Bhattoji Diksita On Sphota

Author(s): Johannes Bronkhorst
Publisher: Johannes Bronkhorst

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JOHANNES BRONKHORST
83 Bali (1976: 2), referring to the introduction of an edition of the Vaiyakarana Bhūsana Sāra not accessible to me, states: "[Bhattoji's) predecessors are believed to have professed as priests in a Vaisnava temple and hence were called by the designation of Dīksita." Houben (2002: 477 n. 14) sees in the frequent title of Dīksita added to names an indication that Sanskrit intellectuals widely adhered to the Vedic ritual system. Witzel, 1994: 265 - with a reference to Kuttanīmata vs. 38 - points out that in Kashmir -diksita was the title of a Brahmin initiated to the solemn Vedic sacrifices such as the Soma ritual. Witzel also cites the following statement from Albīrūnī (ibid.): "When (a Brahmin) is busy with the service of one fire, he is called istin, if he serves three fires, he is called agnihotrin, if he besides offers an offering to the fire, he is called diksita." $4 Compare the following two passages: (i) Sesa Krsna, Prakāśa II p. 280 1.9-10: anye tu manutantu ity ekam samudāyam pathanti na tu dvau sabdau / tathā ca bahvrcabrāhmane prayogah 'manutantavyam uvāca' iti /. (ii) Bhattoji Dīksita, Sabdakaustubha (ed. Nene et al.) III p. 71: manutantusabdo 'tra pathyate / samudāya ekā prakstih / na tu prakrtidvayam / tathā ca bahv;cabrāhmaṇam / mānutantavyam uvāceti. 85 Compare: (i) Sesa Krsna, Prakāśa 1 p. 28 1.14: anye tu 'halant yam' iti sarvam eva sūtram āvartayanti /. (ii) Bhattoji Dīkṣita, Sabdakaustubha (ed. Nene et al.) II p. 56 1.15–16: sampūrņasūtrāvrttyä halsūtrasyāntyam halantyam iti vā /. This is, incidentally, not the position favored by Bhattoji. 86 Compare: (i) Sesa Krsna, Prakāśa I p. 56 1.21-22: anye tu dhātvadhikarena kāryavidhānāt sautrāņām api dhātūnām pātho 'numīyate ity āhuh /. (ii) Bhattoji Dīksita, Sabdakaustubha (ed. Nene et al.) II p. 50 1.5-7: na caivam sautresy avyāptih / stambh vādinām uditkaranena dhāt vadhikāriyakāryavidhänena ca dhātutvānumānāt /. 87 Compare: (i) Sesa Krsna, Prakāśa I p. 16 l. 20–22: anye tv āhuh: Ikāropadeśar Ivarnayoh sāvarnyānityatvajāpanārthah, tena praklpyamānam ity atra rvarṇān nasya nat vam na bhavati, klptaśikhah ity atra canrta iti plutapratisedho na bhavatīti; (ii) Bhattoji Dīksita, Sabdakaustubha (ed. Nene et al.) I p. 42 1. 30–31: Ikāropadešas tūktarityā klptaśikhe plutasiddhaye savarnyānityatām jñāpayitum kartavya ev[a]; cp. note 80, above. The part praklpyamānain ity atra rvarnan nasya natvam na bhavati has nothing corresponding to it in the relevant part of the Sabdakaustubha. 88 Bhattoji Dīksita, Sabdakaustubha (ed. Nene et al.) I p. 114 1.16. The sentence which Bhattoji ascribes to Sesa Krsna's Prakriyāprakāśa occurs in that work under P. 8.4.40 stoh ścunā ścuh (vol. I p. 138 1.18). 89 The situation is slightly complicated by the fact that Appayya Dīksita, claimed to have been one of Bhattoji's teachers, is said to have composed a grammatical work called Kaumudiprakāśa. Moreover, it is claimed that “[Bhattoji Dīksita] wrote Sabdakaustubha as a commemoration of his discipleship under Appayya" (EIP V p. 240). If all this is true, there may have been another commentary called Prakāśa on the Prakriyākaumudī, composed by another Dīksita, viz. Appayya. Both Bhattoji when referring to the Prakriyāprakāśa of his teacher, and Sesa Krsna while referring to a Dīksita, might then conceivably refer to this work. This is however unlikely, for none of the above claims is supported by evidence known to me. The New Catalogus Catalogorum merely mentions a Kaumudīprakāśa "by Tolappa (wrongly Appa) Dīksita" (s.v. Kaumudīprakāśa). 90 Mīmāmsaka, sam. 2030: I: 488 f. 9. He says, for example, in his Kucamardini (ed. Sadāshiva Sharma p. 2 1.21; ed. Madhusudana p. 4 1.3): amum cartham 'anudit' sütragatakaustubhakhandanāvasare vyak tam upapădayisyāmah. Further ed. Sadashiva Sharma p. 21 1.14, ed. Madhu