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96: śramana, Vol 64, No. III, July-Sept. 2013
guage can lead to falsification of an image of the world. A word could be expressed through qualities selected by an intuition (vivakşā). Sometimes there are non-existent qualities as “singularity" and "plurality” in an expression patasya śuklaḥ(“white color of cloths”) and “masculinity” in a term dārāh ("a wife")33. The reality transcends a language and only seers (rșis) have possibility to make a deep insight but also without a possibility of a full verbalization24. Bhartrhari makes differentiation between the actual reality” (sampratisattā) and "the symbolic reality" (aupacāriki sattā) existing in mind in perfect coexistence with the language and including also non-existence (abhāva). It helps to avoid logical errors, for example in an expression arikuro jāyate ("a sprout is born") the word ankura implies the existence of entity denoted by this word and the usage of the form jāyate is redundant. The problem is solved when we consider the designation of arkura as an entity existing in the mental world with an important role of an intellect (buddhi)35. Because the reality is not to be fully cognized, words based on such an incomplete cognition expose the objects in different form. The author of Vākyapadiya uses a notion of “abstraction" (apoddhāra) to a language, which means that for him it is illusory and unreal as a grammar6. According to a selected view-point we perceive the object differently37. The phenomenal reality-- as a consequence of a division of the undivided Absolute-- is a result of language, which does not join the ultimate real elements (the Buddhist point of view) with one another but divides the real totality of the existent38. The word -- having a real and an unreal aspect39 -- deprived of parts and sequences unveils itself to give birth to something which will have both, like the lively essence (rasa) of pea-cock's egg 40. He emphasizes a great role of multifold connections between Vedic sentences and the phenomenal world“l. An intuition (pratibhā), called “the meaning of a sentence", can be a result of verbal instruction, a consequence of impulses (bhāvanā) or can be innate42. The great grammarian is conscious that there is an inherent, strict relation between the sequence of sounds and denoted object“). The Sphoța Theory Bharthari is famous of his sphota theory (od sphut, to burst, to spring, to puncture, to fissure, to fracture, become suddenly rent asunder, split open with a sound, expand, blossom, disperse, run away, crack etc.) and a notion of dhvani (od dhvan, to sound, to roar, to make a noise, to echo, to reverberate, to mean, to imply" etc.) 44 developed by Bharata (ok. 2nd) and later by Vāmana, Udbhata and Rudrata (8th/9th)".
A process of communicating through language is as follows: During the first step the speaker formulates a sentence in not precise manner, immediately after a moment a thought appears in their mind (buddhi). During the second stage they create in their mind the sentence according to the specific, sequential pattern. Then they translate-- through an articulation--the constructed sentence into the sounds of speech. A listener has to undergo the same stages in the opposite direction. It is this first level to be undergone by a speaker which is called sphota, the next ones--dhvani or nāda. Dhvani at the second stage receives a differentiation of lasting, such as: short (hrasva), long (dirgha) and very long (pluta) and is called praksta-dhvant47. The same dhvani at the third
