-drśyeyam." Sadānanda in Vedāntasāra calls it, bhāgalaksaņā'. - (p. 95). Vedāntaparibhāṣā, IV. 26 - has - "yatra hi višistavācakaḥ śabdaḥ svárthaikadeśam vihāya, ekadeśe vartate, tatra jahadajallaksanā. Appayya Dixit in Siddhāntaleśa-samgraha
ls it to be - "bhaga-tyaga-laksana". The alamkarikas and the Naiyāyikas have nothing to do with this third variety of laksanā.
All systems of philosophy have interest in laksaņā, as they try to define and explain the highest reality which in itself is beyond any explanation and our