Emendation Of Some Verses In Bhrtharis Trikandi

Author(s): Ashok Aklujkar
Publisher: Ashok Aklujkar

Page 10

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ASHOK AKLUJKAR
as tada nañ-samāsaḥ (cf. Helārāja p. 287.11, 18) if the verse is to be syntactically complete. Although it is possible that Bhartrhari could have intended to indicate such a completion in his planned but unwritten Vștti28, the probability of this being the case is negligible. Firstly, in the extant Vrtti (i. e. in the first two books), we find instances of a proper beginning being supplied to a verse (AKLUJKAR 1972: 190-193), but not a single instance in which a necessary concluding portion is supplied. In other words, the syntactic supplementation made by the Vstti always pertains to the subject part, never to the predicate part, of the sentence contained in a Kārikā. Secondly, 3.14.297, as Helārāja correctly states, introduces the anya-padārtha-prādhānya-paksa concerning the nañ-samāsa. In that respect, it is similar to 3.14.260 and 3.14.306, which respectively introduce the uttara-padārtha-prādhānya-paksa and the pūrva-padārtha-prādhānya-pakşa. These latter verses state how a nañsamāsa conveys its meaning or how the meaning understood from a nañ-samāsa can be characterized. They do not have the form: 'If the semantic situation happens to be such, then a pūrva-padārtha-pradhāna nan-samāsa (or an uttara-padārtha-pradhāna nan-samāsa) comes into existence'. It would be strange to have that form of expression only for 3.14.297. Thus, the addition of tadā nan-samāsaḥ or tadā anya-padārthapradhānah nan-samāsaḥ cannot be justified. Consequently, the reading yadā which occasions that addition is suspect. I think yada has come about through a corruption of yad vā (mistaking dvä for dā is not improbable). If one reads yad vā ('or', 'to come to another alternative') not only will the syntactic incompleteness be removed, but the verse will also contain the necessary indication to the effect that the discussion of the uttara-padārtha-prādhānya-paksa is over with 3.14.296 and that 297 takes up the second paksa for consideration.
2.8 The last passage I wish to discuss here is 3.14.605: ekasyāpi 29 pratiyeta 30 bhinnā pratikytiḥ31 saha kāśya pasyeti 32 tenāyaṁ pratyekam avatişthate 11. The context is that of the expressions garuda iveme hastinaḥ
triyady anupatati, na tavaty eva viérāmyati tadānya-padārtha-pradhāno nansamāsaḥ. tathā hy avidyamāno brāhmano brāhmaṇa-vyaktir asraya-bhūtā yasya ksatriyasya ksatriya-jäter ity asyā anya-padārtha-bhūtäyä varti-padārthā. bhyām abhäva-brahmanabhyām avaccheda iti jātyantaram bahyam bhavati.
28 I shall discuss the extent of the Väkyapadiya-vịtti in a separate paper.
29 v. 1. ekasyätra. 30 v. l. pramiyeta. 31 v. 1. prakertibhih, pravikrtih. 32 v. l. kasyao.