Exposition Of Sabda Shaktis By Siddhichandra Gani

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This document details the critical analysis of linguistic powers (Sabda Shaktis) by Siddhichandra Gani, a contemporary of Emperor Akbar renowned for his sharp intellect and scholarship. The text, authored by Dr. Satyapal Narang, focuses on Siddhichandra's refutation of the concept of vyanjana (suggested meaning) in his work Kāvyaprakāśakhandana, which challenges Mammata's Kāvyaprakāśa.

Siddhichandra's Core Arguments and Beliefs:

• Refutation of Vyanjana: Siddhichandra's primary contention is the rejection of vyanjana as an independent power of words. He argues that vyanjana lacks logical grounding (pramāṇābhāvāt) and that its perceived functions can be adequately explained through other established linguistic concepts.

• Emphasis on Abhidhā: Siddhichandra strongly advocates for abhidha (primary or denotative meaning) as the fundamental power of words. He believes in a direct, natural, and intended meaning associated with words, often linking it to divine will or inherent properties.

• Critique of Lakṣaṇā: While not entirely discarding lakṣaṇā (secondary or transferred meaning), Siddhichandra refines its application. He challenges the reliance on similarity (sadṛśya) as the sole basis for lakṣaṇā, proposing that other relationships like cause and effect are also valid grounds. He views the substitute for lakṣaṇā as "imposition of meaning" (grana), suggesting it's not an uncertain but an extraordinary, definite power.

• The Debate on Individual vs. Genus: Siddhichandra engages with the philosophical question of whether linguistic power resides in individuals (specific instances) or genera (categories). While logic might suggest individual power, he ultimately supports Jātivāda (the theory of genus), believing the individual is qualified by the genus. However, he acknowledges potential defects like multiplicity and infinitude if power resides solely in individuals, suggesting exceptions for entities like "sky" where these defects are absent.

• Direct Comprehension: Siddhichandra favors a direct comprehension of words, disdaining indirect or "fictitious" procedures that involve complex causal relationships. He believes the meaning of words should be grasped directly, not through convoluted intermediaries.

• Rejection of Arbitrariness: He finds the arbitrariness inherent in lakṣaṇā problematic, advocating for a definite and logically explained word power that is not subject to the speaker's whim.

• Explanation of Semantic Phenomena:

  • "Ganga" in "Gangāyām ghoṣaḥ" (A hamlet on the Ganges): Siddhichandra explains the transfer of meaning from "river" to "bank" not through vyanjana, but as a divinely willed, special form of abhidha.
  • Grammatical Terms: He posits that the meaning of grammatical terms like ghu, ghi is not conveyed by abhidha itself but by a qualification of the primary meaning of other words (e.g., dadhāghvadāp).
  • Plurality: The word kāka (crow) used in a plural context, in his view, refers to all animals offering protection initially, with the specific meaning of "crow" becoming secondary.

• Comparison with Mimāṁsakas: Siddhichandra's approach of delimiting semantic categories and emphasizing a single dominant power resonates with Mimāṁsakas, who posit tātparya (purport) and reject lakṣaṇā and vyanjana. However, Siddhichandra uses the nomenclature of abhidha while Mimāṁsakas use tātparya.

• "Gaurvāhīkah" Example: Siddhichandra's interpretation of "Gaurvāhīkah" (a bullock-driver, suggesting foolishness) differs from some interpretations that eliminate the "cow" and "bullock-driver" entirely. He maintains that the existence of both the substance and the quality (foolishness) is necessary for comprehension. He also introduces the dictum that the comprehension of knowledge can be created by a word even if the exact meaning is not directly conveyed.

• Refuting Vyanjana on Grounds of Inefficiency:

  • Redundancy: If lakṣaṇā can explain phenomena attributed to vyanjana (like sacredness in "Gangāyām ghoṣaḥ"), then vyanjana is unnecessary. The power to convey sacredness can be derived from abhidha itself.
  • Aesthetic Enjoyment: The argument that vyanjana is necessary for aesthetic enjoyment (Rasa) in dramatic literature is deemed weak. Siddhichandra believes aesthetic pleasure is direct and doesn't require an indirect channel like vyanjana. He suggests meanings in verses can be inferred (anumāna).
  • Inference as Sufficient: He argues that inference (anumāna) is sufficient for comprehension and that introducing vyanjana is an unnecessary complication. He suggests that even yogyatā (juxtaposition) in grammatical contexts can be understood through inference.

• Commitment to Satya (Truth) in Jain Ethics: Ultimately, Siddhichandra's rejection of vyanjana is rooted in his adherence to the Jain ethical principle of satya. He believes the uncertainty and subjective interpretations associated with vyanjana could lead to "anarchy" in language and society, contradicting the fundamental purpose of language and the Jain ideal of truthfulness. By favoring inference over vyanjana, he seeks harmony between language and Jain ethics.

In essence, Siddhichandra Gani, through his meticulous analysis, aimed to establish a rational, direct, and logically grounded understanding of word powers, prioritizing abhidha and a more circumscribed lakṣaṇā, while firmly rejecting vyanjana as an unnecessary and potentially problematic concept that deviates from the principles of truth and clarity.