بهارتريهاري
لا فكر بلا لغة، والمعنى يُدرك دفعة واحدة كلًّا لا أنه يُبنى كلمةً كلمة.
التموضع
نحوي وفيلسوف: لا إدراك لا يتخلله اللغة؛ والحقيقة القصوى هي الكلمة-البراهمان (شابدابراهمان)، والمعنى يبرق دفعةً واحدة (سفوتا).
الأفكار الرئيسة
- شابدابراهمان (الكلمة مطلقًا)
- السفوتا
- الإدراك تتخلله اللغة
التأثير
أثّر في 2
ديجناجا
أثّر في
Dignaga reworked verses of Bhartrhari’s Vakyapadiya in his Examination of the Three Times and engaged his philosophy of language in developing the theory of exclusion (apoha). E. Frauwallner, “Dignaga, sein Werk und seine Entwicklung”, WZKSO 3 (1959); R. P. Hayes, Dignaga on the Interpretation of Signs (1988)
التوثيق: مسودة بالذكاء الاصطناعي
ديجناجا › نحو 480–540
أبهينافاغوبتا
أثّر في
Abhinavagupta, following Utpaladeva, adopted Bhartrhari’s view that awareness is inwardly permeated by language and made supreme speech an aspect of consciousness itself. R. Torella, “From an Adversary to the Main Ally: The Place of Bhartrhari in the Kashmirian Shaiva Advaita” (2009); Abhinavagupta, Isvarapratyabhijnavimarsini
التوثيق: مسودة بالذكاء الاصطناعي
أبهينافاغوبتا › نحو 950–1016
النقد
انتقده 1
كوماريلا بهاتا
انتقده
Kumarila rejected Bhartrhari’s sphota, a partless word-whole beyond the sounds, holding that the sequence of phonemes itself conveys meaning (Shlokavarttika, Sphotavada). Kumārila, Ślokavārttika, Sphoṭavāda; H. Coward & K. K. Raja (eds.), Encyclopedia of Indian Philosophies V, 1990
التوثيق: مسودة بالذكاء الاصطناعي
كوماريلا بهاتا › نحو 590–650
الأعمال
- نحو 490فاكيابادية (Vākyapadīya)
في الجملة والكلمة: يُدرَك المعنى كلًّا لا يتجزأ، وكل إدراك متداخل مع اللغة.
الموقف
In the Vakyapadiya (“On Sentence and Word”) Bhartrhari turned grammar into philosophy. The ultimate reality is the Word-principle (shabdabrahman), without beginning or end, from which the world appears to unfold. No cognition occurs without language: all knowing is, as it were, shot through with words. Meaning is not assembled from sounds or words; it flashes forth as an indivisible whole (sphota), manifested by the sounds. The sentence, not the word, is the primary unit of meaning, grasped in a sudden insight (pratibha). Dignaga engaged with his ideas; Kumarila Bhatta attacked the sphota theory; and the Kashmiri Shaivism of Abhinavagupta absorbed his view of consciousness as inwardly linguistic.
الحياة والسياق
Bhartrhari, grammarian and philosopher of language, probably lived in the 5th century CE, since the Buddhist Dignaga already quotes him. The Chinese pilgrim Yijing mentions a grammarian of this name who died around 650, which long led to a later dating. Later tradition names Vasurata as his teacher and identifies him with the poet of the “Three Centuries” of verses – an identity many scholars doubt.
أعمال رئيسة أخرى
- Commentary on Patanjali’s Great Commentary (Mahabhashyadipika, 5th century CE, fragmentary)
- The Three Centuries (Shatakatraya; attribution to the same author doubtful)
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