the indian linguistic philosophies
PROJECT WORK TITLED
THE INDIAN LINGUISTIC PHILOSOPHIES
A REPORT SUBMITTED IN FULFILLMENT OF THE COURSE REQUIREMENTS OF
THE COURSE : BASIC INDIAN LOGIC
DEPARTMENT OF SANSKRIT
PONDICHERRY UNIVERSITY
YEAR 2011-2012
GUIDE: Dr. ANIL PRATAP GIRI STUDENTS NAME : ALICE ALEX ROLL NO. : 1103644 DEPARTMENT : EARTH SCIENCE
CONTENTS
1. INTRODUCTION
2. BHARTRIHARI AND MANDANAMISHRA
3. CONCLUSION
4. BIBLIOGRAPHY
INTRODUCTION
Indian philosophy allowed the system of dialect and debate. All the Indian philosophers held views different from each other. The grammarians of Indian philosopohy led by Bhartrihari (7th century CE) and Mandana-Mishra(8th century CE) share with the mimamsakas their interests in the problems of language and meaning. But their theories are very different from the mimamsa realism. The chief text in this school is Bhartrihari’s Vakyapadia. Mandana’s chief works are,
Bramha-siddhi (“Establishment of Brahman”),
Sphota-Siddhi (“Establishment of Word Essence”)
Vidhiviveka (“Inquiry into the nature of Injunctions”)
BHARTRIHARI AND MANDANA-MISHRA Mimansa and Nyaya had view that there is a perception that is non-conceptualized and that places and persons are in contact with things. Bhatrihari did not agree with this view. He said knowledge is “penetrated” by words and “illuminated” by words. He believed the knowledge is in linguistic form and distinction between words give rise to distinction between objects. Mimamsakas distinguished sound and sound complexes (includes words and sentences) from their manifestations. The grammarians ,instead, distinguished between word and sound. They made the word as the bearer of the meaning and referred to it as Sphota. Hence a ‘theory of sphota’ was formulated by the grammarians
“A word is grasped as a unity by an instantaneous flash of insight (pratibha)”
Mandana stressed that the phenomenal
THE INDIAN LINGUISTIC PHILOSOPHIES
A REPORT SUBMITTED IN FULFILLMENT OF THE COURSE REQUIREMENTS OF
THE COURSE : BASIC INDIAN LOGIC
DEPARTMENT OF SANSKRIT
PONDICHERRY UNIVERSITY
YEAR 2011-2012
GUIDE: Dr. ANIL PRATAP GIRI STUDENTS NAME : ALICE ALEX ROLL NO. : 1103644 DEPARTMENT : EARTH SCIENCE
CONTENTS
1. INTRODUCTION
2. BHARTRIHARI AND MANDANAMISHRA
3. CONCLUSION
4. BIBLIOGRAPHY
INTRODUCTION
Indian philosophy allowed the system of dialect and debate. All the Indian philosophers held views different from each other. The grammarians of Indian philosopohy led by Bhartrihari (7th century CE) and Mandana-Mishra(8th century CE) share with the mimamsakas their interests in the problems of language and meaning. But their theories are very different from the mimamsa realism. The chief text in this school is Bhartrihari’s Vakyapadia. Mandana’s chief works are,
Bramha-siddhi (“Establishment of Brahman”),
Sphota-Siddhi (“Establishment of Word Essence”)
Vidhiviveka (“Inquiry into the nature of Injunctions”)
BHARTRIHARI AND MANDANA-MISHRA Mimansa and Nyaya had view that there is a perception that is non-conceptualized and that places and persons are in contact with things. Bhatrihari did not agree with this view. He said knowledge is “penetrated” by words and “illuminated” by words. He believed the knowledge is in linguistic form and distinction between words give rise to distinction between objects. Mimamsakas distinguished sound and sound complexes (includes words and sentences) from their manifestations. The grammarians ,instead, distinguished between word and sound. They made the word as the bearer of the meaning and referred to it as Sphota. Hence a ‘theory of sphota’ was formulated by the grammarians
“A word is grasped as a unity by an instantaneous flash of insight (pratibha)”
Mandana stressed that the phenomenal
Bibliography: 1. DHARAM HINDUJA INTERNATIONAL CENTRE OF INDIC RESEARCH- RESEARCH PAPER II 2. THE VEDAS AND THE VEDIC RISHI: BHAGWAAN GOPINATH JI BY TRILOKI NATH DHAR 3. SANKARA BHASYA 4. INTERNET