Studies On Bhartahari And Prakrta Dhvani And Samkhya Tanmatras

SR No.: 269567
Original Sutra Author: N/A
Author: Johannes Bronkhorst
Publisher: Johannes Bronkhorst
Total Pages: 6
Language: English
Classification: Article
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Page 5

STUDIES ON BHARTRHARI. X
JOHANNES BRONKHORST
NOTES
but cannot exclude that some such position was adhered to by at least some Samkhyas. However this may be, it is possible or even likely that the Samkhya scheme of things as known to Bharthari did distinguish Iwo elements in sound, one of them perhaps called prakrta sabda, the other one vaikna sabda." Unlike the latter of these two, the former was free from non-differential features.
It is time to turn to the Paddhati of Vrsabhadeva. This commentary is clearly not aware of the possible link of the two kinds of sound with Samkhya. This is clear from the way it explains the terms prakrta and Wiikra, without reference to the Samkhya use of these terms. Since the passage concerned is corrupt in all mss. I will only translate the part more or less plausibly reconstructed by its editor: Regarding the word prikra: On account of the fact that dhvani and splota are nex perceived separately, the plata concerned is thought to be the origin of that dhwani
The dhani is called) prikria because it is bom in that. The dhvani that comes after that and is perceived to be different from that is called valkrta, because it is like a moditication of the spot. Or the striking of the organs (or sound is the exrigin of the collection of sounds (dhuni). What comes first into being from that. is praktu, what comes next is uita
To conclude. For a correct understanding of Bharthari's prakrta and vaikyta dhvani, his intellectual context must first be taken into considcration. Comparison with theories of modern linguistics is delicate, and should not be made until Bharthari's own intellectual background has been properly explored.
It seems likely that the notions of präkrta and vaiksta forms of sound come from Samkhya, where these notions appear to have been current until the revision of that philosophy during which the qualities as final evolutes were replaced by the five elements. This hypothesis explains both Bharthari's terminology and the ideas it covers: both Samkhya and Bhartrhari distinguish between two perceptible forms of sound, the one "pure". the other one "impure". Questions remain as to their temporal relationship: does the vaikrta dhvani come into being after the prúkrta dhvani? Neither Bharthari's text nor our limited knowledge about the Samkhya known to him allows us to reach a clear and certain answer to this question.
The revision of Samkhya referred to above did away with both prakrta and vaikrta dhvani. Not surprisingly, the commentator Vrsabhadeva no longer understood Bharthari's short and enigmatic passage, and gave it a different interpretation.
Preceding articles of this series have been published in the following periodicals and books: Bulletin d'Erudes Indiennes 6 (1988). 105-143 (no. : "L'amour et la date de la Vati): Studien zur Indologie und Irumistik 15 IN), 101-117 "Bharthari and Mimamsa"). Asiutische Studiert wes Ases +59915-IS (no 3: "Bhartrhuri on sphora and universals"): id. 46.1 (1921. 56-8)( Law dans le Vakyapadiya et son lien avec le Madhyamaka: id. 17.1 11993. 75-14 5: "Bharthari and Vaiseşika"); Vacasparyam: Process Bhughuli Volume (Pune, 1994, pp. 32-41; no. 6: "The author of the Three Centuries": of the Bhandarkar Oriental Research Institute 76 (1995 1996. 97-10% "Grammar as the door to liberation"). I thank Klaus Butzenberger, Harry Falk and Jan Houben for useful comments.
Cp note 23. below.
SK 3. malaprakrtir aviktir mahadadyah prakrivikava vapte / sek s in vikaru na prakrtir na vikrtih purusan II + YD p. 117 130-p. 118 1.4 (Pandeya) / p. 224 1.19-p. 225 12 Werler & Motegi): te khaly avisesah / kdini punas tanmdtrdnery wewe subidem . sparsatarimairam rapatanmdirant, rasatanmdiram gandulacrum iti / katha puras tanmaträniti? weyate: tulajdilyavisesdrupapatreh / anye fahdajnhee will višesd udanandanasvaritānundsikadayas fatra na santi/tasme cha m am Ievam sparsatanmatre mrdukashinddayah / evam rapatanunarre suklakridevalt Ievam rasatanmdtre madhurdmladayah / evam gandhatamdire surahhaduw / tad tasya tasya gunasya sdmanyam evdira, na visesa in tanndran de Wisesa 1 The end of this passage reads, in Pandeya's edition, tanmatrasy ete "Wesel follow Wezler and Motegi.
SK 38 ... tebhyo bhärdni palica paricabhyah / ele smrt widesch an ghores cu madras ca // • YDP 119 1.21 (Pandeya) / p. 227 1.15-16 (Wexler & Motegi) ete wed in ucunda iti
YD p. 118 1.14-16 (Pandeya) / p. 225 L.15-19 (Wezler & Motegi): allagande chabdatanimdirdd akasam ekagunam / sabdaspursagular pardaland dig vayuh / faldasparsarapagurad nipatanmärrar triguntam Tejah/sahdaspx/Surarsagundd rasatanmatrac cafurgund dpah / Sallasparsarumasagandhagweld gandhalanmdird! pancagund prohivi / Cited and translated in Bronkhorst, 1994 311.
Elsewhere the Yuktidepika (p. 119 1.25-26 (Pandeyal / p. 227 1.27 Wezler & Molegi)) tells us that the farmárras are not appeased, terrible, or folish". and therefore free from the characteristics of the three constitueix e l of matter 'YD p. 118 1.13-14 (Pandeya) / p. 225 1.14-15 (Wexler & Motegik churches bhuteblya ekoftarandi bhatavisesandm wipurih. 10 Bronkhorst, 1994. 11 See Houben, 1994: 3 f., along with note 7. 1 Vkp 1.76-79: sphotarydbhinnakalasya divanikäldwinuh/ guhar i bede weibhedam pracaksare Il svabhavabhedan nirane hrawdivupludswiki dhwaneh kalah sabdasyety upacaryale Il sabdarva grahane her prakti nis isvate / sthitibhedanimittavam vaiktah pratipaute I Mabuswanth al t er viribhedam walkiah / dhvanayah sam pohante d i ir hiduell
Or. "due to the specific accidental feature which is the grasping". 14 YD p. 117 1.32-p. 118 LI (Pandeya) / p. 224 1.25-27 Werler & Mineix a Sabdajdryabhede 'pisati vided wdatanudattasvariwdividus
/ tasmac chabdatanmatram /
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