सङ्गीतरत्नाकर: प्रथम भाग (शार्ङ्गदेव - स्वरगताध्याय सविस्तार व्याख्या व अनुवाद सहित)

414 Treatment of Svara
note-śruti. Thus, śruti and svara cannot be related as cause
and effect.
(iii) Appearance
If śruti and svara cannot be related as cause and effect,
it is obvious that svara is not a product at all; and yet the
phenomenon of svara is there : Can we therefore say that
svara is only a projected image of the śruti just as face is
reflected in the mirror?³⁴ The face reflected in the mirror is
merely an appearance and has no existence of its own, being
the image of the object outside the mirror; but, svara is
perceptible by itself; svara therefore belongs to the same
order of reality as śruti. Mataṅga, therefore, concludes that
this view does not accord with facts; for, if a svara is taken to
be a projection of śruti it cannot in any way be different
from it essentially and moreover, the perception of svara
would become illusory;³⁵ whereas it is observed in fact that
svara is categorically different from śruti.
As a matter of fact the appearance theory is based on
the Vivartavāda of Advaita Vedānta which is concerned with
explaining the fact of phenomenal world as a whole; whereas
the perception of śruti and svara is essentially relative and
empirical and cannot therefore be explained in terms of the
relationship of the absolute and the relative. However, the
essential feature of Vivartavāda is that it explains change
without admitting any modification in substance. This
would accord with Sudhākara's view that the note-śruti itself
becomes manifest as svara, so that svara, though appearing
to be different from śruti, is yet no different from it in sub-
stance. But, Mataṅga seems to consider the change invol-
ved to be substantial as he contributes to the transformation
theory.
३४- नराणां न मुखं यद्वद् दर्पणेपु विवर्तितम् ।
प्रतिभाति स्वर (स्त) द्वच्छ्रुतिष्येव विवर्तितः ॥३२॥
Br. D.
३५-यदभाणि विवर्तत्वं श्रुतीनां तदसंगतम् ।
विवर्तत्वे स्वराणां हि भ्रान्तिज्ञानं प्रसज्यते ॥३९॥
ibid.
Appendix III 415
(iv) Transformation :
"No doubt" says, Mataṅga, "Śruti-s undergo a sub-
stantial transformation in the form of svara, as milk is trans-
formed totally to form into curds."³⁶ Obviously, in this view,
svara is considered to be essentially different from śruti. It
is only the protagonists of ārambhavāda i. e. the Naiyāyikas
who admit the effect to be different from an inherent cause
(i. e. Samavāyikāraṇa) which is the same as the material cause.
Others admit the effect to be different from an efficient and
aggregative (saṁyoga) cause Here Mataṅga seems to be
advancing the view that śruti and svara are in Samavāya
relation, for saṁyoga, a mere aggregate of śruti-s, cannot
produce svara, as pointed out by Kumbhā. The śruti-s have to
be in a particular order of succession in order to produce a
svara. Moreover, we cannot have an aggregate of śruti-s like
a bundle of threads, since they always occur in a temporal
sequence. The samavāya relation implies that "the effect
inheres in the material cause as a quality may be said to do in
a substance. The insistence that produced things are not only
in time and space but also abide in dravyas is noteworthy."³⁷
If, therefore, svara-s are conceived to be inherent in the
śruti-s, they could as well be called the manifestation of
śruti-s
(v) Manifestation :
Transformation implies the capacity to change, or in
other words, a latent possibility. When the latent becomes
active, the effect is called its manifestation. So, Mataṅga
declares that, "the seven tones called ṣaḍja etc. are ever
manifested by the śruti-s like a lamp manifesting the objects
concealed in darkness."³⁸ Thus, what is implied in this view
is that the svara-s exist in their own right and are highlighted
३६--स्वरता तत्समूहस्य सुतरामप्यसंगता ॥१३६॥
Saṅgīta-rāja II 1.1.136.
३७-Hiryanna—The Outlines of Indian Philosophy; p. 239, (1970 ed.)
३८-षड्जादयः स्वराः सप्त व्यज्यन्ते श्रुतिभिः सदा ।
अन्धकारस्थिता यद्वत् प्रदीपेन घटादयः ॥३५॥
Bṛhaddeśī.