Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The fact is that the contradiction involved in one thing being connected with two places is removed by the difference of the correlative moments of time. We therefore hold to the conclusion that co-ordinated words denote one thing qualified by the possession of several attributes. For this very reason the Vedic passage, ' He buys the Soma by means of a cow one year old, of a tawny colour, with reddish-brown eyes' (aru^aya,ekahayanya,pingakshya), must be understood to enjoin that the purchase is to be effected by means of a cow one year old, possessing the attributes of tawny colour, &c. This point is discussed Pu. Mi. Su. Ill, i, 12.— The Pufvapakshin there argues as follows : We admit that the word ' aru^ayd * (' by means of a tawny one ') denotes the quality of tawniness inclusive of the thing possessing that quality ; for qualities as well as generic character exist only in So far as being modes of substances. But it is not possible to restrict tawny colour to connexion with a cow one year old, for the injunction of two different things (which would result from such restric- tion ; and which would necessitate the sentence to be construed as- — ) 'He buys by means of a cow one year old, and that a red one ' is not permissible 1. We must therefore break up the sentence into two, 6ne of which is constituted by the one word ' aru/zayd ' — this word expressing that tawny colour extends equally to all the substances enjoined in that section (as instrumental towards the end of the sacrifice). And the use of the feminine case-termination of the word is merely meant to suggest a special instance (viz. the cow) of all the things, of whatever gender, which are enjoined in that section. Tawniness must not therefore 1 For it would imply so-called vakyabheda, 'split of the sentence/ which arises when one injunctory clause is made to enjoin two different things. I ADHYAYA, I PADA, I 3. 223
2the cow) of all the things, of whatever gender, which are enjoined in that section. Tawniness must not therefore 1 For it would imply so-called vakyabheda, 'split of the sentence/ which arises when one injunctory clause is made to enjoin two different things. I ADHYAYA, I PADA, I 3. 223 be restricted to the cow one year old only. — Of this purvapaksha the Sutra disposes in the following words : ' There being oneness of sense, and hence connexion of sub- stance and quality with one action, there is restriction/ — - The fact that the two words 'aru^aya' and 'ekahayanya' - — -which denote a substance, viz. a cow one year old, distin- guished by the quality of possessing tawny colour — stand in co-ordination establishes that they have one sense ; and as the substance, viz. the cow, and the quality, viz. tawny colour — which the word 'aru^aya' denotes as standing in the relation of distinguishing attribute and thing distin- guished thereby — can thuSj without any contradiction, be connected with the one action called ' the buying of the Soma,' tawny colour is restricted to the cow one year old which is instrumental with regard to the purchase. If the connexion of tawniness with the action of buying were to be determined from syntactical connexion — in the same way as there is made out the connexion of the cow one year old with that action — then the injunctory sentence would in- deed enjoin two matters (and this would be objectionable). But such is not the case ; for the one word ' aru/zaya ' denotes a substance characterised by the quality of tawni- ness, and the co-ordination in which ' aru^aya ' stands to ' ekahayanya ' makes us apprehend merely that the thing characterised by tawniness also is one year old, but does not make a special statement as to the connexion of that quality with the thing. For the purport of co-ordination is the unity of a thing distinguished by attributes ; according to the definition that the application to one thing of several words possessing different reasons of application, constitutes co-ordination. For the same reason, the syntactical unity (ekavakyatvam) of sentences such as ' the cloth is red ' follows from all the words referring to one thing. The function of the syntactical collocation is to express the connexion of the cloth with the action of being ; the con- nexion of the red colour (with the cloth) on the other hand is denoted by the word 'red ' only. And what is ascertained from co-ordination (samanadhikara^ya) is only that the cloth is a substance to which a certain colour belongs. 224 vedanta-s6tras.
3And what is ascertained from co-ordination (samanadhikara^ya) is only that the cloth is a substance to which a certain colour belongs. 224 vedanta-s6tras. The whole matter may, without any contradiction, be con- ceived as follows. Several words — having either the affixes of the oblique cases or that of the nominative case — which denote one or two or several qualities, present to the mind the idea of that which is characterised by those qualities, and their co-ordination intimates that the thing characterised by all those attributes is one only ; and the entire sentence finally expresses the connexion in which the thing with its attributes stands to the action denoted by the verb. This may be illustrated by various sentences exhibiting the co-ordination of words possessing different case-endings, as e.g. ' There stands Devadatta, a young man of a darkish complexion, with red eyes, wearing earrings and carrying a stick ' (where all the words standing in apposition to Devadatta have the nominative termination) ; ' Let him make a stage curtain by means of a white cloth ' (where * white* and ' cloth' have instrumental case-endings), &c. &c. We may further illustrate the entire relation of co-ordinated words to the action by means of the following two examples : ' Let him boil rice in the cooking-pot by means of firewood ' : here we take in simultaneously the idea of an action distinguished by its connexion with several things. If we now consider the following amplified sen- tence, ' Let a skilful cook prepare, in a vessel of even shape, boiled rice mixed with milk, by means of sticks of dry khadira wood/ we find that each thing connected with the action is denoted by an aggregate of co-ordinated words ; but as soon as each thing is apprehended, it is at one and the same moment conceived as something distinguished by several attributes, and as such connects itself with the action expressed by the verb. In all this there is no con- tradiction whatever. — We must further object to the assertion that a word denoting a quality which stands in a sentence that has already mentioned a substance denotes the quality only (exclusive of the substance so qualified), and that hence the word ' aru^aya ' also denotes a quality only. The fact is that neither in ordinary nor in Vedic language we ever meet with a word which — denoting a quality and at the same time standing in co-ordination I ADHYAYA, I PADA, 1 3. 225
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The fact is that the contradiction involved in one thing being connected with two places is removed by the difference of the correlative moments of time. We therefore hold to the conclusion that co-ordinated words denote one thing qualified by the possession of several attributes. For this very reason the Vedic passage, ' He buys the Soma by means of a cow one year old, of a tawny colour, with reddish-brown eyes' (aru^aya,ekahayanya,pingakshya), must be understood to enjoin that the purchase is to be effected by means of a cow one year old, possessing the attributes of tawny colour, &c. This point is discussed Pu. Mi. Su. Ill, i, 12.— The Pufvapakshin there argues as follows : We admit that the word ' aru^ayd * (' by means of a tawny one ') denotes the quality of tawniness inclusive of the thing possessing that quality ; for qualities as well as generic character exist only in So far as being modes of substances. But it is not possible to restrict tawny colour to connexion with a cow one year old, for the injunction of two different things (which would result from such restric- tion ; and which would necessitate the sentence to be construed as- — ) 'He buys by means of a cow one year old, and that a red one ' is not permissible 1. We must therefore break up the sentence into two, 6ne of which is constituted by the one word ' aru/zayd ' — this word expressing that tawny colour extends equally to all the substances enjoined in that section (as instrumental towards the end of the sacrifice). And the use of the feminine case-termination of the word is merely meant to suggest a special instance (viz. the cow) of all the things, of whatever gender, which are enjoined in that section. Tawniness must not therefore 1 For it would imply so-called vakyabheda, 'split of the sentence/ which arises when one injunctory clause is made to enjoin two different things. I ADHYAYA, I PADA, I 3. 223
2the cow) of all the things, of whatever gender, which are enjoined in that section. Tawniness must not therefore 1 For it would imply so-called vakyabheda, 'split of the sentence/ which arises when one injunctory clause is made to enjoin two different things. I ADHYAYA, I PADA, I 3. 223 be restricted to the cow one year old only. — Of this purvapaksha the Sutra disposes in the following words : ' There being oneness of sense, and hence connexion of sub- stance and quality with one action, there is restriction/ — - The fact that the two words 'aru^aya' and 'ekahayanya' - — -which denote a substance, viz. a cow one year old, distin- guished by the quality of possessing tawny colour — stand in co-ordination establishes that they have one sense ; and as the substance, viz. the cow, and the quality, viz. tawny colour — which the word 'aru^aya' denotes as standing in the relation of distinguishing attribute and thing distin- guished thereby — can thuSj without any contradiction, be connected with the one action called ' the buying of the Soma,' tawny colour is restricted to the cow one year old which is instrumental with regard to the purchase. If the connexion of tawniness with the action of buying were to be determined from syntactical connexion — in the same way as there is made out the connexion of the cow one year old with that action — then the injunctory sentence would in- deed enjoin two matters (and this would be objectionable). But such is not the case ; for the one word ' aru/zaya ' denotes a substance characterised by the quality of tawni- ness, and the co-ordination in which ' aru^aya ' stands to ' ekahayanya ' makes us apprehend merely that the thing characterised by tawniness also is one year old, but does not make a special statement as to the connexion of that quality with the thing. For the purport of co-ordination is the unity of a thing distinguished by attributes ; according to the definition that the application to one thing of several words possessing different reasons of application, constitutes co-ordination. For the same reason, the syntactical unity (ekavakyatvam) of sentences such as ' the cloth is red ' follows from all the words referring to one thing. The function of the syntactical collocation is to express the connexion of the cloth with the action of being ; the con- nexion of the red colour (with the cloth) on the other hand is denoted by the word 'red ' only. And what is ascertained from co-ordination (samanadhikara^ya) is only that the cloth is a substance to which a certain colour belongs. 224 vedanta-s6tras.
3And what is ascertained from co-ordination (samanadhikara^ya) is only that the cloth is a substance to which a certain colour belongs. 224 vedanta-s6tras. The whole matter may, without any contradiction, be con- ceived as follows. Several words — having either the affixes of the oblique cases or that of the nominative case — which denote one or two or several qualities, present to the mind the idea of that which is characterised by those qualities, and their co-ordination intimates that the thing characterised by all those attributes is one only ; and the entire sentence finally expresses the connexion in which the thing with its attributes stands to the action denoted by the verb. This may be illustrated by various sentences exhibiting the co-ordination of words possessing different case-endings, as e.g. ' There stands Devadatta, a young man of a darkish complexion, with red eyes, wearing earrings and carrying a stick ' (where all the words standing in apposition to Devadatta have the nominative termination) ; ' Let him make a stage curtain by means of a white cloth ' (where * white* and ' cloth' have instrumental case-endings), &c. &c. We may further illustrate the entire relation of co-ordinated words to the action by means of the following two examples : ' Let him boil rice in the cooking-pot by means of firewood ' : here we take in simultaneously the idea of an action distinguished by its connexion with several things. If we now consider the following amplified sen- tence, ' Let a skilful cook prepare, in a vessel of even shape, boiled rice mixed with milk, by means of sticks of dry khadira wood/ we find that each thing connected with the action is denoted by an aggregate of co-ordinated words ; but as soon as each thing is apprehended, it is at one and the same moment conceived as something distinguished by several attributes, and as such connects itself with the action expressed by the verb. In all this there is no con- tradiction whatever. — We must further object to the assertion that a word denoting a quality which stands in a sentence that has already mentioned a substance denotes the quality only (exclusive of the substance so qualified), and that hence the word ' aru^aya ' also denotes a quality only. The fact is that neither in ordinary nor in Vedic language we ever meet with a word which — denoting a quality and at the same time standing in co-ordination I ADHYAYA, I PADA, 1 3. 225
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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