Tarka-Saṃgraha / 58. Comparison
58
उपमितिकरणमुपमानम् । संज्ञासंज्ञिसंबन्धज्ञानमुपमितिः । तत्करणं सादृश्यज्ञानम् । अतिदेशवाक्यार्थस्मरणमवान्तरव्यापारः । तथा हि कश्चिद् गवयशब्दार्थमजानन् कुतश्चिदारण्यकपुरुषाद् गोसदृशो गवय इति श्रुत्वा वनं गतः वाक्यार्थं स्मरन् गोसदृशं पिण्डं पश्यति । तदनन्तरमसौ गवयशब्दवाच्य इत्युपमितिरुत्पद्यते upamitikaraṇam upamānam | saṃjñāsaṃjñisaṃbandhajñānam upamitiḥ | tatkaraṇaṃ sādṛśyajñānam | atideśavākyārthasmaraṇam avāntaravyāpāraḥ | tathā hi kaścid gavayaśabdārtham ajānan kutaścid āraṇyakapuruṣād gosadṛśo gavaya iti śrutvā vanaṃ gataḥ vākyārthaṃ smaran gosadṛśaṃ piṇḍaṃ paśyati | tadanantaram asau gavayaśabdavācya ity upamitir utpadyate
The line
Comparison is the instrument of the knowing by comparison. That knowing is the knowing of the connection between a name and the named. Its instrument is the knowing of similarity. Remembering the sense of the transferring sentence is the subordinate operation. Someone who does not know the meaning of gavaya (गवय), and has heard from a man of the forest that a gavaya is like a cow, goes to the forest, remembers that sentence, and sees a body like a cow. Then arises the knowing that this is what the word gavaya (गवय) names.
नेपालीमा
उपमान उपमितिको करण हो, उपमिति नाम र नामिएकोको सम्बन्धको ज्ञान हो, त्यसको करण सादृश्यको ज्ञान हो र सार्ने वाक्यको अर्थ सम्झनु सहायक व्यापार हो। गवयको अर्थ नजानेको मानिसले वनको मानिसबाट गवय गाईजस्तै हो भनी सुनेर वन जान्छ, त्यो वाक्य सम्झन्छ र गाईजस्तो शरीर देख्छ, अनि यही हो जसलाई शब्द गवयले नाम दिन्छ भन्ने ज्ञान उठ्छ।
Where it sits
Nyāya (न्याय) 1.1.6 is Gautama's definition: the establishing of what is to be known, through a shared quality with something well known. The primer's story is the classroom form of that sūtra (सूत्र). Comparison sets the schools side by side. Word is 59.
Split: upamiti-karaṇam (उपमिति-करणम्) + upamānam (उपमानम्) + saṃjñā-saṃjñi-saṃbandha-jñānam (संज्ञा-संज्ञि-संबन्ध-ज्ञानम्) + upamitiḥ (उपमितिः) + tat-karaṇam (तत्-करणम्) + sādṛśya-jñānam (सादृश्य-ज्ञानम्) + atideśa-vākya-artha-smaraṇam (अतिदेश-वाक्य-अर्थ-स्मरणम्) + avāntara-vyāpāraḥ (अवान्तर-व्यापारः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| upamānam (उपमानम्) | nominative singular, neuter | Comparison. The instrument. |
| upamitiḥ (उपमितिः) | nominative singular, feminine | The knowing by comparison. The knowing of the relation of a name and the thing named. |
| sādṛśya-jñānam (सादृश्य-ज्ञानम्) | nominative singular, neuter | The knowing of similarity. That is the instrument. |
| atideśa-vākyārtha-smaraṇam (अतिदेश-वाक्यार्थ-स्मरणम्) | nominative singular, neuter | Remembering the sense of the sentence that carried the name across. The subordinate operation. |
| gavaya (गवय) | the gavaya | A wild ox. The person does not yet know what the word applies to. |
| gosadṛśaḥ (गोसदृशः) | like a cow | What the forest-man says. The file once wrote gosadṛṣa (गोसदृष). The sitting reads gosadṛśa (गोसदृश). |
| upamitiḥ utpadyate (उपमितिः उत्पद्यते) | the comparative knowing arises | The file had utpadyte (उत्पद्य्ते). The sitting reads utpadyate (उत्पद्यते). 'That is what the word gavaya names.' |
The phrases
One hears 'a gavaya is like a cow.' In the forest one sees a body like a cow, remembers the sentence, and comes to know that this is what the word names.
The instrument is the knowing of the similarity. The memory of the sentence is the operation that assists it.
Sanskrit in this line
Saṃjñā (संज्ञा) plus saṃjñin (संज्ञिन्) is saṃjñāsaṃjñin (संज्ञासंज्ञिन्), the name and the bearer of the name.
Go (गो) plus sadṛśa (सदृश) is gosadṛśa (गोसदृश).
Say it back
Tell the story in three beats: the sentence, the seeing, the naming.