भर्तृहरि
भाषा के बिना कोई विचार नहीं, और अर्थ शब्द-दर-शब्द गढ़े जाने के बजाय एक साथ समग्र रूप में ग्रहण होता है।
पृष्ठभूमि
वैयाकरण-दार्शनिक: कोई ज्ञान ऐसा नहीं जो भाषा से बुना न हो; परम यथार्थ शब्दब्रह्म है, और अर्थ एक अखंड रूप में कौंधता है (स्फोट)।
मुख्य विचार
- शब्दब्रह्म (शब्द परम तत्त्व के रूप में)
- स्फोट
- ज्ञान भाषा से ओतप्रोत है
प्रभाव
जिन्हें प्रभावित किया 2
दिङ्नाग
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
दिङ्नाग › लगभग 480–540
अभिनवगुप्त
जिन्हें प्रभावित किया
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
साक्ष्य: AI मसौदा
अभिनवगुप्त › लगभग 950–1016
आलोचना
जिनके द्वारा आलोचित 1
कुमारिल भट्ट
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
कुमारिल भट्ट › लगभग 590–650
कृतियाँ
- लगभग 490वाक्यपदीय
वाक्य और पद पर: अर्थ अविभाज्य समग्र के रूप में ग्रहण होता है, और सारा ज्ञान भाषा से बुना हुआ है।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- On Sentence and Word (Vakyapadiya, c. 5th century CE)
- 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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