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Theory of Meaning in Ancient India Samir Karmakar Study of language in ancient India should be understood as a way to retrieve the past legacy of the Vedic world Because as a text Veda was the source of power and it constituted the vortex of the Vedic society It was believed that Veda is omnipresent and all pervasive It is beyond any kind of doubt Only in the next generation of Vedic sages when the Vedic language faced a considerable amount of distortion from its previous form due to the ongoing contact and convergence process among the various racial groups an effort was taken by the ancient scholars to restore the hegemony of the Vedic authority over the newly emerging Diasporas This type of effort was directed towards three different directions 1 there was an effort to retrieve the phonological quality of the Vedic language 2 an effort was taken to restore the grammaticality of the Vedic language 3 and the effort to restore the semantic quality The philosophical thought of Bhatrihari belongs to the third type of restoration whereas the works of Prati and the work of P are the prominent example of the first and second kind of restoration process But before moving to the main discussion relating to the theory of meaning as it is perceived by the Ancient Indian Scholar one should take a tour through the colorful world of Ancient Indian Thoughts According to the Indian scholars individual word doesnt have any meaning What ever meaning we ascribe to it basically is a projection of the underlying aspect of the semantic space only where a word is defined as a means of vehicle to convey meaning with the virtue of its functional relation with the other conceptual reality This underlying semantic space have the external world as the causal stimuli but at the same time it is not always true that the external world should always be
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