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The Viikyapadiya of Bhartrhari and the Pramii1Jasamuccaya of Dignaga • are seminal texts in the history of ancient Indian philosophy. One text deals with grammar, the other with logic, both are the work of committed metaphysicians. Written within a span of less than a hundred years, between the fifth and the sixth centuries A.D., these texts have generally been treated separately, as representing independent schools of thought. This essay attempts to interpret these texts jointly, as a dialogue between a grammarian and a logician. This way of approaching these texts highlights unexpected facets of Bhartrhari's and Dignaga's theories of language and is intended to identify the individual achievements of each. Above all, this treatment is an exercise in writing the intellectual history of a period in time, rather than a history of a school of philosophy. The prevailing view of Bhartrhari holds that his linguistic techniques are not intrinsic to his metaphysics. The conclusions reached in the present essay are that Bhartrhari's metaphysics underlie his linguistic techniques and articulate their presuppositions. The prevailing view of Dignaga maintains that for him language deals with illusory entities and must falsify what is real. The conclusions reached in the present essay are that Dignaga's logical rules are designed to ensure that in using language one is not committed to a belief in fictional entities. My debt to modern scholarship in the field is considerable.
Bhartrhari lived in the tenth century c.e. Being both a grammarian and philosopher, his influence on subsequent grammatical and philosophical thought in India has been enormous in spite of this modern scholarship has not yet given him the attention he deserves no doubt because his extent writings are difficult and were not until recently, available in satisfactory editions. Interest among scholars for Bhartrhari is now, however, growing. This is the reason why an international conference on Bhartrhari was organized in January 1992 in Pune, under the joint auspices of the University of Poons and the University of Lausanne (Switzerland). The present volume contains some of the papers read at this conference as well as an up-to-date bibliography on Bhartrhari.
The medieval period of Japanese religious history is commonly known as one in which there was a radical transformation of the religious culture. This book suggests an alternate approach to understanding the dynamics of that transformation. One main topic of analysis focuses on what Buddhism - its practices and doctrines, its traditions and institutions - meant for medieval Japanese peoples themselves. This is achieved by using the notions of discourse and ideology and juxtaposing various topics on shared linguistic practices and discursive worlds of medieval Japanese Buddhism. Collating contributions from outstanding scholars in the field of Buddhist Studies, the editors have created an important work that builds on preliminary work on rethinking the importance and meaning of Kamakura Buddhism published recently in English, and adds greatly to the debate.
The present volume, comprising ninteen articles by renowned scholars, is divided into three sections, namely, Buddhist Jaina and Hindu Philsosphical Researches. The articles in Hindu section take a comperative base. K.K.Raj compares the Buddhist and Mimamsa views on Laksana. K. Bhattacharya speaks of grammarians and philososphers regarding post-Panini grammarians on a certain anusasana. R.C.Dwivedi compares kashmir Saivism with Sankara`s Vedanta and T.S.Rukmani compares Siddhis as found in the Bhagavata Purana and in Patanjali`s Yogasutras. R.V. Joshi compares the Advaita and the Vaisnava views of the matter.
This volume is the outcome of the international seminar on Bhartrhari: Thought, Language and Reality held in New Delhi on 12-14 December 2003 as part of the centenary celebrations of Motilal Banarasidass. In this seminar, scholars from all over the world presented their interpretations of Bhartrhariês philosophy, some of the light of the modern trends in philosophy and linguistics, others in the backdrop of Indian tradition. This volume contains almost all the papers presented at the seminar along with some other papers invited from scholars who could not participate in the seminar to make it comprehensive. The papers discuss the metaphysics of Bhartrhari and his ideas about questions concerned language and reality. Some of the papers compare Bhartrhari with Western Philosophers and linguists like Wittgenstein, Grice, Searle, Humboldt, Chomsky and Goldbert, thus showing his relevance to problems in contemporary philosophy and linguistics. It is clear that after the initial efforts in the fourth to sixth decades of the twentieth century, Bhartrhari studies have now gained a significant momentum.
This highly original work explores the concept of self-awareness or self-consciousness in Buddhist thought. Its central thesis is that the Buddhist theory of self-cognition originated in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. To illustrate this central theme, this book explores a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are presented to an English readership for the first time. It makes available important resources for the study of the Buddhist philosophy of mind.
The history of the Vedanta school is well known since the time of sankara but its prehistory before sankara is quite obscure. However there is a period of a thousand years between the compilation of the major Uapanisads ot sankara without loss of the tradition of the upanisads there appeared many philosophers and dogmaticians although their thoughts are not clearly known. In a history of early vedanta Philosophy the author made clear the details of the pre sankara vedanta philosophy utilizing not only sanskrit materials but also Pali prakrit as well as Tibetan and Chinese sources. In this respect this epoch making work was awarded the imparial prize by the Japan Academy.
In the history of the Indian grammatical tradition, Bhartṛhari (about fifth century C.E.) is the fourth great grammarian - after Pāṇini, Kātyāyana and Patañjali - and the first to make the philosophical aspects of language and grammar the main subject of an independent work. This work, the Vākyapadīya (VP), consists of about 2000 philosophical couplets or kārikās. Since the latter half of the nineteenth century, the VP has been known to Western Sanskritists, but its language-philosophical contents have started to receive serious attention only in the last few decennia. The subject matter of the VP resonates strongly with crucial themes in twentieth-century Western thought, although the background and the way the issues are elaborated are quite different. Scholars have compared and contrasted Bhartṛhari’s ideas with those of de Saussure, Wittgenstein and Derrida. A theme which, as a leitmotiv, pervades the entire VP is the relation between language, thought and reality. In several Indian traditions, a proper insight into this relation was (and still is) held to be of importance for attaining ‘liberation’.
The History of Indian Philosophy is a comprehensive and authoritative examination of the movements and thinkers that have shaped Indian philosophy over the last three thousand years. An outstanding team of international contributors provide fifty-eight accessible chapters, organised into three clear parts: knowledge, context, concepts philosophical traditions engaging and encounters: modern and postmodern. This outstanding collection is essential reading for students of Indian philosophy. It will also be of interest to those seeking to explore the lasting significance of this rich and complex philosophical tradition, and to philosophers who wish to learn about Indian philosophy through a comparative lens.