The Philosophy of the Grammarians, Volume 5Harold G. Coward, K. Kunjunni Raja |
Contents
| 3 | |
Philosophical Elements in Vedic Literature | 101 |
Philosophical Elements in Yāskas Nirukta | 107 |
Philosophical Elements in Patañjalis Mahābhāṣya | 115 |
Bhartṛhari | 121 |
Durvinīta or Avinīta | 175 |
Mandana Miśra | 181 |
Helārāja | 193 |
Nāgeśa or Nāgoji Bhatta | 323 |
Paramalaghumañjūṣā K Kunjunni Raja | 324 |
Mahābhāṣyapradipoddyota V K S N Raghavan | 340 |
Sphotavāda K Kunjunni Raja | 342 |
Jñänendra Sarasvatī | 351 |
Gopalakrsna Śāstrin | 353 |
Dharanidhara | 355 |
Vaidyanatha Payagunda | 357 |
Prameyasamgraha | 199 |
Punyarāja | 201 |
Kaiyaţa | 203 |
Jyesthakalāśa | 205 |
Maitreya Rakșita | 207 |
Purusottamadeva | 209 |
Dhaneśvara | 211 |
Rșiputra Parameśvara II | 213 |
Seşa Krsna | 215 |
Satyānanda or Rāmacandra Sarasvati | 219 |
Seșa Cintamani | 221 |
Śeșa Vīreśvara or Rāmeśvara | 223 |
Seșa Nārāyaņa Bhatta | 225 |
Vişnumitra | 227 |
Iśvarānanda or Iśvarīdatta Sarasvati | 229 |
Bharata Miśra | 231 |
Sphotasiddhinyāyavicāra G B Palsule | 235 |
Annambhatta | 237 |
Appayya Dīkṣita I | 239 |
Bhattoji Dīkṣita | 241 |
Šeșa Vişnu | 243 |
Śivarāmendra Sarasvatī | 245 |
Śesa Cakrapāņi Datta | 247 |
Mallaya Yajvan | 249 |
Nilakantha Sukla | 251 |
Nārāyaņa Śāstrin | 253 |
Konda or Kaunda Bhatta | 255 |
Tāraka Brahmānanda Sarasvatī | 309 |
Cokkanātha or Sokanātha Dīkṣita | 311 |
Tirumala Yajvan | 313 |
Rama Nārāyana Sarman Vandyopadhyāya | 315 |
Sadāśiva | 317 |
Hari Dīkṣita | 319 |
Ramabhadra Dīkṣita | 321 |
Sabdabhedanirūpaņa K Kunjunni Raja | 322 |
Satyapriya Tirtha Svåmin | 359 |
Jayakrşņa Maunin | 361 |
Harivallabha | 363 |
Vasudeva Dīkṣita | 365 |
Śrīkṛṣṇa Bhatta Maunin | 367 |
Umamaheśvara or Abhinava Kālidāsa | 371 |
Nilakantha Dīkṣita | 373 |
Āsādhara Bhatta | 375 |
Rămasevaka | 377 |
Indradatta Upādhyāya | 379 |
Krsnamitrācārya or Durbalācārya | 381 |
Haribhatta | 383 |
Dharanidhara II | 385 |
Mannudeva or Manyudeva or Gopaladeva | 387 |
Bhairava Miśra | 389 |
Kumāra Tataya | 391 |
Satārā Rāghavendrācārya Gajendragadkar | 393 |
Gangadhara Kavirāja | 395 |
Tārānātha Tarkavācaspati | 397 |
Khuddi Jha Sarman | 399 |
Nityananda Panta Parvatīya | 401 |
Dravyeśa Jhā | 403 |
Sūryanārāyaņa Sukla | 405 |
Gopāla Śāstrī Nene | 407 |
P S Anantanārāyaņa Śāstrī | 409 |
Brahmadeva | 411 |
Krsnamācārya | 413 |
Sadāśiva Śāstrī Śarman | 415 |
Bāla Krşņa Pañcolī | 417 |
Rāma Prasāda Tripathi | 419 |
Rudradhara Jhā Śarman | 421 |
| 433 | |
NOTES | 549 |
| 563 | |
Common terms and phrases
ABORI accepted according action activity agent analysis Anandavardhana apūrva Astādhyāyī awareness Belvalkar Bhartṛhari Bhattoji bhāvanā Brahman Calcutta Cardona cognition commentary compound constituents context convey cooks darśana Delhi Devadatta dhvani Dikşita's Edited editor's element entity existence explain expression gender George Cardona Grammarians Hari Helārāja Indian individual indivisible jāti Kaiyața kāla kāraka Kāśikā Kātyāyana Konda Bhatta Kumārila Kunjunni Raja language linguistic form madhyamā Mahābhāṣya Mandana manifested Mīmāmsā Mimamsaka Mīmāmsakas Miśra Nāgeśa Bhatta's Naiyāyikas NCat Nirukta nouns Nyaya object Panini Paninian paśyanti Patañjali perception philosophy phonemes Poona preverbs primary meaning refers relation result revealed Rg Veda rules śabda Sabda Brahman Samkara Sanskrit Grammar Sarma ŚARMAN Sastri secondary meaning sense sentence meaning sequence Siddhāntakaumudi significative power signifies sounds SPAIOC speaker speech sphota sphota theory Subramania Iyer suffix sūtra syntactic things Tikā tion understanding universal usage utterance vāc Vākyapadiya Varanasi Vedic verb verbal root verse Vrtti vyākaraṇa word meanings Yudhisthira
Popular passages
Page 25 - The principle of syntactic unity is that "so long as a single purpose is served by a number of words, which on being separated, are found to be wanting and incapable of effecting the said purpose, they form one syntactical unit-one complete yay'us-ma/Jtra".12 Here the sentence definition is based on psychological akamk$a and not syntactic Skamk$a.
Page 45 - ... and by means of it one attains the supreme Brahman (1.22). At the end of the first chapter Bhartrhari returns to the topic and states that "the purification of the word is the means to the attainment of the Supreme Self. One who knows the essence of its activity attains the immortal Brahman
Page 47 - After having purified speech and after having rested it on the mind, after having broken its bonds and made it bond-free, After having reached the inner Light, he with his knots cut, becomes united with the Supreme Light.


