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352
SAHṚDAYALOKA
sa vibhaktiyuktaḥ, prayoga-yogyaḥ artha-samanvitaś-ca śabdaḥ śāstrīyo vyākaraṇaśāstránukūla iti kathyate.
evam prathamam śabdo dvividhaḥ aśāstrīyaḥ śāstrīyaś ca, iti. tatra aśāstrīyaḥ sabdaḥ yatha'pi bhavatu, kimtu śāstrīyaḥ śabda eva sa bhavitum arhati yo vibhaktiyuktaḥ, prayogayogyaḥ, niścitártha-pratipādakaś ca bhavati.
punaḥ bhūyaḥ rūḍhaḥ, yaugikaḥ, tābhyām bhinnaś ca iti rūḍha-yaugikatanmiśrās taiḥ prabhedaiḥ, bhedopabhedaiḥ tridhā tri-prakārako bhavati-rūḍhaḥ, yaugikaḥ, rūḍha-yaugikaś ca, iti.
tatra prakṛti-pratyayártha-vicāram vinaiva kevalam samudāya-śaktyā arthapratipādakatvam rūḍhatvam. rūḍhiḥ prasiddhiḥ. evañca prasiddhya yaḥ śabdaḥ artha-viseṣam pratipadayati sa sabdaḥ rūḍha iti ucyate.
yogad agato yaugikaḥ iti su-spastam. yogaḥ prakṛti-pratyayárthayoḥ sambandhaḥ sammiśraṇam iti, tasmād artha-pratipadakaḥ śabdaḥ yaugikaḥ.
rūḍhena miśro yaugikaḥ, yaugikena miśro rūḍhaḥ, arthāt yaḥ rūḍhópi yaugikópi bhavati, prakṛti-pratyayártha-vicāram vinā, prakṛti-pratyayártha-vicārapūrvakam ca'pi ubhayártha-pratipadanam karoti, sa śabdo rūḍha-yaugika iti."
The Paurṇamāsī (pp. 11, ibid) explains: sa sabdo rūḍho yaugiko yoga-rūḍha iti prabhedais tridha bhavati. tatra kevala-samudāya-śaktyā arthabodhakatvam rūḍhatvam. yathā ḍitthā”di. kevalāvayava-śaktyā artha-bodhakatvam yaugikatvam. yathā pācakā"di. samudayávayava-ubhayaśaktyā-arthabodhakatvam yogarūḍhatvam., yathā pankajā”di.
rasagangadharakāraḥ eta eva śabdāḥ kevala-samudāyasakti, kevalaavayavaśakti-samudáyávayava-ubhaya-śakti-padaiḥ vyapadiśyate.
Jayadeva goes for further sub-division.
At Candra"loka I. 10, he states that avyakta-yoga, niryoga and yoga"bhāsa are the three sub-divisions of rūḍha-sabda. Words such as vṛkṣā"di, bhūvādi and maṇḍapā"di are the illustrations respectively. When avayavártha (i.e. yaugika artha) is a-sphuța i.e. not clear and when meaning is collected through samudayaśakti, that word is called 'a-vyakta-yoga' śabda. Say, 'vṛksa' is so called because it removes the sunshine - "vṛścati atapam iti vṛkṣaḥ". Here, the apprehension of the yaugikártha in the sense of 'atapa-nivāraṇa' or removal of sunshine does not take place everywhere, but we have apprehension in a general form of vṛkṣatva-jāti - or the generality only, though the 'avayavártha-pratīti' is not totally negated.
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