Panini Took His Place In A Line Of Grammarians And Teachers Of Sanskrit. He Is Known To Have Mentioned Ten Predecessors By Name. It Goes Without Saying That He Must Have Borrowed A Considerable Quantity Of Material, Whether Literally Or In A Modified Form. But All This Can Not Hide His Originality As A System-Builder, His Amazing Ability To Formulate A Comprehensive Grammatical System.
Peter Adamson and Jonardon Ganeri present a lively introduction to one of the world's richest intellectual traditions: the philosophy of classical India. They begin with the earliest extant literature, the Vedas, and the explanatory works that these inspired, known as Upaniṣads. They also discuss other famous texts of classical Vedic culture, especially the Mahābhārata and its most notable section, the Bhagavad-Gīta, alongside the rise of Buddhism and Jainism. In this opening section, Adamson and Ganeri emphasize the way that philosophy was practiced as a form of life in search of liberation from suffering. Next, the pair move on to the explosion of philosophical speculation devoted to foundational texts called 'sutras,' discussing such traditions as the logical and epistemological Nyāya school, the monism of Advaita Vedānta, and the spiritual discipline of Yoga. In the final section of the book, they chart further developments within Buddhism, highlighting Nagārjuna's radical critique of 'non-dependent' concepts and the no-self philosophy of mind found in authors like Dignāga, and within Jainism, focusing especially on its 'standpoint' epistemology. Unlike other introductions that cover the main schools and positions in classical Indian philosophy, Adamson and Ganeri's lively guide also pays attention to philosophical themes such as non-violence, political authority, and the status of women, while considering textual traditions typically left out of overviews of Indian thought, like the Cārvaka school, Tantra, and aesthetic theory as well. Adamson and Ganeri conclude by focusing on the much-debated question of whether Indian philosophy may have influenced ancient Greek philosophy and, from there, evaluate the impact that this area of philosophy had on later Western thought.
Description: Introduction to the Astadhyayi as a Grammatical Device. This volume examines the notions of grammar, rule, and derivation with reference to Astadhyayi as a grammatical device. An attempt has been made to clearly outline and illustrate the basic constructs of the Paninian linguistic theory especially as they relate to the traditional views on the one hand and modern linguistic orientations on the other. A developmental history of the Paninian school focusing on major texts and trend along with a detailed treatment of rule-types, paribhasas, and samasas, complement the discussion of derivational mechanism and related conventions.
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Panini Took His Place In A Line Of Grammarians And Teachers Of Sanskrit. He Is Known To Have Mentioned Ten Predecessors By Name. It Goes Without Saying That He Must Have Borrowed A Considerable Quantity Of Material, Whether Literally Or In A Modified Form. But All This Can Not Hide His Originality As A System-Builder, His Amazing Ability To Formulate A Comprehensive Grammatical System.
The Volume Presents Scholarly Essays Studying The Origin And Evolution Of Sanskrit Grammar In Ancient India, Focusing On The Monumental Works In Sanskrit Grammar, The Astadhyayi Of Panini, The Varttikas Of Katyayana And The Mahabhasya Of Patanjali And Their Impact On The Sanskrit Grammatical Tradition.
In the historical study of the Indian grammarian tradition, a line of demarcation can often be drawn between the conformity of a system with the well-known grammar of Pāṇini and the explanatory effectiveness of that system. One element of Pāṇini’s grammar that scholars have sometimes struggled to bring across this line of demarcation is the theory of homogeneity, or sāvarṇya, which concerns the final consonants in Pāṇini’s reference catalog, as well as phonetic similarities between sounds. While modern Sanskrit scholars understand how to interpret and apply Pāṇini’s homogeneity, they still find it necessary to unravel the history of varying interpretations of the theory in subsequent grammars. Madhav Deshpande’s The Theory of Homogeneity provides a thorough account of the historical development of the theory. Proceeding first to study this conception in the Pāṇinian tradition, Deshpande then passes on to other grammatical systems. Deshpande gives attention not only to the definitions of homogeneity in these systems but also the implementation of the theory in those respective systems. Even where definitions are identical, the concept may be applied quite differently, in which cases Deshpande examines by considering the historical relationships among the various systems.
Pāṇini’s monumental grammar Aṣṭādhyāyī, embodied in nearly 4000 cryptic statements called sūtra-s, remains incomprehensible without the aid of detailed explanations and commentaries. The Kāśikāvṛtti, a Sanskrit work ascribed to Jayāditya and Vāmana of about the 7th century CE, stands out among the great mass of commentarial literature as the only exposition that covers all the sūtra-s in their Pāṇinian sequence. It is marked by its lucid explanations, simplicity of style, abundance of illustrative examples, and a profound awareness of grammatical works that preceded it, like the Mahābhāṣya and Cāndra-Vyākaraṇa. The Kāśikāvṛtti has therefore served as the basic source on which any Aṣṭādhyāyī exposition in any language should rely, up to the present day. The present series, of which this is the first volume, is intended to offer the complete Kāśikā with an accurate English translation and explanation, sources and analysis of the examples, and its possible relation to predecessors in its field. It is hoped that this unabridged and annotated English version will not only bring the whole Kāśikā within the reach of the modern reader, but will generally make Pāṇini’s grammar an interesting journey as well.