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 3.7.70
Sanskrit text, Unicode transliteration and English translation of verse 3.7.70:
啶膏ぐ啷嵿さ啶� 啶掂ぞ啶曕ぅ啶苦い啶� 啶曕ぐ啷嵿ぎ 啶た啶ㄠ啶ㄠ啶曕啶粪啶 啶啶班い啷�啶い啷� 啷�
啶оぞ啶む啶掂ぐ啷嵿ぅ啷嬥う啷嵿う啷囙ざ啶啶︵啶� 啶むえ啷嵿え啷囙お啷嵿じ啶苦い啶むぎ啶� 啶曕た啶� 啷� 啷ウ 啷�sarva峁� v膩kathita峁� karma bhinnakak峁a峁� prat墨yate |
诲丑腻迟惫补谤迟丑辞诲诲别艣补产丑别诲别苍补 tannepsitatama峁� kila || 70 ||70. All that is not declared (to be something else) and so becomes object (according to P. 1.4.51) is understood to have a different status, because, it is not what is most desired to be attained by the agent, coming, as it does, within the scope of the meaning of the root in a different way (诲丑腻迟惫补谤迟丑辞诲诲别艣补产丑别诲别苍补).
Commentary
It is now stated that time, etc. are not the only objects having a different status.
[Read verse 70 above]
[It is not only time, etc. which are objects having a different status. All that becomes object according to P. 1.4.51 can be so looked upon. In 驳腻峁� dogdhi paya岣� = 鈥渉e extracts milk off the cow鈥�, the cow is the object of a second order compared to milk. The cow is only a means to an end. The cow comes within the scope of the meaning of the root as its object in the second stage and milk in the first stage. The cow is resorted to as a means (耻辫腻测补). This is what is meant by 诲丑腻迟惫补谤迟丑辞诲诲别艣补产丑别诲补 [诲丑腻迟惫补谤迟丑补-耻诲诲别艣补-bheda]. The author does not accept this way of looking at it. He is going to show that karma is one. Here a doubt arises: Time, etc. may be considered to be objects of a second order. But how can the cow be so considered? Because, after all, milk depends on the cow. One who wants milk must first find a cow. This is true and yet the cow does have a different status as an object. See M. Bh膩. on P. 1.4.51.]
This point is now further clarified.