3.7.1 unformalized
स्वाश्रये समवेतानां तद्वदेवाश्रयान्तरे ।
क्रियाणामभिनिष्पत्तौ सामर्थ्यं साधनं विदुः ॥ १ ॥
svāśraye samavetānāṃ tadvadevāśrayāntare |
kriyāṇāmabhiniṣpattau sāmarthyaṃ sādhanaṃ viduḥ || 1 ||
The capacity, in the completing of actions inherent in their own substratum — and likewise in another substratum — they know as the means.
3.7.2 unformalized
शक्तिमात्रासमूहस्य विश्वस्यानेधर्म्मणः ।
सर्वदा सर्वथा भावात् क्वचित् किंचिद् विवक्ष्यते ॥ २ ॥
śaktimātrāsamūhasya viśvasyānedharmmaṇaḥ |
sarvadā sarvathā bhāvāt kvacit kiṃcid vivakṣyate || 2 ||
Since the universe — an aggregate of mere capacities, of manifold properties — exists always and in every way, somewhere something is intended.
3.7.3 unformalized
साधनव्यवहारश्च बुद्ध्यवस्थानिबन्धनः ।
सन्नसन् वार्थरूपेषु भेदो बुद्ध्या प्रकल्प्यते ॥ ३ ॥
sādhanavyavahāraśca buddhyavasthānibandhanaḥ |
sannasan vārtharūpeṣu bhedo buddhyā prakalpyate || 3 ||
And the practice of means is grounded in a state of the intellect; a difference among the forms of objects, whether existent or non-existent, is constructed by the intellect.
3.7.4 unformalized
बुद्धया समाहितैकत्वान् पञ्चालान् कुरुभिर्यदा ।
पुनर्विभजते वक्ता तदाऽपायः प्रतीयते ॥ ४ ॥
buddhayā samāhitaikatvān pañcālān kurubhiryadā |
punarvibhajate vaktā tadā'pāyaḥ pratīyate || 4 ||
When a speaker, having brought the Pancalas to oneness by the intellect along with the Kurus, divides them again — then a separation is understood.
3.7.5 unformalized
शब्दोपहितरूपाश्च बुद्धेर्विषयतां गतान् ।
प्रत्यक्षमिव कंसादीन् साधनत्वेन मन्यते ॥ ५ ॥
śabdopahitarūpāśca buddherviṣayatāṃ gatān |
pratyakṣamiva kaṃsādīn sādhanatvena manyate || 5 ||
And things such as Kamsa, whose forms are conditioned by words and which have come to be objects of the intellect, one considers as means — as though they were perceptible.
3.7.6 unformalized
बुद्धिप्रवृत्तिरूपं च समारोप्याभिधातृभिः ।
अर्थेषु शक्तिभेदानां क्रियते परिकल्पना ॥ ६ ॥
buddhipravṛttirūpaṃ ca samāropyābhidhātṛbhiḥ |
artheṣu śaktibhedānāṃ kriyate parikalpanā || 6 ||
And by the expressers, having superimposed the form of the intellect's operation upon the objects, a construction of differences of capacity is made.
3.7.7 unformalized
व्यक्तौ पदार्थे शब्दादेर्जन्यमानस्य कर्मणः ।
साधनत्वं तथा सिद्धं बुद्धिरूपप्रकल्पितम् ॥ ७ ॥
vyaktau padārthe śabdāderjanyamānasya karmaṇaḥ |
sādhanatvaṃ tathā siddhaṃ buddhirūpaprakalpitam || 7 ||
When the individual is the word-meaning, the means-hood of an object being produced from a word and the like is likewise established, constructed by the form of the intellect.
3.7.8 unformalized
स्वतन्त्रपरतन्त्रत्वे क्रमरूपं च दर्शितम् ।
निरीहेष्ववि भावेषु कल्पनोपनिबन्धनम् ॥ ८ ॥
svatantraparatantratve kramarūpaṃ ca darśitam |
nirīheṣvavi bhāveṣu kalpanopanibandhanam || 8 ||
Independence and dependence, and the form of sequence, have been shown; even among things that are without striving, they rest upon construction.
3.7.9 unformalized
शक्तयः शक्तिंमन्तश्र सर्वे संसर्गवादिनाम् ।
भावास्तेष्वस्वशब्देषु साधनत्वं निरूप्यते ॥ ९ ॥
śaktayaḥ śaktiṃmantaśra sarve saṃsargavādinām |
bhāvāsteṣvasvaśabdeṣu sādhanatvaṃ nirūpyate || 9 ||
For the proponents of commingling, all entities are capacities and possessors of capacities; among those, which are not expressed by their own words, means-hood is determined.
3.7.10 unformalized
घटस्य दृशिकर्मत्वे महत्त्वादीनि साधनम् ।
रूपस्य दृशिकर्मत्वे रूपत्वादीनि साधनम् ॥ १० ॥
ghaṭasya dṛśikarmatve mahattvādīni sādhanam |
rūpasya dṛśikarmatve rūpatvādīni sādhanam || 10 ||
In the pot's being the object of seeing, largeness and the rest are the means; in colour's being the object of seeing, colour-hood and the rest are the means.
3.7.11 unformalized
स्वैः सामान्यविशेषैश्च शक्तिमन्तो रसादयः ।
नियतग्रहणा लोके शक्तयस्तास्तथाश्रयैः ॥ ११ ॥
svaiḥ sāmānyaviśeṣaiśca śaktimanto rasādayaḥ |
niyatagrahaṇā loke śaktayastāstathāśrayaiḥ || 11 ||
Tastes and the rest are possessors of capacity by their own generals and particulars; in the world, those capacities are of fixed apprehension, likewise by their substrata.
3.7.12 unformalized
इन्द्रियार्थमनः कर्तृसंबन्धः साधनं क्वचित् ।
यद्यदा यदनुग्राहि तत्तदा तत्र साधनम् ॥ १२ ॥
indriyārthamanaḥ kartṛsaṃbandhaḥ sādhanaṃ kvacit |
yadyadā yadanugrāhi tattadā tatra sādhanam || 12 ||
The connection of sense-faculty, object, mind and agent is somewhere the means; whatever, at whatever time, is what assists — that, at that time, is the means there.
3.7.13 unformalized
स्वशब्दैरभिधाने तु स धर्मो नाभिधीयते ।
विभक्त्यादिभिरेवासावुपकारः प्रतीयते ॥ १३ ॥
svaśabdairabhidhāne tu sa dharmo nābhidhīyate |
vibhaktyādibhirevāsāvupakāraḥ pratīyate || 13 ||
But when expression is by their own words, that property is not expressed; that assistance is understood by the case-endings alone.
3.7.14 unformalized
निमित्तभावो भावानामुपकारार्थमाश्रितः ।
नतिरावर्जनेत्येवं सिद्धः साधनमिष्यते ॥ १४ ॥
nimittabhāvo bhāvānāmupakārārthamāśritaḥ |
natirāvarjanetyevaṃ siddhaḥ sādhanamiṣyate || 14 ||
The state of being an occasioning ground for things, resorted to for the sake of assistance — 'bending', 'turning toward' — thus established, it is held to be the means.
3.7.15 unformalized
स तेभ्यो व्यतिरिक्तो वा तेषामात्मैव वा तथा ।
व्यतिरेकमुपाश्रित्य साधनत्वेन कल्प्यते ॥ १५ ॥
sa tebhyo vyatirikto vā teṣāmātmaiva vā tathā |
vyatirekamupāśritya sādhanatvena kalpyate || 15 ||
That is either distinct from them, or is their very self; having resorted to separation, it is constructed as means-hood.
3.7.16-17 unformalized
संदर्शनं प्रार्थनायां व्यवसाये त्वनन्तरा ।
व्यवसायस्तथारंभे साधनत्वाय कल्पते ॥ १६ ॥
पूर्वस्मिन् या क्रिया सैव परस्मिन् साधनं मता ।
सन्दर्शने तु चैतन्यं विशिष्टं साधनं विदुः ॥ १७ ॥
saṃdarśanaṃ prārthanāyāṃ vyavasāye tvanantarā |
vyavasāyastathāraṃbhe sādhanatvāya kalpate || 16 ||
pūrvasmin yā kriyā saiva parasmin sādhanaṃ matā |
sandarśane tu caitanyaṃ viśiṣṭaṃ sādhanaṃ viduḥ || 17 ||
(16) Perceiving, in the case of seeking; and next, in the case of resolving; and resolve, likewise, in undertaking — serve as means. (17) The very action that was in the prior case is held to be the means in the subsequent; but in perceiving, they know a distinguished consciousness to be the means.
3.7.18 unformalized
निष्पत्तिमात्रे कर्तृत्वं सर्वत्रैवास्ति कारके ।
व्यापारभेदापेक्षायां करणादित्वसंभवः ॥ १८ ॥
niṣpattimātre kartṛtvaṃ sarvatraivāsti kārake |
vyāpārabhedāpekṣāyāṃ karaṇāditvasaṃbhavaḥ || 18 ||
In the mere completing, agency exists in every karaka whatever; when a difference of operation is depended upon, the possibility of being instrument and the rest arises.
3.7.19 unformalized
पुत्रस्य जन्मनि यथा पित्रोः कर्तृत्वमुच्यते ।
अयमस्यामियं त्वस्मादिति भेदो विवक्षया ॥ १९ ॥
putrasya janmani yathā pitroḥ kartṛtvamucyate |
ayamasyāmiyaṃ tvasmāditi bhedo vivakṣayā || 19 ||
As, in the birth of a son, agency is spoken of for both parents — 'he in her', 'she from him' — the difference is by intention.
3.7.20-21 unformalized
गुणक्रियाणां कर्तारः कर्त्रा न्यक्कृतशक्तयः ।
न्यक्तायामपि सम्पूर्णैः स्वैर्व्यापारैः समन्विताः ॥ २० ॥
करणत्वादिभिर्ज्ञाताः क्रियाभेदानुपातिभिः ।
स्वातन्त्र्यमुत्तरं लब्ध्वा प्रधाने यान्ति कर्तृताम् ॥ २१ ॥
guṇakriyāṇāṃ kartāraḥ kartrā nyakkṛtaśaktayaḥ |
nyaktāyāmapi sampūrṇaiḥ svairvyāpāraiḥ samanvitāḥ || 20 ||
karaṇatvādibhirjñātāḥ kriyābhedānupātibhiḥ |
svātantryamuttaraṃ labdhvā pradhāne yānti kartṛtām || 21 ||
(20) The agents of qualities and actions, their capacities subordinated by the agent — even when subordinated, they are furnished with their own complete operations. (21) Known by instrument-hood and the rest, which follow upon the differences of action, having obtained a subsequent independence, they attain agency with respect to the principal.
3.7.22-23 unformalized
यथा राज्ञा नियुक्तेषु योद्धृत्वं योद्धृषु स्थितम् ।
तेषु वृत्तौ तु लभते राजा जयपराजयौ ॥ २२ ॥
तथा कर्त्रा नियुक्तेषु सर्वेष्वेकार्थकारिषु ।
कर्तृत्वं करणादित्वैरुत्तरं न विरुध्यते ॥ २३ ॥
yathā rājñā niyukteṣu yoddhṛtvaṃ yoddhṛṣu sthitam |
teṣu vṛttau tu labhate rājā jayaparājayau || 22 ||
tathā kartrā niyukteṣu sarveṣvekārthakāriṣu |
kartṛtvaṃ karaṇāditvairuttaraṃ na virudhyate || 23 ||
(22) As, among those appointed by the king, the state of being fighters stands in the fighters; but when they act, it is the king who obtains victory and defeat. (23) So, among all those appointed by the agent, doing one work — agency, subsequent, is not in conflict with instrument-hood and the rest.
3.7.24 unformalized
अनाश्रिते तु व्यापारे निमित्तं हेतुरिष्यते ।
आश्रितावधिभावं तु लक्षणे लक्षणं विदुः ॥ २४ ॥
anāśrite tu vyāpāre nimittaṃ heturiṣyate |
āśritāvadhibhāvaṃ tu lakṣaṇe lakṣaṇaṃ viduḥ || 24 ||
But when the operation is not resorted to, the occasioning ground is held to be the hetu; when the state of being a limit is resorted to, they know the mark to be in the case of the mark.
3.7.25 unformalized
द्रव्यादिविषयो हेतुः कारकं नियतक्रियम् ।
कर्ता कर्त्रन्तरापेक्षः क्रियायां हेतुरिष्यते ॥ २५ ॥
dravyādiviṣayo hetuḥ kārakaṃ niyatakriyam |
kartā kartrantarāpekṣaḥ kriyāyāṃ heturiṣyate || 25 ||
The hetu has substance and the rest for its domain; the karaka has a fixed action. An agent depending on another agent is held to be the hetu in the action.
3.7.26 unformalized
क्रियायै करणन्तस्य दृष्टः प्रतिनिधिस्तथा ।
हेत्वर्था तु क्रिया तस्मान्न स प्रतिनिधीयते ॥ २६ ॥
kriyāyai karaṇantasya dṛṣṭaḥ pratinidhistathā |
hetvarthā tu kriyā tasmānna sa pratinidhīyate || 26 ||
For an action, a substitute for the instrument is seen; but the action is for the sake of the hetu — therefore that one is not substituted.
3.7.27 unformalized
प्रतिलोम्यानुलोम्याभ्यां हेतुरर्थस्य साधकः ।
तादर्थ्यमानुलोम्येन हेतुत्वानुगतं तु तत् ॥ २७ ॥
pratilomyānulomyābhyāṃ heturarthasya sādhakaḥ |
tādarthyamānulomyena hetutvānugataṃ tu tat || 27 ||
The hetu is the accomplisher of the meaning by way of the contrary and by way of the favourable; and purposiveness, by way of the favourable, is what follows upon hetu-hood.
3.7.28 unformalized
सर्वत्र सहजा शक्तिर्यावद्द्रव्यमस्थिता ।
क्रियाकाले त्वभिव्यक्तेराश्रयादुपरकारिणी ॥ २८ ॥
sarvatra sahajā śaktiryāvaddravyamasthitā |
kriyākāle tvabhivyakterāśrayāduparakāriṇī || 28 ||
Everywhere the innate capacity stands as long as the substance does; but at the time of the action, from its manifestation, it becomes assisting through its substratum.
3.7.29 unformalized
कुड्यस्यावरणे शक्तिरस्यादीनां विदारणे ।
सर्वदा स तु सन् धर्मः क्रियाकाले निरूप्यते ॥ २९ ॥
kuḍyasyāvaraṇe śaktirasyādīnāṃ vidāraṇe |
sarvadā sa tu san dharmaḥ kriyākāle nirūpyate || 29 ||
The wall's capacity is in obstructing, that of a sword and the like in cutting; that property, being always existent, is determined at the time of the action.
3.7.30 unformalized
स्वाङ्गसंयोगिनः पाशा दैत्यानां वारुणा यथा ।
व्यज्यन्ते विजिगीषूणां द्रव्याणां शक्तयस्तथा ॥ ३० ॥
svāṅgasaṃyoginaḥ pāśā daityānāṃ vāruṇā yathā |
vyajyante vijigīṣūṇāṃ dravyāṇāṃ śaktayastathā || 30 ||
As the Varuna-nooses of the demons, conjoined with their own limbs, are made manifest — so are the capacities of substances made manifest for those who seek to conquer.
3.7.31 unformalized
तैक्ष्ण्यगौरवकाठिन्यसंस्थानैः स्वैरसिर्यदा ।
छेद्यं प्रति व्याप्रियते शक्तिमान् गृह्यते तदा ॥ ३१ ॥
taikṣṇyagauravakāṭhinyasaṃsthānaiḥ svairasiryadā |
chedyaṃ prati vyāpriyate śaktimān gṛhyate tadā || 31 ||
When the sword, by its own sharpness, weight, hardness and shape, is engaged toward what is to be cut — then it is apprehended as capacity-possessing.
3.7.32 unformalized
प्राङ् निमित्तान्तरोद्भूतं क्रियायाः कैश्चिदिष्यते ।
साधनं सहजं कैश्चित् क्रियान्यैः पूर्वमिष्यते ॥ ३२ ॥
prāṅ nimittāntarodbhūtaṃ kriyāyāḥ kaiścidiṣyate |
sādhanaṃ sahajaṃ kaiścit kriyānyaiḥ pūrvamiṣyate || 32 ||
Some hold the means of the action to be produced beforehand from another occasioning ground; some hold it innate; others hold the action to be prior.
3.7.33 unformalized
प्रवृत्तिरेव प्रथमं क्वचिदप्यनपाश्रिता ।
शक्तिरेकाधिकरणे स्रोतोवदपकर्षति ॥ ३३ ॥
pravṛttireva prathamaṃ kvacidapyanapāśritā |
śaktirekādhikaraṇe srotovadapakarṣati || 33 ||
The operation itself is first, somewhere not resorting to anything at all; the capacity, in a single substratum, draws downward, like a current.
3.7.34 unformalized
अपूर्वं कालशक्तिं वा क्रियां वा कालमेव वा ।
तमेवंलक्षणं भावं केचिदाहुः कथंचन ॥ ३४ ॥
apūrvaṃ kālaśaktiṃ vā kriyāṃ vā kālameva vā |
tamevaṃlakṣaṇaṃ bhāvaṃ kecidāhuḥ kathaṃcana || 34 ||
Some, in some fashion, call that entity of such a character the unprecedented, or the capacity of time, or action, or time itself.
3.7.35 unformalized
नित्याः षट् शक्तयोऽन्येषां भेदाभेदसमन्विताः ।
क्रियासंसिद्धयेऽर्थेषु जातिवत् समवस्थिताः ॥ ३५ ॥
nityāḥ ṣaṭ śaktayo'nyeṣāṃ bhedābhedasamanvitāḥ |
kriyāsaṃsiddhaye'rtheṣu jātivat samavasthitāḥ || 35 ||
For others, six capacities are eternal, endowed with difference and non-difference; for the accomplishing of action they stand established among objects, like universals.
3.7.36 unformalized
द्रव्याकारादिभेदेन ताश्चापरिमिता इव ।
दृश्यन्ते तत्त्वसायां तु षट् शक्तीर्नातिवर्तते ॥ ३६ ॥
dravyākārādibhedena tāścāparimitā iva |
dṛśyante tattvasāyāṃ tu ṣaṭ śaktīrnātivartate || 36 ||
And by difference of substance, configuration and the rest, they are seen as though unlimited; but in the settling of the reality, one does not transgress the six capacities.
3.7.37 unformalized
निमित्तभेदादेकैव भिन्ना शक्तिः प्रतीयते ।
षोढा कर्तृत्वमेबाहुस्तत्प्रवृत्तेर्निबन्धनम् ॥ ३७ ॥
nimittabhedādekaiva bhinnā śaktiḥ pratīyate |
ṣoḍhā kartṛtvamebāhustatpravṛtternibandhanam || 37 ||
From difference of occasioning ground, one and the same capacity is understood as differentiated; they call agency alone six-fold — it is the ground of that operation.
3.7.38 unformalized
तत्त्वे वा व्यतिरेके वा व्यतिरिक्तं तदुच्यते ।
शब्दप्रमाणको लोकः स शास्त्रेणानुगम्यते ॥ ३८ ॥
tattve vā vyatireke vā vyatiriktaṃ taducyate |
śabdapramāṇako lokaḥ sa śāstreṇānugamyate || 38 ||
Whether in reality or in separation, that is spoken of as separate; the world has the word for its authority, and it is followed along by the science.
3.7.39 unformalized
परमार्थे तु नैकत्वं पृथक्त्वाद्भिन्नलक्षणम् ।
पृथक्त्वैकत्वरूपेण तत्त्वमेव प्रकाशते ॥ ३९ ॥
paramārthe tu naikatvaṃ pṛthaktvādbhinnalakṣaṇam |
pṛthaktvaikatvarūpeṇa tattvameva prakāśate || 39 ||
But in the highest sense there is no oneness whose character is distinct from separateness; reality itself shines forth in the form of separateness and oneness.
3.7.40-41 unformalized
यत् पृथक्त्वमसंदिग्धं तदेकत्वान्न भिद्यते ।
यदेकत्वमसंदिग्धं तत् पृथक्त्वान्न भिद्यते ॥ ४० ॥
द्यौः क्षमा वायुरादित्यः सागराः सरितो दिशः ।
अन्तः करणतत्त्वस्य भागा बहिरवस्थिताः ॥ ४१ ॥
yat pṛthaktvamasaṃdigdhaṃ tadekatvānna bhidyate |
yadekatvamasaṃdigdhaṃ tat pṛthaktvānna bhidyate || 40 ||
dyauḥ kṣamā vāyurādityaḥ sāgarāḥ sarito diśaḥ |
antaḥ karaṇatattvasya bhāgā bahiravasthitāḥ || 41 ||
(40) That separateness which is beyond doubt is not different from oneness; that oneness which is beyond doubt is not different from separateness. (41) Sky, earth, wind, sun, oceans, rivers, directions — these are portions of the inner-organ reality, standing outside.
3.7.42 unformalized
कालविच्छेदरूपेण तदेवैकमवस्थितम् ।
स ह्यपूर्वापरो भागः पररूपेण लक्ष्यते ॥ ४२ ॥
kālavicchedarūpeṇa tadevaikamavasthitam |
sa hyapūrvāparo bhāgaḥ pararūpeṇa lakṣyate || 42 ||
That very one stands, single, in the form of the division of time; for that portion, being without prior and posterior, is marked by another's form.
3.7.43 unformalized
दृष्टो ह्यव्यतिरेकेऽपि व्यतिरेकोऽन्वयेऽसति ।
वृक्षाद्यर्थान्लयस्तस्माद्विभक्त्यर्थोऽन्य इष्यते ॥ ४३ ॥
dṛṣṭo hyavyatireke'pi vyatireko'nvaye'sati |
vṛkṣādyarthānlayastasmādvibhaktyartho'nya iṣyate || 43 ||
For separation is seen even where there is no separation, when there is no syntactic connection; therefore the meaning of the case-ending is held to be other than the meanings of 'tree' and the rest.
3.7.44 unformalized
सामान्यं कारकं तस्य सप्ताद्या भेदयोनयः ।
षट् कर्माख्यादिभेदेन शेषभेदस्तु सप्तमी ॥ ४४ ॥
sāmānyaṃ kārakaṃ tasya saptādyā bhedayonayaḥ |
ṣaṭ karmākhyādibhedena śeṣabhedastu saptamī || 44 ||
The karaka is the general; the seventh and the rest are the wombs of its differences: six, by the difference of what is called karman and so on — but the seventh is the difference of the remainder.
3.7.45 unformalized
निर्वर्त्यं च विकार्यं च प्राप्यं चेति त्रिधा मतम् ।
तत्रेप्सिततमं कर्म चतुर्धान्यत्तु कल्पितम् ॥ ४५ ॥
nirvartyaṃ ca vikāryaṃ ca prāpyaṃ ceti tridhā matam |
tatrepsitatamaṃ karma caturdhānyattu kalpitam || 45 ||
The object is held to be three-fold: what is to be produced, what is to be modified, and what is to be reached. Among these, the karman is what is most desired; but another is constructed four-fold.
3.7.46 unformalized
औदासीन्येन यत् प्राप्यं यच्च कर्तुरनीप्सितम् ।
संज्ञान्तरैरनाख्यातं यद्यच्चाप्यन्यपूर्वकम् ॥ ४६ ॥
audāsīnyena yat prāpyaṃ yacca karturanīpsitam |
saṃjñāntarairanākhyātaṃ yadyaccāpyanyapūrvakam || 46 ||
What is reached by way of indifference; what is not desired by the agent; what is not named by other designations; and whatever has another as its antecedent —
3.7.47 unformalized
सती वाविद्यमाना वा प्रकृतिः परिणामिनी ।
यस्य नाश्रीयते तस्य निर्वर्त्यत्वं प्रचक्षते ॥ ४७ ॥
satī vāvidyamānā vā prakṛtiḥ pariṇāminī |
yasya nāśrīyate tasya nirvartyatvaṃ pracakṣate || 47 ||
That for which a transforming material cause — whether existent or non-existent — is not resorted to: of that they declare the state of being what-is-to-be-produced.
3.7.48 unformalized
प्रकृतेस्तु विवक्षायां विकार्यम् कैश्चिदन्यथा ।
निर्वर्त्यं च विकार्यं च कर्म शास्त्रे प्रदर्शितम् ॥ ४८ ॥
prakṛtestu vivakṣāyāṃ vikāryam kaiścidanyathā |
nirvartyaṃ ca vikāryaṃ ca karma śāstre pradarśitam || 48 ||
But when the material cause is intended, it is what-is-to-be-modified; by some, otherwise. Both what-is-to-be-produced and what-is-to-be-modified have been exhibited as the object in the science.
3.7.49 unformalized
यदसज्जायते सद्वा जन्मना यत्प्रकाश्यते ।
तन्निर्वर्त्यं विकार्यं च कर्म द्वेधा व्यवस्थितम् ॥ ४९ ॥
yadasajjāyate sadvā janmanā yatprakāśyate |
tannirvartyaṃ vikāryaṃ ca karma dvedhā vyavasthitam || 49 ||
What, being non-existent, comes to be; or what, being existent, is made manifest by the birth — that is the object established two-fold, as what-is-to-be-produced and what-is-to-be-modified.
3.7.50 unformalized
प्रकृत्युच्छेदसंभूतं किंचित् काष्ठादिभस्मवत् ।
किंचिद् गुणान्तरोत्पत्त्या सुवर्णादिविकारवत् ॥ ५० ॥
prakṛtyucchedasaṃbhūtaṃ kiṃcit kāṣṭhādibhasmavat |
kiṃcid guṇāntarotpattyā suvarṇādivikāravat || 50 ||
Something arises from the destruction of the material — like ash from wood; something by the arising of another quality — like the modification of gold and the rest.
3.7.51 unformalized
क्रियागतविशेषणां सिद्धिर्यत्र न गम्यते ।
दर्शनादनुमानाद्वा तत्प्राप्यमिति कथ्यते ॥ ५१ ॥
kriyāgataviśeṣaṇāṃ siddhiryatra na gamyate |
darśanādanumānādvā tatprāpyamiti kathyate || 51 ||
Where an accomplishment of the particulars belonging to the action is not understood, either from seeing or from inference — that is called what-is-to-be-reached.
3.7.52 unformalized
विशेषलाभः सर्वत्र विद्यते दर्शनादिभिः ।
केषांचित्तदभिव्यक्तिसिद्धिर्दृष्टिविषादिषु ॥ ५२ ॥
viśeṣalābhaḥ sarvatra vidyate darśanādibhiḥ |
keṣāṃcittadabhivyaktisiddhirdṛṣṭiviṣādiṣu || 52 ||
Everywhere a gaining of particulars exists, through seeing and the rest; for some, the establishing of that manifestation is in the case of seeing, poison and so on.
3.7.53 unformalized
आभासोपगमो व्यक्तिः सोढत्वमिति कर्मणः ।
विशेषाः प्राप्यमाणस्य क्रियासिद्धौ व्यवस्थिताः ॥ ५३ ॥
ābhāsopagamo vyaktiḥ soḍhatvamiti karmaṇaḥ |
viśeṣāḥ prāpyamāṇasya kriyāsiddhau vyavasthitāḥ || 53 ||
Coming-to-appearance, manifestation, and being-endured: these particulars of the object that is being reached stand established in the accomplishing of the action.
3.7.54 unformalized
निर्वर्त्यादिषु तत्पूर्वमनुभूय स्वतन्त्रताम् ।
कर्त्रन्तराणां व्यापारे कर्म संपद्यते ततः ॥ ५४ ॥
nirvartyādiṣu tatpūrvamanubhūya svatantratām |
kartrantarāṇāṃ vyāpāre karma saṃpadyate tataḥ || 54 ||
Among what-is-to-be-produced and the rest, having first experienced independence, the object comes to be, thereafter, in the operation of other agents.
3.7.55 unformalized
तद्व्यापारविवेकेऽपि स्वव्यापारे व्यवस्थितम् ।
कर्मापदिष्टान् लभते क्वचिच्छास्त्राश्रयान् विधीन् ॥ ५५ ॥
tadvyāpāraviveke'pi svavyāpāre vyavasthitam |
karmāpadiṣṭān labhate kvacicchāstrāśrayān vidhīn || 55 ||
Even in the separation from that operation, the object, standing in its own operation, obtains in some cases the rules taught in the science that rest upon it.
3.7.56 unformalized
निवृत्तप्रेषणं कर्म स्वक्रियावयवे स्थितम् ।
निवर्तमाने कर्मत्वे स्वे कर्तृत्वेऽवतिष्ठते ॥ ५६ ॥
nivṛttapreṣaṇaṃ karma svakriyāvayave sthitam |
nivartamāne karmatve sve kartṛtve'vatiṣṭhate || 56 ||
The object, its being-directed having ceased, stands in a portion of its own action; the objecthood withdrawing, it stands in its own agency.
3.7.57 unformalized
तानि धात्वन्तराण्येव पचिसिद्ध्यतिवद् विदुः ।
भेदेऽपि तुल्यरूपत्वादेकत्वपरिकल्पना ॥ ५७ ॥
tāni dhātvantarāṇyeva pacisiddhyativad viduḥ |
bhede'pi tulyarūpatvādekatvaparikalpanā || 57 ||
Those they know as simply other roots — like 'pac' and 'sidhyati'; though there is difference, from likeness of form there is a construction of oneness.
3.7.58 unformalized
एकदेशे समूहे च व्यापाराणां पचादयः ।
स्वभावतः प्रवर्तन्ते तुल्यरूपसमन्विताः ॥ ५८ ॥
ekadeśe samūhe ca vyāpārāṇāṃ pacādayaḥ |
svabhāvataḥ pravartante tulyarūpasamanvitāḥ || 58 ||
In a single portion and in an aggregate of operations, 'pac' and the rest proceed by their own nature, endowed with like form.
3.7.59-60 unformalized
न्यग्भावनान्यग्भवनं रूहौ शुद्धे प्रतीयते ।
न्यग्भावना न्यग्भवनं ण्यन्तेऽपि प्रतिपद्यते ॥ ५९ ॥
अवस्थां पंचमीमाहुर्ण्यन्ते तां कर्मकर्तरि ।
निवृत्तप्रेषणाद्धातोः प्राकृतेऽर्थे णिजुच्यते ॥ ६० ॥
nyagbhāvanānyagbhavanaṃ rūhau śuddhe pratīyate |
nyagbhāvanā nyagbhavanaṃ ṇyante'pi pratipadyate || 59 ||
avasthāṃ paṃcamīmāhurṇyante tāṃ karmakartari |
nivṛttapreṣaṇāddhātoḥ prākṛte'rthe ṇijucyate || 60 ||
(59) Subordinating and being-subordinated are understood in the pure root; subordinating and being-subordinated are found in the causative as well. (60) They call it the fifth state; in the causative, in the object-as-agent — when the directing has ceased, the causative affix is stated of the root in its natural meaning.
3.7.61 unformalized
ब्रवीति पचतेरर्थं सिद्ध्यतिर्न विना णिचम् ।
स ण्यन्तः पचतेरर्थो प्रकृते व्यवतिष्ठते ॥ ६१ ॥
bravīti pacaterarthaṃ siddhyatirna vinā ṇicam |
sa ṇyantaḥ pacaterartho prakṛte vyavatiṣṭhate || 61 ||
'Sidhyati' states the meaning of 'pacati' only with the causative affix; that causative-ending stands in the natural meaning of 'pacati'.
3.7.62 unformalized
केषांचिद्देवदत्तादेर्व्यापारो यः सकर्मके ।
स विना देवदत्तादेः कटादिषु विवक्ष्यते ॥ ६२ ॥
keṣāṃciddevadattādervyāpāro yaḥ sakarmake |
sa vinā devadattādeḥ kaṭādiṣu vivakṣyate || 62 ||
For some, that operation of Devadatta and the rest which is in a transitive verb — that same is intended, without Devadatta and the rest, in mats and the like.
3.7.63 unformalized
निवृत्तप्रेषणं कर्म स्वस्य कर्तुः प्रयोजकम् ।
प्रेषणान्तरसंबन्धे ण्यन्ते लेनाभिधीयते ॥ ६३ ॥
nivṛttapreṣaṇaṃ karma svasya kartuḥ prayojakam |
preṣaṇāntarasaṃbandhe ṇyante lenābhidhīyate || 63 ||
The object, its directing having ceased, is the occasioner of its own agent; when there is connection with another directing, in the causative it is expressed by the 'la'-affix.
3.7.64 unformalized
सदृशादिषु यत्कर्म कर्तृत्वं प्रतिपद्यते ।
आपत्त्यापादने तत्र विषयत्वं प्रतिक्रिये ॥ ६४ ॥
sadṛśādiṣu yatkarma kartṛtvaṃ pratipadyate |
āpattyāpādane tatra viṣayatvaṃ pratikriye || 64 ||
Where an object attains agency in 'sadrsa' and the like — there, in the bringing-about of a state, objecthood belongs to the counter-action.
3.7.65 unformalized
कुतश्चिदाहृत्य पदमेवं च परिकल्पने ।
कर्मस्थभावकत्वं स्पाद्दर्शनाद्यभिधायिनाम् ॥ ६५ ॥
kutaścidāhṛtya padamevaṃ ca parikalpane |
karmasthabhāvakatvaṃ spāddarśanādyabhidhāyinām || 65 ||
And when a word is fetched from somewhere and so construed, there would be object-located-state-hood for the expressers of seeing and the rest.
3.7.66 unformalized
विशेषदर्शनं यत्र क्रिया तत्र व्यवस्थिता ।
क्रियाव्यवस्था त्वन्येषां शब्दैरेव प्रकाश्यते ॥ ६६ ॥
viśeṣadarśanaṃ yatra kriyā tatra vyavasthitā |
kriyāvyavasthā tvanyeṣāṃ śabdaireva prakāśyate || 66 ||
Where the seeing of a particular is, there the action stands settled; but for others, the settling of the action is made manifest by words alone.
3.7.67 unformalized
कालभावाध्बदेशानामन्तर्भूतक्रियान्तरैः ।
सर्वैरकर्मकैर्योगे कर्मत्वमुपजायते ॥ ६७ ॥
kālabhāvādhbadeśānāmantarbhūtakriyāntaraiḥ |
sarvairakarmakairyoge karmatvamupajāyate || 67 ||
For time, state, road and place, in connection with all intransitive verbs having other actions included within them, objecthood arises.
3.7.68 unformalized
आधारत्वमिव प्राप्तास्ते पुनर्द्रव्यकर्मसु ।
कालादयो भिन्नकक्ष्यं यान्ति कर्मत्वमुत्तरम् ॥ ६८ ॥
ādhāratvamiva prāptāste punardravyakarmasu |
kālādayo bhinnakakṣyaṃ yānti karmatvamuttaram || 68 ||
Having attained, as it were, the state of being a locus, those — time and the rest — again, in the case of substance-objects, attain a subsequent objecthood of a different level.
3.7.69 unformalized
अतस्तैः कर्मभिर्धातुर्युक्तोऽद्रव्यैरकर्मकः ।
लस्य कर्मणि भावे च निमित्तत्वाय कल्पते ॥ ६९ ॥
atastaiḥ karmabhirdhāturyukto'dravyairakarmakaḥ |
lasya karmaṇi bhāve ca nimittatvāya kalpate || 69 ||
Therefore a root joined with those objects, which are not substances, is intransitive; it serves as the occasioning ground for the 'la'-affix in the object and in the state.
3.7.70 unformalized
सर्वं वाकथितं कर्म भिन्नकक्ष्यं प्रतीयते ।
धात्वर्थोद्देशभेदेन तन्नेप्सिततमं किल ॥ ७० ॥
sarvaṃ vākathitaṃ karma bhinnakakṣyaṃ pratīyate |
dhātvarthoddeśabhedena tannepsitatamaṃ kila || 70 ||
Or every unstated object is understood as of a different level; by difference in the indication of the root's meaning, that is not what is most desired.
3.7.71 unformalized
प्रधानकर्म कथितं यत् क्रियायाः प्रयोजकम् ।
तत्सिद्धये क्रियायुक्तमन्यत्त्वकथितं स्मृतम् ॥ ७१ ॥
pradhānakarma kathitaṃ yat kriyāyāḥ prayojakam |
tatsiddhaye kriyāyuktamanyattvakathitaṃ smṛtam || 71 ||
The principal object is what is stated, which is the occasioner of the action; what is joined with the action for the accomplishing of that is remembered as unstated.
3.7.72 unformalized
दुह्यादिवन्नयत्यादौ कर्मत्वमकथाश्रयम् ।
आख्यातानुपयोगे तु नियमाच्छेव इष्यते ॥ ७२ ॥
duhyādivannayatyādau karmatvamakathāśrayam |
ākhyātānupayoge tu niyamāccheva iṣyate || 72 ||
In 'nayati' and the like, as in 'duhi' and the rest, objecthood rests on what is not stated; but when the finite verb is not employed, the remainder is held to obtain, by rule.
3.7.73 unformalized
अन्तर्भूतणिजर्थानां दुह्यादीनां णिजन्तवत् ।
सिद्धं पूर्वेण कर्मत्वं णिजन्तं नियमस्तथा ॥ ७३ ॥
antarbhūtaṇijarthānāṃ duhyādīnāṃ ṇijantavat |
siddhaṃ pūrveṇa karmatvaṃ ṇijantaṃ niyamastathā || 73 ||
For 'duhi' and the rest, whose causative-meaning is included within, objecthood is established by the prior rule as though they ended in the causative; and the restriction is likewise as for causative-ending forms.
3.7.74 unformalized
करणस्य स्वकक्ष्यायां न प्रकर्षाश्रयो यथा ।
कर्मणोऽपि स्वकक्ष्यायां न स्यादतिशयस्तथा ॥ ७४ ॥
karaṇasya svakakṣyāyāṃ na prakarṣāśrayo yathā |
karmaṇo'pi svakakṣyāyāṃ na syādatiśayastathā || 74 ||
As for the instrument, in its own compartment, there is no resort to excellence — so for the object too, in its own compartment, there would be no surpassing.
3.7.75 unformalized
कर्मणस्त्वाप्तुमिष्टत्व आश्रितेऽतिशयो यतः ।
आश्रीयते ततोऽत्यन्तं भेदः पूर्वेण कर्मणा ॥ ७५ ॥
karmaṇastvāptumiṣṭatva āśrite'tiśayo yataḥ |
āśrīyate tato'tyantaṃ bhedaḥ pūrveṇa karmaṇā || 75 ||
But since, for the object, when the state of being wished-to-be-attained is resorted to, a surpassing is present — therefore it is resorted to; hence there is an utter difference from the prior object.
3.7.76 unformalized
णिजन्ते च यथा कर्ता सक्रियः सन् प्रयुज्यते ।
नयत्यादौ तथा कर्ता निष्कियोऽपि प्रयुज्यते ॥ ७६ ॥
ṇijante ca yathā kartā sakriyaḥ san prayujyate |
nayatyādau tathā kartā niṣkiyo'pi prayujyate || 76 ||
And as, in a causative-ending form, an agent possessing action is employed — so in 'nayati' and the like, an agent devoid of action is also employed.
3.7.77 unformalized
भेदवाक्यं तु यत् ण्यन्ते नीदुहितप्रकृतौ च यत् ।
शब्दान्तरत्वान्नैवास्ति संस्पर्शस्तस्य धातुना ॥ ७७ ॥
bhedavākyaṃ tu yat ṇyante nīduhitaprakṛtau ca yat |
śabdāntaratvānnaivāsti saṃsparśastasya dhātunā || 77 ||
But the analytic sentence which is used for a causative-ending form, and that which is used for the base of 'ni' and 'duh' — from its being another word, there is no contact of it with the root.
3.7.78 unformalized
यथैवैकमपादानं शास्त्रे भेदेन दर्शतम् ।
तथैकमेव कर्मापि भेदेन प्रतिपादितम् ॥ ७८ ॥
yathaivaikamapādānaṃ śāstre bhedena darśatam |
tathaikameva karmāpi bhedena pratipāditam || 78 ||
Just as one and the same ablative is exhibited in the science by way of difference — so one and the same object too is expounded by way of difference.
3.7.79 unformalized
निर्वर्त्यो वा विकार्यो वा प्राप्यो वा साधनाश्रयः ।
क्रियाणामेव साध्यत्वात् सिद्धरूपोऽभिधीयते ॥ ७९ ॥
nirvartyo vā vikāryo vā prāpyo vā sādhanāśrayaḥ |
kriyāṇāmeva sādhyatvāt siddharūpo'bhidhīyate || 79 ||
Whether what-is-to-be-produced, or what-is-to-be-modified, or what-is-to-be-reached — the substratum of the means, since actions alone are what is to be accomplished, is expressed as having an accomplished form.
3.7.80 unformalized
अहितेषु यता लौल्यात् कर्तुरिच्छोपजायते ।
विषादिषु भयादिभ्यस्तथैवासौ प्रवर्तते ॥ ८० ॥
ahiteṣu yatā laulyāt karturicchopajāyate |
viṣādiṣu bhayādibhyastathaivāsau pravartate || 80 ||
As, in the case of things not conducive, a desire of the agent arises from greed — so, in the case of poison and the like, it proceeds from fear and the rest.
3.7.81-82 unformalized
प्रधानेतकयोर्यत्र द्रव्यस्य क्रिययोः पृथक् ।
शक्तिर्गुणाश्रया तत्र प्रधानमनुरुध्यते ॥ ८१ ॥
प्रधानविषया शक्तिः प्रत्ययेनभिधीयते ।
यदा गुणे तदा तद्वदनुक्तापि प्रकाशते ॥ ८२ ॥
pradhānetakayoryatra dravyasya kriyayoḥ pṛthak |
śaktirguṇāśrayā tatra pradhānamanurudhyate || 81 ||
pradhānaviṣayā śaktiḥ pratyayenabhidhīyate |
yadā guṇe tadā tadvadanuktāpi prakāśate || 82 ||
(81) Where the capacity of a substance, in the principal and the other, is separately in the two actions — there the capacity resting on the subordinate follows the principal. (82) The capacity whose domain is the principal is expressed by the affix; when it is in the subordinate, then, though unstated, it likewise shines forth.
3.7.83 unformalized
पचावनुक्तं यत्कर्म क्त्त्वान्ते भावाभिधायिनि ।
भुजौ शक्त्यन्तरेऽप्युक्ते तत्तद्धर्मः प्रकाशते ॥ ८३ ॥
pacāvanuktaṃ yatkarma kttvānte bhāvābhidhāyini |
bhujau śaktyantare'pyukte tattaddharmaḥ prakāśate || 83 ||
The object not stated for 'paci', in a gerund expressing the state — for 'bhuji', though another capacity is stated, that property of it shines forth.
3.7.84 unformalized
इषेश्च गमिसंस्पर्शाद् ग्रामे यो लो विधीयते ।
तत्रोषिणैव निर्भोगः क्रियते गतिकर्मणः ॥ ८४ ॥
iṣeśca gamisaṃsparśād grāme yo lo vidhīyate |
tatroṣiṇaiva nirbhogaḥ kriyate gatikarmaṇaḥ || 84 ||
And the 'la'-affix which is prescribed for 'isi', from its contact with 'gami', in 'the village' — there, by 'usi' alone, a separation of the going-object is effected.
3.7.85 unformalized
पक्त्वा भुज्यत इत्यत्र केषांचिन्न व्यपेक्षते ।
ओदनं पचतिः सोऽसावनुमानात् प्रतीयते ॥ ८५ ॥
paktvā bhujyata ityatra keṣāṃcinna vyapekṣate |
odanaṃ pacatiḥ so'sāvanumānāt pratīyate || 85 ||
In 'having cooked, it is eaten' — for some, 'pacati' does not require the rice; that one is understood by inference.
3.7.86 unformalized
तत्राभिनिविशौ कर्म यत्तिङन्तेऽभिधीयते ।
क्त्वान्तेऽधिकरणत्वेऽपि न तत्रेच्छन्ति सप्तमीम् ॥ ८६ ॥
tatrābhiniviśau karma yattiṅante'bhidhīyate |
ktvānte'dhikaraṇatve'pi na tatrecchanti saptamīm || 86 ||
There, for 'abhi-nivis', the object which is expressed in the finite verb — in the gerund, even where there is locus-hood, they do not desire the locative there.
3.7.87 unformalized
यन्निर्वृत्ताश्रयं कर्म प्राप्तेरप्रचितं पुनः ।
भक्ष्यादिविषयापत्त्या भिद्यमानं तदीप्सितम् ॥ ८७ ॥
yannirvṛttāśrayaṃ karma prāpterapracitaṃ punaḥ |
bhakṣyādiviṣayāpattyā bhidyamānaṃ tadīpsitam || 87 ||
That object whose substratum is accomplished, but which is not yet augmented by the attaining — being differentiated by the coming-about of the state of being edible and the like — that is what is desired.
3.7.88 unformalized
धातोरर्थान्तरे वृत्तेर्धात्वर्थेनोपसंग्रहात् ।
प्रसिद्धेरविवक्षातः कर्मणोऽकर्मिका क्रिया ॥ ८८ ॥
dhātorarthāntare vṛtterdhātvarthenopasaṃgrahāt |
prasiddheravivakṣātaḥ karmaṇo'karmikā kriyā || 88 ||
From the root's operating in another meaning; from the object's being included within by the root's meaning; from established usage; from non-intention — the action becomes objectless.
3.7.89 unformalized
भेदा य एते चत्वारः सामान्येन प्रदर्शिताः ।
ते निमित्तादिभेदेन भिद्यन्ते बहुधा पुनः ॥ ८९ ॥
bhedā ya ete catvāraḥ sāmānyena pradarśitāḥ |
te nimittādibhedena bhidyante bahudhā punaḥ || 89 ||
These four differences that have been exhibited in general are again differentiated manifoldly, by difference of occasioning ground and the rest.
3.7.90 unformalized
क्रियायाः परिनिष्पत्तिर्यद्व्यापारादनन्तरम् ।
विवक्ष्यते यदा तत्र करणत्वं तदा स्मृतम् ॥ ९० ॥
kriyāyāḥ pariniṣpattiryadvyāpārādanantaram |
vivakṣyate yadā tatra karaṇatvaṃ tadā smṛtam || 90 ||
When the complete accomplishment of the action is intended as immediately following upon whose operation — then instrument-hood is remembered there.
3.7.91 unformalized
वस्तुतस्तदनिर्देश्यं न हि वस्तु व्यवस्थितम् ।
स्थाल्या पच्यत इत्येषा विवक्षा दृश्यते यतः ॥ ९१ ॥
vastutastadanirdeśyaṃ na hi vastu vyavasthitam |
sthālyā pacyata ityeṣā vivakṣā dṛśyate yataḥ || 91 ||
In reality it is not to be specified; for no thing stands settled — since this intention is seen: 'it is cooked with a pot'.
3.7.92 unformalized
करणेषु तु संस्कारभारभन्ते पुनः पुनः ।
विनियोगविशेषांश्च प्रधानस्य प्रसिद्धये ॥ ९२ ॥
karaṇeṣu tu saṃskārabhārabhante punaḥ punaḥ |
viniyogaviśeṣāṃśca pradhānasya prasiddhaye || 92 ||
But in the instruments, they undergo refinements again and again, and particular applications, for the accomplishing of the principal.
3.7.93 unformalized
स्वकक्ष्यासु प्रकर्षश्च करणानां न विद्यते ।
आश्रितातिशयत्वं तु परतस्तत्र लक्षणम् ॥ ९३ ॥
svakakṣyāsu prakarṣaśca karaṇānāṃ na vidyate |
āśritātiśayatvaṃ tu paratastatra lakṣaṇam || 93 ||
And among the instruments, in their own compartments, no excellence exists; but the state of possessing a surpassing, resorted to from outside, is the mark there.
3.7.94 unformalized
स्वातन्त्र्येऽपि प्रयोक्तार आरादेवोपकुर्वते ।
करणेन हि सर्वेषां व्यापारो व्यवधीयते ॥ ९४ ॥
svātantrye'pi prayoktāra ārādevopakurvate |
karaṇena hi sarveṣāṃ vyāpāro vyavadhīyate || 94 ||
Even in their independence, the employers assist only from a distance; for the operation of all is separated by the instrument.
3.7.95 unformalized
क्रियासिद्धौ प्रकर्षो वा न्यग्भावस्त्वेव कर्तरि ।
सिद्धौ सत्यां हि सामान्यं साधकत्वं प्रकृष्यते ॥ ९५ ॥
kriyāsiddhau prakarṣo vā nyagbhāvastveva kartari |
siddhau satyāṃ hi sāmānyaṃ sādhakatvaṃ prakṛṣyate || 95 ||
In the accomplishing of the action there is excellence; but in the agent there is only subordination. For when the accomplishment exists, the general means-hood is surpassed.
3.7.96 unformalized
अस्यादीनां तु कर्तृत्वे तैक्ष्ण्यादि करणं विदुः ।
तैक्ष्ण्यादीनां स्वतन्त्रत्वे द्वैधात्मा व्यवतिष्ठते ॥ ९६ ॥
asyādīnāṃ tu kartṛtve taikṣṇyādi karaṇaṃ viduḥ |
taikṣṇyādīnāṃ svatantratve dvaidhātmā vyavatiṣṭhate || 96 ||
But in the agency of a sword and the like, they know sharpness and the rest to be the instrument; and in the independence of sharpness and the rest, the self stands two-fold.
3.7.97 unformalized
आत्मभेदेऽपि सत्येवमेकोऽर्थः स तथा स्थितः ।
तदाश्रयत्वाद् भेदेऽपि कर्तृत्वं बाधकं ततः ॥ ९७ ॥
ātmabhede'pi satyevameko'rthaḥ sa tathā sthitaḥ |
tadāśrayatvād bhede'pi kartṛtvaṃ bādhakaṃ tataḥ || 97 ||
Even when there is a difference of self, one and the same object stands thus; from its resting on that, agency, though there is difference, is therefore what annuls.
3.7.98 unformalized
यथा च सन्निधानेन करणत्वं प्रतीयते ।
तथैवासन्निधानेऽपि क्रियासिद्धेः प्रतीयते ॥ ९८ ॥
yathā ca sannidhānena karaṇatvaṃ pratīyate |
tathaivāsannidhāne'pi kriyāsiddheḥ pratīyate || 98 ||
And as instrument-hood is understood from proximity — just so, even in the absence of proximity, it is understood from the accomplishing of the action.
3.7.99 unformalized
सतोकस्य वाभिनिर्वृत्तेरनिवृत्तेश्च तस्य वा ।
प्रसिद्धिं करणत्वस्य स्तोकादीना प्रचक्षते ॥ ९९ ॥
satokasya vābhinirvṛtteranivṛtteśca tasya vā |
prasiddhiṃ karaṇatvasya stokādīnā pracakṣate || 99 ||
From the coming-about of what is little, or from its not ceasing — they declare the establishing of instrument-hood for 'little' and the like.
3.7.100 unformalized
धर्माणां तद्वता भेदादभेदाच्च विशिष्यते ।
क्रियावधेपवच्छेदविशेषाद् भिद्यते यथा ॥ १०० ॥
dharmāṇāṃ tadvatā bhedādabhedācca viśiṣyate |
kriyāvadhepavacchedaviśeṣād bhidyate yathā || 100 ||
It is distinguished by the difference and the non-difference of the properties from what possesses them — as it is differentiated by a difference in the delimitation of the action's limit.
3.7.101-102 unformalized
प्रागन्यतः शक्तिलाभान्न्यग्भावापादनादपि ।
तदधीनप्रवृत्तित्वात् प्रवृत्तानां निवर्तनात् ॥ १०१ ॥
अदृष्टत्वात् प्रतिनिधेः प्रविवेके च दर्शनात् ।
आरादप्युपकारित्वे स्वातन्त्र्यं कर्तुरुच्यते ॥ १०२ ॥
prāganyataḥ śaktilābhānnyagbhāvāpādanādapi |
tadadhīnapravṛttitvāt pravṛttānāṃ nivartanāt || 101 ||
adṛṣṭatvāt pratinidheḥ praviveke ca darśanāt |
ārādapyupakāritve svātantryaṃ karturucyate || 102 ||
(101) From the obtaining of capacity previously from another; from the bringing-about of subordination; from their operating in dependence on that; from the turning-back of those who have set out — (102) from the non-observation of a substitute; and from its being seen in separation — even where the assistance is from a distance, independence is said of the agent.
3.7.103 unformalized
धर्मैरभ्युदितैः शब्दे नियमो न तु वस्तुनि ।
कर्तुर्धर्मविवक्षायां शब्दात् कर्ता प्रतीयते ॥ १०३ ॥
dharmairabhyuditaiḥ śabde niyamo na tu vastuni |
karturdharmavivakṣāyāṃ śabdāt kartā pratīyate || 103 ||
By the properties that have arisen, the restriction is in the word, not in the thing; when the agent's property is intended, the agent is understood from the word.
3.7.104 unformalized
एकस्य बुद्ध्यवस्थाभिर्भेदे च परिकल्पिते ।
कर्मत्वं करणत्वं च कर्तृत्वं चोपजायते ॥ १०४ ॥
ekasya buddhyavasthābhirbhede ca parikalpite |
karmatvaṃ karaṇatvaṃ ca kartṛtvaṃ copajāyate || 104 ||
And when a difference is constructed, by states of the intellect, for one and the same thing — objecthood, instrument-hood and agency arise.
3.7.105 unformalized
उत्पत्तेः प्रागसद्भावो बुद्धयवस्थानिबन्धनः ।
अविशिष्टः सताऽन्येन कर्ता भवति जन्मनः ॥ १०५ ॥
utpatteḥ prāgasadbhāvo buddhayavasthānibandhanaḥ |
aviśiṣṭaḥ satā'nyena kartā bhavati janmanaḥ || 105 ||
The prior non-existence before the arising is grounded in a state of the intellect; not distinguished from another existent thing, it becomes the agent of the birth.
3.7.106 unformalized
कारणं कार्यभावेन यथा वा व्यवतिष्ठते ।
कार्यशब्दं तदा लब्ध्वा कार्यत्वेनाथ जायते ॥ १०६ ॥
kāraṇaṃ kāryabhāvena yathā vā vyavatiṣṭhate |
kāryaśabdaṃ tadā labdhvā kāryatvenātha jāyate || 106 ||
Or, as a cause stands in the form of the effect — then, having obtained the word 'effect', it thereupon arises as the effect.
3.7.107 unformalized
यथाहेः कुण्डलीभावो व्यग्राणां च समग्रता ।
तथैव जन्मरूपत्वं सतामेके प्रचक्षते ॥ १०७ ॥
yathāheḥ kuṇḍalībhāvo vyagrāṇāṃ ca samagratā |
tathaiva janmarūpatvaṃ satāmeke pracakṣate || 107 ||
As the snake's becoming-coiled, and the wholeness of things dispersed — just so, some declare, is the birth-form of existent things.
3.7.108 unformalized
विभक्तयोनि यत्कार्यं कारणेभ्यः प्रवर्तते ।
स्वा जातिर्व्यक्तिरूपेण तस्यापि व्यवतिष्ठते ॥ १०८ ॥
vibhaktayoni yatkāryaṃ kāraṇebhyaḥ pravartate |
svā jātirvyaktirūpeṇa tasyāpi vyavatiṣṭhate || 108 ||
The effect which proceeds from its causes, having a divided womb — its own universal also stands established in the form of the individual.
3.7.109 unformalized
भावष्वेव पदन्यासः प्रज्ञाया वाच एव वा ।
नास्तीत्यप्यपदे नास्ति न चासद्भिद्यते ततः ॥ १०९ ॥
bhāvaṣveva padanyāsaḥ prajñāyā vāca eva vā |
nāstītyapyapade nāsti na cāsadbhidyate tataḥ || 109 ||
The setting-down of a foot is only among existent things — whether of cognition or of speech; even 'it does not exist' does not exist in a footless place, nor is the non-existent thereby differentiated.
3.7.110 unformalized
बुद्धिशब्दौ प्रवर्तेते यथा भूतेषु वस्तुषु ।
तेषामन्येन तत्त्वेन व्यवहारो न विद्यते ॥ ११० ॥
buddhiśabdau pravartete yathā bhūteṣu vastuṣu |
teṣāmanyena tattvena vyavahāro na vidyate || 110 ||
As intellect and word proceed among things that have come to be — of those there is no practice by any other reality.
3.7.111 unformalized
आकाशस्य यथा भेदश्छायायाश्चलनं यथा ।
जन्मनाशावभेदेऽपि तथा कैश्चित्प्रकल्पितौ ॥ १११ ॥
ākāśasya yathā bhedaśchāyāyāścalanaṃ yathā |
janmanāśāvabhede'pi tathā kaiścitprakalpitau || 111 ||
As the division of ether, and as the moving of a shadow — so, though there is no difference, birth and destruction are constructed by some.
3.7.112 unformalized
यथैवाकाषनास्तित्वमसन्नूर्तिनिरूपितम् ।
तथैव मूर्तिनास्तित्वमसदाकाशनिश्रयम् ॥ ११२ ॥
yathaivākāṣanāstitvamasannūrtinirūpitam |
tathaiva mūrtināstitvamasadākāśaniśrayam || 112 ||
Just as the non-existence of ether is determined by a non-existent corporeality — so the non-existence of corporeality rests upon a non-existent ether.
3.7.113 unformalized
यथा तदर्थैर्व्यापारैः क्रियात्मा व्यपदिश्यते ।
अभेदग्रहणादेष कार्यकारणयोः क्रमः ॥ ११३ ॥
yathā tadarthairvyāpāraiḥ kriyātmā vyapadiśyate |
abhedagrahaṇādeṣa kāryakāraṇayoḥ kramaḥ || 113 ||
As the self of the action is designated by the operations that are for its sake — this sequence of cause and effect is from the grasping of non-difference.
3.7.114 unformalized
विकारो जन्मनः कर्ता प्रकृतिर्वेति संशये ।
भिद्यते प्रतिपत्तॄणां दर्शनं लिङ्गदर्शनैः ॥ ११४ ॥
vikāro janmanaḥ kartā prakṛtirveti saṃśaye |
bhidyate pratipattṝṇāṃ darśanaṃ liṅgadarśanaiḥ || 114 ||
When there is doubt whether the modification is the agent of the birth, or the material cause — the view of the comprehenders is differentiated by the seeing of marks.
3.7.115 unformalized
क्लृपि सम्पद्यमाने या चतुर्थी सा विकारतः ।
सुवर्णपिण्डे प्रकृतौ वचनं कुण्डलाश्रयम् ॥ ११५ ॥
klṛpi sampadyamāne yā caturthī sā vikārataḥ |
suvarṇapiṇḍe prakṛtau vacanaṃ kuṇḍalāśrayam || 115 ||
In 'klp', when there is a becoming, the fourth case is from the modification; in the lump of gold, the material cause, the statement rests upon the earring.
3.7.116 unformalized
वाक्ये सम्पद्यते कर्ता संघच्व्यन्तस्य कथ्यते ।
वृत्तौ संधीभवन्तीति ब्राह्मणानां स्वतन्त्रता ॥ ११६ ॥
vākye sampadyate kartā saṃghacvyantasya kathyate |
vṛttau saṃdhībhavantīti brāhmaṇānāṃ svatantratā || 116 ||
In a sentence, the agent 'becomes'; of a form ending in 'cvi' with 'sangha', it is stated; in the derivative formation, 'they become united' — the independence of the brahmins.
3.7.117 unformalized
अत्वं सम्पद्यते यस्त्वं न तस्मिन् युष्मदाश्रया ।
प्रकृतिः पुरुषस्यास्ति प्राकृतः स विधीयते ॥ ११७ ॥
atvaṃ sampadyate yastvaṃ na tasmin yuṣmadāśrayā |
prakṛtiḥ puruṣasyāsti prākṛtaḥ sa vidhīyate || 117 ||
You who become 'you' — in him there is no material cause resting on 'yusmad'; the man has a material nature, and he is prescribed as natural.
3.7.118 unformalized
पूर्वामवस्थामजहत्संस्पृशन् धर्ममुत्तरम् ।
समूर्च्छित इवार्थात्मा जायमानोऽभिधीयते ॥ ११८ ॥
pūrvāmavasthāmajahatsaṃspṛśan dharmamuttaram |
samūrcchita ivārthātmā jāyamāno'bhidhīyate || 118 ||
Not abandoning the prior state, touching the subsequent property — the meaning's self, as though congealed, is spoken of as 'being born'.
3.7.119 unformalized
सव्यापारतरः कश्चित् क्लचिद्धर्मः प्रतीयते ।
संसृज्यन्ते च भावानां भेदवत्योऽपि शक्तयः ॥ ११९ ॥
savyāpārataraḥ kaścit klaciddharmaḥ pratīyate |
saṃsṛjyante ca bhāvānāṃ bhedavatyo'pi śaktayaḥ || 119 ||
Somewhere a certain property is understood as more possessed of operation; and the capacities of things, though possessing difference, are commingled.
3.7.120 unformalized
विपरीतार्थवृत्तित्वं पुरुषस्य विपर्यये ।
गम्येत साधनं ह्यत्र सव्यापारं प्रतीयते ॥ १२० ॥
viparītārthavṛttitvaṃ puruṣasya viparyaye |
gamyeta sādhanaṃ hyatra savyāpāraṃ pratīyate || 120 ||
In the inversion, the man's operating in a contrary meaning would be understood; for here the means is understood as possessed of operation.
3.7.121 unformalized
त्वमन्यो भवसीत्येषा तत्र स्यात् परिकल्पना ।
राज्ञि भृत्यत्वमापन्ने यथा तद्वद्गतिर्भवेत् ॥ १२१ ॥
tvamanyo bhavasītyeṣā tatra syāt parikalpanā |
rājñi bhṛtyatvamāpanne yathā tadvadgatirbhavet || 121 ||
'You become another' — that would be the construction there; as when a king has come to servanthood, the movement would be like that.
3.7.122-123 unformalized
सम्भावनात् क्रियासिद्धौ कर्तृत्वेन समाश्रितः ।
क्रियायामात्मसाध्यायां साधनानां प्रयोजकः ॥ १२२ ॥
प्रयोगमात्रे न्यग्भावं स्वातन्त्र्यादेव निश्रितः ।
अविशिष्टो भवत्यन्यैः स्वतन्त्रैर्मुक्तसंशयैः ॥ १२३ ॥
sambhāvanāt kriyāsiddhau kartṛtvena samāśritaḥ |
kriyāyāmātmasādhyāyāṃ sādhanānāṃ prayojakaḥ || 122 ||
prayogamātre nyagbhāvaṃ svātantryādeva niśritaḥ |
aviśiṣṭo bhavatyanyaiḥ svatantrairmuktasaṃśayaiḥ || 123 ||
(122) From possibility, in the accomplishing of the action, he is resorted to as agent; in an action to be accomplished by himself, he is the occasioner of the means. (123) In mere employment, he is settled in subordination by his very independence; he becomes undistinguished from other independent ones whose doubt is removed.
3.7.124 unformalized
निमित्तेभ्यः प्रवर्तन्ते सर्व एव स्वभूतये ।
अभिप्रायानुरोधोऽपि स्वार्थस्यैव प्रसिद्धये ॥ १२४ ॥
nimittebhyaḥ pravartante sarva eva svabhūtaye |
abhiprāyānurodho'pi svārthasyaiva prasiddhaye || 124 ||
All alike proceed from their occasioning grounds for their own becoming; and even the accommodation of another's intention is for the accomplishing of one's own purpose.
3.7.125 unformalized
प्रेषणाध्येषणे कुर्वस्तत्समर्थानि चाचरन् ।
कर्तैंव विहितां शास्त्रे हेतुसंज्ञां प्रपद्यते ॥ १२५ ॥
preṣaṇādhyeṣaṇe kurvastatsamarthāni cācaran |
kartaiṃva vihitāṃ śāstre hetusaṃjñāṃ prapadyate || 125 ||
One who, doing the directing and the requesting, and performing what is capable of that — being an agent alone, obtains the designation 'hetu' taught in the science.
3.7.126 unformalized
द्रव्यमात्रस्य तु प्रैषे पृच्छयादेर्लोड् विधीयते ।
सक्रियस्य प्रयोगस्तु यदा स विषयो णिचः ॥ १२६ ॥
dravyamātrasya tu praiṣe pṛcchayāderloḍ vidhīyate |
sakriyasya prayogastu yadā sa viṣayo ṇicaḥ || 126 ||
But in the directing of a mere substance, the imperative of 'prcch' and the like is prescribed; the employment of one possessed of action, however — then that is the domain of the causative affix.
3.7.127 unformalized
गुणक्रियायां स्वातन्त्र्यात् प्रेषणे कर्मतां गतः ।
नियमात् कर्मसंज्ञायाः स्वधर्मेणाभिधीयते ॥ १२७ ॥
guṇakriyāyāṃ svātantryāt preṣaṇe karmatāṃ gataḥ |
niyamāt karmasaṃjñāyāḥ svadharmeṇābhidhīyate || 127 ||
From independence in the action that is a quality, one who has come to objecthood in the directing — from the restriction of the object-designation, is expressed by his own property.
3.7.128 unformalized
क्रियायाः प्रेरकं कर्म हेतुः कर्तुः प्रयोजकः ।
कर्मार्था च क्रियोत्पत्तिः संस्कारप्रतिपत्तिभिः ॥ १२८ ॥
kriyāyāḥ prerakaṃ karma hetuḥ kartuḥ prayojakaḥ |
karmārthā ca kriyotpattiḥ saṃskārapratipattibhiḥ || 128 ||
The object is the impeller of the action; the hetu is the occasioner of the agent; and the arising of the action is for the sake of the object, through refinements and apprehensions.
3.7.129 unformalized
अनिराकरणात् कर्त्तुस्त्यागाङ्गं कर्मणोप्सितम् ।
प्रेरणानुमतिभ्यां वा लभते सम्प्रदानताम् ॥ १२९ ॥
anirākaraṇāt karttustyāgāṅgaṃ karmaṇopsitam |
preraṇānumatibhyāṃ vā labhate sampradānatām || 129 ||
From the agent's not refusing, what is desired by the object is a limb of the giving; or, from impelling and from consenting, it obtains the state of being the recipient.
3.7.130 unformalized
हेतुत्वे कर्मसंज्ञायां शेषत्वे वापि कारकम् ।
रुच्यार्थादिषु शास्त्रेण सम्प्रदानाख्यमुच्यते ॥ १३० ॥
hetutve karmasaṃjñāyāṃ śeṣatve vāpi kārakam |
rucyārthādiṣu śāstreṇa sampradānākhyamucyate || 130 ||
In hetu-hood, in the object-designation, or even in remainder-hood, the karaka is called 'sampradana' by the science, in the case of 'ruc' and the rest.
3.7.131 unformalized
भेदस्य च विवक्षायां पूर्वा पूर्वा क्रियां प्रति ।
परस्याङ्गस्य कर्मत्वान्न क्रियाग्रहणं कृतम् ॥ १३१ ॥
bhedasya ca vivakṣāyāṃ pūrvā pūrvā kriyāṃ prati |
parasyāṅgasya karmatvānna kriyāgrahaṇaṃ kṛtam || 131 ||
And when a difference is intended, each prior one with respect to the action — since the subsequent limb is an object, the mention of 'action' has not been made.
3.7.132 unformalized
क्रियाणां समुदाये तु यदैकत्वं विवक्षितम् ।
तदा कर्म क्रियायोगात् स्वाख्ययैवोपचर्यते ॥ १३२ ॥
kriyāṇāṃ samudāye tu yadaikatvaṃ vivakṣitam |
tadā karma kriyāyogāt svākhyayaivopacaryate || 132 ||
But when oneness is intended in an aggregate of actions — then the object, from its connection with the action, is figuratively spoken of by its own designation.
3.7.133 unformalized
भेदाभेदविवक्षा च स्वभावेन व्यवस्थिता ।
तस्माद्गत्यर्थकर्मत्वे व्यभिचारो न दृश्यते ॥ १३३ ॥
bhedābhedavivakṣā ca svabhāvena vyavasthitā |
tasmādgatyarthakarmatve vyabhicāro na dṛśyate || 133 ||
And the intending of difference and non-difference stands settled by its own nature; therefore, in the objecthood of verbs of motion, no deviation is seen.
3.7.134 unformalized
विकल्पेनैव सर्वत्र संज्ञे स्यातामुभे यदि ।
आरंभेण न योगस्य प्रत्याख्यानं समं भवते ॥ १३४ ॥
vikalpenaiva sarvatra saṃjñe syātāmubhe yadi |
āraṃbheṇa na yogasya pratyākhyānaṃ samaṃ bhavate || 134 ||
If both designations were to obtain everywhere by option — then, by the undertaking, the rejection of the connection would not be equal.
3.7.135 unformalized
त्यागरूपं प्रहातव्ये प्राप्ये संसर्गदर्शनम् ।
आस्थितं कर्म यत् तत्र द्वैरूप्यं भजते क्रिया ॥ १३५ ॥
tyāgarūpaṃ prahātavye prāpye saṃsargadarśanam |
āsthitaṃ karma yat tatra dvairūpyaṃ bhajate kriyā || 135 ||
In what is to be abandoned there is the form of relinquishing; in what is to be attained, the seeing of conjunction; where the object is settled there, the action takes on a two-fold form.
3.7.136 unformalized
निर्दिष्टविषयं किंचिदुपात्तविषयं तथा ।
अपेक्षितक्रियं चेति त्रिधापादानमुच्यते ॥ १३६ ॥
nirdiṣṭaviṣayaṃ kiṃcidupāttaviṣayaṃ tathā |
apekṣitakriyaṃ ceti tridhāpādānamucyate || 136 ||
Something whose domain is specified; likewise something whose domain is taken up; and something whose action is expected — thus the ablative is said to be three-fold.
3.7.137 unformalized
संयोगिभेदादेभिन्नात्मा गमिरेव भ्रमिर्यथा ।
ध्रुवावधिरपायोऽपि समवेतस्तथाध्रुवे ॥ १३७ ॥
saṃyogibhedādebhinnātmā gamireva bhramiryathā |
dhruvāvadhirapāyo'pi samavetastathādhruve || 137 ||
The self of 'gami' is differentiated by difference of what is conjoined — just as 'bhrami' is; the separation too, having a fixed limit, is inherent likewise in the unfixed.
3.7.138 unformalized
द्रव्यत्वभावो न ध्नौव्यमिति सूत्रे प्रतीयते ।
अपायविषयं घ्रौव्यं यत्तु तावद्विवक्षितम् ॥ १३८ ॥
dravyatvabhāvo na dhnauvyamiti sūtre pratīyate |
apāyaviṣayaṃ ghrauvyaṃ yattu tāvadvivakṣitam || 138 ||
'The state of being a substance is not fixity' — this is understood in the sutra; but the fixity whose domain is the separation is what is intended.
3.7.139 unformalized
सरणे देवदत्तस्य ध्रौव्यं पाते तु वाजिनः ।
आविष्टं यदपायेन तस्याध्रौव्यं प्रचक्षते ॥ १३९ ॥
saraṇe devadattasya dhrauvyaṃ pāte tu vājinaḥ |
āviṣṭaṃ yadapāyena tasyādhrauvyaṃ pracakṣate || 139 ||
In Devadatta's running there is fixity; but in the horse's falling, of the horse. That which is pervaded by the separation — of that they declare the non-fixity.
3.7.140 unformalized
उभावप्यध्रूवौ मेषौ यद्यप्युभयकर्मजे ।
विभागे प्रविभक्ते तु क्रिये तत्र विवक्षिते ॥ १४० ॥
ubhāvapyadhrūvau meṣau yadyapyubhayakarmaje |
vibhāge pravibhakte tu kriye tatra vivakṣite || 140 ||
Both rams are unfixed, even though the separation is produced by the action of both; but when the division is divided out, the two actions are intended there.
3.7.141-142 unformalized
मेषान्तरक्रियापेक्षमवधित्वं पृथक् पृथक् ।
मेषयोः स्वक्रियापेक्षं कर्तृत्वं च पृथक् पृथक् ॥ १४१ ॥
अभेदेन क्रियैका तु द्विसाध्या चेद्विवक्षिता ।
मेषावपाये कर्तारौ यद्यन्यो विद्यतेऽवधिः ॥ १४२ ॥
meṣāntarakriyāpekṣamavadhitvaṃ pṛthak pṛthak |
meṣayoḥ svakriyāpekṣaṃ kartṛtvaṃ ca pṛthak pṛthak || 141 ||
abhedena kriyaikā tu dvisādhyā cedvivakṣitā |
meṣāvapāye kartārau yadyanyo vidyate'vadhiḥ || 142 ||
(141) Limit-hood, depending on the action of the other ram, belongs to the two rams severally; and agency, depending on their own action, belongs to them severally. (142) But if one action, to be accomplished by two, is intended by way of non-difference — the two rams are agents in the separation, if some other limit exists.
3.7.143 unformalized
गतिर्विना त्ववधिना नापाय इति गम्यते ।
वृक्षस्य पर्णं पततीत्येवं भाष्ये निदर्शितम् ॥ १४३ ॥
gatirvinā tvavadhinā nāpāya iti gamyate |
vṛkṣasya parṇaṃ patatītyevaṃ bhāṣye nidarśitam || 143 ||
But without a limit, motion is not understood as a separation; 'the leaf falls from the tree' — thus it is exhibited in the Bhasya.
3.7.144 unformalized
भेदाभेदौ पृथग्भावः स्थितिश्चेति विरोधिनः ।
युगपन्न विवक्ष्वन्ते सर्वे धर्मा वलाहके ॥ १४४ ॥
bhedābhedau pṛthagbhāvaḥ sthitiśceti virodhinaḥ |
yugapanna vivakṣvante sarve dharmā valāhake || 144 ||
Difference and non-difference, separateness and standing — these being contradictory, all the properties are not intended simultaneously in a cloud.
3.7.145 unformalized
धनुषा विध्यतीत्यत्र विनापायविवक्षया ।
करणत्वं यतो नास्ति तस्मात्तदुभयं सह ॥ १४५ ॥
dhanuṣā vidhyatītyatra vināpāyavivakṣayā |
karaṇatvaṃ yato nāsti tasmāttadubhayaṃ saha || 145 ||
In 'he pierces with a bow', without the intention of separation, since instrument-hood does not exist — therefore those two are together.
3.7.146 unformalized
एकैव सा सती शक्तिर्द्विरूपा व्यवतिष्ठते ।
निमित्तं संज्ञयोस्तत्र परया बाध्यतेऽपरा ॥ १४६ ॥
ekaiva sā satī śaktirdvirūpā vyavatiṣṭhate |
nimittaṃ saṃjñayostatra parayā bādhyate'parā || 146 ||
That one and the same existing capacity stands two-formed; being the occasioning ground for the two designations there, the later annuls the earlier.
3.7.147 unformalized
निर्धारणे विभक्ते यो भीत्रादीना च यो विधिः ।
उपात्तपेक्षितापायः सोऽबुधप्रतिपत्तये ॥ १४७ ॥
nirdhāraṇe vibhakte yo bhītrādīnā ca yo vidhiḥ |
upāttapekṣitāpāyaḥ so'budhapratipattaye || 147 ||
The rule for the ablative in determination, and that for 'bhi', 'tra' and the rest, has its separation taken up or expected — that is for the comprehension of the unlearned.
3.7.148 unformalized
कर्तृकर्मव्यवहितामसाक्षाद्धारयत् क्रियाम् ।
उपकुर्वत् क्रियासिद्धौ शास्त्रेऽधिकरणं स्मृतम् ॥ १४८ ॥
kartṛkarmavyavahitāmasākṣāddhārayat kriyām |
upakurvat kriyāsiddhau śāstre'dhikaraṇaṃ smṛtam || 148 ||
Bearing, not directly, an action that is separated by agent and object; assisting in the accomplishing of the action — that is remembered in the science as the locus.
3.7.149 unformalized
उपश्लेषस्य चाभेदस्तिलाकाशकटादिषु ।
उपकारास्तु भिद्यन्ते संयोगिसमवायिनाम् ॥ १४९ ॥
upaśleṣasya cābhedastilākāśakaṭādiṣu |
upakārāstu bhidyante saṃyogisamavāyinām || 149 ||
And the non-difference of contact is in sesame, ether, mat and the like; but the assistances of the conjoined and the inherent are differentiated.
3.7.150 unformalized
अविनाशो गुरुत्वस्य प्रतिबन्धे स्वतन्त्रता ।
दिग्विशेषादवच्छेद इत्याद्या भेदहेतवः ॥ १५० ॥
avināśo gurutvasya pratibandhe svatantratā |
digviśeṣādavaccheda ityādyā bhedahetavaḥ || 150 ||
The non-destruction of weight; independence in obstruction; delimitation by a particular direction — such are the causes of difference.
3.7.151 unformalized
आकाशमेव केषांचिद्देशभेदप्रकल्पनात् ।
आधारशक्तिः प्रथमा सर्वसंयोगिनां मता ॥ १५१ ॥
ākāśameva keṣāṃciddeśabhedaprakalpanāt |
ādhāraśaktiḥ prathamā sarvasaṃyogināṃ matā || 151 ||
For some, ether alone, from its construction of a difference of places, is held to be the first locus-capacity of all conjoined things.
3.7.152 unformalized
इदमत्रेति भावानामभावान्न प्रकल्पते ।
व्यपदेशस्तमाकाशनिमित्तं संप्रचक्षते ॥ १५२ ॥
idamatreti bhāvānāmabhāvānna prakalpate |
vyapadeśastamākāśanimittaṃ saṃpracakṣate || 152 ||
'This is here' — the designation is not constructed, from the non-existence of things; they call that the occasioning ground which is ether.
3.7.153 unformalized
कालात् क्रिया विभज्यन्ते आकाशात् सर्वमूर्तयः ।
एतावांश्चैव भेदोऽयमभेदोपनिबन्धनः ॥ १५३ ॥
kālāt kriyā vibhajyante ākāśāt sarvamūrtayaḥ |
etāvāṃścaiva bhedo'yamabhedopanibandhanaḥ || 153 ||
Actions are divided by time; all corporeal things by ether. And just this much is that difference, which rests upon non-difference.
3.7.154 unformalized
यद्यप्युपवसिर्देशविशेषमनुरुध्यते ।
शब्दप्रवृत्तिधर्मात्तु कालमेवावलंबते ॥ १५४ ॥
yadyapyupavasirdeśaviśeṣamanurudhyate |
śabdapravṛttidharmāttu kālamevāvalaṃbate || 154 ||
Although 'upavas' conforms to a particular place — from the property of the word's operation, it takes hold of time alone.
3.7.155 unformalized
वसतावप्रयुक्तेऽपि देशोऽधिकरणं ततः ।
अप्रयुक्तं त्रिरात्रादि कर्मं चोपवसौ स्मृतम् ॥ १५५ ॥
vasatāvaprayukte'pi deśo'dhikaraṇaṃ tataḥ |
aprayuktaṃ trirātrādi karmaṃ copavasau smṛtam || 155 ||
Even where 'vas' is not employed, place is therefore the locus; and 'three nights' and the rest, though unemployed, is remembered as the object in 'upavas'.
3.7.156 unformalized
संबन्धः कारकेभ्योऽन्यः क्रियाकारकपूर्वकः ।
श्रुतायामश्रुतायां वा क्रियायां सोऽभिधीयते ॥ १५६ ॥
saṃbandhaḥ kārakebhyo'nyaḥ kriyākārakapūrvakaḥ |
śrutāyāmaśrutāyāṃ vā kriyāyāṃ so'bhidhīyate || 156 ||
The relation is other than the karakas, and is preceded by action and karaka; whether the action is heard or unheard, it is expressed.
3.7.157 unformalized
द्विष्ठोऽप्यसौ परार्थत्वाद् गुणेषु व्यतिरिच्यते ।
तत्राभिधीयमानः सन् प्रधानेऽप्युपभुज्यते ॥ १५७ ॥
dviṣṭho'pyasau parārthatvād guṇeṣu vyatiricyate |
tatrābhidhīyamānaḥ san pradhāne'pyupabhujyate || 157 ||
Though resting in two, it is set apart among the subordinates because of its being for another; being expressed there, it is enjoyed in the principal as well.
3.7.158 unformalized
निमित्तनियमः शब्दात् संबन्धस्य न गृह्यते ।
कर्मप्रवचनीयैस्तु स विशेषेऽवरुध्यते ॥ १५८ ॥
nimittaniyamaḥ śabdāt saṃbandhasya na gṛhyate |
karmapravacanīyaistu sa viśeṣe'varudhyate || 158 ||
A restriction of the occasioning ground for the relation is not grasped from the word; but by the karmapravacaniyas, it is confined to a particular.
3.7.159 unformalized
साधनैर्व्यपदिष्टे च श्रूयमाणक्रिये पुनः ।
प्रोक्ता प्रतिपदं षष्ठी समासस्य निवृत्तये ॥ १५९ ॥
sādhanairvyapadiṣṭe ca śrūyamāṇakriye punaḥ |
proktā pratipadaṃ ṣaṣṭhī samāsasya nivṛttaye || 159 ||
And when a thing is designated by the means, and the action is being heard again — the sixth case is stated word by word, for the exclusion of the compound.
3.7.160 unformalized
निष्ठायां कर्मविषया षष्ठी न प्रतिषिध्यते ।
शेषलक्षणया षष्ठ्या समासस्तत्र नेष्यते ॥ १६० ॥
niṣṭhāyāṃ karmaviṣayā ṣaṣṭhī na pratiṣidhyate |
śeṣalakṣaṇayā ṣaṣṭhyā samāsastatra neṣyate || 160 ||
In the nistha-form, the sixth case whose domain is the object is not prohibited; the compound with a sixth case characterized as remainder is not desired there.
3.7.161 unformalized
अन्येन व्यपदिष्टस्य यस्यान्यत्रोपजायते ।
व्यतिरेकः स धर्मौ द्वौ लभते विषयान्तरे ॥ १६१ ॥
anyena vyapadiṣṭasya yasyānyatropajāyate |
vyatirekaḥ sa dharmau dvau labhate viṣayāntare || 161 ||
Of that which is designated by another, when a separation arises elsewhere — that one obtains two properties in another domain.
3.7.162 unformalized
प्राधान्यं स्वगुणे लब्ध्वा प्रधाने याति शेषताम् ।
सहयोगे स्वयोगेऽतः प्रधानत्वं न हीयते ॥ १६२ ॥
prādhānyaṃ svaguṇe labdhvā pradhāne yāti śeṣatām |
sahayoge svayoge'taḥ pradhānatvaṃ na hīyate || 162 ||
Having obtained principality in its own subordinate, it goes to remainder-hood in the principal; therefore, in joint connection and in its own connection, principality is not lost.
3.7.163 unformalized
सिद्धस्याभिमुखीभावमात्र संबोधनं विदुः ।
प्राप्ताभिमुख्यो ह्यर्थात्मा क्रियासु विनियुज्यते ॥ १६३ ॥
siddhasyābhimukhībhāvamātra saṃbodhanaṃ viduḥ |
prāptābhimukhyo hyarthātmā kriyāsu viniyujyate || 163 ||
They know the vocative to be the mere facing-toward of what is accomplished; for the meaning's self, having attained facing-toward, is applied to the actions.
3.7.164-165 unformalized
संबोधनं न वाक्यार्थ इति वृद्धेभ्य आगमः ।
उद्देशेन विभक्त्यर्था वाक्यार्थात् समपोद्धृताः ॥ १६४ ॥
विभक्त्यर्थेऽव्ययीभाववचनादवसीयताम् ।
अन्यो द्रव्याद् विभक्त्यर्थः सोऽव्ययेनाभिधीयते ॥ १६५ ॥
saṃbodhanaṃ na vākyārtha iti vṛddhebhya āgamaḥ |
uddeśena vibhaktyarthā vākyārthāt samapoddhṛtāḥ || 164 ||
vibhaktyarthe'vyayībhāvavacanādavasīyatām |
anyo dravyād vibhaktyarthaḥ so'vyayenābhidhīyate || 165 ||
(164) 'The vocative is not a sentence-meaning' — such is the tradition from the elders; the meanings of the case-endings, by way of indication, have been abstracted from the sentence-meaning. (165) In the meaning of a case-ending, let it be ascertained from the statement about the avyayibhava; the case-ending's meaning is other than the substance, and it is expressed by the indeclinable.
3.7.166 unformalized
द्रव्यं तु यद् यथाभूतं तदत्यन्तं तथा भवेत् ।
क्रियाभेदेऽपि तस्यासौ द्रव्यात्मा नावहीयते ॥ १६६ ॥
dravyaṃ tu yad yathābhūtaṃ tadatyantaṃ tathā bhavet |
kriyābhede'pi tasyāsau dravyātmā nāvahīyate || 166 ||
But the substance, being such as it is, would be so utterly; even in a difference of action, that substance-self of it is not abandoned.
3.7.167 unformalized
तस्माद् यत् करणं द्रव्यं तत् कर्म न पुनर्भवेत् ।
सर्वस्य चान्यथाभावस्तस्य द्रव्यात्मनो भवेत् ॥ १६७ ॥
tasmād yat karaṇaṃ dravyaṃ tat karma na punarbhavet |
sarvasya cānyathābhāvastasya dravyātmano bhavet || 167 ||
Therefore that substance which is the instrument would not again be the object; and there would be an otherwise-becoming of that whole substance-self.