Apoha And Pratibha

Author(s): Masakki Hattori
Publisher: Masakki Hattori

Page 12

MASAAKI HATTORI
pa / gan yani hdi ci ses dris sig // ba lari rta ses kyan brjod paņi // dri ba kho na bya ba ste // de la rab sugs mthor bahi phyir // ses so / The thought that a single word is recognized as being accompanied by the verb 'asti' is found expressed in VP, II.270: yac cápy ekam padam drstam caritàstikriyam kvacit / tad vákyantaram evåhur na tad anyena yujyate // Cf. Yogabhåsya, III.17: sarvapadeșu cāsti vákyasaktih, vrksa ity ukte 'stiti gamyate...
" PSV, (K) 1686.2-5, (V) 826.5-83a. 1 (77a.2–7).
15 Cf. VP, II.31cd: ekasyaivitmano bedau sabdarthấy aprthaksthitau.
16 Bharthari recognized three stages through which the sabdabrahman evolves into articulate speech, namely, the pasyanti, the madhyama and the vaikhari, cf. VP, 1.142. In Vrsabhadeva's Paddhati on VP, I. 14, pratibha is identified with the pasyanti: 'pratibham...' iti yeyam samastaśabdárthakāraṇabhūtā buddhiḥ yam pasyantity āhuḥ.
17 Cf. Vrtti on VP, 1.14.
18 VP, II. 148. This verse is cited with slight modification in TS: Tattvasamgraha (Bauddha Bharati Ser., 1), k. 891.
19 C. VP, II.146: saksặc chabdena janitám bhavananagamena và / hitikartavyatayam tám (=pratibham) na kascid ativartate // ibid., 1.121: itikartavyatá loke sarvá sabdavyapasraya/yam purvāhitasamskāro balo 'pi pratipadyate //
20 Cf. PSV, (K) 1686.5-6, (V) 83a. 1-2 (77a. 7–776.1).
21 The Mimämsä view that a word denotes akrti is established in the Mimamsa-sútra, 1.3.30–35 (Akrtiśakty adhikarana), and the same view is found maintained in the Vrttikäragrantha cited in Säbarabhâsya, 1.1.5, cf. Bibl. Ind. ed., p. 14.17-18: atha gaur ity asya sabdasya ko'rthah. sasnădivisiştà akrtir iti brumah. Kumārila supports this view through detailed discussions in ŚV: Mimamsáslokavårttika, Akrtivāda and Vanavada. He takes the term 'äkrti' as synonymous with jāti' and 'samanya', cf. ŚV, Ākstivada 3: jatim evākrtim prahur vyaktir akriyate yaya / samanyam tacca pindanam ekabuddhinibandhanam //
22 ŚV, Apohavada 40 (=TS, 922).
23 Ibid., Apohavada 41 (TS, 923): buddhyantarád vyavacchedo na ca buddheh pratiyate / svarupotpadamåtrâc ca nanyam amsam bibharti sá //
24 TS, TSP, 1004. Cf. ibid., 722-725; Pramāņavārttika, 1.74-75.
25 TS, 1005: tân (=arthan) upåsritya yaj jñāne bhäty arthapratibimbakam / kalpake 'rthätmatabhāve 'py artha ity eva niscitam // Cf. Pramanavärttika, 1.76–77.
26 Santarak sita gives four reasons for which the image of an object (arthapratibimba) is called 'apoha'. The first reason 'pratibhasantarăd bhedāt is, according to Kamalasila's interpretation, adduced on the basis of the primary sense of the word 'apoha' (mukhyataḥ): apohyata ity apohah, anyasmåd apoho 'nyápoha iti vyutpatteh. The other reasons are based