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 3.8.15
Sanskrit text, Unicode transliteration and English translation of verse 3.8.15:
啶呧え啶ㄠ啶むぐ啶� 啶げ啶� 啶じ啷嵿く啶距 啶曕げ啷嵿お啶む 啶むぞ啶� 啶曕啶班た啶ぞ啶� 啶掂た啶︵啶� 啷�
啶啶班ぇ啶距え啶啶むぞ啶� 啶むぞ啶︵ぐ啷嵿ぅ啷嵿く啶距う啷� 啶呧え啷嵿く啶距じ啶距 啶む 啶むう啶距啷嵿く啶むぞ 啷� 啷оカ 啷�anantara峁� phala峁� yasy膩岣� kalpate t膩峁� kriy膩峁� vidu岣� |
pradh膩nabh奴t膩峁� t膩darthy膩d any膩s膩峁� tu tad膩khyat膩 || 15 ||15. That moment immediately after which the result is produced has been said to be action primarily: The others are also so called because they are intended to produce that very result (迟腻诲补谤迟丑测腻迟).
Commentary
[That is action immediately after which the result is seen and which is performed as a means of bringing about the result. Taking the action called cooking as an example, if rice is what is cooked, softening of the grains is the result of the action of cooking and it happens after the separation of the grains (惫颈肠补峁璦苍补). That is, therefore, the action of cooking. It is this which is superimposed on such moments as putting the vessel on the fire. Everything which precedes 惫颈肠补峁璦苍补 can only lead to the fruit indirectly and is, therefore, not action. They arc the means of action and, by superimposition, they are also said to be action. As 惫颈肠补峁璦苍补 is only one moment without sequence, how can it be called action? It happens this way. As the preceding subordinate moments have sequence and 惫颈肠补峁璦苍补 is superimposed on them, the latter also acquires sequence. Others think that 惫颈肠补峁璦苍补 itself appears as the subordinate moments. From words, such moments as putting the vessel on the fire are understood as cooking which is essentially 惫颈肠补峁璦苍补. The previous moments are only 惫颈肠补峁璦苍补 in different forms. This is the essence of the M. Bh膩. statement: Atha ka岣� pace岣� pradh膩northa岣�? y膩sau ta峁囜笉ul膩n膩峁� viklitti岣� = 鈥榳hat is the main meaning of the root 鈭�pac? It is the softening of the grains of rice鈥� (M. Bh膩. II p. 32. 1. 24-25). In the expression: pacyate odana岣� svayameva = 鈥榯he rice cooks by itself, the root 鈭�pac has this meaning of 惫颈肠补峁璦苍补 = separation of the grain or viklitti岣� = softening of the grains. The root 鈭�pac is sometimes said to be dvyartha = having two meanings. The main meaning would then be 惫颈肠补峁璦苍补 and the preceding subordinate moments would be the secondary meaning.
What has been said of the root 鈭�pac is meant to apply to all the roots. It was only an illustration.]
Even if sequence is superimposed on 鈥楤eing鈥�, how does it become 蝉腻诲丑测补, something to be brought about, considering that Being is supposed to be eternal?