sañjñādhikāraḥ sañjñāsampratyayārthaḥ .
A governing rubric 'saṁjñā' (saṁjñā-adhikāra), for the sake of the comprehension that (these words) are technical names (saṁjñā).
atha sañjñā iti prakṛtya vṛddhyādayaḥ śabdāḥ paṭhitavyāḥ .
Now (atha), taking 'saṁjñā' as the heading, the words vṛddhi and the rest are to be recited (under it).
kim prayojanam .
What (is) the purpose?
sañjñāsampratyayārthaḥ .
For the sake of the comprehension that (they) are names.
vṛddhyādīnām śabdānām sañjñā iti eṣaḥ sampratyayaḥ yathā syāt .
So that this comprehension may arise — 'the words vṛddhi and the rest are names.'
itarathā hi asampratyayaḥ yathā loke .
For otherwise there would be no (such) comprehension, as in the world.
akriyamāṇe hi sañjñādhikāre vṛddhyādīnām sañjñā iti eṣaḥ sampratyayaḥ na syāt .
For if the saṁjñā-adhikāra is not made, this comprehension — 'vṛddhi and the rest are names' — would not arise.
idam idānīm bahusūtram anarthakam syāt .
Then this (body of) many sūtras would now be purposeless.
anarthakam iti āha .
'Purposeless,' (so) one says.
yathā loke .
As in the world.
loke hi arthavanti ca anarthakāni ca vākyāni dṛśyante .
For in the world sentences are seen (that are) both meaningful and meaningless.
arthavanti tāvat : devadatta gām abhyāja śuklām daṇḍena .
Meaningful, to begin with (tāvat): 'Devadatta, drive the white cow with the stick.'
devadatta gām abhyāja kṛṣṇām iti .
'Devadatta, drive the black cow' — thus.
anarthakāni ca .
And meaningless (ones):
daśa dāḍimāni ṣaṭ apūpāḥ kuṇḍam ajājinam palalapiṇḍaḥ adhorukam etat kumāryāḥ sphaiyakṛtasya pitā pratiśīnaḥ iti .
'Ten pomegranates, six cakes, a bowl, a goatskin, a lump of sesame-paste, a petticoat; this (is) the girl's; the father of the sphya-maker is seated opposite' — thus.
sañjñāsañjñyasandehaḥ ca .
And (there is) a doubt as to the name and the named (saṁjñā and saṁjñin).
kriyamāṇe api sañjñādhikāre sañjñāsañjñinoḥ asandehaḥ vaktavyaḥ .
Even when the saṁjñā-adhikāra is made, the non-doubt between name and named must (still) be stated.
kutaḥ hi etat vṛddhiśabdaḥ sañjñā ādaicaḥ sañjñinaḥ iti .
For whence (is) this: 'the word vṛddhi (is) the name, ā/ai/au (are) the named'?
na punaḥ ādaicaḥ sañjñā vṛddhiśabdaḥ sañjñī iti .
And not rather: 'ā/ai/au (are) the name, the word vṛddhi (is) the named'?
yat tāvat ucyate sañjñādhikāraḥ kartavyaḥ sañjñāsampratyayārthaḥ iti na kartavyaḥ .
As for what is urged — 'a saṁjñā-adhikāra should be made, for the comprehension of (them as) names' — it need not be made.
ācāryācārāt sañjñāsiddhiḥ .
The establishing of the name (follows) from the teachers' usage (ācāryācāra).
ācāryācārāt sañjñāsiddhiḥ bhaviṣyati .
The establishing of the name will come about from the teachers' usage.
kim idam ācāryācārāt .
What is this 'from the teachers' usage'?
ācāryāṇām upacārāt .
From the customary practice (upacāra) of the teachers.
yathā laukikavaidikeṣu .
As among worldly and Vedic (usages).
tat yathā laukikeṣu vaidikeṣu ca kṛtānteṣu .
That is, as in worldly and Vedic established usages (kṛtānta).
loke tāvat : mātāpitarau putrasya jātasya saṃvṛte avakāśe nāma kurvāte devadattaḥ yajñadattaḥ iti .
In the world, to begin with: the mother and father make a name for a son who is born, in an enclosed private spot — 'Devadatta,' 'Yajñadatta.'
tayoḥ upacārāt anye api jānanti iyam asya sañjñā iti .
From their usage others too know, 'this (is) his name.'
vede : yājñikāḥ sañjñām kurvanti sphyaḥ yūpaḥ caṣālaḥ iti .
In the Veda: the ritualists make a name — 'sphya,' 'yūpa,' 'caṣāla.'
tatrabhavatām upacārāt anye api jānanti iyam asya sañjñā iti .
From the usage of those venerable ones (tatrabhavat) others too know, 'this (is) its name.'
apare punaḥ sici vṛddhiḥ iti uktvā ākāraikāraukārān udāharanti .
Others again, having stated 'vṛddhi before siC' (the rule sici vṛddhiḥ), cite as examples the ā-sound, the ai-sound, and the au-sound.
te manyāmahe : yayā pratyāyyante sā sañjñā ye pratīyante te sañjñinaḥ iti .
Concerning these we hold: 'that by which (things) are made known is the name (saṁjñā); those which are made known are the named (saṁjñin).'
yat api ucyate kriyamāṇe api sañjñādhikāre sañjñāsañjñinoḥ asandehaḥ vaktavyaḥ iti .
As for what is also urged — 'even when the saṁjñā-adhikāra is made, the non-doubt between name and named must be stated' —
sañjñāsañjñyasandehaḥ .
The doubt of name and named (is settled).
sañjñāsañjñinoḥ asandehaḥ siddhaḥ .
The non-doubt between name and named is established.
ācāryācārāt eva .
From the teachers' usage alone.
uktaḥ ācāryācāraḥ .
The teachers' usage has (already) been stated.
anākṛtiḥ .
(The name is) form-less (anākṛti).
atha vā anākṛtiḥ sañjñā .
Or else: the name is form-less (anākṛti).
ākṛtimantaḥ sañjñinaḥ .
The named have form (ākṛtimat).
loke api hi ākrtimataḥ māṃsapiṇḍasya devadattaḥ iti sañjñā kriyate .
For in the world too the name 'Devadatta' is made for a form-possessing lump of flesh.
liṅgena vā .
Or by a mark (liṅga).
atha vā kim cit liṅgam āsajya vakṣyāmi itthaṃliṅgā sañjñā iti .
Or else, having attached some mark (liṅga), I shall state: 'the name is of such-and-such a mark.'
vṛddhiśabde ca tat liṅgam kariṣyate na ādaicchabde .
And that mark will be made on the word vṛddhi, not on the word ādaic.
idam tāvat ayuktam yat ucyate ācāryācārāt iti .
This much, to begin with, is improper — what is said, namely 'from the teachers' usage.'
kim atra ayuktam .
What is improper here?
tam eva upālabhya agamakam te sūtram iti tasya eva punaḥ pramāṇīkaraṇam iti etat ayuktam .
Having censured that very (teacher) — 'your sūtra is non-informative (agamaka)' — then to make that very same (teacher/sūtra) the authority again: that is improper.
aparituṣyan khalu api bhavān anena parihāreṇa ākṛtiḥ liṅgena vā iti āha .
Indeed, not satisfied with this answer, your honour says 'by form (ākṛti), or by a mark (liṅga).'
tat ca api vaktavyam .
And that too must (then) be stated.
yadi api etat ucyate atha vā etarhi itsañjñā na vaktavyā lopaḥ ca na vaktavyaḥ .
Even if this is said — or rather (atha vā), in that case the it-name (it-saṁjñā) need not be stated and elision (lopa) need not be stated.
sañjñāliṅgam anubandheṣu kariṣyate .
The name-mark will be made in the (form of) anubandhas (attached markers).
na ca sañjñāyāḥ nivṛttiḥ ucyate .
And no removal of the name is (then) stated.
svabhāvataḥ sañjñāḥ sañjñinaḥ pratyāyya nivartante .
By their very nature, names, having conveyed the named, fall away.
tena anubandhānām api nivṛttiḥ bhaviṣyati .
Thereby the removal of the anubandhas too will come about.
sidhyati evam .
It is accomplished this way.
apāṇinīyam tu bhavati .
But (tu) it becomes un-Pāṇinian (apāṇinīya).
yathānyāsam eva astu .
Let it be just as (originally) formulated (yathānyāsam).
nanu ca uktam sañjñādhikāraḥ sañjñāsampratyayārthaḥ itarathā hi asampratyayaḥ yathā loke iti .
But surely (nanu) it was said: 'a saṁjñā-adhikāra is for the comprehension of the names; for otherwise there would be no comprehension, as in the world' —
na yathā loke tathā vyākaraṇe .
It is not in grammar as it is in the world.
pramāṇabhūtaḥ ācāryaḥ darbhapavitrapāṇiḥ śucau avakāśe prāṅmukhaḥ upaviśya mahatā yatnena sūtram praṇayati sma .
The teacher, an authority (pramāṇa-bhūta), with a purifier of darbha grass in hand, having sat facing east in a clean place, composed the sūtra with great effort.
tatra aśakyam varṇena api anarthakena bhavitum kim punaḥ iyatā sūtreṇa .
Therein it is impossible for even a (single) sound to be meaningless — how much more (kim punaḥ) for a whole sūtra of such extent.
kim ataḥ yat aśakyam .
What (follows) from its being impossible?
ataḥ sañjñāsañjñinau eva .
Hence (they are) just name and named.
kutaḥ nu khalu etat sañjñāsañjñinau eva iti na punaḥ sādhvanuśāsane asmin śāstre sādhutvam anena kiryate .
But whence indeed (is) this — 'they are just name and named' — and not rather, in this śāstra which is an instruction in correct (forms), that correctness (sādhutva) is effected by this (sūtra)?
kṛtam anayoḥ sādhutvam .
The correctness of these two has (already) been effected (elsewhere).
vṛdhiḥ asmai aviśeṣeṇa upadiṣṭaḥ prakṛtipāṭhe .
The root √vṛdh has been taught to him without distinction in the recitation of roots (prakṛti-pāṭha).
tasmāt ktinpratyayaḥ .
From that (root comes) the ktin suffix (yielding vṛddhi).
ādaicaḥ api akṣarasamāmnāye upadiṣṭāḥ .
The ā/ai/au too have been taught in the syllabary (akṣara-samāmnāya).
prayoganiyamārtham tarhi idam syāt .
Then (tarhi) this (sūtra) would be for the sake of restricting usage (prayoga-niyama).
vṛddhiśabdāt paraḥ ādaicaḥ prayoktavyāḥ iti .
(Namely) 'after the word vṛddhi, ā/ai/au are to be employed.'
na iha prayoganiyamaḥ ārabhyate .
No usage-restriction is undertaken here.
saṃskṛtya saṃskṛtya padāni utsṛjyante .
Words are set free after being formed, each fully formed (saṁskṛtya saṁskṛtya).
teṣām yatheṣṭham abhisambandhaḥ bhavati .
Their connection comes about as one wishes (yatheṣṭam).
tat yathā : āhara pātram , pātram āhara iti .
That is, as: 'bring the vessel,' 'the vessel bring.'
ādeśāḥ tarhi ime syuḥ .
Then these would be substitutes (ādeśa).
vṛddhiśabdasya ādaicaḥ .
ā/ai/au (as substitutes) of the word vṛddhi.
ṣaṣṭhīnirdiṣṭasya ādeśāḥ ucyante na ca atra ṣaṣṭhīm paśyāmaḥ .
Substitutes are stated for that which is specified in the genitive (ṣaṣṭhī); and here we see no genitive.
āgamāḥ tarhi ime syuḥ .
Then these would be augments (āgama).
vṛddhiśabdasya ādaicaḥ āgamāḥ .
ā/ai/au (as) augments of the word vṛddhi.
āgamāḥ api ṣaṣṭhīnirdiṣṭasya eva ucyante liṅgena ca .
Augments too are stated only for what is specified in the genitive, and by a mark (liṅga).
na ca atra ṣaṣṭhīm na khalu api āgamaliṅgam paśyāmaḥ .
And here we see no genitive, nor indeed any augment-mark.
idam khalu api bhūyaḥ sāmanādhikaraṇyam ekavibhaktikatvam ca .
And moreover there is here co-reference (sāmānādhikaraṇya) and being in one and the same case-ending (eka-vibhaktikatva).
dvayoḥ ca etat bhavati .
And this obtains between two (relata).
viśeṣaṇaviśeṣyayoḥ vā sañjñāsañjñinoḥ vā .
Either qualifier and qualified (viśeṣaṇa-viśeṣya), or name and named (saṁjñā-saṁjñin).
tatra etat syāt viśeṣaṇaviśeṣye iti .
Now here it might be (thought): 'it is (a case of) qualifier and qualified.'
tat ca na .
But that is not so.
dvayoḥ hi pratītpadārthakayoḥ loke viśeṣaṇaviśeṣyabhāvaḥ bhavati .
For in the world the qualifier–qualified relation obtains between two (terms) whose word-meanings are (already) known (pratīta-padārthaka).
na ca ādaicchabdaḥ pratītapadārthakaḥ .
And the word ādaic does not have a (previously) known word-meaning.
tasmāt sañjñāsañjñinau eva .
Therefore (they are) just name and named.
tatra tu etāvān sandedhaḥ kaḥ sañjñī kā sañjñā iti .
But there (remains) only this much doubt: which is the named, which is the name?
saḥ ca api kva sandehaḥ .
And that doubt — where (does it arise)?
yatra ubhe samānākṣare .
Where both are of equal syllable-measure (samān-akṣara).
yatra tu anyatarat laghu yat laghu sā sañjñā .
But where one of the two is lighter (shorter, laghu), that which is light is the name.
kutaḥ etat .
Whence this (rule)?
laghvartham hi sañjñākaraṇam .
For the making of a name is for the sake of lightness (brevity).
tatra api ayam na avaśyam gurulaghutām eva upalakṣayitum arhati .
And even there, this (person) need not necessarily mark off only heaviness-and-lightness (guru-laghutā).
anākṛtitām api .
Also form-lessness (anākṛtitā).
anākṛtiḥ sañjñā .
The name is form-less.
ākṛtimantaḥ sañjñinaḥ .
The named have form.
loke hi ākṛtimataḥ māṃsapiṇḍasya devadattaḥ iti sañjñā kriyate .
For in the world the name 'Devadatta' is made for a form-possessing lump of flesh.
atha vā āvartinyaḥ sañjñāḥ bhavanti .
Or else, names are recurrent (āvartin).
vṛddhiśabdaḥ ca āvartate na ādaicchabdaḥ .
And the word vṛddhi recurs, not the word ādaic.
tat yathā .
That is, as (follows).
itaratra api devadattaśabdaḥ āvartate na māṃsapiṇḍaḥ .
Elsewhere too the word 'Devadatta' recurs, not the lump of flesh.
atha vā pūrvoccāritaḥ sañjñī paroccāritā sañjñā .
Or else: what is uttered first is the named, what is uttered later is the name.
sataḥ hi kāryiṇaḥ kāryeṇa bhavitavyam .
For an operation must apply to an already-existing operand (kāryin).
tat yathā .
That is, as (follows).
itaratra api sataḥ māṃsapiṇḍasya devadattaḥ iti sañjñā kriyate .
Elsewhere too the name 'Devadatta' is made for an (already) existing lump of flesh.
katham vṛddhiḥ āt aic iti .
How then (this sūtra) 'vṛddhir ād aic'? (where the name is uttered first)
etat ekam ācāryasya maṅgalārtham mṛṣyatām .
Let this one (case) be tolerated, as being for the teacher's auspiciousness (maṅgala).
māṅgalikaḥ ācāryaḥ mahataḥ śāstraughasya maṅgalārtham vṛddhiśabam āditaḥ prayuṅkte .
The auspicious-minded teacher, for the auspiciousness of the great flood of the śāstra, employs the word vṛddhi at the very beginning.
maṅgalādīni hi śāstrāṇi prathante vīrapuruṣakāṇi ca bhavanti āyuṣmatpuruṣakāṇi ca .
For śāstras that begin auspiciously spread widely, and come to have heroic men (as students) and long-lived men.
adhyetāraḥ ca siddhārthāḥ yathā syuḥ iti .
And so that the students may be accomplished in their aims (siddhārtha) — thus.
sarvatra eva hi vyākaraṇe pūrvoccāritaḥ sañjñī paroccāritā sañjñā .
For everywhere in grammar the first-uttered is the named, the later-uttered is the name.
at eṅ guṇaḥ iti yathā .
As in 'aT eṄ guṇaḥ.'
doṣavān khalu api sañjñādhikāraḥ .
Indeed the saṁjñā-adhikāra is also faulty.
aṣṭame api hi sañjñā kriyate tasya param āmreḍitam iti .
For in the eighth (chapter) too a name is made: 'tasya param āmreḍitam.'
tatra api idam anuvartyam syāt .
There too this (adhikāra) would have to be carried over (by anuvṛtti).
atha vā asthāne ayam yatnaḥ kriyate .
Or else: this effort is made out of place (a-sthāne).
na hi idam lokāt bhidyate .
For this (grammatical naming) does not differ from the world.
yadi idam lokāt bhidyeta tataḥ yatnārham syāt .
If this differed from the world, then it would deserve the effort.
tat yathā agojñāya kaḥ cit gām sakthani karṇe vā gṛhītvā upadiśati ayam gauḥ iti .
That is, as: to one who does not know a cow, someone, having taken hold (of it) by the thigh or the ear, teaches, 'this is a cow (gauḥ).'
na ca asmai ācaṣṭe iyam asya sañjñā iti .
And he does not (expressly) declare to him, 'this is its name.'
bhavati ca asya sampratyayaḥ .
Yet his comprehension does come about.
tatra etat syāt kṛtaḥ pūrvaiḥ abhisambandhaḥ iti .
Here it might be (objected): 'the connection was (already) made by the ancients (pūrva).'
iha api kṛtaḥ pūrvaiḥ abhisambandhaḥ .
Here too the connection was made by the ancients.
ācāryaiḥ .
By the (former) teachers.
tatra etat syāt .
Here it might be (said):
yasmai samprati upadiśati tasya akṛtaḥ iti .
'For the one to whom he is now teaching, it has not (yet) been made.'
loke api yasmai samprati upadiśati tasya akṛtaḥ .
In the world too, for the one to whom he is now teaching, it has not been made.
atha tatra kṛtaḥ iha api kṛtaḥ draṣṭavyaḥ .
But if there (in the world) it (counts as) made, here too it should be regarded as made.