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V. D. Hegde
According to Patanjali sabda which is perceived by auditory organs, comprehended by intellect, manifested by sound, pertains to the sky. 31 It is evident that auditory organs, Buddhi (intellect) and prayoga (production of sound by vocal organs) are indispensable to the perception of words.
WORD AND MEANING Thoughts nising in our mind find their audible expression in the form of sounds liat are produced by vocal organs All sounds are not called words. Only those sounds which signify objects are called sabdas or words. According to Patañjali, the expression of thought is the sole purpose of the usage of words.8 2 If there is no communication of ideas, no necessity is felt to cxercise the vocal apparatus,
The relation of a word with its meaning is the most vital problem, which has been tackled by many systems of Indian thought. According to Bhartrhari sabda and artha are different aspects of one and the same. 33 The Upanisads state that the mind finds its expression in speech and speech has its seat in the mind, 34 The meaning of a word is wliat is exactly presented to us when a word is uttered and heard. 35 When a word is uttered three things are compreheded. It can be shown as follows: 36
PRAYOGĀBHIJVALITA SABDA (The used word or the word manifested by sound).
The intention of the The external object The particular word Speaker
or Sabdasvarüpa Bharthari holds the view that there is a reciprocal causal connection between word and meaning.37 This can be shown as follows:
WORD AND MEANING (Kaiya Kāraṇa bhāva)
Perception
Listener
Word [The heard word Kārana or cause]
Meaning [The meaning that resides in the mind of the Speaker. Karya or Effect]
