Sahrdayaloka Part 02

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

Page 97

652
SAHRDAYĀLOKA dhvanivyavahāra iti taiḥ saha kim virodhā'virodhau cintyete.” (vịtti, Dhv. III. 33, pp. 214, ibid). On this see also Locana : “evam mīmāmsakānām nā’tra vimatir yuktā iti pradarśya vaiyākaraṇānām naivā’tra sā’stīti darśayati. "pariniścita.” iti. paritaḥ niścitam pramāņena sthāpitam nirapabhramsam galita-bheda-prapañcatayā avidyā-samskāra-rahitam śabdā”khyam prakāśa-parāmarśa-svabhāvam brahma vyāpakatvena bịhad-viseșa-śakti-nirbharatyā ca bệmhitam viśva-nirmāņaśaktīśvaratvāc ca bộmhanam ‘yair iti', etad uktam bhavati - vaiyākaraṇās tāvad brahmapade nā’nyat kiñcid icchanti, tatra kā kathā vācakatva-vyañjakatvayoh; avidyāpade tu tair api vyāpārántaram abhyupagatam eva. etac ca prathamodyote vitatya nirūpitam.”
Now onwards, Anandavardhana turns his attention towards the Naiyāyikas, or logicians, who seem to be the main opponents or 'pradhāna-malla'. Ananadavardhana observes that so far as the logicians are concerned they cannot have any difference of opinion with reference to suggestiveness i.e. vyañjakatva, though of course, there may be difference of opinion so far as the relationship between word and meaning is concerned. They may hold it either as conventional or man-made. But for vyañjakatva they should not have any difference, for they also admit that suggestiveness is within our experience and that it is seen not only in meaning but also in words. So, their view needs no refutation : "vācakatve hi tārkikāņām vipratipattayaḥ pravartantām, kim idam svābhāvikam sabdānām ahosvit samayikam ity adyah. vyañjakatve tu tat-prstha-bhā sādhārane loka-prasiddha evā'nugamyamāne ko vimatīnām avasarah ?" (vrtti, Dhv. III. 33, pp. 214, 216, ibid). The logicians do hold divergent views as far as vācakatva or denotation is concerned as to whether this is a natural power or man-made. But as far as suggestiveness or vyañjakatva is concerned, which follows the power of expression or denotation, and which is found to be present even in other places where denotation is not found, and whose experience is almost universal, the logicians cannot have difference of opinion. Objects of common and doubtless perception such as, 'This is black', or 'This is sweet', do not inspire any conflicting views in the minds of the logicians. When one logician perceives an object as black and calls it to be so, and when there is apparently no association of contradictory circumstances, another logician does not come forward and challange him with the words that, “No, this is not black, but it is yellow.” In the same way, suggestiveness is found by experience to exist in words, which are denotative, or in sounds of
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