2. Introduction (उपोद्घातः)
२.१. महानाम्नीशब्दार्थः
2.1. mahānāmnīśabdārthaḥ
[महानाम्नी (mahānāmnī) - the Mahānāmnī verses; शब्द (śabda) - term; अर्थः (arthaḥ) - meaning;]
2.1 The meaning of the term “Mahānāmnī”
महानाम्नीनाम् ऋचाम् उपसर्गाः= ये उपसर्जनभूताः, तान् उपसृजति संयोजयति। महन्नाम यास्वृक्षु विद्यते ता महानाम्न्यः। परस्य ब्रह्मणो यन्नामेन्द्रादिकं तन्महार्थत्वान्महत्। महद्धि तत् परं ब्रह्म। अशेषगुणपूर्तेः।
mahānāmnīnām r̥cām upasargāḥ= yē upasarjanabhūtāḥ, tān upasr̥jati saṁyōjayati। mahannāma yāsvr̥kṣu vidyatē tā mahānāmnyaḥ। parasya brahmaṇō yannāmēndrādikaṁ tanmahārthatvānmahat। mahaddhi tat paraṁ brahma। aśēṣaguṇapūrtēḥ।
[महानाम्नीनाम् (mahānāmnīnām) - of the Mahānāmnī; ऋचाम् (r̥cām) - ṛcs; उपसर्गाः (upasargāḥ) - additions; ये (yē) - those which; उपसर्जन-भूताः (upasarjana-bhūtāḥ) - function as subordinate elements; तान् (tān) - those; उपसृजति (upasr̥jati) - one adds; संयोजयति (saṁyōjayati) - one joins; महत् + नाम (mahat + nāma) - a great name; यासु + ऋक्षु (yāsu + r̥kṣu) - in whichever ṛcs; विद्यते (vidyatē) - occurs; ता (tā) - those; महानाम्न्यः (mahānāmnyaḥ) - are Mahānāmnīs; परस्य (parasya) - supreme; ब्रह्मणः (brahmaṇaḥ) - of Brahman; यत् + नाम + इन्द्र-आदिकम् (yat + nāma + indra-ādikam) - whatever name beginning with Indra; तत् (tat) - that; महा-अर्थत्वात् (mahā-arthatvāt) - because its referent is great; महत् (mahat) - is great; महत् + हि (mahat + hi) - for it is great; तत् (tat) - that; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; अशेष-गुण-पूर्तेः (aśēṣa-guṇa-pūrtēḥ) - because of the fullness of all qualities without exception;]
The additions to the Mahānāmnī ṛcs are those which function as subordinate elements; one adds them, that is, joins them. Those ṛcs in which a great name occurs are Mahānāmnīs. Whatever name of the Supreme Brahman begins with Indra is great because its referent is great. For that Supreme Brahman is great, because of the fullness of all qualities without exception.
२.२. ब्रह्मणः सगुणत्वसमर्थनम्
2.2. brahmaṇaḥ saguṇatvasamarthanam
[ब्रह्मणः (brahmaṇaḥ) - of Brahman; सगुणत्व (saguṇatva) - being endowed with attributes; समर्थनम् (samarthanam) - demonstration;]
2.2. Demonstration that Brahman is endowed with attributes.
तत्रैक आहुरगुणं ब्रह्मेति। न तद् युक्तम्। श्रुतियुक्तिविरोधात्।
tatraika āhuraguṇaṁ brahmēti। na tad yuktam। śrutiyuktivirōdhāt।
[तत्र (tatra) - on this matter; एके (ēkē) - some; आहुः (āhuḥ) - say; अगुणम् (aguṇam) - devoid of attributes; ब्रह्म (brahma) - Brahman; इति (iti) - thus; न (na) - not; तद् (tad) - that; युक्तम् (yuktam) - tenable; श्रुति + युक्ति + विरोधात् (śruti + yukti + virōdhāt) - because of conflict with scripture and reasoning;]
On this matter, some say, “Brahman is devoid of attributes.” That is not tenable, because it conflicts with scripture and reasoning.
तथाहि श्रुतिः-
tathāhi śrutiḥ-
[तथा (tathā) - accordingly; हि (hi) - indeed; श्रुतिः (śrutiḥ) - the Śruti;]
For accordingly, the Śruti says: …
“सत्यं ज्ञानमनन्तं ब्रह्म” - तैत्तिरीयोपनिषत् २/१
“satyaṁ jñānamanantaṁ brahma” - taittirīyōpaniṣat 2/1
[सत्यम् (satyam) - reality; ज्ञानम् (jñānam) - knowledge; अनन्तम् (anantam) - infinite; ब्रह्म (brahma) - Brahman;]
“Brahman is reality, knowledge, and infinite.” — Taittirīya Upaniṣad 2/1
“विज्ञानमानन्दं ब्रह्म” - बृहदारण्यकोपनिषत् ५/९/३४
“vijñānamānandaṁ brahma” - br̥hadāraṇyakōpaniṣat 5/9/34
[विज्ञानम् (vijñānam) - knowledge; आनन्दम् (ānandam) - bliss; ब्रह्म (brahma) - Brahman;]
“Brahman is knowledge and bliss.” — Bṛhadāraṇyaka Upaniṣad 5/9/34
“यः सर्वज्ञः सर्वविद् यस्य ज्ञानमयं तपः। तस्मादेतद् ब्रह्म नाम रूपमन्नं च जायते॥” - आथर्वणोपनिषत् १/१/९
“yaḥ sarvajñaḥ sarvavid yasya jñānamayaṁ tapaḥ। tasmādētad brahma nāma rūpamannaṁ ca jāyatē॥” - ātharvaṇōpaniṣat 1/1/9
[यः (yaḥ) - he who; सर्वज्ञः (sarvajñaḥ) - omniscient; सर्वविद् (sarvavid) - knower of all; यस्य (yasya) - whose; ज्ञान-मयम् (jñāna-mayam) - consisting of knowledge; तपः (tapaḥ) - austerity; तस्मात् (tasmāt) - from him; एतत् (ētat) - this; ब्रह्म (brahma) - Brahman; नाम (nāma) - name; रूपम् (rūpam) - form; अन्नम् (annam) - food; च (ca) - and; जायते (jāyatē) - arises;]
“From him who is omniscient, who knows all, and whose austerity consists of knowledge, arise this Brahman, name, form, and food.” — आथर्वणोपनिषत् १/१/९
“दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः। अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः॥”- आथर्वणोपनिषत् २/१/२
“divyō hyamūrtaḥ puruṣaḥ sa bāhyābhyantarō hyajaḥ। aprāṇō hyamanāḥ śubhrō hyakṣarāt parataḥ paraḥ॥”- ātharvaṇōpaniṣat 2/1/2
[दिव्यः (divyaḥ) - radiant; हि (hi) - indeed; अमूर्तः (amūrtaḥ) - formless; पुरुषः (puruṣaḥ) - Person; सः (saḥ) - he; बाह्य-अभ्यन्तरः (bāhya-abhyantaraḥ) - outside and inside; हि (hi) - indeed; अजः (ajaḥ) - unborn; अप्राणः (aprāṇaḥ) - without vital breath; हि (hi) - indeed; अमनाः (amanāḥ) - without mind; शुभ्रः (śubhraḥ) - pure; हि (hi) - indeed; अक्षरात् (akṣarāt) - than the Imperishable; परतः (parataḥ) - beyond; परः (paraḥ) - supreme;]
“For the Person is radiant and formless; he is indeed outside and inside, unborn, without vital breath, without mind, and pure—supreme beyond the Imperishable.” — आथर्वणोपनिषत् २/१/२
“एतावानस्य महिमा अतो ज्यायांश्च पुरुषः” - ऋग्वेदसंहिता १०/९०/२
“ētāvānasya mahimā atō jyāyāṁśca puruṣaḥ” - r̥gvēdasaṁhitā 10/90/2
[एतावान् + अस्य (ētāvān + asya) - such is his; महिमा (mahimā) - greatness; अतः (ataḥ) - than this; ज्यायान् + च (jyāyān + ca) - and greater; पुरुषः (puruṣaḥ) - the Puruṣa;]
“Such is his greatness, and the Puruṣa is greater than this.” — Ṛgveda Saṃhitā 10/90/2
“यो नः पिता जनिता यो विधाता धामानि वेद भुवनानि विश्वा” - ऋग्वेदसंहिता १०/८२
“yō naḥ pitā janitā yō vidhātā dhāmāni vēda bhuvanāni viśvā” - r̥gvēdasaṁhitā 10/82
[यः (yaḥ) - he who; नः (naḥ) - our; पिता (pitā) - father; जनिता (janitā) - begetter; यः (yaḥ) - who; विधाता (vidhātā) - ordainer; धामानि (dhāmāni) - abodes; वेद (vēda) - knows; भुवनानि (bhuvanāni) - worlds; विश्वा (viśvā) - all;]
“He who is our father and begetter, who is the ordainer, knows the abodes and all the worlds.” — ऋग्वेदसंहिता १०/८२
“पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥” - बृहदारण्यकोपनिषत् ७/१/१
“pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyatē। pūrṇasya pūrṇamādāya pūrṇamēvāvaśiṣyatē॥” - br̥hadāraṇyakōpaniṣat 7/1/1
[पूर्णम् + अदः (pūrṇam + adaḥ) - that is complete; पूर्णम् + इदम् (pūrṇam + idam) - this is complete; पूर्णात् (pūrṇāt) - from the complete; पूर्णम् (pūrṇam) - the complete; उदच्यते (udacyatē) - arises; पूर्णस्य (pūrṇasya) - of the complete; पूर्णम् (pūrṇam) - the complete; आदाय (ādāya) - having taken; पूर्णम् + एव (pūrṇam + ēva) - the complete alone; अवशिष्यते (avaśiṣyatē) - remains;]
“That is complete; this is complete. From the complete, the complete arises. Having taken the complete from the complete, the complete alone remains.” — Bṛhadāraṇyaka Upaniṣad 7/1/1
“सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः। सर्वमिदमभ्यात्तोऽवाक्यनादरः” - छान्दोग्योपनिषत् ३/२/९
“sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ। sarvamidamabhyāttō’vākyanādaraḥ” - chāndōgyōpaniṣat 3/2/9
[सर्व-कर्मा (sarva-karmā) - performing every action; सर्व-कामः (sarva-kāmaḥ) - possessing every object of desire; सर्व-गन्धः (sarva-gandhaḥ) - possessing every fragrance; सर्व-रसः (sarva-rasaḥ) - possessing every flavor; सर्वम् (sarvam) - all; इदम् (idam) - this; अभ्यात्तः (abhyāttaḥ) - embracing; अवाकी (avākī) - speechless; अनादरः (anādaraḥ) - unconcerned;]
“Performing every action, possessing every object of desire, every fragrance, and every flavor, embracing all this, speechless and unconcerned.” — Chāndogya Upaniṣad 3/2/9
“विष्णोर्नु कं वीर्याणि प्र वोचं यः पार्थिवानि विममे रजांसि” - ऋग्वेदसंहिता १/१५४/१
“viṣṇōrnu kaṁ vīryāṇi pra vōcaṁ yaḥ pārthivāni vimamē rajāṁsi” - r̥gvēdasaṁhitā 1/154/1
[विष्णोः (viṣṇōḥ) - of Viṣṇu; नु (nu) - now; कं (kaṁ) - indeed; वीर्याणि (vīryāṇi) - heroic deeds; प्र वोचं (pra vōcaṁ) - I shall proclaim; यः (yaḥ) - who; पार्थिवानि (pārthivāni) - earthly; विममे (vimamē) - measured out; रजांसि (rajāṁsi) - regions;]
“Now indeed I shall proclaim the heroic deeds of Viṣṇu, who measured out the earthly regions.” — Ṛgveda Saṃhitā 1/154/1
“परो मात्रया तन्वा वृधान न ते महित्वमन्वश्नुवन्ति” - ऋग्वेदसंहिता ७/९९/१
“parō mātrayā tanvā vr̥dhāna na tē mahitvamanvaśnuvanti” - r̥gvēdasaṁhitā 7/99/1
[परः (paraḥ) - beyond; मात्रया (mātrayā) - measure; तन्वा (tanvā) - in your form; वृधान (vr̥dhāna) - O growing one; न (na) - not; ते (tē) - your; महित्वम् (mahitvam) - greatness; अनु + अश्नुवन्ति (anu + aśnuvanti) - they attain;]
“O you who grow beyond measure in your form, they do not attain your greatness.” — Ṛgvedasaṃhitā ७/९९/१
“न ते विष्णो जायमानो न जातो देव महिम्नः परमन्तमाप” - ऋग्वेदसंहिता ७/९९/२
“na tē viṣṇō jāyamānō na jātō dēva mahimnaḥ paramantamāpa” - r̥gvēdasaṁhitā 7/99/2
[न (na) - no one; ते (tē) - your; विष्णो (viṣṇō) - O Viṣṇu; जायमानः (jāyamānaḥ) - being born; न (na) - nor; जातः (jātaḥ) - born; देव (dēva) - O god; महिम्नः (mahimnaḥ) - of greatness; परम् (param) - furthest; अन्तम् (antam) - limit; आप (āpa) - has reached;]
“No one being born, nor anyone born, O Viṣṇu, O god, has reached the furthest limit of your greatness.” — Ṛgvedasaṃhitā 7/99/2
इत्यादिका।
ityādikā।
[इति (iti) - thus; आदिकाः (ādikāḥ) - and the like;]
Such passages and the like.
युक्तिश्च। बुद्धिपूर्वं सर्वकर्तृत्वात् सर्वज्ञत्वादयो गुणा युक्ताः।
yuktiśca। buddhipūrvaṁ sarvakartr̥tvāt sarvajñatvādayō guṇā yuktāḥ।
[युक्तिः + च (yuktiḥ + ca) - and reasoning; बुद्धिपूर्वम् (buddhipūrvam) - preceded by cognition; सर्वकर्तृत्वात् (sarvakartr̥tvāt) - because of being the agent of everything; सर्वज्ञत्व + आदयः (sarvajñatva + ādayaḥ) - beginning with omniscience; गुणाः (guṇāḥ) - qualities; युक्ताः (yuktāḥ) - are logically warranted;]
And reasoning: Since being the agent of everything is preceded by cognition, qualities beginning with omniscience are logically warranted.
“कर्तृत्वात् सगुणं ब्रह्म पुरुषं पुरुषर्षभम्” - भागवतम् ३/३३/१२
“kartr̥tvāt saguṇaṁ brahma puruṣaṁ puruṣarṣabham” - bhāgavatam 3/33/12
[कर्तृत्वात् (kartr̥tvāt) - because of agency; सगुणम् (saguṇam) - possessed of qualities; ब्रह्म (brahma) - Brahman; पुरुषम् (puruṣam) - the Person; पुरुष + ऋषभम् (puruṣa + r̥ṣabham) - the foremost among persons;]
“Because of agency, Brahman is possessed of qualities—the Person, the foremost among persons.” — Bhāgavatam 3/33/12
इति च भागवते।
iti ca bhāgavatē।
[इति (iti) - thus; च (ca) - also; भागवते (bhāgavatē) - in the Bhāgavata;]
Thus also in the Bhāgavata.
नच,
naca,
[न (na) - not; च (ca) - and;]
Nor, …
“एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा। कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च॥” - श्वेताश्वतरोपनिषत् ६/११
“ēkō dēvaḥ sarvabhūtēṣu gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā। karmādhyakṣaḥ sarvabhūtādhivāsaḥ sākṣī cētā kēvalō nirguṇaśca॥” - śvētāśvatarōpaniṣat 6/11
[एकः (ēkaḥ) - one; देवः (dēvaḥ) - God; सर्वभूतेषु (sarvabhūtēṣu) - in all beings; गूढः (gūḍhaḥ) - hidden; सर्वव्यापी (sarvavyāpī) - all-pervading; सर्वभूत + अन्तरात्मा (sarvabhūta + antarātmā) - the inner Self of all beings; कर्म + अध्यक्षः (karma + adhyakṣaḥ) - the overseer of actions; सर्वभूत + अधिवासः (sarvabhūta + adhivāsaḥ) - the abode of all beings; साक्षी (sākṣī) - the witness; चेता (cētā) - the cognizer; केवलः (kēvalaḥ) - the sole one; निर्गुणः (nirguṇaḥ) - devoid of qualities; च (ca) - and;]
“The one God, hidden in all beings, is all-pervading, the inner Self of all beings, the overseer of actions, the abode of all beings, the witness, the cognizer, the sole one, and devoid of qualities.” — श्वेताश्वतरोपनिषत् ६/११
इत्यादिविरोधः। सत्त्वादिगुणाभावोक्तेस्तत्र। अन्यथा “एको देवः सर्वभूतेषु गूढः” इत्यादीनामपि गुणत्वात् स्वोक्तिविरोधः।
ityādivirōdhaḥ। sattvādiguṇābhāvōktēstatra। anyathā “ēkō dēvaḥ sarvabhūtēṣu gūḍhaḥ” ityādīnāmapi guṇatvāt svōktivirōdhaḥ।
[इति-आदि-विरोधः (iti-ādi-virōdhaḥ) - contradiction with statements such as these; सत्त्व-आदि-गुण-अभाव-उक्तेः (sattva-ādi-guṇa-abhāva-uktēḥ) - because the absence of qualities such as sattva is stated; तत्र (tatra) - there; अन्यथा (anyathā) - otherwise; एकः (ēkaḥ) - one; देवः (dēvaḥ) - God; सर्व-भूतेषु (sarva-bhūtēṣu) - in all beings; गूढः (gūḍhaḥ) - hidden; इति-आदीनाम् (iti-ādīnām) - of expressions such as these; अपि (api) - also; गुणत्वात् (guṇatvāt) - because they are qualities; स्व-उक्ति-विरोधः (sva-ukti-virōdhaḥ) - contradiction with its own statement;]
There is contradiction with statements such as these. For the absence of qualities such as sattva is stated there. Otherwise, since even expressions such as “one God, hidden in all beings” are qualities, there would be a contradiction with its own statement.
२.२.१ निर्विशेषत्वनिरासः
2.2.1. nirviśēṣatvanirāsaḥ
[निर्विशेषत्व (nirviśēṣatva) - being without distinctions; निरासः (nirāsaḥ) - refutation;]
2.2.1. Refutation of being without distinctions.
नच निर्विशेषं नाम किञ्चिदस्ति। निर्विशेषत्वोक्तेरेव व्याहतत्वात्। निर्विशेषत्वेन विशिष्टं न वेत्युक्ते यद्यविशिष्टं तर्हि न विशेषनिराकरणम्। विशेषवत्त्वमेव भवति। यदि तेन विशिष्टं स एव विशेष इति व्याहतिः।
naca nirviśēṣaṁ nāma kiñcidasti। nirviśēṣatvōktērēva vyāhatatvāt। nirviśēṣatvēna viśiṣṭaṁ na vētyuktē yadyaviśiṣṭaṁ tarhi na viśēṣanirākaraṇam। viśēṣavattvamēva bhavati। yadi tēna viśiṣṭaṁ sa ēva viśēṣa iti vyāhatiḥ।
[न (na) - not; च (ca) - and; निर्विशेषम् (nirviśēṣam) - distinctionless; नाम (nāma) - called; किञ्चित् (kiñcit) - anything; अस्ति (asti) - exists; निर्विशेषत्व (nirviśēṣatva) - distinctionlessness; उक्तेः (uktēḥ) - because of the assertion; एव (ēva) - itself; व्याहतत्वात् (vyāhatatvāt) - because of self-contradiction; निर्विशेषत्वेन (nirviśēṣatvēna) - by distinctionlessness; विशिष्टम् (viśiṣṭam) - qualified; न (na) - not; वा (vā) - or; इति (iti) - thus; उक्ते (uktē) - when it is stated; यदि (yadi) - if; अविशिष्टम् (aviśiṣṭam) - unqualified; तर्हि (tarhi) - then; न (na) - not; विशेष + निराकरणम् (viśēṣa + nirākaraṇam) - negation of distinction; विशेषवत्त्वम् (viśēṣavattvam) - possession of distinction; एव (ēva) - indeed; भवति (bhavati) - results; यदि (yadi) - if; तेन (tēna) - by that; विशिष्टम् (viśiṣṭam) - qualified; सः (saḥ) - that; एव (ēva) - itself; विशेषः (viśēṣaḥ) - a distinction; इति (iti) - thus; व्याहतिः (vyāhatiḥ) - contradiction;]
Nor does anything called “distinctionless” exist, because the very assertion of distinctionlessness is self-contradictory. When it is stated whether it is qualified by distinctionlessness or not, if it is unqualified, then distinction has not been negated; rather, possession of distinction results. If it is qualified by that, that itself is a distinction, and thus there is a contradiction.
नच निर्विशेषत्वे किञ्चिन्मानम्। अशेषविशेषवचनानुभवयुक्तिविरोधश्च। नच मिथ्याविशेषवत्। व्याहतेः। मिथ्याविशेष इत्युक्ते ह्यसद्विशेष इत्येव भवति। तथाचाविशेषविशिष्टपक्षोक्तदोष एव।
naca nirviśēṣatvē kiñcinmānam। aśēṣaviśēṣavacanānubhavayuktivirōdhaśca। naca mithyāviśēṣavat। vyāhatēḥ। mithyāviśēṣa ityuktē hyasadviśēṣa ityēva bhavati। tathācāviśēṣaviśiṣṭapakṣōktadōṣa ēva।
[न + च (na + ca) - and there is no; निर्विशेषत्वे (nirviśēṣatvē) - for distinctionlessness; किञ्चित् (kiñcit) - any whatsoever; मानम् (mānam) - valid means of knowledge; अशेष-विशेष-वचन (aśēṣa-viśēṣa-vacana) - all assertions of distinction; अनुभव (anubhava) - experience; युक्ति (yukti) - reasoning; विरोधः + च (virōdhaḥ + ca) - and conflict with; न + च (na + ca) - nor; मिथ्या-विशेषवत् (mithyā-viśēṣavat) - as in the case of a false distinction; व्याहतेः (vyāhatēḥ) - because of contradiction; मिथ्या-विशेषः (mithyā-viśēṣaḥ) - false distinction; इति (iti) - thus; उक्ते (uktē) - when stated; हि (hi) - indeed; असत्-विशेषः (asat-viśēṣaḥ) - nonexistent distinction; इति + एव (iti + ēva) - only thus; भवति (bhavati) - it amounts to; तथा + च (tathā + ca) - and thus; अविशेष-विशिष्ट-पक्ष (aviśēṣa-viśiṣṭa-pakṣa) - position of being qualified by absence of distinction; उक्त-दोषः (ukta-dōṣaḥ) - the defect already stated; एव (ēva) - precisely; भवति (bhavati) - applies;]
There is no valid means of knowledge whatsoever for distinctionlessness; moreover, it conflicts with all assertions of distinction, experience, and reasoning. Nor is it as in the case of a false distinction, because of contradiction. For when “false distinction” is stated, it amounts only to “nonexistent distinction.” Thus precisely the defect already stated for the position of being qualified by absence of distinction applies.
२.२.२ अनिर्वचनीयत्वनिरासः
2.2.2. anirvacanīyatvanirāsaḥ
[अनिर्वचनीयत्व (anirvacanīyatva) - indefinability; निरासः (nirāsaḥ) - refutation;]
Refutation of indefinability.
नचानिर्वचनीयविशेष इति भवति। अनिर्वचनीयासिद्धेः। नहि तत्र प्रत्यक्षमस्ति। मिथ्याशब्दस्त्वभाववाच्येव। तदन्यत्र प्रमाणाभावात्। नचान्यत् प्रमाणम्। प्रतिज्ञाव्याहतेः। नहि सदन्तरादसतश्चान्यत् सदसद्विलक्षणं प्रसिद्धम्। ‘असन्न भवति’ इत्युक्ते
nacānirvacanīyaviśēṣa iti bhavati। anirvacanīyāsiddhēḥ। nahi tatra pratyakṣamasti। mithyāśabdastvabhāvavācyēva। tadanyatra pramāṇābhāvāt। nacānyat pramāṇam। pratijñāvyāhatēḥ। nahi sadantarādasataścānyat sadasadvilakṣaṇaṁ prasiddham। ‘asanna bhavati’ ityuktē
[न (na) - not; च (ca) - and; अनिर्वचनीय + विशेषः (anirvacanīya + viśēṣaḥ) - indefinable particular entity; इति (iti) - thus; भवति (bhavati) - is the case; अनिर्वचनीय + असिद्धेः (anirvacanīya + asiddhēḥ) - because no indefinable entity is established; न (na) - not; हि (hi) - indeed; तत्र (tatra) - with respect to that; प्रत्यक्षम् (pratyakṣam) - perception; अस्ति (asti) - exists; मिथ्या + शब्दः (mithyā + śabdaḥ) - the word false; तु (tu) - however; अभाव + वाची (abhāva + vācī) - denoting absence; एव (ēva) - alone; तद् + अन्यत्र (tad + anyatra) - regarding anything other than that; प्रमाण + अभावात् (pramāṇa + abhāvāt) - because of the absence of a means of knowledge; न (na) - not; च (ca) - and; अन्यत् (anyat) - another; प्रमाणम् (pramāṇam) - means of knowledge; प्रतिज्ञा + व्याहतेः (pratijñā + vyāhatēḥ) - because of contradiction of the thesis; न (na) - not; हि (hi) - indeed; सत् + अन्तरात् (sat + antarāt) - other than another existent; असतः (asataḥ) - than the nonexistent; च (ca) - and; अन्यत् (anyat) - something other; सत् + असत् + विलक्षणम् (sat + asat + vilakṣaṇam) - distinct from the existent and the nonexistent; प्रसिद्धम् (prasiddham) - established; असत् (asat) - nonexistent; न (na) - not; भवति (bhavati) - is; इति (iti) - thus; उक्ते (uktē) - when it is said;]
Nor is it the case that there is an indefinable particular entity, because no indefinable entity is established. Indeed, there is no perception of it. The word “false,” however, denotes absence alone, because there is no means of knowledge regarding anything other than that. Nor is there another means of knowledge, because it would contradict the thesis. Indeed, nothing distinct from the existent and the nonexistent is established as something other than another existent or the nonexistent. When it is said, “It is not nonexistent,” …
“द्वौ नञौ प्रकृतमर्थं सातिशयं गमयतः”
“dvau nañau prakr̥tamarthaṁ sātiśayaṁ gamayataḥ”
[द्वौ (dvau) - two; नञौ (nañau) - negative particles; प्रकृतम् (prakr̥tam) - under discussion; अर्थम् (artham) - meaning; सातिशयम् (sātiśayam) - with added emphasis; गमयतः (gamayataḥ) - convey;]
“Two negative particles convey the meaning under discussion with added emphasis.”
इति सदेव भवति। असदन्तरं वा विशेषविवक्षायाम्।
iti sadēva bhavati। asadantaraṁ vā viśēṣavivakṣāyām।
[इति (iti) - thus; सत् + एव (sat + ēva) - indeed existent; भवति (bhavati) - becomes; असत् + अन्तरम् (asat + antaram) - other than the nonexistent; वा (vā) - or; विशेष-विवक्षायाम् (viśēṣa-vivakṣāyām) - when a distinction is intended;]
Thus it becomes indeed existent—or, when a distinction is intended, other than the nonexistent.
किञ्चैतद्वैलक्षण्यं भेदोऽभेदो भेदाभेदो वा। न तावद् भेदः, अनङ्गीकारात्। व्यावहारिकभेदश्चानिर्वाच्यसिद्धौ वक्तव्यः। नचाव्यावहारिकं किञ्चित्। नचाशेषव्यवहारनिवृत्तौ किञ्चिन्मानम्। नच मिथ्यातथ्ययोः सामान्यं व्यावहारिकत्वं धूमबाष्पयोर्धूमत्ववत्। नचाभेदः, अनङ्गीकारादेव। तथैवोभयम्। अभेदे चानिर्वाच्यब्रह्मणोस्तच्छब्दयोः पर्यायत्वम्। नच व्यावर्त्यविशेषेणापर्यायत्वं क्वचित्। व्यावर्त्यविशेषस्तद्व्यावृत्ते ब्रह्मणि विशेषमापादयति चेत्, विशिष्टवाक्यार्थता। न चेत्, न ब्रह्मज्ञानार्थिने पदान्तरं वाच्यम्। असङ्गतत्वात्। मिथ्याविशेषस्य चासिद्धिरुक्ता। अतोऽन्योन्याश्रयताऽनवस्थितिश्चक्रकं वा। भेदाभेदविलक्षणमप्युक्तरीत्यैवापाकृतम्।
kiñcaitadvailakṣaṇyaṁ bhēdō’bhēdō bhēdābhēdō vā। na tāvad bhēdaḥ, anaṅgīkārāt। vyāvahārikabhēdaścānirvācyasiddhau vaktavyaḥ। nacāvyāvahārikaṁ kiñcit। nacāśēṣavyavahāranivr̥ttau kiñcinmānam। naca mithyātathyayōḥ sāmānyaṁ vyāvahārikatvaṁ dhūmabāṣpayōrdhūmatvavat। nacābhēdaḥ, anaṅgīkārādēva। tathaivōbhayam। abhēdē cānirvācyabrahmaṇōstacchabdayōḥ paryāyatvam। naca vyāvartyaviśēṣēṇāparyāyatvaṁ kvacit। vyāvartyaviśēṣastadvyāvr̥ttē brahmaṇi viśēṣamāpādayati cēt, viśiṣṭavākyārthatā। na cēt, na brahmajñānārthinē padāntaraṁ vācyam। asaṅgatatvāt। mithyāviśēṣasya cāsiddhiruktā। atō’nyōnyāśrayatā’navasthitiścakrakaṁ vā। bhēdābhēdavilakṣaṇamapyuktarītyaivāpākr̥tam।
[किञ्च (kiñca) - moreover; एतत् (ētat) - this; वैलक्षण्यम् (vailakṣaṇyam) - distinctness; भेदः (bhēdaḥ) - difference; अभेदः (abhēdaḥ) - non-difference; भेदाभेदः (bhēdābhēdaḥ) - difference and non-difference; वा (vā) - or; न (na) - not; तावत् (tāvat) - to begin with; भेदः (bhēdaḥ) - difference; अनङ्गीकारात् (anaṅgīkārāt) - because it is not accepted; व्यावहारिक + भेदः (vyāvahārika + bhēdaḥ) - empirical difference; च (ca) - and; अनिर्वाच्य + सिद्धौ (anirvācya + siddhau) - in establishing the indeterminable; वक्तव्यः (vaktavyaḥ) - must be asserted; न च (na ca) - nor; अव्यावहारिकम् (avyāvahārikam) - non-empirical; किञ्चित् (kiñcit) - anything; न च (na ca) - nor; अशेष + व्यवहार + निवृत्तौ (aśēṣa + vyavahāra + nivr̥ttau) - for the cessation of all practical dealings; किञ्चित् (kiñcit) - any; मानम् (mānam) - valid means of knowledge; न च (na ca) - nor; मिथ्या + तथ्ययोः (mithyā + tathyayōḥ) - of the false and the real; सामान्यम् (sāmānyam) - common; व्यावहारिकत्वम् (vyāvahārikatvam) - empirical status; धूम + बाष्पयोः (dhūma + bāṣpayōḥ) - of smoke and vapor; धूमत्ववत् (dhūmatvavat) - as smokiness; न च (na ca) - nor; अभेदः (abhēdaḥ) - non-difference; अनङ्गीकारात् (anaṅgīkārāt) - because it is not accepted; एव (ēva) - for the same reason; तथा एव (tathā ēva) - likewise; उभयम् (ubhayam) - both together; अभेदे (abhēdē) - if there is non-difference; च (ca) - and; अनिर्वाच्य + ब्रह्मणोः (anirvācya + brahmaṇōḥ) - of the indeterminable and Brahman; तत् + शब्दयोः (tat + śabdayōḥ) - of the two corresponding words; पर्यायत्वम् (paryāyatvam) - synonymity; न च (na ca) - nor; व्यावर्त्य + विशेषेण (vyāvartya + viśēṣēṇa) - owing to a distinction in what is excluded; अपर्यायत्वम् (aparyāyatvam) - non-synonymity; क्वचित् (kvacit) - anywhere; व्यावर्त्य + विशेषः (vyāvartya + viśēṣaḥ) - distinction in what is excluded; तत् + व्यावृत्ते (tat + vyāvr̥ttē) - as differentiated from that; ब्रह्मणि (brahmaṇi) - in Brahman; विशेषम् (viśēṣam) - a distinction; आपादयति (āpādayati) - entails; चेत् (cēt) - if; विशिष्ट + वाक्य + अर्थता (viśiṣṭa + vākya + arthatā) - qualifiedness of the sentence meaning; न चेत् (na cēt) - if not; न (na) - not; ब्रह्म + ज्ञान + अर्थिने (brahma + jñāna + arthinē) - to one seeking knowledge of Brahman; पद + अन्तरम् (pada + antaram) - another word; वाच्यम् (vācyam) - should be uttered; असङ्गतत्वात् (asaṅgatatvāt) - because of its irrelevance; मिथ्या + विशेषस्य (mithyā + viśēṣasya) - of an unreal distinction; च (ca) - and; असिद्धिः (asiddhiḥ) - non-establishment; उक्ता (uktā) - has been stated; अतः (ataḥ) - thus; अन्योन्याश्रयता (anyōnyāśrayatā) - mutual dependence; अनवस्थितिः (anavasthitiḥ) - infinite regress; चक्रकम् (cakrakam) - circularity; वा (vā) - or; भेद + अभेद + विलक्षणम् (bhēda + abhēda + vilakṣaṇam) - what is distinct from both difference and non-difference; अपि (api) - also; उक्त + रीत्या (ukta + rītyā) - in the manner already stated; एव (ēva) - precisely; अपाकृतम् (apākr̥tam) - has been refuted;]
Moreover, is this distinctness difference, non-difference, or difference and non-difference? To begin with, it is not difference, because that is not accepted. And empirical difference must be asserted in establishing the indeterminable. Nor is anything non-empirical. Nor is there any valid means of knowledge for the cessation of all practical dealings. Nor is empirical status common to the false and the real, just as smokiness is not common to smoke and vapor. Nor is it non-difference, for the very reason that this is not accepted. The same applies to both together. And if there is non-difference, the two words for the indeterminable and Brahman are synonymous. Nor is there anywhere non-synonymity owing to a distinction in what is excluded. If the distinction in what is excluded entails a distinction in Brahman as differentiated from that, the sentence meaning is qualified. If it does not, no other word should be uttered to one seeking knowledge of Brahman, because it would be irrelevant. The non-establishment of an unreal distinction has also been stated. Thus there is mutual dependence, infinite regress, or circularity. What is distinct from both difference and non-difference has also been refuted precisely in the manner already stated.
किञ्च, ‘असद्विलक्षणम्’ इत्यत्राभावान्यविरोधानां मध्ये नञः कोऽर्थः? यद्यभावः, न। असद्विलक्षणत्वं भावत्वमेव जगतः स्यात्। नच सतोऽन्यस्मादसतो विलक्षणं जगत्। असतोऽन्यत्वादिधर्मानङ्गीकारात्। ब्रह्मणश्च। असतोऽनिर्वचनीयत्वाङ्गीकाराच्च न वैलक्षण्यं ततोऽनिर्वाच्यस्य। तथापि चेद् वैलक्षण्यं नानिर्वाचनीयत्वं[5] जगतः। नच विरोधः। विरोधिनोरन्यतरनिषेधेऽन्यतरव्याप्तत्वानुभवात्। ‘अविद्यमानं न भवति’ इत्युक्ते विद्यमानमित्येव हि सर्वलोकानुभवः।
kiñca, ‘asadvilakṣaṇam’ ityatrābhāvānyavirōdhānāṁ madhyē nañaḥ kō’rthaḥ? yadyabhāvaḥ, na। asadvilakṣaṇatvaṁ bhāvatvamēva jagataḥ syāt। naca satō’nyasmādasatō vilakṣaṇaṁ jagat। asatō’nyatvādidharmānaṅgīkārāt। brahmaṇaśca। asatō’nirvacanīyatvāṅgīkārācca na vailakṣaṇyaṁ tatō’nirvācyasya। tathāpi cēd vailakṣaṇyaṁ nānirvācanīyatvaṁ[5] jagataḥ। naca virōdhaḥ। virōdhinōranyataraniṣēdhē’nyataravyāptatvānubhavāt। ‘avidyamānaṁ na bhavati’ ityuktē vidyamānamityēva hi sarvalōkānubhavaḥ।
[किञ्च (kiñca) - moreover; असत् + विलक्षणम् (asat + vilakṣaṇam) - different from the unreal; इति + अत्र (iti + atra) - in this expression; अभाव + अन्य + विरोधानाम् (abhāva + anya + virōdhānām) - of absence otherness and opposition; मध्ये (madhyē) - among; नञः (nañaḥ) - of the negative prefix; कः (kaḥ) - which; अर्थः (arthaḥ) - meaning; यदि (yadi) - if; अभावः (abhāvaḥ) - absence; न (na) - not tenable; असत् + विलक्षणत्वम् (asat + vilakṣaṇatvam) - being different from the unreal; भावत्वम् + एव (bhāvatvam + ēva) - nothing but being existent; जगतः (jagataḥ) - of the world; स्यात् (syāt) - would be; न + च (na + ca) - nor; सतः (sataḥ) - than the existent; अन्यस्मात् (anyasmāt) - which is other; असतः (asataḥ) - from an unreal entity; विलक्षणम् (vilakṣaṇam) - different; जगत् (jagat) - the world; असतः (asataḥ) - of the unreal; अन्यत्व + आदि + धर्म + अनङ्गीकारात् (anyatva + ādi + dharma + anaṅgīkārāt) - because otherness and similar attributes are not admitted; ब्रह्मणः + च (brahmaṇaḥ + ca) - nor from Brahman; असतः (asataḥ) - of the unreal; अनिर्वचनीयत्व + अङ्गीकारात् + च (anirvacanīyatva + aṅgīkārāt + ca) - and because indefinability is admitted; न (na) - there is no; वैलक्षण्यम् (vailakṣaṇyam) - difference; ततः (tataḥ) - from it; अनिर्वाच्यस्य (anirvācyasya) - for what is indefinable; तथापि (tathāpi) - nevertheless; चेत् (cēt) - if; वैलक्षण्यम् (vailakṣaṇyam) - difference; न (na) - not; अनिर्वाचनीयत्वं (anirvācanīyatvaṁ) - indefinability; जगतः (jagataḥ) - of the world; न + च (na + ca) - nor; विरोधः (virōdhaḥ) - opposition; विरोधिनोः (virōdhinōḥ) - of two opposites; अन्यतर + निषेधे (anyatara + niṣēdhē) - when either one is negated; अन्यतर + व्याप्तत्व + अनुभवात् (anyatara + vyāptatva + anubhavāt) - because experience shows invariable pervasion by the other; अविद्यमानं (avidyamānaṁ) - nonexistent; न (na) - not; भवति (bhavati) - is; इति + उक्ते (iti + uktē) - when this is said; विद्यमानम् (vidyamānam) - existent; इति + एव (iti + ēva) - precisely as such; हि (hi) - indeed; सर्वलोक + अनुभवः (sarvalōka + anubhavaḥ) - the experience of everyone;]
Moreover, in the expression “different from the unreal,” which—absence, otherness, or opposition—is the meaning of the negative prefix? If it is absence, that is not tenable: the world’s being different from the unreal would be nothing but its being existent. Nor is the world different from an unreal entity other than the existent, since otherness and similar attributes are not admitted for the unreal. Nor is it different from Brahman. And since the unreal is admitted to be indefinable, what is indefinable is not different from it. If, nevertheless, there is a difference, the world would not be indefinable. Nor can the meaning be opposition, because experience shows that, when either of two opposites is negated, the other invariably obtains. For when “It is not nonexistent” is said, everyone’s experience is precisely “It is existent.”
अतोऽनन्तगुणो भगवान् नारायण इति सिद्धम्।
atō’nantaguṇō bhagavān nārāyaṇa iti siddham।
[अतः (ataḥ) - therefore; अनन्त-गुणः (ananta-guṇaḥ) - possessing infinite attributes; भगवान् (bhagavān) - the Lord; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; इति (iti) - thus; सिद्धम् (siddham) - is established;]
Therefore, it is established that the Lord Nārāyaṇa possesses infinite attributes.
२.३ श्रुतीनां सिद्धबोधकत्वसमर्थनम्
2.3. śrutīnāṁ siddhabōdhakatvasamarthanam
[श्रुतीनाम् (śrutīnām) - of the Śrutis; सिद्ध + बोधकत्व + समर्थनम् (siddha + bōdhakatva + samarthanam) - vindication of the capacity to convey an established reality;]
2.3. Vindication of the Śrutis’ capacity to convey an established reality
नच सिद्धेऽर्थे वाक्यस्य प्रामाण्याभावादीश्वराद्यसिद्धिः। सिद्धातिरिक्तकार्याभावात्। लिङाद्यर्थस्त्विष्टसाधनत्वमेव। नहि कर्तव्यत्वं नामेष्टसाधनत्वादन्यत् किञ्चित्। तन्मानाभावात्। शब्दस्तु न तद् वक्तीत्युक्तम्। लिङादेरिष्टसाधनार्थत्वेनैव कृतार्थत्वे तदन्यकार्यकल्पने कल्पनागौरवं च।
naca siddhē’rthē vākyasya prāmāṇyābhāvādīśvarādyasiddhiḥ। siddhātiriktakāryābhāvāt। liṅādyarthastviṣṭasādhanatvamēva। nahi kartavyatvaṁ nāmēṣṭasādhanatvādanyat kiñcit। tanmānābhāvāt। śabdastu na tad vaktītyuktam। liṅādēriṣṭasādhanārthatvēnaiva kr̥tārthatvē tadanyakāryakalpanē kalpanāgauravaṁ ca।
[न + च (na + ca) - nor; सिद्धे (siddhē) - already established; अर्थे (arthē) - with respect to an object; वाक्यस्य (vākyasya) - of a sentence; प्रामाण्य-अभावात् (prāmāṇya-abhāvāt) - because of the absence of authoritativeness; ईश्वर-आदि-असिद्धिः (īśvara-ādi-asiddhiḥ) - failure to establish Īśvara and the like; सिद्ध-अतिरिक्त-कार्य-अभावात् (siddha-atirikta-kārya-abhāvāt) - because there is nothing to be accomplished beyond what is already established; लिङ्-आदि-अर्थः (liṅ-ādi-arthaḥ) - the meaning of the optative affix and the like; तु (tu) - however; इष्ट-साधनत्वम् (iṣṭa-sādhanatvam) - being a means to a desired end; एव (ēva) - only; न + हि (na + hi) - for there is not; कर्तव्यत्वम् (kartavyatvam) - being required to be done; नाम (nāma) - so-called; इष्ट-साधनत्वात् (iṣṭa-sādhanatvāt) - from being a means to a desired end; अन्यत् (anyat) - distinct; किञ्चित् (kiñcit) - anything; तद्-मान-अभावात् (tad-māna-abhāvāt) - because there is no means of knowing that; शब्दः (śabdaḥ) - a word; तु (tu) - however; न (na) - does not; तद् (tad) - that; वक्ति + इति (vakti + iti) - expresses thus; उक्तम् (uktam) - has been stated; लिङ्-आदेः (liṅ-ādēḥ) - of the optative affix and the like; इष्ट-साधन-अर्थत्वेन (iṣṭa-sādhana-arthatvēna) - by having means to a desired end as their meaning; एव (ēva) - alone; कृतार्थत्वे (kr̥tārthatvē) - when their function is fulfilled; तद्-अन्य-कार्य-कल्पने (tad-anya-kārya-kalpanē) - in postulating something-to-be-done distinct from that; कल्पना-गौरवम् (kalpanā-gauravam) - burdensome multiplication of postulates; च (ca) - also;]
Nor does the alleged absence of a sentence’s authoritativeness concerning an already established object entail the failure to establish Īśvara and the like, since there is nothing to be accomplished beyond what is already established. The meaning of the optative affix and the like, however, is solely being a means to a desired end. For there is no so-called being-required-to-be-done distinct from being a means to a desired end, since there is no means of knowing it. It has been stated, moreover, that a word does not express it. When the optative affix and the like already fulfill their function by having “a means to a desired end” as their meaning, postulating something-to-be-done distinct from that also entails a burdensome multiplication of postulates.
नच तत्कल्पकं किञ्चित्। विप्रतिपत्तौ चान्यन्मानं वक्तव्यं तद्भावे। नचानुमा। अप्रसिद्धविशेषणत्वात्। नचार्थापत्तिः। अनुपपत्त्यभावात्।
naca tatkalpakaṁ kiñcit। vipratipattau cānyanmānaṁ vaktavyaṁ tadbhāvē। nacānumā। aprasiddhaviśēṣaṇatvāt। nacārthāpattiḥ। anupapattyabhāvāt।
[न + च (na + ca) - and there is no; तत्कल्पकम् (tatkalpakam) - basis for postulating that; किञ्चित् (kiñcit) - anything; विप्रतिपत्तौ (vipratipattau) - when there is disagreement; च (ca) - and; अन्यत् (anyat) - another; मानम् (mānam) - means of knowledge; वक्तव्यम् (vaktavyam) - must be stated; तद्भावे (tadbhāvē) - to establish its existence; न + च (na + ca) - nor; अनुमा (anumā) - inference; अप्रसिद्धविशेषणत्वात् (aprasiddhaviśēṣaṇatvāt) - because its qualifier is unestablished; न + च (na + ca) - nor; अर्थापत्तिः (arthāpattiḥ) - presumption; अनुपपत्त्यभावात् (anupapattyabhāvāt) - because there is no inexplicability;]
And there is nothing that provides a basis for postulating that. When there is disagreement, another means of knowledge must be stated to establish its existence. Nor can it be inference, because its qualifier is unestablished; nor presumption, because there is no inexplicability.
कार्याभावादेव कार्यान्वयिनि व्युत्पत्तिरित्यादि दूरतो निरस्तम्। कार्यान्विते व्युत्पत्तिरिति वदतोऽकार्यान्विते व्युत्पत्तिरित्युक्ते किमुत्तरम्? अध्याहार इत्युक्ते लोप इत्युत्तरम्। अशेषसिद्धपदानामर्थलोपाल्लिङाद्यर्थमात्रलोप एव गरीयान्।
kāryābhāvādēva kāryānvayini vyutpattirityādi dūratō nirastam। kāryānvitē vyutpattiriti vadatō’kāryānvitē vyutpattirityuktē kimuttaram? adhyāhāra ityuktē lōpa ityuttaram। aśēṣasiddhapadānāmarthalōpālliṅādyarthamātralōpa ēva garīyān।
[कार्य-अभावात् + एव (kārya-abhāvāt + ēva) - precisely because what is to be done is absent; कार्य-अन्वयिनि (kārya-anvayini) - with respect to what is connected with what is to be done; व्युत्पत्तिः (vyutpattiḥ) - word-meaning acquisition; इति + आदि (iti + ādi) - the claim beginning thus; दूरतः (dūrataḥ) - out of hand; निरस्तम् (nirastam) - is refuted; कार्य-अन्विते (kārya-anvitē) - with respect to what is connected with what is to be done; व्युत्पत्तिः (vyutpattiḥ) - word-meaning acquisition; इति (iti) - thus; वदतः (vadataḥ) - for one who says; अकार्य-अन्विते (akārya-anvitē) - with respect to what is connected with what is not to be done; व्युत्पत्तिः (vyutpattiḥ) - word-meaning acquisition; इति (iti) - thus; उक्ते (uktē) - when it is said; किम् (kim) - what; उत्तरम् (uttaram) - answer; अध्याहारः (adhyāhāraḥ) - supplementation; इति (iti) - thus; उक्ते (uktē) - when it is said; लोपः (lōpaḥ) - ellipsis; इति (iti) - thus; उत्तरम् (uttaram) - the answer; अशेष-सिद्ध-पदानाम् (aśēṣa-siddha-padānām) - of all words denoting established entities; अर्थ-लोपात् (artha-lōpāt) - than the loss of their meanings; लिङ्-आदि-अर्थ-मात्र-लोपः (liṅ-ādi-artha-mātra-lōpaḥ) - ellipsis only of the meaning of the optative ending and the like; एव (ēva) - indeed; गरीयान् (garīyān) - is preferable;]
Precisely because what is to be done is absent, claims beginning with “word-meaning acquisition concerns what is connected with what is to be done” are refuted out of hand. What answer does one who says, “Word-meaning acquisition occurs with respect to what is connected with what is to be done,” have when told, “Word-meaning acquisition occurs with respect to what is connected with what is not to be done”? If “supplementation” is proposed, the answer is “ellipsis.” Ellipsis only of the meaning of the optative ending and the like is indeed preferable to the loss of the meanings of all words denoting established entities.
‘हससि’ ‘हसामि’ इत्यादिसिद्धार्थ एव बालानां व्युत्पत्तेः। प्रथमप्राप्तत्वान्न तत्त्यागे कारणम्। तथैव व्युत्पत्तिदर्शनाच्च।
‘hasasi’ ‘hasāmi’ ityādisiddhārtha ēva bālānāṁ vyutpattēḥ। prathamaprāptatvānna tattyāgē kāraṇam। tathaiva vyutpattidarśanācca।
[हससि (hasasi) - you are laughing; हसामि (hasāmi) - I am laughing; इति + आदि (iti + ādi) - such expressions as; सिद्ध + अर्थे (siddha + arthē) - with respect to an already-established meaning; एव (ēva) - precisely; बालानाम् (bālānām) - of children; व्युत्पत्तेः (vyutpattēḥ) - because of the acquisition of linguistic understanding; प्रथम + प्राप्तत्वात् (prathama + prāptatvāt) - because it is apprehended first; न (na) - not; तत् + त्यागे (tat + tyāgē) - for abandoning that; कारणम् (kāraṇam) - reason; तथा + एव (tathā + ēva) - in precisely that way; व्युत्पत्ति + दर्शनात् (vyutpatti + darśanāt) - because linguistic understanding is observed to arise; च (ca) - and;]
For children acquire linguistic understanding precisely with respect to already-established meanings, such as “you are laughing” and “I am laughing.” Since that is apprehended first, there is no reason to abandon it, and linguistic understanding is observed to arise in precisely that way.
अतः सिद्धार्थे प्रामाण्यसिद्धेश्च सिद्धं महागुणवत्त्वं विष्णोः।
ataḥ siddhārthē prāmāṇyasiddhēśca siddhaṁ mahāguṇavattvaṁ viṣṇōḥ।
[अतः (ataḥ) - thus; सिद्ध-अर्थे (siddha-arthē) - concerning an established fact; प्रामाण्य-सिद्धेः (prāmāṇya-siddhēḥ) - because validity is established; च (ca) - also; सिद्धम् (siddham) - is established; महा-गुणवत्त्वम् (mahā-guṇavattvam) - possession of great attributes; विष्णोः (viṣṇōḥ) - of Viṣṇu;]
Thus, since validity concerning an established fact is also established, Viṣṇu’s possession of great attributes is established.
