1.1. The relevance of ancient Indian texts on Phonetics –
The purport or relevance of the ancient scriptures (Śāstras) on Phonetics is most modern considering their invaluable importance in the methodical phonetic procedure developed by them, which helped preserve the Vedas without the slightest variants in the most faithful way possible. The Vedas are the most ancient bulk of literature humanity has ever produced. They are not only scriptures, but also the fountainhead of Indian culture and human civilization. Actually, they are the treasure house of knowledge par excellence. They are the source of integral wisdom, science, tradition and culture of a remarkable civilization. They are oral compilations of distilled wisdom of cosmic knowledge survived from the time immemorial. We all know that the Veda has to be studied along with its six ancillary texts, i.e., the Vedāṅgas. They are the last treatises of Vedic literature. The Vedāṅga likely developed towards the end of the Vedic period, around of after the middle of the 1st millennium BCE, These auxiliary fields of Vedic studies emerged because the language of the Vedic texts composed centuries earlier grew too archaic to the people of that time.
ṣaḍaṅgo vedo’dhyeyo jñeyaś ca.
1.2. The function of the auxiliary disciplines of the Vedas (Vedāṅgas) –
The necessity of the Vedas and precisely the limbs or auxiliary disciplines of the Vedas (Vedāṅgas) will never die out, in as much as these are the most dependable source to look up to for answers to many a query that invoke intricate exploration. Understanding Vedāṅgas is a pre-requisite to understanding the Veda. The function of the Śikṣā (i.e., the foremost of the six limbs – [The other five being Kalpa or ritual, Vyākaraṇa or grammar, Nirukta or etymology, Chandas or meter and Jyotiṣa or astronomy.]) is to fix the parameters of Vedic words. Phonetics is most important in the case of the Vedic language; because we see that a mere change in sound leads to change in results and effect. The ancient Indian science of phonetics, which is taught so meticulously in the Śikṣā texts, is the ultimate knowledge discussed in such an ancient time regarding construction of sound and language for synthesis of ideas, in contrast to grammarians who developed rules for language deconstruction and understanding of ideas. We are astonished to know the content of the major treatises of this particular branch which are most relevant in today’s perspective since they analyze sound, vowels and consonants, rules of combination and pronunciation to assist clear understanding, to avoid mistakes and for resonance pleasing to the listener. The methodology found in the Śikṣā texts has been not just highly technical, it has strong aesthetic “sensuous, emotive” dimension, which foster thinking and intellectual skills in a participatory fashion. The reciter’s mind and body are engaged, making language and sound as an emotional performance. In the Nāradīya Śikṣā, it has been expressed beautifully, –
Just as a tigress takes her cubs tightly in her teeth without hurting them, whilst fearing that she might drop them and injure them, so one should approach the individual syllables (2.8.31). (transl. by Annette Wilke and Oliver Moebus, (2011). Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism. Walter de Gruyter. ISBN 978-3-11-018159-3. [Source :Internet]
1.3. Some information –
1.3.1 From the ancient texts –
In the Atharvaveda (12.1.45), there is the unique realization janaṃ bibhratī bahudhā vivācasaṃ nānādharmānaṃ pr̥thithaukasam |
which means, “Let the earth, bearing in many places people of different speech, of diverse customs (-dharman) according to their homes…” [Trans. W. D. Whitney. Atharvaveda Saṃhitā. Cambridge , Mass.1905 (1st Edition), MLBD : Delhi 1962, 1971, 1984 ( rpt.) Vol.8, p. 668.]
In the ancient texts like the Taittirīya Saṃhitā (184.108.40.206) and the Śatapatha Brāhmaṇa (220.127.116.11) there is a well-known story narrated where it has been described how Tvaṣṭr̥ repeating the words ‘indraśatrur vardhasva’ in wrong accents caused the fire to be extinguished instead of inflaming it against Indra as he intended. The legend is all about how Tvaṣṭr̥ wanted to pronounce the word ‘indraśatruḥ’ (meaning ‘destroyer of Indra’) as a Tatpuruṣa compound (in which the last syllable of the compound has the udātta accent), while he actually pronounced the word as a Bahuvrīhi (meaning ‘whose killer would be Indra’), in which case the first word of the compound has the udātta accent (as in ‘indraśatrurḥ’) [P. V. Kane. History of Dharmaśāstra. Bhandarkar Oriental Research Institute, Poona, 1941. vol. II, pt. I, p. 347.]. Pāṇini says, ‘samāsasya’ (6.1.223) – samāsa-niṣpaṇṇa-śabdasya anta-svaraḥ udātto bhavati and ‘bahuvrīhau prakr̥tyā pūrvvapadam’ (6.2.1) – bahuvrīhi-samāse, udātta-svarita-yuktaṃ pūrvvapadaṃ prakr̥tyā bhavati… etc.
1.3.2 From the Bible –
The story of the Tower of Babel in the Book of Genesis (11:1-9) offers an explanation for the many different languages spoken on earth, though on the surface, otherwise it carries deeper meaning too. According to the story, all the descendants of Noah spoke a single language. They began to spread eastward as they increased in number. After finding a fertile area called Shinar they settled there and instead of setting up a society that fits God’s will, they decided to challenge His authority and build a city with a tower that could reach Heaven. They wanted the tower to be a proud monument to themselves and a symbol that would keep them united as a powerful people. However, God thought it otherwise. Unhappy he came down and looked at the city and watching the tower said, if as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so they will not understand each other. (Genesis 11:6-7) God, recognizing their arrogance, regained control over them through a linguistic stratagem. Therefore, God made the people speak many different languages so as not to understand each other and work together on building the city and tower. He scattered the people around the world and the city was abandoned. After that incident, the number of languages increased through diversification, and people started to look for ways to communicate.
–Dr. Soma Basu, Associate Professor, School of Vedic Studies, Rabindra Bharati University, Kolkata