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 3.7.134
Sanskrit text, Unicode transliteration and English translation of verse 3.7.134:
啶掂た啶曕げ啷嵿お啷囙え啷堗さ 啶膏ぐ啷嵿さ啶む啶� 啶膏啶溹啶炧 啶膏啶ぞ啶むぞ啶啶 啶う啶� 啷�
啶嗋ぐ啶傕き啷囙ぃ 啶� 啶啶椸じ啷嵿く 啶啶班い啷嵿く啶距啷嵿く啶距え啶� 啶膏ぎ啶� 啶さ啶む 啷� 啷оォ啷� 啷�vikalpenaiva sarvatra sa峁僯帽e sy膩t膩mubhe yadi |
膩ra峁僢he峁嘺 na yogasya praty膩khy膩na峁� sama峁� bhavate || 134 ||134. If both the names (karma and 蝉补尘辫谤补诲腻苍补) were optionally possible everywhere, the approval and rejection of the 蝉奴迟谤补 (P. 2.3.12) would not have the same effect.
Commentary
[If some principle to regulate when the action is to be thought of as a whole and when it is to be thought of as having parts is not adopted, both the names would be possible everywhere. So some regulating principle is needed. In regard to roots expressive of actions involving movement, there are both possibilities. In cases like 艣r膩ddh膩ya nigalhate, the action is always thought of as having parts. In cases like pacaty odanam, it is always thought of as a unity. In 尘补苍补蝉腻 辫腻峁璦濒颈辫耻迟谤补峁� gacchati and adhv膩nam gacchati, also, it is always thought of as a unity. Both the second and the fourth casesuffixes are optionally added to a word expressive of an object (karma) which has not been reached or contacted (补蝉补尘辫谤腻辫迟补). As one is already in contact with the path along which one walks, the word expressive of it like adhvan can only take the second case-affix as in adhv膩na峁� gacchati = he walks along the path.]
The last point is now explained.