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 3.7.78
Sanskrit text, Unicode transliteration and English translation of verse 3.7.78:
啶ぅ啷堗さ啷堗啶お啶距う啶距え啶� 啶多ぞ啶膏啶む啶班 啶啶︵啶� 啶︵ぐ啷嵿ざ啶むぎ啷� 啷�
啶むぅ啷堗啶啶� 啶曕ぐ啷嵿ぎ啶距お啶� 啶啶︵啶� 啶啶班い啶苦お啶距う啶苦い啶 啷� 啷ギ 啷�yathaivaikam补辫腻诲腻苍补峁� 艣膩stre bhedena dar艣atam |
tathaikameva karm膩pi bhedena pratip膩ditam || 78 ||78. Just as the starting point (补辫腻诲腻苍补) which is one is shown in the Science of Grammar as many, in the same way, the object (karma) also, which is one, is expounded as many.
Commentary
[Just as all that can he called 补辫腻诲腻苍补 comes under the 蝉奴迟谤补: dhruvam ap膩ye'p膩d膩nam (P. 1.4.24), similarly, all that can be called the object (karma) comes under the very first 蝉奴迟谤补 (P. 1.4.49). The other 蝉奴迟谤补s in both cases, are only meant for elaboration, for making things easier for the uninitiated. Where the same root denotes two actions, the objects of both are so called by P. 1.4.49. In the sentence, ta峁囜笉ul膩n odana峁� pacati = 鈥榟e cooks the rice grains into rice鈥�, the root 鈥樷垰pac鈥� means to make something soft. Becoming soft is included in it. Rice-grains (迟补峁囜笉耻濒补) are the object of malting soft, through becoming soft, whereas rice (odana) becomes so directly. Thus both are karma, each in regard to one of the two actions expressed by the same verb and stands towards each other as primary (辫谤补诲丑腻苍补) and secondary (驳耻峁嘺). The meaning of 鈥�dogdhi鈥� can be analysed in the same way and both the cow and the milk would then become the karma in regard to one of the two actions expressed by 鈥�duh鈥�. In this way, there is no harm in holdins the view that the meaning of the causative affix is included in the meaning of 鈥�duh鈥�. Even in a verb actually having the causative affix, the agent who is prompted loses his independence and becomes somewhat inactive (苍颈峁谤颈测补). In 鈥�dogdhi鈥�, there is no causative affix at all. What is expessed by 蝉腻诲丑补测补迟颈 is expressed by the plain root in 鈥�pacati鈥�.
In P. 1.4.49, the suffix 鈥�tamap鈥� is not to be taken seriously. So whatever is desired to be attained (墨辫蝉颈迟补) becomes karma by that 蝉奴迟谤补. If, in dadhn膩 bhu帽j墨ya = with curds, I might eat. (M. Bh膩. I, p. 322, 1 22) 鈥�dadhi鈥� is not karma, it is because it is not desired to be attained (墨辫蝉颈迟补).]
As different kinds of objects such as 鈥榯hat which is to be made鈥� (nirvartya) are mentioned in the science, how is it that it is here declared to be one? This question is now answered.