20-24 septembrie 2009 - Biblioteca Metropolitana Bucuresti

492 Florina Dobre-Bratcoming down from Pāṇini directly 3 . He composes the Vākyapadīya (VP)or rather Trikāṇḍī 4 in order to offer an exhaustive collection (saṃgraha)of ideas and grammatical theories available to him, laying the emphasison topics he believes that require profuse attention. However, by the timewhen Bhartṛhari lives, we might assume that grammar (vyākaraṇa) is nolonger considered a mere auxiliary member of Vedas (vedāṅga), but ascience (śāstra) which gains in depth and authority, and, therefore, will besometimes acknowledged as a philosophical school 5 .Bhartṛhari’s unique vision of grammar as an esoteriological disciplinemight very well have been rooted in a personal practical experience, ofwhich, unfortunately, he does not say a word. What we have from him arehigh scholarly commentaries that preclude any direct personal insights andreferences.Nevertheless, when approaching closer the texts that he has furnishedus with, the reader’s quest for understanding Bhartṛhari’s thought is bothgratified and puzzled at the same time. We came across expressions suchas śabdasaṃskāra or śabda-pūrva yoga which I believe that are directlyconnected to how Bhartṛhari envisages grammar as the very “door tosalvation”. It is very true that the expression śabda-pūrva yoga, whichoccurs just once in the kārikās of the Brahmakāṇḍa 6 , and more consistentlyin the commentary, Vṛtti, is rather debatable. However, taking a closer lookat the places where both expressions occur, we could notice interesting3VP II.480-485: yaḥ patañjaliśiṣyebhyo bhraṣṭo vyākaraṇāgamaḥ / kāle sadākṣiṇātyeṣu granthamātre vyavasthitaḥ // parvatāgamaṃ labdhvā bhāṣyabījānusāribhiḥ / sanīto bahumānatvaṃ candrācāryādibhiḥ punaḥ // nyaprasthānamārgāstānabhyasya svaṃca darśanam / praṇīto guruṇāsmākamayamāgamasaṅgraḥ // vartmānāmatre keṣāñcidvastumātramudāhṛtam / kāṇḍe tṛtīye nyakṣeṇa bhaviṣyati vicāraṇā // prajñā vivekaṃlabhate bhinnairāgamadarśanaiḥ / kiyadvā śakyamunnetuṃ svatakarmanudhāvatā //tattadutprekṣamāṇānāṃ puraṇairāgamairvinā/anupāsitavṛddhānāṃ vidyā nātiprasīdati //I am not planning to go into any further details over the danger of the interruptingtradition which Bhartṛhari mentions as having been restored by Candrācarya (Candragomin)and by his master, supposed to be Vasurāta, as it is not the main concern of the paper.4I do subscribe to the point of view expressed by A. Aklujkar 1994: 26. Thus,Trikāḍī is a work of three parts: 1. Brahmakāṇḍa or Āgamasamuccaya, with a commentaryVṛtti, composed by Harivṛṣabha, supposed to be one and the same as Bhartṛhari, and a ṭīkāto both the kārikās and the Vṛtti called Paddhati or Sphuṭākṣarā written by Vṛṣabhadeva; 2.Vākyapadya or Vākyakāṇḍa with a Vṛtti signed by Harivṛṣabha, held to be Bhartṛhari anda ṭīkā signed by Puṇya rāja; 3. Prakīrṇa or Padakāṇḍa organized in sections (samuddeśa)to which the commentator Helārāja write a ṭīkā to explain only the verses.5V. Sarva Darśana Saṃgraha of Madhava, chapter XIII, The Pāṇini Darśana,SVS, Cowell translation 1978: 203-230.6I have limited my analysis only to this first part of the Trikāṇḍī.