Vakyapadiya (study of the concept of Sentence)
by Sarath P. Nath | 2018 | 36,088 words
This page relates 鈥楽habda: A Valid Source of Knowledge鈥� of the study on Vakyapadiya by Bhartrhari and his treatment of the Concept of Sentence in Language. Bhartrhari was a great grammarian and philosopher who explored the depth and breadth of Sanskrit grammar. These pages analyse the concepts and discussions on sentence and sentence-meaning presented in the Vakyapadiya, against the different systems of knowledge prevalent in ancient India (such as Mimamsa, Nyaya and Vyakarana).
1. 艢abda: A Valid Source of Knowledge
As we know the prime use of language or 艣补产诲补 is communication. 顿补峁囜笉颈苍, the famous rhetorician affirms that all the three worlds would be in blinding darkness unless the light called 艣补产诲补 had shone all around us (1.4). Usually 艣补产诲补 conveys information to the listeners hitherto unknown. Information, goods and whatever we wish to have, we gain them with the help of 艣补产诲补. Thus, 艣补产诲补 makes human life possible. These are the probable implications of this verse. Here the face of language, which is used for communication, is unveiled. In communication, language is a signifier or 蝉补峁卥别迟补, which is popular in a society. In a particular society, certain meanings are assigned to a word and hence we should be familiar to those assignations (蝉补峁卥别迟补) to communicate with that society. In this communicative level of language, words, which are the group of syllables, are only symbols of the meaning.
This primary level of language is well said by 笔补迟补帽箩补濒颈 in the passage:
"athav膩 prat墨tapad膩rthako loke 诲丑惫补苍颈岣� 艣补产诲补 ityucyate. tasm膩d 诲丑惫补苍颈岣� 艣补产诲补岣�"
鈥�(惭补丑腻产丑腻峁补, 1984, p.12).
But before the utterance, the speaker conceives an idea, which is to be expressed and this is also considered as 艣补产诲补 by Sanskrit grammarians.
We can trace this level of language also in 惭补丑腻产丑腻峁补, where 笔补迟补帽箩补濒颈 defines 艣补产诲补 补蝉:鈥�
"yenocc膩ritena s膩sn膩l膩峁単奴lakakudakhuravi峁Ｄ佱箛in膩峁� sampratyayo bhavati sa 艣补产诲补岣�"
鈥�(1984, p.11).
In this passage, the term ' sampratyaya' signifies the idea, which is manifested in the hearer's mind and is defined as 艣补产诲补. Without these conceptions, an utterance could not be happened. At this point, language possesses a philosophical perspective. Hence we can analyse 艣补产诲补 or language in two distinct perspectives viz. from the point of view of communication and that of philosophy. Both the perspectives have attracted linguists as well.
Apart from mere communication, 艣补产诲补 unveils information that is not known to us, till it is uttered. Thus, 艣补产诲补 can be accepted as a source of valid knowledge. In Indian Philosophy, 痴补颈艣别峁办补蝉 and 颁腻谤惫腻办补蝉 do not accept the validity of 艣补产诲补辫谤补尘腻峁嘺, arguing that it can be included in inference. While the preceptors of 狈测腻测补 and 惭墨尘腻峁僺腻 accept 艣补产诲补 as a distinct 辫谤补尘腻峁嘺, which is a source of valid knowledge. 狈补颈测腻测颈办补蝉 like 闯补测补苍迟补产丑补峁弓补, 闯补驳补诲墨艣补 and 骋补诲腻诲丑补谤补 refute the arguments of 痴补颈艣别峁办补蝉 and 颁腻谤惫腻办补蝉 and put forth much logic to establish 艣补产诲补 as a different means of knowledge.
Grammarians give prime position to 艣补产诲补, for their whole science is relied on it.
This is evidently accepted by 笔补迟补帽箩补濒颈 as:
"艣补产诲补辫谤补尘腻峁嘺k膩 vayam, yacchabda 膩ha tadasm膩kam 辫谤补尘腻峁嘺m"
鈥�(惭补丑腻产丑腻峁补, 1984, p.56).
叠丑补谤迟峁沨补谤颈, in accordance with 笔补迟补帽箩补濒颈, accepts the superiority of 艣补产诲补 among the sources of valid knowledge. After establishing 艣补产诲补 as the essence of the whole world saying that it is word that form the basis of meaning, purposes, activities and truth (痴腻办测补辫补诲墨测补, 1-13). 叠丑补谤迟峁沨补谤颈 remarks that Vedas are the soul means of attaining this principle of language. 叠丑补谤迟峁沨补谤颈 presents a keen discussion about the authenticity of Vedas. Vedas are also in the form of 艣补产诲补 and hence the authenticity of 艣补产诲补 as a valid source of knowledge can be established.