Charak Samhita

siva.sh/caraka-samhita/vimana-sthana/8/54

अथवाक्यदोषः- वाक्यदोषोनामयथाखल्वस्मिन्नर्थेन्यूनम्, अधिकम्, अनर्थकम्, अपार्थकं, विरुद्धंचेति; एतानिह्यन्तरेणनप्रकृतोऽर्थःप्रणशयेत्| तत्रन्यूनं- प्रतिज्ञाहेतूदाहरणोपनयनिगमनानामन्यतमेनापिन्यूनंन्यूनंभवति; यद्वाबहूपदिष्टहेतुकमेकेनहेतुनासाध्यतेतच्चन्यूनम्| अथाधिकम्- अधिकंनामयन्न्यूनविपरीतं, यद्वाऽऽयुर्वेदेभाष्यमाणेबार्हस्पत्यमौशनसमन्यद्वायत्किञ्चिदप्रतिसम्बद्धार्थमुच्यते, यद्वासम्बद्धार्थमपिद्विरभिधीयतेतत्पुनरुक्तदोषत्वादधिकं; तच्चपुनरुक्तंद्विविधम्- अर्थपुनरुक्तं, शब्दपुनरुक्तंच; तत्रार्थपुनरुक्तंयथा- भेषजमौषधंसाधनमिति, शब्दपुनरुक्तंपुनर्भेषजंभेषजमिति| अथानर्थकम्- अनर्थकंनामयद्वचनमक्षरग्राममात्रमेवस्यात्पञ्चवर्गवन्नचार्थतोगृह्यते| अथापार्थकम्- अपार्थकंनामयदर्थवच्चपरस्परेणासंयुज्यमानार्थकं; यथा- चक्र-न(त)क्र-वंश-वज्र-निशाकराइति| अथविरुद्धं- विरुद्धंनामयद्दृष्टान्तसिद्धान्तसमयैर्विरुद्धं; तत्रपूर्वंदृष्टान्तसिद्धान्तावुक्तौःसमयःपुनस्त्रिधाभवति; यथा- आयुर्वैदिकसमयः, याज्ञिकसमयः, मोक्षशास्त्रिकसमयश्चेति; तत्रायुर्वैदिकसमयः- चतुष्पादंभेषजमिति, याज्ञिकसमयः- आलभ्यायजमानैःपशवइति, मोक्षशास्त्रिकसमयः- सर्वभूतेष्वहिंसेति; तत्रस्वसमयविपरीतमुच्यमानंविरुद्धंभवति| इतिवाक्यदोषाः ||५४||

sanskrit

[33. Vakyadosha (syntactical defects)] Vakyadosha (syntactical defects), in this context, is of five types – nyunam, adhikam, anarthakam, aparthakam, viruddham. Without these there is no damage to the contextual sense. 1. Nyunam (semantic deficiency) such as – if there is lack of even one of the five – proposition (pratijna), reason (hetu), instance (udaharan), correlation (upanaya) and conclusion (nigaman) or if there be many reasons and only one reason is resorted to for proving something than it is defined as nyunam. 2. Adhikam (superfluity) is just contrary to nyunam such as while talking about Ayurveda one says about some irrelevant texts such as that composed by Barhaspatyam or Aushana or even if relevant it is repeated unnecessarily than the repetition (punarikti) also comes under adhikam (superfluity). Repetition (punarikta) is of two types – arthapunaruktam (semantic repetition) and shabdapunaruktam (verbal repetition). The former (arthapunaruktam) consists of the repetition of the same idea by different synonymous words such as bheshajam, aushadham and sadhanam and the repetition of the same word such as, bheshaja is called as shabdapunaruktam. 3. Anarthakam (nonessential statement) is that where there is only jumble of alphabets devoid of any sense. Aparthakam is deprivation of meaning due to lack of mutual connection of otherwise meaningful words such as, chakra-na(ta)kra-vamsha-vajra-nishakara. 4. Viruddham(Incongruity) is considered in relation to instance (drishtanta), theory (siddhanta) and convention (samaya). Instance (drishtanta) and theory have already been described earlier. Now convention (samaya) is of three types – Ayurvedic samaya, yajnika samaya, (ritual) and ethical (mokshashastrika). Ayurvedic samaya (ayurvedic convention) such as four aspects of health care, yajnika samaya (ritual convention) such as animals are to be sacrificed by persons following rituals, mokshashastrika (ethical convention) such as non-violence towards all creatures. The statement incongruous in respect of the respective convention is taken as viruddha (incongruity). Thus are the vakyadosha (syntactical defects).

english translation

athavAkyadoSaH- vAkyadoSonAmayathAkhalvasminnarthenyUnam, adhikam, anarthakam, apArthakaM, viruddhaMceti; etAnihyantareNanaprakRto'rthaHpraNazayet| tatranyUnaM- pratijJAhetUdAharaNopanayanigamanAnAmanyatamenApinyUnaMnyUnaMbhavati; yadvAbahUpadiSTahetukamekenahetunAsAdhyatetaccanyUnam| athAdhikam- adhikaMnAmayannyUnaviparItaM, yadvA''yurvedebhASyamANebArhaspatyamauzanasamanyadvAyatkiJcidapratisambaddhArthamucyate, yadvAsambaddhArthamapidvirabhidhIyatetatpunaruktadoSatvAdadhikaM; taccapunaruktaMdvividham- arthapunaruktaM, zabdapunaruktaMca; tatrArthapunaruktaMyathA- bheSajamauSadhaMsAdhanamiti, zabdapunaruktaMpunarbheSajaMbheSajamiti| athAnarthakam- anarthakaMnAmayadvacanamakSaragrAmamAtramevasyAtpaJcavargavannacArthatogRhyate| athApArthakam- apArthakaMnAmayadarthavaccaparaspareNAsaMyujyamAnArthakaM; yathA- cakra-na(ta)kra-vaMza-vajra-nizAkarAiti| athaviruddhaM- viruddhaMnAmayaddRSTAntasiddhAntasamayairviruddhaM; tatrapUrvaMdRSTAntasiddhAntAvuktauHsamayaHpunastridhAbhavati; yathA- AyurvaidikasamayaH, yAjJikasamayaH, mokSazAstrikasamayazceti; tatrAyurvaidikasamayaH- catuSpAdaMbheSajamiti, yAjJikasamayaH- AlabhyAyajamAnaiHpazavaiti, mokSazAstrikasamayaH- sarvabhUteSvahiMseti; tatrasvasamayaviparItamucyamAnaMviruddhaMbhavati| itivAkyadoSAH ||54||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/8/54

अथवाक्यदोषः- वाक्यदोषोनामयथाखल्वस्मिन्नर्थेन्यूनम्, अधिकम्, अनर्थकम्, अपार्थकं, विरुद्धंचेति; एतानिह्यन्तरेणनप्रकृतोऽर्थःप्रणशयेत्| तत्रन्यूनं- प्रतिज्ञाहेतूदाहरणोपनयनिगमनानामन्यतमेनापिन्यूनंन्यूनंभवति; यद्वाबहूपदिष्टहेतुकमेकेनहेतुनासाध्यतेतच्चन्यूनम्| अथाधिकम्- अधिकंनामयन्न्यूनविपरीतं, यद्वाऽऽयुर्वेदेभाष्यमाणेबार्हस्पत्यमौशनसमन्यद्वायत्किञ्चिदप्रतिसम्बद्धार्थमुच्यते, यद्वासम्बद्धार्थमपिद्विरभिधीयतेतत्पुनरुक्तदोषत्वादधिकं; तच्चपुनरुक्तंद्विविधम्- अर्थपुनरुक्तं, शब्दपुनरुक्तंच; तत्रार्थपुनरुक्तंयथा- भेषजमौषधंसाधनमिति, शब्दपुनरुक्तंपुनर्भेषजंभेषजमिति| अथानर्थकम्- अनर्थकंनामयद्वचनमक्षरग्राममात्रमेवस्यात्पञ्चवर्गवन्नचार्थतोगृह्यते| अथापार्थकम्- अपार्थकंनामयदर्थवच्चपरस्परेणासंयुज्यमानार्थकं; यथा- चक्र-न(त)क्र-वंश-वज्र-निशाकराइति| अथविरुद्धं- विरुद्धंनामयद्दृष्टान्तसिद्धान्तसमयैर्विरुद्धं; तत्रपूर्वंदृष्टान्तसिद्धान्तावुक्तौःसमयःपुनस्त्रिधाभवति; यथा- आयुर्वैदिकसमयः, याज्ञिकसमयः, मोक्षशास्त्रिकसमयश्चेति; तत्रायुर्वैदिकसमयः- चतुष्पादंभेषजमिति, याज्ञिकसमयः- आलभ्यायजमानैःपशवइति, मोक्षशास्त्रिकसमयः- सर्वभूतेष्वहिंसेति; तत्रस्वसमयविपरीतमुच्यमानंविरुद्धंभवति| इतिवाक्यदोषाः ||५४||

sanskrit

[33. Vakyadosha (syntactical defects)] Vakyadosha (syntactical defects), in this context, is of five types – nyunam, adhikam, anarthakam, aparthakam, viruddham. Without these there is no damage to the contextual sense. 1. Nyunam (semantic deficiency) such as – if there is lack of even one of the five – proposition (pratijna), reason (hetu), instance (udaharan), correlation (upanaya) and conclusion (nigaman) or if there be many reasons and only one reason is resorted to for proving something than it is defined as nyunam. 2. Adhikam (superfluity) is just contrary to nyunam such as while talking about Ayurveda one says about some irrelevant texts such as that composed by Barhaspatyam or Aushana or even if relevant it is repeated unnecessarily than the repetition (punarikti) also comes under adhikam (superfluity). Repetition (punarikta) is of two types – arthapunaruktam (semantic repetition) and shabdapunaruktam (verbal repetition). The former (arthapunaruktam) consists of the repetition of the same idea by different synonymous words such as bheshajam, aushadham and sadhanam and the repetition of the same word such as, bheshaja is called as shabdapunaruktam. 3. Anarthakam (nonessential statement) is that where there is only jumble of alphabets devoid of any sense. Aparthakam is deprivation of meaning due to lack of mutual connection of otherwise meaningful words such as, chakra-na(ta)kra-vamsha-vajra-nishakara. 4. Viruddham(Incongruity) is considered in relation to instance (drishtanta), theory (siddhanta) and convention (samaya). Instance (drishtanta) and theory have already been described earlier. Now convention (samaya) is of three types – Ayurvedic samaya, yajnika samaya, (ritual) and ethical (mokshashastrika). Ayurvedic samaya (ayurvedic convention) such as four aspects of health care, yajnika samaya (ritual convention) such as animals are to be sacrificed by persons following rituals, mokshashastrika (ethical convention) such as non-violence towards all creatures. The statement incongruous in respect of the respective convention is taken as viruddha (incongruity). Thus are the vakyadosha (syntactical defects).

english translation

athavAkyadoSaH- vAkyadoSonAmayathAkhalvasminnarthenyUnam, adhikam, anarthakam, apArthakaM, viruddhaMceti; etAnihyantareNanaprakRto'rthaHpraNazayet| tatranyUnaM- pratijJAhetUdAharaNopanayanigamanAnAmanyatamenApinyUnaMnyUnaMbhavati; yadvAbahUpadiSTahetukamekenahetunAsAdhyatetaccanyUnam| athAdhikam- adhikaMnAmayannyUnaviparItaM, yadvA''yurvedebhASyamANebArhaspatyamauzanasamanyadvAyatkiJcidapratisambaddhArthamucyate, yadvAsambaddhArthamapidvirabhidhIyatetatpunaruktadoSatvAdadhikaM; taccapunaruktaMdvividham- arthapunaruktaM, zabdapunaruktaMca; tatrArthapunaruktaMyathA- bheSajamauSadhaMsAdhanamiti, zabdapunaruktaMpunarbheSajaMbheSajamiti| athAnarthakam- anarthakaMnAmayadvacanamakSaragrAmamAtramevasyAtpaJcavargavannacArthatogRhyate| athApArthakam- apArthakaMnAmayadarthavaccaparaspareNAsaMyujyamAnArthakaM; yathA- cakra-na(ta)kra-vaMza-vajra-nizAkarAiti| athaviruddhaM- viruddhaMnAmayaddRSTAntasiddhAntasamayairviruddhaM; tatrapUrvaMdRSTAntasiddhAntAvuktauHsamayaHpunastridhAbhavati; yathA- AyurvaidikasamayaH, yAjJikasamayaH, mokSazAstrikasamayazceti; tatrAyurvaidikasamayaH- catuSpAdaMbheSajamiti, yAjJikasamayaH- AlabhyAyajamAnaiHpazavaiti, mokSazAstrikasamayaH- sarvabhUteSvahiMseti; tatrasvasamayaviparItamucyamAnaMviruddhaMbhavati| itivAkyadoSAH ||54||

hk transliteration