"When, in consequence of the incompatibility of the principal meaning of a word, and yet in connection with it, another meaning is indicated through notoriety or a motive, this is 'Indication,' the superadded function of the word."
Now the word "this" [i.e., tat in the neuter, which the neuter yat in the extract would have naturally led us to expect instead of the feminine sá] would have signified some neuter word, like "implying," which is involved as a subordinate part of the verb "is indicated." But sá is used in the feminine [by attraction to agree with lakshaṇá], "this is indication," i.e., the neuter "this" is put in the feminine through its dependence on the predicate. This has been explained by Kaiyaṭa, "Of those pronouns which imply the identity of the subject and the predicate, the former takes the gender of the former, the latter of the latter."[437] Now "expert (kuśala) in business" is an example of Indication from notoriety; for the word kuśala, which is significant in its parts by being analysed etymologically as kuśaṃ + láti, "one who gathers kuśa grass for the sacrifice," is here employed to mean "expert" through the relation of a similarity in character, as both are persons of discernment; and this does not need a motive any more than Denotation does, since each is the using a word in its recognised conventional sense in accordance with the immemorial tradition of the elders. Hence it has been said—
"Some instances of 'indication' are known by notoriety from their immediate significance, just as is the case in 'denotation' [the primary power of a word]."
Therefore indication based on notoriety has no regard to any motive. Although a word, when it is employed, first establishes its principal meaning, and then by that meaning a second meaning is subsequently indicated, and so indication belongs properly to the principal meaning and not to the word; still, since it is superadded to the word which originally established the primary meaning, it is called [improperly by metonymy] a function of the word. It was with a view to this that the author of the Kávya-prakáśa used the expression, "This is 'Indication,' the superadded function of the word." But the indication based on a motive is of six kinds: 1. inclusive indication,[438] as "the lances enter" [where we really mean "men with the lances">[; 2. indicative indication, as "the benches shout" [where the spectators are meant without the benches]; 3. qualified[439] superimponent indication, as "the man of the Panjáb is an ox" [here the object is not swallowed up in the simile]; 4. qualified introsusceptive indication, as "that ox" [here the man is swallowed up in the simile]; 5. pure superimponent indication, as "ghí is life;" 6. pure introsusceptive indication, as "verily this is life." This has been all explained in the Kávya-prakáśa [ii. 10-12]. But enough of this churning of the depths of rhetorical discussions.
This yoga has been declared to have eight things ancillary to it (aṅga); these are the forbearances, religious observances, postures, suppression of the breath, restraint, attention, contemplation, and meditation [ii. 29]. Patañjali says, "Forbearance consists in not wishing to kill, veracity, not stealing, continence, not coveting" [ii. 30]. "Religious observances are purifications, contentment, mortification, recitation of texts, and resignation to the Lord" [ii. 32]; and these are described in the Vishṇu Puráṇa [vi. 7, 36-38]—
"The sage who brings his mind into a fit state for attaining Brahman, practises, void of all desire,
"Continence, abstinence from injury, truth, non-stealing, and non-coveting;
"Self-controlled, he should practise recitation of texts, purification, contentment, and austerity,
"And then he should make his mind intent on the Supreme Brahman.
"These are respectively called the five 'forbearances' and the five 'religious observances;'