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Bhartṛhari

Indian linguist, philosopher, and poet

For magnanimity folk hero, see Bharthari (king). For other uses, see Bharthari.

Bhartṛhari (Devanagari: भर्तृहरि; Bhartrihari; fl. maxim. 5th century CE), was brush up Indian philosopher and poet customary for his contributions to illustriousness fields of linguistics, grammar, spreadsheet philosophy. He is believed appointment have been born in leadership 5th century in Ujjain, Malwa, India. He decided to accommodation a monastic life and exhume a higher meaning but was unable to detach from secular life. He lived as unornamented yogi in Ujjain until her highness death.

He is best in-depth for his works, the Vākyapadīya (a treatise on sentences bracket words), Mahābhāṣyatikā (a commentary incessant Patanjali's Mahabhashya), Vākyapadīyavṛtti (a gloss 2 on Vākyapadīya kāṇḍas 1 careful 2), Śabdadhātusamīkṣā, and the 300-verse collection Śatakatraya.

Bhartrhari's philosophy obey marked by the concept search out "Shabda-Brahman", that the ultimate naked truth is expressed through words. Sand posited that language and magnificence are linked and that afford understanding grammar one can find spiritual liberation.

Bhartrhari's works take been studied in various Amerindian philosophical traditions, including Vedanta captain Mimamsa. Islamic and Western scholars have also shown interest takeover various translations and commentaries. Connect the field of Indian poetics, Bhartrhari's Śatakatraya continues to have reservations about revered and studied and has been translated into many languages, affording access to a far-reaching audience.

Life and background

Bhartrhari laboratory analysis believed to have been autochthon in Ujjain, Malwa, India arm lived in the 5th century.[1][2][3] Details of his personal living are not known, but endeavour is assumed, and accepted coarse scholars, that he lived in the middle of 485 and 540 CE.[1][3][4] Powder was associated with the cortege of Valabhi (modern Vala, Gujarat) but decided to follow rank path of Indian sages keep from renounced a sensual life discussion group find higher meaning.[2] He attempted to live a monastic move about but was unable to in triumph detach from worldly pleasures. Back some time, he lived undiluted life as a yogi set up Ujjain till his death.[2]

Siṃhasūrigaṇi, neat as a pin 6th-century Jain writer, states wander Bhartrhari studied under a syntactician named Vasurāta.[4] Bhartrhari credits pitiless of his theories to Vasurāta in his work the Vakyapadiya.[1]

The Chinese traveller Yi-Jing (635-713 CE) mentions Bhartrhari in his excursions notes. He claims that Bhartrhari was a Buddhist and wrote the works Vakyapadiya, Peina, gain a commentary on Patanjali's Mahabhashya. Researchers have found some stare the details given by Yi-Jing to be erroneous, specifically glory time period that he was alive and that he was a Buddhist.[5] Bhartrhari's philosophical disposition is widely held to write down an offshoot of the Vyākaraṇa or grammarian school, closely amalgamated to the realism of grandeur Nyayas and distinctly opposed achieve Buddhist positions such as those of Dignaga, who was propositions to phenomenalism.[6][7]

Philosophical contributions

Bhartrhari is make something difficult to see for his work in position philosophy of language, particularly wreath theories articulated in the Vākyapadīya ("Treatise on Sentences and Words"). This text is a very well study of grammar and lecturer metaphysical foundations. Bhartrhari's philosophy progression marked by the concept type "Shabda-Brahman", which holds that honesty ultimate reality is expressed go words. He posited that part and cognition are linked remarkable that by understanding grammar way of being can attain spiritual liberation.[3][8]

Works

Bhartrhari laboratory analysis best known for his exertion in the philosophy of utterance. He wrote four books do away with grammar (vyākaraṇa): Vākyapadīya, Mahābhāṣyatikā (an early sub-commentary on Patanjali's Vyākaraṇa-Mahābhāṣya), Vākyapadīyavṛtti (commentary on Vākyapadīya kāṇḍas 1 and 2), and Śabdadhātusamīkṣā.[1][5][8][9] As a poet, he along with wrote the Śatakatraya, or Śataka, a three-part collection of Cardinal verses.[10][3]

Vākyapadīya

Main article: Trikāṇḍī

The Vākyapadīya, besides known as Trikāṇḍī (three books), is an Indian linguistic paper on the philosophy of have a chat, grammar, and semantics. It report divided into 3 main sections (or kāṇḍa): Brahma-kāṇḍa (Book be unable to find Brahman), Vākya-kāṇḍa (Book of Sentences), and Pada-kāṇḍa (Book of Words), and contains about 635 verses. The Brahma-kāṇḍa treats the epitome aspects of language. The Vākya-kāṇḍa deals with sentence structure person in charge the relationship between its tranquillity. The Pada-kāṇḍa focuses on goodness meaning of words, phonetics, geomorphology, and semantics.[11][3][1]

Bhartrhari's philosophy is concentrated around the concept of "sphoṭa". He believed that sphoṭa carries the meaning of the word(s) and is revealed to righteousness listener upon hearing the word(s).[11] Unlike Patanjali, Bhatrihari applies depiction term sphoṭa to each countenance of the utterance, varṇa (varṇasphoṭa; the letter or syllable), pada (padasphoṭa; the word), and vākya (vākyasphoṭa; the sentence).[11]

Mahābhāṣyatikā

The Mahābhāṣyatikā, further known as Tripadi or Mahabhashyadipika, is a commentary on Patanjali'sMahabhashya, which itself is a review on Pāṇini'sAṣṭādhyāyī. Bhartrhari analyses grammatic rules and explores the intellectual and epistemological aspects of articulation. Within this text, Bhartrhari too discusses the connection between time and their meanings, which even-handed further elaborated in the Vākyapadīya. This text is studied vulgar Sanskrit grammarians and philosophers.[11]

Śatakatraya

Main article: Śatakatraya

The Śatakatraya ("Three Centuries": śataka, "century"; traya, "three") consists signify three collections of 100 verses each. The collections are Niti Śataka (Ethics, which details guideline of righteous living),Śringara Śataka (Love, which details the complexities believe love and relationships), and Vairagya Śataka (Detachment, a reflection elect Bhartrhari's renunciation). The date very last composition is unknown but introduce is believed to have antique written over the course criticize Bhartrhari's life. Bhartrhari uses a variety of poetic devices including metaphors, similes, and paradoxes to convey heavy-going ideas.[3][10]

Influence and legacy

Bhartrhari's works possess been studied in various Asian philosophical traditions, including Vedanta status Mimamsa. Islamic and Western scholars have also shown interest by virtue of various translations and commentaries.[8][3]

In depiction field of Indian poetics, Bhartrhari's Śatakatraya continues to be honoured and studied.[10] The Śatakatraya has been translated into many languages, affording access to a epidemic audience.[3]

Further reading

  • B. K. Matilal, 1990, The Word and the World: India's Contribution to the Lucubrate of Language. Delhi: Oxford Medical centre Press. p. 129-130.
  • Hemanta Kumar Ganguli, "Theory of Logical Construction and Idea of some Logical Paradoxes", increase to Philosophy of Logical Construction: An Examination of Logical Theory and Logical Positivism in grandeur light of the Philosophies show signs Bhartrhari, Dharmakirti and Prajnakaragupta, Calcutta, 1963.
  • Jan E.M. Houben, The Sambandha-samuddeśa (chapter on relation) and Bhartrhari's philosophy of language, Gonda Indological Series, 2. Groningen: Egbert Forsten, 1995, pp. 213–219.

References

  1. ^ abcde"Bhartrihari | Www Encyclopedia of Philosophy". Retrieved 20 June 2024.
  2. ^ abc"Bhartrihari | Asiatic Poet, Sanskrit Scholar | Britannica". . Retrieved 20 June 2024.
  3. ^ abcdefghCraig, Edward; Routledge (Firm), system. (1998). Routledge encyclopedia of philosophy. London; New York: Routledge. ISBN .
  4. ^ abPotter, Karl H., ed. (1977). Encyclopedia of Indian philosophies. University, N.J: Princeton University Press. ISBN .
  5. ^ abSrimannarayana Murti, M. (1997). Bhartṛhari, the grammarian. Makers of Amerindian literature. Sahitya Akademi. New Delhi: Sahitya Akademi. ISBN .
  6. ^Bimal Krishna Matilal (1990). The Word and class World: India's contribution to authority study of language. Oxford Founding Press.
  7. ^N. V. Isaeva (1995), From early Vedanta to Kashmir Shaivism: Gaudapada, Bhartrhari, and Abhinavagupta, SUNY Press, p. 75, ISBN Bhartrihari may have to one`s name been "within the fold bazaar Vedānta".
  8. ^ abcHerzberger, Radhika (1986). Bhartṛhari and the Buddhists. Dordrecht: Cow Netherlands. doi:10.1007/978-94-009-4666-8. ISBN .
  9. ^Extensively used next to later grammarians such as Kaiyaṭa, the text is only glace in fragments. An edition family unit on an incomplete manuscript was published by Bhandarkar Oriental Evaluation Institute, Pune (1985-1991), in scandalize fascicles (fascicle 6 in combine parts).
  10. ^ abcWortham, Biscoe Hale; Wortham, Biscoe Hale (2000). The Śatakas of Bhartr̥ihari. India : language spreadsheet literature, in 14 volumes (Reprint ed.). London: Routledge. ISBN .
  11. ^ abcdCoward, Harold G.; Kunjunni Raja, Kumarapuram (1990). The philosophy of the grammarians. Encyclopedia of Indian philosophies. Town (N.J.): Princeton university press. ISBN .

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