Two Textual Studies Of Bhartrhari

Author(s): Ashok Aklujkar
Publisher: Ashok Aklujkar
Catalog link: https://jainqq.org/explore/269280/1

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TWO TEXTUAL STUDIES OF BHARTRHARI* ASHOK AKLUJKAR HARVARD UNIVERSITY The first half of the article discusses the range of reference and the significance of the title Vakyapadiya. It is argued that the title was originally given to the first two books only of Bhartrhari's monumental work and that the word "Vakyapadiya" has been explained more precisely by ancient writers than is generally supposed. In the second half, the article points out how the published parts of Bhoja's Srngara-prakasa contain a number of borrowings from Bhartrhari's partly vrtti of the Vakya-kanda and how the discovery is significant for a textual study of both the works, the manuscript material for which is extremely insufficient. 1. THE TITLE VAKYAPADIYA 1.1. It is generally believed that the title Vakyapadiya refers to all the three kandas of Bhartrhari's magnum opus.1 Even most of those scholars who have shown interest in the text of this work and hence have come to know some references in literature that are contrary to the belief, have preferred to stick to it. They think I thank Prof. Daniel H. H. Ingalls for suggesting stylistic improvements in the present article and Prof. V. Raghavan for drawing attention to the complete and revised edition of his Bhoja's Srngara-prakasa. 1 There is only negligible evidence in support of the titles Hari-karika and Vakya-pradipa, recorded respectively by Oppert (1880: no. 4267) and Rajendralala Mitra (1877: 63, 64, 113). Hence those have not been taken up for consideration in the present article. See, however, footnote 26 for the latter. Belvalkar (1938: 252-254) notices a work called Vakyapadiya written by one Gangadasa. He has probably mistaken Vakyapadi for Vakyapadiya. See Kielhorn (1880/1881: 71) and Rajen dralala Mitra (1886: 10). Vancouver, B.C., Ca published that Vakyapadiya was a designation of all the three books in the older tradition and that it came to be restricted to the first two books only later. The purpose of the first part of the present article is to argue against this generally held view. It seeks to establish that the available evidence, if carefully and collectively considered, leads us to no other conclusion than the following: Bhartrhari himself (the oldest tradition imaginable) had divided his monumental work in two ways. According to the first division, the work consisted of two parts-the Vakyapadiya (the first two books) and the Prakirnaka (the third book). The first part included the vrtti, the author's own explanatory and supplementary gloss. Divided into the Vakyapadiya and the Prakirnaka, the entire work had no distinctive common name as cept Charudeva Shastri's view. Yudhisthira Mimamsaka (samvat 2019: 349) advocates the view that the term Vakyapadiya originally designated only the second kanda. As this view goes against all the evidence noted in this article and as it is based on a misunderstanding of the verse "trailokyagamini..." (footnote 29), I have refrained from giving it a prominent place in this article. It should also be noted that Manavalli (1887: 1), Kunhan Raja (1936: 297-298) and Rama-govinda Sukla (1961: 6) express the view accepted by me. However, they expose only bits of the total evidence and do not point out the significance of the title. Charudeva Shastri (1930, 1934) explicitly accepts the view that the title Vakyapadiya was given to all the three books in the older tradition. Sadhu Ram (1952: 136 fn. 5) accepts it in less clear terms, for he says that the tradition of referring to the first two books by the name Vakyapadiya had come into vogue by I-ching's time, and uses that name throughout in his 1956 article on the text of Bhartrhari's work. It is difficult to ascertain the views of Sambasiva Sastri (1935), Ravi Varma (1942), Ruegg (1959), Rau (1962, 1964), Biardeau (1964), Subramania Iyer (1963, 1965, 1966) and AbhyankarLimaye (1965) with any exactitude; but from the fact that these scholars use the term Vakyapadiya for the third kanda, without saying that they use it just because they find it more convenient as a generally known term, one may infer that these scholars too are inclined to ac 547 3 According to Charudeva Shastri (1930: 636, 1934: 8), the cause of the restriction was the relative independence that the third kanda gained because of its importanee and voluminous commentary (see 3.2c and 3.3d below). Subramania Iyer (1963a: ga) thinks that the independent status given to the third kanda was a result of the fact that it had no auto-commentary.

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548 Journal of the American Oriental Society, 89.3 (1969) such. The second way of dividing the work was losophy, elucidated a number of grammatical relatively superficial, even mechanical. It had a views in the Mahabhasya, and explained the imcolorless name Trikandi for the whole and named portant vakya-nyayas. Thus, there is a clear each kanda after the most important word in difference of setting and point of view in the the first statement of that kanda. composition of the first two kandas on the one 1.2. In the course of the discussion concerning hand and the third kanda on the other. the conclusion given above about the exact range (c) Moreover, while the former are not divided of reference of the term Vakyapadiya, the present into samuddesas, the latter has no less than fourarticle clarifies also the meaning of the term. It teen samuddesas and there is reason to believe points out that an explanation of the formation that it once had at least sixteen (footnote 5). Vakyapadiya should not stop with "vakyam ca It shows a way of sectioning the discussion that padam ca; vakya-pade adhikrtya krtah granthah is absent from the first two books. Vakyapadiyam." Our sources are more specific (d) At the end of the commentary on the second on this point than scholars have heretofore kanda. (BSS p. 291) we find the following verse: noticed. "gurave Bhartrharaye sabda-brahma-vide namah / 2.1. There are a number of indications in sup- sarva-siddhanta-sandoha-saramsta-mayaya ca // port of the view that the division of the Trikandi That the verse is meant to mark the conclusion into two parts-one consisting of the first two of a work or of a relatively independent part of a books and the other of the third book-was in work, is obvious. tended by the author. (e) The third kanda is referred to as Prakirnaka, (a) Verses 478-487 of the second kanda are 'book or section devoted to miscellaneous matlike the concluding verses which one so often ters' or 'supplement', in some manuscripts concomes across at the end of Sanskrit compositions taining Bharthari's karikas only, in all the known (Manavalli, p. 1; Kunhan Raja, p. 291). manuscripts of Helaraja's commentary on the (b) They are also meant to connect the third third kanda, and in the works of Vardhamana kanda with the first two kandas. According to and I-ching (3.1 below). This points to the fact those verses, the first two kandas contain a brief that the book was not considered to be a part of yet comprehensive statement of the views of the grammarians, while the third kanda discusses 5"tatra dvadasa, saf (sad, dvadasa ?), caturvimsatir va these views in minute detail and also in the light laksananiti Laksana-samuddege sapadesam savirodham vistarena vyakhyasyate."-ortti 2.77; "atra sad, dvadasa, of other systems of philosophy ("vyakarand caturvimSatir vaitani laksanani tavad iha pradarsyante. gamah" and "agamam" in 2.482-483 whereas etesam ca vitatya sopapattikam sanidarSanam sva-rupam "agama-darsanaih" and "agamaih" in 2.486- Pada-kande Laksana-samuddele vinirdistam iti grantha487). Thus, conciseness was the main principle followed in the composition of the first two; but haka-pramadadina va Laksana-samuddesas ca Pada kanda-madhye na prasiddhah."-ika 2.77, BSS p. 101 the latter was planned to be very extensive in (see footnote 6); "esa ca Tikaksta sva-vsttau sa sa tulyalength, in details, and in its scope; "saprapance balesvasambhavad ityadina bahu-prakara darsita. na svarupatah" as the third introductory verse of ceyatta prakaranam asyas tenapi tatra darfita. yasmad the Prakirnaka-prakasa says. It discussed the uktam seyam aparimana-vikalpa badha vist arena Badha samuddebe samarthayisyata iti."-lika 2.77, BBS p. 106. philosophical problems from the point of view Sadhu Ram's (1956: 71-79) contention that the Laksanaof the grammarian, studied the use of important samuddeda and the Badha-samuddeda were not chapters philosophical terms in different schools of phi- of the Pada-kanda but parts of Bharthari's commentary on the Mimamsd-8 ltras, does not seem to rest on a sound basis of evidence. Kunhan Raja's (p. 292 fn. 25) remark that the men- The second kanda commentary printed in the tion of three kandas at the end of the second kanda is Benares Sanskrit Series is usually ascribed to Punyaraja. slightly puzzling, is proved to be incorrect by the signifi- In a forthcoming article, I wish to point out that a good cance of the concluding verses pointed out in these lines. case can be made for Helaraja's authorship of it.

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AKLUJKAR: Two T'extual Studies of Bhartrhari 549 the main body of the work and that it enjoyed 3.1. Considerations introduced in points (a) relative independence. to (h) of the last section should be sufficient to (f) I-ching (p. 180) records a commentary by show that the division of Bhartphari's monuDharmapala on the Prakirnaka? only, thus testi- mental work into two main parts dates from as fying that the Prakirnaka was considered to be a far back as the author's time. What remains to relatively independent book in his time. be proved is the thesis that the first part was (g) On the basis of the information given in called Vakyapadiya. Some facts which are in favor various catalogues of manuscripts, one can say of this view are noted below, followed by a disthat there are about 25 manuscripts (mostly cussion of possible objections. incomplete) of the Prakirnaka-prakasa, Hela- (a) A number of manuscripts of the Trikandi raja's commentary on the third kanda, in exist- contain the words "samapta Vakyapadiya-karika" ence. It is significant that a commentary on at the end of the second kanda. either the first or the second kanda is not found (b) Helaraja refers to the first two books by in any of these manuscripts. They contain only the title Vakyapadiya not less than nine timeslo: the commentary on the third kandas although "vistarendgama-pramanyam Vakyapadiye 'smaHelaraja states in no unclear terms at the very bhih prathama-kande Sabda-prabhayam nirnibeginning that he commented on the first two tam..."3.1.46, p. 54: Compare 1.27-43, pp. books as well. This independence unanimously 81-100. given to a commentary on the third book is "tasya cid-rupasya cicchaktir aparinaminiti satisfactorily explained only if an old tradition vikarabhavan nedam Sankhya-nayavat parinamaof regarding that book as a composition mostly darsanam api tu vivarta-paksah. visesas canayor complete in itself is presumed. Vakyapadiye 'smabhir vyakyata iti..." 3.2.15, (h) Introductory verses (including one bene- p. 119: Compare 1.1, pp. 8-9. dictory verse) which usually indicate the be- "srotapi ca tathaiva sva-vasana-vikasanusarena ginning of a commentary either on an independent pratipadyate samavista-sabda-bhavanah, tena codwork or on a relatively independent book of a bodhita-sabda-bhavanah pravartata iti nirnitam voluminous work, are found at the beginning of Vakyapadiye." 3.3.32, p. 146: Compare 1.53, the Prakirnaka-prakasa. They are not found at p. 113. the beginning of the commentary on the second "tantrena hi sakti-dvayam apy abhidadhati kanda (see footnote 6). pratyaya iti Vakyapadiye nirnitam." 3.7.84, p. 300: Compare 2.98-102, 455-477, BSS pp. 1247 So far I-ching's has been the only known reference to 126, 281-283. Most probably Helaraja has in Dharmapala's commentary on the Prakirnaka. Recently, mind a portion of the vrtti that is missing in the I have come across one more reference to that work. only available manuscript (6.2 below). Durvekamiera, in his Dharmottara-pradipa, says: "tatha "ata eva svatantrya-saktih kala iti Vakyapadiye hi Prakirna-vrttikrd-Dharmapalenapi vidha-tabdah pra- siddhantitam adhyahita-kalam yasya kala-saktim karavaci pradarsitah. na punar asydyam abhiprayah vidha (dha)-tabdo jati-vacitvat prakara-vaci na bhavatiti. upusry (1.000, p. 10) wy aura. 3.9.14, p. 04. anekarthatvat tasya prakara-vacino 'pi prayogasya 'catastsu caivamvidhasu tattvam parisamapyate' (Nydya same as manuscript a used by Abhyankar-Limaye (1965: bha., p. 2) ityadav anena praygo dystatvat." Compare II) which they describe as containing only the first Helaraja 3.1.1, p. 2.10-14. and the second kanda with commentary. Raghavan Nambiar's catalogue of manuscripts in Manavalli, p. 1.16-17; Charudeva Shastri 1930: 631, the library of the Oriental Institute at Baroda (1942: 1934:8: Sadhu Ram 1952: 136 fn. 5: Yudhisthira Mimam718-719) says that MS 319/1987 contains commentaries saka samvat 2019: 349; Abhyankar-Limaye 1965: 57 fn. 6; of the second and the third kandas; but this seems to be Rau 1962:378, 380, 382, 1964: 184, 189, 191. an error from the fact that the manuscript is described 10 One more occurrence of the word Vakyapadiya in As having only 66 leaves and an extent of only 4,800 Helaraja's commentary is taken up for consideration in granthas or Slokas. Moreover, it is, most probably, the 3.2d below.

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550 Journal of the American Oriental Society, 89.3 (1969) "svatantrasya cid-atmana eva jivatma-gateyam saktih kalakhya yukta, tatha hy uktam Vakyapadiye 'smabhih." 3.9.62, p. 72: Compare 1.3, p. 18. "... samvit... cakastiti krta-nirnayam Vakyapadiye Sabda-prabhayam asmabhis..." 3.9.62, pp. 72-73: Compare 1.134, pp. 213-221. "sarva hi samvit... atanute. etac ca Vakyapadiye vistarenasmabhir nirnitam." 3.9.70, p. 76: Compare 1.134, pp. 213-221. "purusa-dharmesu api hi sastram adhikrtam iti vicaritam Vakyapadiye." 3.9.105, p. 93: Compare 2.79c, BSS p. 109, 111. Thus, Helaraja uses the term Vakyapadiya with reference to the first two kandas only." (c) Vardhamana follows Helaraja. In the Gana-ratna-mahodadhi, he writes: "Bhartrharir Vakyapadiya-Prakirnakayoh karta Mahabhasyatripadya vyakhyala ca." (d) If the work Peina mentioned by I-ching is identified with the Prakirnaka, the term Vakyapadiya has to be understood as the name of the first two kandas.13 No one has heretofore collected all the occurrences of the term Vakyapadiya in the Prakirnaka-prakasa. The peculiarity of Helaraja's use of the term, however, has often been remarked on. In 1883, Kielhorn (p. 227) drew the attention of scholars to the fact that Helaraja uses the term Prakirnaka for the third kanda. He did not point out, however, that Helaraja reserves the term Vakyapadiya for the first two kandas, although he identified the Vakyapadika mentioned by I-ching with the first two kandas. In 1894, Pathak (p. 213 fn. 3) accepted Kielhorn's conclusion in this matter, as was done later by Kunhan Raja (pp. 291-293), Rangaswamy Iyengar (p. 147) and Sadhu Ram (1952: 136 fn. 5); but these scholars made no significant addition to the evidence. It was Charudeva Shastri, in 1930 (p. 631) and 1934 (p. 8), who first used the evidence from the Prakirnaka-prakasa in discussing the title Vakyapadiya. He referred to only two passages in the Prakirnaka-prakasa. In 1938, Hiriyanna (p. 263 fn. 9) referred to three more passages. Yudhisthira Mimamsaka (samvat 2019: 348-349) followed Charudeva Shastri. 12 Charudeva Shastri 1930: 631, 1934: 8; Kunhan Raja, p. 291; Ravi Varma, p. 1; Sadhu Ram 1952: 136 fn. 5; Yudhisthira Mimamsaka samvat 2019: 349, samvat 2020: 353; Abhyankar-Limaye 1965: V fn. 2. 13 Kielhorn, p. 227; Pathak, p. 213 fn. 3; Charudeva Shastri 1930: 631, 1934: 8; Kunhan Raja, p. 291-293; Rangaswamy Iyengar, p. 147; Sadhu Ram 1952: 136 fn. 5. 3.2. In view of sections 2.1 and 3.1, the case that the title Vakyapadiya originally referred only to the first two kandas, is indeed very strong. Yet most of the scholars interested in Bhartrhari's work have, with good reasons, been rather hesitant to accept it as an indisputable historical truth (footnote 2). The objections that have been voiced and that are likely to be raised are as follows: (a) "All manuscripts of the text include the third kanda in the Vakyapadiya." (Charudeva Shastri 1930: 636, 1934: 8). (b) The word Vakyapathiya is unquestionably derived from vakya and pada (see the citations from Kasika, Srngara-prakasa and Rju-vimala pancika in 3.3b below). The names of the second and the third book are respectively Vakyakanda and Pada-kannda as far as our oldest sources inform us. Therefore, Vakyapadiya would not be a significant title if it did not cover the third kanda (Charudeva Shastri 1930: 636, 1934: 7-8; Kunhan Raja, p. 291). (c) If it had been Helaraja's understanding that the Vakyapadiya does not include the Prakirnaka, he would not have referred to the whole work as one consisting of three kandas in the fourth concluding verse of his commentary.14 The real implication of his references that apply the title Vakyapadiya to the first two books only, must, therefore, be that in his day the Prakirnaka was a well-known and important, voluminous work. His references are not meant to give the impression that Vakyapadiya was actually the title of only the first two books (Charudeva Shastri 1930: 636, 1934: 8). (d) There remains one occurrence of the word Vakyapadiya in the Prakirnaka-prakasa that was not included in the nine passages quoted in 3.1b above. In his introduction to verse 3.1.1 (p. 1), Helaraja says: "iha padarthastaka-vicarapara-tvad Vakyapadiyasya,15..." Thus, according to him, 14 The lack of logical implication between the if-clause and the then-clause of this remark should be tolerated until 3.3d below. 15 "Vakyapadiyasya" cannot be construed with "prathamakandena..." which follows. If it were so construed, the ablative phrase "padarthastaka-vicara-paratvad" would remain dangling in the sentence.

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AKLUJKAR: Two Textual Studies of Bhartyhari 551 the Vakyapadiya consists of eight topics. This that line at that place in the manuscripts which view is supported by Vrsabha (p. 2.2-6, p. 64.19, they copied. 25) and by Bhartshari himself, who, after enu- (b) It would be difficult to advocate that the merating the eight topics in verses 1.24-26, says in title Vakyapadiya was coextensive with the title the vrtti: "risu apy esu slokesu prastutasya pari- Trikandi even if it were accepted that Bhartshari samaptih". Now, the first two kandas do not named his work after the second and the third seem to cover all those eight topics (see 3.3b, c kanda. One does not then get any satisfactory below for their names). In particular, they leave answer to the question, "Why did Bhartrhari out the apoddhara-padartha which is covered by leave out the first kanda when he named the the third kanda. It may, therefore, be argued that work?" (Kunhan Raja, p. 292). The first kanda the latter must be part of the Vakyapadiya. is obviously as important as the other two kandas. (e) Verses from the third kanda are found If at all Bhartphari wished to name his magnum quoted as coming from the Vakyapadiya. opus after the principal subject matter of each 3.3. I think that a satisfactory reply can be kanda, the omission from the title of a word that given to these five objections. I shall try to point would indicate the subject matter of the first out their weaknesses, though not necessarily in kanda--which contains a part of the statement of the order in which they have been given above. his unique philosophy-indeed seems to be very (a) Two types of manuscripts exist, one de- strange. Charudeva Shastri's (1934: 8) explanaclaring the end of the Vakyapadiya at the close tion that the component vakya is indicative of of the second kanda and the other declaring the the subject matters of both the first and the secsame at the conclusion of the third kanda. Which ond kanda, for sphota, the principal topic of the is more likely to point to historical truth? I first kanda, is identical with mahavakya, the think that that colophon in whose case an origin principal topic of the second kanda, does not through confusion cannot be assumed, is more stand the test of facts. Neither are sphota and likely to represent the genuine tradition. Now, mahavakya the same entity, as is obvious from as the second and the third kandas are named the terms varna-sphota etc., nor are they the respectively the Vakya-kanda and the Pada- principal topics respectively of the first kanda, kanda, as the title Vakyapadiya is formed by described as agama-samuccaya, and the second adding the suffix iya to the dvandva compound kanda, called simply vakya-kanda (see the comvakya-pade, and as the third kanda is thought mentator's introductions to 2.1-2. BSS p. 63 to be a supplement, a copyist could have been and 3.1.1, p. 1). Thus, it does not seem to be the easily led to suppose that the title Vakyapadiya case that Bhartphari named his work after the applied to all the three kandas;16 but what could main contents of its individual books. have led a copyist to suppose that it referred to Secondly, one fails to understand how the only the first two books? To maintain that he second and the third kandas could be grouped was aware of all or some points discussed under together in a common title in view of the consections 2.1 and 3.1 would be to assume too much. cluding verses of the second kanda, the division The copyist class of India is not known to have of the third kanda alone into samuddesas, its been so historically oriented as to justify such an Prakirnaka character (2.1 above) and the availassumption. Copyists, therefore, must have ability of Bhartshari's own commentary on the written "samapta Vakapadiya-karika" at the first two kandas only.17 The second kanda seems end of the second kanda only because they found to have stronger connections with the first kanda than with the third kanda. 16 Kunhan Raja's (p. 293) explanation of the later extention of the title Vakyapadiya is different from the 17 In a future article, I shall discuss the extent of the one given here. As I do not hold that Bharthari and vitti. I shall point out that we have no evidence to supPunyaraja wrote commentaries on all the three kandas pose that Bharthari actually wrote a prose gloss on the (see footnotes 6 and 17), I cannot accept his explanation. Prakirnaka.

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552 Journal of the American Oriental Society, 89.3 (1969) It is highly unlikely that ancient writers like sutram-anvitarthabhidhayini padani, na punar arthHelaraja and Vardhamana could never think of dvaccheda-sunyani; padany eva ca vakyam, na padaconnecting the title Vakyapadiya with the titles tirekiti, vakya-pade adhikrtya krtam vakyapadiyam. of the second and the third books. Yet this is sisukranda-yamasabha-dvandva iti chah." precisely what they have unanimously avoided. Srngara-prakasa (p. 50) "karmanah sambandhiIn the works of Jayaditya,is Salikanatha and na (yogo) yatha vakya-pade adhikrtya krto granBhoja, we read: thah, vakyapadiyah."21 Kasika on Panini 4.3.88 "... sisukrandadibhyo It is worth noting that none of these works says dvitiya-samarthebhyas chah pratyayo bhavaty adhi- that the title Vakyapadiya has been formed from krtya krte granthe. ano 'pavadah. sisunam kranda- the titles of the individual books of Bharthari's nam sibukrandah, tam adhikrtya krto granthah, composition. All that they say is that the word sisukrandiyah. Yamasya sabha Yamasabham, yama- Vakyapadiya is a name of a grantha (see footnote sabhiyah. dvandvat-agnikasyapiyah. syenakapo- 20) and as such it is to be derived from the comtiyah. Sabdarthasambandhiyam prakaranami' Vak- pound vakya-pade. yapadiyam...." One may now ask: If Bhartrhari did not name Brhatt (part I. p. 389) "ta ete 'nvitah padar- his work either after the titles of the second and thah. esam abhidhanani padani. tad idam vak- the third kanda or after the principal subject yapadiyam.20 Salikanatha's Rju-vimala pancika matter of each kanda and if the name Vakyapa(pp. 389-390) comments "... vaiyakarana-matam diya was originally given only to the first two nirakurvann aha ta ete 'nvitah padarthah, esam books, what is the significance of that term? abhidhanani padani, tad idam vakyapadiyam. It seems to me that the title Vakyapadiya has. been coined or chosen by taking into consideration 18 The first five adhyayas of the Katika seem to have the principal concern of the first two books as a been written by JayAditya. See Yudhisthira Mimamsaka whole. As will be shown below, these two books (samvat 2020: 424-425, 428-429). are mainly devoted to eight topics. Hence the 1. Abhyankar-Limaye (1965: VIII fn. 5, 409) under statements of Vrsabha and Helaraja to the effect stand "&abdarthasambandhiyam prakaranam" as a separate sentence containing one more illustration of the that the Vakyapadiya is padarthastaka-vicaraformations covered by Panini 4.3.88. According to them, para. The topics can further be grouped under it is a reference to the first udrttika in the Mahabhasya, three heads: "siddhe sabdartha-sambandhe". I do not know if any later sabda-anvakhyeya and pratipadaka, grammarian has used the term sabdarthasambandhiya prakarana to refer to the discussion under this varttika. artha-apoddhara-padartha and sthita-laksana, I think that the word prakarana would be redundant in sambandha-karya-karana-bhava, yogya-bhava, such an expression as the suffix Tya signifies 'adhikstya pratyayanga and pratyaya-dharmanga. kyte granthe' according to the explanation and the illus From this follows the Kasika description "sabtrations given by the Katika. Moreover, it is not customary to refer to the Mahabhasya discussions as dartha-sambandhiyam prakaranam Vakyapadiprakaranas. Such use of that term goes against the yam." Now, it is possible to refer to the three following definition:"bastraika-defa-sambaddham sastra heads by using words denotative of the categories karyantare sthitam / ahuh prakaranam nama grantha of meaningful linguistic units, namely vakya and bhedam vipascitah //." On the other hand, the definition perfectly suits the Vakyapadiya which is unambiguously pada, for any such category is bound to be a class described as prakarana by Vrsabha (pp. 1, 2, 51). Kunhan Raja (p. 293 fn. 28) seems to understand "Sabdartha 11 Kunhan Raja (p. 292 fn. 24) noticed the occurrence sambandhiyam prakaranam Vakyapadiyam" as I do-as of the word vakyapadiya in the Brhati and the Rju-vimala one sentence. 10 It should be noted that Prabhakara does not use the paficika; but he did not explain its significance. The word vikunnad ng is title of particular work and that Kasika reference and explanation have been known for the alert commentator Salikanatha refrains from using years; Manavalli (p. 1), the first editor of the Vakyapadany such expression as "prakaranam" or "granthah in Tya, refers to it. The Songdra-prakada passage is noticed his explanation of the word. in this article for the first time.

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AKLUJKAR: Two Textual Studies of Bharthari 553 of linguistic units (sabda)22 related to (sambandha) vakyapadiya; he is only exploiting its general meaning (artha). This paves the way for the com- meaning. mon content of the explanations of the term (e) One may ask if the first two kandas cover Vakyapadiya given by Jayaditya, Salikanatha all the eight topics briefly indicated in 3.3b above. and Bhoja: "vakya-pade adhikrtya ...." In my opinion, they deal with these topics in a I may put the point in reverse order as well. nut-shell and leave it to the third kanda to return In most general terms, the first two books of to these topics whenever necessary. I notice the Bhartphari's work principally deal with the sen- following scheme of discussion in the Brahmatence and its meaningful constituents. As any kanda and the Vakya-kanda: such discussion is impossible without the con- apoddhara-pddartha-vrtti 1.23 p. 58; vrtti 1.24sideration (i) of the nature of these entities 26 pp. 65-67, 72-76; 2.12-18, 34-37, 41-56, 60-63, (especially with respect to each other), (u) of 119-142, 153-169, 187-197, 199-201, 204-231, what they possess and (iii) how they possess 235-319, 325, 411, 417-442, 450-454, 459 460. what they possess, the books are about (meaning- sthita-laksana artha-vrtti 1.24-26 pp. 67-68, ful) linguistic units, meaning and the mutual rela- 77; 2.7, 13-18, 31, 34, 40-48, 55, 60-61, 64-118. tion of the two as well. In particular, Bhartshari 143-152, 216-217, 239-249, 319, 324-325, 328- had two types of linguistic units and meanings, 352, 410-429, 437-442, 449. and four types of their relations in mind. So the anvakheya sabda-vrtti 1.23 pp. 52-58; vrtti books specifically discuss eight topics. 1.24-26 pp. 68-71, 78; 1.44-51, 55, 70-122, 134; Does Prabhakara's usage in the Brhati go 2.1-6, 19-33, 50, 52, 57-59, 341-345. against the interpretation of the title Vakya- pratipadaka sabda-vrtti 1.24-26 p. 71, 78: padiya given above? I do not think so. The 2.10-12, 164-182, 229-234. purport of his remark, judged in the light of karya-karana-bhava sabdartha-sambandha-vrtti Salikanatha's commentary, seems to be this: 1.12 p. 42; vrtti 1.23 pp. 60-61; vrtti 1.24-26 p. 'The real vakyapadiya (see footnote 20) is that 71, 78-79; 1.44-47, 51-57. which declares the padas to be the signifiers of the yogya-bhava sabdartha-sambandha-vrtti 1.23 p. connected (sentential) meaning and which, by 60; vrtti 1.24-26 p. 71, 79-81; vrtti 2.16"... Sabdo accepting this thesis, does not admit a sentence 'py aparena yogyatakhyena sambandha-kalpenomeaning over and above the meaning of the con- pagrhitartha-rupo...". stituents, and hence advocates the view that the pratyayanga sabdartha-sambandha-vrtti 1.24-26 sentence is nothing but the padas. On the other p. 72.24 hand, the grammarians have accepted a vakyapadiya which declares that the sentence and the (a) Actually, as he states in 1.26 cd, Bharthari sentence meaning alone are real, and that the does not promise us a discussion of each topic. (b) As padas and the padarthas have a place only in the topics are interconnected, some overlapping in the listing given, is inevitable. Even Bhartshari experiences grammatical analysis.' In other words, Prabha some difficulty in arranging the discussions. This is kara suggests that vakyapadiya-a study of vakya indicated by the gaps that are noticed in the above listand pada-should logically conclude "padany eva ing of each individual topic. (c) I give the numbers vakyam" instead of "vakyam eva, na padani." He roughly in two senses: I mention even those verses which is not trying to give a new meaning to the word only indirectly deal with the indicated topic; I do not exclude the statements of those views which Bhartshari does not accept. (d) The karika number includes the 12 In the Trikandi, sabda does not mean only 'word'. vrtti wherever it is available. (e) For padartha as sthitaIt has a variety of meanings each of which is to be deter- laksana artha, see those verses in the apoddhara-padartha mined by a careful study of the context. Unfortunately listing which point out the unitary character of padartha. this point has been lost sight of in the available transla- () For a discussion of pada as anvakhyeya sabda, from the tions. In the present context, tabda denotes any lin- point of view of primary and secondary usage, see guistic unit with which meaning is associated either in 2.250-297. ordinary life or in grammatical analysis. * That there is cognition of meaning because sabda

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554 Journal of the American Oriental Society, 89.3 (1969) pratyaya-dharmanga sabdartha-sambandha-vrtti kanda with the remark that they belong to the 1.12 pp. 42-43; vrtti 1.13 p. 47; vrtti 1.24-26 p. Vakyapadiya (Abhyankar-Limaye 1965: 259, 269, 72: 1.27-43, 123-147; 2.108-110, 361-363; vrtti 332, 340, 344).25 Only Parvatiya Visvesvara-suri 2.59 "loke 'py arthena prayuktesu sabdesu sastrena (pp. 36, 648, 660, 661, 727, 741, 750, 808, 810-811, dharma-niyama-matram eva kriyate." 829, 830, 848-849, 905, 908, 985, 1041, 1044, 1045, (d) The attempt in 3.2c above to explain away 1228, 1284, 1285, 1503) who is definitely later the evidence that is available in the Prakirnaka- than Bhattoji Diksita, constantly cites the verses prakasa is fallacious. In the first place, there is no from the Pada-kanda as coming from the Vakyacontradiction in maintaining that Bharthari's padiya and seems to be unaware of the Vakyawork is divided in two ways--that there is one padiya-Trikandi distinction. arrangement by kandas forming the Trikandi, Such scanty evidence is hardly capable of disand one arrangement by the significant titles lodging a view that is based on the consideration Vakyapadiya-Prakirnaka. Secondly, the interpre- of many pieces of evidence. It is conceivable that tation given of Helaraja's references is baseless. Medhatithi and others are quoting from memory There is no reason to suspect that he meant any- and hence making a mistake (with the exception thing other than what his sentences literally con- of Parvatiya Visvesvara-suri), or that they, vey. Not even once does he use the term Vakya- thinking of the Prakirnaka status of the third padiya to refer to the three kondas. Thirdly, the kanda, are extending the term Vakyapadiya to imposed interpretation implicitly assumes that include that kanda, too. Vakyapadiya was the title of all the three books 4 .1. Having thus proved that the title Vakyabefore Helaraja---a thesis that is meant to be padiya was originally given to the first two books proved. Finally, it is unclear why the importance only, let me add that I consider the vrtti on these and fame of the Pada-kanda should restrict the books to be by Bharthari and to be an integral reference of the term Vakyapadiya. part of the Vakyapadiya. I am aware that my (e) Abhyankar and Limaye (1965:197-357, view differs from that of Dr. Biardeau (pp. 2-21) 409 422) have given us the largest collection of who thinks that Hari-vssabha, a person other than Trikandi verses that are quoted in the works of BhartThari, wrote the Vakyapadiya vrtti. I must, later writers. I have been able to add some more however, leave a demonstration of my view to to this collection. After a study of these quotations some later occasion as it would lead me too far I find that most of them are given either without afield. At present, I prefer merely to draw attenspecifying the source or with some such indication tion to the fact that Prof. Subramania Iyer of the source as "tad uktam Harina," "yad aha (1965: xviii-xxxvii) has already refuted some of tatrabhavan" and "tatha ca Harih." Among those Dr. Biardeau's arguments. quotations which have been mentioned in early 5.1. The fact that the Vakyapadiya and the works as coming from the Vakyapadiya, I have Prakirnaka are two relatively independent parts, but found a single verse from the third kanda; should not lead one to suppose that Bhartphari's Medhatithi whose date Abhyankar and Limaye magnum opus was not conceived to be one unified (1965: 245) give as 825-900 A.D., cites 3.2.12 as work. Such a supposition would go against the coming from the Vakyapadiya in his bhasya on facts noted in 2.1b, e, 3.2a and 3.3c, e above, the Manusmrti 12.118. Among later writers, Gokula- references in the vrtti (see footnote 5 and vrtti 1.3 nathamisra, Kaunda-bhatta and Hari Bhaskara p. 20, vrtti 2.71), Vrsabha's tika (p. 4, 196) and have together quoted five verses from the third 25 Kaunda-bhatta (Abhyankar - Limaye 1965:359) and artha are related, is such a basic, common sense fact quotes one more verse with the remark "uktam ca Vakya(Vrsabha, p. 81.18-19) that Bhartshari has not been padiye." To judge from its context, it should belong to forced to devote much space to discuss it. Also, the dis- the third kanda; but it is not found in that kanda. Verses cussions of the three remaining relations are indirectly quoted by Parvatiya Visvesvara-suri on pp. 68 and 1273 s discussion of the pratyayanga relation. of his work are also missing from the extant Vakyapadiya.

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AKLUJKAR: Two Textual Studies of Bhartyhari 555 tika on the second kanda (p. 98, 140, 145, 146, BHOJA'S SRNGARA-PRAKSA AND THE 162, 163, 164, 167, 176, 208, 213, 240) to the VAKYA-KAN DA-VRTTI discussions in the third kanda, and the references 6.1. Bhartshari's vrtti of the Brahma-kanda and in the Prakirnaka-prakasa (e.g., those which are the Vakuakanda (4.1 above) is still to be satiscollected in 3.1b above) to the discussions in the factorily edited. In the case of the latter it is earlier kandas.26 not even printed in its entirety. Sometime about Thought of as one composition consisting of 1941, the first ninety-six pages of Charudeva three books, the work was called Trikandi, a Shastri's planned critical edition of the karikas, name going well with the names of other works of the the vrtti and the tika of the second kanda (footnote Bhartphari-Tripadi, the commentary on the 6) were made available to the book-sellers. Those Mahabhasya, 27 and possibly Subhasita-trisati or included the vrtti, wherever it was extant, only sataka-traya, the famous collection of three centu up to the verse "karyanam antarangatvam ....)33 ries of poems.28 Thus we read at the end of the In 1965, Abhyankar and Limaye presented it in Prakirnaka-prakasa: excerpts as a part of the seventh appendix of their trailokyagamini yena Trikandi Tripadi-ksta / edition of the karika text. Thus, an important tasmai samasta-vidya-sri-kantaya work in the grammatical tradition of India has Haraye namah //29 not even been entirely printed and published, not Under the Trikandi arrangement, each kanda to mention a critical edition complete with studywas named after the most important word in the aids 34 first statement of that kanda.30 6.2. So far only one manuscript of the Vakya26 Most probably, Helaraja named his commentaries kanda-vrtti has furnished transcripts to the editors by kanda as Sabda-prabha, Vakya-pradipa (Ramakrishna of the Trikandi. This incomplete and often corrupt Kavi, p. 236) and Prakirnaka-prakasa. If this guess is manuscript in Malayalam characters once becorrect, one more indication of the unity of the Trikandi longed to Bhavadasa Nambudiri of Mundanathu is furnished. Mana, Ottappalam, Malabar, Kerala (Subra17 Modern scholars generally give the name of this commentary 48 Mahabhasya-dipika. See Yudhisthira Mimamsaka (samvat 2020: 344-363) and the three incom 11 The vrtti of the Brahma-kanda has been printed five plete editions by Brahmadatta Jijnasu (Yudhisthira times and translated twice. Yet it is replete with wrong Mimamsaka samvat 2020: 356), Swaminathan (1965) and and problematic readings. A number of alternative Abhyankar-Limaye (1967). In & forthcoming article, I readings have not even been recorded. I shall set forth wish to argue that the evidence for this name is very these facts in a textual study which is, at present, under scanty and that the commentary should be referred to by the name Tripadi. 12 Yudhisthira Mimamsaka samvat 2019: 352. In his 28 The possibility that Bhartshari, the grammarian, letter of July 11, 1968, Charudeva Shastri informs me: and Bharthari, the poet, could be the same person is not "A fragment of the vrtti edited by me was issued for so slight as is generally assumed. I must, however, circulation without my knowledge, sometime before or reserve a detailed consideration of this problem for some after the Partition. It carried no Introduction, not even future occasion. a Prefatory Note. I saw this fragment in the Bookstall 2. The verse has been misunderstood by Yudhisthira of the Chowkhamba Sanskrit Series, Banaras." Mimamsaka (samvat 2019: 349-350; 2020: 353). Through * No. 184 (p. 154) of Manavalli's and Charudeva three double-meaning expressions and two metaphors, it Shastri's editions; no. 182 of the Abhyankar-Limaye suggests the similarity of Bhartshari with Visnu. It is to edition. be construed thus: "yena Tripadi-krta trailokyagamini Trikandt-tripadi ksta ...." It means: 'I pay my rever ** It is expected that the Deccan College Monograph ence to Hari, the author of the Tripadi, who took three Series, Poona, will publish a critically edited text of the steps in the form of the Trikandi that covered the three Vakya-kanda (karika + vrtti) with the commentary that worlds, and who is the lord of Sri in the form of all lores.' is usually ascribed to Punyaraja (footnote 6). Prof. The experessions Tripadi-kyta, Sri-kanta and Hari are Subramania Iyer is at present working on it. Another paranomastic, while Trikandi-tripadi and vidya-eri are critical edition, most probably only of the karikas, is metaphors. expected from Prof. Wilhelm Rau, Marburg, Federal 10 Point suggested by Abhyankar-Limaye (1965: VII). Republic of Germany.

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556 mania Iyer 1966: viii). Its present location has not been explicitly stated. One of its transcripts is preserved in the Government Oriental Manuscripts Library, Madras (No. 5543); the other (possibly made from the Madras transcript) is in the Adyar Library, Madras (No. 547 or 38.1.3 or TR 430). Charudeva Shastri and AbhyankarLimaye used copies (most probably, hand-written) of the Madras transcript for their editions. Scholars at present working on the text of the Trikandi (footnote 34), are using copies (most probably, photo-copies) of the same. Journal of the American Oriental Society, 89.3 (1969) 6.3. As a part of my study of Bhartrhari's thought, I am preparing a text of the Vakyakanda-vrtti that will be more intelligible than the one found in the transcripts. In this activity, I am utilising not only the editions mentioned above but also the commentaries on the Trikandi, the literature that has derived its inspiration, in part or in full, from the Trikandi, and Bhartrhari's commentary on the Mahabhasya. By comparing the discussions of the common points and by studying the style of the sytti and the Tripadi (footnote 27), I am trying my best to make up for the corruption of the only available manuscript. 6.4. Recently unexpected help came from the published parts of Bhoja's Srigara-prakasa (SP). It has been known to scholars for years that the SP quotes a number of verses from the Trikandi. Editors of the published incomplete editions, P. P. Subrahmanya Sastri and Yadugiri Svami, have occasionally (e.g., p. 19 of the former and Vol. I, p. 17 of the latter) pointed this out. Raghavan who has studied the entire SP critically, has drawn attention to this fact (1940: 17, 21, 22, 23; 1963: 724-728, 731-734, 738, 747, 752). Quite recently Abhyankar and Limaye (1965: 319-351) have listed the verses that Bhoja quotes from the Trikandi; but the fact that Bhoja borrows a number of passages literally from the Vakya-kanda-vrtti has not been pointed out. The 35 Kunhan Raja (1936: 287) spells the name and the address of the owner as Bhavadasan Namboodirippad of Mundanat Mana, Ottapalam, S. Malabar. According to his statement, the manuscript was returned to the owner. Whether it is still with the same man or family is not known. following part of the present article proposes to do so. 7.1. The discovery is significant in more than one way. Not only does it help in reconstructing some portions of the Vakya-kanda-vrtti, but it also offers additional material for a critical study of the text of the SP, the manuscripts of which are very few (Raghavan 1940: 1; Subrahmanya Sastri, p. 1; Josyer, p. 2). An indication of the principles followed in composing (writing and compiling) the SP is also given. It becomes evident that the author planned to exploit the works available in his time as literally as he could and to weld them together as far as the theme of his work, or better, the themes of the chapters of his work, permitted. Even in a cursory reading one notices that Bhoja borrows verbatim quite a few passages from such works as the Mahabhasya (e.g., Vol. I, pp. 123-124 of Yadugiri Svami's edition). Raghavan (1940: 17; 1963: 724-725, 728, 733, 756, 901) points out that the discussions such as that of the padartha are mostly reproduced from the Nydya-manjart of Jayanta-bhatta. As will be seen below, the case of Bhoja's borrowings from the vrtti is the same; in most of the instances, he borrows word for word. Thus, the SP is not only intended to be an encyclopaedic work but follows the principle of making select passages from standard works carry the burden of discussion as far as they can.36 One more important fact emerges out of this point and the borrowings noticed below. In all probability, the author of the SP regarded the vrtti as an integral part of the Vakyapadiya. His testimony, therefore, seems to be against those who dispute Bhartrhari's authorship of the vrtti (see 4.1 above). 8.1. The following procedure has been adopted in giving the texts of the common passages: (a) The vrtti passages are cited in their critically edited form, that is, as they are, at present, written 36 Bhoja borrows a few passages from the Brahmakanda vrtti too; but as the text of that part of the vriti is in a better shape (see, however, footnote 31), I have not pointed out the parallels there. Moreover, to judge from style and content, there is the important possibility that Bhoja quotes from the Tripadi (footnote 27) as well.

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AKLUJKAR: Two Textual Studies of Bharthari 557 in my more intelligible version of the vrtti trans- yam."7 na hi tathanyatha sarvatha ceti" samanyam avasthita cript (see 6.3 above). Variant readings are noted rupam" kifcid asti.sarva ete vibesd eva. tasyam tu sdmanydin the footnotes. These are the readings that ap vasthayam bhedasya kasyacid anirupanad atyagaca ca ya sarva-bhedopagraha-yogyataya pariplavamandrtha-kalpear in Charudeva Shastri's edition of the Vakya pana tam" sambandho visayantarad avacchidya vitiste kanda (Charu.), the Adyar Library transcript visaye niyamayati. (AT) and a typescript of the Madras transcript (MTT). As stated in 6.2 above, all this 'critical SP Vol. I, p. 294; AL pp. 320-321. apparatus' is based on one Malayalam manuscript. yady api catra kriya-karaka-matranvayabhidhane Hence, the variant readings are useful only as a kriya-karaka-matra-sambandhitvam kriya-karaka-samancheck on my emendations. It will be seen that the yabhiprayam. tathahi; svartha-matropadayinah sarvaSP is as important for establishing the text of the bhedan prati yogyata; tad evanugunya-matram samanyam, Vakyapadiya as a fragmentary vrtti manuscript of na hi tathanyatha sarvatha veti samanyam avasthita-rupam kincid asti, sarva eva te visesa eva, tasyas tu samanyavasindependent origin would have been. (b) Numbers thayam bhedasya kasyacid anirupanad atyagac ca ya of the karikas of the Vakya-kanda do not always sarva-bhedopagraha-yogyataya pariplavamanartha-kalagree in the editions of Manavalli, Charudeva pana lam sambandho visayantarad avacchidya viliste Shastri and Abhyankar-Limaye. I have adopted visaye niyamayati. tad uktam-sarva-bhedanugunyam tu samanyam apare viduh / tad arthantara-samsargad the numbering of the last-named edition although, bhajate bheda-rupatam // bhedan akanksatas tasya si in my opinion, it makes a mistake in accepting pariplavamanata / avacchinatti sambandham tam some quotations in the vrtti as karikas of the vibeye nivesayan // Vakya-kanda. (c) I have cited the karikas in their vrtticritically edited form when they precede the samarthya-prapitam yac ca vyaktyvrtti; but I have not recorded the variant readings artham anusajyate / of the karikas as this article concentrates only on Srutir evanusange sa badhika lingathe vrtti. (d) The SP passages from Vol. I are vakyayoh //73// given exactly as they appear in Yadugiri Svami's aprapto yas tu sukladih samnidhanena edition published by Josyer. Passages marked as gamyate / coming from Vol. II are reproduced from the sa yatna-prapito vakye bruti-dharmasupplement to appendix III (pp. 297-351) of the vilaksanah //74// Abhyankar-Limaye edition (AL). The editors do not give any particulars about this edition of the itas cavibhaga-pakso na yuktah. Sruti-vakya-samavaye brutitvavitesena paradaurbalydsambhavat. iha brutir SP. Consequently, I have no access to it and am namaika-sabda-visayaika-pada-nibandhandrtha." forced to borrow citations from AbhyankarLimaye. *7 Charu., AT, MTT samangdhikaranyamatram. 8.2. The common passages: 18 AT, MTT cet. The phrase tathanyatha sarvatha ca vrtti is found in 3.3.22, 3.14.501. sarva-bhedanugunyam tu samanyam 39 Charu., AT, MTT samanyavastharupam. apare viduh / 40 Charu. dnugunyac; AT anyagrdc; MTT anyayac. tad arthantara-samsargad The reading accepted here is also not very satisfactory. bhajate 41 Charu., -yogyatapariplavamanakalpanarthasya tam; bheda-rupatam //44// the reading of AT and MTT is the same except for bhedanakanksatas tasya ya pari- tasam in the place of tam. In the reading accepted here, I plavamanata / am not sure whether pariplavamana is an adjective of avacchinatti sambandhas tam artha or of artha-kalpana. visese 6 Charu. has one more sentence in the vrtti of verses nivesayan //45// 44-45. In my opinion, that sentence is a part of the intro duction to verse 46. apare tu manyante--sudrtha-matropadayinah sarva- " The urtti on verses 73-74 does not come to an end bhedan prati ya yogyata tad evanugunya-matram sdman with this sentence; it is much more extensive; but I have

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558 Journal of the American Oriental Society, 89.3 (1969) SP Vol. II, p. 330; AL p. 321. srutir hi namaneka-pada-nibandhana eva sabdavisayah vidhyadir arthah...." tad uktam samarthyaprapitam yac ca vakyartham anusajyate / srutir evanusange sa badhika linga-vakyayoh // vrtti yatha sinadiman pindo go-fabdenabhidhiyate/ tatha sa eva go-sabdo vahike 'pi vyavasthitab //252// sarva-saktes tu tasyaiva sabdasyanekadharmanah / prasiddhi-bhedad gaunatvam mukhyatvam copavarnyste //253// eka evayam go-sabdo vakyes kvacij jati-visesabhidhayi. tad yatha gaur anubandhya iti. kvacij jatyupasarjane dravyamatre vartate. tad yatha gaur aniyatam, gaur duhyatam iti. kecid atra jati-matrabhidhayitvam manyante." kvacid go-sabdah paricchinna eva dravya-visese vartate. tad yatha asty atra kancid gam pasyasiti mahati gomandala asinam yada go-palakam prcchati.47 kvacit tu radha-sambandhesu kriya-gunesu go-sabdah prayujyamano drsyate. tad yatha jadyad aucchistyat sarvasahatvan mahasanatvad va gaur vahika iti. tasya sarva-sakter go-sabdasya nimittantarad avacchidyamana-samarthyasya prasiddhyaprasiddhibhyam mukhyatvam gaunatvam caso vijnayate. yatrarthe sruti-matrendvarudhyate sabdah, na carthantaram abhyantarikaroti sabdantarabhidheyatvena prasiddham, tatra mukhya-vyapadesam labhate. yatra tu sabdantaradibhir upaniyate, prasiddham ca sabdantarabhidheyam arthantaram avalambate tatra gaunasi iti vyapadieyate. not reproduced it here in its entirety, for it does not offer any parallel to the SP passage and hence is irrelevant in the present context. "Here I have dropped one sentence that summarises the vrtti explaining verse 73. 45 AT, MTT vacye. The word manyante is followed by tad yatha in AT and by tad yatha... (indicating a gap in the manuscript) in MTT. 47 AT tada gopalakam prcchasiti; MTT reads the same, with yada in the place of tada. 48 AT, MTT rudhisambandhesu. 49 AT jatyakhyadaucchausnyam sarvamahatvan; MTT jatyakhyadauchusnyam sarvasahatvan. 50 AT and MTT omit the words mukhyatvam and ca which I have supplied on the strength of the context. 51 AT avalambamano loke 'rthagrahana; MTT avalambamano loke 'rtha loke 'rthagrahanam. SP Vol. II, pp. 358-359; AL pp. 323-324. evayam go-sabdo vakye na kvacit jati-visesabhidhayi gaur nanu ca gauna-mukhyayor viveko yujyate. tathahi eka anubandhya iti kvacit jatyupasarjana-dravya-matra-vaci gaur aniyatam iti kvacit paricchinna eva dravya-visese vartate anyatra kancit gam pasyasiti, kvacit tu rudhasambandhesu kriya-gunesu go-sabdah prayujyamano dreyate yatha jadyat aucchistyat sarvasahatvat maha sanatvat va gaur vahika iti. evam sarva-sakter go-sabdasya arthaprakaranadibhir avacchidyamana-samarthyasya prthivyadav iva vahike 'pi vartamanasya gaunatvam upapadyate. tad aha-sarva-saktes tu tasyaiva sabdasyanekakarmanah vrttyabhavan na gaunatvam mukhyatvam va prakalpyate // tatha hi-yatha sasnadiman pindo gosabdenabhidhiyate / tatha jadyadi-gunavan vahiko 'py abhidhiyate // vrtti anekarthatvam ekasya yaih sabdasyanugamyate/ siddhyasiddhi-krta tesam gauna-mukhya-prakalpana //263// iha kesancid anekarthatvam yaugapadyena vyavasthitam nimittantarad avacchedends vatisthate. kesancit paryayenaiva samarthyad ekas yapi nitya-pravibhaktam eva nanarthatvam. tatra yaugapadye's yada prasiddhenarthenavacchidyate sabdas tada mukhya-vyapadesam labhate. aprasiddhena tv arthena praptavacchedasya gauna-vyapadeso bhavati. tatha paryayena yasmin vakye prasiddharthah sabdas tatra mukhyah, anyatra tu gaunah. SP Vol. II, p. 361; AL p. 324. tasmat eka eva sabdo 'nekam artham yaugapadyena paryayena vabhidhatte na tu svartham utsrjyarthantare pravartate. prasiddheya-prasiddhibhyam ca tasya mukhyagauna-vyapadeso jayate. tatra yaugapadye 'pi yada prasiddhenarthenavacchidyate sabdas tada mukhya-vyapadesam labhate. aprasiddhena tv arthena praptavacchedasya gauna-vyapadeso bhavati. paryayenapi yasmin vakye prasiddharthah sabdas tatra mukhyo 'nyatra tu gaunah.50 52 AT, MTT vyavasthita-. 53 AT, MTT apyavacchedena. 54 AT, MTT evam. 55 AT, MTT yaugapadyena. 56 MTT vacchidyante. 57 AT sabdam tu na; MTT sabdantu na. 58 AT, MTT praptavacchedasya. 59 After this passage, strangely enough, Bhoja quotes verse 274 instead of verse 263.

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AKLUJKAR: Two Textual Studies of Bharthari 559 vrttigo-yusman-mahatam cvyarthe svar thad arthantare sthitau / arthantarasya tad-bhavas tatra mukh yo 'pi drsyate //279// mahattvam sukla-bhavam ca prakstih pratipadyate / bhedenapeksita sa tu gaunatvasya pra yojika //280// vrttiatyanta-viparito 'pi yatha yo 'rtho va dharyate / tatha-sampratyayah sabdas tatra mukh yah prayujyate //285// iha kecid dcarya buddhi-pratyavabhasa-matrena sarvatra tulya hi sabda-pravsttir iti pratyavalisthante.70 jala-nirbhasayay hi megatronikayam buddhav utpannayam mukhya eva jala-sabdah prayoktavya iti tulyam hi pravrttinimittam sarvatra sabdasya prayojakam bhavitum arhati. SP Vol. II, pp. 364-366; AL p. 326. ihasrita-rupasyarthavato nipatasya pragshya-sahjna vidhiyate. cauradikantadi parala-mukhya-vsttayas san- tiva. prasiddharthal-tirobhavenarthantare vartamana gauna-vyapadesa-yuktah. tatra mukhyarthanam grahanam vijayate. agaur gaur abhavat, go 'bhavad iti pragrhya- sannia na bhavati. atvam tvam sampadyate, tvadbhavatiti madhyamo na bhavati. amahan mahan sampanno, mahad bhutas candrama ity atvam na bhavati. atra tu kacid upacarita-vikara-rupa praktih. yatha indra-sthuna upendro grava iti. 6 kacit parinamini. yatha dugdham dadhibhavati, hema kundalibhavatiti.63 tatra parinaminisu praktisu sukla-mahattvadibhir mukhyair api yoge sati, purvasya avasthayah" pracyutasyottaram avasthan praptasya purvottarayor avasthayor aeritayoh savyaparatvat purvasya avasthaya vivaksayam 67 satyam vikaraSabdasya tad-upagrahinos gaunatvam vijnayate. SP Vol. I, p. 159; AL p. 327. atyanta-viparito 'pi yatha yo'rtho 'vadharyate / yathasampratyayam babdas tatra mukhyab prayujyate// acarya& ca purve 'pi sarvatra tulyam eva Sabdasya pravrttinimittam bhavitum arhatiti manyamana buddhi-pratyavabhasa-matrenaiva sabdasyarthesu pravsttim manyante. vrtti yady api pratyayadhinam artha-tattva vadharanam / na sarvah pratyayas tasmin prasiddha iva jayate //286/7 gauna-mukhya-vyavastha-pravibhaga-vadinas tu manyantepratyayadhine "py artha-rupasydvadharane kvacit tad-visayanam pratyayanam vyabhicarena" ya pravrttir loke saiva gauna-bhavam vyavasthapayati." SP Vol. II, pp. 364-366; AL p. 325. suktikayam tu pratyayadhine 'pi rajata-rupdvadharane kvacit tad-visayanam pratyayanam vyabhicarena ya pravsttih saiva amukya-bhavam vyavasthapayati. yad ahayady api pratyayadhinam artha-tattvavadharanam/ na sarvah pratyayas tasmin prasiddha iva jayste // vrttikatham? darsanam salile tulyam megatrsnadi darsanaih / prakrtir hi kacid upacarita-vikara-rupa, yatha indrasthuna upendro grava iti. kacit parinamini yatha-dugdham dadhi bhavati, hema kundalibhavati. tatra viparinaminisu prakstinu sangha-mahattvadibhir mukhyair api yoge prvasya avasthayah pracyutasyottaram avastham praptasya purvottarayor avasthayor aeritayoh savyaparatvat piirvasyam avasthayam kartstva-vivaksayah sanghamahad-adeh vikara-sabdasya prakstyupagrahino gaunalvan vijfayate. tad uklam-mahattvam sangha-bhavam ca prakstih pratipadyate / bhedenapeksita sa tu gaunatVasya prasadhika // * I do not understand the preceding part of the sentence. As no emendation has so far occurred to me, I have retained the manuscript reading. #1AT, MTT prasiddhartham. "AT, MTT indrasthuneti. I have supplied the two words in between from the quotation in the SP. #AT, MTT parinaminfti. The rest is supplied from the SP. "AT, MTT purvasyam avasthayam. "AT, MTT apraptasya. " MTT afritayah. 7 AT vivak sayam; the SP reading kartstva-vivaksayam. seems as probable as the reading accepted here. * AT, MTT tadupagrahi. 49 AT, MTT anacarya. 70 AT, MTT tulyaditabdapravsttim vyavacchidyante. I am not very sure of the emendation that I have introduced here. 1AT, MTT avyabhicarena. See the following footnote. 72 AT, MTT loke gaunamukhyabhavam vyavasthapayanti. The original reading of the sentence, which probably suffered through haplography, might have been as follows: ... pratyayanam vyabhicarena, kvacic cavyabhicarena ya pravrttir loke saiva gauna-mukhya-bhavam vyavasthapayati.

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560 Journal of the American Oriental Society, 89.3 (1969) bhedat tu sparsanadinam na jalam mrga trsnika //287// yady api salila-rupa-nirbhasa saksur-dvdrika tathabhutaiva buddhir msgatronikasu jayate tathapi prasiddhanam7 sparsana-snana-panddinam abhavat, tad-dela- praptau cadarsanan nedam salilam iti tasu mogatrsnikasu nasti mukhyasya Sabdasya pravrttih. iha prasiddhartha-viparyaya-hetubhyah santamasatimiropaghata-madya-visa-pana-maru-de&avasthanadibhyah prasiddhakaresv arthesu darsana-viparyayo vijfayate. santamase 'nkurakara-matram eva kevalam anyathopalabhyate. tat tu sparsanddibhir gathabhitam avadharyate. tatha ratrau pradipa-samnidhanango nilotpaladinam varnabhedo laksyate. 81 SP Vol. II, pp. 364-366; AL p. 325. SP Vol. II, pp. 364-366; AL p. 325. megatrenayam punar yady api salila-nirbhasa saksurduarika tatha-bhutaiva buddhir utpadyate.tathapi sparsanasnana-panadinam abhavat tad-desa-praptau cddarsanal nedam salilam iti pratyayena badhate. ahus ca-darsanam salile tulyam mrgatrenadi-darsanih / bhedat tu sparsanadinam na jalam megatrsnika // tatha ratrau pradipa-dipti-samnipalal nilotpaladinam varna-bhedo laksyate. tatha hi na surya-rasmi-samparkal ghandragtfaffa-payah-prsatam iti mithyavanga-mukhyatvam. tad aha--prasiddharths-viparyasa-nimittam yac ca drayate / yas tasmal laksate bhedas tam asatyam pracaksate // vrttiyad asadharanam karyam prasiddham rajju-sarpayoh / tena bhedah paricchedyas tayos tulye 'pi darsane //288// vrttisparsa-prabandho hastena yatha cak rasya santatah / na tathalata-cakrasya, vicchinnam spra yate hi tat //291// yady api rajju-dravye kadacid varna-samsthanaduarenale sarpa-buddhih punah76 punar utpadyate tathapi yat sadharanam darsanadi karyam tad apasya &vasagamana-dam sadibhir asadharanaih karyair mukhyasabda-visayah paricchidya vyavasthapyate. alata-cakre 'pi83 ya cakra-buddhirga utpadyate tatra rupa-prabandha-grahane84 vastu-sparsa-prabandha-grahanam hastena notpadyate. avicchinnabhinipatenaiva hi86 jyotisao nityavaruddha iva87 prayena tatra rapa-grahanadeso rupagrahana-kala 888 ca vibhavyate. kriya-virame tasya jyotiga & cakravad akaro nopalabhyate. tasmad ayathartham tad-grahanam avisayo mukhyasya $abdasyety avadharyate. SP Vol. II, pp. 364-366; AL p. 325. SP Vol. II, pp. 364-366; AL p. 325. rajju-dravye yady api varna-samsthana-duarena sarpabuddhih punah punar utpadyate tathapi yat sadharanam karsnyadairghyadi tad apasya evasa-damsdibhir asddharana-dharmair mukhya-visayam paricchidya gaunatvam avadharyate. uktam ca-yad asadharanam karyam prasiddham rajju-sarpayoh / tena bhedah paricchedyas tayoh svalpe 'pi darsane // alata-cakre 'pi cakra-buddhau caksusa rupa-prabandh - avagrahavat na hastena sparsa-prabandho 'vagrhyate. kriyavirame ca tasya jyotisac cakravad akaro nopalabhyate. avicchinnabhinipatenaiva hi jyotisa nityavaruddha iva vrttinirjnate ca bhede - prasiddhartha-viparyasa-nimittam yac ca drsyate / yas tasmal laksyate bhedas tam asatyam pracaksate //289// re. 76 AT, MTT santamasantamivopaghatamanyavisayapadanamatra desavasthanadibhyah. 80 MTT sannidhanam. 81 The rest of the vrtti of verse 289, being irrelevant, is not reproduced here. 89 AT, MTT hi. ** MTT yacakabuddhir. 84 AT, MTT -grahana-. 86 AT, MTT avicchinnabhighatena. 86 AT jyotisam; MTT jyotisam. 87 AT, MTT nitya eva. I have accepted the SP reading here, but I do not know its exact meaning in the present context. 88 AT, MTT -grahanottarakalam. * AT, MTT bhavyate. MTT reads kijca after this word. # AT, MTT jyotis. 78 AT and MTT read this word after lasu in the concluding clause. 74 MTT reads samskara as well as samsthana. 16 This word is missing in AT and MTT. 76 AT, MTT tathayam. 77 AT, MTT -darsanadibhir. 78 AT, MTT karyam.

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AKLUJKAR: Two Textual Studies of Bharthari prayena tatra rupa-grahana-deso rupa-grahana-kalas ca vibhavyate. tasmad apartham tad-grahanam avisayo mukhyasya sabdasyeti. uktam ca-sparsa-prabandho hastena yatha cakrasya santatah / na tathalata-cakrasya vicchinnam sproyate hi tat // vrtti vapra-prakara-talpais ca spartanavarane yath/ nagaresu, na te tadvad gandharva-nagaregv api //292// yatha ca vapradibhir mukhyesu nagaresu gacchatam pratighato dasyu-bhaya-raksadini ca karyani prakalpante na tatha gandharva-nagaresu. tad-desasthairs eva tani na dreyanta iti na lesam mukhya-sabda-visayatvam vidyate. SP Vol. II, pp. 364-366; AL p. 326. tatra yatha vapradibhir mukhyesu nagaresu gacchatam pratighato dasyu-bhaya-raksadini ca karyani ca prakalpante na tatha gandharva-nagaresu tad-desasthair eva ca tani na drsyante iti na tesam mukhya-sabda-visayatvam. tad aha-vapra-prakara-talpais ca sparsanavarane yatha / nagaresu tatha naivam gandharva-nagaresu te// vythi mrga-pavadibhir yavan mukhyair arthah prasidhyate/ tavan na mrnmayesv asti tasmat te visayah kanah //293// iha mukhya mrga-pasvadayo drstadrsta-phalesv arthesv arambhanalambhana-proksana-visasanadisus yatha sa dhanatvena vyavatisthante na tatha mrnmaya darumaya va. tasmat kasyacid eva sadreasya dharmasya bhavad upamanopameya-bhava-sambandhe sati 'ive pratikrtav (Pan ini 5.3.96) ityetat-prakarana-vihitanam pratyayanam utpattau nimittatvams labhante. SP Vol. II, pp. 364-366; AL pp. 324-325. tathahi mrga-pasvadayah kasyacid eva sadrsasya dharmasya bhavat upamanopameya-sambandhe sati ive 91 AT, MTT pratighatadyubhayaraksadini. 92 MTT yatha. Both AT and MTT omit na, which is supplied here on the strength of the context and the SP reading. 93 AT, MTT tadetatsthair. 94 AT and MTT omit this word. 95 AT, MTT arthesveva viruddhabhaksanaproksanavisasanadisu. For the reading adopted here, see the Mahabhasya on Panini 1.2.64 (Kielhorn, Vol. I, p. 244. 15-16) and Sabara on 1.3.9/30 (Anandasrama edition, p. 300). 96 AT, MTT nimittam. pratikrtav ityeva prakarana-vihitanam pratyayanam utpattau nimittatvam labhante. yuktam caitat. yatahmrga-pasvadibhir yavan mukhyair arthah prasadhyate na tavan mrnmayesv asti tasmat te visayah kutah // etena pratimadisu vasudevadayo vyakhyatah, yatha hi te mukhya vara-pradana-danavocchedadi-karmasu sadhantvena vyavatisthante na tatha gravamaya va darumaya va. vrtti mahan avriyate desab prasiddhaib parvatsdibhib / alpa-desintarivastham pratibimbam tu dreyate //294// 561 yesam api pratibimbam parvatadi-sarupam adarsadisu jayate tesam api dreyamanam tats pramana-bhedend" yatharthatvenavasiyate. tena hi prakrsta-desa-vyapina100 bhavitavyam. na cadarsasyantariyo desah101 sambhavati. SP Vol. II, pp. 364-366; AL p. 326. pratibimbam tu hastyadi-sarupam adarsanadisu drsyamanam api pramana-bhedena ayathartham avasiyate. hastyadi-pramanena prakrsta-desa-vyapina bhavitavyam. na ca adarsasyantariyo desah sambhavati. tad uktammahan avriyate deso mukhyaih stamberamadibhih / alpa-desantaravastham pratibimbam tu droyate // 8.3. In the preceding section, I have pointed out fourteen undeniable instances of borrowing by the author of the SP from the Vakya-kandavrtti. I may add that the vrtti on verse 152 is partly utilised in SP, Vol. I, pp. 213-214 (Raghavan 1963: 726-727). If one guesses by content and style, one may say that many more passages are likely to be borrowings; e.g. Vol. I, pp. 104.19105.18; pp. 111.23-112.20; Vol. II, p. 333 (AL p. 321). In this connection, Raghavan's (1940: 23; 1963: 729-735) remark that the ninth chapter of the SP contains a long quotation from the Vakyapadiya and that it depends heavily on the Vakyapadiya, is very significant. BIBLIOGRAPHY Abhyankar, K. V. and V. P. Limaye. 1965. See Bharthari (b).- 1967. (Eds.) Mahabhasya-dipika of Bhartrhari. Part I. Bhandarkar Oriental Research In 97 AT, MTT -sarupadarsanadisu. 98 AT, MTT drsyamanatat-. "AT, MTT -bhedena. 100 AT, MTT tesam hi sparsarupaprakrstadesavyapi. 101 AT, MTT na yantaradarsanascadesas.

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562 Journal of the American Oriental Society, 89.3 (1969) stitute. Post-graduate and Research Department Series No. 8. Poong. Belvalkar, S. K. 1938. (Compiler) Descriptive Catalogue of the Government Collections of Manuscripts deposited at the Bhandarkar Oriental Research Institute. Vol. II. Grammar: Part I (Vedic and Paniniya). Bhan darkar Oriental Research Institute, Poona. Bharthari. (a) kanda 1. (Ed.) Subramania Iyer, K. A. Vakyapadiya of Bharthari with the vytti, and the Paddhati of Vrsabhadeva. Deccan College Monograph Series. No. 32. 1966. Poona. - (b) kanda 2. karikas: (Eds.) Abhyankar, K. V. and V. P. Limaye. Vakyapadiya of Bhartyhari. University of Poona Sanskrit and Prakrit Series. Vol. II. 1965. Poona. vrtti: See sections 6.1-3 above. Charudeva Shastri's incomplete edition was published by the Ramlal Kapoor Trust, Lahore. fika: See footnote 6. (Ed.) Manavalli, Gangadhara Sastri. Vakyapadiyam... Sri-Bhartshari. . . . -vi- ractiam Sri-Punyaraja-ksta-prakasakhya-{ika-yutam. Benares Sanskrit Series. Nos. 11, 19 Ind 24. 1887. Benares. - (c) kanda 3. With Helaraja's commentary. samuddesas 1-7: (Ed.) Subramania Iyer, K. A. Deccan College Monograph Series. No. 21. 1963. Poona. samuddesas 8-13: (Ed.) Sambasiva Sastri, K. Trivan- drum Sanskrit Series. No. CXVI. 1935. Trivandrum. samuddesa 14: (Ed.) Ravi Varma, L. A. University of Travancore Sanskrit Series. No. CXLVIII. 1942. Trivandrum Biardeau, Madeleine. 1964 (Ed. and transl.) Vakya padiya Brahmakanda avec la urtti de Harivrsabha. Publications de l'Institut de Civilisation Indienne. Serie IN-89. Fascicule 24. Paris. BSS. See Bharthari (b). Charudeva Shastri. 1930. "Bharthari: & critical study with special reference to the Vakyapadiya and its commentaries." Proceedings of the All India Oriental Congress, fifth session. Pp. 630-665. Lahore. - 1934. (Ed.) Vakyapadiyam Prathamam Kandam. Ramlal Kapoor Trust. Lahore. Durveka-misra. Dharmottara-pradipa. Tibetan Sanskrit Works Series No. 2. 1955. Patna. Helaraja. See Bharthari (e). Hiriyanna, M. 1938. "Vyali and Vajapyayana." Indian Historical Quarterly. Vol. 14:261-266. I-ching. A Record of Buddhist Religion as practised in India and the Malay Archipelago. Translated by J. Takakusu. Reprint 1966. Delhi. Jayaditya. Kasika. (Ed.) Sobhita Miora. Kasi Samsksta Granthamala. No. 37. 1952. Banaras. Josyer. See Yadugiri Svami. Kielhorn, F. 1880/1881. Report on the Search for Sanskrit MSS. in the Bombay Presidency. Bombay. 1883. "On the grammarian Bharthari." Indian Antiquary. Vol. 12:226-227. Kunhan Raja, C. 1936. "I-tsing and Bharthari's Vakys padiya." S. Krishnaswami Aiyangar Comm. Vol. Pp. 285-298. Madras. Manavalli. See Bhartshari (b) Oppert, Gustav. 1880, 1885. Lists of Sanskrit Manuscripts in Private Libraries of Southern India. Vol. I and II. Madras. Parvatiya Visvesvara-suri. Vyakarana-siddhanta-sudha nidhih. Chowkhamba Sanskrit Series. Nos. 193, 194, 195, 215, 216, 218, 251, 252, 275, 276, 300, 306, 312, 321,329. Edited by various scholars. 1914-1924. Pathak, K. B. 1894. "Bharthari and Kumarila." Journal of the Bombay Branch of the Royal Asiatic Society. Vol. XVIII:213-238. Prabhakara. Brhati of Prabhakara Misra with the Rju vimalapancika of Salikanatha. (Ed.) Ramanatha Sustri, S. K. Madras University Sanskrit Series. No. 3. 1934. Madras. Punyaraja. See Bhartshari (b). Raghavan Nambiar, Siromani Nyaya-bhusana. 1942. An Alphabetical List of Manuscripts in the Oriental Institute, Baroda. Vol. I. Gaekwad's Oriental Series No. XCVII. Baroda. Raghavan, V. 1940. Bhoja's Srngara-prakasa. Karnatak Publishing House, Bombay. - 1963. Bhoja's Srngara-prakata. Punarvasu. Madras. Rajendralala Mitra. 1877. A Descriptive Catalogue of Sanskrit MSS, in the Library of the Asiatic Society of Bengal. Part I. Calcutta. - 1886. Notices of Sanskrit Manuscripts. Vol. VIII. Calcutta. Ramagovinda Sukla. 1961. Hindi introduction to the Bhavapradipa commentary on the Brahma-kanda of the Vakyapadiya. Kasi Samsksta Grantha-mala. No. 124. Varanasi. Ramakrishna Kavi, M. 1930. "The discovery of the author's vrtti on the Vakyapadiya." Journal of the Andhra Historical Research Society. Vol. IV:235-241. Rangaswamy Iyengar, H. R. 1951. "Bharthari and Dinnaga." Journal of the Bombay Branch of the Royal Asiatic Society. New Series. No. 26:147-149. Rau, Wilhelm. 1962. "Uber sechs Handschriften des Vakyapadiya." Oriens. Vol. 15:374-398. -- 1964. "Handschriften des Vakyapadiya." Oriens. Vol. 17:182-198. Ravi Varma. See Bharthari (c). Ruegg, David Seyfort. 1959. Contributions a l'histoire de la philosophie linguistique indienne. Paris. Sadhu Ram. 1952. "Bhartshari's date." Journal of the Ganganath Jha Oriental Research Institute. Vol. 9: 135-151. - 1956. "Authorship of some karikas and fragments ascribed to Bharthari." Journal of the Ganganath Jha Oriental Research Institute. Vol. 13: 51-79. Salikanatha. See Prabhakara.

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AKLUJKAR: Two Textual Studies of Bhartrhari 563 Subrahmanya Sastri, P. P. 1939/1942. (Ed.) Srngara prakasa. Part I. Prakasas 1 and 2. Srirangam Sri Sankara-gurukula Series. No. 7. Sri Vani Vilas Press, Srirangam. Subramania Iyer, K. A. 1963a. Sanskrit introduction to the Ambakartri commentary on the Brahma-kanda of the Vakyapadiya. Sarasvati Bhavana Granthamala. Vol. 91. Varanasi. - 1963b. See Bhartshari (c). - 1965. (Transl.) The Vakyapadiya of Bhartyhari with the vrtti. Chapter I. Deccan College Building Centenary and Silver Jubilee Series. No. 26. Poona. -- 1966. See Bhartshari (a). Swaminathan, V. 1965. (Ed.) Mahabhasya-dipika. Hindu Vishvavidyalaya Nepal Rajya Sanskrit Series. No. 11. Banaras. Vrsabha. See Bhartrhari (a). Yadugiri Svami. 1955. (Ed.) Sringara Prakasa. First eight chapters. Revised and edited by G. R. Josyer. Mysore. Yudhisthira Mimamsaka. Samvat 2019. Samskyta Vya karana-sastra ka Itihasa. Dvitiya bhaga. Ajmer. - 2020. Revised edition of Vol. I of the same. Ajmer.