By Radhika Herzberger
The Viikyapadiya of Bhartrhari and the Pramii1Jasamuccaya of Dignaga • are seminal texts within the background of historic Indian philosophy. One textual content bargains with grammar, the opposite with good judgment, either are the paintings of devoted metaphysicians. Written inside of a span of below 100 years, among the 5th and the 6th centuries A.D., those texts have as a rule been taken care of 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 manner of coming near near those texts highlights unforeseen aspects of Bhartrhari's and Dignaga's theories of language and is meant to spot the person achievements of every. specifically, 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 concepts will not be intrinsic to his metaphysics. The conclusions reached within the current essay are that Bhartrhari's metaphysics underlie his linguistic suggestions 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 ideas are designed to make sure that in utilizing language one isn't devoted to a trust in fictional entities. My debt to trendy scholarship within the box is considerable.
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I shall contrast Helaraja's interpretation of Bhartrhari's text in JS6-8 with Vrsabhadeva's and suggest that the latter is' more of a piece with Bhartrha~i's theories, that Bhartrhari was not concerned with demonstrating that words applied correctly to things. I will also suggest that Dignaga's criticism of Bhartrhari's crystal analogy was a contributing factor in Helaraja's rejection of the crystal model of language. Section viii: I will argue that the hierarchical conception of names, and the structure available on the basis of that conception, support Bhartrhari's catholicity.
L5 The stanza is elliptical; it does not tell us why, just because thing universals have word universals as their basis (and what that means will be explained later), grammar should be accorded such a very special status. It will be my task in the course of this chapter to expose the links in the chain which connect the idea that words primarily express universals with the idea that language is the source of our understanding, and that the science which is primarily concerned with language, namely grammar, is pre-eminent among the sciences.
As crystals take on the colour of things that are put in front of them, so words reflect their spatio-temporal bearers. The analogy as well as its intent can be traced to the actual text of BHART~HARI ON INDIVIDUALS AND UNIVERSALS 13 the VP. It underpins Bhartrhad's beBer that language Inhabits an autonomous cognitive sphere made up of a hierarchy of possible objects, a realm of Possible Being (upaciirasattii) of which the external world is a mere fragment; the presence of the external object helps to bring into focus a potentiality already given in language.