20-24 septembrie 2009 - Biblioteca Metropolitana Bucuresti

494 Florina Dobre-Bratpreferred to see it as “training, education” 13 , whereas J. Bronkhorstproposed an altogether reading of the term as “mental traces”, thus, placingthe concept more into Yoga system perspective. 14The first two readings, though slightly different, insist upon thepurifying aspect of the term, which is, however, the premise of theaccomplishment of an individual, thing or state. The term is used in theVṛtti of the kārikā 159 exactly with the same meaning when vṛttikāraquotes an opinion (ekeṣām āgamaḥ) according to which the distinctionbetween correct and incorrect verbal forms used in all human verbaltransactions (vyāvaharikīṣu sarvāsu) is the very cause of man’s perfectionor accomplishment (puruṣasaṃskārahetuḥ).The term saṃskāra occurs a number of times more in the whole Vṛtti ofthe Brahmakāṇḍa, in the sense of purification and accomplishing a certainthing or state, but this is not what I intend to deal with. Its association withśabda which leads to the expression śabdasaṃskāra represents here themain concern. The Vṛtti of verse 144 is supposed to give a full explanationof what śabdasaṃskāra stands for. Thus, we read:Once word essence is purified by correctness of form which is establishedand particular merit is manifested by disappearance of obstacles in theshape of incorrect forms, supreme happiness (abhyudaya) is certain.Through repeated practice [of correct form] having arrived at the unionof Word previously [thus purified], intuitive knowledge (pratibhā) [isreached at], principle, origin of all modifications of existence, reality(sattā) which is associated with all powers, means and things to beaccomplished; having thus rightly understood, it is said that certainlythat supreme peace (kṣema) is achieved. 15The process of word purification is associated, as we can clearly seefrom the Vṛtti with obtaining the supreme, celestial happiness (abhyudaya).différentes sciences fondées sur ses annexes principales et secondaires, qui sont causes dela connaissance du Brahman et des rites de purification”: 41.13“All the different sciences which impart knowledge and bring culture to manproceed from that major and minor limbs of that Veda, the creator and organizer ofworlds”, K.A. Subramanya Iyer 1965:15.14“Different sciences unfold, based on primary and secondary limbs of that [Veda]which is the organizing principle (vidhātṛ) of worlds, [sciences] that are causes of mentaltraces (saṃskāra) of knowledge”. J. Bronkhorst 2001: 482.15Vṛtti I.144: vyavasthitasādhubhāvena hi rūpeṇa saṃskriyamāṇe śabdatattvepabraṃśopaghātāpagamād āvirbhūte dharmaviśeṣe niyato’bhyudayaḥ / tadabhyāsāc caśabdapūrvakaṃ yogam adhigamya pratibhāṃ tattvaprabhavām bhāvavikāraprakṛttiṃsattaṃ sādhyasādhanaśaktiyuktāṃ samyag avabuddhya niyatā kṣemaprāptir iti //