3.14.1 unformalized
कुत्साप्रशंसातिशयैः समाप्तार्थं तु युज्यते ।
पदं स्वार्थदयः सर्वे यस्मात् कुत्सादिहेतवः ॥ १ ॥
kutsāpraśaṃsātiśayaiḥ samāptārthaṃ tu yujyate |
padaṃ svārthadayaḥ sarve yasmāt kutsādihetavaḥ || 1 ||
But a word of completed meaning is joined with censure, praise and excess; since all, beginning with its own meaning, are the causes of censure and the rest.
3.14.2 unformalized
देवदत्तादिकुत्सायां वर्तते कुत्सितश्रुतिः ।
कुत्सितस्था तु या कुत्सा तदर्थः को विधीयते ॥ २ ॥
devadattādikutsāyāṃ vartate kutsitaśrutiḥ |
kutsitasthā tu yā kutsā tadarthaḥ ko vidhīyate || 2 ||
The hearing 'censured' operates in the censure of Devadatta and the rest; but that censure which resides in the censured — for that meaning, 'ka' is prescribed.
3.14.3 unformalized
प्रकृष्ट इति शुक्लादिप्रकर्षस्याभिधायकः ।
प्रकृष्टस्य प्रकर्षे तु तरबादिर्विधीयते ॥ ३ ॥
prakṛṣṭa iti śuklādiprakarṣasyābhidhāyakaḥ |
prakṛṣṭasya prakarṣe tu tarabādirvidhīyate || 3 ||
'Prakrsta' is the expressor of the excellence of white and the rest; but in the excellence of the excellent, 'tarap' and the rest is prescribed.
3.14.4 unformalized
कुत्सितत्वेन कुत्स्यो वा न सम्यग् वापि कुत्सितः ।
स्वशब्दाभिहिते केन विशिष्टोऽर्थः प्रतीयते ॥ ४ ॥
kutsitatvena kutsyo vā na samyag vāpi kutsitaḥ |
svaśabdābhihite kena viśiṣṭo'rthaḥ pratīyate || 4 ||
Either what is to be censured by way of being censured, or what is not properly censured — when it is expressed by its own word, by what is a qualified meaning understood?
3.14.5 unformalized
न च साम्प्रतिकी कुत्सा भेदाभावात् प्रतीयते ।
पूज्यते कुत्सितत्वेन प्रशस्तत्वेन कुत्स्यते ॥ ५ ॥
na ca sāmpratikī kutsā bhedābhāvāt pratīyate |
pūjyate kutsitatvena praśastatvena kutsyate || 5 ||
And a present censure is not understood, from the absence of difference; one is honoured by way of being censured, and censured by way of being praised.
3.14.6 unformalized
विशेषणविशेष्यत्वं पदयोरुपजायते ।
व प्रातिपदिकार्थश्च तत्रैवं व्यतिरिच्यते ॥ ६ ॥
viśeṣaṇaviśeṣyatvaṃ padayorupajāyate |
va prātipadikārthaśca tatraivaṃ vyatiricyate || 6 ||
The state of being qualifier and qualified arises for two words; and the nominal stem's meaning is there thus set apart.
3.14.7 unformalized
विशेष्यं स्यादनिर्ज्ञातं निर्ज्ञातार्थो विशेषणम् ।
परार्थत्वेन शेषत्वं सर्वेषामुपकारिणाम् ॥ ७ ॥
viśeṣyaṃ syādanirjñātaṃ nirjñātārtho viśeṣaṇam |
parārthatvena śeṣatvaṃ sarveṣāmupakāriṇām || 7 ||
The qualified would be what is not ascertained; the qualifier is what has an ascertained meaning. From being-for-another, remainder-hood belongs to all that assist.
3.14.8 unformalized
विभक्तिभदो नियमाद् गुणगुण्यभिधायिनोः ।
सामानाधिकरणस्य प्रसिध्दिर्द्रव्यशब्दयोः ॥ ८ ॥
vibhaktibhado niyamād guṇaguṇyabhidhāyinoḥ |
sāmānādhikaraṇasya prasidhdirdravyaśabdayoḥ || 8 ||
A difference of case-ending is by rule for the two expressing quality and quality-possessor; the establishing of co-referentiality is for two substance-words.
3.14.9 unformalized
द्रव्येऽनिर्ज्ञातजातीये कृष्णशब्दः प्रयुज्यते ।
अनिर्ज्ञातगुणे चैव तिलशब्दः प्रवर्तते ॥ ९ ॥
dravye'nirjñātajātīye kṛṣṇaśabdaḥ prayujyate |
anirjñātaguṇe caiva tilaśabdaḥ pravartate || 9 ||
The word 'krsna' is employed with respect to a substance whose universal is unascertained; and the word 'tila' operates with respect to one whose quality is unascertained.
3.14.10 unformalized
सामान्यानामसम्बन्धात् तौ विशेषेव्यवस्थितौ ।
रूपाभेदाद् विशेषं तमभिव्यङ्क्तुं न शक्नुतः ॥ १० ॥
sāmānyānāmasambandhāt tau viśeṣevyavasthitau |
rūpābhedād viśeṣaṃ tamabhivyaṅktuṃ na śaknutaḥ || 10 ||
From the non-connection of the generals, those two stand established in the particular; from non-difference of form, they cannot manifest that particular.
3.14.11 unformalized
तावेवं सन्निपतितौ भेदेन प्रतिपादने ।
अवच्छेदमिवाधाय संशयं व्यपकर्षतः ॥ ११ ॥
tāvevaṃ sannipatitau bhedena pratipādane |
avacchedamivādhāya saṃśayaṃ vyapakarṣataḥ || 11 ||
Those two, thus fallen together, in conveying by way of difference — having as it were deposited a delimitation, draw away the doubt.
3.14.12-14 unformalized
द्रव्यात्मा गुणसंसर्गभेदादाश्रीयते पृथक् ।
जातिस्म्बन्धभेदाच्च द्वितीय इव गुह्यते ॥ १२ ॥
निमित्तैरभिसम्बन्धाद् या निमित्तसरूपता ।
तयैकस्यापि नानात्वं रूपाभेदात् प्रकल्पते ॥ १३ ॥
द्रव्यावस्था तृतीया तु यस्यां संसृज्यते द्वयम् ।
तयोरेवस्थयोर्भेदादाश्रयत्वे नियुज्यते ॥ १४ ॥
dravyātmā guṇasaṃsargabhedādāśrīyate pṛthak |
jātismbandhabhedācca dvitīya iva guhyate || 12 ||
nimittairabhisambandhād yā nimittasarūpatā |
tayaikasyāpi nānātvaṃ rūpābhedāt prakalpate || 13 ||
dravyāvasthā tṛtīyā tu yasyāṃ saṃsṛjyate dvayam |
tayorevasthayorbhedādāśrayatve niyujyate || 14 ||
(12) The substance-self is resorted to severally from a difference of quality-commingling; and from a difference of universal-connection, it is grasped as though a second. (13) That likeness to the occasioning ground which comes from connection with the occasioning grounds — by it, even of one thing, manifoldness is constructed, from non-difference of form. (14) But there is a third substance-state, in which the two are commingled; from the difference of those two states, it is applied to the state of being substratum.
3.14.15 unformalized
बुद्धयैकं भिद्यते भिन्नमेकत्वं चोपगच्छति ।
बुद्धयावस्था विभज्यन्ते सा ह्यर्थस्य विधायिका ॥ १५ ॥
buddhayaikaṃ bhidyate bhinnamekatvaṃ copagacchati |
buddhayāvasthā vibhajyante sā hyarthasya vidhāyikā || 15 ||
By the intellect one is differentiated, and the differentiated attains oneness; by the intellect the states are divided out — for it is the ordainer of the meaning.
3.14.16 unformalized
व्यपदेशिवदेकस्मिन् बुद्धया नानार्थकल्पना ।
तया कल्पितभेदः सन्नर्थात्मा व्यपदिश्यते ॥ १६ ॥
vyapadeśivadekasmin buddhayā nānārthakalpanā |
tayā kalpitabhedaḥ sannarthātmā vyapadiśyate || 16 ||
As in the 'vyapadesivat' maxim, there is a construction of many meanings by the intellect in one thing; by that, the meaning-self, its difference constructed, is designated.
3.14.17 unformalized
क्रियाभेदेन दृष्टानामश्मादिनां पुनः पुनः ।
किञ्चिद् दर्शनमन्येन दर्शनेनापदिश्यते ॥ १७ ॥
kriyābhedena dṛṣṭānāmaśmādināṃ punaḥ punaḥ |
kiñcid darśanamanyena darśanenāpadiśyate || 17 ||
Of stones and the like, seen again and again through a difference of action — some one seeing is designated by another seeing.
3.14.18 unformalized
प्रयोगभेदाद् धातूनां प्रकल्प्य बहुरूपताम् ।
भेदाभेदावुपादाय क्वचिदेकाच्त्वमुच्यते ॥ १८ ॥
prayogabhedād dhātūnāṃ prakalpya bahurūpatām |
bhedābhedāvupādāya kvacidekāctvamucyate || 18 ||
Having constructed the many-formedness of roots from a difference of employment — taking up difference and non-difference, mono-vocalic-ness is somewhere stated.
3.14.19 unformalized
अन्वयव्यतिरेकाभ्यामर्थवान् परिकल्पितः ।
एको धात्वर्थविगमाद् वर्णत्वेनोपचर्यते ॥ १९ ॥
anvayavyatirekābhyāmarthavān parikalpitaḥ |
eko dhātvarthavigamād varṇatvenopacaryate || 19 ||
One thing, constructed as meaningful by agreement and difference, from the departure of the root's meaning is figuratively treated as a mere phoneme.
3.14.20 unformalized
द्रव्यात्मानस्त्रयस्तस्माद् बद्धौ नाना व्यवस्थिताः ।
आश्रयाश्रयिधर्मेणत्ययं पूर्वेभ्य आगमः ॥ २० ॥
dravyātmānastrayastasmād baddhau nānā vyavasthitāḥ |
āśrayāśrayidharmeṇatyayaṃ pūrvebhya āgamaḥ || 20 ||
Therefore three substance-selves stand established as many in the intellect, by the property of substratum and what rests on it — this is the tradition from the earlier ones.
3.14.21 unformalized
सामानाधिकरण्यं च शब्दयोः कैश्चिदिष्यते ।
विशेषणविशेष्यत्वं संज्ञासंज्ञित्वमेव वा ॥ २१ ॥
sāmānādhikaraṇyaṃ ca śabdayoḥ kaiścidiṣyate |
viśeṣaṇaviśeṣyatvaṃ saṃjñāsaṃjñitvameva vā || 21 ||
And by some, the co-referentiality of two words is accepted; or the state of qualifier and qualified; or else the state of name and named.
3.14.22 unformalized
केषाञ्चिज्जातिगुणयोरेकार्थसमवेतयोः ।
वृत्तिः कृष्णतिलेष्विष्टा शब्दे द्रव्याभिधायिनि ॥ २२ ॥
keṣāñcijjātiguṇayorekārthasamavetayoḥ |
vṛttiḥ kṛṣṇatileṣviṣṭā śabde dravyābhidhāyini || 22 ||
For some, the derivative formation of a universal and a quality inhering in one object is accepted, in 'black sesames', where the word expresses a substance.
3.14.23 unformalized
संस्तु रूपरसादीनामाश्रयो नाभिधीयते ।
द्रव्याभिधानेन विना ततस्ते द्वन्द्वभाविनः ॥ २३ ॥
saṃstu rūparasādīnāmāśrayo nābhidhīyate |
dravyābhidhānena vinā tataste dvandvabhāvinaḥ || 23 ||
But the substratum of form, taste and the rest, being existent, is not expressed; without the expressing of a substance, they are therefore constituents of a dvandva.
3.14.24 unformalized
द्रव्याभिधायी कृष्णादिराकाङ्क्षावान् प्रवर्तते ।
निमित्तानुविधायित्वात् तत् तिलादौ न विद्यते ॥ २४ ॥
dravyābhidhāyī kṛṣṇādirākāṅkṣāvān pravartate |
nimittānuvidhāyitvāt tat tilādau na vidyate || 24 ||
'Krsna' and the rest, expressing a substance, operates as possessing expectancy; from its conforming to the occasioning ground, that does not exist in 'tila' and the rest.
3.14.25 unformalized
एवं जातिमति द्रव्ये प्रत्यासन्ने क्रियां प्रति ।
गुणधर्म गुणाविष्ट द्रव्यं भेदाय कल्पते ॥ २५ ॥
evaṃ jātimati dravye pratyāsanne kriyāṃ prati |
guṇadharma guṇāviṣṭa dravyaṃ bhedāya kalpate || 25 ||
Thus, in a substance possessing a universal, which is near to the action — a substance pervaded by a quality, whose property is the quality, serves for differentiation.
3.14.26 unformalized
गुणमात्राभिधायित्वं केचिदिच्छन्ति वृत्तिषु ।
अताश्वादिषु सम्बन्धाद् रूढीनामिव रूढिभिः ॥ २६ ॥
guṇamātrābhidhāyitvaṃ kecidicchanti vṛttiṣu |
atāśvādiṣu sambandhād rūḍhīnāmiva rūḍhibhiḥ || 26 ||
Some desire the state of expressing a mere quality in the derivative formations; therefore, in 'asva' and the rest, from connection, it is as of conventional terms by conventional terms.
3.14.27 unformalized
तिले पूर्वमुपात्ते वा तत्रैव मतुविष्यते ।
स च धर्मः समासेषु गुणस्तस्माद् विशेषणम् ॥ २७ ॥
tile pūrvamupātte vā tatraiva matuviṣyate |
sa ca dharmaḥ samāseṣu guṇastasmād viśeṣaṇam || 27 ||
Or, 'tila' having been taken up first, the 'matup' affix is desired there itself; and that property, in compounds, is the quality — therefore it is the qualifier.
3.14.28 unformalized
अनुस्यूतेव भेदाभ्यामेका प्रख्योपजायते ।
यदा सहविवक्षां तामाहुर्द्वन्द्वैकशेषयोः ॥ २८ ॥
anusyūteva bhedābhyāmekā prakhyopajāyate |
yadā sahavivakṣāṃ tāmāhurdvandvaikaśeṣayoḥ || 28 ||
One presentation arises, as though interwoven by the two differences; when that co-intention is meant, they call it 'dvandva' and 'ekasesa'.
3.14.29 unformalized
इतरेतरयोगस्तु भिन्नसङ्घाभिधायिनाम् ।
प्रत्येकं च समृहोऽसौ समूहिषु समाप्यते ॥ २९ ॥
itaretarayogastu bhinnasaṅghābhidhāyinām |
pratyekaṃ ca samṛho'sau samūhiṣu samāpyate || 29 ||
But mutual conjunction belongs to those expressing distinct groups; and that collection is completed severally, in the members of the collection.
3.14.30 unformalized
व्यापारसमुदायस्य यथाधिश्रयणादिषु ।
प्रत्येकं जातिवद् वृत्तिस्तथा द्वन्द्वपदेष्वपि ॥ ३० ॥
vyāpārasamudāyasya yathādhiśrayaṇādiṣu |
pratyekaṃ jātivad vṛttistathā dvandvapadeṣvapi || 30 ||
As the derivative formation of an aggregate of operations is severally, like a universal, in the setting-on-the-fire and the rest — so also in the words of a dvandva.
3.14.31 unformalized
शौण्डार्धर्चपुरोडशच्छत्रिणोऽत्र निदर्शनम् ।
ते विष्णुमित्रा इति च भिन्नेषु सहचारिषु ॥ ३१ ॥
śauṇḍārdharcapuroḍaśacchatriṇo'tra nidarśanam |
te viṣṇumitrā iti ca bhinneṣu sahacāriṣu || 31 ||
'Saunda', 'ardharca', 'purodasa', 'chatrin' are the illustrations here; and 'they are the Visnumitras' — among distinct accompanying things.
3.14.32 unformalized
अर्थान्तराभिदायित्वं तथार्थान्तरवर्त्तिनाम् ।
याभ्यां चैकमनेकार्थं ताभ्यामेवापरं पदम् ॥ ३२ ॥
arthāntarābhidāyitvaṃ tathārthāntaravarttinām |
yābhyāṃ caikamanekārthaṃ tābhyāmevāparaṃ padam || 32 ||
The state of expressing another meaning belongs likewise to those operating in another meaning; and by which two a single one has many meanings, by those very two another word has them.
3.14.33 unformalized
समुदायान्तरत्वाच्च तादृशोऽर्थ न लौकिकः ।
अन्वयव्यतिरेकाभ्यां शास्त्रार्थोऽपि न दृश्यते ॥ ३३ ॥
samudāyāntaratvācca tādṛśo'rtha na laukikaḥ |
anvayavyatirekābhyāṃ śāstrārtho'pi na dṛśyate || 33 ||
And from its being another aggregate, such a meaning is not worldly; nor is a scientific meaning seen by agreement and difference.
3.14.34 unformalized
दुःखा दुरुपपादा च तस्माद् भाष्येऽप्युदाहृता ।
युगपद्वाचिता सा तु व्यवहारार्थमाश्रिता ॥ ३४ ॥
duḥkhā durupapādā ca tasmād bhāṣye'pyudāhṛtā |
yugapadvācitā sā tu vyavahārārthamāśritā || 34 ||
Therefore it is cited in the Bhasya as difficult and hard to establish; but that simultaneous-expressing-ness is resorted to for the sake of practice.
3.14.35 unformalized
समुदायमुपक्रम्य पदं तस्यां प्रयुज्यते ।
विभागेन समाख्याने ततस्तद् द्वयर्थमुच्यते ॥ ३५ ॥
samudāyamupakramya padaṃ tasyāṃ prayujyate |
vibhāgena samākhyāne tatastad dvayarthamucyate || 35 ||
Having commenced with the aggregate, the word is employed in that; in the designation by division, it is therefore said to have two meanings.
3.14.36 unformalized
वीक्येऽपि नियता धर्माः केचिद् वृत्तौ द्वयोस्तथा ।
ते त्वभेदेन सामर्थ्यमात्र एवोपवर्णिताः ॥ ३६ ॥
vīkye'pi niyatā dharmāḥ kecid vṛttau dvayostathā |
te tvabhedena sāmarthyamātra evopavarṇitāḥ || 36 ||
Even in a sentence certain properties are fixed, and likewise in a derivative formation, for the two; but they have been described, without difference, as mere capacity.
3.14.37 unformalized
वृत्तौ विशेषवृत्तित्वाद् भेदे सामान्यवाचिता ।
उपमानसमासादौ श्यामादीनमुदाहृता ॥ ३७ ॥
vṛttau viśeṣavṛttitvād bhede sāmānyavācitā |
upamānasamāsādau śyāmādīnamudāhṛtā || 37 ||
In a derivative formation, from its operating in the particular; in separation, the state of expressing the general — this has been illustrated for 'syama' and the rest, in the comparison-compound and so on.
3.14.38 unformalized
वृत्तिरन्यपदार्थे या तस्या वाक्येष्वसंभवः ।
चार्थे द्वन्द्वपदानां च भेदे वृत्तिर्न विद्यते ॥ ३८ ॥
vṛttiranyapadārthe yā tasyā vākyeṣvasaṃbhavaḥ |
cārthe dvandvapadānāṃ ca bhede vṛttirna vidyate || 38 ||
That derivative formation which is in another's word-meaning — of that there is no possibility in sentences; and of dvandva-words in the sense of 'ca', there is no formation in separation.
3.14.39 unformalized
भेदे सति निरादीनां क्रान्ताद्यर्थेष्वसंभवः ।
प्राग्वृत्तेर्जातिवाचित्वं न च गौरखरादिषु ॥ ३९ ॥
bhede sati nirādīnāṃ krāntādyartheṣvasaṃbhavaḥ |
prāgvṛtterjātivācitvaṃ na ca gaurakharādiṣu || 39 ||
When there is separation, there is no possibility of 'nir' and the rest in the senses of 'having gone beyond' and so on; and before the formation, there is no expressing of the universal in 'gaura-khara' and the rest.
3.14.40 unformalized
क्रीडायां जीविकायां च वाक्येनावचनात् तथा ।
न नित्यग्रहणं युक्तं कौटिल्ये यङ्विधौ यथा ॥ ४० ॥
krīḍāyāṃ jīvikāyāṃ ca vākyenāvacanāt tathā |
na nityagrahaṇaṃ yuktaṃ kauṭilye yaṅvidhau yathā || 40 ||
And in 'play' and 'livelihood', from non-expression by a sentence — the taking-up of 'nitya' is not proper, as in the yan-rule for 'crookedness'.
3.14.41 unformalized
निर्धारणादिविषये व्यपेक्षैव यतः स्थिता ।
समासप्रतिषेधानां ततो नास्ति प्रयोजनम् ॥ ४१ ॥
nirdhāraṇādiviṣaye vyapekṣaiva yataḥ sthitā |
samāsapratiṣedhānāṃ tato nāsti prayojanam || 41 ||
Since in the domain of determination and the rest, mutual expectancy alone stands — therefore the prohibitions of compounding have no purpose.
3.14.42 unformalized
विधिभिः प्रतिषेधैश्च भेदाभेदनिदर्शनम् ।
कृतं द्वन्द्वैकवद्भावे सङ्घवृत्त्युपदेशवत् ॥ ४२ ॥
vidhibhiḥ pratiṣedhaiśca bhedābhedanidarśanam |
kṛtaṃ dvandvaikavadbhāve saṅghavṛttyupadeśavat || 42 ||
By injunctions and prohibitions, an exhibition of difference and non-difference has been made — in the dvandva's singular-treatment, as in the teaching of the group-formation.
3.14.43 unformalized
सामर्थ्यमविशेषोक्तमपि लोकव्यवस्थया ।
वृत्त्यवृत्त्योः प्रयोगज्ञैर्विभक्तं प्रतिपत्तृभिः ॥ ४३ ॥
sāmarthyamaviśeṣoktamapi lokavyavasthayā |
vṛttyavṛttyoḥ prayogajñairvibhaktaṃ pratipattṛbhiḥ || 43 ||
Capacity, though stated without specification, has been divided — by the world's settled arrangement — into formation and non-formation, by comprehenders who know usage.
3.14.44 unformalized
अर्थस्य विनिवृत्तत्वाल्लुगादि न विरुध्यते ।
एकार्थीभाव एवातः समासाख्या विधीयते ॥ ४४ ॥
arthasya vinivṛttatvāllugādi na virudhyate |
ekārthībhāva evātaḥ samāsākhyā vidhīyate || 44 ||
From the meaning's having withdrawn, elision and the rest is not contradicted; therefore the designation 'compound' is prescribed in becoming-one-meaning alone.
3.14.45 unformalized
व्यवस्थितविभाषा च सामान्ये कैश्चिदिष्यते ।
तथा वाक्यं व्यपेक्षायां समासोऽन्यत्र शिष्यते ॥ ४५ ॥
vyavasthitavibhāṣā ca sāmānye kaiścidiṣyate |
tathā vākyaṃ vyapekṣāyāṃ samāso'nyatra śiṣyate || 45 ||
And a settled option in the general is accepted by some; thus a sentence in mutual expectancy, a compound elsewhere, is taught.
3.14.46 unformalized
तुल्यश्रुतित्वात् तत्त्वेऽपि राजादीनामुपाश्रिते ।
वृत्तौ विशेषणाकाङ्क्षाऽगमकत्वान्निवर्तते ॥ ४६ ॥
tulyaśrutitvāt tattve'pi rājādīnāmupāśrite |
vṛttau viśeṣaṇākāṅkṣā'gamakatvānnivartate || 46 ||
From likeness of hearing, even in the reality, when 'rajan' and the rest is resorted to — in a derivative formation, the expectancy for a qualifier withdraws, from its not being a conveyor.
3.14.47 unformalized
संबन्धिशब्दः सापेक्षो नित्यं सर्वः प्रयुज्यते ।
स्वार्थवत् सा व्यपेक्षास्य वृत्तावपि न हीयते ॥ ४७ ॥
saṃbandhiśabdaḥ sāpekṣo nityaṃ sarvaḥ prayujyate |
svārthavat sā vyapekṣāsya vṛttāvapi na hīyate || 47 ||
A relatum-word, being dependent, is always employed as such, all of it; that mutual expectancy of it, like its own meaning, is not lost even in a derivative formation.
3.14.48 unformalized
समुदायेन संबन्धो येषां गुरुकुलादिना ।
संस्पृश्यावयवांस्ते च युज्यन्ते तद्वता सह ॥ ४८ ॥
samudāyena saṃbandho yeṣāṃ gurukulādinā |
saṃspṛśyāvayavāṃste ca yujyante tadvatā saha || 48 ||
Those whose connection is with an aggregate — with 'guru-kula' and the like — having touched the members, are joined with the possessor of that.
3.14.49 unformalized
अबुधान् प्रत्युपायाश्च विचित्राः प्रतिपत्तये ।
शब्दान्तरत्वादत्यन्तभेदो वाक्यसमासयोः ॥ ४९ ॥
abudhān pratyupāyāśca vicitrāḥ pratipattaye |
śabdāntaratvādatyantabhedo vākyasamāsayoḥ || 49 ||
And the means, for the unlearned, are various, for comprehension's sake; from being another word, the difference of sentence and compound is utter.
3.14.50 unformalized
असमासे समासे च गोरथादिष्वदर्शनात् ।
युक्तादीनां न शास्त्रेण निवृत्त्यनुगमः कृतः ॥ ५० ॥
asamāse samāse ca gorathādiṣvadarśanāt |
yuktādīnāṃ na śāstreṇa nivṛttyanugamaḥ kṛtaḥ || 50 ||
From the non-appearance of 'yukta' and the rest in 'go-ratha' and the like, both in the non-compound and in the compound — no following of withdrawal has been made by the science.
3.14.51 unformalized
शब्दान्तरत्वाद् युक्तादिः क्वचिद् वाक्ये प्रयुज्यते ।
प्रपर्णप्रपलाशादौ गतशब्दश्च वृत्तिषु ॥ ५१ ॥
śabdāntaratvād yuktādiḥ kvacid vākye prayujyate |
praparṇaprapalāśādau gataśabdaśca vṛttiṣu || 51 ||
From being another word, 'yukta' and the rest is somewhere employed in a sentence; and the word 'gata' in the derivative formations, in 'praparna', 'prapalasa' and so on.
3.14.52 unformalized
विशेषणविशेष्यत्वं कैश्चिदेकस्तथाश्रयः ।
उपाये तत्त्वदर्शित्वादिष्यते वृत्तिवाक्ययोः ॥ ५२ ॥
viśeṣaṇaviśeṣyatvaṃ kaiścidekastathāśrayaḥ |
upāye tattvadarśitvādiṣyate vṛttivākyayoḥ || 52 ||
For some, the state of qualifier and qualified, and likewise one substratum — from their seeing the reality in the means — is accepted for both derivative formation and sentence.
3.14.53 unformalized
पदं यथैव वृक्षादि विशिष्टेऽर्थे व्यवस्थितम् ।
नीलोत्पलाद्यपि तथा भागाभ्यां वर्तते विना ॥ ५३ ॥
padaṃ yathaiva vṛkṣādi viśiṣṭe'rthe vyavasthitam |
nīlotpalādyapi tathā bhāgābhyāṃ vartate vinā || 53 ||
Just as a word such as 'vrksa' stands established in a qualified meaning — so 'nilotpala' and the rest operates without the two portions.
3.14.54 unformalized
श्रोत्रियक्षेत्रियादीनां न च वासिष्ठगार्ग्यवत् ।
भेदेन प्रत्ययो लोके तुल्यरूपासमन्वयात् ॥ ५४ ॥
śrotriyakṣetriyādīnāṃ na ca vāsiṣṭhagārgyavat |
bhedena pratyayo loke tulyarūpāsamanvayāt || 54 ||
And of 'srotriya', 'ksetriya' and the rest, the cognition in the world is not by way of difference, as with 'vasistha' and 'gargya' — from the absence of concomitance with a like form.
3.14.55 unformalized
सप्तपर्णादिवद् भेदो न वृत्तौ विद्यते क्वचित् ।
रूढयरूढिविभागोऽपि क्रियते प्रतिपत्तये ॥ ५५ ॥
saptaparṇādivad bhedo na vṛttau vidyate kvacit |
rūḍhayarūḍhivibhāgo'pi kriyate pratipattaye || 55 ||
Like 'saptaparna' and the rest, no difference exists anywhere in a derivative formation; the division into conventional and non-conventional is also made for comprehension's sake.
3.14.56-57 unformalized
या सामान्याश्रया संज्ञा विशेषविषया च या ।
बहुलग्रहणान्नास्ति प्रवृत्तिरुभयोस्तयोः ॥ ५६ ॥
सुसूक्ष्मजटकेशादौ समासोऽवयवे यदि ।
स्यात्, स्यात् तन्त्रान्तरङ्गत्वात् बाधकोऽवयवस्वरः ॥ ५७ ॥
yā sāmānyāśrayā saṃjñā viśeṣaviṣayā ca yā |
bahulagrahaṇānnāsti pravṛttirubhayostayoḥ || 56 ||
susūkṣmajaṭakeśādau samāso'vayave yadi |
syāt, syāt tantrāntaraṅgatvāt bādhako'vayavasvaraḥ || 57 ||
(56) That designation which rests on the general, and that whose domain is the particular — from the taking-up of 'bahulam', there is no operation of both of those. (57) If, in 'su-suksma-jata-kesa' and the like, there were a compound in a member — then, from the internality of the single-performance, the member-accent would be the annuller.
3.14.58 unformalized
समुदायस्य वृत्तौ च नैकदेशो विभाष्यते ।
भेद एव विभाषायां नियतो विषयो यतः ॥ ५८ ॥
samudāyasya vṛttau ca naikadeśo vibhāṣyate |
bheda eva vibhāṣāyāṃ niyato viṣayo yataḥ || 58 ||
And in the derivative formation of an aggregate, a single portion is not optioned; since, in the option, difference alone is the fixed domain.
3.14.59 unformalized
यतश्चाविषयः सोऽस्यास्तस्मान्नास्त्यकृतार्थता ।
अभेदप्रक्रमेऽत्यन्तं भेदानामपसारणात् ॥ ५९ ॥
yataścāviṣayaḥ so'syāstasmānnāstyakṛtārthatā |
abhedaprakrame'tyantaṃ bhedānāmapasāraṇāt || 59 ||
And since that is not its domain, therefore there is no unfulfilled purpose — from the utter removal of the differences, in the commencement of non-difference.
3.14.60 unformalized
महाकष्टश्रितेत्येवं न स्याद् भेदः पदत्रये ।
वृत्तावयवस्यात्त्वं यस्मान्न प्रतिषिध्यते ॥ ६० ॥
mahākaṣṭaśritetyevaṃ na syād bhedaḥ padatraye |
vṛttāvayavasyāttvaṃ yasmānna pratiṣidhyate || 60 ||
In 'maha-kastha-srita' and the like, there would be no difference among the three words — since the 'a'-substitution of a derivative-formation's member is not prohibited.
3.14.61 unformalized
महारण्यमतीते तु त्रिपदाद् भिद्यते स्वरः ।
यस्मात् तत्रान्तरङ्गत्वाद् बाधकोऽवयवस्वरः ॥ ६१ ॥
mahāraṇyamatīte tu tripadād bhidyate svaraḥ |
yasmāt tatrāntaraṅgatvād bādhako'vayavasvaraḥ || 61 ||
But in 'maharanyam atita', the accent differs from that of a three-word form; since there, from internality, the member-accent is the annuller.
3.14.62 unformalized
सतिशिष्टबलीयस्त्वात् थाथादिस्वर एव तु ।
द्विपदे तेन युगपत् त्रितयं न समस्यते ॥ ६२ ॥
satiśiṣṭabalīyastvāt thāthādisvara eva tu |
dvipade tena yugapat tritayaṃ na samasyate || 62 ||
But from the greater strength of what is taught while the other is present, it is the 'thathadi'-accent alone; therefore in a two-word form the three are not compounded simultaneously.
3.14.63 unformalized
येषामपूज्यमानत्वं परार्थानुगमार्थके ।
विशेषणविशेष्यत्वमपि तेषां न कल्पते ॥ ६३ ॥
yeṣāmapūjyamānatvaṃ parārthānugamārthake |
viśeṣaṇaviśeṣyatvamapi teṣāṃ na kalpate || 63 ||
Those which have the state of not being honoured, in what has for its purpose the following of another's aim — for those, even the state of qualifier and qualified is not conceivable.
3.14.64 unformalized
विशेषः श्रूयमाणोऽपि प्रधानेषु गुणेषु वा ।
शब्दान्तरत्वाद् वाक्ये तु वृत्तौ नित्यं न विद्यते ॥ ६४ ॥
viśeṣaḥ śrūyamāṇo'pi pradhāneṣu guṇeṣu vā |
śabdāntaratvād vākye tu vṛttau nityaṃ na vidyate || 64 ||
A particular, though heard, among principals or among subordinates — in a sentence, from its being another word; but in a derivative formation it never exists.
3.14.65 unformalized
विशेषकर्मसम्बन्धे निर्भुक्तेऽपि कृतादिभिः ।
विशेषनिरपेक्षोऽन्यः कृतशब्दः प्रवर्तते ॥ ६५ ॥
viśeṣakarmasambandhe nirbhukte'pi kṛtādibhiḥ |
viśeṣanirapekṣo'nyaḥ kṛtaśabdaḥ pravartate || 65 ||
Even when the connection with a particular object has been consumed by 'krta' and the rest, another word 'krta', independent of the particular, operates.
3.14.66 unformalized
अकर्मकत्वे सत्येवं क्तान्तं भावाभिधायि यत् ।
ततः क्रियावता कर्त्रा योगो भवति कर्मणाम् ॥ ६६ ॥
akarmakatve satyevaṃ ktāntaṃ bhāvābhidhāyi yat |
tataḥ kriyāvatā kartrā yogo bhavati karmaṇām || 66 ||
When there is intransitivity, that kta-ending which expresses the bare state — from that arises the objects' connection with an agent possessed of the action.
3.14.67 unformalized
अविग्रहा गतादिस्था यथा ग्रामादिकर्मभिः ।
सम्बध्यते क्रिया तद्वत् कृतपूर्व्यादिषु स्थिता ॥ ६७ ॥
avigrahā gatādisthā yathā grāmādikarmabhiḥ |
sambadhyate kriyā tadvat kṛtapūrvyādiṣu sthitā || 67 ||
As the action residing in 'gata' and the rest, without analysis, is connected with objects such as 'village' — likewise that residing in 'krta-purvin' and the rest.
3.14.68 unformalized
मुण्डिसूत्र्यादयोऽसद्भिर्भागैरनुगता इव ।
विभक्ताः कल्पितात्मनो धातवः कुट्टिचर्चिवत् ॥ ६८ ॥
muṇḍisūtryādayo'sadbhirbhāgairanugatā iva |
vibhaktāḥ kalpitātmano dhātavaḥ kuṭṭicarcivat || 68 ||
'Mundi', 'sutri' and the rest are as though pervaded by parts that are not there; the roots, divided, have imagined selves — like 'kutti' and 'carci'.
3.14.69 unformalized
पुत्रीयतौ न पुत्रोऽस्ति विशेषेच्छा तु तादृशी ।
विनैव पुत्रानुगमाद् या पुत्रे व्यवतिष्ठते ॥ ६९ ॥
putrīyatau na putro'sti viśeṣecchā tu tādṛśī |
vinaiva putrānugamād yā putre vyavatiṣṭhate || 69 ||
In 'putriya' there is no son; rather there is a particular desire of such a kind that, without any following of 'son', it stands settled upon a son.
3.14.70 unformalized
प्राणैर्विना यथा धारिर्जीवतौ प्राणकर्मकः ।
न चात्र धारिर्न प्राणा जीवतिस्तु क्रियान्तरम् ॥ ७० ॥
prāṇairvinā yathā dhārirjīvatau prāṇakarmakaḥ |
na cātra dhārirna prāṇā jīvatistu kriyāntaram || 70 ||
As 'dhr', having the breaths as object, without the breaths, in 'jiv'; and here there is neither 'dhr' nor breaths — 'jiv' is a different action.
3.14.71 unformalized
तथा विनेषिपुत्राभ्यां पुत्रीयायां क्रियान्तरम् ।
अन्वाख्यानाय भेदास्तु सदृशाः प्रतिपादकाः ॥ ७१ ॥
tathā vineṣiputrābhyāṃ putrīyāyāṃ kriyāntaram |
anvākhyānāya bhedāstu sadṛśāḥ pratipādakāḥ || 71 ||
Likewise, without 'is' and 'putra', in 'putriya' there is a different action; but the divisions, for the sake of exposition, are similar conveyors.
3.14.72-73 unformalized
आक्षेपाच्च प्रयोगेण विषयान्तरवर्तिना ।
सदपीच्छाक्यचः कर्म वाक्य एव प्रयुज्यते ॥ ७२ ॥
प्रसिद्धेन कृतः शब्दो भावगर्हाभिधायिना ।
अभ्यासे तुल्यरूपत्वान्न यङन्तः प्रयुज्यते ॥ ७३ ॥
ākṣepācca prayogeṇa viṣayāntaravartinā |
sadapīcchākyacaḥ karma vākya eva prayujyate || 72 ||
prasiddhena kṛtaḥ śabdo bhāvagarhābhidhāyinā |
abhyāse tulyarūpatvānna yaṅantaḥ prayujyate || 73 ||
(72) And from implication, by a usage operating in another domain, the object of the desiderative kyac, though existing, is employed only in a sentence. (73) The word made by the well-known one expressing censure of the state — in the repetition, from likeness of form, the yan-ending is not employed.
3.14.74 unformalized
शब्दा यथा विभज्यन्ते भागैरिव विकल्पितैः ।
अन्वाख्येयास्तथा शास्त्रमतिदूरे व्यवस्थितम् ॥ ७४ ॥
śabdā yathā vibhajyante bhāgairiva vikalpitaiḥ |
anvākhyeyāstathā śāstramatidūre vyavasthitam || 74 ||
As words are divided by parts as though imagined, so are they to be expounded; the science stands very far off.
3.14.75 unformalized
अर्थस्यानुगमं कञ्चिद् दृष्ट्यैव परिकल्पितम् ।
पदं वाक्ये पदे धातुर्धातौ भागश्च मुण्डिवत् ॥ ७५ ॥
arthasyānugamaṃ kañcid dṛṣṭyaiva parikalpitam |
padaṃ vākye pade dhāturdhātau bhāgaśca muṇḍivat || 75 ||
Some following of the meaning, imagined by the view alone: the word in the sentence, the root in the word, and the part in the root — like 'mundi'.
3.14.76 unformalized
अविप्रयोगः साधुत्वे व्युत्पत्तिरनवस्थिता ।
उपायान् प्रतिपत्तॄणां नाभिमन्येत सत्यतः ॥ ७६ ॥
aviprayogaḥ sādhutve vyutpattiranavasthitā |
upāyān pratipattṝṇāṃ nābhimanyeta satyataḥ || 76 ||
Non-separation is in correctness; derivation is unsettled. One should not regard the means of the comprehenders as true.
3.14.77 unformalized
यथैव डित्थे डयतिः पाचके पचतिस्तथा ।
डयतिश्च पचिश्रैव द्वावप्येतावलौकिकौ ॥ ७७ ॥
yathaiva ḍitthe ḍayatiḥ pācake pacatistathā |
ḍayatiśca paciśraiva dvāvapyetāvalaukikau || 77 ||
Just as 'day' in 'dittha', so 'pac' in 'pacaka'; and both 'day' and 'pac' alike are non-worldly.
3.14.78 unformalized
प्रकृतिप्रत्ययावूह्यौ पदात् ताभ्यां पदं तथा ।
अनुबन्धस्वरादिभ्यः शिष्टैः शास्त्रं न तान् प्रति ॥ ७८ ॥
prakṛtipratyayāvūhyau padāt tābhyāṃ padaṃ tathā |
anubandhasvarādibhyaḥ śiṣṭaiḥ śāstraṃ na tān prati || 78 ||
Base and affix are to be conjectured from the word, and the word likewise from those two; the science is by the learned, from indicatory letters, accents and the rest — not directed at those.
3.14.79 unformalized
शास्त्रदृष्टिस्तु शास्त्रस्य प्राप्तिमात्रेऽप्यनिश्चिते ।
युज्यते प्रत्यवायेन शास्त्रं चक्षुरपश्यताम् ॥ ७९ ॥
śāstradṛṣṭistu śāstrasya prāptimātre'pyaniścite |
yujyate pratyavāyena śāstraṃ cakṣurapaśyatām || 79 ||
But the science's way of seeing, even where the mere obtaining of a rule is undetermined, is joined with harm; the science is an eye for those who do not see.
3.14.80 unformalized
अर्थान्तराभिधानाच्च पौर्वापर्यं न भिद्यते ।
राजदन्ताहिताग्न्यादिराजाश्वादिषु सर्वथा ॥ ८० ॥
arthāntarābhidhānācca paurvāparyaṃ na bhidyate |
rājadantāhitāgnyādirājāśvādiṣu sarvathā || 80 ||
And from the expressing of another meaning, priority and posteriority are not differentiated, in 'rajadanta', 'ahitagni' and the rest, and in 'rajasva' and the rest, in every way.
3.14.81 unformalized
विनैव प्रत्ययैर्वृत्तौ ये भिन्नार्थाभिधायिनः ।
गर्गादयो लुका तेषां साधुत्वमनुगम्यते ॥ ८१ ॥
vinaiva pratyayairvṛttau ye bhinnārthābhidhāyinaḥ |
gargādayo lukā teṣāṃ sādhutvamanugamyate || 81 ||
Those which, without affixes, express a different meaning in the derivative formation — 'garga' and the rest — their correctness is followed out by means of elision.
3.14.82 unformalized
सोऽयमित्यभिसंबन्धात् प्रत्ययेन विना यदि ।
बभ्रूवादयः प्रयुज्येरन्नपत्ये नियमो भवेत् ॥ ८२ ॥
so'yamityabhisaṃbandhāt pratyayena vinā yadi |
babhrūvādayaḥ prayujyerannapatye niyamo bhavet || 82 ||
If, from the connection 'this is that', 'babhru' and the rest were employed without an affix, there would be a restriction to offspring.
3.14.83 unformalized
सोऽयमित्यभिसंबन्धे लिङ्गोपव्यञ्जनादृते ।
प्रष्ठादिषु न जायैव नियमेन प्रतीयते ॥ ८३ ॥
so'yamityabhisaṃbandhe liṅgopavyañjanādṛte |
praṣṭhādiṣu na jāyaiva niyamena pratīyate || 83 ||
In the connection 'this is that', apart from an indicatory mark, in 'prastha' and the rest the wife alone is not understood by restriction.
3.14.84-85 unformalized
मानमेयाभिसंबन्धविशेषेऽङ्गीकृते तथा ।
प्रस्थादीनामसाधुत्वं तद्धितेन विना भवेत् ॥ ८४ ॥
तद्धितो योगभेदेन वाक्यं वा स्याद् विभाषितम् ।
परिमाणाधिके तत्र प्रथमा शिष्यते पुनः ॥ ८५ ॥
mānameyābhisaṃbandhaviśeṣe'ṅgīkṛte tathā |
prasthādīnāmasādhutvaṃ taddhitena vinā bhavet || 84 ||
taddhito yogabhedena vākyaṃ vā syād vibhāṣitam |
parimāṇādhike tatra prathamā śiṣyate punaḥ || 85 ||
(84) When a particular connection of measure and measured is accepted, the incorrectness of 'prastha' and the rest would follow, without the taddhita. (85) The taddhita, by difference of rule, or else the sentence, would be optional; there, in the case of excess over the measure, the first case-ending is again taught.
3.14.86 unformalized
अतिरिक्तस्य साधुत्वे तदेव च निदर्शनम् ।
युज्यतेऽङ्गीकृताधिक्यं तत् सर्वाभिर्विभक्तिभिः ॥ ८६ ॥
atiriktasya sādhutve tadeva ca nidarśanam |
yujyate'ṅgīkṛtādhikyaṃ tat sarvābhirvibhaktibhiḥ || 86 ||
In the correctness of the excess, that very thing is the illustration; that, with its excess accepted, is joined with all the case-endings.
3.14.87 unformalized
शुक्लादिषु मतुब्लोपो व्यतिरेकस्य दर्शनात् ।
असाधुत्वनिवृत्त्यर्थं साधवस्ते बिदादिवत् ॥ ८७ ॥
śuklādiṣu matublopo vyatirekasya darśanāt |
asādhutvanivṛttyarthaṃ sādhavaste bidādivat || 87 ||
In 'sukla' and the rest, the elision of 'matup', from the seeing of the difference; for the sake of removing incorrectness they are correct, like 'bida' and the rest.
3.14.88 unformalized
विशेषणाद् विशेष्येऽर्थे तद्भावाभ्युच्चये सति ।
पुनश्च प्रतिसंहारे वृत्तिमेके प्रचक्षते ॥ ८८ ॥
viśeṣaṇād viśeṣye'rthe tadbhāvābhyuccaye sati |
punaśca pratisaṃhāre vṛttimeke pracakṣate || 88 ||
From the qualifier, in the qualified meaning, when there is an accumulation of that state, and again in the withdrawal — some declare there to be a derivative formation.
3.14.89-90 unformalized
निमित्ते प्रत्ययः पूर्वो नानुप्राप्तो निमित्तिना ।
निमित्तवति बुद्धेश्च न निमित्तसरूपता ॥ ८९ ॥
संस्कारसहिताद् ज्ञानान्नोपश्लेषः स्मृतेरपि ।
व्यापारे तन्निमित्तानां न ग्राह्यं स्याद् तथाविधम् ॥ ९० ॥
nimitte pratyayaḥ pūrvo nānuprāpto nimittinā |
nimittavati buddheśca na nimittasarūpatā || 89 ||
saṃskārasahitād jñānānnopaśleṣaḥ smṛterapi |
vyāpāre tannimittānāṃ na grāhyaṃ syād tathāvidham || 90 ||
(89) The cognition of the cause, being prior, is not reached by what is caused; and of the cognition in the possessor of the cause, there is no likeness of form with the cause. (90) From cognition accompanied by an impression, there is no contact even from memory; in the operation of those causes, the graspable would not be of that kind.
3.14.91 unformalized
अन्तःकरणवृत्तौ च व्यर्था बाह्यार्थकल्पना ।
तस्मादनुपकारो वा ग्राह्यं वा न तथा स्थितम् ॥ ९१ ॥
antaḥkaraṇavṛttau ca vyarthā bāhyārthakalpanā |
tasmādanupakāro vā grāhyaṃ vā na tathā sthitam || 91 ||
And in the operation of the inner organ, the imagining of an external object is purposeless. Therefore either there is no assistance, or the graspable is not so situated.
3.14.92-93 unformalized
अनुस्यूतेव संसृष्टेरर्थे बुद्धिः प्रवर्तते ।
व्याख्यातारो विभज्याथ तां भेदेन प्रचक्षते ॥ ९२ ॥
तदात्मन्यविभक्ते च बुद्ध्यन्तरमुपाश्रिताः ।
विभागमिव मन्यन्ते विशेषणविशेष्ययोः ॥ ९३ ॥
anusyūteva saṃsṛṣṭerarthe buddhiḥ pravartate |
vyākhyātāro vibhajyātha tāṃ bhedena pracakṣate || 92 ||
tadātmanyavibhakte ca buddhyantaramupāśritāḥ |
vibhāgamiva manyante viśeṣaṇaviśeṣyayoḥ || 93 ||
(92) The intellect operates in the meaning as though threaded through, from the conjunction; the expounders, having divided, then declare it by way of difference. (93) And in that self, undivided, having resorted to a second cognition, they think there is as it were a division of qualifier and qualified.
3.14.94 unformalized
अबुधान् प्रति वृत्तिं च वर्तयन्तः प्रकल्पिताम् ।
आहुः परार्थवचने त्यागाभ्युच्चयधर्मताम् ॥ ९४ ॥
abudhān prati vṛttiṃ ca vartayantaḥ prakalpitām |
āhuḥ parārthavacane tyāgābhyuccayadharmatām || 94 ||
And carrying on the constructed derivation for the unlearned, they speak of the property of abandonment and of accumulation in the expression of another's meaning.
3.14.95 unformalized
अन्वयाद् गम्यते सोऽर्थो विरोधी वा निवर्तते ।
द्वयर्थमर्थान्तरे वापि तत्राहुरुपसर्जनम् ॥ ९५ ॥
anvayād gamyate so'rtho virodhī vā nivartate |
dvayarthamarthāntare vāpi tatrāhurupasarjanam || 95 ||
That meaning is understood from agreement, or the contradictory one withdraws; in the two-meaninged, or else in another meaning — there they call it 'subordinate'.
3.14.96 unformalized
उपायमात्रं नानात्वं समूहस्त्वेक एव सः ।
विकल्पाभ्युच्चयाभ्यां वा भेदसंसर्गकल्पना ॥ ९६ ॥
upāyamātraṃ nānātvaṃ samūhastveka eva saḥ |
vikalpābhyuccayābhyāṃ vā bhedasaṃsargakalpanā || 96 ||
Multiplicity is a mere means; that aggregate is one alone. Or, by alternation and accumulation, the construction of difference and of conjunction.
3.14.97 unformalized
वृत्त वर्तयतामेवमबुधप्रतिपत्तये ।
भिन्नाः सम्बोधनोपायाः पुरुषेष्वनवस्थिताः ॥ ९७ ॥
vṛtta vartayatāmevamabudhapratipattaye |
bhinnāḥ sambodhanopāyāḥ puruṣeṣvanavasthitāḥ || 97 ||
Of those thus carrying on the derivation for the unlearned's comprehension, the means of instruction are diverse, unsettled among persons.
3.14.98 unformalized
वाचिका द्योतिका वापि सङ्खयानां या विभक्तयः ।
तद्रूपेऽवयवे वृत्तौ सङ्खयाभेदो निवर्तते ॥ ९८ ॥
vācikā dyotikā vāpi saṅkhayānāṃ yā vibhaktayaḥ |
tadrūpe'vayave vṛttau saṅkhayābhedo nivartate || 98 ||
Those case-endings which are expressive or indicative of numbers — when the member has that form, in a derivative formation the difference of number withdraws.
3.14.99 unformalized
अभेदैकत्वसङ्खया वा तत्रान्यैवोपजायते ।
संसर्गरूपं (संसर्गिरूपं) सङ्खयानामविभक्तं तदुच्यते ॥ ९९ ॥
abhedaikatvasaṅkhayā vā tatrānyaivopajāyate |
saṃsargarūpaṃ (saṃsargirūpaṃ) saṅkhayānāmavibhaktaṃ taducyate || 99 ||
Or another number altogether arises there — the number of non-different unity; that is called the unanalysed form of conjunction of the numbers.
3.14.100 unformalized
यथौषधिरसाः सर्वे मधुन्याहितशक्तयः ।
अविभागेन वर्तन्ते तां सङ्खयां तादृशीं विदुः ॥ १०० ॥
yathauṣadhirasāḥ sarve madhunyāhitaśaktayaḥ |
avibhāgena vartante tāṃ saṅkhayāṃ tādṛśīṃ viduḥ || 100 ||
As all the herb-juices, their potencies deposited in honey, exist without division — such they know that number to be.
3.14.101 unformalized
भेदानां वा परित्यागात् सङ्खयात्मा स तथाविधः ।
व्यापाराज्जतिभागस्य भेदापोहेन वर्तते ॥ १०१ ॥
bhedānāṃ vā parityāgāt saṅkhayātmā sa tathāvidhaḥ |
vyāpārājjatibhāgasya bhedāpohena vartate || 101 ||
Or, from the abandonment of the differences, that number-self is of such a kind; from the operation of the universal-portion, it operates by the exclusion of differences.
3.14.102-103 unformalized
अगृहीतविशेषेण यथा रूपेण रूपवान् ।
प्रख्यायते न शुक्लादिभेदरूपस्तु(रूपन्तु) गृह्यते ॥ १०२ ॥
भेदरूपसमावेशे तथा सत्यविवक्षिते ।
भागः प्रकाशितः कश्चिच्छास्त्रेऽङ्गत्वेन गृह्यते ॥ १०३ ॥
agṛhītaviśeṣeṇa yathā rūpeṇa rūpavān |
prakhyāyate na śuklādibhedarūpastu(rūpantu) gṛhyate || 102 ||
bhedarūpasamāveśe tathā satyavivakṣite |
bhāgaḥ prakāśitaḥ kaścicchāstre'ṅgatvena gṛhyate || 103 ||
(102) As one possessing form is made known by form whose particular is not grasped, and the difference-form 'white' and the rest is not grasped — (103) so, when the entry of the difference-form is present but not intended for expression, some illumined portion is taken in the science as a subsidiary.
3.14.104 unformalized
सङ्खयासामान्यरूपेण तदा सोंऽशः प्रतीयते ।
अर्थस्यानेकशक्तित्वे शब्दैर्नियतशक्तिभिः ॥ १०४ ॥
saṅkhayāsāmānyarūpeṇa tadā soṃ'śaḥ pratīyate |
arthasyānekaśaktitve śabdairniyataśaktibhiḥ || 104 ||
Then that portion is cognized in the form of number-in-general — the meaning having many powers, by words having fixed powers.
3.14.105 unformalized
अव्ययानां च यो धर्मो यश्च भेदवतां क्रमः ।
अभिन्नव्यपदेशार्हमन्तरालं तदेतयोः ॥ १०५ ॥
avyayānāṃ ca yo dharmo yaśca bhedavatāṃ kramaḥ |
abhinnavyapadeśārhamantarālaṃ tadetayoḥ || 105 ||
The property of the indeclinables, and the sequence of those possessing difference — the intermediate between these two deserves the designation 'non-different'.
3.14.106 unformalized
अलुकश्चैकवद्भावस्तस्मिन् सति न शिष्यते ।
स च गोषुचरादीनां धर्मोऽस्ति वचनान्तरे ॥ १०६ ॥
alukaścaikavadbhāvastasmin sati na śiṣyate |
sa ca goṣucarādīnāṃ dharmo'sti vacanāntare || 106 ||
And the singular-treatment of the non-elided is not taught when that exists; and that is the property of 'gosucara' and the rest in another number.
3.14.107 unformalized
जातौ द्विवचनाभावात् तद् वृत्तिषु न विद्यते ।
प्रत्याख्याने तु योगस्य द्रव्ये गोषुचरादयः ॥ १०७ ॥
jātau dvivacanābhāvāt tad vṛttiṣu na vidyate |
pratyākhyāne tu yogasya dravye goṣucarādayaḥ || 107 ||
From the absence of the dual in the universal, that does not exist in derivative formations; but when the rule is rejected, 'gosucara' and the rest are in the substance.
3.14.108-109 unformalized
आश्रयाद् भेदवत्तायाः सर्वभेदसमन्वयः ।
द्रव्याभिधानपक्षोऽपि जात्याख्यायां न विद्यते ॥ १०८ ॥
सर्वद्रव्यगतिश्चैवमेकशेषश्च नोच्यते ।
प्रत्याख्यातेऽन्यथा सूत्रे भिन्नद्रव्यगतिर्भवेत् ॥ १०९ ॥
āśrayād bhedavattāyāḥ sarvabhedasamanvayaḥ |
dravyābhidhānapakṣo'pi jātyākhyāyāṃ na vidyate || 108 ||
sarvadravyagatiścaivamekaśeṣaśca nocyate |
pratyākhyāte'nyathā sūtre bhinnadravyagatirbhavet || 109 ||
(108) From the substratum's possession of difference, there is concomitance with all differences; the view that substance is expressed also does not obtain in the naming of a universal. (109) And thus the reaching of all substances, and ekasesa, is not stated; if the sutra were rejected otherwise, there would be a reaching of different substances.
3.14.110 unformalized
वृत्तौ यो युक्तवद्भावो वरणादिषु शिष्यते ।
अभेदैकत्वसङ्खयायां गोदौ तत्र न सिध्यति ॥ ११० ॥
vṛttau yo yuktavadbhāvo varaṇādiṣu śiṣyate |
abhedaikatvasaṅkhayāyāṃ godau tatra na sidhyati || 110 ||
The 'treatment as though joined' which is taught in derivative formation, in 'varana' and the rest — in the number of non-different unity, in 'goda' it does not succeed there.
3.14.111 unformalized
प्राग्वृत्तेर्युक्तवद्भावे षष्ठी भेदाश्रया भवेत् ।
वृत्तौ सङ्खयाविशेषाणां त्यागाद् भेदो निवर्तते ॥ १११ ॥
prāgvṛtteryuktavadbhāve ṣaṣṭhī bhedāśrayā bhavet |
vṛttau saṅkhayāviśeṣāṇāṃ tyāgād bhedo nivartate || 111 ||
Before the derivative formation, under 'treatment as though joined', the genitive would rest on difference; in the formation, from the abandonment of the number-particulars, difference withdraws.
3.14.112 unformalized
विद्यमानसु सङ्खयासु केचित् सङ्खयान्तरं विदुः ।
अभेदाख्यमुपग्राहि वृत्तौ तच्चोपजायते ॥ ११२ ॥
vidyamānasu saṅkhayāsu kecit saṅkhayāntaraṃ viduḥ |
abhedākhyamupagrāhi vṛttau taccopajāyate || 112 ||
While the numbers exist, some know another number — called 'non-difference', comprehending; and that arises in the derivative formation.
3.14.113 unformalized
व्यापारं याति भेदाख्यैस्तत् स्वैरवयवैः क्वचित् ।
आत्मा भेदानपेक्षोऽस्य क्वचिदेति निमित्तताम् ॥ ११३ ॥
vyāpāraṃ yāti bhedākhyaistat svairavayavaiḥ kvacit |
ātmā bhedānapekṣo'sya kvacideti nimittatām || 113 ||
That goes into operation somewhere through its own members, called 'difference'; somewhere its self, independent of the differences, attains causality.
3.14.114 unformalized
दास्याः पतिरिति व्यक्तो गोदाविति च दृश्यते ।
व्यापारभेदः सङ्खयायास्तस्यादेवं व्यवस्थितः ॥ ११४ ॥
dāsyāḥ patiriti vyakto godāviti ca dṛśyate |
vyāpārabhedaḥ saṅkhayāyāstasyādevaṃ vyavasthitaḥ || 114 ||
'The slave-woman's husband' is manifest, and 'godau' is seen; the difference in the number's operation is therefore settled in this way.
3.14.115 unformalized
द्वयादीनां च द्विपुत्रादौ बाह्यो भेदो निवर्तते ।
विभक्तिवाच्यः स्वार्थत्वान्निमित्तं त्ववतिष्ठते ॥ ११५ ॥
dvayādīnāṃ ca dviputrādau bāhyo bhedo nivartate |
vibhaktivācyaḥ svārthatvānnimittaṃ tvavatiṣṭhate || 115 ||
And of 'dvi' and the rest, in 'dviputra' and the like, the external difference, expressible by the case-ending, withdraws, since it is the word's own meaning; but the cause remains.
3.14.116 unformalized
द्वित्वोपसर्जने सङ्घे द्विशब्दस्तत्र वर्तते ।
सोऽयमित्यभिसम्बन्धादुभशब्दे न तत्तथा ॥ ११६ ॥
dvitvopasarjane saṅghe dviśabdastatra vartate |
so'yamityabhisambandhādubhaśabde na tattathā || 116 ||
In an aggregate where duality is subordinate, the word 'dvi' operates there, from the connection 'this is that'; in the word 'ubha' it is not so.
3.14.117 unformalized
उभयस्तस्य तुल्यार्थो वृत्तौ नित्यं प्रयुज्यते ।
सूत्रेऽपि नित्यग्रहणं तदर्थमभिधीयते ॥ ११७ ॥
ubhayastasya tulyārtho vṛttau nityaṃ prayujyate |
sūtre'pi nityagrahaṇaṃ tadarthamabhidhīyate || 117 ||
'Ubhaya', equal in meaning to it, is always employed in the derivative formation; in the sutra too, the taking-up of 'nitya' is stated for that purpose.
3.14.118 unformalized
आपि के चापरार्थत्वान्नाभेद उपजायते ।
उभे इति ततः स्वार्थे भेदवृत्तिः प्रयुज्यते ॥ ११८ ॥
āpi ke cāparārthatvānnābheda upajāyate |
ubhe iti tataḥ svārthe bhedavṛttiḥ prayujyate || 118 ||
And in 'ap' and 'ka', from their serving another's purpose, non-difference does not arise; therefore 'ubhe' — the difference-usage is employed, in its own meaning.
3.14.119 unformalized
स्त्रीत्वाभिधानपक्षेऽपि गुणभावविपर्ययः ।
स्वभवादपरार्थत्वात् तत्र भेदो न हीयते ॥ ११९ ॥
strītvābhidhānapakṣe'pi guṇabhāvaviparyayaḥ |
svabhavādaparārthatvāt tatra bhedo na hīyate || 119 ||
Even on the view that femininity is expressed, there is a reversal of subordination; from its own nature, from its serving another's purpose, difference is not lost there.
3.14.120 unformalized
तस्माद् द्विवचनाट्टापश्चोभयोऽन्यत्र दृश्यते ।
प्रत्ययं तयपं हित्वा नास्त्युत्तरपदे पुनः ॥ १२० ॥
tasmād dvivacanāṭṭāpaścobhayo'nyatra dṛśyate |
pratyayaṃ tayapaṃ hitvā nāstyuttarapade punaḥ || 120 ||
Therefore, from the dual and from 'tap', 'ubhaya' is seen elsewhere; leaving aside the affix 'tayap', it does not exist again in the second member.
3.14.121 unformalized
प्राप्तिः प्रगृह्यसंज्ञाया न स्यात् प्रत्ययलक्षणात् ।
कुमार्यगारे न ह्यस्ति समासो वचनान्तरे ॥ १२१ ॥
prāptiḥ pragṛhyasaṃjñāyā na syāt pratyayalakṣaṇāt |
kumāryagāre na hyasti samāso vacanāntare || 121 ||
The obtaining of the term 'pragrhya' would not arise from the affix-indication; for in 'kumaryagara' there is no compound in another number.
3.14.122 unformalized
एकद्वयोर्यञादीनां विभाषा लुङ् न कल्पते ।
यौष्माकस्तावकश्चेति भेदाभावान्न सिध्यति ॥ १२२ ॥
ekadvayoryañādīnāṃ vibhāṣā luṅ na kalpate |
yauṣmākastāvakaśceti bhedābhāvānna sidhyati || 122 ||
For one and two, the optional elision of 'yañ' and the rest is not conceivable; 'yausmaka' and 'tavaka' do not succeed, from the absence of difference.
3.14.123 unformalized
दृष्टो गार्ग्यतरे भेदस्तथा गर्गतरा इति ।
युष्मत्पिता त्वत्पितेति तथादेशौ व्यवस्थितौ ॥ १२३ ॥
dṛṣṭo gārgyatare bhedastathā gargatarā iti |
yuṣmatpitā tvatpiteti tathādeśau vyavasthitau || 123 ||
Difference is seen in 'gargyatara', and likewise in 'gargatarah'; 'yusmat-pita' and 'tvat-pita' — thus the two substitutes are settled.
3.14.124 unformalized
उपाधिभूता या सङ्खया प्रकृतौ समवस्थिता ।
आदेशैः संज्ञया वापि विभक्त्याव्यज्यते विना ॥ १२४ ॥
upādhibhūtā yā saṅkhayā prakṛtau samavasthitā |
ādeśaiḥ saṃjñayā vāpi vibhaktyāvyajyate vinā || 124 ||
That number which, being an adjunct, is settled in the base, is manifested by substitutes, or by a technical term, even without a case-ending.
3.14.125 unformalized
शौर्पिके मासजाते च परिमाणं स्वभावतः ।
उपाधिभूतामाश्रित्य सङ्ख्यां भेदेन वर्तते ॥ १२५ ॥
śaurpike māsajāte ca parimāṇaṃ svabhāvataḥ |
upādhibhūtāmāśritya saṅkhyāṃ bhedena vartate || 125 ||
In 'saurpika' and in 'masa-jata', the measure, by its own nature, resting on the number which is an adjunct, operates by way of difference.
3.14.126 unformalized
वयस्विनि परिच्छेदः क्रीते चापि न गम्यते ।
इष्टो भेदादृते तत्र परिमाणमनर्थकम् ॥ १२६ ॥
vayasvini paricchedaḥ krīte cāpi na gamyate |
iṣṭo bhedādṛte tatra parimāṇamanarthakam || 126 ||
In 'vayasvin' and in 'krita', the delimitation is not understood; the sense intended, apart from difference — there the measure is purposeless.
3.14.127 unformalized
भिन्नस्याभेदवचनात् प्रस्थादिभ्यः शसो विधिः ।
तद्धर्मत्वादभेदात् तु घटादिभ्यो न दृश्यते ॥ १२७ ॥
bhinnasyābhedavacanāt prasthādibhyaḥ śaso vidhiḥ |
taddharmatvādabhedāt tu ghaṭādibhyo na dṛśyate || 127 ||
From the expression of non-difference of what is different, the rule of 'sas' after 'prastha' and the rest; but from non-difference, because that is its property, it is not seen after 'ghata' and the rest.
3.14.128 unformalized
श्रूयते वचनं यत्र भावस्तत्र विशिष्यते ।
निवर्तते यद् वचनं तस्य भोवो न विद्यते ॥ १२८ ॥
śrūyate vacanaṃ yatra bhāvastatra viśiṣyate |
nivartate yad vacanaṃ tasya bhovo na vidyate || 128 ||
Where the number-ending is heard, there the state is specified; that ending which withdraws — of that, there is no being.
3.14.129 unformalized
कार्यं सत्ताश्रयं शास्त्रदप्रवृत्तिरदर्शनम् ।
वाक्ये दृष्टं यदत्यन्तमभावस्तस्य वृत्तिषु ॥ १२९ ॥
kāryaṃ sattāśrayaṃ śāstradapravṛttiradarśanam |
vākye dṛṣṭaṃ yadatyantamabhāvastasya vṛttiṣu || 129 ||
The operation rests on existence; from the science, non-application is non-appearance. What is seen utterly in the sentence — of that there is absence in derivative formations.
3.14.130 unformalized
संज्ञाविषयभेदार्थं प्रसक्तादर्शनं स्मृतम् ।
क्षूयमाणं तु वचनं विशिष्टमुपलभ्यते ॥ १३० ॥
saṃjñāviṣayabhedārthaṃ prasaktādarśanaṃ smṛtam |
kṣūyamāṇaṃ tu vacanaṃ viśiṣṭamupalabhyate || 130 ||
For the sake of differentiating the domain of the technical term, the non-appearance of what was applicable is taught; but the ending which is heard is apprehended as specified.
3.14.131 unformalized
अभावो वा लुको यत्र रूपवान् वा विधीयते ।
व्यभिचारान्निमित्तस्य तत्रासाधुः प्रसज्यते ॥ १३१ ॥
abhāvo vā luko yatra rūpavān vā vidhīyate |
vyabhicārānnimittasya tatrāsādhuḥ prasajyate || 131 ||
Where absence, or elision, or a substitute possessing form is prescribed — there, from the deviation of the cause, incorrectness follows.
3.14.132 unformalized
भेदः संख्या विशेषोवाव्याख्यातो वृत्तिवाक्ययोः ।
सर्वत्रैव विशेषस्तु नावश्यं तादृशो भवेत् ॥ १३२ ॥
bhedaḥ saṃkhyā viśeṣovāvyākhyāto vṛttivākyayoḥ |
sarvatraiva viśeṣastu nāvaśyaṃ tādṛśo bhavet || 132 ||
Difference, number, or particular has been expounded for the derivative formation and the sentence; but the particular need not everywhere be of that kind.
3.14.133 unformalized
जातेश्च भेदहेतुत्वान्न लिङ्गेन विशेष्यते ।
प्रधानं मृगदुग्धादौ गार्गीपुत्रे न स क्रमः ॥ १३३ ॥
jāteśca bhedahetutvānna liṅgena viśeṣyate |
pradhānaṃ mṛgadugdhādau gārgīputre na sa kramaḥ || 133 ||
And from the universal's being the cause of difference, the principal is not qualified by gender in 'mrga-dugdha' and the rest; in 'gargi-putra' that sequence does not hold.
3.14.134 unformalized
अभेदे लिङ्गसंख्याभ्यां योगाच्छुक्लं पटाइति ।
प्रसक्ते शास्त्रमारब्धं सिद्धये लिङ्गसंख्ययोः ॥ १३४ ॥
abhede liṅgasaṃkhyābhyāṃ yogācchuklaṃ paṭāiti |
prasakte śāstramārabdhaṃ siddhaye liṅgasaṃkhyayoḥ || 134 ||
In non-difference, from connection with gender and number, 'suklam patah' being applicable — the science is undertaken for the establishing of gender and number.
3.14.135 unformalized
परार्थं शेषभावं यो वृत्तिषु प्रतिपद्यते ।
गुणो विशेषणत्वेन स सूत्रे व्यपदिश्यते ॥ १३५ ॥
parārthaṃ śeṣabhāvaṃ yo vṛttiṣu pratipadyate |
guṇo viśeṣaṇatvena sa sūtre vyapadiśyate || 135 ||
That quality which, for another's sake, attains the state of remainder in derivative formations — that is designated in the sutra by way of being a qualifier.
3.14.136 unformalized
शब्दान्तरत्वाद् वाक्येषु विशेषा यद्यपि श्रुताः ।
वृत्तेरभिन्नरूपत्वात् तेषु वृत्तिर्न विद्यते ॥ १३६ ॥
śabdāntaratvād vākyeṣu viśeṣā yadyapi śrutāḥ |
vṛtterabhinnarūpatvāt teṣu vṛttirna vidyate || 136 ||
Although particulars are heard in sentences, from their being other words — from the derivative formation's non-different form, in them there is no derivative formation.
3.14.137-138 unformalized
रूपाच्च शब्दसंस्कारः सामान्यविषयो यतः ।
तस्मात् तदाश्रयं लिङ्गं वचनं च प्रसज्यते ॥ १३७ ॥
सलिङ्गं च ससङ्ख्यं च ततो द्रव्याभिधायिना ।
सम्बध्यते पदं तत्र तयोर्भिन्ना श्रुतिर्भवेत् ॥ १३८ ॥
rūpācca śabdasaṃskāraḥ sāmānyaviṣayo yataḥ |
tasmāt tadāśrayaṃ liṅgaṃ vacanaṃ ca prasajyate || 137 ||
saliṅgaṃ ca sasaṅkhyaṃ ca tato dravyābhidhāyinā |
sambadhyate padaṃ tatra tayorbhinnā śrutirbhavet || 138 ||
(137) And since the word's formation, from its form, has the general for its domain — therefore gender and number resting on that follow. (138) Then the word, with gender and with number, is connected with what expresses the substance; there, the hearing of those two would be separate.
3.14.139 unformalized
भाविनो बहिरङ्गस्य वचनादाश्रयस्य ये ।
लिङ्गसङ्ख्ये गुणानां ते सूत्रेण प्रतिपादिते ॥ १३९ ॥
bhāvino bahiraṅgasya vacanādāśrayasya ye |
liṅgasaṅkhye guṇānāṃ te sūtreṇa pratipādite || 139 ||
The gender and number of the qualities, which come from the statement of the future, external substratum — those are taught by the sutra.
3.14.140 unformalized
विशेषवृत्तेरपि च रूपाभेदादलक्षितः ।
यस्माद् विशेषस्तेनात्र भेदकार्यं न कल्पते ॥ १४० ॥
viśeṣavṛtterapi ca rūpābhedādalakṣitaḥ |
yasmād viśeṣastenātra bhedakāryaṃ na kalpate || 140 ||
And even though it operates in the particular, since the particular is unmarked, from the non-difference of form — therefore here the difference-operation is not conceivable.
3.14.141 unformalized
विशेष एव सामान्यं विशेषाद् भिद्यते यतः ।
अभेदो हि विशेषाणामाश्रितो विनिवर्तकः ॥ १४१ ॥
viśeṣa eva sāmānyaṃ viśeṣād bhidyate yataḥ |
abhedo hi viśeṣāṇāmāśrito vinivartakaḥ || 141 ||
The general is the particular itself, since it is differentiated from the particular; for the non-difference of the particulars, when resorted to, is exclusive.
3.14.142 unformalized
यद् यदाश्रीयते तत् तदन्यस्य विनिवर्तकम् ।
भेदाभेदविभागस्तु सामान्ये न निरूप्यते ॥ १४२ ॥
yad yadāśrīyate tat tadanyasya vinivartakam |
bhedābhedavibhāgastu sāmānye na nirūpyate || 142 ||
Whatever is resorted to, that excludes something else; but the division into difference and non-difference is not determined in the general.
3.14.143 unformalized
अपोद्धारश्च सामान्यमिति तस्योरकारिणः ।
निमित्तावस्थमेवातस्तत् स्वधर्मेण गृह्यते ॥ १४३ ॥
apoddhāraśca sāmānyamiti tasyorakāriṇaḥ |
nimittāvasthamevātastat svadharmeṇa gṛhyate || 143 ||
And the general is an extraction — so it stands only in the condition of a cause; therefore it is grasped by its own property.
3.14.144 unformalized
अनिर्धारितधर्मत्वाद् भेदा एव विकल्पिताः ।
निमित्तैर्व्यपदिश्यन्ते सामान्याख्याविशेषिताः ॥ १४४ ॥
anirdhāritadharmatvād bhedā eva vikalpitāḥ |
nimittairvyapadiśyante sāmānyākhyāviśeṣitāḥ || 144 ||
From the non-ascertainment of their properties, the differences alone, imagined, are designated by their causes, qualified by the name of the general.
3.14.145 unformalized
यदा तु व्यपदिश्येते लिङ्गसंख्ये स्वभावतः ।
प्रयोगेष्वेव साधुत्वं वाक्ये प्रक्रम्यते तदा ॥ १४५ ॥
yadā tu vyapadiśyete liṅgasaṃkhye svabhāvataḥ |
prayogeṣveva sādhutvaṃ vākye prakramyate tadā || 145 ||
But when gender and number are designated by their own nature, then correctness is commenced in the sentence, in usages alone.
3.14.146 unformalized
तत्र प्रयोगोऽनियतो गुणानामाश्रयैः सह ।
सामान्यं यत् तदत्यन्तं तत्रैव समवस्थितम् ॥ १४६ ॥
tatra prayogo'niyato guṇānāmāśrayaiḥ saha |
sāmānyaṃ yat tadatyantaṃ tatraiva samavasthitam || 146 ||
There, the usage of the qualities with their substrata is unfixed; that general which is utter is settled there alone.
3.14.147 unformalized
न गोत्वं शाबलेयस्य गौरिति व्यपदिश्यते ।
शुक्लत्वं बाहुलेयस्य शुक्ल इत्यपदिश्यते ॥ १४७ ॥
na gotvaṃ śābaleyasya gauriti vyapadiśyate |
śuklatvaṃ bāhuleyasya śukla ityapadiśyate || 147 ||
The cowness of Sabaleya is not designated as 'cow'; the whiteness of Bahuleya is designated as 'white'.
3.14.148 unformalized
व्यतिरेके च सत्येवं मतुपः श्रवणं भवेत् ।
लुगन्वाख्यायते तस्माद् रसादिभ्यश्च नास्ति सः ॥ १४८ ॥
vyatireke ca satyevaṃ matupaḥ śravaṇaṃ bhavet |
luganvākhyāyate tasmād rasādibhyaśca nāsti saḥ || 148 ||
And when there is thus a difference, the hearing of 'matup' would occur; therefore elision is expounded, and after 'rasa' and the rest it does not exist.
3.14.149 unformalized
यत्सोऽयमिति संबन्धाद्रूपाभेदेन वर्तते ।
शुक्लादिवत् ततो लोपस्तद्रसादौ न विद्यते ॥ १४९ ॥
yatso'yamiti saṃbandhādrūpābhedena vartate |
śuklādivat tato lopastadrasādau na vidyate || 149 ||
Since, from the connection 'this is that', it operates by non-difference of form, like 'sukla' and the rest — therefore the elision does not exist in 'rasa' and the rest.
3.14.150 unformalized
आवेशो लिङ्गसंख्याभ्यां क्वचिन्मञ्चादिवत् स्थितः ।
सोऽयमित्यभिसंबन्धे स प्रष्ठादौ न विद्यते ॥ १५० ॥
āveśo liṅgasaṃkhyābhyāṃ kvacinmañcādivat sthitaḥ |
so'yamityabhisaṃbandhe sa praṣṭhādau na vidyate || 150 ||
The entry by gender and number stands somewhere, like 'the platforms' and the rest; in the connection 'this is that', it does not exist in 'prastha' and the rest.
3.14.151 unformalized
लिङ्गं लिङ्गपरित्यागे सूत्रे प्रत्ययशासनम् ।
सोऽयमित्यभिसंबन्धात् पुंशब्दे स्त्र्यभिधायिनी ॥ १५१ ॥
liṅgaṃ liṅgaparityāge sūtre pratyayaśāsanam |
so'yamityabhisaṃbandhāt puṃśabde stryabhidhāyinī || 151 ||
The gender, in the abandonment of gender, is in the sutra the teaching of the affix; from the connection 'this is that', in a masculine word, the one expressing the feminine.
3.14.152 unformalized
आश्रये लिङ्गसंख्याभ्यामाश्रितं व्यपदिश्यते ।
विशेषणानां चाजातेरिति शास्त्रव्यवस्थया ॥ १५२ ॥
āśraye liṅgasaṃkhyābhyāmāśritaṃ vyapadiśyate |
viśeṣaṇānāṃ cājāteriti śāstravyavasthayā || 152 ||
In the substratum, what is resorted to is designated by gender and number; and by the settled arrangement of the science, 'of qualifiers, and not of a universal'.
3.14.153 unformalized
निमित्तानुवाधायित्वाद् ये धर्मा भेदहेतुषु ।
त आश्रयेऽपि विद्यन्त इति बुद्धिर्निवर्त्यते ॥ १५३ ॥
nimittānuvādhāyitvād ye dharmā bhedahetuṣu |
ta āśraye'pi vidyanta iti buddhirnivartyate || 153 ||
The cognition that 'those properties which are in the difference-causes, from their conforming to the cause, exist also in the substratum' — is set aside.
3.14.154 unformalized
आख्यायते च शास्त्रेण लोकरूढा स्वभावतः ।
निमित्ततुल्या गोदादौ प्रवृत्तिर्लिङ्गसंख्ययोः ॥ १५४ ॥
ākhyāyate ca śāstreṇa lokarūḍhā svabhāvataḥ |
nimittatulyā godādau pravṛttirliṅgasaṃkhyayoḥ || 154 ||
And the operation of gender and number in 'goda' and the rest — established in the world by its own nature, similar to the cause — is stated by the science.
3.14.155 unformalized
हरीतक्यादिषु व्यक्तिः सङ्खया खलतिकादिषु ।
मनुष्यलुब्विशेषाणामभिधेयाश्रयं द्वयम् ॥ १५५ ॥
harītakyādiṣu vyaktiḥ saṅkhayā khalatikādiṣu |
manuṣyalubviśeṣāṇāmabhidheyāśrayaṃ dvayam || 155 ||
In 'haritaki' and the rest, the individual; in 'khalatika' and the rest, number; of the particulars of 'manusya' and of the luk, the pair rests on what is expressed.
3.14.156 unformalized
जातिप्रयोगे जात्या चेत् सम्बन्धमुपगच्छति ।
विशेषणं ततो धर्माञ् जातेस्तत् प्रतिपद्यते ॥ १५६ ॥
jātiprayoge jātyā cet sambandhamupagacchati |
viśeṣaṇaṃ tato dharmāñ jātestat pratipadyate || 156 ||
If, in the use of the universal, the qualifier comes into connection with the universal — then it acquires the properties of the universal.
3.14.157 unformalized
लुबन्ते सन्निपतितं जातेरन्यद् विशेषणम् ।
लुबन्तस्य प्रधानत्वात् तद्धर्मैर्व्यपदिश्यते ॥ १५७ ॥
lubante sannipatitaṃ jāteranyad viśeṣaṇam |
lubantasya pradhānatvāt taddharmairvyapadiśyate || 157 ||
A qualifier other than the universal, having fallen upon a form ending in luk — from that form's being principal, it is designated by its properties.
3.14.158 unformalized
अबहुर्वीहिद्वन्द्वस्त्र्यतिशयेषु ये ।
भेदा भाष्यानुसारेण वाच्यास्ते लिङ्गसंङ्खययोः ॥ १५८ ॥
abahurvīhidvandvastryatiśayeṣu ye |
bhedā bhāṣyānusāreṇa vācyāste liṅgasaṃṅkhayayoḥ || 158 ||
Those differences of gender and number which occur in the non-bahuvrihi, the dvandva, the feminine and the superlative — are to be stated in accordance with the Bhasya.
3.14.159 unformalized
यदि षष्ठीद्वितीयान्तान्निकृष्टात् तरबादयः ।
न्यक्कारिणी स्युरुत्कृष्टे प्रकृतेः स्यात् विलिङ्गता ॥ १५९ ॥
yadi ṣaṣṭhīdvitīyāntānnikṛṣṭāt tarabādayaḥ |
nyakkāriṇī syurutkṛṣṭe prakṛteḥ syāt viliṅgatā || 159 ||
If 'tarap' and the rest came after the inferior thing ending in genitive or accusative, then, in the case of the superior which does the humbling, there would be a gender-discrepancy of the base.
3.14.160-161 unformalized
काल्यां कालाद् द्वितीयान्तात् काले काल्यास्तरब् भवेत् ।
न्यक्कर्तरि तथा गार्ग्ये गर्गेभ्यः प्रत्ययो भवेत् ॥ १६० ॥
न्यक्कर्तृषु च गर्गेषु गार्ग्यात् स्यात् तच्च नेष्यते ।
कुमार्याः स्वार्थिके ङीप् स्यात् प्रकृत्यर्थो हि नाधिकः ॥ १६१ ॥
kālyāṃ kālād dvitīyāntāt kāle kālyāstarab bhavet |
nyakkartari tathā gārgye gargebhyaḥ pratyayo bhavet || 160 ||
nyakkartṛṣu ca gargeṣu gārgyāt syāt tacca neṣyate |
kumāryāḥ svārthike ṅīp syāt prakṛtyartho hi nādhikaḥ || 161 ||
(160) In 'kali', 'tarap' would come from 'kala' ending in the accusative; in 'kala', from 'kali'. Likewise, when Gargya does the humbling, the affix would come from the Gargas. (161) And when the Gargas do the humbling, it would come from Gargya — and that is not desired. For 'kumari', in the svarthika, 'nip' would apply; for the base-meaning is not in excess.
3.14.162 unformalized
षठ्यन्तादधिके तस्माद् गुणे स्वाश्रयवर्तिनि ।
उत्कृष्टसमवेतायां क्रियायां वा विधीयते ॥ १६२ ॥
ṣaṭhyantādadhike tasmād guṇe svāśrayavartini |
utkṛṣṭasamavetāyāṃ kriyāyāṃ vā vidhīyate || 162 ||
Therefore it is prescribed after a genitive-ending, when the quality residing in its own substratum is in excess — or in an action inhering in the superior.
3.14.163 unformalized
उपात्तं च प्रकृत्यर्थो द्रव्यमेवाश्रयस्तयोः ।
सोऽयमित्यभिसंबन्धादभेदेन प्रतीयते ॥ १६३ ॥
upāttaṃ ca prakṛtyartho dravyamevāśrayastayoḥ |
so'yamityabhisaṃbandhādabhedena pratīyate || 163 ||
And what is taken up — the base-meaning — the substance alone is the substratum of those two; from the connection 'this is that', it is cognized by non-difference.
3.14.164 unformalized
रूपाभेदाच्च तद् द्रव्यमाकाङ्क्षावत् प्रतीयते ।
विशेषैर्भिन्नरूपैस्तदाश्रयैरिव युज्यते ॥ १६४ ॥
rūpābhedācca tad dravyamākāṅkṣāvat pratīyate |
viśeṣairbhinnarūpaistadāśrayairiva yujyate || 164 ||
And from non-difference of form, that substance is cognized as having expectancy; it is joined with particulars of different forms, as though with substrata.
3.14.165 unformalized
भिन्नरूपेषु यल्लिङ्गं विशेषेषु व्यवस्थितम् ।
संख्या च ताभ्यां द्रव्यात्मा सोऽभिन्नो व्यपदिश्यते ॥ १६५ ॥
bhinnarūpeṣu yalliṅgaṃ viśeṣeṣu vyavasthitam |
saṃkhyā ca tābhyāṃ dravyātmā so'bhinno vyapadiśyate || 165 ||
That gender which is settled in the particulars of different forms, and number — by those two the substance-self, undivided, is designated.
3.14.166 unformalized
आश्रयः समवायी च निमित्तं लिङ्गसंख्ययोः ।
कर्तृस्थभावकः शेतिरतो भाष्य उदाहृतः ॥ १६६ ॥
āśrayaḥ samavāyī ca nimittaṃ liṅgasaṃkhyayoḥ |
kartṛsthabhāvakaḥ śetirato bhāṣya udāhṛtaḥ || 166 ||
The substratum, and what inheres, are the cause of gender and number; therefore 'si', whose state resides in the agent, is cited in the Bhasya.
3.14.167 unformalized
निमित्तमाश्रयत्वेन गृह्येत यदि साधनम् ।
कर्मापदिष्टयोः प्राप्तिस्तत्र स्याल्लिङ्गसंख्ययोः ॥ १६७ ॥
nimittamāśrayatvena gṛhyeta yadi sādhanam |
karmāpadiṣṭayoḥ prāptistatra syālliṅgasaṃkhyayoḥ || 167 ||
If the cause were grasped as the substratum — the means — then there would arise, in that case, the gender and number stated for the object.
3.14.168 unformalized
शास्त्रे निर्मित्तभावेन समुदायादपोद्घृतः ।
स्त्र्यर्थस्तस्येच्छया योगः प्रकृत्या प्रत्ययेन वा ॥ १६८ ॥
śāstre nirmittabhāvena samudāyādapodghṛtaḥ |
stryarthastasyecchayā yogaḥ prakṛtyā pratyayena vā || 168 ||
In the science, the feminine-meaning is extracted from the aggregate by way of being a cause; its connection, at one's pleasure, is with the base or with the affix.
3.14.169 unformalized
स्त्रीशब्दो गुणशब्दत्वात् तुल्यधर्मा सितादिभिः ।
गुणमात्रे प्रयुज्यते संस्त्यानवति वाश्रये ॥ १६९ ॥
strīśabdo guṇaśabdatvāt tulyadharmā sitādibhiḥ |
guṇamātre prayujyate saṃstyānavati vāśraye || 169 ||
The word 'stri', being a quality-word, has properties similar to 'sita' and the rest; it is employed for the quality alone, or for the substratum possessing condensation.
3.14.170 unformalized
स्त्र्यर्थः संस्त्यानवद् द्रव्यं प्रकृत्यर्थश्च यद्यसौ ।
द्रव्योपलक्षणार्थत्वं संस्त्यानस्य तथा सति ॥ १७० ॥
stryarthaḥ saṃstyānavad dravyaṃ prakṛtyarthaśca yadyasau |
dravyopalakṣaṇārthatvaṃ saṃstyānasya tathā sati || 170 ||
If the feminine-meaning is the substance possessing condensation, and that is the base-meaning — then condensation has the purpose of indicating the substance.
3.14.171 unformalized
संस्त्यानेन क्वचिद् द्रव्यं दृष्टं यदुपलक्षितम् ।
अनङ्गीकृतसंस्त्यानात् तद्वृत्तेः प्रत्ययो भवेत् ॥ १७१ ॥
saṃstyānena kvacid dravyaṃ dṛṣṭaṃ yadupalakṣitam |
anaṅgīkṛtasaṃstyānāt tadvṛtteḥ pratyayo bhavet || 171 ||
Somewhere a substance is seen indicated by condensation; from the derivative formation of that, condensation not being accepted, the affix would come.
3.14.172 unformalized
भूतादयः षडाख्याश्च संस्त्यानेनोपलक्षिते ।
ब्राह्मण्यादौ यदा वृत्तास्तेभ्यः स्युः प्रत्ययास्तदा ॥ १७२ ॥
bhūtādayaḥ ṣaḍākhyāśca saṃstyānenopalakṣite |
brāhmaṇyādau yadā vṛttāstebhyaḥ syuḥ pratyayāstadā || 172 ||
And when 'bhuta' and the rest, the six designations, operate on 'brahmani' and the like, indicated by condensation — then the affixes would come from them.
3.14.173 unformalized
तद्वन्तो हि प्रधानत्वात् प्रत्ययानां प्रयोजकाः ।
सामानाधिकरण्येऽपि तस्माट्टाबादिसम्भवः ॥ १७३ ॥
tadvanto hi pradhānatvāt pratyayānāṃ prayojakāḥ |
sāmānādhikaraṇye'pi tasmāṭṭābādisambhavaḥ || 173 ||
For those possessing that, being principal, are the occasioners of the affixes; therefore even in co-reference, 'tap' and the rest is possible.
3.14.174 unformalized
गुणमात्राभिधायित्वं स्त्रीशब्दे वर्ण्यते यदा ।
प्रकृत्यर्थश्च संस्त्यानं स्वार्थिकाः प्रत्ययास्तदा ॥ १७४ ॥
guṇamātrābhidhāyitvaṃ strīśabde varṇyate yadā |
prakṛtyarthaśca saṃstyānaṃ svārthikāḥ pratyayāstadā || 174 ||
When the word 'stri' is described as expressing the quality alone, and the base-meaning is condensation — then the affixes are svarthika.
3.14.175 unformalized
संस्त्याने केवले वृत्तिः प्रकृतीनां न विद्यते ।
तदाविष्टे ततो द्रव्ये गृह्यन्ते समवस्थिताः ॥ १७५ ॥
saṃstyāne kevale vṛttiḥ prakṛtīnāṃ na vidyate |
tadāviṣṭe tato dravye gṛhyante samavasthitāḥ || 175 ||
In mere condensation, the operation of the bases does not exist; therefore they are grasped as settled in the substance pervaded by it.
3.14.176 unformalized
उपकारि च संस्त्यानं येषु शब्देष्वपेक्षितम् ।
तेभ्यष्टाबादयस्तच्च भूतादिष्वविवक्षितम् ॥ १७६ ॥
upakāri ca saṃstyānaṃ yeṣu śabdeṣvapekṣitam |
tebhyaṣṭābādayastacca bhūtādiṣvavivakṣitam || 176 ||
And in those words in which condensation is required as assisting, from them come 'tap' and the rest; and that is not intended for expression in 'bhuta' and the rest.
3.14.177 unformalized
संस्त्यानं प्रत्ययस्यार्थः शुद्धमाश्रीयते यदा ।
तदा द्विवचनानेकप्रत्ययत्वं न सिध्यति ॥ १७७ ॥
saṃstyānaṃ pratyayasyārthaḥ śuddhamāśrīyate yadā |
tadā dvivacanānekapratyayatvaṃ na sidhyati || 177 ||
When pure condensation is resorted to as the affix's meaning — then the dual and the multiplicity of affixes do not succeed.
3.14.178 unformalized
जातिश्चेत् स्त्रीत्वमेवासौ भेदोऽन्यत्राविवक्षितः ।
यस्माद् भिन्नैरपि द्रव्यैस्तदेकं सद् विशिष्यते ॥ १७८ ॥
jātiścet strītvamevāsau bhedo'nyatrāvivakṣitaḥ |
yasmād bhinnairapi dravyaistadekaṃ sad viśiṣyate || 178 ||
If femininity is a universal, then it is that alone; difference is elsewhere unintended, since, though the substances differ, that, being one, is specified.
3.14.179 unformalized
मात्राणां हि तिरोभावे परिमाणं न विद्यते ।
कुमार्य इति तेन स्यात् कुमार्यां भेदसम्भवात् ॥ १७९ ॥
mātrāṇāṃ hi tirobhāve parimāṇaṃ na vidyate |
kumārya iti tena syāt kumāryāṃ bhedasambhavāt || 179 ||
For in the disappearance of the measures, the measure does not exist; therefore 'kumaryah' would come about, from the possibility of difference in 'kumari'.
3.14.180-181 unformalized
जातिसङ्खयासमाहारैर्याथैव सहचारिणि ।
द्रव्ये क्रियाः प्रवर्तन्ते एकात्मत्वेऽप्यपेक्षिते ॥ १८० ॥
मूर्तिभ्यो मूर्तिधर्माणां तथाऽभेदस्य दर्शनात् ।
सामानाधिकरण्यं च क्रियायोगश्च कल्पते ॥ १८१ ॥
jātisaṅkhayāsamāhārairyāthaiva sahacāriṇi |
dravye kriyāḥ pravartante ekātmatve'pyapekṣite || 180 ||
mūrtibhyo mūrtidharmāṇāṃ tathā'bhedasya darśanāt |
sāmānādhikaraṇyaṃ ca kriyāyogaśca kalpate || 181 ||
(180) Just as actions operate in an accompanying substance by means of universal, number and aggregate, even where oneness of self is required — (181) so, from the seeing of the non-difference of the properties of forms from the forms, both co-reference and connection with action are conceivable.
3.14.182 unformalized
सामानाधिकरण्ये तु मतुब्लोपादपेक्षिते ।
लुक् तद्धितलुकीति स्याल्लुक् तत्राप्युपलक्षणम् ॥ १८२ ॥
sāmānādhikaraṇye tu matublopādapekṣite |
luk taddhitalukīti syālluk tatrāpyupalakṣaṇam || 182 ||
But in co-reference, when the elision of 'matup' is required, 'luk taddhita-luki' would apply; there too the luk is an indicator.
3.14.183 unformalized
केषाञ्चित् त्यक्तभेदेषु द्रव्येष्वेव विधीयते ।
संस्त्यानवत्सु टाबादिरभेदेन समन्वयात् ॥ १८३ ॥
keṣāñcit tyaktabhedeṣu dravyeṣveva vidhīyate |
saṃstyānavatsu ṭābādirabhedena samanvayāt || 183 ||
For some, 'tap' and the rest is prescribed only in substances possessing condensation whose differences are abandoned, from concomitance by non-difference.
3.14.184 unformalized
सामान्यभूतो द्रव्यात्मा परिच्छिन्नपरिग्रहः ।
क्रियाभिर्युज्यते भेदैर्भागश्चावतिष्ठते ॥ १८४ ॥
sāmānyabhūto dravyātmā paricchinnaparigrahaḥ |
kriyābhiryujyate bhedairbhāgaścāvatiṣṭhate || 184 ||
The substance-self, having become general, its grasp delimited, is joined with actions, with the differences; and the portion remains.
3.14.185 unformalized
शुक्लादिष्वाश्रयद्रव्यं प्राधान्येनाभिधीयते ।
स्त्रीत्वं तु प्रत्ययार्थ्तवादभिधाविषयो यतः ॥ १८५ ॥
śuklādiṣvāśrayadravyaṃ prādhānyenābhidhīyate |
strītvaṃ tu pratyayārthtavādabhidhāviṣayo yataḥ || 185 ||
In 'sukla' and the rest, the substratum-substance is expressed as principal; but femininity, since it is the affix's meaning, is the domain of expression.
3.14.186 unformalized
सोऽयमित्यभिसम्बन्धादाश्रयं प्रतिपद्यते ।
स्त्रीत्वं स्वभावसिद्धो वा गुणभावविपर्ययः ॥ १८६ ॥
so'yamityabhisambandhādāśrayaṃ pratipadyate |
strītvaṃ svabhāvasiddho vā guṇabhāvaviparyayaḥ || 186 ||
From the connection 'this is that', femininity attains a substratum; or else the reversal of subordination is established by nature.
3.14.187 unformalized
साकाङ्क्षत्वाद् गुणत्वेन सामान्यं वोपदिश्यते ।
व्यक्तीनामात्मधर्मोऽसावेकप्रख्यानिबन्धनः ॥ १८७ ॥
sākāṅkṣatvād guṇatvena sāmānyaṃ vopadiśyate |
vyaktīnāmātmadharmo'sāvekaprakhyānibandhanaḥ || 187 ||
Or the general is taught as a quality, from its having expectancy; that is a property of the self of the individuals, having a single presentation for its basis.
3.14.188-189 unformalized
एवम्भूता च सावस्था भागभेदपरिग्रहे ।
कृते बुद्ध्यैव भेदानामाश्रयत्वेऽवकल्पिते ॥ १८८ ॥
निष्कृष्टेष्वपि भेदेषु व्यक्तिरूपाश्रये ततः ।
लिङ्गप्रत्यवमर्शेन लिङ्गसंख्ये प्रपद्यते ॥ १८९ ॥
evambhūtā ca sāvasthā bhāgabhedaparigrahe |
kṛte buddhyaiva bhedānāmāśrayatve'vakalpite || 188 ||
niṣkṛṣṭeṣvapi bhedeṣu vyaktirūpāśraye tataḥ |
liṅgapratyavamarśena liṅgasaṃkhye prapadyate || 189 ||
(188) And that state is of such a kind, when the grasping of the portion-difference has been made by the intellect alone, the substratum-hood of the differences being conceived — (189) then, even when the differences are extracted, in the substratum having individual-form, by the reflective reference to gender it attains gender and number.
3.14.190 unformalized
अन्तरेण चशब्दस्य प्रयोगं द्वन्द्वभाविनाम् ।
अविशिष्टार्थवृत्तित्वं रूपाभेदात् प्रतीयते ॥ १९० ॥
antareṇa caśabdasya prayogaṃ dvandvabhāvinām |
aviśiṣṭārthavṛttitvaṃ rūpābhedāt pratīyate || 190 ||
Without the employment of the word 'ca', the operating in an unspecified meaning of those which are to be a dvandva is cognized, from non-difference of form.
3.14.191 unformalized
विकल्पवति वा वृत्तिर्निवर्त्येऽर्थे समुच्चिते ।
तेषामज्ञातशक्तीनां द्योतकेन नियम्यते ॥ १९१ ॥
vikalpavati vā vṛttirnivartye'rthe samuccite |
teṣāmajñātaśaktīnāṃ dyotakena niyamyate || 191 ||
Or the derivative formation, in a meaning that has alternation, or is to be excluded, or is accumulated — of those whose powers are unknown, it is restricted by the indicator.
3.14.192 unformalized
वृत्तौ विशिष्टरूपत्वाच्चशब्दो विनिवर्तते ।
अर्थमेदेऽपि सारूप्यात् तच्चार्थेनापदिश्यते ॥ १९२ ॥
vṛttau viśiṣṭarūpatvāccaśabdo vinivartate |
arthamede'pi sārūpyāt taccārthenāpadiśyate || 192 ||
In the derivative formation, from its specified form, the word 'ca' withdraws; even where the meaning differs, from likeness of form that is designated by the meaning.
3.14.193 unformalized
चस्य चासत्त्वभूतोऽर्थः स एवाश्रीयते यदि ।
तद्धर्मत्वं ततो द्वन्द्वे चादिष्वर्थकृतं हि तत् ॥ १९३ ॥
casya cāsattvabhūto'rthaḥ sa evāśrīyate yadi |
taddharmatvaṃ tato dvandve cādiṣvarthakṛtaṃ hi tat || 193 ||
And if the non-substantial meaning of 'ca' is itself resorted to — then in the dvandva there would be the property of that; for in 'ca' and the rest, that is made by the meaning.
3.14.194 unformalized
चार्थः शक्तेः क्वचिद् भेदात् कथञ्चित् समवस्थितः ।
द्योतकाश्चादयस्तस्य वक्ता द्वन्द्वस्तु तद्वताम् ॥ १९४ ॥
cārthaḥ śakteḥ kvacid bhedāt kathañcit samavasthitaḥ |
dyotakāścādayastasya vaktā dvandvastu tadvatām || 194 ||
The meaning of 'ca', from a difference of power somewhere, is somehow settled; 'ca' and the rest are its indicators, but the dvandva is the expresser of those which possess it.
3.14.195 unformalized
विकल्पाद्यभिघेयस्य चार्थस्यान्यपदार्थता ।
द्योतकत्वान्न कल्पेत तस्मात् सदुपलक्ष्यते ॥ १९५ ॥
vikalpādyabhigheyasya cārthasyānyapadārthatā |
dyotakatvānna kalpeta tasmāt sadupalakṣyate || 195 ||
The state of being another's word-meaning, belonging to ca's meaning — which is to be expressed as alternation and so on — would not be conceivable, since it is an indicator; therefore, existing, it is indicated.
3.14.196 unformalized
तत्र स्वाभाविकं लिङ्गं शब्दधर्मे व्यपेक्षिते ।
शब्दः कश्चित् तमेवार्थं कथञ्चित् प्रतिपद्यते ॥ १९६ ॥
tatra svābhāvikaṃ liṅgaṃ śabdadharme vyapekṣite |
śabdaḥ kaścit tamevārthaṃ kathañcit pratipadyate || 196 ||
There, the gender is natural, when a word-property is required; some word somehow attains that very meaning.
3.14.197 unformalized
शब्दादर्थाः प्रतायन्ते स भेदानां विधायकः ।
अनुमानं विवक्षायाः शब्दादन्यन्न विद्यते ॥ १९७ ॥
śabdādarthāḥ pratāyante sa bhedānāṃ vidhāyakaḥ |
anumānaṃ vivakṣāyāḥ śabdādanyanna vidyate || 197 ||
Meanings are spread out from the word; it is the ordainer of the differences. Other than the word, there is no inference of the intention to speak.
3.14.198-199 unformalized
समुच्चितः स्याद् द्वन्द्वार्थो गुणभूतसमुच्चयः ।
समुच्चयो वापि भवेद् गुणभूतसमुच्चितः ॥ १९८ ॥
समुच्चितस्य प्राधान्ये लिङ्गसंख्ये स्वभावतः ।
समुच्चयस्य प्राधान्ये शास्त्रं स्यात् प्रतिपादकम् ॥ १९९ ॥
samuccitaḥ syād dvandvārtho guṇabhūtasamuccayaḥ |
samuccayo vāpi bhaved guṇabhūtasamuccitaḥ || 198 ||
samuccitasya prādhānye liṅgasaṃkhye svabhāvataḥ |
samuccayasya prādhānye śāstraṃ syāt pratipādakam || 199 ||
(198) The dvandva's meaning would be the accumulated, with the accumulation subordinate; or else the accumulation, with the accumulated subordinate. (199) Where the accumulated is principal, gender and number are by nature; where the accumulation is principal, the science would be the teacher.
3.14.200 unformalized
समुच्चयवतोऽर्थस्य प्राधान्येऽप्यपरे विदुः ।
निमित्तानुविधायित्वादसिद्धिं लिङ्गसंख्ययोः ॥ २०० ॥
samuccayavato'rthasya prādhānye'pyapare viduḥ |
nimittānuvidhāyitvādasiddhiṃ liṅgasaṃkhyayoḥ || 200 ||
Others know that, even where the meaning possessing accumulation is principal, gender and number are not established — from their conforming to the cause.
3.14.201 unformalized
समुच्चयो निमित्तं चेत् स्यान्निमित्तानुवर्तनम् ।
अन्वयव्यतिरेकाभ्यां चार्थो द्वन्द्वनिबन्धनः ॥ २०१ ॥
samuccayo nimittaṃ cet syānnimittānuvartanam |
anvayavyatirekābhyāṃ cārtho dvandvanibandhanaḥ || 201 ||
If the accumulation is the cause, there would be conformity to the cause; by agreement and difference, ca's meaning is the basis of the dvandva.
3.14.202 unformalized
समुच्चितनिमित्तत्वे चार्थस्यापगमेऽपि वा ।
स्वभावसिद्धे द्वन्द्वस्य लिङ्गसंख्ये व्यवस्थिते ॥ २०२ ॥
samuccitanimittatve cārthasyāpagame'pi vā |
svabhāvasiddhe dvandvasya liṅgasaṃkhye vyavasthite || 202 ||
Whether the accumulated is the cause, or even where ca's meaning has departed — the dvandva's gender and number stand settled, established by nature.
3.14.203 unformalized
पदान्तरस्थस्यार्थस्य द्योतकत्वान्न युज्यते ।
निपातो लिङ्गसङ्खयाभ्यां द्वन्द्वस्त्वर्थस्य वाचकः ॥ २०३ ॥
padāntarasthasyārthasya dyotakatvānna yujyate |
nipāto liṅgasaṅkhayābhyāṃ dvandvastvarthasya vācakaḥ || 203 ||
The particle, being an indicator of a meaning residing in another word, is not joined with gender and number; but the dvandva is the expresser of the meaning.
3.14.204 unformalized
निमित्तानुविधाने च द्रव्यधर्मानपेक्षणात् ।
गुणप्रधानभावेन क्रियायोगो न कल्पते ॥ २०४ ॥
nimittānuvidhāne ca dravyadharmānapekṣaṇāt |
guṇapradhānabhāvena kriyāyogo na kalpate || 204 ||
And in conformity to the cause, from the non-requiring of the substance's properties, connection with action by way of subordinate and principal is not conceivable.
3.14.205 unformalized
यस्य नास्ति क्रियायोगः स्वतन्त्रोऽसौ न विद्यते ।
अर्थो द्वन्द्वस्य तत्र स्यादुपादानमनर्थकम् ॥ २०५ ॥
yasya nāsti kriyāyogaḥ svatantro'sau na vidyate |
artho dvandvasya tatra syādupādānamanarthakam || 205 ||
That which has no connection with action does not exist independently; the dvandva's meaning would there be — and the taking-up is purposeless.
3.14.206 unformalized
समुच्चयवतोऽर्थस्य वाचको नानुवर्तते ।
निमित्तमपि चास्यार्थः स्वधर्मैर्युज्यते ततः ॥ २०६ ॥
samuccayavato'rthasya vācako nānuvartate |
nimittamapi cāsyārthaḥ svadharmairyujyate tataḥ || 206 ||
The expresser of the meaning possessing accumulation does not conform; and its meaning, being also the cause, is therefore joined with its own properties.
3.14.207 unformalized
बाह्यो नास्त्याश्रयो द्वन्द्वे विशेषौ तत्र हि श्रुतौ ।
समुच्चयस्तदाधारस्तद्धर्मैर्व्यपदिश्यते ॥ २०७ ॥
bāhyo nāstyāśrayo dvandve viśeṣau tatra hi śrutau |
samuccayastadādhārastaddharmairvyapadiśyate || 207 ||
In a dvandva there is no external substratum, for the two particulars are heard there; the accumulation, having them for its support, is designated by their properties.
3.14.208 unformalized
यो वावयवभेदाभ्यां भेदवद्भ्यामिवान्वितः ।
एकः समूहो धर्मान् स भागयोः प्रतिपद्यते ॥ २०८ ॥
yo vāvayavabhedābhyāṃ bhedavadbhyāmivānvitaḥ |
ekaḥ samūho dharmān sa bhāgayoḥ pratipadyate || 208 ||
Or that one aggregate which is followed, as it were, by the two member-differences which possess difference — acquires the properties of the two portions.
3.14.209 unformalized
एकश्च द्वयात्मकोऽर्थोऽसौ भेदाभेदसमन्वितः ।
यौ भेदावाश्रितस्तत्स्थे लिङ्गसङ्खये प्रपद्यते ॥ २०९ ॥
ekaśca dvayātmako'rtho'sau bhedābhedasamanvitaḥ |
yau bhedāvāśritastatsthe liṅgasaṅkhaye prapadyate || 209 ||
And that meaning is one and of two selves, endowed with difference and non-difference; resting on the two differences, it attains the gender and number residing in them.
3.14.210 unformalized
यथा स्वशब्दाभिहिते चैत्रार्थे न प्रयुज्यते ।
चैत्रशब्दो बहुर्वीहावप्रयोगस्तथा भवेत् ॥ २१० ॥
yathā svaśabdābhihite caitrārthe na prayujyate |
caitraśabdo bahurvīhāvaprayogastathā bhavet || 210 ||
As the word 'Caitra' is not employed when the Caitra-meaning is expressed by its own word — so there would be non-employment in the bahuvrihi.
3.14.211 unformalized
यथा गौरिति शुक्लादेरभिधानं न विद्यते ।
एवं यस्याभिसम्बन्धो गोभिस्तावत् प्रतीयते ॥ २११ ॥
yathā gauriti śuklāderabhidhānaṃ na vidyate |
evaṃ yasyābhisambandho gobhistāvat pratīyate || 211 ||
As by 'gauh' there is no expression of 'sukla' and the rest — so, of whomever there is a connection, that much is cognized by 'go'.
3.14.212 unformalized
सम्बन्धी नियतो रूढश्चित्राणां न च विद्यते ।
गवां यथा वज्रपाणिस्त्र्यक्षो वापि व्यवस्थितः ॥ २१२ ॥
sambandhī niyato rūḍhaścitrāṇāṃ na ca vidyate |
gavāṃ yathā vajrapāṇistryakṣo vāpi vyavasthitaḥ || 212 ||
And there is no fixed, conventionally established relatum of the variegated cows — as 'vajrapani' or 'tryaksa' is settled.
3.14.213 unformalized
शब्दान्तरत्वाद् वाक्येषु विशेषा यद्यपि श्रुताः ।
वृत्तिशब्दोऽन्य एवायं सामान्यस्याभिधायकः ॥ २१३ ॥
śabdāntaratvād vākyeṣu viśeṣā yadyapi śrutāḥ |
vṛttiśabdo'nya evāyaṃ sāmānyasyābhidhāyakaḥ || 213 ||
Although particulars are heard in sentences, from their being other words — this derivation-word is quite another, an expresser of the general.
3.14.214 unformalized
अगोरचित्रगोश्चैव रूपभेदान्निवर्तकः ।
एवं चित्रगुविशेषाणां रूपाभेदात्तु वाचकः ॥ २१४ ॥
agoracitragoścaiva rūpabhedānnivartakaḥ |
evaṃ citraguviśeṣāṇāṃ rūpābhedāttu vācakaḥ || 214 ||
It excludes the non-cow and the non-variegated-cowed alike, from difference of form; and thus, from non-difference of form, it is the expresser of the citragu-particulars.
3.14.215 unformalized
यथा चित्रगुरित्येतत्प्रयुक्ते न प्रयुज्यते ।
एवं यदि स्यात् सामान्यं तस्य न स्यात् प्रतिश्रुतिः ॥ २१५ ॥
yathā citragurityetatprayukte na prayujyate |
evaṃ yadi syāt sāmānyaṃ tasya na syāt pratiśrutiḥ || 215 ||
As this 'citragu' is not employed when [the thing] has been employed — so, if it were a general, there would be no re-hearing of it.
3.14.216 unformalized
सर्वादयो विशेषास्तु प्रदेशानां निवर्तकाः ।
यथा प्रदेशाः सामान्यप्रदेशान्तरबाधकाः ॥ २१६ ॥
sarvādayo viśeṣāstu pradeśānāṃ nivartakāḥ |
yathā pradeśāḥ sāmānyapradeśāntarabādhakāḥ || 216 ||
But 'sarva' and the rest, the particulars, are excluders of the specific instances — as the specific instances are annullers of the general and of other instances.
3.14.217 unformalized
विभक्त्यर्थाभिधानाद् वा षष्ठी नानुप्रयुज्यते ।
द्रव्यस्यानभिधानात्तु तच्छब्दोऽनुप्रयुज्यते ॥ २१७ ॥
vibhaktyarthābhidhānād vā ṣaṣṭhī nānuprayujyate |
dravyasyānabhidhānāttu tacchabdo'nuprayujyate || 217 ||
Or, from the case-meaning's being expressed, the genitive is not employed afterwards; but from the substance's not being expressed, the word 'tad' is employed afterwards.
3.14.218 unformalized
सामानाधिकरण्यं चेन्मतुब्लोपात् प्रकल्पते ।
मतुपोऽपि तदर्थत्वादनवस्था प्रसज्यते ॥ २१८ ॥
sāmānādhikaraṇyaṃ cenmatublopāt prakalpate |
matupo'pi tadarthatvādanavasthā prasajyate || 218 ||
If co-reference is conceivable from the elision of 'matup' — since 'matup' also has that meaning, an infinite regress follows.
3.14.219 unformalized
सम्बन्धस्य च सम्बन्धी सम्बन्धोऽन्यः प्रसज्यते ।
विभक्त्यर्थप्रधाने च क्रियायोगो न कल्पते ॥ २१९ ॥
sambandhasya ca sambandhī sambandho'nyaḥ prasajyate |
vibhaktyarthapradhāne ca kriyāyogo na kalpate || 219 ||
And of the relation, another relation as relatum follows; and where the case-meaning is principal, connection with action is not conceivable.
3.14.220 unformalized
विभक्त्यर्थप्रधानत्वात् ततस्तत्रेति न क्रिया ।
दृश्यादिः कर्मकर्त्रादिनिमित्तत्वाय कल्पते ॥ २२० ॥
vibhaktyarthapradhānatvāt tatastatreti na kriyā |
dṛśyādiḥ karmakartrādinimittatvāya kalpate || 220 ||
From the case-meaning's being principal, therefore 'there' — there is no action; 'drs' and the rest is conceivable as the cause of object, agent and the rest.
3.14.221 unformalized
अन्तर्भवेच्च सम्बन्धः प्राधान्याभिहितः कथम् ।
स प्रातिपदिकार्थश्च तथाभूतः कथं भवेत् ॥ २२१ ॥
antarbhavecca sambandhaḥ prādhānyābhihitaḥ katham |
sa prātipadikārthaśca tathābhūtaḥ kathaṃ bhavet || 221 ||
And how could a relation be included, being expressed as principal? And how could that, being such, be the meaning of a nominal base?
3.14.222 unformalized
असम्भवात्तु सम्बन्धे सम्बन्धसहचारिणि ।
जातिसङ्ख्यासमाहारकार्याणामिव सम्भवः ॥ २२२ ॥
asambhavāttu sambandhe sambandhasahacāriṇi |
jātisaṅkhyāsamāhārakāryāṇāmiva sambhavaḥ || 222 ||
But from the impossibility in the relation, there is possibility in what accompanies the relation — as of the operations of universal, number and aggregate.
3.14.223 unformalized
सोऽयमित्यभिसम्बन्धाद् विशिष्टाश्रयवाचिनाम् ।
शुक्लादिवल्लिङ्गसङ्ख्ये शास्त्रारम्भाद् भविष्यतः ॥ २२३ ॥
so'yamityabhisambandhād viśiṣṭāśrayavācinām |
śuklādivalliṅgasaṅkhye śāstrārambhād bhaviṣyataḥ || 223 ||
From the connection 'this is that', of those expressing a specified substratum — as with 'sukla' and the rest, gender and number will come about from the undertaking of the science.
3.14.224 unformalized
भेदेन तु विवक्षायां सामान्ये वा विवक्षिते ।
सलिङ्गस्य ससङ्ख्यस्य पदार्थस्यागतिर्भवेत् ॥ २२४ ॥
bhedena tu vivakṣāyāṃ sāmānye vā vivakṣite |
saliṅgasya sasaṅkhyasya padārthasyāgatirbhavet || 224 ||
But when the intention to express is by way of difference, or when the general is intended — there would be no reaching of a word-meaning possessing gender and number.
3.14.225 unformalized
साधुत्वं न विभक्त्यर्थमात्रे वृत्त्स्य दृश्यते ।
कृत्स्नार्थवृत्तेः साधुत्वमित्यर्थग्रहणं कृतम् ॥ २२५ ॥
sādhutvaṃ na vibhaktyarthamātre vṛttsya dṛśyate |
kṛtsnārthavṛtteḥ sādhutvamityarthagrahaṇaṃ kṛtam || 225 ||
Correctness is not seen of what operates in the case-meaning alone; 'correctness belongs to what operates in the whole meaning' — thus the taking-up of the word 'artha' is made.
3.14.226 unformalized
सोऽयमित्यभिसम्बन्धाद् द्रव्यवृत्तिरयं यदा ।
सलिङ्गस्य ससङ्ख्यस्य तदा साधुत्वमुच्यते ॥ २२६ ॥
so'yamityabhisambandhād dravyavṛttirayaṃ yadā |
saliṅgasya sasaṅkhyasya tadā sādhutvamucyate || 226 ||
When, from the connection 'this is that', this operates in the substance — then correctness is stated of what possesses gender and number.
3.14.227 unformalized
अन्तर्भूतविभक्त्यर्थे षष्ठी न श्रूयते यथा ।
तथाऽश्रुतिः प्रसज्यते लिङ्गसङ्ख्याभिधायिनाम् ॥ २२७ ॥
antarbhūtavibhaktyarthe ṣaṣṭhī na śrūyate yathā |
tathā'śrutiḥ prasajyate liṅgasaṅkhyābhidhāyinām || 227 ||
As the genitive is not heard when the case-meaning is included — so the non-hearing of the expressers of gender and number would follow.
3.14.228 unformalized
साधर्म्यमव्ययेन स्याद् बहुर्वीहेस्तथा सति ।
लिङ्गसङ्ख्यानिमित्तस्य संस्कारस्यापवर्तनात् ॥ २२८ ॥
sādharmyamavyayena syād bahurvīhestathā sati |
liṅgasaṅkhyānimittasya saṃskārasyāpavartanāt || 228 ||
The bahuvrihi would then have similarity with an indeclinable, from the removal of the formation which is the cause of gender and number.
3.14.229 unformalized
प्रयुक्तेन च सम्बन्धाच्चैत्रादिश्रवणं भवेत् ।
विना विभक्त्या सम्बन्धो विभक्त्या विद्यते विना ॥ २२९ ॥
prayuktena ca sambandhāccaitrādiśravaṇaṃ bhavet |
vinā vibhaktyā sambandho vibhaktyā vidyate vinā || 229 ||
And from connection with what is employed, the hearing of 'Caitra' and the rest would occur; the relation exists without a case-ending — it exists without a case-ending.
3.14.230 unformalized
अभिधानेऽपि सङ्खयायाः संख्यात्वं न निवर्तते ।
षष्ठ्यर्थस्याभिधाने तु स्यात् प्रातिपदिकार्थता ॥ २३० ॥
abhidhāne'pi saṅkhayāyāḥ saṃkhyātvaṃ na nivartate |
ṣaṣṭhyarthasyābhidhāne tu syāt prātipadikārthatā || 230 ||
Even in the expression of number, numberhood does not withdraw; but in the expression of the genitive's meaning, there would be the state of being a nominal-base-meaning.
3.14.231 unformalized
अनुप्रयोगसिद्ध्यर्थं न विभक्त्यर्थकल्पना ।
वस्त्वन्तरमुपक्षिप्तमिति केचित् प्रचक्षते ॥ २३१ ॥
anuprayogasiddhyarthaṃ na vibhaktyarthakalpanā |
vastvantaramupakṣiptamiti kecit pracakṣate || 231 ||
The imagining of the case-meaning is not for the sake of establishing the subsequent employment; another thing has been hinted at — so some declare.
3.14.232 unformalized
सम्बन्धिभिर्विशिष्टानां सम्बन्धाना निमित्तता ।
सम्बन्धैर्वा विशिष्टानां तद्वतां स्यान्निमित्तता ॥ २३२ ॥
sambandhibhirviśiṣṭānāṃ sambandhānā nimittatā |
sambandhairvā viśiṣṭānāṃ tadvatāṃ syānnimittatā || 232 ||
The causality belongs to the relations qualified by the relata; or the causality would belong to the possessors of those, qualified by the relations.
3.14.233 unformalized
केचित् संयोगिनो दण्डाद् विषाणात् समवायिनः ।
तद्वति प्रत्ययानाहुर्बहुर्वीहिं तथैव च ॥ २३३ ॥
kecit saṃyogino daṇḍād viṣāṇāt samavāyinaḥ |
tadvati pratyayānāhurbahurvīhiṃ tathaiva ca || 233 ||
Some say the affixes come, in the possessor of that, from 'danda' for the conjoined and from 'visana' for the inherent; and the bahuvrihi likewise.
3.14.234 unformalized
भिन्नं सम्बन्धिभेदेन सम्बन्धमपरे विदुः ।
निमित्तं सविभक्त्यर्थः समासेनाभिधीयते ॥ २३४ ॥
bhinnaṃ sambandhibhedena sambandhamapare viduḥ |
nimittaṃ savibhaktyarthaḥ samāsenābhidhīyate || 234 ||
Others know the relation, differentiated by the difference of the relata, as the cause; what bears the case-meaning is expressed by the compound.
3.14.235 unformalized
प्रधानमन्यार्थतया भिन्नं स्वैरुपसर्जनैः ।
निमित्तमभिधेयं वा सर्वपश्चादपेक्ष्यते ॥ २३५ ॥
pradhānamanyārthatayā bhinnaṃ svairupasarjanaiḥ |
nimittamabhidheyaṃ vā sarvapaścādapekṣyate || 235 ||
The principal, differentiated by its own subordinates through being for another's purpose, is required last of all — whether as cause or as what is expressed.
3.14.236 unformalized
स्वामिनि व्यतिरेकश्च वाक्ये यद्यपि दृश्यते ।
प्राधान्य एव तस्येष्टो बहुर्वीहिर्विवक्षिते ॥ २३६ ॥
svāmini vyatirekaśca vākye yadyapi dṛśyate |
prādhānya eva tasyeṣṭo bahurvīhirvivakṣite || 236 ||
And although difference is seen in the owner in the sentence — the bahuvrihi is desired only when his principality is intended.
3.14.237 unformalized
गवां विशेषणत्वेन यदा तद्वान् प्रवर्तते ।
अस्यैता इति तत्रार्थे बहुर्वीहिर्न विद्यते ॥ २३७ ॥
gavāṃ viśeṣaṇatvena yadā tadvān pravartate |
asyaitā iti tatrārthe bahurvīhirna vidyate || 237 ||
When the possessor operates as the qualifier of the cows — in that meaning, 'these are his', there is no bahuvrihi.
3.14.238 unformalized
यदा प्रत्यवमर्शस्तु तासां स्वामी गवामिति ।
गोभिस्तदाभिसम्बन्धो निमित्तत्वाय कल्पते ॥ २३८ ॥
yadā pratyavamarśastu tāsāṃ svāmī gavāmiti |
gobhistadābhisambandho nimittatvāya kalpate || 238 ||
But when the reflective reference is 'he is the owner of those cows' — then the connection with the cows is conceivable as the cause.
3.14.239 unformalized
अपेक्षमाणः सम्बन्धं रूढित्वस्य निवृत्तये ।
निमित्तानुविधायित्वात् तद्धर्मार्थः प्रसज्यते ॥ २३९ ॥
apekṣamāṇaḥ sambandhaṃ rūḍhitvasya nivṛttaye |
nimittānuvidhāyitvāt taddharmārthaḥ prasajyate || 239 ||
Requiring the relation, for the removal of conventionality — from conforming to the cause, the meaning possessing that property follows.
3.14.240 unformalized
नानाचित्रा इति यथा निमित्तमनुरुध्यते (वर्तते) ।
नानाभूतेऽपि वृत्तः सन् बहुर्वीहिस्तथा भवेत् ॥ २४० ॥
nānācitrā iti yathā nimittamanurudhyate (vartate) |
nānābhūte'pi vṛttaḥ san bahurvīhistathā bhavet || 240 ||
As 'nana-citrah' conforms to its cause — so the bahuvrihi, though operating in what has become manifold, would be.
3.14.241 unformalized
सम्बन्धिनि निमित्ते तु द्रव्यधर्मो न हीयते ।
लिङ्गाभावो हि लिङ्गस्य विरोधित्वेन वर्तते ॥ २४१ ॥
sambandhini nimitte tu dravyadharmo na hīyate |
liṅgābhāvo hi liṅgasya virodhitvena vartate || 241 ||
But when the relatum is the cause, the substance's property is not lost; for the absence of gender operates as the contradictory of gender.
3.14.242 unformalized
संख्यावांल्लिङ्गश्चार्थोऽभिन्नधर्मा निमित्ततः ।
आसन्न एव द्रव्यत्वात् तद्धर्मैर्न विरुध्यते ॥ २४२ ॥
saṃkhyāvāṃlliṅgaścārtho'bhinnadharmā nimittataḥ |
āsanna eva dravyatvāt taddharmairna virudhyate || 242 ||
And the meaning possessing number and gender, of undivided properties, from its cause — being near, from substantiality, is not contradicted by its own properties.
3.14.243 unformalized
विभक्त्यर्थेन चाविष्टं शुद्धं चेति द्विधा स्थितम् ।
द्रव्यं शुद्धस्य यो धर्मः स न स्यादन्यधर्मणः ॥ २४३ ॥
vibhaktyarthena cāviṣṭaṃ śuddhaṃ ceti dvidhā sthitam |
dravyaṃ śuddhasya yo dharmaḥ sa na syādanyadharmaṇaḥ || 243 ||
Substance stands in two ways: pervaded by the case-meaning, and pure. That property which belongs to the pure would not belong to what has another property.
3.14.244 unformalized
द्रव्यमात्रस्य निर्देशे भेदोऽयमविवक्षितः ।
ग्रन्थे पूर्वत्र भेदस्तु द्वितीयेऽनुप्रदर्शितः ॥ २४४ ॥
dravyamātrasya nirdeśe bhedo'yamavivakṣitaḥ |
granthe pūrvatra bhedastu dvitīye'nupradarśitaḥ || 244 ||
In the indication of mere substance, this difference is not intended; in the earlier part of the work, the difference; but in the second it has been shown.
3.14.245 unformalized
द्रव्यस्य ग्रहणं चात्र लिङ्गसंख्याविशेषणम् ।
द्रव्याश्रितत्वं हि तयोस्ततोऽन्यस्य न सिध्यतः ॥ २४५ ॥
dravyasya grahaṇaṃ cātra liṅgasaṃkhyāviśeṣaṇam |
dravyāśritatvaṃ hi tayostato'nyasya na sidhyataḥ || 245 ||
And here the taking-up of the word 'substance' is the qualifier of gender and number; for those two rest on substance, and do not succeed for anything else.
3.14.246 unformalized
सम्बन्धिभिन्नसम्बन्धपरिच्छिन्ने प्रवर्तते ।
समासो द्रव्यसामान्ये विशिष्टार्थानुपातिनि ॥ २४६ ॥
sambandhibhinnasambandhaparicchinne pravartate |
samāso dravyasāmānye viśiṣṭārthānupātini || 246 ||
The compound operates in the substance-general, delimited by relations differentiated by their relata, conforming to the specified meaning.
3.14.247 unformalized
द्रव्यधर्मानतिक्रान्तो भेदधर्मेष्ववस्थितः (ष्वशक्तितः) ।
भविष्यदाश्रयापेक्षे लिङ्गसङ्ख्ये प्रपद्यते ॥ २४७ ॥
dravyadharmānatikrānto bhedadharmeṣvavasthitaḥ (ṣvaśaktitaḥ) |
bhaviṣyadāśrayāpekṣe liṅgasaṅkhye prapadyate || 247 ||
Not transgressing the substance's property, settled in the difference-properties, it attains gender and number which depend on a future substratum.
3.14.248 unformalized
शास्त्रप्रवृत्तिभेदेऽपि लौकिकार्थो न भिद्यते ।
नञ्समासे यतस्तत्र त्रयः पक्षा विचारिताः ॥ २४८ ॥
śāstrapravṛttibhede'pi laukikārtho na bhidyate |
nañsamāse yatastatra trayaḥ pakṣā vicāritāḥ || 248 ||
Even where the science's operation differs, the worldly meaning is not differentiated; since, in the negative compound, three positions have been considered there.
3.14.249 unformalized
शब्दान्तरेऽपि चैकत्वमाश्रित्यैव विचारणा ।
अब्राह्मणादिषु नञः प्रयोगो न हि विद्यते ॥ २४९ ॥
śabdāntare'pi caikatvamāśrityaiva vicāraṇā |
abrāhmaṇādiṣu nañaḥ prayogo na hi vidyate || 249 ||
Even where it is another word, the consideration proceeds only by resorting to oneness; for in 'abrahmana' and the rest, the employment of 'nañ' does not exist.
3.14.250 unformalized
प्राक् समासात् पदार्थानां निवृत्तिर्द्योत्यते नञा ।
स्वभावतो निवृत्तानां रूपाभेदादलक्षिता ॥ २५० ॥
prāk samāsāt padārthānāṃ nivṛttirdyotyate nañā |
svabhāvato nivṛttānāṃ rūpābhedādalakṣitā || 250 ||
Before the compound, the exclusion of the word-meanings is indicated by 'nañ'; of those excluded by their own nature, unmarked from non-difference of form.
3.14.251 unformalized
ब्राह्मणादिस्थया वाक्येष्वाख्यातपदवाच्यया ।
क्रियया यस्य सम्बन्धो वृत्तिस्तस्य न विद्यते ॥ २५१ ॥
brāhmaṇādisthayā vākyeṣvākhyātapadavācyayā |
kriyayā yasya sambandho vṛttistasya na vidyate || 251 ||
That which has connection with the action residing in 'brahmana' and the rest, expressed by the verb-word in sentences — of that there is no derivative formation.
3.14.252 unformalized
पाचकादिपदस्था चेन्नञा सम्बन्ध्यते क्रिया ।
तत्र सत्तानुपादानात् त्रिपक्षी नोपपद्यते ॥ २५२ ॥
pācakādipadasthā cennañā sambandhyate kriyā |
tatra sattānupādānāt tripakṣī nopapadyate || 252 ||
If the action residing in 'pacaka' and the rest is connected with 'nañ' — there, from the non-taking-up of existence, the three-fold position is not established.
3.14.253 unformalized
सत्तयैवाभिसम्बन्धो यदि सर्वत्र कल्प्यते ।
असन्निति समासेऽस्मिन् सत्तान्या परिकल्प्यताम् ॥ २५३ ॥
sattayaivābhisambandho yadi sarvatra kalpyate |
asanniti samāse'smin sattānyā parikalpyatām || 253 ||
If connection with existence alone is imagined everywhere — then in this compound 'asat', let another existence be imagined.
3.14.254 unformalized
क्त्वान्ते च तुमुनन्ते च नञ्समासे न दृश्यते ।
विशेषणविशेष्यत्वं नञा (नञः) सत्ताभिधायिनां ॥ २५४ ॥
ktvānte ca tumunante ca nañsamāse na dṛśyate |
viśeṣaṇaviśeṣyatvaṃ nañā (nañaḥ) sattābhidhāyināṃ || 254 ||
In the ktva-ending and in the tumun-ending, in the negative compound, the qualifier-qualified relation of 'nañ' with those expressing existence is not seen.
3.14.255 unformalized
क्रियायाः साधनाधारसामान्ये नञ् व्यवस्थितः ।
ततो विशिष्टैराधारैर्युज्यते ब्राह्मणादिभिः ॥ २५५ ॥
kriyāyāḥ sādhanādhārasāmānye nañ vyavasthitaḥ |
tato viśiṣṭairādhārairyujyate brāhmaṇādibhiḥ || 255 ||
'Nañ' is settled in the general of the substratum which is the action's means; then it is joined with specified substrata — 'brahmana' and the rest.
3.14.256 unformalized
वृत्तौ यथा गताद्यर्थमुपादाय निरादयः ।
युज्यन्ते साधनाधारैर्नञ्समासेऽपि स क्रमः ॥ २५६ ॥
vṛttau yathā gatādyarthamupādāya nirādayaḥ |
yujyante sādhanādhārairnañsamāse'pi sa kramaḥ || 256 ||
As, in the derivative formation, 'nir' and the rest, having taken up the meaning 'gone' and so on, are joined with the substrata which are means — in the negative compound too, that is the sequence.
3.14.257 unformalized
तत्रासति नञो वृत्तेर्ब्राह्मणक्षत्रियादिभिः ।
विशेषणविशेष्यत्वं कल्प्यते कुब्जखञ्जवत् ॥ २५७ ॥
tatrāsati naño vṛtterbrāhmaṇakṣatriyādibhiḥ |
viśeṣaṇaviśeṣyatvaṃ kalpyate kubjakhañjavat || 257 ||
There, in 'asat', from the derivation of 'nañ', the qualifier-qualified relation with 'brahmana', 'ksatriya' and the rest is imagined — as with 'hunchbacked' and 'lame'.
3.14.258 unformalized
कामचारे च सत्येवमसतः स्यात् प्रधानता ।
गुणत्वमितरेषां च तेषां वा स्यात् प्रधानत् ॥ २५८ ॥
kāmacāre ca satyevamasataḥ syāt pradhānatā |
guṇatvamitareṣāṃ ca teṣāṃ vā syāt pradhānat || 258 ||
And where there is thus free play, 'asat' would be principal and the others subordinate; or they would be principal.
3.14.259 unformalized
प्राधान्येनाश्रिताः पूर्वं श्रुतेः सामान्यवृत्तयः ।
विशेष एव प्राकान्ता ब्राह्मणक्षत्रियादयः ॥ २५९ ॥
prādhānyenāśritāḥ pūrvaṃ śruteḥ sāmānyavṛttayaḥ |
viśeṣa eva prākāntā brāhmaṇakṣatriyādayaḥ || 259 ||
'Brahmana', 'ksatriya' and the rest — resorted to as principal at first, operating in the general because of what is heard — are commenced upon precisely in the particular.
3.14.260 unformalized
यथा गौरादिभिस्तेषामवच्छेदो विधीयते ।
असताप्यनभिव्यक्तं तादात्म्यं व्यज्यते तथा ॥ २६० ॥
yathā gaurādibhisteṣāmavacchedo vidhīyate |
asatāpyanabhivyaktaṃ tādātmyaṃ vyajyate tathā || 260 ||
As their delimitation is effected by 'gaura' and the rest — so, by 'asat' too, an unmanifested identity is manifested.
3.14.261 unformalized
यथा सत्ताभिधानाय सन्नर्थः परिकल्प्यते ।
तथा सत्ताभिधानाय निरुपाख्यो विकल्प्यते ॥ २६१ ॥
yathā sattābhidhānāya sannarthaḥ parikalpyate |
tathā sattābhidhānāya nirupākhyo vikalpyate || 261 ||
As the existent meaning is imagined for the expression of existence — so the indefinable is constructed for the expression of non-existence.
3.14.262 unformalized
क्षत्रियादौ पदं कृत्वा बुद्धिः सत्तान्तराश्रया ।
जात्या भिन्नां ततः सत्तां प्रसक्तामपकर्षति ॥ २६२ ॥
kṣatriyādau padaṃ kṛtvā buddhiḥ sattāntarāśrayā |
jātyā bhinnāṃ tataḥ sattāṃ prasaktāmapakarṣati || 262 ||
The intellect, having made a footing in 'ksatriya' and the rest, resting on another existence, then draws away the applicable existence differentiated by the universal.
3.14.263 unformalized
अभाव इति भावस्य प्रतिषेधे विवक्षिते ।
सोपाख्यत्वमनाश्रित्य प्रतिषेधो न कल्पते ॥ २६३ ॥
abhāva iti bhāvasya pratiṣedhe vivakṣite |
sopākhyatvamanāśritya pratiṣedho na kalpate || 263 ||
When the negation of being is intended as 'non-being' — without resorting to definability, negation is not conceivable.
3.14.264 unformalized
अनेकधर्मवचनैः शब्दैः सङ्घाभिधायिभिः ।
एकदेशेषु वर्तन्ते तुल्यरूपाः स्वभावतः ॥ २६४ ॥
anekadharmavacanaiḥ śabdaiḥ saṅghābhidhāyibhiḥ |
ekadeśeṣu vartante tulyarūpāḥ svabhāvataḥ || 264 ||
By words expressing many properties, expressing an aggregate — they operate in the parts, similar in form by their own nature.
3.14.265 unformalized
यथैकदेशकरणात् कृत इत्यभिधीयते ।
अकृतश्चेति सङ्घातः स एवाब्राह्मणे क्रमः ॥ २६५ ॥
yathaikadeśakaraṇāt kṛta ityabhidhīyate |
akṛtaśceti saṅghātaḥ sa evābrāhmaṇe kramaḥ || 265 ||
As, from the doing of one part, an aggregate is spoken of as 'done' and also as 'not done' — that same sequence is in 'abrahmana'.
3.14.266 unformalized
ब्राह्मणोऽब्राह्मणस्तस्मादुपन्यासात् प्रसज्यते ।
अकृते वा कृतासङ्गादविशिष्टं कृताकृतात् ॥ २६६ ॥
brāhmaṇo'brāhmaṇastasmādupanyāsāt prasajyate |
akṛte vā kṛtāsaṅgādaviśiṣṭaṃ kṛtākṛtāt || 266 ||
From that presentation, a brahmana would be a non-brahmana; or, in the undone, from the attachment of the done, it is not different from the done-and-undone.
3.14.267 unformalized
अमुख्यसम्भवे तत्र मुख्यस्य विनिवृत्तये ।
शास्त्रान्वाख्यानसमये नञ् प्रयुक्तो विशेषकः ॥ २६७ ॥
amukhyasambhave tatra mukhyasya vinivṛttaye |
śāstrānvākhyānasamaye nañ prayukto viśeṣakaḥ || 267 ||
There, when a non-primary is possible, 'nañ' — employed at the time of the science's exposition — is a differentiator, for the exclusion of the primary.
3.14.268 unformalized
पदार्थानुपघातेन दृश्यते च विशेषणम् ।
अथ जातिमतोऽर्थस्य कश्चिद् धर्मो निवर्तितः ॥ २६८ ॥
padārthānupaghātena dṛśyate ca viśeṣaṇam |
atha jātimato'rthasya kaścid dharmo nivartitaḥ || 268 ||
And a qualifier is seen not to damage the word-meaning. Now, some property of the meaning possessing a universal has been excluded.
3.14.269 unformalized
अवश्यं ब्राह्मणे कश्चित् क्वचिद् धर्मो न विद्यते ।
विशेषावचनात् तत्र नञः श्रुतिरनर्थिका ॥ २६९ ॥
avaśyaṃ brāhmaṇe kaścit kvacid dharmo na vidyate |
viśeṣāvacanāt tatra nañaḥ śrutiranarthikā || 269 ||
Necessarily, some property somewhere does not exist in a brahmana; there, from the non-statement of the particular, the hearing of 'nañ' is purposeless.
3.14.270 unformalized
अविशिष्टस्य पर्यायो नञ्विशिष्टः प्रसज्यते ।
अन्वाख्यानाद्धि साधुत्वमेवम्भूते प्रतीयते ॥ २७० ॥
aviśiṣṭasya paryāyo nañviśiṣṭaḥ prasajyate |
anvākhyānāddhi sādhutvamevambhūte pratīyate || 270 ||
The nañ-qualified would become a synonym of the unqualified; for correctness in such a case is cognized from the exposition.
3.14.271 unformalized
पदार्थानुपघातेन यद्यप्यत्र विशेषणम् ।
उपचारसतोऽर्थस्य सावस्था द्योत्यते नञा ॥ २७१ ॥
padārthānupaghātena yadyapyatra viśeṣaṇam |
upacārasato'rthasya sāvasthā dyotyate nañā || 271 ||
Although here the qualifier does not damage the word-meaning — that state of the meaning which exists by figurative transfer is indicated by 'nañ'.
3.14.272 unformalized
विशेष्येषु यथाभूतः पदार्थः समवस्थितः ।
तथाभूते तथाभावो गम्यते भेदहेतुभिः ॥ २७२ ॥
viśeṣyeṣu yathābhūtaḥ padārthaḥ samavasthitaḥ |
tathābhūte tathābhāvo gamyate bhedahetubhiḥ || 272 ||
As the word-meaning stands settled in the qualified things — in such a one, the being-such is understood through the difference-causes.
3.14.273 unformalized
निवृत्तेऽवयवस्तस्मिन् पदार्थे वर्तते कथम् ।
नानिमित्ता हि शब्दस्य प्रवृत्तिरुपपद्यते ॥ २७३ ॥
nivṛtte'vayavastasmin padārthe vartate katham |
nānimittā hi śabdasya pravṛttirupapadyate || 273 ||
When that word-meaning is excluded, how does the member operate? For a word's operation without a cause is not possible.
3.14.274 unformalized
आराच्छब्दवदेकस्य विरुद्धेऽर्थे स्वभावतः ।
शब्दस्य वृत्तिर्यद्यस्ति नञः श्रुतिरनर्थिका ॥ २७४ ॥
ārācchabdavadekasya viruddhe'rthe svabhāvataḥ |
śabdasya vṛttiryadyasti nañaḥ śrutiranarthikā || 274 ||
If, like the word 'arat', a single word by its own nature operates in a contradictory meaning — then the hearing of 'nañ' is purposeless.
3.14.275 unformalized
अथ स्वभावो वचनादन्वाख्येयत्वमर्हति ।
तद्वाच्यमप्रसिद्धत्वान्नञार्थो विनिवर्त्यते ॥ २७५ ॥
atha svabhāvo vacanādanvākhyeyatvamarhati |
tadvācyamaprasiddhatvānnañārtho vinivartyate || 275 ||
Now, the nature deserves to be expounded from the statement; that is to be expressed, from its not being well-known; the meaning is excluded by 'nañ'.
3.14.276 unformalized
यद्यप्युभयवृत्तित्वं प्रधानं तु प्रतीयते ।
प्रस्थानं गम्यते शुद्धे तदर्थेऽपि न तिष्ठतौ ॥ २७६ ॥
yadyapyubhayavṛttitvaṃ pradhānaṃ tu pratīyate |
prasthānaṃ gamyate śuddhe tadarthe'pi na tiṣṭhatau || 276 ||
Although there is operation in both, the principal is cognized; setting-out is understood in the pure root, and even in that meaning, not in 'tisthati'.
3.14.277 unformalized
किमर्थमतथाभूते सति मुख्यार्थसम्भवे ।
भेदे ब्राह्मणशब्दस्य वृत्तिरभ्युपगम्यते ॥ २७७ ॥
kimarthamatathābhūte sati mukhyārthasambhave |
bhede brāhmaṇaśabdasya vṛttirabhyupagamyate || 277 ||
For what purpose, when the primary meaning is possible in what is not such, is the operation of the word 'brahmana' accepted in difference?
3.14.278 unformalized
अयं पदार्थ एतस्मिन् क्षत्रियादौ न विद्यते ।
इति तद्वचनः शब्दः प्रत्ययाय प्रयुज्यते ॥ २७८ ॥
ayaṃ padārtha etasmin kṣatriyādau na vidyate |
iti tadvacanaḥ śabdaḥ pratyayāya prayujyate || 278 ||
'This word-meaning does not exist in this ksatriya and the like' — thus the word expressing that is employed, for the sake of cognition.
3.14.279 unformalized
बुद्धेर्विषयतां प्राप्ते शब्दादर्थे प्रतीयते ।
प्रवृत्तिर्वा निवृत्तिर्वा श्रुत्या ह्यर्थोऽनुषज्यते ॥ २७९ ॥
buddherviṣayatāṃ prāpte śabdādarthe pratīyate |
pravṛttirvā nivṛttirvā śrutyā hyartho'nuṣajyate || 279 ||
When the meaning, from the word, has attained the state of being the intellect's object — either operation or exclusion is cognized; for the meaning is attached by the hearing.
3.14.280 unformalized
असम्यगुपदेशाद् वा निमित्तात् संशयस्य वा ।
शब्दप्रवृत्तिर्न त्वस्ति लोष्टादिषु विपर्ययम् ॥ २८० ॥
asamyagupadeśād vā nimittāt saṃśayasya vā |
śabdapravṛttirna tvasti loṣṭādiṣu viparyayam || 280 ||
Or from incorrect teaching, or from a cause of doubt — a word does operate; but there is no reversal in the case of 'clod' and the rest.
3.14.281 unformalized
अनेकस्मादस इति प्राधान्ये सति सिध्यति ।
सापेक्षत्वं प्रधानानामेवं युक्तं त्वतल्विधौ ॥ २८१ ॥
anekasmādasa iti prādhānye sati sidhyati |
sāpekṣatvaṃ pradhānānāmevaṃ yuktaṃ tvatalvidhau || 281 ||
From the many, 'as' — it succeeds where there is principality; the dependence of principals is thus proper in the 'atal'-rule.
3.14.282 unformalized
एकस्य च प्रधानत्वात् तद्विशेषणसन्निधौ ।
प्रधानधर्माप्यावृत्तिरतो न वचनान्तरम् ॥ २८२ ॥
ekasya ca pradhānatvāt tadviśeṣaṇasannidhau |
pradhānadharmāpyāvṛttirato na vacanāntaram || 282 ||
And from one's being principal, in the presence of its qualifier — the recurrence even of the principal's property; therefore there is no other statement.
3.14.283 unformalized
प्रधानमत्र भेद्यत्वादेकार्थो विकृतो नञा ।
हित्वा स्वधर्मान् वर्तन्ते द्व्यादयोऽप्येकतां गताः ॥ २८३ ॥
pradhānamatra bhedyatvādekārtho vikṛto nañā |
hitvā svadharmān vartante dvyādayo'pyekatāṃ gatāḥ || 283 ||
Here the principal, from being what is differentiated, is the one-meaning modified by 'nañ'; and 'dvi' and the rest too, having gone to oneness, operate having abandoned their own properties.
3.14.284 unformalized
ब्राह्मणत्वं यथापन्ना नञ्युक्ताः क्षत्रियादयः ।
द्वित्वादिषु तथैकत्वं नञ्योगादुपचर्यते ॥ २८४ ॥
brāhmaṇatvaṃ yathāpannā nañyuktāḥ kṣatriyādayaḥ |
dvitvādiṣu tathaikatvaṃ nañyogādupacaryate || 284 ||
As 'ksatriya' and the rest, joined with 'nañ', have attained brahmana-hood — so in 'dvitva' and the rest, oneness is figuratively applied, from the connection with 'nañ'.
3.14.285 unformalized
एकत्वयोगमासज्य स धर्मः प्रतिषिध्यते ।
द्व्यादिभ्यस्तेषु तच्छब्दो वर्तते ब्राह्मणादिवत् ॥ २८५ ॥
ekatvayogamāsajya sa dharmaḥ pratiṣidhyate |
dvyādibhyasteṣu tacchabdo vartate brāhmaṇādivat || 285 ||
Having attached the connection with oneness, that property is negated; from 'dvi' and the rest, in those the word 'tad' operates, as with 'brahmana' and the rest.
3.14.286 unformalized
आविष्टसङ्ख्यो वाक्येऽसौ यथा द्वयादौ प्रयुज्यते ।
वृत्तौ तस्य प्रधानत्वात् सा सङ्ख्या न निवर्तते ॥ २८६ ॥
āviṣṭasaṅkhyo vākye'sau yathā dvayādau prayujyate |
vṛttau tasya pradhānatvāt sā saṅkhyā na nivartate || 286 ||
As, in a sentence, that which is pervaded by number is employed in 'dvi' and the rest — in the derivative formation, from its being principal, that number does not withdraw.
3.14.287 unformalized
प्रतिषेध्यो यथाभूतस्तथाभूतोऽनुषज्यते ।
वचनान्तरयोगे हि न सोऽर्थः प्रतिषिध्यते ॥ २८७ ॥
pratiṣedhyo yathābhūtastathābhūto'nuṣajyate |
vacanāntarayoge hi na so'rthaḥ pratiṣidhyate || 287 ||
The thing to be negated is annexed exactly as it is; for in connection with another number, that meaning is not negated.
3.14.288 unformalized
अशुक्ल इति कृष्णादिर्यथार्थः सम्प्रतीयते ।
सङ्ख्यान्तरं तथानेक इत्यत्राप्यभिधीयते ॥ २८८ ॥
aśukla iti kṛṣṇādiryathārthaḥ sampratīyate |
saṅkhyāntaraṃ tathāneka ityatrāpyabhidhīyate || 288 ||
As by 'non-white' the meaning 'black' and the like is cognized — so in 'not-one' too, another number is expressed.
3.14.289 unformalized
क्रियाप्रसङ्गात् सर्वेषु कर्मस्वङ्गीकृतेषु च ।
एकस्मिन् प्रतिषिद्धेऽपि प्राप्तमन्यत् प्रतीयते ॥ २८९ ॥
kriyāprasaṅgāt sarveṣu karmasvaṅgīkṛteṣu ca |
ekasmin pratiṣiddhe'pi prāptamanyat pratīyate || 289 ||
And from the action's applicability, all the objects being accepted — even when one is negated, another, being applicable, is cognized.
3.14.290 unformalized
क्रिया श्रुतिश्च प्रक्रान्ते प्रसज्यप्रतिषेधेन ।
पर्युदासे तु नियतं सङ्ख्येयान्तरमुच्यते ॥ २९० ॥
kriyā śrutiśca prakrānte prasajyapratiṣedhena |
paryudāse tu niyataṃ saṅkhyeyāntaramucyate || 290 ||
The action and what is heard are within what has been commenced, by prasajya-negation; but in paryudasa, a determinate other countable is stated.
3.14.291 unformalized
धात्वर्थः कर्मविषयो व्यपदिष्टः स्वसाधनैः ।
अर्थात् सर्वाणि कर्माणि प्रागाक्षिप्यावतिष्ठते ॥ २९१ ॥
dhātvarthaḥ karmaviṣayo vyapadiṣṭaḥ svasādhanaiḥ |
arthāt sarvāṇi karmāṇi prāgākṣipyāvatiṣṭhate || 291 ||
The root-meaning, having objects for its domain, designated by its own means — by implication, having first implied all objects, stands.
3.14.292-293 unformalized
निर्ज्ञातसाधनाधारे यत्राख्याते प्रयुज्यते ।
अनेक इति पश्चाच्च तिष्ठतीत्यनुषज्यते ॥ २९२ ॥
साध्यत्वात् तत्र सिद्धेन क्रिया द्रव्येण लक्ष्यते ।
प्रागेवाङ्गीकृतं द्रव्यमतः पूर्वेण भिद्यते ॥ २९३ ॥
nirjñātasādhanādhāre yatrākhyāte prayujyate |
aneka iti paścācca tiṣṭhatītyanuṣajyate || 292 ||
sādhyatvāt tatra siddhena kriyā dravyeṇa lakṣyate |
prāgevāṅgīkṛtaṃ dravyamataḥ pūrveṇa bhidyate || 293 ||
(292) Where 'aneka' is employed in a verb whose means and substratum are known, and afterwards 'tisthati' is annexed — (293) there, since the action is to be accomplished, it is indicated by an accomplished substance; the substance was accepted already beforehand, and therefore differs from the earlier one.
3.14.294 unformalized
सङ्ख्यैव प्रतिषेधेन सङ्ख्यान्तरमपेक्षते ।
वाक्येऽपि तेन नैकत्वमात्रमेव निवर्त्यते ॥ २९४ ॥
saṅkhyaiva pratiṣedhena saṅkhyāntaramapekṣate |
vākye'pi tena naikatvamātrameva nivartyate || 294 ||
Number itself, by the negation, requires another number; therefore even in a sentence, not merely oneness is excluded.
3.14.295 unformalized
स्नेहान्तरादवच्छेदा यस्तथासत्तेः प्रतीयते ।
तैलेन भोजने प्राप्ते न त्वन्यदुपसेचनम् ॥ २९५ ॥
snehāntarādavacchedā yastathāsatteḥ pratīyate |
tailena bhojane prāpte na tvanyadupasecanam || 295 ||
That which is cognized from the delimitation by another oil, from such proximity — when eating with oil is applicable, there is no other seasoning.
3.14.296 unformalized
एकार्थे वर्तमानाभ्यामसता ब्राह्मणेन च ।
यदा जात्यन्तरं बाह्यं क्षत्रियाद्यपदिश्यते ॥ २९६ ॥
ekārthe vartamānābhyāmasatā brāhmaṇena ca |
yadā jātyantaraṃ bāhyaṃ kṣatriyādyapadiśyate || 296 ||
When, by 'asat' and 'brahmana', both operating in one meaning, an external other class — ksatriya and the rest — is designated.
3.14.297 unformalized
श्यामेव शस्त्री कन्येति यथान्यद् व्यपदिश्यते ।
असन् ब्राह्मण इत्याभ्यां तथान्यं क्षत्रियादयः ॥ २९७ ॥
śyāmeva śastrī kanyeti yathānyad vyapadiśyate |
asan brāhmaṇa ityābhyāṃ tathānyaṃ kṣatriyādayaḥ || 297 ||
As by 'the dark one', 'the knife-bearing one', 'the girl', something else is designated — so by 'asat' and 'brahmana', ksatriya and the rest designate something else.
3.14.298 unformalized
असास्नो गौरिति यथा गवयो व्यपदिश्यते ।
जात्यन्तरं न गोरेव सास्नाऽभावः प्रतीयते ॥ २९८ ॥
asāsno gauriti yathā gavayo vyapadiśyate |
jātyantaraṃ na goreva sāsnā'bhāvaḥ pratīyate || 298 ||
As by 'a dewlapless cow' the gavaya is designated — another class; the absence of a dewlap in a cow itself is not cognized.
3.14.299 unformalized
तुल्यरूपं यथाख्यातं कण्टकै(कङ्कटै)र्भेदहेतुभिः ।
खदिरं जातिभेदेन खर्जूरात्(बर्बुरात्) प्रतिपद्यते ॥ २९९ ॥
tulyarūpaṃ yathākhyātaṃ kaṇṭakai(kaṅkaṭai)rbhedahetubhiḥ |
khadiraṃ jātibhedena kharjūrāt(barburāt) pratipadyate || 299 ||
As what has been declared to be of similar form is apprehended, by thorns as the difference-causes, as khadira, distinct in class from kharjura.
3.14.300 unformalized
अविद्यमानब्राह्मण्यो यादृशो ब्राह्मणो भवेत् ।
अङ्गीकृतोपमानेन तथान्यार्थोभिऽधीयते ॥ ३०० ॥
avidyamānabrāhmaṇyo yādṛśo brāhmaṇo bhavet |
aṅgīkṛtopamānena tathānyārthobhi'dhīyate || 300 ||
As a brahmana in whom brahmana-hood is absent would be — so, by an accepted comparison, another meaning is expressed.
3.14.301 unformalized
अवृष्टयो यथावर्षा नीहाराभ्रसमावृताः ।
तद्रूपत्वात् स हेमन्त इत्यभिन्नः प्रतीयते ॥ ३०१ ॥
avṛṣṭayo yathāvarṣā nīhārābhrasamāvṛtāḥ |
tadrūpatvāt sa hemanta ityabhinnaḥ pratīyate || 301 ||
As rainless days, though not raining, covered with mist and cloud — from having that form, 'that is winter' — it is cognized as non-different.
3.14.302 unformalized
अपरे ब्राह्मणादीनां सर्वेषां जातिवाचिनाम् ।
द्रव्यस्यान्यपदार्थत्वे नञा योगं प्रचक्षते ॥ ३०२ ॥
apare brāhmaṇādīnāṃ sarveṣāṃ jātivācinām |
dravyasyānyapadārthatve nañā yogaṃ pracakṣate || 302 ||
Others declare the connection with 'nañ' of all the universal-expressing words like 'brahmana' — where the substance is another's word-meaning.
3.14.303 unformalized
न चैवंविषयः कश्चिद् बहुर्वीहिः प्रकल्पते ।
अगुरश्व इति व्याप्तिर्नञ्समासेन यस्य न ॥ ३०३ ॥
na caivaṃviṣayaḥ kaścid bahurvīhiḥ prakalpate |
aguraśva iti vyāptirnañsamāsena yasya na || 303 ||
And no bahuvrihi of such a domain is conceivable; 'a horse is cowless' — of which there is no pervasion by the negative compound.
3.14.304 unformalized
द्वन्द्वैकदेशिनोरुक्ता परवल्लिङ्गता यतः ।
अवर्षासु ततोऽसिद्धिरिष्टयोर्लिङ्गसंख्ययो ॥ ३०४ ॥
dvandvaikadeśinoruktā paravalliṅgatā yataḥ |
avarṣāsu tato'siddhiriṣṭayorliṅgasaṃkhyayo || 304 ||
Since for the dvandva and for the ekadesin the gender of the latter member is stated — therefore in 'avarsah' the desired gender and number are not established.
3.14.305 unformalized
विशेषणं ब्राह्मणादि क्रियासंबन्धिनोऽसतः ।
यदा विषयभिन्नं तत् तदाऽसत्त्व प्रतीयते ॥ ३०५ ॥
viśeṣaṇaṃ brāhmaṇādi kriyāsaṃbandhino'sataḥ |
yadā viṣayabhinnaṃ tat tadā'sattva pratīyate || 305 ||
When 'brahmana' and the rest, the qualifier of the 'asat' connected with the action, is differentiated by its domain — then non-being is cognized.
3.14.306 unformalized
ब्राह्मणत्वेन चासत्त्वादुच्यतेऽसत्तदन्यथा ।
असदित्यपि सत्त्वेन सतः सत्ता निवर्त्यते ॥ ३०६ ॥
brāhmaṇatvena cāsattvāducyate'sattadanyathā |
asadityapi sattvena sataḥ sattā nivartyate || 306 ||
And from non-being as a brahmana, it is called 'asat' — otherwise; and by 'asat' too, the existence of the existent is excluded by way of being.
3.14.307 unformalized
सामान्यद्रव्यवृत्तित्वान्निमित्तानुविधायिनः ।
अयोगो लिङ्गसंख्याभ्यां स्याद् वा सामान्यधर्मता ॥ ३०७ ॥
sāmānyadravyavṛttitvānnimittānuvidhāyinaḥ |
ayogo liṅgasaṃkhyābhyāṃ syād vā sāmānyadharmatā || 307 ||
From its operating in the general substance, of what conforms to its cause — there would be no connection with gender and number; or there would be the property of the general.
3.14.308 unformalized
प्रागसत्त्वाभिधायित्वं समासे द्रव्यवाचिता ।
निमित्तानुविधानं च न सर्वत्र स्वभावतः ॥ ३०८ ॥
prāgasattvābhidhāyitvaṃ samāse dravyavācitā |
nimittānuvidhānaṃ ca na sarvatra svabhāvataḥ || 308 ||
Before, the expressing of non-substance; in the compound, the expressing of substance; and conformity to the cause is not everywhere, by nature.
3.14.309 unformalized
निमित्तानुविधाने च क्रियायोगो न कल्पते ।
तथाचाव्यपदेश्यत्वादुपादानमनर्थकम् ॥ ३०९ ॥
nimittānuvidhāne ca kriyāyogo na kalpate |
tathācāvyapadeśyatvādupādānamanarthakam || 309 ||
And in conformity to the cause, connection with action is not conceivable; and thus, from being indesignable, the taking-up is purposeless.
3.14.310 unformalized
असत्सामान्यवृत्तिर्वा विशेषैः क्षत्रियादिभिः ।
प्रयुक्तैराश्रयैर्भिन्नो याति तल्लिङ्गसङ्ख्यताम् ॥ ३१० ॥
asatsāmānyavṛttirvā viśeṣaiḥ kṣatriyādibhiḥ |
prayuktairāśrayairbhinno yāti talliṅgasaṅkhyatām || 310 ||
Or 'asat', operating in the general, differentiated by the particulars — 'ksatriya' and the rest, the substrata employed — goes to their gender and number.
3.14.311 unformalized
प्रागाश्रयो हि भेदाय प्रधानेऽभ्यन्तरीकृतः ।
पुनः प्रत्यवमर्शेन विभक्त इव दृश्यते ॥ ३११ ॥
prāgāśrayo hi bhedāya pradhāne'bhyantarīkṛtaḥ |
punaḥ pratyavamarśena vibhakta iva dṛśyate || 311 ||
For the substratum, previously internalized into the principal for the sake of difference, is again seen as though divided, by the reflective reference.
3.14.312 unformalized
समासे श्रूयते स्वार्थो येन तद्वास्तदाश्रयः ।
द्रव्यं तु लिङ्गसङ्ख्यावदसताभ्यन्तरीकृतम् ॥ ३१२ ॥
samāse śrūyate svārtho yena tadvāstadāśrayaḥ |
dravyaṃ tu liṅgasaṅkhyāvadasatābhyantarīkṛtam || 312 ||
In the compound its own meaning is heard, by which the possessor of that has that for substratum; but the substance possessing gender and number is internalized by 'asat'.
3.14.313 unformalized
एकार्थविषयौ शब्दौ तस्मिन्नन्यार्थवर्तिनौ ।
असतैव तु भेदानां सर्वेषामुपसंग्रहः ॥ ३१३ ॥
ekārthaviṣayau śabdau tasminnanyārthavartinau |
asataiva tu bhedānāṃ sarveṣāmupasaṃgrahaḥ || 313 ||
The two words, having one meaning for their domain, operate there in another's meaning; but by 'asat' alone there is the comprehension of all the differences.
3.14.314 unformalized
ते क्षत्रियादिभिर्वाच्या वाच्या वा सर्वनामभिः ।
यान्तीवान्यपदार्थत्वं नञो रूपाविकल्पनात् ॥ ३१४ ॥
te kṣatriyādibhirvācyā vācyā vā sarvanāmabhiḥ |
yāntīvānyapadārthatvaṃ naño rūpāvikalpanāt || 314 ||
They are to be expressed by 'ksatriya' and the rest, or by pronouns; they go, as it were, to the state of being another's word-meaning, from the non-construction of nañ's form.
3.14.315 unformalized
विशेषस्याप्रयोगे तु लिङ्गसङ्ख्ये न सिध्यतः ।
अवर्षादिषु दोषश्च हेमन्तोऽन्याश्रयो यतः ॥ ३१५ ॥
viśeṣasyāprayoge tu liṅgasaṅkhye na sidhyataḥ |
avarṣādiṣu doṣaśca hemanto'nyāśrayo yataḥ || 315 ||
But when the particular is not employed, gender and number do not succeed; and there is a fault in 'avarsah' and the rest, since 'hemanta' has another substratum.
3.14.316 unformalized
आकृतिः सर्वशब्दानां यदा वाच्या प्रतीयते ।
एकत्वादेकशब्दत्वं न्याय्यं तस्यां च वर्ण्यते ॥ ३१६ ॥
ākṛtiḥ sarvaśabdānāṃ yadā vācyā pratīyate |
ekatvādekaśabdatvaṃ nyāyyaṃ tasyāṃ ca varṇyate || 316 ||
When the form is cognized as what all words express — then, from its oneness, singular-wordhood is described as proper in it.
3.14.317 unformalized
आविष्टलिङ्गता तस्यां स्याद् ग्राम्यपशुसङ्घवत् ।
द्रव्येभेदेऽपि चैकत्वात् तत्रैकवचनं भवेत् ॥ ३१७ ॥
āviṣṭaliṅgatā tasyāṃ syād grāmyapaśusaṅghavat |
dravyebhede'pi caikatvāt tatraikavacanaṃ bhavet || 317 ||
In it there would be pervaded-gender, as with the aggregate of domestic animals; and even where the substances differ, from oneness the singular would obtain there.
3.14.318 unformalized
आश्रयाणां हि लिङ्गैः सा नियतैरेव युज्यते ।
तथा च युक्तवद्भावे प्रतिषेधो निरर्थकः ॥ ३१८ ॥
āśrayāṇāṃ hi liṅgaiḥ sā niyataireva yujyate |
tathā ca yuktavadbhāve pratiṣedho nirarthakaḥ || 318 ||
For it is joined only with the fixed genders of the substrata; and thus, in 'treatment as though joined', the prohibition is purposeless.
3.14.319 unformalized
सर्वत्राविष्टलिङ्गत्वं लोकलिङ्गपरिग्रहे ।
विरोधित्वात् प्रसज्येत नाश्रितं तच्च लौकिकम् ॥ ३१९ ॥
sarvatrāviṣṭaliṅgatvaṃ lokaliṅgaparigrahe |
virodhitvāt prasajyeta nāśritaṃ tacca laukikam || 319 ||
If the worldly gender were taken up, pervaded-gender everywhere would follow, from contradiction; and that worldly gender is not resorted to.
3.14.320 unformalized
सामान्यमाकृतिर्भावो जातिरित्यत्र लौकिकम् ।
लिङ्गं न सम्भवत्येव तेनान्यत् परिगृह्यते ॥ ३२० ॥
sāmānyamākṛtirbhāvo jātirityatra laukikam |
liṅgaṃ na sambhavatyeva tenānyat parigṛhyate || 320 ||
In 'samanya', 'akrti', 'bhava', 'jati' — here the worldly gender is not possible at all; therefore another is taken up.
3.14.321 unformalized
प्रवृत्तिरिति सामान्यं लक्षणं तस्य कथ्यते ।
आविर्भावस्तिरोभावः स्थितिश्चेत्यथ भिद्यते ॥ ३२१ ॥
pravṛttiriti sāmānyaṃ lakṣaṇaṃ tasya kathyate |
āvirbhāvastirobhāvaḥ sthitiścetyatha bhidyate || 321 ||
'Pravrtti' — the general characteristic of it is stated; then it is divided as manifestation, disappearance, and persistence.
3.14.322 unformalized
प्रवृत्तिमन्तः सर्वेऽर्थास्तिसुभिश्च प्रवृत्तिभिः ।
सततं न वियुज्यन्ते वाचश्चैवात्र सम्भवः ॥ ३२२ ॥
pravṛttimantaḥ sarve'rthāstisubhiśca pravṛttibhiḥ |
satataṃ na viyujyante vācaścaivātra sambhavaḥ || 322 ||
All things possess operation, and are never disjoined from the three operations; and here is the possibility of speech.
3.14.323 unformalized
यश्चाप्रवृत्तिधर्मार्थश्चितिरूपेण गृह्यते ।
अनुयातीव सोऽन्येषां प्रवृत्तीविष्वगाश्रयाः ॥ ३२३ ॥
yaścāpravṛttidharmārthaścitirūpeṇa gṛhyate |
anuyātīva so'nyeṣāṃ pravṛttīviṣvagāśrayāḥ || 323 ||
And that thing whose property is non-operation, which is grasped in the form of consciousness — it follows, as it were, the operations of others, which rest everywhere.
3.14.324 unformalized
तेनास्य चितिरूपं च चितिकालश्च भिद्यते ।
तस्य स्वरूपभेदस्तु न कश्चिदपि विद्यते ॥ ३२४ ॥
tenāsya citirūpaṃ ca citikālaśca bhidyate |
tasya svarūpabhedastu na kaścidapi vidyate || 324 ||
Therefore its consciousness-form and its consciousness-time are differentiated; but of it there is no difference of its own form at all.
3.14.325 unformalized
अचेतनेषु संक्रान्तं चैतन्यमिव दृश्यते ।
प्रतिबिम्बकधर्मेण यत्तच्छब्दनिबन्धनम् ॥ ३२५ ॥
acetaneṣu saṃkrāntaṃ caitanyamiva dṛśyate |
pratibimbakadharmeṇa yattacchabdanibandhanam || 325 ||
Consciousness is seen as though transferred into the unconscious, by the property of reflection; and that is the basis of the word.
3.14.326 unformalized
अवस्था तादृशी नास्ति या लिङ्गेन न युज्यते ।
क्वचित्तु शब्दसंस्कारो लिङ्गस्यानाश्रये सति ॥ ३२६ ॥
avasthā tādṛśī nāsti yā liṅgena na yujyate |
kvacittu śabdasaṃskāro liṅgasyānāśraye sati || 326 ||
There is no such state as is not joined with gender; but somewhere there is the word's formation, when there is no substratum of gender.
3.14.327 unformalized
कृत्तद्धिताभिधेयानां भावानां न विरुध्यते ।
शस्त्रे लिङ्गं गुणावस्था तथा चाकृतिरिष्यते ॥ ३२७ ॥
kṛttaddhitābhidheyānāṃ bhāvānāṃ na virudhyate |
śastre liṅgaṃ guṇāvasthā tathā cākṛtiriṣyate || 327 ||
Of the states expressed by krt and taddhita, gender is not contradicted; in the science, gender is the condition of a quality, and thus the akrti is accepted.
3.14.328 unformalized
लिङ्गं प्रति न भेदोऽस्ति द्रव्यपक्षेऽपि कश्चन ।
तस्मात् सप्त विकल्पा ये सैवात्राविष्टलिङ्गता ॥ ३२८ ॥
liṅgaṃ prati na bhedo'sti dravyapakṣe'pi kaścana |
tasmāt sapta vikalpā ye saivātrāviṣṭaliṅgatā || 328 ||
As regards gender there is no difference at all, even on the substance-view; therefore, whatever the seven alternatives may be, that same pervaded-gender obtains here.
3.14.329 unformalized
वचने नियमः शास्त्राद् द्रव्यस्याभ्युपगम्यते ।
यतस्तदाकृतौ शास्त्रमन्यथैव समर्थ्यते ॥ ३२९ ॥
vacane niyamaḥ śāstrād dravyasyābhyupagamyate |
yatastadākṛtau śāstramanyathaiva samarthyate || 329 ||
The restriction on the substance's number is accepted from the science; since the science regarding that akrti is justified quite otherwise.
3.14.330 unformalized
वर्तते यो बहुष्वर्थो भेदे तस्य विवक्षिते ।
स्वाश्रयैर्व्युपदिष्टस्य शास्त्रे वचनमुच्यते ॥ ३३० ॥
vartate yo bahuṣvartho bhede tasya vivakṣite |
svāśrayairvyupadiṣṭasya śāstre vacanamucyate || 330 ||
That meaning which operates in many — when its difference is intended, of it as designated by its own substrata, number is stated in the science.
3.14.331 unformalized
यदा त्वाश्रयभेदेन भेद एव प्रतीयते ।
आकृतेर्द्रव्यपक्षेण तदा भेदो न विद्यते ॥ ३३१ ॥
yadā tvāśrayabhedena bheda eva pratīyate |
ākṛterdravyapakṣeṇa tadā bhedo na vidyate || 331 ||
But when difference itself is cognized through difference of substratum — then, of the akrti, on the substance-view, there is no difference.
3.14.332 unformalized
अभेदे त्वेकशब्दत्वाच्छास्त्राच्च वचने सति ।
एकशेषो न वक्तव्यो वचनानां त सम्भवः ॥ ३३२ ॥
abhede tvekaśabdatvācchāstrācca vacane sati |
ekaśeṣo na vaktavyo vacanānāṃ ta sambhavaḥ || 332 ||
But in non-difference, from singular-wordhood and from the science's number — ekasesa need not be stated; there is, however, the possibility of the numbers.
3.14.333 unformalized
ननु चानभिधेयत्वे द्रव्यस्य तदपाश्रयः ।
आकृतेरुपकारोऽयं द्रव्याभावान्न कल्पते ॥ ३३३ ॥
nanu cānabhidheyatve dravyasya tadapāśrayaḥ |
ākṛterupakāro'yaṃ dravyābhāvānna kalpate || 333 ||
But if substance is not expressible, this assistance to the akrti, resting on that, is not conceivable — from the absence of substance.
3.14.334 unformalized
व्यपदेशोऽभिधेयेन न शास्त्रे कश्चिदाश्रितः ।
द्रव्यं नाम पदार्थो यो न च स प्रतिषिध्यते ॥ ३३४ ॥
vyapadeśo'bhidheyena na śāstre kaścidāśritaḥ |
dravyaṃ nāma padārtho yo na ca sa pratiṣidhyate || 334 ||
No designation in the science rests on what is expressed; and that word-meaning which is called substance — it is not denied.
3.14.335 unformalized
गुणभावोऽभिधेयत्वं प्रति द्रव्यस्य नाश्रितः ।
उपकारी गुणः शेषः पदार्थ इति कल्पना ॥ ३३५ ॥
guṇabhāvo'bhidheyatvaṃ prati dravyasya nāśritaḥ |
upakārī guṇaḥ śeṣaḥ padārtha iti kalpanā || 335 ||
The substance's subordination is not resorted to with regard to expressibility; the construction is: 'the assisting quality is the remainder — that is the word-meaning'.
3.14.336 unformalized
द्रव्ये न गुणभावोऽस्ति विना द्रव्याभिधायिताम् ।
आकृतौ वा प्रधानत्वमत एवं समर्थ्यते ॥ ३३६ ॥
dravye na guṇabhāvo'sti vinā dravyābhidhāyitām |
ākṛtau vā pradhānatvamata evaṃ samarthyate || 336 ||
There is no subordination in the substance without substance-expression; or else the akrti's principality — therefore it is justified thus.
3.14.337 unformalized
कैश्चिद् गुणप्रधानत्वं नामाख्यातवदिष्यते ।
न वृत्तिवत् परार्थस्य गुणभावस्तु वर्ण्यते ॥ ३३७ ॥
kaiścid guṇapradhānatvaṃ nāmākhyātavadiṣyate |
na vṛttivat parārthasya guṇabhāvastu varṇyate || 337 ||
Some accept subordinate-and-principal as with noun and verb; but the subordination of what serves another's purpose is not described as in a derivative formation.
3.14.338 unformalized
गुणभूतस्य नानात्वादाकृतेरेकशब्दता ।
सिद्धो वचनभेदश्च द्रव्यभेदसमन्वयात् ॥ ३३८ ॥
guṇabhūtasya nānātvādākṛterekaśabdatā |
siddho vacanabhedaśca dravyabhedasamanvayāt || 338 ||
From the manifoldness of what is subordinate, the akrti has singular-wordhood; and the difference of number is established from concomitance with the difference of substances.
3.14.339 unformalized
साधनं गुणभावेन क्रियाया भेदकं यथा ।
आख्यातेष्वेकशब्दाया जातेर्द्रव्यं तथोच्यते ॥ ३३९ ॥
sādhanaṃ guṇabhāvena kriyāyā bhedakaṃ yathā |
ākhyāteṣvekaśabdāyā jāterdravyaṃ tathocyate || 339 ||
As the means, by subordination, is the differentiator of the action in verbs — so the substance is said to be that of the universal, which has a single word.
3.14.340-341 unformalized
एकत्वे तुल्यरूत्वाच्छब्दानां प्रतिपादने ।
निमित्तात् तद्वतोऽर्थस्य विशिष्टग्रहणे सति ॥ ३४० ॥
सोऽयमित्यभिसम्बन्धादाश्रयैराकृतेः सह ।
प्रवृत्तौ भिन्नशब्दायां लिङ्गसंख्ये प्रसिध्यतः ॥ ३४१ ॥
ekatve tulyarūtvācchabdānāṃ pratipādane |
nimittāt tadvato'rthasya viśiṣṭagrahaṇe sati || 340 ||
so'yamityabhisambandhādāśrayairākṛteḥ saha |
pravṛttau bhinnaśabdāyāṃ liṅgasaṃkhye prasidhyataḥ || 341 ||
(340) In oneness, from likeness of form in the conveying of words; from the cause, when there is the specified grasping of the meaning possessing that — (341) from the connection 'this is that', in the akrti's operating together with the substrata, which has a differentiated word — gender and number are established.
3.14.342 unformalized
प्राक् च जात्यभिसंबन्धात् सर्वनामाभिधेयता ।
वस्तूपलक्षणाः सत्त्वे प्रयुज्यन्ते त्यदादयः ॥ ३४२ ॥
prāk ca jātyabhisaṃbandhāt sarvanāmābhidheyatā |
vastūpalakṣaṇāḥ sattve prayujyante tyadādayaḥ || 342 ||
And before connection with the universal, there is expressibility by pronouns; 'tyad' and the rest, indicating things, are employed for substance.
3.14.343 unformalized
पाकौ पाका इति यथा मेदकः कैश्चिदाश्रयः ।
इष्यते चानुपादानो धर्मोऽसौ गुणवाचिनाम् ॥ ३४३ ॥
pākau pākā iti yathā medakaḥ kaiścidāśrayaḥ |
iṣyate cānupādāno dharmo'sau guṇavācinām || 343 ||
As in 'the two cookings', 'the cookings', the substratum is accepted by some as the differentiator; and that property of quality-words is without any taking-up.
3.14.344 unformalized
आश्रयस्यानुपादाने केवलं लभते यदि ।
आधारधर्मान् सामान्यं पुरस्तात् तद्विचारितम् ॥ ३४४ ॥
āśrayasyānupādāne kevalaṃ labhate yadi |
ādhāradharmān sāmānyaṃ purastāt tadvicāritam || 344 ||
If, without any taking-up of the substratum, the general alone obtains the substratum's properties — that has been considered earlier.
3.14.345 unformalized
जातौ पूर्वं प्रवृत्तानां शब्दानां जातिवाचिनाम् ।
अशब्दवाच्यात् सम्बन्धाद् व्यक्तिरप्युपजायते ॥ ३४५ ॥
jātau pūrvaṃ pravṛttānāṃ śabdānāṃ jātivācinām |
aśabdavācyāt sambandhād vyaktirapyupajāyate || 345 ||
Of universal-expressing words, previously operating in the universal — from a relation not expressed by any word, the individual also arises.
3.14.346 unformalized
सोऽयमित्यभिसम्बन्धाज्जातिधर्मोपचर्यते ।
द्रव्यं तदाश्रयो भेदो जातेश्चाभ्युपगम्यते ॥ ३४६ ॥
so'yamityabhisambandhājjātidharmopacaryate |
dravyaṃ tadāśrayo bhedo jāteścābhyupagamyate || 346 ||
From the connection 'this is that', the universal's property is figuratively applied; and the substance, resting on that, is accepted as the universal's difference.
3.14.347 unformalized
मञ्चशब्दो यथाऽऽधेयं मञ्चेष्वेव व्यवस्थितः ।
तत्त्वेनाह तथा जातिशब्दो द्रव्येषु वर्तते ॥ ३४७ ॥
mañcaśabdo yathā''dheyaṃ mañceṣveva vyavasthitaḥ |
tattvenāha tathā jātiśabdo dravyeṣu vartate || 347 ||
As the word 'platform', settled in the platforms alone, states what rests on them as its reality — so the universal-word operates in substances.
3.14.348 unformalized
तत्र जातिपदार्थत्वं तथैवाभ्युपगम्यते ।
जातिरुत्सङ्ख्या तु द्रव्यात्मन्यनुषज्यते ॥ ३४८ ॥
tatra jātipadārthatvaṃ tathaivābhyupagamyate |
jātirutsaṅkhyā tu dravyātmanyanuṣajyate || 348 ||
There, the universal's being the word-meaning is accepted just so; but the universal — and number — is annexed to the substance-self.
3.14.349 unformalized
अस्येदमिति वा यत्र सोऽयमित्यपि वा श्रुतिः ।
वर्तते परधर्मेण तदन्यदभिधीयते ॥ ३४९ ॥
asyedamiti vā yatra so'yamityapi vā śrutiḥ |
vartate paradharmeṇa tadanyadabhidhīyate || 349 ||
Where the hearing is 'this is of this', or 'this is that' — it operates by another's property; that other is what is expressed.
3.14.350 unformalized
यत् प्रधानं न तस्यास्ति स्वरूपमनिरूपणात् ।
गुणस्य चात्मना द्रव्यं तद्भावेनोपलक्ष्यते ॥ ३५० ॥
yat pradhānaṃ na tasyāsti svarūpamanirūpaṇāt |
guṇasya cātmanā dravyaṃ tadbhāvenopalakṣyate || 350 ||
That which is principal — of it there is no own-form, from non-determination; and the substance is indicated by the quality's self, by way of being that.
3.14.351 unformalized
गुणस्य भेदकाले तु प्राधान्यमुपजायते ।
संसर्गश्रुतिरर्थेषु साक्षादेव न वर्तते ॥ ३५१ ॥
guṇasya bhedakāle tu prādhānyamupajāyate |
saṃsargaśrutirartheṣu sākṣādeva na vartate || 351 ||
But at the time of differentiating, the quality attains principality; the hearing of conjunction does not operate directly in the meanings.
3.14.352 unformalized
जातौ वृत्तो यदा द्रव्ये स शब्दो वर्तते पुनः ।
जातेरेव पदार्थत्वं न तदाभ्युपगम्यते ॥ ३५२ ॥
jātau vṛtto yadā dravye sa śabdo vartate punaḥ |
jātereva padārthatvaṃ na tadābhyupagamyate || 352 ||
When that word, having operated in the universal, operates again in the substance — then the universal's alone being the word-meaning is not accepted.
3.14.353 unformalized
प्रवृत्तानां पुनर्वृत्तिरेकत्वेनोपवर्ण्यते ।
प्रतिपत्तेरुपायेषु न तत्त्वमनुगम्यते ॥ ३५३ ॥
pravṛttānāṃ punarvṛttirekatvenopavarṇyate |
pratipatterupāyeṣu na tattvamanugamyate || 353 ||
The re-operation of what has operated is described as by oneness; in the means of comprehension, reality is not followed.
3.14.354 unformalized
अपृथक्।छब्दवाच्यस्य जातिराश्रीयते यदा ।
द्रव्यस्य सति संस्पर्शे तदा जातिपदार्थता ॥ ३५४ ॥
apṛthak|chabdavācyasya jātirāśrīyate yadā |
dravyasya sati saṃsparśe tadā jātipadārthatā || 354 ||
When the universal of what is expressed by a non-separate word is resorted to, there being contact with substance — then the universal is the word-meaning.
3.14.355 unformalized
द्रव्यस्य सति संस्पर्शे द्रव्यमाश्रीयते यदा ।
वाच्यं तेनैव शब्देन तदा द्रव्यपदार्थता ॥ ३५५ ॥
dravyasya sati saṃsparśe dravyamāśrīyate yadā |
vācyaṃ tenaiva śabdena tadā dravyapadārthatā || 355 ||
When, there being contact with substance, the substance is resorted to as expressible by that very word — then the substance is the word-meaning.
3.14.356 unformalized
अपृथक्च्छब्दवाच्यापि भेदमात्रे प्रवर्तते ।
यदा सम्बन्धवज्जातिः सापि द्रव्यपदार्थता ॥ ३५६ ॥
apṛthakcchabdavācyāpi bhedamātre pravartate |
yadā sambandhavajjātiḥ sāpi dravyapadārthatā || 356 ||
When the universal, though expressed by a non-separate word, operates in mere difference, as possessing relation — that too is the substance's being the word-meaning.
3.14.357 unformalized
अत्यन्तभिन्नयोरेव जातिद्रव्याभिधायिनोः ।
अवाच्यस्योलपकारित्व आश्रिते तूभयार्थता ॥ ३५७ ॥
atyantabhinnayoreva jātidravyābhidhāyinoḥ |
avācyasyolapakāritva āśrite tūbhayārthatā || 357 ||
Of the two utterly different expressers of universal and substance — when the assisting of the inexpressible is resorted to, there is both-meaning-ness.
3.14.358 unformalized
आश्रिते त्वाश्रयकृतं भेदमभ्युपगच्छता ।
पुनश्चाप्येकशब्दत्वं जातिशब्देऽनुवर्णितम् ॥ ३५८ ॥
āśrite tvāśrayakṛtaṃ bhedamabhyupagacchatā |
punaścāpyekaśabdatvaṃ jātiśabde'nuvarṇitam || 358 ||
But by one who accepts the difference made by the substratum in what is resorted to — singular-wordhood in the universal-word has again been described.
3.14.359 unformalized
अनिर्ज्ञातस्य निर्ज्ञानं येन तन्मानमुच्यते ।
प्रस्थादि तेन मेयात्मा साकल्येनावधार्यते ॥ ३५९ ॥
anirjñātasya nirjñānaṃ yena tanmānamucyate |
prasthādi tena meyātmā sākalyenāvadhāryate || 359 ||
That by which there is knowledge of the unknown is called 'measure'; 'prastha' and the rest — by it the measured's self is determined in its entirety.
3.14.360 unformalized
अनिर्ज्ञातं प्रसिद्धेन येन तद्धर्म गम्यते ।
साकल्येनापरिज्ञानादुपमानं तदुच्यते ॥ ३६० ॥
anirjñātaṃ prasiddhena yena taddharma gamyate |
sākalyenāparijñānādupamānaṃ taducyate || 360 ||
That by which the unknown, having that property, is understood through the well-known — from the knowledge being incomplete, that is called 'comparison'.
3.14.361 unformalized
द्वयोः समानो यो धर्म उरमानोपमेययोः ।
समास उपमानानां शब्दैस्तदभिधायिभिः ॥ ३६१ ॥
dvayoḥ samāno yo dharma uramānopameyayoḥ |
samāsa upamānānāṃ śabdaistadabhidhāyibhiḥ || 361 ||
That property common to the two — the comparans and the comparandum — the compound of comparanda is with the words expressing that.
3.14.362 unformalized
आधारभेदाद् भेदो यः श्यामत्वे सोऽविवक्षितः ।
गुणोऽसावाश्रितैकत्वो भिन्नाधारः प्रतीयते ॥ ३६२ ॥
ādhārabhedād bhedo yaḥ śyāmatve so'vivakṣitaḥ |
guṇo'sāvāśritaikatvo bhinnādhāraḥ pratīyate || 362 ||
That difference in darkness which comes from difference of substratum is not intended; that quality, having resorted to oneness, is cognized as having different substrata.
3.14.363 unformalized
गुणयोर्नियतो भेदः गुणजातेस्तथैकता ।
एकत्वेऽत्यन्तभेदे वा नोरमानस्य सम्भवः ॥ ३६३ ॥
guṇayorniyato bhedaḥ guṇajātestathaikatā |
ekatve'tyantabhede vā noramānasya sambhavaḥ || 363 ||
The difference of the two qualities is fixed; likewise the oneness of the quality-universal. In oneness, or in utter difference, comparison is not possible.
3.14.364 unformalized
जातिमात्रव्यपेक्षायामुपमार्थो न कश्चन ।
श्यामत्वमेकं गुणयोरुभयोरपि वर्तते ॥ ३६४ ॥
jātimātravyapekṣāyāmupamārtho na kaścana |
śyāmatvamekaṃ guṇayorubhayorapi vartate || 364 ||
When only the universal is required, there is no purpose of comparison; the one darkness operates in both the qualities.
3.14.365 unformalized
येनैव हेतुना श्यामा शस्त्री तत्र प्रवर्तते (प्रतीयते) ।
स हेतुर्देवदत्तायाः प्रत्यये न विशिष्यते ॥ ३६५ ॥
yenaiva hetunā śyāmā śastrī tatra pravartate (pratīyate) |
sa heturdevadattāyāḥ pratyaye na viśiṣyate || 365 ||
The very cause by which 'dark' operates in the knife there — that cause is not distinguished in the cognition of Devadatta.
3.14.366 unformalized
आश्रयाद् यो गुणे भेदो जातेर्या चाविशिष्टता ।
ताभ्यामुभाभ्यां द्रव्यात्मा सव्यापारः प्रतीयते ॥ ३६६ ॥
āśrayād yo guṇe bhedo jāteryā cāviśiṣṭatā |
tābhyāmubhābhyāṃ dravyātmā savyāpāraḥ pratīyate || 366 ||
That difference in the quality which comes from the substratum, and that non-specificity of the universal — by both of these together, the substance-self is cognized as engaged in operation.
3.14.367 unformalized
सोऽयमेकत्वनानात्वे व्यवहारः समाश्रितः ।
भेदाभेदविमर्शेन व्यतिकीर्णेन वर्तते ॥ ३६७ ॥
so'yamekatvanānātve vyavahāraḥ samāśritaḥ |
bhedābhedavimarśena vyatikīrṇena vartate || 367 ||
That transaction, resorted to in oneness and in manifoldness, operates by an intermingled reflection of difference and non-difference.
3.14.368 unformalized
श्यामेत्येवाभिधीयते जातिमात्रे विवक्षिते ।
शस्त्र्यादीनामुपादाने तत्र नास्ति प्रयोजनम् ॥ ३६८ ॥
śyāmetyevābhidhīyate jātimātre vivakṣite |
śastryādīnāmupādāne tatra nāsti prayojanam || 368 ||
When only the universal is intended, one simply says 'dark'; there is no purpose in taking up 'knife' and the rest.
3.14.369 unformalized
अशब्दवाच्यो यो भेदः श्याममात्रे न वर्तते ।
श्यामेषु केषुचिद् वृत्तिर्यस्यसोऽत्र व्यपेक्ष्यते ॥ ३६९ ॥
aśabdavācyo yo bhedaḥ śyāmamātre na vartate |
śyāmeṣu keṣucid vṛttiryasyaso'tra vyapekṣyate || 369 ||
That difference not expressible by a word does not operate in mere darkness; the one whose operation is in some dark things — that is what is required here.
3.14.370 unformalized
श्यामेषु केषुचित् किञ्चित् किञ्चित् सर्वत्र वर्तते ।
सामान्यं कश्चिदेकस्मिन् श्यामे भेदो व्यवस्थितः ॥ ३७० ॥
śyāmeṣu keṣucit kiñcit kiñcit sarvatra vartate |
sāmānyaṃ kaścidekasmin śyāme bhedo vyavasthitaḥ || 370 ||
Some general operates in some dark things; some operates everywhere; some difference is settled in a single dark thing.
3.14.371 unformalized
तथाहि सति सौरभ्ये भेदो जात्युत्पलादिषु ।
गन्धानां सति भेदे तु सादृश्यमुपलभ्यते ॥ ३७१ ॥
tathāhi sati saurabhye bhedo jātyutpalādiṣu |
gandhānāṃ sati bhede tu sādṛśyamupalabhyate || 371 ||
So indeed: fragrance being present, there is a difference of scents among jati-flowers, lotuses and the rest; but the difference being present, a similarity is apprehended.
3.14.372 unformalized
गुणानामाश्रयाद् भेदः स्वतो वार्यनुगम्यते ।
अनिर्देश्याद् विशेषाद् वा सङ्कराद्वा गुणान्तरैः ॥ ३७२ ॥
guṇānāmāśrayād bhedaḥ svato vāryanugamyate |
anirdeśyād viśeṣād vā saṅkarādvā guṇāntaraiḥ || 372 ||
The difference of qualities is followed out from the substratum, or from itself, or from an indescribable particular, or from mixture with other qualities.
3.14.373 unformalized
उपमानं प्रसिद्धत्वात् सर्वत्र व्यतिरिच्यते ।
उपमेयत्वमाधिक्ये साम्ये वा न निवर्तते ॥ ३७३ ॥
upamānaṃ prasiddhatvāt sarvatra vyatiricyate |
upameyatvamādhikye sāmye vā na nivartate || 373 ||
The comparans, from its being well-known, exceeds everywhere; the state of being compared does not withdraw in excess or in equality.
3.14.374 unformalized
अन्यैस्तु मानं जात्यादि भेद्यस्यार्थस्य वर्ण्यते ।
अनिर्ज्ञातस्वरूपो हि ज्ञेयोऽर्थस्तेन मीयते ॥ ३७४ ॥
anyaistu mānaṃ jātyādi bhedyasyārthasya varṇyate |
anirjñātasvarūpo hi jñeyo'rthastena mīyate || 374 ||
By others, the universal and the rest is described as the measure of the meaning to be differentiated; for the knowable meaning, whose own form is unknown, is measured by it.
3.14.375-376 unformalized
मितस्तु स्वेन मानेन प्रसिद्धो यो गुणाश्रयः ।
ऐश्रयान्तरमानाय स्वधर्मेण प्रवर्तते ॥ ३७५ ॥
रूपान्तरेण संस्पर्शो रूपान्तरवतां सताम् ।
भिन्नेन यस्य भेद्यानामुपमानं तदुच्यते ॥ ३७६ ॥
mitastu svena mānena prasiddho yo guṇāśrayaḥ |
aiśrayāntaramānāya svadharmeṇa pravartate || 375 ||
rūpāntareṇa saṃsparśo rūpāntaravatāṃ satām |
bhinnena yasya bhedyānāmupamānaṃ taducyate || 376 ||
(375) But the quality-substratum which, measured by its own measure, is well-known — operates by its own property for the measuring of another substratum. (376) The contact, by a different form, of things possessing different forms, of things to be differentiated — that is called comparison.
3.14.377 unformalized
धर्मः समानः श्यामादिरुपमानोपमेययोः ।
आश्रीयमाणप्राधान्यो धर्मेणान्येन भिद्यते ॥ ३७७ ॥
dharmaḥ samānaḥ śyāmādirupamānopameyayoḥ |
āśrīyamāṇaprādhānyo dharmeṇānyena bhidyate || 377 ||
The common property 'dark' and the rest, of the comparans and the comparandum, whose principality is resorted to, is differentiated by another property.
3.14.378 unformalized
शस्त्रीकुमार्योः सदृशः श्याम इत्येवमाश्रिते ।
व्यपदेश्यमनेनेति निमित्तं गुणयोः स्थितम् ॥ ३७८ ॥
śastrīkumāryoḥ sadṛśaḥ śyāma ityevamāśrite |
vyapadeśyamaneneti nimittaṃ guṇayoḥ sthitam || 378 ||
When it is resorted to thus — 'the dark of the knife and of the girl is similar' — the cause 'it is to be designated by this' stands in the two qualities.
3.14.379 unformalized
यदा निमित्तैस्तद्वन्तो गच्छन्तीव तदात्मताम् ।
भेदाश्रयं तदाख्यानमुपमानोपमेययोः ॥ ३७९ ॥
yadā nimittaistadvanto gacchantīva tadātmatām |
bhedāśrayaṃ tadākhyānamupamānopameyayoḥ || 379 ||
When the possessors of those, through the causes, go as it were to identity with them — that statement of comparans and comparandum rests on difference.
3.14.380 unformalized
तत्त्वासङ्गविवक्षायां येषु भेदो निवर्तते ।
लुप्तोपमानि तान्याहुस्तद्धर्मेण समाश्रयात् ॥ ३८० ॥
tattvāsaṅgavivakṣāyāṃ yeṣu bhedo nivartate |
luptopamāni tānyāhustaddharmeṇa samāśrayāt || 380 ||
Those in which the difference withdraws, when identity-attachment is intended to be expressed — those they call 'elliptical comparisons', from the resort by way of that property.
3.14.381 unformalized
शस्त्र्यां प्रसिद्धं श्यामत्वं मानं सा तेन मीयते ।
अन्याश्यामातु तद्रूपा (त्वतद्रूपा) तेनात्यन्तं न मीयते ॥ ३८१ ॥
śastryāṃ prasiddhaṃ śyāmatvaṃ mānaṃ sā tena mīyate |
anyāśyāmātu tadrūpā (tvatadrūpā) tenātyantaṃ na mīyate || 381 ||
The darkness well-known in the knife is the measure; she is measured by it. But another dark thing, having that form, is not measured by it completely.
3.14.382 unformalized
शस्त्रीं स्वेन गुणेनातो मिमानामाश्रयमान्तरम् ।
असमाप्तगुणं सिद्धेरुपमानं प्रचक्षते ॥ ३८२ ॥
śastrīṃ svena guṇenāto mimānāmāśrayamāntaram |
asamāptaguṇaṃ siddherupamānaṃ pracakṣate || 382 ||
Therefore they call the comparans that other substratum which measures the knife by its own quality — whose quality is incomplete as regards establishment.
3.14.383 unformalized
उपमेये स्थितो धर्मः श्रुतोऽन्यत्रानुमीयते ।
श्रुतोऽथवोपमानस्थ उपमेयेऽनुमीयते ॥ ३८३ ॥
upameye sthito dharmaḥ śruto'nyatrānumīyate |
śruto'thavopamānastha upameye'numīyate || 383 ||
The property residing in the comparandum, being heard, is inferred elsewhere; or, heard as residing in the comparans, it is inferred in the comparandum.
3.14.384 unformalized
अधीयते ब्राह्मणवत् क्षत्रिया दृश्यते ।
उपमेयस्य भिन्नत्वाद् वचनं क्षत्रियाश्रयम् ॥ ३८४ ॥
adhīyate brāhmaṇavat kṣatriyā dṛśyate |
upameyasya bhinnatvād vacanaṃ kṣatriyāśrayam || 384 ||
'The ksatriyas study like brahmins' is seen; from the comparandum's difference, the number rests on the ksatriyas.
3.14.385 unformalized
साधारणं ब्रुवन् धर्मं क्वचिदेव व्यवस्थितम् ।
सामान्यवचनः शब्द इति सूत्रेऽपदिश्यते ॥ ३८५ ॥
sādhāraṇaṃ bruvan dharmaṃ kvacideva vyavasthitam |
sāmānyavacanaḥ śabda iti sūtre'padiśyate || 385 ||
Stating a common property that is settled only somewhere — 'a word expressing the general' is what the sutra says.
3.14.386 unformalized
नाभेदेन न भेदेन गुणो द्विष्ठोऽभिधीयते ।
भिन्नयोर्धर्मयोरेकः श्रूयतेऽन्यः प्रतीयते ॥ ३८६ ॥
nābhedena na bhedena guṇo dviṣṭho'bhidhīyate |
bhinnayordharmayorekaḥ śrūyate'nyaḥ pratīyate || 386 ||
A quality residing in two is expressed neither by non-difference nor by difference; of the two different properties, one is heard, the other is cognized.
3.14.387 unformalized
नात्यन्ताय मिमीते यत् सामान्ये समवस्थितम् ।
सादृश्यादुपमेयार्थः समीपे परिकल्प्यते ॥ ३८७ ॥
nātyantāya mimīte yat sāmānye samavasthitam |
sādṛśyādupameyārthaḥ samīpe parikalpyate || 387 ||
That which, settled in the general, does not measure completely — from similarity, the comparandum's meaning is imagined in proximity.
3.14.388 unformalized
मानं प्रति समीपं वा सादृश्येन प्रतीयते ।
परिच्छेदाद्धि सादृश्यमिह मानोपमानयोः ॥ ३८८ ॥
mānaṃ prati samīpaṃ vā sādṛśyena pratīyate |
paricchedāddhi sādṛśyamiha mānopamānayoḥ || 388 ||
Or the proximity to the measure is cognized by similarity; for from delimitation there is here a similarity of measure and comparison.
3.14.389 unformalized
एकजातिव्यपेक्षायां तदेवेत्यवसीयते ।
भेदस्यैव व्यपेक्षायामन्यदेवेति गम्यते ॥ ३८९ ॥
ekajātivyapekṣāyāṃ tadevetyavasīyate |
bhedasyaiva vyapekṣāyāmanyadeveti gamyate || 389 ||
When one universal is required, 'it is that very thing' is determined; when only the difference is required, 'it is something else' is understood.
3.14.390 unformalized
कर्मत्वं करणत्वं च भेदेनैवाश्रितं यतः ।
अत्यन्तैकत्वविषयान्न स्यात् तेनात्र संशयः ॥ ३९० ॥
karmatvaṃ karaṇatvaṃ ca bhedenaivāśritaṃ yataḥ |
atyantaikatvaviṣayānna syāt tenātra saṃśayaḥ || 390 ||
Since object-hood and instrument-hood are resorted to only by way of difference — from the domain of utter oneness there would be no doubt here.
3.14.391 unformalized
भेदेन तुल्यरूपत्वाच्छालींस्तानिति दृश्यते ।
जात्यभेदात् स एवायमिति भिन्नोऽभिधीयते ॥ ३९१ ॥
bhedena tulyarūpatvācchālīṃstāniti dṛśyate |
jātyabhedāt sa evāyamiti bhinno'bhidhīyate || 391 ||
From likeness of form by way of difference, 'those rice-grains' is seen; from non-difference of universal, 'this is that very one' — the different is expressed.
3.14.392 unformalized
कथं ह्यवयवोऽन्यस्य स्यादन्य इत् चोच्यते ।
अत्यन्तभेदे नानात्वं यत्र तत्त्वं न विद्यते ॥ ३९२ ॥
kathaṃ hyavayavo'nyasya syādanya it cocyate |
atyantabhede nānātvaṃ yatra tattvaṃ na vidyate || 392 ||
For how could a member of another be, and yet be called 'other'? In utter difference there is manifoldness, where identity does not exist.
3.14.393 unformalized
अभेदस्य विवक्षायामेकत्वं सङ्घसङ्घिनोः ।
सङ्घिनोर्न त्वभेदोऽस्ति तथान्यत्वमुदाहृतम् ॥ ३९३ ॥
abhedasya vivakṣāyāmekatvaṃ saṅghasaṅghinoḥ |
saṅghinorna tvabhedo'sti tathānyatvamudāhṛtam || 393 ||
When non-difference is intended, there is oneness of the aggregate and the aggregated; but there is no non-difference of the aggregated ones among themselves — thus otherness has been illustrated.
3.14.394 unformalized
तत्राभिन्नव्यपेक्षायामुपमार्थो न विद्यते ।
यो हि गोरिति विज्ञाने हेतुः सोऽस्ति गवान्तरे ॥ ३९४ ॥
tatrābhinnavyapekṣāyāmupamārtho na vidyate |
yo hi goriti vijñāne hetuḥ so'sti gavāntare || 394 ||
There, when the non-different is required, there is no purpose of comparison; for the cause which is in the cognition 'cow' exists in another cow too.
3.14.395 unformalized
व्यावृत्तानां विशेषाणां व्यापारे तु विवक्षिते ।
न कश्चिदुपकारोऽस्ति बुद्धेर्बुद्ध्यन्तरं प्रति ॥ ३९५ ॥
vyāvṛttānāṃ viśeṣāṇāṃ vyāpāre tu vivakṣite |
na kaścidupakāro'sti buddherbuddhyantaraṃ prati || 395 ||
But when the operation of the excluded particulars is intended — there is no assistance at all of one cognition toward another.
3.14.396 unformalized
किञ्चिद् यत्रास्ति सामान्यं यदि भेदाश्च केचन ।
गोत्वं गोष्वस्ति सामान्यं भेदाश्च शबलादयः ॥ ३९६ ॥
kiñcid yatrāsti sāmānyaṃ yadi bhedāśca kecana |
gotvaṃ goṣvasti sāmānyaṃ bhedāśca śabalādayaḥ || 396 ||
If somewhere there is some general and there are some differences — cowness is the general in cows, and the differences are 'dappled' and the rest.
3.14.397 unformalized
सामान्यं श्यामताद्येव तद्धि साधारणं द्वयोः ।
तदेव सिद्ध्यसिद्धिभ्यां भेद इत्यपदिश्ते ॥ ३९७ ॥
sāmānyaṃ śyāmatādyeva taddhi sādhāraṇaṃ dvayoḥ |
tadeva siddhyasiddhibhyāṃ bheda ityapadiśte || 397 ||
The general is just darkness and the rest; for that is common to the two. That very thing, by establishment and non-establishment, is designated as the difference.
3.14.398 unformalized
श्यामत्वमेव सामान्यमन्येषामुभयोः स्थितम् ।
सम्पूर्णत्वात् तदन्यस्माद् विशेष इति गम्यते ॥ ३९८ ॥
śyāmatvameva sāmānyamanyeṣāmubhayoḥ sthitam |
sampūrṇatvāt tadanyasmād viśeṣa iti gamyate || 398 ||
For others, darkness itself is the general, standing in both; from its completeness, it is understood as the particular as distinct from that other.
3.14.399 unformalized
आकृतौ वापि सामान्ये क्वचिदेव व्यवस्थिताः ।
श्यामादयोऽवसीयन्ते विशेषास्त इहाश्रिताः ॥ ३९९ ॥
ākṛtau vāpi sāmānye kvacideva vyavasthitāḥ |
śyāmādayo'vasīyante viśeṣāsta ihāśritāḥ || 399 ||
Or, settled only somewhere in the form, in the general — 'dark' and the rest are determined; those particulars are what are resorted to here.
3.14.400 unformalized
जातेरभेदे भेदे वा सादृश्यं तत् प्रचक्षते ।
कश्चित् तदाचिदर्थात्मा तथाभूतोऽपदिश्यते ॥ ४०० ॥
jāterabhede bhede vā sādṛśyaṃ tat pracakṣate |
kaścit tadācidarthātmā tathābhūto'padiśyate || 400 ||
In the non-difference or the difference of the universal, they declare that similarity; some meaning-self, being such, is designated.
3.14.401 unformalized
यत्रार्थे प्रत्ययाभेदो न कदाचिद् विकल्पते ।
अविद्यमानभेदत्वात् स एक इति गम्यते ॥ ४०१ ॥
yatrārthe pratyayābhedo na kadācid vikalpate |
avidyamānabhedatvāt sa eka iti gamyate || 401 ||
That meaning in which the non-difference of cognition never varies — from the non-existence of difference, it is understood as one.
3.14.402 unformalized
योऽर्थ आश्रितनानात्वः स एवेत्यपदिश्यते ।
व्यापारं जातिभागस्य तत्रापि प्रतिजानते ॥ ४०२ ॥
yo'rtha āśritanānātvaḥ sa evetyapadiśyate |
vyāpāraṃ jātibhāgasya tatrāpi pratijānate || 402 ||
That meaning which has resorted to manifoldness is designated as 'that very one'; there too they assert the operation of the universal-portion.
3.14.403 unformalized
जातिभागाश्रया प्रख्या तत्राभिन्ना प्रवर्तते ।
व्यक्तिभागाश्रया बुद्धिस्तत्र भेदेन जायते ॥ ४०३ ॥
jātibhāgāśrayā prakhyā tatrābhinnā pravartate |
vyaktibhāgāśrayā buddhistatra bhedena jāyate || 403 ||
The presentation resting on the universal-portion operates there as undivided; the cognition resting on the individual-portion arises there by difference.
3.14.404-405 unformalized
अन्यत्र वर्तमानं सद् भेदाभेदसमन्वितम् ।
निमित्तं पुनरन्यत्र नानात्वेनेव गृह्यते ॥ ४०४ ॥
आधारेषु पदन्यासं कृत्वोपैति तदाश्रयम् ।
स सादृश्यस्य विषय इत्यन्यैरपदिश्यते ॥ ४०५ ॥
anyatra vartamānaṃ sad bhedābhedasamanvitam |
nimittaṃ punaranyatra nānātveneva gṛhyate || 404 ||
ādhāreṣu padanyāsaṃ kṛtvopaiti tadāśrayam |
sa sādṛśyasya viṣaya ityanyairapadiśyate || 405 ||
(404) The cause, existing in one place, endowed with difference and non-difference, is again grasped elsewhere as though by manifoldness. (405) Having planted a foot in the substrata, it approaches what rests on them; that, others declare, is the domain of similarity.
3.14.406 unformalized
परापेक्षे यथा भावे कारणाख्या प्रवर्तते ।
तथान्याधिगमापेक्षमुपमानं प्रचक्षते ॥ ४०६ ॥
parāpekṣe yathā bhāve kāraṇākhyā pravartate |
tathānyādhigamāpekṣamupamānaṃ pracakṣate || 406 ||
As the designation 'cause' operates in a state that depends on another — so, they declare, comparison depends on the knowing of another.
3.14.407 unformalized
गुरुशिष्यपितापुत्रक्रियाकालादयो यथा ।
व्यवहारास्तथौपम्यमप्यपेक्षानिबन्धनम् ॥ ४०७ ॥
guruśiṣyapitāputrakriyākālādayo yathā |
vyavahārāstathaupamyamapyapekṣānibandhanam || 407 ||
As the transactions 'teacher and pupil', 'father and son', 'action and time' and the rest — so comparison too is founded on dependence.
3.14.408 unformalized
श्यामत्वमुपमाने चेद् वृत्तं वृत्तौ प्रयुज्यते ।
उपमेयं समासेन बाह्यं तत्राभिधीयते ॥ ४०८ ॥
śyāmatvamupamāne ced vṛttaṃ vṛttau prayujyate |
upameyaṃ samāsena bāhyaṃ tatrābhidhīyate || 408 ||
If the darkness which operated in the comparans is employed in the derivative formation — then the comparandum, being external, is expressed by the compound.
3.14.409 unformalized
टाबन्त एव चैत्रादौ श्यामाशब्दस्तथा भवेत् ।
सूत्रे च प्रथमाभावान्न श्यामाद्युपसर्जनम् ॥ ४०९ ॥
ṭābanta eva caitrādau śyāmāśabdastathā bhavet |
sūtre ca prathamābhāvānna śyāmādyupasarjanam || 409 ||
The word 'syama', ending in 'tap', would thus occur in 'Caitra' and the like; and from the absence of the nominative in the sutra, 'syama' and the rest is not the subordinate.
3.14.410 unformalized
अथवैकविभक्तित्वाद् गुणत्वाद् वोपसर्जनम् ।
नैव तित्तिरिकल्माष्यामिष्टः स्त्रीप्रत्ययो भवेत् ॥ ४१० ॥
athavaikavibhaktitvād guṇatvād vopasarjanam |
naiva tittirikalmāṣyāmiṣṭaḥ strīpratyayo bhavet || 410 ||
Or, from having a single case-ending, or from being a quality, it is the subordinate; the desired feminine affix would not occur in 'tittiri-kalmasi'.
3.14.411 unformalized
सति शिष्टबलीयस्त्वाद् बाह्ये ङीषि च सत्यपि ।
उपमानस्वरो न स्यात् तस्मात् स्त्र्यन्तः समस्यते ॥ ४११ ॥
sati śiṣṭabalīyastvād bāhye ṅīṣi ca satyapi |
upamānasvaro na syāt tasmāt stryantaḥ samasyate || 411 ||
From the greater strength of what is taught while the other is present, and even where the external 'nis' is there — the comparans-accent would not occur; therefore the feminine-ending is compounded.
3.14.412 unformalized
गुणे न चोपमानस्थे सापेक्षत्वं प्रकल्पते ।
प्राधान्यस्य (प्रधानस्य) तथा न स्याद् व्याघ्रादौ लिङ्गदर्शनम् ॥ ४१२ ॥
guṇe na copamānasthe sāpekṣatvaṃ prakalpate |
prādhānyasya (pradhānasya) tathā na syād vyāghrādau liṅgadarśanam || 412 ||
And dependence is not conceivable in a quality residing in the comparans; thus the seeing of gender in 'tiger' and the rest would not belong to the principal.
3.14.413 unformalized
तस्मात् सति गुणत्वेऽपि प्राधान्यं विग्रहान्तरे ।
नैवञ्जतीयकं शास्त्रे सम्भवत्युपसर्जनम् ॥ ४१३ ॥
tasmāt sati guṇatve'pi prādhānyaṃ vigrahāntare |
naivañjatīyakaṃ śāstre sambhavatyupasarjanam || 413 ||
Therefore, even though it is a quality, there is principality in another analysis; a subordinate of this kind is not possible in the science.
3.14.414 unformalized
उपमेयात्मनि श्यामे वर्तमेनोऽभिधीयते ।
उपमानेष्वनिर्दिष्टः सामर्थ्यात् सम्प्रतीयते ॥ ४१४ ॥
upameyātmani śyāme vartameno'bhidhīyate |
upamāneṣvanirdiṣṭaḥ sāmarthyāt sampratīyate || 414 ||
Existing in the comparandum's self, 'dark' is expressed; not stated in the comparanda, it is understood from capacity.
3.14.415 unformalized
द्रव्यमात्रेऽपि निर्दिष्टे चन्द्रवक्त्रेऽनुगम्यते ।
विशिष्ट एव चन्द्रस्थो गुणो नोपप्लवादयः ॥ ४१५ ॥
dravyamātre'pi nirdiṣṭe candravaktre'nugamyate |
viśiṣṭa eva candrastho guṇo nopaplavādayaḥ || 415 ||
Even when only the substance is indicated, in 'moon-face' a specific quality residing in the moon is what follows — not eclipses and the rest.
3.14.416 unformalized
भेदभावनयैतच्च समासेऽप्युपवर्ण्यते ।
विशिष्टगुणभिन्नेऽर्थे पदमन्यत् प्रयुज्यते ॥ ४१६ ॥
bhedabhāvanayaitacca samāse'pyupavarṇyate |
viśiṣṭaguṇabhinne'rthe padamanyat prayujyate || 416 ||
And this is described, in the compound too, by the cultivation of difference; another word is employed in a meaning differentiated by the specific quality.
3.14.417 unformalized
यदि भिन्नाधिकरणो वचनादनुगम्यते ।
मृगीव चपलेत्यत्र पुंवद्भावो न सिध्यति ॥ ४१७ ॥
yadi bhinnādhikaraṇo vacanādanugamyate |
mṛgīva capaletyatra puṃvadbhāvo na sidhyati || 417 ||
If a different locus is followed from the statement — then in 'fickle as a doe' the treatment-as-masculine does not succeed.
3.14.418 unformalized
अस्त्रीपूर्वपदत्वात् तु पुंवद्भावो भविष्यति ।
तथैव मृगदुग्धादो न चेत् स्त्र्यर्थो विवक्ष्यते ॥ ४१८ ॥
astrīpūrvapadatvāt tu puṃvadbhāvo bhaviṣyati |
tathaiva mṛgadugdhādo na cet stryartho vivakṣyate || 418 ||
But from the first member's not being feminine, the treatment-as-masculine will occur; likewise in 'deer-milk' and the rest, if the feminine meaning is not intended.
3.14.419 unformalized
शस्त्रीव शस्त्री श्यामेति देवदत्तैव कथ्यते ।
तस्यामेवोभयं तस्मादुच्यते शास्त्रविग्रहे ॥ ४१९ ॥
śastrīva śastrī śyāmeti devadattaiva kathyate |
tasyāmevobhayaṃ tasmāducyate śāstravigrahe || 419 ||
'Dark like a knife' — Devadatta alone is spoken of; therefore both are stated of her alone, in the science's analysis.
3.14.420 unformalized
पुंवद्भावस्य सिद्ध्यर्थं पक्षे स्त्रीप्रत्ययस्य च ।
बह्वपेक्ष्यमतस्तस्यामुभयप्रतिपादनम् ॥ ४२० ॥
puṃvadbhāvasya siddhyarthaṃ pakṣe strīpratyayasya ca |
bahvapekṣyamatastasyāmubhayapratipādanam || 420 ||
For the establishing of the treatment-as-masculine, and, on the alternative, of the feminine affix — much has to be taken into account; therefore both are conveyed of her.
3.14.421 unformalized
प्राप्तिः प्रगृह्यसंज्ञाया न स्यात् प्रत्ययलक्षणात् ।
कुमार्यगारे न ह्यस्ति समासो वचनान्तरे ॥ १२१ ॥
prāptiḥ pragṛhyasaṃjñāyā na syāt pratyayalakṣaṇāt |
kumāryagāre na hyasti samāso vacanāntare || 121 ||
The obtaining of the term 'pragrhya' would not arise from the affix-indication; for in 'kumaryagara' there is no compound in another number.
3.14.422 unformalized
अथ श्यामेव शस्त्रीवं श्यामेत्येवं प्रयुज्यते ।
शस्त्री यथेयं श्यामेति तावदेव प्रतीयते ॥ ४२२ ॥
atha śyāmeva śastrīvaṃ śyāmetyevaṃ prayujyate |
śastrī yatheyaṃ śyāmeti tāvadeva pratīyate || 422 ||
Now, 'dark as a knife' is thus employed; 'this is dark, as a knife is' — only that much is cognized.
3.14.423 unformalized
उपलक्षणमात्रार्था गुणस्यास्य यदि श्रुतिः ।
पृथग् द्वयोः श्रुतोऽप्येष नेष्टस्यार्थस्य वाचकः ॥ ४२३ ॥
upalakṣaṇamātrārthā guṇasyāsya yadi śrutiḥ |
pṛthag dvayoḥ śruto'pyeṣa neṣṭasyārthasya vācakaḥ || 423 ||
If the hearing of this quality has mere indication for its purpose — then, heard separately of the two, it is not the expresser of the desired meaning.
3.14.424 unformalized
उपमेयं तु यद् वाच्यं तस्य चेत् प्रतिपादने ।
सव्यापारा गुणास्तत्र सर्वस्योक्तिः सकृच्छ्रुतौ ॥ ४२४ ॥
upameyaṃ tu yad vācyaṃ tasya cet pratipādane |
savyāpārā guṇāstatra sarvasyoktiḥ sakṛcchrutau || 424 ||
But if, in conveying the comparandum which is to be expressed, the qualities are engaged in operation there — then in a single hearing there is the statement of all.
3.14.425 unformalized
प्रकाराधारभेदेन विशेषे समवस्थितः ।
शब्दान्तराभिसम्बन्धे सामान्यवचनः कथम् ॥ ४२५ ॥
prakārādhārabhedena viśeṣe samavasthitaḥ |
śabdāntarābhisambandhe sāmānyavacanaḥ katham || 425 ||
Settled in the particular through difference of mode and of substratum — in connection with another word, how is it 'expressing the general'?
3.14.426-427 unformalized
सादृश्यमात्रं सामान्यं द्विष्ठं कैश्चित् प्रतीयते ।
गुणो भेदेऽप्यभेदेन द्विवृत्तिर्वा विवक्षितः ॥ ४२६ ॥
व्यापारो जातिभागस्य द्रव्ययोर्वाभिधित्सितः ।
रूपात् सामान्यवाचित्वं प्राग्वा वृत्तेरुदाहृतम् ॥ ४२७ ॥
sādṛśyamātraṃ sāmānyaṃ dviṣṭhaṃ kaiścit pratīyate |
guṇo bhede'pyabhedena dvivṛttirvā vivakṣitaḥ || 426 ||
vyāpāro jātibhāgasya dravyayorvābhidhitsitaḥ |
rūpāt sāmānyavācitvaṃ prāgvā vṛtterudāhṛtam || 427 ||
(426) By some, mere similarity is cognized as the general, residing in two; or the quality, though in difference, is intended as operating in two by non-difference. (427) Or the operation of the universal-portion, of the two substances, is what is meant to be expressed; or the expressing of the general from the form, prior to the derivation, has been illustrated.
3.14.428 unformalized
व्याघ्रशब्दो यदा शौर्यात् पुरुषार्थोऽवतिष्ठते ।
तदाधिकरणाभेदात् समासस्यास्ति सम्भवः ॥ ४२८ ॥
vyāghraśabdo yadā śauryāt puruṣārtho'vatiṣṭhate |
tadādhikaraṇābhedāt samāsasyāsti sambhavaḥ || 428 ||
When the word 'tiger', by reason of valour, comes to stand for the man-meaning — then, from non-difference of locus, the compound is possible.
3.14.429 unformalized
शूरशब्दप्रयोगे तु व्याघ्रशब्दो मृगे स्थितः ।
भिन्नेऽधिकरणे वृत्तेस्तत्र नैवास्ति सम्भवः ॥ ४२९ ॥
śūraśabdaprayoge tu vyāghraśabdo mṛge sthitaḥ |
bhinne'dhikaraṇe vṛttestatra naivāsti sambhavaḥ || 429 ||
But when the word 'brave' is employed, the word 'tiger' stands in the animal; the locus being different, there is no possibility of derivation there.
3.14.430 unformalized
उष्ट्रावयवतुल्येषु मुखेषूष्ट्रश्रुतिर्यथा ।
वर्तते गृहतुल्ये च प्रासादे मधुराश्रुतिः ॥ ४३० ॥
uṣṭrāvayavatulyeṣu mukheṣūṣṭraśrutiryathā |
vartate gṛhatulye ca prāsāde madhurāśrutiḥ || 430 ||
As the word 'camel' operates in faces resembling a camel's part; and the word 'Madhura' in a palace resembling a house.
3.14.431 unformalized
यथाध्ययनयोः साम्यमध्येत्रोरपदिश्यते ।
तथा क्रियागतैर्धर्मैरुच्यन्ते साधनाश्रयाः ॥ ४३१ ॥
yathādhyayanayoḥ sāmyamadhyetrorapadiśyate |
tathā kriyāgatairdharmairucyante sādhanāśrayāḥ || 431 ||
As the similarity of two studyings is designated of the two students — so the substrata of the means are spoken of by properties belonging to the action.
3.14.432 unformalized
इवार्थे यच्च वचनं पूर्वसूत्रे च यो विधिः ।
क्रियाशब्दश्रुतौ भेदो न कश्चित् विद्यते तयोः ॥ ४३२ ॥
ivārthe yacca vacanaṃ pūrvasūtre ca yo vidhiḥ |
kriyāśabdaśrutau bhedo na kaścit vidyate tayoḥ || 432 ||
The statement in the sense of 'iva', and the rule in the previous sutra — in the hearing of an action-word there is no difference at all between those two.
3.14.433 unformalized
वत्यन्तावयवे वाक्ये यदौपम्यं प्रतीयते ।
तत्प्रत्ययविधौ सूत्रे निर्देशोऽयं विचार्यते ॥ ४३३ ॥
vatyantāvayave vākye yadaupamyaṃ pratīyate |
tatpratyayavidhau sūtre nirdeśo'yaṃ vicāryate || 433 ||
The comparison cognized in a sentence having a 'vati'-ending member — in the sutra prescribing that affix, this indication is what is considered.
3.14.434 unformalized
क्रियेत्युपाधिः प्राथम्यात् प्रकृत्यर्थस्य यद्यपि ।
न प्रातिपदिकं तत्र क्रियावाच्युपपद्यते ॥ ४३४ ॥
kriyetyupādhiḥ prāthamyāt prakṛtyarthasya yadyapi |
na prātipadikaṃ tatra kriyāvācyupapadyate || 434 ||
Although 'action' is an adjunct of the base-meaning by primacy — a nominal base expressing action is not possible there.
3.14.435 unformalized
सत्त्वृत्तस्य शेषे वा तृतीया साधनेऽपि वा ।
तिङामसत्त्वाचित्वादुभयं तन्न विद्यते ॥ ४३५ ॥
sattvṛttasya śeṣe vā tṛtīyā sādhane'pi vā |
tiṅāmasattvācitvādubhayaṃ tanna vidyate || 435 ||
Or the third case, of what operates in a substance, in the remainder or in the means — from the finite verbs' expressing non-substance, neither of those exists.
3.14.436 unformalized
पाकादस्तृतीयान्ताः सत्त्वधर्मसमन्वयात् ।
न क्रियेत्यपदिश्यन्ते कृत्वोर्थप्रत्यये यथा ॥ ४३६ ॥
pākādastṛtīyāntāḥ sattvadharmasamanvayāt |
na kriyetyapadiśyante kṛtvorthapratyaye yathā || 436 ||
'Paka' and the rest, ending in the third case, are not designated as 'action', from their concomitance with substance-properties — as in the affix in the sense of 'krtvas'.
3.14.437 unformalized
ये चाव्ययकृतः केचित् क्रियाधर्मसमर्न्विताः ।
तेषामसत्त्वाचित्वं तिङ्न्तैर्न विशिष्यते ॥ ४३७ ॥
ye cāvyayakṛtaḥ kecit kriyādharmasamarnvitāḥ |
teṣāmasattvācitvaṃ tiṅntairna viśiṣyate || 437 ||
And those indeclinable krt-forms which are endowed with action-properties — their expressing of non-substance is not distinguished from that of the finite verbs.
3.14.438 unformalized
कृत्वसुज्विषया यापि शयितव्यादिषु क्रिया ।
उपमानोपमेयत्व तत्राप्यन्तमसम्भवि ॥ ४३८ ॥
kṛtvasujviṣayā yāpi śayitavyādiṣu kriyā |
upamānopameyatva tatrāpyantamasambhavi || 438 ||
And that action which is the domain of 'krtvasuc', in 'sayitavya' and the rest — there too the comparans-comparandum relation is utterly impossible.
3.14.439 unformalized
न केवलौ द्रव्यगुणौ तद्वान् वाप्युपमीयते ।
शयितव्यादिभिस्तेषु नोपमार्थोऽस्ति कश्चन ॥ ४३९ ॥
na kevalau dravyaguṇau tadvān vāpyupamīyate |
śayitavyādibhisteṣu nopamārtho'sti kaścana || 439 ||
Neither the bare substance and quality, nor their possessor, is compared; by 'sayitavya' and the rest there is no purpose of comparison in them.
3.14.440 unformalized
उपमानोपमेयत्वे द्रव्ये चानुक्तधर्मिणि ।
निमित्तत्वेन गम्यन्ते रूढयोगाः क्रियागुणाः ॥ ४४० ॥
upamānopameyatve dravye cānuktadharmiṇi |
nimittatvena gamyante rūḍhayogāḥ kriyāguṇāḥ || 440 ||
In the comparans-comparandum relation, and in a substance whose property is unstated — the conventionally connected actions and qualities are understood as the cause.
3.14.441 unformalized
होतव्यसदृशो होतेत्यत्राप्यर्थो न विद्यते ।
विरोधात् क्रियया तस्मात् क्रियावान् नोपमीयते ॥ ४४१ ॥
hotavyasadṛśo hotetyatrāpyartho na vidyate |
virodhāt kriyayā tasmāt kriyāvān nopamīyate || 441 ||
'The hotr is like what is to be offered' — here too there is no meaning; from contradiction with the action, therefore, an action-possessor is not compared.
3.14.442 unformalized
क्रिया समानजातीय तद्भावान्नोपमीयते ।
जातिभेदेऽपि पाकेन (वा केन) भिन्नाः पाकादयः क्रियाः ॥ ४४२ ॥
kriyā samānajātīya tadbhāvānnopamīyate |
jātibhede'pi pākena (vā kena) bhinnāḥ pākādayaḥ kriyāḥ || 442 ||
An action of the same class is not compared, from its being that; and even where the class differs, the actions 'cooking' and the rest are differentiated by 'cooking'.
3.14.443 unformalized
आधारभेदाद् भिन्नायामुपमानस्य सम्भवः ।
अध्येतव्येन विप्राणां तुल्यमध्ययनं विशाम् ॥ ४४३ ॥
ādhārabhedād bhinnāyāmupamānasya sambhavaḥ |
adhyetavyena viprāṇāṃ tulyamadhyayanaṃ viśām || 443 ||
Where it is differentiated by difference of substratum, comparison is possible: 'the vaisyas' study is like the brahmins' studying'.
3.14.444 unformalized
अर्थात् प्रकरणाद् वापि यत्रोपेक्ष्यं प्रतीयते ।
सामर्थ्यादनपेक्षस्य तस्य वृत्तिः प्रसज्यते ॥ ४४४ ॥
arthāt prakaraṇād vāpi yatropekṣyaṃ pratīyate |
sāmarthyādanapekṣasya tasya vṛttiḥ prasajyate || 444 ||
Where what is to be expected is cognized from the meaning or from the context — the derivation of that, being independent, follows from capacity.
3.14.445 unformalized
तैलापाकेन तुल्ये च धृतपाके विवक्षिते ।
क्रियावदपि कार्याणां दर्शनात् प्रत्ययो भवेत् ॥ ४४५ ॥
tailāpākena tulye ca dhṛtapāke vivakṣite |
kriyāvadapi kāryāṇāṃ darśanāt pratyayo bhavet || 445 ||
And when a ghee-cooking similar to an oil-cooking is intended — from the seeing of operations even as with an action, the affix would occur.
3.14.446 unformalized
अतिङ्ग्रहणमेवं तु समासस्य निवर्तकम् ।
गमनं कारकस्येति ण्वुल्यन्यस्मिन्न संभवेत् ॥ ४४६ ॥
atiṅgrahaṇamevaṃ tu samāsasya nivartakam |
gamanaṃ kārakasyeti ṇvulyanyasminna saṃbhavet || 446 ||
Thus the taking-up of 'atin' is what excludes the compound; 'the going of the agent' — 'nvul' would not be possible in another.
3.14.447 unformalized
सर्वस्य परिहारार्थं समुदायत्वमाश्रितम् ।
शुद्धायाः संभवान्नस्यात् क्रियाया ब्राह्मणादिषु ॥ ४४७ ॥
sarvasya parihārārthaṃ samudāyatvamāśritam |
śuddhāyāḥ saṃbhavānnasyāt kriyāyā brāhmaṇādiṣu || 447 ||
For the avoidance of all of it, aggregate-hood is resorted to; from the possibility of the pure action, it would not obtain in 'brahmana' and the rest.
3.14.448 unformalized
उपमानविवक्षायां स्वधर्मश्च निवर्तते ।
क्रियाया न श्रुताद् यस्मादुपमानं समाप्यते ॥ ४४८ ॥
upamānavivakṣāyāṃ svadharmaśca nivartate |
kriyāyā na śrutād yasmādupamānaṃ samāpyate || 448 ||
When the comparans is intended to be expressed, its own property withdraws; since comparison is not completed from the heard action.
3.14.449 unformalized
तृतीयाऽप्याश्रितो भेदो धर्मः साधारणो द्वयोः ।
व्यापारवान् न कृत्स्नस्य साम्यं कृत्स्नेन विद्यते ॥ ४४९ ॥
tṛtīyā'pyāśrito bhedo dharmaḥ sādhāraṇo dvayoḥ |
vyāpāravān na kṛtsnasya sāmyaṃ kṛtsnena vidyate || 449 ||
The third case too — the difference resorted to, the property common to the two, engaged in operation; there is no similarity of the whole with the whole.
3.14.450 unformalized
द्रव्ये वापि क्रियायां वा निमित्तात् तत् प्रकल्पते ।
क्रियाणां विद्यमानत्वाद् वृत्तिर्न स्याद् गवादिषु ॥ ४५० ॥
dravye vāpi kriyāyāṃ vā nimittāt tat prakalpate |
kriyāṇāṃ vidyamānatvād vṛttirna syād gavādiṣu || 450 ||
In a substance or in an action, that is conceivable from the cause; from the existence of actions, there would be no derivative formation in 'go' and the rest.
3.14.451 unformalized
अभावात् केवलायास्तु तद्वानर्थः प्रतीयते ।
प्रधानासम्भवे युक्ता लक्षणार्था क्रियाश्रुतिः ॥ ४५१ ॥
abhāvāt kevalāyāstu tadvānarthaḥ pratīyate |
pradhānāsambhave yuktā lakṣaṇārthā kriyāśrutiḥ || 451 ||
But from the absence of the pure action, the meaning possessing it is what is cognized; when the principal is impossible, the hearing of the action, having indication for its purpose, is proper.
3.14.452 unformalized
क्रियाधर्मान्तरेषु सापेक्षाः क्रियाशब्दाः क्रियान्तरे ।
उपकाराय गृह्यन्ते यथैव ब्राह्मणादयः ॥ ४५२ ॥
kriyādharmāntareṣu sāpekṣāḥ kriyāśabdāḥ kriyāntare |
upakārāya gṛhyante yathaiva brāhmaṇādayaḥ || 452 ||
Action-words, dependent, in other action-properties, in another action — are taken up for assistance, just as 'brahmana' and the rest are.
3.14.453 unformalized
यथा प्रकर्षः सर्वत्र निमित्तान्तरहेतुकः ।
द्रव्यवद् गुणशब्देऽपि स निमित्तमपेक्षते ॥ ४५३ ॥
yathā prakarṣaḥ sarvatra nimittāntarahetukaḥ |
dravyavad guṇaśabde'pi sa nimittamapekṣate || 453 ||
As excellence everywhere is caused by some other cause — so, as in a substance, in a quality-word too it requires a cause.
3.14.454 unformalized
यो य उच्चार्यते शब्दः स स्वरूपनिबन्धनः ।
यथा तथोपमानेषु व्यपेक्षा न निवर्तते ॥ ४५४ ॥
yo ya uccāryate śabdaḥ sa svarūpanibandhanaḥ |
yathā tathopamāneṣu vyapekṣā na nivartate || 454 ||
Whatever word is uttered, it is grounded in its own form; and since it is so, in the comparanda the mutual expectancy does not withdraw.
3.14.455 unformalized
कियावृत्तेस्तृतीयान्तस्यैतच्चासंगते सति ।
प्रसिद्धन्यायकरणो भाष्ये युजिरुदाहृतः ॥ ४५५ ॥
kiyāvṛttestṛtīyāntasyaitaccāsaṃgate sati |
prasiddhanyāyakaraṇo bhāṣye yujirudāhṛtaḥ || 455 ||
And this, of what ends in the third case operating in an action, there being non-connection — 'yuj', having the well-known reasoning for its instrument, is cited in the Bhasya.
3.14.456 unformalized
अन्तर्भूते तु करणे प्रयोगो न पुनर्भवेत् ।
न्यायेनायुक्तमित्यत्र जीवतौ प्राणकर्मवत् ॥ ४५६ ॥
antarbhūte tu karaṇe prayogo na punarbhavet |
nyāyenāyuktamityatra jīvatau prāṇakarmavat || 456 ||
But when the instrument is included, the employment would not occur again — as in 'unjoined by reasoning', like the breath-object in 'lives'.
3.14.457 unformalized
शास्त्राभ्यासाय भेदोऽयमयुक्तमिति वर्ण्यते ।
अशोभनमसम्बद्धमिति रूढिर्व्यवस्थिता ॥ ४५७ ॥
śāstrābhyāsāya bhedo'yamayuktamiti varṇyate |
aśobhanamasambaddhamiti rūḍhirvyavasthitā || 457 ||
This distinction is described as 'ayuktam' for the practice of the science; the convention 'improper', 'unconnected' is what is settled.
3.14.458 unformalized
विविभक्तिः प्रकृत्यर्थं प्रत्युपाधिः कथं भवेत् ।
विभक्तिपरिणामे च प्रकल्प्यं विषयान्तरम् ॥ ४५८ ॥
vivibhaktiḥ prakṛtyarthaṃ pratyupādhiḥ kathaṃ bhavet |
vibhaktipariṇāme ca prakalpyaṃ viṣayāntaram || 458 ||
How could a case-ending be an adjunct with regard to the base-meaning? And in the transformation of the case-ending, another domain must be imagined.
3.14.459-460 unformalized
विभक्त्यन्तरयोगो हि यस्य तद्विषयान्तरे ।
विभक्त्यन्तरसम्बन्धः सामर्थ्यादनुमीयते ॥ ४५९ ॥
सारूप्यात् तु तदेवेदमिति तत्रोपचर्यते ।
शब्दान्तरे विभक्त्या तु युक्तं शास्त्रे तदश्रुतम् ॥ ४६० ॥
vibhaktyantarayogo hi yasya tadviṣayāntare |
vibhaktyantarasambandhaḥ sāmarthyādanumīyate || 459 ||
sārūpyāt tu tadevedamiti tatropacaryate |
śabdāntare vibhaktyā tu yuktaṃ śāstre tadaśrutam || 460 ||
(459) For that which has connection with another case-ending — in another domain of it, connection with another case-ending is inferred from capacity. (460) But from likeness of form, 'this is that very one' is there figuratively applied; whereas in another word, joined with a case-ending — that is not heard in the science.
3.14.461 unformalized
प्रकृतिश्चेत् तृतीयान्ता तेनेत्यस्मात् प्रतीयते ।
क्रियेति प्रथमान्ता सा कथं भवितुमर्हति ॥ ४६१ ॥
prakṛtiścet tṛtīyāntā tenetyasmāt pratīyate |
kriyeti prathamāntā sā kathaṃ bhavitumarhati || 461 ||
If the base ends in the third case, it is cognized from 'tena'; how can that, being 'kriya' ending in the first case, be proper?
3.14.462 unformalized
क्रिययेति तृतीया च प्रयोगे कस्य कल्प्यताम् ।
तेनेत्यस्य हि सम्बन्धः सूत्रस्थेन न विद्यते ॥ ४६२ ॥
kriyayeti tṛtīyā ca prayoge kasya kalpyatām |
tenetyasya hi sambandhaḥ sūtrasthena na vidyate || 462 ||
And in the employment 'kriyaya', the third case — for whom is it to be imagined? For the connection of 'tena' with what stands in the sutra does not exist.
3.14.463 unformalized
सोपस्कारेषु सूत्रेषु वाक्ये शेषः समर्थ्यते ।
तेन यत् तत् तृतीयान्तं क्रिया चेत् सेति गम्यते ॥ ४६३ ॥
sopaskāreṣu sūtreṣu vākye śeṣaḥ samarthyate |
tena yat tat tṛtīyāntaṃ kriyā cet seti gamyate || 463 ||
In sutras requiring supplementation, the remainder is justified in the sentence; therefore, of what ends in the third case — if it is an action, 'that one' is understood.
3.14.464 unformalized
उपाधेः कस्यचिद् वाक्ये प्रयोग उपलभ्यते ।
प्रतीयमानधर्मान् यो न कदाचित् प्रयुज्यते ॥ ४६४ ॥
upādheḥ kasyacid vākye prayoga upalabhyate |
pratīyamānadharmān yo na kadācit prayujyate || 464 ||
The employment of some adjunct is found in a sentence; that which has the cognized properties is never employed.
3.14.465 unformalized
नीलमुत्पलमित्यत्र न विशेष्ये न भेदके ।
कश्चित् तद्धर्मवचनो वाक्ये शब्दः प्रयुज्यते ॥ ४६५ ॥
nīlamutpalamityatra na viśeṣye na bhedake |
kaścit taddharmavacano vākye śabdaḥ prayujyate || 465 ||
In 'blue lotus', neither in the qualified nor in the differentiator is any word expressing that property employed in the sentence.
3.14.466 unformalized
अत्यन्तानुगमात् तत्र न सूत्रे न च विग्रहे ।
विभक्तिपरिणामेन किञ्चिदस्ति प्रयोजनम् ॥ ४६६ ॥
atyantānugamāt tatra na sūtre na ca vigrahe |
vibhaktipariṇāmena kiñcidasti prayojanam || 466 ||
From the utter concomitance there, there is no purpose at all — neither in the sutra nor in the analysis — in a transformation of the case-ending.
3.14.467 unformalized
तृतीयान्तं क्रियेत्येतद् विग्रहे न प्रयुज्यते ।
यथा दण्डः प्रहरणं क्रीडायामिति दृश्यते ॥ ४६७ ॥
tṛtīyāntaṃ kriyetyetad vigrahe na prayujyate |
yathā daṇḍaḥ praharaṇaṃ krīḍāyāmiti dṛśyate || 467 ||
The third-case-ending 'kriya' is not employed in the analysis; as 'the staff is the weapon in the play' is seen.
3.14.468 unformalized
घविधौ घश्च संज्ञायामिति सूत्र उदाहृतम् ।
उपादानं प्रयोगेषु तस्यात्यन्तं न विद्यते ॥ ४६८ ॥
ghavidhau ghaśca saṃjñāyāmiti sūtra udāhṛtam |
upādānaṃ prayogeṣu tasyātyantaṃ na vidyate || 468 ||
In the rule for 'gha', 'and gha, in a name' is cited in the sutra; its taking-up is never found in usages.
3.14.469 unformalized
यैरप्रयुक्तैः संस्कारः प्रधानेषु प्रतीयते ।
ते भेदेऽपि विभक्तीनां निर्दिश्यन्त उपाधयः ॥ ४६९ ॥
yairaprayuktaiḥ saṃskāraḥ pradhāneṣu pratīyate |
te bhede'pi vibhaktīnāṃ nirdiśyanta upādhayaḥ || 469 ||
Those adjuncts by which, though unemployed, the formation is cognized in the principals — they are indicated, even where the case-endings differ.
3.14.470 unformalized
समुदायेषु वर्तन्ते भावानां सहचारिणाम् ।
शब्दास्तत्त्वाविवक्षायां समुच्चयविकल्पयोः ॥ ४७० ॥
samudāyeṣu vartante bhāvānāṃ sahacāriṇām |
śabdāstattvāvivakṣāyāṃ samuccayavikalpayoḥ || 470 ||
Words operate in the aggregates of accompanying states, when reality is not intended to be expressed — in accumulation and in alternation.
3.14.471 unformalized
मुच्चयस्तु क्रियते येषु प्रत्यर्थवृत्तिषु ।
भेदाधिष्ठानया योगस्तेषां भवति सङ्ख्यया ॥ ४७१ ॥
muccayastu kriyate yeṣu pratyarthavṛttiṣu |
bhedādhiṣṭhānayā yogasteṣāṃ bhavati saṅkhyayā || 471 ||
But those, operating in each meaning, in which accumulation is made — they have connection with a number based on difference.
3.14.472 unformalized
सर्वैर्विशिष्टास्तैरर्थैर्जन्यन्ते सहचारिभिः ।
बुद्धयः प्रतिपत्तॄणां शब्दार्थांस्तानतो विदुः ॥ ४७२ ॥
sarvairviśiṣṭāstairarthairjanyante sahacāribhiḥ |
buddhayaḥ pratipattṝṇāṃ śabdārthāṃstānato viduḥ || 472 ||
The cognitions of comprehenders are produced as specified by all those accompanying meanings; therefore they know those to be the word-meanings.
3.14.473 unformalized
संसृष्टाः प्रत्ययेष्वर्थाः सर्व एवोपकारिणः ।
तेषां प्रत्ययरूपेण सर्वेषां शब्दवाच्यता ॥ ४७३ ॥
saṃsṛṣṭāḥ pratyayeṣvarthāḥ sarva evopakāriṇaḥ |
teṣāṃ pratyayarūpeṇa sarveṣāṃ śabdavācyatā || 473 ||
In the cognitions the meanings are all conjoined, all assisting; of all of them there is expressibility by the word, in the form of the cognition.
3.14.474 unformalized
केवलानां तु भावानां न रूपमवधार्यते ।
अनिरूपितरूपेषु तेषु शब्दो न वर्तते ॥ ४७४ ॥
kevalānāṃ tu bhāvānāṃ na rūpamavadhāryate |
anirūpitarūpeṣu teṣu śabdo na vartate || 474 ||
But of bare states, the form is not determined; and in them, whose form is undetermined, the word does not operate.
3.14.475 unformalized
पूर्वशब्दप्रयोगाच्च समूहान्न निवर्तते ।
वर्ततेऽवयवे वापि नोपात्तं त्यजति क्वचित् ॥ ४७५ ॥
pūrvaśabdaprayogācca samūhānna nivartate |
vartate'vayave vāpi nopāttaṃ tyajati kvacit || 475 ||
And from the employment of the earlier word, it does not withdraw from the aggregate; or else it operates in the member; it never abandons what has been taken up.
3.14.476 unformalized
समुदायाभिधायी च यदि भेदं विशेषयेत् ।
तत्रातुल्यविभक्तित्वं पूर्वकायादिवद् भवेत् ॥ ४७६ ॥
samudāyābhidhāyī ca yadi bhedaṃ viśeṣayet |
tatrātulyavibhaktitvaṃ pūrvakāyādivad bhavet || 476 ||
And if what expresses the aggregate were to qualify the difference — there would be non-equal case-endings, as in 'the fore-body' and the rest.
3.14.477 unformalized
समूहे च प्रदेशे च पञ्चावा इति दृश्यते ।
तथा विशेषणं सर्व इत्येतदुपपद्यते ॥ ४७७ ॥
samūhe ca pradeśe ca pañcāvā iti dṛśyate |
tathā viśeṣaṇaṃ sarva ityetadupapadyate || 477 ||
In the aggregate and in the specific instance alike, 'five sheep' is seen; thus the qualifier 'all' is proper.
3.14.478 unformalized
तथार्धपिप्लीत्यत्र जात्यन्तरनिवृत्तये ।
अर्धं च पिप्पली चेति खण्डे शब्दः प्रयुज्यते ॥ ४७८ ॥
tathārdhapiplītyatra jātyantaranivṛttaye |
ardhaṃ ca pippalī ceti khaṇḍe śabdaḥ prayujyate || 478 ||
So in 'half a pepper': for the exclusion of another class, 'a half, and a pepper', the word is employed for the piece.
3.14.479 unformalized
मात्राणां हि तिरोभावे परिमाणं न विद्यते ।
कुमार्य इति तेन स्यात् कुमार्यां भेदसम्भवात् ॥ १७९ ॥
mātrāṇāṃ hi tirobhāve parimāṇaṃ na vidyate |
kumārya iti tena syāt kumāryāṃ bhedasambhavāt || 179 ||
For in the disappearance of the measures, the measure does not exist; therefore 'kumaryah' would come about, from the possibility of difference in 'kumari'.
3.14.480 unformalized
असिद्धास्तु विशेषेण समुदाये व्यवस्थिताः ।
प्रदेशे दर्शनं तेषामर्थप्रकरणादिभिः ॥ ४८० ॥
asiddhāstu viśeṣeṇa samudāye vyavasthitāḥ |
pradeśe darśanaṃ teṣāmarthaprakaraṇādibhiḥ || 480 ||
But not being established specifically, they stand settled in the aggregate; their being seen in the specific instance is by meaning, context and the rest.
3.14.481-482 unformalized
यदुपव्यञ्जनं जातेः सहचारि च कर्मसु ।
तत्र वा रूढसम्बन्धं यत् प्रायेणापलक्षितम् ॥ ४८१ ॥
समुदायः प्रदेशो वेत्येवं तस्मिन्ननाश्रिते ।
अर्थात्मन्यविशेषेण वर्तन्ते ब्राह्मणादयः ॥ ४८२ ॥
yadupavyañjanaṃ jāteḥ sahacāri ca karmasu |
tatra vā rūḍhasambandhaṃ yat prāyeṇāpalakṣitam || 481 ||
samudāyaḥ pradeśo vetyevaṃ tasminnanāśrite |
arthātmanyaviśeṣeṇa vartante brāhmaṇādayaḥ || 482 ||
(481) That indication of the universal, and the accompanier in the actions, or what has a conventional connection there, which is for the most part unmarked — (482) 'aggregate or specific instance': thus, when that is not resorted to, 'brahmana' and the rest operate in the meaning-self without specification.
3.14.483 unformalized
यश्च तुल्यश्रुतिर्द्दष्टः समुदाये व्यवस्थितः ।
तेनोपचरितैकत्वं प्रदेशेऽप्युपलभ्यते ॥ ४८३ ॥
yaśca tulyaśrutirddaṣṭaḥ samudāye vyavasthitaḥ |
tenopacaritaikatvaṃ pradeśe'pyupalabhyate || 483 ||
And that which, being of like hearing, is seen settled in the aggregate — by it a figurative oneness is apprehended in the specific instance too.
3.14.484 unformalized
संस्कारादुपघाताद् वा वृत्तोऽक्तपरिमाणके ।
तैलादौ जातिशब्दोऽत्र सामर्थ्यादवसीयते ॥ ४८४ ॥
saṃskārādupaghātād vā vṛtto'ktaparimāṇake |
tailādau jātiśabdo'tra sāmarthyādavasīyate || 484 ||
From preparation or from damage, operating in what has unstated measure — the universal-word in 'oil' and the rest is here determined from capacity.
3.14.485 unformalized
न जातिगुणशब्देषु मूर्तिभेदो विवक्षितः ।
ते जातिगुणसम्बन्धभेदमात्रनिबन्धनाः ॥ ४८५ ॥
na jātiguṇaśabdeṣu mūrtibhedo vivakṣitaḥ |
te jātiguṇasambandhabhedamātranibandhanāḥ || 485 ||
In universal-words and quality-words, difference of bodily form is not intended; they rest on mere difference of connection with universal and with quality.
3.14.486 unformalized
कृष्णादिव्यपदेशश्च सर्वावयववृत्तिभिः ।
गुणैस्तेऽप्येकदेशस्थाः पटादीनां विशेषकाः ॥ ४८६ ॥
kṛṣṇādivyapadeśaśca sarvāvayavavṛttibhiḥ |
guṇaiste'pyekadeśasthāḥ paṭādīnāṃ viśeṣakāḥ || 486 ||
And the designation 'black' and the rest is by qualities operating in all the members; those too, residing in one part, are differentiators of cloths and the rest.
3.14.487 unformalized
पटावयववृत्तास्तु यदा तत्र पटादयः ।
तदा तैलादिवत् तेषां जातिशब्दत्वमुच्यते ॥ ४८७ ॥
paṭāvayavavṛttāstu yadā tatra paṭādayaḥ |
tadā tailādivat teṣāṃ jātiśabdatvamucyate || 487 ||
But when 'cloth' and the rest operate in the cloth's members — then, like 'oil' and the rest, their being universal-words is stated.
3.14.488 unformalized
निवृत्त्यर्था श्रुतिर्येषां भेदस्तेष्वनपेक्षितः ।
प्रदेसे समुदाये वा गुणोऽन्येषां निवर्तकः ॥ ४८८ ॥
nivṛttyarthā śrutiryeṣāṃ bhedasteṣvanapekṣitaḥ |
pradese samudāye vā guṇo'nyeṣāṃ nivartakaḥ || 488 ||
Those whose hearing has exclusion for its purpose — in them difference is not required; in the specific instance or in the aggregate, the quality is the excluder of others.
3.14.489 unformalized
ब्राह्मणाध्ययेन तत्र वर्तते ब्राह्मणश्रुतिः ।
सादृश्यं तत्र दृष्टं हि क्षत्रियाध्ययनादिभिः ॥ ४८९ ॥
brāhmaṇādhyayena tatra vartate brāhmaṇaśrutiḥ |
sādṛśyaṃ tatra dṛṣṭaṃ hi kṣatriyādhyayanādibhiḥ || 489 ||
There, the word 'brahmana' operates by the brahmin's studying; for similarity is seen there with the ksatriya's studying and the rest.
3.14.490 unformalized
ब्राह्मणाध्ययने वृत्तिर्यदि स्याद् ब्राह्मणश्रुतेः ।
वक्तव्यं केन धर्मेण तुल्यत्वं क्रिययोरिति ॥ ४९० ॥
brāhmaṇādhyayane vṛttiryadi syād brāhmaṇaśruteḥ |
vaktavyaṃ kena dharmeṇa tulyatvaṃ kriyayoriti || 490 ||
If the word 'brahmana' operated in the brahmin's studying — it would have to be stated by what property the two actions are similar.
3.14.491 unformalized
अध्येतरि यदा वृत्तिरुच्यते ब्राह्मणश्रुतेः ।
निमित्तत्वं तदोपैति क्रियैवाध्येतरि स्थिता ॥ ४९१ ॥
adhyetari yadā vṛttirucyate brāhmaṇaśruteḥ |
nimittatvaṃ tadopaiti kriyaivādhyetari sthitā || 491 ||
When the word 'brahmana' is said to operate in the studier — then the action residing in the studier is itself what attains causality.
3.14.492 unformalized
सिंहशब्देन संबन्धे शौर्यमात्राभिधायिना ।
चैत्रात् षष्ठी प्रसज्येत योगे शौर्यादिभिर्यथा ॥ ४९२ ॥
siṃhaśabdena saṃbandhe śauryamātrābhidhāyinā |
caitrāt ṣaṣṭhī prasajyeta yoge śauryādibhiryathā || 492 ||
In connection with the word 'lion' as expressing mere valour — the genitive would follow after 'Caitra', as in connection with 'valour' and the rest.
3.14.493 unformalized
ब्राह्मणायेव दातव्यं वैश्यायेत्येवमादिषु ।
सम्प्रदानादियोगश्च क्रियामात्रे न कल्पते ॥ ४९३ ॥
brāhmaṇāyeva dātavyaṃ vaiśyāyetyevamādiṣu |
sampradānādiyogaśca kriyāmātre na kalpate || 493 ||
'It should be given to the vaisya as to a brahmin' — in such cases, connection with a recipient and the rest is not conceivable in a mere action.
3.14.494 unformalized
क्रियामात्राभिधायित्वादव्ययेषु वतेर्न च ।
पाठः कदाचित् कर्तव्यस्तुल्यौ पक्षावुभौ यतः ॥ ४९४ ॥
kriyāmātrābhidhāyitvādavyayeṣu vaterna ca |
pāṭhaḥ kadācit kartavyastulyau pakṣāvubhau yataḥ || 494 ||
And from its expressing mere action, the listing of 'vati' among the indeclinables should never be made; since both alternatives are equal.
3.14.495 unformalized
जहाति जातिं द्रव्यं वा तस्मान्नावयवे स्थितः ।
क्रियायास्तु श्रुतिर्यस्मात् तद्वत्यर्थेऽवतिष्ठते ॥ ४९५ ॥
jahāti jātiṃ dravyaṃ vā tasmānnāvayave sthitaḥ |
kriyāyāstu śrutiryasmāt tadvatyarthe'vatiṣṭhate || 495 ||
It abandons the universal or the substance; therefore it does not reside in the member. But since it is the hearing of an action, it stands in the meaning possessing that.
3.14.496 unformalized
आक्रियाणां निवृत्त्यर्था यतश्चात्र क्रियाश्रुतिः ।
क्रियोपलक्षिते तस्मात् क्रियाशब्दः प्रतीयते ॥ ४९६ ॥
ākriyāṇāṃ nivṛttyarthā yataścātra kriyāśrutiḥ |
kriyopalakṣite tasmāt kriyāśabdaḥ pratīyate || 496 ||
And since here the hearing of the action has the exclusion of non-actions for its purpose — therefore the action-word is cognized in what is indicated by the action.
3.14.497 unformalized
होतव्यादिषु यस्माच्च क्रियान्या ब्राह्मणादिवत् ।
अपेक्षणीया शुद्धेऽर्थे तस्माद् वृत्तिर्न कस्यचित् ॥ ४९७ ॥
hotavyādiṣu yasmācca kriyānyā brāhmaṇādivat |
apekṣaṇīyā śuddhe'rthe tasmād vṛttirna kasyacit || 497 ||
And since in 'hotavya' and the rest another action, like 'brahmana' and the rest, has to be required — therefore, in the pure meaning, there is no operation of anything.
3.14.498 unformalized
सर्वं वाप्येकदेशो वा यस्मिन्नाश्रीयते क्वचित् ।
विशेषवृत्तिं तं सर्वमाहुर्भेदे व्यवस्थितम् ॥ ४९८ ॥
sarvaṃ vāpyekadeśo vā yasminnāśrīyate kvacit |
viśeṣavṛttiṃ taṃ sarvamāhurbhede vyavasthitam || 498 ||
Whether the whole or a part is what is resorted to somewhere — that whose operation is in the particular, all call settled in difference.
3.14.499 unformalized
समुच्चयो विकल्पो वा प्रकाराः सर्व एव वा ।
विशेषा इति वर्ण्यन्ते सामान्यं वाऽविकल्पितम् ॥ ४९९ ॥
samuccayo vikalpo vā prakārāḥ sarva eva vā |
viśeṣā iti varṇyante sāmānyaṃ vā'vikalpitam || 499 ||
Accumulation, or alternation, or all the modes — are described as particulars; or else the general, unconstructed.
3.14.500 unformalized
न हि ब्राह्मण इत्यत्र भेदः कश्चिदुपाश्रितः ।
अपाकृतो वा तेनायं समुदाये व्यवस्थितः ॥ ५०० ॥
na hi brāhmaṇa ityatra bhedaḥ kaścidupāśritaḥ |
apākṛto vā tenāyaṃ samudāye vyavasthitaḥ || 500 ||
For in 'brahmana' no difference is resorted to, nor is any rejected; therefore this stands settled in the aggregate.
3.14.501 unformalized
क्रिया त्वाश्रीयते यस्मिन् स भेदोऽध्यवसीयते ।
तथान्यथा सर्वथा चेत्यप्रयोगे न विद्यते ॥ ५०१ ॥
kriyā tvāśrīyate yasmin sa bhedo'dhyavasīyate |
tathānyathā sarvathā cetyaprayoge na vidyate || 501 ||
But that in which the action is resorted to — that difference is determined; 'thus', 'otherwise', 'in every way' — in non-employment it does not exist.
3.14.502 unformalized
उपमाने क्रियावृत्तिमुपमेये क्रियाश्रुतिः ।
प्रत्याययन्ती भेदस्य करोतीव पदार्थताम् ॥ ५०२ ॥
upamāne kriyāvṛttimupameye kriyāśrutiḥ |
pratyāyayantī bhedasya karotīva padārthatām || 502 ||
The hearing of the action, conveying in the comparandum the action's operation in the comparans — as it were makes the difference a word-meaning.
3.14.503 unformalized
व्यापारेणैव सादृश्ये व्यापारस्य विवक्षिते ।
क्रियावद् वचनाच्छब्दात् प्रत्ययः प्रतिपाद्यते ॥ ५०३ ॥
vyāpāreṇaiva sādṛśye vyāpārasya vivakṣite |
kriyāvad vacanācchabdāt pratyayaḥ pratipādyate || 503 ||
When the similarity of an operation with an operation is intended — the affix is taught from a word expressing something possessing action.
3.14.504 unformalized
क्रियावतोऽपि सादृश्ये वक्तुमिष्टे क्रियावता ।
अध्येता ब्राह्मण इव प्रत्ययो न निवर्तते ॥ ५०४ ॥
kriyāvato'pi sādṛśye vaktumiṣṭe kriyāvatā |
adhyetā brāhmaṇa iva pratyayo na nivartate || 504 ||
Even when the similarity of an action-possessor with an action-possessor is desired to be stated — 'the student is like a brahmin' — the affix does not withdraw.
3.14.505 unformalized
अधीते तुल्य इत्येवं पुंल्लिङ्गेन विशेषणम् ।
क्रियावति क्रियायां तु तुल्यशब्दे नपुंसकम् ॥ ५०५ ॥
adhīte tulya ityevaṃ puṃlliṅgena viśeṣaṇam |
kriyāvati kriyāyāṃ tu tulyaśabde napuṃsakam || 505 ||
'He studies similarly' — thus the qualifier is masculine, for the action-possessor; but in the action, the word 'tulya' is neuter.
3.14.506 unformalized
प्रकृत्यर्थे विशिष्टेऽपि प्रत्ययार्थाविशेषणात् ।
पुत्रेण तुल्यः कपिल इति वृत्तिः प्रसज्यते ॥ ५०६ ॥
prakṛtyarthe viśiṣṭe'pi pratyayārthāviśeṣaṇāt |
putreṇa tulyaḥ kapila iti vṛttiḥ prasajyate || 506 ||
Even though the base-meaning is specified, from the affix-meaning's not being qualified — 'Kapila is like a son' — the derivation would follow.
3.14.507 unformalized
याः पुत्रे रूढसम्बन्धाः क्रियालोके विवक्षिताः ।
ताभिः क्रियावतः पुत्राद् गुणतुल्ये वतिर्भवेत् ॥ ५०७ ॥
yāḥ putre rūḍhasambandhāḥ kriyāloke vivakṣitāḥ |
tābhiḥ kriyāvataḥ putrād guṇatulye vatirbhavet || 507 ||
Those actions conventionally connected with a son, intended in the world — by those, 'vati' would come after 'putra', of an action-possessor, in what is similar in quality.
3.14.508 unformalized
अन्तर्भूतं निमित्तं च रूढिशब्देषु यद्यपि ।
क्रियास्तु सहचारिण्यो रूढाः सन्ति पदार्थवत् ॥ ५०८ ॥
antarbhūtaṃ nimittaṃ ca rūḍhiśabdeṣu yadyapi |
kriyāstu sahacāriṇyo rūḍhāḥ santi padārthavat || 508 ||
Although the cause is included in conventional words — yet the accompanying actions, conventionally established, exist like word-meanings.
3.14.509 unformalized
क्रमं तु यदि बाधित्वा प्रत्ययार्थविशेषणम् ।
प्रधानानुग्रहात् साम्याद् विभक्तेश्चावतिष्ठते ॥ ५०९ ॥
kramaṃ tu yadi bādhitvā pratyayārthaviśeṣaṇam |
pradhānānugrahāt sāmyād vibhakteścāvatiṣṭhate || 509 ||
But if, setting aside the sequence, the qualification of the affix-meaning stands — from the favouring of the principal, from equality, and from the case-ending —
3.14.510 unformalized
प्रकृतेरविशिष्टत्वात् क्रियातुल्ये प्रसज्यते ।
पुत्रादौ गुणशब्देभ्यः पूर्वोक्तस्य विपर्यये ॥ ५१० ॥
prakṛteraviśiṣṭatvāt kriyātulye prasajyate |
putrādau guṇaśabdebhyaḥ pūrvoktasya viparyaye || 510 ||
From the base's not being specified, it would follow in what is similar in action; in 'putra' and the rest, from quality-words, in the reverse of what was stated before.
3.14.511 unformalized
स्थूलेन तुल्यो यातीति बहिरङ्गा क्रियाश्रुतिः ।
अनिमित्तं वतेस्तुल्यं यातीत्यत्रेष्यते वति ॥ ५११ ॥
sthūlena tulyo yātīti bahiraṅgā kriyāśrutiḥ |
animittaṃ vatestulyaṃ yātītyatreṣyate vati || 511 ||
'He goes like a stout man' — there the hearing of the action is external, no occasion for 'vati'; in 'he goes similarly', 'vati' is accepted.
3.14.512 unformalized
द्वयं विशेष्यते तेन यदेकत्र विशेषणम् ।
तुल्यशब्दो हि तं धर्ममुभयस्थमपेक्षते ॥ ५१२ ॥
dvayaṃ viśeṣyate tena yadekatra viśeṣaṇam |
tulyaśabdo hi taṃ dharmamubhayasthamapekṣate || 512 ||
By that, two are qualified — that which is a qualifier in one place; for the word 'tulya' requires that property as residing in both.
3.14.513 unformalized
एकः समानो धर्मश्चेदुपमानोपमेययोः ।
तुलया संमितं तुल्यमिति तत्रोपपद्यते ॥ ५१३ ॥
ekaḥ samāno dharmaścedupamānopameyayoḥ |
tulayā saṃmitaṃ tulyamiti tatropapadyate || 513 ||
If there is one common property of comparans and comparandum — 'tulya' means 'measured out by a balance' — that is proper there.
3.14.514 unformalized
सूत्रे श्रुतश्च द्विष्ठोऽसावभेदेन प्रतीयते ।
न च सामान्यशब्दत्वादश्रुता गम्यते क्रिया ॥ ५१४ ॥
sūtre śrutaśca dviṣṭho'sāvabhedena pratīyate |
na ca sāmānyaśabdatvādaśrutā gamyate kriyā || 514 ||
And, being heard in the sutra, that two-seated property is cognized by non-difference; and from its being a general word, an unheard action is not understood.
3.14.515 unformalized
अश्रुताश्च प्रतीयन्ते निदेशस्थायितादयः ।
ये धर्मा नियतास्तेषां पुत्रादिशु न विद्यते ॥ ५१५ ॥
aśrutāśca pratīyante nideśasthāyitādayaḥ |
ye dharmā niyatāsteṣāṃ putrādiśu na vidyate || 515 ||
And unheard, the properties 'standing in command' and the rest are cognized; those properties which are fixed — of them, none exists in 'putra' and the rest.
3.14.516 unformalized
अनाश्रितक्रियस्तस्मान्न तुल्योऽस्ति क्रियावता ।
क्रियायाः श्रवणे सापि क्रियावत्ता प्रतीयते ॥ ५१६ ॥
anāśritakriyastasmānna tulyo'sti kriyāvatā |
kriyāyāḥ śravaṇe sāpi kriyāvattā pratīyate || 516 ||
Therefore one who has not resorted to an action is not similar to an action-possessor; and in the hearing of the action, that action-possessing too is cognized.
3.14.517 unformalized
द्वयोः प्रतिविधानाच्च ज्यायस्त्वमभिधीयते ।
नित्यासत्त्वाभिधायित्वात् प्रत्ययार्थविशेषणे ॥ ५१७ ॥
dvayoḥ pratividhānācca jyāyastvamabhidhīyate |
nityāsattvābhidhāyitvāt pratyayārthaviśeṣaṇe || 517 ||
And from the provision for two, superiority is stated; from its always expressing non-substance, in the qualification of the affix-meaning.
3.14.518 unformalized
असत्त्वभूतो व्यापारः केवलं प्रत्यये यतः ।
विद्यते लक्षणार्थत्वं नास्ति तेन क्रियाश्रुतेः ॥ ५१८ ॥
asattvabhūto vyāpāraḥ kevalaṃ pratyaye yataḥ |
vidyate lakṣaṇārthatvaṃ nāsti tena kriyāśruteḥ || 518 ||
Since in the affix there is only the operation, which is non-substantial — therefore the action-hearing has no indicative purpose.
3.14.519 unformalized
क्रियावतस्तु ग्रहणात् प्रकृत्यर्थविशेषणे ।
क्रियामात्रेण तुल्यत्वे सिद्धाऽसत्त्वाभिधायिता ॥ ५१९ ॥
kriyāvatastu grahaṇāt prakṛtyarthaviśeṣaṇe |
kriyāmātreṇa tulyatve siddhā'sattvābhidhāyitā || 519 ||
But from the taking-up of the action-possessor, in the qualification of the base-meaning — where similarity is by mere action, the expressing of non-substance is established.
3.14.520 unformalized
यदा क्रियानिमित्तं तु सादृश्यं स्यात् क्रियावतोः ।
क्रियावतोऽभिधेयत्वात् तदाऽद्रव्याभिधायिता ॥ ५२० ॥
yadā kriyānimittaṃ tu sādṛśyaṃ syāt kriyāvatoḥ |
kriyāvato'bhidheyatvāt tadā'dravyābhidhāyitā || 520 ||
But when the similarity of two action-possessors has the action for its cause — then, since an action-possessor is what is expressed, there is non-substance-expressing.
3.14.521 unformalized
अव्ययेषु वतेः पाठः कार्यस्तत्र स्वरादिवत् ।
ब्राह्मणेन समोऽध्येतेत्यत्र च प्रत्ययो भवेत् ॥ ५२१ ॥
avyayeṣu vateḥ pāṭhaḥ kāryastatra svarādivat |
brāhmaṇena samo'dhyetetyatra ca pratyayo bhavet || 521 ||
There, the listing of 'vati' among the indeclinables should be made, like 'svar' and the rest; and in 'the student is equal to a brahmin' the affix would occur.
3.14.522 unformalized
सामानाधिकरण्यं च वत्यर्थेनापदिश्यते ।
तुल्यमित्यन्यथा कल्प्यो वाक्यशेषोऽश्रुतो भवेत् ॥ ५२२ ॥
sāmānādhikaraṇyaṃ ca vatyarthenāpadiśyate |
tulyamityanyathā kalpyo vākyaśeṣo'śruto bhavet || 522 ||
And co-reference is designated with the vati-meaning; otherwise, for 'tulyam', an unheard sentence-remainder would have to be imagined.
3.14.523 unformalized
क्रियावतोश्च सादृश्ये प्रत्ययार्थविशेषणे ।
अध्येत्रा सदृशोऽध्येतेत्यत्र नास्ति वतेर्विधिः ॥ ५२३ ॥
kriyāvatośca sādṛśye pratyayārthaviśeṣaṇe |
adhyetrā sadṛśo'dhyetetyatra nāsti vatervidhiḥ || 523 ||
And in the similarity of two action-possessors, in the qualification of the affix-meaning — in 'the student is like a student', there is no rule for 'vati'.
3.14.524 unformalized
तुल्यार्थैरिति या तस्यास्तृतीयाया न भिद्यते ।
अर्थो भेदेऽपि सर्वाभिरितराभिर्विभक्तिभिः ॥ ५२४ ॥
tulyārthairiti yā tasyāstṛtīyāyā na bhidyate |
artho bhede'pi sarvābhiritarābhirvibhaktibhiḥ || 524 ||
That third case which comes by 'with words meaning tulya' — its meaning is not differentiated, even where there is difference, by any of the other case-endings.
3.14.525-527 unformalized
भुज्यते ब्राह्मणेनेव तुल्यं भुक्तं द्विजातिना ।
पश्यति ब्राह्मणमिव तुल्यं विप्रेण पश्यति ॥ ५२५ ॥
ब्राह्मणेनेव विज्ञातं तुल्यं ज्ञातं द्विजातिना ।
दीयतां ब्राह्मणायेव तुल्यं विप्रेण दीयताम् ॥ ५२६ ॥
ब्राह्मणादिव वैश्यात् त्वमधीष्वाध्ययनं बहु ।
इत्येवमादिभिर्भेदस्तृतीयाया न कश्चन ॥ ५२७ ॥
bhujyate brāhmaṇeneva tulyaṃ bhuktaṃ dvijātinā |
paśyati brāhmaṇamiva tulyaṃ vipreṇa paśyati || 525 ||
brāhmaṇeneva vijñātaṃ tulyaṃ jñātaṃ dvijātinā |
dīyatāṃ brāhmaṇāyeva tulyaṃ vipreṇa dīyatām || 526 ||
brāhmaṇādiva vaiśyāt tvamadhīṣvādhyayanaṃ bahu |
ityevamādibhirbhedastṛtīyāyā na kaścana || 527 ||
(525) 'It is eaten as by a brahmin' — 'it is eaten similarly-with a twice-born'. 'He sees, as a brahmin' — 'he sees similarly-with a brahmin'. (526) 'It is known, as by a brahmin' — 'it is known similarly-with a twice-born'. 'Let it be given, as to a brahmin' — 'let it be given similarly-with a brahmin'. (527) 'Study much, as from a brahmin, from a vaisya' — by these and the like, there is no difference at all of the third case.
3.14.528 unformalized
तुल्यं मधुरयाधीये मात्रा तुल्यं स्मरामि ताम् ।
मधुरायाश्च मातुश्च कथं सादृश्यकल्पना ॥ ५२८ ॥
tulyaṃ madhurayādhīye mātrā tulyaṃ smarāmi tām |
madhurāyāśca mātuśca kathaṃ sādṛśyakalpanā || 528 ||
'I study similarly-with Madhura', 'I remember her similarly-with mother' — how is a construction of similarity of Madhura and of mother to be had?
3.14.529 unformalized
मधुराविषयः पाठः स्मरणं मातृकर्मकम् ।
मधुरामातृशब्दाभ्यामभेदेनाभिधीयते ॥ ५२९ ॥
madhurāviṣayaḥ pāṭhaḥ smaraṇaṃ mātṛkarmakam |
madhurāmātṛśabdābhyāmabhedenābhidhīyate || 529 ||
The recitation whose domain is Madhura, and the remembering whose object is mother — are expressed by the words 'Madhura' and 'mother' by way of non-difference.
3.14.530 unformalized
उष्ट्रावयवतुल्येषु मुखेषूष्ट्रश्रुतिर्यथा ।
वर्तते गृहतुल्ये च प्रासादे मधुराश्रुतिः ॥ ४३० ॥
uṣṭrāvayavatulyeṣu mukheṣūṣṭraśrutiryathā |
vartate gṛhatulye ca prāsāde madhurāśrutiḥ || 430 ||
As the word 'camel' operates in faces resembling a camel's part; and the word 'Madhura' in a palace resembling a house.
3.14.531 unformalized
यथाध्ययनयोः साम्यमध्येत्रोरपदिश्यते ।
तथा क्रियागतैर्धर्मैरुच्यन्ते साधनाश्रयाः ॥ ४३१ ॥
yathādhyayanayoḥ sāmyamadhyetrorapadiśyate |
tathā kriyāgatairdharmairucyante sādhanāśrayāḥ || 431 ||
As the similarity of two studyings is designated of the two students — so the substrata of the means are spoken of by properties belonging to the action.
3.14.532 unformalized
इवार्थे यच्च वचनं पूर्वसूत्रे च यो विधिः ।
क्रियाशब्दश्रुतौ भेदो न कश्चित् विद्यते तयोः ॥ ४३२ ॥
ivārthe yacca vacanaṃ pūrvasūtre ca yo vidhiḥ |
kriyāśabdaśrutau bhedo na kaścit vidyate tayoḥ || 432 ||
The statement in the sense of 'iva', and the rule in the previous sutra — in the hearing of an action-word there is no difference at all between those two.
3.14.533 unformalized
यद्यप्युपाधिरन्यत्र नियतो न प्रयुज्यते ।
रूपाभेदात् त्वनिर्ज्ञाता क्रियात्र श्रूयते पुनः ॥ ५३३ ॥
yadyapyupādhiranyatra niyato na prayujyate |
rūpābhedāt tvanirjñātā kriyātra śrūyate punaḥ || 533 ||
Although the fixed adjunct is not employed elsewhere — from non-difference of form, an unknown action is here heard again.
3.14.534 unformalized
यथा व्युत्परयऋ पुच्छौ क्यङ्न्ते सुदरादयः ।
सत्यपि प्रत्ययार्थत्वे भेदाभावादुदाहृताः ॥ ५३४ ॥
yathā vyutparayaṛ pucchau kyaṅnte sudarādayaḥ |
satyapi pratyayārthatve bhedābhāvādudāhṛtāḥ || 534 ||
As 'sudara' and the rest, ending in 'kyan' — although there is an affix-meaning, they are cited from the absence of difference.
3.14.535 unformalized
एवञ्च सति पूर्वेण सिद्धोऽत्रापि वतेर्विधिः ।
नियमे वाभिधाने वा भिद्यते न क्रियाश्रुतिः ॥ ५३५ ॥
evañca sati pūrveṇa siddho'trāpi vatervidhiḥ |
niyame vābhidhāne vā bhidyate na kriyāśrutiḥ || 535 ||
And this being so, the rule for 'vati' here too is established by the previous sutra; whether in restriction or in expression, the action-hearing is not differentiated.
3.14.536 unformalized
इवे द्रव्यादिविषयः प्रत्ययः पुनरुच्यते ।
क्रियाणामेव सादृश्ये पूर्वसूत्रे विधीयते ॥ ५३६ ॥
ive dravyādiviṣayaḥ pratyayaḥ punarucyate |
kriyāṇāmeva sādṛśye pūrvasūtre vidhīyate || 536 ||
In the rule for 'iva', the affix whose domain is substance and the rest is stated again; in the previous sutra it is prescribed only for the similarity of actions.
3.14.537 unformalized
मधुरायामिव गृहा ब्राह्मणस्येव पाण्डुराः ।
इत्यत्र द्रव्यगुणयोः पूर्वेण न वतिर्भवेत् ॥ ५३७ ॥
madhurāyāmiva gṛhā brāhmaṇasyeva pāṇḍurāḥ |
ityatra dravyaguṇayoḥ pūrveṇa na vatirbhavet || 537 ||
'Houses as in Madhura', 'white as a brahmin's' — here, for substance and for quality, 'vati' would not come by the previous rule.
3.14.538 unformalized
आरम्भस्याक्रियार्थत्वे नार्थो योगेन विद्यते ।
ऋते क्रियाया ग्रहणात् पूर्वयोगेन सिध्यति ॥ ५३८ ॥
ārambhasyākriyārthatve nārtho yogena vidyate |
ṛte kriyāyā grahaṇāt pūrvayogena sidhyati || 538 ||
If the undertaking is not for the sake of the action, there is no purpose in the rule; apart from the taking-up of 'kriya', it is established by the previous rule.
3.14.539 unformalized
मधुरावयवे वृत्तिर्व्याख्याता मधुराश्रुतेः ।
ब्राह्मणावयवान् दन्तान् वक्ष्यति ब्राह्मणश्रुतिः ॥ ५३९ ॥
madhurāvayave vṛttirvyākhyātā madhurāśruteḥ |
brāhmaṇāvayavān dantān vakṣyati brāhmaṇaśrutiḥ || 539 ||
The operation of the word 'Madhura' in a part of Madhura has been explained; the word 'brahmana' will state the teeth, which are parts of a brahmin.
3.14.540 unformalized
न काचिदिवयोगे तु बाह्यात् सम्बन्धिनो विना ।
षष्ठी विधीयते तत्र पूर्वेण प्रत्ययो भवेत् ॥ ५४० ॥
na kācidivayoge tu bāhyāt sambandhino vinā |
ṣaṣṭhī vidhīyate tatra pūrveṇa pratyayo bhavet || 540 ||
But in connection with 'iva' no genitive is prescribed without an external relatum; there the affix would come by the previous rule.
3.14.541 unformalized
आधिक्यं तुल्यशब्देन सम्बन्ध उपजायते ।
षष्ठीतृतीये तत्र स्तस्तुल्यशब्दो हि वाचकः ॥ ५४१ ॥
ādhikyaṃ tulyaśabdena sambandha upajāyate |
ṣaṣṭhītṛtīye tatra stastulyaśabdo hi vācakaḥ || 541 ||
With the word 'tulya', an excess of connection arises; there the genitive and the instrumental both exist, for 'tulya' is an expresser.
3.14.542 unformalized
इवशब्दप्रयोगे तु बाह्यात् सम्बन्धिनो विना ।
नाधिक्यमुपमानेऽस्ति द्योतकः सम्प्रयुज्यते ॥ ५४२ ॥
ivaśabdaprayoge tu bāhyāt sambandhino vinā |
nādhikyamupamāne'sti dyotakaḥ samprayujyate || 542 ||
But in the employment of the word 'iva', without an external relatum, there is no excess in the comparans; an indicator is employed.
3.14.543 unformalized
इवे यो व्यतिरेकोऽत्र स प्रालादादिहेतुकः ।
तुल्ये तद्विषयापेक्षमाधिक्यमुपजायते ॥ ५४३ ॥
ive yo vyatireko'tra sa prālādādihetukaḥ |
tulye tadviṣayāpekṣamādhikyamupajāyate || 543 ||
The difference which is here in 'iva' is caused by 'palace' and the rest; in 'tulya', an excess dependent on that domain arises.
3.14.544 unformalized
गवयेन समोऽनड्वानिति वृत्तिस्तदा भवेत् ।
न त्वस्ति गौरिवेत्यत्र व्यतिरेक इवाश्रयः ॥ ५४४ ॥
gavayena samo'naḍvāniti vṛttistadā bhavet |
na tvasti gaurivetyatra vyatireka ivāśrayaḥ || 544 ||
'The ox is equal to a gavaya' — then there would be a derivation; but in 'like a cow' there is no difference to serve, as it were, as a substratum.
3.14.545 unformalized
उपमेयेन सम्बन्धात् प्राक् तु प्रासादादिहेतुके ।
व्यतिरेके वतेर्भावो न तु तुल्याप्थहेतुके ॥ ५४५ ॥
upameyena sambandhāt prāk tu prāsādādihetuke |
vyatireke vaterbhāvo na tu tulyāpthahetuke || 545 ||
But prior to connection with the comparandum, in a difference caused by 'palace' and the rest, 'vati' occurs — not in one caused by the tulya-meaning.
3.14.546 unformalized
इवशब्देन सम्बन्धे न तृतीया विधीयते ।
प्रकृतां तामतस्त्यक्त्वा विभक्त्यन्तरमाश्रितम् ॥ ५४६ ॥
ivaśabdena sambandhe na tṛtīyā vidhīyate |
prakṛtāṃ tāmatastyaktvā vibhaktyantaramāśritam || 546 ||
In connection with the word 'iva' the third case is not prescribed; therefore, abandoning the one under discussion, another case-ending is resorted to.
3.14.547 unformalized
सप्तम्यपि न तत्रास्ति ज्ञापनार्था तु सा कृता ।
इष्टा सा शेषविषये नियतासु विभक्तिषु ॥ ५४७ ॥
saptamyapi na tatrāsti jñāpanārthā tu sā kṛtā |
iṣṭā sā śeṣaviṣaye niyatāsu vibhaktiṣu || 547 ||
The seventh is also not there; but it has been made for the sake of indication; it is desired in the domain of the remainder, among the fixed case-endings.
3.14.548 unformalized
यदि तु व्यतिरेकेण विषयेऽस्मिन् विभक्तयः ।
प्रवर्तेरंस्तृतीयैव व्यभिचारं प्रदर्शयेत् ॥ ५४८ ॥
yadi tu vyatirekeṇa viṣaye'smin vibhaktayaḥ |
pravarteraṃstṛtīyaiva vyabhicāraṃ pradarśayet || 548 ||
But if the case-endings operated in this domain by way of difference — the third alone would show the deviation.
3.14.549-550 unformalized
व्यभिचारे तथासिद्धे सप्तमीग्रहणाद् विना ।
सप्तम्येवोच्यते सर्वा न सन्त्यन्या विभक्तयः ॥ ५४९ ॥
अत्यन्तस्य विषये सप्तम्या ज्ञापनार्थया ।
बाधिता विनिवर्तेत षष्ठी सा गृह्यते पुनः ॥ ५५० ॥
vyabhicāre tathāsiddhe saptamīgrahaṇād vinā |
saptamyevocyate sarvā na santyanyā vibhaktayaḥ || 549 ||
atyantasya viṣaye saptamyā jñāpanārthayā |
bādhitā vinivarteta ṣaṣṭhī sā gṛhyate punaḥ || 550 ||
(549) The deviation being thus established, then, without the taking-up of the seventh, the seventh alone would be stated and none of the other case-endings would exist. (550) In the domain of the utter one, the genitive, annulled by the seventh which is there for indication, would withdraw; therefore it is taken up again.
3.14.551 unformalized
यदा त्वाश्रयभेदेन भेद एव प्रतीयते ।
आकृतेर्द्रव्यपक्षेण तदा भेदो न विद्यते ॥ ३३१ ॥
yadā tvāśrayabhedena bheda eva pratīyate |
ākṛterdravyapakṣeṇa tadā bhedo na vidyate || 331 ||
But when difference itself is cognized through difference of substratum — then, of the akrti, on the substance-view, there is no difference.
3.14.552 unformalized
तेन तुल्यमिति प्राप्तेः क्रियोपाधिः प्रसिध्यति ।
राजवद् वर्तते राजेत्यत्र भेदे विवक्षिते ॥ ५५२ ॥
tena tulyamiti prāpteḥ kriyopādhiḥ prasidhyati |
rājavad vartate rājetyatra bhede vivakṣite || 552 ||
From the applicability of 'similar to that', the action-adjunct is established; as in 'the king behaves like a king', when difference is intended.
3.14.553 unformalized
राजत्वेन प्रसिद्धा ये पृथुप्रभृतयो नृपाः ।
युधिष्ठिरान्तास्तेऽन्येषामुपमानं महीक्षिताम् ॥ ५५३ ॥
rājatvena prasiddhā ye pṛthuprabhṛtayo nṛpāḥ |
yudhiṣṭhirāntāste'nyeṣāmupamānaṃ mahīkṣitām || 553 ||
Those kings well-known for kingship, from Prthu down to Yudhisthira — they are the comparans for other rulers of the earth.
3.14.554 unformalized
सिद्ध्यसिद्धिकृतो भेद उपमानोपमेययोः ।
सर्वत्रैव यतोऽसिद्धं प्रसिद्धेनोपमीयते ॥ ५५४ ॥
siddhyasiddhikṛto bheda upamānopameyayoḥ |
sarvatraiva yato'siddhaṃ prasiddhenopamīyate || 554 ||
The difference of comparans and comparandum is made by establishment and non-establishment; since everywhere, the unestablished is compared with the well-known.
3.14.555 unformalized
राजवद् रूपमस्येति राजन्येव विवक्षिते ।
अक्रियार्थेन योगेन द्वितीयेन भविष्यति ॥ ५५५ ॥
rājavad rūpamasyeti rājanyeva vivakṣite |
akriyārthena yogena dvitīyena bhaviṣyati || 555 ||
'His form is like a king's' — when a king alone is intended, it will occur by the second rule, which is not for the sake of the action.
3.14.556 unformalized
उपमानाविवक्षायां नियमार्थोऽयमुच्यते ।
धर्मोऽर्हतिक्रियाकर्ता तदर्थं वचनं पुनः ॥ ५५६ ॥
upamānāvivakṣāyāṃ niyamārtho'yamucyate |
dharmo'rhatikriyākartā tadarthaṃ vacanaṃ punaḥ || 556 ||
When the comparans is not intended, this is stated as having restriction for its purpose; the property is the agent of the action 'befits'; the statement is again for that purpose.
3.14.557 unformalized
कृतहस्तवदित्येतत् प्रसिद्धेष्वेव दृश्यते ।
राजत्वेन प्रसिद्धे च राज्ञि राजवदित्यपि ॥ ५५७ ॥
kṛtahastavadityetat prasiddheṣveva dṛśyate |
rājatvena prasiddhe ca rājñi rājavadityapi || 557 ||
'Like a trained hand' is seen only in the well-known; and 'like a king' too, in a king well-known for kingship.
3.14.558 unformalized
अराज्ञि येषां धर्माणां दृष्टोऽत्यन्तमसम्भवः ।
ते राजनि नियम्यन्ते त्यज्यन्ते व्यभिचारिणा ॥ ५५८ ॥
arājñi yeṣāṃ dharmāṇāṃ dṛṣṭo'tyantamasambhavaḥ |
te rājani niyamyante tyajyante vyabhicāriṇā || 558 ||
Those properties of which utter impossibility is seen in a non-king — they are restricted to a king; the deviating ones are abandoned.
3.14.559 unformalized
अर्हतेश्च क्रिया कर्त्री या तस्यां वतिरिष्यते ।
राजानमर्हतिच्छत्रमिति न त्वेवमादिषु ॥ ५५९ ॥
arhateśca kriyā kartrī yā tasyāṃ vatiriṣyate |
rājānamarhaticchatramiti na tvevamādiṣu || 559 ||
And that action which is the agent of 'befits' — in it 'vati' is accepted; but not in cases like 'the umbrella befits the king'.
3.14.560 unformalized
प्रयुक्तानां हि शब्दानां शाश्त्रेणानुगमः सताम् ।
छत्राद्यर्थे तु वचने प्रत्याख्यानं न सम्भवेत् ॥ ५६० ॥
prayuktānāṃ hi śabdānāṃ śāśtreṇānugamaḥ satām |
chatrādyarthe tu vacane pratyākhyānaṃ na sambhavet || 560 ||
For the science follows out words that exist and are employed; but if there were a statement in the sense of 'umbrella' and the rest, rejection would not be possible.
3.14.561 unformalized
तदर्हमिति नारब्धं सूत्रं व्याकरणान्तरे ।
सम्भवत्युपमात्रापि भेदस्य परिकल्पना ॥ ५६१ ॥
tadarhamiti nārabdhaṃ sūtraṃ vyākaraṇāntare |
sambhavatyupamātrāpi bhedasya parikalpanā || 561 ||
The sutra 'tad-arham' is not undertaken in another grammar; and even in the mere comparison, the construction of difference is possible.
3.14.562 unformalized
एकस्य कार्यनिर्ज्ञानात् सिद्धस्य विषयान्तरे ।
तद्धर्मत्वविवक्षायां बुद्ध्या भेदः प्रकल्प्यते ॥ ५६२ ॥
ekasya kāryanirjñānāt siddhasya viṣayāntare |
taddharmatvavivakṣāyāṃ buddhyā bhedaḥ prakalpyate || 562 ||
From knowing the operation of one thing, established in another domain — when possession of that property is intended, difference is constructed by the intellect.
3.14.563 unformalized
सूत्रारम्भान्न चैतस्मादिवशब्दस्य विद्यते ।
प्रयोगः सोऽपि चैतस्य विषये विद्यते वतेः ॥ ५६३ ॥
sūtrārambhānna caitasmādivaśabdasya vidyate |
prayogaḥ so'pi caitasya viṣaye vidyate vateḥ || 563 ||
And from this sutra's undertaking, no employment of the word 'iva' obtains; and that too exists in the domain of this 'vati'.
3.14.564 unformalized
दस्युहेन्द्र इवेत्येतदेन्द्रे मन्त्रे प्रयुज्यते ।
अन्यत्र दृष्टकर्मेन्द्रो यथेत्यस्मिन् विवक्षिते ॥ ५६४ ॥
dasyuhendra ivetyetadendre mantre prayujyate |
anyatra dṛṣṭakarmendro yathetyasmin vivakṣite || 564 ||
'Slayer of dasyus, like Indra' — this is employed in a mantra to Indra; elsewhere, when 'as Indra, whose deeds are seen' is intended.
3.14.565 unformalized
पूर्वामवस्थामाश्रित्या यावस्था व्यपदिश्यते ।
सदृशस्त्वं तवैवेति तत्रैवमभिधीयते ॥ ५६५ ॥
pūrvāmavasthāmāśrityā yāvasthā vyapadiśyate |
sadṛśastvaṃ tavaiveti tatraivamabhidhīyate || 565 ||
Resorting to a former state, the state which is designated — 'you are like your own self' — there it is thus expressed.
3.14.566-567 unformalized
प्रसिद्धभेदं यत्रान्यदुपमानं न विद्यते ।
उपमेयस्य तत्रात्मा स्वबुद्ध्या प्रविभज्यते ॥ ५६६ ॥
योऽपि स्वाभाविको भेदः सोऽपि बुद्धिनिबन्धनः ।
तेनास्मिन् विषये भिन्नमभिन्नं वा न विद्यते ॥ ५६७ ॥
prasiddhabhedaṃ yatrānyadupamānaṃ na vidyate |
upameyasya tatrātmā svabuddhyā pravibhajyate || 566 ||
yo'pi svābhāviko bhedaḥ so'pi buddhinibandhanaḥ |
tenāsmin viṣaye bhinnamabhinnaṃ vā na vidyate || 567 ||
(566) Where no other comparans of established difference exists — there the comparandum's own self is divided by one's own cognition. (567) Even the difference which is natural — that too is grounded in cognition; therefore in this domain there is neither the different nor the non-different.
3.14.568 unformalized
अङ्गदी कुण्डली चेति दर्शयन् भेदहेतुभिः ।
चैत्रमीदृश इत्याह बुद्ध्यवस्थापरिग्रहात् ॥ ५६८ ॥
aṅgadī kuṇḍalī ceti darśayan bhedahetubhiḥ |
caitramīdṛśa ityāha buddhyavasthāparigrahāt || 568 ||
Showing Caitra by the difference-causes 'bracelet-wearing' and 'ear-ringed' — one says 'he is such', from grasping a state of the intellect.
3.14.569 unformalized
एतैः शब्दैर्यथाभूतः प्रत्ययात्मोपजायते ।
तत्प्रत्ययानुकारेण विषयोऽप्युपपद्यते ॥ ५६९ ॥
etaiḥ śabdairyathābhūtaḥ pratyayātmopajāyate |
tatpratyayānukāreṇa viṣayo'pyupapadyate || 569 ||
The cognition-self which arises by these words, as it is — the object too comes about in conformity with that cognition.
3.14.570 unformalized
बुद्ध्यवस्थाविभागेन भेदकार्यं प्रतीयते ।
जन्यन्त इव शब्दानामर्थाः सर्वे विवक्षया ॥ ५७० ॥
buddhyavasthāvibhāgena bhedakāryaṃ pratīyate |
janyanta iva śabdānāmarthāḥ sarve vivakṣayā || 570 ||
By the division of the intellect's states, the difference-operation is cognized; all the meanings of words are, as it were, produced by the intention to speak.
3.14.571 unformalized
तथाविधेऽपि बाह्येऽर्थे भिद्यन्ते यत्र बुद्धयः ।
न तत्र कश्चित् सादृश्यं सदपि प्रतिपाद्यते ॥ ५७१ ॥
tathāvidhe'pi bāhye'rthe bhidyante yatra buddhayaḥ |
na tatra kaścit sādṛśyaṃ sadapi pratipādyate || 571 ||
Even where the external object is of the same kind, wherever the cognitions differ — there no one conveys a similarity, though it exists.
3.14.572 unformalized
अत्यन्तं विषये भिन्ने यावत् प्रख्या न भिद्यते ।
न तावत् प्रत्यभिज्ञानं कस्यचिद् विनिवर्तते ॥ ५७२ ॥
atyantaṃ viṣaye bhinne yāvat prakhyā na bhidyate |
na tāvat pratyabhijñānaṃ kasyacid vinivartate || 572 ||
Even when the object is utterly different, so long as the presentation is not differentiated — so long does no one's recognition withdraw.
3.14.573 unformalized
अयमेव तु सूत्रेण भेदो भेदेन दर्शितः ।
प्रसिद्धमपि दुर्ज्ञानमबुधः प्रतिपद्यते ॥ ५७३ ॥
ayameva tu sūtreṇa bhedo bhedena darśitaḥ |
prasiddhamapi durjñānamabudhaḥ pratipadyate || 573 ||
This very difference is shown by the sutra by way of difference; the unlearned apprehends what is well-known but hard to know.
3.14.574 unformalized
वैयाकरणवद् ब्रूते न वैयाकरणः सदा ।
वैयाकरणवद् ब्रूष्वेत्यतः सोऽप्यभिधीयते ॥ ५७४ ॥
vaiyākaraṇavad brūte na vaiyākaraṇaḥ sadā |
vaiyākaraṇavad brūṣvetyataḥ so'pyabhidhīyate || 574 ||
One who is not always a grammarian speaks like a grammarian; 'speak like a grammarian' — therefore he too is expressed.
3.14.575 unformalized
केचित् पुमांसो भाषन्ते स्त्रीवत्, पुंवच्च योषितः ।
व्यभिचारे स्वधर्मोऽपि पुनस्तेनोपदिश्यते ॥ ५७५ ॥
kecit pumāṃso bhāṣante strīvat, puṃvacca yoṣitaḥ |
vyabhicāre svadharmo'pi punastenopadiśyate || 575 ||
Some men speak like women, and women like men; in the deviation, one's own property too is again taught by that.
3.14.576 unformalized
सदृशस्त्वं तवैवेति लोके यदभिधीयते ।
उपमानान्तरं तत्र प्रसक्तं विनिवर्तते ॥ ५७६ ॥
sadṛśastvaṃ tavaiveti loke yadabhidhīyate |
upamānāntaraṃ tatra prasaktaṃ vinivartate || 576 ||
'You are like your own self' — what is said in the world; there, another comparans, which was applicable, withdraws.
3.14.577 unformalized
युक्तमौपयिकं राज्ञ इत्यर्थस्य निदर्शने ।
उपमानाविवक्षायां तदर्हमिति पठ्यते ॥ ५७७ ॥
yuktamaupayikaṃ rājña ityarthasya nidarśane |
upamānāvivakṣāyāṃ tadarhamiti paṭhyate || 577 ||
'It is fitting, suitable for a king' — in illustrating the meaning; when the comparans is not intended, 'tad-arham' is recited.
3.14.578-579 unformalized
प्रसक्तानुप्रसक्तस्तु वतिशेषोऽभिधीयते ।
उपमानाभिसम्बन्धादस्मिन् वतिरुदाहृतः ॥ ५७८ ॥
प्रधानकल्पनाऽभावे गुणशब्दस्य दर्शनात् ।
उपसर्गाद् वतौ सिद्धा धातौ धात्वर्थकल्पना ॥ ५७९ ॥
prasaktānuprasaktastu vatiśeṣo'bhidhīyate |
upamānābhisambandhādasmin vatirudāhṛtaḥ || 578 ||
pradhānakalpanā'bhāve guṇaśabdasya darśanāt |
upasargād vatau siddhā dhātau dhātvarthakalpanā || 579 ||
(578) The remainder of 'vati', occasioned incidentally, is stated; from connection with the comparans, 'vati' is cited in this. (579) In the absence of any construction of a principal, from the seeing of a quality-word — in 'vati' after a preverb, the construction of the root-meaning in the root is established.
3.14.580 unformalized
स्वं रूपमिति चैतस्मिन्नर्थस्यापि परिग्रहः ।
रूपवज्ज्ञापितस्तस्मादसन्नोऽर्थो ग्रहीष्यते ॥ ५८० ॥
svaṃ rūpamiti caitasminnarthasyāpi parigrahaḥ |
rūpavajjñāpitastasmādasanno'rtho grahīṣyate || 580 ||
And in this, by 'its own form', the meaning too is included; being indicated as the form is — therefore the near meaning will be taken.
3.14.581 unformalized
धात्वर्थेनोपजनितं साधनत्वेन साधनम् ।
धातुना कृतमित्येवमस्मिन् सूत्रे प्रतीयते ॥ ५८१ ॥
dhātvarthenopajanitaṃ sādhanatvena sādhanam |
dhātunā kṛtamityevamasmin sūtre pratīyate || 581 ||
The means, produced by the root-meaning as a means — 'made by the root' — thus it is cognized in this sutra.
3.14.582 unformalized
यः शब्दश्चरितार्थत्वादत्यन्तं न प्रयुज्यते ।
विषयेऽदर्शनात् तत्र लोपस्तस्याभिधीयते ॥ ५८२ ॥
yaḥ śabdaścaritārthatvādatyantaṃ na prayujyate |
viṣaye'darśanāt tatra lopastasyābhidhīyate || 582 ||
That word which, its purpose being served, is never employed — its elision is stated, from its non-appearance in the domain.
3.14.583 unformalized
क्रियायां साधने द्रव्ये प्रादयो ये व्यवस्थिताः ।
तेभ्यः सत्त्वाभिधायिभ्यो वतिः स्वार्थे विधीयते ॥ ५८३ ॥
kriyāyāṃ sādhane dravye prādayo ye vyavasthitāḥ |
tebhyaḥ sattvābhidhāyibhyo vatiḥ svārthe vidhīyate || 583 ||
Those 'pra' and the rest which are settled in an action, in a means, or in a substance — from those, as expressing substance, 'vati' is prescribed in its own meaning.
3.14.584 unformalized
प्रत्ययेन विना प्रादिस्तत्रार्थेन प्रयुज्यते ।
भेदेन तु समाख्याने विभागः परिकल्पितः ॥ ५८४ ॥
pratyayena vinā prādistatrārthena prayujyate |
bhedena tu samākhyāne vibhāgaḥ parikalpitaḥ || 584 ||
There, 'pra' and the rest is employed without an affix, along with the meaning; but in the designation by division, the division is constructed.
3.14.585 unformalized
अनङ्गीकृतसत्त्वं तु यदि गृह्येत साधनम् ।
विभक्तिभिर्न योगः स्याद् यथैव तसिलादिषु ॥ ५८५ ॥
anaṅgīkṛtasattvaṃ tu yadi gṛhyeta sādhanam |
vibhaktibhirna yogaḥ syād yathaiva tasilādiṣu || 585 ||
But if the means were grasped without substance being accepted — there would be no connection with case-endings, as in 'tasil' and the rest.
3.14.586 unformalized
पाठाद् यैरविभक्तित्वं वत्यन्तेष्वनुगम्यते ।
तेषामुद्वत् इत्यत्र वक्तव्या सविभक्तिता ॥ ५८६ ॥
pāṭhād yairavibhaktitvaṃ vatyanteṣvanugamyate |
teṣāmudvat ityatra vaktavyā savibhaktitā || 586 ||
By those who follow, from the recitation, the case-endinglessness of vati-ending forms — for them, in 'udvat', the having-of-a-case-ending must be stated.
3.14.587 unformalized
वत्यर्थं नावगाहेते पुंवदित्यस्य दर्शनात् ।
नञ्स्नञावपवादस्य बाधकं तन्निपातनम् ॥ ५८७ ॥
vatyarthaṃ nāvagāhete puṃvadityasya darśanāt |
nañsnañāvapavādasya bādhakaṃ tannipātanam || 587 ||
'Nañ' and 'snañ' do not enter into the vati-meaning, from the seeing of 'pumvat'; that irregular form is the annuller of the exception.
3.14.588 unformalized
एवमुत्क्रामतो नूनं वत्यर्थं नञ्स्नञाविति ।
तयोः प्रवृत्तावुत्सर्गो बाधनान्नोपपद्यते ॥ ५८८ ॥
evamutkrāmato nūnaṃ vatyarthaṃ nañsnañāviti |
tayoḥ pravṛttāvutsargo bādhanānnopapadyate || 588 ||
Thus, 'nañ' and 'snañ' surely transgressing the vati-meaning — in their operation the general rule, being annulled, is not possible.
3.14.589 unformalized
नञ्स्नञौ विहितौ येन स योगो नावगाहते ।
वतिकरणं तद्धि लिङ्गमेव समर्थ्यते ॥ ५८९ ॥
nañsnañau vihitau yena sa yogo nāvagāhate |
vatikaraṇaṃ taddhi liṅgameva samarthyate || 589 ||
That rule by which 'nañ' and 'snañ' are prescribed does not enter into the vati-making; for that is justified as a mere indication.
3.14.590 unformalized
अभेदेनोपमानस्य भिन्नार्थोपनिपातिता ।
ऊहस्तथोपमाननामङ्गवन्नोपलभ्यते ॥ ५९० ॥
abhedenopamānasya bhinnārthopanipātitā |
ūhastathopamānanāmaṅgavannopalabhyate || 590 ||
By non-difference, the comparans' falling upon a different meaning; and thus the modification of comparans-words, as with 'anga', is not found.
3.14.591 unformalized
गावेधुके चरौ दृष्टा गोविकर्ताक्षवापयोः ।
पशू रुद्र इव ह्येतावित्येकवचनश्रुतिः ॥ ५९१ ॥
gāvedhuke carau dṛṣṭā govikartākṣavāpayoḥ |
paśū rudra iva hyetāvityekavacanaśrutiḥ || 591 ||
In the gavedhuka oblation, seen in 'go-vikarta' and 'aksa-vapa'; 'these two are like Rudra's beast' — thus the singular is heard.
3.14.592 unformalized
उपमानस्य भेदाच्च बहुषु स्यादञो विधिः ।
कश्यपा इति लोपः स्यात् तथा प्रतिकृतिष्वपि ॥ ५९२ ॥
upamānasya bhedācca bahuṣu syādaño vidhiḥ |
kaśyapā iti lopaḥ syāt tathā pratikṛtiṣvapi || 592 ||
And from difference of the comparans, the rule of 'añ' would apply in the plural; there would be elision in 'kasyapah'; and likewise in the case of images.
3.14.593 unformalized
एवं तु युक्तवद्भावादत्रैकवचनं भवेत् ।
लुम्मनुष्ये तथोक्तं स्याल्लिङ्गस्यैकस्य सिद्धये ॥ ५९३ ॥
evaṃ tu yuktavadbhāvādatraikavacanaṃ bhavet |
lummanuṣye tathoktaṃ syālliṅgasyaikasya siddhaye || 593 ||
But thus, from 'treatment as though joined', the singular would occur here; 'luk in the case of a human' would be so stated, for the establishing of a single gender.
3.14.594 unformalized
उपमेयेषु भिन्नेषु किञ्चिदेकं प्रवर्तते ।
प्रत्ययस्य विधौ तत्र नित्यं युक्तवदिष्यते ॥ ५९४ ॥
upameyeṣu bhinneṣu kiñcidekaṃ pravartate |
pratyayasya vidhau tatra nityaṃ yuktavadiṣyate || 594 ||
When the comparanda are different, some one thing operates; in the prescription of the affix there, 'as though joined' is always accepted.
3.14.595 unformalized
यदा प्रत्युपमेयं तु तदेकैकमवस्थितम् ।
तदा बाह्यार्थभेदेन तद्धितान्तं प्रचीयते ॥ ५९५ ॥
yadā pratyupameyaṃ tu tadekaikamavasthitam |
tadā bāhyārthabhedena taddhitāntaṃ pracīyate || 595 ||
But when it is settled one by one, for each comparandum — then, by difference of external meaning, the taddhita-ending form is multiplied.
3.14.596 unformalized
यथा समूहप्रचये द्विगूनां भिन्नसंख्यता ।
पञ्चपूल्यादिषु तथा सुबन्तप्रचये भवेत् ॥ ५९६ ॥
yathā samūhapracaye dvigūnāṃ bhinnasaṃkhyatā |
pañcapūlyādiṣu tathā subantapracaye bhavet || 596 ||
As in the multiplication of aggregates, dvigus have different numbers — in 'five bundles' and the rest — so it would be in the multiplication of case-ending forms.
3.14.597 unformalized
प्रचये भिद्यमाने तु संख्या पूलेषु भिद्यते ।
अर्थभेदो लुबन्तेषु नैव कश्चन दृश्यते ॥ ५९७ ॥
pracaye bhidyamāne tu saṃkhyā pūleṣu bhidyate |
arthabhedo lubanteṣu naiva kaścana dṛśyate || 597 ||
But when the multiplication is differentiated, the number in the bundles is differentiated; whereas no difference of meaning at all is seen in luk-ending forms.
3.14.598 unformalized
येषूपमेयवचनः शब्दोऽन्यो न प्रयुज्यते ।
उपमानस्य तत्रान्यैः संख्याया भेद इष्यते ॥ ५९८ ॥
yeṣūpameyavacanaḥ śabdo'nyo na prayujyate |
upamānasya tatrānyaiḥ saṃkhyāyā bheda iṣyate || 598 ||
Those in which no other word expressing the comparandum is employed — there, others accept a difference of number in the comparans.
3.14.599 unformalized
यथा गुडतिलादीनां प्रयोगादेकसंख्यता ।
पाकादेरप्रयोगे तु भिन्नसंख्याभिधीयते ॥ ५९९ ॥
yathā guḍatilādīnāṃ prayogādekasaṃkhyatā |
pākāderaprayoge tu bhinnasaṃkhyābhidhīyate || 599 ||
As from the employment of 'jaggery-sesame' and the rest there is a single number; but when 'cooking' and the rest is not employed, a different number is expressed.
3.14.600 unformalized
यः संबन्धिगतो भेदः स प्रयोगे प्रतीयते ।
संबन्धिनामतो भेद उपमेये न गम्यते ॥ ६०० ॥
yaḥ saṃbandhigato bhedaḥ sa prayoge pratīyate |
saṃbandhināmato bheda upameye na gamyate || 600 ||
The difference which resides in the relatum is cognized in the employment; therefore the difference of the relata is not understood in the comparandum.
3.14.601 unformalized
तस्मात् सामान्यशब्दत्वप्रसङ्गविनिवृत्तये ।
उपमेयगतो भेद उपमानेषु दृश्यते ॥ ६०१ ॥
tasmāt sāmānyaśabdatvaprasaṅgavinivṛttaye |
upameyagato bheda upamāneṣu dṛśyate || 601 ||
Therefore, to avoid the consequence of being a general word — the difference residing in the comparandum is seen in the comparanda.
3.14.602 unformalized
उपमानं समस्तानामभिन्नं श्रूयते क्वचित् ।
भिन्नानामुपमेयानामेकैकं वोपमीयते ॥ ६०२ ॥
upamānaṃ samastānāmabhinnaṃ śrūyate kvacit |
bhinnānāmupameyānāmekaikaṃ vopamīyate || 602 ||
Somewhere the comparans of all of them together is heard undivided; or else each one of the differentiated comparanda is compared.
3.14.603 unformalized
यथा गरुड इत्येतद् व्यूहापेक्षं प्रयुज्यते ।
एकेन यत्र सादृश्यं वैनतेयेन हस्तिनाम् ॥ ६०३ ॥
yathā garuḍa ityetad vyūhāpekṣaṃ prayujyate |
ekena yatra sādṛśyaṃ vainateyena hastinām || 603 ||
As 'garuda' is employed with reference to a battle-array, where the elephants' similarity is with one Vainateya.
3.14.604 unformalized
एकस्यापि प्रतीयते भिन्ना प्रतिकृतिः सह ।
काश्यपस्येति तेनायं प्रत्येकमवतिष्ठते ॥ ६०४ ॥
ekasyāpi pratīyate bhinnā pratikṛtiḥ saha |
kāśyapasyeti tenāyaṃ pratyekamavatiṣṭhate || 604 ||
Even of one, differentiated images are cognized together — 'of Kasyapa'; therefore this stands distributively.
3.14.605 unformalized
मेघाः शैल इवेत्युक्ते समस्तानां प्रतीयते ।
सादृश्यं गिरिणैकेन प्रत्येकं तेन भिद्यते ॥ ६०५ ॥
meghāḥ śaila ivetyukte samastānāṃ pratīyate |
sādṛśyaṃ giriṇaikena pratyekaṃ tena bhidyate || 605 ||
When 'the clouds are like a mountain' is said, the similarity of all of them together with one mountain is cognized; therefore it is differentiated distributively.
3.14.606 unformalized
छापेक्षा तद्विषयता विधेयत्वान्न गम्यते ।
काकतालीयमित्यत्र प्रसिद्धं ह्युपलक्षणम् ॥ ६०६ ॥
chāpekṣā tadviṣayatā vidheyatvānna gamyate |
kākatālīyamityatra prasiddhaṃ hyupalakṣaṇam || 606 ||
The state of having that domain, which depends on 'cha', is not understood, since it is what is to be prescribed; for in 'the crow and the palm-fruit' the indication is well-known.
3.14.607 unformalized
राजाश्वादिश्च विषयः स्यादन्यो वेत्यनिश्चितम् ।
तेन छस्य विधानात् प्राग् व्यपदेशो न विद्यते ॥ ६०७ ॥
rājāśvādiśca viṣayaḥ syādanyo vetyaniścitam |
tena chasya vidhānāt prāg vyapadeśo na vidyate || 607 ||
And whether the domain is 'rajasva' and the rest or something else is undetermined; therefore, prior to the prescription of 'cha', there is no designation.
3.14.608 unformalized
द्वयोरिवार्थयोरत्र निमित्तत्वं प्रतीयते ।
एकेनावयवो युक्तः प्रत्ययोऽन्येन युज्यते ॥ ६०८ ॥
dvayorivārthayoratra nimittatvaṃ pratīyate |
ekenāvayavo yuktaḥ pratyayo'nyena yujyate || 608 ||
Here the causality of two 'iva'-meanings is cognized; the member is joined with one, the affix with the other.
3.14.609 unformalized
चैत्रस्य तत्रागमनं काकस्यागमनं यथा ।
दस्योरभिनिपातस्तु तालस्य पतनं यथा ॥ ६०९ ॥
caitrasya tatrāgamanaṃ kākasyāgamanaṃ yathā |
dasyorabhinipātastu tālasya patanaṃ yathā || 609 ||
Caitra's arriving there is like the crow's arriving; but the bandit's falling upon him is like the palm-fruit's falling.
3.14.610 unformalized
संनिपाते तयोर्यान्या क्रिया तत्रोपजायते ।
वधादिरुपमेयेऽर्थे तया छविधिरिष्यते ॥ ६१० ॥
saṃnipāte tayoryānyā kriyā tatropajāyate |
vadhādirupameye'rthe tayā chavidhiriṣyate || 610 ||
In their conjunction, that other action which arises there — killing and the rest, in the comparandum-meaning — by that the prescription of 'cha' is accepted.
3.14.611 unformalized
क्रियायां समवेतायां द्रव्यशब्दोऽवतिष्ठते ।
पातागमनयोः काकतालशब्दौ तथा स्थितौ ॥ ६११ ॥
kriyāyāṃ samavetāyāṃ dravyaśabdo'vatiṣṭhate |
pātāgamanayoḥ kākatālaśabdau tathā sthitau || 611 ||
The substance-word stands in the inherent action; thus the words 'crow' and 'palm' stand for the arriving and the falling.
3.14.612 unformalized
यदन्वाख्यायकं वाक्यं तदेवं परिकल्प्यते ।
प्रयोगवाक्यं यल्लोके तदेवं न प्रयुज्यते ॥ ६१२ ॥
yadanvākhyāyakaṃ vākyaṃ tadevaṃ parikalpyate |
prayogavākyaṃ yalloke tadevaṃ na prayujyate || 612 ||
The sentence which is expository is constructed in this way; the sentence of usage in the world is not employed in this way.
3.14.613 unformalized
ययोरतर्किता प्राप्तिर्दृश्यते काकतालवत् ।
तयोः समासप्रकृतेर्वृत्तिरभ्युपगम्यते ॥ ६१३ ॥
yayoratarkitā prāptirdṛśyate kākatālavat |
tayoḥ samāsaprakṛtervṛttirabhyupagamyate || 613 ||
Of those two whose meeting is seen to be unreasoned, like the crow and the palm-fruit — the derivation of the compound-base is accepted.
3.14.614 unformalized
काकस्य तालेन यथा वधो यस्य तु दस्युना ।
तत्र चित्रीकृतेऽन्यस्मिन्नुपमेये छ इष्यते ॥ ६१४ ॥
kākasya tālena yathā vadho yasya tu dasyunā |
tatra citrīkṛte'nyasminnupameye cha iṣyate || 614 ||
As the crow's killing by the palm-fruit — but whose killing is by a bandit; there, when the other comparandum is made striking, 'cha' is accepted.
3.14.615 unformalized
चञ्चत्प्रकारश्चञ्चत्को बृहत्क इति चापरे ।
मणिमण्डूकखद्योतान् सादृश्येन प्रचक्षते ॥ ६१५ ॥
cañcatprakāraścañcatko bṛhatka iti cāpare |
maṇimaṇḍūkakhadyotān sādṛśyena pracakṣate || 615 ||
And others: 'cañcatka', of the flickering kind, and 'brhatka' — they describe the gem, the frog and the firefly by similarity.
3.14.616 unformalized
तत्रोन्मेषनिमेषाभ्यां खद्योत उपमीयते ।
श्वासप्रबन्धैर्मण्डूकः स्पन्दमानप्रभोमणिः ॥ ६१६ ॥
tatronmeṣanimeṣābhyāṃ khadyota upamīyate |
śvāsaprabandhairmaṇḍūkaḥ spandamānaprabhomaṇiḥ || 616 ||
There the firefly is compared by its opening and closing; the frog by its succession of breaths; the gem, its light throbbing.
3.14.617 unformalized
प्रविकासिप्रभोऽल्पोऽपि महान् य उपलभ्यते ।
बृहत्क इति तत्रैव मणौ शब्दः प्रयुज्यते ॥ ६१७ ॥
pravikāsiprabho'lpo'pi mahān ya upalabhyate |
bṛhatka iti tatraiva maṇau śabdaḥ prayujyate || 617 ||
That which, though small, is apprehended as great, its light expanding — there, in that very gem, the word 'brhatka' is employed.
3.14.618 unformalized
सादृश्यमेव सर्वत्र प्रकारः कैश्चिदिष्यते ।
भेदेऽपि तु प्रकाराख्या कैश्चिदभ्युपगम्यते ॥ ६१८ ॥
sādṛśyameva sarvatra prakāraḥ kaiścidiṣyate |
bhede'pi tu prakārākhyā kaiścidabhyupagamyate || 618 ||
By some, 'mode' everywhere is accepted as just similarity; by others, the designation 'mode' is accepted even in difference.
3.14.619 unformalized
प्रकारवचनः कश्चित् प्रकारवति संस्थितः ।
प्रकारमात्रे वर्तित्वा कश्चिद् तद् व्यतिवर्तते ॥ ६१९ ॥
prakāravacanaḥ kaścit prakāravati saṃsthitaḥ |
prakāramātre vartitvā kaścid tad vyativartate || 619 ||
Some word expressing a mode stands in what possesses the mode; some, having operated in the mode alone, passes beyond it.
3.14.620-621 unformalized
सादृश्यग्रहणं सूत्रे सदृशस्योपलक्षणम् ।
तुल्ययोरव्ययीभावे सहशब्दोऽभिधायकः ॥ ६२० ॥
वीप्सासादृश्ययोर्वृत्तिर्या यथार्थाभिधायिनः ।
स चायमव्ययीभावे भेदो भेदेन दर्शितः ॥ ६२१ ॥
sādṛśyagrahaṇaṃ sūtre sadṛśasyopalakṣaṇam |
tulyayoravyayībhāve sahaśabdo'bhidhāyakaḥ || 620 ||
vīpsāsādṛśyayorvṛttiryā yathārthābhidhāyinaḥ |
sa cāyamavyayībhāve bhedo bhedena darśitaḥ || 621 ||
(620) The taking-up of 'similarity' in the sutra is an indication of what is similar; in the avyayibhava of two equals, the word 'saha' is the expresser. (621) That derivation of what expresses the sense of 'as' — in repetition and in similarity: and this difference in the avyayibhava has been shown by way of difference.
3.14.622 unformalized
सादृश्यं योग्यता कैश्चिदनावभ्युपगम्यते ।
यत् तु मूर्तिगतं साम्यं तत् सहेनाभिधीयते ॥ ६२२ ॥
sādṛśyaṃ yogyatā kaiścidanāvabhyupagamyate |
yat tu mūrtigataṃ sāmyaṃ tat sahenābhidhīyate || 622 ||
By some, similarity in 'anu' is accepted as fitness; but that similarity which resides in bodily form is expressed by 'saha'.
3.14.623 unformalized
इत्थंभावेऽपि सादृश्यं बुद्ध्यवस्थानिबन्धनम् ।
ग्रहणे भेदमात्रस्य तत्रान्यैवाभिधीयते ॥ ६२३ ॥
itthaṃbhāve'pi sādṛśyaṃ buddhyavasthānibandhanam |
grahaṇe bhedamātrasya tatrānyaivābhidhīyate || 623 ||
Even in 'being-thus', similarity is grounded in a state of the intellect; where mere difference is grasped, another thing altogether is expressed.
3.14.624 unformalized
गौर्वाहीक इति द्वित्वे सादृश्यं प्रत्युदाहृतम् ।
शुक्लादौ सति निष्पन्ने बाहीकोन द्विरुच्यते ॥ ६२४ ॥
gaurvāhīka iti dvitve sādṛśyaṃ pratyudāhṛtam |
śuklādau sati niṣpanne bāhīkona dvirucyate || 624 ||
'The Vahika is an ox' — in the duality, similarity is cited as a counter-instance; when 'white' and the rest is present and accomplished, it is said twice with 'Vahika'.