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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The analytic or formal language emerges from a formal, abstract analysis of communicative language. Email required Address never made public.

This aspect is brought sphota theory of language clearly by Bhartrhari who describes the painter as going through three stages when he paints a picture: To put it differently, sphoTa is a replica of dhvani having phonetic features. Early Grammarians and Philosophical Semantics In ancient India, grammarians saw their task as establishing the foundations of the Vedas, but their od often resulted in the development of their own philosophical systems. The extreme difficulty of this enterprise is at once evident.

For the Indian the criterion form of language is not written but oral, and the Pratilakhyas play the important role of keeping the langhage form disciplined and pure in its presentation. Bhartrihari’s contribution of his particular theory of the “imaginative construction” of perceptions and language once again emerges within the context of debates with competing theories of knowledge. Sphota theory of language Lantuage studies Sphota theory in relation to the various levels of language and meaning which are seen to result.


As Iyer notes, the thoughts put forward by Mandana are not original but essentially lanvuage restatement of the ideas and analogies offered by Bhartrhari in his Vakyapadiya, Chapter I, with the Vrlti. Bijaor Seed Mantraslike Om and Aumare probably lantuage best known type, and consist of only one syllable.

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

Phonemes cause the understanding of meaning when grouped together in the form of words pada. All aspects of the world and human experience were thought of as illuminated by language. Difficulties vitiating each suggestion: Patanjali in his Mahabhdfya quotes some of these sphota theory of language utterances and comments on them. Unfortunately, we do not know much about his personal history and his works do not throw much light sphora the matter.

Before the time of Buddha i. Sastraih prakriyabhedaih avidyaivopavarnyate meaning that the various technical procedures adopted in the Treatises teach only forms of false appearances avidya eva upavarnyate.

In the Vakyapadiya, Bhartrhari first makes clear that the real unit of language is the sentence, and that for pedagogical purposes words are abstracted from the sentence and ascribed a meaning. As Bhartr- hari says: The memory impression or samskara is not seen but is a capacity or function which is inferred from the existence of the original phoneme.

The last sound helps the listener to recognize the sphoTa absolutely. In recent years, two scholars’ sphota theory of language given sphota theory of language issue serious study, each coming to different conclusions.

Language in India

On this question the School of Grammar fo two views. One person voices a set of words to another, sphoa the result that the latter person acts in a certain manner. Harvard Oriental Series, Vol. All this is to show that there is nothing sacrosanct about the Paninean techniques and processes. From this viewpoint duly formulated and rhythmically pronounced words are bearers of power.

Two kinds sphota theory of language Sabda are distinguished— vaidika and laukika.

Bhartrihari | Internet Encyclopedia of Philosophy

As quoted by J. It must be pointed out here that on the Mimamsa or Nyaya hypothesis a Whole Word ora Whole Sentence can never be present in our consciousness. The auditory organ sphota theory of language ttheory qualitative differences of pitch and modulation and such universal as wordhood and the like.

As Aurobindo puts it: One viewpoint, associated with Vajapyayana, holds that the persisting aspect of the word is the universal jdti which it connotes.