Sahrdayaloka Part 02

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

Page 42

'Vyañjanā
597 least effected by the quick utterance of sound which practically refers to Vaikrta dhvani. Another point that should be noted down is that it is sphoța alone, as is evident from its derivative meaning, that is really associated with the expressiveness of sound (sphutati arthaḥ asmād iti sphotah). For the sake of convenience alone, we regard word as having meaning. A closer examination of both the internal and external facts will show that sphota alone is finally the significant element of speech. Moreover, Bhartrhari holds that sphota is practically one and the same but it is only the indicator of sphota viz. sound that differs :
sphoțe vyañjaka-dhvani-gatakatvā”dibhānāt 'ka’kāro buddhaḥ, ityaupādhiko bhedavyavahāraḥ.” - Mañjūṣā.
How is spota manifested ? The answer is that it is practically from the last letter that the cognition of the entire word is derived together with the impressions produced by preceding letters - “pūrva-pūrva-dhvany-utpăditā’bhivyakti-janitasamskāra-paramparā-parinako'ntyabuddhi-nirgrāhya ity arthah”-kaiyata. - And it is evidently an intellectual operation which enables us to retain recollection of the entire structure of a word, even when we hear the last letter alone. “Manifested by sound”, implies that sphoța, though permanent, is not always comprehensible, but comes under the cognition only when the vocal organs are engaged in operation for its manifestation.
Thus sphota is regarded as 'antima-buddhi-nirgrāhya'. There is a rule that sabda, buddhi and karma are "dvi-ksana-sthāyi” (i.e. they last for two moments). They come into existence in the first moment, exist in the second, and die out in the third. For example, we may take the word 'ghata'. There are four letters in it, viz. 'gh', 'a', 'y' and 'a' First 'gh' is created. It continues to stay in the second moment. In this very moment, 'a' is created. In the third moment ‘gh' is destroyed but 'a' continues to exist and comes into existence. Now, when y continues in the next moment the last 'a' comes into existence. In the sixth moment, the last a also disappears. Now for those who regard letters to be eternal, 'utpatti' means ‘abhivyakti'. So the whole word 'ghața' - the varņa-samghāta or the collection of letters never comes into existence at a single given moment. Then how is the meaning collected ? The answer is that though varņa i.e. sound-unit-is destroyed, it gives rise to some samskāra or impression. This samskāra or impression stays on and is united with the next letter. Thus the assemblage of samskāras unites with the last 'a' and we get the word 'ghata'. This happens in case of 'yajñādikarya' - i.e. sacrificial rite - which gives rise to the fruit in form of heaven i.e. svarga. Sphota also is 'antima-varna-grāhya' - in this very sense.