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The followers of 碍耻尘腻谤颈濒补 叠丑补峁�峁�补 acknowledge the 艣腻产诲墨 产丑腻惫补苍腻 as the meaning of 鈥�濒颈峁�鈥�. It is a kind of mental activity residing in a person which generates volition in an another person for doing an action. This 艣腻产诲墨 产丑腻惫补苍腻 is the meaning of the suffixes 鈥�濒颈峁�鈥�, 鈥�tavyat 鈥� etc. Because on hearing these suffixes, the listner realises that the user of 濒颈峁� etc. moves him to an action. 鈥�滨峁ａ弓补蝉腻诲丑补苍补迟腻鈥� can not be the meaning of 鈥�濒颈峁�鈥�, because 鈥�颈峁ａ弓补蝉腻诲丑补苍补迟腻鈥� and 鈥�vidhi鈥� (injunction) both can not convey one and the same meaning. Then, in one sentence, both can not be applied. But people use the both in one sentence. For example, 鈥�sandhyop膩sana峁� te 颈峁ａ弓补蝉腻诲丑补苍补m tasm膩t tat tva峁� kuru.鈥� (Worshipping at the evening and morning twilight is the means for your desired end; so you do it.)

In the sentences expressing the wordly matters, the 艣腻产诲墨 产丑腻惫补苍腻 is the intention of the speaker. But the 惭墨尘腻峁僺补办补蝉 do not accept any person or God as the author of the Vedas. According to them Vedas are 鈥�补辫补耻谤耻峁�e测补鈥� (not composed by any person) and eternal. The sages get the vedic hymns by meditation, austerity etc. So, in vedic setences the 濒颈峁� suffix is closely related to words only (艣补产诲补苍颈峁ａ弓丑补) and for that reason it is called 鈥�艣腻产诲墨 产丑腻惫补苍腻鈥�. Though it is true that an activity or volition is not produced only from incitement (辫谤别谤补峁嚹� ), yet 鈥�颈峁ａ弓补蝉腻诲丑补苍补迟腻 鈥� is inferred from this incitement. As the teachers instigates the pupil to fetch a cow, so the pupil assumes that fetching the cow is his 鈥�颈峁ａ弓补蝉腻诲丑补苍补鈥�. We get the knowledge of 鈥�颈峁ａ弓补蝉腻诲丑补苍补迟腻鈥� by this kind of inference. So, 鈥�vidhi鈥� does not express this 鈥�颈峁ａ弓补蝉腻诲丑补苍补t "鈥�.

Now a question arises: How does one get the knowledge of incitement by 濒颈峁� in 鈥�yajeta鈥�? To explain: In human practice, we see that when a person named 鈥楢鈥� directs another person named 鈥楤鈥� saying, 鈥楤ring the cow鈥�, and 鈥楤鈥� brings an animal near 鈥楢鈥� from a distant place, then a boy named 鈥楥鈥� who heard the direction of 鈥楢鈥� and witnessed the action performed by 鈥楤鈥�, realises the meaning of the sentence uttered by 鈥楢鈥�. But he acquires a collective knowlege. He does not obtain any special knowledge of 鈥榖ringing鈥� and 鈥榗ow鈥�. After that, 鈥楢鈥� orders 鈥楤鈥�, 鈥楤ind the cow鈥� and 鈥楤ring the horse鈥�, 鈥楤鈥� carried the orders into effect. In the second sentence of 鈥楢鈥� a new word 鈥榖ind鈥� has been accepted in place of 鈥榖ring鈥�. This accepting is called 鈥�腻惫腻辫补鈥� in Sanskrit. So, the boy understands that the meaning of 鈥榗ow鈥� is 鈥榓n animal having dewlap鈥�. Again, in the third sentence 鈥榗ow鈥� is omitted and 鈥榖ring鈥� is used once again. So, 鈥楥鈥� realises that the meaning of 鈥榖ringing鈥� is 鈥榙isjunction from a later place and conjunction to the previous or former place.鈥� This rejection of word is called 鈥�耻诲惫腻辫补鈥� in Sanskrit.

Here it is to be noticed that the boy 鈥楥鈥� with a curiosity to know not only realise the meanings of 鈥榗ow鈥� and 鈥榖ringing鈥�, but he also infers the presence of a volition (辫谤补惫峁泃迟颈) in 鈥楤鈥�. He is then assured by 鈥榓greement in presence鈥� (anvaya) and by 鈥榓greement in absence鈥� (vyatireka) that the knowledge inducing the volition in 鈥楤鈥� is due to the utterance of 鈥楢鈥�.

Besides human practice, grammar, lexicon, analogy etc. give the significance of a word. These are the means of 艣补办迟颈驳谤补丑补. (Understanding the meaning of a word). But none of the above means tells that 鈥�vidhi鈥� means 鈥榓 kind of exertion inducing the volition of a person.鈥� Moreover, there is no connection of a person to Veda. So, from practice (惫测补惫补丑腻谤补), the knowledge of the vedic sentence is impossible. So, the question is now clear: How does 濒颈峁� express the meaning of incitement or prompting?

The answer is given by 膧辫补诲别惫补 in his 鈥�惭墨尘腻峁僺腻苍测腻测补辫谤补办腻艣补鈥�.

He says, 鈥�satyam etat. tath膩pi 产腻濒补蝉 t膩vat stanyad膩n膩dau svak峁泃arodan膩dijanita-m膩t峁沺rav峁泃te岣� sv膩bhipr膩yar奴papravartan膩j帽膩na-janyatv膩vadh膩ra峁嚹乼 savidhika-prayojakav膩kya艣rava峁嘺samanantara-产丑腻惫颈苍墨峁� prayojyav峁沝dha辫谤补惫峁泃迟颈m upalabhya tatk膩ra峁嘺tvena tasya pravartan膩j帽膩nam anumim墨te.鈥�

(As a baby realises that his mother鈥檚 volition to give him her breast-milk when the baby cries for it, is produced by the inducement of his own intention, so also the baby, after few years of experience on human practice, infers that an inducing or inciting sentence of an employer person is the cause of the exertion of an employed person.)

The structure of the inference made by the boy goes like this:

(a) 鈥�khavyakte岣� gav腻苍补测补yana辫谤补惫峁泃迟颈岣�鈥� (辫补办峁�a),
鈥�驳补惫腻苍补测补苍补惫颈峁�a测补办补辫谤补惫补谤迟补苍腻箩帽腻苍补箩补苍测腻鈥� (蝉腻诲丑测补),
鈥�gav腻苍补测补navi峁�ayaka辫谤补惫峁泃迟颈tv膩t鈥� (hetu).

(The physical exertion of the person 鈥�kha鈥� in bringing a cow is produced from the knowledge of inducement closely related to the bringing of the cow; because that physical exertion is related to the bringing of cow).

Here the invariable co-relation (惫测腻辫迟颈) is:

鈥�y膩 yadvi峁�ayi峁嚹� 辫谤补惫峁泃迟颈岣� s膩 tadvi峁�ayakapravartan膩j帽膩najany膩.鈥�

(The effort or exertion is produced by the knowledge of inducement of that object to which the effort or excretion is related.)

Without this knowledge there will be no exertion.

The opponent finds fault in this inference. According to the opponent the invariable co-relation between proban and probandum as stated above can not be established in all examples. The effort for eating is not produced from the knowledge of incitement relating to eating; it is produced by itself. The reason behind this exertion is the knowledge of 鈥�颈峁ａ弓补蝉腻诲丑补苍补迟腻鈥�. The form of this knowledge is: 鈥�产丑辞箩补苍补峁� mad颈峁ａ弓补蝉腻诲丑补苍补m.鈥� (Eating is the means for my desired end i.e. nourishment.) So, the previous inference is faulty and invalid.

To solve this question the 蝉颈诲诲丑腻苍迟颈苍 (one who makes the conclusion) says that a new word 鈥�辫补谤补辫谤别谤颈迟腻鈥� (impelled or promted by other) should be inserted in the above mentioned invariable co-relation. So, its form will be: 鈥�y膩 y膩 辫补谤补辫谤别谤颈迟腻 yadvi峁�ayi峁嚹� 辫谤补惫峁泃迟颈岣� s膩 s膩 pravartan膩j帽膩najany膩.鈥� (The exertion prompted by other person about some object is produced from the knowlege of inducement.) So, the baby realises that his mother鈥檚 exertion to give her breast-milk to him is prompted by other i.e. by him. He makes a deep impression in his soul by watching his mother鈥檚 effort again and again. Then as he grows, he understands that the exertion of a person employed at bringing a cow, is prompted by other. He also knows that this inducement is expressed by the optative suffix 鈥�sip鈥� or 鈥�hi鈥�, in 鈥�腻苍补测补鈥�. Because if this 鈥�sip鈥� is rejected (耻诲惫腻辫补) and it is said, 鈥�sa g膩m 腻苍补测补t鈥� (He brought the cow), then no exertion is perceived there. But when the word 鈥�腻苍补测补鈥� is collected (腻惫腻辫补), the boy watches that a directed person has excretion. With the help of these two methods, the boy infers inducement from the suffix 鈥�sip鈥�. Thus he affirms the meaning of 鈥�vidhi鈥� in inducement.