Bhartrhari's Vakyapadiya was the work in which the speculations of the IndianGrammarians found their fullest expression. In this dissertation three topics treated. Bhartrhari's Vakyapadiya is, without any doubt the single most important work in the long history of Panin- ian grammar, after the works of the three munis: Panini. BHARTRHARI'S VĂKYAPAD1YA AND THE ANCIENT VRTTI (1)1 . Văkyapadíya (Charudeva Shastri , and Ramakrishna Kavi , both already.


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This is so bhartrhari vakyapadiya for Bhartrihari, meaning is conveyed by the sentence. The meaning of the sentence, the speech-unit, is one entire cognitive content samvit. The sentence is indivisible akhanda and owes bhartrhari vakyapadiya cognitive value to the meaning-whole.

Thus, its meaning is not reducible to its parts, the individual words which are distinguished only for the purposes of convention or expression. The differentiated word-meanings, which are also ontological categories, are the abstracted "pieces" we produce using imaginative construction, or vikalpa.

The sentence employs analyzable units to express its meaning, but that meaning emerges out bhartrhari vakyapadiya the particular concatenation of those units, not because those units are meaningful bhartrhari vakyapadiya themselves.

Vakyapadiya | work by Bhartrihari |

We analyze language by splitting it up into words, prefixes, suffixes, etc…. Words are only abstracted bhartrhari vakyapadiya possibilities in this sense, bhartrhari vakyapadiya the uttered sentence is the realization of a meaning-whole irreducible to those parts in themselves.

This fundamental unity seems to apply, also, to any language taken as a whole.


Sphota is therefore the cause of manifested language, which bhartrhari vakyapadiya meant to convey meaning. 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: Bhartrihari explains that the apparent difference between sphota and dhvani bhartrhari vakyapadiya as we utter words.

Bhartrihari (c. 450—510 C.E.)

Initially, the word exists in the mind of the speaker as a unity but is manifested as a sequence of different sounds-thus giving the appearance of differentiation. But what holds the act to its ability to convey intended meanings?

This intuitive level of understanding, constitutive of the sphota, is teleological in its nature and structure in that it contains all potential possibilities of meaning-bearing dhvanis and their order of manifestation. But, what guarantees that the bhartrhari vakyapadiya of speech properly comprehends what bhartrhari vakyapadiya uttered?

Sentence meaning is produced by word meanings but is not constituted by them.

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It is bhartrhari vakyapadiya cognitive state evident to the hearer…not describable or definable, but all practical activities depend on it directly or through recollection of it.

However, linguistic convention, shared by speaker and hearer, cannot account for the flash of comprehension. If that were the case, we would not have instances where bhartrhari vakyapadiya breaks down in spite of the shared language between speaker and hearer.

Bhartṛhari’s Vākyapadīya: grammar and metaphysics

The comprehension of meaning lies in the sphota that is bhartrhari vakyapadiya present in the hearer's awareness. Thus, while the audible words are necessary for such verbal comprehension to occur in the hearer, they are not sufficient.

It is her own ability to understand meaning referred to by these words, by virtue bhartrhari vakyapadiya sharing the same sphota with the speaker, which completes the act of cognition.

It is at this point that the philosophy of language has for Bhartrihari religious implications of both bhartrhari vakyapadiya and interpretive scope.

Bhartrhari, Vakyapadiya 2 (Vakyakanda) with Ambakartri by Raghunatha Sarma, Reprint 1980

Just as various sentences might sound different in the mouths of different speakers and yet convey the same meanings, various Vedas may seem different in form and style, bhartrhari vakyapadiya there is a unity carried by the underlying sphota, which ensures that it is the same truth, or dharma that is expressed throughout the texts.

This distinction may be thought to be similar to that of bhartrhari vakyapadiya present notion of phoneme. Further, words are understood only in the context of the sentence whose meaning as a whole is known.

His argument for this was based on language acquisitione.

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