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408
SAHRDAYALOKA
But we feel that analogy is not necessarily a sound argument. For there are others, some Naiyāyikas among them, who seem to explain differently. For them, in a sentence viz. “gām ānaya, śvetām, dandena”, first of all, the word 'gām' is known as related to the verb 'ānaya'. Then this connected sense gets related to the meaning of "svetām” or 'white', and then with the instrument viz. dandena'. This has the anvitábhidhāna theory at its basis. The Siddhāntamuktāvali, pp. 306 puts it as -
“yad yad ākānkṣitam yogyam samnidhānam prapadyate, tena tenánvitaḥ svārthaḥ
padair evā’vagamyate.” The Navya Nyāya school defines samnidhi or āsatti as an immediate recollection of meanings of words through their expressive power or laksanā, and eventhough the words are separated, as in case of a verse at times, there is āsatti if the meanings of the words are recollected without any interruption. The Nyāya-siddhántamañjarī, quoted in Nyāyakośa p. 135, observes - “vrttyā padajanya-padárthópasthitiḥ.” This 'āsatti' is the cause of verbal apprehension, and not the knowledge of 'āsatti' as believed by early Naiyāyikas : sa ca "sva-rūpasati śābda-bodha-hetuḥ, na tu jñātā.” observes the same source. This recollection is explained to be collective cognition viz. 'samūhā”lambana-jñāna'. Thus, the perception of every single word leaves its impression on the mind, and when the last word is uttered, its last letter serves as a stimulas to bring in collective recollection. It is thus, a single cognition arising out of the contact of senses with a collection of objects.
Dr. Raja has at length discussed the problem of elliptical sentences also, giving a full record of the views of the various schools of Mimāms, and also that of Bhartrhari at the end. Dr. Raja (pp. 169-176) has also considered the view of Bhoja the author of Srngāraprakāśa. We feel it would have been more advisable to discuss the views of alamkārikas only at the end of the discussion concerning the topic as contained in the darśana and grammar sources. We are gratefully repeating the views concerning a word, its sense, a sentence, sentence-sense, various sabdavșttis etc., as laid bare by our great predecessors such as Dr. P. C. Chakravarti, Dr. K. K. Raja, Prof. Devasthali and the rest, only to explain the heritage of thought currents that shaped the views of ālamkārikas. This heritage as explained by these savants is most important for us to grasp and fully understand then to further understand and explain the various thoughtcurrents concerning word, sense, sentence and sabda-yrttis and other
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