365bet娱乐

Sanskrit text, Unicode transliteration and English translation of verse 3.5.1:

啶膏�傕じ啶班�嵿�椸�� 啶�啷囙う啶曕�� 啶�啶︵�� 啶�啶む�� 啶膏さ啷嵿く啶距お啶距ぐ啶� 啶�啷嵿ぐ啶む��啶�啶む�� 啷�
啶椸�佮ぃ啶む�嵿さ啶� 啶�啶班い啶ㄠ�嵿い啷嵿ぐ啶む�嵿さ啶距い啷嵿い啶膏�嵿く 啶多ぞ啶膏�嵿い啷嵿�� 啶夃う啶距す啷冟い啶�啷� 啷� 啷� 啷�

蝉补峁僺补谤驳颈 bhedaka峁� yad yat 蝉补惫测腻辫腻谤补峁� prat墨yate |
驳耻峁嘺tva峁� paratantratv膩ttasya 艣腻蝉迟谤补 ud膩h峁泃am || 1 ||

1. Whatever rests on something else (蝉补峁僺补谤驳颈) differentiates it (bhedaka) and is understood in that function (蝉补惫测腻辫腻谤补), is, being dependent, called 鈥榪uality鈥� in the 艣腻蝉迟谤补.

Commentary

[Quality is said to rest on its substratum, because the forms of the two are mixed up, as it were. That is why it distinguishes its substratum from other substrata. The force of the repetition of the relative pronoun (yad yad) is that anything, even a universal, can become a quality, if it is understood as something which distinguishes the substratum. This is the implication of the 惭.叠丑腻. on 痴腻 21 on P. 2.1.1. This definition of 驳耻峁嘺 follows worldly notions. 痴腻 5 on P. 5.1.119 also stands for the worldly notion of 驳耻峁嘺. That 惫腻谤迟迟颈办补 says something about the meaning of the suffixes 鈥�tva鈥� and 鈥�tal鈥� when added to stems. If the stem stands for something to be distinguished (惫颈艣别峁�y补), these suffixes express the distinguishing quality (惫颈艣别峁�a苍补). When a stem like 鈥�go鈥� stands for the individual characterised by class or universal, the suffix added to it stands for the class or universal. When the stem stands for the class only, then the suffix stands for the form of the word itself. That the form of the word also is the expressed sense of the word has already been explained. It can also be looked upon as a quality which qualifies the meaning of the stem. It is superimposed on it, it is identified with it. When a stem like 鈥�艣耻办濒补.鈥� stands for the individual qualified by the quality 鈥榳hite鈥� the suffix 鈥�tva鈥� added to it stands for the quality. If the stem stands for the quality the suffix denotes the universal inhering in it. If it stands for the universal, the suffix stands for the form of the word as before. Even when the suffix 鈥�tva鈥� is applied to a proper name like 鈥樶笇ittha鈥�, it denotes the universal, that element which persists in the individual named, through all the changes which he undergoes.

In words like 谤腻箩补辫耻谤耻峁�a迟惫补, 辫腻肠补办补迟惫补, aupagavatva, the suffix denotes relation. The word 鈥�谤腻箩补辫耻谤耻峁�a鈥� denotes a person qualified by a relation with the king and the suffix denotes that relation. In 鈥�hastitva鈥� and 鈥�办耻尘产丑补办腻谤补迟惫补鈥� the suffix denotes classes, relation being the basis of the formation of the stem itself. From all this, it is clear that in P. 5.1.119, the word 鈥�产丑腻惫补,鈥� stands for something which qualifies something else, due to which a thing appears as what it is (bhavaty asm膩t ten膩k膩re峁嘺 dravyam iti). This conception of quality (驳耻峁嘺) has been adopted by the Science of Grammar. Sometimes, however, rules have been framed on the basis of other notions of quality. For example, P. 4.1.44. Here the word 鈥�驳耻峁嘺vacana鈥� means a word expressive of substance to which an attribute is subordinate and the feminine suffix comes after such a word. The word 鈥�驳耻峁嘺鈥� in this 蝉奴迟谤补 cannot mean what is defined in the present verse because then the feminine suffix would have to be added even to a word expressive of the universal. It stands for the 痴补颈艣别峁�i办补 notion of 驳耻峁嘺, mentioned in the verse 鈥�sattva 苍颈惫颈艣补迟别鈥� etc. given in the 惭.叠丑腻. under P. 4.1.44. This definition would not include the universal. The other verse given in 惭.叠丑腻. under P. 4.1.44, namely, 鈥�upaity anyaj jah膩ty anyad鈥� etc. also gives the 痴补颈艣别峁�i办补 definition of 驳耻峁嘺. According to some, these two verses are not meant to define 鈥�驳耻峁嘺鈥� but to say what kind of word 鈥�驳耻峁嘺vacana鈥� is. 惭.叠丑腻. on P. 1.4.1. denies the name 鈥�驳耻峁嘺vacana鈥� to a compound word, a word ending in a primary or secondary suffix, a pronoun, an indeclinable, a proper name and a word expressive of universal. It is a word which denotes a thing qualified by an attribute. After such a word, the suffix 鈥�峁�y补帽鈥� can come according to P. 5.1.124. Thus, this 蝉奴迟谤补 is also based on the 痴补颈艣别峁�i办补 conception of 驳耻峁嘺, though not in a consistent manner.

In P. 5.2.94 and P. 8.1.12, a word which denotes a thing to which a quality is subordinate, is 驳耻峁嘺vacana. For example, the word 鈥�艣耻办濒补鈥� which means not 鈥榳hite鈥� but 鈥榯hat which is white鈥�. Or the word 鈥�辫补峁璾鈥� which does not mean cleverness, but one who is clever. A word which denotes quality only is not 鈥�驳耻峁嘺vacana鈥�. For example, 鈥�办腻谤峁ａ箛测补尘鈥�. In P. 5.2.47 the word 驳耻峁嘺 stands for an equal part. The meaning of the word 鈥�驳耻峁嘺鈥� in P. 2.2.11 has to be clarified. The 惫腻谤迟迟颈办补s: 鈥�tatsthai艣 ca 驳耻峁嘺i岣�鈥� and 鈥�na tu tadvi艣e峁�a峁嘺i岣�鈥�, given under P. 2.2.8 must be taken together with P. 2.2.11. In the last 蝉奴迟谤补, the compounding of a word ending in the genitive case affix with a word expressive of 驳耻峁嘺 is prohibited. There the word 驳耻峁嘺 is used in the 痴补颈艣别峁�i办补 sense. So we cannot have a compound word for k膩kasya 办腻谤峁ａ箛测补尘鈥�. This prohibition is set aside in some cases. Words express 驳耻峁嘺 in two ways. Sometimes they present it as quite separate from the thing in which it exists as in candanasya 驳补苍诲丑补岣�鈥�. We cannot say 鈥�candanam 驳补苍诲丑补岣�鈥� because the word 鈥�驳补苍诲丑补岣�鈥� denotes smell itself and not smell as existing in sandal wood. When we say 鈥�艣耻办濒补岣� 辫补峁璦岣�鈥� the word 鈥�艣耻办濒补鈥� denotes 鈥榳hite鈥� as an attribute of cloth. It means something that is white and not whiteness itself. 鈥�骋补苍诲丑补岣�鈥� is what is called 鈥�tatstha 驳耻峁嘺鈥� that is, 驳耻峁嘺 which is presented as something separate from its substratum. A word ending in the sixth case affix can be compounded with such a word. That is why we can say: candana驳补苍诲丑补岣� [candanagandha]. A word which presents a quality sometimes as separate and sometimes as one with its substratum cannot be compounded. We can say 鈥�pa峁璦sya 艣耻办濒补岣�鈥� and 鈥�蝉耻办濒补岣� 辫补峁璦岣�鈥�. In the former expression 鈥榳hite鈥� is presented as something separate; in the latter, it is presented as existing in the cloth. Therefore, we cannot have the compound word pa峁璦艣耻办濒补. So the word 驳耻峁嘺 in P. 2.2.11 means, not a word which means a thing to which a quality is subordinate, but a word which presents a quality as something separate and independent, though elsewhere it might be dependent. In 痴腻. 1. on P. 2.2.7 and in P. 5.3.58, the word 驳耻峁嘺 has the 痴补颈艣别峁�i办补 sense. In P. 6.2.155, it has the meaning given to it in the present verse. From all this it follows that the meaning of the word 驳耻峁嘺 varies in the 艣腻蝉迟谤补 and that the meaning given to it in the present verse is the special grammarian鈥檚 meaning.]

Here certain doubts arise. Why is it that only quality admits of degree and not the thing itself? How is it that when degree is expressed in regard to quality, degree in regard to the thing is also understood? How can one say that everywhere some quality is present which brings about difference of degree in the thing, considering that qualities cannot have qualities, universals cannot have universals and actions can have no qualities? How can excellence in one thing bring about excellence in something else? An attempt is made in the following verses to remove some of these doubts.