1.1.5
Mīmāṃsā Sūtra / Adhyāya 1 / 1.1.5
औत्पत्तिकस् तु शब्दस्यार्थेन सम्बन्धस् तस्य ज्ञानमुपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत् प्रमाणं बादरायणस्यानपेक्षत्वात्
autpattikas tu śabdasyārthena sambandhas tasya jñānam upadeśo 'vyatirekaś cārthe 'nupalabdhe tat pramāṇaṃ bādarāyaṇasyānapekṣatvāt
The line
The connection of word and meaning is innate, and instruction through it does not fail when the object is unperceived, so that instruction is a means of knowing, on Bādarāyaṇa (बादरायण)'s view, because it depends on nothing further.
नेपालीमा
शब्द र अर्थको सम्बन्ध जन्मजात हो, र वस्तु नदेखिँदा पनि त्यसबाट हुने सिकाइ असफल हुँदैन। बादरायणको मतमा त्यो सिकाइ जान्ने साधन हो, किनकि त्यो अरू केहीमा अड्दैन।
Where it sits
Perception has just been refused as the nimitta of dharma (धर्म), because it grasps only what is present. This line supplies the means that still works for an object that is anupalabdha. Śabda (शब्द) and artha enter here and stay in force for the debate on whether the word itself lasts.
Split: autpattikaḥ (औत्पत्तिकः) + tu (तु) + śabdasya (शब्दस्य) + arthena (अर्थेन) + sambandhaḥ (सम्बन्धः) + tasya (तस्य) + jñānam (ज्ञानम्) + upadeśaḥ (उपदेशः) + avyatirekaḥ (अव्यतिरेकः) + ca (च) + arthe (अर्थे) + anupalabdhe (अनुपलब्धे) + tat (तत्) + pramāṇam (प्रमाणम्) + bādarāyaṇasya (बादरायणस्य) + anapekṣatvāt (अनपेक्षत्वात्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| autpattikaḥ (औत्पत्तिकः) | nominative singular, masculine | innate, belonging to the word and the meaning from the start |
| tu (तु) | indeclinable | but, marking the turn |
| śabdasya (शब्दस्य) | genitive singular, masculine | of the word |
| arthena (अर्थेन) | instrumental singular, masculine | with the meaning |
| sambandhaḥ (सम्बन्धः) | nominative singular, masculine | the connection |
| tasya (तस्य) | genitive singular, masculine | of that connection |
| jñānam (ज्ञानम्) | nominative singular, neuter | knowledge |
| upadeśaḥ (उपदेशः) | nominative singular, masculine | instruction, the teaching sentence |
| avyatirekaḥ (अव्यतिरेकः) | nominative singular, masculine | non-failure, the teaching does not deviate |
| ca (च) | indeclinable | and |
| arthe (अर्थे) | locative singular, masculine | in the thing, when the object is in question |
| anupalabdhe (अनुपलब्धे) | locative singular, masculine | not perceived, agreeing with arthe |
| tat (तत्) | nominative singular, neuter | that instruction |
| pramāṇam (प्रमाणम्) | nominative singular, neuter | a means of knowing |
| bādarāyaṇasya (बादरायणस्य) | genitive singular, masculine | of Bādarāyaṇa (बादरायण), on his view |
| anapekṣatvāt (अनपेक्षत्वात्) | ablative singular, neuter | because it does not depend on a further means |
The phrases
The connection of a word with what it means is autpattika. It is not laid down by a person for the occasion. It belongs with the word.
Knowledge of that connection is instruction. The instruction does not fail when the object is not perceived. Heaven, and the act that is said to lead there, are not in front of the senses.
Śabara (शबर) reads the line as Bādarāyaṇa (बादरायण)'s view. Verbal testimony is a pramāṇa (प्रमाण). The reason is anapekṣatva (अनपेक्षत्व). The teaching does not wait on someone seeing the object, and it does not wait on another means to certify it.
Sanskrit in this line
Autpattikaḥ (औत्पत्तिकः) agrees with sambandhaḥ (सम्बन्धः). Anupalabdhe agrees with arthe. The pāṭha (पाठ) joins tatpramāṇam (तत्प्रमाणम्). The line is tat pramāṇam (प्रमाणम्). Bādarāyaṇasya (बादरायणस्य) is the genitive of view, not a second subject.
Say it back
Gloss the innate connection, and say why Śabara (शबर) takes this as Bādarāyaṇa (बादरायण)'s claim that verbal testimony is a pramāṇa (प्रमाण).
Next
1.1.6. Some say the word is a product, because it is seen after effort.