Re: {भारतीयविद्वत्परिषत्} Shabda Brahman

[Gmail Team]

June 18, 2012

 

 Dear Dr.Ajit Gargeshvari,

 

 I waited to see if anybody offer explanation for refutation of SPhota Doctrine.

 Now I have question and reply.

 

Reply first; Proponents of Sphota say meaning is in sphota. Now we hear speech, we do not hear sphota. We understanding meaning. So where did meaning come from? They say from sphota. They postulate sphota from meaning and now they say meaning come from sphota, Here is the fault of interdependence (Anyonya Aashrya).

 

Question now for all scholars; It is said sphota was first discussed by Sphotayan, But not enough information is available about this Aachaarya.

 

My question-How did he get idea of Sphota in the first place and when?  How many years before PANini (500 Bc).  I think PaNini mentions the name Sphotayana. What happened so Sphotayana stumbled on Sphota? Was any discusion on Sphota before PANini or Sphotayana?

Other scholars can add and correct me if I were wrong so that I with others grow in knoweledge.Thanks.N.R.Joshi.

 

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---------- Original Message ----------
From: Ajit <ajit.gar...@gmail.com>
To: भारतीयविद्वत्परिषत् <bvpar...@googlegroups.com>
Subject: {भारतीयविद्वत्परिषत्} Shabda Brahman
Date: Sat, 16 Jun 2012 08:51:35 -0700 (PDT)

Respected Scholars,
Can you please explain to me the difference between Shabda Brahman as
per Vakyapadeeya and The concept of Brahman as per Shankara Advaita
and What is the Background for refutation the Sphota Doctrine??

Regards
Ajit Gargeshwari

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[subrahmanyam korada]

नमो विद्वद्भ्यः

When a  Vakyam  is uttered  each  Varna  disappears as soon as it is pronounced .

Nevertheless , the listener is in a position to understand the Vakyartha . How is it happening ?

Vaiyakaranas respond - Sabda is of four types --

परा वाङ्मूलचक्रस्था पश्यन्ती नाभिसंस्थिता ।
हृदिस्था मध्यमा ज्ञेया  वैखरी कण्ठदेशगा ॥

परावाक् - is in मूलाधारचक्रम् -this is considered as ब्रह्मन् itself - so available to योगिन्   only .

पश्यन्ती - is at नाभि - here also प्रकृतिप्रत्ययविभाग is available to योगी (only) .

स्फोटः - is in the बुद्धि (mind) and it is the नित्यशब्द । Literally it means वाचकः -- पदस्फोटः = पदम्  is वाचकः etc.

स्फुटति अर्थः अस्मात् इति शब्दः स्फोटः ।

स्फुट्यते इति अर्थः अपि स्फोटः ।

Both Sabda and Artha are identical - गौरिति शब्दः , गौरिति अर्थः । So the  meaning that is identical with sabda only is understood .

Although the varnas disappear as soon as they are uttered the listener understands the meaning due to sphota .

वैखरी - the audible sounds of meaningful sabdas  , which wake up the sphota  in no time and the listener says - I understand . 

In other words vaikhary is व्य‘ञ्जक  and  sphota is  व्यङ्ग्य - this is the वाग्व्यापार (process of speech) .

अनादिनिधनं ब्रह्म शब्दतत्वं यदक्षरम् ।

विवर्तते’र्थभावेन  प्रक्रिया जगतो यतः ॥

Vaiyakaranas believe that the  universe is  the विवर्त  of  Sabda 

In Advaita there is pure Brahman , who is the cause of the universe . In case शब्दब्रह्मन्   is accepted it goes against 

निर्गुण - ब्रह्मन् . Therefore Sankaracarya refuted Sphota ( in line with Mimamsakas) in देवताधिकरणम् - प्रथमाध्याये --

अत्र वदामः - सत्यपि समस्तवर्णप्रत्यवमर्शे यथा क्रमानुरोधिन्य एव पिपीलिकाः पङ्क्तिबुद्धिमरोहन्ति एवं क्रमानुरोधिन एव वर्णाः पदबुद्धिमारोक्ष्यन्ति ।

प्रत्यवमर्शः = ज्ञानम्  

We come to know about sphota from Mahabhasyam first and elaborately from Brahmakanda of Vakyapadiyam .

Nagessa , in Sphotavada says - स्फोटायनऋषेर्मतम्  । so it is believed that Sphotayana was the originator of this theory .

The seeds of sphota are there in Bhagavata etc. , may be Sphotayana got the idea of expounding .

No other details are available .

My first Vedfantaguru , late  श्री राणी नरसिम्हशास्त्रिणः told me that sphota is शास्त्रसम्मत ।  Sankaracarya refuted in line with Mimamsakas ( in terms of वाक्यम् and महावाक्यम्  Vedantins follow Mimamsakas mostly) . 

The topic is too vast .

धन्यो’स्मि

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