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STUDIES IN SANSKRIT SYNTAX
AKLUJKAR: SYNTACTIC GLEANINGS.
1
y
migratory) bolcal views? philosopraninam... (V1.7 found in
and sentence, particularly of the transition from the level of the sentence (vikya) to that of the word, and vice versa. It is with such transitions that syntax is primarily concerned.
In addition to its general meaning explained just now, the title Vakyapadiya seems to have the particular connotation of 's work interested in determining whether the sentence or word is the primary unit of language'; cf. Prabhakura quoted in Aklujkar 1969:552.
On the authorship of the Vakyapadiya-vitti, see Aklujkar 1972
The only other work with which a comparison of the Vrtul has been suggested is the bhasya, attributed to Vyisa or Vindhyavisa, on the Yogasutras. However, the impression that the Vrtti's style is similar to that of the Yogabhasya is more likely to be due to a few passages and expressions that are common to the two texts. (These comnion elements are pointed out in an unpublished paper which I read before the 1970 annual meeting of the American Oriental Society.) There may not be any intrinsic similarity of style between the two works.
5 A detailed study of the diction of the Vitti will be made after its word index, on which I am working, is finalized. As a sample, note the expressions nirjadia 'known', samdcdra 'proper conduct'. pradesa part', abhikhydia 'well known', upavyanjana 'manifestor', prabandha 'continuum, stretch', paridesta 'seen, commonly found (7), wpagraha 'taking on, assuming, and pratilabdha acquired, received (cp. Pali papildbha)'.
E.g. alliteration of p as in (a) or of vin (b). (a) .... prayatnam abhipadyamanah prati-sabdarin paritah paricchinnan sabdatmanah
sarispriann iva manah pranidhatte (V 1.54) .... coming to the effort (of articulation). (the speaker) in the case of each expression, applies his mind as if he is contacting expression-units that are cut off all around (i.e.
the speaker seeks distinct phonetic shapes as he proceeds toward making an utterance) ...' () ... vttisu dāvan eva sphoto vicitram yrttim anuvidhatte (V 1.50).
... in the (fast, medium, and slow) modes of utterance, a linguistic unit imitates diverse modes (i.e., gives the impression of variation in its manner of being) without (really)
changing its (own) extent measure. 7 As the author deals with subtle smantic concepts, he uses paraphrase or restatement much more than is common in Sanskrit expository prose. Note e.. the characterizations of kriya or action is expressed by a verb and of sattva or reified signata in (a), or the statement in (b) on the beginninglessness, as it obtains in a linguistic community, of the 'word: meaning' re. lationship. (a) tasyah pravsttir iti samakhyalayas tattvam sadhyatvam, sadhanakariksati [nksatyam?).
krama-rupopagrahah, kalabhivyakti-hetutvam. aparas tv arthah sattva-matran, tris api kalegu sya-bhāva-sidelham, abhidheyatvena pratyaslamita-brama-rupari, nama-padanibandhanam. (V 1.13) or that action, which is designated pravrtti, the nature is to have a "to be accomplished character, to have an expectancy for means that will bring it about), to assume the form of sequence, to become the cause of the manifestation of time. The other entity, artha, is all that which is existent (or reified), which is accomplished" (or stable, by nature with respect to all of the three times (past, present and future), which, as meaning, has
no sequential form, which is the basis of nominal expressions." (b) asyedam-bhave sati sabdarthayoh so 'yan idi yah sarbandtah so thadesanasya kartum
asakyatyad autpattikah, sva-bhava-siddlho, na kenacit kartra karcit pratipattaranin praty ajaa purvas tat-prathamar kyta id. (V 1.23) . The identity relationship of word and meaning, which (relationship) comes about when there is a relationship of the form this Xi is the meaning) of this (word) X,"is simultaneous with the coming into being (of the word), since meanings cannot be laught; (it) is there by its very nature; (it is not something previously unknown that some agent fashions for the first time for a recipient of information.
For instance, use of the ablative (usually of an abstract noun) to specify the reason behind an assertion and use of the instrumental to specify the Indirect reason is the direct reason is expressed through an ablative.
Awareness of this subtlety allows us to infer that in a phrase like parvam agchildvyaktari arhia vd previously not grasped or indistincuy grasped' (V 1.23) the original reading is more likely to be parvam agrhitdvyaktami vd erhild, with wd after the adverb qualifying the second member. Similarly, we can conclude that if we must introduce a ca, not found in the manu. scripts, into the phrase aritha-vddan artha-dida-prakardini srutiwdkydni (V 1.8) 'explanatory passages (and) those sentences of the stati which are like the explanatory passages', we should introduce it not at the end, but after the adjective of the second member in the pair artha wada and rai-dhya - artha Widan artha-vida-prakiramu ca sruti-ükyani.
Note that throughout this paper, I do not attempt to present a comprehensive collection of cxamples, counterexamples, or apparent counterexamples.
Words or letters not found in the manuscripts of the Villi are put in brackets. Their acceptance into the text of the Vitti is frequently based on the testimony of the ancient commentator Vrsabha who, on the whole, had access to much better manuscripts of the Vitti than we have today.
11 Similar examples are the following: (a) ... sariram, prthag anys ca tirtha-pravidesu prasiddhän arthan... (V 1.38)
... the (subtle transmigratory) body and the various other entities well known in tirtha
pravadas (foundational philosophical views7 philosophies intended for salvation?).' (b) bhinnärthanam (tu) padanám bhinna-padasthanim ca varnanum... (V 1.71)
On the other side, ... of words having different meanings and of phonemes found in
different words. (c) ... śruti-vihitini karmani smrti-nibandhanam ca bhaksyabhaksyädi-niyaman...
(V 1.149) ... the action procedures enjoined by the fruti and the restrictions, based on the smrti.
regarding such matters as what should be eaten and what should not be eaten.' 12Similarly, in ... vydkarana... avadhdranena sadhurva-jAdna-labhyena va sabda-pärvena yogena ... (V 1.159-70), which I shall leave untranslated because a literal translation will not make much sense and a full explanation will take us too far afield.
13 This is confirmed by a phrase like the following which approaches the length and function of a clause.
svare hi (or: svapne 'pi) badhiradinäin sabdadi-pratipanari, ghana-samnivistavayavinam ca kudyadinam avayava-vibhagam antarepintar vesmaidisu siksniam arthanam darsanan ... (V 1.36). Making known words, etc., even in a dream, to deaf persons and others who are similar to the deal, and seeing subtle things inside residences without separating the constituents
of thatched walls, etc., which (walls) have densely placed constituents ... Here the talk is of certain spirits and their extraordinary capacities, such as the capacity to make the deaf hear sounds in dreans and the capacity to see through thick walls. sabd dipraryddanam and darsanam form the pair connected by ca, but ca does not appear after either. It is placed after a qualifier (ghand-saminivised vayava 'of those thatched walls, etc. whose constituents are densely placed"), if not an adjective, of darsana, that is, after the first significant word of the second unit as in the case of clauses joined by ca or vd.
141t might be thought that is in phrases such as so 'yam ini ca (V 1.68) has a similar effect. However, so'yam ini means 'identification, superimposition in such instances and has the value of a single, compound, word.
15Cf. repihi (Patanjali 3.1.26.15) cited in V 1.23.
In some cases, hi seems to take the third position, not as a result of the use of Gpl or eva but as a result of its strong association with the subject word; cl.e.g. the examples in (a) and (b).
