VAKYAPADIYA PDF

Full text of “Vakyapadiya”. See other formats. STUDIES IN THE VAKYAPADlYA VOL I THE VAKYAPADlYA Critical Text of Cantos I and II [ with English. The Vākyapadīya of Bhartṛhari (5th c. CE), a treatise in three books (kāṇḍas) on the philosophy of language, belonging to the Pāṇinian school of grammar. Bhartrhari: Vakyapadiya Input by Yves Ramseier PLAIN TEXT VERSION. THIS GRETIL TEXT FILE IS FOR REFERENCE PURPOSES ONLY! COPYRIGHT AND .

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As a result of the activity of growth and decay, appearance and disappearance of objects, Time, which is one, is seemingly vakyapaduya as past, present and future.

He said sounds are only Varna s; and, there is no need for assuming a Sphota.

For and against the Sphota-vada. They enable the beginner to learn and to know the vakyapadiha nature of Akhanda-vakya-sphota. The Grammarians, on the other hand, explain the error vagueness of perceptionpositively, as a step thatif overcome by increasingly clear cognition, could finally lead to true and complete understanding Sphota.

It is through that Sphota the meaning Artha of the sentence, as a whole, flashes forth.

Vakyapadiya

Be the first to receive our thoughtfully written religious articles and product discounts. Of these fourteen sections, some are small in size, while some like the section on complex formations and on participants producing an action etc. Bhartrhari asserts that the Sabda-tattva manifests itself as many, as distinct and manifold, each appearing to be independent as it were. It was only when Bhartrhari breathed a fresh life into the study of Grammar; the classical Sanskrit began to flourish once again.

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It provides both a philosophy of language and a darshana of the school of Linguistics. Some consider that there is an intrinsic difference between them, according to others, the second type is only a manifested form of the first the Supreme Word principle and the spoken word are in a relationship similar to that between the fire which is inherent in the firewood, and that which is made manifest through rubbing fire-sticks together. It is something more sacred than ordinary speech; andcarries with it a far wider significance.

That is to say; each kind of activity, i.

Sanskrit Manuscripts : Vākyapadīya

According to Bhartrhari, time is sequence-les s. Thus, Bhartrhari asserted that the whole is real while parts are not, for they are constructs or abstracted bits.

And, there is also Matangi who is also called Tantric-Sarasvati; and, she is of tamasic nature and is related to magical powers.

PashyantiMadhyama and Vaikhari. Now, the articulated word comes out in succession; and, gives substance and forms to ones thoughts. Prayers are submitted to Mother Sarasvathi, beseeching her: And, it is related to its principal or origin; just as vakhapadiya shoot tula is to its root mula — AA.

Vakyapadiya : Bhartrihari : Free Download, Borrow, and Streaming : Internet Archive

In other words, the common point of utterance between the word used m the two situations, is still further qualified by asso- ciation wi. There were also variations in the depictions of Sarasvathi: Bhartrhari deals, on one hand, with the macro problems of creation, maintenance with continuity and dissolution of the universe; and, on the other speaks of the effects of Time on individuals.

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Subramania Iyer and others, the three Khanda -s together contain Karika s. Thus, according to Bhartrhari, Sabda Brahman is the ultimate ground of all existence; and, the Sabda tattva is the first principle of the universe.

But, it is the objects and their conditions that might vary. According to Bhartrhari, the Sabda word expresses itself; and at the same time it also puts forth the meaning suggested by it.

Bhartrhari: Vakyapadiya

And, the third Khanda Padakanda which deals almost entirely with the analysis of words or parts of speech and their differentiation is said to be closely related to the concern vamyapadiya the Vaikhari vac. Following his efforts, Sanskrit Grammar gained a fresh lease of life. Continued from Part Five. The text explains a complete sentence as the intent of the speaker, which is unerringly grasped, directly and immediately, by the listener Sphota.

And, Sabda is identical with its meaning Artha. Ultimately, all those speculations led to the Self. Sarasvathi, thus, is also Sri. They put forward Sphota as a process of cognition which culminates in the intuitive perception Prathibha of vakyapariya Absolute as Sabda —Brahman.

Bhartrhari in the Karikas 2. He declared, if this eternal identity of knowledge and Word were to disappear, knowledge would cease to be knowledge Vak.