Language Indian Theories Of

Here's a comprehensive summary of the provided text on "Language, Indian Theories of," drawing from Johannes Bronkhorst's work:

The entry "Language, Indian Theories of" by Johannes Bronkhorst delves into the philosophical and linguistic discussions surrounding language in ancient India, highlighting key figures and central debates. It establishes that language has been a significant topic of inquiry in Indian philosophy, with early concerns evident in Vedic texts that sought to connect earthly and divine realities through etymological links.

The text outlines a historical progression of these theories, starting with the foundational works of Pāṇini (c. 350 BC) and his Aṣṭādhyāyī (Eight Chapters), the earliest surviving Sanskrit grammar. While Pāṇini's work is primarily a detailed description of Sanskrit grammar, Patañjali (c. 150 BC) in his Mahābhāṣya (Great Commentary) offers the first explicitly philosophical reflections on language. Yāska, author of the Nirukta (Etymological Explanation), also predates the classical philosophical systems and focused on etymology as a method for understanding word meanings.

A crucial turning point is the work of Bhartṛhari (5th century), who is presented as the first major figure to integrate linguistic analysis with philosophical systems. In his Vākyapadīya (Treatise on Sentences and Words), Bhartṛhari develops the theory of sphoṭa, a linguistic entity distinct from the phonetic sounds of a word, which is believed to convey meaning. His philosophy of grammar significantly influenced subsequent traditions.

The text identifies two primary issues debated in Indian linguistic philosophy:

1. The search for minimal meaningful units: This concern was more prominent in the earlier period. Early Vedic practices of etymology aimed to establish links between words and mythological realities, often with a belief in the divine and eternal nature of Sanskrit. Yāska's etymological method, while rigorous, also allowed for significant phonetic variations, suggesting an awareness of sound changes. Patañjali's observation of phonemic transformations in grammatical derivations led him to conclude that phonemes themselves are meaningless. Panini's grammar, which synthesizes stems and affixes based on semantic input, can be seen as a search for these meaningful constituents. Later Tantric thinkers extended this analysis to individual phonemes, attributing metaphysical meanings, partly due to the detachment of mantras from ordinary language in Tantrism.

2. The ontological status of composite linguistic units: This became the dominant focus in the period after Patañjali and particularly with Bhartṛhari. The debate centers on whether words and sentences truly exist, especially given that their constituent phonemes do not occur simultaneously. The Buddhist Sarvāstivāda school, which posited momentary dharmas including phonemes, words, and sentences, is mentioned as a possible influence. Patañjali considered phonemes and words eternal, though this aspect played a minor role in his work.

   Bhartṛhari's Vākyapadīya is central here, as he argued that more comprehensive totalities are more real than their constituent parts. This philosophical stance influenced the idea that only sentences are truly real, with words and grammatical elements (stems and affixes) being considered conventions or inventions. This view faced challenges, as seen in the later debates between Kumārila Bhaṭṭa and Maṇḍana Miśra. Kumārila, a Mimāmsā scholar, argued for the eternal existence of phonemes and that a series of sequential sounds could jointly produce an effect. Maṇḍana, in defense of the sphoṭa doctrine, countered that one remembers the word as a whole, not individual phonemes, and that the sphoṭa is directly perceived.

The entry also discusses the later development of sphoṭa theory, particularly through Nāgeśa Bhaṭṭa (c. 1700). Nāgeśa's work, such as Sphoṭavāda, Laghumanjūṣā, and Paramalaghumanjūṣā, shows an evolution in his understanding of the sphoṭa. Initially, he enumerated various types of sphoṭas, including phoneme, word, and sentence sphoṭas. Later, influenced by Bhartṛhari, he emphasized the sentence-sphoṭa as the most important, viewing words and grammatical elements as "imaginary." However, he later grappled with the conflict between this holistic view and grammatical analysis, which deals with constituent elements. Nāgeśa's final position sought to reconcile the idea of the sentence as the primary reality with Panini's focus on minimal meaningful elements and their combination.

In summary, Bronkhorst's entry traces the rich and complex history of Indian theories of language, highlighting the shift from an emphasis on identifying fundamental meaningful units to exploring the ontological status of linguistic wholes, with Bhartṛhari's sphoṭa theory and its subsequent debates forming a central theme. The discussion underscores the profound philosophical engagement with language, its structure, meaning, and existence within the Indian intellectual tradition.