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Line 1: − + + + − − But intelligent insightful people do not wish to know or communicate to others over and over again things that they already know well. If they did so, their statements would not be worth heeding. They would not be respectable as ordinary or as reflective rational beings. Indeed, they would be dismissed as crazy. − − Thus everybody admits that it is only fresh information - information of things hitherto unknown (to the listeners) that figures as sentence-meanings in order to convey which communicators utter words which make up intelligible sentences. − − ''The awareness generated by such sabda — in the form of a sentence is called "sabdabodha", cognition of sentencemeaning or awareness of the relation (of word-meanings).''
Shabda Bodha (शाब्दबोधः) (view source)
Revision as of 12:37, 18 November 2018
, 12:37, 18 November 2018→Introduction
Shabdabodha (Samskrit : ) refers to the awareness and information of things hitherto unknown (to the listeners) to convey which a speaker utters words generated by shabda arranged in intelligible sentences. The awareness generated by such shabda — in the form of a sentence – is called "Shabdabodha", cognition of sentence meaning or awareness of the relation (of word-meanings).<ref name=":0" />
Shabdabodha (Samskrit : ) refers to the awareness and information of things hitherto unknown (to the listeners) to convey which a speaker utters words generated by shabda arranged in intelligible sentences. The awareness generated by such shabda — in the form of a sentence – is called "Shabdabodha", cognition of sentence meaning or awareness of the relation (of word-meanings).<ref name=":0" /> The process through which the cognition of the sentence-meaning arises involves many processes such as yogyata (fitness) akanksha (expectance), asatti (proximity) and tatparya (import). Almost all schools of darshanas, vyakarana and alankara shastras have dealt with this topic extensively.
== Introduction ==
== Introduction ==
Shabda bodha is extensively dealt with in establishing [[Pramana (प्रमाणम्)|Pramanas]] in darshana shastras. All [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|pramanas in astika darshanas]] discuss about shabda pramana in one form or other and primarily differ in this point from the nastika darshanas. It is considered as an distinct pramana by Naiyyayikas, whereas Vaiseshikas do not admit Shabda as an independent pramana, they classify it under Anumana pramana.
Bharthari says:<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>
Bharthari says:<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>
"It is words that form the bases of meanings, purposes, activities and truth". (Vākyapadiya, Brahmakānda 13)
"It is words that form the bases of meanings, purposes, activities and truth". (Vākyapadiya, Brahmakānda 13)
== References ==
== References ==