6.2 (b). The Vākyapadīya (summary)

[Full title: 6.2. Works of Bhartṛhari, (b): The Vākyapadīya]

Vākyapadīya can be treated as the Magnum opus of Bhartṛhari. This is probably the first book which laid down a new path way to the philosophy of grammar in India. Later, philosopher-grammarians like Kauṇḍabhaṭṭa and Nāgeśa accept Vākyapadīya as the authentic text to explain their views. K A Subramania Iyer opines that not only grammarians but other Indian philosophers also admitted the authenticity of this work (Introduction, 2006, p.2). The word ' Vākyapadīya' is derived from two words viz. ' vākya' (sentence) and ' pada' (word). As stated, the derivation of this word is explained by Vāmana and Jayāditya in Kāśikā (Under Pāṇini, 4.3.87-88). Hence the title Vākyapadīyam signifies 'a work which is related to vākya and pada'. According to this derivation, the text Vākyapadīya elaborately discusses the concepts of word and sentence, which are the main topics in it.

Vākyapadīya consists of three chapters or Kāṇḍas and because of this reason; it is termed as Trikāṇḍī by some scholars^[1].

The first chapter:

The first chapter is called Āgamakāṇḍa or Brahmakāṇḍa.

But in the colophon of first chapter, the name of the chapter is given as Āgamasamuccaya or Brahmakāṇḍa.

"iti śrīmad padavākyapramāṇajñamahopādhyāya bhartṛharikṛte vākyapadīye āgamasamuccayo nāma prathamaṃ brahmakāṇḍam",
  —(2006, p.282).

This chapter elucidates the real nature of the speech element śabdatattva or śabdabrahma which is eternal and beyond birth or death. The first four verses of the first canto Vākyapadīya give a vivid picture of śabdabrahma, which is the sum total of Bhartṛhari's theory of language. He describes śabdatattva as the all pervaded essence of the universe, from which the whole world is derived. His arguments in the whole Vākyapadīya can be traced to this concept of śabdatattva. Probably, Bhartṛhari is the first to proclaim word or śabda as eternal Brahma in the history of Indian philosophy^[2]. Bhartṛhari says that the one and indivisible śabdatattva apparently seems to be many, due to its different inherent factors^[3] (Vākyapadīya, 1.2). Bhartṛhari says that the real nature of śabda or śabdatattva is not external; but it is the inner consciousness. Bhartṛhari explains this śabdatattva in two dimensions. He perceives śabdatattva as the essence of language, which is described as Brahma and is not external. He also views śabdatattva as the cause of verbal cognition or sphoṭa. Hence we can find that Bhartṛhari manifests language in its metaphysical background and as a tool of communication. According to Bhartṛhari, every expression contains three elements i.e. dhvani (uttered sound), sphoṭa (the intermediary or the sound image from which bears meaning) and artha (meaning). Bhartṛhari discusses the first two in the first kāṇḍa of Vākyapadīya. The third element, which is a multi-dimensional entity, is elaborately discussed in the second canto.

Along with śabdatattva, Bhartṛhari discusses other relevant topics also in this chapter. The importance and advantages of studying grammar, authenticity of āgamas or Vedas, the real nature of śabda, discussions about sphoṭa and dhvani, apabhramśa etc are the major topics dealt with in this chapter. After describing the characteristics of śabdabrahma, Bhartṛhari suggests that the Vedas are the way to manifest this śabdatattva. Here we may find a detailed discussion on the authenticity of the Vedas and other pramāṇas. He accepts the Vedas as one, compiled by many sages and therefore it became many (Vākyapadīya, 1.5). Various darśanas and śāstras are also derived from the same Veda by various philosophers (Vākyapadīya, 1.7).

Grammar should be considered as the main Vedāṅga according to Bhartṛhari, for it is the only way to know the real nature of śabda and through which, we can attain the final goal apavarga:

taddvāramapavargasya vāṅmalānāṃ cikitsitam,
  —(Vākyapadīya 1.14).

As indicated, Bhartṛhari defines śabda in two dimensions; one is the cause and the other is the external word that we utter. Former is termed as sphoṭa and the latter is termed as dhvani or vaikharī.

Patañjali also explains śabda in this manner in the first chapter of Mahābhāṣya:

yenoccāritena sāsnālāṅgūlakakudakhuraviṣāṇināṃ sampratyayo bhavati sa śabdaḥ,
  —(Vol.I, 11).

Bhartṛhari explicates the nature of sphoṭa and dhvani in this canto. He analyses this concept from the point of view of the speaker as well as the hearer. While we analyse śabda in the speaker's dimension, sphoṭa is the cause of vaikharī or the uttered sound. The order is reversed when śabda is analysed from the hearer's point of view. What is worthy of note here is in both cases sphoṭa is the meaning bearing unit.

The second chapter:

Bhartṛhari sets forth sphoṭa as the real śabda in the first chapter and a detailed study on the concept of sentence is included in the second chapter Vākyakāṇḍa. While we enter into this chapter, various views about the definition of sentence can be found. Bhartṛhari elucidates two main views regarding the concept of sentence. According to some philosophers, sentence is indivisible or akhaṇḍa while in some others view, sentence is an aggregation of its parts and thus, it can be divided into parts or it is sakhaṇḍa.

Bhartṛhari is in favour of the akhaṇḍapakṣa or the indivisibility of sentence, for he clearly states in the first chapter that words in a sentence and syllables in a word are not true, but only imaginary:

pade na varṇā vidyante varṇeṣvavayavā na ca vākyāt padānām atyantaṃ praviveko na kaścana
  —(Vākyapadīya, 1.73).

Along with these eight views on sentence, Bhartṛhari discusses the definitions given by Kātyāyana, the author of Vārtikas and Jaimini, the founder of Mīmāmsā philosophy. After explaining these views, Bhartṛhari affirms the indivisibility theory of sentence through the vākyavādin-padavādin controversy and refutes the padavādins, who do not accept the authenticity of sentence.

Various views on sentence-meaning by different thinkers are also discussed in this chapter. Bhartṛhari elucidates the theories of Anvitābhidhāna and Abhihitānvaya, the two prominent theses propounded by padavādins. He then discusses the Pratibhā theory of sentence-meaning, in which the meaning of a sentence is accepted as a flash of understanding. The particulars of the concept of Pratibhā are also expounded here in detail.

The third chapter:

The third chapter, named as Padakāṇḍa or Prakīrṇakāṇḍa is again divided into fourteen chapters called samuddeśas. As the name indicates, the discussions in this chapter are focussed on the linguistic as well as philosophical analysis of words.

The fourteen samuddeśas are:

1. Jāti-samuddeśa,
2. Dravya-samuddeśa,
3. Sambandha-samuddeśa,
4. Dravyalakṣaṇa-samuddeśa,
5. Guṇa-samuddeśa,
6. Dik-samuddeśa,
7. Sādhana-samuddeśa,
8. Kriyā-samuddeśa,
9. Kāla-samuddeśa,
10. Puruṣa-samuddeśa,
11. Saṅkhyā-samuddeśa,
12. Upagraha-samuddeśa,
13. Liṅga-samuddeśa and
14. Vṛtti-samuddeśa.

Footnotes and references:

[1]:

Aklujkar holds a different opinion that only the first two kāṇḍas constitute the text Vākyapadīya. He argues that the title Vākyapadīya could have reffered to the second of the three cantos. The third canto named Padakāṇḍa or Prakīrṇakāṇḍa (which means 'miscellaneous') seems to be no older than sixteenth century CE (2007, p.547-555).

[2]:

Later, a similar reference can be seen in Kāvyādarśa of Daṇḍin. He states that unless the light called language shines in the world, it would sink in deep darkness.

idamandham tamaḥ kṛtsnam jāyeta bhuvanatrayam yadi śabāhvayam jyotirāsamsāram na dīpyate. (1.4)

[3]:

This concept of śabdabrahman seems to be similar with that of ' Brahman' in Vedānta. But when it is analysed thoroughly, it cannot be analogous with the concept of Brahman.