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Sabdavrttis the nature of : Abhidh,
337 atra 'labdha' iti arīta-nirdeśena utpannasya dravyasya paścād gunena yoga iti darśitam. evam ca utpannasya dravyasya kşanam ekam nirgunatvam. jāti-yuktadravyasya eva utpattiḥ - "janmanā jāyate jātiḥ” iti abhiyuktokteh. ato jātigunayor mahān bheda iti tīkākārāḥ. pradīpakāras tu, "yadyapi śuklā”di-gunasya nityatva-abhyupagame gotvā"dinā samakālam eva sambandhitvam, tathā'pi śukla"digunasya sambandhah kadācid apaity api, na tu gotvā"der iti jāti-gunayorbhedaḥ iti āhuḥ. -
For M., the form of words such as Dittha and the like, is completely apprehended by the impression of the last letter. It is divested of successive order. It is imposed by the speaker at his will on entities such as Dittha as an attribute - So, the attribute, characterized by free will is known as poper name : "ạitthā”di śabdānām antya-buddhi-nirgrāhyam samhsta-kramam svarūpam vaktrā yadrcchayā ditthā”dişu arthesu upādhitvena sanniveśyate iti samjñārūpo yadrcchā”tmakah.” (pp. 35, ibid).
M. quotes the authority of Mahābhasya in support of the four-fold classification of words as based on attributes.
As for the 'upādhi' or attribute that is imposed on an individual at free will of the speaker, it may be observed that the 'upādhi' is the 'sphota' of that name, which is here designated as 'samjña'. The pradīpa, (pp. 32, Edn. '11, Anandas’rama skt. granthavalih) has the
ervation - "vaktr-yadrccha-sannivesitas tu sabda-rūpah, ditthā"diyadrcchā-sannivesitas tu pratītyā kimcit prakās'itam antya-varņa-buddhyā niủsesato grāhyam nānā-varnā”tmaka-ghatā"divarṇavad varna-krama-sūnyam sphotā”khyam śabda-svarūpam ditthā'di'şu artheșu upādhitvena vaktrā yadrcchayā kalpyate iti samjñārūpayadệcchā”tmako ditthā"di-sabdaḥ.”
We have seen that Jagannātha puts it as : “yādịcchikas tu vaktrā svecchayā ditthā"diśabdānām pravrtti-nimittarve sannivesito dharmaḥ. sa ca paramparayā vyakti-gataḥ carama-varņábhi-vyangyaḥ akhandah sphoța iti... etc. ānupūrvyavacchinno varna-samudāya iti apare. kevalā vyaktir eva iti itare. tatra tộtīyamate ca nirvikalpā”tmakaḥ pratyayaḥ. (R.G. pp. 145, ibid)
Prof. Gajendragadkar (Edn. K.P., Bombay, pp. 230, 231) observes : "The sentence "ditthā"di-sabdānām..." etc. is explained in other ways also. The Pradipa notes the interpretation of Candidāsa (latter half of 13th Cen.), grand-uncle of Viśvanātha. This interpretation is referred to by Jagannātha in the sentence "kevalā vyaktir eva iti itare" in the passage from the R.G. quoted above.
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