________________
94: śramana, Vol 64, No. III, July-Sept. 2013
Main texts on these issues are Umāsvāti's A Treatise On Reality (Tattvārtha-sūtral Tattvārthādhigama-bhāsya), Siddhasena Divākara's A Treatise on One View Reasoning (Sanmatitarka-prakarana), Akalanka's A Chief Annotation (Rāja-vārttika) and The Three-fold Light (Laghiyas-traya), Siddharsigani's An Explanation of The Introduction to Logic (Nyāyāvatāravivrti), Mallişeņa's A Cluster of Blossoms of the Method of the Seven-fold Modal Description (Syād-vāda-mañjarī) and Mallavādin's A Wheel of View-Points Having 12-Spokes (Dvādaśāranaya-cakra)'. The theory of the multiplexity of reality has been described especially in: Haribhadrasūri's A Flag of Victory of Multiple View-Points (Doctrine](Anekānta-jaya-patākā) and An Introduction of the Theory of Multiple View-Points (Anekānta--vāda-praveśa), Devasūrivādin's An Ornament of the Light of Categories (Describable with] Means to Valid Knowledge and View-Points (Pramāņa-naya-tattvālokālamkāra).
The Bharthari's Background Bhartphari, born in 4th/5th c. C.E. under Gupta empire', the disciple of Vasurata?, was the author of grammatical and philosophical texts, relating to the tradition of Pāṇini grammar: Vākyapadiya (On sentence and word), an ancient commentary (vịtti) to the first or second book (kāņda) of Vākyapadiya, Mahābhāsya-tīkā/-dīpikā, the earliest available commentary to Patañjali's Mahābhāsya and probably Sabdadhātusamiksā°. In Mahābhāsya-tikā and Vākyapadiya he accentuates his knowledge and understanding in the field of the Buddhist and Jaina thought without criticizing the results of their work". Bhartshari considers grammar as the most important vedārga and as the fundamental of all methodical studies, the only way leading to the cognition, which -- according to Vākyapadiya- is verbal. He explains his vision in a following passage: "It [is] an archway to liberation, a healing of the speech defects/ A purification of all sciences; [it] brightens over [all] of them (sciences)./ As all categories of things depend upon (their) verbal form,/ The same situation actually happens in this world where] this discipline [is] the ultimate objective of/ [all] systems of knowledge"Il Quote after Wielinska (1994: 141). VP 1.14-15:tad dvāram apavargasya vāň-malānām cikitsitam/pavitram sarva-vidyānām adhividyam prakāśate II.
The structure of Vākyapadīya (Trikāndi) consists of three parts: Agama-samuccaya (Brahmakāņda), Vākyapadiya (Vākyakāņda) and Prakīrņa(ka) (Pada-kānda), divided into chapters and descriptions (samuddeśa)12. This treatise, in the form of mnemonic verses, relates to three intrinsically interpenetrating systems: epistemology, ontology and philosophy of language". There are following accessible classic commentaries: Vitti in longer and original version (Harivrşabha -> (Bhartr-)hari), Vrtti in shorter and later version [an unknown editor), țīkā4 entitled Paddhati lub Sphuţākṣarā, explanation kārikāls + longer Vịtti [Vșşabha/ Vļşabha-deva] (to the first book), Vitti [Hari-vrsabha ->(Bhartr-)hari), tikā entitled Vākya-pradipa, only explanation kārikā[Punya-rāja (=Phulla-rāja) or Rājānaka-śūra-varman), recapitulation in verses tīkā [Punyarāja (=Phulla-rāja) or Rājānaka-Śūra-varman), Vākyapadīya-prameya-samgraha, podsumowanie tīkā [an unknown editor] (to the second book), tīkā entitled Prakīrņa(ka)-prakāśa, vājasaneyi kārikā (Helā-rāja (two gaps filled by Phulla-rāja)] (to the third book).
