Reviewed by Michael W. Morgan, Addis Ababa University

This book contrasts two lines of linguistic theory, ancient and modern, Indian and Western. As Korada Subrahmanyam is an Indian linguist from an orthodox Brahmin family, literally raised on Pāṇ̟ini, his presentation of the former is, not surprisingly, more thorough and authoritative, but his discussion of modern Western linguistic theory is also of interest, not the least in providing an outside view.

The preface (v–vii) summarizes the author’s credentials, his views of the relative merits of the two systems, and his motivation for writing this book

The introduction (1–3) presents an overview of Indian theories of language. Although there is no field of linguistics per se in the Indian tradition, its subject matter is treated in depth by a wide variety of systems (Pāṇ̟ini’s being the most widely known outside India). Ch. 1, ‘Origin and development of ancient theories of language’ (5–71), presents the development of linguistic thought from the earliest Vedic traditions through post-Pāṇinian discussions and commentary. Ch. 2, ‘The connection of Vyākaraṇam with philosophy and Spoṭa’ (73–85), discusses the connection of Indian linguistics with religious philosophy.

Ch. 3, ‘The origin and development of Western linguistics’ (87–118), is a rather brief exploration of modern Western linguistics (the ancient Greek and Latin and the various medieval traditions being ignored) that starts by noting with some pride that modern linguistic theories of the West begin with the western discovery of Indian languages and theories of language. Beginning with Sir William Jones’ comments on the relation of Sanskrit to the older European languages, S briefly introduces each of the major figures in the development of Western linguistics, noting in many important cases the indebtedness or at least similarities of their theories to the East.

The remainder of the book compares how the East and West do linguistics. In Ch. 4, ‘Oriental vs. Occidental’ (119–36), S compares levels of analysis (phonetics, word, and sentence), concepts of language and meaning, language acquisition, and the competence/performance distinction. Ch. 5, ‘Discourse analysis—East and West’ (137–45), brings attention to work on discourse within the Indian tradition largely unknown or ignored outside India. Ch. 6, ‘Inference, syllogism and the logical discourse’ (147–53), is a brief digression on the logical syllogism as developed within Indian philosophy. Ch. 7, ‘Āryas and purism of language’ (151–53), is a final note on the importance of correct speech within the Indian linguistic, as well as philosophical/religious, tradition. Glossary (155–58), Bibliography (159–64), and Index (165–72) complete the book.

Each point discussed is accompanied by extensive citation references to the original Sanskrit verses from a wide variety of treatises. While this may be the most valuable contribution of the book, the lack of an English translation limits their usefulness to those not well versed in Sanskrit. This is also true of many Sanskrit technical terms used in the body of the text.