Abstract

The article analyzes the aspect of the subject-predicative relationship, the actualization of which is superficially associated with the development of analytical philosophy in the West. This question has an important philosophical deepening (from grammar through logic to ontology) also in the history of Indian thought. In particular, the Sanskrit term sāmānādhikaraṇya, which is commonly translated as ‘correlative predication’, has be­come an important ontological principle in one of the vedānta schools (viśiṣṭādvaita of Rāmānuja). Previously, this term is found in the grammar of Panini and in the related philosophy of the Bhartirhari language In viśiṣṭādvaita, this term denotes (a) a logical and grammatical method of interpreting the sacred texts, according to which all texts of śruti, despite their inconsistency, should be considered by the interpreter as equally authori­tative; (b) the principle justifying and explaining the viśiṣṭādvaitic model of ontology; (c) and the resulting only possible paradigm of liberation of the soul (bhakti, or devo­tional love of God, which is based on karma and jñāna, as a way of salvation). The analy­sis of the material of Indian philosophy is carried out in the context of the developments of Western European philosophy, in particular, Porphyry and a number of analytical philosophers (Frege, Russell, Wittshenstein). Using the example of sāmānādhikaraṇya, a different logical model of the structure of the world is presented, which makes the on­tology proposed in viśiṣṭādvaita understandable and convincing.