________________
144
V. D. Hegde
indivisible. Only at a later stage "Madhyama' Vāk splits itself into ty parts namely Vacya and Vacaka. Then it is seen that Vacya gradually converting itself into Vācaka. This is based on Adhyâse The process of the Madhayama stage is called "Parāmarsana'.8 It ca be shown as follows:
PERCEPTION
Speaker 1. Para Vak (Paśyanti according to Bhartphari) 2. Madhyamā Vāk - Parāmarsana
Vacya-Vācaka 3. Vaikhari Vāk - Sabdana
(Vācya)- Vácaka
Both Parāinarsana and Sabdana decote two successive stages in ti process in which Vacya converts itself into Vacaka. Sabda and Sense-Organs
Vyakarana Sastia differentiates Sabda from Sense-organs. Sabda described as Jñāpaka. Sense-organs are considered as Kārakas.. Sabd is both grahya and grāhaka. Sense-organs are considered only as grāhakt by nature. Sense-organs participate in the process of perception as the exist. But Sabda does not participate in the process of perception on by its existence in the space so When Sabda is comprehended by th: auditory organs, it becomes botl jñāpaka and grāhaka. According t Patanjali, Sense-organs by virtue of their association with the mind tak an active part in the process of perception, 51
Atisannikarsa (Excessive Proximity), ativiprakars'ı (Excessive remote ness), mūrtyantaravyavadhana (Impediment by other objects), tamas? Vrtatva (State of being filled with darkness), indriyadourbalya (Infirmit of the sense-organs) and atıpramāda (Excessive insanity), are the si impediments in the process of perception. Even though the objects exis before the Sense-organs, they are not perceived owing to any of th aforesaid impediments. $ 2
REFERENCES
1. The Philosophy of Grammar by Otto Jespersen.. P.18. 2 Punyarāja under Väkyapadiya Kārika 2-7-P. 71 Beslares Edition
1887, also see "The Philosophy of Word and Meaning" by Gaurināt
Sastri. P. 71. 3. Punyaraja under Vakyapadiya. P.91.
