Book: Vakyapadiya (Cantos 1 and 2) with English Translation Author: Bhartrihari Translator: Dr. K. Raghavan Pillai Publisher: Motilal. Charudeva Sastri's edition of the first two books of the Vakyapadiya, published by Ramlal Kapoor Trust, Lahore, in and. Bhartrihari's Vakyapadiya. Mar 24 . Iyer Vakyapadiya Brahmakanda Translation Bhartrhari's Vakyapadiya Machine Readable Text Yves Ramseier.

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A reprint of the edition of the Vakyapadiya with Ambakartri by Pt. Raghunatha Sarma. PDF | This article argues that in early Mīmām{dot below}sā the view was current that there are objects in the world corresponding to all words of the Sanskrit. vakyapadiya pillai - Ebook download as PDF File .pdf), Text File . txt) or read book online.


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Thanks to Chandamama publishers to produce such marvelous publication. It is unfortunate that due to financial troubles the magazine had to be shut down. Thanks to Srikanth sangatham. It was the first attempt at translating this mammoth telugu work.

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Consciousness and its Transformation Sri Aurobindo's contribution ; convert the reader to any particular theological orientation, but simply to facilitate the transmission of insight Form Sanskrit terms are taken from the ancient Indian grammatical tradition, Bhartrihari's. Vakyapadiya :. There are two realities, According to Bhartrhari, the language we speak is the medium vakyapadiya expression of the ultimate reality communicated through meaning-bearing words.

Try it for free today. Edit and convert PDF files online in your browser. A tool to edit a PDF file online. Add or delete text, mark sentences, upload images and many more PDF editor features. What should be noted in the three quotations given above from Helaraja is that, in all of them, the Vrtti is designated as the Brahmakanda, as in the colophons of the manuscripts.

For him, the karikas and the Vrtti together constituted the Brahmakanda. In other words, he regarded both as having been written by the same author. Many sentences in the PraMrnakaprakdsa of Helaraja are either verbatim reproductions or echoes of those in the Vrtti even when they are not given as quotations.

Punyaraja's llthth cent. HI, pt. Similarly, Punyaraja says "Yat punar anena vrttdvuktam uiMharawanwti'am etat, anyanyapi vdkyalaksanani darsayisyatiti tad yfirtifeokariyawikyalaksamider antarbhavam anapeksyeti mantavyam" G. Non-grammatical writers also considered the Vrtti as part of the Vdkyapadiyam. Mammata llth cent. The passage quoted is in prose and so it must be from the Vrtti which has been identified with the Vakyapadiya by Mammata. Jayantabhatta 9th cent. EK the author of the Nyayamanjarb, does the same.

After having quoted I. From the way in which he says 'aha', it is clear that Jayantabhatta considered the authors of the Ka.

As for Vrsabhadeva who has commented upon the Karikas as well as the Vrtti, there is no doubt at all that they together constituted a single work called 'Vakyapadlya' on which he proposed to write a commentary "Kriyate paddhatir esa vdkyapadHyodadheh Kavyaprakasa, II, Ullasa. D Here there is a reference to Bhartrhari's own Vrtti, but unfortunately, we cannot verify this reference because the only ms.

The beginning is missing. There is a big gap in our available Vrtti for the Karikas II, and the above quotation was probably taken from the missing portion. But it is immaterial for our present purpose. Ibid, II, p.

bhartrihari vakyapadiya pdf converter

While explaining the last sentence of the Vrtti on I. The maya here naturally refers to the author of the Vrtti.

Introducing his commentary on the next verse, Vrsabha saysTadanugamam kurvan prathamatah sabdasya svarupam aha".

It is quite clear that Vrsabha identifies the author of the Vrtti with that of the Karildas. The date of Vrsabha is not yet known but he must be counted among the older writers.

Though the Vrtti cannot be later than Mandana Misra, we may yet come across older writers who knew it. If knowledge of a quotation in the Vrtti can be taken as evidence of a knowledge of the Vrtti, then Dinnaga must have known it, because he has paraphrased not only the Kiarikas of the Sambandhasamuddeisa of Vak. Ill in his Traikalyapariksa, but also two verses quoted in the Vrtti on I.

As there is a possibility of Dinnaga and the Vrtti quoting from an unknown common source, this is not as good evidence as the borrowing of a prose passage of the Vrtti itself would be.

This conclusion to which we are led by a consideration of colophons of manuscripts and references in later literature is further strengthened by the presence of some parallel passages in our Vrtti and the available fragment of the com Ibid, mentary of Bhartrhari on the Mahabhasya. Two such parallel passages have been pointed out by MR. That they should agree in having this sentence containing this par XXVII, pts. This work in two volumes is a collection and arrangement of an enormous number of valuable data on the history of Sanskrit Grammar.

Asve vdsvasabdam dhandbhdvadvdrakam prayunjlta sa sddhur eva". Tathdvidyamdnam svam asya so'yam asva iti".

Sanskrit Manuscripts : Vākyapadīya

Tadanugrhitam srotram sabdopalabdhau samartham bhavati yathdksnor anjanam ityeke". Now follows another set of considerations leading to the the opposite conclusion, namely, that the two were not written by the same author. The Vrtti on Kanda II has also such parallel passages. ABOR1, , Mahabhasyadlpika, p.

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ABOR1, , Mahabhasyadipika, p. As pointed out before, the Vrtti on both the first and the second Kandas records the opinions of others, introduced in general terms such as 'apara aha', apara ahuh, apare tu, kecit tu and so on. The problems regarding the word and the meaning were already old ones in Bhartrhari's time and there was a great diversity of views on them and it is but natural that he should think it appropriate to mention some of them in his work.

Opinions of others are recorded not only in the Vrtti but also in the Karikas, right through the three Kansas. Most of the passages of the Vrtti where the opinions of others are recorded are not of much significance for our present problem. Where, on the otherhand, the Vrtti gives a different way in which the words of the karika are explained by others, one begins to have doubts about the identity of authorship of the karikas and the Vrtti.

For example, the Vrtti first explains the word 'arthapravrttitattvanam' in I. A similar doubt arises in one's mind when one reads the explanation of the word 'jnanasamskiarahetavali' in I. After having first explained this compound word as: 'samyagjnfeinahetavah purusasamskarahetavasca', the Vrtti adds: 'jnaniatmakatvad va purusasyaiva samskarahetavah. If the author of both was the same, why this alternative explanation? The author must have known what he wanted to say and could have said it in one single explanation.

Of course, it is open to a writer to want to express more than one meaning through the same word and that would require two different ways of splitting it. Nor is there, as in the previous example, the word 'aparaaha' or some such word to show that the second explanation is by another.

The second example may, theerfore, be considered rather weak, as compared with the first one. There is, however, another passage in the Vrtti which is more detrimental to the view that' the Karikas and the Vrtti were written by the same person. This extra meaning sometimes plays a part in fixing the correct form of the individual word and sometimes it does not.

The Vrtti further says that this difference is explained in the Mahabhiasya itself. Gramo gramo ramaniya iti. This is not the statement of another view on the subject.


It is another explanation of a word. If this way of looking at it is correct, it means that the Karikas existed before the Vrtti and had been explained by others. In other words, they were not' written by the same person. Of course, it is still possible to hold that Bhartrhari's Karikas had already been commented on by others before he himself undertook to explain them.

But this seems rather far-fetched. The more probable explanation is that the author of the Vrtti, Harivrsabha, let us say, is explaining the Kariklas of Bhartrhari which had already been explained by others.

But then the theory of identity of authorship goes A sentencemeaning depending upon many words, becomes the cause of the regulation of the loss of acute accent etc. Abhinavagupta uses it in that way very frequently.

Sometimes, as though to leave no room for doubt, he gives the name Bhartrhari immediately after. But it is noteworthy that he never uses the mere name. Tatrabhavad, in some case form or other, is always there and even when not followed by the name, means Bhartrhari.

If Tatrabhavan in the Vrtti on II. He does not say from which work the quotation has been taken. Have we here a quotation from the real Vrtti of Bhartrhari or is it from some other work of Tatrabhavan. We cannot say. In the meantime, the mention of Tatrabhavan as somebody different from the author of the Vrtti is a little intriguing. Now we come to another set of arguments against Bhartrhari's authorship of the Vrtti, advanced by Dr.

The author of the Karika only meant explanatory gloss.In matters of this kind, no piece of evidence taken by itself is conclusive. This is a preview of subscription content, log in to check access. Band, 2. According to this view, a quality always resides in its substratum. Jayantabhatta 9th cent. They include original text and commentaries of all Vedas, Satyartha Prakash, related books, and complete works of Dayananda Saraswati who established Aryasamaj based on Ten principles of Arya Samaj.