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 3.7.42
Sanskrit text, Unicode transliteration and English translation of verse 3.7.42:
啶曕ぞ啶侧さ啶苦啷嵿啷囙う啶班啶啶� 啶むう啷囙さ啷堗啶さ啶膏啶ムた啶むぎ啷� 啷�
啶� 啶灌啶お啷傕ぐ啷嵿さ啶距お啶班 啶ぞ啶椸 啶ぐ啶班啶啶� 啶侧啷嵿し啷嵿く啶む 啷� 啷エ 啷�k膩lavicchedar奴pe峁嘺 tadevaikamavasthitam |
sa hyap奴rv膩paro bh膩ga岣� parar奴pe峁嘺 lak峁ate || 42 ||42. That One Reality shines with the divisions of Time. It is an entity without priority and posteriority, but shines as having sequence.
Commentary
After having stated that it is the One Reality which manifests itself as the great Elements (惭补丑腻产丑奴迟补) and the Directions (Dik), it is now stated that it manifests itself as Time also.
[Read verse 42 above]
Remarks. The second line should read: sa hy ap奴rv膩paro 产丑腻惫补岣� kramarupe峁嘺 [kramar奴pe峁嘺?] lak峁ate.
[This One Reality is without any inner temporal differentiation. But due to 办腻濒补艣补办迟颈, things appear to have temporal sequence.
To sum up the discussion in the foregoing verses: following worldly usage, for the grammarians, what is called 鈥榤eans鈥� (蝉腻诲丑补苍补) is a certain power existing in things. According to the 惫颈箩帽腻苍补惫腻诲颈苍蝉, it is a mere construction of the mind. According to the 惭墨尘腻峁僺补办补蝉, it is an invisible force (补诲峁涐梗峁璦) called 鈥�补辫奴谤惫补鈥�. According to Sa峁僺argav膩da (Vai艣e峁ka), it exists in a thing, but is different from it. According to Advaitins, it is the power of Brahman called Time. According to the 厂腻峁卥丑测补蝉, it is rajas, activity, one of the three qualities existing in all things. According to those who look upon time as an eternal substance, it is that.
While considering the nature of 蝉腻诲丑补苍补 (means), the meaning of the word 办腻谤补办补 was discussed and that led to an explanation of the difference between hetu, 濒补办峁峁嘺, 迟腻诲补谤迟丑测补, 办补谤补峁嘺 and 办腻谤补办补. Then the question arose as to whether 鈥榩ower鈥� precedes or follows action or is produced at the same time as action. Next the point whether power is one or many was discussed. And lastly the question whether it was identical with or different from its substratum was discussed. All that led to a statement of the nature of Brahman.]
As a preliminary to the establishment of difference, the author now shows the existence of 鈥榩ower鈥�.