Mimamsasutra 95
Śābarabhāṣya (Mīmāṃsāsūtrabhāṣya) 95
- Language
- Sanskrit
95.1
coditaṃ tu pratīyetāvirodhāt pramāṇena //
However, that which is indicated should be accepted, because there is no conflict with [any recognized] means of valid knowledge. //
95.2
atha yāñ chabdān āryā na kasmiṃścid arthe ācaranti, mlecchās tu kasmiṃścit prayuñjate, yathā pikanemasatatāmarasādiśabdāḥ. teṣu saṃdehaḥ - kiṃ nigamaniruktavyākaraṇavaśena dhātuto 'rthaḥ kalpayitavya uta yatra mlecchā ācaranti, sa śabdārtha iti. śiṣṭācārasya prāmāṇyam uktaṃ nāśiṣṭasmṛteḥ. tasmān nigamādivaśenārthakalpanā. nigamādīnāṃ caivam arthavattā bhaviṣyati. anabhiyogaś ca śabdārtheṣv aśiṣṭānām abhiyogaś cetareṣām. tasmād dhātuto 'rthaḥ kalpayitavya ityevaṃ prāpte brūmaḥ - coditam aśiṣṭair api śiṣṭānavagataṃ pratīyeta, yat pramāṇenāviruddham, tad avagamyamānam, na nyāyyaṃ tyaktum. yat tu śiṣṭācāraḥ pramāṇam iti, tat pratyakṣānavagate 'rthe. yat tv abhiyuktāḥ śabdārtheṣu śiṣṭā iti. tatrocyate - abhiyuktatarāḥ pakṣiṇāṃ poṣaṇe bandhane ca mlecchāḥ. yat tu nigamaniruktavyākaraṇānām arthavatteti, tatraiṣām arthavattā bhaviṣyati, na yatra mlecchair apy avagataḥ śabdārthaḥ. api ca - nigamādibhir arthe kalpayamāne 'vyavasthitaḥ śabdārtho bhavet, tatrāniścayaḥ syāt. tasmāt pika iti kokilo grāhyaḥ, nemo 'rdham, tāmarasaṃ padmam, sata iti dārumayaṃ pātram parimaṇḍalaṃ śatachidram.
Now, regarding those words which the Āryas do not use in any sense at all, but which the Mlecchas employ in a certain sense—such as the words 'pika', 'nema', 'sata', 'tāmarasa', and the like—there is a doubt: should the meaning be postulated from the verbal root by means of Vedic glossaries (nigama), etymology (nirukta), and grammar (vyākaraṇa), or is the meaning of the word that wherein the Mlecchas use it? The authority of the conduct of the cultured has been stated, not the recollection of the uncultured. Therefore, the determination of meaning must proceed by means of glossaries and the like; and thus glossaries and the like will have utility. Moreover, there is no expert application to word-meanings on the part of the uncultured, whereas the others possess such expert application. Therefore, the meaning must be postulated from the verbal root. This being the prima facie position, we reply: Even that which is indicated by the uncultured, though not understood by the cultured, should be accepted when it does not conflict with any means of valid knowledge; when it is so comprehended, it is not reasonable to reject it. As for the statement that the conduct of the cultured is authoritative, that applies to a matter not cognized by direct perception. And as for the statement that the cultured are experts in word-meanings, it is said in reply: The Mlecchas are far more expert in the rearing and capturing of birds. And as for the utility of glossaries, etymology, and grammar, their utility will lie elsewhere, not where the meaning of the word is already known even by the Mlecchas. Furthermore, if the meaning were to be postulated by means of glossaries and the like, the word-meaning would become unsettled, and there would be uncertainty. Therefore, 'pika' is to be understood as the cuckoo (kokila), 'nema' as half, 'tāmarasa' as a lotus, and 'sata' as a round wooden vessel with a hundred holes.
95.4
NOTES:
*{1/588: Quelle nicht nachgewiesen}*
*{1/589: E2: 2,154; E4: 1,452; E5: 2,107; E6: 1,49}*
NOTES:
*{1/588: Source not traced}*
*{1/589: E2: 2,154; E4: 1,452; E5: 2,107; E6: 1,49}*
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- Mīmāṃsāsūtra — Jaimini, Sanskrit