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In the history of Bharatiya Darshanas, the study of language has never been the monopoly of vaiyakaranas even though Vyakarana has been the foundation of use and refinement of language. Almost all schools of thought have developed their own siddhantas of language to defend their own metaphysics and defend their siddhantas. Various darshanas have given their perspectives of what the nature of a sentence is.  

In the history of Bharatiya Darshanas, the study of language has never been the monopoly of vaiyakaranas even though Vyakarana has been the foundation of use and refinement of language. Almost all schools of thought have developed their own siddhantas of language to defend their own metaphysics and defend their siddhantas. Various darshanas have given their perspectives of what the nature of a sentence is.  

The simple definition of a sentence as a collection of words is found as early as in the Brhaddevata (2.117) पदसङ्घातजं वाक्यम्।; but it is in the Mimamsa-sutras of Jaimini that we first come across the lakshana of a sentence: A group of words serving a single purpose forms a sentence, if on analysis the separate words are found to have akanksha or mutual expectancy (Mima. Sutr. 2.1.46). This principle was enunciated by Mimamsakas in dealing with the prose passages of the Yajurveda, where it was sometimes found difficult to ascertain how far a certain sentence extended. This concept of akanksha thus effects syntactical unity or arthaikatva of one complete Yajus -mantra.   

The simple definition of a sentence as a collection of words is found as early as in the Brhaddevata (2.117) पदसङ्घातजं वाक्यम्।; but it is in the Mimamsa-sutras of Jaimini that we first come across the lakshana of a sentence: A group of words serving a single purpose forms a sentence, if on analysis the separate words are found to have akanksha or mutual expectancy (Mima. Sutr. 2.1.46). This principle was enunciated by Mimamsakas in dealing with the prose passages of the Yajurveda, where it was sometimes found difficult to ascertain how far a certain sentence extended. This concept of akanksha thus effects syntactical unity or arthaikatva of one complete Yajus-mantra.<ref name=":1" />  

===Samkhya Darshana===

===Samkhya Darshana===

The Sānkhya school accepts that letters which are non-eternal are denotative of the meanings. In this connection they reject the theory of sphoța accepted by the vaiyakaranas and the theory that letters are eternal accepted by the Mīmāmsaka-s. Like the Naiyayika-s, the Sānkhya school admits that the group of letters is a word and the group of words is a sentence.

The Sānkhya school accepts that letters which are non-eternal are denotative of the meanings. In this connection they reject the theory of sphoța accepted by the vaiyakaranas and the theory that letters are eternal accepted by the Mīmāmsaka-s. Like the Naiyayika-s, the Sānkhya school admits that the group of letters is a word and the group of words is a sentence.<ref name=":0" />

===Yoga Darshana===

===Yoga Darshana===

According to the Yoga system, we falsely superimpose an identity among a word, its object and the idea conveyed. Conditioned by conventional meaning, the letters are uttered in a particular order and they become the content of a single cognition and thus constitute a single unit, i.e. the word. The word appears to be indivisible; it does not have any reference to the sequence of letters. It is manifested by the operation of the recognition of the final letter. Thus the Yoga system accepts the nature of a sentence similar to that of the Grammarians.

According to the Yoga system, we falsely superimpose an identity among a word, its object and the idea conveyed. Conditioned by conventional meaning, the letters are uttered in a particular order and they become the content of a single cognition and thus constitute a single unit, i.e. the word. The word appears to be indivisible; it does not have any reference to the sequence of letters. It is manifested by the operation of the recognition of the final letter. Thus the Yoga system accepts the nature of a sentence similar to that of the Grammarians.<ref name=":0" />

===Purva Mimamsa===

===Purva Mimamsa===

Like the Naiyāyikas, generally, Mīmāmsakas accept that the group of articulate alphabetic phonemes is a word and the group of words is a sentence. But they maintain that the articulate phonemes are eternal, while the Naiyāyikas treat them as non-eternal. Accordingly there is a subtle difference in the mode of interpretation of the varnas attaining the form of words and sentences.

Like the Naiyāyikas, generally, Mīmāmsakas accept that the group of articulate alphabetic phonemes is a word and the group of words is a sentence. But they maintain that the articulate phonemes are eternal, while the Naiyāyikas treat them as non-eternal. Accordingly there is a subtle difference in the mode of interpretation of the varnas attaining the form of words and sentences.

Sabara in his commentary on Jaimini Sutra says and affirms the view that such a group of words are each one dependent upon the other word for its meaning. Each word having mutual expectancy or Akanksha (which is not used as a technical word in the Jaimini Sutra 2.1.46), with the other word constitutes an important aspect of a sentence.<blockquote>अर्थैकत्वादेकं वाक्यं साकाङ्क्षं चेद्धिभागे स्यात्।।46।। (Jaim. Sutr. 2.1.46)<ref name=":2">Shabara Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4% Adhyaya 2 Pada 1])</ref></blockquote><blockquote>अतुल्यत्वात्तु वाक्योयोर्गुणं तस्य प्रतीयेत।।26।। (Jaim. Sutr. 2.2.26)<ref name=":3">Shabara Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4% Adhyaya 2 Pada 2])</ref></blockquote>Again in his commentary on the above sutras Shabara mentions<blockquote>अर्थैकत्वादेकं वाक्यमिति। एतस्माच्चेत् कारणादेकवाक्यता भवति तस्मादेकार्थः पदसमूहो वाक्यम्। (Bhas. Jaim. Sutr. 2.1.46) <ref name=":2" /></blockquote><blockquote>यावन्ति पदान्येकं प्रयोजनमभिनिवर्त्तयन्ति, तावन्त्येकं वाक्यम्। (Bhas. Jaim. Sutr. 2.2.26)<ref name=":3" /></blockquote>Summary: Shabara states that the words which will serve a unitary purpose constitute one sentence. He states that the group of words conveying a single meaning is the sentence. From this it is clear that according to Sabara a sentence is a group of words.<ref name=":0">Dr. N. S. Ramanuja Tatacharya. (2005) ''[https://archive.org/details/ShabdaBodhamimansaAnInquiryIntoIndianTheoriesOfVerbalCognitionN.S.RamanujaTatacharya/page/n39 Shabdabodhamimamsa. An Inquiry into Indian Theories of Verbal Cognition. Volume 1: The Sentence and its Significance.]'' New Delhi : Rastriya Sanskrit Samsthan</ref>

Sabara in his commentary on Jaimini Sutra says and affirms the view that such a group of words are each one dependent upon the other word for its meaning. Each word having mutual expectancy or Akanksha (which is not used as a technical word in the Jaimini Sutra 2.1.46), with the other word constitutes an important aspect of a sentence.<blockquote>अर्थैकत्वादेकं वाक्यं साकाङ्क्षं चेद्धिभागे स्यात्।।46।। (Jaim. Sutr. 2.1.46)<ref name=":2">Shabara Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4% Adhyaya 2 Pada 1])</ref></blockquote><blockquote>अतुल्यत्वात्तु वाक्योयोर्गुणं तस्य प्रतीयेत।।26।। (Jaim. Sutr. 2.2.26)<ref name=":3">Shabara Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4% Adhyaya 2 Pada 2])</ref></blockquote>Again in his commentary on the above sutras Shabara mentions<blockquote>अर्थैकत्वादेकं वाक्यमिति। एतस्माच्चेत् कारणादेकवाक्यता भवति तस्मादेकार्थः पदसमूहो वाक्यम्। (Bhas. Jaim. Sutr. 2.1.46) <ref name=":2" /></blockquote><blockquote>यावन्ति पदान्येकं प्रयोजनमभिनिवर्त्तयन्ति, तावन्त्येकं वाक्यम्। (Bhas. Jaim. Sutr. 2.2.26)<ref name=":3" /></blockquote>Summary: Shabara states that the words which will serve a unitary purpose constitute one sentence. He states that the group of words conveying a single meaning is the sentence. From this it is clear that according to Sabara a sentence is a group of words.<ref name=":0">Dr. N. S. Ramanuja Tatacharya. (2005) ''[https://archive.org/details/ShabdaBodhamimansaAnInquiryIntoIndianTheoriesOfVerbalCognitionN.S.RamanujaTatacharya/page/n39 Shabdabodhamimamsa. An Inquiry into Indian Theories of Verbal Cognition. Volume 1: The Sentence and its Significance.]'' New Delhi : Rastriya Sanskrit Samsthan</ref>

Kumārila too subscribes to the above view. Sālikānātha in his Prakaranapañcikā declares that according to Prabhakara a sentence is the group of words. And the sentence-meaning is the collection of word-meanings. The Mīmāmsakas do not admit a word as distinct from letters (varna-s or articulate letter-sounds) and also a sentence as distinct from words. Extensive arguments are supplicated by Shabara explaining the manner in which the letters attain the state of a word and a sentence.

Kumārila too subscribes to the above view. Sālikānātha in his Prakaranapañcikā declares that according to Prabhakara a sentence is the group of words. And the sentence-meaning is the collection of word-meanings. The Mīmāmsakas do not admit a word as distinct from letters (varna-s or articulate letter-sounds) and also a sentence as distinct from words. Extensive arguments are supplicated by Shabara explaining the manner in which the letters attain the state of a word and a sentence.<ref name=":0" />

=== Tarka Lakshana ===

=== Tarka Lakshana ===

===Vedanta Darshana===

===Vedanta Darshana===

====Advaitavedanta====

====Advaitavedanta====

The Advaitins and others reject the doctrine of sphota (speechbuds or language potentials) and admit that the letters which are the objects of recollection that results from the latent impressions born out of the cognition of each letter is the word or the sentence. Prakāśātman in his Šābdanirnaya states so. Sankara in his commentary on the Vedāntasūtra 1.3.28 states:

The Advaitins and others reject the doctrine of sphota (speechbuds or language potentials) and admit that the letters which are the objects of recollection that results from the latent impressions born out of the cognition of each letter is the word or the sentence. Prakāśātman in his Šābdanirnaya states so. Sankara in his commentary on the Vedāntasūtra 1.3.28 states:<blockquote>''Although all the letters in a word are cognised, still like the ants thanks to their sequential configuration generate in us the idea of a line in a definite order, the letters generate in us the notion of a word thanks to their definite sequence.''</blockquote>From this it is known that it is only letters in a specific order that constitute a word. And the letters or words in a due order constitute a sentence.<ref name=":0" />

 

Although all the letters in a word are cognised, still like the ants thanks to their sequential configuration generate in us the idea of a line in a definite order, the letters generate in us the notion of a word thanks to their definite sequence.

 

From this it is known that it is only letters in a specific order that constitute a word. And the letters or words in a due order constitute a sentence.

'''Visishitadvaita'''

'''Visishitadvaita'''

The Visistādvaitin-s too accept that the letters manifested in a single cognition constitute a word and the words manifested in a single cognition constitute a sentence. Vedāntadeśika in his Tattvamuktākalāpa and in his commentary Sarvārthasiddhi thereon sets forth this view.

The Visistādvaitin-s too accept that the letters manifested in a single cognition constitute a word and the words manifested in a single cognition constitute a sentence. Vedāntadeśika in his Tattvamuktākalāpa and in his commentary Sarvārthasiddhi thereon sets forth this view.<ref name=":0" />

'''Dvaita'''

'''Dvaita'''

The Dvaitin-s too subscribe to the view that letters constitute a word and the words constitute a sentence. Vyāsatīrtha in his Tarkatāndava states that Jayatīrtha in his Pramānapaddhati has defined a word as letters having a termination of inflectional ending of a case or of the person of a tense or mood at their end, and a sentence as words having syntactic expectancy, congruity and proximity.

The Dvaitin-s too subscribe to the view that letters constitute a word and the words constitute a sentence. Vyāsatīrtha in his Tarkatāndava states that Jayatīrtha in his Pramānapaddhati has defined a word as letters having a termination of inflectional ending of a case or of the person of a tense or mood at their end, and a sentence as words having syntactic expectancy, congruity and proximity.<ref name=":0" />

===Vyakarana Shastra===

===Vyakarana Shastra===

The final conclusion of the Grammarians is that an utterable linguistic unit which is indivisible is the sentence. Punyarāja in his commentary on the Vākyapadīya states that according to Bhartrhari the Grammarians view a sentence to be of the nature of sphota; it is an indivisible unit; the sentence-meaning is pratibhā and the relation between a sentence and its meaning is the superimposed identity (adhyāsa).

The final conclusion of the Grammarians is that an utterable linguistic unit which is indivisible is the sentence. Punyarāja in his commentary on the Vākyapadīya states that according to Bhartrhari the Grammarians view a sentence to be of the nature of sphota; it is an indivisible unit; the sentence-meaning is pratibhā and the relation between a sentence and its meaning is the superimposed identity (adhyāsa).<ref name=":0" />

== Nature of a Sentence ==

== Nature of a Sentence ==