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nānyataḥ, sa ca sambandha ekasminn api pādape 'stīti kimiti na tathocyeta | [and] not through anything else, and since that connection exists even in a single tree, why should it not be called thus? |
bahuvyaktyāśritā yā ca saivaikastyām api sthitā | And that [universal] which resides in many individuals is indeed the same one that exists in a single [individual], |
tannimittasya tulyatvāt tatrāpi vanadhīr bhavet | Because the basis is the same, the notion of 'vana' should exist there also. |
asminn api hi pakṣe ekasyāpi taror vanam ity abhidhānaṃ syāt | Indeed, even in this view, even a single tree could be designated as 'vana', |
tathā hi yenāsau vanaśabdena jātir bahuvyaktyāśritābhidhīyate | For indeed, that universal which is denoted by the word 'vana' as residing in many individuals, |
saivaikasyām api dhavādivyaktau vyavasthitā | That same [universal] exists even in a single individual dhava etc., |
tataś ca tasyā vanadhiyo nimittasya sarvatra tulyatvād tatraikatrāpi pādape kimiti vanadhīr na bhavet | Therefore, since the basis of that notion of 'vana' is the same everywhere, why should the notion of 'vana' not exist even in a single tree? |
anvayavyatirekābhyām ekādivacasas tataḥ | Therefore, [the use of] singular and other numbers [should be understood] through presence and absence [of connection] |
niyamo 'yaṃ vivakṣāto nārthāt tadvyabhicārataḥ // | This rule [applies] through intention [of the speaker], not from the meaning, due to deviation from it. |
tadvyabhicārata iti / | Due to deviation from it [as stated above]. |
tasyārthasya vyabhicārāt // | Because of the deviation from that meaning. |
kriyākālādiyogo 'pi pūrvam eva nirākṛtaḥ / | The connection with action, time, etc. has already been rejected before. |
tasmāt sāṅketikā ete na vyaktiṣvapi bhāvinaḥ // | Therefore, these are conventional and do not exist even in individuals. |
pūrvam eva karmakālādipadārthaniṣedhe kriyādiyogasya nirākṛtatvād ayuktameṣām api vastudharmatvam / | Since the connection with action etc. was already rejected during the refutation of concepts like action, time etc., their being properties of real things is also incorrect. |
saṅkete bhavāḥ sāṅketikāḥ // | [Things that] exist in convention [are called] conventional. |
vyaktirūpāvasāyena yadi vāpoha ucyate śabdena | If the apoha is expressed by word[s] through apprehension of [its] individual form. |
taditi tasmāt | 'tat' [means] therefore |
asyeti apohasya | 'asya' [means] of the apoha |
ākhyāteṣu na cānyasya ityādāvāha abhiprete niveśārtham ityādi | [The opponent] states "in verbs there is no [exclusion] of others" etc., regarding the placement [of meaning] in what is intended |
abhiprete niveśārthaṃ buddheḥ śabdaḥ prayujyate | The word is employed for the purpose of placing cognition in what is intended |
ākhyāteṣvanyanivṛttir na sampratīyata ityasiddham | The claim that "in verbs the exclusion of others is not apprehended" is not established |
tathā hi jijñāsite kasmiṃścidarthe śrotur buddher niveśāya śabdaḥ prayujyate vyavahartṛbhir na vyasanitayā | For thus: speakers employ a word for placing understanding in the hearer regarding some matter that is desired to be known, not out of [mere] addiction [to speaking] |
tenābhīṣṭārthapratipattau sāmarthyād anabhīṣṭavyavacchedaḥ pratīyata eva | Therefore, when the intended meaning is understood, the exclusion of the unintended is indeed apprehended through implication |
abhīṣṭānabhīṣṭayor anyonyavyavacchedarūpatvāt | Because the intended and unintended have the nature of mutual exclusion |
sarvam eva nacābhīṣṭaṃ sarvārthāniyamāptitaḥ | Not everything can be intended, due to the impossibility of [having] unrestricted meanings |
tat pacatyādiśabdānāṃ vinivartyaṃ parisphuṭam | Therefore in words like 'pacati' etc., what is excluded is quite clear |
yadi sarvamevābhīṣṭaṃ syāt tadā pratiniyataḥ śabdārtho na prāpnoti | If everything were intended, then the fixed meaning of words would not be possible |
tataś ca yā kasyacid arthaparihāreṇa śrotuḥ kvacid arthe śabdāt pravṛttiḥ sā na prāpnoti | And consequently, the hearer's activity regarding some meaning through the exclusion of other meanings from the word would not be possible |
tasmāt sarvam evābhīṣṭam ityetad ayuktam | Therefore this [claim] that "everything is intended" is incorrect |
tasmāt pacatītyādiśabdānām anabhīṣṭavyavacchedaḥ sāmarthyāt tatsphuṭataram avagamyata eva | Therefore, in words like 'pacati' etc., the exclusion of the unintended is indeed apprehended quite clearly through implication |
tathā hi pacatītyukte nodāsīno 'vatiṣṭate | For thus: when 'pacati' is uttered, [the subject] is not remaining indifferent |
bhuṅkte dīvyati vā neti gamyate 'nyanivartanam | [And] it is understood as the exclusion of others [through] "he is not eating or gambling" |
audāsīnyamataścaivam astyanyac ca kriyāntaram | Thus there is both indifference and other actions [that are excluded] |
paryudāsātmakāpohyaṃ niyataṃ yadyadiṣyate // | Whatever is intended [to be expressed], there is always something to be excluded through relative negation. |
tasmāt pacatītyetasyaudāsīnyamanyac ca bhuṅte dīvyati cetyādikriyāntaraparyudāsātmakramapohyamasti, tena, yaduktam paryudāsarūpaṃ hi niṣedhyaṃ tana na vidyata iti tadasiddham / | Therefore, the [verb] "pacati" excludes inaction as well as other actions like eating, gambling, etc. through relative negation. Hence, what was stated [earlier] that "there exists nothing that is negated in the form of relative negation" is not established. |
paryudāsātmakāpohyam iti / paryudāsātmakaṃ ca tadapohyaṃ ceti vigrahaḥ / | In [the compound] "paryudāsātmakāpohyam", [the term] "paryudāsātmakam" qualifies "apohyam" [as per compound analysis]. |
niyataṃ yadyadīṣyata iti / tasya tasyaudāsīnyādiparyudāsātmakamapohyam astīti sambandhaḥ // | Whatever is intended [to be expressed], for each such [expression] there exists something to be excluded through relative negation, [starting] from inaction and so forth - this is the connection. |
yaccoktaṃ "pacatītyaniṣiddhaṃ tu svarūpeṇaiva tiṣṭhatī"ti / tatra svavacanavyāghātaṃ parasya pratipādayann āha pacatītyādi / | As for what was stated that "the [verb] 'pacati' remains unnegated in its own form," [the author] proceeds to demonstrate the opponent's self-contradiction in this matter. |
ityetac ca bhavadvākyaṃ parasparaparāhatam // | And this statement of yours is mutually contradictory. |
anyarūpaniṣedho 'yaṃ svarūpeṇaiva tiṣṭhati / | This negation of other forms exists while [the action] remains in its own form. |
ityanyathā nirarthaṃ syāt prayuktamavadhāraṇam // | Otherwise, the emphasis that was employed would become meaningless. |
kathaṃ punar etat parasparāhatam ity āha anyarūpaniṣedho 'yam ityādi / pacatītyetasyārthasvarūpeṇaiva tiṣṭhatītyanenāvadhāraṇenācaritarūpaṃ darśayatā pacatītyetasyānyarūpaniṣedhenātmasthitir iti darśitaṃ bhavati / | When asked "How is this mutually contradictory?", [the author] states "This negation of other forms..." etc. By showing through this emphasis that "[the meaning of] 'pacati' remains in its own form," it is demonstrated that [the verb] "pacati" maintains its self-existence through the negation of other forms. |
anyathā svarūpeṇaivetyetad evāvadhāraṇaṃ bhavatprayuktamanarthakaṃ syāt vyavacchedyābhāvāt // | Otherwise, this very emphasis on "in its own form" employed by you would be meaningless due to the absence of anything to be excluded. |
niṣpannatvamapohasya nirupākhyasya kīdṛśam / gaganendrīvarādīnāṃ niṣpattir nahi kācana // | Since apoha is featureless, what kind of accomplishment could it have? Indeed, there is no accomplishment of [things like] sky-lotus and so forth. |
vastvityadhyavasāyāccet sopākhyātvena bhātyasau / tataḥ kiṃ tulyadharmatvaṃ vastubhiścāsya gamyate // | If [you say] that "since it is cognized as a real thing, it appears as having features," then what [follows] from that? [You might reply that] "it follows that it has properties similar to [real] entities." |
bāhyavasturūpatayā vyavasitatvād asāvapohaḥ sopākhyatvena bhātīti | [It is claimed that] "this apoha appears as having features because it is determined as having the form of an external entity." |
atrāha tataḥ kimiti | To this [the opponent] says "what [follows] from that?" |
yadi nāmāsau sopākhyatvena bhāti tathāpi kimatra prakṛtārthānukūlaṃ jātam iti | Even if it appears as having features, what has been achieved here that supports [your] intended purpose? |
atra para āha tulyadharmatvaṃ vastubhiścāsya gamyata iti | To this the other party replies: "its similarity in properties with [real] entities is understood." |
tena, yathā vastu niṣpannarūpaṃ pratīyate tathāpoho 'pi vastubhistulyadharmatayā khyāto niṣpanna iva pratīyata iti siddhaṃ niṣpannatvād iti vacanam | Therefore, just as a real entity is cognized as having accomplished form, so too apoha, being known as having similar properties to real entities, is cognized as if accomplished; thus the statement about [its] being accomplished is established. |
yadyevaṃ bhavataiva sādhyatvapratyayasya bhūtādipratyayasya ca nimittamupadarśitam iti, naca vaktavyam etannirnimittaṃ prasajyata iti tadetad darśayann āha sādhyatvapratyayas tasmād ityādi | If this is so, then you yourself have shown the basis for the notion of "being accomplished" and for the notion of "past" etc., and thus one should not say that these would be without basis - showing this, [the author] states "therefore the notion of being accomplished" etc. |
sādhyatvapratyayastasmāt tathābhūtādirūpaṇam / vastubhis tulyarūpatvāt tannimittaṃ prasajyate | Therefore, the notion of "being accomplished" as well as the conception of "past" etc., because of having similar form to real entities, comes to have that [similarity] as its basis. |
tannimittam iti | [The phrase] "that [as its] basis" [refers to what was just stated]. |
vastubhistulyadharmatvāvasāyanimittam | Based upon the determination that [they are] of the same character as real entities |
yaduktam "vidhyādāvartharāśau ca nānyāpohanirūpaṇam" iti | As has been stated: "In relation to injunctions and other semantic contents, there is no determination of exclusion of others" |
vidhyādāvartharāśau ca nāstitādi niṣidhyate / sāmarthyān na tu śabdena yadeva na vivakṣitam | In relation to injunctions and other semantic contents, non-existence and similar [concepts] are excluded, [but] through implication, not directly through the word - precisely that which is not intended to be expressed |
vidhyāderarthasya niṣedhādivyāvṛttatayāvasthitatvāt tatpratipattau sāmarthyād avivakṣitaṃ nāstitādi niṣidhyata ityastyevātrāpyanyāpohanirūpaṇam | Since the meaning of injunctions and similar [expressions] is established as differentiated from negation and similar [concepts], in their apprehension non-existence and similar [concepts], which are not intended [to be expressed], are excluded through implication - thus there is indeed here also a determination of the exclusion of others |
naṭaścāpi naṭā yuktāv apohas tādṛśo bhavet | When one negative is combined with another negative, the exclusion would be of such a kind |
taccatuṣṭayasadbhāve yādṛśaḥ sampratīyate | As it is apprehended when there are those four [negatives] |
naṭā yoge naṭo hyartho gamyate kasyacid vidhiḥ | When a negative is combined with [another] negative, indeed some positive thing is understood |
tṛtīyena naṭā tasya virahaḥ pratipādyate | Through the third negative, the absence of that [positive thing] is expressed |
niṣedhāyāparas tasya turīyoḥ yaḥ prayujyate / tasmin vivakṣite tena jñāpyate 'nyanivartanam | When a fourth [negative] is employed for the negation of that [absence], when that is intended to be expressed, through that the exclusion of another is made known |
taccatuṣṭayasadbhāva iti / nañcatuṣṭayasadbhāve | "Where there are those four" means: where there are four negatives |
kīdṛśo 'sau pratīyata ity āha naṭā yoga ityādi / arthaśabdo vidhiśabdena sambandhanīyaḥ | To [the question] "In what way is that apprehended?" he says "When a negative..." etc. The word "artha" is to be connected with the word "vidhi" |
tasya viraha iti / [p.354] tasya vidher niṣedhaḥ / | "tasya virahaḥ" [means] the negation of that [previously stated] positive injunction. |
niṣedhāyāparastasyeti / tṛtīyānaṭpratipāditasya vidhirahitasya niṣedhāyetyarthaḥ / | "niṣedhāyāparasya" [means] for the negation of what has been expressed by the third negative particle [naṭ], [considered] apart from the positive [element]. |
turīya iti / caturthaḥ / | "turīyaḥ" means fourth. |
caturasthayatāvādyakṣaralopaścetyanena pūraṇārthaṃ yatpratyayavidhānāt / | [This form is derived] through the rule prescribing the affix -yat in the sense of completing [a series], along with the elision of the initial syllable of catur-. |
tasmiṃścaturthe naṭi prayukte ity arthaḥ / teneti caturthena naṭā / | [This refers to] when that fourth negative particle [naṭ] is employed; "tena" [means] by that fourth negative particle. |
jñāpyate 'nyanivartanam iti / | [By this] the exclusion of [anything] other is indicated. |
tṛtīyanaṭpratipāditaniṣedhavivekena vidhirūpasyārthapratibimbakasya pratipādanāt // | Because it expresses the reflection [of meaning] in positive form, as distinguished from the negation expressed by the third negative particle. |
nāsau na pacatītyukte gamyate pacatīti hi / | When "nāsau na pacati" ["he is not not cooking"] is said, [what] is understood [is] "pacati" ["he cooks"]. |
audāsīnyādiyogaś ca tṛtīyena hi gamyate // | And with the third [negative], either indifference or engagement in other [activities] is understood. |
turye tu tadvivikto 'sau pacatītyavasīyate / | But with the fourth [negative], that same [meaning] is ascertained as distinct, [namely] "pacati" ["he cooks"]. |
tenātra vidhivākyena samamanyanivartanam // | By means of this injunctive sentence, there is here an exclusion of others, just as [in the previous case]. |
tadvivikto 'sāviti / audāsinyādiviviktaḥ / | [The term] "differentiated" [means] differentiated from indifference and so forth. |
vidhivākyena samamanyanivartanam iti / | The exclusion of others is similar to [what happens] with an injunctive sentence. |
yathā pacatītyādau vidhivākye sāmarthyādaudāsīnyavinivṛttir iṣyate tathā dvitīye 'pi naṭīti siddhamatrāpyasya nivartanam / sparṣṭārthaṃ tu nañcatuṣṭayodāharaṇam // | Just as in an injunctive sentence like "he cooks," the exclusion of indifference is understood through implication, similarly in the second [case] with "not a dancer," the exclusion of this [indifference] is established here too. The example of the four negatives is [given] just to make the meaning clear. |
samuccayādir yaścārthaḥ kaściccāder abhīpsitaḥ / | Whatever meaning like conjunction is intended by [particles] like "ca," |
tadanyasya vikalpāder bhavet tena vyapohanam // | by that there would be an exclusion of others like option. |
ādiśabdena vāśabdasya vikalpo 'rthaḥ apiśabdasya padārthasambhāvanānvavasargādayaḥ tuśabdasya viśeṣaṇam ekakārasyāvadhāraṇam ityāder grahaṇam / | By the word "ādi" is meant the inclusion of terms like "vā" which means option, "api" which means probability, connection and so forth, "tu" which means qualification, and "eva" which means emphasis. |
tadanyasyeti / tasmāt samuccayāder anyasya / tena cādinā // | "Other than that" means other than conjunction and so forth. "By that" means by [particles] like "ca." |
vākyārthe 'nyanivṛttiś ca vyapadeṣṭuṃ na śakyata ity atrāha vākyārtha ityādi / vākyārthe 'nyanivṛttiś ca sujñātaiva tathā hyasau / | Regarding the statement "the exclusion of others in sentence meaning cannot be designated," [the author] says this: The exclusion of others in sentence meaning is indeed well-known. |
padārthā eva sahitāḥ kecid vākyārtha ucyate // | What is called sentence meaning is just certain word meanings combined together. |
vākyārthasyāpi te caiva tebhyo 'nyo naiva so 'sti hi // | For that sentence meaning is indeed these [word meanings], and there is nothing else apart from them. |
parasparaṃ kāryakāraṇabhāvena sambaddhā ity arthaḥ / | [The words are] connected with each other through a cause-and-effect relationship—this is the meaning. |
teṣām iti padārthānāṃ / | [It refers to] those word-meanings. |
caitra gāmānayetyādivākyārthe 'dhigate sati / | When the meaning of sentences like "Caitra, bring the cow" is understood. |
nahyasmin vākye caitrādipadārthavyatirekeṇa buddhāvanyo 'rthaḥ prativartate / | For in this sentence, no meaning other than the word-meanings like "Caitra" etc. occurs in [one's] understanding. |
ananyāpohaśabdādau vācyaṃ na ca nirūpyata ityatrāha ananyāpohetyādi / ananyapohaśabdādau na vidhir vyavasīyate / | Regarding the statement that "in [the case of] words that do not exclude others, what is to be expressed cannot be determined," he says "ananyāpoha" etc. In [the case of] words that do not exclude others, no positive enjoinment can be ascertained. |
asaṃvādaka iti / | [It is] non-contradictory, thus. |
na saṃvadatītyasaṃvādakaḥ, na vidyata vā samvādo 'styetyasaṃvādakaḥ, / | "Non-contradictory" means [either] "it does not correspond" or "there exists no correspondence." |
vastusambandhahānitaḥ tathābhūtavastusambandhābhāvāt / | [This is] due to the loss of connection with reality, because of the absence of connection with such a real entity. |
pūrvaṃ hi jātyādilakṣaṇasya śabdārthasya vastuno niṣiddhatvāt / | Because previously, the real entity characterized as universal etc. [and considered as] the meaning of words has been negated. |
yaduktaṃ "prameyajñeyaśabdāde"rityādi, tatrāha prameyetyādi / | Regarding what was said about "words like 'prameya' (knowable), 'jñeya' (to be known)" etc., he says "prameya" etc. |
kevala iti anyaśabdarahitaḥ / | [The word] 'kevala' means without any other words. |
kasyaciditi śrotuḥ / kvacid iti arthe / tadvinivṛttyartham iti tayor ārekaviparyāsayor vinivṛttyartham / teneti jñeyādipadena / | 'Of someone' refers to the hearer. 'In some [cases]' means 'regarding the meaning'. 'For the purpose of exclusion' means for excluding those two [possibilities], excess and deficiency. 'By that' refers to words like 'jñeya' [knowable]. |
atha vākyastham eva jñeyādiśabdamadhikṛtyocyate, tadasiddham iti darśayati ---yattatreti | If what is being said refers to words like 'jñeya' as they occur in a sentence, then [the author] shows that this is not established, [by saying] "that which there..." |
tadeva kṣipyate tena viphaloccāraṇānyathā // | That very [thing] is excluded by it; otherwise the utterance would be futile. |
tatra hi vākyasthena prameyādiśabdena yadeva jaḍacetobhiḥ mandamatibhir āśaṅkyate tadeva nivartyata ityato 'siddhametat prameyādiśabdānāṃ nivarttya nāstīti / | For there, by the word 'prameya' etc. occurring in a sentence, that very [thing] which is doubted by those of dull minds [and] limited intelligence is excluded. Therefore it is not established that words like 'prameya' have nothing to exclude. |
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