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श्रीमदमृतचन्द्रविरचित: तन्मुख्यं विधिनियमद्वयाद्यदुक्त स्याद्वादाश्रयणगुणोदितस्तु गौणः । एकस्मिन्नुभयमिहानयोर्बुवाणे मुख्यत्वं भवति हि तवयप्रयोगात् ॥२०॥
tan mukhyam vidhiniyam advayād yad uktam
syādvādāśrayaņaguņoditas tu gauņa/ ekasminn ubhayam ihānayor bruvāņe
mukhyat vam bhavati hi taddvayaprayogāt 1/20 //
That which has been explained with regard to the power of words to (simultaneously) express both positive and negative (aspects of objects should be seen as referring to the innate (power of words). But that which has been explained with regard to the power manifested through support by the expression "maybe" [syāt] (should be seen as referring to the acquired (power of words). In this world, (that which we have called “innate”, does have primacy, for one word (really does) express both aspects (of objects). (20) [420]
मुख्यत्वं भवति विवक्षितस्य साक्षाद् गौणत्वं व्रजति विवक्षितो न य: स्यात् । एकस्मिंस्तदिह विवक्षितो द्वितीयो गौणत्वं दधदुपयाति मुख्यसख्यम् ॥२१॥
mukhyatvam bhavati vivakṣitasya sākṣād
gaunatvam vrajati vivakṣito na yah spät / ekasmims tad iha vivakṣito dvitiyo
gauņatvam dadhad upayāti mukhyasakliyam 1/21//
Whichever aspect (of an object, namely positive or negative) one desires to express (by applying the words "asti" or "násti," respectively), is seen as primary. And the (other) aspect," which one does not wish to express, is seen as subordinate. In this world, therefore, when one aspect of an object is to be expressed, the other aspect is placed in a subordinate (position, where it) abides in compatibility with the primary (aspect). (21) [421]
भावानामनवधिनिर्भरप्रवृत्ते संघट्ट महति परात्मनोरजस्त्रम् । सीमानं विधिनियमावसंस्पृशन्तौ स्यात्काराश्रयणमते विसंवदाते ॥२२॥
bhāvānām anavadhinirbharapravrtte
samghafțe mahati parātmanor ajasram/ simānam vidhiniyamāv asamsprśantau
syātkārāśrayaņam ste visamvadāte 1/22|| The manifold aspects are forcefully and simultaneously in contact with each other. If, in regards to their interaction, the words expressing) the positive and negative aspects (of objects) are not supported by the expression, "syāt" they will not "touch" (i.e. remain within) the boundaries of “one's own”
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