Sahrdayaloka Part 02

Author(s): Tapasvi Nandi
Publisher: L D Indology Ahmedabad

Page 39

594
SAHRDAYĀLOKA But sphoța remains unaffected. Thus the Sun, a fixed body, seems to be quivering when reflected in an agitated pool of water :
“pratibimbam yathányatra sthitam toya-kriyāvaśāt,
tat-pravṛttim ivā’nveti, sa dharmaḥ sphoța-nādayoh.” (V.P.I. 49) Order and difference, pertaining to sound, are falsely attributed to sphoța. The dual aspects of sabda as observed already imply that śabda has the potency of expressing itself as well as its meaning that is associated with it by inseparable connection -
"grāhyatvam grāhakatvam ca dve saktau tejaso yathā, tathaiva sarva-sabdānām
ete prthag avasthite.” - V.P.I. 55. The grammarians maintain that there are two different aspects of words, viz. ‘kārya' or the popular form and 'nitya' or the permanent form. The former is usually produced by the exercise of the vocal apparatus and serves to give a reflection of internal consciousness, and the latter is what represents the ultimate germ of speech. Sphota is to be identified with the latter aspect of speech.
The three views regarding the cognition of sound and sphoța are (i) sound when produced is heard by the auditory organs and becomes the positive instrument whereby sphoța is comprehended. (ii) After having assumed the material form through the medium of sound, sphota is capable of being heard, and (iii) sound acts upon the organ concerned and serves to manifest sphoța.
Bhartrhari supports the third view. Sound serves as an outer garment of sphota. Though incomprehensible and inconceivable in itself, sphoța reveals its existence through the medium of sound.
Sound and sphota are intimately related. As to how sound and sphota, that are related to each other as the indicative and the indicated, are to be comprehended, Bhartrhari refers to four different views. Some hold that sphota is recognised as identical with sound, just as crystal looks red when in contact with japā-kusuma : Observes Punyarāja, on V.P. I. 82 - "yathā japā-kasuma-rūpánuşaktam eva sphaţikā"dīnām grahanam, tathā dhvanirūpánuşakta eva sphoțas tad avibhāgena upalabhyate, iti keşām cin-matam..." . Others say that sound (though not cognisable by itself) is indicative of sphota. Still others maintain that the exact nature of sphoța is too subtle to be determined and it is sound only that comes under comprehension; and finally, according to some, sphota is really manifested