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Sanskrit text, Unicode transliteration and English translation of verse 3.1.46:

啶溹�嵿�炧ぞ啶ㄠ�� 啶む�嵿さ啶膏�嵿ぎ啶︵�嵿さ啶苦ざ啶苦し啷嵿�熰ぞ啶ㄠぞ啶� 啶むぞ啶膏�� 啶膏ぐ啷嵿さ啷囙え啷嵿う啷嵿ぐ啶苦く啶� 啶掂た啶︵�佮�� 啷�
啶呧き啷嵿く啶距じ啶距え啷嵿ぎ啶｀た啶班�傕お啷嵿く啶距う啶苦さ啶苦ざ啷囙し啷囙し啷嵿さ啶苦�� 啶むう啷嵿さ啶苦う啶距ぎ啷� 啷� 啷�啷� 啷�

j帽膩na峁� tvasmadvi艣i峁ａ弓膩n膩峁� t膩su sarvendriya峁� vidu岣� |
abhy膩s膩nma峁噄r奴py膩divi艣e峁�e峁�viva tadvid膩m || 46 ||

46. The knowledge regarding the universals of those who are different from us proceeds from all the senses, just as that relating to the characteristics of precious stones and coins comes through practice in the case of those who know them.

Commentary

The author now states how the omniscients acquire their knowledge of the universals.

[Read verse 46 above]

[All words denote universals which exist in the particulars that manifest them. But here a doubt arises. If the particulars manifest the universals, how is it that they do not do so for one who does not know the language. Such a person, after seeing a large number of cows and other animals, does not seem to see the 鈥榗owness鈥� which exists in all cows and does not exist in the other animals and give expression to it by the word 鈥榗ow鈥�. If the individual cows do manifest 鈥榗ow-ness鈥�, how is it that he does not perceive it? And if he ultimately comes to see it through others, how did the latter know it? Such reasoning will ultimately take us back to one who is naturally omniscient and knows all the universals and their words and teaches others. The assumption of the existence of such a person or persons becomes necessary for the knowledge of such universals as 鈥榖r膩hmana-hood鈥� which differs from such universals as 鈥榗ow-ness鈥� in that the latter can be observed by all as existing in all cows and not existing in other animals, whereas the former cannot be so observed. These omniscient beings were the original teachers of mankind and they were taught by God (墨艣惫补谤补). As the Yogas奴tras say: Sa p奴rve峁Ｄ乵 api 驳耻谤耻岣�, K膩len膩navacched膩t. (Y. Dar. I. 26). When, after the Great Dissolution, 叠谤补丑尘腻 and others are created again, it is 莫艣惫补谤补 who teaches them and they pass on the knowledge to others. All the 艣腻蝉迟谤补蝉 testify to the existence of omniscient Beings, 莫艣惫补谤补 and the deities. They directly see the universals and the substrata which manifest them. They differ from us in tnat their senses are not restricted in their scope. They can hear with the nose, see what is behind them and do the work of all the senses with the tips of their fingers. For them, knowledge of 叠谤腻丑尘补峁嘺-hood is not merely visual, but proceeds from their other senses also. They can see subtle universals in words. Besides Tradition, there is another proof for the existence of omniscient beings. We do see in life that practice increases both knowledge and power in some individuals. Jewellers acquire great skill in detecting the genuineness of precious stones. Whatever has degree reaches its climax somewhere. That Being in whom knowledge and power reach their climax is 莫艣惫补谤补. From Him, some Yogis get their knowledge. These Yogis are superior to us. They can see what we cannot. They can see Br膩hmana-hood directly, just as we can see 鈥榗ow-ness鈥�. It is they who teach us that such and such a word denotes such and such a universal. In doing so, they only make known what is already there. The relation between word and meaning is eternal.]

The author now considers whether, in words like 箩腻迟颈-gandhatva, 鈥榰tpalagandhatva鈥� etc., the abstract suffix-tva expresses the wider universal, namely, the fact of being smell or the lower universal, namely, the fact of being the smell of 箩腻迟颈 flower etc.