Vākya-kāṇḍa

2.1-2 · What is a Sentence? The Eight Views unformalized

आख्यातशब्दः सङ्घातो जातिः सङ्घातवर्तिनी ।
एको'नवयवः शब्दः क्रमो बुद्ध्यनुसंहृतिः ॥ १ ॥
पदमाद्यं पृथक् सर्वं पदं साकाङ्क्षमित्यपि ।
वाक्यं प्रति मतिर्भिन्ना बहुधा न्यायवादिनाम् ॥ २ ॥

ākhyātaśabdaḥ saṅghāto jātiḥ saṅghātavartinī |
eko'navayavaḥ śabdaḥ kramo buddhyanusaṃhṛtiḥ || 1 ||
padamādyaṃ pṛthak sarvaṃ padaṃ sākāṅkṣamityapi |
vākyaṃ prati matirbhinnā bahudhā nyāyavādinām || 2 ||

(1) The verb-word; a collection; the universal residing in the collection; the single partless word; sequence; the gathering-together in cognition; (2) the first word; each word severally, as requiring the others — thus is opinion about the sentence divided manifold among the proponents of theory.

2.3 unformalized

निघातादिव्यवस्थार्थं शास्त्रे यत् परिभाषितम् ।
साकाङ्क्षावयवं तेन न सर्वं तुल्यलक्षणम् ॥ ३ ॥

nighātādivyavasthārthaṃ śāstre yat paribhāṣitam |
sākāṅkṣāvayavaṃ tena na sarvaṃ tulyalakṣaṇam || 3 ||

What is technically defined in the science for the sake of settling accent-suppression and the like takes 'having parts that require one another' — hence not everything bears the same definition.

2.4 unformalized

साकाङ्क्षावयवं भेदे पारानाकाङ्क्षशब्दकम् ।
कर्मप्रधानं गुणवदेकार्थं वाक्यमिष्यते ॥ ४ ॥

sākāṅkṣāvayavaṃ bhede pārānākāṅkṣaśabdakam |
karmapradhānaṃ guṇavadekārthaṃ vākyamiṣyate || 4 ||

The sentence is held to be: having mutually-requiring parts, while — under division — its words have no requirement toward what lies outside; principally about the action, with subordinate elements; single in meaning.

2.5 unformalized

सम्बोधनपदं यच्च तत् क्रियाया विशेषकम् ।
व्रजानि देवदत्तेति निघातोऽत्र तथा सति ॥ ५ ॥

sambodhanapadaṃ yacca tat kriyāyā viśeṣakam |
vrajāni devadatteti nighāto'tra tathā sati || 5 ||

And a word of address is a qualifier of the action: 'Devadatta! go' — the accent-suppression here is thus in order.

2.6 unformalized

यथानेकमपि क्त्वान्तं तिङन्तस्य विशेषकम् ।
तथा तिङ्न्तं तत्राहुस्तिङन्तस्य विशेषकम् ॥ ६ ॥

yathānekamapi ktvāntaṃ tiṅantasya viśeṣakam |
tathā tiṅntaṃ tatrāhustiṅantasya viśeṣakam || 6 ||

Just as even several gerund-clauses are qualifiers of the finite verb, so, they say, a finite verb may there be the qualifier of another finite verb.

2.7 unformalized

यथैक एव सर्वार्थप्रत्ययः प्रविभज्यते ।
दृश्यभेदानुकारेण वाक्यार्थानुगमस्तथा ॥ ७ ॥

yathaika eva sarvārthapratyayaḥ pravibhajyate |
dṛśyabhedānukāreṇa vākyārthānugamastathā || 7 ||

Just as a single cognition comprehending all its objects is divided up in imitation of the differences of the seen, so is the construing of sentence-meaning.

2.8-9 unformalized

चित्रस्यैकस्वरूपस्य यथा भेदनिदर्शनैः ।
नीलादिभिः समाख्यानं क्रियते भिन्नलक्षणैः ॥ ८ ॥
तथैवैकस्य वाक्यस्य निराकाङ्क्षस्य सर्वतः ।
शब्दान्तरैः समाख्यानं साकाङ्क्षैरनुगम्यते ॥ ९ ॥

citrasyaikasvarūpasya yathā bhedanidarśanaiḥ |
nīlādibhiḥ samākhyānaṃ kriyate bhinnalakṣaṇaiḥ || 8 ||
tathaivaikasya vākyasya nirākāṅkṣasya sarvataḥ |
śabdāntaraiḥ samākhyānaṃ sākāṅkṣairanugamyate || 9 ||

(8) Just as a picture, though single in its form, is described by exhibitions of its differences — 'blue' and the rest, each with a distinct mark — (9) just so, of a single sentence free of requirement in every direction, description is carried out by other words, which do require.

2.10 unformalized

यथा पदे विभज्यन्ते प्रकृतिप्रत्ययादयः ।
अपोद्धारस्तथा वाक्ये पदानामुपवर्ण्यते ॥ १० ॥

yathā pade vibhajyante prakṛtipratyayādayaḥ |
apoddhārastathā vākye padānāmupavarṇyate || 10 ||

As stem, suffix and the rest are divided out within the word, so is the abstraction of words within the sentence set forth.

2.11 unformalized

वर्णान्तरसरूपं च वर्णभागेषु दृश्यते ।
पदान्तरसरूपाश्च पदभागा अवस्थिताः ॥ ११ ॥

varṇāntarasarūpaṃ ca varṇabhāgeṣu dṛśyate |
padāntarasarūpāśca padabhāgā avasthitāḥ || 11 ||

Within the parts of phonemes are seen shapes resembling other phonemes; and parts of words stand there resembling other words.

2.12 unformalized

भागैरनर्थकैर्युक्ता वृषभोदकयावकाः ।
अन्वयव्यतिरेकौ तु व्यवहारनिबन्धनम् ॥ १२ ॥

bhāgairanarthakairyuktā vṛṣabhodakayāvakāḥ |
anvayavyatirekau tu vyavahāranibandhanam || 12 ||

'Vrsabha', 'udaka', 'yavaka' are joined with parts that mean nothing; it is agreement and difference that are the ground of the practice.

2.13 unformalized

शब्दस्य न विभागोऽस्ति कुतोऽर्थस्य भविष्यति ।
विभागैः प्रक्रियाभेदमविद्वान् प्रतिपद्यते ॥ १३ ॥

śabdasya na vibhāgo'sti kuto'rthasya bhaviṣyati |
vibhāgaiḥ prakriyābhedamavidvān pratipadyate || 13 ||

There is no division of the word — whence should there be one of the meaning? By means of divisions the unlearned man comes to grasp the difference of derivational procedure.

2.14 unformalized

ब्राह्मणार्थो यथा नास्ति कश्चिद् ब्राह्मणाकम्बले ।
देवदत्तादयो वाक्ये तथाव स्युरनर्थकाः ॥ १४ ॥

brāhmaṇārtho yathā nāsti kaścid brāhmaṇākambale |
devadattādayo vākye tathāva syuranarthakāḥ || 14 ||

As there is no meaning 'brahmana' present in 'brahmana-kambala', so 'Devadatta' and the rest in a sentence would likewise be meaningless.

2.15 unformalized

सामान्यार्थस्तिरोभूतो न विशेषेऽवतिष्ठते ।
उपात्तस्य कुतस्त्यागो निवृत्तः क्कावतिष्ठताम् ॥ १५ ॥

sāmānyārthastirobhūto na viśeṣe'vatiṣṭhate |
upāttasya kutastyāgo nivṛttaḥ kkāvatiṣṭhatām || 15 ||

A general meaning, once obscured, does not stand fast in the particular; how could what has been taken up be abandoned — and, withdrawn, where should it abide?

2.16 unformalized

अशब्दो यदि वाक्यार्थः पदार्थोऽपि तथा भवेत् ।
एवं च सति सम्बन्धः शब्दस्यार्थेन हीयते ॥ १६ ॥

aśabdo yadi vākyārthaḥ padārtho'pi tathā bhavet |
evaṃ ca sati sambandhaḥ śabdasyārthena hīyate || 16 ||

If the sentence-meaning is word-less, then the word-meaning too would be such; and this being so, the connection of word with meaning is forfeited.

2.17 unformalized

विशेषशब्दाः केषाञ्चित् सामान्यप्रतिरूपाकाः ।
शब्दान्तराभिसम्बन्धाद् व्यज्यन्ते प्रतिपत्तृषु ॥ १७ ॥

viśeṣaśabdāḥ keṣāñcit sāmānyapratirūpākāḥ |
śabdāntarābhisambandhād vyajyante pratipattṛṣu || 17 ||

For some theorists, particular-words have the look of generals; they become manifest among comprehenders through connection with other words.

2.18 unformalized

तेषां तु कृत्स्नो वाक्यार्थः प्रतिभेदं समाप्यते ।
व्यक्तोपव्यञ्जना सिद्धिरर्थस्य प्रतिपत्तृषु ॥ १८ ॥

teṣāṃ tu kṛtsno vākyārthaḥ pratibhedaṃ samāpyate |
vyaktopavyañjanā siddhirarthasya pratipattṛṣu || 18 ||

But for them the entire sentence-meaning is brought to completion at each division; the accomplishment of the meaning, in comprehenders, has the manifest as its auxiliary manifestor.

2.19 · Sequence Interrogated unformalized

अव्यक्तः क्रमवात्र्शब्दः उपांश्वयमधीयते ।
अक्रमस्तु वितत्येव बुद्धिर्यत्रावतिष्ठते ॥ १९ ॥

avyaktaḥ kramavātrśabdaḥ upāṃśvayamadhīyate |
akramastu vitatyeva buddhiryatrāvatiṣṭhate || 19 ||

Unmanifest and, as it were, possessed of sequence, this word is recited inaudibly; but where the cognition comes to rest, it is sequenceless, as though spread out whole.

2.20-21 unformalized

यथाक्षेपविशेषेऽपि कर्मभेदो न गृह्यते ।
आवृत्तौ व्यज्यते जातिः कर्मभिर्भ्रमणादिभिः ॥ २० ॥
वर्णवाक्यपदेष्वेवं तुल्योपव्यञ्जना श्रुतिः ।
अत्यन्तभेदे तच्वस्य सरूपेव प्रतीयते ॥ २१ ॥

yathākṣepaviśeṣe'pi karmabhedo na gṛhyate |
āvṛttau vyajyate jātiḥ karmabhirbhramaṇādibhiḥ || 20 ||
varṇavākyapadeṣvevaṃ tulyopavyañjanā śrutiḥ |
atyantabhede tacvasya sarūpeva pratīyate || 21 ||

(20) Just as, though the impulses differ in each case, no difference of act is grasped — in the repetition, the universal is manifested by the acts of whirling and the rest; (21) so, in phonemes, words and sentences, hearing has a like mode of auxiliary manifestation: though its object is absolutely distinct, it is apprehended as if of like form.

2.22 unformalized

नित्येषु तु कुतः पूर्वं परं वा परमार्थतः ।
एकस्यैव तु सा शक्तिर्यदेवमवभासते ॥ २२ ॥

nityeṣu tu kutaḥ pūrvaṃ paraṃ vā paramārthataḥ |
ekasyaiva tu sā śaktiryadevamavabhāsate || 22 ||

But among eternal things, whence anything prior or posterior in the ultimate sense? It is rather the power of the one that appears thus.

2.23 unformalized

चिरं क्षिप्रमिति ज्ञाने कालभेदादृते यथा ।
भिन्नकाले प्रकाशेते स धर्मो ह्लस्वदीर्घयोः ॥ २३ ॥

ciraṃ kṣipramiti jñāne kālabhedādṛte yathā |
bhinnakāle prakāśete sa dharmo hlasvadīrghayoḥ || 23 ||

As in the cognitions 'slow' and 'quick' — though without a difference in their time — things shine forth as if of different time: that is the property of short and long.

2.24 unformalized

न नित्यः परमात्राभिः कालो भेदमिहार्हति ।
व्यावर्त्तिनीनां मात्राग्णमभावे कीदृशः क्रमः ॥ २४ ॥

na nityaḥ paramātrābhiḥ kālo bhedamihārhati |
vyāvarttinīnāṃ mātrāgṇamabhāve kīdṛśaḥ kramaḥ || 24 ||

Time, being eternal, does not here deserve division by further measures; when the measures that would demarcate are absent, of what sort could sequence be?

2.25 unformalized

ताभ्यो या जायते बुद्धिरेका सा भागवर्तिनी ।
सा हि स्वशक्त्या भिन्नेव क्रमप्रत्यवमर्शिनी ॥ २५ ॥

tābhyo yā jāyate buddhirekā sā bhāgavartinī |
sā hi svaśaktyā bhinneva kramapratyavamarśinī || 25 ||

The cognition that arises from those is one, though it ranges over the parts; for by its own power it is, as it were, divided — it is the recognizer of sequence.

2.26 unformalized

क्रमोल्लेखानुषङ्गेण तस्यां यद् बीजमाहितम् ।
तत्त्वनानात्वयोस्तस्य निरुक्तिर्नावतिष्ठते ॥ २६ ॥

kramollekhānuṣaṅgeṇa tasyāṃ yad bījamāhitam |
tattvanānātvayostasya niruktirnāvatiṣṭhate || 26 ||

Through its entanglement with the tracing-out of sequence, a seed is deposited in that cognition; and of that, as between unity and plurality, no settled account stands.

2.27 unformalized

भावनासमये त्वेतत् क्रमसामर्थ्यमक्रमम् ।
व्यावृत्तभेदो येनार्थो भेदवानपलभ्यते ॥ २७ ॥

bhāvanāsamaye tvetat kramasāmarthyamakramam |
vyāvṛttabhedo yenārtho bhedavānapalabhyate || 27 ||

But at the moment of realization, this capacity-for-sequence is itself sequenceless — that by which the object, its differentiation withdrawn, is apprehended as differentiated.

2.28-29 unformalized

पदानि वाक्ये तान्येव वर्णास्ते च पदे यदि ।
वर्णेषु वर्णभागानां भेदः स्यात् परमाणुवत् ॥ २८ ॥
भागानामनुपश्लेषान्न वर्णौ न पदं भवेत् ।
तेषामव्यपदेश्यत्वात् किमन्यदपदिश्यताम् ॥ २९ ॥

padāni vākye tānyeva varṇāste ca pade yadi |
varṇeṣu varṇabhāgānāṃ bhedaḥ syāt paramāṇuvat || 28 ||
bhāgānāmanupaśleṣānna varṇau na padaṃ bhavet |
teṣāmavyapadeśyatvāt kimanyadapadiśyatām || 29 ||

(28) If the words in the sentence are just those (independent reals), and the phonemes likewise in the word, then within phonemes there would be division of phoneme-parts, as with atoms; (29) and since the parts have no mutual adherence, neither phoneme nor word could come to be — and since those (parts) cannot be designated, let something else be designated!

2.30 unformalized

यदन्तः शब्दतत्त्वं तु नादैरेकं प्रकाशितम् ।
तदाहुरपरे शब्दं तस्य वाक्ये तथैकता ॥ ३० ॥

yadantaḥ śabdatattvaṃ tu nādairekaṃ prakāśitam |
tadāhurapare śabdaṃ tasya vākye tathaikatā || 30 ||

But that inner word-essence, one, made manifest by the sounds — that is what the others call the word; and in the sentence its oneness is likewise.

2.31 unformalized

अर्थभागैस्तथा तेषामान्तरोऽर्थः प्रकाश्यते ।
एकस्यैवात्मनो भेदौ शब्दार्थावपृथकस्थितौ ॥ ३१ ॥

arthabhāgaistathā teṣāmāntaro'rthaḥ prakāśyate |
ekasyaivātmano bhedau śabdārthāvapṛthakasthitau || 31 ||

So too by the meaning-parts is their inner meaning illuminated; word and meaning are the two aspects, standing non-separate, of one and the same self.

2.32 unformalized

प्रकाशकप्रकाश्यत्वं कार्यकारणरूपता ।
अन्तर्मात्रात्मनस्तस्य शब्दतत्त्वस्य सर्वदा ॥ ३२ ॥

prakāśakaprakāśyatvaṃ kāryakāraṇarūpatā |
antarmātrātmanastasya śabdatattvasya sarvadā || 32 ||

Illuminator-and-illuminated, and the form of cause-and-effect: these belong, at all times, to that word-essence whose self is the inner measure.

2.33 unformalized

तस्यैवास्तित्वनास्तित्वसामर्थ्ये समवस्थिते ।
अक्रमे क्रमनिर्भासे व्यवहारनिबन्धने ॥ ३३ ॥

tasyaivāstitvanāstitvasāmarthye samavasthite |
akrame kramanirbhāse vyavahāranibandhane || 33 ||

In that same one stand established the capacities for existence and for non-existence — sequenceless, appearing as sequence, the ground of all practice.

2.34 unformalized

संप्रत्ययप्रमाणत्वात् पदार्थास्तित्वकल्पने ।
पदार्थाभ्युच्चये त्यागादानर्थक्यं प्रसज्यते ॥ ३४ ॥

saṃpratyayapramāṇatvāt padārthāstitvakalpane |
padārthābhyuccaye tyāgādānarthakyaṃ prasajyate || 34 ||

Since the means of knowledge is the comprehension itself: in the positing of word-meanings as existent, if a word-meaning is added or subtracted, meaninglessness results.

2.35ab unformalized

राजशब्देन राजार्थो भिन्नरूपेण गम्यते ।

rājaśabdena rājārtho bhinnarūpeṇa gamyate |

By the word 'rajan' the king-meaning is understood under a differentiated form —

2.35cd unformalized

वृत्तावाख्यातसद्दशं पदमन्यत्र युज्यते ॥ ३५cd ॥

vṛttāvākhyātasaddaśaṃ padamanyatra yujyate || 35cd ||

— while in the derivational analysis, a word resembling a finite verb is employed for what stands otherwise.

2.36 unformalized

यथाश्वकर्ण इत्युक्ते विनैवाश्वेन गम्यते ।
कश्चिदेव विशिष्टो'र्थः सर्वेषु प्रत्ययस्तथा ॥ ३६ ॥

yathāśvakarṇa ityukte vinaivāśvena gamyate |
kaścideva viśiṣṭo'rthaḥ sarveṣu pratyayastathā || 36 ||

As, when 'asvakarna' is said, a certain particular thing is understood without any horse at all — such is the cognition in all cases.

2.37 unformalized

वाक्येष्वर्थान्तरगतेः सादृश्यं परिकल्प्यते ।
केषाञ्चिद् रूढिशब्दत्वं शास्त्र एवानुगम्यते ॥ ३७ ॥

vākyeṣvarthāntaragateḥ sādṛśyaṃ parikalpyate |
keṣāñcid rūḍhiśabdatvaṃ śāstra evānugamyate || 37 ||

It is for the sake of understanding another meaning in sentences that the resemblance is constructed; for some, the status of conventional word is acknowledged within the science itself.

2.38 unformalized

उपादायापि ये हेयास्तानुपायान् प्रचक्षते ।
उपायानां च नियमो नावश्यमवतिष्ठते ॥ ३८ ॥

upādāyāpi ye heyāstānupāyān pracakṣate |
upāyānāṃ ca niyamo nāvaśyamavatiṣṭhate || 38 ||

Even things taken up that are afterwards to be discarded — these they declare to be means; and a fixed rule about means does not necessarily stand.

2.39 unformalized

अर्थं कथञ्चित् पुरुषः कश्चित् संप्रतिपद्यते ।
संसृष्टा वा विभक्ता वा भेदा वाक्यनिबन्धनाः ॥ ३९ ॥

arthaṃ kathañcit puruṣaḥ kaścit saṃpratipadyate |
saṃsṛṣṭā vā vibhaktā vā bhedā vākyanibandhanāḥ || 39 ||

Somehow or other, some person comes to an understanding of the meaning; the differences — whether fused or divided — are fastenings relative to the sentence.

2.40 unformalized

सोऽयमित्यभिसम्बन्धो बुद्ध्या प्रकम्यते यदा ।
वाक्यार्थस्य तदैकोऽपि वर्णः प्रत्यायकः क्वचित् ॥ ४० ॥

so'yamityabhisambandho buddhyā prakamyate yadā |
vākyārthasya tadaiko'pi varṇaḥ pratyāyakaḥ kvacit || 40 ||

When the connection 'that is this' is set moving by the mind, then sometimes even a single phoneme is the conveyor of the sentence-meaning.

2.41 · The Rival Semantics Examined unformalized

केवलेन पदेनार्थो यावानेवाभिधीयते ।
वाक्यस्थं तावतोऽर्थस्य तदाहुरभिधायकम् ॥ ४१ ॥

kevalena padenārtho yāvānevābhidhīyate |
vākyasthaṃ tāvato'rthasya tadāhurabhidhāyakam || 41 ||

Only so much meaning as is expressed by the word in isolation — of just that much meaning, they say, is the word when standing in a sentence the expressor.

2.42 unformalized

सम्बन्धे सति यत्त्वन्यदाधिक्यमुपजायते ।
वाक्यार्थमेव तं प्राहुरनेकपदसंश्रयम् ॥ ४२ ॥

sambandhe sati yattvanyadādhikyamupajāyate |
vākyārthameva taṃ prāhuranekapadasaṃśrayam || 42 ||

But the surplus that arises when connection has taken place — that, resting on the several words together, they call the sentence-meaning itself.

2.43 unformalized

स त्वनेकपदस्थोपि प्रतिभेदं समाप्यते ।
जातिवत्समुदायेऽपि संख्यावत्कल्प्यते परैः ॥ ४३ ॥

sa tvanekapadasthopi pratibhedaṃ samāpyate |
jātivatsamudāye'pi saṃkhyāvatkalpyate paraiḥ || 43 ||

But that (sentence-meaning), though resting on many words, is brought to completion at each division; by others it is construed as like a universal in the aggregate, or like a number.

2.44-45 unformalized

सर्वभेदानुगुण्यं तु सामान्यमपरे विदुः ।
तदर्थान्तरसंसर्गाद् भजते भेदरूपताम् ॥ ४४ ॥
भेदानाकाङ्क्षतस्तस्य या परिप्लवमानता ।
अवच्छिनत्ति संबन्धस्तां विशेषे निवेशयन् ॥ ४५ ॥

sarvabhedānuguṇyaṃ tu sāmānyamapare viduḥ |
tadarthāntarasaṃsargād bhajate bhedarūpatām || 44 ||
bhedānākāṅkṣatastasya yā pariplavamānatā |
avacchinatti saṃbandhastāṃ viśeṣe niveśayan || 45 ||

(44) Others know the sentence-meaning as a general, conformable to all the particulars; through contact with other meanings it takes on the form of the particular. (45) The relation delimits that hovering condition of it — of the general awaiting its particulars — settling it upon the particular.

2.46 unformalized

कार्यानुमेयः संबन्धो रूपं तस्य न दृश्यते ।
असत्त्वभूतमत्यन्तमतस्तं प्रतिजानते ॥ ४६ ॥

kāryānumeyaḥ saṃbandho rūpaṃ tasya na dṛśyate |
asattvabhūtamatyantamatastaṃ pratijānate || 46 ||

The relation is inferable from its effect; a form of it is not seen. Therefore they acknowledge it to be utterly beyond thinghood.

2.47 unformalized

नियतं साधने साध्यं क्रिया नियतसाधना ।
स सन्निधानमात्रेण नियमः सन् प्रकाशते ॥ ४७ ॥

niyataṃ sādhane sādhyaṃ kriyā niyatasādhanā |
sa sannidhānamātreṇa niyamaḥ san prakāśate || 47 ||

The thing-to-be-accomplished is fixed relative to its means; the action has fixed means. That fixity, simply through proximity, shines forth as settled.

2.48 unformalized

गुणभावेन साकाङ्क्षं तत्र नाम प्रवर्तते ।
साध्यत्वेन निमित्तानि क्रियापदमपेक्षते ॥ ४८ ॥

guṇabhāvena sākāṅkṣaṃ tatra nāma pravartate |
sādhyatvena nimittāni kriyāpadamapekṣate || 48 ||

The noun operates there as requiring, in the capacity of subordinate; the occasioning elements, as things-to-be-accomplished, await the action-word.

2.49 unformalized

सन्त एव विशेषा ये पदार्थेषु व्यवस्थिताः ।
ते क्रमादनुगम्यन्ते न वाक्यमभिधायकम् ॥ ४९ ॥

santa eva viśeṣā ye padārtheṣu vyavasthitāḥ |
te kramādanugamyante na vākyamabhidhāyakam || 49 ||

The particulars that stand settled in the word-meanings, really existent, are followed along in order — the sentence is not an expressor.

2.50-51 unformalized

शब्दानां क्रममात्रे च नान्यः शब्दोऽस्ति वाचकः ।
क्रमो हि धर्मः कालस्य तेन वाक्यं न विद्यते ॥ ५० ॥
ये च संभविनो भेदाः पदार्थेष्वविभाविताः ।
ते सन्निधाने व्यज्यन्ते न तु वर्णेष्वयं क्रमः ॥ ५१ ॥

śabdānāṃ kramamātre ca nānyaḥ śabdo'sti vācakaḥ |
kramo hi dharmaḥ kālasya tena vākyaṃ na vidyate || 50 ||
ye ca saṃbhavino bhedāḥ padārtheṣvavibhāvitāḥ |
te sannidhāne vyajyante na tu varṇeṣvayaṃ kramaḥ || 51 ||

(50) And if (the sentence is) mere order of words, there is no further word to be the expressor; for sequence is a property of time — hence the sentence does not exist. (51) And the possible particulars, unrealized in the word-meanings, are manifested in co-presence; but this order is not in the phonemes.

2.52 unformalized

वर्णानां च पदानां च क्रममात्रनिवेशिनी ।
पदाख्या वाक्यसंज्ञा च शब्दत्वं नेष्यते तयोः ॥ ५२ ॥

varṇānāṃ ca padānāṃ ca kramamātraniveśinī |
padākhyā vākyasaṃjñā ca śabdatvaṃ neṣyate tayoḥ || 52 ||

The designation 'word', and the term 'sentence', settle upon mere order of phonemes and of words; wordhood is not accepted of those two.

2.53 unformalized

समानेऽपि तु शब्दत्वे दृष्टः संप्रत्ययः पदात् ।
प्रतिवर्णं त्वसौ नास्ति पदस्यार्थमतो विदुः ॥ ५३ ॥

samāne'pi tu śabdatve dṛṣṭaḥ saṃpratyayaḥ padāt |
prativarṇaṃ tvasau nāsti padasyārthamato viduḥ || 53 ||

But even where wordhood is equal, comprehension is seen to arise from the word; it does not arise phoneme by phoneme — hence they know the meaning to belong to the word.

2.54 unformalized

यथाऽस्यावयवा वर्णा विना वाच्येन केनचित् ।
अर्थवन्तः समुदिता वाक्यमप्येवमिष्यते ॥ ५४ ॥

yathā'syāvayavā varṇā vinā vācyena kenacit |
arthavantaḥ samuditā vākyamapyevamiṣyate || 54 ||

As its constituent phonemes, without any expressible content of their own, become meaning-possessed when combined — so also is the sentence accepted.

2.55 unformalized

अनर्थकान्युपायत्वात् पदार्थेनार्थवन्ति वा ।
क्रमेणोच्चरितान्याहुर्वाक्यार्थं भिन्नलक्षणम् ॥ ५५ ॥

anarthakānyupāyatvāt padārthenārthavanti vā |
krameṇoccaritānyāhurvākyārthaṃ bhinnalakṣaṇam || 55 ||

Meaningless (severally), by way of being means; or meaning-possessed through the word-meaning: uttered in sequence, they declare them to express a sentence-meaning of distinct character.

2.56 unformalized

नित्यत्वे समुदायानां जातेर्वा परिकल्पने ।
एकस्यैकार्थतामाहुर्वाक्यस्याव्यभिचारिणीम् ॥ ५६ ॥

nityatve samudāyānāṃ jātervā parikalpane |
ekasyaikārthatāmāhurvākyasyāvyabhicāriṇīm || 56 ||

Whether the aggregates are held eternal, or the universal is what is construed, they declare the single sentence's single-meaningedness to be without deviation.

2.57-58 unformalized

अभेदपूर्वका भेदाः कल्पिता वाक्यवादिभिः ।
भेदपूर्वानभेदांस्तु मन्यन्ते पददर्शिनः ॥ ५७ ॥
पदप्रकृतिभावश्च वृत्तिभेदेन वर्ण्यते ।
पदानां संहिता योनिः संहिता वा पदाश्रया ॥ ५८ ॥

abhedapūrvakā bhedāḥ kalpitā vākyavādibhiḥ |
bhedapūrvānabhedāṃstu manyante padadarśinaḥ || 57 ||
padaprakṛtibhāvaśca vṛttibhedena varṇyate |
padānāṃ saṃhitā yoniḥ saṃhitā vā padāśrayā || 58 ||

(57) The differences are constructed as posterior to non-difference by the sentence-theorists; the word-seers, however, hold the non-differences to be posterior to difference. (58) And the word-as-base relation is described according to the difference of functioning: either the continuous utterance is the womb of the words, or the continuous utterance rests upon the words.

2.59 unformalized

पदाम्नायश्च यद्यन्यः संहिताया निदर्शकः ।
नित्यस्तत्र कथं कार्यं पदं लक्षणदर्शनात् ॥ ५९ ॥

padāmnāyaśca yadyanyaḥ saṃhitāyā nidarśakaḥ |
nityastatra kathaṃ kāryaṃ padaṃ lakṣaṇadarśanāt || 59 ||

And if the word-recension is something else, an indicator of the continuous text — where eternality holds, how could the word be a product, given that its character is (mere) indication?

2.60 unformalized

प्रतिवर्णमसंवेद्यः पदार्थप्रत्ययो यथा ।
पदेष्वेवमसंवेद्यं वाक्यार्थस्य निरूपणम् ॥ ६० ॥

prativarṇamasaṃvedyaḥ padārthapratyayo yathā |
padeṣvevamasaṃvedyaṃ vākyārthasya nirūpaṇam || 60 ||

As the cognition of the word-meaning is not separately felt at each phoneme, so in the words the discerning of the sentence-meaning is not separately felt.

2.61 unformalized

वाक्यार्थः संनिविशते पदेषु सहवृत्तिषु ।
यथा तथैव वर्णेषु पदार्थः सहवृत्तिषु ॥ ६१ ॥

vākyārthaḥ saṃniviśate padeṣu sahavṛttiṣu |
yathā tathaiva varṇeṣu padārthaḥ sahavṛttiṣu || 61 ||

The sentence-meaning enters into the words as they function together; just so does the word-meaning into the phonemes functioning together.

2.62 unformalized

सूक्ष्मं ग्राह्यं यथाऽन्येन संसृष्टं सह गृह्यते ।
वर्णोऽप्यन्येन वर्णेन संबद्धो वाचकस्तथा ॥ ६२ ॥

sūkṣmaṃ grāhyaṃ yathā'nyena saṃsṛṣṭaṃ saha gṛhyate |
varṇo'pyanyena varṇena saṃbaddho vācakastathā || 62 ||

As a subtle graspable, conjoined with another, is grasped along with it — so too a phoneme, bound up with another phoneme, is an expressor.

2.63 unformalized

पदस्योच्चारणादर्थो यथा कश्चिन्निरूप्यते ।
वर्णानामपि सान्निध्यात्तथा सोऽर्थः प्रतीयते ॥ ६३ ॥

padasyoccāraṇādartho yathā kaścinnirūpyate |
varṇānāmapi sānnidhyāttathā so'rthaḥ pratīyate || 63 ||

As some meaning is discerned from the uttering of the word, so from the proximity of the phonemes that same meaning is apprehended.

2.64-65 · The Exegetical Test: Word-Meanings in Ritual Science unformalized

प्राप्तस्य यस्य सामर्थ्यान्नियमार्था यतः श्रुतिः ।
तेनात्यन्तं विशेषण सामान्यं यदि बाध्यते ॥ ६४ ॥
यजेतेति यदा द्रव्यं प्राप्तं सामर्थ्यलक्षण्म् ।
व्रीहिश्रुत्या निवर्त्तेत न स्यात्प्रतिनिधिस्तदा ॥ ६५ ॥

prāptasya yasya sāmarthyānniyamārthā yataḥ śrutiḥ |
tenātyantaṃ viśeṣaṇa sāmānyaṃ yadi bādhyate || 64 ||
yajeteti yadā dravyaṃ prāptaṃ sāmarthyalakṣaṇm |
vrīhiśrutyā nivartteta na syātpratinidhistadā || 65 ||

(64) When something is already obtained by capacity, and the explicit text serves (only) restriction — if by that utterly particular (text) the general were annulled, (65) then, when 'let him sacrifice' has obtained substance in general by the mark of capacity, the substance would be excluded by the word 'rice-grains' — and there would then be no substitute.

2.66 unformalized

तस्माद् व्रीहित्वमधिकं व्रीहिशब्दः प्रकल्पयन् ।
द्रव्यत्वमविरुद्धत्वात् प्राप्त्यर्थः सन्न बाधते ॥ ६६ ॥

tasmād vrīhitvamadhikaṃ vrīhiśabdaḥ prakalpayan |
dravyatvamaviruddhatvāt prāptyarthaḥ sanna bādhate || 66 ||

Therefore the word 'vrihi', positing riceness as the surplus, being (itself) for the sake of what is (already) obtained, does not annul substancehood, since there is no conflict.

2.67-68 unformalized

तेन चापि व्यवच्छिन्ने द्रव्यत्वे सहचारिणि ।
असम्भवाद् विशेषाणां तत्रान्येषामदर्शनम् ॥ ६७ ॥
न च सामान्यवत्सर्वे क्रियाशब्देन लक्षितः ।
विशेषा नहि सर्वेषां सतां शब्दोऽभिधायकः ॥ ६८ ॥

tena cāpi vyavacchinne dravyatve sahacāriṇi |
asambhavād viśeṣāṇāṃ tatrānyeṣāmadarśanam || 67 ||
na ca sāmānyavatsarve kriyāśabdena lakṣitaḥ |
viśeṣā nahi sarveṣāṃ satāṃ śabdo'bhidhāyakaḥ || 68 ||

(67) And even when, by that (word), the co-occurrent substancehood is delimited, other particulars are not seen there, because they are not possible; (68) nor are all the particulars indicated by the action-word, as the general is — for a word is not the expressor of everything that exists.

2.69 unformalized

शुक्लादयो गुणाः सन्तो यथा तत्राविवक्षिताः ।
तथाऽविवक्षा भेदानां द्रव्यत्वसहचारिणाम् ॥ ६९ ॥

śuklādayo guṇāḥ santo yathā tatrāvivakṣitāḥ |
tathā'vivakṣā bhedānāṃ dravyatvasahacāriṇām || 69 ||

As the qualities, white and the rest, though present, are unintended there — so is there non-intention of the particulars that co-occur with substancehood.

2.70 unformalized

असंन्निधौ प्रतिनिधिर्मा भून्नित्यस्य कर्मणः ।
काम्यस्व वा प्रवृत्तस्य लोप इत्पपदिश्यते ॥ ७० ॥

asaṃnnidhau pratinidhirmā bhūnnityasya karmaṇaḥ |
kāmyasva vā pravṛttasya lopa itpapadiśyate || 70 ||

Lest there be a substitute in the absence (of what the text names), for the obligatory rite — or for an undertaken optional one — 'omission' is (instead) prescribed.

2.71 unformalized

विशिष्टैव क्रिया येन वाक्यार्थः परिकल्प्यते ।
द्रव्याभावे प्रतिनिधौ तस्य तत्स्यात् क्रियान्तरम् ॥ ७१ ॥

viśiṣṭaiva kriyā yena vākyārthaḥ parikalpyate |
dravyābhāve pratinidhau tasya tatsyāt kriyāntaram || 71 ||

For one by whom the sentence-meaning is construed as the qualified action itself — for him, when substance fails and a substitute stands in, that would be a different action.

2.72 unformalized

विज्ञातार्थं पदं यच्च तदर्थे प्रतिपादिते ।
पिकादि यदविज्ञातं तत्किमित्यनुयुज्यते ॥ ७२ ॥

vijñātārthaṃ padaṃ yacca tadarthe pratipādite |
pikādi yadavijñātaṃ tatkimityanuyujyate || 72 ||

And when a word whose meaning is known has had its object conveyed, one like 'pika', not known — 'what is that?' — is inquired after.

2.73-74 unformalized

सामर्थ्यप्रापितं यच्च व्यक्त्यर्थमनुषज्यते ।
श्रुतिरेवानुषङ्गे सा बाधिका लिङ्गवाक्ययोः ॥ ७३ ॥
अप्राप्तो यस्तु शुक्लादिः सन्निधानेन गम्यते ।
स यत्नप्रापितो वाक्ये श्रुतिधर्मविलक्षणः ॥ ७४ ॥

sāmarthyaprāpitaṃ yacca vyaktyarthamanuṣajyate |
śrutirevānuṣaṅge sā bādhikā liṅgavākyayoḥ || 73 ||
aprāpto yastu śuklādiḥ sannidhānena gamyate |
sa yatnaprāpito vākye śrutidharmavilakṣaṇaḥ || 74 ||

(73) And that which, obtained by capacity, is attached for the sake of the individual — in such attachment it is the explicit text that annuls both indicatory mark and syntactic connection; (74) but a 'white' and the like, not (antecedently) obtained, understood through proximity — that, brought in by effort into the sentence, has a character quite distinct from the explicit text.

2.75 unformalized

अभिन्नमेव वाक्यं तु यद्यभिन्नार्थमिष्यते ।
तत्सर्वं श्रुतिभूतत्वान्न श्रुत्यैव विरोत्स्यते ॥ ७५ ॥

abhinnameva vākyaṃ tu yadyabhinnārthamiṣyate |
tatsarvaṃ śrutibhūtatvānna śrutyaiva virotsyate || 75 ||

But if the sentence is accepted as undivided with undivided meaning, then, since all of that has the standing of explicit text, nothing will be in conflict with the text itself.

2.76 unformalized

वाक्यानां समुदायश्च य एकार्थप्रसिद्धये ।
साकाङ्क्षावयवस्तत्र वाक्यार्थाऽपि न विद्यते ॥ ७६ ॥

vākyānāṃ samudāyaśca ya ekārthaprasiddhaye |
sākāṅkṣāvayavastatra vākyārthā'pi na vidyate || 76 ||

And where there is an aggregate of sentences with mutually-requiring parts, for the establishing of a single meaning — there a (separate) sentence-meaning does not exist either.

2.77 · The Exegete's Catalogue unformalized

प्रासाङ्गिकमिदं कार्यमिदं तन्त्रेण लभ्यते ।
इदमावृत्तिभेदाभ्यामत्र बाधसमुच्चयौ ॥ ७७ ॥

prāsāṅgikamidaṃ kāryamidaṃ tantreṇa labhyate |
idamāvṛttibhedābhyāmatra bādhasamuccayau || 77 ||

'This operation is incidental'; 'this is obtained by single performance'; 'this, by repetition and differentiation'; 'here, annulment and combination' —

2.78 unformalized

ऊहोऽस्मिन् विषये न्याय्यः सम्बन्धोऽस्य न बाध्यते ।
सामान्यस्यातिदेशोऽयं विशेषोऽत्रातिदिश्यते ॥ ७८ ॥

ūho'smin viṣaye nyāyyaḥ sambandho'sya na bādhyate |
sāmānyasyātideśo'yaṃ viśeṣo'trātidiśyate || 78 ||

'Modification is proper in this domain'; 'the connection of this is not annulled'; 'this is extension of the general'; 'here the particular is extended' —

2.79 unformalized

अर्थित्वमत्र सामर्थ्यमस्मिन्नर्थो न भिद्यते ।
शास्त्रात् प्राप्ताधिकारोऽयं व्युदासोऽस्य क्रियान्तरे ॥ ७९ ॥

arthitvamatra sāmarthyamasminnartho na bhidyate |
śāstrāt prāptādhikāro'yaṃ vyudāso'sya kriyāntare || 79 ||

'Here, being-in-need is the qualification'; 'in this, the meaning is not divided'; 'this one's competence is obtained from the teaching'; 'his exclusion is in the other rite' —

2.80 unformalized

इयं श्रुत्या क्रमप्राप्तिरियमुच्चारणादिभिः ।
क्रमोऽयमत्र बलवानस्मिंस्तु न विवक्षितः ॥ ८० ॥

iyaṃ śrutyā kramaprāptiriyamuccāraṇādibhiḥ |
kramo'yamatra balavānasmiṃstu na vivakṣitaḥ || 80 ||

'This order is obtained from the text'; 'this, from the order of utterance and the rest'; 'this order here has force'; 'in this one, order is not intended' —

2.81 unformalized

इदं पराङ्गैः संबद्धमङ्गानामप्रयोजकम् ।
प्रयोजकमिदं तेषामत्रेदं नान्तरीयकम् ॥ ८१ ॥

idaṃ parāṅgaiḥ saṃbaddhamaṅgānāmaprayojakam |
prayojakamidaṃ teṣāmatredaṃ nāntarīyakam || 81 ||

'This is connected with the limbs of another'; 'this does not occasion the subsidiaries'; 'this occasions them'; 'this here is inseparable' —

2.82 unformalized

इदं प्रधानं शेषोऽयं विनियोगक्रमस्त्वयम् ।
साक्षादस्योपकारीदमिदमाराद् विशेषकम् ॥ ८२ ॥

idaṃ pradhānaṃ śeṣo'yaṃ viniyogakramastvayam |
sākṣādasyopakārīdamidamārād viśeṣakam || 82 ||

'This is the principal, this the remainder'; 'this, moreover, is the order of application'; 'this assists it directly'; 'this qualifies it from afar' —

2.83 unformalized

शक्तिव्यापारभेदोऽस्मिन् फलमत्र तु भिद्यते ।
संबन्धाज्जातभेदोऽयं भेदस्तत्राविवक्षितः ॥ ८३ ॥

śaktivyāpārabhedo'smin phalamatra tu bhidyate |
saṃbandhājjātabhedo'yaṃ bhedastatrāvivakṣitaḥ || 83 ||

'In this, the difference lies in the operation of the capacity, while here the fruit is what differs'; 'this difference is born of the connection'; 'there, the difference is not intended' —

2.84 unformalized

प्रसज्यप्रतिषेधोऽयं पर्युदासोऽयमत्र तु ।
इदं गौणमिदं मुख्यं व्यापीदं गुरु लध्विदम् ॥ ८४ ॥

prasajyapratiṣedho'yaṃ paryudāso'yamatra tu |
idaṃ gauṇamidaṃ mukhyaṃ vyāpīdaṃ guru ladhvidam || 84 ||

'This is negation of the predicated, while this here is exclusionary negation'; 'this is secondary, this primary'; 'this is pervasive'; 'this weighty, this light' —

2.85 unformalized

भेदेनाङ्गाङ्गिभावोऽस्य बहुधेदं विकल्प्यते ।
इदं नियम्यतेऽस्यात्र योग्यत्वमुपजायते ॥ ८५ ॥

bhedenāṅgāṅgibhāvo'sya bahudhedaṃ vikalpyate |
idaṃ niyamyate'syātra yogyatvamupajāyate || 85 ||

'The limb-and-limbed relation of this is by differentiation'; 'this is optioned manifoldly'; 'this is restricted'; 'here fitness arises for it' —

2.86 unformalized

अस्य वाक्यान्तरे दृष्टाल्लिङ्गाद्भेदोऽनुमीयते ।
अयं शब्दादपोद्धृत्य पदार्थः प्रविभज्यते ॥ ८६ ॥

asya vākyāntare dṛṣṭālliṅgādbhedo'numīyate |
ayaṃ śabdādapoddhṛtya padārthaḥ pravibhajyate || 86 ||

'Of this, the difference is inferred from a mark seen in another sentence'; 'this word-meaning is divided out, having been abstracted from the word' —

2.87-88 unformalized

इति वाक्येषु ये धर्माः पदार्थोपनिबन्धनाः ।
सर्वे ते न प्रकल्पेरन् पदं चेत् स्यादवाचकम् ॥ ८७ ॥
अविभक्तेऽपि वाक्यार्थे शक्तिभेदादपोद्धृते ।
वाक्यान्तरविभागेन यथाक्तं न विरुध्यते ॥ ८८ ॥

iti vākyeṣu ye dharmāḥ padārthopanibandhanāḥ |
sarve te na prakalperan padaṃ cet syādavācakam || 87 ||
avibhakte'pi vākyārthe śaktibhedādapoddhṛte |
vākyāntaravibhāgena yathāktaṃ na virudhyate || 88 ||

(87) Thus, the properties in sentences that are fastened to word-meanings — all of them would fail to be construed, if the word were non-expressive; (88) but when, though the sentence-meaning is undivided, abstraction is made according to the difference of capacities, what was stated is not contradicted — by way of the division into other (subordinate) sentences.

2.89 · Similarity, Error, and the Undivided unformalized

यथैवैकस्य गन्धस्य मेदेन परिकल्पना ।
पुष्पादिषु तथा वाक्येऽप्यर्थमेदो विधीयते ॥ ८९ ॥

yathaivaikasya gandhasya medena parikalpanā |
puṣpādiṣu tathā vākye'pyarthamedo vidhīyate || 89 ||

Just as, of a single fragrance, a construction of difference is made across flowers and the rest — so too in the sentence a difference of meaning is prescribed.

2.90 unformalized

गवये नरसिंहे वाप्येकज्ञानावृते यथा ।
भागं जात्यन्तरस्यैव सदृशं प्रतिपद्यते ॥ ९० ॥

gavaye narasiṃhe vāpyekajñānāvṛte yathā |
bhāgaṃ jātyantarasyaiva sadṛśaṃ pratipadyate || 90 ||

As in the gavaya, or in the man-lion, enveloped in a single cognition, one apprehends a part as simply similar to another kind —

2.91 unformalized

अप्रसिद्धं तु यं भागमदृष्टमनुपश्यति ।
तावत्यसंविदं मूढः सर्वत्र प्रतिपद्यते ॥ ९१ ॥

aprasiddhaṃ tu yaṃ bhāgamadṛṣṭamanupaśyati |
tāvatyasaṃvidaṃ mūḍhaḥ sarvatra pratipadyate || 91 ||

— but the part that is unfamiliar, unseen before, he beholds; and to that extent the bewildered man everywhere arrives at non-comprehension.

2.92 unformalized

तथा पिकादियोगेन वाक्येऽत्यन्तविलक्षणे ।
सदृशस्येव संज्ञानमसतोऽर्थस्य मन्यते ॥ ९२ ॥

tathā pikādiyogena vākye'tyantavilakṣaṇe |
sadṛśasyeva saṃjñānamasato'rthasya manyate || 92 ||

So, through the presence of a 'pika' and the like, in a sentence utterly distinct, one fancies — as of something similar — the cognition of a meaning that is not there.

2.93-94 unformalized

एकस्य भागे सादृश्यं भागे मेदश्च लक्ष्यते ।
निर्भागस्य प्रकाशस्य निर्भागेणैव चेतसा ॥ ९३ ॥
तथैव भागे सादृश्यं भागे मेदोऽवसीयते ।
भागाभावेऽपि वाक्यानामत्यन्तं भिन्नधर्मणाम् ॥ ९४ ॥

ekasya bhāge sādṛśyaṃ bhāge medaśca lakṣyate |
nirbhāgasya prakāśasya nirbhāgeṇaiva cetasā || 93 ||
tathaiva bhāge sādṛśyaṃ bhāge medo'vasīyate |
bhāgābhāve'pi vākyānāmatyantaṃ bhinnadharmaṇām || 94 ||

(93) Of one thing, similarity is marked in one part and difference in another — of a partless illumination, by a mind itself partless; (94) just so is similarity settled in one part and difference in another even of sentences whose properties are utterly distinct — though parts there are none.

2.95 unformalized

रूपनाशे पदानां स्यात् कथं चावधिकल्पना ।
अगृहीतावधौ शब्दे कथं चार्थो विवच्यते ॥ ९५ ॥

rūpanāśe padānāṃ syāt kathaṃ cāvadhikalpanā |
agṛhītāvadhau śabde kathaṃ cārtho vivacyate || 95 ||

If the form of the words is destroyed, how could there be the construction of a boundary? And when no boundary is grasped in the word, how is the meaning intended to be discerned?

2.96 unformalized

संसर्ग इव रूपाणां शब्देऽन्यत्र व्यवस्थितः ।
नानारूपेषु तद्रूपं तन्त्रेणापरिमिष्यते ॥ ९६ ॥

saṃsarga iva rūpāṇāṃ śabde'nyatra vyavasthitaḥ |
nānārūpeṣu tadrūpaṃ tantreṇāparimiṣyate || 96 ||

Like a commingling of forms, it stands settled in the word elsewhere; that form, among the various forms, is not measured out by single-performance.

2.97 unformalized

तस्मिन्नभेदे भेदानां संसर्ग इव वर्तते ।
रूपं रूपान्तरात्तस्मादनन्यत् प्रविभज्यते ॥ ९७ ॥

tasminnabhede bhedānāṃ saṃsarga iva vartate |
rūpaṃ rūpāntarāttasmādananyat pravibhajyate || 97 ||

In that non-difference, there operates as it were a commingling of differences; therefore the form, not being other than the other form, is (nonetheless) divided out.

2.98-99 unformalized

शास्त्रे प्रत्यायकस्यापि क्वचिदेकत्वमाश्रितम् ।
प्रत्याय्येन क्कचिद्भेदो ग्रहणग्रह्ययोः स्थितः ॥ ९८ ॥
ऊ इत्यभेदाश्रित्य यथासंख्यं प्रकल्पितम् ।
लृङ्लृटोर्ग्रहणे भेदो ग्राह्याभ्यां सह कल्पितः ॥ ९९ ॥

śāstre pratyāyakasyāpi kvacidekatvamāśritam |
pratyāyyena kkacidbhedo grahaṇagrahyayoḥ sthitaḥ || 98 ||
ū ityabhedāśritya yathāsaṃkhyaṃ prakalpitam |
lṛṅlṛṭorgrahaṇe bhedo grāhyābhyāṃ saha kalpitaḥ || 99 ||

(98) In the science, sometimes oneness is relied upon even for the conveyor, while sometimes its difference from the conveyed is established — of grasper and grasped. (99) In 'u' oneness is relied upon and the respective-correspondence constructed; in the mention of lrn and lrt, difference is constructed together with the two graspables.

2.100 unformalized

यस्येत्येतदणो रूपं संज्ञिनामभिधायकम् ।
नहि प्रतीयमानेन ग्रहणास्यास्ति सम्भवः ॥ १०० ॥

yasyetyetadaṇo rūpaṃ saṃjñināmabhidhāyakam |
nahi pratīyamānena grahaṇāsyāsti sambhavaḥ || 100 ||

The form 'yasya' (in the rule) is the an-form expressing its name-bearers; for there is no possibility of mention by way of what is (merely) being understood.

2.101 unformalized

ऊ इत्येतदभिन्नं च भिन्नवाक्यनिबन्धनम् ।
भेदेन ग्रहणां चास्य पररूपमिव द्वयोः ॥ १०१ ॥

ū ityetadabhinnaṃ ca bhinnavākyanibandhanam |
bhedena grahaṇāṃ cāsya pararūpamiva dvayoḥ || 101 ||

And this 'u', undivided, is the fastening of different sentences; and its mention is made under difference — like the single subsequent-form belonging to both.

2.102 unformalized

प्लुतस्याङ्गविवृद्धिं च समाहारमचोस्तथा ।
व्युदस्यता पुनर्भेदः शब्देष्वत्यन्तमाश्रितः ॥ १०२ ॥

plutasyāṅgavivṛddhiṃ ca samāhāramacostathā |
vyudasyatā punarbhedaḥ śabdeṣvatyantamāśritaḥ || 102 ||

And by the one who sets aside the lengthening of the base before pluta, and likewise the coalescence of the two vowels, difference among words is relied upon to the utmost.

2.103 unformalized

अर्द्धर्चादिषु शब्देषु रूपभेदः क्रमाद्यथा ।
तन्त्रात्तथैकशब्दत्वे भिन्नानां श्रुतिरन्यथा ॥ १०३ ॥

arddharcādiṣu śabdeṣu rūpabhedaḥ kramādyathā |
tantrāttathaikaśabdatve bhinnānāṃ śrutiranyathā || 103 ||

As, in words like ardharca, difference of form (obtains) according to sequence — so, by single-performance, when there is one-wordhood, the hearing of the different is otherwise.

2.104 unformalized

संहिताविषये वर्णाः स्वरूपेणाविकारिणः ।
शब्दान्तरत्वं यान्तीव शक्त्यन्तरपरिग्रहात् ॥ १०४ ॥

saṃhitāviṣaye varṇāḥ svarūpeṇāvikāriṇaḥ |
śabdāntaratvaṃ yāntīva śaktyantaraparigrahāt || 104 ||

In the domain of the continuous utterance, the phonemes, unchanging in their own form, go as it were to the condition of other words, through the assumption of another capacity.

2.105 unformalized

इन्द्रियादिविकारेण दृष्टं ग्राह्येषु वस्तुषु ।
आत्मत्यागादृते भिन्नं ग्रहणं स क्रमः श्रुतौ ॥ १०५ ॥

indriyādivikāreṇa dṛṣṭaṃ grāhyeṣu vastuṣu |
ātmatyāgādṛte bhinnaṃ grahaṇaṃ sa kramaḥ śrutau || 105 ||

It is seen, among graspable things, that through modification of the sense-faculty and the rest, the grasping differs without the thing abandoning its own self; that is the way with the heard.

2.106 unformalized

अभिधानक्रियायोगाच्छब्देष्वविकृतेष्वपि ।
रूपमत्यन्तभेदेन तदेवैकं प्रकाशते ॥ १०६ ॥

abhidhānakriyāyogācchabdeṣvavikṛteṣvapi |
rūpamatyantabhedena tadevaikaṃ prakāśate || 106 ||

Through connection with the act of denoting, even among words unmodified, the form — one and the same — shines forth with utter difference.

2.107 unformalized

ऋचो वा गीतिमात्रे वा साम द्रव्यान्तरं न तु ।
गीतिभेदाद्विगृह्यन्ते ता एव विकृता ऋचः ॥ १०७ ॥

ṛco vā gītimātre vā sāma dravyāntaraṃ na tu |
gītibhedādvigṛhyante tā eva vikṛtā ṛcaḥ || 107 ||

The saman is (nothing but) the rks, or mere melody — not, however, a further substance; by difference of melody, those very rks, modified, are severally grasped.

2.108 unformalized

उपायाच्छ्रुतिसंहारे (रो) भिन्नानामेकशेषिणाम् ।
तन्त्रेणोच्चारणे तेषां शास्त्रे साधुत्वमिष्यते ॥ १०८ ॥

upāyācchrutisaṃhāre (ro) bhinnānāmekaśeṣiṇām |
tantreṇoccāraṇe teṣāṃ śāstre sādhutvamiṣyate || 108 ||

When, by a device, the utterances of different words having a single remainder are gathered — in uttering them by single-performance, correctness in the science is accepted.

2.109 unformalized

परिगृह्य श्रुतिं चैकां रूपभेदवतामपि ।
तन्त्रेणोच्चारणं कार्यमन्यथा ते न साधवः ॥ १०९ ॥

parigṛhya śrutiṃ caikāṃ rūpabhedavatāmapi |
tantreṇoccāraṇaṃ kāryamanyathā te na sādhavaḥ || 109 ||

And having taken up a single utterance even for those possessing difference of form, the uttering must be done by single-performance; otherwise they are not correct.

2.110 unformalized

सरूपाणां च वाक्यानां शास्त्रेण प्रतिपादतम् ।
तन्त्रेणोच्चारणादेकं रूपं साधूपलभ्यते ॥ ११० ॥

sarūpāṇāṃ ca vākyānāṃ śāstreṇa pratipādatam |
tantreṇoccāraṇādekaṃ rūpaṃ sādhūpalabhyate || 110 ||

And of sentences of like form, it is taught by the science: from utterance by single-performance, a single correct form is obtained.

2.111 unformalized

एकस्यानेकरूपत्वं नालिकादिपरिग्रहात् ।
यथा तथैव तन्त्रात् स्यात् बहूनामेकरूपता ॥ १११ ॥

ekasyānekarūpatvaṃ nālikādiparigrahāt |
yathā tathaiva tantrāt syāt bahūnāmekarūpatā || 111 ||

As one thing comes to have many forms through the taking-up of the reed and the like — just so, through single-performance, many may come to have a single form.

2.112 · Word-Meaning and Sentence-Purpose unformalized

यथा पदसरूपाणां वाक्यानां सम्भवः पृथक् ।
तथा वाक्यान्तराभावे स्यादेषां पृथागर्थता ॥ ११२ ॥

yathā padasarūpāṇāṃ vākyānāṃ sambhavaḥ pṛthak |
tathā vākyāntarābhāve syādeṣāṃ pṛthāgarthatā || 112 ||

As there is separate occurrence of sentences whose words are of like form, so, in the absence of another sentence, these would have separate meaningfulness.

2.113 unformalized

अभिधेयः पदस्यार्थो वाक्यास्यार्थः प्रयोजनम् ।
यस्य तस्य न संबन्धो वाक्यानामुपपद्यते ॥ ११३ ॥

abhidheyaḥ padasyārtho vākyāsyārthaḥ prayojanam |
yasya tasya na saṃbandho vākyānāmupapadyate || 113 ||

The expressible is the word's meaning; the purpose is the sentence's meaning — whoever (holds otherwise), for him no connection among sentences is intelligible.

2.114 unformalized

तत्र क्रियापदान्येव व्यपेक्षन्ते परस्परम् ।
क्रियापदानुषक्तस्तु सम्बन्धोऽतः प्रतीयते ॥ ११४ ॥

tatra kriyāpadānyeva vyapekṣante parasparam |
kriyāpadānuṣaktastu sambandho'taḥ pratīyate || 114 ||

There, it is the action-words themselves that mutually depend; and the connection, attached to the action-word, is thereby understood.

2.115 unformalized

आवृत्तिरनुवादो वा पदार्थव्यक्तिकल्पने ।
प्रत्येकं तु समाप्तोऽर्थः सहभूतेषु वर्तते ॥ ११५ ॥

āvṛttiranuvādo vā padārthavyaktikalpane |
pratyekaṃ tu samāpto'rthaḥ sahabhūteṣu vartate || 115 ||

On the construction of word-meaning as the individual: either repetition, or restatement; but the meaning, complete in each, operates in them as co-present.

2.116 unformalized

अविकल्पेऽपि वाक्यार्थे विकल्पा भावनाश्रयाः ।
अत्राधिकरणे वादाः पूर्वेषां बहुधा गताः ॥ ११६ ॥

avikalpe'pi vākyārthe vikalpā bhāvanāśrayāḥ |
atrādhikaraṇe vādāḥ pūrveṣāṃ bahudhā gatāḥ || 116 ||

Though the sentence-meaning is free of construction, the constructions rest upon the bringing-into-being; on this topic the doctrines of the ancients have gone many ways.

2.117 unformalized

अभ्यासात् प्रतिभाहेतुः शब्दः सर्वोऽपरैः स्मृतः ।
बालानां च तिरश्चां च यथार्थप्रतिपादने ॥ ११७ ॥

abhyāsāt pratibhāhetuḥ śabdaḥ sarvo'paraiḥ smṛtaḥ |
bālānāṃ ca tiraścāṃ ca yathārthapratipādane || 117 ||

By others, every word is held to be a cause of intuition through practice — as in the conveying of things as they are to children and to animals.

2.118 unformalized

अनागमश्च सोऽभ्यासः समयः कैश्चिदिष्यते ।
अनन्तरमिदं कार्यमस्मादित्युपदर्शनम् ॥ ११८ ॥

anāgamaśca so'bhyāsaḥ samayaḥ kaiścidiṣyate |
anantaramidaṃ kāryamasmādityupadarśanam || 118 ||

And that practice, by some, is held to be convention, without received tradition — the showing that 'immediately after this, this is to be done'.

2.119 unformalized

अस्त्यर्थः सर्वशब्दनामिति प्रत्याय्यलक्षणम् ।
अपूर्वदेवतास्वर्गैः सममाहुर्गवादिषु ॥ ११९ ॥

astyarthaḥ sarvaśabdanāmiti pratyāyyalakṣaṇam |
apūrvadevatāsvargaiḥ samamāhurgavādiṣu || 119 ||

'All words have a meaning' — such is the mark of the conveyable; for 'apurva', 'deity' and 'heaven', they say, it is the same as for 'cow' and the rest.

2.120 unformalized

प्रयोगदर्शनाभ्यासादाकारावग्रहस्तु यः ।
न स शब्दस्य विषयः स हि यत्नान्तराश्रयः ॥ १२० ॥

prayogadarśanābhyāsādākārāvagrahastu yaḥ |
na sa śabdasya viṣayaḥ sa hi yatnāntarāśrayaḥ || 120 ||

But the grasping of the form through practice in observing usage — that is not the word's object; for that rests upon a different effort.

2.121 · The Catalogue of Denotation unformalized

केचिद् भेदाः प्रकाश्यन्ते शब्दैस्तदभिधायिभिः ।
अनुनिष्पादिनः कांश्चिच्छब्दार्थ इति मन्वते ॥ १२१ ॥

kecid bhedāḥ prakāśyante śabdaistadabhidhāyibhiḥ |
anuniṣpādinaḥ kāṃścicchabdārtha iti manvate || 121 ||

Some differences are illuminated by words as their expressors; certain others, arising-in-consequence, are (also) thought to be word-meaning.

2.122 unformalized

जातेः प्रत्यायके शब्दे या व्यक्तिरनुषङ्गिणी ।
न तद् व्यक्तिगतान् भेदान् जातिशब्दोऽवलम्बते ॥ १२२ ॥

jāteḥ pratyāyake śabde yā vyaktiranuṣaṅgiṇī |
na tad vyaktigatān bhedān jātiśabdo'valambate || 122 ||

When the word conveys the universal, the individual comes along as an adjunct; the universal-word does not lean upon the differences residing in the individual.

2.123 unformalized

घटादीनां न चाकारान् प्रत्ययति वाचकः ।
वस्तुमात्रनिवेशित्वात् तद्गतिर्नान्तरीयकी ॥ १२३ ॥

ghaṭādīnāṃ na cākārān pratyayati vācakaḥ |
vastumātraniveśitvāt tadgatirnāntarīyakī || 123 ||

Nor does the expressor convey the shapes of pots and the like; because it is installed upon the bare thing, the cognition of those is inseparably-consequent.

2.124 unformalized

क्रिया विना प्रयोगेण न दृष्टा शब्दचोदिता ।
प्रयोगस्त्वनुनिष्पादी शब्दर्थ इति गम्यते ॥ १२४ ॥

kriyā vinā prayogeṇa na dṛṣṭā śabdacoditā |
prayogastvanuniṣpādī śabdartha iti gamyate || 124 ||

An action enjoined by word is never seen apart from employment; the employment, however, arising-in-consequence, is understood as the word's meaning.

2.125 unformalized

नियतास्तु प्रयोगा ये नियतं यच्च साधनम् ।
तेषां शब्दभिधेयत्वमपरैरनुगम्यते ॥ १२५ ॥

niyatāstu prayogā ye niyataṃ yacca sādhanam |
teṣāṃ śabdabhidheyatvamaparairanugamyate || 125 ||

But the employments that are fixed, and the means that is fixed — of these, expressibility by the word is followed by others.

2.126ab unformalized

समुदायोऽभिधेयो वाऽप्यविकल्पसमुच्चयः ।

samudāyo'bhidheyo vā'pyavikalpasamuccayaḥ |

Or the aggregate is the expressible — a cumulation free of alternative-construction; or else an unreal commingling is, by some, held to be the word's meaning.

2.127ab unformalized

असत्योपाधि यत्सत्यं तद्वा शब्दनिबन्धनम् ।

asatyopādhi yatsatyaṃ tadvā śabdanibandhanam |

Or that real which has the unreal as its adjunct is the word's fastening; or the word itself, having come to the condition of identifying-speech, attains expressibility.

2.127cd unformalized

असत्यो वाऽपि संसर्गः शब्दार्थः कैश्चिदिष्यते ॥ १२६ ॥
शब्दो वाप्यभिजल्पत्वमागतो याति वाच्यताम् ॥ १२७ ॥

asatyo vā'pi saṃsargaḥ śabdārthaḥ kaiścidiṣyate || 126 ||
śabdo vāpyabhijalpatvamāgato yāti vācyatām || 127 ||

[Second half-lines of 2.126 and 2.127 respectively — see the commentary at 2.126ab and 2.127ab, which treat each verse entire.]

2.128 unformalized

सोऽयमित्यभिसम्बन्धाद् रूपमेकीकृतं यदा ।
शब्दस्यार्थेन तं शब्दमभिजल्पं प्रचक्षते ॥ १२८ ॥

so'yamityabhisambandhād rūpamekīkṛtaṃ yadā |
śabdasyārthena taṃ śabdamabhijalpaṃ pracakṣate || 128 ||

When, through the connection 'that is this', the word's form is made one with the meaning — that word they declare to be abhijalpa, identifying-speech.

2.129-130 unformalized

तयोरपृथागर्थत्वे रूढेरव्यभिचारिणि ।
किञ्चिदेव क्कचिद् रूपं प्राधान्येनावतिष्ठते ॥ १२९ ॥
लोकेऽर्थरूपतां शब्दः प्रतिपन्नः प्रवर्तते ।
शास्त्रे तूभयरूपत्वं प्रविभक्तं विवक्षया ॥ १३० ॥

tayorapṛthāgarthatve rūḍheravyabhicāriṇi |
kiñcideva kkacid rūpaṃ prādhānyenāvatiṣṭhate || 129 ||
loke'rtharūpatāṃ śabdaḥ pratipannaḥ pravartate |
śāstre tūbhayarūpatvaṃ pravibhaktaṃ vivakṣayā || 130 ||

(129) Since their non-separate meaningfulness is unswerving by established currency, some one form, somewhere, stands as principal; (130) in the world, the word operates having assumed the form of the meaning; in the science, however, the two-formedness is divided out according to intention.

2.131 unformalized

अशक्तेः सर्वशक्तेर्वा शब्दैरेव प्रकल्पिता ।
एकस्यार्थस्य नियता क्रियादिपरिकल्पना ॥ १३१ ॥

aśakteḥ sarvaśaktervā śabdaireva prakalpitā |
ekasyārthasya niyatā kriyādiparikalpanā || 131 ||

Whether from incapacity or from omnipotence, the fixed construction of action and the rest, for one single meaning, is constructed by words alone.

2.132 unformalized

यो वार्थो बुद्धिविषयो बाह्यवस्तुनिबन्धनः ।
स बाह्यवस्त्विति ज्ञातः शब्दार्थः कैश्चिदिष्यते ॥ १३२ ॥

yo vārtho buddhiviṣayo bāhyavastunibandhanaḥ |
sa bāhyavastviti jñātaḥ śabdārthaḥ kaiścidiṣyate || 132 ||

Or: the meaning that is the object of cognition, fastened to the external thing — that, known as the external thing, is by some held to be the word's meaning.

2.133 unformalized

आकारवन्तः संवेद्या व्यक्तस्मृतिनिबन्धनाः ।
ये ते प्रत्यवभासन्त संविन्मात्रं त्वतोऽन्यथा ॥ १३३ ॥

ākāravantaḥ saṃvedyā vyaktasmṛtinibandhanāḥ |
ye te pratyavabhāsanta saṃvinmātraṃ tvato'nyathā || 133 ||

Those that appear in cognition, possessed of form, knowable, fastened to distinct memory — (so far as they so appear); but beyond that, it is mere awareness, otherwise.

2.134 unformalized

यथेन्द्रियं सन्निपतद्वैंचित्र्येणोपदर्शकम् ।
तथैव शब्दादर्थस्य प्रतिपत्तिरनेकधा ॥ १३४ ॥

yathendriyaṃ sannipatadvaiṃcitryeṇopadarśakam |
tathaiva śabdādarthasya pratipattiranekadhā || 134 ||

As the sense-faculty, coming into contact, is a displayer according to its variety, just so from the word the comprehension of the meaning is manifold.

2.135 unformalized

वक्त्रान्यथैव प्रक्रान्तो भिन्नेषु प्रतिपत्तृषु ।
स्वप्रत्ययानुसारेण शब्दार्थः प्रविभज्यते ॥ १३५ ॥

vaktrānyathaiva prakrānto bhinneṣu pratipattṛṣu |
svapratyayānusāreṇa śabdārthaḥ pravibhajyate || 135 ||

Set going by the speaker in one way entirely, among differing comprehenders the word's meaning is divided out, each according to his own cognition.

2.136 unformalized

एकस्मिन्नपि दृश्येऽर्थे दर्शनं भिद्यते पृथक् ।
कालान्तरेण चैकोऽपि तं पश्यत्यन्यथा पुनः ॥ १३६ ॥

ekasminnapi dṛśye'rthe darśanaṃ bhidyate pṛthak |
kālāntareṇa caiko'pi taṃ paśyatyanyathā punaḥ || 136 ||

Even regarding a single visible object, seeing divides, each separately; and with the passage of time, even the same one sees it otherwise again.

2.137 unformalized

एकस्यापि च शब्दस्य निमित्तैख्यवस्थितैः ।
एकेन बहुभिश्चार्थो बहुधा परिकल्प्यते ॥ १३७ ॥

ekasyāpi ca śabdasya nimittaikhyavasthitaiḥ |
ekena bahubhiścārtho bahudhā parikalpyate || 137 ||

And of even a single word, by the fixed occasioning conditions, the meaning is constructed manifoldly — by one (hearer) and by many.

2.138-139 unformalized

तस्माददृष्टतच्वानां सापराधं बहुच्छलम् ।
दर्शनं वचनं चापि नित्यमेवानवस्थितम् ॥ १३८ ॥
ऋषीणां दर्शनं यच्च तच्वे किञ्चिदवस्थितम् ।
न तेन व्यवहारोऽस्ति न तच्छब्दनिबन्धनम् ॥ १३९ ॥

tasmādadṛṣṭatacvānāṃ sāparādhaṃ bahucchalam |
darśanaṃ vacanaṃ cāpi nityamevānavasthitam || 138 ||
ṛṣīṇāṃ darśanaṃ yacca tacve kiñcidavasthitam |
na tena vyavahāro'sti na tacchabdanibandhanam || 139 ||

(138) Therefore, for those who have not seen reality, seeing and speech alike are at fault, full of traps, forever unsettled; (139) and the seers' vision, which is somewhat settled in reality — by it there is no worldly practice, nor is it fastened to words.

2.140 unformalized

तलबद् दृश्यते व्योम खद्योतो हव्यवाडिव ।
नैव चास्ति तलं व्योन्मि न खद्योतो हुताशनः ॥ १४० ॥

talabad dṛśyate vyoma khadyoto havyavāḍiva |
naiva cāsti talaṃ vyonmi na khadyoto hutāśanaḥ || 140 ||

The sky is seen as if it had a floor; the firefly, like a fire-carrier; and there is no floor in the sky at all, nor is the firefly fire.

2.141 unformalized

तस्मात् प्रत्यक्षमप्यर्थं विद्वानीक्षेत युक्तितः ।
न दर्शनस्य प्रामाण्यात् दृश्यमर्थं प्रकल्पयेत् ॥ १४१ ॥

tasmāt pratyakṣamapyarthaṃ vidvānīkṣeta yuktitaḥ |
na darśanasya prāmāṇyāt dṛśyamarthaṃ prakalpayet || 141 ||

Therefore the wise man should examine even a perceptible object by reasoning; he should not posit the object seen merely on the authority of seeing.

2.142 unformalized

असमाख्येयतत्त्वानामर्थानां लौकिकैर्यथा ।
व्यवहारे समाख्यानं तत्प्राज्ञो न विकल्पयेत् ॥ १४२ ॥

asamākhyeyatattvānāmarthānāṃ laukikairyathā |
vyavahāre samākhyānaṃ tatprājño na vikalpayet || 142 ||

The naming that worldly speakers, in practice, give to things whose reality cannot be told — the truly wise man should not construct alternatives against it.

2.143 · Pratibha: The Flash of Meaning unformalized

विच्छेदग्रहणेऽर्थानां प्रतिभाऽन्यैव जायते ।
वाक्यार्थ इति तामाहुः पदार्थैरुपपादिताम् ॥ १४३ ॥

vicchedagrahaṇe'rthānāṃ pratibhā'nyaiva jāyate |
vākyārtha iti tāmāhuḥ padārthairupapāditām || 143 ||

When the meanings have been grasped in their separation, an intuition altogether other is born; that, brought about by the word-meanings, they call the sentence-meaning.

2.144 · Pratibha: The Flash of Meaning unformalized

इदं तदिति सान्येषामनाख्येया कथञ्चन ।
प्रत्यात्मवृत्तिसिद्धा सा कर्त्रापिन निरूप्यते ॥ १४४ ॥

idaṃ taditi sānyeṣāmanākhyeyā kathañcana |
pratyātmavṛttisiddhā sā kartrāpina nirūpyate || 144 ||

It cannot in any way be told to others as 'this is that'; established by its own operation within each self, it is not describable even by the one who has it.

2.145 unformalized

उपश्लेषमिवार्थानां सा करोत्यविचारिता ।
सार्वरूप्यमिवान्ना विषयत्वेन वर्तते ॥ १४५ ॥

upaśleṣamivārthānāṃ sā karotyavicāritā |
sārvarūpyamivānnā viṣayatvena vartate || 145 ||

Unexamined, it effects as it were a close conjoining of the meanings; and, as though all-formed, it operates as their objecthood.

2.146 unformalized

साक्षाच्छब्देन जनितां भावनानुगमेन वा ।
इतिकर्तव्यतायां तां न कश्चिदतिवर्तते ॥ १४६ ॥

sākṣācchabdena janitāṃ bhāvanānugamena vā |
itikartavyatāyāṃ tāṃ na kaścidativartate || 146 ||

Whether generated directly by the word, or through the following of realization — in the matter of what-is-to-be-done, no one at all transgresses it.

2.147 unformalized

प्रमाणात्वेन तां लोकः सर्वः समनुपश्यति ।
समारम्भाः प्रतायन्ते तिरश्चामपि तद्वशात् ॥ १४७ ॥

pramāṇātvena tāṃ lokaḥ sarvaḥ samanupaśyati |
samārambhāḥ pratāyante tiraścāmapi tadvaśāt || 147 ||

The whole world regards it as a means of knowledge; and through it the undertakings even of animals are extended.

2.148 unformalized

यथा द्रव्यविशेषाणां परिपाकैरयत्नजाः ।
मदादिशक्तयो दृष्टाः प्रतिभास्तद्वतां तथा ॥ १४८ ॥

yathā dravyaviśeṣāṇāṃ paripākairayatnajāḥ |
madādiśaktayo dṛṣṭāḥ pratibhāstadvatāṃ tathā || 148 ||

As, from the ripening of particular substances, powers such as intoxication are seen to arise without effort — so are the intuitions of those who possess them.

2.149 unformalized

स्वरवृत्तिं विकुरुते मधौ पुंस्कोकिलस्य कः ।
जन्त्वादयः कुलायादिकरणे केन शिक्षिताः ॥ १४९ ॥

svaravṛttiṃ vikurute madhau puṃskokilasya kaḥ |
jantvādayaḥ kulāyādikaraṇe kena śikṣitāḥ || 149 ||

Who modifies the voice-function of the male cuckoo in spring? By whom are creatures like the spider taught in the making of nests and the like?

2.150 unformalized

आहारप्रीत्यपद्वेषल्पवनादिक्रियासु कः ।
जात्यान्वयप्रसिद्धासु प्रयोक्ता मृगपक्षिणाम् ॥ १५० ॥

āhāraprītyapadveṣalpavanādikriyāsu kaḥ |
jātyānvayaprasiddhāsu prayoktā mṛgapakṣiṇām || 150 ||

In the activities of eating, affection, aversion, flight and the rest — established by kind and by descent — who is the employer, for beasts and birds?

2.151 unformalized

भावनानुगतादेतदागमादेव जायते ।
आसत्तिविप्रकर्षाभ्यामागमस्तु विशिष्यते ॥ १५१ ॥

bhāvanānugatādetadāgamādeva jāyate |
āsattiviprakarṣābhyāmāgamastu viśiṣyate || 151 ||

This arises precisely from tradition, which is followed by realization; but tradition is distinguished according to nearness and remoteness.

2.152 unformalized

स्वाभावचरणाभ्यासयोगादृष्टोपपादिताम् ।
विशिष्टोपहितां चेति प्रतिभां षड्विधां विदुः ॥ १५२ ॥

svābhāvacaraṇābhyāsayogādṛṣṭopapāditām |
viśiṣṭopahitāṃ ceti pratibhāṃ ṣaḍvidhāṃ viduḥ || 152 ||

From nature, from conduct, from the practice of yoga, from the unseen, from what is brought about, and from what is conveyed by the distinguished — thus they know intuition to be sixfold.

2.153-154 · What the Word Does Not Convey unformalized

यथा संयोगिभिर्द्रव्यैर्लक्षितेऽर्थे प्रयुज्यते ।
गोशब्दो न त्वसौ तेषां विशेषाणां प्रकाशकः ॥ १५३ ॥
आकारवर्णावयवैः संसृष्टेषु गवादिषु ।
शब्दः प्रवर्तमानो'पि न तानङ्गीकरोत्यसौ ॥ १५४ ॥

yathā saṃyogibhirdravyairlakṣite'rthe prayujyate |
gośabdo na tvasau teṣāṃ viśeṣāṇāṃ prakāśakaḥ || 153 ||
ākāravarṇāvayavaiḥ saṃsṛṣṭeṣu gavādiṣu |
śabdaḥ pravartamāno'pi na tānaṅgīkarotyasau || 154 ||

(153) As the word 'cow' is employed with respect to an object marked out by the substances conjoined with it, and yet is not the illuminator of those particulars — (154) so, though the word operates upon cows and the like which are commingled with shape, colour and limbs, it does not take those in.

2.155 unformalized

संस्थानवर्णावैवर्विशिष्टे यः प्रयुज्यते ।
शब्दो न तस्यावयवे प्रवृत्तिरुपलभ्यते ॥ १५५ ॥

saṃsthānavarṇāvaivarviśiṣṭe yaḥ prayujyate |
śabdo na tasyāvayave pravṛttirupalabhyate || 155 ||

The word that is employed with respect to a thing distinguished by configuration, colour and the rest — its operation is not found in that thing's limb.

2.156 unformalized

संख्याप्रमाणसंस्थाननिरपेक्षः प्रवर्तते ।
बिन्दौ च समुदाये च वाचकः सलिलादिषु ॥ १५६ ॥

saṃkhyāpramāṇasaṃsthānanirapekṣaḥ pravartate |
bindau ca samudāye ca vācakaḥ salilādiṣu || 156 ||

Indifferent to number, measure and configuration, the expressor operates — with respect to a drop and to an aggregate alike — in the case of water and the like.

2.157 unformalized

संस्कारादिपरिच्छिन्ने तैलादौ यो व्यवस्थितः ।
आहैकदेशं तत्त्वेन तस्यावयववर्तिता ॥ १५७ ॥

saṃskārādiparicchinne tailādau yo vyavasthitaḥ |
āhaikadeśaṃ tattvena tasyāvayavavartitā || 157 ||

Of that which stands settled in oil and the like, delimited by processing and the rest, one says that a single portion is that very thing — its residing in the parts (is thus admitted).

2.158 unformalized

येनार्थेनाभिसंबद्धमभिधानं प्रयुज्यते ।
तदर्थापगमे तस्य प्रयोगो विनिवर्तते ॥ १५८ ॥

yenārthenābhisaṃbaddhamabhidhānaṃ prayujyate |
tadarthāpagame tasya prayogo vinivartate || 158 ||

The naming that is employed as bound up with a particular meaning — on the departure of that meaning, its employment ceases.

2.159 unformalized

यांस्तु संभविनो धर्मानन्तर्नोय प्रयुज्यते ।
शब्दस्तेषां न सान्निध्यं नियमेन व्यपेक्षते ॥ १५९ ॥

yāṃstu saṃbhavino dharmānantarnoya prayujyate |
śabdasteṣāṃ na sānnidhyaṃ niyamena vyapekṣate || 159 ||

But those possible properties which the word does not take within itself when employed — it does not, as a rule, require their presence.

2.160 unformalized

यथा रोमशफादीनां व्यभिचारेऽपि दृश्यते ।
गोशब्दो न तथा जातेर्विप्रयोगे प्रवर्तते ॥ १६० ॥

yathā romaśaphādīnāṃ vyabhicāre'pi dṛśyate |
gośabdo na tathā jāterviprayoge pravartate || 160 ||

As the word 'cow' is seen (to operate) even where hair, hooves and the like deviate — not so does it operate when the universal is dissociated.

2.161 unformalized

दुर्लभं कम्यचिल्लोके सर्वावयवदर्शनम् ।
कैश्चित्त्ववयवैर्दृष्टैरर्थः कृत्स्नोऽनुमीयते ॥ १६१ ॥

durlabhaṃ kamyacilloke sarvāvayavadarśanam |
kaiścittvavayavairdṛṣṭairarthaḥ kṛtsno'numīyate || 161 ||

Difficult it is for anyone in the world to see all the parts; but from certain parts seen, the whole object is inferred.

2.162 unformalized

तथा जात्युत्पलादीनां गन्धेन सहचारिणाम् ।
नित्यसंबन्धिनां दृष्टं गुणानामवधारणम् ॥ १६२ ॥

tathā jātyutpalādīnāṃ gandhena sahacāriṇām |
nityasaṃbandhināṃ dṛṣṭaṃ guṇānāmavadhāraṇam || 162 ||

So too, in the case of jasmine, lotus and the like, whose qualities are constant companions of their scent, the determination of the qualities is observed.

2.163 unformalized

तस्मात् संभविनोऽर्थस्य शब्दात् संप्रत्यये सति ।
अदृष्टविप्रयोगोऽर्थः सम्बन्धित्वेन गम्यते ॥ १६३ ॥

tasmāt saṃbhavino'rthasya śabdāt saṃpratyaye sati |
adṛṣṭaviprayogo'rthaḥ sambandhitvena gamyate || 163 ||

Therefore, when there is comprehension from the word of the possible meaning, the object whose dissociation has not been seen is understood by way of its being connected.

2.164-165 unformalized

वाचिका द्योतिका वा स्युर्द्वित्वादीनां विभक्तयः ।
स्याद्वा संख्यावतोऽर्थस्य समुदायोऽभिधायकः ॥ १६४ ॥
विना संख्याभिधानाद्वा संख्याभेदसमन्वितान् ।
अर्थान् स्वरूपभेदेन कांश्चिदाहुर्गवादयः ॥ १६५ ॥

vācikā dyotikā vā syurdvitvādīnāṃ vibhaktayaḥ |
syādvā saṃkhyāvato'rthasya samudāyo'bhidhāyakaḥ || 164 ||
vinā saṃkhyābhidhānādvā saṃkhyābhedasamanvitān |
arthān svarūpabhedena kāṃścidāhurgavādayaḥ || 165 ||

(164) The case-endings might be either expressive or manifesting of duality and the rest; or the aggregate might be the expressor of a numbered object. (165) Or, without any expression of number, they say that certain words such as 'go' convey, by difference of their own form, objects already accompanied by difference of number.

2.166 unformalized

ये शब्दा नित्यसम्बन्धा विवेके ज्ञातशक्तयः ।
अन्वयव्यतिरेकाभ्यां तेषामर्थो विभज्यते ॥ १६६ ॥

ye śabdā nityasambandhā viveke jñātaśaktayaḥ |
anvayavyatirekābhyāṃ teṣāmartho vibhajyate || 166 ||

Those words which have eternal connection, whose capacities are known in isolation — their meaning is divided out by agreement and difference.

2.167 unformalized

यत्र चाव्यभिचारेण तयोः शक्यं प्रकल्पनम् ।
नियमस्तत्र न त्वेवं नियमो नुट्शबादिषु ॥ १६७ ॥

yatra cāvyabhicāreṇa tayoḥ śakyaṃ prakalpanam |
niyamastatra na tvevaṃ niyamo nuṭśabādiṣu || 167 ||

And where the construing of those two can be made without deviation, there is a fixed rule; but there is no such fixed rule in the case of nut, sap and the like.

2.168 unformalized

सम्भवे वाभिधानस्य लक्षणं तु न कल्प्यते ।
आपेक्षिक्यो हि संसर्गे नियताः शब्दशक्तयः ॥ १६८ ॥

sambhave vābhidhānasya lakṣaṇaṃ tu na kalpyate |
āpekṣikyo hi saṃsarge niyatāḥ śabdaśaktayaḥ || 168 ||

When direct expression is possible, indication is not to be assumed; for the capacities of words, in combination, are fixed relatively.

2.169 unformalized

न कूपसूपयूपानामन्वयोऽर्थस्य दृश्यते ।
अतोऽर्थान्तरवाचित्वं संघतस्यैव गम्यते ॥ १६९ ॥

na kūpasūpayūpānāmanvayo'rthasya dṛśyate |
ato'rthāntaravācitvaṃ saṃghatasyaiva gamyate || 169 ||

No syntactic connection of meaning is seen in the case of 'kupa', 'supa', 'yupa'; therefore it is understood that the aggregate alone expresses a different meaning.

2.170 unformalized

अन्वाख्यानानि भिद्यन्ते शब्दव्युत्पत्तिकर्मसु ।
बहूनां सम्भवेऽर्थानां निमित्तं किञ्चिदिष्यते ॥ १७० ॥

anvākhyānāni bhidyante śabdavyutpattikarmasu |
bahūnāṃ sambhave'rthānāṃ nimittaṃ kiñcidiṣyate || 170 ||

Explanations differ in the operations of deriving words; among the many possible meanings, some one occasion is accepted.

2.171 unformalized

वैरवासिष्ठगिरीशास्तथैकागारिकादयः ।
कैश्चित्कथाञ्चिदाख्याता निमित्तावधिसङ्करैः ॥ १७१ ॥

vairavāsiṣṭhagirīśāstathaikāgārikādayaḥ |
kaiścitkathāñcidākhyātā nimittāvadhisaṅkaraiḥ || 171 ||

Vaira, Vasistha, Girisa, and likewise Ekagarika and the rest, have been explained somehow, by some, through confusions of ground and limit.

2.172 unformalized

यथा पथः समाख्यानं वृक्षवल्मीकपर्वतैः ।
अविरुद्धं गवादीनां भिन्नैश्च सहचारिभिः ॥ १७२ ॥

yathā pathaḥ samākhyānaṃ vṛkṣavalmīkaparvataiḥ |
aviruddhaṃ gavādīnāṃ bhinnaiśca sahacāribhiḥ || 172 ||

As the designation of a road by trees, ant-hills and mountains is not incompatible — so with 'cow' and the rest, by different accompanying things.

2.173 unformalized

अन्यथा च समाख्यनमवस्थामेददर्शिभिः ।
क्रियते किंशुकादीनामेकदेशावधारणात् ॥ १७३ ॥

anyathā ca samākhyanamavasthāmedadarśibhiḥ |
kriyate kiṃśukādīnāmekadeśāvadhāraṇāt || 173 ||

And a designation is made otherwise by those who see difference of state, from the determination of a single portion — as in the case of the kimsuka and the like.

2.174 unformalized

कैश्चिन्निर्वचनं भिन्नं गिरतेर्गर्जतेर्गमेः ।
गवतेर्गतदेर्वापि गौरित्यत्रानुदर्शितम् ॥ १७४ ॥

kaiścinnirvacanaṃ bhinnaṃ giratergarjatergameḥ |
gavatergatadervāpi gaurityatrānudarśitam || 174 ||

By some, a different derivation has been shown here for 'gauh' — from 'girati', from 'garjati', from 'gam', from 'gavate', or indeed from 'gata'.

2.175 unformalized

गौरित्येव स्वरूपाद्वा गौशब्दो गोषु वर्तते ।
व्युत्पाद्यते न वा सर्वं कैश्चिच्चोभयथेष्यते ॥ १७५ ॥

gaurityeva svarūpādvā gauśabdo goṣu vartate |
vyutpādyate na vā sarvaṃ kaiściccobhayatheṣyate || 175 ||

Or the word 'gauh' operates upon cows simply from its own form, as 'gauh'; either everything is derived, or not — and by some it is accepted in both ways.

2.176 unformalized

सामान्येनोपदेशश्च शास्त्रे लघ्वर्थमाश्रितः ।
जात्यन्तरवदस्यापि विशेषाः प्रतिपादकाः ॥ १७६ ॥

sāmānyenopadeśaśca śāstre laghvarthamāśritaḥ |
jātyantaravadasyāpi viśeṣāḥ pratipādakāḥ || 176 ||

And instruction by way of the general is resorted to in the science for the sake of brevity; as with another universal, its particulars are (still) the conveyors.

2.177 unformalized

अर्थान्तरे च यद् वृत्तं तत्प्रकृत्यन्तरं विदुः ।
तुल्यरूपं न तद् रूढावन्यस्मिन्ननुषज्यते ॥ १७७ ॥

arthāntare ca yad vṛttaṃ tatprakṛtyantaraṃ viduḥ |
tulyarūpaṃ na tad rūḍhāvanyasminnanuṣajyate || 177 ||

And what has occurred in another meaning, they know as a different base; though its form is alike, it is not carried over to another in established currency.

2.178 unformalized

भिन्नाविजियजी धातू नियतौ विषयान्तरे ।
कैश्चिद् कथञ्चिदुद्दिष्टौ चित्रं हि प्रतिपादनम् ॥ १७८ ॥

bhinnāvijiyajī dhātū niyatau viṣayāntare |
kaiścid kathañciduddiṣṭau citraṃ hi pratipādanam || 178 ||

The two roots 'ji' and 'yaj', distinct and fixed to different domains, have been somehow set forth by some as one; for conveying is a various thing.

2.179 unformalized

एवं च बालवायादिजित्वरीवदुपाचरेत् ।
भेदाभेदाभ्युपगमे न विरोधोऽस्ति कश्चन ॥ १७९ ॥

evaṃ ca bālavāyādijitvarīvadupācaret |
bhedābhedābhyupagame na virodho'sti kaścana || 179 ||

And thus one should proceed as with 'bala', 'vaya' and 'jitvari' and the like; in accepting both difference and non-difference, there is no contradiction whatever.

2.180 · Root and Preverb unformalized

अडादीनां व्यवस्थार्थं पृथक्त्वेन प्रकल्पनम् ।
धातूपसर्गयोः शास्त्रे धातुरेव तु तादृशः ॥ १८० ॥

aḍādīnāṃ vyavasthārthaṃ pṛthaktvena prakalpanam |
dhātūpasargayoḥ śāstre dhātureva tu tādṛśaḥ || 180 ||

The construing of root and preverb as separate, in the science, is for the sake of settling 'at' and the rest; but the root itself is of that very kind.

2.181 unformalized

तथाहि संग्रामयतेः सोपसर्गाद्विधिः स्मृतः ।
क्रियाविशेषाः संघातैः प्रक्रम्यन्ते तथाविधाः ॥ १८१ ॥

tathāhi saṃgrāmayateḥ sopasargādvidhiḥ smṛtaḥ |
kriyāviśeṣāḥ saṃghātaiḥ prakramyante tathāvidhāḥ || 181 ||

For thus, a rule is taught for 'samgramayati' as having its preverb; and such particular actions are undertaken by whole complexes.

2.182 unformalized

कार्याणामन्तरङ्गत्वमेवं धातूपसर्गयोः ।
साधनैर्याति संबन्धं तथाभूतैव सा क्रिया ॥ १८२ ॥

kāryāṇāmantaraṅgatvamevaṃ dhātūpasargayoḥ |
sādhanairyāti saṃbandhaṃ tathābhūtaiva sā kriyā || 182 ||

Thus the operations relating to root and preverb are internal; the action, being of that very kind, comes into connection with the means.

2.183 unformalized

प्रयोगार्हेषु सिद्धः सन् भेत्तव्योऽर्थो विशिष्यते ।
प्राक् च साधनसम्बन्धात् क्रिया नैवोपजायते ॥ १८३ ॥

prayogārheṣu siddhaḥ san bhettavyo'rtho viśiṣyate |
prāk ca sādhanasambandhāt kriyā naivopajāyate || 183 ||

Being accomplished among things fit for employment, the object to be split is (further) specified; and prior to connection with the means, the action does not arise at all.

2.184 unformalized

धातोः साधनयोगस्य भाविनः प्रक्रमाद्यथा ।
धातुत्वं कर्मभावश्च तथान्यदपि दृश्यताम् ॥ १८४ ॥

dhātoḥ sādhanayogasya bhāvinaḥ prakramādyathā |
dhātutvaṃ karmabhāvaśca tathānyadapi dṛśyatām || 184 ||

As root-hood, and the condition of being an object, belong to a root by the commencement of its coming connection with the means — so let the other case be seen as well.

2.185-186 unformalized

बीजकालेषु सम्बद्धा यथा लाक्षारसादयः ।
वर्णादिपरिणामेन फलानामुपकुर्वते ॥ १८५ ॥
बुद्धिस्थादभिसम्बन्धात्तथा धातूपसर्गयोः ।
अभ्यन्तरीकृतो भेदः पदकाले प्रकाशते ॥ १८६ ॥

bījakāleṣu sambaddhā yathā lākṣārasādayaḥ |
varṇādipariṇāmena phalānāmupakurvate || 185 ||
buddhisthādabhisambandhāttathā dhātūpasargayoḥ |
abhyantarīkṛto bhedaḥ padakāle prakāśate || 186 ||

(185) As lac-juice and the like, applied at the time of the seed, benefit the fruits by transformation of colour and the rest — (186) so, from the connection standing in the intellect, the difference of root and preverb, having been made internal, shines forth at the time of the word.

2.187 unformalized

क्वचित् संभविनो मेदाः केवलैरनिदर्शिताः ।
उपसर्गेण सम्बन्धे व्यज्यन्ते प्रपरादिना ॥ १८७ ॥

kvacit saṃbhavino medāḥ kevalairanidarśitāḥ |
upasargeṇa sambandhe vyajyante praparādinā || 187 ||

Sometimes possible differences, not exhibited by the roots alone, are manifested in connection with a preverb — 'pra', 'para' and the rest.

2.188 unformalized

स वाचको विशेषाणां सम्भवाद् द्योतकोऽपि वा ।
शक्त्याधानाय धातोर्वा सहकारी प्रयुज्यते ॥ १८८ ॥

sa vācako viśeṣāṇāṃ sambhavād dyotako'pi vā |
śaktyādhānāya dhātorvā sahakārī prayujyate || 188 ||

That (preverb) is the expressor of the particulars; or, since it is possible, it is the manifestor; or it is employed as a co-operating factor for the sake of infusing capacity into the root.

2.189 unformalized

स्थादिभिः केवलैर्यच्च गमनादि तु गम्यते ।
तत्रानुमानाद् द्विविधात्तद्धर्मा प्रादिरुच्यते ॥ १८९ ॥

sthādibhiḥ kevalairyacca gamanādi tu gamyate |
tatrānumānād dvividhāttaddharmā prādirucyate || 189 ||

And where going and the like is understood from 'stha' and the rest taken alone, there, by inference of two kinds, the preverb 'pra' and the rest is said to have that same property.

2.190 unformalized

अप्रयोगेऽधिपर्योश्च यावद् दृष्टं क्रियान्तरम् ।
तस्याभिधायको धातुः सह ताभ्यामनर्थकः ॥ १९० ॥

aprayoge'dhiparyośca yāvad dṛṣṭaṃ kriyāntaram |
tasyābhidhāyako dhātuḥ saha tābhyāmanarthakaḥ || 190 ||

And in the non-employment of 'adhi' and 'pari', so far as a different action is seen — the root that expresses that action is, apart from those two, meaningless.

2.191 · Particles, Suffixes, and the Meaningless unformalized

तथैव स्वार्थिकाः केचित् सङ्घातान्तरवृत्तयः ।
अनर्थकेन संसृष्टाः प्रकृत्यर्थानुवादिनः ॥ १९१ ॥

tathaiva svārthikāḥ kecit saṅghātāntaravṛttayaḥ |
anarthakena saṃsṛṣṭāḥ prakṛtyarthānuvādinaḥ || 191 ||

Just so, certain self-meaning suffixes, occurring within another complex, are commingled with what is meaningless and merely restate the base's meaning.

2.192 unformalized

निपाता द्योतकाः केचित् पृथगर्थाभिधायिनः ।
आगमा इव केऽपि स्युः संभूयार्थस्य वाचकाः ॥ १९२ ॥

nipātā dyotakāḥ kecit pṛthagarthābhidhāyinaḥ |
āgamā iva ke'pi syuḥ saṃbhūyārthasya vācakāḥ || 192 ||

Some particles are manifestors; some express a separate meaning; and some might be like augments — expressors of a meaning (only) in combination.

2.193 unformalized

उपरिष्टात् पुरस्ताद्वा द्योतकत्वं न भिद्यते ।
तेषु प्रयुज्यमानेषु भिन्नार्थेष्वपि सर्वथा ॥ १९३ ॥

upariṣṭāt purastādvā dyotakatvaṃ na bhidyate |
teṣu prayujyamāneṣu bhinnārtheṣvapi sarvathā || 193 ||

Whether above or before, the manifestor-hood is not differentiated, when they are employed — even in the case of different meanings, in every way.

2.194 unformalized

चादयो न प्रयुज्यन्ते पदत्वे सति केवलाः ।
प्रत्ययो वाचकत्वेऽपि केवलो न प्रयुज्यते ॥ १९४ ॥

cādayo na prayujyante padatve sati kevalāḥ |
pratyayo vācakatve'pi kevalo na prayujyate || 194 ||

'Ca' and the rest are not employed alone, though they have word-hood; and a suffix, though expressive, is not employed alone.

2.195 unformalized

समुच्चिताभिधानेऽपि व्यतिरेको न विद्यते ।
असत्त्वभूतो भावश्च क्रियाऽन्येनाभिधीयते ॥ १९५ ॥

samuccitābhidhāne'pi vyatireko na vidyate |
asattvabhūto bhāvaśca kriyā'nyenābhidhīyate || 195 ||

Even where there is expression of cumulation, no exclusion is found; and the state of being, not being a thing, is an action — expressed by something else.

2.196 unformalized

समुच्चिताभिधानेऽपि विश्ष्टार्थाभिधायिनाम् ।
गुणैः पदानां सम्बन्धः परतन्त्रास्तु चादयः ॥ १९६ ॥

samuccitābhidhāne'pi viśṣṭārthābhidhāyinām |
guṇaiḥ padānāṃ sambandhaḥ paratantrāstu cādayaḥ || 196 ||

Even where cumulation is expressed, the connection is of words expressing qualified meanings, by way of their subordinate elements; but 'ca' and the rest are dependent.

2.197 unformalized

जनयित्वा क्रिया काचित् सम्बन्धं विनिवर्तते ।
श्रूयमाणे क्रियाशब्दे सम्बन्धो जायते क्वचित् ॥ १९७ ॥

janayitvā kriyā kācit sambandhaṃ vinivartate |
śrūyamāṇe kriyāśabde sambandho jāyate kvacit || 197 ||

Some action, having generated the connection, withdraws; sometimes the connection arises while the action-word is being heard.

2.198 unformalized

तत्र षष्ठी प्रतिपदं समासस्य निवृत्तये ।
विहिता दर्शनार्थं तु कारकं प्रत्युदाहृतम् ॥ १९८ ॥

tatra ṣaṣṭhī pratipadaṃ samāsasya nivṛttaye |
vihitā darśanārthaṃ tu kārakaṃ pratyudāhṛtam || 198 ||

There the sixth case is prescribed word by word, for the exclusion of the compound; but the karaka has been cited as a counter-example, for the sake of showing.

2.199 unformalized

स चोपजातः सम्बन्धो विनिवृत्ते क्रियापदे ।
कर्मप्रवचनीयेन तत्र तत्र नियम्यते ॥ १९९ ॥

sa copajātaḥ sambandho vinivṛtte kriyāpade |
karmapravacanīyena tatra tatra niyamyate || 199 ||

And that arisen connection, when the action-word has withdrawn, is restricted, in this case and that, by the karmapravacaniya.

2.200 unformalized

येन क्रियापदाक्षेपः स कारकविभक्तिभिः ।
युज्यते विर्यथा तस्य लिखावनुपसर्गता ॥ २०० ॥

yena kriyāpadākṣepaḥ sa kārakavibhaktibhiḥ |
yujyate viryathā tasya likhāvanupasargatā || 200 ||

That by which an action-word is implied is construed with the karaka case-endings — as, for example, the non-preverb-hood of 'vi' in the case of 'likh'.

2.201 unformalized

तिष्ठतेरुपयोगश्च दृष्टोऽप्रत्यजयन्निति ।
सुन्बन्तीत्याभिमुख्येऽभिः केवलोऽपि प्रयुज्यते ॥ २०१ ॥

tiṣṭhaterupayogaśca dṛṣṭo'pratyajayanniti |
sunbantītyābhimukhye'bhiḥ kevalo'pi prayujyate || 201 ||

And the use of 'stha' is seen in 'apratyajayan'; and in 'sunbanti', in the sense of facing-toward, 'abhi' is employed even alone.

2.202 unformalized

कर्मप्रवचनीयत्वं क्रियायोगे विधीयते ।
षत्वादिविनिवृत्त्यर्थं स्वत्यादीनां विधर्मणाम् ॥ २०२ ॥

karmapravacanīyatvaṃ kriyāyoge vidhīyate |
ṣatvādivinivṛttyarthaṃ svatyādīnāṃ vidharmaṇām || 202 ||

Karmapravacaniya-hood is prescribed in connection with an action, for the sake of excluding the retroflexion of 's' and the like, in the case of 'sva-ati' and the rest, which are of contrary property.

2.203 unformalized

हेतुहेतुमतोर्योगपरिच्छेदेऽनुना कृते ।
आरम्भाद्धाध्यते प्राप्ता तृतीया हेतुलक्षणा ॥ २०३ ॥

hetuhetumatoryogaparicchede'nunā kṛte |
ārambhāddhādhyate prāptā tṛtīyā hetulakṣaṇā || 203 ||

When the delimitation of the connection of cause and effect has been effected by 'anu', the third case, whose mark is causality, though obtained, is annulled from the outset.

2.204 unformalized

क्रियाया द्योतको नायं सम्बन्धस्य न वाचकः ।
नापि क्रियापदाक्षेपी सम्बन्धस्य तु भेदकः ॥ २०४ ॥

kriyāyā dyotako nāyaṃ sambandhasya na vācakaḥ |
nāpi kriyāpadākṣepī sambandhasya tu bhedakaḥ || 204 ||

This one is not a manifestor of the action, nor an expressor of the connection; nor does it imply an action-word — but it is a differentiator of the connection.

2.205 · Complexes and Their Meanings unformalized

अनर्थकानां सङ्घातः सार्थकोऽनर्थकस्तथा ।
वर्णानां पदमर्थेन युक्तं नावयवाः पदे ॥ २०५ ॥

anarthakānāṃ saṅghātaḥ sārthako'narthakastathā |
varṇānāṃ padamarthena yuktaṃ nāvayavāḥ pade || 205 ||

A complex of meaningless things is meaningful; and likewise meaningless. The word of phonemes is joined with meaning; the parts in the word are not.

2.206 unformalized

पदानामर्थयुक्तानां सङ्घातो भिद्यते पुनः ।
अर्थान्तरावरोधेन सम्बन्धविगमेव च ॥ २०६ ॥

padānāmarthayuktānāṃ saṅghāto bhidyate punaḥ |
arthāntarāvarodhena sambandhavigameva ca || 206 ||

But a complex of words joined with meaning is differentiated again, by the exclusion of a further meaning and by the departure of the connection.

2.207 unformalized

सार्थकानर्थकौ मेदे सम्बन्धं नाधिगच्छतः ।
अधिगच्छत इत्येके कृटीरादिनिदर्शनात् ॥ २०७ ॥

sārthakānarthakau mede sambandhaṃ nādhigacchataḥ |
adhigacchata ityeke kṛṭīrādinidarśanāt || 207 ||

A meaningful and a meaningless, being different, do not attain connection; they do attain it, say some, on the evidence of 'kutira' and the like.

2.208 unformalized

अर्थवद्भ्यो विशिष्टार्थः सङ्घात उपजायते ।
नोपजायत इत्येके समासस्वार्थिकादिषु ॥ २०८ ॥

arthavadbhyo viśiṣṭārthaḥ saṅghāta upajāyate |
nopajāyata ityeke samāsasvārthikādiṣu || 208 ||

From meaningful elements a complex arises with a distinct meaning; it does not so arise, say some, in the case of compounds, self-meaning suffixes and the like.

2.209 unformalized

केचित्तु युतासिद्धार्था भेदे निर्ज्ञातशक्तयः ।
अन्वयव्यतिरेकाभ्यां केचित् कल्पितशक्तयः ॥ २०९ ॥

kecittu yutāsiddhārthā bhede nirjñātaśaktayaḥ |
anvayavyatirekābhyāṃ kecit kalpitaśaktayaḥ || 209 ||

But some elements have their meaning inseparably established, their capacities known in isolation; others have their capacities merely constructed, by agreement and difference.

2.210 unformalized

शास्त्रार्थ एव वर्णानामर्थवच्वे प्रदर्शितः ।
धात्वादीनां विशुद्धानां लौकिकोऽर्थो न विद्यते ॥ २१० ॥

śāstrārtha eva varṇānāmarthavacve pradarśitaḥ |
dhātvādīnāṃ viśuddhānāṃ laukiko'rtho na vidyate || 210 ||

It is only the scientific meaning of the phonemes that has been shown, in the matter of their meaningfulness; of roots and the rest, in their pure form, no worldly meaning exists.

2.211 unformalized

कृत्तद्धितानामर्थश्च केवलानामलौकिकः ।
प्राग्विभक्तेस्तदन्तस्य तथैवार्थो न विद्यते ॥ २११ ॥

kṛttaddhitānāmarthaśca kevalānāmalaukikaḥ |
prāgvibhaktestadantasya tathaivārtho na vidyate || 211 ||

And the meaning of primary and secondary suffixes, taken alone, is non-worldly; likewise, prior to the case-ending, the meaning of what ends in them does not exist.

2.212 unformalized

अभिव्यक्ततरो योऽर्थः प्रत्ययान्तेषु लक्ष्यते ।
अर्थवत्ताप्रकरणादाश्रितः स तथाविधः ॥ २१२ ॥

abhivyaktataro yo'rthaḥ pratyayānteṣu lakṣyate |
arthavattāprakaraṇādāśritaḥ sa tathāvidhaḥ || 212 ||

The meaning that is more manifest, which is observed in forms ending in a suffix — that, being of such a kind, has been resorted to on account of the section on meaningfulness.

2.213 unformalized

आत्मभेदो न चेत् कश्चिद्वर्णाभ्यः पदवाक्ययोः ।
अन्योन्यापेक्षया शक्त्या वर्णाः स्यादभिधायकः ॥ २१३ ॥

ātmabhedo na cet kaścidvarṇābhyaḥ padavākyayoḥ |
anyonyāpekṣayā śaktyā varṇāḥ syādabhidhāyakaḥ || 213 ||

If there is no difference of self of word and sentence from the phonemes, then the phonemes, by a capacity dependent on one another, would be the expressor.

2.214 unformalized

वर्णोन केनचिन्नयूनः सङ्घातो योऽभिधायकः ।
न चेच्छब्दान्तरमसावन्यूनस्तेन गम्यते ॥ २१४ ॥

varṇona kenacinnayūnaḥ saṅghāto yo'bhidhāyakaḥ |
na cecchabdāntaramasāvanyūnastena gamyate || 214 ||

The complex that is the expressor is not deficient by any phoneme; if it is not a different word, it is understood by that as not deficient.

2.215 unformalized

स तस्मिन् वाचकें शब्दे निमित्तात् स्मृतिमादधत् ।
साक्षादिव व्यवहितं शब्देनार्थमुपोहते ॥ २१५ ॥

sa tasmin vācakeṃ śabde nimittāt smṛtimādadhat |
sākṣādiva vyavahitaṃ śabdenārthamupohate || 215 ||

That one, depositing a memory from its occasioning ground in the expressive word, brings the mediated meaning near, as it were directly, through the word.

2.216-217 unformalized

पदवाच्यो यथा नार्थः कश्चत् गौरखरादिषु ।
सत्यपि प्रत्ययेऽत्यन्तं समुदाये न गम्यते ॥ २१६ ॥
समन्वित इवार्थात्मा पदार्थैर्यः प्रतीयते ।
पदार्थदर्शनं तत्र तथैवानुपकारकम् ॥ २१७ ॥

padavācyo yathā nārthaḥ kaścat gaurakharādiṣu |
satyapi pratyaye'tyantaṃ samudāye na gamyate || 216 ||
samanvita ivārthātmā padārthairyaḥ pratīyate |
padārthadarśanaṃ tatra tathaivānupakārakam || 217 ||

(216) As no meaning expressible by a word exists in 'gaukhara' and the like — though a cognition does occur, it is not at all understood from the aggregate; (217) so the self of the meaning which is understood, as though fully construed with the word-meanings — there, the seeing of word-meanings is likewise of no assistance.

2.218 unformalized

समुदायावयवयोर्भिन्नार्थत्वे च वृत्तिषु ।
युगपद् भेदसंसर्गौ विरुद्धावनुषङ्गिणौ ॥ २१८ ॥

samudāyāvayavayorbhinnārthatve ca vṛttiṣu |
yugapad bhedasaṃsargau viruddhāvanuṣaṅgiṇau || 218 ||

And if the aggregate and its members have different meanings, then in the derivative formations difference and commingling, being contradictory, would attach simultaneously.

2.219 unformalized

कश्च साधनमात्रार्थानध्यादीन् परिकल्पयेत् ।
अप्रयुक्तपदश्चार्थो बहुव्रीहौ कथं भवेत् ॥ २१९ ॥

kaśca sādhanamātrārthānadhyādīn parikalpayet |
aprayuktapadaścārtho bahuvrīhau kathaṃ bhavet || 219 ||

And who would construct 'adhi' and the rest as having a mere means for their meaning? And how could a meaning whose word is not employed occur in a bahuvrihi?

2.220 unformalized

प्रज्ञसंज्ञ्वाद्यवयवैर्न चास्त्यर्थावधारणाम् ।
तस्मात् संघात एवैको विशिष्टार्थनिबन्धनम् ॥ २२० ॥

prajñasaṃjñvādyavayavairna cāstyarthāvadhāraṇām |
tasmāt saṃghāta evaiko viśiṣṭārthanibandhanam || 220 ||

Nor is there determination of meaning by such members as 'prajna' and 'samjna'; therefore the complex alone, being one, is the ground of the distinct meaning.

2.221 · The Dvandva and the Distribution of Action unformalized

गर्गा इत्येक एवायं बहुष्वर्थेषु वर्तते ।
द्वन्द्वसंज्ञोऽपि सङ्घातो बहूनामभिधायकः ॥ २२१ ॥

gargā ityeka evāyaṃ bahuṣvartheṣu vartate |
dvandvasaṃjño'pi saṅghāto bahūnāmabhidhāyakaḥ || 221 ||

'Gargah' — this single one operates upon many meanings; and the complex called dvandva likewise is the expressor of many.

2.222 unformalized

यथैकदेशे भुज्यादिः प्रत्येकमवतिष्ठते ।
क्रियैवं द्वन्द्ववाच्येऽर्थे प्रत्येकं प्रविभज्यते ॥ २२२ ॥

yathaikadeśe bhujyādiḥ pratyekamavatiṣṭhate |
kriyaivaṃ dvandvavācye'rthe pratyekaṃ pravibhajyate || 222 ||

As eating and the like stand, each severally, in a single portion — so the action, in the meaning expressed by a dvandva, is divided out severally.

2.223 unformalized

यच्च द्वन्द्वपदार्थस्य तच्छब्देन व्यपेक्षणा ।
साऽपि व्यावृत्तरूपेऽर्थे सर्वनामसरूपता ॥ २२३ ॥

yacca dvandvapadārthasya tacchabdena vyapekṣaṇā |
sā'pi vyāvṛttarūpe'rthe sarvanāmasarūpatā || 223 ||

And the mutual expectancy which the dvandva's word-meaning has with a pronoun — that too, in a meaning whose form has been excluded, is a likeness to a pronoun.

2.224 unformalized

यथा च खदिरच्छेदे भागेषु क्रमवांश्छिदिः ।
तथा द्वन्द्वपदार्थस्य भागेषु क्रमदर्शनम् ॥ २२४ ॥

yathā ca khadiracchede bhāgeṣu kramavāṃśchidiḥ |
tathā dvandvapadārthasya bhāgeṣu kramadarśanam || 224 ||

And as, in the cutting of khadira-wood, the cutting is sequential in the parts — so is the seeing of sequence in the parts of the dvandva's word-meaning.

2.225 unformalized

संघैकदेशे प्रक्रान्तान् यथा सङ्घानुपातिनः ।
क्रियाविशेषान् मन्यन्ते स द्वन्द्वावयवे क्रमः ॥ २२५ ॥

saṃghaikadeśe prakrāntān yathā saṅghānupātinaḥ |
kriyāviśeṣān manyante sa dvandvāvayave kramaḥ || 225 ||

As they consider particular actions, commenced upon a single portion of a group, to be conformable to the whole group — that is the sequence in the dvandva's member.

2.226 · The Grammarian's Devices and Their Costs unformalized

प्रतिपादयता वृत्तिमबुधान् वाक्यपूर्विकाम् ।
वृत्तौ पदार्थभेदेन प्राधान्यमुपदर्शितम् ॥ २२६ ॥

pratipādayatā vṛttimabudhān vākyapūrvikām |
vṛttau padārthabhedena prādhānyamupadarśitam || 226 ||

By one who teaches derivative formation as preceded by the sentence, to the unlearned, a principality has been shown in the formation, by way of difference of word-meanings.

2.227 unformalized

अभेदादभिधेयस्य नञ्समासे विकल्पितम् ।
प्राधान्यं बहुधा भाष्ये दोषास्तु प्रक्रियागताः ॥ २२७ ॥

abhedādabhidheyasya nañsamāse vikalpitam |
prādhānyaṃ bahudhā bhāṣye doṣāstu prakriyāgatāḥ || 227 ||

Because of the non-difference of what is expressed, in the nan-compound the principality has been variously constructed in the Bhasya; but the faults are those belonging to the derivational procedure.

2.228 unformalized

जहत्स्वार्थविकल्पे च सर्वार्थत्यागमिच्छता ।
बहुव्रीहिपदार्थस्य त्यागः सर्वस्य दर्शितः ॥ २२८ ॥

jahatsvārthavikalpe ca sarvārthatyāgamicchatā |
bahuvrīhipadārthasya tyāgaḥ sarvasya darśitaḥ || 228 ||

And in the option of abandoning one's own meaning, by one who wishes the abandonment of the whole meaning, the abandonment of the entire bahuvrihi's word-meaning has been shown.

2.229 unformalized

शास्त्रे क्कचित् प्रकृत्यर्थः प्रत्ययेनाभिधीयते ।
प्रकृतौ विनिवृत्तायां प्रत्ययार्थश्च धातुभिः ॥ २२९ ॥

śāstre kkacit prakṛtyarthaḥ pratyayenābhidhīyate |
prakṛtau vinivṛttāyāṃ pratyayārthaśca dhātubhiḥ || 229 ||

In the science, sometimes the base's meaning is expressed by the suffix; and when the base has withdrawn, the suffix's meaning is expressed by the roots.

2.230 unformalized

यमर्थमाहतुर्भिन्नौ प्रत्ययावेक एव तम् ।
क्वचिदाह पचन्तीति धातुस्ताभ्यां विना क्वचित् ॥ २३० ॥

yamarthamāhaturbhinnau pratyayāveka eva tam |
kvacidāha pacantīti dhātustābhyāṃ vinā kvacit || 230 ||

The meaning which two distinct suffixes express, one alone sometimes expresses; 'they cook' — and sometimes the root, without those two.

2.231 unformalized

अन्वाख्यानस्मृतौ ये च प्रत्ययार्था निबन्धनम् ।
निर्दिष्टार्थ (ष्टास्ते) प्रकृत्यर्थाः स्मृत्यन्तर उदाहृताः ॥ २३१ ॥

anvākhyānasmṛtau ye ca pratyayārthā nibandhanam |
nirdiṣṭārtha (ṣṭāste) prakṛtyarthāḥ smṛtyantara udāhṛtāḥ || 231 ||

And those suffix-meanings which are the ground in the received analytic tradition — those very meanings, designated (there), are cited as base-meanings in another tradition.

2.232 unformalized

प्रसिद्धेरुद्वमिकरीत्येव शास्त्रेऽभिधीयते ।
व्यवहाराय मन्यन्ते शास्त्रार्थप्रक्रिया यतः ॥ २३२ ॥

prasiddherudvamikarītyeva śāstre'bhidhīyate |
vyavahārāya manyante śāstrārthaprakriyā yataḥ || 232 ||

It is out of established currency that a thing is spoken of in the science in just such a manner; they hold that the derivational procedure of the science's meanings is for the sake of practice.

2.233 unformalized

शास्त्रेषु प्रक्रियाभेदैरविधैवोपवर्ण्यते ।
अनागमविकल्पा तु स्वयं विद्यापवर्तते ॥ २३३ ॥

śāstreṣu prakriyābhedairavidhaivopavarṇyate |
anāgamavikalpā tu svayaṃ vidyāpavartate || 233 ||

In the sciences, by differences of derivational procedure, only what is untrue is described; but knowledge itself, free of the alternatives of tradition, proceeds of its own accord.

2.234 unformalized

अनिबद्धं निमित्तेषु निरुपाख्यं फलं यथा ।
तथा विद्याऽप्यनाक्येया शास्त्रेपायेव लक्ष्यते ॥ २३४ ॥

anibaddhaṃ nimitteṣu nirupākhyaṃ phalaṃ yathā |
tathā vidyā'pyanākyeyā śāstrepāyeva lakṣyate || 234 ||

As a fruit, not fastened to its occasioning causes, is indescribable — so knowledge too, untellable, is discerned as though by the science as its means.

2.235 unformalized

अ(य)थाभ्यासं हि वागर्थे प्रतिपत्तिं समीहते ।
स्वभाव इव चानादिर्मिथ्यासो व्यवस्थितः ॥ २३५ ॥

a(ya)thābhyāsaṃ hi vāgarthe pratipattiṃ samīhate |
svabhāva iva cānādirmithyāso vyavasthitaḥ || 235 ||

It is according to practice that one seeks comprehension in the meaning of speech; and, like a nature, beginningless, this falsity stands established.

2.236 unformalized

उत्प्रेक्षते सावयवं परमाणुमपण्डितः ।
तथावयविनं युक्तमन्यैरवयवैः पुनः ॥ २३६ ॥

utprekṣate sāvayavaṃ paramāṇumapaṇḍitaḥ |
tathāvayavinaṃ yuktamanyairavayavaiḥ punaḥ || 236 ||

The unlearned man imagines the atom as having parts, and again imagines the whole as joined with other parts.

2.237-238 unformalized

घटादिदर्शनाल्लोकः परिच्छिन्नोऽवसीयते ।
समारम्भाच्च भावानामादिमद् ब्रह्म शाश्वतम् ॥ २३७ ॥
उपायाः शिक्षमाणानां बालानामपलापनाः ।
उसत्ये वर्त्मन स्थित्वा ततः सत्यं समीहते ॥ २३८ ॥

ghaṭādidarśanāllokaḥ paricchinno'vasīyate |
samārambhācca bhāvānāmādimad brahma śāśvatam || 237 ||
upāyāḥ śikṣamāṇānāṃ bālānāmapalāpanāḥ |
usatye vartmana sthitvā tataḥ satyaṃ samīhate || 238 ||

(237) From seeing pots and the like, the world is concluded to be delimited; and from the commencement of things, the eternal Brahman is concluded to have a beginning. (238) These are means for children being taught — deceptions; having stood on the untrue path, one thereafter seeks the true.

2.239 unformalized

अन्यथा प्रतिपद्यार्थं पदग्रहणपूर्वकम् ।
पुनर्वाक्ये तमेवार्थमन्यथा प्रतिपद्यते ॥ २३९ ॥

anyathā pratipadyārthaṃ padagrahaṇapūrvakam |
punarvākye tamevārthamanyathā pratipadyate || 239 ||

Having comprehended the meaning otherwise, by way of first grasping the words, one comprehends that very meaning otherwise again in the sentence.

2.240 · Negation and the Withdrawal of Meaning unformalized

उपात्ता बहवोऽप्यर्था येष्वन्ते प्रतिषेधनम् ।
क्रियते ते निवर्तन्ते तस्मात् तांस्तत्र नाश्रयेत् ॥ २४० ॥

upāttā bahavo'pyarthā yeṣvante pratiṣedhanam |
kriyate te nivartante tasmāt tāṃstatra nāśrayet || 240 ||

The many meanings that are taken up, upon which at the end a negation is made — those withdraw; therefore one should not rely on them there.

2.241 unformalized

वृक्षो नास्तीति वाक्यं च विशिष्टाभावलक्षणम् ।
नार्थेन बुद्धौ सम्बन्धो निवृत्तेरवतिष्ठते ॥ २४१ ॥

vṛkṣo nāstīti vākyaṃ ca viśiṣṭābhāvalakṣaṇam |
nārthena buddhau sambandho nivṛtteravatiṣṭhate || 241 ||

And the sentence 'there is no tree' has the character of a qualified absence; no connection with the object stands in the cognition, on account of the withdrawal.

2.242 unformalized

विच्छेदप्रतिपत्तौ च यद्यस्तीत्यवधार्यते ।
अशब्दवाच्या सा बुद्धिर्निवर्तेत स्थिता कथम् ॥ २४२ ॥

vicchedapratipattau ca yadyastītyavadhāryate |
aśabdavācyā sā buddhirnivarteta sthitā katham || 242 ||

And in the comprehension of the delimitation, if 'it exists' is determined — that cognition, being not word-expressible, having stood, how would it withdraw?

2.243 unformalized

अथ यज्ज्ञानमुत्पन्नं तन्मिथ्येति नञा कृतम् ।
नञो व्यापारभेदेऽस्मिन्नभावावगतिः कथम् ॥ २४३ ॥

atha yajjñānamutpannaṃ tanmithyeti nañā kṛtam |
naño vyāpārabhede'sminnabhāvāvagatiḥ katham || 243 ||

Or if the cognition that has arisen is made false by the negative particle — then, in this difference of the particle's operation, how is the apprehension of absence?

2.244 unformalized

निराधारप्रवृत्तौ च प्राक्प्रवृत्तिर्नञो भवेत् ।
अथाधारः स एवास्य नियमार्था श्रुतिर्भवेत् ॥ २४४ ॥

nirādhārapravṛttau ca prākpravṛttirnaño bhavet |
athādhāraḥ sa evāsya niyamārthā śrutirbhavet || 244 ||

And if its operation is without a substratum, the particle's operation would be prior; but if that very thing is its substratum, then the explicit text would be for the sake of restriction.

2.245 unformalized

नियमद्योतनार्था वा अनुवादोऽथवा भवेत् ।
कश्चिदेवार्थवांस्तत्र शब्दः शेषास्त्वनर्थकाः ॥ २४५ ॥

niyamadyotanārthā vā anuvādo'thavā bhavet |
kaścidevārthavāṃstatra śabdaḥ śeṣāstvanarthakāḥ || 245 ||

Or it might be for the sake of manifesting the restriction; or it might be a mere restatement; some one word there is meaningful, and the rest are meaningless.

2.246 unformalized

विरुद्धं चाभिसम्बन्धमुदहार्यादिभिः कृतम् ।
वाक्ये समाप्ते वाक्यार्थमन्यथा प्रतिपद्यते ॥ २४६ ॥

viruddhaṃ cābhisambandhamudahāryādibhiḥ kṛtam |
vākye samāpte vākyārthamanyathā pratipadyate || 246 ||

And a contradictory connection, made by 'draw water' and the like — when the sentence is complete, one comprehends the sentence-meaning otherwise.

2.247 unformalized

स्तुतिनिन्दाप्रधानेषु वाक्येष्वर्थो न तादृशः ।
पदानां प्रविभागेन यादृशः परिकल्प्यते ॥ २४७ ॥

stutinindāpradhāneṣu vākyeṣvartho na tādṛśaḥ |
padānāṃ pravibhāgena yādṛśaḥ parikalpyate || 247 ||

In sentences whose principal purport is praise or blame, the meaning is not such as is constructed by the division of the words.

2.248 unformalized

अथासंसृष्ट एवार्थः पदेषु समवस्थितः ।
वाक्यार्थस्याभ्युपायोऽसावेकस्य प्रतिपादने ॥ २४८ ॥

athāsaṃsṛṣṭa evārthaḥ padeṣu samavasthitaḥ |
vākyārthasyābhyupāyo'sāvekasya pratipādane || 248 ||

Now, the meaning that stands in the words uncommingled — that is a means toward the conveying of the one sentence-meaning.

2.249 unformalized

पूर्वं पदेष्वसंसृष्टो यः क्रमादुपचीयते ।
छिन्नग्रथितकल्पत्वान्न विशिष्टतरं विदुः ॥ २४९ ॥

pūrvaṃ padeṣvasaṃsṛṣṭo yaḥ kramādupacīyate |
chinnagrathitakalpatvānna viśiṣṭataraṃ viduḥ || 249 ||

That which, uncommingled in the words at first, is accumulated in sequence — because it is of the nature of the cut-and-strung, they do not know it as anything more distinguished.

2.250 unformalized

एकमाहुरनेकार्थ शब्दमन्ये परीक्षकाः ।
निमित्तभेदादेकस्य सार्वार्थ्यं तस्य भिद्यते ॥ २५० ॥

ekamāhuranekārtha śabdamanye parīkṣakāḥ |
nimittabhedādekasya sārvārthyaṃ tasya bhidyate || 250 ||

Other examiners say the word is one, with many meanings; by difference of the occasioning grounds, its universal-meaningfulness is differentiated.

2.251 · One Word, Many Meanings: Primary and Secondary unformalized

यौगपद्यमतिक्रम्य पर्याये व्यवतिष्ठते ।
अर्थप्रकरणाभ्यां वा योगाच्छब्दान्तरेण वा ॥ २५१ ॥

yaugapadyamatikramya paryāye vyavatiṣṭhate |
arthaprakaraṇābhyāṃ vā yogācchabdāntareṇa vā || 251 ||

Transcending simultaneity, it stands settled in succession — either by the object and the context, or by connection with another word.

2.252 unformalized

यथा सास्नादिमान् पिण्डो गोशब्देनाभिधीयते ।
तथा स एव गोशब्दो बाहीकेऽपि व्यवस्थितः ॥ २५२ ॥

yathā sāsnādimān piṇḍo gośabdenābhidhīyate |
tathā sa eva gośabdo bāhīke'pi vyavasthitaḥ || 252 ||

As a mass possessing dewlap and the rest is expressed by the word 'gauh' — so that very same word 'gauh' stands settled also upon a Bahika.

2.253 unformalized

सर्वशक्तेस्तु तस्यैव शब्दस्यानेकधर्मणः ।
प्रसिद्धिभेदाद् गौणत्वं मुख्यत्वं चोपवर्ण्यते ॥ २५३ ॥

sarvaśaktestu tasyaiva śabdasyānekadharmaṇaḥ |
prasiddhibhedād gauṇatvaṃ mukhyatvaṃ copavarṇyate || 253 ||

But of that very word, which is all-capable and has many properties, secondariness and primariness are described by reason of a difference in established currency.

2.254 unformalized

एको मन्त्रस्तथाध्यात्ममधिदैवमधिक्रतु ।
असङ्करेण सर्वार्थो भिन्नशक्तिर्व्यवस्थितः ॥ २५४ ॥

eko mantrastathādhyātmamadhidaivamadhikratu |
asaṅkareṇa sarvārtho bhinnaśaktirvyavasthitaḥ || 254 ||

One mantra, likewise, is settled — with respect to the self, with respect to the deity, with respect to the rite — as having all meanings without commingling, its capacities distinct.

2.255 unformalized

गोत्वानुषङ्गो बाहीके निमित्तात् कैश्चिदिष्यते ।
अर्थमात्रं विपर्थस्तं शब्दः स्वार्थे व्यवस्थितः ॥ २५५ ॥

gotvānuṣaṅgo bāhīke nimittāt kaiścidiṣyate |
arthamātraṃ viparthastaṃ śabdaḥ svārthe vyavasthitaḥ || 255 ||

By some, an adherence of cowness in the Bahika is held to follow from the occasioning ground; the mere object is transposed, while the word stands settled in its own meaning.

2.256 unformalized

तथा स्वरूपं शब्दानां सर्वर्थेष्वनुषज्यते ।
अर्थमात्रं विपर्यस्तं स्वरूपे तु स्थितिः स्थिरा ॥ २५६ ॥

tathā svarūpaṃ śabdānāṃ sarvartheṣvanuṣajyate |
arthamātraṃ viparyastaṃ svarūpe tu sthitiḥ sthirā || 256 ||

So too the own-form of words adheres in all meanings; the mere object is transposed, but the standing in the own-form is firm.

2.257 unformalized

एकत्वं तु स्वरूपत्वाच्छब्दयोर्गौणमुख्ययोः ।
प्राहुरत्यन्तभेदेऽपि भेदमार्गानुदर्शिनः (नुसारिणः) ॥ २५७ ॥

ekatvaṃ tu svarūpatvācchabdayorgauṇamukhyayoḥ |
prāhuratyantabhede'pi bhedamārgānudarśinaḥ (nusāriṇaḥ) || 257 ||

But those who trace out the path of difference say that the oneness of the two words, secondary and primary, is on account of their own-form — even where there is utter difference.

2.258 unformalized

सामिधेन्यन्तरं चैवमावृत्तावनुषज्यते ।
मन्त्राश्च विनियोगेन लभन्ते भेदमूहवत् ॥ २५८ ॥

sāmidhenyantaraṃ caivamāvṛttāvanuṣajyate |
mantrāśca viniyogena labhante bhedamūhavat || 258 ||

And thus another samidheni-verse adheres in the repetition; and mantras obtain difference by their application, as in modification.

2.259 unformalized

तान्याम्नायान्तराण्येव पठ्यते कश्चिदेव तु ।
अनर्थकानां पाठो वा शेषस्त्वन्यः प्रतीयते ॥ २५९ ॥

tānyāmnāyāntarāṇyeva paṭhyate kaścideva tu |
anarthakānāṃ pāṭho vā śeṣastvanyaḥ pratīyate || 259 ||

Those are just other recensional texts; or some one alone is recited; or there is recitation of meaningless things, and the remainder is understood as something else.

2.260 unformalized

शब्दस्वरूपमर्थस्तु पाठोऽन्यैरुपवर्ण्यते ।
अत्यन्तभेदः सर्वेषां तत्सम्बन्धात्तु तद्वताम् ॥ २६० ॥

śabdasvarūpamarthastu pāṭho'nyairupavarṇyate |
atyantabhedaḥ sarveṣāṃ tatsambandhāttu tadvatām || 260 ||

By others, the own-form of the word is described as the meaning, and the recitation as (something) else; there is utter difference of all, but (identity) of the possessors, from connection with that.

2.261 unformalized

अन्या संस्कारसावित्री कर्मण्यन्या प्रयुज्यते ।
अन्या जपप्रबन्धेषु सा त्वेकैव प्रतीयते ॥ २६१ ॥

anyā saṃskārasāvitrī karmaṇyanyā prayujyate |
anyā japaprabandheṣu sā tvekaiva pratīyate || 261 ||

One savitri is for the sacrament, another is employed in the rite, another in the sequences of muttered prayer — yet it is understood as one and the same.

2.262 unformalized

अर्थस्वरूपे शब्दानां स्वरूपाद्वृत्तिरिष्यते ।
वाक्यरूपस्य वाक्यार्थे वृत्तिरन्यानपेक्षया ॥ २६२ ॥

arthasvarūpe śabdānāṃ svarūpādvṛttiriṣyate |
vākyarūpasya vākyārthe vṛttiranyānapekṣayā || 262 ||

The operation of words upon the meaning's own form is held to be from their own form; the operation of the sentence-form upon the sentence-meaning is without dependence on anything else.

2.263 unformalized

अनेकार्थत्वमेकस्य यैः शब्दसायनुगम्यते ।
सिद्ध्यसिद्धिकृता तेषां गौणमुख्यप्रकल्पना ॥ २६३ ॥

anekārthatvamekasya yaiḥ śabdasāyanugamyate |
siddhyasiddhikṛtā teṣāṃ gauṇamukhyaprakalpanā || 263 ||

Those by whom the many-meaningedness of a single word is admitted — for them the construction of secondary and primary is made by attainment and non-attainment.

2.264 unformalized

अर्थप्रकरणापेक्षो यो वा शब्दान्तरैः सह ।
युक्तः प्रत्याययत्यर्थं तं गौणमपरे विदुः ॥ २६४ ॥

arthaprakaraṇāpekṣo yo vā śabdāntaraiḥ saha |
yuktaḥ pratyāyayatyarthaṃ taṃ gauṇamapare viduḥ || 264 ||

Or: that which, depending on the object and the context, or joined with other words, conveys the meaning — others know as secondary.

2.265 unformalized

शुद्धस्योच्चारणे स्वार्थः प्रसिद्धो यस्य गम्यते ।
स मुख्य इति विज्ञेयो रूपमात्रनिबन्धनः ॥ २६५ ॥

śuddhasyoccāraṇe svārthaḥ prasiddho yasya gamyate |
sa mukhya iti vijñeyo rūpamātranibandhanaḥ || 265 ||

That whose well-established own meaning is understood on the mere uttering of it, unmixed, is to be known as primary — grounded in the mere form.

2.266 unformalized

यस्त्वन्यस्य प्रयोगेण यत्नादिव नियुज्यते ।
तमप्रसिद्धं मन्यन्ते गौणार्थाभिनिवेशिनम् ॥ २६६ ॥

yastvanyasya prayogeṇa yatnādiva niyujyate |
tamaprasiddhaṃ manyante gauṇārthābhiniveśinam || 266 ||

But that which is, as it were, forcibly yoked by the employment of another — they consider not-established, as settling upon a secondary meaning.

2.267 unformalized

स्वार्थे प्रवर्तमानस्य यस्यार्थं योऽवलम्बते ।
निमित्तं तत्र मुख्यं स्याद् निमित्ती गौण इष्यते ॥ २६७ ॥

svārthe pravartamānasya yasyārthaṃ yo'valambate |
nimittaṃ tatra mukhyaṃ syād nimittī gauṇa iṣyate || 267 ||

Where one word, operating in its own meaning, has its meaning depended upon by another — there the ground would be primary, and the grounded is held secondary.

2.268 unformalized

पुरारादिति भिन्नेऽर्थे यौ वर्तेते विरोधिनि ।
अर्थप्रकरणापेक्षं तयोरप्यवधारणम् ॥ २६८ ॥

purārāditi bhinne'rthe yau vartete virodhini |
arthaprakaraṇāpekṣaṃ tayorapyavadhāraṇam || 268 ||

The two which operate in different, contradictory meanings — as with 'pura' and 'arat' — their determination too depends on the object and the context.

2.269 · The Sentence as the Unit of Connection unformalized

वाक्यस्यार्थात् पदार्थानामपोद्धारे प्रकल्पिते ।
शब्दान्तरेण सम्बन्धः क (त) स्यैकस्योपपद्यते ॥ २६९ ॥

vākyasyārthāt padārthānāmapoddhāre prakalpite |
śabdāntareṇa sambandhaḥ ka (ta) syaikasyopapadyate || 269 ||

When the abstraction of word-meanings from the sentence's meaning has been constructed, how is connection with another word intelligible for any one of them?

2.270 unformalized

यच्चाप्येकं पदं दृष्टं चरितास्तिक्रियं क्कचित् ।
तद्वाक्यान्तरमेवाहुर्न तदन्येन युज्यते ॥ २७० ॥

yaccāpyekaṃ padaṃ dṛṣṭaṃ caritāstikriyaṃ kkacit |
tadvākyāntaramevāhurna tadanyena yujyate || 270 ||

And that single word which is seen somewhere, its verb-of-existence having been discharged — they call that another sentence entire; it does not connect with anything else.

2.271 unformalized

यच्च कोऽयमिति प्रश्ने गौरश्व इति चोच्यते ।
प्रश्न एव क्रिया तत्र प्रक्रान्ता दर्शनादिका ॥ २७१ ॥

yacca ko'yamiti praśne gauraśva iti cocyate |
praśna eva kriyā tatra prakrāntā darśanādikā || 271 ||

And when, at the question 'who is this?', 'a cow' or 'a horse' is uttered — there the question itself is the action commenced: seeing and the like.

2.272 unformalized

नैवाधिकत्वं धर्माणां न्यूनता वा प्रयोजिका ।
आधिक्यमपि मन्यन्ते प्रसिद्धेर्न्यूनतां क्वचित् ॥ २७२ ॥

naivādhikatvaṃ dharmāṇāṃ nyūnatā vā prayojikā |
ādhikyamapi manyante prasiddhernyūnatāṃ kvacit || 272 ||

Neither excess of properties nor deficiency is what occasions (secondariness); some hold excess also, and sometimes deficiency, on account of established currency.

2.273 unformalized

जातिशब्दोऽन्तरेणापि जातिं यत्र प्रयुज्यते ।
सम्बन्धिसदृशाद्धर्मात् तं गौणमपरे विदुः ॥ २७३ ॥

jātiśabdo'ntareṇāpi jātiṃ yatra prayujyate |
sambandhisadṛśāddharmāt taṃ gauṇamapare viduḥ || 273 ||

Where a universal-word is employed even without the universal, on account of a property resembling that of the relatum — others know that as secondary.

2.274 unformalized

विपर्यासादिवार्थस्य यत्रार्थान्तरतामिव ।
मन्यन्ते स गवादिस्तु गौण इत्युच्यते क्वचित् ॥ २७४ ॥

viparyāsādivārthasya yatrārthāntaratāmiva |
manyante sa gavādistu gauṇa ityucyate kvacit || 274 ||

Where, as if by a transposition of the meaning, one thinks there is as it were an otherness of meaning — that use of 'cow' and the like is somewhere called secondary.

2.275-277 unformalized

नियताः साधनत्वेन रूपशक्तिसमन्विताः ।
यथा कर्मसु गम्यन्ते सीरासिमुसलादयः ॥ २७५ ॥
क्रियान्तरेण चैतेषां भवन्ति नहि शक्त्यः ।
रूपादेव तु तादर्थ्यं नियमेन प्रतीयते ॥ २७६ ॥
तथैव रूपशक्तिभ्यामुत्पच्या समवस्थितः ।
शब्दो नियततादर्थ्यः शक्त्याऽन्यत्र प्रयुज्यते ॥ २७७ ॥

niyatāḥ sādhanatvena rūpaśaktisamanvitāḥ |
yathā karmasu gamyante sīrāsimusalādayaḥ || 275 ||
kriyāntareṇa caiteṣāṃ bhavanti nahi śaktyaḥ |
rūpādeva tu tādarthyaṃ niyamena pratīyate || 276 ||
tathaiva rūpaśaktibhyāmutpacyā samavasthitaḥ |
śabdo niyatatādarthyaḥ śaktyā'nyatra prayujyate || 277 ||

(275) As plough, sword, pestle and the like are understood, in their operations, as fixed in the character of instruments, endowed with form and capacity — (276) and their capacities do not arise through a different action; from their form alone their being-for-that-purpose is understood as a rule — (277) just so, the word, standing established by its form and capacity from its production, having a fixed purpose, is (nonetheless) employed elsewhere by capacity.

2.278 unformalized

श्रुतिमात्रेण यत्रास्य ता(या) दर्थ्यमवसीयते ।
मुख्यं तमर्थं मन्यन्ते गौणं यत्रोपपादितम् ॥ २७८ ॥

śrutimātreṇa yatrāsya tā(yā) darthyamavasīyate |
mukhyaṃ tamarthaṃ manyante gauṇaṃ yatropapāditam || 278 ||

Where its being-for-that-purpose is determined by the mere hearing, they consider that meaning primary; secondary, where it is (only) brought about.

2.279 unformalized

गोयुष्मन्महतां च्व्यर्थे स्वार्थादर्थान्तरे स्थितौ ।
अर्थान्तरस्य तद्भावस्तत्र मुख्योऽपि दृश्यते ॥ २७९ ॥

goyuṣmanmahatāṃ cvyarthe svārthādarthāntare sthitau |
arthāntarasya tadbhāvastatra mukhyo'pi dṛśyate || 279 ||

In the sense of the cvi-affix, 'go', 'yusmat' and 'mahat' stand in a meaning other than their own; there the becoming-that of the other meaning is seen as primary even so.

2.280 unformalized

महच्वं शुक्लभावं च प्रकृतिः प्रतिपद्यते ।
भेदेनापेक्षिता सा तु गौणत्वस्य प्रयोजिका ॥ २८० ॥

mahacvaṃ śuklabhāvaṃ ca prakṛtiḥ pratipadyate |
bhedenāpekṣitā sā tu gauṇatvasya prayojikā || 280 ||

The base attains greatness and the state of being white; but that (base), being depended upon by way of difference, is what occasions secondariness.

2.281 unformalized

अग्निसोमादयः शब्दा ये स्वरूपनिबन्धनाः ।
संज्ञिभिः संप्रयुज्यन्तेऽप्रसिद्धेस्तेषु गौणता ॥ २८१ ॥

agnisomādayaḥ śabdā ye svarūpanibandhanāḥ |
saṃjñibhiḥ saṃprayujyante'prasiddhesteṣu gauṇatā || 281 ||

Words such as 'agni' and 'soma', which are grounded in their own form, are employed together with their name-bearers; secondariness in them is on account of non-establishment.

2.282 unformalized

अग्निदत्तस्तु योऽग्निः स्यात् तत्र स्वार्थोपसर्जनः ।
शब्दो दत्तार्थवृत्तित्वाद् गौणत्वं प्रतिपद्यते ॥ २८२ ॥

agnidattastu yo'gniḥ syāt tatra svārthopasarjanaḥ |
śabdo dattārthavṛttitvād gauṇatvaṃ pratipadyate || 282 ||

But where an Agnidatta is himself a fire — there the word, having its own meaning subordinated, attains secondariness on account of operating on the meaning of 'datta'.

2.283 unformalized

निमित्तभेदात् प्रक्रान्ते शब्दव्युत्पत्तिकर्मणि ।
हरिश्चन्द्रादिषु सुटो भावाभावौ व्यवस्थितौ ॥ २८३ ॥

nimittabhedāt prakrānte śabdavyutpattikarmaṇi |
hariścandrādiṣu suṭo bhāvābhāvau vyavasthitau || 283 ||

When the operation of deriving words has been commenced, on account of difference of occasioning ground, the presence and absence of the augment 'sut' stand settled in 'Hariscandra' and the like.

2.284 unformalized

ऋष्यादौ प्राप्तसंस्कारो यः शब्दोऽन्येन युज्यते ।
तत्रान्तरङ्गः संस्कारो बाह्येऽर्थे न निवर्तते ॥ २८४ ॥

ṛṣyādau prāptasaṃskāro yaḥ śabdo'nyena yujyate |
tatrāntaraṅgaḥ saṃskāro bāhye'rthe na nivartate || 284 ||

A word that has obtained its refinement in the case of a seer's name and the like, when it is joined with another — there the internal refinement does not withdraw in respect of the external meaning.

2.285 · Truth, Error, and the Word unformalized

अत्यन्तविपरीतोऽपि यदा योऽर्थोऽवधार्यते ।
यथासंप्रत्ययं शब्दस्तत्र मुख्यः प्रवर्तंते ॥ २८५ ॥

atyantaviparīto'pi yadā yo'rtho'vadhāryate |
yathāsaṃpratyayaṃ śabdastatra mukhyaḥ pravartaṃte || 285 ||

Even when the meaning determined is utterly contrary, the word operates there as primary, according to the comprehension.

2.286 unformalized

यद्यपि प्रत्ययाधीनमर्थतत्वावधारणम् ।
न सर्वः प्रत्ययस्तस्मिन्नसिद्ध इव जायते ॥ २८६ ॥

yadyapi pratyayādhīnamarthatatvāvadhāraṇam |
na sarvaḥ pratyayastasminnasiddha iva jāyate || 286 ||

Although the determination of the meaning's reality depends on cognition, not every cognition arises in respect of it as if unestablished.

2.287 unformalized

दर्शनं सलिले तुल्यं मृगतृष्णादिदर्शनैः ।
तुल्यत्वे दर्शनादीनां न जलं मृगतृष्णिका ॥ २८७ ॥

darśanaṃ salile tulyaṃ mṛgatṛṣṇādidarśanaiḥ |
tulyatve darśanādīnāṃ na jalaṃ mṛgatṛṣṇikā || 287 ||

The seeing in the case of water is like the seeings of a mirage and such; the seeings being alike, water is not a mirage.

2.288 unformalized

यदसाधारणां कार्यं प्रसिद्धं रज्जुसर्पयोः ।
तेन भेदः परिच्छेद्यस्तयोस्तुल्येऽपि दर्शने ॥ २८८ ॥

yadasādhāraṇāṃ kāryaṃ prasiddhaṃ rajjusarpayoḥ |
tena bhedaḥ paricchedyastayostulye'pi darśane || 288 ||

The non-common effect that is well established for a rope and a snake — by that, the difference of the two is to be discriminated, even though the seeing is alike.

2.289 unformalized

प्रसिद्धार्थविपर्यासनिमित्तं यच्च दृश्यते ।
यस्तस्माल्लक्ष्यते भेदस्तदसत्यं प्रचक्षते ॥ २८९ ॥

prasiddhārthaviparyāsanimittaṃ yacca dṛśyate |
yastasmāllakṣyate bhedastadasatyaṃ pracakṣate || 289 ||

And where an occasioning ground for the transposition of a well-established meaning is seen — the difference that is marked from that, they declare to be the unreal.

2.290 unformalized

यच्च निम्नोन्नते चित्रे सरूपं पर्वंतादिभिः ।
न तत्र प्रतिघातादि कार्यं तद्वत् प्रवर्तते ॥ २९० ॥

yacca nimnonnate citre sarūpaṃ parvaṃtādibhiḥ |
na tatra pratighātādi kāryaṃ tadvat pravartate || 290 ||

And where, in a painting, high and low are of like form with mountains and the like — there the effect of obstruction and the rest does not operate as it does with those.

2.291-293 unformalized

स्पर्शप्रबन्धो हस्तेन यथा चक्रस्य सन्तः ।
न तथाऽलातचक्रस्य विच्छिन्नं स्पृश्यते हि तत् ॥ २९१ ॥
वप्रप्राकरातल्पैश्च स्पर्शनावरणे यथा ।
नगरेषु न ते तद्वद् गन्धर्वनगरेष्वपि ॥ २९२ ॥
मुगपश्वादिभिर्यावान् मुख्यैरर्थः प्रसाध्यते ।
तावान्न मृन्मयेऽप्यस्ति तस्मात्ते विषयः कनः ॥ २९३ ॥

sparśaprabandho hastena yathā cakrasya santaḥ |
na tathā'lātacakrasya vicchinnaṃ spṛśyate hi tat || 291 ||
vapraprākarātalpaiśca sparśanāvaraṇe yathā |
nagareṣu na te tadvad gandharvanagareṣvapi || 292 ||
mugapaśvādibhiryāvān mukhyairarthaḥ prasādhyate |
tāvānna mṛnmaye'pyasti tasmātte viṣayaḥ kanaḥ || 293 ||

(291) As the continuity of touch by the hand exists for a real wheel — not so for a firebrand-circle; for that is touched as interrupted. (292) And as, in cities, there is touching and enclosure by ramparts, walls and terraces — those are not so in gandharva-cities. (293) As much purpose as is accomplished by real deer, cattle and the like — that much does not exist even in a clay one; therefore they are the domain of the 'ka' suffix.

2.294 unformalized

महानाव्रयते देशः प्रसिद्धैः पर्वतादिभिः ।
अल्पदेशान्तरावस्थं प्रतिबिम्बं तु दृश्यते ॥ २९४ ॥

mahānāvrayate deśaḥ prasiddhaiḥ parvatādibhiḥ |
alpadeśāntarāvasthaṃ pratibimbaṃ tu dṛśyate || 294 ||

A great region is covered by well-established mountains and the like; but a reflection is seen as standing within a small extent of space.

2.295 unformalized

मरणादिनिमित्तं च यथा मुख्या विषादयः ।
न ते स्वप्नादिषु स्वस्य तद्वदर्थस्य साधकाः ॥ २९५ ॥

maraṇādinimittaṃ ca yathā mukhyā viṣādayaḥ |
na te svapnādiṣu svasya tadvadarthasya sādhakāḥ || 295 ||

And as real poisons and the like are the occasion of death and such — those, in dreams and the like, are not accomplishers of that same purpose for oneself.

2.296 unformalized

देशकालेन्द्रियगतैर्भेदैर्यद् दृश्यतेऽन्यथा ।
यथा प्रसिद्धिर्लोकस्य तथा तदवसीयते ॥ २९६ ॥

deśakālendriyagatairbhedairyad dṛśyate'nyathā |
yathā prasiddhirlokasya tathā tadavasīyate || 296 ||

That which, through differences residing in place, time and sense-faculty, is seen otherwise — it is determined according as the world's established currency has it.

2.297 unformalized

यच्चोपघातजं ज्ञानं यच्च ज्ञानमलौकिकम् ।
न ताभ्यां व्यवहारोऽस्ति शब्दा लोकनिबन्धनाः ॥ २९७ ॥

yaccopaghātajaṃ jñānaṃ yacca jñānamalaukikam |
na tābhyāṃ vyavahāro'sti śabdā lokanibandhanāḥ || 297 ||

And the cognition that is born of an impairment, and the cognition that is non-worldly — by neither of those two is there any practice; words are grounded in the world.

2.298-299 · The Lamp and the Unintended Meaning unformalized

घटादिषु यथा दीपो येनार्थेन प्रयुज्यते ।
ततोऽन्यस्यापि साचिव्यात् स करोति प्रकाशनम् ॥ २९८ ॥
संसर्गिषु तथाऽर्थेषु शब्दो येन प्रयुज्यते ।
तस्मात् प्रयोजकादन्यानपि प्रत्याययत्यसौ ॥ २९९ ॥

ghaṭādiṣu yathā dīpo yenārthena prayujyate |
tato'nyasyāpi sācivyāt sa karoti prakāśanam || 298 ||
saṃsargiṣu tathā'rtheṣu śabdo yena prayujyate |
tasmāt prayojakādanyānapi pratyāyayatyasau || 299 ||

(298) As a lamp, employed for whatever purpose among pots and the like, effects the illumination also of what is other than that, by way of accompaniment — (299) so, among commingled objects, the word, employed for whatever purpose, conveys also others than that occasioner.

2.300-301 unformalized

निर्मन्थन यथाऽरण्योरग्न्यर्थमुपपादितम् ।
धूममप्यनभिप्रेतं जनयत्येकसाधनम् ॥ ३०० ॥
यथा शब्दोऽपि कस्मिश्चित् प्रत्याय्यार्थे विवक्षिते ।
अविवक्षितमप्यर्थं प्रकाशयति सन्निधेः ॥ ३०१ ॥

nirmanthana yathā'raṇyoragnyarthamupapāditam |
dhūmamapyanabhipretaṃ janayatyekasādhanam || 300 ||
yathā śabdo'pi kasmiścit pratyāyyārthe vivakṣite |
avivakṣitamapyarthaṃ prakāśayati sannidheḥ || 301 ||

(300) As the churning of the two fire-sticks, undertaken for the sake of fire, being a single means, generates smoke also, which was not intended — (301) so the word too, when some conveyable meaning is intended, illuminates even an unintended meaning, from proximity.

2.302 unformalized

यथैवात्यन्तसंसृष्टस्त्यक्तुमर्थो न शक्यते ।
तथा शब्दोऽपि सम्बन्धी प्रविवेक्तुं न शक्यते ॥ ३०२ ॥

yathaivātyantasaṃsṛṣṭastyaktumartho na śakyate |
tathā śabdo'pi sambandhī pravivektuṃ na śakyate || 302 ||

Just as an object utterly commingled cannot be abandoned — so a word that is a relatum cannot be separated out.

2.303 unformalized

व्यर्थानां सन्निधानेऽपि सति चैषां प्रकाशते (ने) ।
प्रयोजकोऽर्थः शब्दस्य रूपाभेदेऽपि शस्यते ॥ ३०३ ॥

vyarthānāṃ sannidhāne'pi sati caiṣāṃ prakāśate (ne) |
prayojako'rthaḥ śabdasya rūpābhede'pi śasyate || 303 ||

Even when meaningless things are in proximity, and even when these are illuminated, the occasioning meaning of a word is commended, though there be no difference of form.

2.304-305 unformalized

क्वचिद् गुणप्रधानत्वमर्थानामविवक्षितम् ।
क्वचित् सान्निध्यमप्येषां प्रतिपत्तावकारणम् ॥ ३०४ ॥
यच्चानुपात्तं शब्देन तत्कस्मिंश्चित् प्रतीयते ।
क्वचित् प्रधानमेवार्थो भवत्यन्यस्य लक्षणम् ॥ ३०५ ॥

kvacid guṇapradhānatvamarthānāmavivakṣitam |
kvacit sānnidhyamapyeṣāṃ pratipattāvakāraṇam || 304 ||
yaccānupāttaṃ śabdena tatkasmiṃścit pratīyate |
kvacit pradhānamevārtho bhavatyanyasya lakṣaṇam || 305 ||

(304) Sometimes the subordinate-and-principal status of meanings is unintended; sometimes even their proximity is no cause in the comprehension. (305) And what is not taken up by the word is understood in some case; sometimes the principal meaning itself becomes the indicator of another.

2.306 unformalized

आख्यातं तद्धितार्थस्य यत्किञ्चिदुपदर्शकम् ।
गुणाप्रधानभावस्य तत्र दृष्टो विपर्ययः ॥ ३०६ ॥

ākhyātaṃ taddhitārthasya yatkiñcidupadarśakam |
guṇāpradhānabhāvasya tatra dṛṣṭo viparyayaḥ || 306 ||

The finite verb is what somehow exhibits the meaning of a secondary suffix; there the reverse of the subordinate-and-principal relation is seen.

2.307(ab) unformalized

निर्देशे लिङ्गसंख्यानां सन्निधानमकारणम् ॥ ३०७ab ॥

nirdeśe liṅgasaṃkhyānāṃ sannidhānamakāraṇam || 307ab ||

In the designation of genders and numbers, proximity is no cause.

2.307(cd) unformalized

प्रमाणमेव ह्रस्वादावनुपात्तं प्रतीयते ॥ ३०७cd ॥

pramāṇameva hrasvādāvanupāttaṃ pratīyate || 307cd ||

It is the measure itself, in 'short' and the like, that is understood, though not taken up.

2.308-309 unformalized

ह्रस्वस्यार्द्धं च यद् दृष्टं तत्तस्याऽसन्निधावपि ।
ह्रस्वस्य लक्षणार्थत्वात् तद्वदेवाभिधीयते ॥ ३०८ ॥
दीर्घप्लुताभ्यां तस्य स्याद् मात्रया वा विशेषणम् ।
जातेर्वा लक्षणा यस्मात् सर्वथा सप्तपर्णवत् ॥ ३०९ ॥

hrasvasyārddhaṃ ca yad dṛṣṭaṃ tattasyā'sannidhāvapi |
hrasvasya lakṣaṇārthatvāt tadvadevābhidhīyate || 308 ||
dīrghaplutābhyāṃ tasya syād mātrayā vā viśeṣaṇam |
jātervā lakṣaṇā yasmāt sarvathā saptaparṇavat || 309 ||

(308) And that half which is seen of a short (vowel) — that, even in its absence, is expressed just as such, because the short serves as the indicator. (309) Or its qualification would be by the long and the prolated, or by the matra; or there is indication of the universal — since in every way it is like 'seven-leaf'.

2.310 unformalized

गन्तव्यं दृश्यतां सूर्य इति कालस्य लक्षणे ।
ज्ञायतां काल इत्येतत्सोपायमभिधीयते ॥ ३१० ॥

gantavyaṃ dṛśyatāṃ sūrya iti kālasya lakṣaṇe |
jñāyatāṃ kāla ityetatsopāyamabhidhīyate || 310 ||

'One must go — look at the sun!' — in indicating the time, this, 'let the time be known', is expressed together with its means.

2.311 · Context Determines Meaning unformalized

विध्यत्यधनुषेत्यत्र विशेषेण निदर्यते ।
सामान्यमाश्रयः शक्तेर्यः कश्चत्प्रतिपादकः ॥ ३११ ॥

vidhyatyadhanuṣetyatra viśeṣeṇa nidaryate |
sāmānyamāśrayaḥ śakteryaḥ kaścatpratipādakaḥ || 311 ||

In 'he pierces with a non-bow', a general is indicated by way of the particular — a general which is the substratum of the capacity, and which is somehow the conveyor.

2.312 unformalized

काकेभ्यो रक्ष्यतां सर्पिरिति बालोऽपि चोदितः ।
उपघातपरे वाक्ये न श्वादिभ्यो न रक्षति ॥ ३१२ ॥

kākebhyo rakṣyatāṃ sarpiriti bālo'pi coditaḥ |
upaghātapare vākye na śvādibhyo na rakṣati || 312 ||

'Guard the ghee from the crows' — even a child, so instructed, in a sentence whose purport is harm, does not guard it from dogs and the like.

2.313 unformalized

प्रक्षालनं शरावाणां स्थालीनां मार्जनं तथा ।
अनुक्तमपि रूपेण भुज्यङ्गत्वात् प्रतीयते ॥ ३१३ ॥

prakṣālanaṃ śarāvāṇāṃ sthālīnāṃ mārjanaṃ tathā |
anuktamapi rūpeṇa bhujyaṅgatvāt pratīyate || 313 ||

The washing of the cups and likewise the scouring of the pots, though unstated in explicit form, is understood, from being an auxiliary of eating.

2.314 unformalized

वाक्यात् प्रकरणादर्थादौचित्याद् देशकालतः ।
शब्दार्थाः प्रविभज्यन्ते न रूपादेव केवलात् ॥ ३१४ ॥

vākyāt prakaraṇādarthādaucityād deśakālataḥ |
śabdārthāḥ pravibhajyante na rūpādeva kevalāt || 314 ||

Word-meanings are differentiated by the sentence, by the context, by the object, by propriety, by place and time — not from the form alone.

2.315-316 unformalized

संसर्गो विप्रयोगश्च साहचर्यं विरोधिता ।
अर्थः प्रकरणं लिङ्गं शब्दस्यान्यस्य सन्निधिः ॥ ३१५ ॥
सामर्थ्यंमौचिती देशः कालो व्यक्तिः स्वरादयः ।
शब्दार्थंस्यानवच्छेदे विशेषस्मृतिहेतवः ॥ ३१६ ॥

saṃsargo viprayogaśca sāhacaryaṃ virodhitā |
arthaḥ prakaraṇaṃ liṅgaṃ śabdasyānyasya sannidhiḥ || 315 ||
sāmarthyaṃmaucitī deśaḥ kālo vyaktiḥ svarādayaḥ |
śabdārthaṃsyānavacchede viśeṣasmṛtihetavaḥ || 316 ||

(315) Connection, dissociation, association, opposition, the object, the context, an indicatory mark, the proximity of another word, (316) capacity, propriety, place, time, gender, accent and the rest — these are the causes of the recollection of the particular, where the word-meaning is undelimited.

2.317 unformalized

भेदपक्षेऽपि सारूप्याद्भिन्नार्थाः प्रतिपत्तिषु ।
नियता यान्त्यभिव्यक्तिं शब्दाः प्रकरणादिभिः ॥ ३१७ ॥

bhedapakṣe'pi sārūpyādbhinnārthāḥ pratipattiṣu |
niyatā yāntyabhivyaktiṃ śabdāḥ prakaraṇādibhiḥ || 317 ||

Even on the difference-view, words having distinct meanings, being alike in form, come to manifestation as fixed in comprehensions, by the context and the rest.

2.318 unformalized

नामाख्यातसरूपा ये कार्यान्तरनिबन्धनाः ।
शब्दा वाच्याश्च तेष्वर्थो न रूपादधिगम्यते ॥ ३१८ ॥

nāmākhyātasarūpā ye kāryāntaranibandhanāḥ |
śabdā vācyāśca teṣvartho na rūpādadhigamyate || 318 ||

Those words which are alike in form with nouns and finite verbs, and which are grounded in a different operation — and the things expressible in them: there the meaning is not understood from the form.

2.319-320 unformalized

या प्रवृत्तिनिवृत्त्यर्था स्तुतिनिन्दाप्रकल्पना ।
कुशलः प्रतिपत्ता तामयथार्था प्रतीयते ॥ ३१९ ॥
विधीयमानं यत्कर्म दृष्टादृष्टप्रयोजनम् ।
स्तूयते सा स्तुतिस्तस्य कतुरेव प्रयोजिका ॥ ३२० ॥

yā pravṛttinivṛttyarthā stutinindāprakalpanā |
kuśalaḥ pratipattā tāmayathārthā pratīyate || 319 ||
vidhīyamānaṃ yatkarma dṛṣṭādṛṣṭaprayojanam |
stūyate sā stutistasya katureva prayojikā || 320 ||

(319) That construction of praise and blame which has as its purpose engagement and withdrawal — the skilled comprehender understands it as not-according-to-the-literal-meaning. (320) The action being enjoined, which has seen and unseen purposes, is praised; that praise is the occasioner of the agent alone.

2.321-323 unformalized

व्याघ्रादिव्यपदेशेन यथा बालो निवर्त्यते ।
असत्योऽपि तथा कश्चित् प्रत्यवायो विधीयते ॥ ३२१ ॥
न संविधानं कृत्वापि प्रत्यवाये तथाविधे ।
शास्त्रेण प्रतिषिद्धेऽर्थे विद्वान् कश्चित् प्रवर्तते ॥ ३२२ ॥
सर्पेषु संविधायापि सिद्धैर्मन्त्रौषधादिभिः ।
नान्यथा प्रतिपत्तव्यं न दतो गमयेदिति ॥ ३२३ ॥

vyāghrādivyapadeśena yathā bālo nivartyate |
asatyo'pi tathā kaścit pratyavāyo vidhīyate || 321 ||
na saṃvidhānaṃ kṛtvāpi pratyavāye tathāvidhe |
śāstreṇa pratiṣiddhe'rthe vidvān kaścit pravartate || 322 ||
sarpeṣu saṃvidhāyāpi siddhairmantrauṣadhādibhiḥ |
nānyathā pratipattavyaṃ na dato gamayediti || 323 ||

(321) As a child is turned back by the mention of a tiger and the like, so some consequence, even though unreal, is laid down. (322) Yet, even having made provision against a consequence of that kind, no wise man engages in an object prohibited by the science. (323) Even having made provision against snakes with proven mantras, herbs and the like, one should not conclude otherwise — nor should one let oneself be brought (to it).

2.324-325 unformalized

क्वचित् तत्त्वसमाख्यानं क्रियते स्तुतिनिन्दयोः ।
तत्रापि च प्रवृत्तिश्च निवृत्तिश्चोपदिश्यते ॥ ३२४ ॥
रूपं सर्वपदार्थानां वाक्यार्थोपनिबन्धनम् ।
सापेक्षा ये तु वाक्यार्थाः पदार्थैरेव ते समाः ॥ ३२५ ॥

kvacit tattvasamākhyānaṃ kriyate stutinindayoḥ |
tatrāpi ca pravṛttiśca nivṛttiścopadiśyate || 324 ||
rūpaṃ sarvapadārthānāṃ vākyārthopanibandhanam |
sāpekṣā ye tu vākyārthāḥ padārthaireva te samāḥ || 325 ||

(324) Sometimes a designation of the reality is made in the case of praise and blame; there too, engagement and withdrawal are taught. (325) The form of all word-meanings is the fastening of the sentence-meaning; but those sentence-meanings which are dependent are equal to word-meanings.

2.326 unformalized

वाक्यं तदपि मन्यन्ते यत्पदं चरितक्रियम् ॥ ३२६ ॥

vākyaṃ tadapi manyante yatpadaṃ caritakriyam || 326 ||

That word too, whose action has been discharged, they consider a sentence.

2.326a unformalized

आख्यातशब्दे नियतं साधनं यत्र गम्यते ।
तदप्येकं समासार्थं वाक्यमित्यभिधीयते ॥ ३२६a ॥

ākhyātaśabde niyataṃ sādhanaṃ yatra gamyate |
tadapyekaṃ samāsārthaṃ vākyamityabhidhīyate || 326a ||

Where a fixed means is understood in a finite verb, that too, being one, having the meaning of a compound, is called a sentence.

2.327 unformalized

शब्दव्यवहिता बुद्धिरप्रयुक्तपदाश्रया ।
अनुमानात् तदर्थस्य प्रत्यये हेतुरुच्यते ॥ ३२७ ॥

śabdavyavahitā buddhiraprayuktapadāśrayā |
anumānāt tadarthasya pratyaye heturucyate || 327 ||

A cognition mediated by a word, resting on an unemployed word — that is said to be the cause in the comprehension of its meaning, by way of inference.

2.328 unformalized

यस्मिंस्तूच्चरिते शब्दे यदा योऽर्थः प्रतीयते ।
तमाहुरर्थं तस्यैव नान्यदर्थस्य लक्षणम् ॥ ३२८ ॥

yasmiṃstūccarite śabde yadā yo'rthaḥ pratīyate |
tamāhurarthaṃ tasyaiva nānyadarthasya lakṣaṇam || 328 ||

In whatever word, when uttered, whatever meaning is understood at whatever time — that they call the meaning of that very word; there is no other criterion of meaning.

2.329 unformalized

क्रियार्थोपपदेष्वेवं स्थानिनां गम्यते क्रिया ।
वृत्तौ निरादिभिश्चैव क्रान्ताद्यर्थोऽवगम्यते ॥ ३२९ ॥

kriyārthopapadeṣvevaṃ sthānināṃ gamyate kriyā |
vṛttau nirādibhiścaiva krāntādyartho'vagamyate || 329 ||

Thus, in the case of the upapadas that have an action for their purpose, the action of the substitutes is understood; and in derivative formation, by 'nir' and the rest, the meaning of 'having gone beyond' and so on is understood.

2.330 unformalized

तानि शब्दान्तराण्येव पर्याया इव लौकिकाः ।
अर्थप्रकरणाभ्यां तु तेषां स्वार्थो नियम्यते ॥ ३३० ॥

tāni śabdāntarāṇyeva paryāyā iva laukikāḥ |
arthaprakaraṇābhyāṃ tu teṣāṃ svārtho niyamyate || 330 ||

Those are just other words — like worldly synonyms; but their own meaning is restricted by the object and the context.

2.331 · Words, Awakening, and the Real unformalized

प्रतिबोधाभ्युपायास्तु ये तं तं पुरुषं प्रति ।
नावश्यं तेऽभिसंबद्धाः शब्दा ज्ञेयेन वस्तुना ॥ ३३१ ॥

pratibodhābhyupāyāstu ye taṃ taṃ puruṣaṃ prati |
nāvaśyaṃ te'bhisaṃbaddhāḥ śabdā jñeyena vastunā || 331 ||

But those words which are means of awakening with respect to this person or that — they are not necessarily connected with the thing to be known.

2.332 unformalized

असत्यां प्रतिपत्तौ च मिथ्या वा प्रतिपादने ।
स्वैरर्थैर्नित्यसम्बद्धास्ते ते शब्दा व्यवस्थिताः ॥ ३३२ ॥

asatyāṃ pratipattau ca mithyā vā pratipādane |
svairarthairnityasambaddhāste te śabdā vyavasthitāḥ || 332 ||

And when the comprehension is not real, or when the conveying is false — those various words stand established as eternally connected with their own meanings.

2.333 unformalized

यथाप्रकरणं द्वारमित्यस्यां कर्मणः श्रुतौ ।
बधान देहि वेत्येतदुपायादधिगम्यते ॥ ३३३ ॥

yathāprakaraṇaṃ dvāramityasyāṃ karmaṇaḥ śrutau |
badhāna dehi vetyetadupāyādadhigamyate || 333 ||

In the hearing of the action 'the door!' — according to context — 'shut it' or 'give it' is understood from the means.

2.334 unformalized

यत्र साधनवृत्तिर्यः शब्दः सत्त्वनिबन्धनः ।
न स प्रधानभूतस्य साध्यस्यार्थस्य वाचकः ॥ ३३४ ॥

yatra sādhanavṛttiryaḥ śabdaḥ sattvanibandhanaḥ |
na sa pradhānabhūtasya sādhyasyārthasya vācakaḥ || 334 ||

Where a word whose operation is upon a means is grounded in a substance — that word is not the expressor of the principal, the to-be-accomplished meaning.

2.335 unformalized

स्वार्थमात्र प्रकाश्यासौ साकाङ्क्षो विनिवर्तते ।
अर्थस्तु तस्य सम्बन्धी प्रकाशयति सन्निधिम् ॥ ३३५ ॥

svārthamātra prakāśyāsau sākāṅkṣo vinivartate |
arthastu tasya sambandhī prakāśayati sannidhim || 335 ||

Having illuminated only its own meaning, it withdraws, still requiring; but its meaning, being a relatum, illuminates the proximity.

2.336 unformalized

परार्थ्यस्याविशिष्टत्वान्न शब्दाच्छब्दसन्निधिः ।
नार्थाच्छब्दस्य सान्निध्यं न शब्दादर्थसन्निधिः ॥ ३३६ ॥

parārthyasyāviśiṣṭatvānna śabdācchabdasannidhiḥ |
nārthācchabdasya sānnidhyaṃ na śabdādarthasannidhiḥ || 336 ||

Since being-for-another is not distinguished, there is no proximity of word from word; nor proximity of the word from the meaning, nor proximity of the meaning from the word.

2.337 unformalized

नष्टरूपमिवाख्यातमाक्षिप्तं कर्मवादिना ।
यदि प्राप्तं प्रधानत्वं युगपद् भावसत्त्वयोः ॥ ३३७ ॥

naṣṭarūpamivākhyātamākṣiptaṃ karmavādinā |
yadi prāptaṃ pradhānatvaṃ yugapad bhāvasattvayoḥ || 337 ||

If, when principality has been attained by being and substance simultaneously, the finite verb — as though its form were destroyed — is implied by the karma-theorist —

2.338 unformalized

तैस्तु नामसरूपत्वमाख्यातस्योपवर्ण्यते ॥ ३३८ab ॥
अन्वयव्यतिरेकाभ्यां व्यवहारो विभज्यते ॥ ३३८cd ॥

taistu nāmasarūpatvamākhyātasyopavarṇyate || 338ab ||
anvayavyatirekābhyāṃ vyavahāro vibhajyate || 338cd ||

But by those, the finite verb's likeness of form to a noun is described; practice is differentiated by agreement and difference.

2.339 unformalized

न चापि रूपात् सन्देहे वाचकत्वं निवर्तते ।
अर्धं पशोरिव यथा समर्थ्यात् तद्विकल्प्यते ॥ ३३९ ॥

na cāpi rūpāt sandehe vācakatvaṃ nivartate |
ardhaṃ paśoriva yathā samarthyāt tadvikalpyate || 339 ||

Nor, in a doubt arising from the form, does expressive power withdraw; as with 'half of an animal', so it is optioned by capacity.

2.340-341 unformalized

सर्वं सत्त्वपदं शुद्धं यदि भावनिबन्धनम् ।
संसर्गे च विभक्तोऽस्य तस्यार्थो न पृथग्यदि ॥ ३४० ॥
क्रियाप्रधानमाख्यातं नाम्नां सत्त्वप्रधानता ।
चत्वारि पदजातानि सर्वमेतद्विरुध्यते ॥ ३४१ ॥

sarvaṃ sattvapadaṃ śuddhaṃ yadi bhāvanibandhanam |
saṃsarge ca vibhakto'sya tasyārtho na pṛthagyadi || 340 ||
kriyāpradhānamākhyātaṃ nāmnāṃ sattvapradhānatā |
catvāri padajātāni sarvametadvirudhyate || 341 ||

(340) If every pure substance-word is grounded in being; and if, in combination, its meaning is divided but not separate — (341) the finite verb is action-principal, nouns have substance as principal, and there are four classes of words: all this is contradicted.

2.342 unformalized

वाक्यस्य बुद्धौ नित्यत्वमर्थयोगं च लौकिकम् ।
दृष्ट्वा चतुष्ट्वं नास्तीति वार्तक्षौदुम्बरायणौ ॥ ३४२ ॥

vākyasya buddhau nityatvamarthayogaṃ ca laukikam |
dṛṣṭvā catuṣṭvaṃ nāstīti vārtakṣaudumbarāyaṇau || 342 ||

Seeing the eternality of the sentence in the intellect, and its worldly connection with meaning, Vartaksa and Audumbarayana said the fourfold division does not exist.

2.343 unformalized

व्याप्तिमांश्च लघुश्चैव व्यवहारः पदाश्रयः ।
लोके शास्त्रे च कार्यार्थं विभागेनैव कल्पितः ॥ ३४३ ॥

vyāptimāṃśca laghuścaiva vyavahāraḥ padāśrayaḥ |
loke śāstre ca kāryārthaṃ vibhāgenaiva kalpitaḥ || 343 ||

And practice resting on words is extensive and light; in the world and in the science alike, it is constructed by division, for the sake of the operation.

2.344 unformalized

न लोके प्रतिपत्तॄणामर्थयोगात् प्रसिद्धयः ।
तस्मादलौकिको वाक्यादन्यः कश्चिन्न विद्यते ॥ ३४४ ॥

na loke pratipattṝṇāmarthayogāt prasiddhayaḥ |
tasmādalaukiko vākyādanyaḥ kaścinna vidyate || 344 ||

In the world, comprehenders' establishments do not arise from connection with the object; therefore there is nothing non-worldly, other than the sentence.

2.345 unformalized

अन्यत्र श्रूयमाणैश्च लिङ्गैर्वाक्येषु सूचिताः ।
स्वार्था एव प्रतीयन्ते रूपाभेदादलक्षिताः ॥ ३४५ ॥

anyatra śrūyamāṇaiśca liṅgairvākyeṣu sūcitāḥ |
svārthā eva pratīyante rūpābhedādalakṣitāḥ || 345 ||

And the own-meanings, indicated in sentences by marks heard elsewhere, are themselves understood — unnoticed, because of the non-difference of form.

2.346 unformalized

उत्सर्गवाक्ये यत्त्यक्तमशब्दमिव शब्दवत् ।
तद् बाधकेषु वाक्येषु श्रुतमन्यत्र गम्यते ॥ ३४६ ॥

utsargavākye yattyaktamaśabdamiva śabdavat |
tad bādhakeṣu vākyeṣu śrutamanyatra gamyate || 346 ||

What is abandoned in a general rule's sentence — as if wordless, though word-like — that, heard in the annulling sentences, is understood elsewhere.

2.347 unformalized

ब्राह्मणानां श्रुतिर्दन्धि प्रक्रान्ता माठरं विना ।
माठरस्तक्रसम्बन्धात् तत्राचष्टे यथार्थताम् ॥ ३४७ ॥

brāhmaṇānāṃ śrutirdandhi prakrāntā māṭharaṃ vinā |
māṭharastakrasambandhāt tatrācaṣṭe yathārthatām || 347 ||

'Curds for the brahmins' — the text is commenced, excluding Mathara; Mathara, from his connection with buttermilk, there declares its actual meaning.

2.348 unformalized

अनेकाख्यातयोगेऽपि वाक्यं न्याय्यापवादयोः ।
एकमेवेष्यते कैश्चिद्भिन्नरूपमिव स्थितम् ॥ ३४८ ॥

anekākhyātayoge'pi vākyaṃ nyāyyāpavādayoḥ |
ekameveṣyate kaiścidbhinnarūpamiva sthitam || 348 ||

Even where there is connection of several finite verbs, the sentence of the general rule and its exception is held by some to be one alone, though standing as if of divided form.

2.349 unformalized

नियमः प्रतिषेधश्च विधिशेषस्तथा सति ।
द्वितीये यो लुगाख्यातस्तच्छेषमलुकं विदुः ॥ ३४९ ॥

niyamaḥ pratiṣedhaśca vidhiśeṣastathā sati |
dvitīye yo lugākhyātastaccheṣamalukaṃ viduḥ || 349 ||

Restriction, prohibition, and likewise the remainder of the injunction — that being so, what has elision of the finite verb in the second is known as its remainder, without elision.

2.350 unformalized

निराकाङ्क्षाणि निर्वृत्तौ प्रधानानि परस्परम् ।
तेषामनुपकारित्वात् कथं स्यादेकवाक्यता ॥ ३५० ॥

nirākāṅkṣāṇi nirvṛttau pradhānāni parasparam |
teṣāmanupakāritvāt kathaṃ syādekavākyatā || 350 ||

They are requirement-free in their accomplishment, and principal with respect to one another; since they are of no assistance to each other, how could there be single-sentence-hood?

2.351 unformalized

विशेषविधिनाऽथिंत्वाद् वाक्यशेषोऽनुमीयते ।
विशेषवन्नवर्त्येऽर्थे तस्मात्तुल्यं व्यपेक्षणम् ॥ ३५१ ॥

viśeṣavidhinā'thiṃtvād vākyaśeṣo'numīyate |
viśeṣavannavartye'rthe tasmāttulyaṃ vyapekṣaṇam || 351 ||

Because of the need created by the particular rule, the sentence-remainder is inferred; since the meaning is to be excluded as qualified, the mutual requirement is therefore equal.

2.352 · Names, Their Parts, and the Sciences unformalized

संज्ञाशब्दैकदेशो यस्तस्य लोपो न विद्यते ।
विशिष्टरूपा सा संज्ञा कुता च न निवर्तते ॥ ३५२ ॥

saṃjñāśabdaikadeśo yastasya lopo na vidyate |
viśiṣṭarūpā sā saṃjñā kutā ca na nivartate || 352 ||

That which is one part of a name-word — of it there is no elision; that name, having a distinct form, does not withdraw from anywhere.

2.353 unformalized

संज्ञान्तराच्च दत्तादेर्नान्या संज्ञा प्रतीयते ।
संज्ञिनं देवदत्ताख्यं दत्तशब्दः कथं वदेत् ॥ ३५३ ॥

saṃjñāntarācca dattādernānyā saṃjñā pratīyate |
saṃjñinaṃ devadattākhyaṃ dattaśabdaḥ kathaṃ vadet || 353 ||

And from another name — 'Datta' and the like — no other name is understood; how should the word 'Datta' express the name-bearer called Devadatta?

2.354 unformalized

सर्वैरवयवैस्तुल्यं सम्बन्धं समुदायवत् ।
केचिच्छब्दस्वरूपाणां मन्यन्ते सर्वसंज्ञिभिः ॥ ३५४ ॥

sarvairavayavaistulyaṃ sambandhaṃ samudāyavat |
kecicchabdasvarūpāṇāṃ manyante sarvasaṃjñibhiḥ || 354 ||

Some consider the connection of the own-forms of words with all their name-bearers to be equal, by all their parts, as with the aggregate.

2.355 unformalized

वर्णानामर्थंवत्त्वं तु संज्ञानां संज्ञिभिर्भवेत् ।
सम्बद्धोऽवयवः संज्ञाप्रविवेके न कल्प्यते ॥ ३५५ ॥

varṇānāmarthaṃvattvaṃ tu saṃjñānāṃ saṃjñibhirbhavet |
sambaddho'vayavaḥ saṃjñāpraviveke na kalpyate || 355 ||

But the meaningfulness of phonemes would be as that of names with their name-bearers; a connected part is not construed in the analysis of a name.

2.356 unformalized

सर्वस्वरूपैर्युगपत् सम्बन्धे सति संज्ञिनः ।
नैकदेशसरूपभ्यस्तत्प्रत्यायनसम्भवः ॥ ३५६ ॥

sarvasvarūpairyugapat sambandhe sati saṃjñinaḥ |
naikadeśasarūpabhyastatpratyāyanasambhavaḥ || 356 ||

When there is connection of the name-bearer with all the own-forms simultaneously, there is no possibility of conveying it from things that are alike to one part.

2.357 unformalized

एकदेशात्तु सङ्घाते कंषाञ्चिज्जायते स्मृतिः ।
स्मृतेस्तु विषयाच्छब्दात् सङ्घातार्थः प्रतीयते ॥ ३५७ ॥

ekadeśāttu saṅghāte kaṃṣāñcijjāyate smṛtiḥ |
smṛtestu viṣayācchabdāt saṅghātārthaḥ pratīyate || 357 ||

But from one part, in the case of some, a memory arises with respect to the aggregate; and from the word that is the object of the memory, the aggregate's meaning is understood.

2.358 unformalized

एकदेशात् स्मृतिर्भिन्ने सङ्घाते जायते कथम् ।
कथं प्रतीयमानः स्याच्छब्दोऽर्थस्याभिधायकः ॥ ३५८ ॥

ekadeśāt smṛtirbhinne saṅghāte jāyate katham |
kathaṃ pratīyamānaḥ syācchabdo'rthasyābhidhāyakaḥ || 358 ||

How does a memory arise from one part with respect to a distinct aggregate? And how could a word that is being cognized be the expressor of a meaning?

2.359 unformalized

एकदेशसरूपास्तु तैस्तैर्लिङ्गैः समन्विताः ।
अनुनिष्पादिनः शब्दाः संज्ञासु समवस्थिताः ॥ ३५९ ॥

ekadeśasarūpāstu taistairliṅgaiḥ samanvitāḥ |
anuniṣpādinaḥ śabdāḥ saṃjñāsu samavasthitāḥ || 359 ||

But words that are alike to one part, accompanied by these and those marks, arising-in-consequence, stand settled in names.

2.360 unformalized

साधारणत्वात् संदिग्धाः सामर्थ्यान्नियताश्रयाः ।
तेषां ये साधवस्तेषु शास्त्रे लोपादि शिष्यते ॥ ३६० ॥

sādhāraṇatvāt saṃdigdhāḥ sāmarthyānniyatāśrayāḥ |
teṣāṃ ye sādhavasteṣu śāstre lopādi śiṣyate || 360 ||

Being common, they are doubtful; by capacity, they have a fixed substratum; among them, those that are correct — for those, elision and the rest is taught in the science.

2.361 unformalized

तुल्यायामनुनिष्पत्तौ ज्ये द्रा घा इत्यसाधवः ।
नह्यन्वाख्यायकं शास्त्रे तेषु दत्तादिवत् स्मृतिः ॥ ३६१ ॥

tulyāyāmanuniṣpattau jye drā ghā ityasādhavaḥ |
nahyanvākhyāyakaṃ śāstre teṣu dattādivat smṛtiḥ || 361 ||

The consequence being equal, 'jye', 'dra', 'gha' are incorrect; for there is no analytic teaching in the science with respect to them, as there is a memory in the case of 'datta' and the like.

2.362 unformalized

कृतणत्वाश्च ये शब्दाः नित्यं खरणसादयः ।
एकद्रव्योपदेशित्वात्तान् साधून् संप्रचक्षते ॥ ३६२ ॥

kṛtaṇatvāśca ye śabdāḥ nityaṃ kharaṇasādayaḥ |
ekadravyopadeśitvāttān sādhūn saṃpracakṣate || 362 ||

And those words which have retroflexion effected, permanently — 'kharanasa' and the like — because they teach a single substance, they call correct.

2.363 unformalized

गोत्रण्येव तु तान्याहुः संज्ञाशक्तिसमन्वयात् ।
निमित्तापेक्षणं तेषु स्वार्थे नावश्यमिष्यते ॥ ३६३ ॥

gotraṇyeva tu tānyāhuḥ saṃjñāśaktisamanvayāt |
nimittāpekṣaṇaṃ teṣu svārthe nāvaśyamiṣyate || 363 ||

But they call those very things gotra-names, from their connection with the capacity of a name; among them, dependence on an occasioning ground is not necessarily accepted in respect of their own meaning.

2.364 unformalized

व्यवहाराय नियमः संज्ञानां संज्ञिनि कचित् ।
नित्य एव तु सम्बन्धो डित्थादिषु गवादिवत् ॥ ३६४ ॥

vyavahārāya niyamaḥ saṃjñānāṃ saṃjñini kacit |
nitya eva tu sambandho ḍitthādiṣu gavādivat || 364 ||

The restriction of names upon a name-bearer is sometimes for the sake of practice; but the connection is eternal indeed, in 'Dittha' and the like, as in 'cow' and the like.

2.365 unformalized

वृद्ध्यादीनां च शास्त्रेस्मिञ्छक्त्यवच्छेदलक्षणः ।
अकृत्रिमोऽभिसम्बन्धो विशेषणाविशेष्यवत् ॥ ३६५ ॥

vṛddhyādīnāṃ ca śāstresmiñchaktyavacchedalakṣaṇaḥ |
akṛtrimo'bhisambandho viśeṣaṇāviśeṣyavat || 365 ||

And in this science, the connection of 'vrddhi' and the rest, whose mark is the delimitation of capacity, is non-artificial — like that of qualifier and qualified.

2.366 unformalized

संज्ञास्वरूपमाश्रित्य निमित्ते सति लौकिकी ।
काचित् प्रवर्तते काचिन्निमित्तासंनिधावपि ॥ ३६६ ॥

saṃjñāsvarūpamāśritya nimitte sati laukikī |
kācit pravartate kācinnimittāsaṃnidhāvapi || 366 ||

Resting on the own-form of the name, some worldly (name) operates when the occasioning ground is present; some operates even in the absence of the ground.

2.367 unformalized

शास्त्रे तु महती संज्ञा स्वरूपोपनिबन्धना ।
अनुमानं निमित्तस्य संनिधाने प्रतीयते ॥ ३६७ ॥

śāstre tu mahatī saṃjñā svarūpopanibandhanā |
anumānaṃ nimittasya saṃnidhāne pratīyate || 367 ||

But in the science, a great name is grounded in the own-form; the inference of the occasioning ground is understood in the case of proximity.

2.368 unformalized

आवृत्तेरनुमानं वा सारूप्यात्तत्र गम्यते ।
शब्दभेदानुमानं वा शक्तिभेदस्य वा गतिः ॥ ३६८ ॥

āvṛtteranumānaṃ vā sārūpyāttatra gamyate |
śabdabhedānumānaṃ vā śaktibhedasya vā gatiḥ || 368 ||

Or an inference from repetition is understood there, from likeness of form; or an inference of a difference of words, or the ascertaining of a difference of capacity.

2.369 unformalized

क्वचिद्विषयभेदेन कृत्रिमा व्यवतिष्ठते ।
संख्यायामेकविषयं व्यवस्थानं द्वायोरपि ॥ ३६९ ॥

kvacidviṣayabhedena kṛtrimā vyavatiṣṭhate |
saṃkhyāyāmekaviṣayaṃ vyavasthānaṃ dvāyorapi || 369 ||

Sometimes the artificial one stands settled by difference of domain; in the case of number, the settling has a single domain, even for both.

2.370 unformalized

विषयं कृत्रिमस्यापि लौकिकः क्वचिदुच्चारन् ।
व्याप्नोति दूरात्सम्बुद्धौ तथाहि ग्रहणं तयोः ॥ ३७० ॥

viṣayaṃ kṛtrimasyāpi laukikaḥ kvaciduccāran |
vyāpnoti dūrātsambuddhau tathāhi grahaṇaṃ tayoḥ || 370 ||

Uttering, in some case, even the artificial one's domain, the worldly one pervades; from a distance, in the vocative, the grasping of the two is thus.

2.371 · Distribution of Action over Groups unformalized

सङ्घैकशेषद्वन्द्वेषु केचित्सामर्थ्यलक्षणम् ।
प्रत्याश्रयमवस्थानं क्रियाणां प्रतिजानते ॥ ३७१ ॥

saṅghaikaśeṣadvandveṣu kecitsāmarthyalakṣaṇam |
pratyāśrayamavasthānaṃ kriyāṇāṃ pratijānate || 371 ||

In groups, single-remainders and dvandvas, some assert a standing of the actions substratum by substratum, whose mark is capacity.

2.372 unformalized

भोजनं फलरूपाभ्यामेकैकस्मिन् समाप्यते ।
अन्यथा हि व्यवस्थाने न तदर्थः प्रकल्प्यते ॥ ३७२ ॥

bhojanaṃ phalarūpābhyāmekaikasmin samāpyate |
anyathā hi vyavasthāne na tadarthaḥ prakalpyate || 372 ||

Eating is completed in each single one, by way of its fruit and its form; for on any other settlement, its purpose is not construed.

2.373 unformalized

अन्नादानादिरूपां च सर्वे तृप्तिफलां भुजिम् ।
प्रत्येकं प्रतिपद्यन्ते न तु नाट्यक्रियामिव ॥ ३७३ ॥

annādānādirūpāṃ ca sarve tṛptiphalāṃ bhujim |
pratyekaṃ pratipadyante na tu nāṭyakriyāmiva || 373 ||

And all of them attain, each severally, the eating whose form is the taking of food and whose fruit is satisfaction — not, however, as with a dramatic performance.

2.374-375 unformalized

पाद्यवत् सा विभागेन सामर्थ्यादवतिष्ठते ।
भुजिः करोति भुज्यर्थं न तन्त्रेण प्रदीपवत् ॥ ३७४ ॥
दृश्यादिस्तु क्रियैकापि तथाभृतेषु कर्मसु ।
आवृत्तिमन्तरेणापि समुदायाश्रया भवेत् ॥ ३७५ ॥

pādyavat sā vibhāgena sāmarthyādavatiṣṭhate |
bhujiḥ karoti bhujyarthaṃ na tantreṇa pradīpavat || 374 ||
dṛśyādistu kriyaikāpi tathābhṛteṣu karmasu |
āvṛttimantareṇāpi samudāyāśrayā bhavet || 375 ||

(374) Like water-for-the-feet, it stands by division, from capacity; the eating effects the eating-purpose — not by single-performance, as a lamp does. (375) But an action such as seeing, though single, with respect to objects of that sort, may rest on the aggregate even without repetition.

2.376 unformalized

भिन्नव्यापाररूपाणां व्यवहारादिदर्शने ।
कर्तॄणां दर्शनं भिन्नं संभूयार्थस्य साधकम् ॥ ३७६ ॥

bhinnavyāpārarūpāṇāṃ vyavahārādidarśane |
kartṝṇāṃ darśanaṃ bhinnaṃ saṃbhūyārthasya sādhakam || 376 ||

In the seeing of practice and the like, of those whose forms of activity are distinct — the agents' seeing is distinct, though jointly accomplishing the purpose.

2.377-378 unformalized

लक्ष्यस्य लोकसिद्धत्वाच्छास्त्रे लिङ्गस्य दर्शनात् ।
अर्थित्वादैक्षुभेदेन वृद्धिसंज्ञा समाप्यते ॥ ३७७ ॥
शतादाने प्रधानत्वाद् दण्डने शतकर्मके ।
अर्थिनां गुणभेदेऽपि संख्येयोऽर्थो न भिद्यते ॥ ३७८ ॥

lakṣyasya lokasiddhatvācchāstre liṅgasya darśanāt |
arthitvādaikṣubhedena vṛddhisaṃjñā samāpyate || 377 ||
śatādāne pradhānatvād daṇḍane śatakarmake |
arthināṃ guṇabhede'pi saṃkhyeyo'rtho na bhidyate || 378 ||

(377) Because what is to be characterized is established in the world, and because the mark is seen in the science, and from need — the name 'vrddhi' is completed by way of the sugarcane-difference. (378) In the taking of a hundred, from principality; in a punishing whose object is a hundred — though the needers differ in their subordinate elements, the countable object is not differentiated.

2.379 unformalized

संघस्यैव विधेयत्वात् कार्यवत्प्रतिपादने ।
तत्र तन्त्रेण सम्बन्धः समासाभ्यस्तसंज्ञयोः ॥ ३७९ ॥

saṃghasyaiva vidheyatvāt kāryavatpratipādane |
tatra tantreṇa sambandhaḥ samāsābhyastasaṃjñayoḥ || 379 ||

Since it is the group alone that is to be enjoined, as in the conveying of an operation — there the connection is by single-performance, for the compound-name and the reduplicated-name.

2.380-382 unformalized

लक्षणार्था स्तुतिर्येषां कञ्चिदेव क्रियां प्रति ।
तैर्व्यस्तैश्च समस्तैश्च स धर्म उपलक्ष्यते ॥ ३८० ॥
वृषलैर्न प्रवृष्टव्यमित्येतस्मिन् गृहे यथा ।
प्रत्यकं संहतानां च प्रवेशः प्रतिषिध्यते ॥ ३८१ ॥
सम्भूय त्वर्थलिप्सादिप्रतिषेधोपपादने ।
पृथगप्रतिषिद्धत्वात् प्रवृत्तिर्न विरुध्यते ॥ ३८२ ॥

lakṣaṇārthā stutiryeṣāṃ kañcideva kriyāṃ prati |
tairvyastaiśca samastaiśca sa dharma upalakṣyate || 380 ||
vṛṣalairna pravṛṣṭavyamityetasmin gṛhe yathā |
pratyakaṃ saṃhatānāṃ ca praveśaḥ pratiṣidhyate || 381 ||
sambhūya tvarthalipsādipratiṣedhopapādane |
pṛthagapratiṣiddhatvāt pravṛttirna virudhyate || 382 ||

(380) Those whose praise has characterization for its purpose, with respect to some action — by them, taken severally and taken together, that property is indicated. (381) As in 'sudras must not enter this house', the entry of them severally and of them combined is prohibited. (382) But in the establishing of a prohibition on the seeking of gain and the like jointly — since it is not prohibited severally, engagement is not contradicted.

2.383 unformalized

व्यवायलक्षणार्थत्वादट्कुप्वाङादिस्तथा ।
प्रत्येकं वा समस्तैर्वाणत्वं न प्रतिषिध्यते ॥ ३८३ ॥

vyavāyalakṣaṇārthatvādaṭkupvāṅādistathā |
pratyekaṃ vā samastairvāṇatvaṃ na pratiṣidhyate || 383 ||

Because the purpose is the characterizing of intervention, 'at', 'ku', 'pu', 'an' and the like — retroflexion is not prohibited either severally or by all of them taken together.

2.384 unformalized

अनुग्रहार्थ भोक्तॄणां भुजिरारभ्यते यदा ।
देशकालाद्यभेदेन नानुगृह्णाति तानसौ ॥ ३८४ ॥

anugrahārtha bhoktṝṇāṃ bhujirārabhyate yadā |
deśakālādyabhedena nānugṛhṇāti tānasau || 384 ||

When the eating is undertaken for the sake of favouring the eaters — it does not favour them, without a difference of place, time and the rest.

2.385 unformalized

पात्रादिभेदान्नानात्वं यस्यैकस्योपदिश्यते ।
विपर्यये वा भिन्नस्य तस्यैकत्वं प्रकल्प्यते ॥ ३८५ ॥

pātrādibhedānnānātvaṃ yasyaikasyopadiśyate |
viparyaye vā bhinnasya tasyaikatvaṃ prakalpyate || 385 ||

That single thing whose manifoldness is taught by difference of vessels and the like; or, in the reverse case, the oneness of what is differentiated is constructed.

2.386-387 unformalized

संहत्यापि च कुर्वाणा भेदेन प्रतिपादिताः ।
स्वं स्वं भोज्यं विभागेन प्राप्तं संभूय भुञ्जते ॥ ३८६ ॥
वीप्साया विषयाभावाद् विरोधायन्यसंख्यया ।
द्विधा समाप्त्ययोगाच्च शतं सङ्घेऽवतिष्ठते ॥ ३८७ ॥

saṃhatyāpi ca kurvāṇā bhedena pratipāditāḥ |
svaṃ svaṃ bhojyaṃ vibhāgena prāptaṃ saṃbhūya bhuñjate || 386 ||
vīpsāyā viṣayābhāvād virodhāyanyasaṃkhyayā |
dvidhā samāptyayogācca śataṃ saṅghe'vatiṣṭhate || 387 ||

(386) And those who, though acting in combination, are conveyed by way of difference, eat jointly what has been obtained severally, each his own food by division. (387) Since there is no domain for distributive repetition, and because of contradiction with another number, and because a two-fold completion is not possible — the hundred stands upon the group.

2.388 unformalized

भुजिद्वन्द्वैकशेषाभ्यां यत्रान्यैः सह शिष्यते ।
तत्रापि लक्षणार्थत्वाद् द्विधा वाक्यं समाप्यते ॥ ३८८ ॥

bhujidvandvaikaśeṣābhyāṃ yatrānyaiḥ saha śiṣyate |
tatrāpi lakṣaṇārthatvād dvidhā vākyaṃ samāpyate || 388 ||

Where, by the eating-dvandva and the single-remainder, it is taught along with others — there too, because the purpose is characterization, the sentence is completed two-fold.

2.389 unformalized

वाक्यान्तरणां प्रत्येकं समाप्तिः कैश्चिदिष्यते ।
रूपान्तरेण युक्तानां वाक्यानां तेन संग्रहः ॥ ३८९ ॥

vākyāntaraṇāṃ pratyekaṃ samāptiḥ kaiścidiṣyate |
rūpāntareṇa yuktānāṃ vākyānāṃ tena saṃgrahaḥ || 389 ||

By some, a completion of the several sentences is accepted, each severally; by that, sentences joined with another form are comprehended.

2.390 unformalized

न वाक्यस्याभिधेयानि भेदवाक्यानि कानिचित् ।
तस्मिंस्तूच्चरिते भेदांस्तथान्यान् प्रतिपद्यते ॥ ३९० ॥

na vākyasyābhidheyāni bhedavākyāni kānicit |
tasmiṃstūccarite bhedāṃstathānyān pratipadyate || 390 ||

The difference-sentences are not things expressible by the sentence, any of them; but when that has been uttered, one comprehends those differences and others so.

2.391 · The Word-Meaning's Standing unformalized

येषां समस्तो वाक्यार्थः प्रतिभेदं समाप्यते ।
तेषां तदानीं भिन्नस्य किं पदार्थस्य सत्तया ॥ ३९१ ॥

yeṣāṃ samasto vākyārthaḥ pratibhedaṃ samāpyate |
teṣāṃ tadānīṃ bhinnasya kiṃ padārthasya sattayā || 391 ||

For those for whom the entire sentence-meaning is completed at each division — for them, at that moment, of what use is the existence of a separate word-meaning?

2.392-393 unformalized

अथ तैरेव जनितः सौऽर्थो भिन्नेषौ वर्तते ।
पूर्वस्यार्थस्य तेन स्याद्विरोधः सह वा स्थितिः ॥ ३९२ ॥
सहस्थतौ विरोधित्वं स्याद् विश्ष्टाविशिष्टयोः ।
व्यभिचारी तु सम्बन्धस्त्यागेऽर्थस्य प्रसज्यते ॥ ३९३ ॥

atha taireva janitaḥ sau'rtho bhinneṣau vartate |
pūrvasyārthasya tena syādvirodhaḥ saha vā sthitiḥ || 392 ||
sahasthatau virodhitvaṃ syād viśṣṭāviśiṣṭayoḥ |
vyabhicārī tu sambandhastyāge'rthasya prasajyate || 393 ||

(392) Now if that meaning, generated by those very ones, operates upon the differentiated — then, of the prior meaning, there would be either contradiction with it, or co-standing. (393) On co-standing, there would be contradictoriness of the qualified and the unqualified; but a deviating connection follows, on the abandonment of the meaning.

2.394 unformalized

एकः साधारणो वाच्यः प्रतिशब्दमवस्थितः ।
सङ्घे सङ्घिषु चार्थात्मा संनिधाननिदर्शकः ॥ ३९४ ॥

ekaḥ sādhāraṇo vācyaḥ pratiśabdamavasthitaḥ |
saṅghe saṅghiṣu cārthātmā saṃnidhānanidarśakaḥ || 394 ||

A single common expressible, standing in each word, is the meaning-self in the group and in the group's members — indicating the proximity.

2.395-396 unformalized

यथा साधारणे स्वत्वं त्यागस्य च फलं धने ।
प्रीतिश्चाविकला तद्वत् सम्बन्धोऽर्थे न तद्वता ॥ ३९५ ॥
वर्णानामर्थवत्तायां तैनैवार्थेन तद्वति ।
समुदायेन चैकत्वं भेदेन व्यवतिष्ठते ॥ ३९६ ॥

yathā sādhāraṇe svatvaṃ tyāgasya ca phalaṃ dhane |
prītiścāvikalā tadvat sambandho'rthe na tadvatā || 395 ||
varṇānāmarthavattāyāṃ tainaivārthena tadvati |
samudāyena caikatvaṃ bhedena vyavatiṣṭhate || 396 ||

(395) As, in common property, ownership, and the fruit of relinquishing, and the satisfaction, are undiminished in the wealth — so the connection is with the meaning, not with its possessor. (396) In the meaningfulness of phonemes, by that very meaning in the possessor, oneness with the aggregate stands by way of difference.

2.397 unformalized

एकेनैव प्रदीपेन सर्वे साधारणं धनम् ।
पश्यन्ति तद्वदेकेन सुपा संख्याऽभिधीयते ॥ ३९७ ॥

ekenaiva pradīpena sarve sādhāraṇaṃ dhanam |
paśyanti tadvadekena supā saṃkhyā'bhidhīyate || 397 ||

By a single lamp alone, all see the common wealth; likewise, by a single case-ending, number is expressed.

2.398 unformalized

नार्थवत्ता पदे वर्णे वाक्ये चैवं विशिष्यते ।
अभ्यासात् प्रक्रमोऽन्यस्तु विरुद्ध इव दृश्यते ॥ ३९८ ॥

nārthavattā pade varṇe vākye caivaṃ viśiṣyate |
abhyāsāt prakramo'nyastu viruddha iva dṛśyate || 398 ||

Meaningfulness is not thus distinguished in the word, in the phoneme, and in the sentence; but from practice, a different commencement is seen, as though contradictory.

2.399 · Intention and the Word's Operation unformalized

विनियोगादृते शब्दो न स्वार्थस्य प्रकाशकः ।
अर्थाभिधानसम्बन्धमुक्तिद्वारं प्रचक्षते ॥ ३९९ ॥

viniyogādṛte śabdo na svārthasya prakāśakaḥ |
arthābhidhānasambandhamuktidvāraṃ pracakṣate || 399 ||

Without application, a word is not the illuminator of its own meaning; they call the connection with the expressing of meaning a door.

2.400 unformalized

यथा प्रणिहितं चक्षुर्दर्शनायोपकल्पते ।
तथाऽभिसंहितः शब्दो भवत्यर्थस्य वाचकः ॥ ४०० ॥

yathā praṇihitaṃ cakṣurdarśanāyopakalpate |
tathā'bhisaṃhitaḥ śabdo bhavatyarthasya vācakaḥ || 400 ||

As the eye, when directed, becomes fit for seeing — so a word, when intended, becomes the expressor of a meaning.

2.401 unformalized

क्रियाव्यवेतः सम्बन्धो दृष्टः करणकर्मणोः ।
अभिधा नियमस्तस्मादभिधानाभिधेययोः ॥ ४०१ ॥

kriyāvyavetaḥ sambandho dṛṣṭaḥ karaṇakarmaṇoḥ |
abhidhā niyamastasmādabhidhānābhidheyayoḥ || 401 ||

The connection of instrument and object is seen as mediated by an action; therefore the fixing of expression is of the expression and the expressible.

2.402 unformalized

बहुष्वेकाभिधानेषु सर्वेष्वेकार्थकारिषु ।
यत्प्रयोक्ताभिसन्धत्ते शब्दस्तत्रावतिष्ठते ॥ ४०२ ॥

bahuṣvekābhidhāneṣu sarveṣvekārthakāriṣu |
yatprayoktābhisandhatte śabdastatrāvatiṣṭhate || 402 ||

Among many single expressions, all effecting one meaning — the word stands upon that which the speaker intends.

2.403-404 unformalized

आम्नायशब्दानभ्यासे केचिदाहुरनर्थकान् ।
स्वरूपमात्रवृत्तींश्च परेषां प्रतिपादने ॥ ४०३ ॥
अभिधानक्रियाभेदादर्थस्य प्रतिपादकात् ।
नियोगभेदान्मन्यन्ते तानेवाकत्वदर्शिनः ॥ ४०४ ॥

āmnāyaśabdānabhyāse kecidāhuranarthakān |
svarūpamātravṛttīṃśca pareṣāṃ pratipādane || 403 ||
abhidhānakriyābhedādarthasya pratipādakāt |
niyogabhedānmanyante tānevākatvadarśinaḥ || 404 ||

(403) In the practice of the Vedic words, some say they are meaningless and operate on their own form alone, in the conveying to others. (404) Because of the difference in the act of expression, which conveys the meaning, those who see them as one consider them (different) by difference of application.

2.405 unformalized

तेषामत्यन्तनानात्वं नानात्वव्यवहारिणः ।
अक्षादीनामिव प्राहुरेकजातिसमन्वयात् ॥ ४०५ ॥

teṣāmatyantanānātvaṃ nānātvavyavahāriṇaḥ |
akṣādīnāmiva prāhurekajātisamanvayāt || 405 ||

Those who deal in manifoldness declare their utter manifoldness — as of dice and the like, from their connection with a single class.

2.406 unformalized

प्रयोगादभिसन्धानमत्पदेषु न विद्यते ।
विषये यतशक्तित्वात् स तु तत्र व्यवस्थितः ॥ ४०६ ॥

prayogādabhisandhānamatpadeṣu na vidyate |
viṣaye yataśaktitvāt sa tu tatra vyavasthitaḥ || 406 ||

Intention arising from employment does not exist in the mantra-words; because their capacity is fixed with respect to their domain, that stands settled there.

2.407 unformalized

नानात्वस्यैव संज्ञानमर्थप्रकरणादिभिः ।
न जात्वर्थान्तरे वृत्तिरन्यार्थानां कथञ्चन ॥ ४०७ ॥

nānātvasyaiva saṃjñānamarthaprakaraṇādibhiḥ |
na jātvarthāntare vṛttiranyārthānāṃ kathañcana || 407 ||

The knowledge of manifoldness alone comes by the object, the context and the rest; there is never, in any way, an operation of words meant for other meanings upon a different meaning.

2.408-410 · The Word as Sentence; Existence and Predication unformalized

पदरूपं तु यद्वाक्यमस्तित्वोपनिबन्धनम् ।
कामं विमर्शस्तत्रायं न वाक्यावयवे पदे ॥ ४०८ ॥
यथैवानर्थकेर्वर्णैविंशिष्टार्थोऽभिधीयते ।
पदैरनर्थकैरेवं विशिष्टार्थोऽभिधीयते ॥ ४०९ ॥
यदन्तराले ज्ञानं तु पदार्थेषूपजायते ।
प्रतिपत्तेरूपायोऽसौ प्रक्रमानवधारणात् ॥ ४१० ॥

padarūpaṃ tu yadvākyamastitvopanibandhanam |
kāmaṃ vimarśastatrāyaṃ na vākyāvayave pade || 408 ||
yathaivānarthakervarṇaiviṃśiṣṭārtho'bhidhīyate |
padairanarthakairevaṃ viśiṣṭārtho'bhidhīyate || 409 ||
yadantarāle jñānaṃ tu padārtheṣūpajāyate |
pratipatterūpāyo'sau prakramānavadhāraṇāt || 410 ||

(408) But that sentence which has the form of a word, grounded in existence — let this reflection be there, granted, and not in the word that is a member of a sentence. (409) Just as, by meaningless phonemes, a qualified meaning is expressed — so, by meaningless words, a qualified meaning is expressed. (410) But the knowledge that arises in the interval, with respect to the word-meanings, is a means to the comprehension, on account of the non-ascertainment of the commencement.

2.411 unformalized

पूर्वैरर्थैरनुगतो यथार्थात्मा परः परः ।
संसर्ग एव प्रकान्तस्तथाऽन्येष्वर्थवस्तुषु ॥ ४११ ॥

pūrvairarthairanugato yathārthātmā paraḥ paraḥ |
saṃsarga eva prakāntastathā'nyeṣvarthavastuṣu || 411 ||

As each successive meaning-self is accompanied by the prior meanings, so, in other meaning-things, the commingling alone is what is commenced.

2.412 unformalized

अङ्गीकृते तु केषाञ्चित् साध्येनार्थेन साधने ।
आधारनियमार्थैव साधनानां पुनः श्रुतिः ॥ ४१२ ॥

aṅgīkṛte tu keṣāñcit sādhyenārthena sādhane |
ādhāraniyamārthaiva sādhanānāṃ punaḥ śrutiḥ || 412 ||

But when, by some, the means is admitted along with the to-be-accomplished meaning — the re-hearing of the means is only for the sake of fixing the substratum.

2.413 unformalized

आधारनियमाभावात् तदाक्षेपो न विद्यते ।
सामर्थ्यात्सम्भवस्तस्य श्रुतिस्त्वन्यनिवृत्तये ॥ ४१३ ॥

ādhāraniyamābhāvāt tadākṣepo na vidyate |
sāmarthyātsambhavastasya śrutistvanyanivṛttaye || 413 ||

In the absence of the fixing of the substratum, its implication does not exist; its possibility is from capacity, but the explicit hearing is for the exclusion of others.

2.414 unformalized

क्रिया क्रियान्तराद्भिन्ना नियताधारसाधना ।
प्रक्रान्ता प्रतिपत्तॄणां भेदाः सम्बोधहेतवः ॥ ४१४ ॥

kriyā kriyāntarādbhinnā niyatādhārasādhanā |
prakrāntā pratipattṝṇāṃ bhedāḥ sambodhahetavaḥ || 414 ||

An action, distinct from other actions, having a fixed substratum and means, once commenced — the differences are causes of awakening for the comprehenders.

2.415 unformalized

अविभागं तु शब्दभ्यः क्रमवद्भ्योऽपदक्रमम् ।
प्रकाशते तदन्येषां वाक्यं वाक्यार्थ एव च ॥ ४१५ ॥

avibhāgaṃ tu śabdabhyaḥ kramavadbhyo'padakramam |
prakāśate tadanyeṣāṃ vākyaṃ vākyārtha eva ca || 415 ||

But to others, the sentence and the sentence-meaning both shine forth as undivided, without sequence of words, from words that possess sequence.

2.416 unformalized

स्वरूपं विद्यते यस्य तस्यात्मा न निरूप्यते ।
नास्ति यस्य स्वरूपं तु तस्यैवात्मा निरूप्यते ॥ ४१६ ॥

svarūpaṃ vidyate yasya tasyātmā na nirūpyate |
nāsti yasya svarūpaṃ tu tasyaivātmā nirūpyate || 416 ||

That which has an own-form — of it, the self is not described; but of that which has no own-form, of that alone is the self described.

2.417 unformalized

अशब्दमपरेऽर्थस्य रूपनिर्धारणं विदुः ।
शर्थावभासरूपा हि शब्देभ्यो जायते स्मृतिः ॥ ४१७ ॥

aśabdamapare'rthasya rūpanirdhāraṇaṃ viduḥ |
śarthāvabhāsarūpā hi śabdebhyo jāyate smṛtiḥ || 417 ||

Others know the determination of the meaning's form to be wordless; for the memory that arises from words has the form of an appearance of the meaning.

2.418 unformalized

अन्यथैवाग्निसम्बन्धाद्दाहं दग्धोऽभिमन्यते ।
अन्यथा दाहशब्देन दाहाद्यर्थः प्रतीयते ॥ ४१८ ॥

anyathaivāgnisambandhāddāhaṃ dagdho'bhimanyate |
anyathā dāhaśabdena dāhādyarthaḥ pratīyate || 418 ||

It is in one way that the burnt man, from connection with fire, experiences the burning; in quite another way that the meaning of burning and the rest is understood by the word 'burning'.

2.419-420 unformalized

पृथङ्निविष्टतत्त्वानां पृथगर्थानुपातिनाम् ।
इन्द्रियाणां यथा कार्यमृते देहान्न कल्पते ॥ ४१९ ॥
तथा पदानां सर्वेषां पृथगर्थनिवेशिनाम् ।
वाक्येभ्यः प्रविभक्तानामर्थवत्ता न विद्यते ॥ ४२० ॥

pṛthaṅniviṣṭatattvānāṃ pṛthagarthānupātinām |
indriyāṇāṃ yathā kāryamṛte dehānna kalpate || 419 ||
tathā padānāṃ sarveṣāṃ pṛthagarthaniveśinām |
vākyebhyaḥ pravibhaktānāmarthavattā na vidyate || 420 ||

(419) As the effect of the sense-faculties — whose realities are separately lodged, and which severally follow their own objects — is not construed apart from the body; (420) so, of all the words, which severally settle on their own meanings, when they are divided out from sentences, there is no meaningfulness.

2.421-422 unformalized

संसर्गरूपं संसृष्टेष्वर्थवस्तुषु गृह्यते ।
नात्रोपाख्यायते तत्वमपदार्थस्य दर्शनात् ॥ ४२१ ॥
दर्शनस्यापि यत्सत्यं न तथा दर्शनां स्थित्म् ।
वस्तुसंसर्गरूपेण तदरूपं निरूप्यते ॥ ४२२ ॥

saṃsargarūpaṃ saṃsṛṣṭeṣvarthavastuṣu gṛhyate |
nātropākhyāyate tatvamapadārthasya darśanāt || 421 ||
darśanasyāpi yatsatyaṃ na tathā darśanāṃ sthitm |
vastusaṃsargarūpeṇa tadarūpaṃ nirūpyate || 422 ||

(421) The form of commingling is grasped among meaning-things that are commingled; here the reality is not told, because of the seeing of what is not a word-meaning. (422) Even of the seeing, what is true is not established as the seeing is; that formless thing is described by way of the form of the commingling of things.

2.423 unformalized

अस्तित्वेनानुषक्तो वा निवृत्तयात्मनि वा स्थितः ।
अर्थोऽभिधीयते यस्मादतो वाक्यं प्रयुज्यते ॥ ४२३ ॥

astitvenānuṣakto vā nivṛttayātmani vā sthitaḥ |
artho'bhidhīyate yasmādato vākyaṃ prayujyate || 423 ||

Since a meaning is expressed either as accompanied by existence, or as standing in a withdrawn self — therefore a sentence is employed.

2.424 unformalized

क्रियानुषङ्गेण विना न पदार्थः प्रतीयते ।
सत्यो वा विपरीतो वा व्यवहारे न सोऽस्त्यतः ॥ ४२४ ॥

kriyānuṣaṅgeṇa vinā na padārthaḥ pratīyate |
satyo vā viparīto vā vyavahāre na so'styataḥ || 424 ||

Without the accompaniment of an action, a word-meaning is not understood — whether real or contrary; therefore it does not exist in practice.

2.425 unformalized

सदित्येव तु यद्वाक्यं तदभूदस्ति नेति वा ।
क्रियाभिधानसम्बन्धमन्तरेण न मन्यते ॥ ४२५ ॥

sadityeva tu yadvākyaṃ tadabhūdasti neti vā |
kriyābhidhānasambandhamantareṇa na manyate || 425 ||

But that sentence which is just 'sat' — 'it was', 'it is', or 'not' — is not conceived apart from the connection with the expressing of an action.

2.426-427 unformalized

आख्यातपदवाच्येऽर्थे साधनोपनिबन्धने ।
विना सत्तवाभिधानेन नाकाङ्क्षा विनिवर्तते ॥ ४२६ ॥
प्राधान्यात्तु क्रिया पूर्वमर्थस्य प्रविभज्यते ।
साध्यप्रयुक्तान्यङ्गनि फलं तस्याः प्रयोजकम् ॥ ४२७ ॥

ākhyātapadavācye'rthe sādhanopanibandhane |
vinā sattavābhidhānena nākāṅkṣā vinivartate || 426 ||
prādhānyāttu kriyā pūrvamarthasya pravibhajyate |
sādhyaprayuktānyaṅgani phalaṃ tasyāḥ prayojakam || 427 ||

(426) In the meaning expressible by a finite verb, grounded in the means, expectancy does not withdraw without the expressing of existence. (427) But from principality, the action is first divided out of the meaning; the auxiliaries are employed for the sake of the to-be-accomplished; its fruit is the occasioner.

2.428 unformalized

प्रयोक्तैवाभिसन्धत्ते साध्यसाधनरूपताम् ।
अर्थस्य वाऽभिसम्बन्धकल्पनां प्रसमीहते ॥ ४२८ ॥

prayoktaivābhisandhatte sādhyasādhanarūpatām |
arthasya vā'bhisambandhakalpanāṃ prasamīhate || 428 ||

It is the speaker alone who intends the character of to-be-accomplished and means; or he desires the constructing of the meaning's connection.

2.429 unformalized

पचिक्रिया करोमीति कर्मत्वेनाभिधीयते ।
पक्तिः करणरूपं तु साध्यत्वेन प्रतीयते ॥ ४२९ ॥

pacikriyā karomīti karmatvenābhidhīyate |
paktiḥ karaṇarūpaṃ tu sādhyatvena pratīyate || 429 ||

In 'I do the act of cooking', the cooking-action is expressed as the object; but the cooking, in the form of the instrument, is understood as the to-be-accomplished.

2.430 unformalized

योऽसौ येनोपकारेण प्रयोक्तॄणां विवक्षितः ।
अर्थस्य सर्वशक्तित्वात् स तथैव व्यवस्थितः ॥ ४३० ॥

yo'sau yenopakāreṇa prayoktṝṇāṃ vivakṣitaḥ |
arthasya sarvaśaktitvāt sa tathaiva vyavasthitaḥ || 430 ||

That which is intended by speakers, with whatever assistance — since the meaning is all-capable, that stands settled just so.

2.431-433 · Connection, Assistance, and the Word's Sovereignty unformalized

आराद् वृत्तिषु सम्बन्धः कदाचिदभिधीयते ।
आश्लिष्टो योऽनुपश्लिष्टः स कदाचित् प्रतीयते ॥ ४३१ ॥
संसृष्टानां विवेकित्वं संसर्गश्च विवेकिनाम् ।
नानात्मकानामेकत्वं नानात्वं च विपर्यये ॥ ४३२ ॥
सर्वात्मकत्वादर्थस्य नैरात्म्याद्वा व्यवस्थितम् ।
अत्यन्तयतशक्तित्वाच्छब्द एव निबन्धनम् ॥ ४३३ ॥

ārād vṛttiṣu sambandhaḥ kadācidabhidhīyate |
āśliṣṭo yo'nupaśliṣṭaḥ sa kadācit pratīyate || 431 ||
saṃsṛṣṭānāṃ vivekitvaṃ saṃsargaśca vivekinām |
nānātmakānāmekatvaṃ nānātvaṃ ca viparyaye || 432 ||
sarvātmakatvādarthasya nairātmyādvā vyavasthitam |
atyantayataśaktitvācchabda eva nibandhanam || 433 ||

(431) In derivative formations, a connection is sometimes expressed from afar; what is unattached is sometimes understood as attached. (432) Of the commingled there is discreteness, and commingling of the discrete; of the many-natured, oneness — and manifoldness in the reverse case. (433) Whether from the meaning's being all-natured, or from its being self-less, it stands settled; because capacity is utterly fixed, the word alone is the ground.

2.434 unformalized

वस्तूपलक्षणं शब्दो नापकारस्य वाचकः ।
न स्वशक्तिः पदार्थानां संस्प्रष्टुं तेन शक्यते ॥ ४३४ ॥

vastūpalakṣaṇaṃ śabdo nāpakārasya vācakaḥ |
na svaśaktiḥ padārthānāṃ saṃspraṣṭuṃ tena śakyate || 434 ||

The word is an indicator of the thing; it is not the expressor of the assistance. The own-capacity of word-meanings cannot be touched by it.

2.435 unformalized

सम्बन्धिधर्मा संयोगः स्वशब्देनाभिधीयते ।
सम्बन्धः समवायश्च सम्बन्धित्वेन गम्यते ॥ ४३५ ॥

sambandhidharmā saṃyogaḥ svaśabdenābhidhīyate |
sambandhaḥ samavāyaśca sambandhitvena gamyate || 435 ||

Conjunction, a property of the relata, is expressed by its own word; connection and inherence are understood by way of being relata.

2.436 unformalized

लक्षणाद् व्यवतिष्ठन्ते पदार्था न तु वस्तुतः ।
उपकारात् स एवार्थः कथञ्चिदनुगम्यते ॥ ४३६ ॥

lakṣaṇād vyavatiṣṭhante padārthā na tu vastutaḥ |
upakārāt sa evārthaḥ kathañcidanugamyate || 436 ||

Word-meanings stand settled by way of characterization, not in reality; from the assistance, that very meaning is somehow followed along.

2.437 unformalized

वाक्यार्थे योऽभिसम्बन्धो न तस्यात्मा क्वचित् स्थितः ।
व्यवहारे पदार्थानां तमात्मानं प्रचक्षते ॥ ४३७ ॥

vākyārthe yo'bhisambandho na tasyātmā kvacit sthitaḥ |
vyavahāre padārthānāṃ tamātmānaṃ pracakṣate || 437 ||

The connection which is in the sentence-meaning — its self does not stand anywhere; in the practice of word-meanings, they call that its self.

2.438 unformalized

पदार्थे समुदाये वा समाप्तो नैव वा क्वचित् ।
पदार्थरूपभेदेन तस्यात्मा प्रविभज्यते ॥ ४३८ ॥

padārthe samudāye vā samāpto naiva vā kvacit |
padārtharūpabhedena tasyātmā pravibhajyate || 438 ||

Whether completed in the word-meaning, or in the aggregate, or nowhere at all — its self is divided out by way of the difference of word-meaning-forms.

2.439-440 unformalized

अन्वाख्यानाय यो भेदः प्रतिपत्तिनिबन्धनम् ।
साकाङ्क्षावयवं भेदे तेनान्यदुपवर्ण्यते ॥ ४३९ ॥
अनेकशक्तेरेकस्य प्रविभागोऽनुगम्यते ।
एकार्थत्वं हि वाक्यस्य मात्रयाऽपि प्रतीयते ॥ ४४० ॥

anvākhyānāya yo bhedaḥ pratipattinibandhanam |
sākāṅkṣāvayavaṃ bhede tenānyadupavarṇyate || 439 ||
anekaśakterekasya pravibhāgo'nugamyate |
ekārthatvaṃ hi vākyasya mātrayā'pi pratīyate || 440 ||

(439) The difference which, for the sake of analysis, is the ground of comprehension — by that, in the differentiation, something else, having mutually-requiring parts, is described. (440) The division of a single thing possessing many capacities is followed; for a sentence's single-meaningedness is understood even by a fraction.

2.441 unformalized

संप्रत्ययार्थाद् बाह्योऽर्थः सन्नसन्वा विभज्यते ।
बाह्यीकृत्य विभागस्तु शक्त्यपोद्धारलक्षणः ॥ ४४१ ॥

saṃpratyayārthād bāhyo'rthaḥ sannasanvā vibhajyate |
bāhyīkṛtya vibhāgastu śaktyapoddhāralakṣaṇaḥ || 441 ||

The external meaning, whether existent or non-existent, is divided out from the meaning of the comprehension; but the division, having made it external, has the mark of the abstraction of capacities.

2.442 unformalized

बहुष्वपि तिङ्न्तेषु साकाङ्क्षेष्वेकवाक्यता ।
तिङन्तेभ्यो निघातस्य पर्युदासस्तथार्थवान् ॥ ४४२ ॥

bahuṣvapi tiṅnteṣu sākāṅkṣeṣvekavākyatā |
tiṅantebhyo nighātasya paryudāsastathārthavān || 442 ||

Even among many finite verbs that are mutually requiring, there is single-sentence-hood; hence the exclusion of accent-suppression from the finite verbs is also meaningful.

2.443 unformalized

एकतिङ् यस्य वाक्यं तु शास्त्रे नियतलक्षणम् ।
तस्यातिङ्ग्रहणेनार्थो वाक्यभेदान्न विद्यते ॥ ४४३ ॥

ekatiṅ yasya vākyaṃ tu śāstre niyatalakṣaṇam |
tasyātiṅgrahaṇenārtho vākyabhedānna vidyate || 443 ||

But that sentence which has one finite verb, whose definition is fixed in the science — for it, there is no purpose in the mention of 'not-tin', because of the difference of sentences.

2.444 unformalized

तिङन्तान्तरयुक्तेषु युक्तयुक्तेषु वा पुनः ।
मृगः पश्यत यातीति भेदाभेदौ न तिष्ठतः ॥ ४४४ ॥

tiṅantāntarayukteṣu yuktayukteṣu vā punaḥ |
mṛgaḥ paśyata yātīti bhedābhedau na tiṣṭhataḥ || 444 ||

In cases joined with another finite verb, or again in the joined-and-joined — 'the deer! look! it goes' — difference and non-difference do not stand.

2.445 unformalized

इतिकर्तव्यताऽर्थस्य सामर्थ्याद्यस्य काङ्क्ष्यते ।
अशब्दलक्षणाकाङ्क्षं समाप्तार्थं तदुच्यते ॥ ४४५ ॥

itikartavyatā'rthasya sāmarthyādyasya kāṅkṣyate |
aśabdalakṣaṇākāṅkṣaṃ samāptārthaṃ taducyate || 445 ||

That whose what-is-to-be-done is desired, from capacity, for the meaning — having an expectancy not characterized by words, that is called 'of completed meaning'.

2.446 unformalized

तत्त्वान्वाख्यानमात्रे तु यावानर्थोऽनुषज्यते ।
विनाऽपि तत्प्रयोगेण श्रुतेर्वाक्यं समाप्यते ॥ ४४६ ॥

tattvānvākhyānamātre tu yāvānartho'nuṣajyate |
vinā'pi tatprayogeṇa śrutervākyaṃ samāpyate || 446 ||

But in the mere analytic statement of the reality, however much meaning is carried along — even without the employment of that, the sentence is completed from the hearing.

2.447 unformalized

चङ्क्रम्यमाणोऽधीष्वात्र जपंश्चङ्क्रमणं कुरु ।
तादर्थ्यस्याविशेषेऽपि शब्दाद्भेदः प्रतीयते ॥ ४४७ ॥

caṅkramyamāṇo'dhīṣvātra japaṃścaṅkramaṇaṃ kuru |
tādarthyasyāviśeṣe'pi śabdādbhedaḥ pratīyate || 447 ||

'While walking about, study here'; 'muttering, do the walking-about' — though the purposiveness is not different, a difference is understood from the word.

2.448 unformalized

फलवन्तः क्रियाभेदाः क्रियान्तरनिबन्धनाः ।
असंख्याताः क्रमोद्देशैरेकाख्यातनिदर्शनाः ॥ ४४८ ॥

phalavantaḥ kriyābhedāḥ kriyāntaranibandhanāḥ |
asaṃkhyātāḥ kramoddeśairekākhyātanidarśanāḥ || 448 ||

The differences of action, having fruits, grounded in other actions, are uncounted; by the designations of sequence, they have a single finite verb for their exhibition.

2.449-450 unformalized

निवृत्तभेदा सर्वैव क्रियाऽऽख्यातेऽभिधीयते ।
श्रुतेरशक्या भेदानां प्रविभागप्रकल्पना ॥ ४४९ ॥
अश्वमेधेन यक्ष्यन्ते राजानः सत्रमास्ते ।
ब्राह्मणा इति नाख्यातरूपाद्भेदः प्रतीयते ॥ ४५० ॥

nivṛttabhedā sarvaiva kriyā''khyāte'bhidhīyate |
śruteraśakyā bhedānāṃ pravibhāgaprakalpanā || 449 ||
aśvamedhena yakṣyante rājānaḥ satramāste |
brāhmaṇā iti nākhyātarūpādbhedaḥ pratīyate || 450 ||

(449) The whole action, its differences withdrawn, is expressed in the finite verb; the constructing of a division of the differences is not possible from the hearing. (450) 'The kings will sacrifice with the horse-sacrifice'; 'the brahmins sit the session' — a difference is not understood from the finite verb's form.

2.451 unformalized

सकृच्छ्रुता सप्तदशस्वनावृत्तापि या क्रिया ।
प्राजापत्येषु सामर्थ्यात् सा भेदं प्रतिपद्यते ॥ ४५१ ॥

sakṛcchrutā saptadaśasvanāvṛttāpi yā kriyā |
prājāpatyeṣu sāmarthyāt sā bhedaṃ pratipadyate || 451 ||

The action which, heard once, is not repeated among the seventeen — in the Prajapatya rites it attains difference, from capacity.

2.452 unformalized

देवदत्तादिषु भुजिः प्रत्येकमवतिष्ठते ।
प्रतिस्वतन्त्रं वाक्यं वा भेदो न प्रविभज्यते ॥ ४५२ ॥

devadattādiṣu bhujiḥ pratyekamavatiṣṭhate |
pratisvatantraṃ vākyaṃ vā bhedo na pravibhajyate || 452 ||

The eating stands severally with respect to Devadatta and the rest; or the sentence is independent for each — the difference is not divided out.

2.453 unformalized

उच्चारणे तु वाक्यानामन्यद्रूपं निगृह्यते ।
प्रतिपत्तौ तु भिन्नानामन्यद्रूपं प्रतीयते ॥ ४५३ ॥

uccāraṇe tu vākyānāmanyadrūpaṃ nigṛhyate |
pratipattau tu bhinnānāmanyadrūpaṃ pratīyate || 453 ||

But in the uttering of sentences, one form is grasped; while in the comprehension of the differentiated, another form is understood.

2.454 unformalized

एकं ग्रहणकं वाक्यं सामान्येनाभिधीयते ।
कर्तरीति यथा तच्च पश्वादिषु विभज्यते ॥ ४५४ ॥

ekaṃ grahaṇakaṃ vākyaṃ sāmānyenābhidhīyate |
kartarīti yathā tacca paśvādiṣu vibhajyate || 454 ||

One comprehensive sentence is expressed by way of the general — as in 'in the agent' — and that is divided out among the animal and the rest.

2.455 unformalized

यद्याकाङ्क्षा निवर्तेत तद्भूतस्य सकृच्छ्रुतौ ।
नैवान्येनाभिसम्बन्धं तदुपेयात् कथञ्चन ॥ ४५५ ॥

yadyākāṅkṣā nivarteta tadbhūtasya sakṛcchrutau |
naivānyenābhisambandhaṃ tadupeyāt kathañcana || 455 ||

If the expectancy of that were to withdraw upon a single hearing — then it could not in any way attain connection with another.

2.456 · One Form, Many Meanings: The Womb of Sentences unformalized

एकरूपमनेकार्थं तस्मादुपनिबन्धनम् ।
योनिर्विभागवाक्यानां तेभ्योऽनन्यदिव स्थितम् ॥ ४५६ ॥

ekarūpamanekārthaṃ tasmādupanibandhanam |
yonirvibhāgavākyānāṃ tebhyo'nanyadiva sthitam || 456 ||

Therefore the ground is single in form and manifold in meaning — the womb of the sentences of division, standing as though not other than them.

2.457 unformalized

क्वचित् क्रिया व्यक्तिभागैरुपकारे प्रवर्त्तते ।
सामान्यभाग एवास्याः क्वचिदर्थस्य साधकः ॥ ४५७ ॥

kvacit kriyā vyaktibhāgairupakāre pravarttate |
sāmānyabhāga evāsyāḥ kvacidarthasya sādhakaḥ || 457 ||

Sometimes an action operates in its assistance by way of the individual-portions; sometimes the general-portion alone of it is what accomplishes the meaning.

2.458 unformalized

कालभिन्नाश्च भेदा ये ये चाप्युष्ट्रासिकादिषु ।
प्रक्रमे जातिभागस्य शब्दात्मा तैर्न भिद्यते ॥ ४५८ ॥

kālabhinnāśca bhedā ye ye cāpyuṣṭrāsikādiṣu |
prakrame jātibhāgasya śabdātmā tairna bhidyate || 458 ||

The differences that are separated by time, and those in 'ustrasika' and the like — in the commencement of the class-portion, the word's self is not differentiated by them.

2.459 unformalized

एकसंख्येषु भेदेषु भिन्ना जात्यादिभिः क्रियाः ।
भेदेन विनियुज्यन्ते तच्छब्दस्य सकृच्छ्रुतौ ॥ ४५९ ॥

ekasaṃkhyeṣu bhedeṣu bhinnā jātyādibhiḥ kriyāḥ |
bhedena viniyujyante tacchabdasya sakṛcchrutau || 459 ||

Among differences of a single number, actions differentiated by class and the rest are applied by way of difference, on a single hearing of that word.

2.460-463 unformalized

अक्षादिषु यथा भिन्ना भञ्जिभक्षिदिविक्रियाः ।
प्रयोगकालाभेदेऽपि प्रतिभेदं पृथक् स्थिताः ॥ ४६० ॥
अक्षाणां तन्त्रिणां तन्त्रमुपायस्तुल्यरूपता ।
एषां क्रमो विभक्तानां तन्निबद्धा सकृच्छ्रुतिः ॥ ४६१ ॥
द्वावभ्युपायौ शब्दानां प्रयोगे समवस्थितौ ।
क्रमो वा यौगपद्यं वा यौ लोको नातिर्त्तते ॥ ४६२ ॥
क्रमे विभिद्यते रूपं यौगपद्ये न भिद्यते ।
क्रिया तु यौगपद्येऽपि क्रमरूपानुपातिनी ॥ ४६३ ॥

akṣādiṣu yathā bhinnā bhañjibhakṣidivikriyāḥ |
prayogakālābhede'pi pratibhedaṃ pṛthak sthitāḥ || 460 ||
akṣāṇāṃ tantriṇāṃ tantramupāyastulyarūpatā |
eṣāṃ kramo vibhaktānāṃ tannibaddhā sakṛcchrutiḥ || 461 ||
dvāvabhyupāyau śabdānāṃ prayoge samavasthitau |
kramo vā yaugapadyaṃ vā yau loko nātirttate || 462 ||
krame vibhidyate rūpaṃ yaugapadye na bhidyate |
kriyā tu yaugapadye'pi kramarūpānupātinī || 463 ||

(460) As, with dice and the like, the actions of breaking, eating and playing are distinct — though there is no difference in the time of employment, they stand separately for each. (461) The single-performance of dice and of lute-players is a means; likeness of form is the way; their sequence, being divided, is the once-hearing bound up with that. (462) Two means stand settled in the employment of words: sequence, or simultaneity — which the world does not transgress. (463) In sequence the form is differentiated; in simultaneity it is not; but the action, even in simultaneity, follows the form of sequence.

2.464 unformalized

भेदसंसर्गशक्ती द्वे शब्दाद्भिन्ने इव स्थिते ।
यौगपद्येऽप्यनेकेन प्रयोगे भिद्यते श्रुतिः ॥ ४६४ ॥

bhedasaṃsargaśaktī dve śabdādbhinne iva sthite |
yaugapadye'pyanekena prayoge bhidyate śrutiḥ || 464 ||

The two capacities, of difference and of commingling, stand as though distinct from the word; even in simultaneity, in employment with several, the hearing is differentiated.

2.465 unformalized

अभिन्नो भेदरूपेण य एकोऽर्थो विवक्षितः ।
तत्रावयवधर्मेण समुदायोऽनुगृह्यते ॥ ४६५ ॥

abhinno bhedarūpeṇa ya eko'rtho vivakṣitaḥ |
tatrāvayavadharmeṇa samudāyo'nugṛhyate || 465 ||

Where one meaning, undivided, is intended in the form of difference — there the aggregate is favoured by the property of the parts.

2.466 unformalized

भेदनिर्वचने त्वस्य प्रत्येकं वा समाप्यते ।
श्रुतिर्वचनभिन्ना वा वाक्यभेदेऽवतिष्ठते ॥ ४६६ ॥

bhedanirvacane tvasya pratyekaṃ vā samāpyate |
śrutirvacanabhinnā vā vākyabhede'vatiṣṭhate || 466 ||

But in the explicit stating of its difference, either it is completed severally, or the hearing, differentiated by the expression, stands in a difference of sentences.

2.467 unformalized

तत्रैकवचनान्तो वा सोऽक्षशब्दः प्रयुज्यते ।
प्रत्येकं वा बहुत्वेन प्रविभागो यथाश्रुति ॥ ४६७ ॥

tatraikavacanānto vā so'kṣaśabdaḥ prayujyate |
pratyekaṃ vā bahutvena pravibhāgo yathāśruti || 467 ||

There, either that word 'aksa' is employed as ending in the singular, or severally, by way of plurality; the division is according to the hearing.

2.468 unformalized

द्विष्ठानि यानि वाक्यानि तेष्वप्येकत्वदर्शिनाम् ।
अनेकशक्तेरेकस्य स्वशक्तिः प्रविभज्यते ॥ ४६८ ॥

dviṣṭhāni yāni vākyāni teṣvapyekatvadarśinām |
anekaśakterekasya svaśaktiḥ pravibhajyate || 468 ||

Even in those sentences which are two-placed, for those who see oneness, the own-capacity of a single thing possessing many capacities is divided out.

2.469-471 unformalized

अत्यन्तभिन्नयोर्वा स्यात् प्रयोगस्तन्त्रलक्षणः ।
उपायस्तत्र संसर्गः प्रतिपत्तृषु भिद्यते ॥ ४६९ ॥
भेदेनावगतौ पूर्वं शब्दौ तुल्यश्रुती पुनः ।
तन्त्रेण प्रतिपत्तारं प्रयोक्त्रा प्रतिपादिताः ॥ ४७० ॥
एकस्यापि विवक्षायामनुनिष्पद्यते परः ।
विनाऽभिसंधिना शब्दः शक्तिरूपः प्रकाशते ॥ ४७१ ॥

atyantabhinnayorvā syāt prayogastantralakṣaṇaḥ |
upāyastatra saṃsargaḥ pratipattṛṣu bhidyate || 469 ||
bhedenāvagatau pūrvaṃ śabdau tulyaśrutī punaḥ |
tantreṇa pratipattāraṃ prayoktrā pratipāditāḥ || 470 ||
ekasyāpi vivakṣāyāmanuniṣpadyate paraḥ |
vinā'bhisaṃdhinā śabdaḥ śaktirūpaḥ prakāśate || 471 ||

(469) Or there might be an employment, characterized by single-performance, of two utterly distinct things; the means there is the commingling, which is differentiated among the comprehenders. (470) Two words, previously apprehended by way of difference, alike in hearing, are again conveyed by single-performance to the comprehender by the speaker. (471) Even when one alone is intended, the other arises-in-consequence; without any intention, the word shines forth in the form of capacity.

2.472-473 unformalized

अनेकशक्तिरेकस्य युगपच्छ्रीयते क्वचित् ।
अग्निः प्रकाशदाहाभ्यामेकत्रापि नियुज्यते ॥ ४७२ ॥
आवृत्तिशक्तिभिन्नार्थे वाक्ये सकृदपि श्रुते ।
लिङ्गाद्वा तन्त्रधर्माद्वा विभागेनावतिष्ठते ॥ ४७३ ॥

anekaśaktirekasya yugapacchrīyate kvacit |
agniḥ prakāśadāhābhyāmekatrāpi niyujyate || 472 ||
āvṛttiśaktibhinnārthe vākye sakṛdapi śrute |
liṅgādvā tantradharmādvā vibhāgenāvatiṣṭhate || 473 ||

(472) The many capacities of a single thing are sometimes heard simultaneously; fire is applied, even in one place, by way of both illuminating and burning. (473) In a sentence whose meaning is differentiated by the capacity of repetition, even when heard once, it stands by way of division — either from a mark or from the property of single-performance.

2.474 unformalized

सम्प्रसारणसंज्ञायां लिङ्गाभ्यां वर्णवाक्ययोः ।
प्रविभागस्तत्र सूत्रे एकस्मिन्नेव कल्पते ॥ ४७४ ॥

samprasāraṇasaṃjñāyāṃ liṅgābhyāṃ varṇavākyayoḥ |
pravibhāgastatra sūtre ekasminneva kalpate || 474 ||

In the samprasarana-designation, by the two marks of phoneme and sentence, the division is construed there in one and the same sutra.

2.475 unformalized

तथा द्विर्वचनेऽचीति तन्त्रोपायादिलक्षणः ।
एकशेषेण निर्देशो भाष्य एवोपवर्णितः ॥ ४७५ ॥

tathā dvirvacane'cīti tantropāyādilakṣaṇaḥ |
ekaśeṣeṇa nirdeśo bhāṣya evopavarṇitaḥ || 475 ||

So too in 'reduplication before a vowel', the designation by way of single-remainder, characterized by the means of single-performance and the rest, has been described in the Bhasya itself.

2.476 · The History of the Tradition unformalized

प्रायेण संक्षेपरुचीनल्पविद्यापरिग्रहान् ।
संप्राप्य वैयाकरणान् संग्रहेऽस्तमुपागते ॥ ४७६ ॥

prāyeṇa saṃkṣeparucīnalpavidyāparigrahān |
saṃprāpya vaiyākaraṇān saṃgrahe'stamupāgate || 476 ||

Having, for the most part, reached grammarians who delight in brevity and have grasped little learning — when the Sangraha had gone to its setting —

2.477-478 unformalized

कृतेऽथ पचञ्जलिना गुरुणा तीर्थदर्शिना ।
सर्वेषां न्यायबीजानां महाभाष्ये निबन्धने ॥ ४७७ ॥
अलब्धगाधे गाम्भीर्यादुत्तान् इव सौष्ठवात् ।
तस्मिन्नकृतबुद्धीनां नैवावास्थित निश्चयः ॥ ४७८ ॥

kṛte'tha pacañjalinā guruṇā tīrthadarśinā |
sarveṣāṃ nyāyabījānāṃ mahābhāṣye nibandhane || 477 ||
alabdhagādhe gāmbhīryāduttān iva sauṣṭhavāt |
tasminnakṛtabuddhīnāṃ naivāvāsthita niścayaḥ || 478 ||

(477) — and when, thereafter, the Mahabhasya had been composed by the teacher Patanjali, the seer of the ford, as the binding-together of the seeds of all reasonings — (478) that work, unfathomed because of its depth, and as though on the surface because of its excellence — in it, for those whose understanding is unformed, no settled conclusion stood at all.

2.479-481 unformalized

बैजिसौभवर्य्यक्षैः शुष्कतर्कानुसारिभिः ।
आर्षे विप्लाविते ग्रन्थे संग्रहप्रतिकञ्चुके ॥ ४७९ ॥
यः पतञ्जलिशिष्येभ्यो भ्रष्टो व्यकरणागमः ।
काले स दाक्षिणात्येषु ग्रन्थमात्रे व्यवस्थितः ॥ ४८० ॥
पर्वतादागमं लब्ध्वा भाष्यबीजानुसारिभिः ।
स नीतो बहुशाख्त्वं चन्द्राचार्यादिभिः पुनः ॥ ४८१ ॥

baijisaubhavaryyakṣaiḥ śuṣkatarkānusāribhiḥ |
ārṣe viplāvite granthe saṃgrahapratikañcuke || 479 ||
yaḥ patañjaliśiṣyebhyo bhraṣṭo vyakaraṇāgamaḥ |
kāle sa dākṣiṇātyeṣu granthamātre vyavasthitaḥ || 480 ||
parvatādāgamaṃ labdhvā bhāṣyabījānusāribhiḥ |
sa nīto bahuśākhtvaṃ candrācāryādibhiḥ punaḥ || 481 ||

(479) When the seer's work had been swept away by Baiji, Saubhava and Haryaksa, followers of dry reasoning, with the Sangraha as their cover — (480) the grammatical tradition which had fallen away from Patanjali's pupils, at that time stood established among the Southerners in the mere book. (481) Having obtained the tradition from the mountain, by those following the seeds of the Bhasya — by Candracarya and the rest — it was again brought to many branches.

2.482-485 unformalized

न्यायप्रस्थानमार्गांस्तानभ्यस्य स्वं च दर्शनम् ।
प्रणीतो गुरुणाऽस्माकमयमागमसंग्रहः ॥ ४८२ ॥
वर्त्मनामत्र केषाञ्चिद् वस्तुमात्रमुदाहृतम् ।
काण्डे तृतीये न्यक्षेण भविष्यति विचारणा ॥ ४८३ ॥
प्रज्ञाविवेकं लभते भिन्नैरागमदर्शनैः ।
कियद्वा शक्यमुन्नेतुं स्वतर्कमनुधावता ॥ ४८४ ॥
तत्तदुत्प्रेक्षमाणानां पुराणैरागमैर्विना ।
अनुपासितवृद्धानां विद्या नातिप्रसीदति ॥ ४८५ ॥

nyāyaprasthānamārgāṃstānabhyasya svaṃ ca darśanam |
praṇīto guruṇā'smākamayamāgamasaṃgrahaḥ || 482 ||
vartmanāmatra keṣāñcid vastumātramudāhṛtam |
kāṇḍe tṛtīye nyakṣeṇa bhaviṣyati vicāraṇā || 483 ||
prajñāvivekaṃ labhate bhinnairāgamadarśanaiḥ |
kiyadvā śakyamunnetuṃ svatarkamanudhāvatā || 484 ||
tattadutprekṣamāṇānāṃ purāṇairāgamairvinā |
anupāsitavṛddhānāṃ vidyā nātiprasīdati || 485 ||

(482) Having studied those paths of the courses of reasoning, and his own school, this compendium of the tradition was composed by our teacher. (483) Here, of some of the ways, the bare substance has been cited; in the third kanda the examination will be thorough. (484) One obtains discrimination of understanding through differing traditional views; how much can be raised up by one who runs after his own reasoning? (485) For those who imagine this and that without the ancient traditions, and who have not waited upon their elders, knowledge does not become very gracious.