What is PataNjali sphota view?
According to PataNjali, sphoTa is a conceptual entity or generic feature of articulated sounds, either in the form of isolated phonemes or a series of phonemes. It is a permanent element of physical sounds which are transitory in nature, and which vary in length, tempo and pitch of the speaker.
How does Sphotavada establish a relation between word and world?
Words are grammatically the meaning abiding units and the higher or real sphota is the real word or sabda. According to Bhartrhari, the term sabda is an equivalent word for sphota. The real word or the real sphota is the ‘Brahman’ itself and it is the Ultimate Reality, hence it bears for the akhandavakyasphota.
What is Vakyapadiya?
In Bhartrihari. …and poet-grammarian, author of the Vakyapadiya (“Words in a Sentence”), on the philosophy of language according to the shabdadvaita (“word nondualism”) school of Indian philosophy.
What is Sphota theory?
The Sphota Theory of Language. For Bhartrihari, linguistic meaning cannot be conveyed or accounted for by the physical utterance and perception of sounds, so he puts forth the sphota theory: the theory which posits the meaning-unit, which for him is the sentence, as a single entity.
Who has given Sphota theory?
The theory of sphoṭa is associated with Bhartṛhari ( c. 5th century), an early figure in Indic linguistic theory, mentioned in the 670s by Chinese traveller Yijing. Bhartṛhari is the author of the Vākyapadīya (“[treatise] on words and sentences”).
What is meant by Sphota?
Sphoṭa (Sanskrit: स्फोट, IPA: [ˈspʰoːʈɐ]; “bursting, opening”, “spurt”) is an important concept in the Indian grammatical tradition of Vyakarana, relating to the problem of speech production, how the mind orders linguistic units into coherent discourse and meaning.
What is the meaning of Sphota?
Sphota entails a kind of mental perception which is described as a moment of recognition, an instantaneous flash (pratibhâ), whereby the hearer is made conscious, through hearing sounds, of the latent meaning unit already present in his consciousness (unconscious).
What is language according to Patanjali?
Patanjali. Indian linguist Patanjali utters, language is that human expression that is produced by different speech organs of human beings. Through speech organs, humans produced several expressions which are converted to language.
What is sphota theory?
What is Varna sphota?
In verse I. 93, Bhartṛhari states that the sphota is the universal or linguistic type — sentence-type or word-type, as opposed to their tokens (sounds). varṇa-sphoṭa, at the syllable level.
Who introduced the term Sphota?
What are the main aspects of Indian aesthetics?
The main characteristics of the style were: suggestion rather than statement, sensuality, great use of symbols, andsynaesthetic effects—that is, correspondence between words, colours and music. Music was used to establish mood.
What was the impact of the sphota theory?
Sphoṭa theory remained widely influential in Indian philosophy of language and was the focus of much debate over several centuries. It was adopted by most scholars of Vyākaraṇa (grammar), but both the Mīmāṃsā and Nyāya schools rejected it, primarily on the grounds of compositionality.
What is the sphota theory of language in Hinduism?
The Sphoṭa Theory of Language In Hinduism there are two dominant views about the connectivity between word meaning (varna) and word sound (dhvani), which make up sabda, or linguistic sound in general (Beck 8).
How are mantras related to the sphota theory?
Mantras are related to the sphota theory because of the mystic origins of the mantras. There is an assumption that mantras are language because many are often a recitation of Vedic texts, but that does not mean that they are all language (Staal 253).
Where does the meaning of sphota come from?
According to grammarians, sphota is a “kind of meaning-bearing sound revelation within normal human consciousness” (Beck 63), and meaning (artha) comes from human consciousness, it is something that comes from the mind, and does not dwell in things or “objective existence” (Beck 63-4).