Tattvabindu of Vachaspati Mishra (study)
by Kishor Deka | 2024 | 49,069 words
This page relates 鈥楽phota鈥擜 Historical Overview鈥� of the English study of the Tattvabindu by Vachaspati Mishra (study)鈥攁 significant text in the Mimamsa philosophy which addresses the concept of verbal knowledge (shabdabodha) and identifies the efficient cause behind it, examining five traditional perspectives. These are Sphota-Vada, Varna-Vada, Varnamala-Vada, and Anvitabhidhana-Vada and Abhihitanvaya-Vada, with the Tattvabindu primarily endorsing the Abhihitanvayavada view.
Go directly to: Footnotes.
Part 2 - 厂辫丑辞峁璦鈥擜 Historical Overview
The concept of 蝉辫丑辞峁璦 is the unique contribution of the Indian grammarians to the philosophy of language. This is the theory which explains the working of the speech process. Though this 蝉辫丑辞峁璦 was fully developed and systematized by the great Grammarian philosopher 叠丑补谤迟峁沨补谤颈, we don鈥檛 have sufficient evidence, in our hand to establish as to who was the first founder of the 蝉辫丑辞峁璦 theory. Haradatta in his 笔补诲补尘补帽箩补谤墨 and 狈腻驳别艣补 Bha峁弓a in his 厂辫丑辞峁璦惫腻诲补 claim that the 厂辫丑辞峁乱补苍补 is the first founder of the 蝉辫丑辞峁璦 doctrine.[1]
Various views on 厂辫丑辞峁璦
痴测腻岣峣: In the history of the development of the doctrine of 蝉辫丑辞峁璦, the great Grammarian 痴测腻岣峣,[2] who is earlier than 碍腻迟测腻测补苍补 and 笔补迟补帽箩补濒颈, wrote a work on the Philosophy of grammar, called the 厂补峁僩谤补丑补, which might have recorded some discussions about the 蝉辫丑辞峁璦 theory; but the work is unfortunately lost to us, and nothing can be said definitely about it. The distinction between the pr膩k峁泃a dhvani and the vaik峁泃a dhvani[3] mentioned in the 痴腻办测补辫补诲墨测补 is supposed to have been made by the great Grammarian philosopher 痴测腻岣峣.
笔腻峁噄苍颈:
笔腻峁噄苍颈 was a Sanskrit grammarian who gave a comprehensive and scientific theory of phonetics, phonology and morphology. He is considered to be the founder of the language and literature. The most important of 笔腻峁噄苍颈鈥檚 work is the 础峁ａ弓腻诲丑测腻测墨, which is a grammar that essentially defines the Sanskrit language. Some grammarians claim that the origin of the 蝉辫丑辞峁璦 theory goes back to 笔腻峁噄苍颈鈥檚 础峁ａ弓腻诲丑测腻测墨 which mentions the name of 厂辫丑辞峁乱补苍补.[4] Whether the name 厂辫丑辞峁乱补苍补 of one of the authorities mentioned by 笔腻峁噄苍颈 was due to his having held the doctrine of 蝉辫丑辞峁璦 will remain an uncertainty, though there is a tradition recorded by 狈腻驳别艣补 in his 厂辫丑辞峁璦惫腻诲补, that the doctrine was 厂辫丑辞峁乱补苍补鈥檚.[5] In his Padaman ~ 箩补谤墨, Haradatta has also said that the 蝉辫丑辞峁璦 doctrine was fully propounded by 厂辫丑辞峁乱补苍补.[6]
However, certainly we don鈥檛 know who is the first propounder of the 蝉辫丑辞峁璦 doctrine, irrespective of the fact that 笔腻峁噄苍颈 himself mentions the name of 厂辫丑辞峁乱补苍补. The specific mention of the name 厂辫丑辞峁乱补苍补 neither sufficiently indicates that 笔腻峁噄苍颈 knew anything similar to the 蝉辫丑辞峁璦 theory, nor does it point out that this doctrine was originally belonged to the sage 厂辫丑辞峁乱补苍补.
The correct explanation of 艣补产诲腻诲惫补颈迟补 in the form of 蝉辫丑辞峁璦 is not given by 笔腻峁噄苍颈 and 碍腻迟测腻测补苍补 in their works 础峁ａ弓腻诲丑测腻测墨 and the 痴腻谤迟迟颈办补 respectively.
Yet very few 蝉奴迟谤补蝉 of 笔腻峁噄苍颈 [such as the following] signify the essence of the 蝉辫丑辞峁璦 doctrine:
笔腻峁噄苍颈 contends that words have long been in existence and their continuous usage alone is the best authority. He believes the 艣补产诲补 to be nitya and 惫测腻辫补办补.
笔腻峁噄苍颈 does not believe the terms like 艣补产诲补岣� 箩腻测补迟别, 艣补产诲补岣� 苍补艣测补迟颈, means production and destruction, but by the word 箩腻测补迟别, he means 鈥榯o be revealed鈥� and by the word 苍补艣测补迟颈, he means 鈥榯o be conceded鈥�; that is why he reads as 峁嘺艣 adar艣ane and 箩补苍颈辫谤腻诲耻产丑腻惫别 in 顿丑腻迟耻辫腻峁环补. Actually 艣补产诲补 is nitya and 惫测腻辫补办补. According to 笔腻峁噄苍颈, it can neither be produced nor perished. This eternality of 艣补产诲补 according to 笔腻峁噄苍颈 may be called the fundamental background of the eternality of 艣补产诲补, as propounded by Ma峁囜笉ana Mi艣ra in his 厂辫丑辞峁璦siddhi.
碍腻迟测腻测补苍补
After 笔腻峁噄苍颈, there was a succession of thinkers of language, grammar and philosophy of language, like 碍腻迟测腻测补苍补 who commented on 笔腻峁噄苍颈鈥檚 rules. The V膩rtikak膩ra 碍腻迟测腻测补苍补 does not mention the word 蝉辫丑辞峁璦 in his 痴腻谤迟迟颈办补. But his explanation of 艣补产诲补 takes us nearer to the 蝉辫丑辞峁璦 doctrine. The distinction between the virtual and permanent element in language and the ephemeral elements at the various instances of its actualization is known even to 碍腻迟测腻测补苍补, though he does not apply the terms 蝉辫丑辞峁璦 and dhvani to them. While explaining upon 笔腻峁噄苍颈膩n rule 迟补辫补谤补蝉迟补迟办腻濒补蝉测补,[8] he says that the letters are fixed and the styles of diction (惫峁泃迟颈) dependon the speech habits of the speaker.[9] This statement of 碍腻迟测腻测补苍补, regarding the nature of word and the difference in tempo takes us near to the 蝉辫丑辞峁璦 doctrine. Moreover, 碍腻迟测腻测补苍补 does not, however, make mention of the word 蝉辫丑辞峁璦, but lays down in his 痴腻谤迟迟颈办补 the great principle that 艣补产诲补 is nitya (eternal or permanent), artha is nitya, and their mutual relation i.e. 惫腻肠测补惫腻肠补办补产丑腻惫补 is also nitya.[10]
笔补迟补帽箩补濒颈:
笔补迟补帽箩补濒颈 is one of the most prominent grammarians to deal with 蝉辫丑辞峁璦. He has written a commentary on the 笔腻峁噄苍颈鈥檚 础峁ａ弓腻诲丑测腻测墨. It is known as 惭补丑腻产丑腻峁补 which is the most important treatise on Sanskrit Grammar and the later grammatical works have been influenced by it. Here it should be admitted that though earlier thinkers speak of the eternal and pervasive character of word as an element or unit, the clear picture of 蝉辫丑辞峁璦 theory is not found before 笔补迟补帽箩补濒颈. He discusses the idea of 蝉辫丑辞峁璦, under 笔腻峁噄苍颈s奴tra I.1.70[11] and 笔腻峁噄苍颈s奴tra VIII.2.18,[12] where the word 蝉辫丑辞峁璦 is not applied to the meaning bearing element, but to a permanent aspect of phonemes.
The term 蝉辫丑辞峁璦 as used by 笔补迟补帽箩补濒颈 always stands for the structure of expression which may or may not have any meaning. The idea that the meaning bearing word is the 蝉辫丑辞峁璦 is not implicitly or explicitly stated by 笔补迟补帽箩补濒颈. He says that 艣补产诲补 is what is perceived by the auditory organs, grasped through the intellect, revealed by the sounds pertaining to the region of the sky.[13]
The question whether 艣补产诲补 is eternal or created is one of the fundamental problems of the linguistic science that has been taken up by all the systems of Indian philosophy supporting either of the view. According to 笔补迟补帽箩补濒颈, this question is one that was elaborately dealt with in the 厂补峁僩谤补丑补, a huge work on grammar attributed to the authorship of 痴测腻岣峣.[14]
In opposition to the 狈补颈测腻测颈办补鈥檚 standpoint according to which 艣补产诲补 is momentary and consequently liable to both destruction and production, 笔补迟补帽箩补濒颈 has supported the permanent character of 艣补产诲补. In the 惭补丑腻产丑腻峁补, 笔补迟补帽箩补濒颈 has brought out its real nature by such epithets as 办奴峁璦蝉迟丑补 (subtle), avichala (motionless), 补惫颈办腻谤颈 (without modification), annutpanna (without origin), 补苍耻辫腻测补 (indestructible), which are according to Ved膩ntic conception, frequently used to signify the supreme being.[15] Under the 痴腻谤迟迟颈办补, siddhe 艣补产诲腻谤迟丑补 蝉补峁僢补苍诲丑别, 笔补迟补帽箩补濒颈 has clearly shown that words as well as their meaning and relation are all interrupted nityatva. That is also eternal where of the essence is not really destroyed,[16] will tend to strengthen one鈥檚 view in regard to the eternality of the word.
According to 笔补迟补帽箩补濒颈, 蝉辫丑辞峁璦 is not identical with 艣补产诲补. It is rather a permanent element of 艣补产诲补, where as dhvani represents its non-permanent aspect. The 蝉辫丑辞峁璦 is not audible like dhvani.[17] It is manifested by the articulated sounds. The dhvani element of speech may differ in phonetic value with reference to the variation in the utterance of different speakers. Differences in speed of utterances and time distinctions are attributes of dhvani, which cannot affect the nature of 蝉辫丑辞峁璦 revealed by the sound. When a sound passes from a speaker鈥檚 lips, 蝉辫丑辞峁璦 is revealed instantaneously. But before the listener comprehends anything, dhvani elements manifest the permanent element of 艣补产诲补. So, 蝉辫丑辞峁璦 comes first and manifesting dhvani also continues to exist after the revelation of 蝉辫丑辞峁璦. That is why 笔补迟补帽箩补濒颈 remarks that dhvani is actualized and ephemeral elements are attributes of 蝉辫丑辞峁璦.[18]
The 蝉辫丑辞峁璦 as described by 笔补迟补帽箩补濒颈 governs a single letter or a fixed pattern of letters and is the norm, it remains constant and is not affected by the peculiarities of the individual speakers. Even when pronounced by different speakers with different tempos, its linguistic value is the same. The absolute vowel length and the individual peculiarities of the particular instances are the dhvanis and depend on the individuality of the speaker and the effort with which the words are uttered. The 蝉辫丑辞峁璦 is the permanent and unchanging entity and is manifested by the ephemeral dhvanis is uttered by the speaker and heard by the listener. 笔补迟补帽箩补濒颈 defines word as that which, when uttered, brings about the notion of the thing meant. At the beginning of the 惭补丑腻产丑腻峁补[19], he raises the question: In 鈥�驳补耻岣�鈥� what is to be considered as word? The answer given there is: 鈥業t is that by means of which, when uttered, there arises an understanding of creatures with dewlap, tail, hump, hooves and horns鈥�.[20] Here the term uttered is used in the sense of revealing.
Thus it is clear that for 笔补迟补帽箩补濒颈, the 蝉辫丑辞峁璦 is a unit of sound as an isolated letter or a series of letters which can be analysed as a succession of sound units; it has a normal and fixed size. The difference in the speed of utterance does not affect the 蝉辫丑辞峁璦, but it is felt to be associated with it, due to the difference in the sounds which manifest the 蝉辫丑辞峁璦.
叠丑补谤迟峁沨补谤颈
It is 叠丑补谤迟峁沨补谤颈, the celebrated author of the 痴腻办测补辫补诲墨测补, who is the first Grammarian to have presented a systematic treatment of the concept of 蝉辫丑辞峁璦. In interpreting the doctrine of 蝉辫丑辞峁璦, 叠丑补谤迟峁沨补谤颈 follows the tradition handed down by his predecessors like 笔补迟补帽箩补濒颈 and others. While explaining the notion of 蝉辫丑辞峁璦, he not only gives his own view but also gives the views of others without mentioning their names. Traditionally it is believed that they may be 惭墨尘腻峁僺补办补蝉 and 狈补颈测腻测颈办补s. In the succeeding pages of the dissertation, 叠丑补谤迟峁沨补谤颈鈥檚 theory of 蝉辫丑辞峁璦 will be discussed in detail.
Footnotes and references:
[1]:
蝉辫丑辞峁乱补苍补岣� 蝉辫丑辞峁璦pratip膩danaparo vaiy膩kara峁嚹乧膩rya岣� / 笔补诲补尘补帽箩补谤墨 under 笔腻峁噄苍颈s奴tra , VI.1.123
[2]:
笔腻峁噄苍颈s奴tra , I.2. 64
[3]:
var峁嘺sya graha峁噀 丑别迟耻岣� pr膩k峁泃o dhvaniri峁ate /
惫峁泃迟颈bhede 苍颈尘颈迟迟补迟惫补峁� 惫补颈办峁泃补岣� pratipadyate // 痴腻办测补辫补诲墨测补 , I. 77
[5]:
vaiy膩kara峁嘺n膩ge艣a岣� spho峁亂ana峁涐梗ermata峁� /
pari峁峁泃yoktav膩峁僺tena pr墨yat膩峁� 箩补驳补诲墨艣惫补谤补岣� // 艢濒辞办补惫腻谤迟迟办补 , p. 102
[6]:
蝉辫丑辞峁璷鈥�测补苍补峁� 辫腻谤腻测补峁嘺峁� yasya sa 蝉辫丑辞峁乱补苍补岣� /
蝉辫丑辞峁璦pratip膩danaparo vaiy膩kara峁嚹乧膩rya岣� // 笔补诲补尘补帽箩补谤墨 under 笔腻峁噄苍颈s奴tra , VI.1.123
[7]:
笔腻峁噄苍颈s奴tra , I.2.53
[8]:
Ibid., I.1.70
[10]:
siddhe 艣补产诲腻谤迟丑补sambandhe 濒辞办补迟补岣� arthaprayukte 艣补产诲补prayoge 艣膩stre峁嘺 dharmaniyamo yath膩 laukikavaidike峁 / Ibid., pp. 65-66
[11]:
taparas tatk膩lasya /
[12]:
k峁沺o ro la岣� /
[13]:
艣rotropalabdhirbuddhinigr膩rhya岣� prayoge峁嘺bhijvalita岣�
膩k膩艣ade艣a岣ヅ洸共宀贯弗, eka峁� ca punar膩k膩艣am / 惭补丑腻产丑腻峁补 , Vol. I, p. 97
[14]:
[15]:
nity膩艣ca 艣abd膩岣�. nitye峁 ca 艣abde峁 办奴峁璦蝉迟丑补iravical膩bhi岣� var峁嘺i岣� bhavitavyamanap膩yo-峁jan补惫颈办腻谤颈bhi岣�. bhavitavyamanap膩yopajan补惫颈办腻谤颈bhi岣� / Ibid., pp. 96-97
[17]:
诲丑惫补苍颈岣� 蝉辫丑辞峁璦艣ca 艣abd膩n膩峁� dhvanistu khalu lak峁ate /
alpo mah膩峁兣沜a ke峁Ｄ佱箖cidubhaya峁� tat 蝉惫补产丑腻惫补迟补岣� // 惭补丑腻产丑腻峁补 , I, p. 181
[18]:
eva峁� tarhi 蝉辫丑辞峁璦岣� 艣补产诲补岣� 诲丑惫补苍颈岣� 艣补产诲补gu峁嘺岣� / Ibid., p. 181