gavādi śabda prajñāna viśeṣāḥ go gaja ādiṣu  / samaya ākṛti piṇḍa ādi vyatirikta artha hetavaḥ // gavādi viṣaya tve hi sati tad śabda buddhitaḥ / anya tvāt tat yathā eṣu eva sa vatsa aṅkuśa dhī dhvanī // śaśa śṛṅga ādi vijñānaiḥ vyabhicārāt viśeṣaṇam  / tad svarūpa abhidhānam ca vaidharmyeṇa nidarśanam  // gavādiṣu anuvṛttam ca vijñānam piṇḍataḥ anyatas  / viśeṣaka tvāt nīla ādi vijñānam iva jāyate // gotaḥ ca artha antar 
a) “In regard to the cow and the elephant, the peculiarities of name—‘cow’ and ‘elephant’,—and ideas—must be due to causes other than convention, shape, body, etc.,—because while appertaining to the cow and the elephant, they are different from the names and ideas of these latter;—just like the names and ideas ‘with calf’ and ‘with the goad’ (respectively) as applied to the same cow and elephant. The qualifying clause has been added for the purpose of excluding the ‘hare’s horns’ and such other non-entities. The name and idea of the other things are the corroborative instance per dissimilarity. (b) “The idea pervading over all cows proceeds from something different from the body of the cow,—because it appears as a differentiator,—like the idea of the ‘blue’ and the like. (c) “The ‘universal’ cow is something different from the ‘individual’ cow,—because it forms the object of a different idea;—like the idea of the colour and other qualities of the same cow,—also because it (the universal) is spoken of as belonging to that (the individual),—just as the horse is spoken of as belonging to caitra.” 