Mīmāṃsā Sūtra / Adhyāya 1
Adhyāya 1
Summary
Adhyāya (अध्याय) 1 says what dharma is, and why a Vedic word can tell you. Then it sorts sentences. Some are commands. Some are praise, names, or mantras. The desire to know dharma is the first line. The rest of the book applies that line to particular rites.
नेपालीमा
अध्याय १ ले धर्म के हो र वैदिक शब्दले किन बताउन सक्छ भन्छ। अनि वाक्य छुट्याउँछ। केही आज्ञा हुन्। केही स्तुति, नाम वा मन्त्र हुन्। धर्म जान्ने इच्छा पहिलो पङ्क्ति हो। बाँकी पुस्तकले त्यो पङ्क्तिलाई यागमा लागू गर्छ।
What dharma (धर्म) is, and why a Vedic word can tell you. Then which sentences are commands, and which are praise, names, or mantras (मन्त्र).
150 of 150 lines in this chapter are written out word by word.
| Line | |
|---|---|
| 1.1.1 | अथातो धर्मजिज्ञासा athāto dharmajijñāsā Now, therefore, the desire to know dharma (धर्म). |
| 1.1.2 | चोदनालक्षणोऽर्थो धर्मः codanālakṣaṇo 'rtho dharmaḥ Dharma is the purpose whose mark is injunction. |
| 1.1.3 | तस्य निमित्तपरीष्टिः tasya nimittaparīṣṭiḥ The cause of knowing dharma (धर्म) is examined. |
| 1.1.4 | सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षमनिमित्तं विद्यमानोपलम्भनत्वात् satsaṃprayoge puruṣasyendriyāṇāṃ buddhijanma tatpratyakṣam animittaṃ vidyamānopalambhanatvāt Perception grasps what is present, so it is not the cause of knowing dharma (धर्म). |
| 1.1.5 | औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानमुपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् autpattikas tu śabdasyārthena saṃbandhas tasya jñānam upadeśo 'vyatirekaś cārthe 'nupalabdhe tatpramāṇaṃ bādarāyaṇasyānapekṣatvāt On Bādarāyaṇa (बादरायण)'s view, verbal teaching is a means of knowing. |
| 1.1.6 | कर्मैके तत्र दर्शनात् karmaike tatra darśanāt Some say the word is a product, because it is seen after effort. |
| 1.1.7 | अस्थानात् asthānāt The word is said not to remain. |
| 1.1.8 | करोति शब्दात् karoti śabdāt Ordinary speech says 'make a sound.' |
| 1.1.9 | सत्त्वान्तरे च यौगपद्यात् sattvāntare ca yaugapadyāt The same word is heard at once in more than one place. |
| 1.1.10 | प्रकृति विकृत्योश् च prakṛti vikṛtyoś ca A vowel and its sandhi replacement are called original and modification. |
| 1.1.11 | वृद्धिश् च कर्तृभूम्नास्य vṛddhiś ca kartṛbhūmnāsya The sound grows when many people speak. |
| 1.1.12 | समं तु तत्र दर्शनम् samaṃ tu tatra darśanam The seeing after effort fits both views. |
| 1.1.13 | सतः परमदर्शनं विषयानागमात् sataḥ paramadarśanaṃ viṣayānāgamāt An existing word can go unheard when the manifesting conditions do not arrive. |
| 1.1.14 | प्रयोगस्य परम् prayogasya param The verb 'make' belongs to the utterance, not to the word. |
| 1.1.15 | आदित्त्यवद्यौगपद्यम् ādittyavadyaugapadyam One word can be heard in many places, as one sun is seen from many places. |
| 1.1.16 | वर्णान्तरमविकारः varṇāntaram avikāraḥ Another phoneme is not a modification. |
| 1.1.17 | नादवृद्धिपरा nādavṛddhiparā The increase belongs to the resonance, not to the word. |
| 1.1.18 | नित्यस् तु स्याद् दर्शनस्य परार्थत्वात् nityas tu syād darśanasya parārthatvāt The word is eternal, because utterance is for another person. |
| 1.1.19 | सर्वत्र यौगपद्यात् sarvatra yaugapadyāt The word 'cow' brings all cows to mind at once. |
| 1.1.20 | संख्याभावात् saṃkhyābhāvāt People count utterances, not a plurality of the word. |
| 1.1.21 | अनपेक्षत्वात् anapekṣatvāt No cause that would destroy the word is known. |
| 1.1.22 | प्रख्याभावाच् च योगस्य prakhyābhāvāc ca yogasya The word is not cognized as a conjunction of air. |
| 1.1.23 | लिङ्गदर्शनाच् च liṅgadarśanāc ca A Vedic phrase speaks of speech as lasting. |
| 1.1.24 | उत्त्पत्तौ वावचनाः स्युरर्थस्यातन् निमित्तत्वात् uttpattau vāvacanāḥ syur arthasyātan nimittatvāt If the sentence were a fresh product, it would fail as a statement. |
| 1.1.25 | तद्भूतानां क्रियार्थेन सामाम्नायोऽर्थस्य तन्निमित्तत्त्वात् tadbhūtānāṃ kriyārthena sāmāmnāyo 'rthasya tannimittattvāt The words are recited together around the action, and their meanings cause the sentence-meaning. |
| 1.1.26 | लोके सन्नियमात् प्रयोगसन्निकर्षः स्यात् loke sanniyamāt prayogasannikarṣaḥ syāt In ordinary speech the usage is fixed because the thing is seen. |
| 1.1.27 | वेदांश् चैके सन्निकर्षं पुरुषाख्याः vedāṃś caike sannikarṣaṃ puruṣākhyāḥ Some take branch names as the names of makers. |
| 1.1.28 | अनित्यदर्शनाच् च anityadarśanāc ca The Veda tells of men who were born and died. |
| 1.1.29 | उक्तं तु शब्दपूर्वत्वम् uktaṃ tu śabdapūrvatvam The word's priority has already been stated. |
| 1.1.30 | आख्या प्रवचनात् ākhyā pravacanāt The branch name comes from expounding. |
| 1.1.31 | परन्तु श्रुतिसामान्यमात्रम् parantu śrutisāmānyamātram A personal-looking name is still only Vedic wording. |
| 1.1.32 | कृते वा विनियोगः स्यात् कर्मणः संबन्धात् kṛte vā viniyogaḥ syāt karmaṇaḥ saṃbandhāt Once the meanings are in place, the sentence is applied by its connection with the act. |
| 1.2.1 | आम्नायस्य क्रियार्थत्वादानर्थक्यमतदर्थानां तस्मादनित्यमुच्यते āmnāyasya kriyārthatvād ānarthakyam atadarthānāṃ tasmād anityam ucyate Narrative sentences are charged with being useless, and so unreliable. |
| 1.2.2 | शास्त्रदृष्टाविरोधाच् च śāstradṛṣṭāvirodhāc ca Those sentences are said to conflict with teaching and with what is seen. |
| 1.2.3 | तथाफलाभावात् tathāphalābhāvāt A sentence about a shining face is said to yield no fruit. |
| 1.2.4 | अन्यानर्थक्यात् anyānarthakyāt If one offering obtained every desire, the other rites would be idle. |
| 1.2.5 | अभागिप्रतिषेधाच् च abhāgipratiṣedhāc ca A prohibition is aimed at what was never going to be done. |
| 1.2.6 | अनित्यसंयोगात् anityasaṃyogāt The appeal to human names is brought back. |
| 1.2.7 | विधिना त्वेकवाक्यत्वात् स्तुत्यर्थेन विधीनां स्युः vidhinā tv ekavākyatvāt stutyarthena vidhīnāṃ syuḥ The narrative forms one sentence with the injunction, and its purpose is praise. |
| 1.2.8 | तुल्यं च साम्प्रदायिकम् tulyaṃ ca sāmpradāyikam Teachers transmit the praise sentences with the same care. |
| 1.2.9 | आप्ता चानुपपत्तिः प्रयोगे हि विरोधः स्याच् छब्दार्थस् त्वप्रयोगभूतस् तस्मादुपपद्येत āptā cānupapattiḥ prayoge hi virodhaḥ syāc chabdārthas tv aprayogabhūtas tasmād upapadyeta The old incongruity does not arise, because the words are not steps in the rite. |
| 1.2.10 | गुणवादस् तु guṇavādas tu When the praise names something other than the enjoined thing, the words are figurative. |
| 1.2.11 | रूपात् प्रायात् rūpāt prāyāt Form and the usual pattern make the words figurative. |
| 1.2.12 | दूरभूयस्त्वात् dūrabhūyastvāt Smoke by day and flame by night are said at a distance, and for the most part. |
| 1.2.13 | अपराधात् कर्तुश् च पुत्रदर्शनम् aparādhāt kartuś ca putradarśanam Not knowing one's brahminhood is said from the wife's fault and from merely seeing a son. |
| 1.2.14 | आकालिकेप्सा ākālikepsā The desire is not tied to a fruit one can see at once. |
| 1.2.15 | विद्याप्रशंसा vidyāpraśaṃsā The shining face is praise of the knowledge. |
| 1.2.16 | सर्वत्वमाधिकारिकम् sarvatvam ādhikārikam The word 'all' looks to the person who is eligible. |
| 1.2.17 | फलस्य कर्मनिष्पत्तेस् तेषां लोकवत्परिमाणतः फलविशेषः स्यात् phalasya karmaniṣpattes teṣāṃ lokavatparimāṇataḥ phalaviśeṣaḥ syāt Even read as an injunction, the fruit is a measured one. |
| 1.2.18 | अन्त्ययोर् यथोक्तम् antyayor yathoktam The last two charges are handled as already said. |
| 1.2.19 | विधिर् वा स्यादपूर्वत्वाद् वादमात्रम ह्यनर्थकम् vidhir vā syād apūrvatvād vādamātrama hy anarthakam A sentence about the fig-wood post might itself be an injunction. |
| 1.2.20 | लोकवदिति चेत् lokavad iti cet Ordinary speech praises a cow after saying she is to be bought. |
| 1.2.21 | न पूर्वत्वात् na pūrvatvāt Worldly praise works because the qualities are already known. |
| 1.2.22 | उक्तं तु वाक्यशेषत्वम् uktaṃ tu vākyaśeṣatvam The sentence is the remainder of the injunction, and the fruit-words praise. |
| 1.2.23 | विधिश् चानर्थकः क्वचित् तस्मात् स्तुतिः प्रतीयेत तत्सामान्यादितरेषु तथात्वम् vidhiś cānarthakaḥ kvacit tasmāt stutiḥ pratīyeta tatsāmānyād itareṣu tathātvam Where a command is impossible, the sentence is praise, and the others follow. |
| 1.2.24 | प्रकरणे सम्भवन्नपकर्षो न कल्प्येत विध्यानर्थक्यं हि तं प्रति prakaraṇe sambhavannapakarṣo na kalpyeta vidhyānarthakyaṃ hi taṃ prati A sentence that can praise the rite at hand is not dragged to another rite. |
| 1.2.25 | विधौ च वाक्यभेदः स्यात् vidhau ca vākyabhedaḥ syāt A second command would split the sentence. |
| 1.2.26 | हेतुर् वा स्यादर्थवत्वोपपत्तिभ्याम् hetur vā syād arthavatvopapattibhyām A sentence that names a reason might be stating the reason. |
| 1.2.27 | स्थितिस् तु शब्दपूर्वत्वादचोदनाच तस्य sthitis tu śabdapūrvatvādacodanāca tasya It is praise, because the word is prior, and the other tools are not enjoined. |
| 1.2.28 | व्यर्थे स्तुतिरन्याय्येति चेत् vyarthe stutir anyāyyeti cet Praise of what does not really make food is called improper. |
| 1.2.29 | अर्थस् तु विधिशेषत्वाद् यथा लोके arthas tu vidhiśeṣatvād yathā loke Praise has a point as the remainder of the command, as when one man is called strong beside weaker men. |
| 1.2.30 | यदि च हेतुरवतिष्ठेत निर्देशात् सामान्यादिति चेदवस्था विधीनां स्यात् yadi ca hetur avatiṣṭheta nirdeśāt sāmānyād iti ced avasthā vidhīnāṃ syāt A shared property would leave the injunctions without a fixed boundary. |
| 1.2.31 | तदर्थशास्त्रात् tadarthaśāstrāt Mantras are said to help by being uttered, because a sentence still assigns them. |
| 1.2.32 | वाक्यनियमात् vākyaniyamāt A fixed word order is said to be useless if the meaning is the point. |
| 1.2.33 | बुद्धिशास्त्रात् buddhiśāstrāt The meaning is already understood before the mantra is spoken. |
| 1.2.34 | अविद्यमानवचनात् avidyamānavacanāt Some mantras speak of what is not there to be denoted. |
| 1.2.35 | अचेतनेऽर्थबन्धनात् acetane 'rthabandhanāt The words address grass and stones, which cannot be informed. |
| 1.2.36 | अर्थविप्रतिषेधात् arthavipratiṣedhāt The mantra's own words contradict one another. |
| 1.2.37 | स्वाध्यायवद्वचनात् svādhyāyavadvacanāt In daily recitation the student fixes the sounds, not the meaning. |
| 1.2.38 | अविज्ञेयात् avijñeyāt Some mantras cannot be understood at all. |
| 1.2.39 | अनित्यसंयोगान् मन्त्रार्थानर्थक्यम् anityasaṃyogān mantrārthānarthakyam A mantra that names a king would have begun with that king. |
| 1.2.40 | अविशिष्टस् तु वाक्यार्थः aviśiṣṭas tu vākyārthaḥ A mantra sentence means as other sentences mean. |
| 1.2.41 | गुणार्थेन पुनः श्रुतिः guṇārthena punaḥ śrutiḥ The repeated sentence states the taking as qualified by the number four. |
| 1.2.42 | परिसंख्या parisaṃkhyā The horse's halter is named directly, not counted in order to exclude a donkey's. |
| 1.2.43 | अर्थवादो वा arthavādo vā The sentence about spreading the cake praises the spreading. |
| 1.2.44 | अविरुद्धं परम् aviruddhaṃ param A fixed order can be unexplained and the meaning still stand. |
| 1.2.45 | संप्रैषे कर्मगर्हानुपालम्भः संस्कारत्त्वात् saṃpraiṣe karmagarhānupālambhaḥ saṃskārattvāt A prompting formula prepares the act by recalling it at the moment of doing. |
| 1.2.46 | अभिधानेऽर्थवादः abhidhāne 'rthavādaḥ Where the naming does not match a visible animal, the words are praise. |
| 1.2.47 | गुणादप्रतिषेधः स्यात् guṇād apratiṣedhaḥ syāt A figurative quality leaves the two statements uncontradicted. |
| 1.2.48 | विद्यावचनमसंयोगात् vidyāvacanam asaṃyogāt The student's recitation is not connected with the rite. |
| 1.2.49 | सतः परमविज्ञानम् sataḥ paramavijñānam An existing meaning can go ungrasped, and it is still to be made out. |
| 1.2.50 | उक्तश् चानित्यसंयोगः uktaś cānityasaṃyogaḥ The non-eternal connection has already been answered. |
| 1.2.51 | लिङ्गोपदेशश् च तदर्थवत् liṅgopadeśaś ca tadarthavat The teaching picks mantras out by what they indicate. |
| 1.2.52 | ऊहः ūhaḥ The ending of a mantra is changed because the meaning is understood. |
| 1.2.53 | विधिशब्दाश् च vidhiśabdāś ca Injunctive words inside mantras are quoted as what the speaker says. |
| 1.3.1 | धर्मस्य शब्दमूलत्वादशब्दमनपेक्षं स्यात् dharmasya śabdamūlatvād aśabdam anapekṣaṃ syāt What has no Vedic word behind it is not to be heeded, because dharma (धर्म) is rooted in word. |
| 1.3.2 | अपि वा कर्तृसामान्यात् प्रमाणमनुमानं स्यात् api vā kartṛsāmānyāt pramāṇam anumānaṃ syāt Memory is a means of knowing, because one infers a Vedic text from authors of the same kind. |
| 1.3.3 | विरोधे त्वनपेक्ष्यं स्यादसति ह्यनुमानम् virodhe tv anapekṣyaṃ syād asati hy anumānam Where memory conflicts with a heard text, it is not heeded, because the inference then fails. |
| 1.3.4 | हेतुदर्शनाच् च hetudarśanāc ca A conflicting memory is also set aside because a motive for it is seen. |
| 1.3.5 | शिष्टाकोपेऽविरुद्धमिति चेत् śiṣṭākope 'viruddham iti cet If a learned practice does not upset the enjoined rite, one may say it is not in conflict. |
| 1.3.6 | न शास्त्रपरिमाणत्वात् na śāstraparimāṇatvāt Those practices are not yet accepted, because the sacred text is the measure. |
| 1.3.7 | अपि वा कारणग्रहणे प्रयुक्तानि प्रतीयेरन् api vā kāraṇagrahaṇe prayuktāni pratīyeran Where no worldly motive is grasped, the practices of the learned are understood as enjoined. |
| 1.3.8 | तेष्वदर्शनाद् विरोधस्य समा विप्रतिपत्तिः स्यात् teṣv adarśanād virodhasya samā vipratipattiḥ syāt Where users divide and no text is seen, the conflict is an even disagreement. |
| 1.3.9 | शास्त्रस्था वा तन्निमित्तत्वात् śāstrasthā vā tannimittatvāt The meaning is the one that rests on the sacred text, because the trained man is the ground. |
| 1.3.10 | चोदितं तु प्रतीयेताविरोधात् प्रमाणेन coditaṃ tu pratīyetāvirodhāt pramāṇena A meaning fixed even by outsiders is accepted when no means of knowing contradicts it. |
| 1.3.11 | प्रयोगशास्त्रमिति चेत् prayogaśāstram iti cet If the ritual manuals are the teaching of the performance, one may say they are authoritative. |
| 1.3.12 | नासन्नियमात् nāsanniyamāt The manuals are not authoritative, because nothing binds them as Vedic composition. |
| 1.3.13 | अवाक्यशेषाच् च avākyaśeṣāc ca The manuals also fail because they have no praising tail, and the present tense does not enjoin. |
| 1.3.14 | सर्वत्र च प्रयोगात् सन्निधानशास्त्राच् च sarvatra ca prayogāt sannidhānaśāstrāc ca Performance everywhere follows the text at hand, and that text contradicts the manual. |
| 1.3.15 | अनुमानव्यवस्थानात् तत्संयुक्तं प्रमाणं स्यात् anumānavyavasthānāt tatsaṃyuktaṃ pramāṇaṃ syāt On the first view, an inferred text authorizes only the people connected with that custom. |
| 1.3.16 | अपि वा सर्व धर्मः स्यात् तन्न्यायत्वाद् विधानस्य api vā sarva dharmaḥ syāt tannyāyatvād vidhānasya Such a practice is dharma (धर्म) for everyone, because the inferred injunction is not a regional rule. |
| 1.3.17 | दर्शनाद् विनियोगः स्यात् darśanād viniyogaḥ syāt The topknot is allotted from what is seen, namely the family line, and does not restrict the others. |
| 1.3.18 | लिङ्गाभावाच् च नित्यस्य liṅgābhāvāc ca nityasya There is no permanent bodily mark that would restrict these rites. |
| 1.3.19 | आख्या हि देशसंयोगात् ākhyā hi deśasaṃyogāt A regional name comes from living in a place, and it does not fix the rite. |
| 1.3.20 | न स्याद् देशान्तरेष्विति चेत् na syād deśāntareṣv iti cet If a name came from a place, the objector says it would fail in another country. |
| 1.3.21 | स्याद्योगाख्या हि माथुरवत् syādyogākhyā hi māthuravat A name from a connection still holds away from the place, as Māthura (माथुर) does. |
| 1.3.22 | कर्मधर्मो वा प्रवणवत् karmadharmo vā pravaṇavat Or the place might be a property of the rite, as the eastern slope is. |
| 1.3.23 | तुल्यं तु कर्तृधर्मेण tulyaṃ tu kartṛdharmeṇa A property of the place is as unsettled as a property of the agent. |
| 1.3.24 | प्रयोगोत्पत्यशास्त्रत्वाच् छब्देषु न व्यवस्था स्यात् prayogotpatyaśāstratvāc chabdeṣu na vyavasthā syāt On the first view, no rule fixes one word as correct, because usage has no text of origin. |
| 1.3.25 | शब्दे प्रयत्ननिष्पत्तेरपराधस्य भागित्वम् śabde prayatnaniṣpatter aparādhasya bhāgitvam A word is made by effort, so the speaker can miss it. |
| 1.3.26 | अन्यायश् चानेकशब्दत्त्वम् anyāyaś cānekaśabdattvam It is improper to treat every similar sound as another beginningless word. |
| 1.3.27 | तत्र तत्त्वमभियोगविशेषात् स्यात् tatra tattvam abhiyogaviśeṣāt syāt The true form of the word is known from the special care of those who keep it. |
| 1.3.28 | तदशक्तिश् चानुरूपत्वात् tadaśaktiś cānurūpatvāt The corrupt form has no power of its own, because it only resembles the true word. |
| 1.3.29 | एक देशत्वाच् च विभाक्तिव्यत्यये स्यात् eka deśatvāc ca vibhāktivyatyaye syāt A wrong ending is still understood, because part of the true word was heard. |
| 1.3.30 | प्रयोगचोदनाभावादर्थैकत्वमविभागात् prayogacodanābhāvād arthaikatvam avibhāgāt Vedic words and ordinary words are the same words, and they have the same meanings. |
| 1.3.31 | अद्रव्यशब्दत्वात् adravyaśabdatvāt On the first view the word means a substance, because otherwise numbers would have nothing to count. |
| 1.3.32 | अन्यदर्शनाच् च anyadarśanāc ca On the first view, another animal of the same color shows that the word means one individual. |
| 1.3.33 | आकृतिस् तु क्रियार्थत्वात् ākṛtis tu kriyārthatvāt The word means the class-form, because the word is for an action. |
| 1.3.34 | न क्रिया स्यादिति चेदर्थान्तरे विधानं न द्रव्यमिति चेत् na kriyā syād iti cedarthāntare vidhānaṃ na dravyam iti cet Three objections: the act would fail, another thing is enjoined, and the word would not name a substance. |
| 1.3.35 | तदर्थत्वात् प्रयोगस्याविभागः tadarthatvāt prayogasyāvibhāgaḥ The performance aims at the bearer of the form, so the word's use does not split. |
| 1.4.1 | उक्तं समाम्नायैदमर्थ्यं तस्मात् सर्वं तदर्थं स्यात् uktaṃ samāmnāyaidam arthyaṃ tasmāt sarvaṃ tadarthaṃ syāt The recited Veda has action as its sense, so on the first view every word serves that action as an injunction. |
| 1.4.2 | अपि वा नामधेयं स्याद् यदुत्पत्तावपूर्वमविधायकत्वात् api vā nāmadheyaṃ syād yadutpattāvapūrvam avidhāyakatvāt A word that is new at the origin of a rite, and that does not enjoin, is the name of the rite. |
| 1.4.3 | यस्मिन् गुणोपदेशः प्रधानतोऽभिसम्बन्धः yasmin guṇopadeśaḥ pradhānato 'bhisambandhaḥ Where a further quality is taught, the connection is with the principal rite, and the word is a name. |
| 1.4.4 | तत्प्रख्यञ् चान्यशास्त्रम् tatprakhyañ cānyaśāstram Another text already teaches the quality, so the word in this text is the name. |
| 1.4.5 | तद्व्यपदेशं च tadvyapadeśaṃ ca A later designation by likeness shows that the hawk, the tongs, and the cow are names of rites. |
| 1.4.6 | नामधेये गुणश्रुतेः स्याद् विधानमिति चेत् nāmadheye guṇaśruteḥ syād vidhānam iti cet If a quality is heard inside a name, the objector says the quality is enjoined. |
| 1.4.7 | तुल्यत्वात् क्रिययोर् न tulyatvāt kriyayor na The vājapeya (वाजपेय) is not a quality of another rite, because the two actions would stand on one level. |
| 1.4.8 | ऐकशब्द्ये परार्थवत् aikaśabdye parārthavat One word cannot both enjoin the offering and restate it for a quality. |
| 1.4.9 | तद्गुणास् तु विधायेरन्नविभागाद् विधानार्थे न चेदन्येन शिष्टाः tadguṇās tu vidhāyer annavibhāgād vidhānārthe na ced anyena śiṣṭāḥ Qualities not taught elsewhere are enjoined together with the rite, in the one sentence. |
| 1.4.10 | बर्हिराज्ययोरसंस्कारे शब्दलाभादतच्छब्दः barhirājyayor asaṃskāre śabdalābhād atacchabdaḥ Grass, butter, and the cake are class-words, not words for a thing already prepared. |
| 1.4.11 | प्रोक्षणीष्वर्थसंयोगात् prokṣaṇīṣv arthasaṃyogāt The sprinkling-waters are named from their connection with the act of sprinkling. |
| 1.4.12 | तथानिर्मन्थ्ये tathānirmanthye The churned fire is likewise named from its connection with churning. |
| 1.4.13 | वैश्वदेवे विकल्प इति चेत् vaiśvadeve vikalpa iti cet At the Vaiśvadeva (वैश्वदेव) the objector finds an option between the All-gods and the other deities. |
| 1.4.14 | न वा प्रकरणात् प्रत्यक्षविधानाच् च न हि प्रकरणं द्रव्यस्य na vā prakaraṇāt pratyakṣavidhānāc ca na hi prakaraṇaṃ dravyasya There is no option, because direct text has stated the deities and context cannot cancel a substance. |
| 1.4.15 | मिथश् चानर्थसम्बन्धः mithaś cānarthasambandhaḥ One utterance cannot both name the qualified offerings and enjoin the All-gods. |
| 1.4.16 | परार्थत्वाद् गुणानाम् parārthatvād guṇānām Qualities are for the sake of the rite, so they do not make the offering repeat. |
| 1.4.17 | पूर्ववन्तोऽविधानार्थास् तत्सामर्थ्यं समाम्नाये pūrvavanto 'vidhānārthās tatsāmarthyaṃ samāmnāye On the first view, the eight potsherds can be enjoined because they were not already laid down. |
| 1.4.18 | गुणस्य तु विधानार्थे तद्गुणाः प्रयोगे स्युरनर्थका न हि तं प्रत्यर्थवत्तास्ति guṇasya tu vidhānārthe tadguṇāḥ prayoge syur anarthakā na hi taṃ pratyarthavattāsti The other numbers would be useless in the performance, because the offering already has twelve. |
| 1.4.19 | तच्छेषो नोपपद्यते taccheṣo nopapadyate The praise of eight does not sit as a simple tail of the twelve. |
| 1.4.20 | अविभागाद् विधानार्थे स्तुत्यर्थेनोपपद्येरन् avibhāgād vidhānārthe stutyarthenopapadyeran Eight sits inside twelve, so praise of the part praises what is enjoined. |
| 1.4.21 | कारणं स्यादिति चेत् kāraṇaṃ syād iti cet The objector would make the eight potsherds a cause for the man who wants sacred lustre. |
| 1.4.22 | आनर्थक्यादकारणं कर्तुर् हि कारणानि गुणार्थो हि विधीयते ānarthakyād akāraṇaṃ kartur hi kāraṇāni guṇārtho hi vidhīyate The eight is not that cause. The results belong to the agent, and the sentence enjoins a quality of the one rite. |
| 1.4.23 | तत्सिद्धिः tatsiddhiḥ Calling the sacrificer the grass-seat is settled as praise, because the rite is accomplished only that way. |
| 1.4.24 | जातिः jātiḥ The brāhmaṇa (ब्राह्मण) is called Agni's by a shared origin, and the sentence is praise. |
| 1.4.25 | सारूप्यात् sārūpyāt The sacrificer is called the post by likeness, and the sentence is praise. |
| 1.4.26 | प्रशंसा praśaṃsā Blaming the rest praises cow, horse, the sāman (सामन्), and the metres. It does not ban the others. |
| 1.4.27 | भूमा bhūmā The creation-mantras are named by abundance, and the sentence restates a laying already known. |
| 1.4.28 | लिङ्गसमवायात् liṅgasamavāyāt A mark that resides in the group lets the word reach the whole group. |
| 1.4.29 | सन्दिग्धेषु वाक्यशेषात् sandigdheṣu vākyaśeṣāt In a doubtful sentence the rest of the sentence fixes the thing, and here it fixes ghee. |
| 1.4.30 | अर्थाद् वा कल्पनैकदेशत्वात् arthād vā kalpanaikadeśatvāt The instrument is settled by what the action can use, and only that part is assumed. |