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 3.9.81
Sanskrit text, Unicode transliteration and English translation of verse 3.9.81:
啶啶班じ啶苦う啷嵿ぇ啶啶︵ぞ 啶掂啶ぞ啶ぞ啶班ぞ 啶掂た啶班啶ぞ啶掂く啶啷嵿ぐ啶苦く啶距 啷�
啶膏ぞ啶灌啶班啶啶� 啶た啶︵啶え啷嵿い啷� 啶膏ぐ啷傕お啶距さ啶さ啶曕啶班た啶ぞ啶� 啷� 啷ェ 啷�prasiddhabhed膩 vy膩p膩r膩 vir奴p膩vayabakriy膩岣� |
s膩hacarye峁嘺 bhidyante sar奴p膩vayavakriy膩岣� || 81 ||81. Well-known actions (like actions of Kings, cooking, cutting etc.) have dissimilar parts. Through association with them, actions having similar parts are diversified.
Commentary
[Actions like cooking, cutting etc. have dissimilar parts. Therefore, they have distinctions of Time. Putting the vessel on the fire etc. are the dissimilar parts of the action called cooking.
Lifting the axe etc. are the dissimilar parts of the action called cutting. The action of a mountain, expressed by the root 蝉迟丑腻 in parvatas 迟颈峁ａ弓丑补迟颈 has no dissimilar parts. Its parts arc similar to one another. Because they are similar, it is difficult to have distinctions of time in them, to regard some parts as past and others as present. Therefore, distinctions of time are attributed to them on the basis of the distinctions which are clearly visible in such actions having dissimilar parts as the actions of contemporary kings or the movements of celestial bodies. The 惭补丑腻产丑腻峁补 mentions actions of Kings because they are more famous. Such actions which become the measurements of other actions are here looked upon as 腻诲丑腻谤补鈥攂补蝉颈蝉. The action of a mountain expressed by the root 鈭�蝉迟丑腻, though an eternal one and therefore, really free from distinctions of time, seems to have sequence because of its association with other contemporary actions having real sequence. If, from the verb 鈥�迟颈峁ａ弓丑补迟颈鈥� used in connection with a mountain, a meaning involving sequence is somehow understood, that meaning becomes action, because for Grammarians, it is the meaning of a word which is artha and nothing which is beyond it.]