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116
TULSI-PRAJÑA, Oct.-Dect., 1992
general and Bharthari especially and rejected the view that the world is produced from the SB, which is eternal and the world is engulfed with words. Besides, they reject the theories like : knowledge in general is śabdānuviddha, there is eternal relation between sabda and artha e.c. These kinds of studies among the Jainas had taken place in between 9th century A. D. to 19th century A. D. The Jainas not only studied the philosophical side of the Sanskrit grammar, but they also prepared their own treatises on the word-formation, some of the works are critically edited and published, but many works are still in manuscript forms.
References :
1. To understand the Vaiyakarana position fully we must know the generally accepted views regarding the nature of cognitions. Cognitions are of types : savikalpaka
determinate' and nirvikalpaka 'indeterminate'. Of these, the Buddhists regard the indeterminate one as alone valid, the determinate perception being invalid, based as it is on the above-mentioned determinants that are purely subjective constructions (Kalpana) without any objective reality to correspond with (niyaya praveśa of Diñnāga). The Mimāmsakas and the Naiyāyikas, however, uphold the validity of both. But according to the grammarians, it is the determinate perception that is the only possible type of perceptual cognition viz.,
na so'sti pratyayo loke yaḥ śabdânugamädrte / anuviddhamiva jñānam saryam śabdena bhasate ||
The Vakyapadiyam, 1-123 2. Cf. Vāgrūpată cedutkrämedavabodhasya śāśvati | na prakāśaḥ prakāśeta sa hi pratyavamarśini /
Ibid. 1-124 3. Refer the Kāśikā of Sucarita Mishra on the verse 112 of the Slokavārttika, pt.
1 1926, pp. 248-49. 4. The Samkhya system admits that the Universe is the outcome of a gradual
process of evolution of the primordial matter (pradhana), Like this the grammarians suggest that the objects are the products of the sabdabrahman viz.,
yathā viśuddham ākāśam timiropapluto janah / samkirnam iva mäträbhis citrabhirabhimanyato || tathedam amritam brahma nirvikāram-avidyaya /
kaluşatvam ivapannam bheda-rūpam prapadyate // These two verses are cited by Bhartphari in his gloss on Vākyapadiya, 1-1. 5. The Mimãnsakas also argue that prameya is recognised only by pramāņa viz., mānådhina-meya-siddhi. Abhayadeva in his Sanmatitarka-prakaraṇaţikā says : pramānādhina hi prameya
vyavastha (p. 384). 6. Cf; na ca evambhūta brahmasiddhaye pramāṇam-upalabhyate;
Ibid, 3rd Pt. Gāthā 6; p. 384. 7. Cf; brahmano na vyavasthanam-akşajñanit kutaścara
Refer note 8 below.
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