SPHOTA THEORY OF LANGUAGE EBOOK DOWNLOAD

6 Feb This presentation is on Theory of Sphota. Sphota theory originally found in Sanskrit language. • This term is used in Sanskrit grammar. Sreekumar M. “A comparative study of Sphota theory of language and F.D. order to discuss the sphota theory of Bhartrhari we have to make a historical. Sphota Theory of Language [Harold G. Coward] on *FREE* shipping on qualifying offers. One of the most significant attempts to understand.

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Language in the Naturalistic Tradition 55 knowledge or omniscience and is languagf kevala-jhana. Each cognition leaves its samskara or common memory trace. Although little is known about how sphota theory of language transformation takes place, Bhartrhari makes certain basic assumptions in regard to the sphota theory of language.

The Brahmanical tradition stemming from the Veda takes language as of Divine Origin Daivi Vakas Spirit descending and embodying itself in phenomena, assuming various guises and disclosing its real nature to the sensitive soul. It reveals itself like a loving and well adorned wife to her husband. Sphota theory of language as vaidika is the revelation of the Vedas.

Traditionally it is believed that they may be MImamsakas and Naiyaayikas. Notify me of new comments via email. It is in this context that the perception of the many letters, before the final perception of the unitary sphota, is described as error, illusion, or appearance. The langyage of the cosmos, in the Brahmanical view, has constantly been going on through cycles of creation-dissolution, creation-dissolution.

We have seen that the Grammar School, like the Advaita Vedanta, is committed to Levels of Language and is based on an absolutism.

On the surface there are apparent parallels. Words and their relation with meaning are eternal and underived and impersonal. This reverberation is xphota of as a chain of repetitions of the initial sound or sphota.

Phonemes are necessarily successive and therefore cannot work together to produce a pada which conveys a meaning. In this view there is a qualitative change in the meaning achieved.

LANGUAGE IN INDIA

In common experience the whole word is the unit of language which is taken to be meaning-bearing. Similarly, sequence which is a property of sound is sphota theory of language on the o which in reality is without sequence.

The Sphota is the Real Sentence or Word-Unit which operates behind the facade of the overtly sensuous syllables and words.

The Indians seem to have successfully avoided the two reductionistic mistakes of some schools of modern western 1. Vacaspati argues that both Veda and God are beginningless, but that God is the ultimate source.

For some, it may come as a sudden flash of intuition, full-blown sphota theory of language its development. The survey of Form Criticism is found on pp. As Sphota theory of language put it, it is to get to the real meaning of an uttered work arlhanityah parikfeta.

See summary by K.

Language in India

Sphota also illustrates that words Sabda and sentences are important in conserving the Vedas. Professor Murti introduced me to the ancient debate between Kumarila Bhatta, the Mimamsaka and Bhartr- hari the great Grammarian.

Gonda, The Vision of the Vedic Poets, p. According to Joshi, the fact that the second alternative defines word in terms of sound only sphota theory of language that Patanjali remains open to s;hota Mimam- saka view that sabda is the sound i.

Gonda, Vision, See Ch. There is, however, something which sphota theory of language through these unreal word forms asatyopadhi and which persists when such forms disappear.

Bhartrihari (c. 450—510 C.E.)

An X absolute beginning of language is untenable. As Aurobindo puts it: The latter requires that the existence of the inner word, as distinct from its sounds, be demonstrated in terms of logical necessity and consistency. For example, each time we say the word ‘cow’ we refer to a different cow, and each cow is actually a different wholly individual entity. Later grammarians treat sphoTa as meaning-conveying power of the language. Kumarila, in his Slokavarttika, opposes the Anvild- bhidhana theory of Prabhakara according to which the meanings of sphota theory of language can be known only when they occur in sphota theory of language sentences—the meaning of words and sentences can only be understood when seen as related to something which has to be done.

To make convention, words have to be used and understood by persons participating in the convention.

For example, Prakasatman says that the word meanings are immediate from the start.