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19
From an Adversary to the Main Ally
The Place of Bharthari in the Kashmirian aiva Advaita
Raffaele Torella
GENERALLY speaking, we know very little of what happened in the atelier of Indian philosophers, owing to the total lack of personal notes left by them, not to speak of working journals. For example, we know nothing of the inner developments which made akaranandana abandon aivism and embrace Buddhism (or viceversa), 1 or of the possible intellectual wanderings of a Maana Mira between Prva and Uttara Mms. Apparently less dramatic but at least equally puzzling was the change of attitude of the Pratyabhij school towards Bharthari, which took place very quickly in the span of only one generation and caused a difference between Somnanda and Utpaladeva, the recognized founder of the Pratyabhij and its systematizer, respectively, closely bound to each other by a direct guru-iya relationship.2

1. 2.

On this very interesting author, see recently Krasser 2001. Somnanda's criticism of Bharthari has received the attention of several eminent scholars: Gaurinath Sastri 1959: 59-61, 68-73; Seyfort Ruegg 1959: 113-14; Gnoli 1959: 55-63; Filliozat 1992: 471-74; Dwivedi 1993.

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The significance of looking into such a change of attitude, which in a broader sense is also a paradigm change, goes far beyond the mere fact of clarifying a little mystery in the doctrinal history of one of the most important philosophical schools of traditional India. To investigate the problematic aspects of distancing oneself from one's own guru, and, lastly, to show how the choice of the opponents and allies may be the outcome of a definite plan rather than a consequence of mere liking or disliking some world-view. Such an enquiry can shed additional light not so much on some points of Bharthari's doctrine but on the way it was received by other schools, and, more generally, on his lasting and pervading influence in Indian philosophical thought, also outside the range of grammatical speculation. What first strikes us is the fact that Somnanda, after giving an outline of the main tenets of his iva-based philosophy in the forty-nine verses of the first chapter of the ivadi, 3 immediately embarks on a very aggressive and detailed criticism of a few crucial points of Bharthari's philosophy, without naming him directly but referring to vaiykaraas in general. Let us first summarize the contents:
The Grammarians who think of themselves as so clever says Somnanda, quoting passages from the Vkyapadya and the vtti claim that the supreme Brahman is to be identified with Payant Vc, but the latter at the most is identifiable with the power of Knowledge that corresponds to the plane of Sadiva definitely not to the highest plane. In fact, as the word itself says, Payant sees something.
3. The first chapter has been translated into English by Raniero Gnoli (1957). The same author has also translated (into Italian) the second chapter (1959).

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But what is the nature of its objects? If we say that they are externalized images that it itself has produced, we must ask ourselves whether they are real or unreal. In the first case the distinctive feature of this philosophy is lacking, namely seeing the manifestation as illusory (vivarta). On the other hand, the unreality of what it sees would have repercussions for it, rendering it asatya, which is inadmissible. If the cause of this perceiving of unreal things is nescience, it is the latter that must be established as being real or not. If it is real, then Payant is contaminated by it. If it is not real, it is not understood how there can be a relation between a real thing and an unreal one. The same is also true of its creation. Moreover, this nescience cannot be seen as an attribute either of Payant (for the above-mentioned reasons); or of something else, since nothing real exists apart from it. Nor is it to be considered as independent, because then it would be impossible to suppress it. Nor can avidy be imputed only to the middle level, because in any case it is Payant that is the cause of it. If Payant is to be identified with the sphoa, we must ask ourselves how words, unreal as they are, can manifest it. Even the belief that pronouncing a correct word leads to heaven results in attributing, to the only reality that can be its subject, characteristics which are contrary to its nature, such as the desire for particular fruitions, etc. It is not possible to posit as the highest reality that which, because of its very nature, always remains however you put it an instrument of action (vc). Not even identifying the abda-tattva without beginning and end with Par Vc makes sense, since this means identifying the object (sound) with the instrument (voice). If, then, Payant is said to be only a proper noun and hence, to escape all the criticism concerning the fact of seeing, etc., and that it is only the feminine ending that counts which is intended to express its being the power of Knowledge , the reply is that, if it has nothing to do with seeing, it is insentient and therefore cannot be the power of Knowledge either.

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Then, the attributes that a verse 4 assigns to Payant are criticized one by one. And so on this vein, until his final outburst:
But why on earth have you left the sphere of grammar and taken it into your head to deal with a field which is not yours, like philosophy? Torella 2002: XIX-XX

We can detect three main targets in Somnanda's criticism: (1) the identification of parabrahman with abdarpa-payantparvc, (2) the claim of vykaraa to go beyond the narrow domain of grammar proper and constitute a world-view, and (3) as a world-view, its preaching the unreality of manifested universe, just as within the field of linguistic speculation it upholds the basic unreality of sounds with respect to the sphoa they are supposed to reveal. It is apparent that we are in front of two competing world views. So, does Utpaladeva understand the debate to come, when, in the short bhmik to the second chapter, he contrasts vardvayavda and abdaparabrahmdvayavda, and takes his subsequent arguments against abddvaitavda as aimed to refute the latter?5 Two crucial points are represented by the concepts
4. avibhg tu payant sarvata sahtakram, svarpajyotir evnta skm vg anapyin. This verse, frequently quoted, is included (with reserve) by Rau along with the entire passage to which it belongs in the krik text (I.167); Iyer, instead, takes it as a quotation given in the vtti. 5. vardvayavda eva yuktiyukto na tu abdaparabrahmdvayavda iti vaktu, vaiykaraopetaabddvaita tvan nirkartum upakramama ha (ivadi-vtti p. 36, ll. 4-5). The vardvayavda guarantees the satyat of the universe (ibid., p. 88, l. 7; p. 89, l. 29).

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of avidy and vivarta, which he also discusses later on, in Chapter VI, when dealing with the various schools of vedntavdins. However, whereas Somnanda will treat them in a few verses, he devotes a full chapter to abddvaitavda. Since we may not think that a highly sofisticated doctrine like that may have represented a direct challenge to vardvayavda in the Kashmir of his times in terms of popularity, we are left with the hypothesis that Somnanda attacks it precisely because this is theoretically too close to the new aiva darana that he has set out to build. This could explain the total lack of fair play in his attitude to Bharthari, which resembles the fiery fightings between insiders rather than the cold dismissal of a full outsider. By total lack of fair play I refer both to the unnecessary sarcastic remarks and the punctilious pointing out of seeming contradictions in terminology, which show a Somnanda deliberately unwilling to catch the gist of Bharthari's conception and expound it by doing justice to its boldness and originality. Somnanda does not show any interest, not even a negatively critical one, in Bharthari, the epistemologist and grammarian, but only in his metaphysics of abdabrahman. In fact, most of Somnanda's attention is caught by the famous first verse of the Brahmaka and the almost equally famous verse, quoted in the vtti, where the nature of Payant is described (see above note 4). Then, while concluding the main part of his criticism with a very basic observation (why on earth have you grammarians left grammar aside to seek `liberating wisdom,' which is not your business?), he adds that this would-be knowledge is also expressed in another work of theirs, called Samk. 6
6. II.72-73ab vaiykaraat tyaktv vijnnveaena kim, bhavatm aprastutena na kevalam ihoditam. vijnbhsana yvat samkym udhtam.

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Utpaladeva clarifies that Somnanda is referring here to a verse (again, of a metaphysical content) from another work by Bharthari, the abdadhtusamk, or rather adhtu o, as a passage from Utpaladeva's vtti seems to presuppose,7 and as the Spandapradpik reads.8 However, as a seeming exception, Somnanda, at the very beginning of the chapter (II.10ab), does quote an epistemological verse, the well-known na so 'sti pratyayo loke ya abdnugamd te (Vkyapadya I.131ab). But, in the course of his rather wild attack, he apparently forgets it. Or, more probably, I believe, what he had in mind in quoting that verse was rather its being used as an anvaya argument to prove the abda nature of the ultimate cause of manifested world (so again a metaphysical content). Knowing the central role that Bharthari will play in the Pratyabhij philosophy from Utpaladeva onwards, we are legitimately curious to see how the latter might have put up with his so much disparaging master. Disappointingly, Utpaladeva remains more or less impassive in commenting on him, and we have to read his vtti very attentively to detect just some very slight traces of disagreement here and there. The most reasonable explanation could have been that the vtti is an early work, and Utpaladeva, after originally sharing his master's views on Bharthari, changed his mind. But this is not how things stand, since the vtti is obviously posterior
Then, the KSTS edition becomes rather confused: obviously, the loka beginning with dikkldio (p. 84, ll. 4-5), included in the vtti, in fact belongs to the ivadi. 7. 8. dhtuakopagamd bhedavde deaklayogo 'vayabhvti (ivadivtti p. 86, l. 4). p. 10. The form Dhtusamk, which occurs on p. 4, is likely to be only an abbreviation of the latter. On this work, see Gaurinath Shastri 1959: 61; Iyer 1968: 9-10.

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to the varapratyabhijkrik, which it quotes and refers to frequently. The impression is that Utpaladeva consciously plays with a certain ambiguity. He never declares openly his disagreement with his master Somnanda on the judgement about Bharthari as a whole, but, for example, it seems to be not by chance that when Somnanda's ruthless attacks are just reaching their apex, he cites in the vtti the name of their victim by putting before it quite unexpectedly the epithet vidvad- (p. 84, l. 3). Another point of the vtti deserves our attention. In verse II.199 Somnanda gives voice to an opponent who objects to vc being considered (by Somnanda) a mere karmendriya, not too different from an organ of locomotion, like the foot. In the process of reaching a reflective awareness of something (the opponent says) vc stands first, taking the form of knowledge itself. Somnanda totally overlooks this quite reasonable objection, and impatiently returns to what concerns him more at the moment: the examination and demolition of Payant. Utpaladeva, for his part, takes the argument very seriously and develops it thoroughly, but in such a way that it is clear that he is no more dealing with an opponent's view but with one of his own favourite doctrines: the centrality of the word for the arising of knowledge and the process of understanding, which he owes precisely to Bharthari. Then, to take up again the thread of Somnanda's discourse, he concludes abruptly: stam anyad etat (p. 49, l. 13). In fact, a bit too overtly he had put his own words into the opponent's mouth. Instead, in what I have listed above as point (2) Utpaladeva appears to be in real agreement with his master. The Grammarians should refrain from pushing their pretensions too far to claim that their thinking is able to
9. vimarnubhavenai yath vk prathama rit, lakyate bodharpea na tath caradikam.

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embrace the totality of being. The aim of grammar, Utpaladeva says, is to teach correct words, being able, as such, to cause the comprehension of meaning, whereas sayag-jna must be pursued by the stras having liberation as their aim.10 So, vykaraa, even in the prestigious and culturally very complex form that it has received particularly from Bharthari's contribution, cannot claim to a full autonomy, but is expected to be, or to become, only a means in a wider religiophilosophical context. This is precisely what Utpaladeva intends to do, when he integrates Bharthari's teaching into the new aiva theology. But, as I said earlier, when Utpaladeva writes his commentary on the ivadi, he has already made his choices and composed his masterwork, the varapratyabhijkrik. In it, the presence of Bharthari, particularly Bharthari the epistemologist, is overwhelming. What is the reason that has made Utpaladeva appropriate Bharthari's teaching by going, against his guru Somnanda? The reason, to my mind, is to be sought in the structure itself and the motivations of the varapratyabhijkrik. If we look into the two seminal works of the Pratyabhij, we realize that they belong to two different orders both in contents and addressees. More rooted in the aiva scriptures, on the one hand, and more self-centred on the other and consequently more willing to dispose of any antagonist doctrine is the ivadi. More analytical and strategical is the varapratyabhijkrik, which, instead of dispersing its philosophical energies against an undifferentiated multiplicity of opponents, very lucidly selects
10. arthaprattihetusdhuabdnusanavypram eva [ o rpa?] vaiykaraatva tyaktv mokaprayojanai strai yat samyagjnam anusaraya tadanveaena bhavat karayatvenprastutena na kicit ivadi-vtti, p. 83, l. 3; p. 84, l. 1

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just one, the most prestigious philosophical (and also religious) tradition of the Kashmir of that time, outside the aiva tradition (to which instead the other great tradition of Kashmir, the Vaiava Pcartra is more or less closely related). For various reasons (the principal one probably being the wish to present the new Pratyabhij theologians as the champions of the entire aiva tradition against the main common antagonist; see Torella 2002: XXI-XXIII), these privileged opponents are the Buddhists, especially those belonging to the so-called logico-epistemological school (Torella 1992). Buddhist doctrines are criticized also by Somnanda, who did know of Dharmakrti two verses of his Pramavrttika are easily recognizable in the ivadi (I.45cd-46ab11 and VI.3912) but there the Buddhists are opponents just like many others, without being extended the special status they have in the work of Utpaladeva, for whom they, admired and attacked in an equally strong way, are, so to speak, the most intimate enemies.13 To Utpaladeva, the criticism of their positions is of

11.

dyante 'tra tadicchto bhv bhtydiyogata, tatra mithysvarpa cet sthpygre satyatedm. Cf. Pramavrttika III.282 kmaokabhayonmdacaurasvapndyupaplut, abhutn api payanti purato 'vasthitn iva, Utpaladeva's comments make even more evident that Dharmarkrti is the source (p. 33, l. 7 kmaokabhaydiyogc ca te te bhv pura sphuranto dyante).

12.

bhedavn iti lakyatve dnto 'sti na tda, grhyagrhakasavitter bhedavn iva lakyate. Cf. Pramavrttika III.354 avibhgo 'pi buddhytmaviparysitadaranai, grhyagrhakasavittibhedavn iva lakyate.

13.

I owe this expression to my friend Prof. Arindam Chakrabarti.

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substantial help in building and refining the Pratyabhij philosophy; the two processes run in fact parallel. Two radically different world-views are at stake here: the depersonalized universe of the Buddhists, made of discrete and discontinuous realities tentatively connected in the ultimately unreal net of vyavahra unreal insofar as it is the product of a secondary conceptual thought , and the absolutely unitary universe of the aivas, identified with and penetrated by a supreme Person, iva, who runs through it like a golden thread unifying all the seeming multiplicity and dynamically transforming the apparently other into himself and himself into the other. Closely connected with Utpaladeva's choice of establishing the Buddhists as the main opponents is his adoption of Bharthari as the main ally. At this point some questions may be asked: why Bharthari? and, again: can he really be used against the Buddhists? What has been historically their attitude to him? A straightforward answer is not possible, but, indirectly, precisely their problematic reaction to him represents the fulfilment of a primary requirement for being a very strong adversary, that is, the fact of not being a total outsider but of sharing much of the same problems and presuppositions. In fact, Utpaladeva could have confronted the Buddhists simply by opposing to them the teachings of the Scriptures, which he did but only in a very secondary way, by adding an gama-adhikra as a third chapter, but after the fully dialectical Jna- and Kriy-adhikra. Then, we should not forget that the Buddhist pilgrim I-tsing is even told that Bharthari was a Buddhist (Takakusu 1896: 178-180). I cannot enter here into a detailed scrutiny of the Buddhist reaction to Bharthari, 14 which starts in a rather
14. For a general survey see Lindtner 1993, which however contains not a few problematic points (see also Nakamura 1972).

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enigmatic way, with Dinga reproducing more than thirty verses from the Sambandhasamuddea, which thus come to form the main body of his Traiklyapark, a work apparently dealing with an entirely different subject from the verses quoted (Frauwallner 1959: 113-116; Houben 1995: 273-274; interestingly, later Buddhist authors like Prajkaragupta and Manorathanandin, and also non-Buddhist, like Jayaratha, do not show any doubt about Dinga's authorship of them, (see Frauwallner 1959: 114, n. 49). For Dinga and Dharmakrti, particularly the latter, Bharthari plays the role of inspirer and opponent at the same time, leaving unmistakable traces in the elaboration of the theory of apoha, both in its more strictly linguistic version and in the broader one, investing the whole of conceptual thought. The most thorough, and explicit, treatment of Bharthari's doctrines can be found in the Tattvasagraha15 (in Dinga and Dharmakrti's work we have to read it mainly between the lines), but the limits of space make me shift from the very elaborate pages of ntarakita and Kamalala (cf. Giunta 2003) to the commentary of Jnarbhadra on the Lakvatrastra, extant only in a Tibetan translation (Unebe: 2000), which, if certainly much less philosophically significant, has nonetheless the merit of presenting the main lines of the Buddhist attitude to Bharthari in a quite clear and straightforward way. An additional reason for focusing on Jnarbhadra is his belonging to Kashmir and living just a few decades later than Abhinavagupta. In explaining the Lakvatrastra, perhaps among the Buddhist scriptures the one which shows the most radical criticism of the cognitive power of language and its closely associated
15. See, particularly, the whole of the abdabrahmapark, abdrthapark vv. 866-1211, Pratyakalakaapark vv. 12121360, Anumnapark vv. 1361-1485, rutipark passim.

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conceptual thought,16 Jnarbhadra quotes as many as fortysix verses from the Vkyapadya. Interestingly, most of them, the ones of a linguistic-epistemological import, are quoted with approval, and are used, sometimes mixed with Dharmakrti's
16. This important stra (unfortunately, imperfectly edited and even more imperfectly translated into English) dwells on this subject at several points under the form of questions of Mahmati to the Bhagavat. They belong to three main orders: the relationship between conceptual thought and language, the relationship between word and meaning, and whether language can guarantee the reality of the things it designates. The first two questions receive more or less the same answer (p. 86 bhagavn ha | na hi mahmate vg vikalpd any nnany; p. 155 bodhisattvo mahsattvo rutam arthd anyan nnyad iti samanupayati artha ca rutt). Also the motivations are basically the same: if they were not different, there could not be a cause/effect relationship between them; if, on the other hand, they were different, the meaning could not be manifested (p. 87 yadi punar mahmate vg vikalpd any syd avikalpahetuk syt | athnany syd arthbhivyakti [Unebe's emendation, also confirmed by the following passage] vg na kuryt. s kurute; p. 154 ojalpo vikalpavsanhetuko rutam ity ucyate [. . .] yadi ca punar mahmate artho rutd anya syd arutrthbhivyaktihetuka syt. sa crtho rutennupraviyate pradpeneva dhanam). Jnarbhadra adds in his vtti that the words never touch external objects, and meanings are not directly connected with them but only shaped by vikalpa: the fact that Jnarbhadra conceives of the circularity of vikalpa-languagemeaning is underlined by his quoting here the famous verse ascribed to Dinga vikalpayonaya abd vikalp abdyonaya (Unebe 2000: 333-34). Words can tell us nothing about the reality of things (p. 104 abhilpasadbhvd bhagavan santi sarvabhv, bhagavn ha, asatm api mahmate bhvnm abhilpa kriyate. . .). Yet, language and conceptualization are not to be simply dismissed, they can (or have to) be used by the bodhisattvas as a means to the supreme goal (p. 155 evam eva mahmate vgvikalparutapradpena bodhisattv mahsattv vgvikalparahit [ot?] svapratytmryagatim anupravianti).

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verses!, as a support of the equation upheld by the Buddhist stra between language and conceptualization:17 they are not strictly speaking the same thing but, indeed, one is the source of the other. Different is the case with Bharthari's metaphysical verses dealing with abdabrahman, etc. which are instead quickly dismissed. 18 In treasuring the linguisticepistemological teachings of Bharthari, Jnarbhadra moves along the same lines as Dharmakrti and ntarakita, but in a much more simplistic way. In fact, unlike Jnarbhadra, Dharmakrti and ntarakita were well aware that Bharthari did not limit the pervasion of language to the conceptual thought but considered it an intrinsic feature of any kind of cognition, including the perceptual one, and they strongly objected to this. We can now revert to Utpaladeva's philosophical atelier. In order to undermine the discontinuous universe of the Buddhists he decides to avail himself precisely of the latter doctrine, the language-imbued nature of knowledge, which is meant to demolish its main foundation-stone, the unsurpassable gulf between the moment of sensation and that
17. The citation of Bharthari's verses is, however, not always appropriate; cf. that of VP I.47 whose buddhistha abda is wrongly identified with the vikalpa of the Lakvatrastra, whereas in fact it refers to sphoa. But at least one Buddhist philosopher, Dinga, did not conceal his potential appreciation also of Bharthari's metaphysical ideas, provided that they be read in a Vijnavda perspective and by introducing, accordingly, some change in terminology; cf. the case of term brahma, found in a verse (most probably coming from Bharthari's a/abda-dhtusamk) incorporated into the Traiklyapark, whose Tibetan translation rnam shes presupposes in the Sanskrit original its substitution with vijnam or cittam (Frauwallner 1959: 113 n. 47; Lindtner 1993: 201).

18.

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of conceptual elaboration, representing, as it were, the very archetype of the Buddhist segmented reality. It is because of this that some of the most famous, and crucial, verses of the varapratyabhijkrik originate.19 As far as the metaphysical background is concerned, there is nothing essentially new in this doctrine, the scriptural sarvaaktivilolat effervescence of all powers (in any reality) of the ivadi (I.11b) implicitly already contained it. What Utpaladeva needed was a shared, if controversial, strong philosophical argument. The omnipervasiveness of language is an epistemological version of the omnipervasiveness of iva, and at the same time calls for the integration into the spiritually dynamic aiva universe. Moreover, this allowed Utpaladeva to connect himself with the speculations on vc and the phonemes found in the Kula and Trika tantras. The supreme Consciousness is the supreme Word, Payant becomes a power of the supreme Lord. In this way, the formerly despised Bharthari is raised to the core itself of the Pratyabhij. Did Utpaladeva accept the whole of Bharthari's doctrine? I should say not. He accepted just
19. I.V.11 svabhvam avabhsasya vimara vidur anyath, prako 'rthoparakto 'pi sphaikdijaopama. The essential nature of light is reflective awareness; otherwise light, though coloured by objects, would be similar to an insentient reality, such as the crystal and so on. (tr. Torella 2002: 118). I.V.13 citi pratyavamartm parvk svarasodit, svtantrya etan mukhya tad aivarya paramtmana. Consciousness has as its essential nature reflective awareness; it is the supreme Word that arises freely. It is freedom in the absolute sense, the sovereignty of the supreme Self (tr. Torella 2002: 120). I.V.19 sktkrakae 'py asti vimara. katham anyath, dhvandy upapadyeta pratisadhnavarjitam. Even at the moment of direct perception there is a reflective awareness. How otherwise could one account for such actions as running and so on, if they were thought of as being devoid of determinate awareness? (tr. Torella 2002: 125).

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what matched his own well-gauged requirements. Other very significant aspects of Bharthari's thought are instead rejected, like the theory of sphoa. 20 Apparently, Utpaladeva did not propose his own answer to the crucial question what is the meaning-bearer?, looking for an alternative to the sphoa.21 It will be his praiya Abhinavagupta to do so: his solution (see Torella 2004) seems well in line with Utpaladeva's thought. References
TEXTS
Bhagavadutpalcrya, The Spandapradpik: A Commentary on the Spandakrik, ed. M.S.G. Dyczkowski, Varanasi, 1990. Bharthari, Vkyapadya (Mlakriks), Bhartharis Vkyapadya, ed. W. Rau, Abhandlungen fr die Kunde des Morgenlandes, 42, Wiesbaden 1977. Dharmakrti, Pramavrttika with the Commentary Vtti of crya Manorathanandin, critically ed. Swami Dwarikadas Shastri, Varanasi 1968. Lakvatrastra, ed. Bunyiu Nanjio, Biblioteca Otaniensis, vol. I, Kyoto 1956 (Engl. tr. D.T. Suzuki, The Lakvatrastra A Mahyna Text, London 1932). ntarakita, Tattvasagraha with the Commentary Pajik of Kamalala, vols. I-II, critically ed. Swami Dwarikadas Shastri, Varanasi 1981. Somnanda, ivadi with the Vtti by Utpaladeva, ed. Pandit Madhusudan Kaul Shastri, KSTS LIV, Srinagar 1934. Utpaladeva, varapratyabhijkrik with Vtti (see Torella 2002).

20.

Utpaladeva deals with the sphoa doctrine in the ivadi-vtti but only as an opponent's theory, while commenting on Somnanda, who strongly criticized it at II.58-61ab; see also ivadi-vtti p. 87 (on II.77). The doubt, which is bound to remain such, is whether he treated this subject in the varapratyabhij-vivti or k, now almost completely lost.

21.

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Dwivedi, R.C. (1993), Bharthari and Kashmir Shaivism, Annals of Bandharkar Oriental Research Institute 72-73, Amtamahotsava (19171992), pp. 95-107. Filliozat, P.S. (1994), Bharthari and Tantra, in Filliozat, P.S., Bhatta, C.P. Narang, S.P. (eds.), Pandit N.R. Bhatt Felicitation Volume, Delhi: Motilal Banarsidass, pp. 463-480. Frauwallner, E., (1959), Dignga, sein Werke und sein Entwicklung, Wiener Zeitschrift fr die Kunde Sd- und Ostasiens 3, pp. 83-164. Gaurinath Shastri, (1959), The Philosophy of Word and Meaning: Some Indian Approaches with Special Reference to the Philosophy of Bharthari, Calcutta Sanskrit College Research Series, No.V, Calcutta. Giunta, P. (2003), Il buddhismo e la tradizione filosofico-grammaticale brahmanica: il rapporto tra ntarakita e Bharthari alla luce delle citazioni del Vkyapadya nel Tattvasagraha e nel suo commento, Tesi di laurea, A.A. 2002-2003, Facolt di Studi Orientali, Universit di Roma La Sapienza (Superv. Prof. R. Torella). Gnoli, R. (1957), ivadi by Somnanda, Chapter I, East and West, 8, pp. 16-22. (1959), Vc. Il secondo capitolo della ivadi di Somnanda, Rivista degli Studi Orientali 34 (1-2), pp. 57-75. Houben, J.E.M., (1995), The Sambandha-Samuddea (Chapter on Relation) and Bharthari's Philosophy of Language, Gonda Indological Studies 2, Groningen. Iyer, K.A.S. (1969), Bharthari, A Study of the Vkyapadya in the light of the Ancient Commentaries, Poona: Deccan College. Krasser, H. (2001), On the dates and works of akaranandana, in Torella, R. (ed.), Le Parole e i Marmi, Studi in onore di Raniero Gnoli nel suo 70o compleanno, 2 vols., Serie Orientale Roma, IsIAO, Roma, pp. 489-508. Lindtner, Ch. (1993), Linking up Bharthari and the Bauddhas, in S. Bhate, S. Bronkhorst, J. (eds.), Proceedings of the First International Conference on Bharthari, Pune, January 6-8 1992, Asiatische Studien/ tudes Asiatiques, 47.1, pp. 195-213. Nakamura, H. (1972), Bharthari and Buddhism, in Saksena, B.R. Chaturvedi, S.P. Misra, A.P. (eds.), K.C. Chattopdhyya Felicitation

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Raffaele Torella
Volume (Journal of the Gagntha Jh Kendrya Sanskrit Vidypeeth, 27-28), 2 vols., pp. 395-405.

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