There has been recent claims by various people that
Bhartrihari was a Buddhist grammarian and philosopher. Let’s see whether such
claims are true or not.
Firstly let us know about Bhartrihari, his early
life and his work:
The
details of Bhartrihari's early life are not well-documented, and there is
limited information available about his personal biography. As a result, there
are different accounts and theories regarding his background. Here is a general
overview of what is known about Bhartrihari's early life:
1.
Birth and Location: Bhartrihari is believed to have been born in
the 5th century CE, although the exact year of his birth is uncertain. There
are different theories regarding his place of birth, with some sources
suggesting he was born in Ujjain, an ancient city in present-day Madhya
Pradesh, India.
2.
Royal Lineage: Bhartrihari is often associated with a royal
lineage. According to some accounts, he was a prince and the stepbrother of the
King of Ujjain. It is said that he renounced his royal life and turned to a
life of contemplation and philosophy.
3.
Influence of the Sage Gorakhnath: Some accounts suggest that
Bhartrihari became a disciple of the famous yogi and Nath tradition teacher,
Gorakhnath. Gorakhnath is considered an influential figure in the history of
yoga and the Nath tradition, and it is believed that Bhartrihari received
spiritual guidance and teachings from him.
It's important to note
that the available information about Bhartrihari's early life is based on
legends, folklore, and interpretations of his works rather than concrete
historical records. The focus of Bhartrihari's legacy lies in his poetry and
philosophical contributions, particularly in his "Shataktrayam"
collection, rather than his personal biography.
Let us know about Bhartihari’s work:
Bhartrihari ( 450—510
C.E.)
Bhartrihari may be
considered one of the most original philosophers of language and religion in
ancient India. He is known primarily as a grammarian, but his works have great
philosophical significance, especially with regard to the connections they
posit between grammar, logic, semantics, and ontology. His thought may be
characterized as part of the shabdadvaita (word monistic) school of thought,
which asserts that cognition and language at an ultimate level are
ontologically identical concepts that refer to one supreme reality, Brahman.
Bhartrihari interprets the notion of the originary word (shabda) as
transcending the bounds of spoken and written language and meaning. Understood
as shabda tattva-the “word principle,” this complex idea explains the nature of
consciousness, the awareness of all forms of phenomenal appearances, and posits
an identity obtains between these, which is none other than Brahman. It is thus
language as a fundamentally ontological principle that accounts for how we are
able to conceptualize and communicate the awareness of objects. The
metaphysical notion of shabda Brahman posits the unity of all existence as the
foundation for all linguistically designated individual phenomena.
Bhartrihari’s
works were so widely known that even the Chinese traveler Yijing (I-Tsing)
(635-713 CE) mentions the grammarian-philosopher, mistaking him for a Buddhist. Unfortunately, we do not know much about his
personal history and his works do not throw much light on the matter.
The first two chapters of
the Vâkyapadîya discuss the nature of creation, the
relationship of Brahman, world, language, the individual soul (jîva),
and the manifestation and comprehension of the meanings of words and sentences.
In addition, the literary works attributed by some to Bhartrihari (not
mentioned here) have made an impact on the growing popular Hindu devotional (bhakti)
movements. More importantly, his philosophical work was recognized and
addressed by schools of Hindu scriptural exegesis (Mîmâmsâ), Vedânta (mystical
Vedism) and Buddhism.
The Vedic view of the
cosmos put forth in the Vedas is one of constant and cyclical creation and
dissolution. At the dissolution of each creative cycle a seed or trace
(samskâra) is left behind out of which the next cycle arises. What is
significant here is that the nature of the seed from which each cycle of
creation bursts forth is expressed as “Divine Word” (Daivi Vâk). If language is
of divine origin, it can be conceived as Being Brahman expressing and embodying
itself in the plurality of phenomena that is creation.
Bhartrihari considers
Brahman, the basis of reality, to be “without beginning and end” (anâdi
nidhânam), as a concept that is not subject to the attributes of temporal
sequences of events, either externally or in the succession of mental events
that form cognitions.
According to
Bhartrihari, "Shabda Brahman" refers to the power and significance of
language or speech. In Bhartrihari's philosophical framework, language is seen
as not just a means of communication, but as a manifestation of the ultimate
reality or Brahman.
Bhartrihari explores
the idea that language is not merely a collection of words and sounds, but a
reflection of the underlying cosmic order. He suggests that through language,
humans can tap into the universal consciousness and connect with the
transcendent aspect of existence. Language, therefore, becomes a vehicle for
understanding and realizing the divine nature of reality.
Bhartrihari emphasizes
the potency of words and their ability to shape perception, cognition, and
ultimately, one's experience of the world. He suggests that by using language
mindfully and skillfully, one can transform their understanding of reality and
attain higher states of consciousness.
In summary, for
Bhartrihari, "Shabda Brahman" represents the metaphysical
significance of language as a reflection of the ultimate reality. It highlights
the transformative power of words and their ability to lead individuals to a
deeper understanding of the nature of existence.
Did Yijing met Bhartrihari:
No, he hasn’t. Yijing (I-tsing)
in his book “ A record of Buddhist Religion” writes that “forty years had
passed since he (Bhartrihari) discarded human body”. The problem here is what
period of time is the "forty years" based upon?
Calculating on the
basis that I-tsing composed the "Records" in 690 or the previous
year, scholars have considered that the year of Bhartṛihari's death was 650 or
651; however, since it seems more appropriate to trace back instead from the
years in which I-tsing stayed in the Nalanda Temple, calculating back from the
beginning period of his stay at the Nalanda Temple (around ten years from 674
or the following year), Bhartṛihari would have passed away at 634 CE. Similarly,
in a passage in the "Records," it moreover says that "he was a
contemporary of Dharmapala," and on the "Prakir- naka," Chap.
III of the Vakyapadiya, it has recorded that "Next, there is the Pi-na
(Veda), which has 3,000 verses and its commentary has 14,000 verses, the verses
being composed by Bhartrihari and the commentary being produced by the logician
Dharmapala." Since Dharmapala lived around 530-561 CE, it can accordingly be thought that Bhartrihari was in the period of
roughly 530-630 CE. I-tsing has reported that he was a sincere believer in
Buddhism, who leaving home for the monastery, returned again to the layman's
life, and having returned to the layman's life, again left home for the
monastery; thus he alternated seven times between the world and the religious
life. And judging from the various works which he left behind, his life was
probably of considerable length.
So far was the opinion
generally admitted by scholars formerly. However, according to recent studies
it is likely that there is some mistake in the number of years that Bhartṛihari
died forty years prior to the time when I-tsing stayed in India. As Bhartṛihari's
verses are cited by Buddhist writers, we have to take his dates as being
approximately 450-500 CE.
Why is Bhartrihari not considered a Buddhist:
Bhartrihari,
a renowned ancient Indian philosopher and poet, is not considered a Buddhist
for several reasons. While there are different schools of thought regarding
Bhartrihari's religious affiliations, most scholars agree that he belonged to
the tradition of Vedanta, which is rooted in Hindu philosophy. Here are some
references that support this perspective:
1.
Bhartrihari's works: Bhartrihari is best known for his
three collections of poetry called the "Shataktrayam" (the
"Three Centuries"). These works, namely the "Shringara
Shataka," "Vairagya Shataka," and "Neeti Shataka,"
primarily explore themes of love, detachment, and ethical conduct. The
philosophical underpinnings of these poems align more closely with Hindu
philosophical frameworks, such as Advaita Vedanta.
2.
References to Hindu gods and concepts: In Bhartrihari's
works, there are numerous references to Hindu deities, including Shiva, Vishnu,
and Brahma. He also discusses concepts such as Maya (illusion) and Brahman (the
ultimate reality) that are central to Hindu philosophy.
3.
Influence of Vedanta philosophy: Bhartrihari's
philosophical ideas and metaphysical reflections bear a resemblance to the
teachings of Advaita Vedanta, a school of Hindu philosophy associated with
figures like Adi Shankara. Advaita Vedanta emphasizes the non-dual nature of
reality, asserting that the individual soul (Atman) is identical to the
universal soul (Brahman). This philosophy is distinct from Buddhist teachings,
which reject the concept of a permanent self or soul.
4.
Scholarly consensus: While there may be differing
opinions among scholars, many experts in the field of ancient Indian philosophy
and literature, such as Dr. Satya Vrat Shastri and Dr. Radhavallabh Tripathi,
concur that Bhartrihari was rooted in the Hindu Vedanta tradition.
It's important
to note that ancient Indian philosophical traditions often intersected and
influenced one another, and individuals like Bhartrihari might have been
exposed to various schools of thought. However, based on the available evidence
and scholarly consensus, Bhartrihari is primarily regarded as a poet and
philosopher belonging to the Vedanta tradition rather than Buddhism.
Let us see if there are any similarity between
Bhartrihari’s ideas and that of Vedanta:
Bhartrihari's ideas in
his poetic works that align with the principles of Advaita Vedanta include:
1.
Non-dualistic
Perspective: Bhartrihari reflects on the illusory nature of the world and the
transient nature of human experiences. He suggests that the underlying reality
is non-dual, emphasizing a unity beyond the apparent multiplicity of the
phenomenal world. This idea resonates with the core principle of Advaita
Vedanta that sees the ultimate reality as non-dual, beyond distinctions and
multiplicity.
2.
Self-Realization:
Bhartrihari explores the concept of self-realization and the search for a
deeper understanding of one's true nature. He contemplates the nature of the
self and its connection to the universal consciousness. This pursuit of
self-realization aligns with the goal of Advaita Vedanta, which aims to realize
the identity of the individual soul (Atman) with the universal soul (Brahman).
3.
Illusion and
Maya: Bhartrihari delves into the illusory nature of the world and the
transient nature of human experiences. He suggests that the world is a play of
illusions and that true reality lies beyond these illusions. This concept
parallels the Advaita Vedanta concept of Maya, which refers to the illusory
nature of the phenomenal world and the ultimate reality being veiled by this
illusion.
4.
Emphasis on
Consciousness: Bhartrihari emphasizes the significance of consciousness and its
role in shaping our perceptions and experiences. He suggests that the ultimate
truth can be realized through introspection and awareness of one's own
consciousness. This focus on consciousness aligns with the Advaita Vedanta view
that the true nature of reality is revealed through the direct experience of
consciousness.
Thank You for reading
this blog. I hope it was informative and useful.
Jai Shree Ram
References
and Further Reading:
Bhartrihari.
The Vâkyapadîya, Critical texts of Cantos I and II with English Translation.
Trans. K. Pillai.
Coward,
Harold G. The Sphota Theory of Language: A Philosophical Analysis .
Matilal,
B.K. The Word and the World: India’s Contribution to the Study of Language.
Matilal,
B.K. The Word and the World: India’s Contribution to the Study of Language.
A History of Early Vedānta Philosophy by
Hajime Nakamura.
Peer reviewed article of Stephanie Theodorou, Immaculata
University, USA
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