________________
Preception According to Vyakarana Sastra
143
Speaker
-
Meaning
Word
[The uttered word. Kärya or Effect]
[The meaning that resides in the mind of the speaker-Käraņa or cause]
The meaning that resides in the mind of the speaker finds its audible expression in the form of a word. A word is comprehended only through the instrumentality of meaning which resides in the mind of the listener. Both word and meaning remain inseparable in our (buddhi) prior to their outward manifestation. 38 According to Durga, the intellect that exists in the spatial region manifests itself in the two-fold shape of word and meaning. 39 On account of this inseparable relation, both word and meaning are interchangeable with each other 4° According to those who maintain a causal connection between word and meaning, speech being undifferentiated from meanings, gets itself materialised in the shape of obiects like cows and others. Objects which are the external manifestations of consciousness assume the audible form.41 Tlie twofold creation of Nāman and Rūpa is mentioned in the Chandogyopanisad,42 The same point is elucidated by Kaundabhafta, a later grammarian.4 Naman and Rüpa are correlated with each other from the time immemorial. So the study of mutual relationship between Sabda and artha, or Samjñā and samjñi, or Nāman and Rupa has its own history The three luminous bodies i.e. fure, the resplendent consciousness within and sabda are held in high esteem, being equated with one another. The grammarians have equated sabda or eternal verbum with Brahman of the Upanisads. According to Bhart shari, sabda itself is Brahman. There is no distinction between Sabda brahman and parabrahman.45 Thus it is clear that word and consciousness are inextricable from each other. It is further elucidated that sabda has divided itself into Vacya and Vācaka.76 This view appears to have been influenced by a sruti.77 Both the plurality of linguistic forms and the objective phenomena which are correlated as Vacaka and Vacya, have only a provisional pragmatic validity. Thus the exigencies of religious mysticism appear to have inspired the philosopher-grammarian to enunciate the identity of both word and consciousness.
According to Helarāja, meaning is converted into word. He has called that process sabdana'. He further elucidates that Parā Väk is
