1.24
Tattvārtha Sūtra / Adhyāya 1 / 1.24
ऋजुविपुलमती मनःपर्ययः
ṛjuvipulamatī manaḥparyayaḥ
The line
ṛjuvipulamata (ऋजुविपुलमत), knowing another's mind.
Where it sits
In Tattvārtha (तत्त्वार्थ) Sūtra (सूत्र), adhyāya (अध्याय) 1. The path, the seven tattvas (तत्त्व), and the means of knowing. The kinds of sense-grasping in 1.16 are the Śvetāmbara (श्वेताम्बर) list: many, of many sorts, swift, without a mark, aniśrita (अनिश्रित), undoubted, asaṃdigdha (असंदिग्ध), and steady, with their opposites. The Digambara (दिगम्बर) reading lists many, of many sorts, swift, unexpressed, unspoken, and steady. The line that avadhi (अवधि) is twofold, 1.21, and the last line, 1.35, are the Śvetāmbara (श्वेताम्बर) reading. The Sarvārthasiddhi (सर्वार्थसिद्धि) does not carry them as its own sūtras (सूत्र). The line is short. yathokta-nimittaḥ (यथोक्त-निमित्तः) from 1.23 is still in force. A sūtra (सूत्र) leaves a word out when the line before still holds it. That carrying is anuvṛtti (अनुवृत्ति).
Split: ṛjuvipulamatī (ऋजुविपुलमती) + manaḥparyayaḥ (मनःपर्ययः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| ṛjuvipulamatī (ऋजुविपुलमती) | nominative or accusative dual, feminine, or nominative singular, feminine | ṛjuvipulamata (ऋजुविपुलमत) |
| manaḥparyayaḥ (मनःपर्ययः) | nominative singular, masculine | knowing another's mind |
The phrases
ṛjuvipulamatī (ऋजुविपुलमती) is ṛjuvipulamata (ऋजुविपुलमत). It stands as nominative or accusative dual, feminine, or nominative singular, feminine.
manaḥparyayaḥ (मनःपर्ययः) is knowing another's mind. It stands as nominative singular, masculine.
Sanskrit in this line
ṛjuvipulamatī (ऋजुविपुलमती) is nominative or accusative dual, feminine, or nominative singular, feminine. That ending is the work an English preposition would do.
Say it back
Cover the English. Gloss ṛjuvipulamatī (ऋजुविपुलमती) and manaḥparyayaḥ (मनःपर्ययः).