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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As Iyer notes, the thoughts put forward by Mandana are not original but essentially a restatement of the ideas and analogies offered by Bhartrhari in his Vakyapadiya, Chapter I, with the Vrlti. The Sphota Theory of Language Bhartrihari’s theory occupies an interesting place in the ongoing Hindu-Buddhist debates about meaning and reference.

Bhartrihari, as an ontological monist, does not distinguish between a pure perception and a constructed perception such that the former is concept-free and ineffable and the latter concept-loaded and autonomously constructed, because he thinks that perception is inherently verbal.

When the unique universal and eternal superiority, claimed for Isvara, is challenged, it is interesting to note that the authority of the sacred teachings [idsIra is invoked to prove the contention.

Definition of Sphota 79 Brahman who is beginningless and endless and whose essence is the word sabdatattva. Brahmanas Point out that the Hymn about Vak and Language should be recited when students first meet their Teachers Guru.

Jayatilleke, Early Buddhist, p. Mohanty points out that these treatises can be seen as attempts on the part of orthodox Brahminism to preserve itself against the anti-Vedic philosophies. A third aspect of sphota theory of language Upanisadic approach is also illustrated in the above example.

According sphota theory of language PataNjali, sphoTa is not identical with shabda. Bhartrihari’s causal claim is in keeping with the traditional philosophical discussions on the nature of causality and inference as he applies it to the word-principle: In other words, Bhartrihari’s conception of utterance and understanding can be grasped with the following schema under the rubric of:.

A study of Sphota Theory, as formulated by Bhartrhari seems especially promising. But before the listener comprehends anything, dhvani elements manifest the permanent element of shabda.

The sound-form of the word is revealed sphota theory of language the phonetic act. Sphota theory of language animals can use signs and sounds to signal one another it would seem that man alone possesses the ability to think and to speak, and at the same time to be aware of what he is thinking and speaking.

The sphoTa represents a class of individual sounds, whereas dhvani represents a particular sound. The Vedic rfis, he claimed, had no direct personal knowledge of the truth of the Veda. The battle royal is between the Grammar School on the one hand and the Mlmamsa as represented by Kumarila Bhatta principally and the Nyaya as represented by Vacaspati Misra, Jayanta Bhatta and others.

Sphota theory of language attributes though known through the organ of hearing are not words. The sermons to Kalama and Bhaddali.


On the other hand Vacaspati Misra regards Sabda pramana as capable of generating only mediate knowledge. The argument this far has shown how words, their meanings and the relation between words and their meanings are all eternal. The ability of language to deal sphota theory of language ordinary human things and yet at the same time to be metaphysically grounded is further evidenced sphota theory of language the distinctive Indian notion of creativity.

They began with the systematic study of overt speech. For this reason does it become possible that He is ever free, and ever the Lord.

Sphoṭa – Wikipedia

Language must be used to study language from within. Other aspects of the complex cognition such as the particular, the quality, the phonemes, etc. Moreover, word is not known only by the auditory organ but also by the mind. Chapter Seven studies Sphota theory in relation to the various levels of language and meaning which are seen to result.

Aside sphota theory of language the last clause sphota theory of language being understood according to conventionthis Nyaya view is in accord with the Vedanta and Mimamsa theories.

Bhartrihari (c. 450—510 C.E.)

Sphota theory needs nothing more than the postulation of the ordinary samskara or memory trace. Various suggestions as to how the phonemes could be grouped together so as to convey meaning: Through it he saw the entire know- able reality as if it were reflected in a clear mirror. The former is the sphoTa and the later sphota theory of language called ‘dhvaniH’.

The conventions that we learn as children serve only to bring that relation out and to make the meaning present to us.

Hereafter cited Mahadevan, Philosophy. But it is a unique langugae of error in that it has a fixed sequence and form, it ultimately leads to the perception of the truth, and is thus regarded as a universal error.

Sphota theory of language, a comprehensive review of the whole debate cannot possibly be undertaken.

As yet, there seems no definitive answer to this question. The understanding of the purport of a sentence requires both concentrated study and the application of inference as developed 1. You are commenting using sphota theory of language Twitter account.

The original conception of sphofa seems to go far back into the Vedic period of Indian thought when, as was shown in the previous chapter, vak or 1. As in this stage there is the distinction between Word and Meaning Sabda and arthait presupposes a Unitary xiv Ground languwge which this sphota theory of language is super-imposed.

There is no absolute difference of the words from the sentence’ [xxx].

Kannada – A Case Study by B. The errors of perception have had the tree as their sphota theory of language, but the cognitions produced by the eye have had an elephant as their form. His hedonism and philosophical acumen led him, according to his legend, to produce works of great breadth, depth and beauty.

If it is replied that memory holds the sphotta of the letters and words, this still does not help since, as only one thing can be cognized at a time sphota theory of language our mind, the memory traces will only replay the serial presentation of the original parts and no whole meaning will be generated. Patanjali in his Mahabhdfya quotes some of these striking utterances and comments on them.

For the very reasons given by the Sphota theorist himself, the phonemes of a word existing in a fixed sequence have no way sphota theory of language pooling themselves or their samskaras so as to result in a unitary whole. For him the chief reality in linguistic communication is the idea or meaning-whole of the indivisible sentence. To be more precise, the noted scholar T.