Vakyapadiya 1.13 vritti

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In the vritti commentary on stanza 1.13 (given in the previous

posting 'Vakyapadiya 1.11-14) there is an interesting passage

describing various different methods of linguistic analysis. A free

translation of this passage is appended below. As before, for

original Sanskrit and translation method see:

http://www.advaitin.net/Ananda/VakyapadiyaExcerpts.pdf

 

Ananda

 

 

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Methods of lingistic analysis

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For any aim or object that

gets meaningfully signified,

its principle of functioning

is just the wish to say what's meant.

But this is neither what it is

nor what it isn't in itself,

in its own true reality.

 

Indeed, this urge towards expression

must imply that it may be

recorded in appropriate words.

As meanings are brought forth together,

by the wish to say what's meant,

a speaker must make use of words,

each suited to its rightful place.

 

It is like wishing to perceive.

For every object to be seen,

the wish puts forward just that

faculty which is appropriate.

Both are attained together thus --

the object and its faculty.

 

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Another point of view declares:

 

In all the functioning of objects

and in their transacted use,

there is a basic principle

which goes into the make of each.

It is their inner source and ground.

 

When from that ground, a firm conviction

of its own true nature rises

into objects made of it,

then through each object it may enter

into a transacted use.

 

But if an object is discerned

apart from all related form,

then such an isolated thing

quite clearly can't be found in use.

It is just that which stands alone

in various different kinds of things

denoted by generic names.

 

They come from its inherent nature,

thus attained [by finding it

distinct from any other thing].

On it are based all names and all

the concreteness that speech records.

 

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Or it may be considered that

in the transacted use of things,

the basic principle lies in

connecting and combining them.

 

Though words appear in separate forms,

their meanings are brought forth connected

and are taken thus combined.

It is in these connected meanings

that our usage must transact,

as a statement makes a record

that determines what is said.

Where combination and connection

are no longer seen at all,

nor there can any use of words

or signs or meaning still remain.

 

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Another explanation says:

 

Reality, all by itself,

is signified by names like 'that'.

They point to that reality.

It is the object in itself,

with nothing added onto it.

To it belongs the principle

of functioning -- connecting and

combining all activities.

 

Whatever is connected thus

belongs to actions that take place.

Such actions may work through the mode

of what's already qualified,

and also through the primal mode

[arising from the primal ground

that is itself unqualified].

 

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Alternately, it may be said:

 

The functioning of nature forth

consists of action that begins

with being born. As words are said,

a grounding back into their source

is what each one of them records.

In what is thus called 'functioning'

there is a basic principle

found by proceeding through four states:

 

* First, there's a state of something sought --

of something to be striven for.

 

* Next comes a state of expectation,

which prepares requirements

and means towards accomplishment.

 

* Third comes a state of transformation,

taking on succeeding forms

along the way towards the goal.

 

* And fourth, there is a causal state,

of turning back towards the source

of manifested differences

shown in the course of changing time.

 

But there, the aim is unmixed being

all alone, with nothing found

additional to follow on

as any kind of consequence.

There, at all times, conceived as passed

or present now or yet to come,

it is established in itself --

in its own nature, as it is.

 

It's found through the significance

of anything found meaningful.

There, all succession is thrown off.

No passing forms of mind appear

to limit it successively.

On it, each name and word is based.

It is what all of them record --

just that alone, and nothing else.

 

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Or yet again, it may be asked:

What is the basic principle

of all objective functioning?

 

It is a self which is believed

to be an object of perception,

made of form that is perceived.

It is this seeming sense of self

projected into outside things.

And that is just what words record,

their grounding thus made manifest.

 

To words belong their basic

principle -- their principle of truth.

That truth of words can't be imperfect.

It must be completely free

from any sense of lack or want.

 

That is the true accomplishment

of uncorrupted speech, its own

inherent nature unconstrained,

as it is rightly in itself.

Just that is its own proper form,

where its perfection is complete.

 

But other forms, through wants that

motivate their use, may be imperfect

in the ways that they are used.

Such usages are called 'corrupt'.