Vakyapadiya of Bhartrihari
by K. A. Subramania Iyer | 1965 | 391,768 words
The English translation of the Vakyapadiya by Bhartrihari including commentary extracts and notes. The Vakyapadiya is an ancient Sanskrit text dealing with the philosophy of language. Bhartrhari authored this book in three parts and propounds his theory of Sphotavada (sphota-vada) which understands language as consisting of bursts of sounds conveyi...
This book contains Sanskrit text which you should never take for granted as transcription mistakes are always possible. Always confer with the final source and/or manuscript.
Verse 1.37
Sanskrit text, Unicode transliteration and English translation of verse 1.37:
啶嗋さ啶苦ぐ啷嵿き啷傕い啶啶班啶距ざ啶距え啶距ぎ啶ㄠ啶お啷嵿げ啷佮い啶氞啶むじ啶距ぎ啷� 啷�
啶呧い啷�啶むぞ啶ㄠぞ啶椸い啶溹啶炧ぞ啶ㄠ 啶啶班い啷嵿く啶曕啶粪ぞ啶ㄠ啶� 啶掂た啶多た啶粪啶い啷� 啷� 啷┼キ 啷�腻惫颈谤产丑奴迟补辫谤补办腻艣腻苍腻尘补苍耻辫补辫濒耻迟补肠别迟补蝉腻尘 |
at墨t膩n膩gataj帽膩na峁� pratyak峁Ｄ乶na vi艣i峁ate || 37 ||37. The knowledge of the past and the future of those whose insight has manifested itself and whose mind is in no way tainted differs in no way from perception.
Commentary
According to the view that the effect is a totally new product (补蝉补迟办腻谤测补惫腻诲补) it is, before its creation, without a basis, without a form, without an essence, something in regard to which the causal power of something cannot be determined nor specified. How then can it be understood? According to the other view (蝉补迟办腻谤测补惫腻诲补) its specific form (before creation) is not manifest, it is unknown for the purpose of worldly transactions, it is as good as totally non-existent. But cultured persons, whose impurities have been burnt away by austerities, whose cognitions are free from all limitations, see everything vividly reflected in their cognitions.1
Notes
1. V峁�. points out that the purpose of this 碍腻谤颈办腻 is to state that in addition to ordinary perception, there exists another. Only those whose impurities have been washed away have it. It is the result of their good deeds in previous births. Through that, they can see the past and the present.
While explaining the expression: 补诲峁涐梗峁乸谤补迟颈苍颈测补迟补办腻谤补峁嘺艣补办迟颈辫补谤颈驳谤补丑补尘, V峁�. points out that the different kinds of inference: p奴rvavat, 艣e峁vat and 蝉腻尘腻苍测补迟辞诲峁涐梗峁璦, cannot enable us to determine what has causal power in regard to which effect, no matter what view of causality we adopt, whether it be 补蝉补迟办腻谤测补惫腻诲补 or 蝉补迟办腻谤测补惫腻诲补.