Sarvadarshanasangraha 13.74

13.74

In the view of Vājapyāyana, who holds that the universal is the word-meaning, words such as 'cow' denote a universal inhering in distinct substances. When that [universal] is grasped, substance is understood through its relation to it. Words such as 'white' declare a universal inhering in a quality; the cognition of the quality occurs through its relation to that [universal], and [the cognition] of the substance through the relation to that which is related [to the quality]. In the case of proper names, from their origin up to their destruction, despite differences in states such as infancy, boyhood, and youth, a universal such as 'Devadatta-ness' must be accepted, established by the force of the recognition 'this is that very same person'. In actions also, a universal is perceived; that alone is denoted by the verbal root, because a recurrent cognition appears in [instances like] 'he cooks' and the like. In the view of Vyāḍi, who holds that substance is the word-meaning, the individual alone appears as the primary denotation of a word, while the universal serves only as an indirect indicator; thus there is no scope for flaws such as infinity [of individual instances]. Both views are acceptable to the teacher Pāṇini. For, having accepted the universal as the word-meaning, there is usage such as "jātyākhyāyām ekasmin bahuvacanam anyatarasyām" (Pāṇini 1.2.58); and having accepted substance as the word-meaning, [there is usage] such as "sarūpāṇām ekaśeṣa ekavibhaktau" (Pāṇini 1.2.64). Because grammar serves all assemblies, there is no contradiction in accepting both views. Therefore, it is established that the non-dual, real, supreme principle of Brahman is the meaning of all words. Thus it has been said: