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भ्या... कल्पनापोढमिति etc. Alternative ways of dissolving the compound, P. 35, 1. 8 which, however, yield the same meaning. एवंमते चा-For
the sake of clearness better read एवंभूतस्यार्थः स्वलक्षणमपि भवति. Since 'कल्पना' (explained as नामजात्यादियोजना) falls outside the function of प्रत्यक्ष, प्रत्यक्ष has for its object स्वलक्षण only as distinguished from सामान्यलक्षण which falls to the share of अनुमान. (see notes
supra). पत्रिका In line 2, read: " प्राप्तापन्नालंगतिसमासेषु" for °लिङ्गति-which is an P, 76 a. obvious misprint. The passage is a further explanation of
the point as to the way in which the word ' A' is to be
dissolved. (see supra ). न्या. प्र. वृ. तच निर्विषयमपि भवति-The Panjika supplies " स्वप्नादौ". P.35, 1.9. पत्रिका. रूपादाविति etc.-रूप stands for all the different kinds of objects of P. 76. प्रत्यक्ष, being the most prominent of them,-so that प्रत्यक्ष is of
five kinds corresponding to its विषय. न्या.प्र. तत्र प्रत्यक्ष कल्पनापोठम् । &c.---For explanation see Notes on the P.7.1.13.15 न्या. प्र. and the पञ्जिका below. नामजात्यादिकल्पनारहितम्-Meaning न्या. प्र. वृ. of 'कल्पनापोढम्' कल्पनयाऽपोढं कल्पनाया वाऽपोढं कल्पनापोढम् -(N. Pr. Vr.l. 35)
P. 35, Panini II. 1. 38, and illustration in सि. कौ. कल्पनापोढम् ; अपोटकल्पनम् 11. 5-7. when taken as a bahuvrihi-Palijikā. कल्पना from कुप् to cut
out, to determine, to characterise. This determination or characterisation may be by (1) नाम 8.g. डित्य :, (2) जाति eg. गौः (3) गुण e.g. शुकः, (4) क्रिया 8.g. पाचक, or (5) द्रव्य e. g. दणिन्---- Elsewhere e. g. in the Kāvyaprakās's came is taken in the sense of that which is denoted by a singular term. Compare the passage of the Vitti with that in the N.V.T.-Tika of Vacaspatimisra:-"यहच्छाशब्देषु हि नाम्ना विशिष्टोऽर्थ उच्यते हित्येति । जाति. शब्देषु जात्या गौरयमिति । गुणशब्देषु गुणेन शुक इति । क्रियाशब्देषु क्रियया पाचक इति । द्रव्यशब्देष द्रव्येण ज्ञानत्वं दण्डीति। सेयं कल्पना यत्र ज्ञाने नास्त्यर्यतः स्वरूपतो वा तत्कलपनयामोठे तत्प्रत्यक्षम् " ( N.V.T. Tika p. 102) It is thus a function of words. With a slight difference the doctrine is traceable to the Vyākaraḥa Mahābbāsāya. Fuat bas been thus defined and explained in the N. Bindu and its coinmentary. " affirmierte योग्यप्रतिभासप्रतीतिः कल्पना ॥ अभिलप्यतेऽनेनेत्यभिलापः वाचकः शब्दः । अमिलापेन
