By Radhika Herzberger
The Viikyapadiya of Bhartrhari and the Pramii1Jasamuccaya of Dignaga • are seminal texts within the historical past of historic Indian philosophy. One textual content offers with grammar, the opposite with common sense, either are the paintings of devoted metaphysicians. Written inside of a span of lower than 100 years, among the 5th and the 6th centuries A.D., those texts have usually been handled individually, as representing self sustaining colleges of concept. This essay makes an attempt to interpret those texts together, as a discussion among a grammarian and a truth seeker. this fashion of impending those texts highlights unforeseen elements of Bhartrhari's and Dignaga's theories of language and is meant to spot the person achievements of every. specially, this therapy is an workout in writing the highbrow historical past of a interval in time, instead of a heritage of a faculty of philosophy. the existing view of Bhartrhari holds that his linguistic recommendations should not 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 present 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 dedicated to a trust in fictional entities. My debt to fashionable scholarship within the box is considerable.
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Extra resources for Bhartṛhari and the Buddhists: An Essay in the Development of Fifth and Sixth Century Indian Thought
That Heliiriija may not be bringing a later sensibility to bear on earlier problems is suggested by Kiityiiyana's treatment of compound expressions such as vlrapuru~a (the man is heroic) and riijapuru~a, 52 where the content of the compound is said to 'exceed over' (atH ric) the content of its individual names. 53 Kiityayana claimed that this additional content emerges only at the sentential level 54 independently of the content of the individual names of which the compound is composed. This additional content consists of the qualifier-qualificand relation (vise~llTJavise~yabhiiva)55; the relation, therefore, does not trace back to the names.
73 domestic animals which are not young (atarUTJa) and which have cleft hoofs uniformly take on the feminine gender, irrespective of their own gender. a~ and ta(i as members of the same class would thus win them an arbitrary and uniform gender. These difficulties are resolved by the assumption that every name, besides signifying universals, has reference to an individual; the assignment of gender is with reference to the number and gender of the individual; not the natural gender, mind you, but one derived from the assumption that gender is not fixed, but in a state of constant flux.
Under this interpretation the aphorism reads as follows: [The occasioning ground for the use of a name is] that quality because of whose essence a name is applied to a thing. The more ancient theory is thus described in terms of the view that na~s are given to individuals on the basis of universals or essences belonging in a quality, rather than on the basis of qualities alone. This interpretation brings Kiityiiyana's quality in line with arthajiiti (thing universal) mentioned in JS6. I can readily see the rationale for this shift in emphasis, although no justification is given in the context, either by Bhartrhari or Helaraja.
Bhartṛhari and the Buddhists: An Essay in the Development of Fifth and Sixth Century Indian Thought by Radhika Herzberger