Theory of Meaning in Ancient India
Samir Karmakar
Study of language in antique India should be understood as a way to get hold the past legacy of the Vedic world. Because, as a text, Veda was the rootage 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 genesis of Vedic sages when the Vedic language faced a right smart amount of distortion, from its previous form, due to the ongoing contact and converging process among the various racial groups, an effort was pledgen by the ancient scholars
to fix the hegemony of the Vedic authority over the impertinently emerging Diasporas. This type of effort was directed towards three assorted 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 comeback; whereas the works of Prati¿¡kÀyas and the work of P¡nini are the self-aggrandizing example of the first and second kind of restoration process.
But in the first place 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. match to the Indian scholars individual word doesnt have any meaning. What invariably meaning we ascribe to it, basically is a projection of the vestigial aspect of the semantic space, only where a word is delineate as a means of vehicle to convey meaning, with the moral excellence of its functional relation with the other conceptual reality. This underlying semantic space have the
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