Vakyapadiya of Bhartrihari
by K. A. Subramania Iyer | 1965 | 391,768 words
The English translation of the Vakyapadiya by Bhartrihari including commentary extracts and notes. The Vakyapadiya is an ancient Sanskrit text dealing with the philosophy of language. Bhartrhari authored this book in three parts and propounds his theory of Sphotavada (sphota-vada) which understands language as consisting of bursts of sounds conveyi...
This book contains Sanskrit text which you should never take for granted as transcription mistakes are always possible. Always confer with the final source and/or manuscript.
Verse 2.359
Sanskrit text, Unicode transliteration and English translation of verse 2.359:
एकदेशसरूपास्तु तैस्तैर्लिङ्गैः समन्विताः ।
अनुनिष्पादिनः शब्दाः संज्ञासु समवस्थिताः ॥ ३५९ ॥ekadeśasarūpāstu taistairliṅgaiḥ samanvitāḥ |
anuniṣpādinaḥ śabdāḥ saṃjñāsu samavasthitāḥ || 359 ||359. (When names are applied to objects) words similar to their parts and endowed with their different characteristics arise later and are applied as names to the same object.
Commentary
Now the siddhānta is set forth.
[Read verse 359 above]
[The Vṛtti points out that when full names are given to objects, other names, similar in form to parts of the full names, come into existence as by-products. The process is similar to the coming into existence of by-products when we try to obtain any main product; Keṣāñcittu samudāyasvarūpe saṃjñātvena prakalpyamāne saṃjñāntarāṇyeva parikalpitaikadeśarūpāṇi ekasādhanānyanuniṣpadyante. Niyatā ceyam apauruṣeyikasarvasaṃjñāsaṃjñini sambandhaviṣayā śabdāntarāṇāmekadeśasarūpāṇāmanuniṣpattir iti.
What is pointed out is that these words which arise later (anuniṣpattiḥ) are not really parts of the name, but only look like them. According to the doctrine of indivisibility, they cannot be parts.]
These words which arise later and look like parts of names sometimes cannot invariably convey the individuals expressed by the names themselves. Deva which looks like a part of Devadatta can mean a god or the person whose name is Devadatta: The form is the same in both cases and so a doubt can arise How the doubt is resolved is now stated—