2024/03/31

바르트리하리 - 위키백과, Bhartṛhari/Bhartrihari

바르트리하리 - 위키백과, 우리 모두의 백과사전

바르트리하리  위키백과, 우리 모두의 백과사전.

바르트리하리(भर्तृहरि, Bhartṛhari)는 고대 인도의 서정 시인이다. 산스크리트 문학과 산스크리트어 문법에 영향을 끼쳤다. 
동명(同名)의 언어철학자와 같은 사람인가 아닌가는 정설(定說)이 없다. 
왕족 출신으로 젊어서 인생의 향락을 체험한 후, 출가하여 고행(苦行)의 생활로 들어갔다고 한다. 세 가지의 《샤타카》(100송의 시집)를 남기고 있다. 《연애백송(戀愛百頌)》은 연애의 정서를 읊으면서 번뇌(煩惱)의 해탈(解脫)을 가르치며, 《처세백송(處世百頌)》 《이욕백송(離慾百頌)》은 더한층 이를 강조하여 해탈에 이르는 도(道)를 설파하고 있다.

===
발트리 하리 [일어한역]
29개의 언어 버전

출처 : 무료 백과 사전 "Wikipedia (Wikipedia)"
발트리 하리 ( Boo : Bhartṛhari , भर्तृलरि )는 인도 시인, 문법학자. 5세기경의 인물로 되어 있어, 산스크리트어 의 저작이 전승되고 있지만, 시와 문법학은 각각 다른 사람의 실적으로 하는 설도 있다 [1] . 발토리하리의 인물상에 대해서는 수많은 전설이 남아 있다.

인도에 건너는 당승 의정의 ' 난카이 기귀내법전 ( 문화학자 바르트리하리 ) 에 관한 기술이 있다. 의정에 의하면, 바르트리하리는 문법학자 파니니에 대한 파탄 자리의 주석서 「마하바슈야」[3] 를 연구했다고 하고, 언어 철학서 「바키야·파디야 ( Vākya -padīya ) 문장 단어론(3장편)」[ 4] 를 썼다고 한다. 

그래서 그는 우주의 근본 원리는 언어 브라프만이고, 여러 현상은 그 가현이라고 한다 [5] . 
그의 주장은 "말은 브라프만 이다"라는 선언이라고 할 수 있다 [6] .

또한 시인으로서의 발토리 하리의 작품은 10 세기에서 14 세기에 걸쳐 3 종류의 "샤타카 ( Shataka ) (백뺨쇼시집)』[1] 로 정리되었다. 천국에 이르는 길에 대한 '이욕백배', 세속의 교제에 대한 '처세백배', 연애에 대한 '연애백배'의 3가지가 있어 '샤타카 트라 야 ( Śatakatraya ) ] 라고합니다. 17세기에는 아브라함 로겔 ( 영어판 ) 이 네덜란드어 로 번역, 유럽에도 전해졌다.

저작 (주된 일본어 연구) [ 편집 ]

출처・각주 [ 편집 ]

  1. ^ a b 코트 뱅크 .
  2. ^ 역본 『현대어 번역 난카이 기귀내법전 7세기 인도 불교 승려의 일상생활』미야바야시 아키히코· 가토 에이지 역, 법 장관 2004년/법장관 문고, 2022년. ISBN 978-4831826435 
  3. ^ 무라카미 마코토 2018년 7월 20일. "파탄자리" . 일본 대백과 전서(닛포니카) . 코트뱅크 에서 2023년 5월 18일 열람 .
  4. ↑ 번역 수록：『고전 인도의 언어 철학』
  5. ↑ 기요시 마 히데키 『불교·인도 사상사전』 문법학파. 춘추사 , 1987년 4월 10일, 400페이지. ISBN 978-4393101025 . 
  6. ^ 아카마츠 아키히코 『인도 철학 10강』 이와 나미 서점〈이와나미 신서〉, 2018년 3월 20일, 191쪽. ISBN 978-4004317098 . 
  7. ↑ 번역 수록：『몽환의 사랑』

참고 문헌 [ 편집 ]

관련 항목 [ 편집 ]

외부 링크 [ 편집 ]

===

Bhartṛhari

From Wikipedia, the free encyclopedia
For the folk hero, see Bharthari (king). For other uses, see Bharthari.

Bhartṛhari (Devanagari: भर्तृहरि; also romanised as Bhartrihari; fl. c. 5th century CE) was a Hindu linguistic philosopher[1] to whom are normally ascribed two influential Sanskrit texts:

  • the Trikāṇḍī (including Vākyapadīya), on Sanskrit grammar and linguistic philosophy, a foundational text in the Indian grammatical tradition, explaining numerous theories on the word and on the sentence, including theories which came to be known under the name of Sphoṭa; in this work Bhartrhari also discussed logical problems such as the liar paradox and a paradox of unnameability or unsignifiability which has become known as Bhartrhari's paradox, and
  • the Śatakatraya, a work of Sanskrit poetry, comprising three collections of about 100 stanzas each; it may or may not be by the same author who composed the two mentioned grammatical works.

In the medieval tradition of Indian scholarship, it was assumed that both texts were written by the same person.[citation needed] Modern philologists were sceptical of this claim, owing to an argument that dated the grammar to a date subsequent to the poetry.[citation needed] Since the 1990s, however, scholars have agreed that both works may indeed have been contemporary, in which case it is plausible that there was only one Bhartrihari who wrote both texts.[citation needed]

Both the grammar and the poetic works had an enormous influence in their respective fields. The grammar in particular, takes a holistic view of language, countering the compositionality position of the Mimamsakas and others.

According to Aithihyamala, he is also credited with some other texts like Harikītika and Amaru Shataka.

The poetry constitute short verses, collected into three centuries of about a hundred poems each. Each century deals with a different rasa or aesthetic mood; on the whole his poetic work has been very highly regarded both within the tradition and by modern scholarship.

The name Bhartrihari is also sometimes associated with Bhartrihari traya Shataka, the legendary king of Ujjaini in the 1st century.

Date and identity[edit]

The account of the Chinese traveller Yi-Jing indicates that Bhartrihari's grammar was known by 670 CE, and that he may have been Buddhist, which the poet was not. Based on this, scholarly opinion had formerly attributed the grammar to a separate author of the same name from the 7th century CE.[2] However, other evidence indicates a much earlier date:

Bhartrihari was long believed to have lived in the seventh century CE, but according to the testimony of the Chinese pilgrim Yijing [...] he was known to the Buddhist philosopher Dignaga, and this has pushed his date back to the fifth century CE.

— [3]

A period of c. 450–500[4] "definitely not later than 425–450",[5] or, following Erich Frauwallner, 450–510[6][7] or perhaps 400 CE or even earlier.[8]

Yi-Jing's other claim, that Bhartrihari was a Buddhist, does not seem to hold; his philosophical position is widely held to be an offshoot of the Vyakarana or grammarian school, closely allied to the realism of the Naiyayikas and distinctly opposed to Buddhist positions like Dignaga, who are closer to phenomenalism. It is also opposed to other Mimamsakas like Kumarila Bhatta.[9][10] However, some of his ideas subsequently influenced some Buddhist schools, which may have led Yi-Jing to surmise that he may have been Buddhist.

Thus, on the whole it seems likely that the traditional Sanskritist view, that the poet of the Śatakatraya is the same as the grammarian Bhartṛhari, may be accepted.

The leading Sanskrit scholar Ingalls (1968) submitted that "I see no reason why he should not have written poems as well as grammar and metaphysics", like Dharmakirti, Shankaracharya, and many others.[11] Yi Jing himself appeared to think they were the same person, as he wrote that (the grammarian) Bhartṛhari, author of the Vakyapadiya, was renowned for his vacillation between Buddhist monkhood and a life of pleasure, and for having written verses on the subject.[12][13]

Vākyapadīya[edit]

Main articles: Trikāṇḍī and Sphoṭa

Bhartrihari's views on language build on that of earlier grammarians such as Patanjali, but were quite radical. A key element of his conception of language is the notion of sphoṭa – a term that may be based on an ancient grammarian, Sphoṭāyana, referred by Pāṇini,[14] now lost.

In his Mahabhashya, Patanjali (2nd century BCE) uses the term sphoṭa to denote the sound of language, the universal, while the actual sound (dhvani) may be long or short, or vary in other ways. This distinction may be thought to be similar to that of the present notion of phoneme. Bhatrihari however, applies the term sphota to each element of the utterance, varṇa the letter or syllable, pada the word, and vākya the sentence. To create the linguistic invariant, he argues that these must be treated as separate wholes (varṇasphoṭa, padasphoṭa and vākyasphoṭa respectively). For example, the same speech sound or varṇa may have different properties in different word contexts (e.g. assimilation), so that the sound cannot be discerned until the whole word is heard.

Further, Bhartrihari argues for a sentence-holistic view of meaning, saying that the meaning of an utterance is known only after the entire sentence (vākyasphoṭa) has been received, and it is not composed from the individual atomic elements or linguistic units which may change their interpretation based on later elements in the utterance. Further, words are understood only in the context of the sentence whose meaning as a whole is known. His argument for this was based on language acquisition, e.g. consider a child observing the exchange below:

elder adult (uttama-vṛddha "full-grown"): says "bring the horse"
younger adult (madhyama-vṛddha "half-grown"): reacts by bringing the horse

The child observing this may now learn that the unit "horse" refers to the animal. Unless the child knew the sentence meaning a priori, it would be difficult for him to infer the meaning of novel words. Thus, we grasp the sentence meaning as a whole, and reach words as parts of the sentence, and word meanings as parts of the sentence meaning through "analysis, synthesis and abstraction" (apoddhāra).[9]

The sphoṭa theory was influential, but it was opposed by many others. Later Mimamsakas like Kumarila Bhatta (c. 650 CE) strongly rejected the vākyasphoṭa view, and argued for the denotative power of each word, arguing for the composition of meanings (abhihitānvaya). The Prabhakara school (c. 670) among Mimamsakas however took a less atomistic position, arguing that word meanings exist, but are determined by context (anvitābhidhāna).

In a section of the chapter on Relation Bhartrhari discusses the liar paradox and identifies a hidden parameter which turns an unproblematic situation in daily life into a stubborn paradox. In addition, Bhartrhari discusses here a paradox that has been called "Bhartrhari's paradox" by Hans and Radhika Herzberger.[15] This paradox arises from the statement "this is unnameable" or "this is unsignifiable".

The Mahābhāṣya-dīpikā (also Mahābhāṣya-ṭīkā) is an early subcommentary on Patanjali's Vyākaraṇa-Mahābhāṣya, also attributed to Bhartṛhari.[16]

Śatakatraya[edit]

Main article: Śatakatraya

Bhartrihari's poetry is aphoristic, and comments on the social mores of the time. The collected work is known as Śatakatraya "the three śatakas or 'hundreds' ('centuries')", consisting of three thematic compilations on shringara, vairagya and niti (loosely: love, dispassion and moral conduct) of hundred verses each.

Unfortunately, the extant manuscript versions of these shatakas vary widely in the verses included. D.D. Kosambi has identified a kernel of two hundred that are common to all the versions.[11]

Here is a sample that comments on social mores:

And here is one dealing with the theme of love:

The clear bright flame of a man's discernment dies
When a girl clouds it with her lamp-black eyes. [Bhartrihari #77, tr. John Brough; poem 167][18]

Bhartrhari's paradox[edit]

Bhartrhari's paradox is the title of a 1981 paper by Hans and Radhika Herzberger[15] which drew attention to the discussion of self-referential paradoxes in the work Vākyapadīya attributed to Bhartṛhari.

In the chapter dealing with logical and linguistic relations, the Sambandha-samuddeśa, Bhartrhari discusses several statements of a paradoxical nature, including sarvam mithyā bravīmi "everything I am saying is false" which belongs to the liar paradox family, as well as the paradox arising from the statement that something is unnameable or unsignifiable (in Sanskrit: avācya): this becomes nameable or signifiable precisely by calling it unnameable or unsignifiable. When applied to integers, the latter is known today as Berry paradox.

Bhartrhari's interest lies not in strengthening this and other paradoxes by abstracting them from pragmatic context, but rather in exploring how a stubborn paradox may arise from unproblematic situations in daily communication.

An unproblematic situation of communication is turned into a paradox — we have either contradiction (virodha) or infinite regress (anavasthā) — when abstraction is made from the signification and its extension in time, by accepting a simultaneous, opposite function (apara vyāpāra) undoing the previous one.[19]

For Bhartrhari it is important to analyse and solve the unsignifiability paradox because he holds that what cannot be signified may nevertheless be indicated (vyapadiśyate) and it may be understood (pratīyate) to exist.

Works[edit]

Works attributed to Bhartr-hari include:[20]

  • Trikāṇḍī ("three books"), sometimes known under the inaccurate title Vakyapadiya
    • The author wrote the commentaries (vṛttis) on the first two books, and probably died before he could do it for the third book. The title Trikāṇḍī was probably not chosen by the author, who originally conceived them as "relatively independent" works, but later thought of unifying them.[21]
  • Tripadi, also known as Mahabhashya-tika or Mahabhashya-dipika
    • The earliest commentators on the text call it Tripadi, and the title Mahabhashya-dipika is known only from one manuscript.[22]
    • The author probably intended to write a commentary on the entire text, but died after completing the work on the three padas of Maha-bhashya. The title Tripadi was probably coined by someone other than the author.[23]
    • The currently surviving version of the work covers only the first seven ahnikas of the first pada of Mahabhashya. It is known from a fragmentary manuscript.[24]
  • Shabda-dhatu-samiksha, now lost
    • This work is attributed to Bharthari by the Kashmiri Shaivite authors Soma-nanda and Utpalacharya (9th-10th centuries). According to Utpalacharya, in this work, Bharthari described the concept of pashyanti, which he also discusses in the Trikandi.[25]
  • Possibly, a commentary on Jaimini's Mimamsa Sutras

Tradition also attributes several other works to "Bharthari", although the authenticity of such attributions is doubtful.[26] For example, tradition identifies Bharthari the grammarian with the poet who composed Subhashita-tri-shati, a work said to contain 300 stanzas. However, the number of stanzas in the surviving text is much more than 300, which complicates the identification of its actual author.[25]

See also[edit]

Regarding Bhartrhari's paradox, see:

  • B. K. Matilal, 1990, The Word and the World: India's Contribution to the Study of Language. Delhi: Oxford University Press. p. 129-130.
  • Hemanta Kumar Ganguli, "Theory of Logical Construction and Solution of some Logical Paradoxes" , appendix to Philosophy of Logical Construction: An Examination of Logical Atomism and Logical Positivism in the light of the Philosophies of Bhartrhari, Dharmakirti and Prajnakaragupta, Calcutta, 1963.
  • Jan E.M. Houben, The Sambandha-samuddeśa (chapter on relation) and Bhartrhari's philosophy of language, Gonda Indological Series, 2. Groningen: Egbert Forsten, 1995, pp. 213–219.

References[edit]

  1. ^ Cornille, Catherine (8 June 2020). The Wiley-Blackwell Companion to Inter-Religious Dialogue. John Wiley & Sons. p. 199. ISBN 978-1-119-57259-6.
  2. ^ Hajime Nakamura (1990), A history of early Vedānta philosophy, Part 1, Motilal Banarsidass Publ., p. 80, ISBN 978-81-208-0651-1
  3. ^ Edward Craig, ed. (1998), Routledge encyclopedia of philosophy, Taylor & Francis, p. 764, ISBN 978-0-415-16916-5
  4. ^ Harold G. Coward (1976), Bhartṛhari, Twayne Publishers, ISBN 978-0-8057-6243-3
  5. ^ Saroja Bhate; Johannes Bronkhorst, eds. (1994), Bhartṛhari, philosopher and grammarian: Proceedings of the First International Conference on Bhartṛhari (University of Poona, January 6–8, 1992), Motilal Banarsidass Publ., p. 21, ISBN 978-81-208-1198-0
  6. ^ Mulakaluri Srimannarayana Murti (1997), Bhartṛhari, the grammarian, Sahitya Akademi, p. 10, ISBN 978-81-260-0308-2
  7. ^ Harold G. Coward; Karl H. Potter; K. Kunjunni Raja, eds. (1990), Encyclopedia of Indian philosophies: The philosophy of the grammarians, Motilal Banarsidass Publ., p. 121, ISBN 978-81-208-0426-5
  8. ^ George Cardona (1998), Pāṇini: a survey of research, Motilal Banarsidass Publ., p. 298, ISBN 978-81-208-1494-3. Detailed discussion, see also notes on p. 366.
  9. ^ Jump up to:a b Bimal Krishna Matilal (1990). The Word and the World: India's contribution to the study of language. Oxford University Press.
  10. ^ N. V. Isaeva (1995), From early Vedanta to Kashmir Shaivism: Gaudapada, Bhartrhari, and Abhinavagupta, SUNY Press, p. 75, ISBN 978-0-7914-2450-6Bhartrihari may have been "within the fold of Vedānta".
  11. ^ Jump up to:a b Vidyākara (1968), Daniel Henry Holmes Ingalls (ed.), Sanskrit poetry, from Vidyākara's Treasury, Harvard University Press, p. 39, ISBN 978-0-674-78865-7
  12. ^ Miller, Foreword and Introduction
  13. ^ A. K. Warder (1994), Indian kāvya literature: The ways of originality (Bāna to Dāmodaragupta), Motilal Banarsidass Publ., p. 121, ISBN 978-81-208-0449-4
  14. ^ Panini 6.1.123. The 10-century Haradatta assumed that Sphoṭāyana was the author of the sphoṭa theory.
  15. ^ Jump up to:a b Herzberger, Hans and Radhika Herzberger (1981). "Bhartrhari's Paradox" Journal of Indian Philosophy 9: 1-17 (slightly revised version of "Bhartrhari's Paradox" in Studies in Indian Philosophy. A memorial volume in honour of pandit Sukhlalji Sanghvi. (L.D. Series 84.) Gen. ed. Dalsukh Malvania et al. Ahmedabad, 1981).
  16. ^ Extensively used by later grammarians such as Kaiyaṭa, the text is only fragmentarily preserved. An edition based on an incomplete manuscript was published by Bhandarkar Oriental Research Institute, Pune (1985-1991), in six fascicules (fascicule 6 in two parts).
  17. ^ Bhartrihari: Poems. Translated by Miller, Barbara Stoler. Columbia University Press. 1967. ISBN 9780231029995.
  18. ^ John Brough (trans.) (1977). Poems from the Sanskrit. Penguin. poem 12
  19. ^ Jan E.M. Houben, "Paradoxe et perspectivisme dans la philosophie de langage de Bhartrhari: langage, pensée et réalité", Bulletin d'Études Indiennes 19 (2001):173-199.
  20. ^ Ashok Aklujkar 1994, p. 33.
  21. ^ Ashok Aklujkar 1994, p. 25-26.
  22. ^ Harold G. Coward 1990, pp. 121–122.
  23. ^ Ashok Aklujkar 1994, p. 26.
  24. ^ Ashok Aklujkar 1994, p. 34.
  25. ^ Jump up to:a b Harold G. Coward 1990, p. 122.
  26. ^ Harold G. Coward 1990, p. 121.

Bibliography[edit]

External links[edit]

Wikiquote has quotations related to Bhartṛhari.

Posted by at