Vyutpattivada,Theory of the Analysis of Sentence Meaning

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  • Book Name Vyutpattivada,Theory of the Analysis of Sentence Meaning
  • Author V.P.Bhatta
  • Language, Pages Engish, 352 Pgs.(HB)
  • Last Updated 2024 / 02 / 15

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Vyutpattivada,Theory of the Analysis of Sentence Meaning
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Vyutpattivada is the single most important work on the analysis of sentence and its meaning which is traditionally known as 'verbal cognition' (Sabdabodha), Vyutpattivada elucidates the problems connected with the verbal cognition on a scientific epistemological basis and presents the view points of all the three different epistemologists of India namelgrammarians, ritualists and logicians. Due to itclear view points and critical approach of the sabdabodha theories, it has gained ultimate respect of scholars and ia landmark in thfield of the history of Indian epistemologyIt is a 'must' for both the students and scholarof NyayaVyakarana and Mimamsa.

 

Vyutpattivada presents rich and sophisticated discussions over different parts of speech such as karaka(i e. 'kartr,'karma,'karana'sampradana, 'apadana'adhikaranaetc) non-karakas (i e. 'sesa'karmapravacaniya etc.)(verbal base-meanings) 'tak ararthas(meaningof conjugational ending)'taddhitarthas (meanings of secondary derivations) etc. Also, Vyutpattivada presents the analysis of various types osyntacticosemantical relations (samsargasthat arcomprehended between various parts of speech.

 

Navyanyaya containwealth of information regarding the epistemology, logic and linguisticsHowever, very few books on thsubject have been brought into any of the modern languages. Vyutpattivada meets this long felt need to a great extent quite successfully.

 

Preface

 

Logic, epistemology and incidentally mysticism constitutethsubject matter of Nyaya system of philosophyA large section of the Nyaya literature was devoted to the analysis of what constitutes verbal testimony and bow verbal cognition (Sabdabodhais arrived atHowever, after the advent of Navyanyaya, epistemology took shape as an independent branch of science and as a consequence systematic study of sentence and its meaning was undertaken.

 

Besides Nyaya, grammar (vyakranaand ritualism (mimansaalso dealt with the analysis of sentence and its meaning. Though the formative aspect and ritual interpretation constitute the primary goal of grammar and ritualism respectively, many individual thinkers in both the systems showed tremendous interest in the analysis of sentence and its meaning. They have developed parallel theories of verbal cognition which were at variance with the logician's theory of verbal cognition. Thus, these three systems together present a rich and sophisticated analysis of sentence and its meaning.

 

While Nagesa's Laghumanjuso and Kaundbhattas Bhuasnasara present grammarians theories of sentence meaning, Khandadeva's Bhattarahasya and Bhattacintamani give a systematic account of the ritualists theories of the same.

 

In Nyaya , however, number of scholars, each representing a particular system of thought, composed-various works on verbal cognition. Among them, Jgadisa's Sabdasakti-prakasikaGadadhara's Vyutpattivtida and SaktivadaGokulanatha's Padavakyaratnakara and Giridhara's Vibhaktyarthanimaya arfew importanworks.

 

Gadadhara and other epistemologists have used the expression sabdabodha 'verbal cognition'. The expression literally means the cognition or understanding resulting from the use of words i.e. sentence. However, the expression actually stands for the understanding of syntactico-semantical relationship (samsargaenvisaged by these scholars between variousreferents (arthaof a sentence. Epistemologists of India analysed each word as referring to a particular meaning, which we shall call referent here, and then postulated a particular syntactico-semantical relation through which such a referent can be related to another referentAccording to them, understanding of sentence-meaning or verbal import means, therefore. understanding of the various syntactico-semantical relationships involved between the different referents of a given sentenceThus, the expression 'verbal cognition' (sabdabodhashould be understood, in this context, as the understanding of the syntactico-semantical relationships; and not merely as the cognition of individual unrelated referents since the same, unless related together, do not conveany coherent sense.

 

Vyutpattivadathe work presently being translated into English, is the most important work in the field of epistemology in general and verbal cognition in particular. Gadadhara, ithis workgives a detailed account of all the karakas, non-karakas and their relations with the meaning of the verbal root and also that of the verbal endings.

In doing so, he systematically represents the views of the PracyasNavyas, and if necessary also that ogrammarians anritualists. However, Gadadhara seems to favour Navyas viepoinin most casesFor instance, in the case of accusative meaning, he clearly supports the Navya views that the superstratumness (iidheyatabe accepted as the accusative meaning and rejectboth the pracyas and grammarians views that an effect like contact is the accusative meaning or that the abode (asrayaithe accusative-meaning. Neverthelesswhehe findthat the grammarians or ritualists view is justified, be does not hesitate to support their view. For instance, while discussing the meaning of verbal roots, he clearly supports the grammarians view that roots should be accepted as havintw'Separate denotations, one in the effect like the contact and the other in the action like goingThus, it can be stated thaGadadhara, while analysing the different parts of speech and its meaning, adopted an impartial and open attitude towardthe theories of different epistemological schools.

 

The present volume contains the translation of thfirst two karakos (chapters) of the Vyutpattivada which forms approximately half of the entire workThe translation is based on the edition of Pt, Hariraj etc., NirnaysagarBombay. 1911It was aimed at first to publish the entire translation of the work in one single volume. However, owing to the size and magnitude of the work, it is being brought out in two separate volumes.

 

As noted earliar, the subject matter of the Vyutpattivada is too specialized; and therefore, the translation becomes highly technical in various places. For instance, the phrase '(fire), which is perceived to have the objectness, conditionthe state of having a reference to the objects of knowledge' (visayatapannasya visayitanirupakatvamis explained as 'the conditioning of the fire is delimited by such a state of being the object of knowledge' (p. 234). Such renderings are obviously quite overwhelming. Thus, to facilitate the readers, I have provided aintroduction in the beginning giving brief accounts of most of the important topics of the first two chapters of the VyutpattivadaHowever, I am also planning to publish an independent book namely, 'Epistemology, logic and grammar in the Navya-nyaya analysis of sentence meaning' (with speciareference to Vyutpattivadawith a view to helpping thstudents oNyaya in general and Vyutpattivada in particular. I hopebotthe introduction in this volume and also the forth coming book 'Epistemology....’ together would provide adequate help to the leaders in understanding the subject matter to some extent.

 

I would like to express my sincere gratitude to my teachers: Dr. N.S. Ramanujatatacharya, Vice· chancellor, K.S. Vidyapeetham, Tirupati, Pandit T.S.S. Shastri, Deccan College, Pune, Vidwan Sri Arcakavenkannacbarya and Vidwan Sri Ramabhadracharya retired Professors, Sanskrit College, Mysore who have all taught me Nyaya, I am equally indebted to Prof. J.F. Stall. and Professor R.P. Goldman, both University of California Berkeley, Barkeley, Professor S.D. Joshi, General Editor Sanskrit Dictionary, Deccan College, Pune, and Professor N.M. Sen, Deccan College, Pune, for their guidance at various levels and also for their useful suggestions and correctionsIf I have been able to convey the intricacies of epistemology, logic and gammar, present in the Vyutpattivada, the credit goes entirely to my teachers and also to mguidesHowever, any unintelligibility that my he traced in places of the translation, is due to my own inability in rendering.

 

Finally I would like to thank Mr. Shyamlal of Eastern book linkers for bringing out this volume nicely and Dr. Shiv Kumar of CASS, Pune for moral support.

 

Introduction

 

History

 

Among the sitraditionasystemof Indian philosophy. two are mainly concerned with epistemotogy anthereby with the analysis of sentence and its meaning: they are Logic Nyayaand Ritualis(Mimansa). Anothesystem that has greatlcontributed to the development of linguistic theories in India is Grammar ivyakarana), These three systems combined together, present a rich and sophisticated analysis of sentence meanincomparable to those of the modern philosophy of language.

 

As early as in the 2nd century A.D. Gautama in hiNyayasutras defines verbal testimony (sabdaas the instruction of reliable person (aptopadesa). As regards the referent of a word (padartha), the logicians hold that a word refers to a particular individual (vyakti), an image or form (akrti) and to a universa(jati)whereas the Sankhyas, the Jains and Mimansakas bold respectivelthat a word refers only to a particular individual, an image or a universal.

 

Logicians of earliar school or Pracyas such as Jayanta and Udayana entered into great controversies with Buddhist logicians on the topics of theismepistemology and logic. During the perioof the ninth antenth centuries, thNyaya-Buddhisconflict reacheits climax. As result of this controversy, the realism of Nyaya was threatened by the idealism of the BuddhistsIn supporof their philosophy of realism, thformer developed logic and epistemology.

 

The most significant event in the historof the developmenof epistemology in India, is the risof New school of logic or Navya Nyaya, The transition froearly logic to new logic was influenced by controversies with other systems mainly Buddhists. Howeverwhen the new logic reached its peak of development, the Buddhist logicians had almost disappeared from the Indian scene. Thusthe opponents of the new logic were mainlthe grammarians, the ritualistsand the Vedantins.

 

Grammarians occupy a very significant position in the field of epistemology in IndiaThey consider veda and agamas the only means of understanding the ultimate realitand hence betray a verkeen interest in the analysis of word and meaning. In ancient and medieval times, they propounded many a theories about the nature of words and their meaning. Bhartrhari postulates the theorof sphoia or sound essence and explains that when a particular word is utterred, its sphota is gradually unfolded by the sounds of word and that directly presents the meaning to the listener.

 

Paninanalyses a word into a stem plus either a conjugational or declensional inflection and holds that both the stem and its inflection are meaningfulIt should be noted here that the linguistic notions of Panini, especially his definitions of syntactico-semantic properties such as karaka relations and his analysis of word and meaning, form the very basis upon which the theories of verbal cognition of Indian epistemologists have developed.

 

Among the modern grammarians, Kaundabhatta and Nagesa have taken up, in great detail, the problems of the philosophy of language and established the theory of verbal cognition wherein the rootmeaning is the chief or principal element.

 

The system of Mimansa primarily deals with the investigation of dharma. However, this system also bears another significant title, namely vakyasiistra or science of epistemology and has made very important contributions to the development of ththeory of word and meaning.

 

The ritualists have systematized the Vedas from the view point of epistemology. They have classified the Vedas into such epistemological categories as injunction ividhi), negative statementtnisedhainames (namadheyaexplanatory passages tarthavadaetc. According to Kumarila and others, words refer to universals such as blueness and only indirectly indicate the individuals. And they hold that there exists an eternarelation between word and its meaning and the same irevealed naturally through the inherent power of words.

 

Among the modern ritualistsKhandadeva has systematicallrepresented the ritualists position regarding the theory of verbacognition and explained the efficient force or productive activit(bhavanato be the central or principaelement of the syntactico-semantical [relationsHe has also given a detailed account of the positition oother epistemologistsuch as grammarians and logicians so that they can be comparewith ritualists position on verbal cognition.

 

Author

Gadadbara, the author of Vyutpattivada, presently being translated in this volume, was the son of JivacaryaHe" as born in the district of LakasmipasaBorga, in Eastern Bengal. According to S.C. VidyabhusanaGadadhara was earliar than 1625 AD. The Saktivada, one of Gadadhara's works on the power of words, was commented upon by a Pupil of Jayarama who flourished in 1650. Also, it is evident that Gadadhara wafamiliar with Jagadisa's work, namely Sabda saktiprakasika which too deels with the same topic of epistemology. AnJagadrsa was born in about 1605 AD. Thus, the date oGadadhara can be fixed at around the middle of the 17th century.

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