pratyag-dRSTi
Mandana Misra, the celebrated author of Brahma-Siddhi, mentions that the OM or the Sabda Brahman is all-comprehensive, the Self of all. Mandana contends that the ultimate sound-consciousness is transcendental and it is pure existence beyond all relegations of particularities (vyakti-s) and generalities (jAti-s). All forms of knowledge is non-different from the ultimate Sound-consciousness. The knowledge 'This is pot' in which the association of 'this-ness of pot' denotes the real existence of the pot and that the pot knowledge is none other than sound-consciousness itself. In other words, the object consciousness is said to be the nature of sound-consciousness (sabda-rUpatvaM) just as a pot which is always seen in association with clay is said to be of the nature of the clay and nothing else. Hence all forms of knowledge-awareness is invariably associated with sound-consciousness, which is OM. The relation of identity (tAdAtmya sambanda) between the object and the sound-consciousness reveals the knowledge or the awareness of the existence of an object. The absence of tAdAtmya sambanda the obscures the objectivity of the object. While the relation of identity is the means (upAya) to reveal the knowledge of the object, the sound-consciousness (OM) is the actual content of all forms of knowledge.
The pratyag-dRSTi is the pure-consciousness, which is also called samvit. The samvit-caitanya is non-different from vAk or sound. It is known as sabda-brahman. World is the trans-figuration (vivarta) of Sabda. The vak-sukta of the Veda declares : Sabda as the ultimate reality; 'I (vAk) move as Rudra-s and Vasu-s' (Rgveda Samhita: 19-125-1). The sound of speech caused the entire universe. Chandogya Upanisad (6.4.2), states 'it is verily the vAk the source of all modifications of name and form'. The ultimate vAk is praNava, the OM. OM is everything, remarks Sankara in the mANDUkya kArikA bhASya, Every object of this world expressed by name is not distinct from name and since name is not distinct from OM, all this is nothing but OM.
Amrtabindupanisad teaches the concept of Sabda Brahman in mantra 16 where it says the immutable Sound Brahman is Supreme (Sabdaksaram param Brahma). Upanisad Brahmendra comments on these terms to say ‘the attributeless Brahman is the immutable Sound Brahman which is para (Nirvisesa Brahma = Sabdaksaram param ‘OM’) and the same is known to be the ‘qualified’ Brahman, which is Pranava (Sabda Brahman = Savisesa Brahman). These two-fold aspects are taught as ‘dve vidya’ in the Upanisad [v.17] and Upanisad Brahmendra, insists the Advaitic position on the essential unity of the two aspects of same Brahman, savisesa and nirvisesa (Sabda Brahma param Brahma yat brahma dvividam – Saguna-Nirguna Brahma yAtatmyam). Sabda-aksara Brahman which is Nirvisesa, as Upanisad Brahmendra views, is the substratum for dissolution of all phonemes (sabda-aksara vilayadhikaranam) and that it is beyond all epistemic positivities and the counter positivities (niSpratiyogika-svamAtra).
Narayana Bhatta [16th C.E],remarks that the Supreme Sabda Brahman is the Consciousness (param brahma caitanyanca). He interprets the term ‘svara’ [v. 7a] in a literal sense, as he considers it as the voice of preceptor or the Pranava (gurupadesena praNavena vA) but clearly gives scope to regard the term ‘svara’ as savisesha Sabda Brahman in consideration with his remark on the term ‘asvara’ as he calls it the transcendental to all Sounds (sabdAtItam) while Upanisad Brahmendra agrees to this point to place ‘asvara’ in absolute distinction from all 16 fold cosmogonic evolutionary principles including the life breath (pranadi ... shodaSakala vailakSaNyam asvaram), which eventually explains the transcendence with respect to spatio-temporal adjuncts within the experiential grounds and the ‘svara’ to denote the OM-kara connoting the NirguNa as well as saguNa Isvara.
Mandana Misra, the celebrated author of Brahma-Siddhi, mentions that the OM or the Sabda Brahman is all-comprehensive, the Self of all. Mandana contends that the ultimate sound-consciousness is transcendental and it is pure existence beyond all relegations of particularities (vyakti-s) and generalities (jAti-s). All forms of knowledge is non-different from the ultimate Sound-consciousness. The knowledge 'This is pot' in which the association of 'this-ness of pot' denotes the real existence of the pot and that the pot knowledge is none other than sound-consciousness itself. In other words, the object consciousness is said to be the nature of sound-consciousness (sabda-rUpatvaM) just as a pot which is always seen in association with clay is said to be of the nature of the clay and nothing else. Hence all forms of knowledge-awareness is invariably associated with sound-consciousness, which is OM. The relation of identity (tAdAtmya sambanda) between the object and the sound-consciousness reveals the knowledge or the awareness of the existence of an object. The absence of tAdAtmya sambanda the obscures the objectivity of the object. While the relation of identity is the means (upAya) to reveal the knowledge of the object, the sound-consciousness (OM) is the actual content of all forms of knowledge.
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