Sambodhi 2007 Vol 31

SR No.: 520781
Original Sutra Author: N/A
Author: J B Shah
Publisher: L D Indology Ahmedabad
Publication Year: 2007
Total Pages: 168
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 21 MB

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ACHYUTANANDA DASH
SAMBODHI
is always to be ākānksa-bhäsya or apparent by samsarga-maryādā and the padārthas would always be either prakara 'P' (relational qualifier) or vibesya V (relational qualified); never otherwise. Let us consider again (la) nīlah ghataḥ
and (1 b) nīlaghataḥ (2a) rājñaḥ puruṣaḥ
and (2b) rājapuruṣaḥ Here, it is clear that (la) is a case of non-compound formation and (lb) is a compound form; in the same manner, (2a) is non-compound form and (2b) is a compound form. The question in this case is: Do they mean the same? In other words, are they synonymous? Do (la) and (2a) represent the same śābdabodha as that of by (1 b) and (2b) respectively? These questions carry a great value in this context, because, those are hotly debated upon by Gadādhara and the others in the Navya-Nyāya sābdabodha tradition. Let us consider the śābdabodha of these sentences here since they carry a greater significance in the forthcoming discussion of the śāstric frarnework presented by Gadādhara.
(la) nīlah ghatah is a simple sentence having only two words according to ne grammar; nīlah is adjective and ghatah is noun. But in the sābdabodha framework of śästric analysis of the sentence (1 a), there are four padas viz. nila a, su, ghata, and sU. Here sU, the nominal ending or case-suffix in the singular number according to Pāṇinian grammar, has a meaning and thus, is a pada
ccording to the definition "śaktam padam”. As stated above, the first step toward representing śābdabodha is that, each and every pada should represent its meaning through its vrtti. In the next step, the padarthas so presented will become related to each other through the principle of samsargamaryādā. That is called the vākyārthbodha or śābdabodha of the sentence in question. Let us apply this principle in the present sentence. The word nila in this context means nīlatva-vat, (the substance coloured with blue, but not just the blue colour'), according to the principle: gune śuklādayah pumsi gunilingas tu tadvati, i.e., the colour representative words like śuklā (white) etc. In other words all colour-words in Sanskrit like krsna, rakta, pīta (black, red, yellow) etc. denote respective colours, only if they are in masculine gender and their denoted meanings (padārthas) fall under the guna category in Nyāya-Vaiseșika system. However, if the gender of the colour-words agrees with that of the substantives, then they would represent their meanings as qualifiers to the substantives. Here, nīla is a qualifier to the ghata, because that (nilah) agrees with the ghata as far as their gender is concerned, and thus it means nīlatvavat "blue