By Radhika Herzberger
The Viikyapadiya of Bhartrhari and the Pramii1Jasamuccaya of Dignaga • are seminal texts within the background of old Indian philosophy. One textual content bargains with grammar, the opposite with common sense, either are the paintings of devoted metaphysicians. Written inside a span of under 100 years, among the 5th and the 6th centuries A.D., those texts have ordinarily been handled individually, as representing autonomous faculties of notion. This essay makes an attempt to interpret those texts together, as a discussion among a grammarian and a philosopher. this manner of forthcoming those texts highlights unforeseen aspects of Bhartrhari's and Dignaga's theories of language and is meant to spot the person achievements of every. primarily, this therapy is an workout in writing the highbrow heritage of a interval in time, instead of a heritage of a college of philosophy. the present view of Bhartrhari holds that his linguistic ideas aren't intrinsic to his metaphysics. The conclusions reached within the current essay are that Bhartrhari's metaphysics underlie his linguistic concepts and articulate their presuppositions. the existing view of Dignaga continues that for him language bargains with illusory entities and needs to falsify what's genuine. The conclusions reached within the current essay are that Dignaga's logical principles are designed to make sure that in utilizing language one isn't really dedicated to a trust in fictional entities. My debt to trendy scholarship within the box is considerable.
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Additional resources for Bhartṛhari and the Buddhists: An Essay in the Development of Fifth and Sixth Century Indian Thought
D. 7 The remark suggested that Bhartrhari, in the course of looking out for grammatical trifiings, had discovered the Upani~adic Brahman. Joshi then observed: How far sphota is one with Sabdabrahman is a matter which has continuously to be reexamined in the light not only of the so-called metaphysical implications involved in the Vakyapadfya, but also of the linguistic principles enunciated by Bhartrhari. 8 And his linguistic contributions have been described almost exclusively in terms of vocabulary associated with Pataiijali.
The term arthajiiti stands duty for the term 'quality' of Katyayana's aphorism (I shall justify this statement presently) and suggests a confrontation between Bhartrhari's theory of names and the theory of names embodied in Katyayana's aphorism, according to which individuals are given names because of the properties which belong to them. The confrontation was acknowledged by Helaraja, who introduced JS7-8 with the following preliminary remarks that serve to link JS6, the theory of names embodied in Katyiiyana's aphorism and JS7-8; How can the universal which inheres in a word designate the universal belonging in things as being non-different,63 when they belong in different substrata?
Not inhere compatibly in the same object. The passage alludes to two relations: compatible co-inherence (aviruddhaikiirthasamaviiya) and incompatible co-inherence (viruddhaikiirthasamaviiya). These two relations represent in Bhartrhari's thought the analytic and the antonymic content of words which one can define in the following way: the analytic content of a word is represented by the set of expressions whose meaning is included in the word, and the antonymic content is represented by the set of expressions whose meaning is excluded from the word.
Bhartṛhari and the Buddhists: An Essay in the Development of Fifth and Sixth Century Indian Thought by Radhika Herzberger