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the words. A sentence like payasā siñcati has compatibility because water has the fitness, owing to its liquidity which is necessary for sprinkling. But a sentence like vahninä siñcati has no compatibility, since fire lacks liquidity which only can make a thing an instrument in the act of sprinkling. If it were held that a mere collocation of words can make a sentence even in the absence of compatibility then such a collection of words as vahninā siñcati would be a sentence; but no one would say that the above is a proper sentence, even though grammatically there is no defect in the sentence.
Expectancy (ākāňkşā) is another condition of a sentence. Absence of the completion of the sense will not make a sentence. Mere saying gauḥ, aśvaḥ, puruṣaḥ etc. will not make a sentence, because those words will create curiosity in the listener's mind to complete the sense. But if we say that aśvaḥ dhāvati, the curiosity of the listener will go away. If there is any desire Gjijñāsā) in the mind of a listener to know something about the sentence, then that sentence is not a sentence. So the examples given above will not constitute a sentence, because they lack one of the requisites of a sentence which is expectancy (ākānşā).
"Juxtaposition (āsatti) is the absence of a break in the apprehension of what is said; i.e., the presentation of things without the intervention of time or other unconnected things" (Kane, SD. p 35).
In the Bhāşā-pariccheda, äsatti is defined as
avyavadhānena padajanya-padārthopasthitiḥ i.e., the knowledge of the meaning of words resulting from the words being heard without any long pause (between the several words).
To conclude, it can be said that "a sentence is made up by the combination of several notions and it is therefore necessary that the impression made by each word should remain fresh until this combination is effected. If we utter the two words gām and anaya at the interval of some
