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THE VAKYAPADlYA
Critical
[
Text of Cantos
and II
Ideas and Notes
]
Summary of
By
K RAGHAVAN
B
University
(Hons
PILIAI ) Ph D (Lond
),
of Kerala, Trtvandrum
of Oriental and African Studies, University of London <S? Professor of Sanskrit, Indian Literature and Culture, The American Academy
1Q0CTI3'-
.*r>^-w_-.
t,LlHV-
v v
MOTILAL BANARSIDASS
DELHI
PATNA
VARANASI
MOTILAL BANARSTDASS
Head
Office
1
Branchei
First edition
1971
Price
Rs
30 00
Printed
India
BY SHAWH LAL }AX% AT SHRl fAINENDRA PRESS* BUNGALOW ROAD, JAWAHAR NAOAR, DEUHI-7y AND PUBLISHED BY SU^DARLAL JAIN, FOR MOTILAL BANAR81DASS BUNGALOW ROAD, JAWAHARNAGAR, DELB>7
(Lahore 1934)
2
(Benares 1887)
3
Manuscript No 10924 of the University Manuscripts Library, Trivandrum containing Canto I, and portions of Bhartrhan's own commentary on Canto I of the Vakyapadiya
Manuscript
No
8918 of the
I
and
II
Manuscript
No 2392 C
*(
SCOTS'
Dedicated
to
the
memory
of
my
SHRI
N SANKARA
PILLAI
CONTENTS
Pages
1
Preface
ix
xi-xxi
2
3
Introduction
4
5
6
7
9
10
Summary of Cantos I and II Text with translation Notes on translation General Index Sanskrit Index Index of Kankas Bibliography with abbreviations
Errata
xxm-xxxvi
1-146
147-189
191-195
196-222
223-232
233-236
237-239
PREFACE
This volume contains a critically edited text of Cantos I and II of the Vakyapadiya with an English translation, introduction, notes, etc
translation was at first prepared as part of my Ph D which the University of London accepted 1951 My work towards the degree of Doctor of Philosophv was supervised by the late Prof J R Firth, Professor of General Linguistics and Head of the Department of Phonetics and Linguistics, School of Oriental and African Studies, University of London, and Prof J Brough, then Professor and Head of the Department of Sanskrit, S A S University of London and now Professor of Sanskrit Prothe Cambridge University fessor Firth's famous Wednesday lectures on Linguistic*?, my individual discussions with him, and my Thursday sessions with Professor Brough have been of immense value to me my study oi the Vakyapadiya I am grateful to them I must especially express my gratitude to the late Prof Firth and to Mrs Whitley, Senior Lecturer m the Department of Phonetics and A S for their kindness Linguistics of the S letting me, a member of the Research staff of the department, undertake research work towards the degree of Doctor of Philosophy Harihara Sastri, BA, Assistant ReMahopadhyaya search Officer in the Oriental Research Institute & Manus-
The
thesis
O m
cripts Library,
collation of the
the Oriental Manuscripts Library, Vakyapadiya manuscripts thank him Tnvandrum, and I A , Lectin er in Sanskrit Shn E Easwaran Namboodin,
University of
indices
Kerala,
willingly
undertook,
to
prepare the
I
and
ei rata
included
this publication
am
very
thankful to
I
him
indebted to the Kerala University for having been
in
am
able to
make use of the Vakyapadiya manuscripts collections of the ORI and MSS Library
I
the
also
thank Messrs
Motilal
Banarsidass
for
kindly
Tnvandrum
29 5 1971
K RAGHAVAN HLLAI
INTRODUCTION
General
principal authoritative
mg
the
i ts
give& a study Sanskrit language with the~rules go veinfunctioning, the Varttika of Katylyana largely explains
Sanskrit
sutras "oTFariih i)
someHmeTHkBig
positions
aJfierenFTrom
"^psg^^SS by the Sutrakaia and the Mahabhasya^Tpatafljah besides jgctensively studying te~topic in the Astadhyayi and defending Panmi against the Varttikakara, al<?o incidentally
introduces^ subjects in
certainty that
state ment
it is
linguistic philosophy,
in the
and
discussion of a philosoph y of
Grammar
is
given
find the
There
We
supi eme
Word
principle
described under
des cribed
various
names
It is identified
As the other
self
of Prajapati
In the lj.gveda conceived as the "active p ower of Brahman 9 , it is identified with him and is personified as a 'productive principle' The
four regions of the world are described as takirigtEeir being from
and the from the imperishable flood which flows from it In the Yajurveda we find Vak consideied as 'the Supreme wifely Sakti of Prajapati named as Vacasp ati Coming to the Brahmanas, the primeval waters are considered to have been created out of Vak by Prajapati 5 Again Vak is
the seas of water descending from Speech in streams
universe as gettmg
life
2
1
RV RV
X 125
'-84,
Satapathabrahmana VI
1
19
Paftcavimsa
VI
3>
X 2 XX 14 2
3
4
5
Vyasasamhita IX-i
batapatka
VI
described
of creating
the Universe6
Vak was
emanated from Prajapati while he was performing sacrifice and 7 it was through Vak that Prajapati created all beings Sarasvati is mentioned m some of the later Mandalas of some of the Puranas, and a few Brahmanas and the Rgveda as a speech principle is identified with Vak and conceived as the creative principle associated with Prajapati She is described as cairying out the function of creating the shape of the body (possibly of Indra) by bringing together the marrow, flesh, etc , She also creates the internal organs, and their proper places even generates the vyan a vayu (life -breath) which pervades She stimulates and sustains the the body from head toloot growth of the foetus in the womb 8 In the Upanisads we find the identification of Vak and Prajfia (intelligence) and also the world phenomena Thus
all
speech
is
held together
leaf stalk
gether
by one
to-
Although thus we find the beginnings of the concept of a the early scriptural texts, the first supreme Word-principle complete postulation and discussion of Sabdabrahman accord-
ing to
the Sanskrit
Grammarian
is,
In the Jirst Canto of th e work Vakyapadlya of Bhartrhan called Brahmakanda are given the basic ideas concerning the In the second called Vakyakanda concept of &abdabrafaman the discussions are largely on the nature of words and sentences We find in this canto the fundamental idea of the integral nature The third canto is of the sentence and its meaning discussed the largest, in it, grammatical topics mostly concerning words are discussed This canto is called PraKrna and also Padakan^a I discuss later, whether this is a part of the Vakyapadiya
Bhartrhari-biographical
Bhartrhan, the grammarian was famous
the Chinese pilgrim visited India
when
I-tsmg,
6
7
;Pa&cavH$a
VI
3,
21 1,
xx
14,2
Aitarcya X-i
Tsattttiyata&fcmaga II 6
=H
grammarian by that name who was a contemporary of Jayaditya, one of the authors of the Kasikavrtti on the Astadhyayi died m A 650 I-tsing also recorded that Bhartrten was of Buddhist persuasion We have also I-tsmg's evidence to hold the view that Bhartrhan wavered between the ascetic life and secular life several times I-tsing also approximately gave a somewhat accurate size of cantos I and II of the Vakyapadiya There is the question whether fehartrhan, the author of the Srngara the Vairagya and the Nf ti-Satakas is the same person as the author of the Vakyapadiya The difference in the style would appear to disprove any identification although there is nothing making it utterly impossible that a poet writes a treatise on grammar one style and adopts a diffeient style, when he composes a work like the Srngarasataka Tradition has identified Bhartrhan with Bhatti, it has also sometimes treated Bhatti as the half-brother of Bhartrhan No doubt the strong phonetic nearness between Bhartr and Bhatti, and the fact that there is a well known grammatical work under each name led to the identification which, however,
Works
The following are mainly considered to be the works of Bhartrhan, the grammarian Vakyapadiya (3 Oantos) 1
on the 1st and 2nd Cantos of the Vakyapadiya Commentators like Vrsabhadeva call the Vrtti, Vivarana A gloss (flka) on the 1st three padas of the Mah&3 bhasya This is called Tngadi Other works he a commentary on the Astadhyayi and a commentary on the Brahmasutra seem to be mere conjectures at the moment (See Charudeva Sastn's Sansknt Introduction
2
Vrtti
to
Vakyapadiya
1935)
The
Benares
first
1887,
modern edition of the text was brought out in when Cantos I and II with what was des*
X!V
cnbed as Punyaraja's commentary were edited by Pt Gangadhara Sastn Manavalh and published as Nos 11, 19 and 24 of Benares Sanskrit Series under the general supervision of R T Griffiths and G Thibau The third Canto of the text with Helaraja's commentary named Prakirnakaprakasa was also
published as
No
1905
This
Pandit
Hindu College
I
on Canto
described as Punyaraja's
Sastn Manavalh was not a work of Punyaraja, it was an abridgement of Bhartrhan's own Vrtti on Canto I of the Vakyapadiya This Vrtti was later published first by Pt Charudeva Sastn and later by Prof A Subiamonia Iyer
1st
canto
several manuscripts
therefore a distinct
used
No C XVI
in the
Tnvandrum
Sanskrit Series
Sambasiva
Oriental
Manuscripts Library at
Tnvandrum
The
commentry
by Helaraja With a part II edited and published in 1942, by L A Ravi Varma the publication of the 3rd Canto with Prakirnakaprakasa was completed m the Tnvandrum Sansknt
Senes
was again published by Pandit Suryanarayana own gloss m the Kasi Sanskrit Senes (Chawkhamba) in 1937 In more recent times, more than one edition with or without translation of a part or other of the Vakyapadiya have appeared Prof K A Subramoma Iyer's edition of Canto I with Vrtti with a translation in English appeared m 1965 as No 26 in the Decca^i College Building Centenary and Silver Jubilee Senes, Poona
Canto
I
In 1966, Prof
Subramoma
the
1st
xv
commentary named Paddhati of Vrsabhadeva This was published as No 32 und^r the Deccan College Monograph Series, Poona Also a text of the Vakyapadiya Canto I and Vrtti in Roman script with a Fiench translation was published in 1964 by Biardeau (Bhartrhan Vakyapadiya, Brahmakanda, avec la Vrtti de Hanvrsabha, Traduction, Introduction et notes Publications de PInstitut de Civilisation indienne, Fascicule 24,
"Paris,
De Boccard, 1964) It may be noted that the author does not consider the Vrtti as Bharti hair's Hanvrsabha, ac-
is different from Bhartihan Vakyapadiya, Canto III, Pait I with Helaraja's commentary was published as No 21 in the Deccan College Monograph
cording to her,
Series,
Poona in 1963
The
editor
was
A.
Subramoma
Iyer
The
""
outlines
of the metaphysics
of Linguistic
a linguistic background Not that metaphysics are completely eschewed, but that they are given their proper place
dis-
a problem concerning Canto III Helaraja, the 3rd Canto of the Vakyapadiya thinks that the name Vakyapadiya refers only to Cantos I and on VP, III 154) He names his comII (commentary mentary on the 3rd Canto Piakirnakaprakaia Indeed m some Lexicons the 3rd Canto of the Vakyapadiya is called Prakirnaka Vaidhamana, the author of the Ganaratnamahodadhi also thinks that Vakyapadiya and Prakirnaka are separate
But there
is
the commentator on
*n
works by Bhartrhan
of Vakyapadiya
He
says that
and Prakirnaka and author of a commentary called Tripadi on Mahabhasya A few The question deserves careful consideration stanzas which occur at the end of Canto II of the Vakyapadiya
are of special importance in this discussion
history of
In these verses a
what happened to Sanskrit Grammar when Patafiwas corrupted is given We are also told that the all's work j author's guru wrote the work, namely Vakyapadiya, meaning only, in accordance with the well known humility of Hindu authors that the author wrote the work with the blessings of
his teacher
The
significant thing
about
this
last section of
Canto II of the Vakyapadiya is that it gives a strong indication that the particular work ended there If the Vakyapadiya originally had a third canto as it now has it is difficult to see why the last few verses of Canto II should occur there mstead of at It seems thus that Helaraja's position the end of Canto III that Prakirnakanda was a separate work by the same author It may also be remembered that was not without foundation Bhartrhan's own vrtti exists only on the 1st and 2nd Cantos, that Punyaraja is known to have commented only on Cantos I and II, and that I-tsing mentions the approximate size of Further Helaraja's commentary Cantos I and II together on the 3rd Canto alone is available as far as our present knowAll this may lead to the conclusion that Canto I ledge goes and II alone formed the Vakyapadiya, It is, however, not forgotten here that most of the available manuscripts (but not all) describe the Prakirnaka as the third canto of the VakyaBut how old is this tradition 7 padiya and did it possibly supplant a more authentic earlier one which was represented by the colophon in some manuscripts which read *% WFft^
fft^cf
iwn<J 1^ flcftar
^ronr
*prRTr ^nwrffa+ift+T
?fcr
Suppose the position is that the Vakyapadiya contained only two cantos Then how does the name ? Vakyapadiya fit The answer is not difficult The two cantos discuss together a system of linguistics in which the two meaning-conveying units in speech namely, the sentence and the word (vakya and pada) are discussed Of these the vakya alone is complete and the pada is derived from it There is also nothing inappropriate if we call the 1st Canto, the Vakyaoriginally
XV11
kanda, since
it
vakya sphofa
being
cerning the word, the noun, the verb, the nipata, the
karma-
pravacaniya, etc
are
discussed
The
discussion of topics
designation as Padakanda
Bhartrhan himselfHe commented on Cantos I and II of the Vakyapadiya The work is called Vrtti Punyaraja He wrote a commentaiy on the first and second Cantos of the Vakyapadiya But only his commentary the on the 2nd Canto is available What was included Benares edition of Vakyapadiya (1887) and described as Punyaraja's commentary by the editor Pt Manavalli was, as found by several scholars later and by me in my examination of the Vrtti manuscript in the Tnvandrum Manuscripts Library, really an abridgement of Bhartrhan's own Vrtti on Canto I Punyaraja according to scanty information given at the end of commentary on Canto II was a Kashmiri and was also known as Rajanaka Suravarma and learned the 2nd Canto of Vakyapadiya from a Sasankasisya What does Sasanka&sya mean ? a disciple of Chandragotfnn the Grammarian p or does it mean a disciple of Sasankadhara, namely Sahadeva who wrote a commentary on Vamana's Alankara ? This latter view is held by Pt Charudeva Sastn We have to accept our uncertainty about Punyaraja and his date, except to suggest a date between 11th and 12th Cen-
tury
wrote a commentary on the 3rd Canto This commentary is called Prakirnaof the Vakyapadiya He belonged to the family of Laksmana who kaprakasa
HELARAJAHe
was Minister of Kong Muktapida of Kashmir He was Helaraja may have lived in the the son of Bhutiraja second half of the 10th Century A D according to Pt Charudeva Sastn and others VRSABHADEVAthe author of a commentary by name Paddhati on Bhartrhan's Karikas and Vrtti together The
XV111
is
Paddhati of Vrsabhadeva
now
available only
the Vrtti
on Kanda I of the Vakyapadiya Nothing much is known about Vrsabhadeva except what he says m the introductory verses of his commentary that he was the son of Devayas as, an employee of King Visnugupta We do not have enough material to identify this Visnugupta
among
the
known Visnuguptas
of Indian History
left
being at least
worked
the Department of
and
and African
London I also then undertook a study of the Vakyapadiya as my work for the Ph D degiee of the London University My thesis contained a study of Cantos I and II, I had used a translation into English of the same and notes
Studies, University of
purpose of the translation the text published the This contained also what was described by the editor as the commentaiy of Punyaraja on Cantos However, it has been subseI and II of the Vakyapadiya quently proved that what the editor of the Benares Edition considered as the commentary of Punyaraja on Canto I was
for the
own
Vrtti
on Canto
planned later to publish a text of Cantos I and II of the Vakyapadiya with a tianslation and notes, the inadequacy and inaccuracy of the Benares text of 1887 was felt Of pubcourse, Pandit Charudeva Sastri's edition of Canto I, lished with Bhartrharc's Vrtti and extracts from Vrsabhadeva's
Paddhati was available, and it was a very good edition for But there was no good reliable text for Canto II Canto I And even in the preparation of his text for Canto I, Pt Charuhis introdeva Sastn had not accoidmg to his own statement
When I
duction,
made
nged
to the Oriental
Manuscripts Library at
Tnvandrum
beca-
were not made available to him And these manuscripts contained good readings of the text with the Vrtti of Bhartrhari himself for Canto I, as well as the text of Canto II I therefore could present a better text for the two Cantos felt that I making use of the hitherto-unused Tnvandrum manuscripts
use they
**
this
(Lahore 1935)
2
3
Trivandrum containing Canto I, and portions of Bhartrhan's own commentary on Canto I of the Vakyapadiya
cripts Library,
Manuscript
I
cripts Library,
and
II
No
Manuscript
No
2392
C O
belonging to the
and contain-
ing Canto II
Since
publication
the
text
of Cantos I and
press
several
II contained in this
went
to
K A
Subramonia Iyer's edition of Ganto I with Bhartrhan's Vrtti and Vrsabhadeva's Paddhati was published in 1966, I have fixing the text not been able to use this latter publication be that it both the Vrtti, and the Padmay noted However, publication had earlier included in his 1966 which dhati he appeared, the former fully and the latter in extracts in Pt Charudeva Sastn's publication (1935), and the Vrtti alone in Prof Subramonia Iyer's the form of an English translation own publication [of Canto I + Vrtti (translation) Poona], Biardeau and in the form of a French translation by Prof Subramonia Iyer has omitted eight verses, (verses 108 to 115 both inclusive) in Canto I from his 1966 Poona edition, as he considered that they did not belong to the
xx
Vakyapadiya I do not express any opinion on this, they, however, form part of the text adopted by me as they are found all printed editions (except Prof Subramonia Iyer's Poona
and inferably in all manuscripts examined by earlier and in the Trivandrum Manuscripts which I examined the footnotes the text such changes in I have noted the numbering of the kankas as have been necessitated I have also given notes where I felt that such were necessary to justify sound readings adopted in preference to others
editions)
editors
my
thesis
verbal changes
had to be adopted Also, minor had been occasionally made from the text of the
translation as given
sake
of clarity
The
kankas
the translation of
running
summary
of the ideas
is
The Vakyapadiya
thought
it
difficult text
have therefore
discussed
This is given, separately not claimed that every idea stated Where, the two cantos is given in this continuous statement a for example, there are several examples given to illustrate point, I may have dropped all but one or some examples Sometimes where the author gives several variant views in one But it is claimed theme, I may have omitted a minor view that the salient doctrines are discussed methodically from the beginning of Canto I to the end of Canto II giving in brackets the numbers of the kankas of the text in which the parWhere the 1st Canto ends and ticular ideas are expounded
cantos of the text
It
is
m the two
xxi
is
clearly
marked
in the
summary
Hence
the
canto number
tion
is
The
each page of the text itself Notes on the Translation are given
147-189)
It is
end (PP
to
my
hope
that this
publication
will
be useful
among
more
first
It is also
hoped that the detailed notes at the end, the summary of ideas and the introductory sentences the body of the translation will lead to an increased understanding of
this
Trivandrum, 29 5 1971
K RAGHAVAN
PILLAI
CANTOS
and IIA
Sabdabrahman
is
the
The Vedas
knowing
It
reflect this
We
and the^nd of all manifestation (I Brahman They are also the means of learn from the Vedas a multiplicity of spiritual
1-4)
Various but all these disciplines subserve action Vedas the TundsTof codes have also been formulated based on identical The Vedas, howevei, have not been interpreted terms by all teachers Some have given a monistic interpretation, while others have seen a dualistic import in the teachings
disciplines y
of the Vedas
in the syllable
The
'Om'
is
Veda
is
contained
The
Omkara
(I
Grammar
11)
Grammar
leads
one to
the form of the Supreme Word the realisation of Brahman We know the truth about things through words, and we know Grammar helps us the truth about words through grammai a firm looting has He who purify our speech and mind
this science
man
Veda
lealises
Brah-
This Supreme
Word
the essence of this Brahman all distinctions, and such disof devoid the
RK,
Saman and
so
on have
their dis-
tinct forms as apparent parts of that Word-principle (I, 11-22) In Grammar the nature of words, meanings and the relationship between them and their different kinds are studied The validity of a form is determined depending on whether or
not
it is
grammar
(23-27)
Words
described
as
into
two
categories,
are
not
The
is
created
word
is
only
a mani-
The
scripture prescribes
words (28-29)
should one rely on scripture to decide validity ? choosing between Scripture is superior to logic or inference inference fails areas where are many There right and wrong
Why
XXIV
and
is
is
direct perception Therefore a study of words is started based on scripture of impersonal origin and the codes of rules based on it (30-42) Words are of two kinds one, the cause of all words, and
and
superior to inference
Some
an in trinsic difference between them, according to others, the second type is only a manifested form of the first The Supreme Word principle and the spoken word are in a relationship similar to that between the fire which is inherent in the firewood, and that which is made manifest through rubbing fire-sticks together The nada or the uttered sound is only the sphota or th e Word-princip le in manifest form But the manifested word has characteristics of its own, which arenot oFthe sphota (44-49) A word consists of its phonetic-part and its meaning-part The speaker's mind first chooses the phonetic element and then The listener also first takes employs it to convey a meaning in the phonetic element and then passes on to the meaning A word has to be first heard, before it can conpart (50-53 ) vey a meaning (55-57) Besides an object which a word conveys, as its meaning a word can also convey its own form as its import For example, the form of a word alone is meant most of the time when grammatical sutras (58-69) it is employed occurrences of a word different instances of different Are we to consider them as different words have word, or the same ? are both views held on the subject There altogether (70) There are two schools of thought those of the Momsts and of the Hurahsts among the philosophers of speech Acconsider that there
is
cording to the
unit
first,
is
the reality
the single
The
entities
According to the latter, the syllable has a reality of its own, the word is a sumtotal of the syllables and the senIn the view of the tence is only the words added together Momsts, the differences of diction and the like which belong
to the category of the
indivisible
Word-principle
produced sounds are superimposed on the named sphota, and are wrongly
XXV
is
In the school of thought which holds that a word-principle manifested as individual words through speech sounds there are three views as to how it is manifested There are also
method which words are maniby the uttered sounds, the way such uttered words are received, the sequence which the uttered sounds operate m conveying a meaning and so on But in the theory that speech sounds reveal an ultimate and indivisible Word-principle, the qualities which are peculiar to the speech sounds, and the
different conceptions as to the
fested
the latter
as the breath
which
is
reveal the
word
principle
Speech occupies a key place the scheme of things It is crucial the process of comprehension and action Consciousness is comprehended only as associated with speech Speech is man's self and Moksa or liberation is realising identity with Speech or He who knows the Sabdabrahman secret of the functioning of words and attains the achievement
Brahman (118-131) The Vedas are of impersonal origin and they do not perish even when all records of human wisdom perish The wisdom enshrined m the Vedas is eternal and is not vitiated by the faults which are natural to human wisdom Logic is not
of faultless speech enjoys
free
fiom these faults Reasoning becomes a sure guide if and it is based on scripture Employment of correct words is a must for spiritual elevation Grammar leads one to the ability for it A man devoid of culture employs corrupt It is granted that incorrect forms can sometimes conspeech But they do not do it directly An incorrect vey meaning form which is uttered brings to mind the correct form of which it is a corruption and thus conveys the meaning of that coirect form (132-156) (Enumeration of the ideas of Canto I
when
concluded)
what a sentence
(II,
is
of thought
integral
1-2)
Linguisticians or the
XXVI
a division of the sentence into words, and syllables is only pragmatic one for grammatical pui poses and the like (7-12)
What
is
is
words at
their
level, that
they are not basically divisible into the syllables, although one feels they are for pragmatic purposes What exactly does this idea of the indivisibility of the
sentence, the
Foi one thing, it is a fundamental metaphysical necessity of the Sabdabrahmavadins to hold that Sabda or speech of which the Universe is a manifestation is in reality an immutable- entity of which we can speak
word
etc
mean
of manifestations, production, mutation and the like only a very empjncaLense On the level of studying speech as an instrument in conveying meanings the monistic doc tune means that a speech unit,
whethei it is a sentence or a word functions as a single unit A total unit conveys a as a meaning-conveying instrument
total
meaning
The Monists natuially do not accept the idea that larger speech units are built up from smallei units, and that meaning itself is conveyed through paits, and not as one unit in a flash
The Abhihitanvaya view
of the Mi mamsakas and the A nvitab hidhana view of the Naiyayikasjtre both^ denied by the Monistic
GraSnanans" According
to
the
speech unit s bein g meiely a pragmancjiecessity, giammatical Based on juch analysis are also meiely pragmatic rules and once theyTerve their purposes, they can be discarded
(7417)
different views
and the Pluralistic schools hold word and its meaning m To the Monists the scheme of the sentence and its meaning conventional and fiction created convenient a only is word the analysis To the Plurahsts, howpragmatic of sakethe for ever, words are real, and the sentence is only built up from
The Monistic
school,
on the
status of a
words From either point of view, however, a discussion of one, it is only of pragword-mearang is necessary, although it is basic other, the Twelve views on while relevance, matic word are a of stated (119-143) meaning the constitutes what
the sentence in the Akhanda School The meaning of the sentence discussed again (Monists) In it individual word(pratibha) of insight a flash as ccmes
The meanmg of
is
xxvu
meanings appear as parts, but the whole is simply not a sumtotal of the parts This pratibha or flash of insight is not a mere piece of knowledge, it is wisdom which guides man to right conduct (ltikartavyata This flash of insight is derived from six sources, namely natuie, action, jpracti ce, meditation, ~~"~ invisible causes, giEoT jjhe 'wise ( 14?T52 What does a word signify as its meaning 7 And what does it not signify ? A word signifies an object like a cow and this object has qualities, but a word like gauh does not denote the qualities of the cow which it denotes A knowledge of the
qualities incidentally follows
when
the
word denotes
the object
which has such qualities There aie however, some exceptions to this For example, may be mentioned, a word which means some kind of oil Theie the meaning of the word is not merely the generic entity, but also the qualities of the oil But generally a word functions whether the non-permanent attributes of
the individual like colour are present or not
the
What
then does
separation
word
exactly denote ?
is
What
is
nevei seen
m
is
the answer
This, of course,
the jati, or
conveying the What role do the root and suffix play Does the suffix express gender, number meaning of a word
*
etc
or does
it
only
illuminate
these
notions inherent
else-
There is also where ? There are both views on the subject the view that the aggregate of root and suffix convey the meaning of an object with its qualities like number, gender etc In fact, there is quite a body of notions on the topics of loot, suffix, loot-suffix relationship and the relationship between the In the same way too the meaning of word, roots and suffix prefix, how it modifies the meaning of the root, at what stage
the modification takes place etc
the text
and what are their functions * What is the type of organic relationship between a conjunction ? like ca and the things the aggregation of which i t indicates The part of speech (armapravacaru^[\ is also (163-176)
What
are conjunctions ?
discussed
With
matical
karmapravacaniya
classes,
the discussion of the role of the part of speech named (197-204) the discussion of the five gram-
prefixes, particles
karmapravacaniyas
closed
It
may however
XXV111
such a discussion of the different grammatical classes of words, though pinderstandable and p ermissible under the point of view of the Pluralists, is only a purely pragmatic possibility and
necessity for the Monistic
yavas
Grammanian TcTEim, parts or ava a sentence, namely, words are no more real than parts or avayavas a word, namely, syllables One may of course argue that lfthe aggregate is meaningful then parts also should
be meaningful As far as roots, suffixes etc which are parts a technical of words are concerned, they are meaningful only sense, that is, they are not meaningful as complete units in the comprehension of a meaning Copulative compounds, vrttis the etc which, one may argue, should necessarily convey really parts, of do not present any the difficulty in the meanings
Grammarians
Grammatical technique
which
tences
is
and words, but this is only a pragmatic consideration necessary for grammar, and the grammatical procesess It is not really relevant to the indivisible unity which it seeks to
reveal (205-250)
grammarian, can discuss such questions as the primary, secondary and incidental meanThe difference is ings of words just as the Pluralists can do
As
that, for
meaning without taking these positions as ultimately real question is asked "When we say that the same word conveys a principal meaning, and a secondary meaning, what is the real philosophical position ? Is it that the same word conveys different meanings or that, with each meaning, there is a change m the identity of the word > Both views are held by It may be stated here that the same philosophical thinker^ discussion occurs when synonyms and their meanings are disa study of hymns This discussion has its bearing cussed ritual a When a hymn is repeatedly chanted repeated sacrifice does it mean that with each repetition, a different hymn comes into being, or can the same hymn be considered There are both views held to be repeated ? Just as there is a classification of meaning as primary and the well known example, 'gangayam ghosah, secondary, as where 'Ganga' means the shore of flae Garages, in the same way
The
xxix
there can be the concept of an incidental meaning connected with a primary meaning A word may be employed with the
meaning But it may some other meaning also This latter is an incidental meaning The relationship between verbal expression and signification of meaning need special study Sometimes the meaning conveyed in a context may be the one for which there is no verbal expression This is so, m such an example as the expression 'ardhahrasvam' (half of a short vowel) where the expression actually means half of a matra and the word matra
speaker
^
incidentally convey
is
not used
different meanings,
what
factors
word
in a particular con-
There
given
lity, the meaning of another word, situation-context, evidence from another sentence, and the proximity of another word are the factors enlisted this It is idle to trunk that the form of a word alone is adequate to convey the required meaning a particular context (251-323) The ultimate source of all word-meaning, primary, secondary or incidental is the sentence, it is derived and abstracted from the sentence Even a single-word-utterance may be treated as a senFor example, when the tence, if it has a verb implied in it word vrksah is mentioned it implies the verb tisthati and
To
this
Mimamsaka
objects,
and brings
patti view
this view, the heard word leads to the unheard word, and the meanings of the intellect add up to convey the two words thus juxtaposed This view is not accepted by the the meaning of the sentence
According to
Grammarian (324-344) It was stated that the meaning of the word is abstracted and derived from the sentence For this the interpretation of
the sentence
is
necessary
governing such
XXX
is
interpretation,
tion
an exception to it The excepimport of the sentence dealing with the general lule, although there is no verbal statement of it there What the sentence dealing with the exception actually
states
is
does
is
to
make
The
rule
In
this context
too
may
of proper
names
like
since
For purposes of grammatical study the woid Devadatta may be and is considered a combination of deva and datta But the same thing cannot be said, let us add, about, say, j ye and stha which, one may wrongly say, form part of the word Jyestha Proper names which are clan-names do not require accesThe permanance of sory factors to convey their meanings word-meaning relationship is true of proper names and their meanings also, although it may appear to be less true there This rule of the permanent nature of the indicator-indicated relationship between word and meaning holds good for technical
grammar every day usage function through their The long technical terms in forms aided by other factors grammar also function along the same lines, and the presence
terms- like vrddhi
Proper names
of causal factors
is brought out by inference In grammar, both proper names in every day usage and
coined technical terms which are called sarnjMas are employed Sometimes the same technical term is used as a coined one and
an every day one For example, the word samkhya Sometimes a term with a non-technical sense when uttered will extend its application to become a coined one (a technical one) the statement For example, the word sambuddhi duratsambuddhau (352-370)
as
XXXI
m which
integral nature of utterances and the integral way they convey meaning have been discussed as the key Now the question doctrine of the Grammarian Philosopher When the subject of a sentence is a group, who can is asked
The
be considered as doing the action ? the group or the individual ? Wheie a group is described as eating, the eating is The result of satisfying naturally performed by individuals hunger is also achieved individuals But some veibs like 'drs'
(to see)
appearing
sentence with a
plural
subject
Sometimes theic is both individual and collective reference For example take a statement like Sudras Heie Sudras, individually and should not enter the house In the collectively are piohibited from entering the house same way the change of n into n takes place m spite of the intervention of at, ku, pu and a collectively or individually, the context is intervention See since all that is meant Panmi atkupvannumvyavaye'pi (371-388) The status of the component sentence in a compound sentence There are different views a sentence is like that of woids Some consider that the component sentences accomon thi c
function collectively
plish their
meanings individually
In
compound
sentence
a collection of clauses each having a different form He conBut this view is not acceptable to the Grammarian ceives the relationship between 'he compound sentence and
1*
component sentences on the pattern of the relationship between The component clauses are it a sentence and the woids
compound senterce
is
totally uttered
and comprehended, the meaning of the component sentence is a subsequent abstraction following the compiehension of the meaning of the compound sentence (389-390) It is a ciucial idea of the Monistic Grammarian that a meaningful utterance whether it is a word, a sentence, or a compound sentence is an integral unit of speech and also The notion conveying its meaning functions integrally that the meaning of the aggregate of an utterance culminates
is
What
its
is
meaning ?This question needs discussion This condition is that the speech unit should be actually employed to convey the
XXX11
meaning Purposeful utterance should precede the conveying of meaning A word may have several meanings, and several words may convey one meaning In this situation order is brought about by the fact of purposeful utterance That is, a word conveys that meaning which is the intention of the
speaker (399-402)
Some hold
are uttered
m sacrifices,
nce
is
is
But when hymns are taught, then hymn becomes its meaning since the teacher intends that form to be understood by the student But these hymns are considered to be meaningful by others since they are purposefully employed Among those who hold this view there are those who consider that each repetition is a separate occurrence of the hymn and others who hold that it is the same hymn which is repeated According to these latter the speaker does not have to aim a word at a particular meanHe has only to utter the word, because a word ha<? the ing capacity to convey its meaning What situation-context and other factors do is not to reveal the meanings of totally different words in different contexts, but of apparently different words
for the sake of utterance
(403-407)
The relationship between the meanings of the words in a sentence and the meaning of the sentence itself according to the Monistic school of the Grammarians and the opposing Padaschools (particularly the Mimamsakas and the Naiyayikas) may again be stated According to the Grammarian philosopher, words present a specific meaning of the sentence These words
themselves are not meaningful in the sense that the sumtotal of
the meanings of the words will constitute the meaning
of the
sentence of a
word
it
have no meanings of their own But words have individual meanings, one will argue True, they have meanings but the meaning of the sentence is a unitary concept which is not a sumtotal of individual word-meanings Word-meanings, however, play a more important role in the scheme of the meaning of the sentence as worked out by the Mimamsakas and Naiyayikas According to the An vitaLetters obviously
XXXU1
bhidhana view held by the Prabhakara Mlmarasakas, the meaning of the sentence is built up gradually by the association of the words, and the meaning of the sentence remains accomplished the meanings of the words In defence of the Monistic position that word-meanings are not recognised one may the meaning of the sentence bring forward the analogy of the sense-organs Each organ of sense has a separate object on which it acts, and it acts independent of other sense-organs But all these sense-organs need the body through which alone they can function In the same way words may independently denote objects, but their meaningfulness as expression of reality is derived from the sentence which alone completely expresses leality Reality is expressible only in the form it exists which means that a word,
compounded with a verb This means that a word has to be pait of a sentence order to convey a meaningful meaning, if one may say so If the verb is mentioned as expressing an action to be conveyed nouns are required to effect the action The verb is more important than nouns and so it is mentioned first
in order to express a reality has to be
e
s
this discussion of the meaning of a sentence as a system of relations is only valid from the pomt of view of the speaker The ultimate truth is that it is an integral entity
Howevei,
is
Reality is understood only through speech (language) and understood only in the form which it is presented by speech (word or language) But language cannot describe the intrinsic nature of things, although we know things only in the
The
then,
is
Grammarian
Philosopher,
that a sentence
it
not a sumtotal
appear to make
up
It is
an
integral
The meaning of
same way is not the sumtotal of the meanings of the words It an integral entity presented by the meanings of the words The Grammarian here makes a distinction between wordjgjeaning which only mentions an object, and the meaning of the sentence which is primarily an action* effected by m&xt
"through objects
XXXIV
In the context of these ideas a discussion becomes neces which appear tc convey more than one meaning, or those which have mor* verbs than one and therefore militate against the notion of ar
sary on the status of those types of sentences
integral unity
How
is
unity sustained
sentences
For example
it
Does
mean
verb
that the
quantity since
finite
meaning of such a sentence is a multipk there can be a separate proposition around eacr.
it,
particularly
so,
yana's definition of
the
The answer
the negative
In such cases too, the sentence with more than one finite verb is an integral entity with an integral meaning Again there may be a sentence like mrgah pasyata yati (Look, goes a deer) Here, a finite verb is linked tc there Here too the integral nature of the seanother finite verb tence or its meaning is not affected by this fact If a sentence is to be complete, there must be expectancy on the level oi Even when a meaning and no expectancy on the word level sentence implies something and there is nothing in it verbally stated about the things implied, even then the sentence is complete (438-446)
constitutes the essential and minimal content So a study of the verb in a sentence will constitute a study of the sentence its essential aspect There can When be one or more verbs in a sentence as stated earlier there are more verbs than one, m a proposition, the proposition can be re-stated with the comparative status of verbs the meaning of the changed, without effecting any change For example, the sentence "Recite while moving proposition about" can. be re-stated as 'Move about while reciting* What is a principal verb in one sentence becomes a subsidiary verb in another y but both sentences have the same import This position really substantiates the doctrine of the Grammarians that the status or meanings of words in a sentence do not ultimately determine the meaning of the sentence itself In the a sentence, and the same way, a certain verb may be used action conveyed by it may be specifically different from what it says. The verb lends itself to these different meanings Verbs con-
The verb
of a sentence
XXXV
vey
their meanings only general and unspecified forms For example, the sentence Kings will perform Asvamedha sacrifice, does not convey the idea of any paiticular form of a sacri*
fice, nor the difference between the sacufices performed by one king and another Then again take the sacrificial injunction He should offer to Prajapati seventeen he-goats all of the same colour The verb used in the sentence is alabheta This verb which is singular lends itself for use with each one of the 1 7 he-goats, as if there were seventeen sentences with one hegoat as the object in each Other examples of this kind may also be noted All this means that a sentence will take one form when it is uttered, but in the stage of comprehension it may assume a different form The verbal content of the sentence and the so-called individual woi d-components do not play the ultimate part in the scheme of the meaning of the sentence and the form of the meaning itself A verb may sometimes function in relation to a groupobject taking the whole as one unit, or function in terms Similarly a nominal foim may of the individuals of the group be mentioned only once, but more than one verb may be emThen the verb gets itself connected with each meanployed For ing of the synonym as if it were used as a separate word example, take the sentence aksah bhaksyantam bhojyantam divyantam, (Let the dice be eaten, broken or thrown) Here the The word aksah is available as subject for each of the verb concept is that the form aksah is employed as if it were a comOne utterance bination of three forms aksah, aksafr, aksah combines three possibilities In fact, words are found to follow two rules when they convey their meanings These are described as the rules of sequence and simultaneity In the example aksah etc given above, the component forms aksah, aksah, aksah are connected to their verbal forms one after another On sentences, for which, due to the power of synonyms different meanings can be given, the Monist and the Pluralist According to the Monist the same differ in their approach sentence functions in conveying different meanings through the exercise of different aspects or powers of it, the Pluralist,, a common however, contend that the statements contained
e
'
One may reform of the sentence are really different ones member here the same approach adopted by the two schools
XXXVI
discussed
The last few stanzas of the second canto of the Vakyapadiya are devoted to a brief discussion of the fortunes of Sanskrit Grammar The Samgraha text ofVyadi, the grammarian,
much by writers that it became obscure ThenJPataftjah wrote his Mahabhasya and brought back clarity and depth to the study of Sanskrit Grammar However, G?nniar""couI3 not avoid attack from votariesof dry logic like Baiji, Saubhava and Haryaksa This led ir course of time to the decline of grammar until it survived
was condensed
course of time
so
"
only South Indian versions The South Indian text was procured and the science cultivated by Chandra and other
Grammarians who were followers of the School of Pataftjah Bhartrhan says that his teacher wrote this work Vakyapadlya Sanskrit grammar According to the commentator Punyaraja, the
statement that his teacher composed the work only means that Bhartrhan wrote the work with the blessings of the teacher (See Introduction on this discussion)
THE VAKYAPADIYA
,
5T%i|44*HS fl[
CANTO
endless
Brahman of which
of the Univeise
x
the creation
c
!
which though described in the Vedas as one is divided on the basis of its powers, and although it is not different from its powers appeals to be different,
the indestructible powers of which functioning through the powers of Time become the six transformations, namely,
rest
the sources of
all
(these) manifold
fold existence,
One, the cause of all, belongs this maniunder the forms of the enjoyer, the enjoyed and the enjoyment,
to which, Single
both the means of realisation and the reflection and it has been handed down by the great Seeis as if it consisted of many paths, although
of that (Brahman) the
Veda
is
it
(really)
is
One 3
w^tPrt
Veda are set out various paths, all one action (namely, ritual ) and there
Codes of various kinds with objectives tangible and intangion the basis of it (i e the Veda)
its
from
evidence by sages
who
are erudite in
its
meaning
t5#fwn tf^TT
8
SraTOT
3fSTT
TOT
II
own
options regarding
its
explanatory sentences
***T
9
SPT^T
flfelflfiriffiPIT
II
That true and pure knowledge alone proclaimed by that one word (namely Om) is stated there (in the Veda) under the form of the word Om a knowledge which is not contradictory to any school of thought
firemfer
10
MdW*d
dH**K^d4
II
Different disciplines
which are sources of knowledge and on the divisions and the subdivisions of the Veda which (under the form of the
Om)
is
SR*f
11
^T
II
The
Brahman and
*ffit
$r
is
Veda
12
It is
reme essence of the kind of speech which has assumed distinctions of form 5
13
Words
14
A gateway to liberation,
ed to them
7
15
upon
word-classes simi-
is
disciplines 8
16
It is the first
the straight
that goal
$\s
rung on the ladder towards liberation, it is Royal Road for those desirous of (reaching)
aprcft^wfa
^^FRT5^f?r
17
The soul which has passed beyond errors in it grammar ) and is capable of studying the Veda
that
(le,
in
observes
(Brahman) which
is
is
constituted
by the Veda
(le
in the
form of the
Om
18
That pure
free of
light
which
is
(any
take
cqcftc^Tr^*d*l*0'
19
5T^PT5f
^'TRW
II
which
the
ness,
is
worshipped by those
who have
transcended
who have
20
it
were
to
(Om)
(le
Om)
which
is
antecedent
21
sorts
Rk and
a^MM^WHiuT
22
tc
is
^^rrfw^
ii
attained
23
by the
sages,
who
CO
In 24 25, 26 code rules,
this science are
etymologically
etc ), words which are indicative or descriptive, and (wordmeaning) relations which are either of the nature of cause and effect or of (inseparable) identity These which form accessones to conduct and undei standing aie des-
own names,
or through character-
features
ones,
and as covering the valid and the invalid some of these are also used (m non-scriptural con-
27
Even if it is found that there is no difference (between two forms) in the matter of expressing the meaning, only
those
scripture
(le,
grammar)
28
Like living beings, woids also have no (traceable) beginning whether they are eternal or created
(about words)
is
This
rule
R\
29
^TT^WfiWT
No
^rfcsR
csrcl^T
^ff^fe
this rule
meaningless
Therefore, the
30*
srFTFrres
wreraw
strafed
30
(Scripture
is
essential,
not reasoning
alone)
Right
conduct
scripture
is
sages possess
reference
31
No
of right conduct
32
Rarely are the natures of substances known from inference, since their properties vary with variations in (their) state,
place or time
33
substance
is
well-known as possessing
\9
wihiqir
WWWI W*
/N
-*.
6
%
? \K
fw t *%W M
Md>Pd<r4^
it
GWM* *L
is
obstructed
when
it
comes
ry
AAA
is
34
Even a conclusion
clever logicians qualified
decided to
be otherwise by
others
by more
M^qTfe^f^TH
35
crfgST
?TRmfaW*
,
II
Such a knowledge
as discriminates
between
different
be described to others
only from practice,
arises
it is
not inferential
36
The
and ogres
previous births)
37
by
sages, enlightened,
and the future, which is posmind, and undisturbed certainty) from direct perception
past
38
The woids of
those
who
are
not
39
When
man
as if
it
were
his
on the
40
The
scriptural truth
is
of equal use to
all
humanity down
and
to the
Candalas
'
their
judgements
'this is virtue'
'this is sin
41
He who
broken like consciousness is not influenced by the inferential arguments (of the logicians
^
42
ffttwi fl g
wmt
Like a (blind)
obtaining his
from
his
man running along on an uneven path knowledge (of the path) only from feeling hand, he, who relies on mfeience (for his knowfall
43
and the
undertaken
by the wise
44
Grammarians consider
(le,
is
two
'word-entities'
two elements ) in functional words, one (le, the sphota the cause of the (production ) of words and the other
) is
(the speech-sound
used
45
was a
Some, among the teachers of old considered that there difference in essence between these two Others
(on the other hand ) speak of the same undivided entity
Vi
24
5TT<5T
following verse
gives
the
Sastri
interpolated
adds the following note on it "This stanza is seen The commentary all manuscrpts except ^-5
would indicate that the kanka was by another author and has
been given
m the
show a particular
to
io
ffg^SCtsfa 3%**T
46
Just as the light which
^n
is
SfTR^ <fFff U
Word which
is
in the
mind
vvs
faster gTT
%&n
^^m
^^f^prrr
ft#%r
^w^ft f^f^r
47
atepriis n
The Word
specific
examined the mind, is then fixed to a meaning and then through the instrumentality of
is
48
The Word
because
it
is
is
neither a
'previous*
nor
subsequent',
revealed as sequential
were divided
49
elsewhere
(le,
water)
between the
relationship
take
This karika is numbered 47 in ka* an obvious mis25 Being numbered correctly as 46 in the text as given in
c
on wards
differs
from *ka
r%
^<
WRr
^far ft?
*r
*r
Bhartrhan's commentary contained in the Trivandrum manuscript {*'&") does not go beyond karika 50 The text
alone
is
given after
it
11
50
Just as
m (perceptual
itself (le,
the
*%*c^
51
fwW* WRft
W ^W
II
The
its
52
is
(a
after
become the object of a unified perception (having been first received by the senses as a complex-pattern of parts), is then painted (in stages) on the canvas, so likehas wise three stages (three aspects ) are seen in the compre-
hension of speech
13
HV
53
w sw^I
*n*|fe
yw
5rcts
Just as the
first
dwells
on the words
convey their
meaning)
54
When
certain
become
accessories
to
12
(such) meanings,
filled,
and having
their purpose
(thus) ful-
they are not perceived (as accessories to action), because they are (uttered ) for the sake of another (namely,
meaning
cfsk
55
Just as
W+4MMl4#
light
^^rf^r#
namely
II
the power of being perceived and the power of causing the perception
all
has
two powers,
of objects, similarly
distinct
powers
5WTOW
11
by
their
mere
existence
57,
^^
say'
is
'j^ra
?psrr
ii
(uttered )
word
is
not clear,
you
when an
But the nature of the sense-faculties is not similarly grasped object has to be revealed by them u
58
These two aspects of the word, analysed and comprehended separately, act without mutual opposition as causes
of different effects
59
Just as the words vrddhi and the like besides expressing their own form are also related to the sounds named by
by 'adaic
(ie,
a',
*ai
and
3?
'au'
etc,
w^ ^^
13
60
so this
word
agru'
fiie')
word 'agni' (meaning fire) is also related to that to by the word agni namely the form agm
c
9
$\
61
*ft
q srsxnro
stssV
faro
?r
$ ^w^rr^
use)
its
is
(m everyday
never linked
capacity
to
(But) with grammatical operations convey that other form (that is, its
own form
as the
meanmg)
is
not obstructed
^^<^'<cMcJIW<M
VW*^
*T*TO
62
being
63
the object with Whatever common attributes there exist which anything is compared and the thing which is compared to it, some attributes other than them also exist
m
is
made
15
64
is
an object) is (itself) mentioned in the form of an object, (own) excellence is caused by the qualities residing
it
in
16
33
to sr^sflrar
14
d*M|i^K"l
65
rt%*W*Hlfifi*W
e
J
II
When a word
has
its
(like
),
which
con-
own form
its
as
meaning
is
pionounced
is
c
(for
veying
discriminated
'fire'
agni
which has
meaning
66
it
means a name
is
has
its
own form
as
its
meaning
ff dttwil
%}3
cT5rm^T?5rnTr
awhw
3TTO%
67,
ingful with
^fff^P^
its
c^t^f
to
*m$
II
a name because
it is
mean-
from the same meaning that the genitive construction in the form
it is
meaning ), and
'of
it'
arises
srra
wlfi
is
68
Some
consider that
name
as
a particular
meant the
69
is
is
parti-
named (and
the
name) and
that in
brought about
by the universal 17
3*
<mf*d^~*T
15
70
and those who hold that words are created, there ar some who uphold its sameness (m all instance of its ocAgain among the upholders of the doctrine currence)
of eternity and of the doctrine that words are created there
are those
who uphold
(i
e
is
that
really
word
71
(The doctrine of an opponent school is stated regarding letters, words and sentences ) is
not impaired,
and(m
is
the same
way)
in different
sentences the
same word
observed
72
its letters,
nor
is
letters
cJl^lcM^HR^d
73
fW*>
is
*T
tt*3&
II
given
no parts in letters (similarly) there are Nor is there any reality in absno letters in the word tracting the word from the sentence
16
74
People follow customaiy usage (and talk of 'words and letters') though basing their theoiies on different views
and on
this (question)
is
what
is
considered as primary by
one school
van
taken in an opposite
way by
i
others
^s^T?r^9 ^wh^Gr
utterance) of the
75
People talk of difference of diction (as belonging to the Word, which itself is of undivided time,
but (appears to ) follow the time-pattern of the speechsounds (uttered), in accordance with the differences in
the causes of
its
being perceived
76
With regard to the short, long and prolated vowels, since a speech-unit (here, a vowel) is (essentially) timeless, and (therefore) fundamentally different (from the speech-sound which reveals it), it is the time of the primary-sound which is metaphorically considered as belonging to the speech-unit
38
etc'
Bhartr-
han
hi
in his
commentary
as given
by
Charudeva
Sastri
(ka)
evam
5TfcTT^%
It
The commentary
give this verse
edition does
not
this
the
changed into
^T?^
In
the;
light
of the
17
77
It is however after the woid has been revealed (by the primary sound) that the modified sounds are presented (and hence a to the mind as distinctions of diction
fortiori
)
Word
is
them
ls
78
There are three views among those who hold the theory upon that words are manifested 19 (1 ) the sounds act the sense-faculty or (2) they act upon the word or ( 3 ) they act upon both
3
79
(The
sight
first
theory) would
of
which held that) only the sense faculty (of sight) is acted upon, namely, by attention and application of ointment, 20 (The second theory would be analogous to a theory of smell-perception which held that only the thing (for instance, the earth) is acted upon in order that its smell might be received
peiception
evidence of Bhartrhan's
the verse in the text stanza
is
own commentary,
the
below a translation
is
the letter
perceived
is
defined
sound while the modified speech sound " the cause of the difference m diction
^\
3TfaT
80
reception of a cognition,
it is
the object
light,
and the
upon by the
81
Certain
theorists
maintain that reception of the sound any separation of it from the form of
,
the
Word
(sphota)
is
not
perceptible
Accoidmg
an independent
manifesting agent
^
82
mqm.
nfttt
?r
sn^wr t
err
sVc^^fa
Mtuwffr
ft^w
Just as a chapter or a single verse is apprehended as a unit by means of saymg over its component parts in order,
is
83
so likewise
word
is
appiehended
(as
unity)
when
word
is
such) apprehended
the hearer
is
not aware of
84
last
is
appre-
hended by the mind in which the seed has been sown by which ripening (of the the (physical) sounds, and
speech ) has been brought about by the telling over title sounds)
(of
19
85
As
which
(a hearer) considers
as existing
m the interval
word has
been pronounced), are concerned, this is merely incapacity on the part of the hearer, they are in fact, only means
to the apprehension (of the complete
word)
86
There
seen
is
m cogmtion,
(simi-
to
be
on the cognised
87
Just as earlier numbers (in a series) should be apprehended for the apprehension of subsequent ones, although the latter are different from the former, so is the apprehension of parts a unit of speech (an aid to the apprehension of the whole)
tt
88
sisNr <^*-*hi
f^ranr
'qq fa
'
wm y $
SPEW
II
dWc44t$&fr
Wlien
<jM
f*T
m reality revealing units m the syllable, word and sentence function independently of each other, they appear to function m combination, although they are
entirely different 2l
In inteipietmg this kanka (86) Bhartrhan mentary quotes the following stanza
his
com-
world there can be no knowledge without the is not revealed in sequence never conveys a meaning "
this
" In
known
A word which
20
Wi||^c'if
89
Just as
first
fWW^4lWw'{**%
II
on looking from a distance or in the dark, one at misunderstands an object, and (later on) underit
stands
otherwise
(le,
its
true nature ),
W^Wil^MT
90
$rfe
5T^?TS
II
its
mind
first
component
91
Just as theie
is
the series
of
phrases, etc)
92
And when
difference
tance,
they (le, sentences, words, etc ) are made up of real parts (granting the Mimamsaka's position), 22 the
in foim (between two speech units for instwo words, nadi' and 'dina ) is really due to the (difference in the) sequence of their sounds And where
c
5
words, etc
(by the
(to
made up
of (real) parts
is
Akhandavadms ),
a means
m the
to
syllable, the
the syllable
word and the sentence, and not to the varna or Nevertheless the readmg is given here
*3
21
^f?^
93
5tR?rar 4<*i<wi
sgfa^w M*fRarr
it
It is considered by some that the Word is a universal suggested by a numbei of individuals (namely, speechsounds), 23 these individual speech-sounds (according to them) constitute the sound-pattern of the Word
V*
94
&5rf?T
Just as light (reveals objects), the speech-sounds produced by (their) causes become the cause of the immutable
Word
95
Word is revealed like this, does it not mean that not eternal ? The answer is the negative) Being revealed is not established as invariably pertaining to non-eternal things Umversals which are eternal are also considered to be revealed by those (le, the particulars ) in which they inhere
(If the
it is
96
In life (only ) concrete objects are found to have relation to place and the like (for instance, time) And even accepting the alternative (that difference in place, etc applies also to those that are not concrete objects), there is no (such) difference between the speech-sound and the Word (it reveals ) 24
97
Just as there exists an invariable competence of the revealed and the revealer between a perceiving sense-organ and the thing it perceives, so does it exist between the Word and the speech-sounds
Both Punyaraja's
the readmg accepted
&
v^
ftram
^m *m|
22
98
And
the
it is
(various) smells
and the like which are perceived by same sense-organ, there is a separate causal factor for
each substance
$9faprfTOt
99
3?T
SRSST
5T%fe^^
II
Word
is
again
The
object
revealed partakes of
the attributes
of the
reflecting
medium
This
is
water and
q^&'uww
100
^trtot qrfer
*PRW
II
And
surely, conciete
cannot
stones,
have
existence (except as
like
of incompatible size
***
101
^^ *mM
word and sentence which are
..
(their
is
assigned
(themselves
without time-distinctions
102
(The
The sphota
V\$
is
that which
is
iift^twr
&
And
disunion of the speech-oigans (like the vocal choids) dhvanis are sounds born of this sphota
103
is
(The nature of the primary and modified speech-sounds again stated fiom the author's point of view)
is
of the Word does not change The subsequent sound (le, the modified speech-sound ) which anses out of the primal y speech-sounds is expanded or contracted in its
form
104
is
stated)
like the
from
lamp,
(undifferentiated as primaiy
a distance But
distinction
is
and the
clearly noticed
105
taken up again) The long and prolated sounds which are different (from the short sound ) are produced by the striking of the or-
gans of speech
And
the sounds which modify diction of the movements (of the organs) 25
106
Even before the vibrations of the speech-organs (which produce the word ) have subsided, other sounds, are formed
from the word( sphota )itself, as one flame from another
49
Karika 106
is
not seen
this,
24
107
It
(Now regarding what constitutes the substance of speech (le, by three schools respectively), is held by some
the
that air,
atoms or
consciousness
become speech
in this matter
There
is
108
effort following
The
air
which
is
stirred
and produces
speech
109
Even powerful
by
air
which
possesses
52
After
this
the
Tnvandrum manuscript
(ga) gives
the karika
""sH^Fd
text
here
The
the said
Tnvandrum manuscript
The manuscript
as follows
''srsr^far
etc
Sp^faff
in thelast line
In the verse
given
is
reading
$Rffa%
srf5FT<
\3
25
110
all
and separate, transform themshadows, light, and darkness and also into
unite
(possible)
capa-
ararmfer
111
sRta^ si^mr
is
mm*>m
effort
When
their capacity
prompted by the
112
who
exists
for the
113
It
(i
mind and
and
it is
then uttered
114
and manifested
stomach)
(after it passes)
through the
fire
(of the
<V*
ar
ftWhK
5TR
TOHHUW1
fePOT
&
115
Breaking up its inherent knots (le, its continuous current the breath reveals the syllables through different and distinct speech-sounds and merges into those syllables
themselves
26
116
given)
of speech and of
Sound though
it is ever-existing is not experienced because It is realised thiough the appropriate too subtle 2? causal factors just as air is through fanning
117
the bieath
(into
and
in
speech) at
the the
distinctions
118
The power which is based on words controls this universe This universe which has a single Intelligence as its soul is perceived as manifold through the word as the eye
119
Since,
xt is
\% The
WWW
is
$Ptldl
is
This kanka
karika
M^ul^Nf
given
sr
27
instance,
note
become clear when explained in words, therefore all manner of things are determined as being only (understood through) words
120
Vedas that
was
fiist
evolved
121
In
this
(in
5r^r
61
Manuscript *T does not complete the kanka and breaks off with the obviously wrong reading 31%% (for After kanka 120 the manuscript ^ gives as text ^tsfq[) four karikas which occur in Vrsabhadeva's tika under kanka
*K<W
MP< u ll+flST
etc
Gharudeva
Sastn's
edition fit)
^r^41P^^?'*iPfl'
sfshr ft%^r
^rn
u
arftw
^#
%f
5^ ^r wm%
The
karikas
as given
m the
fcka
have
slightly different
noted below
The
differences are
kanka
line 2
OT
instead
of cRT
kanka 2
28
context ) entirely depends on speech Even a boy has this knowledge of the proper action, having m him the accumulated experience of the past M
That first movement of the organs (of speech), the upward sending of the breath and its contact with the centres these would not be possible but for verbal ima-
123
In this world no comprehension is possible except as accompanied by speech All knowledge shines as permeated by speech
smreffT
W*
124
If
$ 3c*iww taw
sirweft
it is
is
It is
speech
words)
125
It
is
all
and
Everything
when
produced
is classified
through
126
This speech
exists
%v
%\
fasrr
RiwHi-
%?%
^r
29
W
127
all creatures
only after
it is
s^fwg
It
is
wng art;
m^zf*
all
j%
mankind
to activity
When
it is
dumb,
of stone
3rfa?n*T
'
cf^nr
^r ^4c^hh&c5#
state of wakefulness,
)
ii
128
It is
when
obtain,
(ie,
functions in
distinctions
itself
state of sleep
30
speech
129
Whether
It
is
words which
130
an object),
is
3>
the karika
\6
srPftlW
\% Gharudeva
reading
Sastri
the
Vivarana-
grantha shows that the reading S^ff fesfta% is the author's ' The Vivaranagrantha, fact, says 'cRT ^ff f^Wfafr
-30
is
made by a
fire-brand 32
131
self is said to
Furthei, speech which exists within the speaker as his be the great Bull, identity with which is
33
desired
\\^
132
strict 5i??t?^tt
wr%%
<Fwiwf
is
the attainment
its
of
Brahman
He who knows
the secret of
functioning
Brahman
133
No
is
of imperprecepts
sonal origin
collections)
When
all
such
collections of
Vedas alone
such
134
Even when
the duties
precepts
theie are no
peiish (of Agamas) and mankind does not transgress prescribed by the scriptures and the books of
different schools
new
authors,
135
If knowledge
were
instinctive,
then scnptuie
is
of no use,
\3o
*ni-^o
3F5T
,f>i
.-..,
*\
^ ^
\*Y
<$
T,
^
<S|
% iMrfft JH
^Ict"^
^rret
31
but
if
virtue
is
is
of
knowledge
the Vedas
136
(Regarding reasoning as a source of knowledge) Reasoning which is not contradictory to the Vedas and
the scriptures
vision
is
an eye
is
to those
who do
not possess
the
of a Vedic sentence
137
for
which reason, various kinds of the means of interby logic, such as, the intended meaning of a sentence (is instance
a statement
is
for
a purpose
different
138
Human reasoning
is
is
is
That reasoning
139
words (such
as the
words
of a
hymn) found
destroying
poison etc
\3\
*sflM(WV-
^
im
\$c
hiRiRwRi
^Pcftsf^r
*r
^ts^r
32
140
Just as these words have power to do that, so are they understood (as possessing capacity) regard to virtuous
conduct
141
which have transcendental from the Vedas Contrary results also can always be stated from the scriptures
learn about matters
effects
Men
142
This
tradition
its
of
grammar has
the
knowledge
of
correctness as
subject
And
it is
directly based
on the
unbroken
of learned
men
143
It
is
Madhyama and
(through which
Pas'yanti and
lealised) 35
having
various
stages
it is
144
It
is
in analytical terms
The
capacities of
attributes of objects
33
145
The
scripture
is
endless
And
v^
146
and the
codes
is
given ) In the scripture are the utterances, which are like dieam-
who have
the codes
evolved from
(Brahman)
And
have been
(by their authors) after knowing the truth about existent things through the (appropriate) evidence
composed
147
Whatever impurity there exists, of the body, of the word and of the mmd, their purification is effected through the grammar and spiritual sciences of physical treatment,
welfare respectively
vt
srs?
* ^Ffrr^>ft
tit
*ftMr ^*jfera
148
goni' ) which That ungrammatical form (for instance, is employed to denote a particular object when (a correct form for instance) gauh is required to be used, is considered as a corrupt form
tf
83
This karika
is
*T
However
Bhartrhan notes this 9 given in the Benares 'sraRf^rf The reading 84 as is It should be fcjoqqfW^i edition is obviously a mistake given in the Gharudeva Sastn's edition and in all manuscripts
'
6\
arPwu-llli^T
6C
SI^5|^%
34
149,
Words
like
asva'
and
forms
when
used
Correctness is everywhere and a cow respectively) meaning a word is to what basis of the determined on
convey
150
These (incorrect forms) which through inference cause the comprehension of the meaning of the correct forms,
apparently identify themselves (with the correct forms)
and convey
their
meaning
151
grammar
as valid
synonyms
(of the
meaning
directly
z&m
152
cT%*f
**
is
*m
vifir
tow
correct
u
form under-
When
'arnba
9
a boy
it
who
stand
90
This karika
is
93
This kanka
is
*r
35
153
Similarly, the meaning covered by a correct form is conveyed by an mcorrect form which is used where the correct one ought to be
154
And where
current use, forms which have there are become current among corrupt speakers from generation to generation, in such cases, the correct form is not the one which conveys the meaning
%\\
vit
wtv^^mm^^mvaf*
155
Those who
(for instance
156
is
no
difference
5
(as
held by the
upholders of the doctrine of the non-eternal word ) a word used with the intention of using some other word,
does not convey the meaning of the latter
End Canto
97
Manuscripts
*T
and
do not give
this karika
%6
^K^W
CantoII
what a sentence
is
Thus a sentence
2
is
combination of words
in a close combination of
is
(4 ) an utterance which one and devoid of parts (5) a sequence (of words)
words
of consciousness
(7) the
severally
first
word
(8) all
the
component words
and
WPPl^Zftffl&t SFT
3
V'
SW* <HMST*nT
\\
The
grammar
possess
(by the
of
to establish
the dropping
as
an
entity
whose parts
mutual
expectancy,
is
not parallel
(to that
given by the
Mimam-
\\
dW
37
is
inciden-
given)
is
sentence
parts possessing
mutual
expectancy
possessing
when they
when
m combination, which
principal ele-
cjrsnfa
tsre^fa fNint
sar
awr
rf?r
answered
m5&
6)
The word
(Let
the
37
me go, Devadatta),
accent
cWT
6
larly
feci
finite
d*Hgfid*dm
fcifrw^
a
a
case, is
II
verb (which,
m such
taken as a
3RW<4IH*KI
7
4IWW?<j*H'K?raT
II
(The Akhandavadm's position that the sentence is an indivisible whole (definition 4 above) is stated and
illustrated
(712)
{o\
This readmg
sni(q*efcl
makes no sense
It
may
i|R^^
The
is
reading
however,
this
is
given in
manuscript
86
be analysed (into the perception of the component parts), depending upon which part is required to be perceived, so likewise is the understanding of the meaning of the
sentence.
8.
is
described through
)
as
a result of
9.
is
single
and
does not
j<
possess
mutual expectancy.
10.
a word,
] .
Parts of
some
letters (like
well-known that
so
to look at
as
do
parts
of the
word appear
in truth,
'?oV9.
amrraKFTC^
39
12
and yavaka are composed of parts which do not possess any meaning (It should also be noted that the rule on the association and (absence of) dissociation (between the word on the one hand and the root and suffix on the other) is only for
pragmatic purposes
38
The words
'vrsabha', udaka'
13
meanings )
any parts
its
The Word has no parts, how then can its meaning have ? The ignorant person gets a different idea of
formation by splitting
it
into parts
14
(This
is
illustrated)
word Brahmanakambalam , similarly words like 'Devadatta' have no (independent) meaning in a senof the
c
tence
3*
15
and
syntactical relationship
is
criticised
This
is
the
abhihitanvaya position)
general
and therefore is not associated with a particular meaning (which the context demands) Why should the word which exists (namely, with a general meaning)
be abandoned and how does a word thus abandoned continue to exist ?
40
16
(If
in
sentence, then
not words,
syntactical relationship
sentence
This leads to
is
but their combinedness, and which convey meaning of the wrong positions ) If the meaning
of a sentence
cannot be (consi-
(1
This being
?
so, is
meaning broken
5TS?^TTf^F^R^^ sftor CO
N
II
17
(Definitions 7
stated
These
by the anvitabhidhana school of Mimamsakas) According to the view of certain thinkers, words which
are held
(at first sight)
may appear
to
to the listeners as
18b
19
its
Grammar)
41
This Speech
is
as
(le
on
it
20
is
stated, that
is
it is
a univerJust
as
(jatisphota)
This position
also
the doctrinal
position of the
Akhandavadi
grammaiians)
is
(m an
of the action
3*3F?Rt
21
cTfSK^
MH
WCT*
STcfow
n
the
letters,
it,
it
^
22
f^PJ 1
Ifcf
*$
<TT
3T
tFOTTOT
is
timeless )
Now, in
reality,
can
timeless
This appearance (of sequence ) is a result of the powers inherent in the integral entity itself
^
23
far
fiwfald
5TR
fr'wflm^a
*m
c
ftRRH^
SRTRra
^ff
3**ft#ft
It
not
if
42
24a
(But,
tiple
can one say that an indivisible entity becomes mulon the basis of the media of its revelation ? lhat
its
integrity
Yes )
indivisible
appear to be
divided
(like
an
atom)?
24b
(But such measuring of time on the basis of the behaviour
of other things
is
not sound)
(le
periods measured
is
one with-
It is
due
to the
it as
power inherent
has parts
it
that sequence
appears
if it
ctt^Mk^MUd'WI
26a
This
is
because
it
can
be described in terms
of
sequence
26b
43
the
mind or
as different
from
it is
impossible
27
The sentence which is (really ) indivisible becomes capable of division when it is (analytically) conceived and due to
this the
in fact, indivisible,
is
presented
to the
mind
as if it consisted of parts
^
28
**?*%
ST^R
dH4T
3r*tf?#
<TS
Sffe
If these words
as real entities
exist
m a sentence
and
words then
sion, just as
letters
of
thought divisible)
29
any
way, possible ( in a letter) there would be neither letter nor (as a consequence) the word, (if we follow the
position of the Pada-school) And when neither nor word can be established how can anything
(le
letter
else
meaning) be conveyed
d'4lg<<R
30
srs?
?rc*
*tm
?wari
II
consciousness (def
is
m the sentence
44
is
an inner
principle which
31b
SM^k^HWW
32
SrssfcTr^
the revealer
eternally
3FSRT
II
the
effect,
is
Word-
which
essentially internal
ST^PR
^T^t
4(^l<(Hl^yR
II
33
It
(le
has in fact
the
V**
34
W-Mc^M^ Wed
q^r^vq-5^
school)
^^
words
fWcWeM^
srcrssra
c^FiraRfwr
(their)
II
Since
(as
word-meaning
tence)
is its
a real
umt
in the
meaning of the
sen-
m a collection of word-meanas
it
ings (which
since the
is
the
mind
^\m. *MMHWkW4*f
35a
MWHW q^H
meanmg
II
The form
forms
4*
raja
conveys the
'king' in different
45
c
35b
And
the same
word
matical formation
(nevertheless
)
occurmg in a complex gramthough similar to a verbal form is employed a different sense (from the
raja'
verb)
43
36
Just
as,
when
is
definite
is
uttered
a certain
to
'as'va?
is
reference
(a horse)
conveyed
same
the
37
(An objection against the akhanda-school If the meamngs does this all compounds are realised as single units, not make the distinction between rudhi and yaugika
of
(etymologically explained) words superflous
?
No)
In reckoning (the degree) of similarity (between complex word-formation and the sentence analysing
in the sentence, are understood to
it)
be rudhi
but only
in
grammar 45
38a
(Grammarians) propound means (for the understanding of language) which, once grasped, can be thrown overboard
46
)
38b
And
\y*.
39a 39b
)
apt
^rfesicg^is
)
*1taM fewer
realised
Therefore
by a person in some manner (all meaning of) parts a word) are derived from the sentence,
isolates or
m combination
$^3
*n^n"
3T
46
40
When
and
its
meaning
grasped by the
'this is that*
mind
a unity
is
then,
m some places,
sentence
is
sufficient to
4 WWW
V^*
?FSF$
feC
cTR^S^T
?rf?T
cT^Tfwnq^T
II
<J?cM4lfow^Mvfl4ft
cT
WP
T M*frf
Mlg<HM^ gnTq
II
41
42
mamsakas
Mi-
same meanings
ditional
And
the ad-
meaning which arises when they are in mutual relation, is described by them as the meaning of the sentence a meaning which is dependent on several words 47
*u(d^cU^*W!>lM
43
sentence although
WPn^^^sqT
this school ) the
II
(According to some in
it
meaning of the
resides
through the individual words (m turn), just as a class (reveals itself through the particulars) Others hold that
it is
44
(The Anvitabhidhana position is stated ) Others consider that it (le, the meaning of the sentence) is a unified whole in which all the parts are mutually compatible and that
it
%^\
HlU&
47
( ie
awfanfa
45
sentence) while
WP^snFcn
it is still
is
fasra
ftww
it
(as to the
meaning of the
parts for
is
requiring (other)
its
under-
m the
revealing
46
SlfcMMcl II ^T4 HcWc^*dqd*d is thus nothing more than (The meamng of the sentence And being a the inter-connection of word-meanings
<
connection
it is
not perceptible,
it
has to be inferred)
is
The
inferrable from
its
effect
veying a
new
sense)
It has
no form
Therefore
it
49
is
known
VV3
ftracf
OTSHT
flTS*T
f^RT
ftjfcKMfeMI
47
The means being and a verbal action has a means of accomplishment Thus, the meamng of
fixed,
itself
by the
mere juxtaposition
(of verb
and object)
48
is diffe-
this respect as
possessmg expectancy
fairer
*T
&<
xTtRr
48
v^
49
few
$ vz^fa
ssraf^Tcor
(The sentence is a sequence of words, definition no 5) Those functional features which already exist in the meanings of the
object, etc
)
woids
(i e,
by the sequence
nothing
distinct as a sentence
*WMI WTT#
5T
*F*r^
5T33>sfccT
StT^P
50a As long as there is some sequence of words there is no need for any other speech-entity to convey the meaning
50b
And
is
sequence
is
no sentence
51
The
when
same
But the
,
wordmeamng
52a 'Word and 'sentence* are respectively the names given to the sequence which resides in letters and words
9
tit
to^
49
V^JT
52b
5l5?cf
^tszRT
cWt*
II
meaning) word)
is
(1
to the letter
and the
H3
53
*WI$
Even
Sftlc*
$l<iW S*
^rOW
qST?|
if
non-speech-ele-
ments, understanding
and there
is
Hence they
no such understanding at each separate say that meaning belongs to the word
3W*F?r
54
Wjft'cU
nHWtifafwld
II
(The three
the following three stanzas First the samghata-view is re-stated) Just as letters, and their parts, are devoid of meaning (by themselves), but are meaningful when combined, the
^n^RdMig4Twi<i
55
fossssrow
(The sequence-view
is
re-stated)
Words winch, by
themselves,
do not
possess
any meaning
meaningful as means (to understand the meaning of the sentence) convey that meaning of the sentence when they are uttered in a sequence, and the meaning of the
sentence thus
conveyed
is
different in features
from the
KV
56
fac9?#
WJ4WMI
sn&tf
<Tft3^l#
is
summarised)
50
(here
is
a generic entity
common)
manner
Kvs^sT-
^^farosRf
who
w*f$
<res?5Fr
II
57a Those
(m
it) as
pragmatic
And
those
who
words
K<:*sr
qswT s%tt
definition of
frf%
s%tt
st
<rcrsraT
u
ways
49
58a
The
a connected discourse
is
(given in the
Rgveda pratisakhya)
58b
explained in different
(They are)
of words or
it is
built
59
(The second view is criticised) If the Pada-text being other (than the Samhita) is the original of the Samhita and is itself not created, how is the Pada-text to be constructed according to rule ?
eternal
if^cTKn^
60
*nw$tw
ft^rp;
ti
Just as one does not get the cognition of the meaning of the word at each one of its letters similarly the form of
the meaning of the sentence
is
51
IPTT
?m
q?W
*Tffo|
It
61
(The Pada-school
meaningless)
all
m words occurword
exists
mg side by side,
similarly the
meanmg
of the
62
is
perceived
when
a
it is
in the
comit is
pany of another
object, similarly
letter,
letter too
when
conveys a
meanmg
(Further
it is
)
no meaning
63a Just as a certain meaning is understood (by the listener) 63b from the utterance of a word, similarly the same sense is
understood (by the listener) from the presence of the
letters 50
$x 4
64
trcr
*jfir
*fe
STFam
||
not accepted
The
is
first
of
which
is
discussed in 64-71
(already)
if
the general
particular,
is
?3*
mrr
52
65
and
if
as
being indi9
then no
substitution
would be possible
51
66
'vrihi',
by the
not
67
And when
is
(i
which
concept)
),
is
particularised
by
it
by the word
vrihi'
there
is
then no appearance of
impossibility (of
other
two
same
logical space)
68
The verb
particular substance
sacrifice can be performed) as it does the idea of substance general A word, of course, does not denote (at one and the same time) every existent (which can be named by it)
(with
which the
$%.
69
QTTONpft
WW
*Rt>
CRT 5T5ITf^rf^n*
though they are
existents,
53
word vnhi
'
70
substitute
is
enjoined
normal
undertaken
71
if
sentence
is
an
whole
is
According to him who considers that the meaning of the sentence is an action (l e , the meanmg of the verb) qualified by (or accomplished through the nominal agents viz, instruments, etc ), it would be a different action if the
material
is
is
employed
72
(Now
the
second of
is
the
five
objections against
the
Akhanda-position
stated)
When
(in
a sentence
like 'vanat
and unfamiliar words), the meanmg (or words) is conveyed, the question word of the familiar words like 'pika' which are not about 'what is it' is asked
there are familiar
familiar 52
73
(The
third objection
is
stated)
54
If a thing
implication
(from a statement)
clarity then
74
(As for the difference between direct statement and syntactical connection)
when
veyed not directly (from a direct statement), but from the proximity (of the relevant word to other words in
tical
a sentence ), such conveying of the idea through a syntacconnection is of a different nature from its being
53
75
If it is considered that a sentence is an indivisible whole conveying an indivisible meaning then since all (relations) are from a direct statement, there is no (question of any )
conflict (of syntactical connection or anything else) with direct statement S4
76
Akbanda-position
is
Where we have a group of clauses (as in a mahavakya, le, a complex or compound sentence) all intended to build up one principal idea and having expectancy for
one another, then there would not be any meaning for
the component parts
(if
meaning
is
accepted
$V0
mm-q|q|<Vtf
tf
53
77
(A
fifth
objection
is
so
on (77-87)
This (action ) should be performed as an incidental one, while this (other) should be performed according to the
principle of tantra
(i
a single form), be (again) this action should performed (by several persons ) using the same means one after another, and this (other) action should be performed, each person using a separate means, there is (the operation of) sublation and combination in this place
78
A substitution
and here the connection of from one sentence to another ) on the word (is carried attributes of an object is in general of the a transference (in other place) some special this and indicated here, to another) (from one object transferred are attributes
is
valid here,
79
Here
(a person's)
need to do an action
(is
shown) and
(m
this
this
other place) his competence (is indicated), in third sentence), the object of the two (ie, of the
person's need
and
his
competence)
is
the
same,
56
sacrifice
mentioned here)
has
authority to
do
so,
80
is
fixed
the sequence
is
fixed
is
powerful and no
intended
this (other
one)
81
This non-operative one among the accessories is connected (to the principal) through the other (operative) accessories
,
among them
(i
is
the one
which
and
this
(other)
is
incidental
WW WHfiw^fiMM
82
<l fe$l<4+*<
is
II
(Among
sidiary,
principal
and
this is sub-
and
this is
(actions)
83
functions,
and the
here) vary,
this
no
57
84
which
will
be
nullified
by the Grammarian's
is is the negation of a prohibition of a
They
are
This
(other)
word has a secondary meanmg and this other, a primary meaning, the scope of the meaning of the word here is wide, the method employed here is a complex one, in this other place a simple method is employed
85
"There
sentence
is
this
and an option of
is
(m
this other
context), a restriction
here
the
stated
i
6\.
86
aw*
The specification
ed by analysis,
context of)
its
of this thing
the
of another sentence,
after
is inferred from the evidence meaning of this word is obtainthe word itself is detached from (the
usage
6\&
f f?f Wff$q
$ mf
M^l^fHMrSTrTT
87
of exposition in sentences
based on the meaning of words would not have been considered if a word were not a meaning-expressing agent
88
(The
criticisms of the
The
V*6
fsn?
*T
58
tradict
the
an undivided whole
lends itself to division along the (lines of) the included clauses on the basis of its different aspects
89
is analysed into (the component elements such as ) the smell of flowers, etc the same way are different meanings (as meanings of
m
55
clauses, phrases
m the
sentence
90
(The objection regarding words like pika* is answered ) Just as in a Bos gavaeus or a man-lion which is the object of an integral cognition, a part of it assumes resemblance
5C
91
ignorant person perceives that certain parts (of the Bos gavaeus etc ) have not been seen by
and
when an
to
him, he
is
(really) having
92
Similarly,
when, by
the
sentence has
become
different,
(the
ignorant
a meaning which
ftrcfa?*
93
5WRTR
1\q
TTf^
59
partless are
respects,
found to be similar
to
and
^Y*
94
rpfe
^TFT
UKW
^TFT
^^saRfftrt
fi
^TWRTtsfa
similarly sentences
parts
cticWHlMc^d which (m
from each other
tW HfrHH(
II
reality)
are integral
certain
and
dissimilar
95
cnticises the
Padavadm)
?
When
how And
how can
meaning be
STCPT
identified ?
V%*
96
S3
Wiui'l
4MMM
arcfeffi
like
Vveto dhavati'
of
the
is
Another school
(i
another section
Akhanda
and that
the one form (rather than the other) the various possible forms on
preferred
among
(i
the basis
of tantra
a combined form)
%\b
d'fcfeivre
w*n
wept
^F*
w#3
97
There
is,
red form though outwardly identical (with others) be distinguished (by contextual factors)
60
98
(The following few stanzas discuss incidentally^ the problem whether a meaning and that which conveys the meaning are identical or different) In one grammatical statement the view is held that there is identity between that which expresses a meaning, and
meaning expressed, while m some other places stated that there is no such identity
the
it is
'u' is
used to indicate the three kinds of u-sounds, the short, the long and the prolated 58
99b In symbolising lrn and lrt (by the sound lr) there is a difference (m numbers ) assumed between the symbolised
(and the symbol
59
100
y asY a which is (genitive of yam-combined and Y) expresses those symbolised by it (namely, the vowels 'a and V short or long ) No understanding of a thing is possible as conveyed by something which is
The form
c
'
form of
a'
itself *a
symbolised'
101
This sound
<u'
(prolated) which
it is
is
is
non-different from
also the basis of the
the symbol,
lysed )
is
It is
understood
in regard to
two meanings
*r
60
l\\
ssfr
61
1 02
He
(1
)
who
rules
that
component
themselves not prolated and (2 ) that a conjunction of vowels (with udatta and anudatta tones) is not a svarita-
is
an
ultimate distinction
instance, theie
is
among
speech-sounds
9
(i
that for
itself in
the sentence
sveto dhavati'
cF^ra4^5T5rt
103 Just as
ftr?HFTT
^TCrSWT
is
II
(assumed by the
component elements )
the
difference in their
sequence (of occurence ), so likewise, even when a word remains the same, there is the (discriminative ) hearing of
different
words from
it
104
Letters
come
different ones
when
wcHc^Hii4d
105
It
is
fiwr
^T
W
is
II
due
to
of vision )
The same
is
\\%
*PTT
3"
62
^M^c^dV^T
106
?TW+
*l*ld
(When woids
they remain intrinsically unchanged, a form will be heard at the very same time, as absolutely different due to the
107
(How
music
And
the
to the difference
The Sama-verses
It is
due
108
When
selves,
which are different among thembut have one of them capable of including the
texts
others, the
in that
109
(Therefore
m a situation
common form
^rr
<frrrs3
ftpr
:
*r
* w*fc
^N>r
63
110
common
by the texts, when they are uttered with a common form of utterance
which
is
prescribed
*WT
1 1
c^N
cl^
PTTcT
VgHWW^df
II
Just as one (wind ) takes various forms depending on how by a flute or by other musical init is received (1 e ) strument, similarly in the present instance various forms
can take a
common form
tpr^
i
%W
1
12
(The Pada-school's objections regarding subsidiary clauses ) is answered ) Again, clauses do exist and they can be compared to words, at the same time they will have independent meanings, if there were not another sentence (of which they
(stanza 76
form parts)
OT
113
is
(WI ^
W^PT* H*WMHfWld
Mimamsaka
II
the significance of a sentence is criticised with special reference to the problem of the subsidiary clauses)
He who
the
word
and
purpose cannot
114
(This argument
is
refuted
and
possibility of recognising
^^
64
subsidiary clauses is discussed from the angle of the Anvitabhidhana view of the Mimamsakas )
It is
each other
is
seen
(among
15
is
answered
is
a repetition for
(individual)
is
meanings of the
woids
The meaning
completed
in the individual
words (thus )
116a
vary,
116b
by the ancient
teachers,
depending on
their
(various) conceptions
117
stated
Others held that the total utterance caused instantaneous mental conception as a result of practice just as in
the matter of conveying a meaning to children or animals
65
18
Some
existed
it
imparts the
119
built
now
given on
and how it is conveyed) "Words all have a (general) meaning" such a definition of the meaning of the word has been put forth by some, as being applicable as much as to words like "apurvam" to words like "gauh" "devata" and "svargah"
120
What
understanding of the form of an object is obtained through the use of a word, through seeing the object and through repeating the act of connecting
the two,
that
is
due
it
does not
word
121
is
stated
fication, while
conveyed by the word as its some others which are incidental are taken to be the meaning of the word
(also)
?V9?
?^
?^3
#F 4kl^l
33TT#r
66
*
122
?TFT
II
(This view
criticised
the word
123
other
the
mere object
attributes)
The
attri-
SW^IW'dfHNfWt
124
a word
is
5!^5W
f%
e
W*Et
II
by a verb )
is
never seen
into being
it
The
is
an incidental meaning of
is its
action itself
meaning)
?^V
125
fa*4di*j
* fora
*r^r
stsfpt
(Still
is
stated)
Whatever relations (of the verb with agent etc ) are constant, and whatever instruments (agent, etc ) are constant, they form part of the (directly conveyed ) meaning
of the word according to others
126a
(A fourth view
{vsY
is
stated)
aftsftrtzft
4\mfa
67
The word
denotes the
it
of
the
after
object (and
members one
126b
(A
fifth
view
is
given)
association
association
Some
think that a
word denotes an
)
(of the
an
which
is
unreal
27a
is
Or
own) meaning
Or
the
word
(falsely )
(its
128
has its form identified with its meaning in manner which can be described as 'this (i e the word ) is that' (i e, the meaning ), then the word is the
,
When a word
considered as 'produced
fa fojjci
129
'
W%fk\
u*&*
g WNilMld*6d
II
Although (in theory) the identity of a word and the thing denoted by it is invariable, in some places (both in ordinary and textual usage) one of them does stand out as prominent
130a
(In
life
is
more prominent)
\\3\
?V3^
?\9\9
5PT fnq S W
1
*T,
*T
*T
68
130a
In
life
the
word
functions
by becoming
identified with
by
it
130b
both kinds (namely those which convey an external object as their meaning, and those which convey their own form as
as divided into
meaning
Ht> vsm.
131
whiwM
infer
snrfarr
Something
(for instance,
an action) which
all
is
might
kinds or
(as
be
as
so
described
an
132
(The tenth view) A conception formed about an external object is (erroneously) understood to be the object and considered as
the connotation of the
62
133
Some
meamng
as
comprising
as a
the
and as producing
it
present
mere
indefinite idea
69
134
is
35
a certain
way by a
136
is
perceived,
its
perception
on
137
and different persons, understand the meaning of the same word m different forms due to the changing conditions of under-
(at
different
times),
standing
\^6
138
d*MI<t^*&cMIff
WW(
<t^^^^
II
^h
w^^rrfa fas^'^^wfNwi
l*R
?^
?<V
?A
\*\
^^r ^t
**4I<*K
SF5T3?
3", s;
*>
$%%.
JpfNt
3&&f *!**
?R^
fMW^fNcfa
139
(Nor can we
stabilise
basis of
?vo
a^R \&$
szfta
wSWt getwiGw
140
of
The
sky
is
the
glow-worm
seen
no
nor any
fire in
the
glow-worm
141
Therefore a wise
logic even a thing
man
which he perceives with his eye Let a thing on the evidence of his (physidetermine not him
cal) perception
$Y^
MWI^^dT^MT'WfaT
mo^K W<Wld
142
Mfa&hn Bereft * fa W? q
I
'b
II
When
man
pragmatic
people give
is
pragmatic descriptions
of things whose
essential nature
143
The meaning
bha)
is
described)
%6
fhft
71
When
aire
detached
understood,
it)
produced (out of
That
of insight)
presented
by
the
word-meanings
144
It is
by no means
self,
describable to others
such terms as
of one's inner
nature
is
person
145
without
itself
*RH>d*MWI
146
m
e
1frwRWd3
It
In
one
wjiom
147
"'5r?ft^
looks
Idmwfi
agsrrcf
Even
\6%
w*|ftr
72
148
Just as qualities like softness are seen to belong to particular objects without further effort
by virtue of their
ripeit
149
Who
alters the
By
?
whom
make
nests
and so on
qlcJHWMRl<Uq
150
aift^T
^MfeWW
II
Who
directs animals
loving, hating
and birds in functions like eating, and leaping which are well known to
151
And
this
(flash
The precept is qualified by panied by recollection (That is, it may be of the either proximity or distance near past, or of ancient times)
fek^M% 3%
152
srfcrar
t^fasrT
flrg:
ii
That flash of insight is considered to be of six lands, as (1 ) by nature (2) by action (3) by practice (4) by meditation (5) by invisible causes and (6) as handed down by the wise
obtained
t\\
153
*m
(A
craWrfir
s*r:
*&mw wm*
and
secondary depending on the meaning conveyed is given) Just as the word "gauh" is applied to an object which is conjunction with and recognisable by, (other ) material things, but the word (itself) does not denote those (mate-
rial things)
which
154
it
object,
(similarly) although a word functions as denoting an which is associated with shape, colour and parts, does not denote these (as part of its meaning)
155
refer to
(However), words (signifying colour, etc ) employed to an object qualified by shape, colour and parts, do not denote those (qualifying) constituents alone
156
The
perception of
all parts
of any object
is
rare in this
is
inferred
157
through the instrumentahty of the scent of a jasmine, or of a lotus flower, the accompanying
.j
US
co
t as
we
see that
)P
%\6
158
ttWW H|U|<iWMft<MQf
>
Mma
fas?)
^
it is
WWW
STTEPP
3fo&TfsJ
II
functions as
denoting water
attri-
a drop or a mass
without reference to
?V*
fv*n
14
Wwi(5f
159
are
tv
3R#r
dWW^**lsR!T t%
as
II
denoting
oil,
etc, which
(attributes like)
refinement,
denote
in
quantities of
m fact
I
function
relation to parts
%\o.
lMWHlfa^M4^fa^H
y^4d
160
meaning linked
to
which
it
sraresNf
161
*r
HT^r^r
PwAh
it
ssnrera
ii
Whatever non-permanent
distinctions a
operation
162
Just as the
word "gauh"
is
etc
(m
the animal
it is
used
universal
163
may be comprehension of the nonpermanent things from the word, the thing which is
Therefore while there
never seen in separation (from the object) connected with it (le, the word
is
the one
m
^oo
\%6
^?
f%PTT
aftsfa
;
*T
$V**p
*nfa*r vtfewr
3T
^M
K1 *U fe?T533
164a
suffix in
held on
it)
now
"The
and the
like
can be
ex-
164b
"Or
an object with
suffix)
denotes
165
"Or words like "gauh" convey through a change in their forms a meaning which contains the idea of number, etc, without (actually) mentionmg them"
166
connection
167
Where they
(1
association
and absence of
dissociation)
can be established without exception, (there alone ) it is obligatory (that the root and suffix are significant elements), but there is no such rule about "nut" "sap",
etc 65
168
Where such
tinct
exists (i e the root and the suffix having dismeanings ), the implication of one meaning (by the other) is not conceived The powers of word-elements
76
(ie
when
*
m
C\
combination
C\
<\
169
The
woids
"kupa",
"supa"
no
parallelism of meaning , therefore the capacity for expressing another idea belongs to the combination of letters
arfprc
swrt
ssrfat
fafarr
fal^^wsT*
170
Etymological explanations of words vary, where more than one meaning is possible a derivation is stated (for each meaning)
171
Words
like "vaira", "vasistha, "giris'a" and similarly "ekaganka" and others are explained by various people in various ways through a variety of derivations
stflreg
*nsrre>n
fa^y*
s^rsrfrfais
172
Just as the
tree,
description of a path
possible through a
an anthill or a mountain, explanation of a word through different concomitant features is not impossible
173
(The
basis of
discussed )
is
Descriptions of objects like a kimsuka tree are made in different forms by those who can see them in different conditions and based on the partial understanding (of
them)
Ho 3
PHftwJct
*T
^oV
\*\
lines are
W%
77
174
(Similarly) different derivations of the word gauh" from 3 c (to swallow), 'garjati (to loar), gama' (to go), 9 'guvati (to void by stool) or 'gadati (to speak articulately) have been given by different interpreters
'girati
5
?^V!f.
175a
is
^fN^^rftws
II
view on the basis of the function of a word "Or the word gauh' denotes the meaning Not all words are 'cow', by virtue of its form 'gauh'
(Another given)
c
etymologically derived
175b Both
object
(le
it
word and
(i
features
of the
denotes) are so
considered
as the basis of
Wc^<*4lV ^CTTflj
176
fawt'c*
SlfanwiM*
are
II
In
grammar
(different)
for the sake
this
forms
indicated
by a
were
common form
of brevity
The
particular
as if
it
(common form)
%&&4 *
177
dd<il4^f^HftM(d
denotes another meaning
,
it is a different where a form is fixed to one meaning by convention, the same form does not get linked with another meaning
When a word
word
altogethei
178
The two
and
roots "ij" and "ygy" different from each other established as functioning in different settings are
78
treated in different
ways by
is
different teachers
Indeed
179
In this
way
)
vidura
is
word balavaya" as identical ('with the same way as the word "jitvari" is There
treat the
no
words as
different
\6o
sfsT^far
qsrec^T
,-,i
firoww
80
In
fiwiRttim
181
*&m^ sra^s
cWTf^nr
Thus the injunction (of the operation of at) is made Verbs are introduced from the form 'samgramayati' m these ways (i e both in combination with and separation from prefixes )
182a Because of
roots
this the
and
be internal
a
182b
It is the root
m
is
that form
(i
in combination with
prefix)
which
^o\3
5RT
Rot
^o<^
R\o
^ ^#T
*T *T
*fa 3T
79
183
(An objection
(1
is
)
When they
meaning
is
(1
the roots
to be qualified
qualified),
first
is
accomplished before
(it is
so
an action
66
)
its
means
(1
184
(admitted to be
(i
let
so let
it
be
\\\
185
4W*WN
fl*33T
*WT
5TWI<MII4J4
a tree) in
its
186
similarly, the modification (of an action by a prefix) which is made to exist as an internal feature between the root and the prefix by virtue of their mutual relation which
exists conceptually,
RU
W
RU
*ft
*T
ff*T
*IUI*li
80
?<*\3
^fecanrfa^ft
iter
^&r
TH
fasF5im
grq^fq
187
%*$?$
ajstFH
^spwfiwr
(The nature and ) In some places possible modifications (of the actions) not
function of prefixes are discussed
like
"pra" and
aW'Vrrarra
188 the action) as
its
sfT?farf
^t^ftV
wma
or
\\
features (of
it
own meaning
it is
might
the
Or
r
again
its
used as a co-worker
powers
\6\.
Wlfefa
$<<Ww *WTTfe *
as "going" etc
,
TRT^
d*IHHM|g feftMkUH f
189
5JTf5^5^
roots like
II
Those features
as existing in the
uncompounded
are
through
190
When the
"pan" are not used, prefixes "adhi" and a root denotes a certain other action ( different from that which it conveys when compounded with a prefix) This root (by itself) does not convey the uncompounded meaning just as the prefixes by themselves are (meaningless
)
^?K
^ W
r?o
to srfw
<mm
*r
-Tfcp?^r
*n
ft|T-^
81
>
c
5
191
Similaily
some
existing in
type (like kan ) combination with other elements and coalescsuffixes of the svaithika
ing with these same elements which (themselves ) do not convey a meaning, function as lepeatmg the meaning of the (same) bases
stfwt %? ^snr
192
*r*wr tot
<r\
err^
(otheis)
u
express
like
Some
(meaning),
meaning
giam-
193
aftei
194
ca although they are words, are not used by themselves, (just as) a suffix is not used by itself,
Particles, like
although
it
expresses
meaning
195a
And
is
would
text)
67
195b
particle denotes a thing which does not exist as well as something which exists, as its meaning, just as an action by a noun (1 e is also denoted by something diffeient 6S besides by the verb itself)
196
In the case of attributives they are connected with the words (which they qualify and) which convey particular
meanings,
ca'
and the
like,
for
combined
^wro
197
wki3
sr^sft
srraw
fsrfe?r
11
and
particles,
a discussion on karmapravacaniyas
starts
with
this stanza
Karmapravacanlya
particles not
is
from
it
or
foimmg a com-
Certain verbs withdraw after generating (a relationship between nouns) and thus becoming the substratum of the
In some places, such relationship into being with the verb itself heard 68a
relation
comes
^^ a
follows
The leading
is
is
PlPi<w3 This
interprets
^r wfar SFspsr ^rfc^T fw faPwci ?m <n^m ?ft 3PT ffTTTW ^tsq ^T^RTcT ST TMT JOT finrf%, 3TcT *K<Wimi f*WT STfaMwfV^iqwOTSF^ ^rf^T PHrfl I have therefore accepted
the reading given in the footnote
modificaton
text
is
The
footnote
readmg as given
the Benares
fw *f>lf^ ^fcj<3
83
t\6
cPT
ISPS3V
srfefTS
*WWW
faftTO
198
(A point about
the piescuption
in the expression "matuh smaranam" is discussed) There, the genitive is especially enjoined in ordei to pre-
compound (fiom being employed), and the conexample of an mstiumental is given in ordei that it might be seen (that the word 'gunah' is an instrumental and not an accusative) 68t>
vent a
trary
m
199
*
(It
sfrrarcT
sr**rft
fafaf^
Grant
n
**w*M*
was stated
wr
Grow*
a verb, after
effect-
And when
the
elation has
come
into being
Karmapiavacaniya
200
That (Karmapravacaniya) (with which a verb starts) which implies the existence of another veib (in the context) is connected with (the nominal and the pronominal)
case-forms in the sentence, as foi instance, does
c
(the
Karmapravacaniya) vi% when used with (the root) 'likh' it does not have the status of (being) a prefix
201a
It
is
'tisthati' is
apratyajayan'
201b The (Karmapravacaniya abhi' functions uncompounded c 69 with the verb 'sunvati in the sense in the ducction of
c 5
s^Y
SoWl^
84
202
*Su', 'ati
etc,
which aie
different
characteristics are
declared to be Karmapiavacaniyas
ciated with
etc into
c
when they
are asso-
verbs,
J
m 01 dei
to
avoid the
the saetc
change of'sa'
being different
sa
ceitain foims
from the
lattei
3TITPW3
203
^^TTT
\\
(Another
stated)
Karmapiavacaniya
is
Kaimapravacaniya) *anu' denotes the union of a cause and effect, the mstiumental which
is
When
is
set aside
104
aheady
not an
illu-
it
It defines a relation
205
cism of the
Khanda
theoiy
A
if
collection of letters
(m
combination),
206
combination of meaningful words varies as giving rise to another meaning or as not having any connection among
themselves,
85
207
If
is
when they
example kuti and ra respectively) then they do not combine into a connected word But some others say that they do combine (into a whole ) as, for instance, in the
words
*Rot
'kutlra'
and the
like
3w^)
firfwre:
sott^
sqsrra^i
208
(Some thinkers hold that if the aggiegate is meaningful, the components also should be meaningful) According to some, an aggiegate with a distinct meaning is formed or not formed from meaningful words, as in compounds and svarthika-formations (respectively)
209
Some
in,
combination
analysis
With some
on the
210
Only a technical
significance
is
which are
meaning-
ordinary usage
W W
#3t%
f|
TOT
86
21
of krt and taddhita suffixes by themselves is therefore that forms ending in these have no meaning before the addition of the case endings
The meaning
It
technical
is
212
ending
these suffixes (i e krt and taddhita ) is derived from factors like meaning of adjoining words and topic-context
213
different in character from (and not words and sentences) would be expiessive (of meaning) due to their power of possessing expectancy for one another
If words
5T
^&^M<^N^*d*T
Cv
TR%
II
214
meaningful when it is less than then (what happens is that) the whole is understood from a fraction of it assuming that the (reduced) form is not an entirely different word 70
If a collection (of letters
) is
letter,
WRnf^
215
8<4l^d
si^M^n^r
II
Under
certain conditions it (i e the fraction) causes recollection of the (complete) word which expresses the meaning as if it had been actually presented by the
(whole) word
*R*jfa
5Jc*W
Sc^RT
SRSTO
rT
*FRli
II
216
H3*
1WJ
87
not exist any separate meaning of the component words and no such meaning is realised during the comprehension of the meaning of the combined word,
T5W?5Ff
217
era
^smm+rw
the meaning of the sentence which appears be a combination of word-meanings, the recognition of word-meanings is of no use
to
similarly in
218
complex formations the complete word and the component parts have different meanings, then there is the co-existence of contradictory meanings, namely the anaIf in
lytic
and the
synthetic
219
(Another objection to the recognition of words and wordWho will consentences, etc , is given ) sider 'adhi', etc as purely having the meaning of the (locative) case ? And how can a bahuviihi compound have its meaning when the word for it is not (actually) used ?
meanings
220a The meanings of words like prajnu' and samjfiu' are not understood through their component parts
as a
whole is connected
to a
meaning
221
a dvanda
vada
is
raised
a sentence,
compound m and established If an expression, that is, compound etc is an integral speech when it
88
conveys
an mtcgial meaning then how can a dvandva compound convey the meaning of ilt> components as it
necessarily should by vntue of the fact that it is a dvandva answeied Also aie answered compound? This question the same questions in legard (226-227) veises in other formations) and negative giammatical to vrttis (complex
it>
compounds
The sum
total
of the
aiguments
is
is
that
abstraction of
component woids
only
The
single
woid 'gargah
denotes
many
as a
people
Simi-
larly a
dvandva com-
222
Just as 'bhuj' (to eat) and other veibs get related to the
paits (of a collective subject) individually, similarly the
verb
is
meaning
by a dvandva com-
pound
223
And
so
far
as representing the
this case,
compound
?WT
224
Just as
II
m
is
a single act) has a sequence in its parts (in the form that the bark of the tree is first cut, then the inside
(which
and so on) similarly a sequence is seen in the meanings of the components of a dvandva compound
'
hWlwWFJ
225
Particulai actions
to function
^Ftprf
3" SS'fcWc|
9FT
||
which peitam
through individuals
Similar
is
the case of
the parts of a
dvandva compound
226
leference
to
(extended)
attributed to the
ponent) woids
227
compound
of the
is
(really)
diveise conceptions
(comparative)
the
Bhasya,
more than
evils
which are
(of these
necessitated
words )
^<S*
^^WFmGWk**
The
rejection of all
44f4c4|4|fttaMI
228
who
a
desires
(component) meanings is shown m compounds by him (i e the teacher ) the rejection of all component meanings
e
compound
give
up
their
meanings
R3?
^
^T*
5nr~*r ^%s
jt^tt
*r
90
229
the technique of (The point that conceptions used grammatical analysis may not lepresentthe logical truth about language is still further exemplified One may break a unified utterance into paits for the sake of explanation, but still unity is the truth)
(in
a word )
is
ex-
by the
suffix in
some
places,
when
by the
roots
wforenj?
230
conveyed
some
same meaning
fafirer
231
ww
a^pwf
waTTC umgcii: u
The same
suffix-meanings which
m certain
mumeratory
are designated
as root-meanings
othei texts
grammar words like udvami' and 'kan' alone 232a Similarly are used because they are well-known (as substitutes 71
,
m
is
232b
since
grammar
oidmary usage
I
^^3p
233a
4IK?ty
H^i^ifa^^Effi
*3*T
^33^ aMHWftmwMI
f^ft'W^
II
(like
*TT
for-*T
91
233b
And Real
by these
differences
of textual explanations
^v
srfasrg
fafrra*
$wnm
*tot
234 Just as an
cause, nor
effect is
is it
not
(definably)
connected with
its
which
is
indescribable
W
235a
as
its
means of
f
realisation
% mx*m%
It
is
arm
srfcrofrT
mt%$
to
practice (of
derstanding in
create
un-
is
nature
of things
f1
236
is illus-
untutoied imagines an atom as having parts and a whole having parts as being linked to other parts (of which it really is not made)
The
237 The world is understood as limited from the sight of pots, etc And because objects have a beginning, the timeless Brahman is (erroneously ) understood as having a beginning
wm
238
swf mt$$ u
are intended as a concealment of the truth for the Remaining on the sake of the unwise who are learning path of Unreality one strives after Reality
Means
92
is
thiough the compi ehension of the woi d, the same meaning again giasped the sentence a different form
240
(of words
of a sentence) those which in the end aie lepudiated (by the meaning of the sentence) are not operative Therefore they should not
be resoited to there
(1
the
241
[The impossibility of recognising words sentences and word-meanings in the meaning of the sentence the
m
6
ultimate sense,
is
shown with
is
no
3
tiee)]
we
recognise
it
na
as
what does
c
negate9 ]
its
The
woid vrksa ) cannot be considered to be connected m the mind (to the meaning of the particle na' ), because that would mean the negation of something which exists 73
significance
(of the
c
The meaning
242a If, when the sentence is understood analytically, the 2^2b knowledge 'there is (a tree)* is formed, how can that concept which is non-verbal m character be removed
(by the particle
c
na')
is
(a tree)
is falsified
by na* (according
T*?
to
one view)
^rra
(93)
243b
How then,
be obtained
is
modified like
this ?
it
refeired to above p
If 'na
s
No)
beginning) before
is
tum, then
(all
should be employed
(in the
the otheis)
244b
(l
e vrksa be explained
may be
said
that
it
'vrksa
alone shall
be
a
its
this position is
restrictive statement
245a
Or
(it
restriction
245b
(Therefore
the
will
is
interpreted in
(i
way
stated
244a, then )
'na'
have no meaning
far*?
i
W*
246
is
fa^
^mf^^g^nj^iwffeftr
others the sentence 'udahan bhagmi* etc enter into an incompatible kind of relation-
different
X*R
aft
VW VV
94
247
In the case of sentences with praise or censure as their import the meaning of the sentence is not the same as is constructed by its analysis into words
248
is
Or
it
is
(also) the
means
foi
the
249
m the words,
from
being broken
and
it,
is
is
not
any
after
different
since
like
something restrung
T(\o.
^mg&*m
analysis,
www
vtannr
250
realities
woids is taken up for discussion) Other investigators say that the same word has more than one meaning, they say that the same word has many
251a The simultaneity (of the functioning of the word in all 251b its meanings) is avoided and the word is established one meaning at a time, through (such contextual factors
as) the
situation
context
95
252
woid
lished as
253
On
described
as
pnmai y and
secondary,
it
having
all potentialities
and
seveial aspects
254
pos-
diffeient potentialities,
is
ing
legard to the
its
without
to a
255
The
attribution of cow-ness
is
reasons
desired
by some
256
Again the foim of the word is associated with all its Only the objects denoted change The word meanings permanently remains linked to its (own) form (as its meaning
96
257
Those who adopt the lme of the plurality of words saythat the one-ness between principal and secondary words is but foimal, and that they aie fundamentally different
258a Thus
diffeient
samidheni
hymn
is
associated
with
hymn)
by being employed just as they
258b
Hymns become
diffeient
do when altered by a
substitution
259a
(Nevertheless),
their being
is,
thiough repetition) are Vedic hymns, only, mentioned theie (le, the
259b
it is those which have no use as Vedic which are mentioned there hymns) (Through them)
Or
(alternatively)
come
to
mind
75
hymn
is
recited, its
own
260b Hence all hymns are totally different from each other and those other hymns (which are produced, so to say, from the recitation of the mentioned hymns) are also different from each other, they having their distinct
forms,
mentioned
hymns
^%
Pt>f*^4
*r
97
261
is
is
hymn
is
employed
sacrifice,
and a
one
is
employed
in the contexts
of muttering
hymns
But
all
same
^TW*M??T SfT^TT^ ?rfxfIi^W^?fWT II 262a The functioning of words in their meaning is through
then foims
3^*3
262b
And
the functioning of
a sentence in conveying
is
the
through
its
dependence on
263
Those who
ses several
follow the idea that the same word possestheir conclusion regarding the
its
meanings base
being well-
known
oi othei wise
*ft
err
^v
264
sm^TWTq^ft
SB
srssFat
its
meaning
depending on the meaning (of other words) or situation context or by association with other words, is called
secondary
265
(The definition of a word which conveys a primary meaning w given according to the view of the Samgiaha) That word fiom which, when it is pronounced as an and isolate, its own well-known meaning is understood
3Y\s
*WTT K
98
which depends solely on its form (m conveying meaning) should be known as pnmaiy)
this
266
with
difficulty,
267
When
a woid
(in
conveying a
functioning in
secondary
its
meaning)
(1
depends on
itself as
own meaning
the principal
meaning
the
secondary meaning
based on
268
sarily
(Contextual derivation of meaning will not always neceslead to a pi unary secondary classification As
for
example The woids pura and 'arad each of which conveys meanings which are different and mutually contradictory are undei stood through the meanings
c
J
(but both
arad= distant
or near
time)
WW^
269
3F3FST:
^*W> ffl W
II
(Siddhanta or the
AMianda view)
When
of the sentence is artificial, how can any (word) properly have relation with another word ?
270
Where
it is
a complete verb
be
(implied
it),
that
word
is
99
it is
not con-
word
271
horse
is
'drsyate'
koyam
J?T<iTT
who, what
is
it)
WW
272a
S^rfTOW
SW*TT
m 5PTtf5PPT
(for
(Another view on
primary-secondary
classification
of
meaning
is
stated)
The cnteuon
judging whether
a woid is principal or secondary with reference to a meaning) is not whether it conveys more or less of the
attributes
272b Conveying more (such attributes) is considered as the basis of the word being well-known (in some places)
while, in
some other
places,
conveying
less is so consi-
dered
273
(Other views on primary-secondary classification) Others consider that a secondary meaning is that to convey
significance
is
a universal
is
used
basis
on the
to those of
*t^ h imTfes
274
*itar
%ttFx$ *3fa?ni
is
Where a meaning
are considered
(of
a woid)
taken to be another
5
by some
as
ioo
275
as
W
276
fiW
K U T ^TT mfa
?T
STOW
but when
(propei)
these powers,
their
277
its
meaning
settled
on the
formal capacity
is
meaning by
278
(How
then
is
understood
case ?)
When
as
listening, one understands the word having a (ceitam) meaning, that meaning is considered to be principal, and the meaning is secondary where it has to be explained
on merely
279
When
words like "gauh' 'yusmat' and 'mahat convey a different meaning (from what they ordinarily mean) through the operation of the suffix <cvi', there we
9
find
meaning
101
280
(An objection
is
arising
stated)
(state)
Bigness
in their
original
state
But that
words)
76
when looked
at in different
ways become
meanings of the
281
is
answered)
are connected
to
Words
like
are used as
as the
meanings) are secondaiy when they because they are well-known peisons names of
77
names of gods
t
3<j^
3rffcr?TT?
sffrsffcf.
wren* ^t^^rtsw
SlfdMd
II
5T5?t
q^*fa<ngrfhw
word woid
282
On
up
it
*refwcft
is
u
dif-
approached from
'Hanscandra'
\
is
of the
augment
'sut' in
words
like
78
^v
284
*itmufl
gFcm^Rtgr sratewN wm
which have become established as names of sages and the like are used to denote some one different
If words
102
(i
effected
an oidmary peison) then grammatical changes the body of such words (when they mean
sages, etc
are
then secondaiv
signi-
fication
and therefore
in the light of
said
285
secondary
classification
is
Even when a meaning completely antithetical (to the normal meaning of the woid) is conveyed by it the word is functioning m a pnmaiy capacity since the mind
is
at that time
comprehending
it
in that
way
II
now
to
classi-
words into primary and secondary is possible) Although the comprehension of the true nature of an object is dependent on how it is conceived, conception
is
not everything
i+,
as (is evident)
in the case of
an
287
Seeing (an object) water resembles seeing (it) a mirage But while its apprehension, etc , (in the two media) are thus, similar, water is not mirage
288
What
in
effect there is
common, by
*i v\Uy#<
that
\K*
103
them
appeal ance
(m
certain
289
difference
object,
(in
known
is
290
*w
)
tmxstt
II
not possible
and
291
It is possible foi a (leal) wheel to have continuous contact with the hand (which holds it), but that is not the
wheel of
fire
when
it is
caused by a touched
re-
srt<|
292
<T^rT
fort,
r^'T^ ^fa
,
ii
While a rampart, a
with those
or a turret
the
a magic city
293
by
1
their
is
There-
294
A large space
But
their
occupied by real mountains and the like images are found to occupy only a small space
is
R\\
*r<r
Pw %
s:
104
295
While
same
296
(The argument
is
concluded)
m m
it is
perceiv-
the form
which
it
297
souice
is
Woids
knowledge
298
(After discussing the classification of meaning as primary and secondary, a primary-incidental classification of meaning is now discussed)
When
a lamp is used associated with a pot with a specific purpose (of revealing the pot), the lamp also reveals
(like
a wall) in
association
with
its
299
Similarly
whatevei
(particular)
meaning,
out
the
of the
(specific)
many meanings
word
word
also
H^va
3WR
*r
105
(incidentally)
tive
that opera-
one
300
kmdhng
sticks
performed to
produce
fire
arf^facm^
301
5T^T5WfcT
certain
Sf*r
II
meaning which is to be conveyed is intended (when using a woid), the word also conveys the unintended meaning due to its proximity (with the intended one ) 80
similaily,
when a
302
Just as
it is
which
is
close connection
is
with another
with
similarly
all its
a word which
cannot
(intimate ) connection
its
meanings
be duided (m
functior)
303
vealed, the
Even when umequired meanings aie present and meaning which is operative is accepted the same remaining word-from
re-
^^rBT%^fW c ^rt
304
5rf?PTOnW*
K l^
l
II
In some places the distinction of meaning into piimary And m some (other) and secondary is not intended places even the presence of a secondary meaning does
R\6
spqf
W,
106
foi
the
word
to
305
meaning which the word actually conveys is the one which it does not verbally indicate Elsewhere the principal meaning points to another meaning
In some
(other) places the
306
When
status
exchange
their
^o\s^
307a
STOR^
is
^'^nn^'TTTT
STCftafa
II
(foi
the
word
is
to func-
m
is
the context)
307b
under-
a matra, and
this is
not stated
^m
308
^^^TWt^rf^SH
it
is
II
And when
even
way
(1
used in a representative
^o\m
309a
srra^f
*?T*n
vowel)
are discussed)
259
cript
107
It
(k,
the
word
ardha' )
applies also
to
the long
(vowels, apart
it
Or
might qualify
a matra
309b
Or
from
310
half of 307)
Look
at the
sun'
when
time
is
way
conveyed through
its
means
311
is
further illustrated)
instru-
ment
is
indicated
by the
paiticular
The
is
basis of the
pierce)
provided for
by any
(object)
312
boy who
is
from
m general
313
to the principal
(Sometimes secondary ideas are conveyed as accessories meaning without making an actual
statement of them)
food'
the (ideas
\%o
tm
M Pwfrfr
*r
108
314
(The
factois
which help to
discussed
)
word
are
now
dttumme
the
meaning of a
fiom
(their)
The meanings
syntactical
of woids aie
detei mined
connection
(in the
sentence),
sitiiation-
meaning of anothei woid, piopnety, and time, and not fiom their meic foim
context, the
place,
315
(Another
list)
(their) dissociation,
company, and
hostility,
the meaning
word), situation-context, evidence from another sentence, and the pi oximity of another word 81
(of another
316
Even according
(i
to the
a diffeient
form,
although
may
ictam
its
phonetic
words which have the same form but which, on realisation are lound to be different meanmg have their meanings understood after they are detei mined
like
R%1
263
sjqfe
srqw*:
is
found which
not found
m the Benaras
text (^
109
stssf st^r^
317
^wflfl
* wwftmwjw^
to their
in one though of way identical foim, do not have the meaning which they are to convey undei stood fiom then foim alone (but also
Words,
which,
according
application
veibs
from context
etc
318
cipratnraf
praise
is
sraW
by a
ii
and censure
as incentives
to
understood
clever hearer
319
(in the
Vedas)
is
as
tangible or intangible
praised,
and
piaise
is
320
Just as a child is dissuaded from crying by the threat of a tiger and the like (eating it), similarly an evil result (of the nonpeiformance of a sacuficial action) is stated, which is not tiue
33?
321
n sfasrR
When an
(i
$nrft
s^erro
f(nMi
down, no wise
man
it
performs an action
e
,
322
The
prohibition
Do
^ftr
qnr
no
and medicines
323
made
as the real
ac-
m these places
all
woid-meanmg
is
dependent on the
dependent
sentences)
comparable
to the
meaning of a woid
325a
single
in
it is
also con-
final reality as
an utterance) 82
325b That
326a
nominal
category
is
(automatically) understood
is
(as existing
it
because
meaning
268
After
lines
this,
the manuscript
are
3"
gives
two additional
They
111
WaH
326b
the
&%*n*WK$*q
5RWT
^Tcf
If
is
single woid-uttcrance
not an
made up thiough
expounds
the
wordmcanmgs
He
the theory of
srutaithapatti
this
connection)
The
word
inter-
vening
(between
itself
and
working
327b
(The grammarian's objection to such infeience is given) 328 a When a certain utterance is made and a meaning is
conveyed thiough
it,
that
meaning
is
considered as the
else is
None
the defi-
W*r* Ippftw^
328b ( Gases of utterances conveying the meaning of the un329a uttered also aie given) In the case of secondary words
with a verbal significance,
84
that action
(which
is
is
the
under-
And
etc
is
understood from
mdeclmables
tions
'nnY themselves
m
*T
complex combina-
270
After
this
the
manusciipt
gives
the following
stanza
112
329b
'vrksastisthati'
c
5
can
330a be obtained fiom the uttetance of the word vrksah then such utterances as 330b why use the word 'tisthati' at all
Vrksastisthati'
a
5
They
word vrksah as meaning an object as its refeient, and the word vrksah' as an utterance implying cC aie two different pieces and are the verb tisthati )
(1
the
comparable to synonyms
their
everyday language
85
And
own meanings
331a Words which are means of the undei standing (of the
foi
332
(If
meaning of an utterance
is
what
is
understood when
(327b and 328a) then non-comthe utterance is prehension of meaning or comprehension of a false-
made
when
form meanings of utterance) Even no comprehension of meaning (from a word) or when a wrong meaning is comprehended, such
also
meanmg can
there
is
their
own meanings
272
(*r) is
y&\
^\3X
334a This
is
qrroj
?t sfqr
a mistake and
is
corrected here
*r
str^f
113
333
(Therefore
'S'rutartha-
patti-view stated
When
tive
is
(the
326b and 327a ) the word dvaram' (door or way) in the accusaheaid, either (the meaning) 'close the door 5 or meaning) allow to enter the door' is obtained
c
f
accordance with
334
^ sm^rmaw snssr^iwr grew ii (The grammarian's view that the one-word utterance vrksa which is a sentence convevs the meaning of Vrksastisthati
9
the
Since a word by the Mirnamsaka) (like vrksah ) symbolises a means (1 e the wordmeaning which is the means to the realisation of the meaning of the sentence ) and is connected to an existent (as its meaning), it cannot convey the meaning (of a sentence like Vrksastisthati ) which is principal and is to be accomplished
context
e
is
33V
335
It
^wtre
wiwrcft *n^T3S?t
fafa^raa*
(The Mirnamsaka
(i
the
word vrksah
),
having expressed
and
its
336
(The grammarian
criticises
the
Mimamsala's view)
278 Manuscript
stanza
3*
does
not
this
begmmg with
stto^s??^
1H
is
word
337
(Another criticism of the grammarian's position is made vrksah is a noun, tisthati is a verb How can the one convey the meaning of the
by the Mimamsaka
other also ?
)
If the verb
also
whose form
appeared
is
the
accusative) which
then there
ideas
(l e,
be the simultaneous presence as primary word) of 'becoming' and Existence the verbal and the nominal notions 8S
shall
(m
the same
33<*$r.
(i
by the teachers of
noun
338b
And
usage
is
distinguished
ciple of association
WW WW
*rfa
Wtf
339a Even when there is doubt (as to the proper meaning of a word), due to its having the same form in its several
occurances,
affected
the expressives
power
of the
word
is
not
w.
*
4i fen
it,
V?.
^TRT
ftRr
qwffr
sr
115
339b As
is
ardham pasoh
same way
on the
it(i
animal),
is
the
decided
basis of
competency
as the factor
340
If all
'existence-words'
(i
nouns) are
in
linked
with
becoming'
isolates,
341
then
marily
all
denotes an action",
"nouns
primarily denote
existence"
contradicted
W* *fsg*
342
5TT??ftf?f
4Rrf^H<Wft
and
classes of
is
II
(Grammarian's
answer) Varttaksa
Audumbarawords,
when
real
(only ) in the
bemg
linked with
word-meanings
89
only
3*3343
TOSPT-
In
life
in terms of words,
(also) easy
and in grammar, the descnption (of a sentence) is is (both) wide (in its use) and
and
it is
artificially
employed, following
analysis 90
RR
*PRTW
116
\*v
344
In
*ft#
cf?*n^ff^^t 'Bnww^'
life,
f^sn u
meaning
of the
listeners
do not obtain
Therefore
is
other than the sentence, theie is nothing which than (a meie matter of) ordinary piactice
more
SSTFlf
qsr
SRffa?# ^Tm^T^^fSTrTT
It
345
stated elsewheie
cT?
5T^r^
^TW|
is
^cPR^Rr
lules
*!SqH
II
346
and
exceptions
nan's
and
their
meanings)
An
exception which
is
verbally
it
made
made because
forms
stated
part of the significance of the general rule) but apparently without a specific verbal statement of
it, is
its
91
meaning
accrues elsewhere
(ie,
3 vvs
st^tht
sjfof far
smfti
msK
f^rc
347
The injunction about sour-milk for Brahmms is previously made excluding the Matharas (and the statement of) the Mathara being connected with curds declares this
as
a real
fact
348
It is considered
^<SY
*bMM-UHlfiwi y
117
verbs
form one sentence (statement) even if they have several Only, they appear to be different sentences
349a Thus a
injunction,
and since
e
this
5
is
so,
the piohibition of
luk
Chapter 2
3V
350
T*RT*
II
SNW'H Wlf<<WR*C
WltWIWdT
When
(for
anything
of one anothei
is
the absence
how
351
(The upholder of the view that the two form one sentence
replies )
A
(l
it
(the special
is
such inference
prohibited as
Therefore,
there
the object to be
is
much
expec-
tancy as theie
RfRiwMT
352
of the sentence
st S5TT
f>?rr
^ ftrew
ii
word
is
equally meaningless)
There
is
no
elision of
is
a part of a proper
name
A proper
not
name which
coined
particular
form does
119
358
(This view
(But),
is
criticised
(of the
through a part
word)
how can
is
there
different
from it ? meaning
recollected convey a
359
is
stated)
their
own marks
(for distinguishing
them
360
in
Words (like 'Deva' and 'Datta') which are ambiguous meaning due to their having a common form (for
combmation) a
fixed
different meanings),
elision
and the
like
grammar
93
361
c
(from Jayestha,
instance)
'for instance),
e
gha* (from magha', for instance) are not valid (as capable of conveying the meaning of the whole), although they are words also produced simultaneously with the whole These are not (therefore) mentioned in the explanatory
dra
(from
'draksa', for
and
section
(of
grammar)
120
362
Words
V
94
immutable after
into n'
is
effected
They
are consiof
363
They
(the proper
as
clan-names,
W
364
and since they possess the powei of piopex names, they do not necessanly lequire an (external) cause to aid them to convey then meanings
S^H*
'named' for
e
f**W
H5TFTT sfsrft
wfap
is
in the case
of (words
like) 'gauh'
365
is
true also of
technical
terms
the
manuscript
gives
the following
additional verses
^$.0
Manuscript
on
it
121
And
like
in
grammai
(technical terms)
Vrddhi
and
the
is
bear
characterised
(only) by a particularisation
their
and a qualified)
95
366
function
through their
367
The
grammai depend
on
their forms
(m conveying
presence
their
meaning)
causal
And
infer-
of
factors
(aiding
86
368
(On repeating such a long technical term as an ment to understand its relation with its parts)
inference
is
experi-
the
either
it is
made on
the basis of
the sametiess
of form, that
that
word)* 7
369a
(Two
cussed )
grammar
technical
are dis-
In some places
(m grammar) corned
terms
"
122
same
technical
term
as
is
370
(Sometimes) a teim with a non- technical sense when application as a coined one
in this
way
ment 'duratsambuddhau'
stf^mimw
371
fawn nRwMd
is
ii
(The following
or to the group)
discussion
whether the
verb
the individual
The verb
(i
a sentence)
is
dvandva compound
its
(as
10
the subject),
depending upon
^V3^
'meaning-capacity'
^ftvR
^MWW+*tWH
is
WT|U|ft
372
and the
Considered
be
^rftro
understood
^vs3 % *
smn^HiR^Mi
All
^r
war
?rf*?i<?rarr
CON
373
( the Brahmins ) individually perform the action of eatmg which assumes such forms as the taking of food, etc , and which has the satisfaction of hunger as its
such as dancing
123
374
feet101 the
verb bhuj'
of
9
c
to eat')
its
'meaning-capacity'
bhuj
does
not
accomplish
purpose
102
(namely,
satisfying
hunger ) on a group-basis
W*
375
ssmfasj
the other
fawner
hand a verb
^w#^ *m
like
c
On
it is
drs'
to see'
although
functions,
bringing about
the
appropriate actions
their
gioup without
bemg
repeated
376
As
(namely,
to
holding
the
,
etc
which unite
fire),
make up
which have
the
different (of
meaning
the verb
377
The
technical term
'vrddhi'
c
c
refers
individually
to its
'symbolised', namely,
a',
ai',
and
life
from
and evidence
is
seen
grammar. 104
378
124
lies
the fining
hundred
divided
as
its
up
although thete
to
refers 106
a qualitative distinction
the
whom
meaning of the
word 'Gargah'
379
When
given to 'the
named
(as different
connection between a
the terms 'samasa'
duplicated'
)
timeless),
9
(re-
components
380
When
is
made
in
a represen-
considered to refer to
them
381
just
as
m the
106
piohibited
382
When
wealth
made, the application (of the prohibition to the is not prevented on the ground that they have not been severally prohibited
individuals)
125
383
The change of n
into
spite
individually or
%W$m^
384
caters does it not place, time, etc ?
^W^^TTfcT
cTH?ft
II
(The discussion on the act of eating is resumed ) When the act of eating is begun for the satisfaction of the
satisfy
them without
reference
to
faqpNl
385
3TT
f^fBT
cRsNt?*
ST^PF^
\\
That
like
single one (act of eating) to which plurality is attributed due to the difference of the plates (used) and the
is
alternatively considered
386
When
is
performed
10S
collectively,
but
is
each
taken his
own
food separately
387
is
again
Because there
is
no scope
one
the sentence,
and because
impossible for
the verb
295
This kanka
is
in manuscript
is
given
126
co
have a
dual application
the (meaning
is
(1
to the individual
and
the
group ),
' )
of
the)
109
word
Vatam'
('hundred
388
When
is
pound or by an ekasesa
mother), there also the meaning of the sentence terminates both the individual and the group because of its
representative significance
389
its
this
way
the
compound
sen-
different
390
clauses
compound
sentence
(during
utterance)
(Only),
recognised no
\\l.
391
**f
*m?cft
srnpTTO
srfante
*t*P3T#
(The Akhantfavadm
Fadavadin)
in this
connection
criticises
the
whom
To
those, according to
sentence culminates111
individually,
the parts
&&$* 3
, )
127
3%^.
392
*w
tf^*
"rf'W
vtlsft
fir#5 ph^
If the sentence-meaning
which
is
m the
separate parts
the sen-
original
e , in the words ), then either it contradicts the word-meanings or coexists with them
ftnctfsRsc
^.w
HftT?ft
vqrfgftasrftftiraft*
393a If they co-exist then there will be incompatibility between the qualified and the unqualified 112 the dropping of its meaning (by the word) the 393b (And ) relation (between, word and meaning) will have become
inconstant
394
discussed
The
meaning of the sentence which is common (to all the words ) and which is established word by word exists in the aggregate and also in the component parts as is shown by the proximity (of the components with each
expressible
other) us
srTfccT^Tfsr^^
395
?rs?T
apftsnT
?rrcTT ii
Just as there is the sense of possession, the (meritorious result of giving and perfect happiness (for a group ) in a
common
by those
wealth, similar
(le
is
meaning
it
the sentence
and
its
parts) possessing
u*
396
(In this connection the topic that case-endings are added and not to each letter, a
word
ful
is
m the
aggre-
added
115
128
397
common
number
is
expressed by one
398a
woids
398b
Akhanda view stated meamngfulness resides in the sentence ) When a person is accustomed to a view, othei views appear to be incompatible with it (but only appeal to be so)
(But this does not contradict the
originally that
\%%.
399
fMMtare#
(The
is
wit
*t
ssttoft
snPTsrer
v^^w^fkzm
essential condition for
sura*
its
ii
discussed )
a word to convey
meaning
A word does not convey its meaning without its being employed (for it) It is considered that the relationship between the meaning and the word conveying it has utterance as its gateway
voo
400
,
vim $rfa%r
^^5t?Tr^>r^e^
when
its
directed (to-
wards the
object), so the
word
expresses
meaning only
when
it is
purposefully uttered
arfw
401
f?m^RiW!d^rpnf^%wt
and
it
The
'object*
is
its
meaning
129
402
several
When several meanings may be conveyed by one word and words may convey one meaning, a word operates
on that meaning towards which the speaker
directs
it
115
?^Wn*fTT5Sr
403
TTOT
)
sf^TPR
II
Some
when
they
taught to others
and when they are being they have their forms as their meaning 116
404
EnfrT ^?I^Fq^ cn^RsrefsH II Those who uphold the doctrine of the sameness of the word throughout all the instances of its occurence consider these same (Vedic words) as expressing (a thmg-meant' as their) meaning (when they are employed m sacrificial (the purpose of) their actions) due to the difference utterance, and due to their being (thus) duected othere
wise U7
Yo^
405
#OTfcJ4*cMMM
SWIeflmfiw
Those
really
4MMONirw
M Ig <*WfeRW*M MTcT
word
is
II
who
different
every
are
so-called instance of
different
class-form as,
words and are only treated under one for instance, the words aksa' and others
are
1*8
\\t
299
SRftr? ^
The reading given
This
in the Benares text
is
^ft^r
makes no
sense
reading
wq^
130
406
to
(Therefore, according to them), the speaker has not got aim the word at the meaning (it is to convey) apart
Because a word has the fixed from (merely) uttering it capacity to denote a particular object, it remains connec119 ted to that meaning
407
the (real) difference (between apparently words ) which is understood from (factors like) the meaning of another word, and situation-context and not at all the employment of words-with-one-meanmg in
(And)
it is
identical
408
Our discussion is about the sentence, which appears as a word and is dependent on the verb asti' (for its character
c
of being a sentence)
of a sentence 12
is
part
409
letters
which
no meaning
meamng,
similarly (accoiding to our school) words having no meanings (of their own) present (the sentence which has) a specific meaning
410
That cognition of the meaning of words, which arises m the interim is a means to the understanding (of the meaning of the sentence), since we do not understand (the meaning of the sentence) in the beginning 121
^00
tf
_jq-
131
411
The nature
is
discussed
Mimamsaka is stated
Anvitabhidhanavada of the
At the time when the meaning (of each subsequent words) is associated with the meaning of the preceding words, the coalescence (of the individual word-meanings ) resides as an accomplished fact these word-meanings 122
412
According to some, the means is implied in the end The actual mentioning of the which is to be effected sphere-ofrestrict their case-relationships again is to
operation
413
Without
this restriction
of the sphere-of-operation
no
It has direct implication of it (le, the means) appears actual the and potentiality a possible existence through
mention of it
is
414
(Considering the
sentence)
The
action (that
and the means of which is different from itself), is (i e sphere-of-operation which has a specific Words sentence) the of here stated (as the meaning
other actions,
,
(used
understand
the
meaning
sntort
415
traafer
*m ^rmms
u
its
mean-
*T
3?
KWkW
132
its
meaning
an integral entity revealed by the words which are in a certain oider, but it itself does not show the order of
the words
416
We do not investigate the real natme of that (here, the word-meaning) which (obviously) has a form of its own It is only when a thing (heie, the meaning of the sentence does not have such a form that we seek for its essential
natuie
417
There are others who think that the understanding of the meaning of the sentence is not through words The words only give rise to a mental recollection which has the appearance of the meaning (of the sentence 123
418
in a certain
way
contact with
fire,
way
g fawwi
419
*wt
mwgi S$r
w&&
3*
^pfersr
133
420
^TT^rr^TR^
421
cR^ T?T^F1
l
?5FnH
II
The meaning
of the sentence
is
of a synthesis,
when
mutual association
(at the individual
nature
is
not presented
seen as not
word-rneanings ) since
it is
422
preception
is
its
actual constituents
(le,
(le,
the sense-data),
and
the
the form
*^3
423
IwrwiwrPf
*tt
fern
(Yet another argument to prove that the meaning of the Since a sentence is conveyed only by the sentence) fact is conveyed either as existent or as non-existent, only a sentence is used to convey it 125
424
is
not
practice understood without its being associated with a Therefore it does not (in reality) exist verb
425
5 'existence (which is a one-word-sentence) 'there was existence' 'there form the understood not is is no existence or 'there is no existence' except through its association to the mention of a verb
The statement
^o\
fpft
*r
134
426
When the meanmg-expressed-by-a-verb is connected with nominal accessories, its expectancy is not satisfied without the mention of the Existence-idea' (le, the meaning of the nominal accessories)
427
The action-part
to effect
of the
objective-to-be-accomphshed
the
However, the effect which the action (itself) brings about is its (own) result (for instance, the satisfaction of hunger in the case
of the verb 'bhuj')
428
It is
who
and means or desires to construe the meaning (of the sentence) as a system of relations (between the end and means) 126
429
The
action of 'cooking'
is
taken
as
an
object in (the
'cooking'
it is
is
sentence)
T do
cooking'
And when
seen as
mW
430
like that
u4lftcMRV
(in
cT%
rafaRf:
is
II
view) a meaning
sought to be
speaker, the
(m
capacities
3\s
itftr
*r
135
431
Sometimes a connection (of contact) is said to exist between things which exist far from each other, and sometimes things
apart
432) The separation of the (really) united, the union of the 433) (really) separated, the unity of the (really) diverse and
the diversity of the (really ) single,
are established (as
existing
to
(in this
way )
things
either
contrary forms),
many
made
them)
is
the
word
has
its
capacity fixed
434
A word is
an object
,
It is
(i
to express
the
435
(Two examples are given to illustrate the point) It is a 'conjunction' which is an attribute of the conjoined which is named by the word for it(i e the word (samAgain, it is a relation which is implied in (the yoga' ) relation of) conjunction which is named 'samavaya' ('inseparable connection')
129
310
The kanka
is
numbered wronglv
136
436
Objects are
know* not in then intrinsic natuie, but as The same object is desci ibed in different
to the use to
which
it is
put
W^'Vlsftw**
* WIWT
wAr^ri
srWwF
II
WW^WOT^
437
?TTO*TR
(of the woi d-meanmgs ) which meaning of the sentence is not localised in any part (of the sentence ) But in discussions (i e in eveiy-day language) men talk of the meaning of the sentenee as having the nature of woid-meanings
set-of-relationship
resides
The
m the
438
It
( i
is
anywhere
aggregate
the
individual
it
is
word-meanings or
the
the
(Only),
word-meanings
439
Through
explain
sentence)
undertaken to
means of understanding it, there is presented another meaning (le, the meaning of the sentence) the parts of which, when analysed show expectancy for one
it
another
ijwpW
440
srwre*
*mroTfa
ssfora
ii
(sentence-meaning) possessing several meaning-capacities that is considered as divided (on the That the meaning of the senbasis of these capacities)
It is the single
tence
is
of a small
instance)
a single (entity) is understood from, sentences measure (ie, having a single word, for
130
S^
apTWf
*T
137
441
It is a meaning which is external to the conceptural meaning that is analysed whether such (external-meaning) The division of the meaning after it is is real or not thus externalised is characterised by the analysis of the
component-faculties
(1
the word-meanings)
442
is
thus meaningful
443
As regards him (i
e,
who
does not
mean
that the
divided since
(there being
444
In the case of (sentences) where (the verb) is linked to is linked to another word
(which
is)
linked to
the
first
verb,
eg,
the sentence
132
314
The
follow mg
is
found
after this in
manu-
script xT
138
445
(The question what makes a sentence complete is disThat sentence which there is expectancy for cussed the stated action the means (of ) because of the nature of the (but of sentence the meaning ) which has no expectancy on the word-level is (also) described to be complete meaning 133
sr&fa*
swroS u
When
a mere statement of a thing is made (m a is something connected with it, (even then) the sentence is complete verbally without
that (something)
bemg
stated
!nWWfel$sfa
447
4MI.^4
5Rlhw
II
In the two sentences 'Recite while mving aboout'or 'Move about while reciting', although there is no diffethe significance of the two, a distinction (as to rence whether 'krarn (to move about) is primary or secondary) can be gathered from the verbal form 134
448
Actions which have (different) effects and are dependent on other (subsidiary) actions (which help their perfor-
mance) are conveyed by the same verb-form, without murnerating them individually from the points of view of their methods or their effects W5
\\*
spr
*r
Manuscript
this
55
kanka
obviously an
the
second
half of
omission
by the
scribe
139
449
It is
(m
general
to
and)
as
divorced from
the
(particular)
It is
by verbs
impossible
distinguish
differences
on
their sententi al
(between forms
450
yaksyante ra]anah In examples like 'as'vamedhena (kings will peiform the asvamedha sacrifice) and satram (Brahmins perform sacrifice), the asate brahmanah* difference (between the performing of sacrifice by one king and by another and between sacrifice by one Brahmin and by another) is not conveyed by the verb-forms used
451
The
verb mentioned once, without repetition, with reference to the 1 7 (sacrificial goats ) for Prajapati, is divided (so as to apply to each of the 1 7 ) by virtue of its potential
significance 186
452
(In
the
sentence
Devadatta
yajfiadattavisnumitra
is
bhojyantam')
concluded
the
sentence
up
m terms of the
(three) subjects)
137
453
Sentences,
when
form
1
The reading
cript
is
^^
rT sr fcPHMcl
% gives
the sensible
reading
text here
140
454
The
sutra Kartari'
is
a sentence which
It
a meaning in
etc 138
general
then
is
an animal,
455
at a subsequent reading
comprehension of the meaning of a sentence is necessary) If the expectancy about a thing which causes it is satisfied by listening to 1 it once, then it (le, the thing) cannot be connected with
(In fact such a
another thing)
by any means
456
is
finally
were non-different
457
In some places a verb accomplishes its objective in terms of particulars, (subject, object etc ), while some others
it
accomplishes
it
in general te
rms
139
458
Those
tense
distinctions
(in verbs)
which are
distinctions
of
like
and
distinctions
'ustrasika'
word
to be
its
divided (in
action
signification)
as
when it is used
to denote
meaning
class
821.
This kanka
141
*\\
459
ipimaj *tjfclW
*Tc*Tf?ft
fw
is
(The converse case to that stated m 452 is is, the case of a sentence which there form and several verbal forms )
that
stated here,
one noun
When
is
mentioned only
once and there aie verbs different from each other by virtue of their class, etc then the verbs are related to it separately provided there is numerical parity (between
,
noun
460
f
-just as
(break
),
where theie
is
only
*$?
461
srerFrT
wfemf
cT^nxrT?geBr^Tcrn
(The same idea is discussed according to the principle of tantra) Words like aksah' which are capable of being used under a common form are used in that way Their
having the same form
is
These
same words when separated from each other are used when used with a common form they are succession,
uttered only once
141
^jftcfT qfawST
STT
*ft
Wfiw^J
II
462
There are two established methods in which different words are used They are succession and union, (simultaneity and nobody bypasses these two
Wi
*Mi'PiWHl
*T
142
463a Words employed one after another have different forms, union have the same form 142 but words used 463b But even when words are used union, the verb follows the pattern of their successive use (le, as if the words
are used
succession)
464a These two powers (of words), namely, the power to remain apart or to be union appear as if they do not belong to words (but to something like "time" out-side them) (while, truth, they are powers mheient in words themselves) 464b Even when several words are uttered under a common form the utterance is split severally (by the comprehend-
ing listener)
465
(A different way of interpreting the word 'aksah' in the above-mentioned sentence is given)
When
it is
desired to describe a
composite
'aksah'
of several
meanings have
the
composite meaning uz
^f?t#3rcftr?tT
STT
3ITO^S3rf?IW#
e
II
466
the
On
m terms
of the com-
split for
use
3^
--3 ftmw fl
*t
143
'aksah
bhaksyantanij
its
bhojyantam,
144
divyantam5 )
Or
the
word with
number
(The two alternatives are stated m reverse order) There the word aksa' is used m the singular number 145 467b Or the word is used in its plural number in the individual
467a
e
sentences
346
468
(The problem of the sentence with two meanings is approached from the point of view of the Akhantfaschool)
Word
is
(m
the aspects) of
147
m such sentences as
^RPT*
3N'WW*I
469
5Tf?RTj3[
ftfOT
II
(The upholders of the Bheda doctrine hold a different view on this ) Or we have there the use of two entirely different statements, (the means of such use) being the employment of a common form, the coalesced form is split according to
?F#*T
jrf^FTrTR:*
5(tftTOT 5tf?TMife'cfr
II
470
Two
(The same point as 469 ) words which have the same form
originally
apprehended as
common form
r
3^3
srr^rfar
144
471a
considered)
Bheda school
is
One of the two (woids possible to be conveyed by common form) is intended by the speaker, the other
conveyed incidentally 471b Without such intention on the pait of the speaker word will woik with (both) meaning-capacities
a
is
the
472
Fne
is
fe^Tg:T cFsrwfeT
473
frWT*Frfa<S53
It
(The views of the Bheda and Abheda schools are again summarised ) On hearing but once a sentence which conveys several meanings, either through its being repeated or through the exercise of different poweis (respectively according to
the
it
474
term samprasarana 9
letter or
is
the distinction
to the sentence
145
475
Mahabhasya makes
discussed)
use of the
it is
Similarly
des-
itself that
there is through the mentiomng thing once (the conveying of its occurence twice)
of
on the
principle of tantra u9
476
stanzas
trace
the
history of
Sanskrit
grammar)
When
the hands
of such grammarians as
and Patanjah, the master who was learned 477 ) all Vedic 478a) lore composed the Mahabhasya, the source of all pnnci478b) pies, unfathomable because of its profundity, (and) clear because of its excellence of style, the uneducated could not comprehend its meaning
479
^^afinwys II fac&Tft$v3 text, which was a criticism that sacred And then, when was submerged of the Samgraha by Baiji, Saubhava and
sire
*&& S ^Tfe^Tc^l
480
VRPJ
str^f^ERT*
II
the
came
to
survive
only
Southern versions
3*
^^rfer
n.
146
481
texts
the science of
branched one (that it was) by the teacher Gandra and others who were followers of the principles of the Mahabhasya 151
482
by my teacher
our
and
*&%
483
wwi
Cantos I and II ) only the bare essentials Here (le, There will be a study m of a few systems are given Oanto III details
%*rg'i
sw^Hg
clear
'warw^iwdT
ii
484
Thought becomes
thought
him who
vt\.
485
?ifr?^flrr<'rRT
^wxi'wfa^T
firarr
3^TT%?r^3T?n
and
Hrifwwtotfcf
who have
be very clear
formation of words
Cf Yaska, Nirukta 1 2 sad bhavavikara bhavantfti Varsayamh, jayate* sti viparmamate vardhate* paksiyate vinas'yatiti
This
is
of the verb as
havmg 'becoming*
Similarly in
pradhanah)
MBh
p 258
lines 13-14.
Cf MBh Ip 13Lme 22 mahata devena nah samyam syadityadhyeyam vyakaranam Kaiyafa commenting on this bne says mahata parena
c
brahmena
4 Cf
kani
ltyarthah*
MBh
raksohagamalaghvasandehah prayojanam
pradhanam ca
?adangesu vyakaranam, pradhane ca krto yatnah phalavan bhavati
5
This stanza discusses the scope of thfe function of grammar Of the two aspects of speech, namely, the supreme Word-
pnnciple and
its
manifestation in
the form of
human
and
sentences, it
is
the concern of
grammar
6 Words are employed to state the behaviour of objects and not the fundamental truth about them (arthapravrttitattvam vivaksa na tu vastunarn svarupena sattvamasattvam va Punyaraja),
148
434 and 436 See also Punyaraja also gives two alternate
the stanza as follows
VPH
interpretations of
(i)
Or
the behaviour
of objects
is
general before
at is
It is words which give words (yadva describing them form specific by a them Sabda tasya samanyam, arthapravrtti-tattvam mbandhanamityarthah) see also VP I 119
associated with
(u
Or
le
birth
(production)
words and their validity all these when understood from grammar are valid, otherwise not (yadva arthanam prav|-t-
terakhyatopattajanmadiknyayastattvanpi*
sadhyat-
vam sadhanakanksarupam
kalabhivyaktihetutvam
iti)
thing-classes
(arthajatayah)
Words
signify thing-classes,
these,
differently either as
class or as
an
For translation the second line is read as vyavastha nityata ucyate The combined reading vyavasthanityata does not seem to make sense cf MBh Vol I p 7 athava nedameva nityalaksanam dhruvam kut^stham avicali anapayopaj anavxkan anutpattyavrddhyavyapayogi yat tannatyamiti tadapi nityam yasnumstatvam 9& vit^yateThis,as the quotation shows, is a deflation, a vyavastha (a, convention) a^bout the idea of natyata ^eternity) See a^o V?\ 29 usmg vyavastha as an isolate
,
%jx
143
That use shows that the previous stanza has been discussing a certain vyavastha (convention), and not using vyavastha as an adjective forming part of a compound
vyavasthani tyata
10
The reading hastasparsadibandhena accepted m the Benares text does not seem to make sense Nevertheless
it is
text
11
The
to
differs
from Punyareferring
raja's
He
'dhvam' and 'aparo'rthe prayujyate as referring to But cf Karika 46 below which clearly states that sphota is the cause (karanam) (which is the same as nimittam), of srutis which are the same as dhvams The production of speech-sounds is caused by the need for the sphota to be revealed, le , when the meaning'sphota'
conveying principle
is
to function
the
make any
^
difference
selves
12
The
alternative reading
given
13
Punyaraja explains the three stages as follows tatha vyavahanko vaikharirupah abdah kramagrahyo'pi pratisamhrtakrama ekabuddhi visayo bhutva mravayabhutva9 ntah karane vakramarupena buddhivisayo ntahkaranavrttirupakramarupadhvanidharmapattya pus
narapi vyavaharamavatarati
150
14
"tnerfe
and the
is
The
similarity
objects
is
them that
before
it
of the word
its
conveys
its meaning while in the case of the knowledge of the faculty itself is not an
15
It
was
word
*agni*
which
But
is
uttered
m everyday
is
does not
mean
word
is
mmatical operations to be linked with it There is, for the word uttered in a grammatical situation, the capacity to be linked with a grammatical rule. In other words, the common point of utterance between the word used the two situations, is still further qualified by association wi.th grammatical operations in the grammatical situation This is illustrated in the stanza
16
The
stanza
is
The
must a
To
explain
uccarana, the common point between utterance of a word in life and in grammar, is qualified the case of grammar by its being linked with grammatical opera-
tions
(62)
The common
upameya
is
still
feature between
an upamana and an
further
upamana, by other
attributes (63).
by other
attributes
fte,
third
i5i
link the chain of relations) For instance, iuklarri patam^=white cloth (a case of 'white* being a qualifier) But Suklataram rupam, a colour which is whiter
is
qualified,
and there
That a word has jts form as meaning is also necesin grammar This is explained in Kankas 66, and 67 A form does not become a meaningful base (pratipadika) unless it has a meaning It is to pratipadikas that suffixes are prescribed to be added Theresary
meanmgfulness of the form is a ncessary pre-condibefore case-suffixes are added The two specific case-suffixes mentioned here are nominative and genitive Examples may be given gaurbahlka (nominative} and ufio (pragrhyam) (gemtive) The first does not mean that a cow is a Bahika (member of a particular
fore
tion
means the word gauh is used to refer to a bahika The word gauh has to mean its own formif this nominative construction is to be possible The second pragrhya grammar means that uno is known as m The
tribe)
It
genitive
ufi is
possible
its
only if
it
primarily has
meaning, namely
form
17
Panim I 1 68 gastre Sabdasya svarupam bodhaaiKaSika on it reads angaradibhyaSca na <Jhak yam na bahyo'rthah In grammar the meaning of the word is its form Thus the word 'agm' in the sutra "agnerqlhak" means the The sutra does not form aqm and not the thing fire mean "add qlhak to embers" cf MBh Vol 1 p 176
lines 25-28
and p 177lines
and 2 Sabdenarthagatersamjfiapratisedhartham
arthasya sainbhavattadvacinah
152
iti
na Sakyate 'ngarebhyah
Regarding the question whether a word is a genus or a I-p 6-8 particular see VPI 45 above and MBh Vol where the akrtinityatva of words is discussed under the
Akrti as conSabdartha sambandhe" topic "nitye ceived there refers both to words and things, and when
considered as nitya (eternal)
Subramonya Mahabhasya' p 56
P S
Sastri
See also
Patanjah's
The two
on what
is
rupam
the
in
verses 68 and 69 state two different views meant by the term "own form" or 'svam the sutra 'svamrupam etc They ask the
J
mthe
word agni means a name or a named and a particular or a universal If the word agni means the form agni in
it is
both a name(samjiia) and a named It can also be a particular or an According to stanza 68, agni universal the sutra means the word agni as a particular But it does not mean that the enjomed grammatical operation takes place only
grammer, then
or meaning (samjfii)
on that particular instance of the word as given the utra That is obviously absurd The grammatical
operations take place with all instances of the
that
is
word
agni,
with the genus That is, the genus is brought mto the situation by virtue of grammatical operations
The view expressed 69 is different from this According to it, agnim the sutra is the form-meaning of the word agni and occunng as it does one instance, it is a particular But any particular occurance is a particular* sation of a genus The prescribed gramma-
tical
particular,
which
is
specific
occurance of
the genus.
153
18.
That
is,
word
may be
word
'siita'
but
it is
has under-
stood the
word via
19
Venkataramaiah } p 196 sabda (dhvani) that comes to light after the effort is made, need not be an effect exclusively, that it comes to light after the effort fits with the view that sabda is * revealed (abhivyangya)
the
Mimamsakas
20
Those who hold this view, argue that if the object also were acted upon, then the object could equally well be
perceived by another sense-organ
21
The
is
essentially integral in
its
is
nature
cited here
and the cognised In the same way while an object is peiceived, one feels that all these, its perception is through its parts However,
apprehension of parts, or of subject object difference cognition is only apparent, it is only an aid to an integral
perception
syllables,
*ga'
The same is true of the perception of words and sentences Thus there is a letter in the sound-pattern which reveals the word 'gauh',
and
listeners
will think
that they
listening to
"ga"
think
which
that
the
the sentence
is
we
get here
a confusion
154
Cf VPII89, 90 and 92
22
There are two philosophies on the constitution of speechsentences) and on the ap(syllables, words and These are given the names prehension of their meanings akhandavada and khandavada According to the first position, syllables, words, and sentences are integral units They only appear to have parts The comprehension of their meanings is also in an integral manner, and parts this only in a transitory way While play their role parts are comprehended, the final cognition of the speecha flash, as an integral cognition Thus the unit is a syllable, of syllables a word, appearance of parts and of words in a sentence are less real than the final cognition of the syllable, word, and sentence respectively, the integral percepand the cognition of parts merges What is said above tion which is the culminating point
units
is
As opposed
that
is,
to this
is
those
who hold
an addition of parts
The Mimamsakas
view,
23
See Note
17 above
Cf
also
MBh
ubhayatah
ratirbhavatiti
Vol Ip sphotamatram
,
26hues
and 2 athava,
raSruter
nirduSyate
las'
view of the jatigabdavadms means the when he uses the Patanjali sound-genus and word sphota
this view, is the
24 The Benares commentary gives two reasons for the absence of difference between sphota and dhvani namely, 'since
155
the same substratum namely space 9 or 'since it is the inner speech-principle which is revealed in the form of the sounds *
25
It was stated above that the lengthening or shortening wh^ch takes place as a feature of individual diction is a secondary feature of sound This stanza seeks to remove
a possible misconception that the long or prolated vowels could thus be grouped as a secondary modification made
sound (prakrtadhvani)
As
concerned, they are produced subsequent to the cessation of vibration, in other words through the momentum
produced
the
26
This stanza explains the process of the transformation of breath into speech-sounds, and the letters (1 e meaningful
speech-sounds) being revealed through them The breath which contains the potentiality for transformation
into
etc,
undergoes such
transformation
the
centres
of speech production
The
breath dividing
itself into
various speech-sound
might be usefully compared to molten metal flowing through various grooves in a machine and forming itself into various shapes according to the shape of the groove
27
In
this
is
physical sound
and
to speech-sound
Hence
it
is
trans-
common
term 'sound*
28
Sa<Jja
Name
in music
156
29
Cf
VP
11147
30
karye pravarttate
caitanyam
mrvrttiknyapraptibhiSca
karyesu pravarttate
svarupavibhage tu saiva vak bahyavasturupataya karmabhdvam prapadyatityarthah
nirvrttiviknyapraptisu
31
According to the theory of svamatra, all manifestations are apparent externaksaIt remains inside, but looks as tions of the inner soul According if it exists in the form of external objects to the other doctrine (paramatra) the relation between the All-soul and the ceated world is something like that between a fire and a spark which flies away from it
32
31, para 2
33
Cf catvan srnga trayo'syapada dve Sirse saptahastaso' baddho vrsabho roraviti maho devo martya aviveSa (R V IV 58 3 (Quoted m MBh Vol I
asya, tntha
p 3)
Cf VPII
34
307a,
308
for interpretation of
one sentence
we may give
an example
The
to
what substance the candy be anointed This means that the meaning of the
*aktah*
word
to
and through
definite
We
it that of the injunction is not decide with what material the candy is
be annointed from the evidence of another sentence, vai ghrtam' (ghee is splendour) From this, a praise of ghee the conclusion is reached that the candy is to be anointed with ghee.
'tejo
157
35
pasyanti,
to speech
madhyama and
which
it
evolves
is
into utterance
is
At
that stage,
speech
or
a process
only
identical with
consciousness
perception in
intrinsic
form
Pasyanti
the
seeing,
At the second stage, speech has already become a It is linked to an dynamic process, and is mental object or an idea, and has already reached the stage of concretization on the level of the mind But it has not
yet been uttered
since
it
is
It
is
madhyama, or
stage
intermediate,
between the
of being
principle
The
third stage
is
vaikhari,
when
speech
is
an uttered
realization
It is articulate
speech
According to some thinkers, prior to pasyanti there when speech is the supreme printhere are four stages parS, In this view ciple
is
pasyanti.,
madhyama, and
vaikhari
(See
R V
IV
36
VIII
VHI 1 28 and 22 C 28 says A finite verb is unaccented preceded by a word which is not a finite verb Lg devadattah pacati
See Panini
1
1
when
VIII
22 says
are subs-
and dative singular "te" and "me" respectively, (when these are preceded by a word), the kanka and they are unaccented The adi' refers to this substitution of "yusmad" and "asmad" See also the following references, Panini VIII I 19
tituted for the genitive
6
158
376lines 10-13 and 1 22 cf MBh Vol IIIp c samanavakye nighata yusmadasmadades ah (Varttika) samanavakya lti prakrtya mghatayusmadasmadades'a kim prayojanam nanavakye ma bhuvanvaktavyah mti ayam dando haranena odanam paca tava bhavisyati mama bhavisyati See also note 37 below
37
Pimm
VIII
19
it
word precedes
of a hemistich
a vocative are unaccented when a and it does not stand at the beginning
vrajani devadatta
Eg
But the condition for a vocative being unaccented is it should be in the same sentence as the preceding word which causes the dropping of the accent (samanavakya) Now the vocative is not included as forming part of the sentence as defined by the Varttikakara Hence our example it is not in the same sentence as the preceTherefore the rule regarding the dropping ding word of the accent seems to be violated This stanza answers
that
this
objection
The
vocative
it is
is
included as forming
definition of
considered as belonging
category of
adverbs
II
Hence the
1)
savyayakarakavis*esanamekatin
1
(Varttika on
also as the
Pamni
includeds the
vocative
kind of word which can exist a sentence consistent with the definition See also note 36 above
in this context may be briefly stated Kayayana, the author of the Varttika on Paniru's Astadhyayi has given a definition of a sentence as "a verb accompanied by indeclinable^ nominal case forms and qualifying and modifying words, and a sentence will have only one principal verb" (akhyatam
The argument
as follows
givyayakarakaviesa
nam
ekatin)
159
given in VPII-4
definition
verb
is
the
Does
this
?
of these definitions bring out different results For example, KatyayanaS definition does not come as a
violation of Panmi's rule
as the
is
Mimmasaka
>
definition causes
violation*
How
Panini VIII 1 28 says that a finite verb a sentence will be unaccented provided a word which is not a finite verb precedes it and the two are the same
this
according to Katyayanat a sentence can have only one finite verb (ekatm) Ac-* cording to this definition s sentence like yam dando
haranena'
sentences,
'this
sentence (samanavakya)
Now
stick,
with
this
take)
is
really
two
'asti'
since
after
'dan<Ja' there is
the verb
understood
'hara*
is
accented, since
'ayam dando hara anena are two sentences, it having two finite verbs, there is consequently no samanavakyatva
In the
'hara* will
Mimamsaka
definition,
is
samanavakyata(the
same sentence)
To
the
Mimam-
saka,
another,
as
its
principal
member, and
conditions,
is
satisfies
these
a common
to
purpose
to
The whole
sacrifice
piece
is
intended as an instruction
then,
perform
Smce
according
the
finite
verbs preceding it %n
is
the
wrong
160
38
Two
this
is
stanza in favour
of
word
a complex
whole
and
One is that the word vrsabha, not found to possess meaningful udaka and yavaka are assumptions of the kmd that a word parts Another is that
not real
m are
formed whenever there is a combination of roots and suffixes, and nowhere where there is none such, are only They do not prove that words pragmatic assumptions are composed of real parts like roots and suffixes
is
39
362 Cf MBh Vol I p vyaktaime tarhyekarthibhavaviSesah samkhyavxseso (lines cayoge bfodhanamupasarjanavisesam 12-13) Vyaktabhidhanam bhavati vakye brahmanasya kambalasSamase punaravyaktam brahmanakambatisthatiti In the context the difference between a lastisthatlti In the latter sentence and a compound is discussed there is a fusion of the meanings of the components"
40
This is a variety of the akhanda view According to it speech and meaning are aspects of the same reality, namely, the inner consciousness
41
the sentence
is
that
they are perceived then they can be proved to be nonexistent if the evidence be proved non-existent That is
seeks to do
The mind
perceives word-
a series according to the padavadi, that means the perception of a preceding word-
a sentence
meaning has to terminate when t^e mind passes on to the next word-meaning The meamng of this statement
is tfrat
word-meaning does not exist Consequently the doctrine that the meaning of a sentence is formed from the meaning of words also stands discredited
161
42
This in different forms like raja, rajfia, rajfii, etc shows that there is no fixed forms of the word Different forms convey the same meaning
43
The word raja m a compound like "rajapurusa" has the same form as raja, the Imperative second person singular of the verb raj to shine Hence an expression like 'he rajapurusa' you king's servant' can also convey the meaning Oh 'Man, you shine' 'brajasva purusa')
44
Cf the English 'blackbird'just as the idea 'black* plays no part in the scheme of the meaning of the word, similarly the idea of horse has no part, in the semantic 'ASvakarna' is the realisation of the word 'aSvakarna' name of a tree Even though originally the tree got that name from its leaves being shaped as the ears of a horse (see Monier Villi ams), every time the word is uttered,
the listener's
mmd
in understanding the
45*
those whose meanings are not derived "tailabut are conventionally fixed payika", does not mean "a woman who drinks oil" as the explanation of the word from the component words
rudhi
words are
payika
etymologically,
(taila-oil,
to believe
lead one
46
Ludwig Wittgenstein 'Tractus Logico Philosop 189 'My propositions are elucidatory m this way He who understands them finally recognises them as senseless, when he has climbed out through them, on them, over them (He must so to speak, throw away the ladder after he has climbed up on it He must surmount these propositions, then he sees them
phicus'
cf
rightly
162
47
In this kanka the view known as the abhihitanvayavada on what constitutes the meaning of a sentence is given In this view, words individually convey in the sentence that meaning they convey as isolates This meaning of the word as isolate is a thing-meant In the sentence, however, the words convey an added element through their mutual This additional element is the meaning relationship of the sentence (abhihitanam anvayah) In other wordswords convey a thing-meant, sentence conveys a relationship
See also
Datta
"The
Six
Ways Of
Knowing"
48 This discusses another view known as anvitabhidhana, this also falling within the mam subdivision of the view that a sentence is an aggregate of words, and the meaning of a sentence is an aggregate of word-meanings (samghatapaksa)
In
selves
this
through
relationship
then, both
the
meaning of
word are formed In other words, the syntatical relationship of words not
only produces the sentence and its meaning, they also invest a word with its meaning, which is derived from its syntactical relationship with other words forming the sentence (anvivitanam abhidhanah)
To
positions in the
significant
to
through their syntactiwith abhihitanam (1) anvaya^ syntactical relationship of the significant and {2} anvitan&m abhidhSnasignification by the syntactically related* through such relationship*
significant
become
relationship
each
other
163
49
Words are
sentence
what
is
known
is
as the
The
interconnection of words
factor to
be inferred from the result that the association of words conveys a meaning which is more than the meanings of the words
49a The reference is to the well-known statement padaprairtih This is samhita occunng in the Rgveda Pratisakhya capable of a double interpretation depending on how the compound padaprakrtih is broken It can be broken
as
padanam
According
utterance,
to the
former, the
is
samhita
it,
(the connected
or the sentence)
word
is
derived from
according to
it
pada-text or the
word
is
from
50
In other words, the same meaning as is conveyed by a word can be considered as being conveyed by the
collection of the letters
51
the non-performance This is senous as it will result of the sacrifice which means the violation of injunction
yajeta*
52
meaning of the one instalment without reference to the meaning of the words In such cases the fastener's familiarity or otherwise with the meaning of any word or words would be a matter of no
sentence
if the total
significance
53
The
reference
is
to the
sentence
bheta
(sacrifice
a white goat)
between
that
Sruta.
54
The
essential
difference
is
iruU.
direct, statment
164
of a sentence right from listening, while to get its meaning from a syntactical connection, the sentence has quite
obviously to be interpreted with reference to the relationship between the
component words
55
or a
the
meaning of the
total
of
analysis
56
The example
is
given to
is
in integral cognitions
57
The
translation takes a different line of interpretation Punyaraja interprets the stanza as from Punyaraja's follows Just as two cognitions, for instance, the cogni-
tion of 'blue*
and the cognition of 'yellow* are alike and at the same time
the angle of
is
the objects
'blue'
perceived
since one
a cognition of
etc
'yellow')
Pamni
2
1
27
33
59
60
61
See
Pamm
III
I
See Pamni
27
'roundness'
and 'being
made
It
of
clay',
means
nor 'roundness' or 'being made of clay' "roundness", "being made of clay", etc,
alter-
62
The
meaning, and
object
idea
63
The meaning of individual words find unity in the meaning of the sentence jtSelf as revealed by a process
165
flash
64
'a cow' but the idea of a bell which hangs from the cow's neck or a flea which rests the cow's head is not included the linut of the
reference of the
word
65
Nut(n) is an agama and is found words like kartrnam and gurunam It is not a significant element in words because we can find genitive forms like bhavatam without
it
is
1
not found
examples like
'atti*
cf on
Panim
III
67
bhavakarmakartarah sarvadhatukartha&cedekadvibahusu
niyamanupapattiratadarthatvat (Varttika)
lti
vikaranartha
cetkrtabhihite vikaranabhava
(Varttika)
Also
See
MBh
66
Vol
IIp 57lines
23, 27
if a verb is to get 'being' in a sentence Because must first, be associated with prefixes Why for an action to be accomplished, nominal agents, or instruments, are necessary and a verb is the name of an
In other words
it
action
67
Cf
MBh
lti
krtorthah,
hara
68
See Pamni
57
and
MBh
Vol I-p
68a The first part of the kanka explains what is implied in a word bke rajapurusah, meaning the king's servant A man is a bug's servant since the king controls him But the verb (bibharti-controls, governs) is itself not present there It was withdrawn after effecting the relationship of governor and governed, or controller and controlled
166
between the king and the servant See also note 223 under Sanskrit text
68b The discussion is about the expression "matuh smaranam" Why is the word matuh in the genitive ? It is a esa-
and conveys the idea of the accusative matuh mataram smarati If the genitive is means smarati
sasthi,
already there in the expression, why then is a special mjuction on sas{hi in the sutra pratipadyena adhigartha
etc
as applying to expressions like
matuh smaranam
The answer to this is that it is an injunction of restriction (niyama) The injunction means that sasthi alone be used, and let there not be a compound like matrsmaranam The counter example referred to is karmanitt
if matuh is, kim maturgunaih smaranam v ' That smaranam means mataram smarati it means mataram gunaih smarati and not matuh gunan smarati (not that 'one remembers the qualities of the mother, but that "one remembers the mother through her qualities) Ultimately thus matuh smaranam means matuh gunaifc smaranam
69
70
The view
is
exemplified
'niskartara*
Example
minus
which
is
latter
Assuming that
words,
having the same meaning, the interpretation of this is that a part of a word can stand for the whole which means the missing syllable is not significant from the point of view of meaning
71
*Udvami* is used as an abbreviated form of udvamati= c to vomit and kan* is used for representing 'karonu'
and
'karosi*.
167
72
deal with
Grammatical rules are not everything They do not Reabty in its ultimate aspects Their concern is with the manifested world of things and names
73
The argument
of the
is
that the
tree)
is
no
cannot be built
since according to
the
of the sentence
The author examines possible ways in which the comprehension of the meaning of the sentence through analysis is possible First, can the meaning of the single word vrksa be negated by the particle "na" That is,
can
it effect
namely,
tree
The answer
exists
no The object cannot be negated if it That would mean making an existent into a
non-existent
and
is
impossible
*na*
Next can the existence of the tree be negated by the particle No, because such a concept is non-verbal in character Therefore its negation (since it is a concept, a buddhi).
particle 'na' is not
if it is to
by the
possible
A concept
has
to
be verbal
Or again a third alternative is considered Can we 9 say that particle *na states that the concept of the existence of the tree is false This way of looking at the sentence is
also
wrong This
which
is
it
normally
c be said that the particle na' functions In that case. without any reference to a substratum
Again, can
it
168
fi
na' should
be stated
first
m the
we
have
Or can
the tree)
it
'vrksa' is used to
e
wrong, because it would convert e a statement of a positive fact) down a restriction, or one into a statement laying irestnction Again if the word which indicates a Vrksa' is given to limit an already understood subsall Thus considered tratum, then it is a repetition the possible ways the recognition of word-meanings
a direct statement
(1
This
m m
sentence
is
impossible
In the next
illustrate the
is
given to
that the
which
is
different
i e,
word meanings m the ultimate analysis is wrong The reference is to the sentence udahan Sirasa bhagini yatvam anadvaham vahasi sa tvam
recognition of
praclnam
kumbham abhidhavantam
adraksih
is
the sentence
different
from
74
this connection is whether or a word changes with each different meaning it has A word may be entered the dictionary several times, each time it having a different meaning There are at least two ways of constructing this position It can be argued that each time the word has a different meaning it is a different entity, or that it is only the same word, with different meanings In the text both
The
question discussed
identity of
not the
75
A hymn when used or repeated becomes logically different And these latter hymns which get their entity from the
sep^thion of the already existent
are
169
also
Vedic
really
meaningful
hymns and
them
In other words the significance of a hymn is derived from its use Thus if the samidheni hymn is repeated, we
?6
According to Panini 4 50, the affix "cvi" comes after a word when the agent has attained to the new state expressed by the word, what the thing previously was not and when the roots kr (to make), bhu (to be) are conjoined with it' (C S Vasu) Thus we get "asuklah suklah saxnpadyate tarn karoti =suklikaroti
In the same way there can be a form 'gorbhavati* from c agor gaursampadyate go'bhavat (some one who is not a cow has attained to the state of a cow, he became a cow) Now, some one like a Bahika can become a cow only when cow-ness is attributed to him In other words the meaning of the word gauh' is secondary (gauna) m that context
c
which
In 'sukllbhavati', on the other hand, something is not white can become white a real sense (uttaravastha vastusatyaiva-Punyaraja) Therefore the meaning of the word 'sukla* is not secondary
grammatical significance of c gauh in the example quoted above being considered as conveying a secondary meaning is that it will not have the designa-
The
by Panini II 15 in which respectively say that a the vowel will be known as nipata which ends association with 'pragrhya' and *uri' and *dac' when This is because between verbs will be known as gatis) primary and secondary meanings of a word it is with reference to the primary meaning that grammatical
tion of 'pragrhya'
(as required
association with I
4-S1
170
p 70
If grammatical as are used as words operations take place only on such then how do the meaning conveying their primary regard to operate Sutras VI 1 90 and VI 1 93 resultant forms in the words like "go" as is evident and bahikama'gam sentence like 'gaurbahikastisthati
naya' respectively
its
when
obviously the
word
is
used
in
secondary sense
The answer
about
to this question
is
place grammatical operations not takmg regard to words which convey a secondary meaning applies only where words are concerned as distinct from pratipadikas or bases The rule about vrddhi m VII 1 90 applies to pratipadikas, for instance to 'go*, which with the change of the vowel into *au* becomes
'gauh' in
is
similar
the
like
VI
93 in such examples
is
Mahabhutabcandramah means the moon has and it refers to the fuUmoon Now here the full moon is a fact on full moon day and no new condition has emerged There is no astitapurvavastha upacantottaravastha There is no supenmposition of a new state on an existing condition, which supenmpobecome
full,
the cloth
'an 9 Similarly expression SuHlbhavati patah (the cloth becomes white) does not add any new element
is
white,
and the
1*1
of meaning
there
How then is 'cvi* used here and how is any secondary meaning ? The answer is given True, no new condition is added to the in verse 280 it meaning, but is assumed by the speaker that a new condition is superimposed and the use is based on that cf MBh Vol Ip 71lines 14-21
Panmi VII 3 82
Therefore no change of
s
77
mto
in
manavakau
78
Panmi VI
Thus
sut
153
comes in hangcandro
manavakah
79
Such
duplicate
moon
80
The
313
m 306,
is
long
and
prolonged vowels
svanta
is
a combination of
udatta and anudatta accents This causes no difficulty where long and prolonged vowels are concerned, since
these latter have in therefore they can hold
vowel
But in the short vowel, how can one have limitwhich is udatta and the other is anudatta ? The answer to this is given by the grammatical That is, diction "tasyadita udattamardha hrasvam" the first half of a short vowel will be udatta
able parts, one of
In the kankas under discussion, the meaning of the term hrasva in the above-given dictum is discussed Hrasva does not mean here a short vowel, which is the term's
172
primary meaning
hrasva
is
It
Further
representative of
dirgha
and pluta
(short, long,
81
Firth, Transactions See Technique of Semantics by J of the Philological Society, London 1934
82
The reference is to one-word-sentences such as "vrksah" The word implies the verb tisthati (one of the possible
verbs)
'here
is
a tree 5
83
Eg (Punyaraja)
varsati
varsati
(devo)
(jalam)
84
More examples to prove the point that an uttered piece can convey more than what is warranted by its form alone In other words, it also conveys the meaning of it For example in the some word or words implied fuel), expression edhebhyo vrajati (He goes for the expression means edhaharanaya vrjati In this, ahrana (bringing) is a subsidiary action to the mam action of going The uttered form edha brings this also to the context Stham means the unuttered verb Similarly mskausambi means mskrantakauSambi (Gone out of
Kau^ambi
On
Panmi
II
3-27
see
MBh
9
Regarding the function of upasargas (stanza 329 a) a slightly Vol Ip 365lines 17-19
different
context
upasargaca
punarevamatmakah
mahuh
85
'vrksa* and the utterance 'vrksastiwas stated earlier that the piece 'vrksah* can convey the meaning of 'vrksastifthati* Then why should the latter be used at all ? Why not always use
It
173
m
86
the
stanza
Thus the way one student analyses a sentence as an aid to his understanding of the meaning of the sentence will be different from that adopted by another student And these are all nothing more than devices
87
Punyaraja constructs the third line as 'tasya sambandhl arthah' (the meaning connected to it, that is, its meaning) But it seems it is This is, of course, possible better to interpret the line as 'its meaning which is connected to the meaning of another word which is not uttered, but which can be inferred 'sambandhi' cor9 relating the word 'artha with the word 'arthantarasya (Punyaraja, in fact, uses the latter word understood However, the general idea of the this connection)
9
stanza,
is
the same
it is
interpreted
88
The reference here is to the definitions of noun and verb Nouns have existence (sattva) as their meaning, verbs mean becoming (bhava) The contradiction here is that
the one sabda (eg dvaram), if
into the context, will
it
verbal functions
cf Yaska Nirukta I
89
cf
Yaska Nirukta
Also
Nirukta
2 tatra catustvam
nopapadyate
'sastraknyayogacca vyaptimatvacca tu
The meaning
translation
of the
word arthayogam
is
taken in the
in a different
way from
Punyaraja's
He
(
c
174
interpret
it
as
tasyaiva
arthena
'
pratibhalaksanena
yogam sambandham
drstva
The
and
this
connection
it
is
laukikam,
ie
something that
is
ascribed to
a fundamental
fact
cf 344 below
e
na
loke pratipatrnam
arthayogatprasiddhayah,
interprets in
which
also
Punyaraja
c
a different way
He
in reality'
90
91
An
exception which
is
implied
as
statement
itself,
strictly
and
there-
being verbally made (sabdavat) in the rule itself, but since there is no distinct statement of it, apparently it is not verbally made As the next stanza says, the Sruti, ie, (aSabdmiva)
can be
considered
is
Brahmanas and dadhi (sour-milk) exception of the Matharas And the further statement connecting Matharas with takra (butter-milk) makes a re-statement of this fact
the statement about
made
including the
92
According to
this it is
the
object of sense-perception, ie
56
9S
According to the dictum c caturthah, anajadau, ca lopah purvapadasya ca' etc quoted by Punyaraja
See Mahabhasya Vol 2 p 425 (on Panim 3 83 thajadavurdhvam dvitiyadacah) caturthat caturthallopo vaktavyah, brhaspatidattakah brhaspatikah Prajapatidattakah prajapattkah an&jadauca, anajadau ca bpo vaktvavyah devadattakak devakafc yajfiadattakalji
175
yajnakah, lopah
purvapadasya ca
purvapadasya
ca
yajfiadattakah
dattakah
and
so
on
94
95
Pamm VII
4 3
II
1
57
96
Long
view)
samkhya (according
(MBh Vol
I
lines
I-page
81lines 26-29)
to one upasarjanam
p 215lines 7-11) karaka (MBh I p and karmapravacanlya (MBh Vol I p lines 15-18) These are called long technical terms because they are longer than a samjfia ought to be and are explainable through their component elements Nimitta Punyaraja explams 'nimitta' as the component element of the word In a long technical term which is interpreted in terms of this component element, they, obviously, form the causal factors in the understanding of the meaning of the term Patanjah explains a nimitta as some thing known and a nimitti as something un324 346
(MBh Vol
7-9 ),
known
MBh
97
It
is
Vol
II
lines 16
and 17
on
is
repetition
that the
term
conveyed through
its
In the case of
a technical term which is not a product of smaller units, such a secondary stage is not necessary, to explain its
meaning
To
still
with
an example,
let
One
gets the
karakam'
9) Indeed the purpose of coming such long terms is that such terms must be understood as being expressive of their significance (tatra mahatya samjiiayah karana etatprayojanam anvarthasamjiia yatha. vyfiayeta Karoti karakamiu MBh same as above lines 8 and 9
line
on repetition
(MBh
Vol
324
176
97a
The Vakyapadiya
the use of proper
also discusses
this
connection
in the
gram-
matical texts
The
applied mostly to
denote technical terms in the works of Panini and other grammarians although in these there are places where
the term
is
used to refer to oidmary proper names The c such a context as the samjfia-
prakarana'
is
to
mean a
technical term
Such
terms,
(subject),
karma
(object)
are
examples of samjfias
ways They (1 ) the use ofa technical term in a non-technical sense (2) The use of a technical term a technical sense (3) the use of a term both the
are
technical
and non-technical sense m the same discussion ofa technical term m a non-technical sense,
but definitely intended to include the technical sense Let us take some examples In the sutra 'kartari karmavyatihare' the word karma is used not the technical sense which it has in the grammatical system, but in the sense of the word in ordinary usage This latter meaning is 'action' But there are other sutras where this word 'karma5 is used in its technical sense, viz 'object' For the word being used wa its grammatical the subject-predicate-object group the sutra sense as 9 'karxnani a \ provides an example To take two other examples, the term 'karanam' is used in a non-technical
sense
karane*
and
in its
'kartrkaranayostrtiya'
Now
m its technical and non-technical sense, Pamni uses the word 'samkhya' (number) in both senses m his discussion on numbers Thus m the sutra 'bahuganavadutfati samkhya* he defines the term samkhya (number) in its technical sense The sutra means that words like 'bahu' and 'gana* will be known as samkhya (numbers), and they are mentioned here as samkhyas (numbers) in
the grammatical sense
177
down that the word *bahu* is a samkhya, it does mean that it is a samkhya in that it will have a numerical value when it is used in the context It only means that the word (bahu) will be technically known
lays
not
samkhya thus bringing it under the operation of the which particularly refer to samkhyas In *he scope of this same sutra are also included samkhyas (numbers)
as a
rules
in the ordinary sense, like one which are referred to in a later sutra, namely 'samkhyaya. atis adantayah*
We
will
now
illustrate the
use of
technical terms
In
this
group,
words in their non-technical of the non-technical meaning of the word includes the possibility of its interpretation as a technical term The sutra 'ekaSruti duratsambuddhau' provides an illustration
use of
The
word
'sambuddhi'
means
its
'calling*
m
is
its
non-technical sense,
and in
technical sense it
the name for vocative singular As used in the sutra quoted above, it means 'calling its non-technical sense, But the technical sense of the word has also relevance the sutra since 'sambuddhi' that sense is also a word of
'calling'
98
Pamm
123andVI122
SeealsoMBh Vol
I athava
bhavatyekadikayah samkhyayah samkhyapradeSesu samkhyasampratyaya lti, yadayam samkhyayah atiSadantayah kan lti tisadantayah praue-
acaryapravrttirjfiapayati
dham
asti
99
Pamm
I 2 33
Sec also
MBh
100.
Cf
MBh
Vol I p
41hnes
10-16
101
Service
sacrifice
178
102
Cf
MBh
Vol
Ip
several
students
an example of the operation of the principle of tantra or the principle by which something discharges its func tion on a group-basis
104
Panmi
1 1
Sabdah
pathitavyah (p 37 1 26) yatha laukikavaidikesu (p 38 Varttika) bngena va(p 39 1-1 Varttika), pratyekam 1 14
vrddhi-gunasamjfie bhavata
lti
nam
samudayema bhutamiti
5-6), pratyava-
yavamcavakyapansamapteh
105
(p 41
10 Varttika)
See
MBh
is
above p
41 (lines 11
14)
is
106
This
satisfied
by one
of them
107
MBh
Vol
(p
illustration
MBh
vyam samuditaisca
108
When
the sentence
is
'devadatta
yajnadattavisnumitrah
109
10
vipsa cf
Panmi VIII
bhojyantam' 4
See stanza 416 *or a similar use of the word 'abhidhiyatc' Just as words are not recognised the sentence when
is
the case of
111
is, according to the Anvitabhidhana view of the Padavadi Mlm&msakas (See VPII According 44) to xhcm, then, the meaning of the sentence is realised
That
179
pomts of the words The Miraamuphold the notion of pratyekam pansamapti "culmination of the meaning of the sentence in the component parts individually) 95 in interpreting the meaning of the sentence, its nature and realisation
focal
sakas,
m parts at the
therefore,
112
113
The original meaning of the word is an unqualified meaning and the meaning which the word gets from its connection with other words m the sentence is a qualified meaning Thus the word 'gauh' which as an isolate means 'the animal with dew laps, etc ' means the same thing qualified by the act of 'bringing' while used in the sentence 'gam anaya (bring the cow) pratyekam tu samaptarthah sahabhutesu vartate VPII
5
117
114
Cf
MBh
Vol
22010-24
This occurs in the context of the discussion whether india word are meaningful or not vidual letters The 403 is not accepted by Patanjah himself notion stated that and Bhartrhan follows him The Vakyapadiya
m m
states
it
it,
though
does not
make a
Vol
115
Cf
MBh
I (p
219
mdrah bahavo hi sabda ekartha bhavanti tadyatha ekasca gabdo bahyarsakrah puruhutah purandarah thah tadyatha aksah padah masa lti
Vol II (p 386lines 4 and 5) pa^hyate yosavamnaye'syavamaSabdah padarthah
116
Cf
MBh
evain
soya
117
discussion
on samidhenx
hymn VP-II
118
257-261
18
11&
The
text
is
VP
6
is
The Nanas'abdavadin
to him, all so-called
speaking here
Since according
instances of the
is
word having
special
several meanings thus necessitating the aiming of the word at the meaning which is to be
Cf
VPH
Cf VP 1-86, where however, the understanding of parts which are unreal is stated to be caused by the incapacity
of the speaker
122
According to the anvitabhidhana-view, thus, the synthesis between the various word-meanmgs constitutes the meaning of the sentence and that synthesis is not something built up word by word but something which already exists
the very
first
word
(p
123
Cf
MBh
Vol III
57line
siddham tu
line 14)
14)
(p
57
124
Nagegabhafta
samudayas'akyah
evam ghatamanaya
vakyarthah
125
The argument
Reality
is
is
the forms of statements and statements, either positive or negative are the form of
expressed
sentences
It follows
from
reality,
and which has the form of the Therefore it is wrong to conthis that only sentences
181
name
cf
of a single object
takes the
form of a sentence
VPH
125a
325 b, 326
a,
MBh
Vol
126 127
final truths
5
The term 'karana mime 2 does not mean instrument, it means 'action the word being used as the noun form
5
follows
to do Punyaraja explains it as In the sentence 'paciknyam karomi 5 (I do cooking) 'cooking is a noun and is used as an accessory 9 to the action of 'doing and therefore is a sadhana In
of the root kr
5
5
(I
is
'cook
and
hence
its
meaning
is
128
The same
lities
point
is
made
is
the referents
and that it is the use of the word with a specific by the speaker which specifies a particular aspect of a meaning as operative m a certain context (Sec VP 434) cf Tractus Logico-Philosophicus p 35
'Objects contain the possibility of all states of affairs
5
129
5 In other words since 'conjunction is an attribute of the conjoined a description of the conjoined objects is neces5 sary to describe the character of 'conjunction This means that the mere word 'samyoga does not describe the nature
5
of the relation
it
names
5
Similarly
the
relationship
known
as 'sarnavaya is expressed
by implication
in the
relation
samyoga
130
matraya-yada tasya matraya myatasamkhyakena alpiyasd drgyate Punyaraja 'bhisambandho tobdena yogo Example lgyanah sarnprasaranam Panini I. 1 45 The
182
saranas
Eg
yaj
substitution of lk
Or, alternatively, the sentence 'lgyanah' meaning the (i, u, r, 1) for yan (y, v, r, 1) will be
the
known by
name samprasaranam
Now the point of quoting this example is to present an argument favour of the akhanda-position that sentences convey their meaning as indivisible units The sentence of which the name is sampiasaranam, that is which is constituted by the single word 'samprasaranam' conveys the meaning of substitution of *ik' for 'yan' Being a single-word-sentence, it cannot be
argued by any one that the sentence conveys through its component parts
its
meaning
Gf
MBh
Vol
111 and
p 112
2-6
131
Panmi VIII
23 also
VPH
132
Mrgah pagyata yati (see, there goes a deer) The sentence mrgah payata yati is such that
it
can
nor as a combination of more sentences than one In the view that it is a composite of two sentences, the two
and
pagyata yati
Another school of trunking considers that mrgah is one sentence Since the verbs are inter-
connected (yuktayukta)
133
lots
logical
of cultivaincom-
since the agent, instruments, etc, of the action of threshing are not mentioned, but there i$ no
183
incompleteness
in
utterance
is
134
In this connection it is stated that there need not be complete parity between the manner of the use of words
and the meanings they convey Thus, in 'cankramyamano' dhisva' (Recite while moving about) and 'japamscankrmanam' kuru*
sentences
the two
sentences
word cankramyamana is secondary in the first sentence and primary in the second, being a subsidiary verb m the *ormer and a principal one m the latter Similarly with the word jap (or adhisva) also there is a difference m the manner
reciting), the
of their use
But despite
nature of
no difference the meaning that they convey since the meaning of the sentence
the use of the words, there
either case
is
an injunction
to
Punyaraja also gives an alternative explanation of the examples According to this explanation it is only the word 'cankramyamana* whose nature and use is studied
There is no difference in the function of the word In both it serves the purpose of two sentences being an action subsidiary to recital But there is a distinction in the nature o* their usage In the first sentence it is used as an auxiliary verb while in the second
here
in the
sense, as
a principal verb*
135
m which
building
main action
whatever
children,
is
2 The
action
effect le,
heaven,
and so on
136
The
passage referred to
is
184
137
This stanza
cites
point stated in
eat
and explains another example for the kanka 451 that the same verb can be
sentences
applicable to several
*= to
the
sentence
'devadatta yajnadattavisnunutra
Yajnadatta and Visnunutra bhojyantam' (Devadatta, are to be fed) refers individually to the three subjects
mitrah*
combined in the compound 'devadattayajnadattavisnuThat is, the meaning of the sentence pertains
138
Panim
occurs
general
III
the krt-suffix
the sense of the agent (e g, pacakah) This is a statement which means that the sutra has a
general meaning
m
139
specific
examples, like
Eg
In these
particularised
factors
the sentence (1) as devedattaparaphrase the verb kartrkapacatiknya (the action of cooking with DevaIn sentences like 'pacate', yajate', datta as its agent) etc on the other hand, the verb has a general signification
distinction of tense, as
(cooks, cooked,
or distinctions caused by the cook respectively), nouns associated with them, as for instance in 'ustrasika (there is the sitting like the sitting of camels), asyante* or 'hataiayika Sayyante' (There is the lying like the lying of the dead), the verb fundamentally conveys the verbal idea in general when used to do so (see next cf MBh I (p 256 lines 19 & 20) katham stanza) punarjfiayate bhavavacanafc pacadaya itu yadesgan bhavatina samaiiadhikaranyam, bhavati pacafa, bhavati
psafesyati*
bhavatyapak$Iditi
and Vol
II
p 57
lines
3nd
4,
185
tmabhihite capi tada bhava bahuvacanam sruyate taditi yatha ustrasika asyante Sayyanta hatasayika
Ustrasika
asyante
{There
is the sitting
like the
sitting
of
of the dead),
In both cases the verb is used the impersonal passive (bhave) and conveys the verbal idea in general as its meaning Nevertheless the verb is used in the plural, as an exception to the general rule that when they are used the impersonal passive, verbs will be in the
Thus m these two sentences the verb shows number of the noun (sadhanam) with which it is linked Camels have various ways of sitting and a plurality is inherent m the meaning of the noun form 'ustrasika itself Thus plurality also appears in the
singular
the plural
verb
'asyante'
Similarly
the
dead
he
in
many
cf Nagesabhafja's MahabhasyaIndica No 1231) Vol 4 pradipodyota (Bibho pages 332 and 336 Foot-note) ustranam hi asikah svarupata eva vilaksana hi, hatasca
form "Sayyante"
nanaprakaram
serate, uttana
svarupagatabhedavabhasadbahuvacanam bhavatyeva
140
aksah
dice (3) seed of a plant used sentence question is "aksah bhafesyantam bhojyantajn divyantam" )Let aksas be eaten, bent or
The
thrown)
is
not usual
it
m
141
actual hfe
But
dhavati'
can be quoted
for illustration
When
stanza,
the
word aksah
a
is
it is
186
cf
The
II
ex-
word Vveto*
111)
142
and 'yak 33 for instance have necessarily to be used one after the other, because they do not possess a common form under which they can be But in the word *aksah% we have union uttered according to one view three different words/aisah* 'aksah* and 'aksah' uttered in union This is because they have a common form and they are different words because
'aksa*
-'
143
That
is
is,
this
view,
a composite of three different words considers its meaning as a composite of three different meanings, the
word
itself
144
Thus the word 'aksah' as a composite of the three words aksah, aksah and aksah and from the composite utterance "aksSh bhaksyantam bhojyantam divyantam" we get and 'akso bhojyatam' 'akso bhaksyatam, 'akso divyatam, using the word aksa in the singular we must connect the plural noun with the verb as aksah bhaksyantam etc
See note on 466 See Note on 466
145
146
147
(VP
II 113)
(Panmi
145)
MBh
Vol
I (page I1M12)
148
vibhaktiviiesamrdeiastu jnapakafc ubhayasamjnatvasya See Notes ISO and 147 above The reference is to tht
sufra lgyanafc sampras&ranam
187
The term
linga==jfiapaka of
149.
The
sutra referred
to
is
Panini
I.
1.59.
The KaSika
ajadesah
dvirvacananimitte'ci
eva kartavye That is, when followed by an affix having an initial vowel, which causes re-duplication, the substitute which takes the plac place of a vowel is like the original vowel only for the purpose of re-duplication Eg. papatuh.
dvirvacana
(The formation of
this
number from
sutra.
the root
pa
this
root.
the affix
atus
atus' is
added
atus
to
the
= p+zero +
affixes
accord-
ing to Panini
is
VX
elided
before arthadhatuka
beginning with a
kit or nit
and
before
it.
or before
it).
The
next stage
is
ding to Panini
VI
is
1.8
which
since
states that
a root consisting
of a single vowel
of the perfect.
to
Now,
a
what
VI
exist.
only p, the provision according 1.8 of the root consisting of a single vowel does not To remove that difficulty we have the operation
is
a
of the rule
under discussion (ie I. 1.59). According which comes in the place of the a in the root pa (ie, in the setting p + zero -f atus), must be treated like the a itsef. That is, for the purpose
of the operation of re-duplication we should consider that the a is still there). Hence it may be considered that
the root
which is
is
pa
thus
satisfying
Now
referring m
to
188
is
to quote
a remark
or
which
tantra
is
made
in that connection
the
Mahabrnsya
word-combination To explain, if a single use of a word is intended to convey its occurence moie than once, then the word s used accoIn the rding to the principle of ekasesa or tantra question namely, dvirvacane'ci, the word sutra dvirvacane (re-dupb cation) is used to stand for the occu It will be noted rence of the word twice in the sutra that the paraphrasing of the sutra by the Kasika, given above, contains the word dvirvacane mentioned twice
the use of words or
i
single
According to the Mahabhasya the mention of dvirvacane in the sutra is a combination of two instances of its occurance and therefore can
See unde? lined
17 and 18} See MBhVol I (p 156 lines katham punarekenayatnena unbhayam labhyam ekasesanirdeso'yam dvnvacanam ca dvirvacanam ca dvuvacanam
150
possibility
that
Bayi,
of
traditional elaborators
between 470
A D
35 foot-
Grammar p
But this obviously is impossible as the three authors must have fyved before Gandra's time if Bhartrhans' account is to be relied upon as Belwalker himself does on p 41 of his work
151
The mountain
referred is Tnkuta The legend is that on Tnkuta was found the text of the science of grammar composed by Havana A certain Brahjnaraksas took it away and gave it to teachers like Gandra and Vasu-
rSt&gru,
at
into
science with
189
of Sanskrit
see Systems
152
The
Vasurata mentioned in
151
the statement to Punyaraja, According above 'this was composed by our teacher' only means 'composed through the blessings of the teacher*
153
'The
clear
*
result
of
philosophy
is
not
number of
propositions
make
9
)
GENERAL
References
f
INDEX
page and
arrange-
are
to
note
or
(fn
)
The
ment is according to
Words
Page,
English alphabet
Verse etc
Words
Page, Verse
etc
A
Abheda School
144473
39 Abhihitanvaya 162 Abhihitanvayavaoa Abhihitanvayavadi 46 41, Abh ivyakti vadmah 1 53 153 Abhivyangya
15 47 42 19
1
110 5
11
342
Bayi 145479 188150 188150 Belwalkar, S Benares Commentary 154 24 foot note Benares edition 10-fh 1 4, 16 line 3,
Agama 1*565
30134
fn
82 fn 1 1, 6, 7, Akhanda School of Grammar 1 4019, 45-37, 5996, 1 1, 135fn 143_468 2, 139fh 1, 14910 189119 Akhandavada 87221 15422 Akhandavadm 2092 , 37 Benares version 16 fix 1 8 8* Bhartrhan 10 -fn 1 8,16 7, 4120, 5995, fn 1 1, 17fn 1 1 19 205, 126391, 127394 Akhanda view 98^269, 128 fn 1 2, 21fn 1 2, 23 398 b fn 1 2, 29fn 1 2, 33 9 :>ara akrtiganatva 152 fn 1 2, 179114 Aksa 185140, 141, 142 143, Bhasyas 523 144 Bhava 17388
,
,
&
7,
23fh 33&
1
1
3, 3
24-
anudatta 171 80 a Anvitabhidhana 40 1 7 , 46 44, 64114, 115, 131 411, 16248 , 178111,
Bheda doctrine 143469 185 para 2 Bibho Indica Brahman 11, 5, 211, 3
17,
422, 30 132, S3
1488
146
192
151
150
H
Haryaksa
145479,
188
C
Candalas 8
40
1
history of Sanskrit
grammar
481,
1
145-476
hrasva 171
80a
154
16&
2, 7,
24fh 29fa
25
3, 11,
1
7,
Jati'abdavadm
consciousness theory
112
Jatisphota
4120
23
K
16247
D M
Datta
dhvam 22102,
15319,
doctrine 15
149 II,
1
15424
1,
fa
& &
&
181127
188
line
1
Eka*abdavadm
801 1
140
16144
17596
Firth
R
G
Karta 17697 a
17281
Khanda
grammar 211, 313, 15, 17, 5-27,32142, 33
37,
theory
84205
22 119
482 grammarian 9
44,
15
73,
Lectures on Pataftjah's
Maha-
bhasya 15217
logic 145-479 logicians 8 41
Ludvwg Wittgenstein
161
46
193
M
madhyama
15735
Om
29,
10, 4
17,
20
Mahabhasya (MBh) 145 475, 477, 478, 146481, 1882, 1472, 3, 4, 1489, 1521, 15423, 15633, 16039, 165 67, 68, 1701 1, 172 84, 17596, 97, 177 98, 99, 100, 178102, 178104, 105, 107, 179 180123, 114, 115, 116, 181125, 182para 1, 184 139 para 2, 186147
Mahabhasyapradipodyota 185 (by Nagesabhatta)
para 2
5161,
409
Pada-text
63112,
130
9,23&
fn
1
1
8, 10
2,24fh
5059, 16349a 59 5788, 126391, 95, 94248, 16041, 178111 Panini 145475, 151-17, 157 36,1593716458,59, 60, 16568, 16669, 16976, 17177, 78, 17284, 17594, 176
Padavadi(n)
97a,
104,
7,
fh
fh,
110fn, 113fn, 120, 125fr, 137&, 138fh, 139fh, 140fh Mlmamsaka 2092, 363, 374, 3915, 4017 ,
fh,
182 149
Pamman
system 188
150
42, 63113, 111 b, 113333, 334, 335,336, 114-337, 131 15319, 15422, 411,
4641,
326
35
Monier Williams
Monists
161
28
44
N
Nagesabhatta 180124, para 2
185
Naiyayikas 35155, 15422 119 Nanasabdavadin 180 nimitta 175 96 mmitti 17596 Nirukta 1472, 17389,
114, 188line 1 philosophy 17 fh 1 3 pragrhya 169 76 praknya 147 prakrta-dhvani 15318, 155 25 pratipadika 151 para 2, 170 para 3 21 fn Punyara]a 2, 82fn 2, 1476, 148 1 2, 14911, 14913,
para
194
R
Ravana 188151
Rgveda-pratiSakhya 50 16349a
Saubhaga 145479,
188
58a,
150 Savitn
Scripture
Rk421
Rk
verses
32141, 33145, 146 School of grammar 1 14 338a Science of grammar 188 151
Seers
15
166
62107
157
Sesasasjfti
RV
68b
(Rgveda) 15633,
35
rudhi
4537, 16145
Sphotavada (Nage^abhatta)
180124
15319, 15527 Sabdavat 17491 Saddhya 181127 Sadhana 181127, 185
Sabda
para 2 adja (Svara)
Sages
Srutarthapatti view
11333,
335
152
PS
15528
Sutras
17
68,
523,
1465,
21,
62
Samavaya 181 129 SambandhI 17387 Sambuddbi 177 para 2 Samghata 4641, 42,
54 Samghatapaksa 162
476, 479
49
1,
grammar
48
145
188150
Samgraha 97265,
(by J Theorists
Firth
17281
361
3,
176
Samkhya
17596,
97a
2
Sam&rasarana
182
17697a
1
D M
Datta
162
47
grammar 176
97a,
para 2
Sastradipika 153 Sattva 17358
19
Tractus Logico Efculosophicus 181128, 189 153 TnkQta (mountain) 188151 Tnvandrum manuscript 10 Ime 8, 24 fiat 2, 4
&
195
U
Udatta 17180, a
Universe 11, 120 Upamana 150 Upameya 150
151,
15837
210, 27
Veda(s)
10,
Upasarjanam
16 16 175 96
12, 5, 26, 7, 9, 311, 17, 16875, 27120, 30133, 31 136, 32141, 62107,55
77,
upholders of doctrine 15
70,
35156
Vrsabhad<*va
27fn
W
Wittgenstein,
Ludwig 16146
149
Vakya-sphota
49
56
Yajus
Y
421
Yaksa 186142 Yaska 1472, 17389 Yaugika 45 37
INbEX OF WORDS
la the text of the Vakyapadiya Cantos
I
and
II
Words
Page
and Verse
Words
srajrr
yv^s,
'srfa'
(prefix)
<So-?%o,
<$-
srfsnk
^vw
ST^T
(Pratyahara) ^?-?o^
'^
(suffix)
V9<H^O
<*V^&, *V?*K,
^VW,
SFTFpTT
m~Y<\?
>
Words
Page and Verse
Words
Page
and Verse
spcRM ?V#\,
?^o-V?o
snrf^TTf^r
V\-m
3HIWK
V9V?^o,
?3V*^>
3T^K
VS-^,
snr^r y\s-y^
surfer <<?-m
^rfifT
svm,
<^?<s
spffer
?w,
Vs-^
W)
Words
Page
Words
and Verse
srfwfcr ?YY-Y\s?
SHTEfTT
6o-\%o
3rffRT^^Yo-?\3,
Y^Yo,
\<s-
aniftrar
v^?,
KY-sY
w-w
YHK
srsrre
srfwrr
3V?A
YYY,
arfw
?^<-Yo$
?^-3^,
nvY
srr^r ^V?Yo
apFf-TFT
srfwTfw^-?
^,
m-
v Y
snsr
^K-m
srfwft^
V\-m, <H^
^v-m,
^-m,
*?-
W*t,
BrfWHY-oH, ^o-?o?,?YW\
?YK,
*W,
*-.
<:y-^oH,
lm, *\-W,
grf^RP^jf
^^VYo^,
Yw.^,
1)
Words
Page and Verse
Words
sprrfo
i^W
v?^, ^V?^,
3FPIKT
sr^rrfgr
apforr
vw, *vm
v?K
annmr v?-^,
OMs*
f
sptttft
nws
m,
\sV?H\ tV\,
a^fl^ <jy-^o$
3WT
V"^, *\-W$
srsrf^n:
v\-*,
vvw,
vv
airwiP<T;
$?-?y
srf^nf^r u?-?yk
ar%FT 3V?3
srfrjrnr
^?-y?\
( $00
Words
srforaT
3?-?3*
3rfa
Joo-^
?3W3
srfwfw ?^s-n3
3rMr
?^-w
3TFPT^5in
3TT
3V3,
^-v ,
*S-
diet<r^ir<vT
^>-w
3fl*K<KT
\c-\^
apafRT
?VA,
V*-?3?
STI^OT^V?,
3Rf
YV-3K,
y9
^-
Y<v^
'artful'
v<^
tsmm
m-vV
?<-<;?,
grf%^r <s-3<s,
K-^
*6\
<Hl*Wi&*Mi
?*VY<^
ajUWJU'W ??-K?
3RRft
m-w
y\9-v^,
ars^r
<:?-uh
JIMW ??-V
gnoRT
v-?3?, yy-3?;
*?-
sraf%rftr
\VV9,
?o^ 0<
(201)
Words
Page and Verse
Words
snftrw
%VW
3TRWT YY-^Y
^rcr
?y-v\,
Ht-, KV
^cTPT
?YVY\3^
arrcnr <Y-^<>3
Y3? anftw
HV3^
TOR ??V^,
$Yo-Y\V9
m-*,
WPjftT ?-<^,
YHo,
KV
m-W,
?^-^<\, ?yy-
arraftr
vsvtKt
TO HV
?Yo-Y^
V9\3-^<
202
Words
Page
and Verse
Words
?^-YYo
t^cTT Y^-^o
w^?wr s?-?yk
YoY
TJspTSReT
?3VYYo
s^r ?yo-y^k
aft
%<
"?
(suffix)
?VW
^-$ o:$>
^r
?o-Y\9,
W^
3*
YfcJTC,
*W,
V^S,
203
Words
Words
fcfRr
3^
w,^,
qj4=iiP"H
??v-^^\9
spwr
'twi'i;
?o-Y<
Yo-?^
spiTT ^V-?o^,
YY-^
**\,
\->\\,
w-^,
W^.
?^-y^y,
dY-^oY,
<i<j-
m$&
?v^o,
^VW
Y^, A?,
?V,
^oo,
nV^H, W-
V<So
foTRH: K3-^?,
Y\9-Y<J
KV^>
<s-
<JY-^oY
r*tH|i#r <Y-^o^
f^FT *9^-?Y^
204
Words
Words
T*NR3r
WW,
?o?"W
IT
wf*RT
WW
w??\
?VH,
?,
tffcr
W*
*m
'^'
^W, WS4
??, "?^,
?WW
?-^,
^V,
vs-^,
W WV*, WVS, W W
V9V9-?V5V
^prgr
^-?^
*?<$w ??A*
wm,
fa
\9V3-?\9Y
Emm
W?^
WW*,
%-
WW, W,
fa*
v?-^
205
Words
Words
^rcr
V,
Vti ^vs-n
T
"R3T
?^o-;JV*
a*P
aw
HV^
*W,
**1r\\,
W^
-m
*fcWI*f
<^-W
a?* v\-w,
kv^,
a^f
w,
?3<J-YY\9
n-u\, ,
wftft^;
w,
a57
?h^
v-^, ?ov^
5TR V3,
*?-^,
V^, V9V?,
206
Words
Words
^oY
lfl5R
K%rK*\
\\~X*\, \*-\\\,
W-V\, \\*\,
&
6\a-^\,
66-R^,
^Y,
'f#?r%sf
(qrftrfop-)
?yv
y^k
Y<^, Y<Y
5TI
R-V?d,
?YY-Yv^
s^rm^r
?Yva"<so
V9Y-?^?, <2o-?^,
Vt<S*,
?^,
Co-XCC,
207
Words
Words
?r
*W*,
WK,
\\-
frpTrft V*-R*\s
foW ?V^?,
^o-^t,
^?-%\9,
TO
\o-V6,
\6-C*,
\\-Va,
YV9-YV9,
^-m.^-?3?,
^FTTc* IK-vso,
Y^* ^v
Y ? Y,
for*
Yy>-Y<J,
?o^?^
farter
vsv?^
Ekwtt
Prefer
w*
*v^t
<\o-^o
v^
?v. ?vt
ffrfspir
faster
m-**S
faro <s?-m
fr^NT \9\9-^Y
208
Words
Words
q^f%?T \o-\\9
q^fTFT 3<s-??
q^TRTW
'*'
(suffix)
v3
K-^
V?^,
?o?-
cpc
?o-Y<S,
**-Y, Y?-^R
tn?rr#
y?-^h
qrr (suffix)
<s-?<^
'qfc'
(suffix)
^-?^
vsV?<*H
qfcTFF
?-<**,
isVt^
Mf<M<WHdi
V>s-V\
MPW
^-?<
qj^SHf
K-^
******
209
Words
Words
<TT7
<S-Yo
R6\,
\\o-VU,
*'
y?y
srsrpfPT
?y>-3?3
jour
?vv^H
jrtt
?yvy<:y
srfa%r
srfosncr
?^-yoo
^o-Y??
?v^
sr%Prfsr
srfarerr
w\,
?v^,
Y\3o
\W, y ?
^-%?
Y -
(prefix)
<o-^\s
Y^,
srSrrfa
?^, \\~\W
%\-
R^\, %R-R*R,
l*\-***,
y?o,
vm, mW9-W.
?o\s-U?
Y\^
spfrr?
MfclMK*
rr-w,
**-\R,
*R-
JRrm
tw, *W,
'**
W?, m-W.
*o-Y%
210
Words
Words
SPTT
\\-\V
srfofc vo-?^,
TftrPnr
vv^,
m-
?W?^
srf?PT^T
<
W,
*v^ WV\,
mmw ^vw,
??-^.
^"
SpftT
KV^
M<fftftM
'
\o-X\R
srtr
?yv*A
WHIM
?oV^^
(211
Words
Page and Verse
Words
5TT5T
\9o-?V^
jot r\-u\,
^vm. W,
Vo-^,
TFT^Ro-1?
ST
HHMUH*!
*^<\
3WT
HV^
^rf^r \sv?<iY
212
Words
Words
*W\,
fVnr^rVv-^K,
fasrerfw
??vv*<s
*<vW
root
)
'^ftr'
^VW
*frr
?-*
A-=k,
Y<SA?,
vv
^o-
UR,
*&&%, \sV?A,
\*-*\\,
V*-
C*-*,\,
q^THTW ?Y<vY\9
^F
<JY-^oY
YYo
(213)
Words
Page and Verse
Words
w&
?VttY,
\*-&>
WV,
V-l%
fr
is
wo,
?<vw
Y\9-Y^,
*pRrfajpf>T
?ovr<s
HV^K, ^, V,
JwqRd
?H^, m-Vo S
YYY
Y^
?o^?o, ?W<Jo,
?^
5fjpr
?^V3
214
Words
Words
Y<S3
3W
Yu>Y
V?R,
Y-?^,
?v^,
^-?o,
'TO'
n~?V,
V?-R?,
*o-^
\s%,
\<*-66,
?Y^-Y^d,
^YY-Y^Y
sn*Rrfc ?Y5?-Y^
<tl<HM< K-<i^
\o-\o,
\w,
HVv?,
fc-? Y^,
**-*?,
*w,
KY-^, H*-^
y^k,
??o-^Y
R6-IX*
215)
Words
Page and Verse
Words
faf^er
fancier
*w%\,
^-?v?,
%o-w<{
?o^A,
^t^t
<SV^,?^-^Y,^Y-
y^
iM'dT ^\9-^Vs
frHlfo'd
?YVY\3^
Swot V*-m,
fa+feMd'
V>-*
?Y?-Y^
^V^VS
fwr
<^y^o^
m~3A,
Phkii ?yvy<^
fqrfspr
?^VS-VY?, ?YY-
YV9^
{ov^?
f*RRT
*-?%
to-Yvs
fadf+tf
-^Y,
ffsnfT^Y-^o^
?Y$
-Y^
farffwr
finctfirar
?<^?K ?^-3^3
<^-<^
ftWT
fwfira"
KY-\9Y,
faNhr
??^y%
?^Y-^vs%
<s-y^
?YY-Y^$
HW,
?V3?>
MTar
fo'pNid
fori
^vm,
*V*r*, ^f-
PrPw>i
KV^,
%VW,
216
Words
PfPHd c*
Words
V*^
farfssre
*v^, KV?, *
ftftperf
^-r,
<:vs-^o
W, VW>
\\-**t
toft ^-?v^
fsrafar
t^o-^^
3srsnr
R?-^
R%-V3
Wfs*f+' \\-66,
arf%%
?v-^\s,
jjv?^,
^K-
UA?, ^WV,
?V^
**,
VV-^, ?-?VY,
(211)
Words
Pages and Verse
Words
*rfar
?-^,
v^,
33,
n-\\,
ST^TT \-\6,
\s6-\6o,
WWW
\\-W,
V^S,
3V3,
Yy>3
a^K
33,
%%#*,
YY-
o-m,
V9o-?Y^,
WW<!
'^nr'
^?-?oY
(suffix)
&v?V
VYY,
?o-
Y^
^5
3"? 3,
W,
*S, ??-K3,
\\,
?W,
tW,
?3\S<,
\V9\,
^h<i t -n,
w,
VK3,
?<J-<a ^Y,
?VA,
^?-
*-^
4H
'
WN
?YK-Y<io
amn
sqrpR
y-^,
^vs-<iY
n-iit,
m,
33-^,^3V?Y,
YY-3?,
Yo*<;-
?3,
3TRf5r5fV
V\-,
?3\,
WW,
isHA,
v*-
y^-^y
W-IV,
^^ *H^
flfc4(rH>4
-
A-W,
%3-W,
^V?^
ojffa
o-^Yo
Y^
??3-33S,
t^Voo,
?Y?-
(218
Words
Page
and Verse
|fir
?o-v^,
n-%o, ?v^\s,
sisarf^r
v*y
^R-?vv,
qww&i
\sv?^
V*,
VK\, \v^,
\*-
*tl<mfrM
^VRS<>,
??^-3\Y
YY%,
?Vo-VK\, ?y?-y<^,
ys?,?yv*V*,
v, r*v
SWW'W ^MY
?ts^T^
V**-?V>,
^-?T*
<*
3V3, vv^tt,
KV^,
\-
fees
Vi-VR,
W*h,
^v-
219
Words
Words
*nrf*PTY<s-<\?,
oy-?^,
\sy-
tfSPf
W?,
V
YVYY,
HV
\-
^,
^"?^,
g-JTciRT
YY-3Y,
YVK^,
^Y-
awfaft d ?Y^-Y<=Y
?TMKl*rar ?YY-Y\9Y
-??*,
?o?-^Y
^-m.
<^-W, <*Vm,
?^19-YY?
220
Words
Words
V^S,
srfNrsr
\\-\\\,
V9V
??V^
y^-k?,
\x-
sfcrsrnr v^-vis,
TOT
^,.,
=K-??,
Y?-
5trr^5T?r ^v-^v<i,
?y?-y^
srfsrfar
vm?, w-w
^KIWM'
V90-?V^,
V9VW,
STm
?mrer
Yo-?<J
**-m,
-?**,
yy^
^^
^y
srnra?
?<>y-w, ?yo-kv^
221
Words
Words
\%*
3v
'^
S*
(suffix)
?WV
V^,
?*-*%, ?YY-Y0Y
ST-a^
Yo-Y<,
tV**^
g^
$YV*^
<*,
*-*,
m-^,
vv
FRfe ?o-y^,,
*rwi*r
?v, 3V?K,
?Yo-HHV9
?v^,
?*<:?,
qifipMr
^VW
**Tf?T
*,
V^,
V*l,
3|o-
smr^
\9?-?y<\
222
Words
Page
and Verse
^F^r ?^s-3V\
*&&&
(suffix)
<So-n<>, c\-
INDEX OF VERSES
Beginning of Verses
Page number
3f
Beginning of Verses
Page number
srsrrf^ sptt
fwr
SMWM'lPsWl
?^
3WWMlPT fvr^%
*|HWMW
Sffa
*ft
^
?3^
3
<
ipft^lcH'M
^'^faH<ld1sPr
3T5RWsfi|M4Tw
V*
X*
t
1*
II
11
'
'
j-J
w
w
\\\
^wkM%mt
3Tmt^% to*
3T*r
V* ^v
?
sfcfuRW wr^ftf^r
3rFwRrfdt^Ri'
224
8T|iR'lW4W'Wl'l^
arro[ *fa<* ^t^sr
m
\\\
aritvAHiila^nr
grf^T^SpT
SWOT
Vo
f
Vo
sfeqw^ w^n:
5T33
WWM4<q h fr * ff
\\
wm\
fenrnTFTT
3*f2lmMr*Htfe
225
?o\9
3>
fewwrf^T
^o
Ho
m m
^
^*
**
III
II
6o
TT^rrfq-
fa4mwr
?**
226
'ftfe^r
www
^
g^r wyfiwwrr
? o o
<Mt^
^i%
^flra
^q
srr&r
qr
to
^
v*
^OTf^r#T*TT%?T
diriRwwWta
crmft
*rr
srra%
ffe
#^5 h w*u?*m
Uv
227
fHMId! ^fld'^l
^>
i
%fW
?
Vva
r*
p*
."x
P=RTfT
STT^ STT^
?*3
*r
? ?
w<iftdn^wi44^
?<i
228
sr^nr^nT
tow
snrnJi^r
err
wta>
K?
?3
W ^
229
zr^^^fald
sre%
^
<s
2f^rr?rN^3r
?^o
5^wq*raw
q^fH'Ml^ for
^-erqi^j^ ^<r|
ir-o^'N^ <r^
^'W)4*f(tf*t
^^^RT *T?^
zrqrcrr
^
^
v?
?^o
?o^?
?3 ?o^
^s
r
str
?oY
3?
V9
q^sf^OT
rT
m<w
^ ^
^T^cf
ottwt *WdYi 5
cpt
I
3%
srf^infe
V
?oR ?Vo %o
%<^
Tftrfv si'cM'^rr^t^nr
^Tc^nrft^w
^T^ftr^T^r
^i%i$tt
ft^r
\9\
wiHI^gfcFft
V
??3
^rrr
^R^^t^r^"
^^^d'<fl ^M
3TT ^T
$mPw$sPt ^fc^^"
WT
*llc^c<HI<{tar
V? 66 *\
??? ^0
vsv
m% ^nrfarft snrfa
^f
WMWWW^iilT
w^fMhwr
^T^S^pffq^ft
n
vs^
?o^
v^:
^ fWPrer^T
5
H
6\
vaV
wi$4w
wtol
^Mi^r
^i
wi^ft
WI
^0 ?^ 3s
V3^
W WfiK
*|<**|
#R"
6
\B\
fttftiflMW
^N'M
r*
\^\
?3
^<^
^3
*K NMvrAM sr^^r in??
*^ "v
.....
^
^Mft^TH*l>i
wt
?^v
?^
qWwwft*u*
www ^
<h*u*wkw
??
stpf?*
W^H
<N'NT
\\
\$V
^4
<4M<llT-il
no
WRT
^^
^?
WHWr
*MK*fl
M^lHI
Wi
WI ^5T
ST
vk
*R V9
Y<^
?FT3R?3T W*tf
^WT^fg^sgj^r
?^
? ^v
wr
*h<hiRuh^ Pi^A
a$ Pot ^fnHd^
^ ^
<s<:
^H
swwf
^o^r^if
^gfipfVr
w^i^r sfHftwt^n^
vi^h
3ffi
^\S
Wt^S^f^Trir
q*h>$faffawr
U
^^
230
rc*t^<ii^ufs^frr
vac
feprsrc;
wm4\ v&fa
4fetwi ft
www
i#
HH
wift^r
^r^r
^^
231
srfsnrr
H*
^Kuwkqfaw
6R
^X^f%
fw#
232
BIBLIOGRAPHY
Books
Vedanta Sutras
Bhartrhan, Vakyapadiya,
K
&
Rouse,
Poona 1935
WHD
Siksasamuccaya,
tion
Transla-
Grammar
Cowel
E B & Gough A E
Sarvadars'
anasamgraha,
Translation
Das Gupta, S
Datta,
Firth,
D M
J
Gardiner, Alan
Genesis
The Six Ways of Knowing, London 1932 The Tongues of Man The Theory of Speech aad
Language
RTH
Subramonia (ed)
Iyer,
K A
The Hymns of
Translation Vol
1965,
1966
Samkhya Kankas
abdasaktipraka&ka Nyayamanjari Gautama's Nyaya Sutras
Jayanta Bhatta
Jha, Ganganath
do
Jespersen, Otto
Translation
Tattvasamgraha, Translation The Philosophy of Grammar
234
Kaiyata
Kapila Kathaka-Samhita
Commentary on
bhasya Samkhyasutras
the
Maha-
Katyayana
Keith,
A B
Bhajta
Karmaraimamsa
Slokavarttika
Kumanla
Madhavacarya
Malinowski,
Mammata
Monier-Wilhams, Monier, Su
Muller,
Vol II Kavyaprakasa
Sanskrit tionary
English
Dic-
F Max
The
Nagesa Bhatta
Sphotavada
Vyakaranasiddhantalaghu-
do
Ogden,
manjusa Mahabhasyapradlpodyota
C K,and
J
Richards,
Pataiijah
Pataiijah
Pancavimte-brahmana
Panim
Prabhakara Misra Punyaraja
Astadhyayi
Brhati
Commentary on
padlya
(
the Vakya-
Ravi Varma,
LA
ed
Vakyapadlyam Canto
Part II
HI
Tnvandrum 1942
Rgveda
Rgveda-prati^akhya
Russell, Bertrand
An
And
Sapir,
Language
Introduction to the Science of
Sayce,
Sasfcri
A H
Oharudeva (ed)
Language Vol
J&^Jfc^aa4>asttV2t (ed)
Vakyapadlyam Ctoto
Part I
III
Tnvandr
1935
235
Lectures on Patafijali's
Maha
bhasya
Sphotacandrika
Srikrsnabhatta
Mauni
Vamana and
Jayaditya
Translation
Observations of Indian
Grammarians
Vrsabha Deva
Vidyabhusana, Satis Chajndra
A History of Indian
Commentary on
Sxitras
Logic
Vyasa
Wittgenstein,
the
Yoga
Ludwig
Tractus
cus
Logico
Philosophi-
Yaska
Nirukta
Articles
Brough, J
The
Gram-
March
lished)
3,
1951Unpub-
De
Groot,
Structural Linguistics
Syntactical
5
Firth,
No
Atlantic Linguistics
236
and Languages m (The Sociological Review Vol XLII 1950) The Technique of Semantics
Personality
Society
(Transactions of the
Philological Society
London London
1935)
Stcherbatsky,
Th
of the Bhud-
(Bulletin of the
Academy
1920) Sphota
of Sciences
Rassia
of
ramonia Iyer,
K A
The Doctrine
(Jo rnal
of the
Ganganath
Jha
Institute
February 1948)
ERRATA
Page
Verse
line etc
For
Read
3
3 3
14
17
17
4W<W
^r<{1^4! cPT^
&**WeKtfl'
sraTC
6 8 9
12
32 39
foot note line 9
ftRTO
* Kanka
<tsqfaT 3PTSrftFiT
'
Kanka
fctyTHI^Hj
Tfipft*
14
15 15
56 69
fa*-M'
are
'
17 21 21
-in
77
*lWJ*l
95 96
101
arfaft
*lcK4)r
^r<kir<
f*T|
f^
88
22 24 26 27 26 28 28 30 32 32 32 37
AA 44 50 55 56 56 59
Speechsounds
Speech-sound
107
foot-note
q^sff
^tff
Kanka Kanka
sadja28
MIMI'*( N
Kanka Kanka
1
sadja38
^rra^rr^r past 82
past29
?q%
aw^'
-^i^wwiMmTn
141
yst
ftl%d'MI5g
^
since
-^^^m^Th
fol*dMlfiW
142
foot note line 5 n 1 ~ 31 3>
sine
J|+l*l9
M+'IWcl
61
ways* 9
ways49 **
f^r^%
f*RTrespects57
fel^Rife^
T3W
ftwrespects
r>.
"v.
without their
giving
arf^srepr^r
1
without giving
up
"P
BlRi^iWlVeJ
67 67
WQ
-*TFr->
238
Page
Verse
line etc
For
Read
hair
74
79
162 translation
line 2
horn
265 104
Wft*l (of dungs) 77
185
84
91
204 tra
235
line
335b trans
98 98 98
105
translation line 2
primary)
268 translation
line 3
example
context,
primary example
context
one) 80 one) d^ttWlsfa ott srs^tsfr word from to be omitted rernamgthe same
operatie
operate
meaning
stated
*<iVcl set
meaning80
stated 80 *
SHdfr
set
335 trans
116 116
123
346 line 2 347 tra 374 trans 1 1 378 378 line 2 383 tra 396 trans 1 6 406 407 tra line 4
3ffS Matharas
bhuj group basis102
*lld]<*$'
*WW
Mathara
bhuj 102
group-basis108
AldWlJI'
123
*IM*4%
an added115
^w+4%
at
129
130
-^
added
3W
-m %
w%
Words-with-one-
meaning
130
131
410
hne
1
1
133
421 trans
word-meaning
134
iaa
136
-fW9RJ
sprf^S
J37 138
^'^AM<wkt
'
fli+iS^
line 2
445 tia
discussed
239
Verse
line etc
For
-ssfN"?r
Read
140
140
141
141
144
144
145 145
447 447 tran 448 tran 456 458 460 460 472 474 tra
mvmg
aboout
movmg
line 6
mumeratmg
fa^Tcf
-SH^'Rcf
firat
*FTT
fwH
^rftrsn*
SptflH+'MI
PTOT
^sPr
srrl^MW^sfir
^iM-"f\^r
(as to its appli-
^iM-^'kcr
1
cation to)
cation) to
145
145
146 147
^^psfa
*frn*rft*Rr-
WOT
WI4lfaMsrfsr
^fcr
isciples
disciples
srarfafo
brahmena
Svarupena must a
utra
:
fa%^ brahmana
5T?TT
lme 4
147 150
last line
but one
Note
para
162
2
152
153
lme
13
Note
21
There is wrong spacing in the middle of the Para The lines read
together
158
line 2
158
samanavakye samanavakya
samanavakye samanavakya
159 159
170 174 174 174 180
Note
lme 9 lme 13
Para Note
Mirnmamsaka
3
Mlmamsaka
Katyayana patah
3lme
Kanka
for
Kanka have
unfor