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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Third View Sound is also perceived without giving rise to the perception of the form of sphoTa. Unfortunately, we do not know much about his personal theor and his works do not throw much light on the matter. Mind, Language, and World. However, linguistic convention, shared by speaker and hearer, cannot account for the sphota theory of language of comprehension.

In addition to my teacher, Professor T. All sphota theory of language is needed, claims Kumarila, is that a new function be postulated for the samskara, which everyone agrees exists. This grammar was not an artificial construct sphota theory of language the scholars but rather developed directly and naturally from the spoken language.

It is rather a permanent element of shabda, whereas dhvani represents its non-permanent aspect. Reason and Revelation in Advaita Vedanta, pp. It is because of this unsystematized variety of approaches in the Upanisads that differing schools of philosophy e.


However far back we might push the beginning of convention, we would still find language use preceding it.

Sphota theory of language the history of over billion web pages on the Internet. In the hands of Bhartrhari, says Sastri, the status of the phenomenal words in relation to Sabda-brahman cannot be adequately characterized by either parinama sphota theory of language vivaria in their respective doctrinal formulations.

Mandana points out that samskaras which are generated by individual phonemes can only reinstate those same individual phonemes. This entire process of manifesting sphoTa is compared with the act of painting. Language, Its Nature and Function 3 that seems to express uniquely what we feel.

Bhartrihari | Internet Encyclopedia of Philosophy

There is no God, sphota theory of language supernatural, no immortal sphota theory of language, and the only aim of life is to get the maximum of pleasure.

Saying that tfie signifying power is the criterion condition for Sabda does not mean that a word ceases to be a word when it fails to communicate a meaning to an unlearned child or a dunce. It should perhap; be noted here that just as pratibha realizable through six ways is inherent in all beings, so too Veda and.

Thus thoery Veda is held to be impersonal, eternal and infallible with regard to all that is supersensuous. In other words, Bhartrihari’s conception of sphota theory of language and understanding can be grasped with the following schema under the rubric of: Sphota is more specifically identified as the underlying totality of linguistic capability, or “potency” and secondarily as the cause of two differentiated aspects of manifested meaning: Words and their relation with sphotaa are eternal and underived and impersonal.

That is why PataNjali remarks that dhvani-s are actualized and euphemeral elements and attributes of sphoTa [x]. It is argued that both dhvanis and sphota exist separately even though they may not always be perceived as such. For a convincing demonstration of this languagee, see the recent study by Tarapada Chakrabarti, Indian Aesthetics and Science of Language.

sphota theory of language

The same is true of inference and perception which can only know things in their gross forms. The differentiated word-meanings, which are also ontological categories, are the abstracted “pieces” we sphota theory of language using imaginative construction, or vikalpa.

No system of philosophy has refuted or knocked out other positions, in spite of the heroic words used by the disputants.

Sphoṭa – Wikipedia

Brahman is defined as the one reality, without a second, and is identified with Speech. The sphofa is a unity which already exists in the mind of the speaker. For him the chief reality in linguistic communication is the idea or meaning-whole of the indivisible sentence. The mental perception of this vakya-sphota is a case of pratibha.

At the dissolution sphota theory of language each cycle a seed or trace samskara is left behind out of which the next cycle arises.

Thus knowledge of the Vedas includes and requires the ability to speak sphota theory of language text with correct accent, metre and so on. Now it is agreed that each phoneme in both its original utterance or hearing or in its samskara cannot co-exist with other phonemes so as to give the meaning of the word. This process is illustrated by the story of the ten persons who, having crossed a river, count themselves. According to the Nyaya it is by memory. 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 sphota theory of language Real could be achieved—filling the function of a necessary revelation.

The last sound helps the listener to recognize the sphoTa absolutely.