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SAHṚDAYALOKA and the śabda section of the Siddhānta-muktāvali suggest the acceptance of abhihitánvayavāda by some Naiyāyikas also. For these theorists the meaning of a sentence is a correlated meaning of individual word-senses. From the sentence, first we collect individual word-meanings one by one and then we correlate these meanings with the help of ākānkṣā, yogyatā and samnidhi.
Śabara on MI. Sū. I. i. 25, refers to this theory when he observes: "padāni hi svam svam artham abhidhāya, nivṛtta-vyāpārāṇi, athedānīm padarthā avagatāḥ santo vakyártham gamayanti." - Thus in a sentence the words make for their individual senses and stop at that. So the meanings of the words thus known make for the meaning of a sentence. But the Prabhakaras explain this passage differently by taking 'artha' in the sense of 'anvaya' i.e. syntactic relation. Sälikanatha thus explains in the Vākyártha-mātṛkā-vṛtti, pp. 22 that by the word 'artha' the bhāṣyakāra means 'anvaya' "artha-śabdena bhāṣyakāro'nvayam aha." But Kūmārila in his Tantravartitika, p. 445 has -
"padárthaiḥ padavijñatair, väkyárthaḥ pratipadyate."
- i.e. the meaning of a sentence is collected with the help of word-senses expressed through individual words. The sentence, like words, does not have a meaning of its own independently. It is observed "pṛthag-bhūtair eva padair itaretara-nirapekṣaiḥ sveṣu padártheṣu ukteṣu tatsamsargād eva padavyāpāraanapekṣo vākyártha-pratyayo bhavati." - Thus, the meanings of words having been conveyed by each word, independently of one another, it is exclusively from the connection among word meanings, that there follows the apprehension of the sentence. The correlated meaning is brought about by the three factors such as ākānkṣā, yogyatā and samnidhi.
Tantravārttika, pp. 455 has
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"ākānkṣā samnidhānam ca yogyată ceti ca trayam, sambandha-kāraṇatvena
kiptam na-'nantara-śrutiḥ."
We know that the grammarian Vājapyāyana held that the sentence-sense is the 'samsarga' or mutual correlation of individual word-senses, expressed by words. The theory of Vyāḍi, as observed earlier, was a later one which held that the sentencesense is a mutual exclusion of word-meanings. This developed into Apoha theory.
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