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.In theindividual Susupti experience also they are not clearly#distinguishable.Language can be put for Zabda (causalmovement or stress) only when there arises the possibilityof its being apprehended as sound by some hearing capacity(either absolute or relative).A name or a word ceases tobe such when the apprehension by the appropriate cognitivecapacity is not there.A name is a manifestation to suchcognitive capacity and when the conditions of manifestationsare not there the manifestation disappears.But the causalstress (Paraśabda) of the name remains.Hence in Vyasti#Susupti actual names or words (or vocal language) lapse#back into their causal stress.The operation is essentiallythe same in Samasti Susupti or Laya.So that Zabda is# #(that is, equals) language, actual or possible, in all cases.Inthe lower plane (Svapna, Jgrat), however, language maybe put for Zabda but subject to this provision that the ZABDA AS LANGUAGE 63language-pole may be regarded as being sometimes aboveand sometimes below the threshold line of normal or prag-matic consciousness.Thus in the case of the intuitiveprocesses afore-mentioned we may save the polar triangleby assuming that the language pole though not apparentis still there below the threshold line ready to be calledup whenever occasion should arise.Thus the developmentfrom infancy may be shown by the following diagram inwhich A = Artha, P = Pratyaya and S = Zabda as langu-age, shown as being above or below the line which is thethresholdA PA P A PA P A PSSSSSIn this diagram, showing the child s development, thefive diagrams do not represent definite stages but onlythe gradual separation of A and P and the rising of S abovethe line.First no language or more strictly speaking onlysimple rudimentary sounds Artha and Pratyaya mergeinto one, there being no discrimination.Then Artha andPratyaya are more and more discriminated and theirlanguage correlate is more and more developed and broughtabove the threshold line.Animals probably remain in thefirst two stages of the child.In Jgrat and Svapna, Artha end Pratyaya are allnecessarily associated not merely with Zabda but withthat condition of Zabda which we call language.Butthe association may be either manifest or unmanifest. 64 THE GARLAND OF LETTERSIn the latter case whilst Artha and Pratyaya are abovethe threshold line of normal consciousness, Language isbelow it, so that in the intuitive proceesee above describedArtha and Pratyaya alone seem to appear, though theirnormal associates are waiting for them below the thresh-old line.The moment it is desired to review, describe,classify Artha and Pratyaya, then the Zabdas as wordsappear.Thus :Judging, inferring, classi- Some inuitive Processesfying etc.A PA PSSThreshold LineThe above account, whilst saving psychology, wouldimply that Zabda, Artha, and Pratyaya being involved(though as identities) in *śvara consciousness must beinvolved in all downward experience also.It is howevernecessary to clearly understand that Zabda is notnecessarily language in all cases, and that language maybe either consciously or subconsciously given.Accordingto the scheme suggested the correlation of Artha,Pratyaya and Zabda as Language is essential in the ZABDA AS LANGUAGE 65planes of Jgrat and Svapna, but they may be latent asregards the third partner in some intuitive processes, butpatent in others as well as in conceiving, judging, inferringand so forth.The conclusion therefore is: (1) The Tur%2łyastate is undifferentiated.Hence in it there is no Artha,Zabda, Pratyaya.A, S and P severally vanish.(2) TheSusupti state (Samasti or Vyasti) is temporarily equili-# # #brated Consciousness in which there are A, S and P, buttheir resultant is ineffectual.In the Vyasti consciousness#there are Artha, Zabda, Pratyaya.But these three seemto blend into one and are not clearly distinguishable [ Pobierz całość w formacie PDF ]
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.In theindividual Susupti experience also they are not clearly#distinguishable.Language can be put for Zabda (causalmovement or stress) only when there arises the possibilityof its being apprehended as sound by some hearing capacity(either absolute or relative).A name or a word ceases tobe such when the apprehension by the appropriate cognitivecapacity is not there.A name is a manifestation to suchcognitive capacity and when the conditions of manifestationsare not there the manifestation disappears.But the causalstress (Paraśabda) of the name remains.Hence in Vyasti#Susupti actual names or words (or vocal language) lapse#back into their causal stress.The operation is essentiallythe same in Samasti Susupti or Laya.So that Zabda is# #(that is, equals) language, actual or possible, in all cases.Inthe lower plane (Svapna, Jgrat), however, language maybe put for Zabda but subject to this provision that the ZABDA AS LANGUAGE 63language-pole may be regarded as being sometimes aboveand sometimes below the threshold line of normal or prag-matic consciousness.Thus in the case of the intuitiveprocesses afore-mentioned we may save the polar triangleby assuming that the language pole though not apparentis still there below the threshold line ready to be calledup whenever occasion should arise.Thus the developmentfrom infancy may be shown by the following diagram inwhich A = Artha, P = Pratyaya and S = Zabda as langu-age, shown as being above or below the line which is thethresholdA PA P A PA P A PSSSSSIn this diagram, showing the child s development, thefive diagrams do not represent definite stages but onlythe gradual separation of A and P and the rising of S abovethe line.First no language or more strictly speaking onlysimple rudimentary sounds Artha and Pratyaya mergeinto one, there being no discrimination.Then Artha andPratyaya are more and more discriminated and theirlanguage correlate is more and more developed and broughtabove the threshold line.Animals probably remain in thefirst two stages of the child.In Jgrat and Svapna, Artha end Pratyaya are allnecessarily associated not merely with Zabda but withthat condition of Zabda which we call language.Butthe association may be either manifest or unmanifest. 64 THE GARLAND OF LETTERSIn the latter case whilst Artha and Pratyaya are abovethe threshold line of normal consciousness, Language isbelow it, so that in the intuitive proceesee above describedArtha and Pratyaya alone seem to appear, though theirnormal associates are waiting for them below the thresh-old line.The moment it is desired to review, describe,classify Artha and Pratyaya, then the Zabdas as wordsappear.Thus :Judging, inferring, classi- Some inuitive Processesfying etc.A PA PSSThreshold LineThe above account, whilst saving psychology, wouldimply that Zabda, Artha, and Pratyaya being involved(though as identities) in *śvara consciousness must beinvolved in all downward experience also.It is howevernecessary to clearly understand that Zabda is notnecessarily language in all cases, and that language maybe either consciously or subconsciously given.Accordingto the scheme suggested the correlation of Artha,Pratyaya and Zabda as Language is essential in the ZABDA AS LANGUAGE 65planes of Jgrat and Svapna, but they may be latent asregards the third partner in some intuitive processes, butpatent in others as well as in conceiving, judging, inferringand so forth.The conclusion therefore is: (1) The Tur%2łyastate is undifferentiated.Hence in it there is no Artha,Zabda, Pratyaya.A, S and P severally vanish.(2) TheSusupti state (Samasti or Vyasti) is temporarily equili-# # #brated Consciousness in which there are A, S and P, buttheir resultant is ineffectual.In the Vyasti consciousness#there are Artha, Zabda, Pratyaya.But these three seemto blend into one and are not clearly distinguishable [ Pobierz całość w formacie PDF ]