Shringaraprakasha 4.p1.4

4.p1.4

iha yasyopalabdhau yasyānupalabdhiḥ tattato'nyāthā , rūpādrasaḥ sūryasya copanagaterupalabdhiḥ tasyāstato'nyathā | asti cāsyāsau deśāntarabrāpteḥ; sā'pi dṛṣṭā tathāvāpaṣyātaḥ parāvṛtyā darśanāt | pramāṇāntaragrahyatvāt | iha yadyasmātpramāṇāntareṇa gṛhyate tattato'nayat ; yathā śarīrādātmā | pramāṇāntaragrāhyā ca sadāgatau gatiḥ ; tasmāttato'nyā | bahuviviktatvenābhidhānāt, iha yadvahūbhyaḥ praviviktamekatvenābhidhīyate | ttateto'ncat ; yathā tantubhyaḥ paṭaḥ | abhidhīyate bahvāśritāpi pravivekaikatvena kriyā; yathā-- hrāhmaṇairāsyata iti tasmāttato'nyā| anāvṛttāvāvṛtteḥ, ihayasminnavartamāne yadāvartate tattato'nyat yathā hastinokterjātiḥ kārakamityekatyāpadeśanimittaṃ cainekasya kartrādeḥ kriyā ; tasmāttatonyetyanugamyatvāt | iha yairyadanugamyate tattebhyo'nyat, yathā narebhyo rājābhigamyate'nugamyate ca | kriyā kārakairatastato'nyeyam, jnayatvenopalambhāt | yajjanyatayā yadupalabhyate ttatato'nyat | yatha pituḥ putra upalabhyate kriyākārajanyatvena tasmāttato'nyā upalabdhāvanupalabdheḥ ; iha yasyopalabdhau yasyānupalabdhiḥ tattato'nyathā, rūpādrasaḥ sūryasya copanagaterupalabdhaḥ- tasyāstato'nyathā | asti cāsyāsaudeśāntaraprapteḥ; sā'pi dṛṣṭā tathaivāpaśyataḥ parāvṛtya darśanāt | pramāṇāntaragrāhyātvāt| iha yadyasmātpramāṇāntarema gṛhyate tattato'nyate ; yathā śarīrādātmā | pramāṇāntaragrāhyā ca sadāgatau gatiḥ ; tasmāttato'nyā | bahuviviktatvenābhidhānāt, iha yadbahubhyaḥ praviviktamekatvenābhidhīyate| tattato'nyat ; yathā tantubhyaḥ paṭaḥ |

Here, that whose non-apprehension occurs upon the apprehension of something else is different from it; like taste from form. And there is apprehension of the sun's motion, while from that [sun] it is otherwise. And it belongs to this because of reaching another place; and that too is observed just so, because of being seen upon turning back after not seeing [it]. Because of being graspable by another means of knowledge: here, whatever is grasped from something by another means of knowledge is different from it, as the self from the body. And motion is graspable by another means of knowledge in constant movement; therefore, it is different from it. Because of being designated as distinct from many: here, whatever is designated as one, distinct from many, is different from them, as cloth from threads. Action, though residing in many, is designated as one in distinction, as in: ‘It is sat by the brāhmaṇas’; therefore, it is different from them. Because of repetition when there is no repetition: here, when one thing does not repeat, that which repeats is different from it, as the universal from an utterance of ‘elephant’. And action is the cause of designating manifold syntactic roles such as the agent as one; therefore, it is different from them, because of being followed. Here, that which is followed by others is different from them, just as a king is approached and followed by men. Action is [followed] by syntactic roles; therefore, it is different from them, because of being perceived as produced. Whatever is perceived through having been produced is different from it, as a son from a father. Action is perceived as produced by syntactic roles; therefore, it is different from them. Because of non-apprehension upon apprehension: here, that whose non-apprehension occurs upon the apprehension of something else is different from it, like taste from form. And there is apprehension of the sun's motion, while from that it is otherwise. And it belongs to this because of reaching another place; and that too is observed just so, because of being seen upon turning back after not seeing [it]. Because of being graspable by another means of knowledge: here, whatever is grasped from something by another means of knowledge is different from it, as the self from the body. And motion is graspable by another means of knowledge in constant movement; therefore, it is different from it. Because of being designated as distinct from many: here, whatever is designated as one, distinct from many, is different from them, as cloth from threads.