Newsletter of ARMARC Vol 25 Series 4 2 JUNE - 2019 ISSN: 2455-1384 or Aptopdesha: A Tool of Correct Cognition (Prama) Dr. Ashwin P.V., PG Scholar, ALNRMAMC, Koppa Dr. Sandhya K.T., PG Scholar, ALNRMAMC, Koppa Dr. Aby Mathew Jose, PG Scholar, ALNRMAMC, Koppa Dr. Akhila Vinod, PG Scholar, ALNRMAMC, Koppa Abstract: Shabda Pramana or Statement of Apta (reliable person) is one among the fourfold examination recommended by Charak . Words in proper sequence form a sentence which is used as statement by Apta as Aptavachana. Words are classified based on origin viz., Drishtartha, Adrishtartha etc. The origin of words and sentences is dealt under Sphota doctrine in Indian . These words follow certain condi- tions to shape eloquent sentence with denotations. The aim of Shabda Pramana or Aptavachana lies with apprehension of objects with revelatory strength in given contexts. It is related to knowledge of things denoted by words and produced by those words through their significatory function. These significatory functions are presented in form of Aptavachana. Keywords: Aptopdesha, Apta, Aptavachana, Shabda, Pramana, Vakya, Vakyartha, Sphota...... To achieve anything in life knowledge is most powerful weapon. It is understanding of information about a subject by experience or study1. The correct cognition about an object is called as Prama2 in . Prama is medium to present an object with real characters (Tadvati Tatprakaranakanubhava)4. The tools of correct knowledge are called as Pramana2. Fourfold examination procedures are mentioned by Charaka Sutrasthana (C. Su.) 11/17 to verify the information as correct viz., Aptopdesha, , Anumana and Yukti3. Aptopdesha is statement of Apta. C. Su. 11/18-19 details the qualities of Apta as those who are free from Rajas and , and are blessed with positive attributes of austerity and knowledge5. Knowledge of Apta is said to be flawless and compatible in past, present and future5. They are awakened (wise and learned), disciplined and their sentences are without doubts. They speak truth. They can’t deliver lie as they are devoid of Rajas and Tamas. The description of objects is revealed by Apta in real existing forms (Yatharthagyana). Assertion of Apta comes in forms of word (Shabda). So, 1.1.7. refers Aptopdesha as Shabda (verbal evidence). For authentic meaning, words are delivered in forms of sentence (Vakya).Shankhyakarika ofIshwarkrisha mentions that verbal evidence as source of knowledge for whatever lies beyond perceived or inferred existence6. Shabda brings about cognition through denotation7. Denotations may be for shape, size, appearance, characteristics etc. of any object. It’s not onlyShabda which gives the proper apprehension as Pramana, but the sentence constituted from Shabda has separate meanings and that is taken as proof. Shabda in forms of sentences are used to express all . So, such sentences or statements delivered byApta have specific characteristics. Characteristics of Aptopdesha or Shabda Pramana Various attributes are noted in Nyayamanjari as8,9: 1. Aptopdesha is a kind of Anumana as the object revealed by Apta is inferred. 2. Shabda is cause of pronunciation of Paryaya and Matra which are frequently used in analogy and measurement. 3. Aptopdesha is eternal in as once spoken, it remains in universe in forms of waves or energies. 4. There is connection between Shabda and an object signified by it. Albeit natural connection is missing between Shabda and object, still customary denotations are apprehended. Newsletter of ARMARC Vol 25 Series 4 3 JUNE - 2019 ISSN: 2455-1384 5. Shabda used by Apta is used as Pramana where fixed connections of Shabdas with their meanings exist. 6. There is universal connection ofShabda and its meaning. Once universal connection is established, relations with objects are cognized. 7. Representation of Pratyaksha Pramana is only expressed with Shabda. 8. Cause of origin of memory is Shabda as denotations are memorized. 9. Medium of descriptions of any object or characteristics of any object need Shabda. 10. Medium of of apprehension is Shabda. 11. Shabda is source of Nirakarana of origin of Samsayaviparyaya as doubts and contradictions are solved using shabda. 12. Darshana 2.2.32 mentions Shabda as Anitya from Linga. But, the relationship with causes and forms of Shabda is permanent10. Classification of Shabda Pramana Various authors from distinguished schools of thought have classifiedShabda Pramanafrom various aspects. Based on Apprehension by Auditory Organ mentioned in Tarka-Sangraha32 1. Dhwanyatmaka (Inarticulate): The sound produced by instruments is called asDhwanyatmaka. Arrangement of syllables is ambiguous in this case. 2. Varnatmaka (Articulate): The sound used in languages to express the characteristics is called asVarnatmaka. Differentiations of syllables are evident in this case. According to Tattvakaumidi Sankhyakarika 4/8 (p.36) 1. Laukika (Human or Temporal): This is evidences of human beings. The chances of errors exist in case of human, so it’s clearly hinted to believe on reliable persons to consider Laukika Shabda as Pramana. 2. Alaukika (Divine): Hymns of and are considered under this category as no authors of these books are confirmed and it is assumed that these books were gifted by to earn knowledge. So, evidences of these books are automatically unquestionable to prove anything. According to Nyaya Bhashya35 1. Drishtartha (Based on Observation): Such Shabdas are same as Laukika, because they can be observed and observation is possible for those present in this world. 2. Adrishtartha (Unobservable): Shabdas depicting the information or knowledge of unobservable belong to this group. According to Mimamsa11: 1. Pauruseya: Statement of reliable person is known as Pauruseya. It is man-made statement. 2. Apauruseya: Vedic statements are called as Apauruseya. It is further divided in to two parts as: a. Siddhavakya: Statement related with divine realization is known as Siddhavakya. b. Vidhayakavakya: Statement aiming to some actions is called as Vidhayakavakya. According to Charaka Vimanasthana 8/3835 1. Drishtartha: Sounds perceived in present of auditory sense organs is referred to Drishtartha byCharaka. 2. Adrishtartha: Unobservable knowledge passed from various texts as Veda etc. is Adrishtartha viz., life after death. Newsletter of ARMARC Vol 25 Series 4 4 JUNE - 2019 ISSN: 2455-1384 3. or fact: Knowledge of facts are Satya as therapeutics for ailments. 4. Anrita or false: These are statements or words contrary to facts. So, such statements are called as of low qualities and is suggested to avoid. Doctrine of Sphota regarding nature of Shabda The term Sphota means sprout up. Sprouting up of ideas in mind is considered here byPatanjali in linguistic arrangement for proper meanings to determine the quality of speech. Sphota is process of sound production by union and disunion of vocal cord16. It deals with origin of , Pada and Vakya. It is language capabilities of human beings in terms of words. It is communication medium between with recognized words and hearer. It is related with word-sound as well as meaning of spoken words. Mandana Mishra has referred Shabda to Sphota17. Words (Shabdas) are guide of truth about the characteristics of objects, similarly no understanding of meaning of words is possible without grammar12. Authors of , Vartikkas and Bhasya have discussed the meaning of different words. The concept of ‘word principle’ with postulation is given in Vakpadiya by Bhrtrhari13. The Vakyapadiya refers the relationship of word with speech as all water particles participate to form a reflection of an image14, similarly all words are used in sentence to reflect the characteristics of objects. The diction of utterance changes with time according to impacts of time-pattern on speech. Invariable association lies between speech sound and word similarly as it lies between objects and perception15. The relationship between uttered word and its derived meaning is pre-established17. Expression of Sound dealing with Sphotarupa Shabda is of two types: 1. Prakrita Dhwani: It causes the origin of Sphota. 2. Vriti Dhwani: It manages the characters of Sphota as fast, slow etc. The conception of about Sphota is studied at three levels by Bhartrhari as17,18: 1. Varna Sphota: It is at syllable level. Parts of some letters appear as separate letters, but without union they are having no meaning19. Proper sequence and combination of letters only gives origin to proper meaningful word or sentence20,21. If the individual meaning of letter is apprehended, then by virtue of same meaning, aggregation of letter is carried out22. 2. Pada Sphota: The word level is called as Pada Sphota. The identity of word is different from identity of letter23. The number of letters in words doesn’t exceed than required one23. Letters are not important in words, but words themselves are important23. Only collection of letters does not constitute words, but it is meaning gives identity to words28. They may be different but, they function properly only once they are in combination24. The diction of words is without time-distinctions25. Roots and suffixes are analyzed from words and words are analyzed from sentences26. Albeit, real entities of words exist in a sentence27. In some of the cases, single word itself completes the sentence29. 3. Vakya Sphota: Sentences are meaningful combinations of words23. Mind functions for manifestation of sentences from their causes30. Single sentence has mutual expectancy with words and even it is analyzed through words26. The meaning of single sentence is classified according to differences of power for distinguished meaning. Some conditions are necessary for formation of any sentence revealing the qualities of any object in appropriate context for complete understanding. Newsletter of ARMARC Vol 25 Series 4 5 JUNE - 2019 ISSN: 2455-1384 Conditions of Vakya or Statement41 The significance of anyVakya (sentence) is proved with complete expression of cognition. The Vakyartha (meaning of sentence) lies with construction of sentence.Vakyartha works as regulatory factor for origin of sentence. For the compatibility of sentence, following conditions are essential as: 1. Akanksha (Expectancy or mutual implications): First of all, expectancy is required for any sentence and this is based on denotations of words and inherited meaning of words. Then mutual implications of words involved in a sentence is mandatory. Mutual relationship of words determines association or dissociation with meaning. 2. Yogyata (Fitness): Fitness or acceptability of words is taken with expression of interpolated meaning of words. Any obtrusive word in groups of words in a sentence creates incompatibility. Such repugnance is result of lack of experience which changes the meaning of sentence. 3. Sannidhi or Asatti (Proximity): Adjoined use of words shapes a sentence. Interruption in words changes the meaning of sentence. Separated words are unable to bring the same meaning what is possible through continuous use of words. So, literal meaning and without partitioning are two important points for proper sentence. 4. Tatparya (Gist/Context): Apprehension of sentence completes a sequence. Understanding of meaning of word is followed by strength of words. Thereafter, strength and meaning of words frames a meaningful sentence in particular context. Apprehension of gist of sentence decides the utility of sentence. Principles of Vakyartha All languages are operated through Vakya (sentence). Sentences are unit of expression for exchanging the meaningful thoughts and denotions. Various authors have discussed the characters ofVakya and Vakyartha. Indian philosophy has different two principles to deal with the topic as: 1. Abhihitanvayavada37: Kumaril suggested this principle. As per the principle, the origin of meaningful sentences comes out by coordinated combinations of number of meaningless independent words. Sentences are not formed by inherent meanings of words. These words carry Abhidha (denotative powers). They are subjected to complete a sentence. 2. Anvitabhidhanvada38: Prabhakar has given this principle. This deals with the meaning of sentences as result of combinations of various meaningful words. These meaning words has to be part of sentences to address the concordances of relationships between words. Discussion: Shabda pramana is similarly taken for human utterances and exemplifications ofVedas. Clarifications are cited for statements of infallible and truthful persons or for experts’ opinions. , Baudh and Vasheshika have not considered Shabda or Aptavachana as Pramana but, all other schools of philosophy have taken this under Pramana. Nyaya Bhashya has discussed the associations and dissociations logically for Shabda Pramana as Anumana39. While discussing the connection between Shabda and its denotations with means of cognition, Jha (1942) accentuates the inborne and self-sufficient relationship of Shabda with its denotations40. Ultimately, it’s Abhidha of Shabda which brings the validity. In context of meaningful sentence four conditions of sentence viz., Akanksha, Yogyata, Sannidhi and Tatparya must be satisfied. Eventually, the meaning or denotations of Shabda or Vakya should be based on generalization theory of research for universal acceptance. So that sentence should be used for exhibition of expressions of any cognition with certainty and acceptability. Newsletter of ARMARC Vol 25 Series 4 6 JUNE - 2019 ISSN: 2455-1384 Conflict of Interest: No Conflict of Interest References: 1. Available on: https://dictionary.cambridge.org/dictionary/english/knowledge (Accessed on: 5-2-2019). 2. Williams, M. (1872). A -English Dictionary. p. 637. Oxford, At The Claredon Press, 13, Waterloo Place, London. 3. Sharma, P.V. (2014). Charak Samhita. Sutrasthana 11/17, Vol. 1, Ed. and tranl. Revised ed. p.72. Chowkhambha Orientalia, . 4. Dasgupta, S. (1922). A History of Indian Philosophy. Vol. I. pp.336-337. Cambridge University Press, London. 5. Ibid. Charak Samhita. Sutrasthana 11/18-19. p.72. 6. Davies, J. (1881). . The Shankya Karika of Ishwara Krishna. p.27. Trubner & Co., Lugate Hill, London. 7. Rammishrashashtri (1892). Shashtradipika. pp.70-71. 8. Shukla, S.N. (1936) Ed.. Nyayamanjari of . p.137. Jaya Krishna Das Haridas Gupta, The Chowkhamba Sanskrit Series Office. Banaras. 9. Basu, B.D. (1913). Ed. The Sacred Books of : The Nyaya Sutras of Gautam. Vol. VIII. pp. 36-42. Panini Office, Bhuvaneswari , Allahabad. 10. Rajaram (1919). Commentary. Vaisheshika Darshana. p.64. Bombay Machine Press, Lahore. 11. Srivastava, V.B. (2012). Dictionary of Indology. V&S Publishers, F-2/16, Ansari Road, Daryaganj, New Delhi-2. 12. Pillai, K.R. (1971). The Vakyapadiya. Shloka number: 1/13, p. 3. Motilal Banarasi Das, Patna. 13. Ibid. The Vakyapadiya. Shloka Number: 1/23, p.5. 14. Ibid. The Vakyapadiya. Shloka Number: 1/49, p.10. 15. Ibid. The Vakyapadiya. Shloka Number: 1/97, p.21. 16. Ibid. The Vakyapadiya. Shloka Number: 1/102, p.22. 17. Available on: http://sppu.in/snc/cssh/ipq/english/IPQ/1-5%20volumes/03-4/3-4-4.pdf (Accessed on 7-2-19). 18. Available on: http://www.universityofhumanunity.org/biblios/ Bhartrihari%20and%20the%20Theory%20of%20Sphota.pdf (Accessed on 7-2-19). 19. Ibid. The Vakyapadiya. Shloka Number: 2/11, p.38. 20. Ibid. The Vakyapadiya. Shloka Number: 2/52a, p.48. 21. Ibid. The Vakyapadiya. Shloka Number: 2/214, p.86. 22. Ibid. The Vakyapadiya. Shloka Number: 2/396, p.127. 23. Ibid. The Vakyapadiya. Shloka Number: 1/71-73, p.15. 24. Ibid. The Vakyapadiya. Shloka Number: 1/88, p.19. 25. Ibid. The Vakyapadiya. Shloka Number: 1/101, p.22. 26. Ibid. The Vakyapadiya. Shloka Number: 2/10-11, p.38. 27. Ibid. The Vakyapadiya. Shloka Number: 2/28, p.43. 28. Ibid. The Vakyapadiya. Shloka Number: 2/205, p.84. 29. Ibid. The Vakyapadiya. Shloka Number: 2/270, p.98. 30. Ibid. The Vakyapadiya. Shloka Number: 1/90, p.20. 31. Ibid. The Vakyapadiya. Shloka Number: 2/468, p.143. 32. Anonymous: The Tarka-Sangraha of Annam Bhatta. p.22. Printed For The Use of The Benares College, By Order of Govt. 1851.The Presbyterian Mission Press, Allahabad. 33. Bhattacharya, R. (1976). Ed.. Sankhyatattbakaumudi. Shloka number: 4/8, p.34. Motilal Banarasidas, Delhi. 34. Rajaram (1921). Transl. Srimanmahamuni Gautampraneeta Nyayasutra and Srimanmahamuni Vatsyayanapraneeta Nyaya-Bhashya. 1.1.8 p.35. Bombay Machine Press, Lahore. 35. Sharma, R.K. and Das Bhagwan (2000). Agnivesa’s Charak Samhita. Chakrapani Datta’s Dipika (Trans.). Sixth edi. Vol. II. Vimanasthana, 8/38, pp. 237-238. Chowkhamba Sanskrit Series, Office, Varanasi, India 36. Mishra, S. (1986). Shabdartha-Tatva. p.252. Bihar Hindi Granth Academi, Patna. 37. Ibid. Shabdartha-Tatva. p.460-488. 38. Ibid. Shabdartha-Tatva. pp.488-500. 39. Ibid. Srimanmahamuni Gautampraneeta Nyayasutra and Srimanmahamuni Vatsyayanapraneeta Nyaya-Bhashya. 2.1.53-56. pp.158-160. 40. Jha, G. (1942). Purva-Mimamsa In Its Sources. p.111. Benaras Hindu University, Varanasi. 41. Ibid. Shabdartha-Tatva. pp.422-439. *****