Aapta Mimansa

SR No.: 022477
Original Sutra Author: N/A
Author: Saratchandra Ghoshal
Publisher: Bharatiya Gyanpith
Publication Year: 2002
Total Pages: 184
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 14 MB

Page 145

CHAPTER VII
143
a name, it is connected with an external object. The example is that of the word hetu which establishes the above mentioned connection of three kinds. The Buddhists also accept hetu in establishing fire from smoke.
If you urge, what should then happen in cases where the names are given of delusions, such as dream, magic? The reply is, in those cases there is a connection betwen the word and the object which is attempted to be conveyed by it, though we understand their real falsity through fallacy. The view that all words express merely their meaning and do nothing else is thus refuted.
बुद्धिशब्दार्थसंज्ञास्तास्तिस्रो बुद्ध्यादिवाचिकाः। gm ca tega percufafa-scht: 118501 buddhi-sabdārtha-sanjñāstāstisro budhyādi
vāchikāḥ, tulyā buddhyādibodhās-cha trayastatpratibimbikāḥ.
85. The nomenclatures of buddhi (apprehension), sabda (word) and artha (object) express buddhi etc. (respectively) and are therefore three. Knowledge of apprehension etc. is the same. The three reflect these.
COMMENTARY
A word is connected with the object it denotes, and the apprehension which it causes. This threefold relation must be remembered. For example, when one says 'cow', the apprehension of a cow is the mental idea of a cow. The man who hears it has knowledge of the import of the word. If one says "he has spoken the word 'cow'", the speaker is concerned merely with the word 'cow' and the person hearing the same would confine his apprehension merely to the word and nothing else. Thirdly, when a man says "Bring the cow for milking”, the hearer has knowledge of the external object denoted by the word, viz., a particular animal having udder etc.