Text 10.40 [Sandeha]

5. Sandeha

स-सन्देहस् तु भेदोक्तौ तद्-अनुक्तौ तु संशयः ॥ १०.९२cd ॥

sa-sandehas tu bhedoktau tad-anuktau tu^[1] saṃśayaḥ || 10.92cd ||

sa-sandehaḥ—the ornament called sa-sandeha (“it has a doubt”); tu—(used to express a new beginning); bheda—of a difference; uktau—when there is a mention; tat—of that (a difference); anuktau—when there is no mention; tu—(used to express a new beginning); saṃśayaḥ—a doubt.

The sandeha ornament (doubt) is a doubt that occurs either when there is a mention of difference or when there is no mention of difference.

prakṛtasya samena yad ity anuvartate. tur bhinnopakrame. tathā copamānenopameyasya yaḥ saṃśayaḥ sa tu sandeha-nāmālaṅkāra ity arthaḥ. bhedo vaidharmyaṃ tad-uktāv iti niścaya-garbho niścayāntaś ca sandehaḥ. tad-anuktau tu śuddhaḥ saḥ.

The words “prakṛtasya samena yat” are carried forward from the previous sūtra, and the word tu has the sense of a new beginning. The gist is: The sandeha ornament is the doubt about whether the upameya entity is the upamāna entity (an exception is in Commentary 10.43).

“The difference” means a dissimilarity of attribute. When there is a mention of such a dissimilarity, sandeha is either niścaya-garbha (a doubt in the beginning, certainty in the middle, and a doubt in the end) or niścayānta (a doubt at first, but certainty in the end), but when there is no mention of dissimilarity, then sandeha is śuddha (the doubt remains). Thus sandeha has three varieties.

Commentary:

Ruyyaka renamed this ornament sandeha and almost everyone else followed suit. Jagannātha uses both terms. Moreover, the sandeha ornament is not an ordinary doubt. The ornament must be based on a similarity.

Footnotes and references:

[1]:

tad-anuktau ca (Kāvya-prakāśa).