It has become increasingly evident that no serious study of Pratyabhijna philosophy can be carried out without taking into account the complex relationship of its tenets with the main lines of Indian philosophy as a whole, particularly Dharmakirti and the epistemological school of Buddhism, Bhartrhari
, Mimamsa and the other major darsanas, aesthetic and linguistic speculation.
in Brief 191 mit Bedauern aus: "Wie gern hatte ich einmal Ruckert's Ubersetzungen eines Spruches des Bhartrhari
oder des Amarucataka aufgenommen, aber er hat sie in der Regel missvertanden".
But the real challenge comes from Bhartrhari
in the manner elaborated bellow.
JESSICA POSNIAK, "Seven Spears in My Heart: Passion and Renunciation in the Philosophy of Bhartrhari
Orbis, 1993); David Carpenter, Revelation, History, and the Dialogue of Religions: A Comparative Study of Bhartrhari
and Bonaventure (Maryknoll, N.
Mercifully for most readers, almost all the excerpts from the traditionally "obscure and unreadable" ancient and medieval texts are quite brief: for example, eleven pages for the Natyasastra, six for Bhartrhari
, four for Dandin, and only nine for the eighth-century Dhvanyaloka of Anandavardhana, considered "the most central theory of literature in Indian tradition," with just four for his most important opponent.
Sebastian Alackapally, "Being and Language: Meeting Ground for Bhartrhari
and Heidegger," pp.
Or, in the words of the fifth century Sanskrit writer Bhartrhari
, "Grammar is the door to salvation, the remedy of poor language/the purifier of all the sciences -- it illuminates all of them.
Very important too, regarding both content and method, is David Carpenter's Revelation, History, and the Dialogue of Religions,(12) a conscientious and very thorough comparison of the thought of the fifth-century Indian grammarian and theologian Bhartrhari
and that of St.
The standpoint adopted here has many implications for language--and many of them have been worked out in more detail by the grammatical non-dualists, Bhartrhari
suggested in his Mahabhasya-dipika that the gana-s whose members are "fixed" (where adi indicates vyavastha "definite arrangement") predate Panini, whereas those that merely indicate a prakara "type" are later elaborations.
1-2) of the sambandhasamuddesa of the Vakyapadiya, where Bhartrhari
takes up issues concerning this topic.