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In Bhartrhari's proposition, the structure of language or the system of language which in Saussurean terminology is addressed as 'langue' is located in the unconscious as Bhartrhari says, "tadwacchabdo'pi buddhistha shrutinam karam pathakthat the structure/system of language located inbudhhi distinguishes and decodes a sabda to be comprehended; here the budhhi referred is actually the 'unconscious mind' of Lacan which brings the set of rules/system of language forward without intimating it to the conscious mind, when required, and the work gets done.
Furthermore, in the actual contexts where we find the word kabuyutan in Old Sundanese sources, it clearly does not always denote a place, but also denotes things that are 'holy, sacred' in a more general way, for example, 'words', as in Sewaka Darma (lines 513-4): saur dipikabuyutan, sabda dipirahasea 'words are held sacred, sounds are kept secret' (Darsa 2012:383); or 'cloth' in The sons of Rama and Rawana (lines 179-81): diais kusabukwayan, dibaur dan kabuyutan, san hyan gula gumantun 'He carried the boy in his decorated sash, with his sacred cloth, the sacred Gula Gumantung' (Noorduyn and Teeuw 2006:183).
Patnaik (philosophy, Utkal U.) examines the work of this original thinker in India's long and distinguished grammarian tradition, working through Sabda's distinctions between the "knowbale" and the "sayable," and the semantics of everyday speech and literary discourse.
In the first place, there are primary models in the form of Sabda, Varna, Pada and Vakya and secondly there are also primary categories like Bhava, Sthayi Bhava, Vibhava, Anubhava and Sancari Bhavas.
For him the human understanding of the concepts of existence, consciousness and action that determine our comprehension of the world are primarily and essentially rooted in the concept of Sabda Brahman.
Conversation, asmara sabda (love talk), in which the lover is careful to use beautiful language, is the first method by which he must seek to evoke love, desire and interest in the beloved.
Mithila Sabda Prakasa (Maithili Dictionary/Word List), Kashi Yantralaya: Sri Bhupalchandra Bandopadhyaya.
Particularly noteworthy in this regard is his tantalizing comparison of the OJR with the Lalitavistara, composed in Buddhist Hybrid Sanskrit, and his comparative look at the figure of sound doubling (yamaka) in the OJR and the supremely influential Bhattikavya, in terms of sabda and artha alankaras.
The pramanas (means of valid cognition or causal mechanism of knowledge) are four only according to the Nyaya school of thought, and they are pratyaksa (perception), anumana (inference), upamana (analogy) and sabda (speech behavior or linguistic communication).
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