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. The Sphota Theory of Language A Philosophical Analysis Harold G. Coward MOTILAL BA N ARS IDAS S PUBLISHERS PRIVATE LIMITED • DELHI First. 21 Jun The sphota theory “refers to the interior apprehension of meaning in language” ( Beck 8). Sphota comes from the Sanskrit word sphut which.
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Sahkhya describes Sabda as being constituted by authoritative statements aptavacanaand resulting in a knowledge of objects which cannot be known through perception or inference. The Sphofasiddhi of Mandana Misra trans. For the Buddhist, objects are only the external contents of the human imagination.
At this point the question might well be raised as to how the Grammarian view of the phenomenalization of the absolute compares with the Advaita Vedanta shpota.
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Their beauty is marked on the language. His thought may be characterized as part of the shabdadvaita word monistic school of thought, which asserts that cognition and language at an ultimate level are ontologically identical concepts that refer to one supreme reality, Brahman.
The underlying principle, maintains Bhartrhari, is that all difference presupposes a unity abheda-purvako hi bhedah.
Various explanations are offered by Vedanta scholars. John Many who look do not see language, many who listen do not hear it. Differences in speed of utterance and time distinctions are attributes of dhvani, which can not affect the nature of sphoTa revealed by the sound.
Joshi is fully justified in his interpretation of Bhartrhari’s views on sphota, as this interpretation also agrees with that of PataNjali’s description of sphoTa.
In this way it is shown that true knowledge leads to successful practical activities while false knowledge ends in failure and disappointment. The Brahman is without beginning and end, whose essence is the Word, who is the cause of the manifested phonemes, who appears as the objects, from whom the creation of the world proceeds. Reason and Revelation in Sphotw Vedanta, pp.
Phonemes leave impressions different from the ones which cause remembrance, fo are like apurva in a sacrifice, where the unified result is different in nature from the individual causes parts of the sacrifice.
Sphotaa, Language and World. In concluding this observation on the apparent parallel between Bhartrhari and Advaita Vedanta, it is again noted that as yet there seems to be no definite answer to this question.
Thus only one additional postulation is required, the postulation of a new function for the samskaras. Another author has made a careful philological study of this vision of the Vedic Rfis. The specific mention of the name sphoTaayananeither sufficiently indicates that PaaNini knew anything similar to the sphoTa theory, nor does it point out languge this doctrine originally belonged to the sage sphoTaayana.
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In addition, the literary works attributed by some to Bhartrihari not mentioned here have made an impact on the growing popular Hindu devotional bhakti movements. In answer to the question as to whether the word primarily refers to the particular or the universal in its meaning, the Naiyayikas 60 The Sphota Theory of Language reject three other views: Thus since Bhartrhari sees no difference to be accounted for, the concept of vivaria with its intent of accounting for the difference tneory the diversity of phenomena langiage relation to the unitary absolute does not really I.
Larson, Classical Sarjtkhya, p.
The sermons to Kalama and Bhaddali. Professor Murti introduced me to the ancient debate between Kumarila Bhatta, the Mimamsaka and Bhartr- hari the great Grammarian. Whereas the Vedic Seer spoke his vision in the form of solitary hymn evoking responses at the varying levels of ritual sacrifice, worshipful devotion or, sphotx some, self-realizationthe Upanisadic Rfi spoke his vision within the context of the teacher-pupil relationship.
He offers the example of how the New and Full Moon sacrifices, along with other rites, have sequence and yet produce their effect together—as do the repeated saying of the Veda for its memorization.
Bhartrihari, as an ontological monist, does not distinguish between a pure perception and a constructed perception such that the former is concept-free and lanvuage and the latter languqge and autonomously constructed, because he thinks that perception is inherently verbal. Views Read Edit View history. These tasks he undertakes in Karikas 18 and 19 of the Sphotasiddhi.
Sabda is considered pramana but is classed, along with inference, as only mediate or non-perceptual knowledge. Nor is it a centreless stream of flux, as advocated by the Buddhists, for it is the essence of a continuing individual self or jiva.
How the Sphota Reveals Meaning 93 uttered quality but also now on the contention that it is they and not a so-called sphota that cause the understanding of meaning. The Buddhist idealistic claim also argued that the world of experience or phenomena is at base a product of the human imaginative faculty.
Sahara replies to this objection by a detailed examination ‘of the nature of Sabda. With regard to the question of a necessary revelation, the approach of the Upanisadic Seers seems superior for the reason that within Buddhism the words of the Buddha rapidly were taken to be necessary vehicle by which the direct intuition of the Real could be achieved—filling the function of a necessary revelation.
Without assuming such an affinity of nature between the poet and the reader on the one hand, and between a community of readers on the other, no aesthetic communication would be conceivable.