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(Devanagari , the Sanskrit for "bursting, opening", "spurt") is an important concept in the Indian grammatical tradition of Vyakarana, relating to the problem of speech production, how the mind orders linguistic units into coherent discourse and meaning. The theory of ' is associated with ( 5th century〔 "Bhartrihari was long believed to have lived in the seventh century CE, but according to the testimony of the Chinese pilgrim Yijing () he was known to the Buddhist philosopher Dignaga, and this has pushed his date back to the fifth century CE." 〕), an early figure in Indic linguistic theory, mentioned in the 670s by Chinese traveller Yi-Jing. is the author of the ' ("() on words and sentences"). The work is divided into three books, the ', (or ' "aggregation of traditions"), the ', and the ' (or ' "miscellaneous"). He theorized the act of speech as being made up of three stages: # Conceptualization by the speaker (''Paśyantī'' "idea") # Performance of speaking (''Madhyamā'' "medium") # Comprehension by the interpreter (''Vaikharī'' "complete utterance"). is of the ' "speech monistic" school which identifies language and cognition. According to George Cardona, "Vākyapadīya is considered to be the major Indian work of its time on grammar, semantics and philosophy." ==Origin of the term== While the ' theory proper (') originates with , the term has a longer history of use in the technical vocabulary of Sanskrit grammarians, and Bhartṛhari may have been building on the ideas of his predecessors, whose works are partly lost. Sanskrit ' is etymologically derived from the root ' 'to burst'. It is used in its technical linguistic sense by Patañjali (2nd century BCE), in reference to the "bursting forth" of meaning or idea on the mind as language is uttered. Patañjali's ''sphoṭa'' is the invariant quality of speech. The acoustic element (''dhvani'') can be long or short, loud or soft, but the ''sphoṭa'' remains unaffected by individual speaker differences. Thus, a single phoneme (''varṇa'') such as /k/, /p/ or /a/ is an abstraction, distinct from variants produced in actual enunciation.〔 〕 Eternal qualities in language are already postulated by Yāska, in his ''Nirukta'' (1.1), where reference is made to another ancient grammarian, ', about whose work nothing is known, but who has been suggested as the original source of the concept. The grammarian Vyāḍi, author of the lost text ''Saṃgraha'', may have developed some ideas in ''sphoṭa'' theory; in particular some distinctions relevant to ''dhvani'' are referred to by Bhartṛhari.〔 Wujastyk notes, however, that there is no early evidence linking someone called Vyāḍi with a text called ''Saṃgraha'' that is said to be about language philosophy, and that the connection between the two has grown up through early misreadings of the ''Mahābhāṣya''. Furthermore, the ''Saṃgraha'' is mainly referred to for having an opinion about the connection between a word and its meaning (''śabdārthasaṃbandha''). 〕 There is no use of ' as a technical term prior to Patañjali, but Pāṇini (6.1.123) refers to a grammarian named ' as one of his predecessors. This has induced Pāṇini's medieval commentators (such as Haradatta) to ascribe the first development of the ' to '. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Sphoṭa」の詳細全文を読む スポンサード リンク
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