1.2.4
Vaiśeṣika Sūtra / Adhyāya 1 / 1.2.4
भावोऽनुवृत्तेरेव हेतुत्वात् सामान्यमेव
bhāvo 'nuvṛtter eva hetutvāt sāmānyam eva
The line
Being, because it is the cause of recurrence alone, is nothing but a universal.
नेपालीमा
भाव केवल दोहोरिएर लाग्ने कारण भएकाले सामान्य मात्र हो।
Where it sits
1.2.3 said the two names depend on the knowing. This line takes the widest case, being, and says it never flips into a particular. 1.2.5 will say substanceness, qualityness, and actionness do flip.
Split: bhāvaḥ (भावः) + anuvṛtteḥ (अनुवृत्तेः) + eva (एव) + hetu-tvāt (हेतु-त्वात्) + sāmānyam (सामान्यम्) + eva (एव)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| bhāvaḥ (भावः) | nominative singular, masculine | being. That something is. |
| anuvṛtteḥ (अनुवृत्तेः) | ablative singular, feminine | of recurrence. anu-vṛt (अनु-वृत्) is to go along after, the 'again' when you say this too is a cow. |
| eva (एव) | indeclinable | only. It limits anuvṛtti (अनुवृत्ति): recurrence and nothing else. |
| hetu-tvāt (हेतु-त्वात्) | ablative singular, neuter | because of being the cause. hetu is a cause, a reason. |
| sāmānyam (सामान्यम्) | nominative singular, neuter | a universal. |
| eva (एव) | indeclinable | only. Being is a universal and not also a particular. |
The phrases
Being causes one thing in the mind: the recurrence, the recognition that a further thing also is. It does not cause a differentiation. So it is a universal only, not a universal-and-particular.
The apostrophe in bhāvo (भावो) 'nuvṛtteḥ (नुवृत्तेः) is bhāvaḥ (भावः) plus a dropped a. Split bhāvaḥ (भावः) anuvṛtteḥ (अनुवृत्तेः).
Sanskrit in this line
Two evas. The first limits the cause to recurrence. The second limits being to the universal. hetutvāt (हेतुत्वात्) is another because-ablative.
Say it back
What does being cause, and what does it therefore never become?
Next
1.2.5. Substanceness, qualityness, and actionness are universals and particulars.