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212
SAHRDAYĀLOKA
pramāna-agocara-sphota-kalpanāprayāso'tyantam anapeksita iti abhisamdhiḥ." —
Bhāmaha holds that 'samaya' or convention, since ages, has been formed to the effect that these many letters of such and such a type and in such and such a sequence should give such and such a meaning. He further notes, VI, 14.
"sa kūtasthah anapāyi ca, nādād anyaś ca kathyate,
mandāh sänketikāh arthāh manyante pāramārthikāh." Tatachārya observes : (pp. 138, 9) :- "sah ukta-vidha-sanketa-visayah sabdah kūțasthaḥ avikriyaḥ viksti-rahitaḥ anapāyī ca vināśa-śūnyaś ca. yathā tat-tad govyakteh kiñcit kālam avasthāya vinaśvaratve'pi gotvăvacchinnasya vastuno na vināśah kimtu ā-pralayam anuvartamānatā eva tathavia devadattóccărite go-pada varṇānām sadyo nivșttatve'pi yajñadattādy uccāraṇakāle varņàntaraprādurbhāvi'pi gakāratvàvacchinnottaraukāratvarūpånupūrvyavacchinnasya sthāyitvāt tasyaiva sanketa-visayattvāc ca nāsty anupapattir artha-pratyayasya iti.
nanu sphotā'nangīkāre nāda eva bhavatām sabdah prāpnoti nādàbhivy-angyaś ca sabda isyate. tena śrūyamānadhvanyapara-paryāya-nādātmaka-varnasamühătiriktam padam estavyam. atra ucyate
‘nādād anyaś ca kathyate.'
na asmākam nādah sabdah prāpnoti. nādād anyo'smākam api sabdah. kah? akārādi-varņa-samudāyaḥ. nanu nāda eva ayam. na. kas tarhi nādaḥ ? vāyvādisamyoga-vibhāga-santānah yah sabda-janakah iti.
evaḥ śabda-svarūpam sthitam. asya arthena kīdṛśaḥ sambandhaḥ ? tad etad pūrvam eva uktam 'prāg ittham samayaḥ krtah' iti. gautamo'pyāha 'sāmayikatvāt sabdàrtha- sampratyayasya' iti. atra anye vipratipadyante. yathā jvalanasya dāhasaktih svābhāvikī tathā sabdasya artha-pratyāyana-saktir iti esām darśanam.
Bhāmaha lays his own track. He neither follows the grammarians, nor even the the Naiyāyikas fully. He does not stay to answer any questions that you may raise against his conviction also. So, for him this word is eternal and imperishable (VI. 14a), and is different from sound i. e. 'nāda'. He adds that the fools take the conventional meanings to be 'pāramārthika' or referring to realtity. He does not choose to enter into any controversy as to whether word is related to artha which is of the nature of reality, through a relation which is eternal or non-eternal. Finally at VI. 20, he concludes that :
varņa-bhedād idam bhinnam varņāḥ svāmśa-vikalpatah,
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