Abstract
In connection with a recent work on the Sambandhasamuddeśa of the
Vākyapadiya, I consider some major issues concerning Bhartṛhari,
the tradition he represents, and how a modern scholar Vākyapadīya.
I discuss theoretical principles which have been set forth as a basis
might approach the Vākyapadīya in connection with these principles,
for dealing with Bhartṛhari and evidence from the chiefly what is
referred to as Bhartṛhari's perspectivism. I take up in some detail
one large issue: the iisfa, who use status of the received high language,
associated with a group of model speakers called speech forms characterized
as "correct" (sādhu) linguistic units (Sabda) opposed to incorrect
lin- (asādhuśabda, apaśabda), that are viewed as corruptions (apabhramia),with
respect to guistic units how meanings are understood by users. The
principal issue here is: do apaśabdas directly signify meanings for
Sistas when they communicate with someone using a vernacular, or
do these speakers esort to a translation technique such that the
apaśabda used calls to mind a sadhuśabda, which then directly signifies
a meaning? This topic also involves another important question: how
one should consider the Vrtti and other commentaries in relation
to what is said in the karika text.
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