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AKLUJKAR: Two Textual Studies of Bharthari
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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 anirüpanad atyägāca ca ya
sarva-bhedopagraha-yogyataya pariplavamändrtha-kalpear in Charudeva Shastri's edition of the Vākya
pana täm" sambandho vişayantarad avacchidya vitiste kända (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
ŚP Vol. I, p. 294; AL pp. 320-321. apparatus' is based on one Malayalam manuscript.
yady api catra kriya-karaka-matrånvayabhidhane Hence, the variant readings are useful only as a kriya-karaka-matra-sambandhitvam kriya-kāraka-sämäncheck on my emendations. It will be seen that the yabhiprayam. tathahi; svartha-matropadāyinaḥ sarvaSP is as important for establishing the text of the
bhedän prati yogyatā; tad evanugunya-matram sämänyam, Vākyapadiya as a fragmentary vrtti manuscript of
na hi tathanyatha sarvatha veti sämänyam avasthita-rupam
kiñcid asti, sarva eva te visesa eva, tasyās tu sämänyavasindependent origin would have been. (b) Numbers thayam bhedasya kasyacid anirupanad atyagac ca ya of the kārikās of the Vakya-kānda do not always sarva-bhedopagraha-yogyataya pariplavamānartha-kalagree in the editions of Mānavalli, Charudeva pana lam sambandho vişayantarad avacchidya viliste Shastri and Abhyankar-Limaye. I have adopted
visaye niyamayati. tad uktam-sarva-bhedanugunyam tu
sämänyam apare viduh / tad arthântara-samsargad the numbering of the last-named edition although, bhajate bheda-rupatām // bhedän ākānkşatas tasya si in my opinion, it makes a mistake in accepting pariplavamănata / avacchinatti sambandham tām some quotations in the vrtti as kärikäs of the vibeye nivesayan // Vākya-kānda. (c) I have cited the kārikās in their
vrtticritically edited form when they precede the
sāmarthya-prāpitam yac ca vyaktyvrtti; but I have not recorded the variant readings
artham anuşajyate / of the kārikās as this article concentrates only on
Srutir evânuşange să bädhikā lingathe vrtti. (d) The SP passages from Vol. I are
vākyayoḥ //73// given exactly as they appear in Yadugiri Svāmi's
aprăpto yas tu sukladiḥ samnidhānena edition published by Josyer. Passages marked as
gamyate / coming from Vol. II are reproduced from the
sa yatna-prāpito vākye bruti-dharmasupplement to appendix III (pp. 297–351) of the
vilakṣaṇaḥ //74// Abhyankar-Limaye edition (AL). The editors do not give any particulars about this edition of the
itas cavibhaga-pakso na yuktah. Sruti-väkya-samaväye
brutitvaviteşena pāradaurbalydsambhavät. iha brutir SP. Consequently, I have no access to it and am
nāmaika-sabda-vişayaika-pada-nibandhandrtha." forced to borrow citations from AbhyankarLimaye.
*7 Charu., AT, MTT sämängdhikaranyamätram. 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 sāmānyam
39 Charu., AT, MTT sämänyavastharūpam. apare viduh /
40 Charu. dnugunyac; AT anyagrdc; MTT anyayac. tad arthântara-samsargād
The reading accepted here is also not very satisfactory. bhajate
41 Charu., -yogyatäpariplavamanakalpanarthasya tam; bheda-rūpatām //44//
the reading of AT and MTT is the same except for bhedānākānkşatas tasya yā pari- tāsām in the place of tām. In the reading accepted here, I plavamănată /
am not sure whether pariplavamana is an adjective of avacchinatti sambandhas tām
artha or of artha-kalpanā. visese
6 Charu. has one more sentence in the vrtti of verses niveśayan //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 yogyatá tad evanugunya-matram sdman with this sentence; it is much more extensive; but I have
