Anekantajay patakakhyam Prakaranam Part 2

Author(s): Haribhadrasuri, Munichandrasuri
Publisher: Oriental Research Institute Vadodra

Page 448

P. 385, 1.7]
P. 385, 1. 4. word but in Guj. Mahābhāṣya (p. 1).
317
Khura' means a hoof. In Paiya we have this very we have 'khari'. The word 'khura' occurs in
p. 392, 11. 3-7.
NOTES
P. 385, 1. 5. For refutation see p. 390, 11. 10-11 & p. 391, ll, 3-4, P. 385, 1. 6. For refutation see p. 391, IL. 5-8. P. 385, II. 6-7. For refutation see p. 391, I. 9.
P. 385, 1. 7 &
p. 386, 1. 3. For refutation see p. 391, 11. 11-12 &
P. 385, 1. 7 & p. 393, 11, 3-7. Sphota is explained in the super-com. on p. 385 as one whereby the sense becomes clear. Further, it is said here that according to some it is directly realized by means of the sense of hearing and according to others by implication (arthāpatti).
That sphota is eternal, all-pervading and uncreated and that is revealed by dhvanis produced by a person making an effort for it, is refuted on pp. 391 & 392.
According to the grammarians there are two kinds of words: (i) eternal and (ii) non-eternal. The eternal word is only one, called 'sphota', is revealed by the non-eternal words called 'dhvani' and is responsible for conveying the meaning of words. This is borne out by the following two etymological explanations of the word 'sphota':
(i) स्फुयते - व्यज्यते शब्दैर्वणैव ।
(ii) स्फुटयति- प्रकाशयत्यर्थम् or स्फुटति प्रादुर्भवत्यर्थोऽस्माद् ।
The first refers to its characteristic of being revealed by the words or letters, and the second to its characteristic of conveying the sense.
Since 'sphota is eternal, it is miravayava (without parts); for whatever has avayavas is impermanent. As it is without parts there is no. scope for order or division in connection with it. This 'sphota' is revealed by the comprehension of the last syllable of every word, assisted by the impressions left by the preceding syllables. In whatever order these impressions of preceding syllables might arise they would not, at all, affect the sphota which is one, without parts, without order and without division. It thus corresponds with the Brahman of the Vedantins, which is also एक, नित्य, निरवयव, कमाती and अखण्ड. Just as the various entities in the world are the impermanent embodiments of the eternal Brahman, so the various noneternal words in the language are the revealers of the eternal 'sphota' or 's'abda-brahman'.
In Aṣṭādhyāyi (VI, 1, 123) there is a reference to Sphoṭāyana, a predecessor of Panini. So it suggests how old the 'sphota' theory of the grammarians is. Prof. A. B. Gajendragadkar says that this theory was evidently developed in opposition to the Naiyayikas and the Mimamsakas
I See "Notes" (p. 194) on KS.