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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 dedicated metaphysicians. Written inside of a span of below 100 years, among the 5th and the 6th centuries A.D., those texts have usually been taken care of individually, as representing self sustaining faculties of idea. This essay makes an attempt to interpret those texts together, as a discussion among a grammarian and a truth seeker. this manner of impending those texts highlights unforeseen features of Bhartrhari's and Dignaga's theories of language and is meant to spot the person achievements of every. mainly, this remedy 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 will not be intrinsic to his metaphysics. The conclusions reached within the current essay are that Bhartrhari's metaphysics underlie his linguistic options and articulate their presuppositions. the present view of Dignaga continues that for him language bargains with illusory entities and needs to falsify what's actual. 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 really dedicated to a trust in fictional entities. My debt to fashionable scholarship within the box is considerable.

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By isolating their separate debts it may be possible to identify the historical achievement of 10 CHAPTER TWO each. My plan in this essay is essentially this: to restore the lost dialogue between Bhartrhari and Dignaga by identifying the issues which divided them and the issues which united them and then, by locating the discussion of these issues in their separate texts, assess their individual achievements. I shall extend this dialogue into Dharmaklrti's text and thereby judge his contribution to the development of Indian philosophical thought.

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. The justification is this: if names apply to their objects uniformly, then the ground for the application of names must also be uniform. And Bhartrhari is acutely conscious that qualities are nonuniform and, for that reason, beyond the scope of language.

27 If my guess here is correct, then one part of the later distinction of spho{a into jati and vyakti can properly be traced to the MB. Grounds for tracing the other part of the distinction, namely the one called vyakti, can also be found in a rather more preliminary fashion in the MB. 64, universals are described as being eternal (nitya) , as being unitary and as defining classes of individuals. As defining classes of individuals, I think meaningfulness can be attached to them. That they represent phonological features is also suggested by a quotation cited by V~~abha­ deva from the MB (cf.

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