Speech and sound / The Brahmakāṇḍa
The Vākyapadīya (वाक्यपदीय), Brahmakāṇḍa (ब्रह्मकाण्ड)
Bhartṛhari (भर्तृहरि). The book is three kāṇḍas (काण्ड). This shelf starts in the first. A kārikā (कारिका) is a verse that carries the teaching. The numbers below are the count that runs this kāṇḍa (काण्ड) to 183. The three-speech verse is numbered 159 in Iyer's edition, with the vṛtti (वृत्ति), and 142 in Rau's. In Rau's view the three definitions, of vaikharī (वैखरी), madhyamā (मध्यमा), and paśyantī (पश्यन्ती), 165–167 in Iyer, are verses quoted in the vṛtti (वृत्ति). The opening verse is 1.1 in both. Where the numbers part, the sitting says so.
तीन वाणीको श्लोक अय्यरको संस्करणमा, वृत्तिसहितको, १५९ हो, र राउको संस्करणमा १४२ हो। राउका विचारमा वैखरी, मध्यमा र पश्यन्तीका तीन परिभाषा, अय्यरमा १६५–१६७, वृत्तिले उद्धृत गरेका श्लोक हुन्।
The three kāṇḍas (काण्ड)
| Book | What it takes up | Here |
|---|---|---|
| Brahmakāṇḍa (ब्रह्मकाण्ड) | Brahman (ब्रह्मन्) as śabda-tattva (शब्द-तत्त्व), the word-principle, and the speech that grammar is a way toward. | Started. Sixteen kārikā (कारिका) verses are sat, and the page on the four levels. |
| Vākyakāṇḍa (वाक्यकाण्ड) | The sentence. What a vākya (वाक्य) is, and how the parts stand in it. | Not sat. |
| Padakāṇḍa (पदकाण्ड) | The word, in samuddeśas (समुद्देश). The first is jāti (जाति). Readers also meet this book under the title Prakīrṇaka (प्रकीर्णक). | Not sat. |
Start here
- The four levels. The kārikā (कारिका) verses name three. Nāgeśa (नागेश), Kauṇḍabhaṭṭa (कौण्डभट्ट), and the Tantra (तन्त्र) and Pratyabhijñā (प्रत्यभिज्ञा) accounts add parā (परा).
- 1.1. Brahman (ब्रह्मन्), without beginning or end, is the word-principle, and the world unfolds from it. Readers call this śabda-brahman (शब्द-ब्रह्मन्).
- 1.44 through 1.50. Two words inside the word one uses. Sphoṭa (स्फोट) and nāda (नाद) are named at 1.50.
- 1.76 through 1.79. The time and the mode of dhvani (ध्वनि), and the sphoṭa (स्फोट) that is not divided by them.
- 1.159. Grammar, as this wonder, is the supreme place of the threefold speech: vaikharī (वैखरी), madhyamā (मध्यमा), paśyantī (पश्यन्ती). Rau's edition numbers this verse 142.
- 1.165. Vaikharī (वैखरी) is the speakers' speech, once the air is open in the places and the phonemes are taken up.
- 1.166. Madhyamā (मध्यमा) has gone past the movement of breath, and follows the sequence the intellect has taken up.
- 1.167. Paśyantī (पश्यन्ती) is undivided. Her sequence is drawn in. She is the light of her own form.
Between 1.50 and 1.76, between 1.79 and 1.159, and between 1.159 and 1.165, the kāṇḍa (काण्ड) keeps going. Those kārikā (कारिका) verses are not sat. The four levels says what a later account adds above paśyantī (पश्यन्ती). The verses sat here name three.
Sphoṭa (स्फोट) and nāda (नाद)
1.44 through 1.50 set two words inside the word one uses. One is the cause of words. The other is put to use for the meaning. 1.46 is the disagreement about whether those two are really two. 1.50 names the pair sphoṭa (स्फोट) and nāda (नाद). 1.76 through 1.79 say how the time and the mode of dhvani (ध्वनि) are spoken of the sphoṭa (स्फोट), and how the sphoṭa (स्फोट) itself is not divided by them. The Saṅgītaratnākara (सङ्गीतरत्नाकर) uses nāda (नाद) for musical sound. The grammarian's nāda (नाद) is the sounding that carries sphoṭa (स्फोट). Hold both uses, and read the verse that has the word.