·PREFACE. The following pages will, it is trusted, facilitate to Sanskrit students the perusal of the original text, and to general readers an estimate, of one of the schools of Indian thought. Such interest as they may claim, will be historical, as a picture of a low stage of metaphysical cul. 'ture. The system must be judged from its proper place in the history of philosophy; not hastily condemned from a modern point of view. The Indian cosmologies, imperfect in analysis, and hasty in synthesis, may be compared to the pre-Socratic schemes among the Greeks, In India the Socratic reform in method has been wanting, and speculation has lapsed into a frutless scholasticism. By these systems, however, it is that Indian thinkers are formed, and we may well remember that in mental discipline "speculation is higher than spéculatire truth", and that where philosophers have not realised truth, they, have always determined exertion The technical termis employed in translation are necessarily rather suggestive than ieproductive of the original. The artificial groupings, or (to use Locke's expiession) mixed modes, of European and of Indian thought, intersect- and overlap, rather than coincide with, one another. The reader should beat this in mind, that he may avoid the misleading, associations of an English terminology. • See Sir Y. Flamulton's Discu&Sons, pp. 40 12.

·ii A brief indication of the concoptions dominant in the Vaiseshika system, may be useful to the uninitiated. These are the transition of souls from everlasting through new embodiments and new spheres of being; theroin reaping in pleasures and pains the fruits of merits and demerits ever reproduced as seed by plant and plant by sced; the atomic aggregates which make up the object world, eternally disintegrated and redintegrated by the efficacy of works, with or without--for it is questioned the intervention of a creator spirit Thus in bondage to sensuous experience, painful at the best, the soul must wait its re. Jease until, the understanding purified by good works, it attains to knowledge of the modes of being. This know. lodge disengages the soul from its appetent and active functions, and merges it in the absolute. English readers will find abundant information, for further guidance, in Colebrooke's Essays on the Religion and Philosophy of the Hindús, the Rev. K. M. Banerjea's Dialogues on Hindú Philosophy, Dr.-Fitzedward Hall's Rational Refutation of Hindu Philosophy translated from the Hindi of the Rev. Nehemiah Nila-kantha, Professor Max Muller's Essay on Indian Logic appended to Abp Thomson's Laws of Thought, and the articles on the Vaišeshika and other Indian philosophies in Chambers's Encyclopædia. Those who read Sanskrit will find a vseful epitome of the Vaišeshika tonus in the Tradixtha size the wuk of an. illustrious pandit of the present day, Jaya-náriyana-tarkapanchánana late professor of Hindú Philosophy in the Government Sanskrit College Calcutta, the author of the ·iu l'urttı fiom wluch mıny of the comments in the following pages are reproduced The translation of the Vaiseshika Aphorisms is re printed from the 'Pandit,' a monthly publication of the Benares Sanskrit College It was undertaken at the instance of Mr R. T H Griffith, the learned principal of the Benares College, as supplementary, in however imper fect a manner, to the teat boobs of the other Indian sys tenis translated by the late Dr Jas Ballantyne The text followed is that of Dr Roer and Pandit Jaya náráyána tarkapanchanana published in the Bibliotheca Indica Its re appearance is due to Di EJ Lazarus, propile tor of the Bepares Medical Hall Press, to whom Indian literature is already largely indebted for similar en couragement FIDYA BEYARES COLLEGE, Jan 31 d 1873 BHA BH SN YU LIBRARY ·BHA SN HYAY TIIC VAISLSHIKA APIIORISNIS OF KANADA EIRST BOOK, ÞIRST DAILY LESSON INTRODUCTION' All students who wish to shun the multiide of pains engendered in this would ly birth old age death and le lule, learn from revelation tiidition the cpics the Purágas and nd other souices, that the means of escaping them is investigation if the real nature of soul. Now, certain disciples who had in the escribed magner studied the Vedas and their subordinate sciences, inenvious and attentive herrers, an quest of knowledge reverentinlly approached the great and holy sige Kapáda. The sige full of compassion taught them the systein of the ten sections Enunciation, definition, investigation (of the adequacy of definitions),-such is the threefold method of this system. Division is only a particular kind of counciation, hence there is no addition [to be made] Althouglı description of the categories is the cluef object of this troatise yet from the importmice of merit as the instrumental causo of rcal knowledge of tho categories, hy in the first place promises a description of that. Versatt अथातो धमे व्याख्यास्यामः ॥ १॥ aph l Now, then, we will explain [what] ment [is] स खलु जन्मजरामरणादिनिततापकलाप जितासय सर्य एधान्तवासिनस्त धाननिदानमात्मतत्त्वदर्शनमाकर्णयन्ति भुतिस्मतीतिदासपुराणादिषु । अथ केचिदन्ते यासिनो विधियदधीतयेदघेटाहा अनमूपका सम्यननयणा मननाथ भगवन्तं कणाद मपि विधियपछेदुः । तर परमकारुणिक स मुनिर्देशाध्यायोतन्त्र तानुददेश। उल्यो लक्षण परीक्षा घेति त्रिविधा ऽस्य शास्वस्य प्रति विभागस्तु विपदेश ए योत नाधिश्यम् । यदाप्यत्र तन्चे पदार्थनिरूपणस्य प्राचुर्य तथायि पदार्थतत्वज्ञाननि धानतया धर्मस्य प्राधान्यात निरूपणमेय प्रथम प्रतिज्ञानीते। - ·। sense Apha Yon merins after being requested by his discu "Then' since pupils quick in hearing &c, and unenvious lias proached or else the word 'Now' (atha) bas an ausp 1 hus it is sald * the syllable um and the word athu these two cleft of old the thront of Brahma and issued forth, there fore both are of happy owen Upashara Merit defined यतो ऽभ्युदनि श्रेयससिदि म धर्म ॥ २ ॥ Merit is that from wluch (results] attainment of elevation and of the mgliest good • It might be objected that because ment is not pro luctuse of any result, a description of it as useless Hence the states its characteristic shewing that to menit belongs the attainment of the highest object of man Exaltation is paradise the highest good is emancipation that cause from which results] the attainment --production-, of these is ment and therefore it 19 fitting that merit should be explained igastuuch as by reason of its effecting * the lughest object of man which consists of paradise and libera tion (of the soul] it is to be acquired by those who are desirous of enjoyment and of emancipation. V • Exaltation is kpowledge of the truth, the lughest good is final cessation of pain, that from which both [result] is ment. The highest good is [attained] by means of exaltation. If this le । अथेति शिध्याकाहानन्तर्यमा । अन्त इति । यत श्रवणादिण्टयो नमूषकाचा न्यासिन उपसेदुरित्यर्थ । यहा अयशम्टी मङ्गलार्थ । तदुक्तम । ओङ्कारश्चायगष्टश्च द्वार्धेती ग्रहण पुरा। कण्ट भित्या विनिर्याता सेन मालिकायुभी । इति । मनु धर्मस्याकिञ्चित्यावेन निरुपण ध्यर्यमा धर्मस्य परमपुरपार्थसाधनत्य दर्शयन तल्लक्षणमाह । श्रभ्युदय स्वर्ग नि यस मधिस्तयों सिद्धिमत्पत्तिर्यत कारणात म धर्म तथा च वापघापामपुरुषार्यसाधनतया युभुणा मुमणाञ्चौपादेयत्या धर्मस्य ध्याख्यान युक्तमेय। अभ्युदपस्तन्यतान नि प्रेग्रहमान्तिको निति तदुभय यत स धर्म अभ्यु दयद्वारक नियर्माित मध्यपदलापो एमाठ पञ्चमोतत्पुरुषो वा सच धम निए निनवणे यायत यदि तु र्नािटध्यासनादिपोगसाध्यो धो ऽदृष्टभव तदा विधिरूप' । . .

·(ö) - te meaning the compound ſablıyurlaya nhsievas i] has an ellipso n central member or is a Tat purusha ablatively dependent, iment is implied to be characterised by Cessation {of pain), out if merit to be attuned by practices such as devout meditation &c and [synodymous with] the result of good actions done in z former state of belog, then the compound is regular in form U Note. Exaltation according to the Upashara meins etber Lowledge of the truth (tittua jnana) or the result of good works done in a former birth (adrshta) If at sigarfy knowledge of the truth, the aphorism must be translated, l'hat is merit from winicu fresults] the highest good by means of exaltation' If the result of actions done in a former life be intended by cxaltation, the apborism is to be rendered as above Thc attainment of paradise by ment is with usible means, lule the attainment of liberation is by means of knowledge of tlıc truth, consequently there is a distinction V * Fle proceeds to remove the doubt, What proof is there of {the existence of] merit and of its being the means of attaining to knowledge of the truth &c If you say the Veda ko reply not 80, 10 cho authority of that is doubted and accordingly an apho. nism of Aksha chariot says, That (Vedu] is unwith ortrtise being vitrated by falsity self coutradictoriness ind orputitio a The Veli a tho तनुचनादाबायस्य प्रामाण्यम ॥३॥ Apb 3 Authortatireness belongs to reselation because it is a declaration of that lle word that (tut) signifie God though he has pot bceni previously mentioned, it being inferred from his being uansersally । धर्मस्य स्यामाधनता साक्षादेय अपवर्गसाधनता तु तत्याजानद्वारेति निरोप । मनु धर्म तस्य तलाजानादिसाधनो धमि मान घेद २ मा मति घेत न Aramhragrarfa af RTR 197 saatuni AZOTAMURTAZOTTAKHT पेभ्य इतोत्यारावा निरस्यति । afaragonatalo siviTiACnUIT dianta agy az AMR77 V ritative 3 ·kdown just as in the aphorism of Gautama 'Ikat is unauthorita tiro berug vititted by fulsity self contradictoriness and repetition bg the word that the Vedr is signified though not previously mentioned Accordioel; autboritativeness belongs to revelationthe Veda- because it was declared by hum-revealed by God Or else That sigaifies the contiguous (word] merit and accord iugis authoritativedess belongs to revelation---the Veda-because it declares-expounds--mcrit for whatever statement sets forth a matter of certain kno sledge is an authonty U | By the word + lhat expresstve of sotnething already Lnown God is signified, though not previously mentioned Aud accordingly the sense is that the authontatueness of the Veda must necessarily be admitted since it was declared by an everlasting all wise and all holy Spirit V धर्मविशेषप्रसूताद द्रव्यगुणकर्मसामान्यविशेषसमवा Mears olattalpang याना पदार्थाना साधयंवैधाभ्या तत्त्वज्ञानानि.. the hotest good श्रेयसम ॥ ४॥ Apb 4 The Eighest good (resu' 5] from kuowledge of the truth wbich springs from particular merit [and is obtained) by incans of the simulants and dissimilarity of tle categories sub stance attribute action generality particularity and inhesion Such knowledge of the truth depends upon the Vaiserbika system hence even crusation of the bighest good belongs to that प्याघातपुनरक्तदोघेभ्य इति गोतमोयत्रे तच्छदेशानुपान्तोऽपि घेद परामयते । सथा ध तदुधनात् वनेश्वरेण प्रणयनादामापस्य घेदस्य प्रामायय यद्वा तदिति सनिहितं धर्म मेव परामशति तथा धधर्मस्य वचनात प्रतिपादनात प्रामायस्य पदस्य प्रामाययं यदि धाश्य प्रामाणिकमर्थ प्रतिपादति सत्पमाणमेव यत इत्यर्थ । । ईश्वरस्याप्रकान्तत्वेऽपि प्रसिद्धार्थफेन तच्छब्देन परामर्शी भवत्येव तथाच नित्य सज्ञानदीपपुरूषणतित्यास वदेस्य भामापयमण्यमपामथुप्रयामिरवर्धा " ' एतादय सत्यज्ञानं घेशैपियास्वाधीनमिति सपिनि प्रेयसहेतुन्य दराडारया यितम शास्त्रनि यमयातुचेतुमभाव शास्त्रतत्यज्ञानयोध्यारघ्यापारिभान निधिय सतत्त्वज्ञानयो कार्यकारणभाष दध्याठिपदार्थशास्वये प्रतिपातिपादकमाघ साय यो गम्यते एतेषाश्व सभ्यन्धाना ज्ञानानि प्रेयसार्थिनामित शास्वे प्रति निय 1 ·[system] Between the system and the highest good the connection of relation of cruse to effect between the system and I non ledge of the truth the connection of relation of agency to the agent between the highest good and hnowledge of the truth the connection of relation of effect to cause between the categories substance &c and the system the connection of relation of matter expounded to oxposition is understood to exist It is from knowledge of theso connections that in this world sechers of the the highest good apply themselves to this system The highest good is final ce sation of pun Fin ulity of cessation of pain is non simultanerty with antecedent non existence (potential existence) of pain in the common substratum or simultaneity with subsequent nonexistence (destruction) of all particular qualities of soul which are produced at the same time md have common substratum Or emancipation [of the soul] 1s potential exa tence of pain terminated bg cessa tion of all particular qorlitics [of the sonl} In the second aphorism of Grutamı it is stated ti at on the successive removal of pun birth actity fruits [1 e desires and aversions] and false knowledge and on the consequent non existence emancipation ensues Here the rirgument from non existence of cause to non exis tence of effect proves emanciprtion to be characterised by antecedent non caistence of pu fur with respect to the iemoval of activity consequent upon the removal of vice the removal of birth on the removal of activity and the removal of pun on the removal of birth such removal is not subsequent non existence but nou production, समात्यन्तकी दुखनिवृत्ति । दु खनियत्तेश्चात्यन्तिकत्व समानाधिकरयादु खनागभावा समानकालीनत्व युगपदुत्पद्रसमानाधिकरणसात्मविशेषगुणध्वससमानकालीनत्य था । अशेविषेपगुणध्वसाधिकदु खप्रागभावो वा मुक्ति । गौतमीहितोयसूत्र दु खजन्मान त्तिदोमिथ्याज्ञानानमुत्तरोनरापाये तदनन्तराभावादपवर्ग इत्यत्र कारणामावाल का याभावाभिधान दुखप्रागभावरूपामेव मुक्ति दढयति नहि दोषापाये प्रत्त्यपाय प्रय त्यपाये जन्मापाय जन्मापाये दुखापाय इत्यपायो ध्वस्त किन्त्वनुत्पत्ति माघ प्राग भाष राय । धर्मविशेषप्रसूतादिति तत्वज्ञानादित्यस्य विशेषण तत्र धर्मविशेो नित्ति लक्षण धर्म र्याद तु तत्त्व जायते निति तत्त्वज्ञान शास्त्रमुच्यते तदा धर्मविशेष ईश्य नियोगप्रसादरुयो वक्तव्य भूयते तोश्वनियोगप्रसादावधिगम्य सणादो मर्षि शास्त्र प्रणीतवानिति॥

·and non production is intecedeut pon-existruee 'From huon lelga of the truth słuch springs fron, particular merit-sucłı 13 the spe cial chracter of that knowledge) and accordingly particular merit 15 ment differentiated by finality but if by hnon ledge of the truth the [Vliślshitha] system be intended (the truth being known by meaus of that system) then particular ment must be expluned as characterised by the ordinauce and grace of God for it is a tradı tiou that the great saint Kanáda revealed the system in conse quence of having obtuned the ordinance and grace of God U · Particular merrt is paticular good works donc cither in this life or in a former state of existenci By special good works Inowledge of the truth is produced by means of the similarity and dissmlarity of substance and the other categories Next meditation on the soul is produced , next by means of meditation a (mental] presentation of the soul is produced, and after that by means of destruction of fulse 1 now lclc lc em mcipation In tli> place there is mention of six categories spoken of as existing but in reality non existence is also implıcd by the sage as another category Accordingly there is no discrepancy in such aphorisms as the following in the sccond daily lesson. From non existence of cruse is non-existence of effect, and in the ninth bouk [ An effect has vo antecedent existence] because of the non existence of ascription to it of actions and attributes एथियापस्तेजो वायुराकाश कालो दिगात्मा मन धति द्रव्याणि ॥५॥ Aph 5 Earth water light ur, ethier, tinie space soul and the internal org2u -are the substances । धर्मयिशेप मेहिको जन्मान्तरायो या मुमताधिशेय' । मुरुतविशेषेण याटिपडा चाना साधर्म्यधम्याभ्या तत्त्वज्ञान शायत तत श्रात्ममननं अनन्तर निदिध्यासनेनात्म मावास्यारो जायते तदनन्तरं मियाजानादिनाशक्रमेण मोचो भयतीत्यर्थ । अत्र पद पदाधकीर्तन भावाभिप्रायेण धम्तुता भायो ऽपि पदार्थान्तरतया मुमेरभिप्रेत प्रित स्य frätaith FITUTAITA TIOTHT FA PER ATATU FUITCAIHT यात प्रत्यादि सूत्राणाञ्च नामदति ॥ ensues V D) 918 on of Bub Etance ·Tho particle at is espressive of limitation therefore the the meaning is that there are mine substances, neither more nor less If it be objected Vbat is the use of the particulı atı when the exclusion of a lesser or greater number [of substances] is ef. fected by the mere force of the dirision ? this is to be determined, that it is because the particle 2tr is employed to indicate the logical subject m the construction of the aphorism and only in order to elucidate the purport of the division since gold &c, and God are included in this [enumerrtion] and since it is explained (in. V 2 19) that darkness suspected [by some] of being additional, IS 1 non existence The construction without the use of compound words is to shew the importance of all [the substances], and the nuthor of the aphorisms hinself will point out their definitions when treating of their dissimilarities U Note-Cp the Muktuvalı oa Bháshá parichchhedi 3 If it be objected There is a tenth substance darkness why is it Dot enumerated ? for it is coguised by preception and substantia lity belongs to it because it is possessed of colour and action and because devoid of odour it is not earth and beciuse it possesses dark colour it is not water &c and the eye deprived of light is the organ [used) in perceiving it We reply that it is not so, because it is allogical to imagine another substance when it is necessarily produced by non eristence of light The notion that । अतिकारो ऽवधारणार्थ तेन नय दयाणि नाधिकानि न न्यूनानीत्यर्थः । ननु विभागवलादेव न्यूनाधिकमास्याव्ययच्छेदसिद्धी किमितिकारणेति चेत उडेशमात्रपर तया ऽपि सूत्रसम्भये विभागतात्पर्यस्फोरणार्यमेवेतिकाराभिधानात् मुयादीनामोश्य रस्य चात्रैवान्तभागात अन्धकारस्य चाधिकत्येनाराष्ट्वमानस्याभायत्ययुत्यादनादेतद ध्यवसयम । असमासकरण तु सर्वेषा प्राधान्यप्रदर्शनाय लक्षणमेतेपातु धंधाधसरे मू प्ररुदेव दर्शयिष्यति। मनु दशम द्रध्य तम कुतो नोक्त । तद्धि प्रत्यक्षेण रायते । तस्य च व्ययस्यात् कर्मयत्त्याच्च व्यत्यम । तच्च गन्धशून्यत्वात न पृथिवी। नोलरूपवत्त्वाच्च न जसादि कम । तत्पत्याने चालोकनिरपेक्ष चक्षु करणमिति चेत् । न । पारश्यकतेजो भावना पपत्ती द्रव्यान्तरकल्पनाया अन्यायत्यात । रुपयत्ताप्रतीतिस्तु धमरूपा । कर्मयत्यप्रती तिपिमालोकापसारणापाधिको भान्तिरेव । स्वर्णस्य यथा तजस्यन्तीयस्तथा पत्यते । .

·ated it is possessed of colour is erroneous The notion thatht possesses action is also an error occasioned by the departure of light It will be declared how it is that gold is included in light Darkness was afirmed to be a substance by the Sánlhsas, gold by the Mim'nsakas The construction without the use of compound words 1 designed to shew that all the substances independently of one another produce particular effects or is intended to terch that they all equally produce effects which inhere in them Among these mine divisions of substance ether time and sprce do not form any class since they lave only a single existence but the rest form classes V रूपरसगन्धस्पर्शः परिमाणानि पृथस्य सयोग- Qualities en mer विभागी परत्वापरत्वे बुद्धयः सुखटु खे इच्छानुपी प्रयलाश्च गुणा ॥ ६ ॥ Colour taste smell and touch, Dumbcrs extensions individuality conjunction and disjunction priority and posteriority, intellections pleasure al prin desire and nversion and solitrong are quilities . By the particle cl a he implica un 1 Idition to these gravity, merit Audits, viscudits self restitution dement and sound, । असमासकरण तु सर्वेपामितरने पेक्ष्येण कार्ययशेपोत्पादकताप्रदर्शनार्थ म्यसमये तकार्यजनने सपा सुल्यताज्ञापनार्थ घा। अत्र नयम दयविभाजकेषु गगनत्यकालत्य दित्तथानामेकैकमालित्याच मातिय शेवाणा पुरवाहित्यमेधेति । ' चकारेण गुमस्यद्वय गहमस्वारधर्माधर्मगदान समुच्चनोति से वि प्रसिदगुण भाषा एवेति कण्ठतो नाता । गुणस्यञ्चामोशा यथास्यान मत स्यम्पसच यति रुपरसगन्धस्पाना समानकालीनरुपरमगन्धस्पर्णमामाधिप नास्तीति भूधनाचे समास सख्यापरिमाणयोस्तु समानकालीनसण्यापरिमाणासामानाधिकरयाचनापाम मासो याहुवचननिर्देशश्च पटाप्येकत्यएमाधिकरणं कित्यान्तर नया महत्यदोषत्व समानाधिकरण महत्वदीर्घत्वान्तर तथापि ठित्वादीनामन्योन्य सामानाधिका मा स्वदीर्घत्यादीनाश्च विजातीयपरिमाणयो' सामानाधिकरपपमस्येश । पयत्यश्व याधि द्विएयतयाटिसमानाधिरण सेन सख्यायद्वगुस्येने निर्देष्टुमति तयाप्यधिध्यात्यलत्ता संख्याती धधम्य मयितुमेकयचननिय । सयोगविभागयोतुयोरोककर्मअन्यत्यसपनाम Aph 6 ·for those being rell knonn to be qualities are not expressly mentioned He will explain in the proper place from then characteristic and from their form that these are qualties The compound colour taste, smell, and touch,' is intended to point out that there is no common substratum of synchronous colours, tastes, smells, and touches Numbers and extensions are not ride A compound word and ue named in the plural number, the design being ta ndicate that contenaporineous numbers and extensions have a common substratum Altlongh the common substra tum of unity is not another unity and the cominion substratum of greatness and length, is not another grertness and length jet durlty &c are the common substratum of each other and in great necs, length &c, is a common substmtum for two leterogeneous extensions Although individuelty as the common substratu for the individualty of two de mud should recordingly be specified in the plural lihe numl ers yet the singular is emplored to indchte its difference from anmbers on account of its being characteused by the implying of limitation Conjunction and disjunction are expressed by fune word in the duul tu inilicate that though tvo, they are produced by one action (or motion] Priority and poste riority are expiessed in the dual to imply that they nre relative to ono another and to imply that they ne inuifferently properties of sprce and time The plural intellections is intended to expel the doctrine of the Saul hy as ti at intellcction is द्विवचन परत्यापरत्ययोरन्योन्यायनिरुप्यतया ढिस्काललिङ्गत्वारोपमूचनाय च द्विय चन युद्धीना विट्यादिभेदेन सायाभिमतेकमात्रबुद्धिनिराकरणसूचनाय घरचनं मुग्य दुखयोयोरपि भोगत्यायच्छेटोफकार्यजनकत्वमविशेषेण चादृष्टानायकत्व सुखस्यापि दुखेनापि भायनञ्च ख्यायितु द्विवचन इच्छाप्योदयारयि प्रति प्रति कारणत्व सूचनाय द्विवचन प्रयनाना विहितनिपिद्धगोचराणा दराविधाना पुण्यहेतुत्व दर्शावधा नाञ्च पापहेतुत्यर्माभसन्धाय बहुवचनमित्युग्नेयम । यहा रुपरसगन्धस्मशाना भौतिके न्द्रिपट्यवस्थादेतुत्वज्ञापनार्य पाक्रजप्रक्रियाव्यवस्यापनार्थ वा ते समस्योक्ता सख्याया द्वित्ययात्यादी विप्रतिपत्तिरिति निराकरणसूचनार्थ यात्वेनाभिधान एयरवे तु सख्या याहुत्येनैवास्यापि बहुत्वमिति सूचनाय विधिज्ञानव्यञ्जनीयत्व सख्यातो धमिति भूचनायच एथभिधान परिमाणे तु दीर्घत्वदृस्यत्वादिविप्रतिपत्तिनिराहाय यदुवचन सयोगविभागयोरन्योन्यविरोधज्ञापनाप द्विवचन ।। onc ·* ( 10 ) only on the grounds of their disision into I nowledge de The dual term pleasure and pain 13 used to cstablish [the doctine] that they, though two produce one effect to be dis tinguishe 1 15 fruition that they indifferently bring to pass the consequences of actions done in former state and that cren plezsure must be accounted pain Desire and aversion are in the dual to indicate that both are causes of activity lho Iloral form of volitions implies that they are the cause of merit frora ten kınds of lawful and prohibited objects and the cause of sin from ten kinds of objects. Or else colour taste smell, and touch are mentioned in a compound word to teach that they are the cause of the relation between the elements and the organs of sease or else to establish the effects whuela arc produced by hent There is a contrariety in number which consists of duality plurality &c. --It 19 to imply the denial of this that (number) is mentioned in the plural Individ ality is enumera ted separately to denote that at 18 manifold br rerson of the plural elv of numbers, and to imply tl at its difference from number consists 10 reserling the Loon ledge of a limit In the case of extension the plural is used to dopy that there is any contrariety between length breadth dc Conj inction and diszunction are in the dual to denote their mutual opposition V उत्तेपणमयतेपणमाकुञ्चन प्रसारण गमनमिति क माणि ॥७॥ Anh 7 Throwing upwards throwing downwards contract ing expanding and going are the actions Actions by reason of their production by substances and ly qun'ities nod from their inhesion in sub tuncns possessed of co Jour are buonn bs perception. Accordiogly after the enumera tion of substances and qualities [h anáda] declared the councia tion and division of actions. U Enumerat on of act ons 'कर्मणा ढय्यजन्यतया गुणनन्यतया च पादश्यसमयापान प्रत्ययति गु HUHT# TafaTITUTE A ·( 11 ) Il ne before expresses limitation Action 15 7 class is cog nised by perception so also are throwing upwards &c according to the author of the Muktár alı Going is a particular class com prising revolution evacuation dropping flaming upwards bending up and dowc&c v Apb 8 Common element सदनित्य द्रव्यरत कार्य कारण सामान्यविशेषयदि- in rubata ce quali ty and action নি তুষমামনিহার ॥ ৩॥ Existence tripsitoriness iphesion in substance effect cause and possession of generality and particularity arc the common element of substances qurlities and nctions . After at the word prat jaya is to be supplied lle genorul 18 existence the particular is substantiality The notion exis tence &c is applicable to quality and action as well as to suth stance in tlus there is no particuluri Tl cuefore existence op position to subscquent nor existence [or to is mtron) the posses sion of substance as a coinherent [oi material] cruse opposition to antecedent non existence causality and the constituting of a class contatacd (ander existence is that wluch is simdır it substances qualities and actions Although transitoriness inhesion in sul stince effect and cruse are not comprehended in an eternal substance or quality or causality in an atom yet it is here meant that trusitoriness is a condition of such members of the categories as । इति पूर्वयदयधारणापर । कर्मत्यजाति प्रत्यक्षसिद्धा एवमुत्तेपणत्यादिकम्पोति मुहायलाकार । गमनत्यञ्च जातिविशेषो भमणरेचनस्यन्दनोरम ज्वलननमनोचमनादि यदि 'सीत्यनन्तर प्रत्यय इत्यध्यावार्य सामान्य तद्विर्शयो टख्यत्यादि तद्वत । सदित्या दिप्रत्ययो यथा दृध्ये तथा गुणकर्मणापि तत्र न कश्चिद्विशेष । तथा च सतायत्य समासयोगस्य दम्पसमयकारस्य मायतियोगित्यं कारणस्य सत्तामा जातिमत्यञ्च द्रव्यगुणकर्मणा साधम्र्यमिति भाय । पाप्यनित्यत्यादित्रिक नित्य तथ्य गुणे चाय्याप्त कारणत्याच पारिमायहत्यादी सापि यसप्रतियोगिभायत्तिपढार्याय भाजोपाधिमन्य दृश्यनत्य प्रागभावप्रतियोगिभापतिपदायिभाजकापाधिमन्य का पत्य समयायसमक्षामन्यतरकारसतिपदाधिमाजमायाधिमय झारपत्य यादीना माधम्पमित्यत्र तात्पर्यम।

·ties ( 1 ) crist 11 311|1le of bein opposed to subsequent non existenec inesi on in sub tine is a condition of eucli inembers of thc categories as exist in vutue of 8gbstance as their cunlicrent cause, the betog al effect 18 & con lition of sacli members of the categories as exist in virtue of a buing opposed to antecedent non existence, and causali ty is a condition of such members of the cite ones as exi + as coin herent or non coin) eient cruises Common el sent 1 द्रव्यगुणयो. सजातीणाम्भमत्व साधर्म्यम् ॥ ९ ॥ * 1 stances al 11 Ap?? The culinon property of substance and quality is that the ouginato thongs of the same class Terrepe atoms onginate a terrene negregate of two atoms blue colour and the like is an atoni produce blue colour and the lihe in an aggregate of two atoms Such is the origination by substanco and quality of things of the same class Although ti 18 cannot be predicated of ether de and of simple substances and of the qualities of the c set the meaning is that there is a similarity in the conditions of the divisions of the categories existing by reason of the origination of homogeneous things Cp Muhtaralı on Bhíslı'í parıclırhheda 14 That which is of atomic dimension is not the cause of anything for that soull originate an extension in substance orgionted by ats own sul stratum (the atom] But this is impossible for one cxten Sion is productivo of another extension exceeding that which 1 elongs to things of its oko class is from a great thing a greater is originated and so consequentiv that witch svould be pro 'पार्थिवा परमाणय पार्थिबह्मणुक्रमारभन्ते परमाणुनोलरूपादिकञ्च द्वाणुकादि गते नीलस्यादिफमारभते ति द्वघ्यगुण्या सजातीयारम्भकल पर्याप गगनादायन्त्या यर्यानि तद्गणे छायाप्तिस्तयापि सजातीयारम्भकतिपदार्थविभाजकोपाधिमत्त्यस्य साधयेत्ये तात्पर्य । i wenu a treia ECUR I AS FITOREDJEDNOTTUTTAR भवेत । तच्च न सम्भवति । परिमाणम्य स्वममानजातीयोकप्टपरिमाणजनकत्वात । मदारब्धस्य महत्तरत्ययत । अणुजन्यस्यागुतरत्वप्रमहाच । एवं परममहत्परिमाणमती न्द्रिपसामान्य विशेगाप्ति बोध्यम - ·( 15 ) duced from an atom woald be smaller than an atom The same 13 to be understool to be the case with respect to infioitely great estension, and generality transcending sense, and particulanty Espimtaon of the fu ZTCHITH JUTTA JOHTA 11 90 12 foregoing apl011+ Substances orginate another substance, and qualities another quality ''He elucidates what has said before I be sense is obti- Aph 10 Ous V Actions do pot ori कर्म कर्मसाध्यं न विद्यते ॥ ११ ॥ finite actions. Apb 11 An action cannot be effected by an action • 'The meaning is that there is no proof that one action can be cffected by another, as there is that substances and qualities are orginated by things of the sune chas It is here intended to be sud that if one action produced another, it would produce at after being itself produced, as in the case of sound Now, as the former action produced a disjunction from conjunct substances, from what would the second action proiłace a disjunction ? Foi disjunction is preceded by conjunction and there is vot anothcı conjunction produced in the same substratum, but if [by tho subsequent action] there is no production of disjunction, the definition of action is violated U The characteristic of action is that it is the immediate cause of conjunction and disjunction Difference of sub- न द्रव्य कार्य कारणञ्च बति ॥ १२ ॥ stances, qualitzes, and Aph 12 A substance is not destroyed either by its effect or by its cause 'पूर्वोक्तमय स्पष्टयति । सुगमम् ।। सजातीयारख्घटथ्यगुणयोरिय कर्मसाध्ये कर्मणि प्रमाणं नास्तीत्यर्थः । इदमत्राक- सम् । कर्म यदि कर्म जनपेत स्वोत्पत्त्यनन्तरमेव जनपेत शष्टयत् । तथा च पूर्वकर्मणेय यावत् सोगिद्रव्येभ्यो विभागे निते द्वितीय कर्म घेन सह विभाग जनयेत विभागस्य सयोगपूर्घकत्यात संयोगान्तरस्य च तत्राधिकरणे ऽनुत्पत्त्यात् विभागाजनने कर्म Want ? actions .

·Continue 1 ( 11 ) The meanng is that between the substances »lich have entered into the relation of effect and cause there is not the relation of destroyer and destroyed, inasmuch as the destruction of a sub. stance is due to the destruction of its substratum, and thc destruction of its origurtive conjunction. U, tutinded उभयया गुणाः ॥ १३ ॥ Apl 13 Qualities (aro destroyed) 10 both [the abovc} manncrs * [Qurities} are destroyed by their effects, and are destroyed by their causos First sounds &c, (10 a series] are destroyed by their effects, but the last 19 destroyed by its cause, for the last sound but one destroys the last U कार्यविधि कर्म ॥ १४ ॥ Apl 14 An action is opposed to its effect • He declares that an action is destroyed by its own effect The souse is that an action is subject to opposition, i e destruc troo, wrought by its effect which consists of a subsequent conjunction V मियागुणवत् समवायिकारणमिति द्रव्यलक्षणम् ॥ १५॥ Aph 15 T'he definition of substance is that it is possessed of actions and qualties and 19 a conherent cause, 'Possessed of actions and qnalities because actions and qualities exist in it In this place the word characteristic (lal. । कार्यकारणभायापचयोध्ययोर्वध्यघातकभावो नास्तीत्यर्थः। प्राययनाचारम्भ:- gamma TAO 2urryfafa na ! • कार्यवध्या कारणयध्याश्चेत्यर्थ । पाटागदादीना कार्यउध्यत्य चरमस्य तु का रणयध्यत्यमुपान्त्येन शब्द्धन अन्त्यस्य नाथात ॥ ' स्थकार्यमेव कर्मणो नाशमित्याह । कार्पोत्सरसोगरण सतो यो विरोध नाशस्तद्वत् कर्मत्यर्थ। • FED]za gura fua fpfa e UTJUUN FRUTZ Premaa सामानासमानज्ञातीयध्यवच्छेदकतिरकिलिङ्गविशेषयचनश्च लक्ष्यते ऽनति व्युत्पत्ति > of Characteristro Bubstance ·( 15 ) shand) denotes a sign and a pirticular distinctive property tacluding objects of the same and of different classes according to the force of the etymology, It is discerped (lalshy ite) by means of this Accordingly by means of action it is discerned that such and such a thing is a substance and by the possession of qualities substance is discerned as excluded from things of tie same and of different classes. The five categories quality &c, [qualty, action generality, particularity, and inbesion} belong to the same class by reason of the notion of existence, while non-existence is of a different class. Substance, then is different from quality dc, because it possesses qualities That wlch is not dit rent from lquality de does not possess qualities is quality &c. And although there is not possession of qualities in a compound substance during its first moment yet opposition to absolute non-existence of qualities is meant to be stated for absolute pon existence of qualities is opposed also to antecedent and subsequent non existence of qualities la lhe manner the being a conhereut cause is a characteristic of the category sul stance distinguishing it from the other) sıx crtegones V Charactenstic Foruyuara pūmauri hitunawa uta quality Tag # # # Apb 16 That it has substance as a substratum that it is without qualities and that it is not a cruse of conjunctions and disjunctions being unconcerned with them is the definition of quality Haring substance as a substratum because its character बलास तत्र क्रियया कर्मणा दामदमिति लक्ष्यते गुणवत्त्वेन च समानासमानजातीयेभ्यो च्यायत्त दय्य लक्ष्यते तत्र समानजातीया भावत्वेन गुणादय पञ्च असमाननातीयस्त्य भाय तेन द्रष्य गुणादिभ्यो भिन्न गुणवत्वात यन्त्र गुमदिभ्यो भिठाते तब गायत् यथा गुणादीति । गुणवत्त्व पटाप्य दावणे ऽवर्यानि नास्ति तथापि गुणात्यन्ताभाधिरोधिमत्त्व घिक्षित गुणप्रागभानाध्यप्योरपि गुणात्यन्ताभाविरोधित्वात एव समायिकारण स्वमपि पदपदार्थभेदकमेव दय्यपदार्थम्य नवराम ॥ ZAINEUR Utena ZanT TATA TAAR TE STUUfafa तयापि कर्मण्यतिध्यातिरित्यत आह सयोर्गावभागण्यकारणम ॥ of .

·( 16 ) i to ukere in substance But this would app's to substano's aly, acconlin:ly it is paid to be without qualiter But lite predicuble also of action therefore it is stated not to be a cajec of conjunctious amil di junctions U Cbararterinus of. एकद्रव्यमगुण सयोगविभागवनपेतमारणमिति कर्म uction लवणम ॥१७॥ Apl 77 That it abides in ouc substance is about quali t168 and 19 the alsolute cause of conjunctions and disjunctions as the definition of action. That wlucha las one Fuhstance for its substratum abides in one substance to action has more than one substratum as compound substances and conjunctions and other qualities have more than one substratum 1 8 milanty ofertele TITUÁCI S ITU ATA1177 95 !! Substance is the common cause of substance quality, and actions. • The meaning is that substance quality and action exist in one substance as their coinlerent cause A common property of the three is their forming a class extsting in substance as a com herent cau e U Contiquant तथा गुणः ॥ १९ ॥ Likenise quality (is the common cause of sub stances, qualities and actions) A common property of the three is their forming a class existing in quality as a non-coinherent cause. Of substances the 200-coinherent causc is conjunction Of qualities which are effects एक द्रव्यमानयो यस्य तटेशद्रश्य सयोगादिगुणाश्चानेकाषिता तथा निर्माण कर्म नानकाश्रितम् ॥ * एकस्मिवेय टध्ये समयायिकारणे दृश्यगुणकाणि वर्तन्ते स्वयं दश्थामाथि कारणकत्तिजातिमत्त्व प्रयाणा साधर्म्यम् । गुणासमवाधिकारणकतिजातिमत्य नितयसाधर्म स्याणा सयोगी समवामि Ap 18 Apl 10 3 ·( 17 ) such as colour taste smell touch zumber, extension indisse duality &c the non juherent cause rs homogeneous causative qua laties Of the qualities of the soul such as intellections &c. the non inherent cause is conjunction with the internal organ The non coinberent cause of the qualities of terrene atoms is conjunction with fire The non-coinherent cause of actions is slight contact with fire, a blow, gravity, fluidity self restitution conjunction with soul influenced by actions done in a former state conjunction with soul exerting volition &c Sometimes even a single quality originates the three substance quality and action as for instance, conjunction with a ball of cotton possessed of impetus produces action {i e motion) in another ball of cotton and origrantes a substance consisting of an aggregate of two balls of cotton and the extension of that aggregate Sometimes a single quality ongiartes a sustance and a quality e g conjunction which may be described as aggregatiqu independent of impetus with a ball of cotton onginates a substance consisting of an aggregate of two balls of cotton and the extension of that substance. U सयोगविभागवेगाना कर्म समानम् ॥ २० ॥ Action 13 the common [cause) of conjunctions digunctions and impetus The action (motion) which is produced in a bow &c pro- • duces disjunction of the arrow from the bow and conjunction elsewhere, and impetus in the arrow V कारण कार्यगुणाना रूपरसगन्धस्पर्शसख्यापरिमाणपृयकत्वादीना सजातीयकारणगुणासम धायिकारणकत्ये बुच्यादीनामात्मगुणाना मन सयोगासमवायिकारणकत्व पार्थिवपरमा णुगुणानामग्निसयोगासमवायिकारणकत्व कर्मणा तु ययादिनोदनाभिघातगुरुत्वद्वत्व मस्कारादृष्टयदात्मसयोगप्रयदात्मसयोगाटासमवाधिकारणात्य ययापय स्ययमदनी यम् । चिदेकस्यापि गुणस्य त्रयाणा व्यगुणकर्मणामारम्मकत्व तटाथा वेगवलपिगड सयोगस्तूलपिण्डान्तरे कर्म कराति द्वितूलकञ्च द्रव्यमारभते तत्परिमाणञ्च । क्वविदेको गुणो द्रव्यगुणाधारभते यया तूलपिण्डसंयोग एय घेगानपेक्षप्रचधारयो दिनलक दय्य तस्परिमाणवारभते ॥ । व्यतिरेकात श्योत्तिसमये कर्मणो भायात् यत कमाययधारम्भसयोग जन B Efects of action Aph 90 ·( 18 ) Dum lanty be Iween act on and aubstance न द्रव्याणा कर्म ॥ २१॥ Aph 21 Action is not (a cause) of substances. Conto ed यतिरेकात् ॥ २२ ॥ Because it is excluded [from them] Aph 22 I Because it 13-excl ide because of the non existence of action at the tio of the product on of substance. The action which produces an onginative conjunction of constituent parts 19 destroyed at the time of the production of the substance [constr tuted by those parts) subsequent to conjunction for conjunction 18 destructive to disjunction Nor can it be maintained that action though non existent at the t me of its effect from hav og existed the previous moment is the cause [of the substance 50 constituted] For after the destruction of a large pece of cloth there is non existence of action in the constituent parts at the moment pres 2018 to the production of fragments of cloth In reality action is not the cause even of a suustance depending on ar onginatıre conjunction produced by action for at us to be considered that the substance) is produced otherwise (v12] by conjunction V Continued द्रव्याणा द्रव्य कार्य सामान्यम् ॥ ३ ॥ Sibstance is the common effect of substances Aph. 23 पति योगस्य समायकत्येन सयोगातरं ठय्योत्पत्तिकाले सस्य नाशात् न ध फर्मण का यंकाल-सत्त्वे पि सत्पूर्घक्षणत्तित्यात कारणत्व निराधामिति मार्च महापटनागा मन्तर पपडपटायुत्पत्त पूरक्षण ऽपि सत्ययवपु फर्मणो भाघात घस्नुस फर्म मिता रम्भकसंगाधीनदध्ये पिन कर्म कारण स्योगाऽन्यथासिनत्वाति ध्ययम् ॥ 'बहनामकस्यारम्भकत्यमुत्या इदानीमेकस्मिन कार्य सनामारम्भक्त्यमार । ध्ये पदयाणि चेति तय णि पा टयाणा । सत्र दाभ्या सन्तुभ्या द्वितन्तुर पटा घा भिरपि सन्तुभिरेक पद धारभ्यते । नम्वतन्तुको यि पटा दृश्यते यत्रेकनेछ नुना सानातितन्द्रा भवत इति व सस्य मोगाभायेनारामधाथिकारणाभायात पटा मुम्पने ·+ Cont pued ( 19 ) Having stated that many things may originate one, (Kanada)non declares that one prodnct may be ongipated by many Of substances, ie of two or more substances Thus by two threads a piece of cloth consisting of two threads and similarly by many threads one piece of cloth is originated If it he oljected that cloth may be seen which is made of one thread, in which the roof and the warp are made of one and the same thread we reply that it is not so, for there can be no cloth produced in this case there being no non coinherent cruse, for there can be no con- Junction of a single olject U गुणवैधान कर्मणा कर्म ॥ २४ ॥ Aph 24 Action because of its dissimilarity from quality is not (az effect) of actions • It has been stated that the simularity between substance and quality is that they ongioate things of the same class Also this has been denied of actions in the aphorism An action is not effected by another action' This is here repeated U द्वित्वप्रभृतयः सरयाः पृयकत्यसयोगविभागाश्च ॥ २५ ॥ Numbers from duality upwards indis duality conjunction and disjunction are originated by more than one substance) • He states that certain qualities also are originated by more than one substance Here the word individuality means the individuality of two or more objects Accordingl} the sense is that numbers from duality to the highest individuality of two of more oljects conjunctions and disjunctions are originated by more than one substance V दृघ्यागायो सजातीयारम्भकत्य साधर्मामुक्त तत्र कर्म कर्मसाध्यं न विद्यते इति सूत्रे कर्मणा फर्मजनकत्व प्रतिपिष्टमेव विधानटाते इति भाव ॥ 'केवाञ्चित् गुणानामप्यनेकटध्यारव्यत्यमित्याहाभत्र पथदपद द्विपथवत्यादिपर सया च द्वित्वादिपरापर्यन्ता सहा द्विपयकत्यादीनि सयोगधिभागाश्च अनेकवघ्या. tant thin Aph 25 1 ·(20) असमयायाल सामान्यज्ञार्य फर्म न घियते ॥ २६ ॥ Aph. 26 Action is not tho common effect of several substances] becausg it does not inhere [ in more than one substance.] Action is not a common effect originated by more than one, because it does not inlere in two or more It is established by experience that action is different in different substances संयोगानां द्रव्यम् ॥ २०॥ Aph 27. Substance is the effect of conjunctions. ? Ono substance consisting of a piece of cloth &c, is the effect of many conjunctions of threads &c U. • This is to be understood with the exception of the conjunctious of impalpable substances, of those of final wholes, and of those of beterogeneous substances. V. रूपाणां रूपम् ॥ २॥ Aph. 28. A colour is the effect of colours (more than one) • The word colour in both places implies also taste, smell, touch, viscidity, intrinsic fluidity, unity, individuality of.units, extension, velocity, elasticity and gravity. One colour &c, tben, as a complex whole is produced by many colours &c, having become its coinherent cause y. गुरुत्वायनसंयोगानामुत्तेपणम् ॥ २९ ॥ Aph 29 Throwing upwards (is the effect) of gravity, volition, and conjunction. अममवायात द्वयोर्यटुपु चसमयायेन कर्मणो भायाल सामान्यज्ञार्यम् भनेफारण्य कर्म न विटाते नास्तीत्यर्थः तथा च प्रतिद्वयं भिवं भिन्नं कर्म अनुभसिटम् ॥ 'घटनां तन्त्यादिसंयोगानां पटादिरूपमझ द्रव्य कार्यमित्यर्यः । . नि:स्पीनां ध्याणाम् अन्त्यावधिना घिजातीपदय्याणाञ्च ये मंयोगास्तान विवाति द्रष्टव्यम् ॥ • रुपपदे रसगन्धस्पर्शचेहमांसिटिकद्रयत्ययत्येकपथक्त्यपरिमाणस्थितिस्थापक- गुरुत्यानामप्युपलक्षके प्तथा च ममघायिकारणगतभी पाविभिरवधिगसमेकं जायते रत्यर्थः॥ ।

·1 ( 21 ) Here granty existing in the hand a clod of earth &c is the izstrumental cause, conjunction with soul possessing volitions 19 the non coinherent cause of the throwing upwards of the hand , the throwing out of the hand is the non-coinberent cause of the throwing upwards of the clod Here also the term throring upwards is applicable to throwing dowowards &c U · Gravity in that which is to be thrown upwards volition in the thrower and expulsion of the thrown from the hand these are the three causes of throwing upwards Henco in the case of action also the existence of more than one Cause must be admitted V pamfawiina SAMIA !! 30 !! Aph 30 Conjunctions and disjunctions (are the effects) of actions • It might be asked By means of what property is there an inference of supersensual objects such as the courses of the sun the moon &c as there is in inference of fire and other causes from smoke and other effects for 10 action las no effects 2 He therefore recalls to mind the previously mentioned effects of ac trons The word and implies in addition to conjunctions and disjunct ous impetus and elasticity y कारणसामान्ये द्रव्यकर्मणा कमीकारणमुक्तम् ॥ ३१ ॥ In (treating of) cruses in general action is said not be a cause of substances and actions Aph 31 I 7 TR Eleifaufäär faFAFATURI OTRUCTENUTE HA यायिझारणत्व हस्तनिष्ठालेपणस्य तु स्तनोदनमसममधायिकारणम अत्राप्युत्तेपणपद मप्रक्षेपणादायपि लाक्षणिकम् ॥ 'उत्तप्यस्य गुरुत्वम उत्तेप्तु प्रयव उत्तेप्यहस्तनोदनञ्च एते य एवोत्तपणतय अत कर्मययप्पनेक्रकारकत्व निरावामिति भाष । ननु यथा यूनादिरूपमायण याटिकारणानामनुमान तथा तोन्त्रिकर्म या सूर्या दिगतीना केन लिट्कनानुमान कर्मण का भाषाविस्थत पूर्योक्तानि कर्मकार्याय स्मा tata * ·(22) Ry the term 'causes in general,' the section treating thereof is indicated; therefore in the section treating of causes in general the non-causality of action with regard substance and action is afirmed, but it is not meant that action is in no way a cause 50 that aphorism, conjunctions and disjunctions (are the effects) of actions, should be set aside V FIRST BOOK, SECOND DAILY LESSON Causation, कारणाभाशात कार्याभाय: 7 Aph 1 From non-existeuce of cause is non-existence of effect. • It may be said, In the foregoing daily lesson similarity between the categories, substance, quality, and action, as constituted by the notion of effect and the notion of cause, bas been explained How is this possible? for while the relation betweco effect and cause is not demoustrated it is like talkiug about the horn of a hare To obviate this Kaņáda establishes the relation between effect and cause. V. • For it is seen that even when earth, & potter's wheel, water . कारण्यसामान्यपदेन तत्वकरणमुपलक्ष्यते तेन कारणसामान्याभिधानप्रकरणे द्रव्य फर्मणी प्रति कर्मणो कारणत्वमुक्त न तु सर्वदायकारयामे कति वितते देन है. योगविभागाश्च कर्मणामिति सूत्रं व्यादन्येतति भावः ।। ननु पूाहिक कार्यवर्धाटतं कारणवर्घाटतञ्च साधम्र्यमुक्त तकथं सङ्गम्यते कार्यकारणभावस्यासिनत्वेन शनिपाणसमानत्यादिस्यतः कार्यकारणभावमेय ध्य स्यापति॥ दृश्यते हि मद्रासलिल्कुनालमृत्रादो समचिते ऽपि दण्डाभावाद्भटाभावः भूस लिलादी समर्थातरो पि धीज्ञाभावाददुराभायः स च दण्डघटयोजिाङ्करयोया कार्यका. रणभायम तरेगनुपपत्रः । श्रन्यया येमादाभाय ऽपि घटामाय शिनाशकलायभायेय माय मा किच घटण्टादीनां वादाचिकत्यमनुभूयते तदपि हेतुफलभाधमन्तरे. गाउपप्रबं न दिपिभित्यालामा सति क्रिश्वित्यालसत्त्वरूपं कादाचित्यत्व भावानां कारII मरम्भक्तिदादिस्याटेशन स्थादेगान सु कटाचित स्यातमहिमायो ममय जय तोमयहि नायकम्मादेध भति नया नियणमादेवयवाणादे भवति किन्तु दण्डवेमादेः सोणत्यस्यावधेटपटादी कार्ये दर्शनादधिस्तु कारसमेव एवं कार्यकारणभावाभाव प्रतिनिधमी न स्यातां तथा च निगरी जगन्नापेत मही. प्रसाधनसामानमन्तरेण प्रनिनिष्टसाधनताजानमन्तरेण नियति॥

·( 23 a potter thread &c are brought together from non existence of a potter s staff there is non existence of the pot, and though earth Water &c, be brought together, from non existence of a seed there is non existence of a shoot. This relation between the potter's staff and the pot, and between the seed and the shoot is impossible without the relation of cause and effect, for otherwise there would be non existence of the pot also in the case of nonexistence of a loom, and non existence of the shoot even in the case of non esistence of a fragment of stone &c Moreover it 19 observed that a pot, a piece of cloth, and the libe ezist only from tune to time Tlus too would be impossible without the relation between cause and effect, for the temporary existence of things ft bich are, which consists in their being at one time and not being at another, is impossible without connexion with a cause For in this case (were there no connexion with a cause), thing might be or not be, but could not be from time to time, since an existing thing is not non existent nor does it come into existence without a cause, nor does it come into existence fortuitously nor does it come anto exıstence from aurthing upreal such as the horn of a hare but from a really existing assigurable determoant such as a staff or a loom as is seen in effects such as a pot or a piece of cloth Now the limit or determinant is the cause Norepi er were there no relation of cause and effect there would no activity or inactivity for in such a case the unserse would be desireless since without a knowledge of the means of attaining that which is lesired there would be no such thing as activity and without the knowledge of the means of avoiding that wluch 13 undesired there would be no such tung as inactitits U • Contiuued कार्याभावात् कारणाभावः ॥ २ ॥ न not from non existence of effect von Aph ? But there existence of cause ·If there were not 1 restriction in the relation kuncen cause and cffcct, it would follow also that if the effect should not exist the cause would not exist The rule is not that non existence of effect results in aon existence of cause, but that non-existence of cause results 3 non-existence of effect Therefore the practical application of this introductory section of two aphorisms is that persons desirous of emancipation are concerned in non existence of birth for the sake of non existence of pain in non-existence of activity for the sake of non existence of birth in non existence of faults for the sake of non existence of activity, in the cessation of false knowledge for the sake of non existence of faults and in forming a mental presentation of the soul for the sake of cessation of false knowledge U General ty सामान्य विशेष इति युद्धापेतम् ॥ ३ ॥ particularity Generality and particularity both depend upon intellection and Aph 3 After the enunciation and definition of the first three categories he now states the definition of the category gene- Tality formerly enunc ated Generality is twofold bighest and not highest The higtest is being. the not highest is subs tantiality &c, contained under being The distinguishing property of generality and particularity is intellection Extensire intellection is that of generality exclusive intellection is that of particularity * Generality is the highest and particularity the not highest यदि कार्यकारणभाधनियमो न भवति तदा कार्याभागादपि कारणाभाय स्यात् फार्याभाय कारणाभायप्रत्यतन्त्र फारसाभावस्तु कार्यभाय प्रति तन्त्र सेन दुखामाया जन्माभायें जन्माभावार्थ प्रयत्यभाये तदर्यच दोषामाये नदधे मियाज्ञानियतये तदर्थ ध्वात्मसाक्षात्काराय मुमुक्षूणा प्रवृत्ति प्रयोजनमापोद्रातिकस्याप्यस्य द्विसूत्रप्रकरणस्य ? पदार्थत्रयोद्धेशलक्षणानन्तरमिदानीमुशिष्टस्य सामान्यपदार्थस्य लक्षणमा ! सामान्य द्विविध परमपरश्च तत्र पर सत्ता अपर सत्ताध्याय व्यत्वादित सामान्यस्य तद्विशेषस्य च लक्षण युधरेव । अनुवृत्तथुद्धि सामान्यस्य व्यायत्तबुद्धिर्विशेषस्य । सामान्य पर विशेष अपर सामान्यम् इति द्वय धुध्यपेक्ष युटिरपेदालता यस्य तत् सथा सामान्य द्विविध परमपाञ्च सत्र परसामान्य मत्ता व्यत्वादिफन्त्वपरसामान्य .

·(2) ) generality Accordingly there are tro hinds of generality That is dependent upon intellection which has intellection for its characteristic. Generality then is twofold highest and not huglest The highest generality is being the pot bigliest generality is subflantiality &c The distibguishing property of the highest and not highest kinds of generality is intellection the intellection of extensiveness being the characteristic of generality í e of high est generality and the intellection of dop extensiveness the chracteristic of particularity (le of not highest generality) Extensireness is existence in many places non-exteosiveness is existence in few places. Being therefore is the highest because it exists in more places than any other unversał and the classes substantiality &c. are not highest because they exist in fewer places than the notion of earth &c so that generality or the baghest and particularity or the not highest universals are not absolute but relatiye to inrellect on The following hindrances to unisersality are enumerated by the Nyaya terchers Indı visibility of the individual 2dentit confusion infaite regression loss of form and absence of connection are the aggre gute of things prereating unners ality Thus the notion of ethier is not a class because it exists only as one individual The notions of a pitcher and 1 water pot are not two universals because there are neither more nor less individuals under either Thie notions of matter and form are not one universal becanse of the तत्र सामान्यविशेषया परापरयोर्लक्षण बुद्धिरेन अनुश्त्तत्वबुद्धि सामान्यस्य ध्यायत्तत्य बुद्धिर्विशेषस्य लढगम अनुत्तत्यम अधिगदेशत्तित्व ध्यावृत्तत्वमलादेशनित्य तथा चमत्तापा सर्वसामान्यापक्षया धिफदेगपत्तित्वात परत्वमर ध्यत्वादिजातस्तु सत्ता पेक्षया न्यूनदेशतित्वादपरत्व एथिवीस्याटापेक्षया धिरुदेशत्तित्वात परत्वमपीति परत्यरूप सामान्यत्वम अपरत्यरुय विशेषत्वञ्च न नियतं किन्तु बुद्ध्यमिति । जाति याधका उक्ता न्यायाचा घ्यतरभेदस्तुल्यत्व सङ्कगे यानर्धाति । रुपद्धानिरसम्य न्धो जातिवाधमत्त इति । तत्रैकव्याक्तमत्वादामाशत्व न जाति अन्यूनानातिरिक्त व्यक्तिकत्वाद घटत्व कलसत्वञ्च न जातिय परस्परात्यन्ताभावसमानाधिकरणयारक क्तिसमावशेन सङ्करेण भूतत्व मूर्तत्वञ्च न जाति' अनवस्याभयात सामान्यत्व न जाति विशेषत्व घ्यायत्तस्यभायस्य रूपहानिर्विशेषत्यजातिवाधिका समवायसम्बन्ध भावात समनापत्य न नाति समनाये समधायान्तरस्वीकारे निवस्थाप्रसङ्गात् ॥

·coufitsion pervading the one muidual by reason of two common oubstrata of absolute mutur non-existence Generality 18 dot & universal for if so there would be a regress to tofuity The notion of particularity is prevented from being a universal by loss of form for particulanty is naturally exclusive The totion of co-ahesion is not a class because of the non-existence of connection by co 19- he too, for from the assumption that co-lohesion inheres in anything else a regression to infurty would follow y Cp the Muktavalı on Bháshi panchchheda 8 I The cha racteristic of generality is co-iglesioa ia more than one together with eternity It is said "Together witki eternity because co inhe sion in more than one belongs also to coujunction &c It is said In mose than one because to inhesion togetjier with eternity be longs also to ether, to exteusion, and the like Existence 18 uni ਜੇ: Jਕ ਬੇਹੂਬਲ੍ਹੇ ਬਸੇ॥ ੪ ॥ versal Aph 4 Existence is general only for it is a cause of ertensive intellection "Existence--being-{I$ general] oecause it is a cause of extenste intellection of the notion of existing in miny places the word only (eva) excludes the notion of existence in few places. V द्रव्यत्व गुणत्व कर्मत्वञ्च सामान्यानि विशेषाश्च The essences of substance quality and action are general and particular • The particle and (cha) imples in addition the notions of earth &c the classes coutalued in sul stance the notions of । सामान्यमिति । तल्लक्षन्तु नित्यत्वे सत्यनेक्रममयेतत्वम । अनेकसमेतत्य मयो गादीनामध्यस्त्यत उत्तम । नित्यत्ये मतीति । नित्यत्वे सति ममवतत्य गगणपरिमाणा तीनामयस्त्यात उत्तम प्रनाति ॥ BFT wafatanyffipagczania Tuntuikatetry fra AZ # चकार एथियोत्यादीनि ध्यगतज्ञाती उपस्यादीनि गुणगतजाती उस्टेप faraifa wasit asfaäifa . Aph 5 ·( 27 ) colour &c the classes contained in quality, and the notions of throwing upwards &c, the classes contained in action U अन्यत्रान्त्यध्या विशेषेभ्यः ॥६॥ Aph 6 With the exception of the ultimate particulars · The words geveril and piticular (in the preceding aphorism) are to be understood with the exception of those particulars that are sud to exist as eterorl substances According to the teachers (of tlus system) they are ultinate, because they exist in the end or conclusigo [of the division of a compound substance] and there is [then] nothing further which causes non extensive conception According to the authors of the Vritts they are ultimate because they exist at the end or conclusion of productiou and destruction, and are ultimate particulars because they exist 10 eternal substances For those particulars only are causes of nonextensive conception, and are not at the same time general in their character U सदिति यतो द्रव्यगुणकर्मसु सा सत्ता ॥ ७ ॥ Aph 7 'That is existence from vluch (there arises the conviction) with respect to substances qualities and actions, that they are existent द्रव्यगुणकर्मभ्यो ऽर्थान्तर सत्ता ॥ ८ ॥ Aph 8 Esistence is something different from substances qualities, and actions • It might be said, Existence is not apprehended by means अन्त्या विशेषा नित्यदश्ययनयो ये ऽभिदिता. मान वर्जयिस्था सामान्यविशेषा. भिधानमित्यर्थः । अन्ते ऽयसाने भवन्तीत्यन्त्या यतो न च्यायतकान्तरमस्तोत्याचार्याः उत्पादविनाशयोरन्ते यमाने भयन्तीत्यन्या नित्यद्रयाणि तेषु भयन्तीत्यन्या विर्या पति तिरुतः । ते हि विशेषा एय व्यातिद्धिावियो न तु सामान्यच्या अपीति । मनु टयगुणकर्मभ्य पृयामाग्रेन सत्ता नानुभूयते ऽतो दम्याट्यन्यतममेय सना यता दियटिसच भवति समतो भेदेनानुभूयते यथा घटः पटात न घ सत्ता तेभ्यो भेदेनानुभ यत ति सदात्मिक येत्यत प्राध्यादपो निनुगताः सता चानुगता। तया च अनु मसत्याननुगसत्यरक्षणयिधर्माध्यामेन सेभ्यो भेदस्य मित्यात Esietence 18 tint 3 lentical sito eub stance Ac ·. tion. (30) like existence is declared to be distioct from substanca: quali ties, and actions on account of its existence or co-ighesion in qua. litics only v सामान्यविशेषाभारेन च ॥ १४ ॥ Aph 14 Also by the non existence in it) of gaperality and puticularity ! He states another distinction If the universal in quality were not something over and above suustraces qualities and actions, it would then be apprehendunt as coustituting a class con tained under one or other of the universals substance quality, or action U The essence of ac कर्मसु भावात फर्मत्वमुक्तम् ॥ १५ ॥ Aph 15 Ibe essence of action is explainel from its exis tence in actionis • He states the distinction of the universal in action from substances qualities and actions The essence of action is also explara ed, like existence to be another class distinct from substances qualities, and actions on account of its existeuce or co ioliesion in action only U सामान्यविशेषाभाषेन च ॥ १६ ॥ Aph 16 Also by the non existence [in it] of generality particularity If the essence of action ere identical with substances &c the generality and particularity of substances &c, would inhere 1 भेदकान्तरनार । यदि द्रव्यगुणाकर्मभ्यो गुणत्वतिरिक्त न भवेत्तदा व्यत्यमुख स्वकर्मत्वतवान्तरजातिमत्तया उपलभ्येतत्यर्थ । द्वगुणकर्मभ्यो भेदक कर्मत्यम्याह । कर्मत्वेन भावात समयापात् गंत्यपि जात्यन्तर थ्यगुणकर्मभ्यो भित्रमुक्त सत्तादित्यर्थ ॥ फमत्व यदि दव्याट्यात्मक भवेत्तदा दव्यत्यादिसामान्यविशेषम्तन समयेयादि स्थर्य । सेयमेकाकारा धतु मृत्री सत्ताध्यत्वगुरत्यकर्मत्याना चतमण जातीना ध्यगु याकमभेदप्रतिपादनाय एकप्रकरणेनातत्याधेयम् ।

·Existenco 18 ODO (31) in it It is to be understood that these four aphorisms alike in form [viz 10, 12, 14 16 ) are stated in one section to explain the distinction from sulistances qualities, and actions, of the four universals existence substantiality the universal in quality and the universal in action U #fafa fag fatalīnufactural TWITHT a: 9 $ 11 Aph 17 Because of the non particularity of the property of berog, and of the non existence of a particular property therein there 18 (only) one existence 'A conception in the form of being or the applicability of that word is the property of existence This conception is common, without distinction in regard to substances qualities, and actions Hence existence or being ables in them as only one For otherwise either being would not exist, or they would not exist, for existence 18 in the same nunber of iodisalu ils as sabstance &c Because of the non existence of a particular property-the mean. ang of this is that from the non-cxntence of a propertv or ground of inference in particuluits or distinction there is no distinction For there is no particulir property in existence like the particular property or distinction of extension of length and shoride33 in the case of the inference, 'That is the relfsame lamp SECOND BOOK, FIRSI DAILY I FSSON Qute of earth रूपरसगन्धस्पर्शयती पृयिनी ॥१॥ Aph ] Earth is possnesed of colour, trste, smell and touch, "piTTATI PÅ TOTUTTE UT ATAT 1a7 nes ZTERRE ETAT fafafre A #17 WAT in ag urin 2007 Zariff IZITE FAQ भता या न स्यात् तानि या न स्युः वियनिहाभायाति यियो भेटस्तत्र लिङ्ग मनुमान पदभायाळ न भेट इत्ययं । भात दिस एयाय दीप इत्यनुगमस्तत्र पक्षा Totale truppuifzafceTCHIPIUT fauorak fa una ·(2) 1 The colour of the earth is of many kinds blue yellow &c Hence the characteristic of possessing udiversality contained under the universality of substance and being the general substratum of blue colour So also there is in the earth taste of various kinds pungent astringent &c Hence the characteristic of possessing a universality contained under the universal existence and being the genemi substratum of pungent taste In like manner by the substitution of the words 'astringent &c, other characteristics are to be inferred Smell is of two kinds fragrant and unfragrant Hence the characteristic of possessing a universality contained under the uni versal substantiality and being the general substratum of smell Thus too it will be seen that the potion of substance is a sul stratum of classes which are substrata not general of qualties which are substrata general or not general of odour It must not be object ed thnt as smell and taste are not observed in a stone &c both these qualities are not invariably present. For even though smell and taste accidentally be not observed in it they are observed in its ashes The self same particles which were onginally constitu. ent of the stones are also originally constituent of its ashes Therefore the presence of these attributes is not merely occasional If it be asked How then is a breeze fragrant and water mixed with Kararella (a kind of gourd] bitter? This is no oljec tion for the taste and smell of those are conditions produced by - रुपनीलपीताटानेकप्रकार एथिध्या एन । तथा च नीलरूपसमानाधिकरणदथ्य स्यव्याप्यजातिमत्त लवणम एय रस कटुकपापाटानेकप्रकारक प्रथिध्यामेव तथा छ कटुरससमानाधिकरणद्रव्यत्यय्यायजातिमात्य लक्षणम एव फपश्यादिपदप्रक्षेपण लक्षणा पद्धनीयानि । गन्धो द्विविध मुरभिरमुभिश्च तथा गन्धसमानाधिकरणद्रव्यत्यव्याप्य जातिमत्य लक्षण तथा गन्धसमानाधिकरणगन्धासमानाधिकरणगुणासमानाधिकरणना यधिकरणदव्यत्यं दृष्टव्यम् । न च धापाणटो गन्धररुयोरननुभवात सवाध्यापकमिट मुभपम्पोति याच्य सवापाततो गन्धरसपोरननुभयोपि सदीयमस्मसु तदुयलम्भास एयाधयया पाषाणारम्भकास्त एवं सामारम्भका अपीति नाध्याप्ति कथ ताई मुरभि समीरण तिक्त कारयेल्लजलमिति प्रतीतिरिति चेत्र पत्रिोपाधिसत्वात सयोर्गन्धा सपा स्पोऽप्यनुप्णाशीत पाकज गुथियामेव तथा च पाकजस्पर्मसमानाधिकरणद्रव्य स्यध्याप्यजातिमत्त्य लक्षणम पाकळत्यद वियपान्तरण्यही थियोत्पर्य एव वियपान्त पश्च शिरीरालयगीगुसुमाठी स्पर्शविगेये स्फुटसरम ॥

·. - (33) the enrth There is a touch in the earth, neither hot nor cold, but temperate Hence the characteristic of possessing a universality Il contained under the universal substance and berog the generrl sub. stratum of the feeling of temperate warnth Temperate warratlı may be clearly explained by another description, that it is the touch of the earth , another description is clearer, via, that it is a species of touch residing in the flovers of the Sirisa, Lavangi &c. U. Qualties of water रूपरसस्पर्शवत्य पापा द्रवाः स्निग्धाः ॥२॥ Water { possessed of colour, taste, and touch and is fluid and viscid "In water the colour is white, the taste sweet, the touch cold, the Audity natural Thus in the aphorism on water by the enumeration of five qualities, five characteristics of water are implied by the sage The charrcteristics of water are that it is a class preceptibly coutained under the noiversal substance and existang in possession of colour not the general substratum of bright and white but the general substratum of blue colour It is a class Apb 2 'जले रूपं शुलं रसो मधुरः स्पर्थः शीतः देध्यत्व मामिद्धिक तया च मानसूत्रे प' ज्वानां गुणानामुपादानात पञ्चैध जलततानि मुनेभिप्रेतानि । तथा च नीलसमाना धिकरणभास्थरगुमासमानाधिकरणरूपवत्तिद्रव्यत्वसाक्षाद्वाप्यजातिमत्त्वं तितात्तिम धुरवृत्तिद्रष्यत्यसाक्षाद्वाप्यजातिमत्त्वं शीतस्पर्शयत्यं सामिट्रिकटयत्वयत्त्व यत्त्य मि स्येतानि लक्षणनि जलस्र्योत भावः। हिमकरकादौ यदि न सासिद्धिकद्रवत्वं सदा मां सिद्धिकद्रयत्यवतिद्रव्यत्वय्याप्यजातिमत्त्वं विपक्षणीयम् । लवणोदकालिन्दीजलादी या नीलोपलब्धिः सा प्रायोपाधिको भान्तिरेय वियति विदेपे तस्यैव धालमोपलब्धः यपि जले कोऽपि रसो नानुभूयते तथापि तरीसक्यादिकपायव्यभवणानन्सर जलमा धुर्यमनुभूयत एव तस्य ताजमत्वात । सूर्यझरादिसंयोगाज ले यदुष्णस्पर्शः पतीयते सोऽपि सूर्यफरादेरेय पट्यपि हिमकरकादी दयत्वं नानुभूपते इति मतं तस्य जले इन्त भाषा सम्मति तथापि उम्मणा विलीने तत्र जलाये प्रत्यक्षसिमेव दिध्यप्तेजसिया गातु तत्र देवत्वप्रतिरोध. काठिन्यप्रतिस्तु तत्र भान्तिरेति मुक्तावलीकारः । केचिनु दिप्यतेज संयोगात जलपरमाणुभ्या द्वाणुक तेश्च त्रसरेणाटिक क्रमेण हिमादी नायत ताइवाणुकादिकञ्च दशस्वहितं कठिनमेति दिमादी काठिन्य प्रतीतिर्न भान्निति त्याहुः । रस्तु जलराव एतादापि तदुपस्तम्भकजलस्येव सेरः सत्यापन एतादेर्दश नानुकुलस्वं सक्ततिक्रतादी पिण्डीभाधरूपा सङ्गहनामकः सयोगविशेपो दधत्यसतिरोह धारित एय दयायमात्रकारितस्ये काचकाञ्चनद्रयवादिय तदुत्पनेनापि खेहमात्र कारित धनीभूतधतादिभिरपि तदुत्पत्तिप्रसङ्गात् ॥ ।

·perceptibly contuned under the universal substance existing as something sweet and not existing as something better It is pos. bessed of cold touch, of intridsic Audity and of viscidits If there is no natural fluidity in ice, bul, &c, it must be understood that they belong to a class included under the upiser al substance and existing in the possession of intrinsic fudits Me ol sersation of blue colour in the sea, the water of the Kilindi (Yamuná) &c., 19 an illusion produced by the conditions of the substratum, for when at is tossed into tho air it is perceived to be wlute Thought no taste be perceived in water, yet after cating astringent substances such as yellow myrobalan, suscetness is observed in water, for it is distinguished by that [taste] The hot touch which appears in water through conjunction with the sun's mys &c., belongs proper. ly to the sun's ryys &c Though it might be asked, nasmuch as Audity is not perceived in ice, hai] &c, how it is possible that it should be contained in water yet when the ice lnil &c, are melted with heat, it 13 proved sensibly to be water The author of the Bluktávalí maintains that its Audity is not derved fron conjunction with cclcstial light, but the appearance of solidity is in those cascs an illusion But some contend that ſthrough conjunction with celestial light there are produced in ice de, successively from aqueous atoms an aggregate of two atoms an aggregate of three atoms and so forth, and tHat such aggregates of two or more atoms are destitute of Audity and sold and that according'y the appearance of solidity is not an illusion There is also viscidity in water, and that of clarified butter and the like is the viscidity of the writer which is one of the ingredients It is through the excess of this that clanfied butter &c is bighly inflammable That kiad of conjunction which is called agglomeration, and which consists in mea), sand &c, becommpg globulat, is cruced by fiscdity accompanied with fluidity Were it aused by Audity alone, 16 would be produced from the Audity of glass, gold &c. Nor 13 14 produced by viscidity alone for then it would follow that it would uc produced also ly thickened clarified butter &c V ·AARATI YA BA BHAVAN (3) SN Qalt sofight तेजो रूपस्पर्शवत् ॥ ३॥ Aph 3 Light has colour and touch 1 Light [or heat] is possesed of luminous colouTHARMAAN, If it be objected Luminousness is the giving of light muner bodies and such colour is not fo ind in heat or in such light as in exists in gold in a frying pan or in water White colour is nowhere found in thesc nor 19 a hot feel foua l in mooalight or gold How then is this so? lle reply that it may be inforred that luminous colour exists in hert &c because they are light If it be said Lu nosity is not proved to cxist in these by their own colour we reply that it is inferred from their possessing a hot feel If it be ashe? How is the luminosity [proved to exist in golll) We reply that it will be explained that it is because it is inferrel to le light from its being a distinctive substratum of fludity which is produced but not destroyed by the closest conjonctron w th fire and that the existence of light in a frying pan &c is inferred from the possession of heat to the touch For Ight is of four hinds that in which colour and touch predom Date as sunlight, that in which colour predominates and touch does not as moonlight that in which neiti er colour nor touch pre dominates as the eye that in which colour does not, but touch does predominate as the hot scrson and ligi t as existing in water, a frying pan and the like u With respect to the relation between light and heat cp । रुप भास्थर स्पश्चोष्णस्तद्वत्तेज इत्यर्थ । मर्नु भास्यात्य प्रकाशक्त्व तादृशश्च रूप नोमणि न या चामीकरस्थे भजनकपालस्ये पारिस्थे या तेजसि । शुकञ्च रुपमुक्तपु न क्वापि उप्पश्च स्पगा न चान्द्रे न वा चामीकरे तत् कथमेतदिति घेच उमादा ते अस्थित्वेन भास्थररूपानुमानात् । तेजस्त्यमेव तत्र स्वरूपासिद्धमिति चेन्न उम्णस्पर्शवत्वेन नदनुमानात नामीकरें कमिति चेत तत्र मास्यास्यभाये ऽपि अत्यन्तानलसयोगेनानु छिटयमानजन्यवाधिकरणत्येन व्यतिरक्रिया तेजस्यानुमानादिति वक्ष्यमाणत्यात भजनकपालादिनिष्ठे चोष्णस्पर्शवत्येन तजस्यानुमानात् । चतुर्विध हि तेज किश्चि दुभूतरुपम्पर्श यया तोगदि फिश्चिदुभूतरूपम्पगं यथा नयनम किञ्चिदनुभूतस्परी पया निदाघ धारिभजनकपालादिगतश्व तज ॥

·. (36) Blustáv ali on Bhúzhié parıclichheda : 40 | Heat is a particular class existing in touch and is known by perception So niso light 18 a particular class which is the inherent cause of the feeling of generated heat It is not to be maintained that the possession (by light) of a hot feel cannot be predicated of the tays of the moon &c, for hicat exists there too but is not recognised because it is overpowered by the touch of the water which they contain In like manner it is not recognised in the brillance of a sem because it 13 overpowered by an carthy feel, nor in the @ye &c because it does not there predominate Quality of air स्पर्शान घायु ॥४॥ Air is possessed of touch We are here to understand a touch that is neither temperate nor hot nor cold A touch of a different class belonging to the air is understood The possession of such a heterogeneous touch 23 the characteristic of air and the heterogeneity of the touch of the air skaowa by perception. Y Ether त आकाशेन विद्वान्त ॥५॥ Apl 5 Chose (qualities) do not exist in ett my ' Those fqualitres] colour taste smell and touch do not exist in ether The appearance in other of wh teness like that of co agulated milk is an illusion caused by the whiteness of the rays of Aph 4 । उरणत्व स्पर्शानष्ठी जातिविशेष प्रत्यवसिद्धम् । इत्यञ्च जन्योमणस्पर्शसमया यिकारणतावच्छेदक तेजस्व नातिवियप।म चोप्यस्पर्धयत्य चन्द्रकिरणादायव्याप्त मिति यायम ! पि श्रीप्णस्य यत्त्वात । किन्तु तदन्त पातिजलस्थानाभिभवाचन रादा चानुभूतत्याद्रप्रपात ॥ 'अत्र स्पर्श पाकजो ऽनुप्णाशीता साह्य तेन घायवीयो विजातीयस्पर्शी सभ्यते या च ताहविज्ञातीयस्पर्शत्वमय वायुलक्षण घेजात्य तु घायुस्पये प्रत्यक्षमिमिति ॥ ते परसगन्धस्पर्शी प्रामागे न सन्तीत्यर्थ । दधिधलिमामामिति प्रतीतिन्तु मृर्यकरधर्वालमोपाधिको भानिय नील नभ इति प्रतीतिरीप मुमरीक्षिणदिगवस्थित स्पन्दनीलमशिखरस्य नीलमविपषियी मान्तिरेय कचित्तु मुरगतस्य परावर्तमानस्य च सुब स्यगालकस्यकनीनिकापतनात् तदतनोलकवियिणा सायप्रतीतिरित्यासन पिसारनयनानामपि तथापलम्भादिति राष्ट्रेप ॥

·( the sun The appearance also of blueness in the sky is an illusion occasioned by the blueness of the sapphire peak situated on the south side of mount Meru Some maintain that this appearance is occasioned by the blueness of the pupil of the eye from the eye's fallıug upon its own pupil after travelling to a distance and returuing This is not the case for those whose eyes are tawny have the sime perception V सर्जितुमधूच्छिष्टानाममिसयोगायत्वमदिः सामा- Apu 6 The fluidity through conjunction with fire, of clari. fied butter, lac, and wax is common to them and water The fardity which belongs to clarified butter dc, is due to a special cause, the conjunction of them with fire and is not intrinsic Such intrinsic Audity is the characteristic of water Only fluidity is common to earth and water, not natural fluidity Hence there 18 not too much asserted U ' The fluidity of clarified butter &c. which is due to a special cause, is like the intrinsic Audity existing 12 witer, because the class constituted by the universal fluidity exists in both, but there is in clarified butter &c no possession of natural fiudity Flurd in the, aphonsm on water (II 12) has the special meaning of natural fluidity Accordingly there is no discrepancy V अयुसोसलोहरजतमुवानामनिस्योगाववत्त्वमद्वि. सा- मान्यम् ॥ ७॥ Aph 7 The fluidity, through conjunction with fire of tra, lend iron silver, and gold, is common to them with water । सर्पिरादीना पदधत्यास्त तदग्निसयोगाबिमित्तात नतु सासिद्धिक तादृशञ्चा पा लक्षण दवत्यमात्रन्तु एपिय्या अटिम सामान्य न तु सासिनिक द्रवत्वमपीति ना तिव्याप्तिरित्यर्थ ॥ पतादीना समितिम द्रवत्व तज्जलगतमासिद्धिकदषत्वतुल्य द्रवत्यत्वज्ञातम्भ पत्र सत्त्वात् सासिटिकद्रवत्य तु एतादिषु नास्ति जलसूत्रोक्तदयपद सासिद्धिगद्रयत्व विशिष्टपरमिति नासहतिरति भाय ।

·( 38 ) ! By the use of the plural pumles of the wond gold white copper, copper, bruss quicksilver, &c. are implied The explanation of this aphorism is to be understood as similar to that of the for mer V ISn খ্রিয়াযী ककुद्रान पान्नबालधिः सातावान् इति गोत्व दृष्ट लिङ्गम् ॥ ८॥ Apb 8 Jhat she has horns ? hamp ataul thruy at the er tremity and dlewhip is the recensed mark of being » COW * As in the case of the universal cow the marks of possessing horns &c. are generally received or universally assumed meins of proof , 50 with respect to air the mark of touch &c, is also ti e mers of proof This is the ner meamng of t) 19 and the following aphor In the former of these aphorisms in the mention of the cows having horns the verb to be is implied Accordingly, prrticular kind of lorn not compion to the luffalo is understoou an 1 tl 115 a mark of being a cow ns also is the posession of 1 lilinip '11 10 It has a tu hairy at the extreontynecording to the dermatron the hair is situated at the extremity in thus' a peculianty of the body, constituted by the tal is 2-serted Ibat is a particular cous with a tail laurg at the extremits, whose tail is liairy and particular ly so at the extremity with respect to the tail of the sheep &c, there is bot liairmess at the extreinity for the xhole tulis diary 'सुवर्णानामिति यायचमेन कास्यतामयितलवारदादीनामप्युपया । व्याख्यान ज्चात्य मूत्रस्य पूर्वपटेय वाध्यम ॥ 'यथा गोले यिपाणित्यादीनि लिङ्गानि मामान्यता दृष्टानि लोकसिद्धानि प्रमा णानि तथा प्रतीन्टिये वापो स्पर्शादीनि लिङ्गान्यपि प्रमाणानीति मूरदर्यानगढार्थ । सत्र प्रथममूने विषाणोति प्रशमायामत्यर्थ प्रत्यय सेन घमहिषादिध्यायत्तो धियाण विशेषो लभ्यते स च गोत्ये लिङ्गम एय ककुद्वत्तापि। प्रान्त बालधिरिति अन्ते याला माधीयन्ते मिनिति युत्पत्या पुच्छरगविशेष उच्यते प्रकप्टो इन्ते यालधिर्यस्य म प्रान्ते पालधिोपिण्ड मेपादिपुच्छे तु सामस्त्येन वालमपस्वादान्ते बालधित्य महिमा दिपुछ प्रलम्बात्यादिपप्रभाधान पुछवियप गोत्ये लिङ्गम साम्रा गलम्बन त तुला मोत्ये लिहम बियाणीत्यादिव्ययद्वारविषयतावळेदरुम इति राष्टेन परामश्यते सत्राय प्रयोग श्रय गार्षिपायधिशेपयत्यात ककुद्वात्यात पुयिशेपयत्यात मात्रामस्था द्वा पूर्वानुभूतगोपिपरवदितिम ·( 39 ) As there is nothing remukalle on 1ccount of pendulousness &c in the tail of the buffilo dc 2 peculiarity to the tail is a mark of being a cow The dewlap is a particular formation in the neck the possession of unch is a mark of the class cow By the word al is pointed out the distinctise attribute of being an object com monly knosen ly the possession of horns &c The practical cognition is Tliis is a cow because it possesses horns a lump particular kind of tail or a deulap 25 wis the case with particular cons formerly ob crta V As with respect to the universal cow the horns &c arc properties (mirk ] iecoguised as predicable of the whole class [known to prevailo 16), so also the properbes (murks] of air and the other five supcrscnsit le substances (viz ether, space time soul and the internal organ] recognised generally come to be a meins of proof v 411 $ Existence of paaiza aiut: 11 !! proved Aph 9 Also tonch is [a murh] of ur Having stated the validity of (tlus form of] 10ference which cffects the requirements of common life he proves by at the existenco of air The word mark is to be supplied 'The particle and implies also sound wifting and agitating The sense of the uphorism is therefore that the existence of the air is inferred from a heterogencous touch from thc rustling of lerves &c from the wafting aloft of grass cotton de and from the agitation of branches &c V Ity properties 10 न च दृष्टाना स्पर्श इत्यदृष्टलिगो यायुः ॥ १० ॥ And it is not the touch winch belongs to visible things therefore arr has an u pisible mark यथा गोत्य प्रति विणणाटोनि लिङ्गानि गद्धोतध्यापितकानि तथा तीन्द्रियया प्यादिध्यपञ्चलिङ्गान्यपि सामान्यतो दृष्टानि प्रमाणभायमासादयन्तीति भावः। एय लोकयात्रानियादयस्यानुमानस्य प्रामाण्यमुक्त्या ऽनुमानेन यापु साधयति । लिङ्गमित्यनुपज्यते चकार शदर्शतसम्मान समुचिनोति तथा विजातीपस्पर्शन पी दिशब्देन नर्भात तृणतृलादीना एत्या शाखादीना कम्पेन च धापुरनुमीयते एप्ति भाय । Saible Aph 10 1 1 ·( 10 ) Illus touch sluch is made the ground of inference does not belong to earth, water, and light u bich are visible for it is tinaccompanied sith colour Accordingly, since it must be inferred that this touch has some substratum, au has an intisible mark or 1 mark that is observed generally, and is ascertained to cxist from the force of the properties of the ground of the inference U Ihat touch from which as being its substratum, ait is hterred to exist] does not belong to itsible throgs sir, earthi water, and light For this reason air lius an invisible mark It 1125, 18 being a substratum a mark ninch is not usible, wherefore the resultant sense is that air las for its mark a touch which does not exist in visible things V Aur a substance अद्रव्यवत्वेन द्रव्यम् ॥ ११ ॥ Aph l It is a substance because of its not inkering in any substance * That of which a substance is the substratum is said to inhere in that substance, that of which a substance is not the sub stratum does not obere in a substance The sepse is that i is not inherent in any substance Accordingly the substance air has like ether, an atomic characteristic For all other categories ibere in substance, and inherence belongs to all except the eternal substances, for according to this explanation, since a con. bination of two atoms is originated by primary atoms the material श्रय स्पीय प्रत क्रियते स दृष्टाना पृथिव्यप्तेजसा न भवति रुपासहचर त्यात तथा पाय स्पर्श स्यचिदायियत इत्यनुमेयमित्यदृष्टलिङ्ग सामान्यता दृष्टलिङ्गो पि यायु पवधर्मतायलादायात इत्यर्थ ॥ 'येन स्पर्शन घायुरधिकरणतया अनुमीयते स स्पथी न दृष्टाना एधिव्यप्लेजसाम तितो यायुरदृष्टालिन मास्ति दृष्टमधिमरणतया यस्य तादृश लिङ्ग यस्य स दृष्टा एतिस्पलिङ्गको यापुरिति कलिसार्य । दध्यमायभूतमस्यास्तीति टायत न दख्ययास अद्रव्ययत् दध्यानावितमित्यर्थ सथा चाकाशयत् परमाणुलक्षणो धायुय्यम अन्यथा पदार्थाना द्रव्याधिसत्यात प्राधि सत्यञ्चान्यत्र निस्यटध्येभ्य भिधानात परमाणुभ्या झणुकारम्भा द्वाणुकादिप्रकमेया घपनि मदत प्रारम्भस्यम्पादनीयावादितिम . 1 ·aca- Continued ( 41 ) cause of the origin of a large integrate whole is 1 succession of combinations of two or more atoms U क्रियायत्त्वाद्गुणवत्त्वाच्च ॥ १२ ॥ Aph 12 Also (air is a substance) from its possessing actions and qualities. The words The aerial atom is a substance are to be supplied It must be admitted that there exist in the primary atom the pos session of qualities such as conjunction ongiantive of combior tions of two atoms &c and the possession of action in conformity muth those qualities This is not a doubtful and nndemonstrate l assertion but the means of establishung the existence of primary atoms are & mote in a sunbeam and the like which mote is com posed of parts because it is a substance that may be seen with the eye like a water pot The portions of a mote are like a half jar ſboth integrate and integrant] since they are small portions com posed also themselves of parts Therefore as in earth &c. there is a primary atom so it must be allowed eqnally in the case of the air siace there are in each case sımılar series of portions and combina tions of portions V अद्रव्यरत्त्वेन नित्यत्वमुक्कम ॥ १३ ॥ # batance Aph 13 [Air] 1s sud to be eternal because it does not in here in any substance • Air in its primary atomic character is to be supplied A substance is destroyed by the destruction of either its co inherent or its non-coinherent cause A primary atom not be og composed of 'यायवीयपरमाणुव्यमिति शेष । द्वाणुकारम्मकसयोगादिरूपगुणवत्त्य तदनुकूल क्रियायत्त्यञ्च परमाणाधयश्यमद्वीकार्यमिति न सन्दिग्धसिद्धा हेतु परमाणुसिद्धिप्रका रस्तु जसरेणु सायययश्चानुपद्रव्यत्वाद घटनत प्रसरणारययया सावयया मतदप्रयय स्वात कपालदित्यादि स्यश्व एघियादी यथा परमाणुस्लथा घायुस्येने यि निरामाध एय प्रययवायविपरम्परायास्तुल्यस्वादिति ॥ 'परमाणुलक्षणयायोरिति शेष दय्य हि समयायिकारणासमवाधिकारणान्यता माशानश्यति परमाणेोस्तु निश्चयवतया नेतदुमयस्ति तथाच विनासकाभायात्र पिन अति प्रियायत्ये गुणायत्त च देतो सावपत्यमुपाधि । Ar an eternal ·Aph it pirts b2 nutlier such cauze Therefore thert being nothing to destroy it, it is uot luble to destruction The being composed of pirts is a condition of lich the cause is the posession of actious and qualities. U Of the primary aerial nion is to be suppliei That sluch has no substance as its coinlierent 2014 is sail to differ in tint res pect from that wlich has a salestinee as its co mlierent cause वायो युसम्मन नानायलिङ्गम ॥ १४ ॥ The concurrence of our trith ur 1$ n Torch of its multiplicity • Concurrence of wind with wind or conflict of winds, is kini of conjunction Tuis conjunction 13 the necung to minds of cqual velocity, but coming in different directions ad slifferent in their action (or motion] It 19 inferred from the flycog apa inis of grass cotton ac For the upuru inotion and concurrenca of lho modsis in visible But it 18 inferred that the visiblo action characterised by the flying upnaril of visibile grues &c., is produced by either a blow or impulse of substance possessing touch an i relocity The upward motion of the two wide, the character of which is to more Jouzontally, buing upossıble nules they repcl each other, proses a intitual repulse. U गायुविक्र प्रत्यक्षाभायादृष्ट लिङ्ग न घिझते ॥ १५ ॥ Inasmuch 43 in the coutact with air there is no net of perception there exista (in it) no visille musk Aph 15 । घापुपरमाणति गेप नास्ति दल समाधिकारासपा पम्य समेटम धायिकारपक्रमित सत्यनत्यर्थ , वायुसम्मनमिति बाप्योयानाथा मन मोर्गाव RE ममान पोर्यिदिक्रिययो' मनिपात । स वपतनकारगमनेनानुमीपते पार गमनस्य सचिपातम्य धातीन्द्रियत्वास सणादीनान्नु प्रत्यासामध्यगमनमाया क्रियाया प्रत्यक्षापा स्पसंगद्वेगवद्रयाभिधासनादनान्यतरजन्यायमनुमीयते तथा हि तिगमनस्थभावस्य पायोकगमन पास्याप्रतीपातमम्सरेशानुपपद्यमान परम्परपसी धात साध्रपति ·: Apl 16 Fou where there is a visible mark there is a perception of pel vision (universal concomitance) as of file by smole, but in the present case of contact with air, perception of pervasion of air is impossible because air transcenas sense Accordingly there is 110 marh in ur universally concoinıtant and cognised by perception, and air has therefore an insisible mark V सामान्यतो दृष्टाच्चाविशेष: ॥ १६ ॥ And inasmuch as its existence is nown by general inference it is not a priticular · Not particular means dev ord of particulanty not parti culaused by particulanty and particulai is the particula class included in the unversıl suistance ? e the unisersal of ur And by inferring froin the notion of touch that the touch which is esperı enced must have some substratuin as also that it cannot be one of the other [substances the notron of its inbesion in a substance other than the eight substances being established air isproved to be a substauce other than the eight substances with respect to the subject which determines that which is to be proved By general inference means from a mark different from the relation of cause and effect or from a mark other than that of variable sequence. In the Nyaya Aphoristas it is taught that inference is of three kids from the antecedent from the subsequent and that wluch is drawn generally दृष्ट लिग हि यत्र व्याप्त प्रत्यक्ष भवति यथा यो म' प्ररुते तु वायुनिक पि धायुध्याप्तिप्रत्यक्ष न सम्भर्यात पायोरतीन्द्रियत्यात तथा च प्रत्यक्षगृहीतय्याप्तिक लिङ्ग वाण नास्तीत्यदृष्टलिगो घायुरिति सुष्टुतमेवेत्यर्थ । विशेषा बिशेपादित विशेषायिशेपित इति यायत विशेपश्च व्यत्ययाप्प जातिविशेपो यापुत्व तथा चानुभयमान स्पर्श याचदाथित स्पर्शत्वादित्यनुमानेन इसरयासतकतेन स्पर्ग अष्टद्रव्यातिरिक्तद्रव्याप्रितल्यसिद्धी प्रप्टद्रध्यातिरिक्तदव्यत्येन घायुपि साध्यतायळेदककोटी सिध्यतीति भाव सामान्यतो दृष्टादिति कार्यकारण भिवलिङ्गात अन्धययतिरकिलिङ्गादेत्यर्थ । न्यायसूत्रे पूर्ववत शेपयत् सामान्यतो दृष्ट मिति चियिधमनुमानमुक्त तत्र पूर्पयत कारणलिङ्गक कयलान्याय या शेषधात कालि क केलयतिरकि था सामान्यतो दृष्ट कार्यकारपभिनिङ्गमम अन्ययतिकिया रत्यर्थ ॥

·7 marh inferental of those beings wlucht are distinguislici from ourselves and others The names also of Mutra and the like klich are mien by a father to a son are virtually giren by God by means of such precepts as Let a father on the twelfth dis gite a name to his child Thus it is cstal lished that a namo 18 n mark of the existence of God In Ithe mannern work being product is a mark of the being of a God for the carth &c being effects must have a maher, as is the case with waterpot U 'It may le asked How is the omniscience of the maler of words and works prorel? Accordingls it is stated Anime 15 produced on perceiving the thing named and an effect is produced on percenuing the material cruse. A father and other on seeing the body of a son do gure it a dimo such as Chura or Blatra, and in like manier a potter another on socing a piccc of earthenn nrc, se nahe water pot &c So it is concludod from the nature of the case that the framer of all applıcal lo nanies and the maker of the earth &c, »}sch are cffects, must be on. miscient, for i c must huow by perception all such things named, ind the material causes of carth &c The et stence of . निष्क्रमण प्रशनमित्याकाणस्य लिङ्गम् ॥ २० ॥ Aph 20 Egress and ingress —such is the much of the existence of cthier * IIcrc thc word such express re of 1 cl988 incla lcs also ti mwing upwards, &c. It 19 a doctrine of the Sapkliy us that the सर्यजन्य मजाकमर्नु कुन मिमित्य श्राद। मतापा मंनिप्रत्यक्षमाध्य PER STUR HUTZTAPROBATE fonica fu gafareti Fent दिसता नियश्यन्ते ग्य कुनानादयो पि रुपनादिक दृष्टीय घटादिक कुन्ति Far Farranty four facarf yang GUIGIAMOR घायश्यरुत्यास मनत्यमर्थधरामानमेवा 47 Tarafargarrantziatfe ocU KOJAT EST it fahr wü गनश्च शून्यात्माकाग यिना नुपपदामानमाकामनामक टप्याम्मरमनुमापयामि मा etler 1 ·mation of tangit le bodies 2 e their egress and ingress being inpossible without the existence of ether which is a uncccupied enables us to infes that there is another substance called ether v सदलिङ्गमेद्रव्यत्वात् कर्मणः ॥ २१ ॥ Aph 21 That is not a mark (of the existence of ether ) for an action inheres in one substance only This opinion of the Sanhhyrs is rejected Thrt egress &c is not a mark is not nmırk of existence of ether Since action Inns ope solid substance is its site action which spheres only in that wluch is solid conuot wirmat an inference of the existence of ether as underlying it For no effect winch is inherent implies a co inherent (or inrterial} cause and there is not betreen ether and nction the relation of spherence and subsistence v कारणान्तरानुलप्तिधाच ॥ २२ ॥ Also because the properties of other) differ from the mark of another cause * It might be urged that egress ingress, &c infer the exist ence of ether, as being its non coherent cause Hence this statement is made [Egress and ingress are not a mark of the exist ence of ether] because its proporties differ from the mark of another cause, viz. of a non-coidherent cause. U Agreement (anuklrıptı) is an abstract term formed by a pri- The meaning is therefore that since there exists Aph 22 mary (krit) affix तदेतन्मत निरात । तत् निष्कमणादिकम अलिगम प्राकायस्य लिङ्ग न भय ति कर्मण क्रियाया एक मूर्त द्रध्यमायो यस्य तत्वात् तथा च मूर्तमात्रसमत कर्म न समवायितयामासानुमानसमर्थ समवेतकार्य हि समयायिकारणमाक्षिात न चाका शकर्मणो समधायिसमवेतभाष इत्यर्थ । ननु चासमवाधिकारणतयेवाकाशमनुमापयिष्यति निष्कमणप्रवेशनादीत्यत प्राध कारणान्तरस्य असमवायिझारणस्य या ऽनुप्तिलक्षण तद्वैधादित्यर्य । • अनुप्तिरिति रुधितो भाव इति न्यायात अनुक्रप्त धादिप्रतिवायुभयसम्मत यत कारणान्तरम असमयायिकारण गुण' कर्म च तदधम्यात व्यत्यरूपधर्मस्याका मन्यात नासमयाधिकारणतयामाशमनुमायितु निकमयादिम गोतीत्यर्य ।

·( 48 ) an ether a deterence of properties in consequence of its her sig substance froin quality and action which are another uniterally acknowledged crusc size the non coinherent cause therefore agress &c cinnot infer the existence of cther as being its uon inhereat cruise y मयोगादभावः कर्मण: ॥ २३ ॥ Aph 23 Non etistence of action results from conjunction It is stated that action does not infer the existence of ctlicr as its instrumental cause Since after conjunction therc ! non existence a e non production of action, ether 19 not in rela tion to action an instrumental cause The sence is that since it 13 obscrved that action (or motion) does not come into being in fruits Jcascs Ac after their conjunction with the ground the instrument tal cause of motion is the non existeucc of a particular kind of conjunction &c nnd vot ether for the negation of cther does not 20sole the negation of action ether being universally diffused V कारणगुणपूर्वक कार्यगुणा दृष्टः ॥ २४ ॥ Aph 24 The quality of an effect is obserred to be pre exist ent up the quality of the cause, * Tbo way is prepared for the statement that it is sound that necessitates the inference of the existence of ether The particular quality of an effect is observed to pre exist in the cause, 18 the colour of a water pot &c in portions of the water pot &c. Ac cordingly the particular quality or sound sybich is apprchended by the organ of hearing having no prior existence as the quality of 'निमित्तकारणतया ऽपि नाकाशानुमाप कर्मत्याद । यत सयोगात् सयोगानन्तर पर्मणो भाय अनुत्पाद श्रम प्राकाय न कर्मणि निमिनकारणमित्यर्थ । श्रये भाव पलपत्रादीना भूम्यादिसयोगानन्तर कर्मानुत्पत्तिदर्शनात सयोगविशेगामायादिकमेव क मंणि निमिनकारण न स्यामाश तातिरकण कर्मयतिरेकस्यामिस्तिस्य व्यापकत्वा दिति भाव ॥ शब्द राय भावासानुमायक दयभिधातु भूमिकामारचति । कार्यस्य यो विशे पगुण र कारणगुणपूर्नक एवं दृष्ट यथा घटरूपादि कपालरूपादिपूर्वक तथा घ शब्दरूपा यो विशेषगुणा श्रोत्रन्द्रियेणालभ्यते तस्य कारणगुणपूर्वकत्याभायात न का र्यगुणत्व किन्न विष्णस्येच गुगा शब्द प्रति शशाधारतका नित्याद्धिरित्यय ॥ -- ·a cause, is not the quality of an effect, but of an eternal substance Thus it is proved that ether, as being that in which sound exists, is an eternal substance V. Taimuraiguaia za: priadago: n FV Aph 23 Sound is pot a quality of tangible things, since there appears no other effect 'It might be urged that sound is observed in a lute, Aute, tabour, conch shell drum &c, which are effects, and that consequently it exists previously as a quality of their cause Hence this statement is made Let this be so, then as colour, taste, &c., are observed in threads, in the portions of a pot, &c, and as other homo geneous colour, taste, &er are perceived in a piece of cloth, a water pot, &c, 80 a sound homogeneous with that which is observed in the integrant parts of a lute flute, tabour &c, will be found in the integrate whole, in the lute flute, tabour &c But this is not On the contrary it is seen that a late &c, has its origia 10 integrant parts destitute of sound, whereas it does not appear that a piece of cloth, & water pot, &c., have their origin in threads xad pieces of earthenware destitute of colour Moreover if soupd were a particular quality of tangible things a relation of high and higher and low and lower tones yould not be observed , for colours &c, existing in a single complex substance are not perceived to be virious in degree, therefore sound 19 not a particular quality of tangible things U the case t ननु योणावेणुमटङ्गगहखपटवादी कार्य शष्ट उपलभ्यते तथा च तत्कारणाण पूर्वक स्यादत प्राप्ध । भदेव यथा तन्तुकपालादिपु रूपरसाटानुभूयते सत्सजातीयञ्च रुपरमाटान्तर पटघटादावुपलभ्यते तथा योणावेणुमदङ्गाटावषयपु य शब्द उपलब्ध स्तत्सजातीयश्चेत वीणायेगुभवहादारययिन्युपलभ्यते न चैत्रम प्रत्युत नि शब्दरेवाय यथयोणाटारम्भदर्शनात नीरूपस्तु तन्तुपालादिभि पटघटायारम्भस्यादर्शनात मिञ्च यदि शब्द स्पर्शयता विशेषगुण स्यात तटा तत्र तारतारतरमन्दमन्टतरादिभायो नानुभूषेत न होकाययथ्याश्रिता रूपादयो चियेणानुभयन्ते तस्मान स्पर्शयद्विशेषगुण D ·(60) परत्र समवायात प्रत्यतत्त्वाच्च नात्मगुणो ने मनोगुण: ॥ २६ ॥ Apls 26 Since it inlicres in something else and is known by perception sound is neither a quzlity of tle soul nor a quality of the internal organ If sound were a qurlity of the soul ti ere would be such cognitions as I am played by the breath or by the hand I am sound ing, as there are such cognitrons 2s I am happy I will 1 know, I wish c But this is not the case, whereas it nppears to all that a conch shell is played with the breath and a lutc with the Lan! Moreover sound is not a quality of the soul because it 1s, like colour, apprehended bv an external orga So too if sound were a particular quality belooging to the soul it woull be hic pain & , perceived by a deaf min It is t1 crefoie fauly state 1 that it must inhere in something else. Tlc reason that it is not a quality of the internal orgau is stated to be that it is known ly perception The reason tl at the words soul and snternal organ are not, as they might have beci made into one compound woru (átma manase) is that they may both with cquul propriety bo said to be known by perception for the same reasou it is implied that sound is a quality of space and time. U परिपाल्लिङ्गमाकाशस्य ॥ २० ॥ Aph 27 It remains that sound is a mark of ettier · Sound is to be supplied Sound must exist in somothing ' शब्दो यटामगुण' स्यात सदा व मुषो यते जाने इच्छामीत्याटिपत भई पूर्व आई बाटो अशष्टयानिस्यादिधा स्यात् न स्वयमस्ति किन्तु शख्स पूर्यते योगा घाटातीत प्रतियन्ति लौकिका । किञ्च शब्दो मात्मगुण थाहन्द्रियणास्थात् कपा दिवत् अपिध शब्दो घटात्माविशेषगुण स्याधिरणाप्युपलभ्यत दुःशादियत् त स्मात मुठूतं परत्र समनापार्टिति अमनोगुणत्ये हेतुमार प्रत्यतस्याटिल नाममनमो गंगा ति समासे फतव्ये यदममासारण सेन मुल्यन्यामतया प्रत्यासत्यादिस्यनेनय सुना दिक्षालयोपि गुणत्य शब्दत्य प्रतिविमिति धितम, 'अश्व इति शेष । प्रजापि शट क्यधिद्राप्रिती गुणत्यात व्यादिदिति मामा न्यतादृष्टादृष्टश्यातिरिक्तदष्यसिद्धि गणवा पान्टियाग्रजातोयत्यात पाटि घर अनित्याये सति विभुखमयेतत्यान जानादिवत अनित्ययान मार्धापयते । परिशेष मिन्द्रस्य यस्यायल्यनाया प्रमाणामार्यानन्याय मंत्र शम्टोपलव्यर्यिभुस्यम ·Aph 28 ( 51 ) because it 18 & quality like colour de Thus it is proved by & general inference that there is another substance over and above the eight substances (earth vater light air time space the soul, and the internal organ] Sound is & quality because like colour &c. It constitutes a class nown by one external organ It will be proved hereafter from its inhering without continuity in an eternal substance that like knowledge it is not eternal. The substance proved by the residuary method 18 eterna) since there is no proof of its being formed of parts and universally diffused, inasmuch as sound is perceived every where U Et) er az eternal rafarura argar alguna 11 01 balance The substantiality and eternity of ether are explained ly air To prove by analogy tbat the substance that has sound for ats mark is a substance and eternal it is stated that as air 18 eternal because it does not inhere in any substance so also is ether and that as air is a substance because it has qualities so also 15 ether U As the primary aerial atom is eternal because it does not inhere in any substance and because it has qualities so also is ether V. तत्त्व भावेन ॥२९ Aph 29 Its unity is explained by existeace As being or existence is one so also is ether only one U Testaziagiuſtafaguara 11 3. 11 Also because sound its mark is not particular and because there does not exist 7 particular mark of ether Ether a unt Aph 30 'शलिङ्गस्य टय्यस्य दव्यत्यनित्यत्वे अतिदेयेन साधयबाद । अध्यत्वाट्यथा यायोनित्यत्य तयाकायस्यापि गुणवत्त्याराथा वायोव्यत्व तथाकायस्थापीत्यर्थ ॥ यथा वायुपरमाणोरदध्यात्वन नित्यत्व गुणवत्त्येन च टध्यत्व सथाकाशस्यापी त्य ॥ 'भाय सत्ता मा पका तथाकाशमयेकमेधेत्यर्थ । 3 ·( 52 ) 1 The unity of ether is established is to be understood. It being ascertained that it is an eternal substance and that all sounds have that one only substratum it follows that the hypothe is of another substratum would be superfluous Boreover in the conception of ether sound is regarded as its mark and this mark 13 pot particular and there is no other mark establishing its particu larity or establishing its divisibility It will be stated hereafter that though knowledge &c are a non particular mark of souls yet therc is a proof of the plurality of souls in another mark which is differ ence of condition U As plurality of souls is proved by the consideration that in one soul at one time an effect is produced in the form of pleasure and in another soul an effect. 18 produced in the form of pain and so there is a difference in two effects of soul pleasure and pain so is at established by the absence of proof to tae contrry and by the simplicity of the hypothesis that ether is not manifold but exists as a unit, inasmuch as there is no particulanty in sound which is the mark of ether by which the multiplicity of ether might be proved there being no other mark demonstrative of the multiplicity of ether. V of Individuality ether तदनुविधानादेकपृथत्त्वञ्चति ॥ ३१ ॥ In conformity with tlas 13 its individual unity Aph 31 तत्यमाकास्य सिद्धमित्यर्थ घेभधे सति सधैया शब्दाना तदेकायसवे पप सायाप्रयान्तरकल्पनाया कल्पनागौरवप्रसङ्ग अन्पपि यदाकाय कल्पनीय तत्रापि एव लिङ्ग तच्चायशिष्ट न च विशेषसाधक भेदसाधक लिङ्गान्तरमस्ति प्रात्मना पटापि ज्ञानादिकशिष्टमेय लिग तथापि व्यवस्थाप्तो लिङ्गान्तरादात्मनानास्वसिद्धिरिति घन्यते । 'स्था पुननिहाल्मनि प्रक्षावित मुखरूपमेय कार्य जायते तदेवान्यस्मिनात्मनि दु सम्पमेय काय नायते इत्यात्मकाया सुष्णदुःखयोघेलवण्यादात्मनानात्व तयाकाणे शब्दरूपालद्गस्य न कश्चिद्विशेषो येनाकाशनानात्य सिध्यति न घामाशनानात्वसाधा लिलान्तरमस्ति तथा च प्रमाणाभावात लाधनाचाफारस्य न नानात्व कित्येकथ्य तित्वमित्यर्थ ।

·( 33 ) The individual unity of ether is proved by its units from the consideration of the universal presence of the attribute indivi dual unity wherever unity exists V " The proof of its individual unity is that individual unity necessauly follows unity l'he purticle at: indicates the completion of the daily lesson The scope of this sectiou is to state the cha racteristics of particular substances which possess qualities and are not objects of the cognition of the internal organ Therefore the characteristics of earth water light ether and in connection with them that of the dinine so il are stated in this daily lesson Accordingly the earth has been sad to be possessed of fourteen qualities These qualities are colour taste smell touch number, extension individuality conjunction disjunction highest and not highest generality gravity Audity and self restitution Exactly the same number of qualities with the exception of smell and with the addition of viscidity belong to water These same qualities with the exception of taste smell viscidity and gravity belong to light and with the exception of smell taste colour gravity viscidity and fluid ty to air With the addition of sound number and the four following qualities (extension individuality conjunction and disy inction belong to ether Daly number and the four following qualities belong to time and space Number and the four following qualities accompanied with highest and not highest generality and impetus belong to the internal organ Number and the four following qualities ana u owledge desire and volition belong to God यत्र यत्र एकत्व तत्रैवेकपृथक्त्यमिति व्याप्तेराकाशस्यैकत्वेनैव सकपथावसिद्धि रिति॥ नियमेनेभएयत्तवमेकत्यमनुविधत्ते इत्येकएयतसिद्धि इति प्राष्टिकपरिसमाप्ती मा प्रत्यक्षाविपर्यावशेषगुणयट्टय्यलक्षणमाहिकार्य । नन पृधिय्यप्लेजावाय्याकाशाना प्रसङ्गत ईश्वरात्मनश्च लक्षणमस्मिनाहि तन चतुर्दशगुणवती पृथिवी ते च गुणा रुपरमगन्धस्पर्शमप्यापरिमाणपथावतयोगविभागपरत्यापरत्वगुरुत्वदयत्वमस्काराला धन्त एवं गन्धमपास्य मेरेन सहापामायत एव रमगन्धखेहगुरुत्यान्यपान्य तेजस । गन्धर सरूपगुरुत्ववेदम्त्यान्यगास्य घायो । शश्टेन सह सख्यादिपञ्चगुणवत्वमाझाशस्य म पयादिपञ्चकमात्र दिकालयो । परत्वापरत्यमगतहित सख्यादिपञ्चक मन । सख्या दिपञ्चक जानकायमाश्वेश्वरस्य। 1 1 ·SECOND DAILY LESSON Natural and com पुष्पवस्त्रयो सति विक्रय गुणान्तरामादुर्भाशे वस्त्रे mopicated qualities गन्धाभावलिङ्गम् ॥ १॥ Aph. 1. A flower and a garment being brought into contact, the non-appearance in the garment of another quality is a mark of the non-cxistence of smell in the garment With the purpose of investigrtiug smell &c, the charac. teristics of the elements, it is not established that smell &c. are natural and communicated Colour, taste, smell, and touch bewog natural where they are produced in the order of qualities proceeding from causes, become in such cases characteristics, but not in other cases. For the fmgrance experienced in a breeze, or the cold experienced on the surface of a stone, or the warmtu experienced in water, is not a characteristic Therefore it is said, A flower and a garment being brought into contact, or when a girment is brought into contact with a golden letahi (Pandanus Odotatissimus) flower, the fragrance of the golden letakí which is then experienced does not belong to the garment, for it is not produced from the garment in the order of a quality proceeding from a cause, but is communicated through contiguity with the goiden ketakí flower. For the non-existence of smell ia the kecaki is not a mark of the non-existence of smell in the garment. What then is the mark? It is said to be the non-appearance of smell । दानी भूतानां लक्षणानि गन्धादीनि परीविक्षिपुर्गन्धादीनां स्वाभाविकत्वमा पाधिसत्यञ्च व्यवस्थापयवाह । रुपरमगन्धस्पी यत्र कारणगुणप्रक्रमेणत्पटान्ते तत्र स्थाभाविकाः सन्तो लक्षणतामुपयान्ति नान्यथा न दि समीरणे उपलभ्यमान मौरभं शिलातले उपलभ्यमान शैत्यं जले उपलभ्यमानमोपयं घालवणं भवति तदेतद्वाहपु ध्यवस्त्रयोरितिनधि फनक्रकेतकीकुसुमविरुष्टे वाससि कनझमेतकोसीरभमुपलभ्यमानं धासमान हिवासकारणाप्रकमेण सत्यवम् किं सहि फनकलकोमविधानादी- पाधिकं न हि वस्त्रे गन्धाभाये केतकीगन्धाभावो लिङ्गम् । किं लिङ्गमत उक्त गुणान्त रामार्दुभाव इति गुणानगत कारणगुणात् प्रादुर्भायो ऽनुत्पत्तिः यदि हि वस्ने यो गन्ध उपलभ्यते स तस्य स्वाभाविकः स्यातदा तदयण्ये तन्तुपु केतकोसनिकात पूर्व सत्र वस्वे चापलभ्यत न चैमित्यर्थः तथा च विवादाध्यासिता मन्यो नयस्वसमर्थतः सदघपयाणाजविशेषगुणात्यात शीतोष्णस्पादिवत् ॥

·from another attribute i e ito non appearance or pon production from a quality which 138 canse For if the sinell which to smelt in the garmeat ba natural, it will be perceirel before the contact with the letalí in the threads which are its coustituent parts This is not the case ani therefore the smell in question does not inbere in the garment, 1033much as the particular quality is not produced by the quilities of tlie integraat parts, as is the case in cold and hot touch and the like U Smell the character ज्यवस्थितः पृथिव्या गन्धः ॥२॥ 1&tic of earth Aph 2. Smell is estał lished as the mark of earth The characteristic of errth is stated to be its natural smell Smell discriminated by its disjunction from and junction with other things and by its excluding thags of similar and dissimilar classes, is established as the characteristic earth For the earth indeed has smell and only the earth bas smell. It is tberefore estabhshed that smell, which excludes earth from water and the next seven substances which are of the same class, and from quality and the four following categories which are of a different class, is natural to earth U light Abulogo 15ls hest 18 the cbincteristic of सतनाम्यता व्यारयाता ॥३॥ Aph 3 By this hent is explained It 19 stated that the method of establisliing that smell is a natural qnality may be analogously applied to heat as the characteristic of light for fire) This analogy is to be regarded as holding good with respect to cold &c as chamcteristics of water &c. U ' स्यामायिक गन्ध पधिच्या लक्षणमाद। पिया व्यवस्थितो योगान्ययोगाम्यां परिचित समानासमाजातीययावतकतमा गन्धो लवमित्यर्य भवति ति पधिग्री गन्धसत्वेध पूयिश्यप गन्धयतोति तदेव समानजातीयेभ्यो जनादादभ्यो समानजातीये भ्यो गुणादिपञ्चभ्यो व्याधर्तक स्वामाधिक पायथ्या गन्ध इति व्यवस्थितम् । 'गन्धस्य स्थाभाधिसत्यव्यवस्थापनप्रकारमध्याताया सेजालवणेप्यतिदिममाह। प्रमादिनवयत्यादायययमतिदेगा दृष्टय.

·SECOND DAILY LESSOS Natural and com पुष्यवस्त्रयोः सति सत्रिक गुणान्तरामादुर्भाशे वस्त्रे manicated qualitres. गन्धाभावलिङ्गम् ॥ १॥ Aph. 2 A flower and a garment being brousit into contact the non appearance in the garment of another quality 19 a mark of the non-existence of smell 19 the 82Tinent. With the purpose of intestigating smell Co, the charac teristics of the elements, it is not establish that smell fc. are natural and conducted Colour, taste, smell and touch beras patural where they are produced in the order of qualities procreado ang from causes, lecome in such cascs characterstice, but not au other cases. For the ingrance experienced in a creere or the cold experienced on the surface of one or the warrath expe. rienced in water is not a characteristic. Therefore it 18 6711 A flower and a garment bung bro ight into contact or ulen n gar meat ss brought upto contact with a golden hc.abs (Pan Hr794 012 ratissimus) foxer, the fragrance of the golden Attaki ich then experienced docs not bulouz to the garment, for it is not produced from the garment in the order of a qualiti pranches from a muro but 19 communicated through matigu ts with cho goldeti kotaki Armor For the non-existence of sinell so 1) cicials is not a marh of tlc non cxistence of smell the garment What tben ys the nark? It is said to be the non appearance of smelt rarat ATT havia manalfa riferinarritzt mitte furpasy CATETICUTS I BOTRYTAURANT MY FTMY CUPRIRODA स्वाभाधिका सन्तो ममतामुपयानि माया म ममा उपमभ्यया मारभं FOTĀ JURICH a 30 2017 ut eo PH RIETTE suprafefa af Titanpaare the image boat 976**** fram PST APIE ft Aft. **info पाधि महिषम् गन्धाभाव सकोगन्धाभाषो नियम मिदम गुमान 77%uta fA JOTTA SITCT Surgutei parafa tíz fona 1 * THIRR PR PTTHTETT FRIKET ATZOO ****yrim pid up arren as farat * fariam ANN * OTTORIT wizeryctalgiye DET FØLER 1 ·( 53 ) from another attribute z e its non appearance or non production from a quality which is a cause For if the Stpell which is smelt in the garment ba natural, it will be perceived before the contact with the letali in the threads which are its constituent parts This is not th• case 12] therefore the smell in question does not mlere in the garment loasmuch as the particular quality is not produced by the qualities of the integrant pirts, as is the case in cold and hot touch and the libe U Smell the character ध्यवस्थितः पृथिव्या गन्धः ॥२॥ 1st c of earth Aph 2 Smell is estat lished as the mark of earth The characteristic of efrth is stated to be its natural smell Smell discriminated by its disjunction from and junction with other things and by its excluding thuogs of simplar and dissimile classes, is established as the characteristic of earth For the earth indeed has smell nnd only the earth has smell It is therefore catallished that smell which excludes earth from water and the next seven substances which are of the same class, and from quality and the four following categories which are of is different class, 18 natural to earth U Antlogo 1317 lent 22 #be characteristic of पतेनाप्पाता व्यारयाला ॥ ३ ॥ fight. Apli 3 By this hcat is explained • It is stated that the method of establis!", ing that smell is a natural quality may be analogously applied to heat as the characteristic of light (or fire) Thus analogy is to be regarded as holding good with respect to cold &c. as charcteristics of water &c. U i parafora Traj prezent BUATT I guest exafpuds sämpare/EZI परिब्दि समानासमानजातीयध्यायतकतथा गन्धो लवमित्पर्य भवति हि पायधी गन्धयत्येव थियेय गन्धयतीति तदेय समानजातीयेभ्यो जनावठभ्यो समानझालीये भ्यो गुणादिपञ्चभ्यो ध्यायतंक स्वाभाविक पपिया गन्ध पनि व्यवस्थितम् । गन्धस्य स्याभायिमत्वश्रयस्याएनप्रकारमुप्याताया तेजालनपतिदिशा। प्रादिनवये शेत्यादाप्ययमतिदेयो दृष्टय ·( 36 ) It is statel that the charactcristic of light for five) which consists of a hot feel is, like the characteristic of carth, not universally predicable of nater, &c. Y. तेजस उष्णता ॥४॥ Aph 4, Sleat is (the characteristic) of light Tho characteristic of liglit is examined. It is meant that natural beat is the characteristic of light Colour also, white and luminous, is implied U. Ilcat belongs to light alone not to aoy thing clse Therefore the characteristic of light cannot be universally affirmed of any thing olse. V. Cold tle chamcteristic of mister अप्सु शीतता ॥ ५॥ Aph. 5. Cold is the characteristic] of water, • Natural cold is the characteristic of water. Therefore it cannot be also universally affirped of the surface of stone, sandalwood, &c. By cold also its colour and taste are charactérised, and viscidily and natural Auidity are also implied U. * Coll belongs to water, not to any thing else Therefore the characteristic of light cannot be universally aflirmed nlso of tho surface of stone &c, inasmuch as its appearance there is communi. cated [ie not natural] V. पियीलवणस्येव उभ्यास्पर्शवत्वरूपतेजोलवणस्यापि न जलादायतिध्याप्तिरि- 'तेजोलक्षणं परीक्षते । स्थाभाधिययुष्णता सेजोलक्षणमित्यर्थः रूपमेय शुक्रमास्थ सुपलक्ष्यते ॥ तेजस एप उम्ता नान्येषामिति तेजोलवणस्य नातिथ्याप्तिरिति भावः। • स्यामायिकी शीतता अयां लमित्यर्थः । तथा च शिलासलयोखपडादी मातिव्याप्तिरिति भावः । शीततया उपरसावप्युक्तलतयो मे ससिद्धिकट्यत्यग्दोय लक्षति अप्सु शीतता नान्यति न जललक्षणस्य शिलासलादातिव्याप्तिस्तत्र शेयप्र. होतंगपाधिकात्वादिसि भायः ·( 57 ) Festence of tme अपरस्मिनपर युगपत् विरतिमितिकाललिङ्गानि ॥६॥ Aph 6 The notions of posteriority in relation to posteriority of simultaneity of slowness and quickness are marks of the exist ence of time · The particle rtr implying a kind of notion has relation to each individual word so that the meaning is that the conception of posteriority the conception of simultaneits the conceptio i of slowness and the conception of quichness are marks of the existence of time By posteronity in relation to posteriority we are to understand also priority in relation to priority The sense is thercfore as follows -if in relation to in old man between whose birth and the present time there is an interval of many revolutions of the sun we make 1 youth the term of relation a notion of priority is evolred and this must have some non co inherent cause In like minner of the old man be made the term of comparison with reference to the youth we shall find that a notion of posterionts is esolved Simultaneously means at the same time duncg the sime resolutions of the sun or during the same time other than a resolution of the sun with reference to such judgments as "They are born at the same trime They stund at the same time They make something at the sime time Rerolutions of the sun which bare not yet taken place are not thus determinant nor are those revolutions actually presented The substance then which determines such particular notions be cause otherwise they could not be produced is time U । इतिकारी ज्ञानप्रकारपर प्रत्येकमभिसम्बध्यते तथा चापमिति प्रत्ययो युगप दिति प्रत्यय चिमिति प्रत्यय विमिति प्रत्यय काललिङ्गानीत्यर्थ । अपरस्मिनपर मित्यनेन परस्मिन् परमित्यपि दृष्टश्य तनायमर्थ यदुतरतपनपरिस्पन्दनान्तरितजन्मनि स्थघिरे युवानमधि या पात्यमुत्पटाते तच्च परत्वमसमयायिकारणसापेक्षम् । एव स्थपिरमर्याध सत्या पनि अपरत्वोत्पत्तिनिरूपणीया । युगपदिति युगपज्जायन्ते युगपत् तिष्टन्ति युगपत फुन्ति इत्यादिप्रत्यपानाञ्च एकस्मिन काले एकस्या सूर्यगतो एकस्मिन मृर्पगत्यष्टिनकाल इत्यर्य न घाप्राप्ता एव मूर्यगतयायिशेणतामनुभजन्ति न च भ्यरुप पत्यासया र ता तस्मादेतादृििशष्टमत्यपान्ययानुपपत्त्या विशेषणप्रायस यदृश्य में कार ·( 38 ) Time an eternal द्रव्यत्वनित्यत्वे घायुना व्याख्याते॥ Bubutance Aph 7 Its substantialtty and eternity are explained by nir ' As the primary aernal atom 1s a substance because it posscsses qualities, and eterral because it 13 ? substance not inhering in any other substance (cp II 1, 12 & 13), so also is time U ' Time is, like the primary aernal atorn a substance becruse a subject in which qualities exist, and eternal because it has no parts V Unuty of time तत्त्वं भान ॥८॥ Aph 8 Its unity is explused loy existence • She sense is that time, libe existence, is one because the conception of quickness &c wluch are the marks of its existence, are in every case not pirticular, and because there exists no particular mark like that of the plurality of souls (op II, 1, 30) It may be objecter, Tune is manfold according to its division into moments, aggregates of two moments, hours, watches, days, days and nights, lunar fortniglits, montlis, se isons half years, years, &c, bow then can it be one ? This is no valid oljection, for the appear. । पया यापुपरमाणेर्गुणायत्त्यादद्वयत्यम श्रद्धय्यद्रव्यत्याच्च नित्यत्यं तथा काल स्थापीत्यर्थ ॥ 'घायुपरमाणोरिय कालस्यापि गुणायत्त्वाददव्यत्वं निरयपयत्याचित्ययमि स्या 'चिरादिप्रत्ययानां का लगानां सर्वाधिशेषादनेकत्ये ऽप्यात्मनामिय विशेषर्याल हाभायात सत्तायदेशत्वं कालस्येत्यर्थः । नन्येवं क्षणलवमुहूर्तपार्मादयसाढोरात्रपक्षमास ययनसवत्सरादिभेदेन भूयास' कालास्तत कथमेक इति घेच भेदमानस्य उपाधिनयि न्धत्यात तथा एक एय स्फटिकर्माजवातापिज्जादापाध्यपरागेया भिन्न इव भासत त थेक सय कालः मूर्यस्यन्दाटावच्छेदभेदेन तत्त्यकार्यावच्छेदभेदेन च भिन्न इव भासते इत्य भ्युपगमात् ॥ ननु तथाप्यतीतानागतधर्तमानभेदेन कालत्रयमस्तु धूयते हि काल्यमुपावर्तते । काल्यासिद्धिा इत्यादीतिचेव वस्तुसत्यागभावतत्पध्यतावच्छेदेन झाल्यव्ययधारात पेन हि वस्तुना य• कालो छिटाते स तस्य वर्तमान पत्यागभाधेन य कालो च्छि दाते स तस्य भविष्यतकाल. यत् प्रध्यमेन य कालो ज्वलिटाते 8 तस्यातीतकाल तथा चायच्छेदकत्रित्वाधीन कालत्रित्याध्यवहार॥

·( 59 ) ancc of a division is ciused by accident It is to be an lerstood that as one and the same crystal, by accidentally reflectiug the colour of China rose tipinja (Xanthochymus Pictoimus) &c, appears to be divided, so also time though one only appears, by reason of division muring the course of the sun &c, and the division marking the effects of such and sucli cause to be divided. It may be objected Yet time is threefold according to the division into, prst future, and present, for itis sarri in the Veda, The three times return The three times are unac complished, ic This is no valid olyection for the ordinary conception of time as threefold rests upon the distingusiung of things as antecedently non existent or potentially existent, and subsequently non existent ? e as having ceased to exist for the time occupied by & thing existent is its present, the time occupied by its antecedente non existence is its future, and the time distinguished by its destruction or subsequent conexistence is its past, so that the ordinary conception of time as threefold rests upon trinal nature of the distinction U Time a cause of non नित्येप्वभावादनित्येषु भावात् कारणे काला- ख्यति ॥८॥ Aph 9 The term time is applicable to a cause inaspruch as it erists not la eternal and exists ia pot eterual things The term time is applicable to a cause, the cause of all things produced The reason is stated to be that it does not exist in things eternal and exists in things not eternal For since the regard to eternal substances such as ether, there is no such notion eternal substances । कारणे सोयत्तिमत्कारणे काल इत्याख्या । तुमाह नित्येष्वभायात अनित्येषु भावादिति नित्यपु प्राकाशादियु युगपज्जात चिर नात क्षिप्रजात इदानों जात दिया क्षात राग नात इत्यादिप्रत्ययस्याभायात् नित्येषु घटपटादिपु पोगपट्यादिन त्ययाना भाषात अन्ययतिरेकाभ्या कारण काल इत्यर्थ न केवल योगपदादिप्रत्य याना मायात् अन्यायथ्यतिरेकाम्या कारण काल इत्यर्थ न केवल योगपादिप्रत्ययपलात कालस्य सघात्पत्तिमिमित्तकारणत्यम अपितु पुष्पफलादीना मन्तिमयान्तिकमाए यपादिसायलादेतदध्ययसेयम् ।।

·(60) as produced simultaneously produced slowly, produced quickly, produced now, produced during the day, produced at night whereas notions of simultaneity and the like do exist with regard to snl stances not eternal such as a water pot a piece of cloth &c., time is proved by 22 inclusive and an exclusive (I e by an affirmative and a negatie) argument to be a cause It should be un derstood that time is the efficient cause of all things produced not only in virtue of such notions as simultaneity, but also in virtue of the terms hibernal rernal pluvial &c, as applied to flowers fruits, &c U Erstence ol space proved इत इदमिति यतस्तद्दिश्य लिङ्गम् ॥ १० ॥ Aph 10 The mark pertaining to space that whence the knowledge arises that one thing is reinote or not remote fiom another Pertuning to spacem-belougiug to space causing us to infer the existence of space for that substance is spaco from whuci, with reference to two bodies in a determinate position and existig simultaneously, there springs the know ledge that one in which there is there the coujunction with more pumerous conjunct objects, is more remote than one in which there is covjudeuion with less numerous conjunct olject and that that body in which there are less numerous conjunctions of conjunct objects is more remote than that body 12 nlich there are more numerous conjunctions of conjunct objects For unless such a suistance exist there is pothing to account for the two bodies laving more or less numerous conjunctions with conjunct objects Unless this be accounted for there can exist no and such thing as the conception of each body so characterised, । विश इट दिश्य दिगनुमापकम दतो ऽल्पतरसयुक्तसयोगाययादिद घदुतरमयुक्त संयोगाधिकरण परम इताच युक्तमयोगभूपस्त्वाधिकरणाविद मयुक्तसगाल्योमस्या धिकरणमपरमिति मियादग्देशयो समानकालयो पिण्डयोथतो व्यायति मा दि fapor 10 ff AIST ZAHTU NUET BYTämrarnitur ar fuggota नायकमन्यदस्ति न च तदुपनयमन्तरेण सनभिष्टयुद्धि च सामन्तीण पात्यापा स्वयोमत्यति तदुत्पत्ति धिना दिशिष्टप्रत्यपध्यवहारी।

·ness (61) without such a polion a lughest and not highest (generic and specific] form of generality is impossible, but if that were impossible there would not be, as there actually are cognitions speculative and prac tical characterised by such generality U 1 The words near or remote are to be supplied after one thing from another The mark then of spice is the conception of local ..contigunty or remoteness according to which we know that one thing is far from or near to another Spree therefore like tune, is proved to exist inasmuch as it is tuat ia which conjunction takes place and the pot inberent cause of local propinqmty or remote Space moreover, though one being divided according to difference of concomitants gives rise to the common distinction of erst &c The quarter adjacent to this concomitrat i e to the mountain behind which the sun rises is the east 1 hat which is remote from this mountain is the rest The region adjacent to mount Meru 13 the north That which is remote from mount Meru 19 the south inat which is adjacent to the mountun behind which the sun rises and remote from mount Meru is the south east. The region remote from Meru and remote from the mourtria behind which the sun rises is the south west That which is adjacent to Meru and remote from the mountain behind which the sun rises is the north west That which is adjacent to Meru and adjacent to the mountain behind which the sun rises 18 the north-east. That in which the conjunction takes place which is produced by the conjunction of soul with requitative efficacy and - इत इमिति परमपर पति शेप तथा चास्मादिद दूरम अस्मादिदमन्तिमिति देशिकपरत्वथुद्धिर्यतस्तादृश दिग्लिङ्ग तथा च फालवत् देशिपरत्वापरत्वासमयापि कारणसयोगाश्रयता दिक सिध्यति सा च स्कापि उपाधिभेदात प्राध्यादिश्यवहार उपाधिश्च तदीयोदयगिरिनिहिता या दिक सा तदीयप्राची तदीयोदयगिरिव्यवहिता तु तदीयप्रतीची सदीपसुमेरुसनिरिता या दिक सा लदीपोदीची एव सुमेरुध्याहिता पायाची उदयगिरिदिक्षिता सुमेरुसहिता आग्नेयी सुमेरुध्यहितोदगिरिप्यारिता च नती सुमेरुसनिहिता उदयगिरिष्यद्धिता च वाययो मुमेस्सनिहिता उदगिरि सज्ञिक्षता च ऐशानी अदृष्टयदात्मसयोगजन्याग्निक्रियाजन्यसपागाश्य ऊर्यम् पतन धान्यसयामायय अध" ·by the nites of fire is above, that in which the conjunction caused by filling takes place is below y Sy ace au eternal दृश्यत्वनित्यत्वे घायुना व्याख्याते ॥ ११ ॥ sultatce Aph 11 The substantialty and eternity (of spice) are explied by air " It is a suustance because possessed of attributes and eteraal because it has no substratuin (cf II 2 7) U तत्व भावन॥ १२॥ Apk 12 Its unity (is explained] by existence * The unity of space like that of existence is proved by its having a not particular mark and by the non existence in it of a particular mark From this ity individual unity may be inferrcu {cf II 1 31) V कार्यविशेषेण नानात्वम् ॥ १३ ॥ Aph 13 Its liversity is caused to be conceived) by the dif ference of its effects * It us explused why, vybereas space is one only there 19 the practical assurance of east, &c Its diversity, the common diversa conceptions of east dc, is caused by the difference of its effects, the accidental qualities of produced bodies But in reality space is one only v wifestmgagårgfuvar natur mat er 28 u Aph 14 space is regarded as) east because of a past future or present conjunction of the sub 2 गुणवत्याद दध्यत्वम अनाधितत्याच नित्यमित्या दिलद्गाविशेषाद्विशेलिहाभाषाच्च मनायदेकत्व तटनुषिधानादेकपपतयम् । fry parisfa vienfenyttguutaafe i trafaiza FRONTEUTOZ fu Alpa manfarinary ann a föld ·is east (63) | The east [prachi] is so called because the sun moves {anchatı] forward [prah) there Accordingly the space in which conjunction first takes place of the sun in its course from east to west of Meru whether su li conjunction be past future or present Mention is here made of these three divisions of time, which rest upon the division of human observation One inan has the practical assurance what this is the east because the conjunction of the sun in the orient first took place yesterday Another lips the notion of the east from observing that the conjunction of the sun in the orient will first take place tomorrow Another has the notion of the east from observing that there is a present conjunction of the sun now taking place in that quarter V तथा दक्षिणा प्रतीची उदीची च ॥१३॥ Aph 15 So likewise [space is regarded as] south, west and north * In like manner the practical assurance of the south arises from past future or present CODjunction of the sun with the moun talus &c in the southern quarter So also the notion of west and north may be analogously accounted for U एतेन दिगन्तरातानि व्याख्यातानि ॥ १६ ॥ Apb 16 By this (similiarly) the intermediate divisions of space are explained • The potion of the south east quarter arises from combining प्राक अस्या सविता अञ्चतीति प्राची तथा च यस्या दिशि मेरुप्रदक्षिणक्रमेण भमत प्रादित्यस्य प्रथम सयोगो भूतपूर्वा भविप्यन वा भवन या दिक प्राची अत्र पुरु पाभिसन्धिभेदमारित्व कालत्रयोपवर्णन भति हि कस्यचित् पूर्वेयु प्रातरस्यादिशि दित्यसंयोग प्रथम वृत्त इतीय पाचीति प्राचीव्यवक्षार कस्यचिदपरदारस्या आदित्य सयोग प्रथम भाषीभिसन्धाय प्राचीव्यवहार कस्यचिदिदानी अस्या धादित्यसयोगो भवनस्तात्यभिसन्धाय प्राचौव्यवहार। तदेव दक्षिणदितिनगादिना सहादित्यसयोगाभूतपूर्वाभविष्यतो भूताद्वा दक्षिणाय्यरहार एव प्रतीच्युदीच्योरप व्यवहार उनेय । * प्राचीदक्षिणयोर्दिशोलतणसाकुर्यण दक्षिणपूर्ग दिगिति व्यवहार एव दक्षिण परिचमा पश्चिमोत्तरा उत्तरपूर्वत्यूर्ध्वम एते चादित्यसयोगा येन विभुना दय्यणोपनी पन्त मा दिगिति कणाटरहस्ये युत्यादित विस्तरत।

·tho characteristics of the castern and southern quarters So also the south-west, and north-east may be inferred It is cxplain. cd at length in the Kanada rahasya that space is that by which, as av eternal substance, these and other conjunctions of the sun are runnifested U सामान्यप्रायवाहिशेणाप्रत्यवाद्विशेषस्मृतेश्व Nature of doubt. सराय: ।।१०॥ Aph 17 Doubt (arises) fion perception of a general, non perception of a particular, and remembrance of particuliarty Doabt arises from perception or knowledge of a general i e of it common roperty, from non perception or ignorance of a par. ticular included 10 one of two alternatives, and from remembrance or hnowledge of two alternatives. With reference to doubt therefore, the cause is knowledge of a common property, absence of certainty as to something comprised in one of two alternatives, and kuowledge of two altervatives ,The word and impltes the addttion of knowledge of a non general property, and of opposed pro. positions, which are mentioned in the Nyága Aphorisms V दृष्टन दृष्टधत ॥ १०॥ That which is seea, and that which was formerly scen [nre causes of doubt } Douot 18 twotold that wluck has an external and that । सामान्यस्य साधारणधर्मम्य प्रत्यात भानात् विशेषस्य एककोटिथ्याप्यस्य अप स्यक्षात प्रज्ञानात मिशेपर कोटिद्वयम्य स्मोजानात सगयो भवतीति शेप सियाच संशय प्रति साधारणधर्मज्ञानम एकमोटिव्याप्यनिश्चयाभाय कोटिपज्ञानञ्च हेतुरि त्ययं चकारात न्यायमूत्रोक्तयो असाधारणधर्मज्ञानप्रतिपत्तिवापयज्ञानयो. सहए। विविध भयो यतिपयको अन्तर्विषयकश्च पहिर्विषयको वि दृश्यमानधर्मि को दृश्यमानधर्मिकरच तत्र दृश्यमानर्धामो यथा ऊर्ध्वयविशिष्टस्य मिशा दर्शनात प्रय स्याणु पुरुवा ति अदृश्यमानधर्मिको यया अरण्ये झाटायरित गोगश्यादिपिराई घिमात्रदर्शनात अप गोर्गवयो वेति प्रस्तुतस्तत्रापि विपाणर्मिक पय सन्देश दिया यमिद सम्बन्धि गवगमयन्धि यति थियणामात्रानु विध्याभिधानम यत सामा स्यमय दिनुस्तुदनेकत्र दृष्ट सगायक्रम घेत्र धर्मिणि या दृष्ट सशपरित्यत्र प्रथमा विधामा दृष्टमूर्धत्य सरायहेतु तेन दृष्टाभ्या स्थाणुपुष्याम्या तुल्य वर्तले युरोवर्तते यस्य तदहष्ट संपरेरित्यर्थ ॥ Anth 18 ·( 6 ) nylatch 1 as an internal object That again winch has an external ohject relates to something of vhich the properties are percensed, or to something of which the properties are unperceived That which relates to something of which the properties are perceived, is such as when on seeing & determinate object and hav. ing tallness 25 an attribute the doubt arises whether the ob ject be a post or a man. That which relates to an object the pro perties of which are not perceived is such as when on seeing merely the horns belonging to a cow gayal or other adımal in forest where it is concealed by the intervention of bushes &c the doubt auses whether it be a cow or n gayal But in the latter case the doubt really relates to the quality of the horn whether the born belong to a cow or to a gayal and consequently the statement of this distinction is due merely to a refinement of language The general [i e common property] which is the cause of doubt gives rise to doubt either when observed in several objects or in one The first statement is therefore explained in this aphorism Height perceived is (in the former case) the cause of the doubt The height that is to say, which is percen ed in a present object and which belonged equally to a post and to n man previously seen is the cause of the doubt U यथादृष्टमयथादृष्टत्वाच्च ॥ १८ ॥ Apb 19 That which is perceived in a certain ay (15 a cause of doubt] because it is (at another time] perceived not in that way That which is seen in a certain way, gives rise to doubt by reason of its being perceived not in that way Tor instance Chaitra being seen in a certain manner with hair is at another time seen not in that manner but without hair When in the course of । अपयादृष्टस्याटेतोर्यथादृष्टमपि सशायक यथा चेत्रो यथादृष्ट' केशवान का लान्तरे यथादृष्ट केधिनासतो दृष्ट इत्यर्थ । फ्रमेण तत्रेय घेत्रे यस्वायत्तमस्तके दृष्टे सति भयति सरायश्चेत्रोऽय सकेयो निको येति तत्र हि चैत्रत्य समानी धर्म सशाय क स चेकत्रेय दृष्ट इत्यभिन्न एय धर्मिणि दृष्ट सायहेतु ॥

·( 60 ) time Clafra 13 scen with 1 18 head covered with his girments doubt arises lether tlns Cliartra lase Lair or no In this case tho being Chaitra 19 a common property which gutes rise to doubt and thus cominon property is seen in one object The cause of the doubt therefore ng feen in one unduuded abject U It is stated that a property may exist under two alternativo conditions in one object. For af Chaitra be seen with his head muftled up a doubt arises whether ho have hair or no and the cause of this doubt is the knowledge of the notion Chaitra ac companied by the notion of hair or of the absence of hair V विदा अघिदयातश्च मशय ॥२०॥ Aph 20 Doubt also (arises) from knokledge and want of laowledge • Internal doubt is produced by knowledge and thic want of knowledge For instance no astronomer predicts truly and pre dicts untruly eclipses of the moon de Accordingly a do ibt arises in his mind as to his knowledge whether it be correct or not Or hnowledge is sometimes science and sometimes not science wanting demonstration, and consequently a doubt arises vith respect to something whether 120much as it is known it exists or not v Hugur af staz Aph 21 The object which is apprehended by 1 caring is sound * It is now estal lished by means of a definition that sound 18 एकत्र कोटिद्वसहरित धर्ममार । भयति दि प्रायशिरसि चत्र अप केशवान fra trafzyna aptusa TEHIhrefa FITTA U " प्रान्तरमशयो हि विद्या विद्याभ्या भवति पथा मोतिक सम्यादिति च न्द्रोपरादि असम्यापि तत्र स्वजाने संशया ऽस्य जायते सम्पादिष्टमसयति पढा ज्ञान दि क्वचिद्विदया क्यलिविया अममा भति तथा च आयमानत्वात अदिदममा द्वेति माय नायत इदानी शब्द र्मिण लक्षणमुरणेन व्यवस्थापति । प्रोत्रेण गृह्यते ऽसो अयणे पिन्द्रचन्यताविकप्रत्यय प्रत्यर्थ शिष्टत्वादेरपि तादृयत्यादर्थ ति जातिमान 1 ·(67) possessed of prop zties It is apprehended by hearing, that is, is an object of ordiurry perception produced in the organ of hernog The notion of sound, being of the same kind, is an object, and 1s therefore a class The full definition, then, of sound is that it is a class included in the notion of 1 quality which exists as the object of common perception produced in the organ of hearing V Doubt with respect तुन्यजातीयेप्वर्थान्तरभूतेषु विशेषस्य उभयया to sound answered दृष्टत्वात ॥ २२ ॥ Aph 22 Since the particular (class of sound) is perceived both in thiogs homogeneous and in things heterogeneous (a doubt anses with respect to it] ! . A doubt arises with respect to sound' is to be supplied, and by sound' must also be understood the notion or class of sound and the notion of its being apprehended by the organ of hearing Siace, then the exclusion of particularity or difference of sound is perceived in things homogeneous, i e in the twenty three qualities, and in things heterogeneous 1 e. u substances and actions, sound gives rise to a doubt respecting itself, whether it be a quality, a substance, or an action U · Some hwe maintawed that, inismuch as there exist zames and notions of low and loud sounds, sound is a substance The refutation of this opinion is here commenced. Since there is per- इति तदर्थस्तथा च प्रवणेन्द्रियजन्यलोकिकप्रत्यक्षविषयत्तिगुणत्वव्याप्यजातिमत्वमेध शब्दलनण पर्यसितम । । शब्दे सशय इति शेष । शब्दे शब्दत्य योत्रमाहत्व चोपनपते तव तुरडा तीयेपु त्रयोपिशता गुणेषु अर्थान्तरभूतेषु द्रव्येषु कर्मसु च वियरस्य याने उसा उभयत्र दर्शनात शब्दो कि गुण द्रय कर्म ति सय जनति । वित्तु मूक्ष्म शब्द महाञ्छब्द इत्यादिप्यमहाराष्ट्रास्त्र व इमारतमा निराकर्तुमारभत ! शब्दे गृह्यमाणस्य शश्वत्वाशिमय तुराज से मदर की विशतो गुणेषु प्रान्तरेषु द्रव्येषु कर्मसु च उभा उभइनन निदिन तदभाववत्तया निश्चितेषु च अदृष्टत्वात शन्दो टन देकर रति पुरया च निश्चितोभयकोटिमवारतत्वासाधारणलदबहन मान ताह शमशय जनयतीति भाव प " - ·(68) ceived no particnlarity in tho nature of Round apprehended in sound, both in the twenty-three things homogeneous, i e, in the qualities, colour, &., and in things heterogeneous i. e in substances aod actions, which are distinguished by belonging to the class substarco and other classes, 'a doubt arises'--for these words aro to be supplied whether sound bo a substance or do. The knowledge of the existence in the nature of sound of particularity, in the form of - exclusion from that of which both alternatives are distinguished, gives rise to such a doubt V. एकद्रव्यत्वाव द्रव्यम् ॥ २३ ॥ Aph. 23. Since it inheres in one substance only. (sound) is. not a substance. " That of which one substance is the substratum, inheres in one substance only Inasmuch, therefore, as no substance has only one cause of inhesion, sound, since it differs in properties from substance, is not a substance. U. • The opinion that sound is a substance is bere rejected Sound is not a substance, for it inheres in one substance, í e. resides in one oply; whereas it is well known that no substance abides 10 onc other substažce only. V. arfa parang arala 11 78 Aph. 24. Now is it an action, for it is invisiblo. • Sound is not an action, for the perception of which sound is the object is not visual, i'e is produced by some other external or. gan than the eye. The class sound, therefore, does not belong to 'एफ द्वयं समयि यस्य तदेकद्रव्यं दध्यञ्च किमध्येकद्रव्यसमयायिकारणकं न भयतीति द्वध्ययधम्यवायं शब्दो व्यमित्यर्थः। दानों सदस्य व्यत्य निरति । शठो न द्रव्यम् एमध्यत्यात एकमात्रा- प्रितत्यात न होगमात्राश्रितत्यं किमपि द्रश्यं प्रसिष्टम् ।। प्रत्ययस्य शब्दयिषयमस्थाचानुषत्वात चतुर्भिनहिरिन्द्रिपजन्यावादित्यर्थः नया च राष्टस्य न कर्मपत्तियानुपप्रत्यक्षासिज्ञातित्यास रसत्यादिवदिति भावः । . + ·(69) action, because like the class taste &c it exists as a class not included in thugs visually perceni ed U गुणस्य सतो ऽपवर्गः कर्मभिः साधर्म्यम् ॥ २५ ॥ Aph 25 The transiency of [sound) which is a quality, is a property common also to actions It may be objected that sound 13 an action, since like throwing upwards &c it comes rapidly to an end The answer is as follows -Tranelency is rapnd destruction This in the class quality is dependent, lihe qualities (such as pleasure and pain, and the lihe], on rapid occurrence of being and ceasing to be It 13, therefore, only a property common also to actions, but not the whole essence of action Rapid destruction, which you advance as an argument, is found in other instances besides action, as is shown by the conception of duality by pleasure and paw, &c U सतो लिङ्गाभावात् ॥ २६ ॥ Aph 26 Since there is no mark of [sound as] existing [before utterance, it does not so exist] * Meeting the objection --Let it be allowed that sound is a quality, yet it is not . mark of the existence of ether , for at would justify the inference of the existence of ethier, only if it were an effect of ether, whereas it 13 eternal its occasionally not being observed being due to the non existence of something to make it known, it is stated If sound existed previcusly to its मनु शब्द' कर्म प्राशुतरविनाशित्यात उत्तेपणादिदिति चेदवार । अपर्या, श्राशुनाश स च गुणत्ये ऽपि द्वित्यादिवदाशुभाषिनागकसविपाताधीन प्रति कर्मभिः साधम्माप्रमस्य न तु कर्मत्यमेव त्वदुक्तरेतारागुतर्रायनाशित्वस्य द्वित्वज्ञानसुखदुःखा दिभिरनेकान्तिकस्यमिति भावः ॥ ननु सिध्यतु शब्दो गुणस्तयापि नासायाकालिगम प्राकारा दि सदा ऽनुमाए येत् यदि तस्य कार्य स्यात किन्तु नित्य एवाय कदाचिदनुपलम्भस्तु व्यञ्जमाभाव प्रयुक्त प्रत्यारागह। दि हि उच्चारणात् प्रागू शब्द सन स्यात तदा सतोय लिङ्ग प्रमाणान्तर स्यात् न चावणदेशाया शसत्त्वे प्रमाणमस्ति तस्मात कार्य स्वाय 1 प्या इति॥

·( 70 ) utterance there would be a mark or another proof of it as an exist ing thing There 19 no proof of sound in the case of its act being heard It is not therefore manifcsted as pre exrstegt Tho doctrine of the Mimánsakas that sound is not produced but cternal, but that it is sometimes uppercensed beciuse there 19 nothing to make it knowo 19 rejected Because there is no mark of sound as existing means because there exists do proof establish ing the eternity of sound नित्यधयात् ॥ २० ॥ Aph 27 Stace (sound) differs from the eternal (it docs Dot exist previously to utterabce) A difference is perceivel betweco sound and the eterna) For it is inferred by wat is spoken that Chartra Maztra and others exist even when conccaled because Chaitra sperks but it 19 noi er oferred from that which is made koossa 28 a water pot and the liko that that which makes hoona such as a lamp and the like exists. Therefore sound 18 produced but not made known as previously existont U · After the statement of tie absence of a proof a proof of the contrary as stated. Sound 18 not eternal because it differs from the cternal 1 c because it ceases to be for that it ceases to be is V cstablished by the evidence of sense अनित्यश्वाय कारणत ॥२८॥ It is not eternal for it bas a cause Aph 28 I TEST Sara Fanny FaA VO Fifazoram ap 2255 ayatafa मोमासकमत निरस्यति । सता नित्यस्य शब्दस्य सिगरभावात शनित्यतासाधकामा याभावादिति फलितार्य। ' नित्यैन महास्य शब्दस्य वैधर्मामुपलभ्यते यतश्चेत्रो धत्तोसत्रारती पित्र मेवादियचनेनानुमीयते न च यजम प्रदीयादियोन घटादिना चिदनुमीयते । स्माज्जन्य एघार्य न ध्या इति भाव। ' ATVETTURA TURARTE I FARURIA Fatiferam za na FORTR muaferratafa ATAR ·(71) Because its production from a cause is observed, is to be supplied for a sound is observed becoming manifest by the conjunction of a drum aud drumstick, and the like It is, therefore, not eternal, because it is produced. Or 'for it has a cause' implies that the reason is that it possesses a cause U. Sound is not eternal, because it has a cause. For eternal things have no causes V न चासिद्ध विकारात ॥ २६ ॥ Apb 29 This is not unproved by change * It must not be argued that there is no proof that sound bas a cause, since, inasmuch as it is loud or soft, a change 18 perceived. For a loud or soft sound is perceived in consequence of the hardness or softness of the beating of a drum with a drumstick, and the like But the loudness &c of that which is manifested, is not dependent on the loudness &c of that which makes knowa. From its cause or change, therefore, it is inferred that it is produced, not that its existence is made known U That sound has a cause is not disproved by its change or existence as loud, soft, &c For in the absence of hardness or softness in the beating of a drum with a drumstick and the like, there कारणात उत्पत्तेदृप्टत्यादिति शेपः उपलभ्यते विभेरीदगडसयोगादिभ्यः प्रादुर्भयन शब्दः तथा चोत्यत्तिमत्यानित्यो ऽयमिति यद्वा कारणत इति कारणवत्त्वहेतुमुपलक्ष. - 1 यति ॥ शब्दे नित्यः कारयातः कारणयत्त्वादिति यावत् न द्वि नित्यानि कारणवन्ति भयन्ति इत्यर्यः॥ शब्दस्य कारणवत्त्वमसिमिति न वाच्यं तीव्रमन्दादिभावेन विकारस्य दर्शनात् भेरीदण्डाभिघातस्य तीव्रतथा तोगस्य मन्दतया मन्दस्य शब्दोपलम्भात् न भिव्यजा कतीयत्वाटयाधीनो ऽभिव्यातीयत्वादिः तथा च कारणतो विझारादनुमोयते नन्यो sय न त्वभिव्या इति । शष्टस्य कारणवत्त्वं नासिद्ध विकारात तोवमन्दादिभावात् न हि भेरीदराडा भिघातस्य तीवमन्दादिस्वाभाये शब्दस्य तीयमन्दादिमायः केचिदुपभ्यते नाप्यभि- ध्यकस्य तीवमन्दादिभावेन शब्टे तीधमन्दादिभावो भवितुमर्हति श्रतो भेरीदण्डा- टभिघातादिरकारणजन्यत्वं शब्दस्याकामेनापियाच्यामिति नासिद्धिरिति भावः॥

·5 - (72) could not be observed to exist loudness or softness of sound. It is impossible tbat loudness, softness, &c. should exist in sound as a consequence of the loudgess, softness, &c. of that which manifests it, It must therefore be admitted even by an opponent that sound is produced from a cause, this cause being the beating &c of a drum with a drumstick, &c. V. अभिव्यको दोपाल ॥ ३०॥ Aph. 30. Since in its manifestation there would be a defect [sound is not manifested] ? If sound were manifested, an unalterable relation of evolvent and evolute in things co-extensive and apprehended by the same sense would be wrongly conceived to erist. But no such unalterablo relation is observed to exist among such objects. If this be bot assented to, it will follory that when one letter (as la), is manifested, all letters will be manifested The objection that 'an unalterable relation of that which manifests and that which is manifested is observed to exist between the existent, a man, and a Bralinan, which are co-extensive, and are manifcsted according to their diverso natures, places, and origins is zoralid For they are not co-extensive, for the extension of the human and the Brakmanical, is not so great as that of the existent. U. संयोगाद्विभागान शब्दाच्च शनिष्यत्तिः ॥ ३१ ॥ Apk. 31. Sound is produced by conjunction, disjunction and (other) sound. By conjunction--by the conjunction of a drum and drum. शब्दस्थाभिव्यक्ती समानदेशानां समानेन्द्रिपप्राधाणां प्रतिनियतथ्यमय- नावं देश on जन सामानां प्रतिनियतथ्याजकल्यात्यं कधिष्टम् अत्र यदि सदा न स्थीक्रियेत सदा ककाराभिव्यक्ती सर्यवाभिव्यक्तिप्रसः । ननु समानदेशाना- मपि सत्वनरत्यमारणत्वानां स्वरूपभेदसंस्थानयोनिय्यद्गनां प्रतिनियतथ्यजस्यमयं दृष्टमेति धेव तेमा समानदेशत्याभावात न हि यायत देश सत्यस्य सायानेश ना. RETUTAON OTR संगमात् मेरोगादिसंयोगात विभागात यंशे पाटपमाने सत्र योगरतावना 1 2 ·(73) stick and the like By disjunction—10 a bamboo when being split, for in this case conjunction 13 not the cause of the first sound for no such conjunction exists, and consequently d sjunction of the two pieces of bamboo is the efficient ciuse and the non coipherent for cxtrinsic or immaterial) cause is the disjunction between the piece split off and the cther Wlren sound 18 produced at a distance on a lute &c. it is propagated by continual reproduction till arriving at that space in ether which is limited by the outer ear it is percen ed Sound therefore is produced also from sound U लिङ्गाच्चानित्य शब्द. ॥ ३२ ॥ Aph 32 Sound is pot eternal because of its mark Articulate sound is not eternal because thougl constituting a class it is apprehended by the organ of hearing as in the case of a lute &c U Object ons of the Alimansakas द्वयोस्तु प्रवृत्त्योरभावात् ॥ ३२ ॥ Aph 33 But (were sound quickly destructible] the activeties of two would not exist * The objection of a Mimánsaka is stated Of two of teach er and pupil -- the activities--the activity of the teacher in teach ing and of the pupil in learning-would not exist would follow to be non existent Since such expressions as The teacher teaches - दास्य शब्दस्य कारण तदभावात् तस्मात घयदलद्वविभागो निमित्तकारण दलाकाश विभागश्चासमवायिकारणम् । यत्र च दूरे वीणादावुत्यन्त्र शब्द' तत्र सन्तानक्रमेगा उत्पटामान शब्द कर्णशकुयल्यच्छिन्नमाकाशदेशमासादयन महते तेन शब्दादपि शब्द निप्पत्तिरिति॥ वर्णात्मक शब्दोऽनित्य नातिमत्त्येति पौत्रयाहत्यात वीणादिध्यनिवदित्यर्थ ॥ 'मीमासक प्रत्ययतिष्टते । द्वयोर्गुरुशिष्ययो प्रवत्यो गुरोरध्यापने प्रति शि प्यस्य तु अध्ययने तयोरभाधात् अभावप्रसङ्गात गुरु शिप्यान येदमध्यापति शिष्येभ्यो वेट ददाति इत्यादियाक्यानामैकार्थत्यानुभवेन अध्यापन दानमेव तथा च शब्दस्यागु विनाशित्य तस्य दानप्रतिपयोरसम्भवत्वात अध्यापने अध्ययने च प्रवृत्तिन स्यात प्रत शब्दस्यावश्य स्वैये स्वीकार्य नाशकानुपलव्धेश्च समाशे प्रमाणाभावात तायत् काल स्थिरञ्चन क पश्चानायियति इति न्यायेन नित्यतेष फलितलि भाय ॥

·Apk 34 (it) liis pupils tic Veda, and Thic teacher gives his pupils the Vcda, arc rccogui-ed to be identical in écnnc, terching is pothing else th272 giving A4, therofore, if sound wors sanidly destructible it would be impossible to give and receivo it, there would exist no actrity in relation to tcrciiing and learning, the permanency of sound must, therefore, le almitted It also follows from the abence of a proof of destruction of sound, to destroying agent being obscrved. The eternity of sound is also established by the argument. It has so long existed, who sliall destroy it after this? V. HUMIZII 3811 From the word 'first' [it follows that sound is cternal.] "The eternity of sound must be clinitted, Inasmuch as 10 the Vedic text, "He thrice recited the first, and thrice the last," it is affirmed that the first and last texts recited at the adding of fuel to the sacred fire were thrice pronounced; for to pronounce them tlirico would be impossible, unless sound were cternal Therefore its cternity is established according to the argument presiously cmployed V. paragiutato II 391 Apb. 33. Also from the existence of recognition "The permanence of sound vecessarily follows from the castence of recognition or recollection. Such recognitions as that Blaítra is reading tho sampe verse as Chartra read, or that this is the same letter he, would be impossible unless sound Tere permanent. V. " Tz farcuraging FT: STATHRITE FREE TRIG A var प्रथमोजमयोः सामिधेन्योः बिरुच्चारणस्य विचितत्यात न दि स्थयमन्तरे त्रिच्चारणं. Analfa gärnün farintar: ferrat: * शब्दस्याघ्रम्यं स्यैर्य सम्प्रतिपने प्रत्यभिज्ञाया भायात् सत्यात या ग्लोकश्चत्रण • चठितस्तमेव मशः पठति स एवार्य इत्यादि प्रत्यभिज्ञाशष्टस्य स्थिरतामन्तरेणानुपपata wra: 1 ·tions answered (75" M maosaka gobjec सन्दिग्धा सति बहुत्वे ॥ ३६ ॥ Aph 3G A plurality existing [these arguments] are doubtful 'A plurality diversity and non permanency existing in the particular motions of the limbs in dancing and the lihe teaching learning and recognition are obsersed to exist in regard to them Therefore tcaching &c tbe arguments or middle terms for the per manence of sound are doubtful, that is undistributed. For otherwise from such observations as He learns dancing He dances thrice latra is performing the same dance as was performed by Chaitra , permanence would be proved similaily of all these actions V सख्याभाव. सामान्यत ॥३०॥ Aph 37 The existence [in sound] of number [1esults] from generality * It may be said There are fifty letters texts of eight and tests of three syllables and the anushtubh metre of eight syllables How if letters be not eternal can they be infinite according to diversity of utterance? The reply is as follows Tl e existence of number i e of the numbers fifty and the lihe results from univer sality from the letters La ga &c existing as classes Though there be an infinity of the letters la &c the things belonging to the class ha ga &c exist as fifty or three or eight just as substance quality &c exist as nine or twenty four in virtue of a division of that which is included in the class U । नृत्यादीनामद्रियाविशेषाणा बत्तुत्वे ऽपि नानात्वे ऽपि प्रस्येये ऽपीति यायत सति अध्यापनाभ्यासप्रत्यभिज्ञाना दर्शनात अध्यापनाया स्यैर्य साध्य सन्दिग्धा अने कान्तिका नृत्यमधीते विर्नत्यते यदेव नृत्य घेत्रेण रुत मैत्रस्तदेय करोतीत्यनुभवस्य सर्व सिद्धत्वादित्यर्थ ॥ ननु पञ्चाशद्वणी अष्टाक्षरो मन्त्र अक्षरो मन्त्र अष्टानरो ऽनुष्टुवित्यादिसख्या कथ वर्णानामनित्यत्व उच्चारणभेदेनानन्त्यसम्भवादित्यत श्राह । सख्याया पञ्चाशदा दसख्याया भाय सम्भाव सामान्यत कत्वगत्वादिजातित इत्यर्थ ककारादीनामा नन्त्ये ऽपि कत्यगत्वाटारछिन्नानपञ्चाशत्त्व त्रित्यमष्टत्य या द्रव्यगुणादीनामान्तर्गणि कमेटेन नयचतुधितित्यादिदित्यर्थ । .

·( 78 ) mare and the like are employed Now, that in aluch this uni schil cogmton resides an i wloch cm;loys for its tastruments the o'factory and other orgaus is the soul U सो ऽनपदेशः ॥ ३॥ Aple 3 Titit 18 au jasalı argument (which affirms that scasıblo cognition is an attribute either of the body or of the sen- $64) In anticipation of the objection Lnt the body or the or gans of senso lo tint in which cogution resides, for, these being both more manifestly related to cogation than their negations are wby slould wo inngine any other cognisiog sulject ? For conscious nesg 19 an attribute of the body being like its colour, &c., one of its and the simc may be said to be the case with regard to the organs of sense as attributes amit as stated that this is an invalid argument, 2. e. the appearance of an argument, inasmuch as the middlc term bowg undistributed it 23 2» uncertain that cognition 13 the effect of the body or the senses, as tlırt knowledge of an object as generated by the lamp [by the light of which it is secp] O · That the argument to establish the existence of cogation ju the body-s a fallucious argument--the mere appearance of an argument For 2 water pot a pece of cloth and the like do not in virtue of being effects of the body reside in the body It cannot be prosed that cognition exists in the body, for this would be у a violation of the argument just stated CIUITIRIZ 11 8 16 Because there is unconsciousness in the causes effects, Aph 4 TifaTaTTO O ATITI SE wide afa aguarrera व्यतिखयो स्फुटतरत्या कि तदन्यायपनया तयाहि चैतन्य शरीरगुण तत्कार्य त्यात तपादियत एमिन्द्रियगुणत्योणि याच्यामित्या राष्ट्याह। अपदेशो हेतु सदामा सो उनपदेश तथा तत्कार्यत्य प्रदीपजन्यादानकान्तिमत्यादनपदेश इत्यर्थः । 'स देशतित्वसाधणे हेतु' श्रमपदेश इत्याभास देवकार्य यस्य घटपटादे सत्त्वेन तत्र देवाश्तित्वाभायात उक्तहताभिधारा प्रसिद्रदेवत्तित्वसिद्धिरित्यर्थ ·(79) 'It is meant that cognition conot reside in the body or in the orgnus of sense because of the unconsciousness or absence of consciousness in the causes or constituent parts, of the body, such as tho hands, feet, Lc. It is observed that the particular qualyties of earth and the other substances are determined by the previous qualities of the cause of the substances In like minner of there existed consciousness in the causes of the body, it might possibly exist also in the body itself But this is not the case Should it be urged that consciousness must also exist in the .constitutive portions of the body, it may be denied on the ground of the want of unanimity which would ensue, for unanimity 13 verer observed between many sentient beings (whereas it is observed in the actuds of the body) Moreover were the hand for instance cut off, there would be no recollection of that which was experienced at the amputation according to the maxim One does not remember that which 13 experienced by another Again when the body per ished there would, as a consequence be no fruition of the results of injuries and the like done thərcio for Vatra does not experience the results of the evil done by Chaitra and actions would nccordingly be lost, and there would come to pass events not determiged by former acts U कार्यप जानात ॥५॥ Beenuse there would be consciousness in the effects. Anticipating the objection that cousciousness exists in a mi । शरीरकारणाना फरधरणादोना तदनययाना या अज्ञानात जामशून्यत्यादित्यर्थ पपियादिविशेषगुग्णाला दि कारणगुणपूर्वरुता दृष्टा तया घशरीरकारण पदि ज्ञान स्यात्तदा शरीरे पि मम्भाध्येत न घेयम नन्यस्तु शरीरकारयोप्यापि चैतन्यमिति चैत्र ऐफमत्याभायप्रसङ्गान न हि यष्ट्रना चेतनानामऊमत्य दृष्टम फराळेनानुभूत स्कर छेदे ऽस्मरगाप्रसद्गात सतो नान्यदृष्ट स्मात्यन्य प्रति किश्व शरीरना सकतहिमादि फलानुप्रभाप्रसनात न हि धेत्रेण कृतस्य पायस्प फन मेरो भर ततश्च सतानिरक साभ्यागमश्च स्यात्। मनु गरकारणेषु मुममा ज्ञानमस्ति शरीरे तु स्कुटमतो ना झारगुए पूकता म सेक्रमत्यानुपतिरित्याराहगाह । यदि तु शरीरमनकारणेषु परमाणुउ चेतन्य Apu 5 ·( 80 ) nute degree in the causes of the body, aud is maaiſest in the body, and that there is not therefore the ab«ence of a prior esistence of the quality in the causes, por the impossibility of unanimity, it is stated that if consciousness existed in the atoms which are the primary causes of the body, it would exist also in the water-pots and Jika products or effects which derive their origin from it; and also consciousness would exist in products such as water-pots and the uko, because the particular attributes of the carth pervade all terrestríni existence But consciousness is not observed to exist in these product& U. qatala I EI Aph. 6. And because it 19 not known [that any minute degree of consciousness exists in products of matter) In anticipation of the objection that consciousness may exist in an ioappreciable degree in water-pots and other material products, it is stated that inasmuch as it is not known by any kind of esidence, there is DO CONSciousness in a water-jar and the like Othervisc it might hare to be aclmitted that a hare has horas, if we are to allow what is un garranted hy any form of evidence. For hy no kind of evidence is it known that there exists Consciousness in a water-jar and tho like U. * It is not known,' means 'because there is no form of cvi. dence conveying the notion of consciousness as exıstıng in tte various products. The word 'and' smplies that such an bypothesis is FATE ACT marang säg uzifaufa para fava urfdaferlanjurai ir वितिताया व्याप्त कार्येप्यपि घटादिषु चेतन्यं स्थान सत्र चैतन्यमुपलभ्यते इत्यर्थः॥ ननु घटादापि मूहममात्रया घेतन्यमस्त्येवेत्याशवाह । सर्वेः प्रमाणेशानात rata era: STARTSYTISTRITY Towaangunan महिघटादो चैतन्य केनापि प्रमाणेन ज्ञायत ति। . अनानास केनापि प्रमाणेन तत्तकार्यगतज्ञानस्यानानाजननात तथाध नियमा- सकत्याच तत्तस्कार्ययु जानमित्यर्थः धकारो गौरवं समुचिमोति तथा च नानायरवेषु मामाचैतन्यसत्यनापेक्षया चेतन्यधारतमा एक दध्यान्तरमेश कल्पयितुमुचितमिलिभाः।

·Aph 7 (81) unnecessary It is more fittiog to conceive some one other substance as the subject of coasciousness than to imagine a varied coneciousness existing in various portions of matter V अन्यदेव हेतुरित्यनपदेशः ॥ ७ ॥ The means of proof is something else (than has been supposed] —this is not a valid argument ' It may be urged It has been affirmed that a ruling soul is inferred from the organ of hearing and other instruments This is not a legitimate inference, for the auditory and other organs are neither identical with, nor produced by, the soul, and unless one of these alternatives be admitted there is no proof of any inseparable co existence of these organs and the soul, and unless there be such inseparable co existence there can be no valid 14ference of this kind. To this it la replied that the means of proof cr but be something else than that which is to be proved It cannot be identical with that which has to be proved for were it so it would follow that there would be no difference between the means of proof and the thing proved A means of proof constituted by identity with that which is to be proved, is na means of proof —& invalid as an argument U . Aph 8 । अर्यान्तरं झार्यान्तरस्या उनपदेशः ॥८॥ One thing cannot be an argument [of the existence of another thing with which it is wholly unconpected] • It might be ashed by an objector how quality not produced ननु श्रोत्रादिभि करणरधिष्ठाता अनुमीयते इत्युक्तं तदुक्त नहि त्रादिभिरात्मन स्तादात्म्य तदुत्पत्तिवा न च ताभ्यामन्तरेणाऽविनाभाधसिद्धि. म चाधिनाभावमन्तरेणा ऽनुमितिरित्यत पाहा रेतुःसाध्यादन्य एव भवति न तु साध्यात्मा साध्यापिरोपप्रसङ्गात् तस्मातादात्म्यर्घाटतो तुरतुरनपदेश इत्यर्थ.॥ ननु साध्यादनुत्पद्रस्य गुणत्वस्य कथमनुमापस्त्वम नया सति धूमाटिना यहूया टेरिय रासभाटेरप्यनुमानापरित्यत आह हि रेती यता यान्तर वस्त्वन्नाम अर्था स्तरस्य ननु वस्त्वन्तरस्य अनपदेश' श्रोतु रासभादेाप्तिशून्वो रि धूमादिः रामभादा साध्या हेत्याभास घयादा तदाप्यत्वस्य तत्र सत्त्वात प्ररुले तु व्याप्तिसत्यानागमक स्वमिति भाव ॥ F M ·(82) by that which is to be proved cap warrant any unference, for were this the case smohe sc, might prove the existence of an ass &c, or as well as that of fire It is thereforo stated that one thing or kind of substance, cavuot be an argument for the existence of another thing or another kind of substance Thu: smoke &c if the existence of ass is to be prosed, would be fullaciously adduced as ? mers of proof lcrog rord of insanable concomitance with asses, But with reference to fire &c it would not be so, for ja that case thero kould esist a concomitance In the present case there must be a concomitance there is not merely an accidents? re lation V HUIINFANTINÚAR riafatifier Ch'. Aph 9 The conjunct the inlcrent the co-inherent in one thing, and the contradictory (are means of proof ] Such form of proof as The body las ohin beciuse of ate corporeality, is that of conjunction For ska 29 described 29 a natural integument of matter capable of growth and decay, and is neitlicr a cause nor an etract of the body, but merely produced together with the body and invariably conjoined with it In libo manner the form of proof from unhesion is such as Ether possesses extension, because of its substantiality, like a water pot, &c Here extension which has to be proved is establisbed by.sub. stantiality a properts cesential to ether or another example would be --The divisibility of extension mast somewhere cerse, therefore the atomic, as a degree of extension is proved, wberce it is inferred that atoms exist in which the atorgic inheres The inference i sitt run Tiharfenda a part of ZEZALIWIER गित्युच्यते तच्च न शरीरस्थ कार्य कारण या किन्तु महोत्पतिस्मात्र नियतमयोगयत् । zei HAUTA 2+2 NIIHINGEDARITA azifzafata 97 UITETO BTA EZ Zemfort wo w og oftATuaTTa praiga AFÄHT stri Oftatufata fez a 10 Uitgegara sezizar PATEITE ज्ञानादिना त्यात्मनो अनुमान काणेध कारणानुमानमिति मोटाएवम् ।

·( 83 ) from sound of ether, and from knowledge &c. of soul is not given as an inference of cause from effect U The conjunct means the means of proof connected with conjunction Is a menns of the proof is to be supplied after each term of the aphorism. Ibat which is connected by conjunction de the mark of the existence of that which is dependent on conjunction 29 included in the conjuuction Otherwise how could there be such inferences as that in a particular place there are charioteers because there are chariots excellently driven there? Here the relation determin ng the conclusion is the connection by conjunction with the conjunct In like manner the inherent is a mark of the existence of that in which it inheres Else how in the case of seeing a mere portion of an animal &c could it be inferred from such determinate part that the whole 13 an animal &c? Nor can it be argued that there being in the case of conjunction of the sight with that portion & conjunction with the whole object it is difficult to prove that such an inference as this is not a mere perception for it is possible only where there is a desire to infer Since therefore a chariot and the like are not effects or products of a charioteer &c and are different from the charioteer &c. but invariably accompanied by the charioteer & the being invariably accompanied by an object i e the being inferrible from it is not astricted to the case of identity with or production by that object. y । सयोगि सयोगानुयोगि लिङ्गमिति सर्वशेष । तथा च सयोगानुयोगि सयोगप्रति योगिनो लिङ्ग व्याप्य कामन्यथा अयं देश सारथिमान गिलक्षणतिमद्रयादित्यादाय मुमिति साध्यतावच्छेदकसम्बन्धश्चात्र स्वसयुक्तसयोग एक समयाय्यपि समयसम्म FREETHRITT TISTICHEATIGT Gum fafuotatant saufara atatet मिति न घायययचक्षु सयोगदशायामयिाय संयोगसत्यात तस्यापि प्रत्यक्ष दुर्गा रमिति वाच्य तथापि सिपायिषया तादृशानुमानसम्भवात् तथा सारथ्यादिभित्रस्य सारथ्याट्यपार्यस्य च रथावे सारध्यादेयाप्पत्यात घ्याप्यत्व न तादात्म्यतदुत्पत्तिनियत मिति भाव ॥

·(84) कार्य कार्यान्ताय ॥ १०॥ 'Aph 10 One effect is {a mık of the existence] of another effect An effect colour for instance, 15. mark of the existence of Another cffect, such as touch It is implied also that that which is not an effect, the unity of ether, is a mark of the existence of the Individual unity of ether which is not an effect, and so in the case of infinite magnitude U An effect or product of the earth such as smell, as a mark of the existence--for these words are to be supplied of another effect such as- taste Co inhesion in ono object is juxtaposition constituted by in coexistenca In like manner invariable taste &c should be regarded as a mark of the existence of invanable colour &c 'Since, therefore, there 13 in smell &c, an invariable concomitance with taste, &c which is not adifferent from or produced by smell at 18 proved that invariable concomitance is not astricted to the cases of identity and causality v विरोध्यभूतं भूतस्य ॥ ११ ॥ Aph. 11 A non-existent contradictory [is a mark] of the existent . • The contradictory mark of co-existence or middle term 1s ex. emplified Rain which has not fallen, 18 a mark of there having been no conjunction of air and clouds In like manner the recita. कार्य रूप कार्यान्तरस्य स्पर्शस्य लिगम । उपलक्षणञ्चतत अफार्यमध्याकाशे न्यम प्राकारुपयतये लिहम एव परममहत्व । 'कार्य पूधिध्या कार्य गन्धादिकं कार्यान्सर रसादिमिति शेष एकार्थसम याय समघाय_टससामानाधिकरण्यम स्य नित्यरसादिकपि नित्यरूपादेलिंग दृष्ट प्यम तथा च गन्धा रसाटाभेदस्य रसादिजन्यत्वस्य चा भावात घ्याप्तस्तदुभयनपत्य बाधितमेति भाव । विरोलिङ्गमुदाहरति । प्रभूत यो भूतस्य घाय्यभसयोगस्य लिङ्गमेत्र स्कोदादे बिरोधी मन्त्रपाठ तया घाभूतमनुत्पन्न स्कोटादि भूतस्य मन्त्रपाठस्य लिङ्गमा ·( 8 ) tion of a sacred text is preventise of a tumour &c and accordingly there not hrving existed a tumour &c is a much of there having been a recitation of a sacred text U It is exemplified how the contradictory may be employed as a middle term The non existent or non adjacent or in other words non adjacency of the contradıctory is a mark for these words are to be supplied of the existent of that which has come into or re mains in existence The illation assumes the follo yung form This wood is combustible when conjoined with fire because gems &c (said to have the power of extinguishing fire) do not co exist as in the case of other substances reduced to ashes This district contains unintimidated snakes for though there are snakes there are no Ichneumons as there are in certain other countries where there are venomous serpents V भूतमभूतस्य ॥ १२ ॥ Aph 12 That which has been (18 a mark] of that which has not been Another contradictory argument is exemplified A tumour &c which has been is a mark of the recitation of a sacred text which has not been so also conjunction which has existed between wind and clouds 19 a muh that there has not been rain there having been a fire 13 a mark that there has not been extinction of fire by means of geras &c Similar instances may be mferred 0 ; fatifuat orgaTata I STR wataza fatfu failinfaut afata aran PR PAR Frente a fatfuar fara iu ugyar FEST HIGIT afgagnra AFA AQOlafqurata MATRITION 92 291 fight with nfa prata mgawafunèdita Fani u : FatifufagittiETUTTIATE I NA FRITTITTA PYAR HUER लिङ्गम रायभूतो वाथ्यासयोगा भूतस्य धर्मस्य लिगम रायभूतो दा भूतस्य मण्या दिसमवधानस्य लिलमेजमन्यदप्यूखम ॥

·( 86 ) » That winch has been that which has come rato or remains in existence 19 a mark that there las not been its contradictory, a mark, in other words, of the non adjacency of its opposite Forex Amples This wood is not co existent with gems &c, for it burns This district has no ichdeumong for it has unintimidated snales, and so forth V भूतो भूतस्य ॥१३॥ Aph 13 That which has been [is a mark of something repugnant) which has been, • Another nark of concomitance or middle term 18 exemplifi ed There is sometimes snference from ao existing opposite to an existing opposite as when on seeing a snahe swelling with anger xt is inferred that there 13 an Ichneumon behind & bush In this case the snake excited 19 in existence and tbe ichneuron hidden by the bush 25 22 existence There is therefore an existent olject as the marks of an existent object On the other haod raja cannot exist at the same time as conjunction of clouds and wind nor can tumours &c co-exist with recitatioa of sacred texts U afafage trazała n 98 u Aph 14 [These forms of inference are valid) Because the mark is preceded by knowledge (of joyosable concomitance ] Knowledge is recollection of cofanable concomitanco (ry&pta) The mark of this co existence is the middle t rin There is there + 1 भूतमुत्यन्त्र स्थित या अभूतस्प विरोधिनो पिरोयविधानस्य लिमित्यर्थ ad!G DET Routefaftar ZITZPEIR Rai ant maga farfcafe APITE 'लिङ्गान्तामुदाहरनि । विद्यमानेनेय विरोधिना विमानस्येव विरोधिन । fazgari au formatait azt HTZTEPTAR AF98 97 f& forfait भूता बिटामानो नकुला ऽपि यियमान यति भति भूतो भृतस्य निमित्यर्थ वर्षा प्यभस्योगयोस्तु नकस्मिन काले विदयमानता या स्माटमन्त्रगट्यारिति * afefe FräHTUT fer gair iqne7 in Hierufafelmer Bačiraudatetut ha ära sfâ Hala ataisga sofa RTTE ·(87) fore expressed by that member of the syllogism wluch states the argument or by the sube implio middle term characterised bs nyumblo concomitance mentally resuscitated Therefore the argument as bas been stated bus for its antecedent some general boonledge In the above instinced inference then of the soul as a governing element from its instruments such as the organ of hearing and of the soul as a substratum from qualities such as hnowledge there is an invarable concomitance, *but when you attempted to prove by the marh of its being on effect of the body, that knowledge is : quality of the body there was no invariable concomitance It may be asked What is this intariable comitance ? It is not merely a relation of coextension for coextensii chess or incom patibility with absence of that which is to be predicated in the conclusion 18 not recognised where only positive conditious of concomitance are found for unsusceptibilty of incompatibility with that which is to be so predichte i may be such an exclusively post tive condition of concomitance Sinohe also contains in itself in compatibility witla various predications in the conclusion Nor 18 at the relation of anseprrability for that either non existence of the mark or middle term in the absence of that which is to be proved (viz the myor Inch has to be prosed of tlic minor), or existence of the nork agucd from the existence of that which is to be predicatel in the conclusion And if you say that defimte relation of condition and co iditioned pos tis or negative may be assorted by treen smol e ind in a s because sinohe some tines docs not exist where 20 153 does not exist and exists where an 15s exists ve deny it for such would be the case only if ne found any determiunte relation franfaat echifUST HRIFERI a TŪa narzucIHAT UZThailut A7 सर्वत्र ध्याप्तिरम्ति त्वया तु शरीरकापत्वेन हेतुना जानस्य पचरीरमणत्व साधितं तत्र न व्याप्तिरिति भाव ननु केय ध्याप्तिन तापदध्यभिचारितसम्बन्ध अभिचारस्य सा ध्यात्यन्ताभावामानाधिकरपाधिकरणत्यस्य केवलाम्वविन्यप्रसिद्ध साध्यानधिकर ·Jf you Nor is it the relation of totálity or integrity $2) invariable concomitance is the connection of the middle term wl the whole of the major term such connection does not exist in the case of smoke &c, where the concomitant oi jects are not co-exten sive (for though fire exists wherever smole exists synoke is said not always to exist where fire exists uot being found in red liot gron &c Let it be connection of the whole middle term with the major, bat this is impossible for there does not exist in the whole of the middle term connection with the indusiduals de noted by major (º g all fire does not exist in a hearth 12 a cattle station a mountain c, but erists in the whole aggregate of places where smoke eusts, as also elser here] Let it be connection of the whole major with the whole middle term This also it cannot be, for it is impossible tunt there should be connection between each extensive part of the middle and each extensive part of the mejor In the case of the concordant oljects not beng co extensive the ucfinition that invanule concornitance is connection by totality would be unduly restricted যাকিযায়ি বনস্মাহমান ধূমায়ি মন্দিভিবাসনথিঙ্কারি करणवात । नाप्यविनाभाय । स हि साध्य धिना भायो या तो अधिना साध्याप्रये मति भाषा वा धूमस्यापि क्वचिद्रासमाने भावात रासभसत्त्ये सत्याच नियतातिरको नियतश्चान्ययो विक्षित इति घेत न नियमस्यैव नियमायास्यात् माधि कायन सम्बध स यदि सत्वम्य साध्यस्य साधनमभ्यन्ध म विपमध्याप्ने प्रमादापि नामित श्रय सत्यस्य साधनस्य माध्यसम्बध सोप्य कस्य माध्यस्य सत्यसाधने सम्यन्धाभाया दनुपपन्न अय फत्वस्य साध्यस्य रुपेन साधनेन सम्बन्ध गतदप्ययुक्त नदि कोन साधनेन सत्वस्य साध्यस्य चिर्दाव सम्बन्ध सम्भर्यात प्रत्येस्मेश साध्यसाधनयो स. म्बन्धात विषमव्याप्ने चाव्याप्ते नापि स्वाभाविक सम्बन्ध स्यभायो स्वित्य भयो पा स्वयमेव माया घासत्र तज्जन्यत्वञ्चतितार्थ सदा समयापलक्षणाया ध्याताय ध्याप्तं तदायितत्वज्वेताद्रतार्थ सदापि सम्बाये भ्याप्ति नहि समयाथ चि दाश्रित संयागस्यापि हेतुधर्मधमत्याटामाथितत्वात स्तुधमधमत्वायजन्यत्वाच ना प्योपाधि सम्बन्ध उपाधव दुर्यचत्यात मुश्वर पि दुर्गरत्यास मुत्य प्रपन्या নগ্নয়ান মায়া মম ভাল্লাজােনিয়া নাবি গ্রথম দিন সেমিধ্যবিষয়াবি ইয়ামিন যোনি स्य पिज्ज्ञानस्यानुमितायतन्त्रत्वात अनुमितिकारणीभूतनाविश्यश्यासारेय निगए यितुमुचितत्यात नापि साधननिष्ठात्यन्ताभाषप्रतियोगिमाध्यमामानाधिकारय घ्या प्ति ययि धृमर्यावष्टात्यन्ताभायातयोमित्यात नमिति महान पर्वतीय ·(89) Nor is it natural conjunction For the nature of a thing is the thing's proper mode of being or its being in itself If by the secondary affir be meant its being produced 12 such and such a place, our definition will be too narrow to apply to invariable concomitance constituted by in-coexistence If by the secondıry affis be meant co zuherence in any thing, the defimtion will be too narrow to include co inhesion, for co-intiesion is not co inherent with anything else For conjunction neither inheres in, nor is produced by, smoliness the character of the middle terin Nor is it connection as a general predicate The general predicate is dificult to explain and were it easy, would be difficult to understand And were it easy to concere yet there would be a reciprocal inkerence or logical see-saw, being msed on an induction of what did not pervade the middle tem,, thonghi pervading the major Invariable concomitance is not merely connection. Fur since fallacious connection includes particular place and puticular time, knowledge of such connection eren were it an invariable concomitance, would be useless in illation, for we should prescribe only such invariable concomitance as is the object of cognition causative of allation नात्यन्ताभावः इदं सयोगि दव्यत्वादिस्थादी संयोगात्यन्तामावस्य साधनसमानाधिक रणत्वादय्यापकताप्रसङ्गात् प्रतियोगिविरुद्रस्यसमानाधिकरणात्यन्ताभावापतियोगिता- ध्यसामानाधिकररायं व्याप्तिः सयोगात्यन्ताभारस्यापि प्रतियोगिविरुद्धत्वाभावादति चेच संयोगात्यन्ताभावस्यापि प्रतियोर्गावरूद्रत्वात् अन्यथा ऽवच्छेदभेदकल्पनावेयात न हि तत्वामित्यत्वयोवृत्त्यर्थक्रवच्छेदभेदः कल्प्यते नापि साध्ययधिकरणयाधिकर शास्त्र केवलान्यायनि माध्यधिकरणयाप्रसिद्धः साध्याधिकरणाधिकरणत्वं हि तत् नापि यत्सम्बधितायच्छेदकरूपवत्त्वं यस्य तस्य वा घ्याप्तिः हित्वस्यापि धूमसन्धि सावच्छेदकत्वात अधिदेशत्तितपा तत्र तति चेत व्यायरताच्छेदकस्याधिकदेशरत्त- रप्यभ्युपगमात चमत्वस्यापि गानतलावलम्बिधूमत्तितयाधिदेशत्तित्वात् श्रत एन स्तद्वारणार्य विशेषणमिति चेत् ताई पटवाव्यतावच्छेदम तदेव सन्धितावच्छेदकत्वेना- नुमत तया चात्माययः । एवञ्च यत् सामानाधिकरणपावच्छेदकरूपवत्वं यस्य तस्य सा ध्याप्तिरित्ययुक्तदापाकामिति चेत् अत्रोच्यते अनोपाधिका सम्बन्धो ध्याप्तिः अनापा धिसत्वन्तु यात स्वध्याभिचारियभिचारिसाध्यसामानाधिकरण्यं या-स्वसमानाधि करणात्यन्ताभावप्रतियोगिप्रतियोगिकात्यन्ताभावसमानाधिकरणसाध्यसामानाधिकरणयं या यावत् साधनाध्यापकायाप्यसाध्यसामानाधिकरणमिति निक्तिद्वयार्थः यावत्साध्य. प्यापकय्यापास्यं या बोहिणा दुर्यहमिदमिति चेत् अत एय भूयोदर्शनापेक्षा तकापेक्षा .

·{ 90 ) Nor 13 inintable concomitance in coexistence of the myor which is absent only when thero is absolute non existence of that of which the middle 13 predicated, fire for example berog absent where there is an absolute non existence of thugs smoly for volcanic fire can but le non existent in a kitchen hearth though smoky For ia such an iustance as This is conjunct for at 1$ a substance the definition would bo upduly restricted for other rise absence of conjunction would reside in tho same objects as the middle term conjunction It may be suid that inviable con comitance is 1a-coexistence of the predicate of the conclusioa absent where there is absolute non existence of an appropriate sulject repugnant to such absent predicate absolute non-exi fenco of conjuaction not berag repugaant to such absent predicito. Tius we deny for absolute non-existence of conjunchou is repuguint to such absent predicate for otherwise it will be useless to imagine any kind of distinctire attroute, as it is not imagined that there 19 any distractise attribute discriminating between the produced and the non-eternal শু। গল্প বাসমালাথিয়ামাহানিঘাষগ্রামান্যদিয়ে জানি স্মল্যামাপ্ত যন্ত্রাদিয়ালরিয়নিযিনাই। শিরিন নন সামীম এমীয়গনামায়য়ান্মাসিযই ৪থি ন হয় ঘুমান অননীতি মনীন নথান সুমন যাযিশ্বায়নাম্যামানাধিকাযেম ন দি মন হয় না যনি নেনি ইকােনা মাত্রাহবি বি মৃত্তিামায় আমি যান নযঘাষখান।নাহাঘিমুহিহি গ্রিক শঙ্কিীয় খুনি উঃ মাই ধান মাধনগ্রাহাজাল্লিাম ন ধাঘন ঘাখি রাষ্ট্র নিয়গিডি। সন্তু লালাবান্ধাত্রাকেযমন মধ্য বাস্তু gয় প্রয়াত্মাবিয়ানাম ন ঘন মিলনয়াবিয়া অন্ধuড়াশ্রম ন স্বময়য় সহযাব সুললি যুমারী প্র মন্মঃ নর মায়ান সারি গান্ধায় গথামাহ দাদানিয়ায় মম মায়ান স্বত্ব ঘোষনা সুমি থানায় না কিনা যনি মা যমানাখানে মামি দ যেিয় অাসুল সাইমুময় গ্রাম গল্পগ্রনকালা নিম মামনি ঘনঘ্যামা মা মনি গুনাৱা মান্ধায় যাইমায়। নৰ নাযাথায় বর্মী নির মান ৪ ভাখি ঘর হিজাবা ভাগ্নাকাৰি সিমাখা ৪ যেময়ামায়াময় সামি মন লিমাঃনাৱিাৰ বৰ বৰ ধমান যখনমঘমিত্যা মুঞ্জ তথাখি A ·. Yor is invanable concomitance the not being a sutject of 10 compatibility with the predicate, since incompatibility with a predicate does not exist in an inference from only positive conditions for such incompatibility means containing that włnch does not contain the predicate Nor 1) lavariable concomitance the possession of a form deter mined by the same connection as something else as for instince the fiery is determined by conuection with smohe This is not the case for tho fiery is more extensive [fire existing where there is no smoke 28 in a lieuted lump of iron] Were it the crse there would be observed a wider estension (of the nature of file) charic terised by invariable co existence (with smoke) there being a wide extension of the nature of smoke (or vapour] inasmuch as there exists smolo Cor vapour] pendant on the surface of tho sks [cf Veglia duta v 5 where it is said that a cloid 18 1 mass of vapour light water and air) If a distinction be made for the porpose of ercluding such astuces it must be allowed that that wluch is charac terisel by noviable concomitance is allowed to be curcterised by existence of connection and there is thus only an identical affirmation पदप्रपोग अन्यत्र तु गौण गुण घ्यभिचारोबायकत्य यदि यमापक यभिचारि तस्य नाभियारियनियमात भवति च साध्यव्यापकस्योपाधेभिवारिसाधन प्रत साध्य घ्यभिचारोति पगपाध्याय यत तत तदप्याप्यम इति च्याप्यत्यासियदायकत्य धा सत्पतिपत्नोत्थापत्य या पक्ष उपाधे साध्यध्यापकस्याभावात साध्याभीवसाधनात तदुक्त वाटयुक्तमाध्यनियमच्युतो ऽपि कयरूपाधिस्टभाव्य पर्याप्सित नियमयन दूपकता घाजसाम्यात ति उदीयते चाय बाधयभिचारानुलतीभावप्रतिकूलतः । यनु पर भिधारियन साधनस्य साध्यध्यभिचारित्य स उपाधिरिति तत्र तृतीयान करणे नती न प्रकारे न लठणे न तु पाभिचारित्वेन जातेन साधनस्य साध्ययभिचारित्व इति जायते पूरणीयम अजायमानोपाध्याध्यापनात स्फुटव्यभिचारिस्यनापाध्यापनात यो ग्यतागभी तु दुर्निरूण भिचारोबायसत्यमव्ययस्याप्य उपाध्युटमारनायसवाच्च पक्षतरत्वन्तु उपाधिलक्षणाकान्तमपि स्वय्ययातकत्यायोपाधि या पई मन्दिाधान कान्तकत्यम यदि हिप्सन म सन्देहस्तदा न पक्षता दि पदता सदा सन्दहस्यावश्य कतथा सन्दिग्धानेकान्तिमत्वधीध्यात अशिष्ट मयूखे न्वेस्टयम में ·(92) If the statement that cavariable concomitance consists in compatibility for the subjects susceptibility of the predicate) has been thus shown to be fallacious we may bere proceed to state that tavariable co-existence is a yot accidental connection By beras not accidental is meant in coexistence of the predicate failing that is too widely or too narrowly afirmed only, where the argument frile Or, in other words it is in coexistence of the predicate determined by absolnte non existence depeadest on absolute nonexistence of all that w bich is 10-coeristent therewith The meaning of the last two expressions 18 in-cocxxtence of the predicate such It coexistence being neither more nor less extensive than the argu ment In other words it is anextensiveness as extensive as the predicate If you object that this is difficult to understand by reason of the relative compound employed you must look at it and consider it again In other words invariable concomitance is 19-coexistence of the predicate absent where there is absolute non existence of that which contains the mark or argument. By absolute non-exis tence is meant non existence of that which has 29 A common characteristic a universal entity such as the fiery &c It is therefore Do objection to ou definition that the smoke of a culinary I carth is compatible with non existence of the smoke of a mountain for there never arises the conviction that there is not fire in that which his smoke Substantiality pever us a common substratum with absolute non existepce of connection for we have the couric tion that there is no substance a inch s pot conjuuct. Thoug! conjunctions singly are not included the nature of conjunction 22 geueral 18 so included and may be predicated unirersally of substrate, It may be objected that the being not contingent 19 absence of a concomitant and that it is difficult to describe a concomitant. This we disallow for an accident for special condition) is that which does not incarubly exist in the mark of concomitance wbereas it ·(93) does javariably exist in that wbich is to be proved Accordingly it has been said A concomitant is accidental in relation to a marl of co existcaco, and not accidental in relation to that which is to be prored It may be objected This definition does not include an accident which is only not invanably present in that which is to be proved, as in the instance, Air is perceptible, for there exists in it perceptible touch, where the having an appreciable colour 18 [concomtant of that which has to be proved, 1 e of the perceptibility of air), or in the instance "He is black, for he is the son of Mitrá [a low caste woman) where the production of birchnese by cooking herbs (might be a special condition of blackness ] For possession of an Appreciable colour is not invariably concomitant with perceptibility, since it does not exist in the perceptibility of soul, quality and action, nor is the being produced by cooking herbs intariably concomitant with blackness inasmuch as it does not exist in a black crow, cuckoo, cloud fruit of the rose- This olyjection will not hold For it was meant that a special condition is insariably present in that sluch is finally determined as what is to be prored, and not invariably present in the means of proof That which is finally determined as that which is to be proied has as a condition the universal presence in it of the conditions which are special The possession of appreciable colour, in the first instance is universally present in the perceptible qualified by cxternal substantiality, and is a positive and negative condition [of the perceptiblo, 1 e it may be asserted that wherever there is npprecuble colour there is perceptibility, and wherever there is not appreciable colour there is not perceptibility of external substances ] In the second instance we may make a similar inference from its bawahrs or de cartunity of the Churado ou cibe Susruta (tro medical works] that the fact of being produced by cating herbs is an attrbute universally present in that which 13 to be proved, wbich is determined to be an accidental darkness in men apple, &c It may be said that this is not the meaning of the word con- ·( 94 ) comitant for a concomitant is that of u bich the aitnbutes appear 101 some other object, A3 a China rose &c (seen reflected} 10 crystal &c, as in the universal co existence of me thing 9th another, whicli other thiog does not alnass co exist with the first (as in the com existence of fire with smoke which is said to be invariable, while that of smoke with fire is not invariable) the concomitant not being inseparable does not appear in the argument This is true The tern concomitant is used in its primary meaning only where there 13 a mutually implied co-existence as of fire produced from moust fuel [for wherever there is such fire there is also smoke and exce terec) To other cases the word is employed in a fecondary sense The secondary scZ9C expresseg ti at wich is casual or accidental, according to the rulo That 13. accidental in an olject winch 13 accidental to that which is universally present to that object The evidence of concomitance is accidental in an accident peepirable from that which is to be sewn to be concomitant. Hence from the hypothesis that the evidenco of concomtance is accidental to that which is to be proved and according to the rule that what is not zzcluded in that is inrarably concomitant with an olject 13 not included in that object, we are led to conclude that there is no proof of such concomitance, or there results the posibility of a contrary argument, For if a concomitant inseparable from the predicate be not in the subject it is an argument that the predicate is not in the subject It has accordingly been said The res pondent may bring forward an accident determing another conclusion, Inconsistent with the establishment of the thesis maintained by the defendant, sucli accident being equn alent to A germainal Fitration of the thesis and this may be upheld by arguments adrerse to the absence of erroneou3 and fallacious argu. ments in its favour It may be said that that is a concomitant by the accidentalness of which the argunent accidental in relation to that which is to be proved But in this definition the third for lostrumental] ·( 93 ) case is not eraplored to express instrument, meias form, or definition Nor is the construction to be completed thus That is an accident by the accidentalness of which being knoun the argument 18 Inoun to bo accidental 10 relation to that which is to be proved For thus definition rould not apply to obrious cascs of the accidental not applying to the up.cown accidental A fitting sense is difficnlt to discos er in these words since it is impossible to espress an accident without stating that it is casual or accidental The being other than the subject though included in the definition of an accident, is not the definition of an accident for it would involve a contrrdiction Where therc is an uncertain applicability to the subject, as in such a crse if it be not uncertun it is not the subject and since if it be the subject it must be doubtful there is certraty of doubtful applicability That which remains to be said, muy bo sought in ihe Bay ul la. U Enumeration of अप्रसिद्धो ऽनपदेशो ऽसन सन्दिग्धरवानपदेशः ॥ १५ ॥ Fallacious arguments aro the unobserved, the non existent and the dubious For the discrimination of past and future murks of co-existence from fallacious arguments, the author procesils to commence the section on fllacies The unobserved 13 tl at which is unaccomppanied that with which no unirersal concomtance has been observed and the contradictory 19 that to which there is a repuguant uattersal concomitance. In this term unobserved aro included that of wluch the inclusion is unestablisle, and the contrary The non cxistent is that which 13 not in the sul ject, or that which is fallacies Aph 15 इदानी एताना यतिसमाचाच विना त्याभासाद्विकार देन्याभामरकरण AT HIU 118 I Safea sfa malaze forucinzatiana शिद एतेन प्याप्यस्यासियियो सइद असन् इति पते ऽसन अपक्षधर्म इत्यर्य सखित स्वरूपमिरबात चित सन्दसिगाधयिषगरमायात मिन्द्रसाधने घन्दिा ति पो माध्यसदसत्यमोटिरमपना सच सश्य समानधर्मदर्शनात् पविदसा VROUÁCTATE Piant sa EAI STURZHPIRTIT PA IT रपानशान्तिक द्वितीयस्यसाधारणानकान्तिक वतीयोऽनुपमहारो।

·(96) not an attribute of the subject This is sometimes due to the ab ence of an esscutial from, and sometimes to the non-existence o. uncertainty and the desire of proving that şhich is to be proved The dubious 19 that which gires rise to a doubt as to the two alternatives of the existence or non existence of the predicate in the subject of the question Doubt anses sometimes from observation of a common attribute, sometimes from obenation of a Dot common attribute, and sometimes from observation that the argument is accompanied by the predicate or the non-existence of the predicate only in respect to such and such a particular subject The first is general inconcluskeness the second is particular inconclust eness, and the third is non-existence U यस्माद्विपाणी तस्मादश्वः ॥ १६ ॥ Because this has bords, therefore it 19 a borse An esample is here gisen of tbe fallacies of nant of proof of inclusion, of contrary arguments, and of want of proof respecting the nature of the argumeut. U .Where & here or the bike is the subject, and the being a horse that which 13 to be proscd, and the notion of having homs the argument, in such a case there exist all the fise fallacies. T FRIENTUt neigiffa almaETOS 11 99 !! Aph. 17 And Because it has horns, therefore it is a cos is an example of the (fallacy of) plurality of consequents for undistributed middle ) • Non-distribution-18 eremplified Where taking as the sutject & buffalo 1t 18 concluded that it is a con because it has bords, there Apb 16 1 $ To preferIETTISETRISCTETURTU " यत्र शादि पक्ष श्रयत्व साध्यं विप्राणित्यं हेतुस्तत्र पत्र हेतुदोषा' मन्ति। 'श्रनेशान्तिफमुदाति । यत्र महिय पक्षयित्वा अयं गोपियामित्यादिति साधर्यात 7 grm+FT FAT NG FITFIT FA TETTUnfala anula 1 SEUTETUTCUTARRAT e Tet spre mamizmi TURIOZITOHET ·.(97) is general plurality of consequents [or possibility of more than one couclusion] There it is argued that ether eternal because sound exists in it, there is particular muay sidedness So also in such examples as Sound is non eternal because it 19 sound, there being no condition observed there is particular plurality of cons-quents But n hen, bs employment of argumentation to show that there exist no contrary instances, it is proved that the predicate is in the subject, and it is knojyn to exist in parallel, iustances there 18 & valid middle term, for the subject has parallel in stances. Ac argument which is not ascertained to belong to the subject persaded is the fallacy of the not certainly knowo or the unprored This is of three kinds, rant of proof regarding the included want of proof regarding the nature of the argument or middle term) and Fact of proof regarding the subject Of these wint of proof regarding inclusion is where no invariable concomitance has been observed, whether because the concomitance though real has not been obseried or tliether there be no con comitance Hence the divisions of the unproved such as absence of farourable probable reasonings And this same fallacy of absence of proof may be divided a thousand ways according to the diversity of impossibility of predicate impossibility of subject, impossibility of both subject and predicate uncertainty or impos sibility of predicate uncertaints or impossibility of subject and uncertainty or impossibility of predicate and subject. In every one of these cases there must rise absence of proof Now this principle I mean the argument is of three kinds according to धारपानकान्तिरमेव यदा तु विपक्षबाधकतर्मावतारात पक्ष एव साध्य सिध्येत् सदा सपननिताज्ञानवशाया पद्धतुरेय पक्षस्यापि सपक्षत्वात तत्र व्याप्तपदधर्मतया समिती सिद्ध स स विविध व्याप्यत्वासिष्ट्र स्वरूपासिद्ध प्राश्रयासिद्धश्च तत्रामधीलव्या fলক সালাফি ফন্য গ্রনয়ন্ত্রন জামাল ওনথকা নিনানয় लताभावादयो सिद्धभेद स चायमसमर्थविशेपणासमर्थविशेग्यासमाभयन्दिग्धामम धिशेषणसन्दिाधासमविशेष्यसन्दिग्धासमाभयभेदप्रपञ्चेनसहमधा भिटाते सर्वत्रधात्र त्रिविरक्ष एवामाथ्य । अत्रेद तत्व हेतुस्तावत् केवलान्चयन्यपव्यतिरीकियलष्यति रकिभेटात त्रिवि तत्र सर्यर्मिगतो धर्म केवनान्ययो पया प्रमेयस्वाभिधेयत्यविध्य स्वधिपणनित्यद्रग्यात्यन्ताभावाश्यनाशनायगुणाविध्यामात्यन्ताभावाटप' म रिस ·+ . Of as ( 18 ) s* cruision into the purely positive the positke and begalite an! the purely Drgative Among these the purely positive is 19 attrit ute existing in all subjects of attributes such as powable necz nimeallere : suljectibilits predicability destruction of apythog coutuming absolute non existeoce of eternal substances and absolute non eristence by cessation of destructible qualities Ac For there is no such thing as that in shich these properties do not erit The purely positie is terefore that such existe csery where or that which cannot be absolate non existence Thongh these exist in thenrselves that is no objection It has bren sai i tallity of reasoning is recourse to existence not the being different or thfferent That argument therefore 19 purels positive that which 19 to be proved by which 19 purely positie Of this the four foris existence of the subject existence of s2 milar instances absonce of contrary instances, and abaence of con trary but cqually susceptıre subjects lead to conviction. argument positive and negatire togetl er with non-existence of contrary Instances there are five forms of the purely negative together with the exclusion of existence of similar instances there are four forms Ao apparent argument or fallacy is there fore that bych 13 void of one or other of the forms which deter mine illative assurance, and similarly fallaciousness is yoddess of one or other of the forms which determine Nation Doubt accom panied by assurance of the rodness of one or other of the forms साहश किश्चित पत्रेत धर्मानविटान्तशाच सर्यगतत्वम अत्यन्ताभायतियोगिरया 47777fara garansa maa soara TATU ITU Yfirurfuraa यत इति कयलान्यधिमाधको रेतु केवल न्यी श्रस्य ३ पक्षसत्यसपशमन्यायाधित FIFA Fraterrafa KUFU Shtrátafania faziran at विपक्षासन मा पञ्च केयनतिरक्रिया सप्रज्ञावयतिरसंग चत्वारि तथा च यस्य riunfa s7FU YAXFöretaria HTORITEra o Tag aara R फसायिकान्यतरस्यशून्यस्य इत्याभासत्य समान्यतररूपन्यत्यय निश्चयवसन्ही sofi Fagfater FCATTATUAMBIA talabalarinus ERITRIFIKATIFIANT @ FATIHTTURNIER rafafa fariRaufa train all of FatHTET, resepi III द्राना पक्षसत्यबसिरहादाभासत्य यासत्यादिविसाधारणानकान्तिकाना विष ·• (99) prevents inference and prores the inconclusiveness of the defendants argument Fallaciousness is not incident upou vodness of one or other of the two argnments the purely positive and the purely Degative, because of the non existence of that which lands to the conviction of there not being contrary instances in the purely positive and of there being similar instances in the purely negitive Absence of proof respecting the subjects respecting the nature of the arguments and partial inconclusu eness are fallacies by reason of the nbsence of that form which 18 existence of the subject. Absence of proof of inclusion self contradiction, and general plurality of consequents are fallacies due to the form vbich is non-existence of contrary instances Particular diversity of result nod non exclusion are fallacies due to the favure of similar instances. Impossibility where the predivate docs not exist in the sulject) and possibilits of a contrary subject are fallacies due to the absenco of possibility and of impossibility of contrary subjects In lıke mnoner rcculentalness and inapplicability in an argument fuil to determine illatron because of the absence of certainty of सामन्यरुपकल्यात् असाधारणानेलान्तिकानुपसतारिणो सपनतत्यवेकल्यात बाधित सत्प्रतिक्षितयारबाधितत्यासत्यतिपडितत्वविरहात एष सेपाधिस्याप्रयोजकत्यपोरपि विपासवनिश्चयाभावादगमकत्य अनुकूलतमाभाषप्रतिकूलतर्कयोरपि विपक्षासवान प्रचर्यावरतात एव साध्यविकलसाधविकलोभयविकलद्रप्टान्ताभासाना यदि रेत्वाभारा विधया ढोयत्य तदा सपक्षसत्यानिश्वयात यदि स्वातन्त्र्येण दृष्टान्तरभासतया नापि द्वार हेत। सपक्षमत्यानिश्चय एय अनुपर्शितान्वयानुपदर्शिततिरेकास्तु न्यूनाप्राप्त नियस्यानपयवसना एवं प्रात्माययान्योन्याशयचत्रकानयस्थास्तु व्याप्तिनिश्चय विध टयन्त सपक्षसत्यविधनासत्यान्यतररूपधिकला एय त्याभासतामासादयन्ति तत्र पत साध्यसदसत्यकोटिकसशयजनको क्षेत्वाभास सध्यभिचार पक्षे साध्याभानिश्चयफलको देत्वाभासा विरुद्ध प्याप्तिपक्षधर्मताप्रमितिविरही सिद्ध बाधसत्यतिपाती काय मते न स्वतन्त्री तत्र बाध प्रापयासिद्धायनेकान्तिके घा पर्ययसति तदुक्त बाधायाम पक्षधमा तुरनेशान्तिको घा इति सत्यतिपठो ऽन्यतरत्र व्याप्यादिसशयमापादयन् श्रने कान्तिकादायेत्र पर्पयति यत्तिकारस्तु अप्रसिद्धो ऽनपदेशो ऽसन सन्दिग्धश्चानपदेश इति मूत्रस्यचकारस्य याधसत्पतिपक्षसमुच्चयार्थतामाह तेन सभ्यभिचारविरुद्रप्रकरणस मसाधासमातीतकाला पञ्च हेत्वाभासा इति गौतमीयमेन मतमनुधार्धात परन्तु यि मासिन्दिग्धर्मालट्टू काश्यपो ऽब्रवीत् इत्यादयभिधानात मूत्रकारस्वरमा न्वाभास त्रित्ये चकारस्तातसमुच्चपार्थ रति सत्यम पन्यगोरयभयात प्रपञ्चो न तो मयूखे नि स्तरीयेष्टव्य ॥

·. (100) the non-existence of contrary instances Absence of favourable and unfarourable probable argumentation also fail to determine allation, because of the absence of certitude as to the non-existenco of contrary instances In like manner apparent but coreal examples inadequate in regard to that which is to be proved or in regard to the argument to valid as being fallacious are so through the uncertainty of the existence of similar instances. If they are immediately invalid as being examples in appearance only, yet are they so mediately through the arguments on account of the uncertainty of the existence of similar instances Arguments whero neither positiveness por negativeness can be shown are concluded by urgiog the objection that time 13 insuficient or not to be obtained Petitio principi, arguing in a circle, and argu ments which involve an infinite regression though they should afford conviction of a universal concomitance being deficient of one or other of the forms or conditions of salid argumentation Le of existence of similar instances or non existence of contrary instances, spvolve fallaciousness The fallacy wluch gives rise to doubt with respect to the alternatives of the existence or non-existence of the predicate in the subjects is that of including too much or too little in the enunciation of a sumption The fallacy włuch results In certainty of the non existence of that winch is to be proved in the sulject is the contradictory Absence of certain koor ledge of shat are the attributor of a subject of a general proposition is the uoproved. But in the opinion of Kasyapa tie impossible and the existence of coutrary but equally valid subjects aro not indep-udent fallacies of these the impossible is deter mivel to be wcluded in ausence of proof as regards the subject or plurality of consequente Therefore it has been said An imposs! bile or too extensive attribule of the subject as an argument leads to diverse results Valid counter subject also showing the doubt fulness of the universal concomitance he determines to be include in plurality of conseg teats The author of the Yritta asserts that ·(101) the particle and in the aphorism, Fallacious arguments are the unproved, the non-existent and the dubionts, implies the addition of the impossible, and possibility of a real contradictory subject. He therefore follows the doctrige of Gautama The five merely appa. rent arguments are that of which the extension is too great or too small, that wluch involves a contradiction, that which is identical. with the subject, that which is identical with the major term, and that the time of which is the past But the author's own yiety of the fallacious apperrs from such statements as that Kasyapa declared the self contradictory tlic anprored, and the doubtful to be no arguments, and the particle and in reality serves to connect the aphorism with the preceding aphorisms Prolixity has been avoided in this note from fear of needlessly encumbering the trentise Full details may be sought in the Mafúkla U The esistence of अात्मेन्द्रियार्थसनिकोनिय्यदाते तदन्यत् ॥१८॥ the soul proved. Aph, 18 That which is effectuated from the connection of soul vith objects of sense 13 other than a fallacious argument.] · The result of the distinction dmun bet een fallacies is now stated It is by connection of the soul with objects of sense that Lnowledge 19 produced, and koowledge, the argument for existence of the soul, 18 other than the unproved, the contrdictory, and plurality of conscquents, 1 e it is not an argument in appearince only. Koowledge, then, is in two ways a mark of the existence of the soul either because Loowledge must exist in knowing subject, because It is an effect, like colour, or because it assumes the form of recollection, I who saw am the same as I who am touching in the for- । सदानी हेत्वाभाविदनस्य फलमात । अात्मेन्दियार्थसत्रिकपात्ताधज्जानमुत्प टाते सव्वात्मनि लिगम सिद्धिधिदानकान्तिभ्यो ऽन्यत अनाभासमित्यर्थः। तथाहि जानमात्मन्युभयया लिङ्गम ज्ञान चिदायितं कार्यत्वाद्वयादिदिति या प्रत्यभिजा- रूपतया या योहमदा सो त स्पशामीति तब ज्ञानगत कार्यत्वं नासिन यविष्यात इत्यभिधानात न विरुद्धं सामान्यतो दृष्टे त्र विरोधाभावात न चानकान्ति तत स्त्र तथा च स्यगतकार्यत्यगुणत्वद्वारा सामान्यतो दृष्टेन ज्ञानमेवात्मनि लिलम प्रत्यभित्ता मन्तु भिमकर्मभ्यो ध्यावर्तमानमेरुकाकताया पवस्यति । 7 ·(102) mer case that Luonledge is an effect is not unproved knowledge leing designated in the text as that which is produced, por is at contradictory for tliere cup be no contradiction trith regard to What is unı ersally observed, ind on the same grounds it is not many sided Krowledge, then mediately through its nature as be ing an effect or an attribute is a mark of the existence of the soul Aguin recollection being excluded from diverse agents is limited to & single agency Plural tp of souls प्रवृत्तिनियत्तिश्व प्रत्यगात्मनि दृष्टे पात्र लिङ्गमा१९॥ Aph 19 Activity and activity observed in one s own soul are the mark of the existence of other souls ' 'The inference of the existence of soul being explained the mode in winch the existence of other souls as inferred is now stated Activity and activity generated by desire and aversion modes of volition By activity and inactivity bodily functions Having for their end attainment of the pleasant and aroidance of the unpleasant and characterised by muscular action are produced Therefore when we see muscular action in the body of another, we anfer un the following manner the existence of another soul This muscular action is generated by volition being a muscular action like our own muscular action, and this voltoa 18 produced V by or exists in sout being a volition like our own rolitiops * Though 10 going and other actions activity only and not in acturity is seen to be the cause yet muscular action in such forms are श्रात्मन्यनुमानमभिधाय इदानीं परात्मानुमानमा । प्रत्यगात्मनोति स्यात्मनी mai Farguafaa wafafaqat quatuzjūt arrsa Fanfaarfareftet फलके गरीफर्मगी चेष्टालहरी जन्येत तथा ध परशरोरे घेष्टा दृष्टया पटा प्रय जन्या पेप्टात्यात मदीयचेष्टा छप्रय पात्मजन्य प्रात्मनिष्ठो था अपनत्वात् Atauzaffa IRAN » I canto naif fearut mainia egeta a Fazlarla 772770 FRET Fazefa FIÈTIETEAMAT ECHAT atstatrzat tertaifead éxt sfa goo Rafa arguta v ·( 10 ) as the expulsion of insects with a tly flipper from places of resort for the sake of inactuuty u regard to injury, is observed Tbcre 18 tberefore no want of proof that muactivity is a motive of muscular action ए SFCOND DAILY LESSON आत्मेन्द्रियार्थविज्ञानस्य भाशाभावश्च म Examination of the Internal resory नसा लिङ्गम् ॥ १ ॥ Apb 1 Existence od non existence of knowledge on contact of the soul with the objects of sense are the mark of the existence of an internal organ Distiaction of real and fallacious argrimcats is the object of the preceding daily lesson In order nos to bribg the investigation of soul to n conclusion by a brench of the order of enuuciation (1 e of the order in which the substances were enumerated) an examı nation of the internal org 10 is instituted It will be shown that movement of this orgın is the much of the existence of the soul If the interior sensory be examined as being an instrument of तुरेत्याभाविक श्राद्विमार्य । इटानोमात्मपरीक्षाशेप यायियन उम्देश क्रमलनेन मन परीक्षामयतारयन्नाद । मनोतिमात्मना लिङ्ग वति तद यदि मनो ज्ञानमरणात्वेन मूर्तत्वेन च परीक्षित भवति तदा पत्तरित मन दन्द्रियान्तराभिमत विषयमारिणि इन्दिय सम्बध्यत स धात्मेति सिद्ध भरत त्यतदर्थ क्रमलङ्घनम । प्रात्मे न्द्रिपार्थसविक सति पस्मिन इन्द्रिपसबिकृप्टे ज्ञानस्य मात्र उत्पाद अविरुष्ट ज्ञा नस्याभायो ऽनुत्पादस्तन्मन इत्यर्थ ननु मनोभये ऽपि करणधर्मत्यादेश जानायोगण्य मुपपटाते किञ्च मनो विभु विशेषगुणशून्यद्रव्यत्वात् कालगत जानासमवापिकारणस योगाधारत्वादात्मयत् स्यात्यन्ताभाषयत्वादासाशदित्यादि वैभवसाधम प्रमामिति घेत मेन यदि मनो विभु स्यात तदा सन्द्रियनिसष्टात् तत सन्द्रिय कमेरुमेध ज्ञान म्यात कार्यावरोधानमिति चेत्र न हि सामग्री निराधाविरोधमाझलयति येन चालु पत्यरासनस्वादिविरोधाय धिभ्यत चित्ररूपवत चित्राकारमय वा स्यात भवत्या दोघा मुनीभास्थल दलि देन ताधि शासनदर्शनात ताई रूपरसगन्धस्वनि पुगश्त प्रत्यमीति कथमनुष्यत्रसाप ति चेव शीघ्रसञ्चारिमनोजनित पञ्चमु स्मत्युपनतिजा नेपु योगपटाभिमानात घ्यामगो ऽपि करणधमाधीन इति चेच उत्तोत्तरवान युभुत्सा धीनो व्यासन दति चेन्न सययुभुत्साया सर्यावपरकसयोदयप्रसङ्गात सुभुत्साया अपि भिमतार्थवादोन्टियमन सम्बन्धमात्रफलकत्वात तस्माज्मानायोगपढान्यथानुपपन्या सिध्यति अणु मन ।

·# cognition and as having form then soul is proved to exist as thrt by which the internal organ 18 actunted when it 13 brought into connection with an organ of sense apprehensite of its proper ob Ject 10 consequence of the other organ. This 13 the reason of the breach of the order of enumeration That is the faternal organ which being in connection with an organ of sease, when there is contact of the soul and an object of sense, knowledge exists or comes into being and whiclı not being is connection with an organ of sense kaowledge does not exist or does not come into being It may be argued that though the internal orgia rere au all perind ing substance, all cognition would not necessarily be simultaneous, Iecause of its property as an instrument, further, that the uternal organ is an all pervading substance, because, like time, it 19 a substance void of any peculıır attribute, because like soul it is the site of coujunction with the non-conhesive cause of knowledge, because, like ether, it possesses absolute negation of sound, and 50 forth If this argument to prove that it is an all perunding sobstance be adduced, we reply that vero the internal sensory an all pervadıng substance tben as it wonld be in contact with all sensyal organs, cognition would be one only and composed of all sensation If it be replied that such is not the crse because there 1$ a contrariety among the effects we deas this for the instrument 13 not concerned with contrariety or non contrariety, so that one should be apprehensive of a contrariety between visibility and sapidity and the rest, or that there should be a variegated foria, as thera 19 a variegated colour If you object that there is a plurah ty of simultaneous sensations in the case of catiog a long ear of corn (which is at once scen and tasted] we deny this for in that case also distraction is obsersed. If you ask how it is that you are conscious of synchronous perception of colour, taste smell and touch, we reply that beither is this the case for this is merely a sensa of simultaneity in five cognitions represented in memory an 1 produced successively by the rapidly shifting internal organ If be arged that the distraction depends on the property of the la ·Aph 2 (105) strument, we deny this, for the ansner has been already stated If it be maintained that the distraction depends on the desire of bnowing, we deny thıs, for on that supposition it would follow that when there was a desire to know all there would be a total presentation of all objects, whereas the only result of a desire to know is counection of the internal organ with the sense organ percipient of its proper object Inasmuch, therefore, as non simultaneity of cognition would be otherwise impossible, the internal organ 18 proved to possess atomic dimension U तस्य द्रव्यत्यनित्यत्वे वायुना व्याख्याते ॥ २ ॥ Its substantiality and eternity are explained by air It may be urged that the internal organ which is proved to exist by the taference that a sense of pleasure &c is effected by an instrument because it is an action, like the sense of colour &c, or because simultaneous cognition is impossible, is proved to exist as an instrument whence, then, its substantiality and eternity? It is therefore stated that, as an aerial atom inferred to exist by reason of the compound substance air, 18 a substance because it possesses qualities and actions, so the internal sensory inferred from impossibility of simultaneous cognitious 18 a substance because it possesses qualities For without conjunction with the organs of sense it would not be productive of cognition so that there would be po possession of qualities Moreover presentation of pleasure &c must bave a sensitive organ as its instrument, because, the presentation of colour &c, it is a presentation Therefore the internal sen- 1 ननु सुखायुपलब्धि करणसाध्या क्रियात्यात रूपोपलब्धिदित्याटानुमानात युगपजज्ञानानुपपत्त्या च यन्मन सिद्धं तत्करणतया तथा च तस्य द्रव्यत्व नित्यत्वञ्च फुत इत्यत श्राद। यथा ध्वविदय्यानुमितो घायुपरमाणुर्गुणयत्त्वात झियावत्याळ द ध्यम तथा युगपज्जानानुपपत्त्या अनुमितं मनो गुणवस्याट्टथ्य न हि तस्य इन्द्रियसयोगा स्तरेण जानोत्पादकत्य येन गुणायत्य न स्यात किश्च मुखादिसाक्षात्कार इन्द्रियकरणका साक्षात्कारत्यात रूपादिसाक्षात्कारयदितीन्द्रपत्येन मन. सिद्धम् इन्द्रियत्वं जानकारण- मन योगायययमित्ययवसिद्धमेव मनसो दथ्यत्यम् नित्यवश्व तम्यानाप्रितस्यासस स्थात्रयवकल्पनायां प्रमाणाभाथादनाघिसत्यमिति ।।

·it . 1 (100) sory is proved to exist as an organ. The nature of an organ is to de a siti of conjunction of the internal sensory ith the cause of a cognition It is therefore established without any difficulty that the internal organ is a substance Its eternity 18 prosel by its having no substratum, and that it has no substratura folloss from the absence of any warrant in imagining portious constituent of U As there is in an serial atom substantiality inasmuch as it possesses originative conjunction and other attributes, and eternity nasmuch as there is no warrant for assuming that it has con stituent parts, so the substantiality and eternity of the internal orgo follow from its possession of conjunction productose of cogni * tion and its poseession of other attributes and from absence of proof of its production and destruction V guaiana1571ūnizma! 31 Because of non-simultaneity of volitions and non simultadeity of cognitions it is one (in each body ) • A decision is stated with reference to the doubt whether internal organ be one in individual bodies or more than one The words internal organs and in each body are to be supplied 11 there were 10 each single body many raternal organs or common sensories there would be simultapesty of coguitions and volitions The opinion that muy volutions are simultaneously everted since we see simultaneous action iu the arras legs fiogers and toes of a dancer is erroneous, for trus arises merely from the rapid transition of the internal orgau U 1 uur atat TAO THÔTifzaveta zbars near FOR FAITHIUfazer azt #rastaRūmizsuyuarnia agrofaardt प्रमाणाभाया मनषि दध्यायं नित्यस्यञ्चत्यर्य। . सर कि प्रतिशोरमझमनेक धति मन्देहे निणायकमा मन प्रतिगरीरमिति wa zifafa 2 aTTE RITH RED Fraua ümara para नर्तकीकरचरणालोयु युगपत फर्मदर्शनागपत्य या प्रश्रा उत्यान्ते मि मत सतयुक्त मन शायनामदेव नटुपपत्त । Aph 3 ·( 107 ) The unity of the internal organ' in individual bodies is es. tablished When there is conjunction betereen the mind and any member of the body, a solition is exerted in restriction to that member, and not in restriction to other members. It must not therefore be said that there being a plurality of internal sensories two volitions may be simultaneously exerted because conjunction between the mind and each of two members at the same time is possible, and that as determined by the ten fingers and ten toes twenty acts of solution ire produced at the same time {for otherwise how would the corresponding actious be produced ?), for the feeling of simultpeity in those actions as of that in the scatterms of the buodred petals of a lotus is illusory masmuch as they are produced in successie moments merely by the mapıl transition of the tuter- So if the internal orgau were mutold, then since each interual orgon might be in conjunction with synchronous sen sations of smell taste &c simultaneous production of cognitions derired from the orgaus of smell taste &c rould be possible lhe internal sensory therefore is in each individual bo ly one only and not manifold If it be ohjected that the internal orgia must neces sarily be manifold since we observe action tbe txo parts of a scorpion and the like when cut in to ne reply that this is not the pal sensory प्रतिशरीर मनस एकत्य व्यवस्यापति । यदन मनस' मयोगो पढा भवति तदा तदगावच्छेदेन प्रयत्र उत्पटाते नान्यायच्छेदेन एयश्च मनमो नानात्वे एकदा द्वयेनापि एककस्य मन: सयोगसम्भवात प्रयतद्वपमृत्पाते न च यिसत्यल्पपच्छेदेन एदेय मिति प्रयया उत्पदान्त कयमन्यथा एकदेय तेया क्रिया उत्पदान्त धान्यम उत्पलपत्रगततिभेद दुघ तामु योगपट्यप्रतीतर्भमरूपत्यात मनस भागु सञ्चारादेष भिवभिनवणेयु तामामुत्पादात् सघ मनमो नानात्वे युगपदेर घाणरमनादिभि सह ते पामेऊस्य संघागसम्भवात प्राणजरासनादीनामपि युगपदुत्पादापातरित प्रतियरोरं मन एकमेव न तु नानेत्यर्थः । ननु शिनश्चिमादिखाइद्वय स्त्र क्रियादर्शनान्मनसो नानात्वमाययामिति घेच तदानीमदृष्टयन मनान्तरदिवेगादेव तत्सम्भात अन्यत्र प्रयायोगपटास ज्ञानायोगपटाप ध प्रामाणिकत्येन मनमो नानात्वस्योकारस्य कर्तुम शक्यत्वादिति । फुर्मगुण्डादियानम मोर्चायकाशाभ्यामेव प्रपत्राना जानानास योगपदायागपायोर्निवाद ऐकमेकस्मिन् र मन इति केंछित तदपि न मनोर मम अनन्ताधयधाना तत्प्रागभागना तत्पध्यासानाम् अनन्ततत्परमारानाञ्च कल्पने महागारवादिति सक्षेप ·(110) changed except by volition Nor can it be objected that tro uos 12th difiorently directed motion may like two pieces of confluent water, have an upward motion Were thus the case there would be an upward but not a downward motion, or in exsufllations and the Jike there would be horizontal motion Thers 18 then a being wlio, by lus volition impels the vital air upwards or downwards lt 18 30 valid objection to ask how there could be upward and downward inotions of the tatal air in a condition of dreamless sleep; for at that time though volition proper does not exist there exists another kind of rohtion which I called automatic court og In like man per the opening and closing of the eyes causes us to infer a ruler of the body, for closing the eyes an action productive of conjuric tion of the eyelids and the opening of the eyes 19 an action pro ductive of disanction of the eyeliis These two actions being constaotly manifested witbout any visible cause such as moine force are not produced others ise than by conation As the dan cing of a doll depends upon the volition of a suject welliog so also does the movement of the eyelids Therefore a being who exerts volition 15 inferred Similarly stality na a mark of the existence of the soul for by the word life thic effects of vitakty such as growth reparation of muscular lesion dc are indicated by implication Por as the owner of a house bulds up the broken edifice or eplarges - a bulding which is too small so the ruler of the body offects by food &c the increase or enlargement of the bo ly which is to liem In the stead of a hautation, and with medicine and the like causes what 19 wounded to grow again and partially dissevered hands or feet to re coalesce I hus hbe the master of a house is provela guardian of the body in a life manner the motions of the inter un sensory are alss • merl of the existence of the soul For it has been shown in the foregoing soction that the internal orgin 35 possessed of form and of indiysbility Its appliance to ao nostru ment of sense cognisant of its proper object, depends or desire and effort The desire and effort wbich actunte the internal organ art ·( 1 ) inferred to be identical with the soul Tlus may be eremplified by a child standing in a corner of a room, who throws a ball or a handful of red powder about the room It may be objected that the dancer of the doll, the master of the house, and the child are not other than body that they should be examples, and that it is in the body that consciousness resides, inasmuch as the body is an object of selfconsciousaess the conviction of being pale, stout and the like is pro. duced by the juxta position of the body with self consciousness Moreover, (it may be urged), that which was experienced in childhood is remembered in youth or in old age, whereas in the case of sepirate bodies as those of Chaitra and Maitra there would be no 2ct of memory, as it 13 sud, One man remembers not that wiuch another sex In the latter case there will be no recollection because Chatra and Matra are the offspring of different parents, but though childbood and youth be different, the act of recollection will take place in the order of cause and effect because there is but one indus dual To this we reply that it would follow on the same premisses that the con would remember what was experienced by the father If it be rejoined that perception of differecce of body prevents thus, we reply that an old man, by having a body different from that which le had as a child, through perception of bis boay would be incapable of remembering what he experienced A child that never knew his father has no perception of difference of body The notion my holy 73 generally in the case of the word my belongs to the self consciousness If you reply that so also does the notion my soul re reply that such 18 not the case, for the word my is usual tropicalle, smce the gemte may be used where no numerical difference is implied as in the case of Hindi s'uead (where tänu ana kiinu's 'head are one and the same thog) Moreover on your supposition there would result the loss of merits and requital unmented, for the body is constantly difftrent in the transmigratory state, but it is admitted that the harm done by a conscious subject, cannot brve its the result unfulas a child ·( 112 ) bitro It is also inferrad Croin affcctions of tbe other organs thrt there 13 a soul, for after expericacing the particular taste which ac companies the particular colour of an orange or chord-zulla fruits 01 ngain Ohserving such fruit, there arises in one desirous of tasting it a watering in the mouth Tłuts can only take place by an zafer euce respecting the acul flavour, the inference only by recalling the nuvariable coexistence of the colour and taste, the revocation only by a permanent impression, the permanent impression only by experience of the unn ersal co-existence, and experience only by sceing it repeatedly, and this series of cognitions, in the order of cause and effect is impossible unless there be one and the same agent in all. Accordingly the apkorism of Gautama, From the affection of other organs of sense Pleasure and the like are also to be regarded, Ithe knowledge, as arguments of the esistence of the soul. For pleasure and the like must inhere in something, that 19, reside in some substratum, being products or qualities like colour ca. Hence a general inference accompanied by a residual inference takes for its object inberence in a substance other thiaa eight substances For the proposition that destre which does not mere ra eurth and seveo other substances, raheres in & substance, 18 ancom plete uoless it assume, 39 its object inhesion in a substance other than those eight substances But if the residual method lie not first employed, inhesion in a substance other than eight substances will have to be argued by negatire probation and thus the division will be made. It is absurd to say thint taference has for its form only that which is essential to universal co-existence, for that is the form of conviction without which the contaction is incomplete Otherwise there could be no inference having for its object inhesioa in what 18 upcrused such as that a binary atomic aggregate whacks does not obere in anything crused or produced, theres in some thing because it is composite U तस्प द्रव्यत्यनित्यत्वे वायुना ध्यारयाते ॥ ५॥ Its substantialsts xind eternits are explained hy Alt Aphá ·(113) ! It inmy bo sad Gianted tliat the soul 1s perdurable, why is it eternal and rhy a substance ? It is therefore stated that as there is 110 rirint for issoming that an acrial atom has parts and therefore it is eternal so also as soul eternal, and that as an neral atori is substance because it possesse3 attributes so also is soul a sab Stance U Aph C यज्ञदत्त ति सविक्र प्रत्यवाभावादृष्टलिङ्ग न Objections to the rrecexling arguments विदाते ॥६॥ In the contact [of the organs of sense and the olject) from which the judgment This 13 Yuva-datta is derived, there being no perception, there exists no visible mark • There being contact if in the judgment This is Yajua-dattr there is no act of perception, there is no visible mark, no marl by which a universal co existence is ascertained from perception There is no visible mark establishing the existence of soul as there is a visible much in the case of fire niz smohe observed concomitant with fire perceived U • Though there be contact of the eye and other organs with the body of Yyda datta yet since there is no visual or other per coption of the soul which presides over that body there is no visible mark e no mark' which being invariably attended by a predicate IS 10 object of perception How then is an inference of the exis tonce of the soul possible? For there being contact with fire &c, ननु सिध्यतु प्रात्मा स्थिर सतु नित्य इति कुत कुतश्च द्रष्यमित्याह यथा वायुपरिमाणोरयययकल्पनाया न प्रमाणमतो नित्यत्व तथा च मनोऽपि यथा गुणसत्त्वा द्वायुपरमाणुटव्य तयात्मापोत्यार्थ ॥ 'सनिक सति श्रय यज्ञदत्त इति चेत् प्रत्यक्ष नास्ति तदा दृष्ट प्रत्यक्षता ग्रही सध्याप्तिक लिङ्ग नास्ति यथा दिना प्रत्यक्षेण सहचारतो गहोतो धूमी यती दृष्ट लिङ्ग तयात्मसाधक लिङ्ग दृष्टं नास्तीत्यर्थ' । + यज्ञदत्तशरोरे चक्षुरादिनिकर्य सत्यपि तदधिष्ठातुरात्मनश्चानुपायभायात दृष्ट व्याप्यत्वेन प्रत्यविषयोभूत लिङ्ग नास्तीत्यत कथमात्मानुमान सुघटम यादी निरुपै तत्सत्यवानन्तर ताप्तिप्रत्यक्षावह्यादानुमानन्तु निराबाधमति माघ । H ·after the perceptiou of it an tufurence 25 to fire &c. meets with no obstacle becruse universal concomitance therewith Brus beca observed, but this 18 act the case with the present inference V मामान्यतो दृष्टान्चाविशेषः ॥ ७ ॥ Aphy Moreover, from that which is observed generally there results to distinction. l'hough there is a generally observed mark, yet there 19 DO proof therefrom of the existence of the soul from its nature as soul or as a substance over and above eight substances It would be thereby established only that desires &c must inhere in something but there is nothing to suggest the thought of a soul Therefore 2013 stated that there results no distinction 0 From that which is generally observed . e from observation of inclusion under something determined by a general attrhute, there results no distinction Le no jnference from a peculiar property, according to the rule that there must be observed in that which determines the character of the subject determination by the predicate under which the middle term is contained V सत्मादामिम ॥८॥ Aph 8 Therefore the soul is proved to exist by reselation • The existence of the soul &c rests on revelation for, inas much as there is no mark ot an observed universal concomitance apy inference of the existence of the soul is impossible The exis । सामान्यतो दृष्टमपि लिङ्ग भति न तु तत प्रामत्येन अदय्यातिरिक्तत्यान व्यत्येन था स्वादान्मसिद्धि किन्तु तेनेच्छादोना पयविदाधितत्वमात्र सिध्येत् तत्र श्री स्ममननापिकमित्यर्थ तदेतदाह विशेष इति ॥ • ETHTRIN GRIE OTHEU refajomra sfarce furious कारण नानुमिति घ्यापकतायध्वेदकत्वप्रहस्यवानुमिति यधेश्यामोदकस्यै सन्तस्यादि Ifafiti na haif at gabifa for THIETTITAN safn frå afH VARI QATAU ERU AU PRATIVHAUTE विपमिति मास en ·Aph 9 . ( 115) tence tlien of the soul rests solely on the authority of revelation Thus tlns systein for cogitation on tlie soul is useless, V Objections अहमित शब्दस्य व्यतिरकाबामिकम् ॥८॥ apswered Existence of the soul being the conditio sine qut non of the use of the word I is not evidenced only by repelation • Revelation 13 not the sole evidence of the existence of the soul, but that there is a soul is evinced aloo by the inference that the word I, or the word soul must denote some object beczase it is a term like the terms water pot &c It might be sud Let earth &c. be the objects which it denotes Hence the words because at is the conditio sine qua non of the use of the worl I that 2, because the term I is ercluded from earth &c For there never auises any such supposition or assurance as I am earth I am water, I am light, I am air, I am ether I am time, I am space Inm mind If son object that such assuiroce rises in relation to the body, we reply that it is not so for it would ba equally applicable to the bodies of others if that it arises with नागममात्र प्रमणामात्मनि किन्यहमिति पद वा साभिधेय पदत्यात घटादि पदवत इत्यनुमानादण्यात्मसिद्धिः । मनु एथिव्यादि तदभिधेय स्यादित्यत शाह व्यति रेकादिति एथिोत्यादितो ऽहमिति पदस्य व्यतिरेकाद्वायत्तेरित्यर्थ । न हि भरत्य: प्रविधीअमाप ग्रहन्तम श्रह वायु प्रहमाकाशम् अत्र क ल श्रह दिक मह मन इति ध्यप देश प्रत्ययो धा शरीर भवतीति चैन परशरोरे तत्पसङ्गात स्वशरीरेभवतीति चेन स्वत्या मभिनत्यानित मन शरीरमिति वैयधिकरणयेन प्रत्ययाच्च नन्विदपि सामान्यता दृष्टमेध तच्च विशेषापर्यवसनमिति दृषितमेवति चेत्र अहम्पदे हिन्त्यमात्मत्वमेव प्र कार तथा च परधर्मताबलादेवान्त्यिस्य प्रतिनिमित्तत्व पर्यवसन तच्चानन्यसाधारण मेति विपसिद्ध एय सामान्यतो दृष्टादपि बाधप्सहरूताद्विशेषाद्धि यच्चोक्त श्रय णादेव साक्षात्कार किमनेनेति सदयुक्त न हि मननमन्तरेण सङ्कशुक्रस्यापद्धामलक्षाल नमन च तदन्तरेण तत्र निदिध्यासनाधिकार न च निदिध्यासनमन्तरेणा सयासमि ध्याजानोन्मूलनक्षमस्तस्यकालात्कार न हि शटमानुमानिक या ज्ञान मियाजानो न्मूलनक्षमभदिशादी दृष्टमिति भाव । नमु तथापि परोक्षे धामनि कथ सकेतपत दति चेत् क सवमा नात्मा प्रत्यक्ष इति किन्तु मनसा भयोगप्रत्यासत्यात्मयत कथम न्यवाह मुखी लानामीच्छामि यते दुःखीत्यादिप्रत्यय न अपमयस्तुर सन्दिग्धवस्तुको या नीलादिप्रत्ययवत् प्रस्थापि निश्चित वस्तुवत्वात न च लैङ्गिक लिङ्गज्ञानमन्तरेणापि लापमानत्वात् नापि शाब्द तदनुसन्धानामनुबिधानात प्रत्यक्षाभायो मिति सेमनाई स्वचिदनाभासथिप्यो पि न बामितमाराम्यते इत्यादयिष्यत ।

·(116) respect to one's own body tre reply that this is not 80, for there is not intended a self different from soul and beciuse the term my body involves a difference of substrat If you urge that this also is raerely observed generally and therefore, not being determined by n peculiar attribute, involves 7 fallacy, we reply that it is not 80, for in the term I egoits or spirituality 19 the form or essence, and that as an attnbute of the subject it is determined that the ego is the cause of activity and this is not common to other objects, being a proof of a particular object. lu lile manner there is proof of the particular eren from the generally observed, accompanied with the argument from impossibility wherers it 13 said, From merely hearing resalts presentation of sonl what need of this proof? this is wrong, for without reflection the dross of unbelief in waveung miads cannot be purged away, without this purification there cip be no aptitude for profound meditation on this object and without profound meditation there can be no pre entation of truth competent to eradicate false knowledge to gether with its impressions For it 18 by coosuetude only that tho sad lover can represent in imagination bis beloved For knowledge from verbal information or from inference is unable to uproot false knowledge, as in seen in the case of illusion in regard to direction in space and Binular instances If it be asked hoty wherers soul 1s invisible a sign of its existence can be apprebended we rejoin Who has maintained that the soul is unknowable by per eption ? But soul 13 cognised by its juxta position with conjunctions with the internal organ else how such assurances as I am happy, I know, I desire I will, I am 13 pain ? since such assurance 18 pot without object or of doubtful object, for lihe an assurance of blueness &c it has a definite olject Nor is it derived from argument for it anised without any knowledge of an argument Nor is it derived from verbal communication for it does not follow upon desire of such knowledge If it be maintained that it is a mere illusory perception, we reply tbat there must be some object not ·Aph 10 ( 11 ) inerely apprrent, for it will be shonn i the sequel that that which is not an object of certain knowledge cannot be erroneously surmised 12 other object U यदि दृष्टमन्वतमह देवदत्तो ऽह यजदत्त इति ॥ १० ॥ If the cognition I am Devadatta, I am lojaadatta is a visual presentation (what need of any inference ?] "An opponent says If thus be so trhnt need of an inference ? The word ate marks the form of the cognition and the word drishta ends in the nffis hta used in ? passisc sense Presentation meas perception The sense therefore is as follows If the perception which has for its form I an Deradatta I am Yappadatta is only a perception 1 hat occasion is there for the trouble of making an inference? For on sceing an elephant those who infer do not infer him to be one from lus screaming दृष्टात्मनि लिने एक एव दृठत्वात प्रत्यक्षवत् प्रत्यय ॥ ११ ॥ If mark of the existence the soul pere scen. there could be but one assurance for it would be as evident as a percept • The anticipated objection 18 refuted 1 he sense as a whole 35 tint if a mark of the souls existepce sere observed or apprehend । एयञ्चन क्रिमनुमानेर्नेति पूर्वण्डवाटी पाह! इति शब्दो मानप्रकारमा दृष्ट मित भायोतप्रत्ययान्तम अन्यमित्यध्यक्ष मायमर्थ श्रय देवदत्त श्रय पजदत्तति प्रकारक दृष्ट दर्शन अध्यक्षमेधास्ति यदि क्रिमनुमानप्रयासेन न हि फरिणि दृष्टे ची स्कारेण सममिमते ऽनुमातार " ' प्राशर निरस्यति । दृष्टे मनसा मदीते प्रात्मनि लिने अनुमाने सति प्रत्यक्ष यत् प्रत्यबसमानरकारक एक एय मुख्यस्य प्रत्यय भवतीति य मुख्यत्ययुत हद त्यात प्रामाययशङ्कनियनितमत्वात मुख्यत्याच गोतामाययकत्वम यया दूरस्ते सरोयरादिलिले दृष्टय मरीदिशादिसातादृशमत्यने समायया उनि तता यलाकादिलिनेन तदनुमगने सति सदनुमाने सति सघादेन सत्र प्रामायणदातादृशङ्का निवर्तते तथानि दृष्टे पि विपरीतहम्भावनादिना जानऽप्रामाण्यशक्षा सजायते मतो अनुमानेनानि महीने घशादेन तत्र प्रामाण्यवादप्रामाएपनिवर्तनसमस्या दृढस्य तादृशय मुघटमेघ नदुत मित्र प्रत्यापरिसितमप्यनुमानेन भुत्सन्ते तर रसिका ति Aph 12 ·(118) ed by the internal organ cven were there in inference, there would be one and one only primary conviction, as in relation to a percept in the case of perception. Whence its primary nature ? The being a primary conviction or being of recognised validity, results from its certitude or poser of removing doubts of insalidity As for instance when the distant water of lake &c has been seen, there anses a doubt as to the objective value of such a perception, there being a feeling of uucertainty whether it niay not be a mirnge or the like, and when afterwarls there arises the inference from cranes &c the morh of its being a labe, the doubt ceases on the recognition of the evidence by means of reflection, so, althongh the soul is perccived a doubt arises as to the validity of tho perception on account of counter probabilties &c, but afterwards the soul being inferentialiy cogatsed, the certitude of such cognition is casily demonstrated such certitude cousisting of competency to remove suspicion of invalidity turongh the recoguition in that case of validity by means of argumentation It has accordingly been declared by the sage The logicians desire to up lerstand by infer ence even that which is fully established by perception V देवदत्ता गच्छति यज्ञदत्तो गच्छत्तीत्युपचाराचरीरप्रत्यय ॥ १२ ॥ The cognition Desa datta goes Yajn datta goes 15 applicd trop cally to the body It may le oljected that if the cognition ( Yajna-datta refers to the soul a judgment of compatibility with motion such 18 1 101 datta goes is impossible It is therefore stated that there arc sucii judgments as I aiu fair complexioned, I am stout, and there are such coinplcx concepts is my body of these m the ननु यदि यज्ञदत्तो ऽतमिति प्रत्यय अनि तदा यज्ञदत्तो गम्छताति गमनमा मानाधिकरययभामनुपपनमित्यत श्राद्ध । अम्ति हि अई गीर अह स्थल इति प्रत्यय अस्ति च मम शरीरमिति भेदप्रत्यप तत्र देवदत्तो गच्छत्तीति गतिमामानाधिकरणयानु भयो भक्त मर्मात प्रत्ययस्य यथार्थत्यात पदापि देवदनत्य शरीरयत्ति तिस्तेन ठेवटतो गव्हतीति मुख्य एव प्रयागो यथार्य एय च प्रत्यय तयापि देवदसपटु नदच्छनात्मान मपुतज्येत संदीपचारिफी योद्धथ्य । Aph 12 + ·(119) Judgment Devadatta goes the conception and enouncement of wraputrilits with movement is secondary, whicrets the espression Iide 18 used in its primary application Althou, li the nature of Desa-dattı 18 a universal existing in the body ani accordiogly the expression Dern datta moves 18 correct esen jo its primary sepse 29 also the judgment, if the term Desa datta be employed with regard to the soul determined thereby it 19 then to be understood in a secondary application U " It may he asked how if such a notion as I Yajua-datta ling the soul for its olject the judgment Yajua datta goes can apply to the soul for the soul has not the power of motion It is therefore strted that the sense conveyed by the proposition Deva datta goes ances from the observation that the word Deva-datta inplies cor poreality Since such propositions as Deva datta knows wishes acts falus &c are used in ti eur prinary sense the terni Deva datts must have the power of denoti sa foul apprapıiated a deter muinate Lady For as in thc meuror of these propositions there is n manloll appi cation the comilication of this hypothesis is inoperative i e does not incalidate it and it may be considered that the primary sense possibly lelougs to puc i application to the piros son of volition in the proposition He got Reruarc 1 93 Aph 13 Tlse socondary application honeter is doubted • The word however indicates the ries of an opponent 71e name and notion of te Fro arc laorn to relude botir to the soul । नया पत्तदा एस्पादित्यस ययात्मविषयक लग पत्तो सास #9 wafa nav parfema yugaa 735T arnaca i 710171017 TAZFI FIAT FETF7 mia gelmi Format gen ACR fustatavotietafa ATTITA स्थालट भरिपसायेम गारयस्याभिचार करत्याग गातात्यनारयासम्म प्या ATENEUME ETUPATIA HAITAIFA zeztą. trợ giật matterfafe tag gì ta đã 93 ra mūroafer sfa Rz! * ·(120) and the body The doubt in this case is nluch is the primary and which the secoudary application V यहमिति प्रत्यगात्मनिभावात पाजाभाशादर्थान्तरप्रत्यतः ॥ १४ ॥ Aph 14 The coguition of the Ego is a perception of a drs troclive entity, since it applies to self reflectire soul, and not to anght else 'A presentation in which a distinctive entity of the nature of soul is given, is a perception of a distinctive cntits The meaning is as follows Since the presentation of the Ego ve relatre to one's own soul, and not to another's it is proper to regard the reference to the distinctive entity, 1 c to one's own soul, as primary If, on the other hand, the primary reference were to the body, the notion would be pialucell ly the «sternal organs of eensc, for the baly is not an object of internal peraption, and the presentation of the Egois suljetne luing producent without any openfion of the external orgras of rensa Such comunions as I am sorry, I am glu I knon, I will, I wasli, aree from the internal sensory vening as its olycct the soul accompanied mith its perceptible discriminatio attributee, Such a commation is not luf.rential, being produced without I RAFIE brug 7 prout # Trat rün UA C Tafa oraTE ENFTA Fita Arts UTU ATA CHOTE -ri महामन्य मुल धम्मपितुधिसः जिगर मुख्य म्यात सदा afrieपन. Ha a fr U ATARECE ATAHTOIHafa ury afrafera TUTTAR imfa TRTATITA ST git got a va rufafa anafowa fütoffmportant tam tot rom ad iftant forgaaranglimfa COMPUTA * TET TY**ioifa CATAFITR FITA?*# Dam me aftrum U zimstowa fria HIT , five of niti Eir ar iti 18 Fira oft FIT 31 raia tariffa E T tritátis PER RESISTATŪTOPata Errefusari TUTTI AR ŪTTERT Uca ETTA 7 time for CRTER ZW frētiefuattrotters are wafa intrafa sie octor Flaia èą raiz tiz ere emort wim 17T7 T TOOX RIA Simi sta aftur in en uiTim 7 ani # 78 RPM snim 1 547 TRAIT ·( 121 ) seeking any marl of concomitance. It is not serbally coinmunic i ted, being produced without reflection on words It, therefore, belongs to tle internal organ, and to the internal organ radeprodent of the external organs, not being concerned with the body &c Moreover if it be urged that if it referred to the body it would refer to the bodies of others and if it be referred to ove's own soul it would refer to the souls of others, we deny tlus, for the soul of one nun is beyond the sense of another, since its particular attributes cannot be externally. perceived and the soul atseli could be perceny. ed only ly apprehension of particular attributes appropriate to the several senses Nor is this the flature of soul only, but of all substances for substance becomes perceptible by apprehension of particular attributes appropriate to the several senses If you rejoin that on this ground etler also should be perceptible by the apprehen sion of sound, ne repls that such would be the case were the organ of bearing capable of apprehending a substance or if ether possesseul colour If you object that the soul is equally devoid of colour, we reply that it 18 in the case of exteroal substances only tlint posses Bion of colour is a requisite sith regard to perceptibility U The cognition of the Ego and the expressions I Ynjur datta im happy &c, are the cognitions of a distinctne object, the perception or presentation of an ulterior object of one different from the body &e, since they prodnce Ferbal informatron the ohject of wiuch is different from the body Sucli is the sepse resulting from the aphorism The application accoruingly, to the soul as to something ulterior to the body is primary that to the body is secondary Why $o ? The angs er is because of existence $12, the cinsteace of pleasure &c in one s own soul and because of non अमतेति ग्रह यजदत्ता मुखात्याटिय्यवहार अथान्तरप्रत्यक्ष अथान्तरम्य शरी रादिभिवस्य प्रत्यक्ष ज्ञान पस्मात शरीरादिभिवविषयकशास्टयोधजनइति फनिता तथा च शरीरादिभिन एयामान ताशप्रयोगो मुख्य गरी स्वोपचारिक कुत सयमत प्राप्त प्रत्यगात्मनि म्वामान भावात अर्थात मुरादे सत्यात परत शरीरे भागत मु खादरसत्त्यात तथा च भरिप्रयोगस्यात्मन्येय सत्त्वात्तत्रैव तादृशप्रयोगस्य मुख्यत्व शरी रादाधोपचारिकत्वमिति न सन्देहगन्धा पोति॥ .

·Sc. (124) " Tho word knowledge tacitly indicates the attributes of soul sensible pleasure, pain ud the like As the bodies of Yajua-hatta and Vislau mitra are separate from one another, so are their know. ledge, pleasure and the like separate Accordingly as the cornition This is Yajua-Jatta's body, is an object, 80, though no knowledge, pleasure &c be produced in Yajna-datta, the cognitions I feel pleasure, I know, I will, I wish will be objects , because, the body being an object to the appropriate senses, its knowledge like its colour &c, may be perceptible But this is impossible Therefore there is, such is the meaning, to be mubtained a subject of knowledge, pleasure and the like, other than the body U • The knowledge of Yajoa datto and Vishnu mitra does not 10 consequence of the difference of their bodies, in consequence, that 19, of their bodies being different objects, become an object, during the perception of the body The word hnowledge implies generally all the particular sensible attributes of the soul Therefore, as in our presentation of soul &c knowledge &c is the object, it being universally allowed that there are such cogoitions as I knox, I wish, I will, I feel pleasure I am in pain, I hate &c., 60 would there be in like manner were the body denoted by the word I, and did it possess the attuibutes knowledge &c, a cognition of knowledge &c esen in the visual perception of body But no one । ज्ञानमिति योग्य मुखदु खादिक्रमात्मगुणमुपलक्षति यथा यजदयिष्णुमित्रयोः शरीरं परस्परभिच तथा ज्ञानमुसादिकमपि भिवमेव तथा च यया यजदत्तस्यैट शरीरं तथा यजदत्तस्य जाने मुखादी धा ऽनुत्पने त मुपी जाने यते इच्छामीति ज्ञानादिक विषपो भवति योग्यशरीरषियपकत्वेन तदीयरूपादिवत्तदीयज्ञानादीनामपि प्रत्यतसम्भ यात् न च सम्भयति तस्मात ज्ञानमुखादीना शरीरादन्य एवाग्रयो वक्तव्य इति भाष । नतुन दि शरोरयिशेणात शरीरविधिपषकत्वात् पजदयिष्णुमित्रयोजानमपि विषयो भवति शरीरसाक्षात्कारे इत्यर्थः ज्ञानपद योग्यात्मविशेषगुणसामान्यपरम तथा च यथास्माकमात्मसाक्षात्कारे जानादिक विषयो भर्वात अहं जानामि इच्छामि यते मुसी खो द्वैप्पीत्याटानुभवस्य सर्वसिद्धत्यात तया शरीरचाशुपादापि ज्ञानादेभान स्यात् यदि शरीरमहम्पदयाच्य ज्ञानादिगुणकञ्च स्यात् न हि म्यूनो यजदनो मानामीसि धातु पप्रत्य काचव्ययति तस्माळरीरे हमादिश्यरधार औपचारिक एवेति नास्मक प्रतिज्ञाहानिरिति भाय ॥ .

·Aph 18 (125) 112s a visual presentative cognition 18 the form I the stout Paypa-datta, know Therefore the use of the words I &c in reference to the body is only by a secondary npplication, and accord. ingly we do not surreuder the matter of our thesis V अहमिति मुख्ययोग्याभ्या शब्दवटामिरेकाध्यविचाराद्विशेषसिद्धेनीग- मिकः ।। १८॥ The kuo vleize of the Egr being individually established lsho sound as a conditio sunc qui non neither too narrowly nor too widely affirmed by its predominant and scasible attributes, docs not depend upon revelation | The following objection might be rused. The soul 15 not an object of perception since hibe ether, it is a colourles, or a simpla substance Of tho cognition I an tbın or pile the body must be affirmed to be the object. Whereas thero is sometimes tho judgment I feel pleasure Sc it 19 proper to suppose that pleasure and the like, becoming manifest without their substratum aro । मन्यात्मान प्रत्यक्ष नीरुपदय्यत्यात मिश्यपथदथ्यत्यावर पाकाययत् तयाधाय रूयो गोर इति युद्धे शरीरमेव यिपषो याच्य' क्यविदाई मुखोत्यादि धोरपि पटाप्यस्ति तयाप्याग्रपमन्तरेण भाममानाना दुष्णादीना गरीरे समारोप इत्येय फन्पपितुधितम पयोष्ण मुभिजनम इत्यापनमन्तरण प्रतीयमानपेगिप्पीरभयोर्जले समारोप घेत दनुरोधेन जलप्रत्ययस्यापि प्रसिद्धजलमन्तरेणान्यविषयत्वम् तथा मिस्वप्यादन्त्य गरीर एत्र चासयम मुषादिकन्तु कदाचित सत्रारोप्यते तेनात्मनि प्रत्यदाकारं पानं नात्येय मुखाटाधारत्येन यत्कल्पनीयं सदागममिट भवतु न तत्रापि यह एत्यात प्रादा प्रयम प्र दुग्योति प्रत्ययो नागमिको न दो नापि मेडिक सदलिगणान्तरेणापि माय मानस्यात प्रत्यक्षल्ये नीच्यत्वं निरसपत्यञ्च पदाधकमुक्त सतिरिन्द्रियप्रत्यक्षलायां भतिसत्र दिस्पयत्यादिव्यग्रत्ययो प्रयोजकत्यास मानराप्रत्यतता घतदन्तरेणापि। ननु म्पादेय यद्यात्मनि प्रमाण स्यात तदेय तु नास्तीत्यत पाच शातिरफायभि धारादिमिति यया नित्यादिपु टय्येपु गदस्य घ्यतिरको भ्यभिचारी नियतम्तेन सटाययायाप्टरप्यातिरिक्तस्याकामरूपस्य विशेषस्य मिद्धि मिलाया एपिथ्यादिपु ध्यतिरेकामाध्यमिवारात तदारपेणापि अष्टदग्यातिरिक्तन भयितथ्यम । मन्येतायता प्यानुमानिक एंव प्रात्मा न तु प्रत्यक्ष इत्पत श्राद्ध प्रदमिति मुरणपोयाभ्यार्भाित अद मिसीसिकारय कारग सेन मिमिति जान शनिशानुसन्धानमन्तरेण निमी लिताम्य यदुत्पादास सन्मण्यन ग्रहन्त्ययता पोपन प्रमाणसिन उपादनीयम न तु गरीदिनासाया व्यतिकाभिवारात मुष्पाग्याभ्यामित्यनन्तरम् उपपादनाम fromयम प्रारमनि प्रमाणन ग्रहनि पन्याभिषा यानि मगाये गययानि ।

·( 126 ) attributed by metaphor to the body as in the notion Hot fra. graut water, heat and fragrance appearing without a substratum, are metaphorically attnbuted to suter But in this case there being such attribution in the notion of water there is not another object independent of common rater In the c29e therefore of the Ego, the notion I is real only in reference to the body but pleasure and the like are sometimes metaphorically attributed to the body There is then with reference to soul, no knowledge of at in the form of perception That then which we must assumo is the substratum of pleasure and the like must be estal lished by revelation There is no meins of directly cognising it The reply to this objection is the following The cognition I feel plezsure I am in pain is not by revelatiou br verbal communication or by inference for it arises in lepen lently of any attention to words or arguments, Wherers it has been said that colourlessness and simplicity are preventive of perception thus holds true only in the case of perception by the external organs for of this the possession of colour, and tho existence of a plurality of substances are the necessary conditions Internal perception 14 independent of these con litions It may be oljected that this would be the case were there any proof of tho ex tence of the soul Iut there is none Accordingly the words Being indus duilly estal lished like sound as a conditio sine qud non verther too narrowly nor too widely affirmed. As sound as a conditio sine quod non is not unduly restricted or cxtended so as to apply to the substances earth &c, and is decisive and there is thereby proof of a particular substance, riz ether as excluded froin other eight substances, as the substratum of sound minner since the exclusive argument from desire docs not failly al plicability to earth &c. the substratum of desire inust be exclud ed froin other eight substances Lest it be argued that all this shous that the soul 13 an object of inference not an olject of - terception the words Ti e knowle ige of thc Ego fiom its predo munu t and sensible nttnbutes arc eniployed By thº particle ita in like ·( 127) the form of the cognition is stated The knowledge of the Ego therefore which arises independently of any attention to words or argumeats, in one whose eyes are closed must be produced by 21 original attribute of egoity, sensible or established by proof, but is net produced by the bolo, inasmuch as the exclusive argumeat from desire does not fail by applicability to it After the words From its predominant id sensible attributes, the words To be established are to be supplied Many proofs of the exis tence of soul omitte i fo fear of encumbering this treatise should Le sought in the Mayúkha U + The Vedratios maintain that soul is nothing but eternal know ledge, according to the sacred tert This imperishable soul is true knowledge the infinite supreme spirit and that in the course of thing bewg divided by the products of illusion the accidents of the form of the internal organ it appears manifold, according to such texts as One only without a second One nioreover, the inmost soul of all berugs, becaine the counterpart of every घेदान्तिनस्तु नित्यविज्ञानमेवात्मा अविनाशी या रे ऽयमात्मा सत्य ज्ञानमन न्त ब्रह्म इति युत स च धस्तुगत्या गको ऽपि मायाकार्याणामन्त करणरूपोपाधीना भेदानानेव प्रतिभाति एकमेवाद्वितोयम् इति एकस्तथा सर्वभूतान्तरात्मा रुप रूप प्र तिरुपो बभूव इत्यादिगुतेरित्यास्तन्मत टूपति । श्रदमितीति प्रत्यविषय इति शेयः तथा घाह मुखीत्या दलाफिकमानसप्रत्यक्षविषय न श्रामिक सत्य जानमनन्त ब्रह्म सत्याटागमप्रतिपादोश्वराभिद अत्र चेतुमाह मुख्ययोग्याभ्यामित्यादि मुख्य सत यटयोग्य मुख दुखञ्च ताभ्या विशेर्याप्त रीश्वरभेदसिद्ध इप्टेप मुखस्य मुख्यत्य अन्येच्छानधी मेच्छाविषयत्यात दु खस्य तु द्विष्टेषु मुख्यत्वम अन्यद्वेषानधीनटेविषयत्यात योग्य त्यान्च प्रत्यक्षधिपत्यम एतत्क्थनञ्च रत्वसिद्धिशानिरामार्थम ईश्वरे नित्यमुखाङ्गीकारपो व्यभिचारधारणार्थञ्च नित्यमुखस्यायोग्यत्यात तथा च जन्य मुख दु खञ्च जीवस्येश्वरभेद्र साधकम । उपलक्षणञ्चतत जन्या ज्ञानेच्छायग्रा द्वेषश्च ईश्वरभेदसाधका द्रष्टय्या। ननु धामिति प्रत्यक्षविषय प्रात्मा ईश्वरभित्र जन्यमुखवत्यादित्यादी दृष्टान्ताभायेन प्रन्ययमदचाराग्रहात ध्याप्तिज्ञान दुर्घटमत उक्त व्यतिरेकायभिचारादिति यतिरेक च्याप्तरित्यर्थ प्रयोज्यत्य पञ्चम्यर्थस्तस्य च विशेसद्धायन्यप तयाचान्वयदृष्टान्ता भाये पि व्यतिरेकेण ईश्वरस्य दृष्टान्त त्यसम्भवन व्यतिरेपमहचारपक्षाधीनतिरेकच्या प्तियहादेवोक्तस्थले ऽनुमिति सम्भवतीति भाय ननु व्यतिरेकथ्याप्त्येश्वरभेदसाधकम्य न दृष्टचमित्यागहानिरामायोक्त शवदिति शब्दादियेत्यर्य प्रामायस्य यया शरद रूपादेतोयतिरझव्याप्तिप्रकार ज्ञायमानाटीश्वरभेदसिद्रिस्त यात्मना जन्यमुखादिम त्यास समिद्धिरित्य। - ·( 128 ) form Thus doctr nc 19 here refuted After The knowledge of the F:0, the wouls Is the oljeet of perception, are to be suppliel The olject therefore of sucis common internal perceptwns as I am hap py, is not proved by re clation and mseparable from God who 19 dleclured in bucli texts as, True knowledge, the infinite supreme spirit "Tho reason of this is statrd in the words From its predominant and sensible attributce &c because of the proof of particularity, 1 c because of the proof of separateness from God, ly tlint which is predominant and sensible, 1 c by pleasure and pain Pleasure is among objects of desire predominant, Lcciuse it is the olm ject of desire not dependent on other desires, and pain is predomi. mint among obyects of aversion because it 13 tbc object of avcrsion not dependent on other aversions Appropriateness is the being an object of perception This is mentioned to remove doubt as to absence of proof of the argument, and to prevent a fallacious ap plication in case of the assumption of eternal bliss in reference to God for eternal bliss 18 not appropriate, and consequently generated pleasure and pain is the proof of the difference between the individual soul and God This generated pleasure and pun implies Bomething more, and generated knowledge, desire, volition, and aver. bion are to be regarded as proofs of the separateness of the individual soul and God It may be urged that in such arguments as The soul, the object of the perception of the Ego is different from God because it possesscs generated pleasure &c thero bemg ro cxample and consequently no observation of congruity of similar instances with the umersal affirmation, the hnowledge of a universal concomitance 18 impossible. Hence the words As a conditio sine qud non pether too narrowly nor too widely afirmed, that is because of the universality of the exclusion The conditions necessary to the proof may ic universally afirmed in the proof of the particular. 'Thouglı, therefore, there be no example of the unsersal affirmation, sinco by exclusion God may be the crampic, an inferenco with regpect to the matter is band is possible throngh olxersation of a uni- ·(120) ver al esclusión de endent on observation of concomitance with orci 101 To 1culose the doula that the proof by a unsersally exclusive argument of the sepiraten 3fro n Gol is not applicable the word, Lihe sound aro added meamng is is the case with sound and the like. As ether is proved to exist by its mark viz sound which is hnown by meros of the form of universal exclu 100, 80 the proof of the separateness of the indivilurl soul from God is from the possession by the soul of generated pleasure &c V Alleged unity of so il मुरादु खजाननिष्पत्यविशेषादैकाम्यम् ॥ १६ ॥ Apli 19 Because of the ludifference of the origin of pleasure pain and knowledge soul is one Tho section treating of the love tigation of sou] being com pleted that treating of the plurality of souls is commenced Thts aphorism sets forth an adverse doctrine There is according to this doctrine but one soul though the bodies of Chritm Maitri anu others be numerically diverse Why? Because of the indif ference of the ongin of pleasure pain and boowledge tho origin of pleasure paru rad knowledge as determined by all bodies is not particular If there were another marl probatise of the separateness of the soul its separateness might be proved but there is not, just as in the production of sound as determined ra such and such places its mark sound being non particular etber is one, as its anarh the notions of simultaneity &c being non parte cular time is one and as its mark the notions of posteriority ani priority being non particu spice 13 oue U Purulty of souls. घ्यवस्थाता नाना ॥२०॥ Becies of its circumstances soul is typifoi? since Arh. 20 REPREZENTANT #RID STÁMATRITTATA FI PRE मुरम । एक स्त्र प्रात्मा घेत्रमंत्रादिदेवभेदे द मुत मुखाइ प्रज्ञानाना नियनत्यने iftian Fara 03171919 iaiata. QA IZKAZI भनिन्सर भयत सदा विद्वात्मभेद न च तस्ति पथा ससरदेशायन siz1amid 7817 02 03 Chizuzafrazira दिक 1 ·( 130 ) 1 The doctrine is stated that souls are manifold Why? Becsure of their circumstances Circumstances are the several conditions as onc is rich, another mein one is happy auother unh ippy, one 19 of high another of low birth one is learned, another reads badly The e circumstances leing impossiblo without a diversity of souls ennce r plurality of souls It cannot be maintained that as are the circunstances of ono soul due to rarions states of being to clnldhood youth and old age so are the circumst inces of one soul in the divers bodies of Ch utra Baitra &c for it is by difference of time only that the existence in one subject of contradictory attri butes is possible U शास्त्रसामर्थ्याच्च ॥ २१ ॥ Aplı 21 And on the authority of the Śistra · The Sastra means revelation (Sruti) For, in the declaration of diversity of soul, it is revealed that Two spints are to be known &c. U » Some say FOURTH BOOK FIRST DAILY LESSON सदकारणनित्यम् ॥ १॥ Aph 1 The eternal is ex stent and uncaused that the existent is produced from the pon existent. । सिद्धान्तमाह नाना प्रात्मान कुत व्यवस्थास व्यवस्था प्रतिनियम यथा क श्चिटाढा कधिचठक आश्चत मुखी कश्चिदुखो कश्चिदुच्चाभिजन कश्चित्राचा भिजन कश्चिविद्वान कश्चित् जाल्म एतीय व्यवस्था छात्मभेदमन्तरेणामुत्पत्यमाना साधपत्यात्मना भेदम् न च जन्मभेदेन बाल्यकोमारवाधाभेटेन या एकस्याप्यात्मनो यथा व्यवस्या तया चेत्रमचदिदेहभेदे पि स्यादिति घाच्य कालभेदेन विरुद्रधर्मांध्या ससम्भवात् ॥ 'शास्त्र श्रुति तयाप्यात्मनो भेदप्रतिपादनात् श्रूयते हि द्वे ग्रमणी घेदितव्ये इत्यादि। असत सज्जायते इति केचिद्वन्ति तेपामयभिमाय बीजादिनीवरादिकार्यज्ञ ना तथा सति कुलस्यबीजादेरप्यङ्करायुत्पत्ते' किन्तु क्षेत्रादी स्थितस्य योजस्याययय विभागेन प्रध्यभानन्तरमेशाङ्करोत्यादात धोजादिप्रध्यम एवाइरादे कारणमिति तथा गातमीय पूय यवमत्रम अभावाभायोत्पत्तिानुपमा प्रादुर्भात इति तदेतन्मत नि राकुयचर परमाययादिक्रमेण सयाद दृढयति । सत भावरूप क्रिश्चित अझारयायत अजन्य नित्य विनाशाप्रतियोगियस्तु प्रयविना मूलकारण नासत् इत्यर्य प्रध्यसत्य कारणस्ये पूर्फीरुतादपि बीजाटकरापारिति माय ॥

·( 131 ) un- Their vex is as follows A seed &c is not productive of a sprout &c as its effect for were this the case there would be produced a sprcut &c from a seed &c in a granary Batinasmuch as the shoot is produced after the destruction of the seed when sonn, by the disjunction of its constituent parts at 29 the destruction of the see 1 &c which is the canse of the sprout &c Accordingly the aphorism of Gautama enunciators of an adverse doctrine From non-existence is production of existence for without destruction is no manifestation Ta ref rtation off this doctrine a prefatory discourse is set up treating of atoms &c The existent means anvthing which is, caused, unproduced, the eternal matter which does not by de struction cense to exist The sense is tbat the primary cause of sotegrafe wholes is not the non esistent, for vere destruction or sub sequent non existence the cause a sprout would be produced even from a seed wluch bad been ground into meal v तस्य कार्य लिगम ॥ २॥ The effect thereof 13 the mark of its existeace Thereof-of an atom--an effect or product a water pot or the like is the mark of existence Accordırgly the aphoriam of Cantama From the evolved is the production of the evolved, on the evidence of perception Thus is the sequence of integrant and rutegrate s holes If this series were unlimited there would be no तस्य परिमाणी कार्य घटादि लिगम तया च गीतमो मूत्र प्यतात ध्यतस्य निपत्ति प्रत्यनमामायणात् इति अवश्याधविप्रहगस्लायदनुभूपते स यदि निरवधि स्यात् रादा मेम्मर्षपो परिमाणभेटो न स्यात् अनन्ताययधारध्यत्याविशेषात न च परिमाण प्रवयिोपाधीनो विशेष स्यादिति याच्य सख्यायिवाभायात रुपारप्पनुपपत्ते प्रनया यधि स्यादिति घेत अन्यत्य कस्यचिनिरपश्यत्ये प्रलयस्त्रानुपपत्ते अयपश्मिाधिना शपोरेय दयानारत्यात विभागाच नार्याध तस्येकाप्रयत्यानुपपने सम्माविषय अy FEW HI सान हरपाधि सम्य झारमध्यन्ोर महलापनेन दव्ययस्याध्य महत्त्यस्य चानुपप्रत्यक्षत्ये कारणत्यम् अनेटश्ययत्यमादाय अन्यया मद स्यमय न स्यात फस्य कारगत्य भयेत न च धमरणारयपया मय परमाणय मदच्या रम्भकत्यन पापि सायपत्यानुमानात सत्तयत् कपालयन सम्मास यत कार्यदथ्य सत साययय पच्च सायपय तत काय दृश्यम तया च यतो घपयात कार्यस्य नियतले तर मावपयस्वगपति निरपययपरमाणुमिहि । Aph ?

·( 132 ) difference in size between mount Bíciu anlamin of mustard seel for they would both le indifferently on inafal by an imty of pirts Nor can it be argued that thic differcucc depends on an Ao gregation of cxtensions for without f.difference of number they would bo impossible If it be gud that annihilation may be the limit of the series of integrant and integrate bodies se olject that thero existing indivisibility in some ultimate clernent zanlılation is impossible for it is only disjunction of its constituent parts or decomposition that can destroy matter Nor 19 disjunction tho limit for it is impossible that it should reside in a single object A substance therefore without parts, must be the limit and this is an atom A mote is not tho linit for a moto las magnitude and 15 composed of sul stances more than onc, being a visible substance For magnitude is a condition of visual perception, only as it presupposeg multiplicity of substance Else magnitude would not exist and what would be the cause? Nor are the constituent parts of a mote atoms, for we must infer that those constituent parts as originative of a substance poseessing magnitude are composed of parts like threads or the halves of water pots Therefore what CV is a generated substance 14 composed of parts aud whatever I composed of parts is a produced substance In whatever part tl en there ceases to be the nature of a product thero ceases also to be that of containing parts and this is to proof of the existence of invisible atoms U lhereof means of the primary cause, the effect a mote or other produced substance the mark that which determines an in ference If the series of mtegrint and integrate wholes were end । तस्य मूलकारणस्य कार्य सरेवादिकार्यदध्यम लिङ्गमनुमापक्रम तयाधिश यसायविधारामा अनन्तये मेस्सर्वपयोरपि साम्यप्रसाद अनन्ताययवारव्यवायोपात प्रत पयचिद्विसामो वाच्य न घमरण यिग्राम त्रसरेण साधयम' चाक्षुषद्रव्यत्यात घटदित्यनुमानेन द्वाणुकरुपतदवयसिद्ध नापि द्वाणुक एव नियाम सरणारवयवा सावयवा महदयययत्यात कपालयदित्यनुमानेन झणुकावययस्य परमाणुरूपस्य मूलकार यस्य मिद्धे न चैध क्रमेणा तदयययधारापि सिध्येत अनवस्याभयेनानुकुलतीभायेन च तत्कल्पनाया समयात ॥

·( 133 ) less, it would follow that Meru and a grain of mustard seed would be cqual, inasmuch as they would both indifferently ongin ite in au Infinity of constituent parts We must therefore allow a terminatian at some point But the termination cannot be 10 a moto inasmuch as it is proved to liare parts viz binary atomic aggregates according to the inference that a mote has parts, for it is visible substance like water pot Nor can the series ternunate in binary atomic aggregates for by the inference tbat the constituent parts of 1 mote must have pirts, because they are parts possessed of magni- . tude, like the haltes of a water pot, it 19 proved that of an aggregate of two atoms there is part an atom as the primary material cause It cannot in a lihe order be proved that this has a series of parts, for the hypothesis is impossible involving an infinite regression and wanting confirmatory circumstances IV FITUATII TUHTA: ) ) Aph 3 From existence of the cause is existence of the effect 1 From the existence of colour &a in tbe capse results its existence in the effect, for the qualities of the cause are antecedent to those of the effect as is observed in the case of a waterpot, a piece of cloth, and the like U * From the existence of the cruse of the primary cause results the existence or being of the effects componad substances Other- Wire as the material cause of Carth 13 earthy it would in like man ner follow that, by having the non esistent for a material cwse, no product or complex whole would exist y far af fauda: stawuhta: 11 811 The negation Non eternal is of the particular 'पादीना कारणे सम्भावात काय मनाय कारणगुणपूर्वका हिवार्यगुणा भय न्ति घटादी तथा दर्शनादित्यर्थ ॥ AUR MAIUR H10 ZTÜR, SZOPTAT *7 RAY #2741 AZ पादानमास्य मयमयस्यात् असदापादानशत्येन कार्याणामयविनामसत्याप्रमादित्यर्थ । Apk + ·( 134 ) The negation Non eternal 13 of the particular relates to particular throgs and hence arises the negation A compound sub stance is not eternal" But a universal negation Every thiog is not eternal 19 impossible V অবিন্তা । । Aph 5 [The gupposition that atoms are non elernal is) nes cience I'The following objections may be raised. An atom is not eter nal' for it is matter like a water pot Similarly the possession of col our taste &c may be adduced as arguments So also by simulta neous conjunction with six other atoms an atom has six facets or parts, and consequeatly from its possession of parts and from its being the substraturn of conjunction partially inherent we may infer that atoms are non eternal Moreover if there be ether inside an atom then inasmuch as it has an interior at has parts , but if there be not ether inside an atom iu follows that ether is not omnipresent Also the non eternity of an atom follows from the inference which establishes the doctrine of transitoriness that i latever is is momen tary If then there be such a series of aferunces how can it be mazotriped that an atom is eternal? The answer is as follows Tiery zaference having for its object the pop eternity of an atom is besc euce in the form of error since it springs from a fallacy | This fallacy is occasionally prevention of proof including tho sulject al । न नित्य इति प्रतिध्यस्य भायो भयन दियेपत वस्तुविशेषमापित्य तथाधाव यधीन नित्य इति प्रतिपधा भति न तु सव पदार्थो न नित्य इति सामान्यत म निपेध सम्भवति॥ ननु परमाणुन नित्य मृतत्वात् घटयत् सय रुपयत्यासयत्यादय प्रत्येक तय aan de ma gnomia atau AI AZIZ H14ra xzifa ampia I FASTA TIRUJÁV 12AH AZT afazrāT DITUERA 49 atif 971 TRNÁNaranasaną ga na afanfaraftafa FagaraTEG GESTÜNFAFAL AL Baraat gaaut-01 att ut मुच्यत परमाणुनि य इत्यात प्राद। परमाणानियत्वपिपपा समाप्यनुमिति अविद्या भमरूपा प्राभासमभयस्यात् श्रापाप्तता मिग्राहकमानयाध सपत्र विपत्तयाधप्रमा सन्यस्यागप्यास्यसिद्धि पाचन स्यम्पासिद्विारत्यादि समानतन्त्र ज्येष्टध्यम ।

·(135) ways absence of proof of inclusion due to wont of evidence presentive of contrary Instances; sometimes absence of proof as to the predicate This and other matters may be sought in the Samánatautra U. Noscience is want of proof, viz the inference of non-eternity of sound; for it arises from a fallacy, innsinuch as all the aforestid arguracnts are vitrated by plurality of consequents V. Comlations of per. महत्यनेकद्रव्ययत्त्वात रूपाचोपलब्धिः ॥ ६ ॥ ception Aph G Perception is of the great, in consequence of its containing substzaces more than one, and in consequence of colour. • Perception-11s1al and tactual presentation takes place (for these words are to be supplied) in relation to the grout, that 13, w roletar to that shubhas great externa There is accordingly, no perception of 21 atom inasmuch as it has no magnitude It might be asked why there is no perception of air &c, there being grcat ca tension; accordingly the words In consequence of colour, that is in conseqetence of appreciablo colour, and thus though there be colour in the eye &e, there is no perception of it. It might be asked bow there exists magnitude in n moto whereas thera 19 none in an atom , accordingly the words in consequence of its containing substances more than one Since then containing substances more than one is the positiie condition with regard to produced inagoitude, and this does not exist in an atorn dc, magnitude does not exist in an aton, &c Tlie containing substances more than one is the being a a substratum so es licu a plarality of substances CO-10- here T FALUTAT ÚLFUTAIUITAFARTSFATA: Geiga-pata gällai चेतनामनेफ्रान्तिकत्वादिति भाय:। Juafos grat Faria58 PFER ALÍN HERITAufar Harita sa: na zatürrattata Ratria Hia: 1 atafa #RITHIWA. FATA U 4 OPIEAA 3h tufafa zasulfzrå är egner tuition OPON 19 TETODIGTËN ET ALT + TECTORA JA VÄFZDTi.. Ta am a TRR a SRIPOR GUINARIÆ Otaruna ZHTU समस्या भनेकदण्यत्यन्त पनेरुसमतसमयेतत्यमिति।

·. ( 136 ) सत्यपि द्रव्यत्ये महत्त्वे रूपमस्वाराभावाद्वायोग्नुपलब्धिः ॥ ७॥ Aph 7 The non perception of air, though there be therein substantiality and magaitude 13 in consequence of the non existence of the impression of colour Such being the case there should, it may be urged, also be perception of the light of a torch at midday or of the light of the eye in which colour inheres in consequence of the inhesion of touch and which las magoitude lhe answer is as follons By the term impression of colour is intended inliesion or appreciability or non obscuration of colour Though therefore the selfsame inhesion in air of touch 18 inhesion of colour, yet it is not qualified by colour, for there is an at absolute non existence of colour In the light of the eye there is no impression that 19 00 appreciability, of colour in the light of the torch at midday there is no impression, that 19 no non obscuration of colour Of these, therefore there is no perceptibility In like manner impression of colour is to be an logously applied to the hot season heat or fire within a cooking utensil gold &c U ' Impression of colour, or impressed colour (according to the । नयेवमपि मन्टिनोल्काप्रकायस्य चाक्षुपस्य रस्मेयोनी स्पर्थसमवायेन रूपम मायिनो महतवपलम्म स्यात प्रत पाह। रुपसस्कारपदेन रूपसमवायो स्पोटभयो रुपानभिभवच जिक्षित । तेन पट्यपि बायोय एन स्पर्शतमधाण स एघ रुपममयाय' तथापि रूपनिरूपितो नास्ति रूपात्यन्ताभायहत्त्यात् चानुपे घरग रूपमस्कार' रूपा भयो नाम्ति मध्यन्धिनोल्काप्रकायो घ व्यसत्कारो रूपानभिभवो नास्ति इति न तेना प्रत्यक्षता एवं ग्रीष्मामभर्जनकपालानलकनकादिपु रूपमस्कार उन्नेय ॥ रुपसस्कार सस्कृत रूप द्विहित इति न्यायात उभूतानभिभूतरूपमिति यायत् तादृशरूपत्याच्छिचाधिकरणल्याभावान वायो उपाय प्रत्यमित्यर्थ न च सम्बन्ध सत्ताया सम्बन्धिसत्तानियामकत्वात फय न पायो रुपाधिकरणत्वमिति घाय'धायी रूप नास्तीति प्रत्यक्षमिनेन रूपाभावेन विरोधित्वात घायू रुपयानिति प्रत्ययासत्त्वेन तधिकरताया साधकाभायाच्च यत्र तु न बाधा किन्तु माधकान्तर सत्रय सम्बन्ध मत्तासम्बन्धिसत्तानियामका इत्यभ्युपगमस्यावश्यरत्यारा द्रव्यत्यस्य सत्यकथनन्तु रूपप्स म्यन्धसत्त्वज्ञापनार्थम् महरिमागसत्याभिधानानुप्रत्यवगारयासम्येत्यर्थम उठभूतयाय शेपण भजनकपालादिस्यर्यायोमोमदचरायुपलाग्थयारणाम अनभिभूतविपणन मन्दिनोल्काप्रसाद प्रत्यक्षयारणामिति सत्य ।

·( 137 ) rule that a past passive participle may be employ eda djectively) amounts to appreciable or to unobscured colour This not existing or in other words there being non existence of the nature of a substratum having such colour for its essential property there is no perception or sensuous presentation of air Nor can it be objected Wly is there not in air the nature of a substratum of colour 1n1s. much as the existence of 1 connection determines the existence of the connected olject? For thus is contradictort to the non existence of colour gwen in the presentative cognition that in ur there is no colour, and there is nothing to prove that air is a substratum of colour there being 10 cognition that air posse ses colou It must be naderstood that existence of a connection determine the exis tence of the connected object in such cases only wheac there 19 po impossibility and were there is another proof In fine to affirm the existence of substantialty is to imply the existence of connec tion with colour 20 affirm the estster ce of great existence is to imply the existence of cause of perception* To predicate appre ciabıhty is to deny perception of fire within culinary utensils &c and of the hot weather boat &c. To predicate appreciabilty is to deny perception of the light of a torci at midday and the he V Condit ons of per EZERNUTA 59FITCE cürantes 115t Aph 8 Perception of colour is consequent on co tahesion of substances more than one nod on particularity of colour Purticularity of colour 13 particularity residing in colour This to apprecubility and non obscurtion On it perception is consequunt. The words co inlesion of sibs noces, more than one are a lled to meet the possible objection that the colour of na । गतो थियो स्यविशेष सव्वोभूतस्वमनभिभूतत्य उपत्यञ्च तस्मादृपस्यो पलब्धि । न येव परमायो गुरुस्य व रुप महातेत्या उत्तमनेकद्रव्यसमझायादिति ने फपट भूगस्त्यपर तेनानेकानि भूपासि दध्याणि प्रियतया यस्य तदनेकटय्य अमरेनुपम ति सत्समदापात घटादणे प्ययषयद्वयारख्या परम्परपा ऽनेकद्रस्यायया स्य रमस्पाटा रूपत्वयिरतात उभय कपादिपियेषगुणगतो जातिविशेष एक रुपत्यादिव्याप्य ।

·( 138 ) atom and of a binary atomic aggregte would be likewise perceived The term more than one indicates plurality | Perception therefore, is consequent on the co inhesion of a plurality of substinces from a tertiary atomic aggregate and upwards, of which, as their substratum are substances more than one or a plurality of substances Water pots and the like, origiuating in tro coustituent parts, as viewed in regressive order comprebend of a plurality of substances | Visual perceptibility has no relation to taste, touch ac inasmuch as there does not exist therein the essence of colours It has no relation to the light of the eye, iu consequence of the absence of appreciability Appreciability is a kind of unirersal entity residing in a particular quality of colour &c and included in the essence of colour U Minna sensibilia तेन रसगन्धस्पर्शपु ज्ञानं व्याख्यातम् ॥६॥ Aph 9 By this is explained cognition in the case of tasto smell and touch . > As per- Of the senses other than touch co inhesion in the same substratum with colour is the positive condition of perceptibility to the external organs For this rcason the conditions of percertion of colour thus stated are liere extended to other cases Ву this means by kpowledge afforded by perception of colour ception of colour is consequent on a particular kind of colour, that is on non-obscurtion and appreciability in the essence of colour, 60 perception of taste is contingent upon a particular kind of savour, that is, upon the distiuctive qualities of non obscurtion and appre. । स्पतिरिक्ताना रूपसामानाधिकागयमेव यहिरिद्रिययालता प्रयोजामति झपप्रत्यक्षसामग्रीमभिधाय तामन्यत्रातिदिशवाह । तेनेति रूपप्रत्यक्षजाननत्यर्थ यथा safariuca sararafimapärataragarafahut tafajara tarafina स्वोभूतत्यलक्षणात रसापर्लाब्ध स्थमितरत्रापि योज्यम अनेकद्रव्यममधायचाप्तिा घाणरमनर्मािन्द्रयाणामनुभयाद्गन्धरसस्पर्शनामपक्षणम पापाणादाघनुभयानन्धरत यो सदभस्मनि तयोरूपनम्भात् तया पाषाणादायुपलम्भ राय न तु स्पष्ट इत्येके । यिभ Fhia01202UITAIRTUTUR DI THRITTU 3W Hirur11117 म्पस्य शाभिभयान धिततकर्पूरचम्पाटी रूपरसस्पर्शनामनुभवादनुपनम्भः ॥

·From insp- ( 139) ciability in the essence of taste This remark 13 to be applied in the other cases (riz those of smell and touch) and co-ahesion of % plurality of substances is to be extended to thein preciability to the organs of smell taste and touch results non apprehension of smells tastes and touches It is from their inappreciability in a stone and the like that smell and taste are not there percerred, for they are perceived in the ashes of the stone &c Some muntain that they are perceived indeed in the stone &c bit oot distinctly From inappreciability of colour in a substance included in its disjunct elements results its non preseu tation This 13 the case likewise with taste In hot water in con sequence of appreciability of Ight or fire and of its obscuration by touch is non perception of light or fire In comminuted cam phor champaka perfume &c in consequence of their inapprecia bility is non perception of colour taste and touch U तस्याभावादव्यभिचार ॥ १० ॥ Aph 10 Because of the non existence of this there is no denation Gravity also is inherent in a plurality of substances and has a common substratuin with colour and magnit ide. Why is it not perceptible? This objection is obuinted Because of the nan existence in gravity of the universal appreciability which is the nature of colour grurity is uot perceptible It might be said that granted that the essence of colour &c does not exist yet there may be perception Accordingly the ननु गुरुत्यादी कथ न प्रत्यक्ष महत्वस्य उदभूतरूपस्य च सामानाधिकरपयस म्बन्धन तत्र सत्यादित्यत श्राद्ध । अत्र तत्पटेन अपक्रान्तस्यापि कारणकलापस्य परामर्श कार्योत्पसियोजकतया तस्य प्रसिदत्वात तथा च तस्य कारणालापस्य प्रभावात श्रा सत्यात प्रत्यभिचार उभूतरूपाभाष कार्यकारणभावकल्पनाया गुरुत्त्व दो नान्धपव्य भिचार इत्यर्थ तथा च लोकविषयतासम्बन्धेन प्रत्यक्षसामान्य प्रत्यगातीन्द्रियाणा गुरुत्वादाना गुरुत्यत्यादीना प्रतिवन्धतास्वीकारस्यावश्यकत्वेन तदन्योन्याभावस्य गुरु त्यावायसत्त्यन सामन्यभावान गुरुत्वादे प्रत्यक्षमिति भाव यल्लभाचार्यस्तु एतत्सूत्र मन्यत्र व्याख्यात स्वोसतश्च गुरुत्यादे स्यानरत्यक्षमिति सक्षप। .

·( 140 ) words no deviation are added, for it is a law that there is no deviation (or unduly wide or narrow assertion) of the five universal entilies, the essences of colour &c, in relation to apprehensibility by the respective organs of sense For there only where there is one of the five classes, colour de, 18 there apprehensibility by the respective exterior organe, according to the logical form, that whereby absence of the one infers absence of the other Gravity, by reason of the obscurity of the subject of the aphorism, by Piassustadovi clissed among thing, transcendental is by Vallabhacharya said to be perceived by touch U It might be asked why there is no perception of gravity &c, since magnitude and appreciable colour exist there in a relation of juxta position in a common substratum Accordingly the answer is given In this place by the word this there is reflection upon a number of causes not stated in tbe text, but which are well known ns positive conditions of realisations of the effect. From the non existence of this complement of causes results non deviation (1 o, neither excess nor defect of predication), that is cn the hypothesis of the causal relation of appreciable colour &c there is deviation of affirmation in relation to gravity &c By reason therefore of the relation of common objectivity to perception in general, and the necessity of admitting that the nature of gravity &c 19 preventive of the presentation of gravity and the like, which are trinscendental and by reason of the non-existence in gravity of the mutunlly exclusive non esistence of these, there being no 19- strument there is no perception of gravity &c By Vallabháchárja this aphorism is otherwise explained and maintained, vız, that of gravity Sc there is tactuni perception V Cordon सरयाः परिमाणानि पृथक्त्व सयोगविभाग परत्वा. sepsib es परत्वे कर्म च रूपिद्रव्यसमशयात चातुपाणि ॥११॥ Aph 11 Numbers, extensions, separateness, conjunction ood disjunction, priority and posteriority, and action, as inbering in coloured substance, ale vieible .

·( 14 ) 7 lgs pesceptilt by one ogon o sense having bemg discussed those perceptrele ly two are enumerated The absence of compounds is to indicats the mutual uu lependence of these as visible and tagble thoughi magnitude is supposed it is not by the natuie of extension 'Tho woril and involves the addition of viscudity fluidity, and velocity Thic term visible implies tangelolity, or tho particle nad may be applicable here after visible The word numbers in the plural coinprchends all numbers from unity npryards. If it be held that unity is a udiscrsal entity, and not a quality, then if it exist in substance only, it is existence as of neither less nor greater extent than the nature of substance, if, on the other hand it exist in qualities and actions also it is existence as of neither less nor greater ertent than real existence If it be asked how then in the former case thero is the nature of unity &c in quality &c it may be wswered that it is by unity imputed , or that by reason of the notion of co inherence in one substance, the nature of unity 18 justly affirmed This unity is eternal in eternal substances in non eternnl substances it bag for its non coinherent or external cause causal upity Doality &c is resultant from relativo cognition Relatie cogpition is the mental basis of rarionis unities when two homogeneous or heterogenous substances tre 10 contact with the orgia of vision V Things perceptible by two orgins of sense are enumerated ' एवमेकेन्द्रिययायानभिधाय द्वन्द्रिययात्यानार । एतेषा चाक्षुषत्वे स्पानिये या परस्परानपेक्षत्यमूचनाया समास यापि महत्यापेक्षा स्ति तथापि न परिमाणत्वेन चकार सेद्रयत्ययेगानामुपस्याहार्थ चाक्षुषानीति स्पानित्वमप्युपलक्षति पहा चकार एन चानुपाणि चेत्यत्रापि योज्य महख्या इति घहुनबनम ग्रुत्वादिका सा एव सडख्या समाति एकत्व सामान्यमेव न तु गुण ति चेत् तद दिव्यमात्रयति तदव्यत्वेन सत्वान्यनानतिरिक्तरतिरिक्ततित्वम अथ गुणकर्मयोरपि वर्तते तदा ससया मुहान्यतासतिरिक्त जिन्नस कर्हि गुणादायकत्यादि प्रजाति क्षेत्र प्रापिता त्येन स्कार्यसमवायप्रत्यासत्या सम्यगेवेकत्वात्यमयो या तदेतदेकत्व नित्यद्रव्येषु नित्यम अनित्येषु दकारणत्वासमवायिकारणम ॥ 'द्वीन्द्रियप्रायानाह । चानुपाणीत्यत्रापि पूर्वचकारो योजनीय तेन सइख्यादीनि कर्मपर्यन्तानि रूपयव्ययसमयतानि चाक्षुपाणि स्यानानि चेत्यर्थ कर्म चेति चका गत उदभूतकाबद्रयाणा योग्यताना घेवेगवत्याना जातीनाञ्च सयक्ष । 2 ·( 142 ) After the word visible the precp ling particle ind is to be con strued Thic mcining 1, then that thesa entities Legioning with sound and ending with action in crent in coloured suł stance are visible and tangible The particle and after the word action inclu les by implication vacidity clocny fuility and their uni Tersal essences. The word coloured indicates appreciability and consequently there is no incongruity in the fact that these entities. when existent in atoms c are not perceptible v अरूपिष्वचक्षुपाणि ॥ १२ ॥ Aph 12 In uncoloured substances they are imperceptible to sight · The invisibility of these when existing in inappropriate i e uncoloured substances though involved in the preceding apbo Tism 18 stated for the sahe of perspicuity The meaning 18 that these are invisible and intangible in uncoloured or inappropriate subjects It is not sud that they are imperceptible because of the arising of an internal perception of the unity of soul V एतेन गुणत्ये भाधे व सर्वेन्द्रिय व्याख्यतम् ॥ १३ ॥ Aph 13 By this it 18 explained that knowledge in regard to quality and existence is of all the senses. • Existence means being of all the senses produced by all the senses knowledge perception Ti e sense is therefore that these inasmuch as they are appropriate to are cogaised by all the senses y 1 पिपट पोग्यपर सेन परमाणपादिगतानामेतेषामप्रत्यक्षत्ये पि नासद्गति प्रयो TUH HATIMARITAUISURA rataafa RTÜHTE I wafug sinag taifa अचानुपाणि अस्पार्शनानि चैत्यर्थ श्रात्मकत्यस्य मानसप्रत्यक्षोदयात अप्रत्यक्षाणीति नोक्तम ॥ . भाय सना सध्यन्द्रिय सध्यन्दिप्रजन्यम् ज्ञान प्रत्यक्ष तथा च सयो सध्यन्द्रिय arra firmata atat Un sfa wa ti ·( 143 ) SECOND DALY LESSON Aph 1 To chotomy of the non-et roal substances तर पुन पृथिव्यादिकार्यद्रव्य त्रिविध शरीरन्द्रिय faT4 AIR 1190 The aforesaid product substance earth and the like is threefoll under the names of body organ and object Of these corporeity is a kind of universal attribute an ab solute whole posses rag action and hrung for its non conherent crusc conjunction with soul endoned with volition bit corporeity is not a universal entity for teriestruality does not admit of the genetic and specific. The nature of an organ is adaptability to the commou sensory cusative of Lnowledge other than reminiscence or susceptibility of conjunction with the internal organ causative of knowledge accompanied with insusceptibility of the apprecmule particular qualities other than sound Io regaid to the light of t/c eye of animals that pronl at vight another kind of light must bo admitted and in regard to visuality the words rosasceptibility of apprecible particular qualities other than sound and colour are to be added Il lule the nature of an object is to be the means of phænomenul experience that is to say to be an object of ordinary presentation »hich is common to substance quality action gene rality and non existence it is in accordance rith the aphorism product substantiality the olject of common internal presentation for it is stated in the aphorism that carth and other product substaucos are three fold Objectivity also then is not a unnersal entity U । तत्र गरीरत्य प्रयवधदात्मसयागासमयायिकारणयक्रियापदन्याययवित्यम उपा विभेद न तु शरीरत्व जाति पयियीत्यादीना परापरभावानुपपत्ते इन्द्रिपत्यश्च स्मात्य जनकजानकाररामन संयोगाणपत्यम शष्टेनरोभूमिनियेपगुणानायपत्ये सति जान Eva RTIM IN TESTAUSTAR GIAI Santananar भूविशेषगुणानाशयत्ये सतोति देयम न यिन्द्रिपत्य जाति पधियोत्यादिना परापर भायानुपपत्त विषयस्यश्व यदापि प्रतीयमानभोगसाधनत्यम तच्च लाजिमानाकारीय पपत्यमय व्यगुणशर्मसामान्याभायमाधारणम सवारि मत्रानुराधात् सारिकसाता स्कारविषयकाष्पदव्यत्य दृष्टध्यम पपियादिकार्यद्रथम रिविधिमिति मूत्रम तथा ध fauortato a ·Of these corporeity is a niversil oxisting in that which poszesert muscul ir nction existing only in an absolute whole lu tlus definition the second existing is intended to exclude existence ns in a lund, terrestrialıty, substantiality, existence &c The term existing in that wluch possesses muscular motion, is intended to cxcludc conjunction of water-pots, bodies, &c Tbo universal, there fore, in the defimtion is applicable to human and other bodies by consideration of humanity, the nature of Chaitra, and other tinigersals 'Ihere exists in trees &c organic motion through connection with divine nur, otherwisc fractures and wounds in them would not close up Trom the multiplicity of the man-lion's (Vishnu's) body, according to the division of xons, the defiuition may be applied to at by consideration of the universal naturo of the man 1102 But cou porosty is not to be defined only as universal, for thus there would be confusion with terrestriality &c, nor as the substratum of muscular motion, for the definition would be too narrow in relation to body deprned of organic movement The nature of an organ also 19 not to be defined only as universal, for there would thus re- . । अत्र शरीरत्वम अन्त्यायधिमात्रचेप्टायत्तिजातिमत्त्य दस्तस्यथियीस्वदश्यत्व सत्त्वादिगारणाय प्रथमवृत्त्यन्तम घटत्यादिनारणाय चैप्टायनीति घटगरीरसयोगादि धारणाय जातीति मनुष्यत्यत्रत्यादिजातिमादाय मानुपाटिगरीरे लक्षणममन्यय यदा दापि चेष्टा स्त्येिन पाध्यात्मिक्वायुसम्बन्धात अन्यथा भग्नवतसरोददिक न स्यात कल्पदेन मिहशरीरस्य नानात्यात सत्यजातिमादाय तत्र लक्षणसमन्यय न तु शरीरत्व जाति पथिवीत्यादिना मङ्करात नापि चेप्टाययत्यम निश्चेष्टशरीरे ऽव्याप्ते । इन्द्रियत्नमपि न जाति पथियोत्यादिना सदाप्रसद्गात किन्तु शब्देतरोभूतविशेषगुणाना अयत्व सति ज्ञानकारणमन योगायत्यम इन्द्रियमन सयागचर्ममन मयोगात्ममन में योगाजानकारमानीति चर्मण्यात्मनि चातिव्याप्तियारणाय सत्यन्तम प्रोत्रे व्याप्तिया रणाय शब्दतति व्याघ्रादिनयनरम्मेश्चनुष्यस्वीकारे तु रूपेतरत्यिति धक्तव्यम् प्राणादा गन्धादिसवादुमृति गुसत्यादिव्याप्यम अनुभूतत्व ज्ञातिनानव तदभारफुटत्यमुभू तस्व तच्च सयोग ध्यस्तीत्यसम्भवधारणाय विशेति कादिगादायतिध्याप्तिधारणाय जानकारणेति चक्षुरययनविषयसयोगस्यापि चतुर्विषयसयोगद्वारा ज्ञानजनकत्वस्वीकारात चक्षरवारवाटी चतु मयुक्तकालधिशेषणताया फोलादी रूपाभाषचाक्षुषस्य जनकतया सदघट झमयोगस्यापि स्थाविशेषणतासम्बन्धेन चानुपकारगात्यात तमादाय कानादी घातिथ्याप्तियारणाय मन पदम् विपयत्वञ्च साक्षात परम्परया धोपभोगसाधनत्वे मत जन्यदव्यत्यम तस्य शरीन्द्रियत्तित्वापि शिष्यबुद्धिपत्यार्थ तयो एचगुत्को नमिति सत्तेप ॥

·.. Aph 2 ( 145 ) sult a confusion with terrestrility &c, but as the site of conjuna tion with tle common sensory causative of cognitions, and not the site of apprecuble particular qualities other than sound The words not the site &c are intended to prevent an unduly wide predication in regard to the cuticle, and the soul, the causes of cognitions being conjunction of the common sensory and the external organs of sense, conjunction of the cuticle and the internal organ, and conjunction of the soul and the internal organ .The nature of an object is product suustantiality, being the mcans of experiences in an immediate succession Though it exists in body and organs, it is scprirately enumernted to give a more distinct conception to the learner V प्रत्यक्षाप्रत्यक्षाणां सयोगस्याप्रत्यक्षत्वात् पञ्चात्मक न विदाते ॥२॥ The body is not composed of the five elements, for the conjunction of things perceptible and imperceptible is imper-- ceptible The author zow proceeds to refute the assertion that the body is composed of three or four elements Were the body by reason of its odour moisture heat, breath and compressibility, composed of fire elements, tho body would be imperceptible in the same manner in which conjunction of wind with trees is imperceptible The aplonsm employs 1n example After the word is the word body is to be supplied Moisture, digestive hent and the other qua- Irties exist only in their respective substances water, fire &c Such us the case also with regard to four elements Let it then it may । इदानीं शरीरस्य नभतिकत्वचातुतिकत्ववाद निराकर्तुमा । गन्धोद्रपार कव्यूहायकाशदानेभ्य पाञ्चभात्तिक यदि गरोरं भोत तदा अप्रत्यक्ष भवेत् यया प्रत्य क्षाप्रत्यक्षाणा घायुवनस्पतीना सयोगी प्रत्यक्षस्तया शोरीरमयप्रत्यक्ष स्यादिति दृष्टान्त द्वारक सूत्र सञ्चात्मक न विद्यत इति शरीरमिति शेप केदपाकादयस्तु उपप्टम्भकज लानलगता एन चातुभातिमोप्येप्रम नन्वस्तु भातिकम त्रयणा भूताना प्रत्यवत्वादिति चेच रिजातीयम्मत्य प्रतिधात एकस्य गुणस्यार्धािन गुमानारम्भकत्वात् तद् यदि प्रथिवीजनाभ्यामारम्भ स्यात तदा तदा रख्यमगन्धमरसञ्चस्यात एर पृथिव्यनलाभ्याम गन्धमरूपमरसञ्च स्यात एधिव्यनिलाभ्यामगन्धमरसमध्पमस्यञ्च स्यादिन्याह्यम् । J ·(146 ) be urged, consist of three elements, for thine elements arc perccptible This is not the case for an integration out of heterogeneous elements is denied One quality in a whole is not onginatie of other qualities If therefore the commencement were from earth and water, that which they originate would be void of odour and taste In like manner if it originated in earth, and air, it would be destitute of smell, taste, colour and touch Such and other inferences are obvious U गुणान्तराप्रादुर्भावाच्च न यात्मकम् ॥ ३ ॥ Aph 3 The body is not composed of three elements, because there is not manifested another quality ' A body originated by quality, perceptible eartb, water, aud light might be perceptible if there were manifested in it another quality having for its antecedent a quality of the cause Thus 18 not the case, for it has been already stated that a single odour & is not originative Therefore the body is not composed of three elements nor originated by three coloured substances U अणुसयोगस्त्वप्रतिषिद्धः ॥४॥ A conjunction of atoms is not denied • Hon then do te observe digestive hent &c. in one single body ? The auswer is given in the text. A mutual conjunction of the fire elements as receptie of one another is not denied But पृथिध्यप्लेजसा प्रत्यक्षाणामेबार शरीर प्रत्यक्षम्यादपि यदि तत्र गुणान्तरं कार णगुणपूळक प्रादुर्भयेत न त्वेतदस्ति एकस्य गन्धादेरनारम्भम्त्यस्योक्त्यात तया च न यात्मकमपि शरीर न रूपवटभूतत्रयारब्धमपीत्यर्थ ॥ 'फय तहमस्मिन्नेव शरीरे पाकाटीनामुपलम्भ इत्यत्त श्राद । मिथः पञ्चाना भूताना परस्परमपष्टम्भकतया सयोगा न नि पध्यते किन्तु विजातीययारण्योदय प्रत्य समापिकारण सयोगो नेप्यते तथा च तदुपष्टम्भात पाकादीना शरीरे भयत्युपगम्म इति सर्वि किम्मतिमिद मानुषशरीरमित्यत्र गौतमीयं मूत्रमुर्णतष्ठते पार्थिव तक विशेषगुणोपलव्धे एथियोविणे गुणो गन्धो मानुपशरीरे प्रानाशमनपायो दृश्यते पाका दयस्तु गुप्कशरीरे नोपलभ्यन्ने इति तेामायाधिसत्व गन्धस्य स्वाभायिकाथमिति पार्थियत्यव्यस्थिते. Aph + .

·( 147 ) it is not afirmed that two heterogeneous atoms are the non-coinlerent cause of a substance It is, therefore, in consequence of the receptivity of those tint vital bent &c is observed in the body If it be asked then, of what nature the human body is, we cite the aphorism of.Gantams :-That the body is terrestrial, for tic particular quility of enrthi) is observed. Odour the particular quality of earth is observed in the human body as not departing from it till its dissolution Vital heat &c is not observed in the decayel body These qualities, therefore, are accidental, but its odour 19 essential according to the constitution of terrestrialıty U सत्र शरीरं द्विविधं योनिनमयोनिजञ्च ॥ ५ ॥ Aph 5. Of these, body is tvofold uterine and non-uterine I Of these among terrestrial, aqueous and other bodies--the terrestrial body is twofold What are the tiro kinds ? It is an. swered in the text that they are uterine and non uterine Aqueous, igncous, and aerial bodies, hnown in the spheres of Varuna, the sun, and air, are exclusively non-uterine The bodies of gods and sages are non-uterme, according to the tert of revelation, anu and others the seasorial sons of Brahma If it be asked how there can be an effect without a cause, we reply that the womb is not a । तत्र पार्थिवाप्यादिशरीरेषु मध्ये पार्थिव शरीर द्विविधम के ते द्वे विधे इत्यत्रा । योनिजमयोनिजश्चेति प्राप्यतेजसवायवीयशरीराणा यरुणादित्यवायुलोकेषु प्रसि छानामयोनिजत्वमेध अयोनिजत्वं शुक्रयाणितसन्निपातानपेक्षत्यम अयोनिजञ्च देवाना मपीणाञ्च श्रूयते ति ब्रह्मणो मानसा मन्यादय इति कारणमन्तरेण कथं काप्यमिति चत योनेः शरोरत्वायच्छेटेनाकारणत्यात उम्मजमिमशादिशरीरे व्यभिचारात संस्था नवियेपयत्त्यस्य चासिद्धः देपि शरीरापेक्षया स्मदादिशरीराणामन्यादृशत्वात् योनिजम् द्विविधं जरायुजमण्डजञ्च जरायुजमानुपपशुमगाणां गर्भाशयस्य जरायुजन्वाल सर्पोट- भारपादपोयसरीमा सम पदापि इजायोपि शरीरमा रमा पाकिस्तार न खलु भोगाधिष्ठानत्यमन्तरेण जीवनमरणस्यमजागरणभेपजप्रयोगबीजसजातीयानुब. न्धानुकलापगमप्रतिमूनापगमादयः सम्भवति यूट्रिक्षतभग्नसरोरेण च भोगापपादके स्फटे एव प्रागमोऽप्यस्ति नर्मदातीरसम्भूताः शरलार्जुनपादपाः नर्मदातोयसस्पातले यान्ति परमां गतिम इत्यादिः गमगाने जायते वृक्ष कङ्कराधादिसेधितः इत्यादिश्च तथापि चेष्टाग्रत्त्वमिन्द्रिपयत्यञ्च नोभिदां स्फुटतरमतो न शरीरध्ययनरः ॥

·7 ( 148 ) cruse essential to corporeity, for the affirmation that is was 80 would be erroneous in regard to the bodies of worms mosquitoes &c, generated by warmth No ditorence of constitution 13 known for our bodies are not different in appearance from those of the divino sages The utering is twofold vivipuous and oviparous Veriparous are the bodies of men and initials wild and doninstic Tho bodies of birds and reptiles are oviparous Surkos wormy fisies &c ne calleu reptiles Lccliise it is their naturo to crcep about Thougl troos &c are a kind of bodies beluz suljects of frui tion---for life death sleep waking, the use of medicine semmal propagation desire of the agreeable aversion from thic disagreo. able &c are impossible without a subject of fruition and growti and the closing up of fractures are inanifest means of frution, and there is the sacre i text The Caralı ind Arjuna trece which grow on the banks of the Narmalı from contact with the waters of the river attain to tie lughest stste fiercafter de and saclı as in the buraing ground grows a tree li teated ly licroas an i vultures set germinant bod oš do not evidently pos ess muscular motion upd sensitive orgins and they are not therefore in cominon usage called bodies U Non uterino bojej अनियदिग्दे गर्वशत्यात ॥ ६ ॥ Because (the non utcrmnc bolly) las antecedents of indeterminate time ayd space, - It might be ashed hos tho non uterino body of Bunu na 1 ननु मन्यादीनामयोनिज शरीर फयमुत्पद्यते शुरुशोणितारम्भापरमाणानामे घिगिदशरारारम्भकत्येन तत्र तदभावदित्यायायामाच । अनियता दिग्गी यश ते नियतदिग्देशा परमाणवतत्पृश्यकत्यात तदधीनत्वात् सन्त्ययोनिमा इति दाम in Sama1 TOUT ETURI Aut a ufurhet fart W011 hatt ta ut RTHITE at Afidi unaquara HTATAI का परमार कुत प्रागन्ति योनिजपु शुक्राणतपरमाणप स्थारम्भका दृष्टाए त्याकानिमार्थमुक्तमिदम पार्थिया जनोया तेजमा घायायान परमाणय मामु दितु सध्यपु देशेषु च मन्ति लेगा दिग्देनियमाभावात अयोनिजगत्पत्ती न पामा walaan o fa Paduatorgia utila TEMAT ZTATHATJ मादिदेहानुपपत्तिप्रसादित्यर्थ । ex st Aph 6 + ·(149) others is produced secang that it is atoms origmative of semen and blood thirt are orginative of a particulır body, and that these do not there exist. Iu anticiprtion of this difficulty the phorism is &tnted Atoms in leterminnte 10 tim and spicc tre those which are not astricted to particular time and spice Trom 3+1ng thesc for their lutecedents or conditions, there exist non uterne bodies, such being the councction of the four aphorisms succeeling the fifth with the tenth. There exist, the efore in the sphere of Varuna &c nou uterine bodics, aqueous, igacous aerial sonsorn! To mect the question as to whence come the atoms originatıc of huings whoso product100 18 in lependent of somon blood &c, it being seen that in the case of uterine bodies it is only semnul aud sanguineous atomg that are onzinate the following statenwat bas been mudc. Atoins terrene mucous, igneous and nera), erist in all quarters an l are in all places no l there beng no local determination of the ethicre s» no lack of atoms in the production of non uterine boles For it is not true that no atoms other than scminal or sanguineous pre ou utie of bodus since were it so, it woull follow that there wis n ) pro luction of the bodius of gnats, mus jautoce trets shru?- dcfv Afaita On Apl 7 Also because of peculiar murit pisho sense 13 that in crestion du ni tiun anses in the stoms 11 couscquence only of couju iction of soul sitha tho fruits of actiops duc 101 fymer stite of lung, and that the items l34 ing by that action camo t *t er on inate in the oriler of lanır) atornic amagate le lle a n uterino bolics of disine «991.3 and others "l'aling van alerta cruisl thing.com Vorar mira TAITTAT CAT SHUT AG te. witā ganzhu saa egaf 1 JUTERICHT Sari Jotauriaa su wiriharan 2733141 Athluta) OUT-THUÍA DETTOgrezi vafo સદર્શ n ·Aph 9 ( 150 ) quence of peculiar demerit that the tortured bodies of musquitoes and other insects generated by heat are produced U समारसाभावाच ॥८॥ Aph 8 Also because names cxist Because names or terms are or exist, without an ancestor or father to bestow them, for these words, are to be supplied For not all names are imposed by a father &e, such terms as water pot, cloth, not being thus assigned It is therefore the same God who imposed names on water pots, cloth and other inadimate things, that unposed the names Manu Maríchi &c on pon uterine bodies y सजाया अनादित्वात Because the name is without beginning * By means of the primordial name Brahma &c wlach became manifest in creation &c it is hnown that pon utcrine body exists For there are not parents of Brahmí, by whom the name Brabmá should be invented U सन्त्ययोनिजाः ॥ १० ॥ Apb 10 There exist non utenne bodies • Here is pointed out that winch is established by the four preceding aphorisms The words peculiar bodies of Manu Marchr, and others are to be suppled V घेदलिङ्गाच्च ॥ ११ ॥ Apb 11 (Cus follons) also from the evidence of the Veda समाख्या सजा तस्याभावात् सत्त्वात् योजिपित्रादिक घिनति शेषन दि मची सजा पित्रादिघ निशिता घटपटादिसजानान्तदात्याभावात तथा च पैने श्वरेण घटपटाटाचेतनेषु सजा निशितास्तेनैव मनुमरीच्यादिसजा अयोनिजेषु शरीरेषु निवेशिता इति भाव। 'मगादी पा ब्रह्मादिसजा अादिभूता प्राथमिकीतया क्रियते अस्त्ययोनिज शरी रमिति नाहितदा यहाणे मातापितरी स्तपाभ्या ब्रह्मादिसजा सता म्यादित भाव। । दूदानी चतुणामुक्ताना मूत्राणा साध्य निर्दियति मनुमरीच्यादीना देवधिया दति शेष ॥ 1 ·(132) Teveals the fluvour of grain fried and ground This is cogarsint of taste and the classes contained under it Smell and taste linvo no power to cognise matter The organ of vision 19 igneous, for whercas it does not m nifest odour &c it does manifest colour, in the simo manner as the light of a lamp This organ, by contact in the form of conjunction coguises substances of apprecuble colour and possessed of magnitude It cognises also by contact in the form of co inherence in the conjunct, colour, number, extension, adın. dualty, conjunction, disjunction, priority, posteronity, velocity, viscidity, finidity, motion, and generality existing in such substan ces By cortact in the form of co-inherence in the co colierent in the conjunct it cognises universal entities existent in that which exists in the existent (such as the nature of the class cow, such nature existing in the class wluch exı ts in its coustituent members.) By belog qualitative of the conjunct by being qualitative of the conhefent in the conjunct &c it cogauses universal non existences (rız antecc dent subsequent and absolute non cxistence) #luch are non-ers tent in tho existent and 21só reciprocal non existence, (sich as the non existence of a siter pot 1$ 2 piece of cloth) wluich are non existent in the non existent residing in the existent According to tho system of Kaná la there is no perception of co-inlercuce. The organ of touch pervades the boly and is cognssut of appreciable touches and the clngses therein contained It thus cognises the objects cognisable to the eye with the exception of colour and the universal cntities residing in colour only According to the moderns it also ogatses air Its contact with the trctelo object) 18 13 de scrived above. The form of inferenco respecting it is therefore 28 follows -This organ is aerial for while it does not manfust colour &c it does manifest touch like the wind from a fin wbich manifests coldness in the perspiration adhering to the limbs In all the aforesaid inferences the clause beginning with while or whereas is inserted to prevent an undue applicability to soul tho interval So also, to prevent undue applicabılıty to contact, we orgun &c ·The orgin (153) must add the qualification there being substantiality of hearing is ether limited to the outer part of the ear This coguises sounds by co rukerence and the unisorals contained in sounds by co inherence in the co inherent Whatorer organ 13 coz- Disant of anything is cognisaat also of the unisersal non-existences in it noa-ertent, and of the reciprocal 201esisteaces redrag in it. So much for the fire esteroil organs Tae common sensory is an internal organ, and by conjunction cognises soul tinged with its peculiar attributes. By co-spherence in the conjunct it cornises thought, plersure, pun, desire, arer:200, and rolition, and a uni-- sers.cl riz the ture of soul By conhe on in the co-inherent in the conjuact it cogaia-s the universals existent in thought, &c A full d1.cuss03 of the subject may be ought elsen here, y FIFTH BOOK FIRST DAILY LESSOY Action tare घातसयोगप्रयमाभ्या हस्ते कर्म ॥१॥ ted. Aph 1. Action in the hand is by means of conjunction with, and rolitron of, so ih · The olject of the fifth chapter is the curentigation of action The investigation of action d t rmuabl by votin is that of the first daily le 313 In this there are sections treating of (1) thro- 27 uprants (2) throring upwanis effectel with sut voltion (3) of actioa which L 15 warit for its cause, it of actions good bad 2u1 audifferent. The aphoriya is propoun ledd in relation to a particitlar bin i of muscular act on Actioa na the han 12 its co-lolierent CH10 torrian of conjunction with vul nid of rol tun of soul Of tlus action the non-coinberent can e la conjuuction ith soul । कर्मपरीक्षा पश्चमाध्याया पनिमारमनपरोक्ष प्रथमादिका तत्राप्यत्वेष THATCA gauchemin 17th arti tiaani S HOTTIT 27 FT 3 TET FÖTTELUT ATT ETT FATEH Û कर्मन्यचकर्मात प्रदात्मयोगी मया पगारपन प्रपथग्न निमितकार TR Shy ZT 127TH-FITFUTBoar üzrta FIGHT स्वातरिकपर्यनदन्याभवजन्यम्यिाया था।

·. cause ( 15 ) possessing oltion Voltion is the efficient cause This is mus. cular action , for suscular action is action whose non coinherent causo is conjunction with soul possessing volition or action pro duced by volition of a sulject oti er than the tangible which is not couplcrent with or excluded from, self U तथ हस्तसयोगाच्च मुसले फर्म ॥ २ ॥ Apli 2 In like manner and from .conjunction with the hand is action in the pestle By the particle and gravity 18 inipled as another efficient In like minner from conjunction with the band may also mean from conjunction with the hand possessed of upward motion In this instance tle non comberent cruse is conjuuction of the pestle with the band conjunct with soul pos essing volition lhe co inle rent cause is the pestle The cflicient causes are volition and gravity U अभिघात मुसलादी कर्मणि व्यतिरेकादकारण हस्तसयोग ॥३॥ In the action produced in a pestle and the libe by impact conjunction with the hand is not a cause being excluded from at • The cause of the sudden upward motion which is produced in the pestle when struck by the mortar is stated In thus 102 stance though there is conjunction of the hand with the rising । चकारण गुरुत्य निमित्तकारणान्तर समुच्चिनोति तति तादृशमुत्तेपरुपणम त्यर्थ यद्वा तथा हस्तसयोगाटुल्तपणवद्धस्तमयागादित्यर्थ श्रत्र च प्रयतदात्मायुनच स्तेन मुसलस्प सयागा समधायिकारणम् मुसल घमघायिकारणम प्रयगुरुत्ये निमित्त कारण ॥ 'उदृपलाभिहतस्य मुसलस्याकस्माद पटुत्पतन जापते तत्र फारणमार। पत्र पर्याप मुसलन उत्पत्तता स्तिस्य सयोग प्यस्ति तथा पिस सयोगा न्यथा सिद्ध किन्तु उदृखलाभिधात एव समयायिकारणम फुत ग्यमित्यत शाह । यतिरादिति प्रयत्स्य व्यभिचारादित्यर्थ यदि यदा प्रपत्र स्यात मुसलस्यैवास्मिकमुत्यतन न भवत विधारकण प्रयत्नन मुसलस्य धारणमव भयत चदाधीन मुसलस्य पुनरुत्यतन या भवेत ति भाव ॥ Apli 3 ·It may ( 155) pestle, such conjunction is superfluous if regarded as a cause The impact of the mortar is only the non coinherent cuuse be asked why this is the case It is therefore stated that it is so becruse of the exclusion, that is, because volition would too widely or too narrowly predicated If there were {volition in this case, there would be no sudden upward motion in the pestle. By a volition to hold the pestle and mortar apart there would lie a mere susteation of the pestle, or the upward motion of the pestle would depend upon volition U. तथात्मसयागो हस्तकर्मणि ॥४॥ Aph + In like manner conjunction with soul in relation to action in the hand (19 not a cause) The aphorism is stated with the purpose of specifying a particular cause of the action of the hand as it flies upwards with the pestle, and of disproving the con cornlieient crusrity of conjunction with soul exercising volition The meaning is that conjunction with soul that is conjunction with soul exercising volitiou, is likewise not a cause of action in the band is it suddenly rises with the pestle The term not a cause is in the preceding apho- The words in like manner are used to imply analogy U अभिघातान्मुसलसयोगाहस्ते कर्म ॥ ५ ॥ Aph 5 The action in the band is from impact add from conjunction with pestie An answer 13 furnished to the question Whence then at । मुसलेन सतोत्यततो रस्तस्य वार्मणि कारणे विशेषभिधातुं प्रयत्नयदात्मसयोग स्यासमवायिकारणत्व निराक माह । मुसलेन सहोत्यततो हस्तस्य कर्मणि प्रात्मसयोगः प्रयवदात्मसयोगस्तया अक्रारमित्यर्थ श्रकारणार्मात पूर्वमूत्रस्थ लयेतिदिश्यते । 'कुतस्ताई हस्ते तद्वोत्यतनमत श्राद। यथा मुसले उत्पतति मुसलमुपस्थ लोह मुत्पतति तथा एस्तो ऽपि तदोत्यतति अत्राभिघातगटेन अभिघातजनित संस्कार उच्यते उपचारात उत्पततो मुसलस्य पटुतरेण कर्मणा भिघातमहरुतेन स्वाये सले सस्कारो जनितस्तस्कृत सस्कारमपेक्ष्य हस्तमुसलमयोगादसमवाधिकारणास्ते प्य स्पतन न तु तदुत्पतन प्रयत्नवदात्मसयोगासमवायिकारणम् श्रवो हि इस्लो मुसलन सत्यततीति भावः। 129m ·Aph a (156) that time the upward motion of the hand? The land nses at that time in the same manner in luch the metal at the end of the pestle rises By the word upict, 15 elliptically expressed recou produced ly impact. A recoil is produced in the pestle as its sub strutun by the sigorous action in the pestle accompanied with the impact. The upward motion in the hand also is consequent upon conjunction of the land and pestle in relation to the recoil so effected, as its non coinherent cause. But this upirard motion lias not for its non-coigherent cause coajunction with soul exerci tag volition, for the hand rises involuntarily together with the pestle U यात्मकर्म हस्तसयोगाच्च ॥६॥ Action of the soul is also from conjunction with the haod "Ar sner is furnished to the oljection In the case of the action which is produced in the bols or in n part of the buly, conjunction with soul exercising solition is the cluse lay in it not B0 in the present instance ? The term soul tropically sofics portion of the body The inpossibility of literal construction 18 the germ of tropiral interpretation The action their of the soul that is of a member of ticio is, that is of the hand results froin conjunction of the land and pestle Tho word and implies niso vclocity In the action of the food conjunction with the han i 13 the non-coinl cicnt cause Thicre 13 here no un luly wido or muros predication llus conjunction 19 at enine tım v conjunctrou with the soul trilling at others conjunction with the pestlo punya $cssed of velocity, as is the case with the lines of one who has the gout U ननु मरोरे शरीरायपये या यत्नम्मोपयत सत्र प्रपय पदात्ममपोग कारणम् प्रस्ते 007 auraa Iriarte Taught 307A cautatavait घाम तया धात्मन रोगयपयस्यापि तस्तस्य यत्कर्म तत् हप्तामुमन्नसागात चका राय गठमुच्चय दस्त सर्मणि स्तमपागम्तायटसमयायिकारणवत्र व्यभिचारी नामित ngatan HURTOIRBTN alagnonsealand 021 913FU AU राप्रपयधम्मात मात्र 2 ·(157) मंयोगाभावे गुरुत्वात पतनम् ॥७॥ Apl 7 lu tlie abscnce of conjunction filling results from smvity By the term conjanctiaa impedimeats of skuterer kind are al o implied in the glxence therefore of impediments in consequence of gmuty as its non coolerent cause filling an action re ulting in conjunction below, is produced Here in fruit de pos e aing grout the impediment is conjunction , in a birů cc. sustentative solution is the impediment to filbag; in an arrow dischinged it is the trcoil that is the impediueut to filling Ile sense is that falling is dependent oa grarity in the absence of these obstructies U * In the care of body resting upon a tree or other h gh place filling in consequence of the breaking of the bough &c truci supports at or by accedentally st pping it is gravity which is the cause not conjunction with soul exercising volition for that does not occasion falling bit sometimes presents it Hence it is that in the case of birds &c soaring in the shy 10 consequence of conjunction with soul possessing volition as an impediment there In like minder it is from conjunction with God posses siog volition as za impediment that the earth and other world do is no fall not fall v नोद शेयरभावावाध्ये न तिर्यगमनम् ॥ ८॥ Aph 8 No upward or sideward motion tahes place witboat n particular impulse । सयोगण्टेन प्रतिवन्धकमात्रमुपलक्षति प्रतिबन्धमाभाये गुरुत्वादसमयायिकार यात् पतनम् अध सयोगलिया किया जायले सत्र गुरुत्वति फलादी प्रतिबन्धक संयोग विद्मादी तु निधारक प्रपत्र पतनप्रतिबन्धक फापडादा दिप्ते सस्कार एवं प्रसनप्रतिबन्ध एतपामभावे गुरुत्वाधीन पतमित्यर्थ ॥ एनायुच्चदेशाढस्य देवस्य अश्लम्बनशाखादिभन देशात स्खलनादिना यत यतन भर्यात तत्र गुरुत्यमेव कारण न तु प्रयवयद्वात्मत्याग तस्य प्रतनाप्रयोजगत्वात् वाचित प्रतिवन्धरल्याच्च अत एव विद्यार्यात विहरता विटङ्गमादीना प्रयवयदात्म सयोगादेव प्रतिबन्धाय पतनम व प्रयत्नवदीश्वरसयोगात प्रतिबन्धादेव भूरादिलोका नान पलनम॥ .

·( 158) The perpendicular or horizontal motion shich takes place in a clod of cartlı, an arrow &c, though they possess gravity, results from a particular, that is a violent, impulse In the case of the falling. therefore, of a frnt a bird, an arrow &c, in the absence of conjunction, volition and recoil, there does not exist a particular Impulsc, and consequently there is no vertical or laterrl motion V प्रयाविशेपाचोदनविशेषः ॥९॥ Aph 9 Particular impulse results from particular volition. मोदनधिशेषाढदसनविशेषः ॥ १० ॥ Aph 10 Fiom particular impulse results particular casting upward • As for particular impulse, whence is it produced ? This question is answered Particular impulse is produced by particular volition, of winch the cause 18 the desire to throw setyards or upwards fur or near By this impulse &c., perpendicular or liortzontal movement is produced in a substance such as a clod of carth Casting upwards is throwing far upwards U हस्तकर्मणा दारककर्म व्याख्यातम ॥ ११ ॥ Aph 11 By the action of the land, the action of a child is expluged "The uctiou auch ss produced in the land together with the pestle by thie inpact of the mortar, is not pieceded by volition गुरुत्वरतो पि लोष्ठमाण्डादेयध्वं तिर्यक छ गमन तनोदय पात् तीन तराचीदनात तथा च फलक्षवाणादा सयोगप्रयत्नसकाराभाये यत पतन तत्र नदिन विशेती नास्ति तेन न तिर्यजन घोच गम मति भाय ॥ ननु नोदधिशेष एय कुत उत्पटाते तत्रा। तिर्यक उच्य दूरम प्रास या नि पामोतिहाकारणक प्रयविशेष तजनितो नोदनविशेषस्ततो गुरुत्यस्तो द्रध्यस्य লাইক নিন দু মনন দুদ उदृखलाभिघातात मुसलेन छह हस्ते सत्कर्म उत्पन्न तत्तायत प्रयत्पर्य्यक न भति नापि पुगपयापहेतुरतस्तनुल्यता बालकस्य क्रोडासरचरणादिचालन पत्तत्रातिष्ठि ति बालकस्य पश्यपि करचरणादिचालनं प्रयत्पृयझमेय तथापि हिताधितफलप्राप्ति फलक न भवति न या पुण्यापहेतुरिासदेशार्थ ॥ । .

·( 159 ) ou a chuse of merit ani demerit The analogy of this motion to a cliuild a movement in the play of its hands and feet is pointed out Though a childs movement of its hauds and feet hus volition for its antecedent it has po gool or evil result and is not a cause of merit or dement. Such is the meaning of the analogy U तथा दग्धम्य विस्फोटने ॥ १२ ॥ Aph 12 In like manner in the case of the bursting open of one burnt In a house which has been set on fire by a felor when a man has there been burnt and luis body torn open by the fire the action slutch is produced in the hand &c by the will to kill the felou is neither a cause of merit nor a cause of demerit, as it has been sard In the slaying of a felan there is Di sin in him that slays openly or covertly wratlı encounters with An incerdury a poisoner an assasu a thef a ravisher of wife or field ---these six are felons U mo Aph 13 1 Invol ntary प्रयवाभावे प्रसुप्तस्य चलनम् ॥ १३ ॥ tion Movement of the sleeping takes place in the absence of volition Nosement action such as the sideward or apward moving of the limbs takes place in the sleeping in the body possessing a state of profound slumber even in th> absence of volition genera ted by such desire us to throw upwar ls A particular volition is not therefore always the cause of such motion V । प्राततापिना केनाप्यगारे दह्यमाने तत्र दग्धस्य पुरुषाय विस्कोटेवतिरुते नाते ति तस्याततायिनो बधानुकलन प्रयत्नेन वस्तादी यत्यम जनितं तव पुण्यरतुर्न वा पापतु यथार नाततापित्र दोयो हन्तुति कश्चन प्रकार या प्रकाश या मन्यु स्तन्मन्युमति । अग्निद्रागरदश्चेव शस्त्रपाणिर्धनापक्षा । दारापहारी च बहते uwafaa 11 , उध्य तिवामीत्याटीछाजनिसप्रयगाभाचे ऽपि प्रमुप्तस्य सुषुप्त्यस्यान्वितस्य शरीरस्य चनन लिप्यगृध्यागचालनादिकम्म उत्पटाते इत्यथ नया ध्र प्रयत्नावोन via egfifa 1772" ·(160) वृणे कर्म वायुसंयोगात् ॥ १४ ॥ Aph 14 Action takes place in grass from conjunctiou with Tad Aph 15 . The actions of the boily being explaince those of otirer oby cts arc trented of All such oljects as trees, shrubs, climbios plants, are implied in the term grass U मणिगमन मूच्यभिसर्पणमदृष्ट कारणम् ॥ १५ ॥ The moscment of the gem, and the approach of the necủle are caused by destiny By the term gem are intended vessels made of gold &c. and filled with water To such a sessel magicians apply incanta tions for the recovery of stolen property The tra lition of the ancients is that the vessel is set on the ground, and some other person lys bis uand upon it The vessel accompanied with the land in consequence of the efficacy of the incantation turns towards the spot where the stolen property has been deposited The terson of the morenent of such a ressel 18 not a particular volition, but the efficient cause is the merit of the former possessor or the demerit of the thief The non coinherent cause in conjunction of such a vessel with soul possessing such destiny (or results of actions done in previous states of existence), and the co unherent cause 13 । शरीरकर्माणि घ्याग्याय तदितराण्यात । वृणपदेन एतगुल्मलतायतानादिक सर्वमुपलवति ॥ 'मणिपदेन जलपूर्णमाञ्चनादिमयपात्रायभिप्रेतानि चार्यधनलव्यये त दृशपात्रे मान्त्रिमन्त्रप्रयोग क्रियत तादृशपात्रन्तु भूमी तिष्ठति सदुपरि प्रपरेण केन चक्षिण दस्त स्याप्यते मन्त्रमामात्तत्यात्र तादृशास्तहितमेर चार्यधनायन्यानाभिमुख ग नति तत्र स्थाने गत्या स्थिर भवतीति प्राचा किवदन्ती तादृशपात्रगमनेन प्रयविशेषो हेतु किन्तु पूर्वस्वामिन मुस्त चौरस्य दृष्कत या निमित्तकारणम तादृशपात्रन्तु मम धायिकारणम एवं प्रयस्थान्तसविधाने सति सूचीमा लागलाकाना पदयस्कान्ताभि मुपगमन भरति तत्रापि अदृष्टमेव हेतु मनु कस्यादृष्टन मृच्याद ना गमन तिर्वत् -तद्गमनेन पस्य हितचित था भवति तददृष्टस्यत्र तत्र स्तुत्यम मुचोत्युपलक्षणम अय स्कान्तासष्टलोहमात्रमभिप्रेतम वणकान्तमपयासप्टाना वणाना गमने घरूचंचलने घायोस्तियंगमने सगाटामालीनपरमाणु कम्मणि चादृष्टकारकत्यमूहनीयमिति सदंप ।

·( 161 ) such 4 vessel In like minner destiny is also the cruse of the attraction towards a loadstone, which tales place in needles or metallic rods when in proximity to the magnet If it be asked in consequence of whose destiny (or prerious merits and demerits) motion takes place in needles &c, the repl) is that it is the destiny of him to whom benefit or injurry accrues by the motion, that., 13 the cause The term needle implıcs other objects iron in general, attracted by the loudstone being intended It is to be inferred that desting is the cause of the motion of pieces of grass attracted by uber, of the upward flaming of fire, of the horizontal motion of wind, and of the action of the primordial atoms at creation V. दपावयुगपत्संयोगविशेषाः कान्यत्वे हेतुः ॥ १६ ॥ Aph. 16. Particular non simultaneous conjunctions in an arrow are the cause of the diversity of its action The sense of this aphorism is as follows After conjunction of arrons &c moving with velocity, with a wall and the like, a cessation of motion is observed, though the arrows &c continue to exist In this case it is not destruction of the substratum that is destructive of motion, for the substratum continues to exist Also no other contrary property ta observelIt ther fore, follows that it is a self produced conjunction that destroys the action of the This conjunction produced in the fourth moment destroys the action in the fifth moment The meaning therefore is that the production of the action then disjunction, next the destruction of the prior conjunction, the subsequent conjunction and the destructron of the action, male known the desenuity of the action arrow 3 इदमत्राकूत धेगेन गच्छता गरदीना फुयाटिसयोगानन्तर शरादा सत्येन गत्यु GĦTETOR 17417 FAIRFATTE Aime PCRARITA Fatiferase नोपलभ्यते तेन स्वजन्य सयोगएन कर्मनायकत्युबोयते स च सयोगश्चतुर्थक्षणे जात पञ्चमक्षणे कर्म नाशति तयाहि कात्तिरविभाग अय पूर्यसयोगनाश उत्तर सयोग कर्मनाग तेनायुगपत सयोगविशेपा कर्मनानात्वज्ञापात्पर्य सयोगविशेषा इति सपोर्गविशेष स्वजन्यत्वमेध अन्यथा संयोगमात्रस्य कर्मनाशकत्ये काम क्यविपि नतिष्ठेत॥

·( 182 ) Particular conjunctions, means peculiarity in conjunction, of self production Otherwise, were conjunction in general destructive of action, action could not abide anywhere U नोदनादादामिपाः कर्म तत्कर्मकारितान्न सस्कारादुत्तर यो रमुत्तरञ्च ॥ १०॥ Aph 17 The first action of the arrow is from impulse, the next is from self-reproduction caused by that action and in like manner the next and the next · The first action in an arrow when discharged is produced by a bowstring drawn by human voltion In this case the impulse is the non coinherent cause, the arrow is the co-inherent cause volition and gravity are the efficient causes By this first actio: self reproduction termed velocity 13 produced in the same sub Bonnce This is established by the perception that it is the arros moves with velocity By this self reproduction action is produced in the arrow Of this the non coinberent cause is the self repro. duction, the co inherent caus“ is the arrow, and the efficient cause is a particular keen impetus In like manner a succession of actions one after the other is produced by the self reproduction which continues until the arrow falls A single self reproduction produces a succession of actions for when an action is destroyed by subsequent conjunction produced by itself the self reproduction produces another action It is not proper to suppose a succession । पुरुषप्रयत्ने नारु पजिया नुनस्येपोराट्य कर्म ज्ञायते तत्र नोदनममम घायिकारणम इपु समनायिकारणम प्रपत्रगुरुत्वे निमित्तकारणे तन चाटोन फर्मणा समानाधिकरणो घेगाख्य सस्कारो मन्यते म च घोन गच्छतीति प्रत्यक्षसिद्धस्य तेन सरकारेण तणे कर्म जायते तत्राप्ठमवापिकारण मस्कार समवाधिकारणमिपु निमि तझारणन्तु तोयो नोदनविशेष एवञ्च याटिपु पतनमनुवर्तमानेन मम्कारेण उत्तरीतर कर्मगन्तानो जायते स्यजन्योनरमपोगेन कर्मणि नटे सस्कारेण कमान्ताजननात एक एव सस्कार' फर्मसन्तानजनक मतु कर्म संतानवत् सस्कारमन्तानो प्यभ्युपगन्तुम चिता गारयादिति दर्शयितुमा । तथोत्तरमुनरोति तक झारिताञ्चसस्कारादित्यक पचनञ्च न्यायनये रुपार्मसतानयत सस्कारसन्तानस्योकारे गोरयम यनु युगपत प्रच तसरयोरेकस्य तादायगो परस्य तु मन्दस्तत्र नोदनतीमत्वमन्दत्वे निमित्तम । ५ ·succession ( 163 ) of self repto luctions lile the of actions for the hypothesis is unneces ary To show this the words In like manner the next and the next are added and term Seif reproduction causad by that action is in the singular number In the Nyáya doctrine which aims a succession of self reproductions like the succession of actions there is complexity (or a violation of the law of parcimony) The reason that of two arrows simultaneously discharged the velocity of the one is swift and that of the other slow is the swiftnesz or slowness of the impetus U मस्वाराभावे गुरुत्वात पतनम् ॥ १८ ॥ Aph 18 Falling results from gravity in the absence of self reproduction "It might be objected that in such case the arrow would contiaue in motion and never fall The answer is as follows There being nou existence that is destruction of the self reproduction, the velocity produced by the first action from gravity as its cause, there results falling in an arrow &c that is the time during which the particular velocity lasts determined as the final moment de stroys such velocity In some cases also conjunction with another substance is destructive of velocity It was in consequence then, of the existence of a preventive velocity that there was no pre vious fall of the low &c, but a succession of motions There was in consequence of the destruction of the cruse of the action of moving no subsequent movement but falin g results from the ab sence of an obstructive In this there is no impossil alıts V नव शरपिचरमेय गच्छेत कदाचिपि न पतेदित्यत श्राद्ध । सस्कारस्यायकर्म नितस्य वेगस्य प्रभाव नाश ति गुरुत्वात कारणादेवपतन शरादो जायते इत्यर्थ Teuanfanar ofan afrsfa araraa tät sanaurafatahtigar en नाशयति चित्तु दव्यान्तासयोगो ऽपि येगनाशक तथा च प्रतिबन्धमस्य चेगस्य सत्या देय पृथ्य गरादेर्न पतन किन्तु गतिसन्तान सघाभूत उत्तरकालन्तु गमनकर्मण कारण fuad From whaitara ah wanita 7 fifsazguan 1 ·( 14 ) SECOND DAILY LESSON नोदनापीडनात सयुक्तमयोगाच्च पृथिव्यां कर्म ॥१॥ Aph 1 Action in earth results from impulse, impact, and conjunction with the conjunct In earth, in a bamboo &e, action is sometimes produced by the impul e of bre cc, and sometimes from the impact of an are &c Similarly action is produced in a chariot &c through con junction witil the conjunct through conjunction with the harness conjunct with the horses as they move In the first of these in stances, that of action in a bamboo &c, the impulse of fire &c, 13 the non coinherent canse, the bamboo &c., the co-inherent cause, desting the efficient cause In the second the blow with the hutchet &c, is the non-counherent cause. In the third, conjunction with the hardes conjunct with the horses is the non-counherent cause V. तद्विशेषणादृष्टकारितम् ॥२॥ Aph 2 That action which is produced in a different man ner from these, 1s caused by destiny • Tunt which, as an earthquakes &c, is produced in a different manner, to the exclusion of these of impulse, impact and conjunction with the conjunct, 18 caused by destiny, r e bas for its non coinherent cause conjunction with soul destined, since it is the destiny of him to whom pleasure or pain results from tbe earth. quahc, that is the particular causa of the earthquake V पायध्या यशादी कदाचिद्वयादिनादनात यर्म जायते वदाचिच्च कुठाराटाभि घातात सय मेयुक्तसयोगत अश्यादिसपुक्ताज्जुमयोगात रयादी कर्म जायत तत्र प्रयमे पगादिकर्मणि यदादिनादनमसमयायिकारणम धादि समधायिकारणम् अष्टादिक निमित्तकारणम द्वितीये कुठाराभिघातो ऽसमवायिकारणम तीये श्यसयुक्तरञ्जुर्सयो गो समयापिकारममिति । तेषा नोदनाभिघातसयुक्तसयोगाना विशेषेण व्यतिरेकेण जातं यत् भूकम्पादिक कर्म तत् अदृष्टकारितम अदृष्टयदात्मसयोगासमयायिकारणमित्यर्थः भूकम्पन यस्य मुप दुग्ण या भयति सटदृष्टस्य सत्रासाधारणकारणत्यादिति भाय ।

·{ 165 ) अया सयोगाभाथे गुरत्वात पतनम ॥ ३ ॥ Aph 3 The filling of water results from gravity in the ab. sonco of conjunction The section investigative of action co inhicient in fluids 18 hero commenced In this it is stated that the falling of water in the form of raio, has grivity for its non coinherent cause Tl13 takes placo when there is absence of conjunction of conjunction with a cloud The absence of conjunction is, therefore the efficient cause U द्रवत्वात स्पन्दनम् ॥४॥ Aph 4 Flowiug results from fluidity ' It may be asked how there is a drops of rain action productive of mutual conjunction The ans ver is therefore given Tha Bowing or distant progression of the stream or great aqueous whole composed by mutual conjunction of the fallen waters or raindrops, is produced by fluidity as its non conlerent cause mod by gravity as its efficient cause, in the waters as its co inherent or material cruse U नाझो वायुसयोगादारोहणम् ॥ ५ ॥ Apl 5 The sun s rays cruse the ascent of water through conjunction with air दिनापीडनात् सयुक्तसयोगान ॥६॥ Aphi 6 Through the impress of the impúlse, and conjunction with the conjunct इदानी प्रवद्रश्यसमयतकर्मपरीक्षामकरणम सत्राह। श्रधा यत् प्रतन धर्षणरूप सद गुरुत्वासमधायिकारणकम तत संयोगस्य मेघसयोगस्याभाये सति भयति सेन सयो गाभाषस्तनिमित्तकारणमित्यर्थ । 'चिती प्रतितानामा चिन्ना परस्पर सयोगेन महन्जलावर्यायसोतोकप पञ्जा यते तस्य यत स्यन्दन दृरममरणम् तत प्रत्यादसमनायिकारणादुत्पाते गुरुत्वाविमि जकारणादसमाविकारणेपु॥

·( 160) It may be asked liow the sun's rays baie such power as to dmw up waters situated on the carth Through the imprese the congress by meaus of the impulse, the impulse of a strong wind waters conjunct with the sun's rays conjunct with the wind, fly up wards, as the rays of fire driven by the wind draw up boiling water in a caldron The particle and means as, and the example of water to a caldron is to be considered U वृताभिसर्पमित्यदृष्टकास्तिम् ॥ ७॥ Aph 7 The circulation in trees is callscd by destiny The circulation in tree of Waters spriokled on the root is caused by destiny The action by which the waters rise and cause the growth of tbe tree, results from conjunction of desting with the souls of those in whose souls pleasure or pain is effected by the growth of the leaves, stem, fruit, flowers &c, as its non coinherent cause, from destiny as its efficient cause, and in water as its co inherent cause U अपा सड्ढाती विलयनञ्च तेज सयोगात् ॥ ८ ॥ Apb 8 The freezing and thasing of water results from conjunction with light. . ननु यदि भूमिष्टानामधाम मध्ये गमन भर्यात तदा गुरुत्वात् पतनवर्पण स म्भाव्यते तदेय तु कुतदस्यत पार कारयन्तीति शेप यदपाम_मारोहण तत् नाधम मेरमयो घायुसयोगात् कारयन्ति गोप्मे वाभिहता मृप्यरश्मयस्थ प्रारोहयन्त्यप । त्यर्थ पचित पाठानाशवायुसयोगादिति स च नाहो नाडीसम्बन्धीयो वायुसयोग इत्युपपादनीय ॥ ननु सूर्य्यरशमीना कथमय महिमा मत भूमिष्ठा अपमध्ये मयन्तीत्यत पाच । नो दनेन बलयद्वायुनोदनेन प्रापोडनादास्कन्दनात यायुसयुक्ता रमयस्तत्सयुक्ता श्रापऊध्र्य धान्ति यया स्यालीस्या श्रय क्यच्यमाना धायुननद्विरत्रमय उध्य नन्ति धकार यार्थस्तत्र घ उपमान स्यालीपाएवापो द्वष्टव्या.॥ ' अभित मर्पणमभिसर्पण तदभिसर्पण मूले निषिक्तानामपा एते तददृष्टकारित पत्रकापडफलपुष्पादिद्धिरुत मुख दुख घा येामात्मना अदृष्टयत्तदात्ममगादमम यायिकारणात अदृष्टानिमित्तादामु समयायिकारणेषु तत कर्म भवति येन कर्मणा श्रा प का गत्या पत पड़पन्तीत्यर्य।

·. ( 167) Aqueous atoms ouginating a bipery atomic aggregate in con sequence of being impeded by the light of the sky, do not originate 10 these aggregates fladity Snow, hul &c void of fluidity are thus originated by constituent elements void of fluidity, and successively by binary and other acgregates They are consequently observed to be hard It might be asked what proof there is that spot hul &c are water The yords and thrwing from conjunction with light are therefore added Action is produced in the atoms originatue of snow tail &c by powerful conjunction with light. From this action results disjunction Then in the course of destruction of the origmative conjunction results destruction of the larger constituent parts of the suow, hail &c Next consequence of the depurture of the conjunction rith light which prevents furdity, these same atoms originate fludity in the binary atomic aggregates, from which results the thuwiag of the snow, and hail &c thus enslowed with Audity of this the efficient cruse is the powerful ingress of light U तत्र विस्फूर्जलिङ्गम् ॥ ६॥ In these the rolling of thunder is a mark * In these in the waters of the shy--the rolling of thunder is a mirh of the ingless of the light of the sky that is it is the pealing of thunder which warrants the inference The excessive । दिव्येन तेजसा प्रतिबन्धादाप्या परमाणावोमणुकमारभमाणादाणुकेषु देवत्य ना रभन्ते तता दवत्वगून्येरवषवेणुकादिप्रक्रमेम दयत्वशून्यात्मिकरकादय प्रारभ्यन्ते तेन तेषा काठिन्यमुपलभ्यते नवे हिमकरकादीनामाण्यत्य कि प्रमाणमत उक्त विलयनञ्च तेज मोगादिति तेज सयोगेन बलवता हिमकरकारम्भकपरमाणाना क्रिया क्रियातो মিমননামমথনায়মোয়া মিফাৱিষপ্তাকাইয়িনায় নি चन्यतेज मोतिहमा सरर गुरसरणर राकेषु दयत्यमारयन्ले ससे रचत्वकता हिमकरासादिना विलयन तत्र च बलवत्तेजानुप्रवेशी निमित्तम ॥ 'तत्र दिध्यामु प्रमु दिव्याना तेजसामनुप्रवेशे विस्फूर्जलि लिङ्गमित्यर्थ प्रात्यन्तिकविद्युतप्रकाशस्तावत्यत्यक्ष एव तदनुपदञ्च स्कूञ्जय सोऽपि प्रत्यक्ष एव सेनानुमीयते यन्मान्मेघात करका प्रादुर्भवन्ति तत्र दिव्यन्तजा नियुद्ध मनुप्रविष्ट नदुपष्टम्भेन फरकारम्भमाणामपा व्यत्वप्रतिबन्ध इति । Apha घजनिर्धाय एघ ·(108) brilliance of lighting is perceptiblc, and after that follows the thunder which also is perceptible It Is therefore inferred that lightning the light of the sky, has cotered into the cloud from luch the hailstones appear in consequenco of this 29 the pre- Tention of fudity in the water originative of hail U वैदिकञ्च ॥ १०॥ Aph 10 There is also Vedic [authority establishing this ] अपा सयोगाद्विभागाच्च स्तयियोः ॥ ११ ॥ Apli. 11 (The rolling of thunder results] from coajanction with water and disjunction from a cloud It may be asked how thunder 18 produced, for no impact not any lind of disjunction causative of sound is observed. Tho answer is here given Thunder results from conjunction with water, that is from its being struck by wind, and from disjunction from a cloud V पृथिवीकर्मणा तेज.कर्म वायुकर्म च व्यास्यातम् ॥ १२ ॥ Anh 12 The action of light and the action of air, are esplained by the action of earth • Conjunction with soul destined has been pronounced the cinse of earthquales Iu like minner in the case of the action which is produced in light which causes a sudden conflagiation, and in wid which causes a sudden agitation of trees &c., the non coinberent cause 13 conjunction with soul influenced by destiny, air and fire are the co inl erent causes, and destiny is the efficient U cause -- ननु शब्दकारणस्याभिघातस्य विभाग पियेपत्य चाननुभवात स्फूिर्जय कथ मुत्पटाते इत्यत पाच पा जलाना सयोगात् अर्याद्वायुना अभिघातात स्तन यमामंघाच्च विभागात विस्फूर्जयुर्भयतीत्यर्थ ॥ भूकम्प प्रत्यदृष्टधदात्ममयोग कारणमुक्तम तत्रेधात्मिकदिगदातास्तेजस श्राकस्मिफरवाठिनाभत्ताश्च प्रभाजनस्य कम्म यस् मज्ञायते तत्राप्यदृष्टयदात्ममयागा समयायिकारणम वायुतजसो समयायिकारणम अदृष्टं निमित्तकारयमित्यर्थ ॥

·calise (109) अग्रोह_ज्वलनं बायोस्तियपरनमणना मनसश्वासकमादृष्ट- कारितम् ॥ १३ ॥ Aph 13 The apird flimlag of fire, the sidetrard blowing of wind, and the first action of atoms and of the internal organ, are caused by destiny * The word first means existing in the earliest time of creation There being no impnlse, impact &c, at that time, it is conjunction with soul influenced by destroy that is in the e the non-coinhercat The word first applies also to blazing upwards and blowing sidewards It is proper to hold that relocity is the cause of other actions of blazing 2d blowing, for there being a visible crusc, there is no occasion for an unseen cause (or destiny as a cause.) U. हस्तकर्मणा मनसः कर्म व्याख्यातम् ॥ १४ ॥ Aph 14 The action of the internal organ is cxplained by the action of the hand * As the action of the hand in the throning uprirds of a pestle &c., has for its non-counherent cause conjunction with soul possessing will, in like minner the action of the mind which has for its purpose contact with the organ percipient of the desired object, also has for its non-coipherent cause conjunction nith coul exerting rolition Although the internal sensory as an organ is not 203 runmediate object of volition it is to be considered that action is produced in the internal sensory by volition acting upon tho channel which conveys the internal organ It must be admitted । पाटमिति सागलीनमित्यर्थ तदानादनाभिधातादीनामभायात अदृष्ट यदात्मसयोग एव तत्रासमवापिसारणम पाटामध्ययनन पाटा तिर्यक् पवमिति इसरंपा ज्वलनपवनकर्मणा बगासमनायिकारणकत्वमेव मन्तुमुचित दृष्ट कारणे सत्य दृष्टकल्पनानासायात ॥ 'मुपलाक्षेपणादा यया प्रयतदात्मसयोगासमगायिकारणक रस्तफर्म नया भिमतविषयाहिणीन्द्रिय सविर्य यन्मनसा फार्म तदपि प्रयावदात्ममयोगमम. यायिकारणसमेत पटापोन्द्रिय मनो न साक्षात् प्रपद्रविश्यस्तथापि मनोवरनाडीगोद रेण प्रयत्न मनसि कम्मोत्पत्तिदंष्टव्या नाझास्तुवगिन्द्रियग्राह्यत्वमगोकर्तसम अन्यथा प्रायवदनादीमावरण प्रयोनाशितपीताट्यभ्यघहरयाय न सम्भवन ।।

·( 170 ) that this channel is perceptible to the sense of touch, elve the transmission of what is enten and drunk, by means of volution acting upon the channel of the breath would be izapossible 1 आत्मेन्द्रियमनोऽर्थसविकात मुगदुःपम् ॥ १५ ॥' Arh 15 Pleasure and prin result from contact of coul, sense; mind and object * Pleasure and pain imply other states Cognitions and roli tions are also to be considered The infinity of the internal organ has been previously disprosed and its atomic minuteness proved It has been stated that the impossibility of simultaneous cognitions is the mark of the existence of an internal orgia There can then be no pleasure and paju without conjunction with the intarnal sea sory determined to such and such an organ of sengo Were there no action in the internal organ there could be no feeling such as of pleasure in the foot of pain in the head &c Although every parti cular attribute of the soul depends upon contact with the internal organ pleasure and pain are alove expressly mentioned, these being in consequence of their producing acute affections more obtrusive than the others. U तदनारम्भ आत्मस्ये मनसि शरीरस्य दु राभाव. सयोगः ॥ १६ ॥ Apb 16 Absence of action in the internal sensory repos log in the soul, non existence of pain in the body -- this is union * It might be objected that if the internal sensory be of it mobile nature it must be impossible to restrala st and conse quently a system of meditation must be useless emancipation मुम्बद्ध खे इत्युपलक्षण ज्ञानप्रपवाटापि द्रष्टथ्य मनमो वैभव पृर्ध्वमेव निरारुत अणुत्वञ्च माधितम् युगपत ज्ञानानुपत्तिञ्च मनसो लिमित्युक्त तन ततदिन्द्रिय प्रदेशन मन सयोगमन्तरेण मुरादुरी न ग्यातामेव यदि म स कर्म न भवेत् न भनेर पार्ट में मुप शिरठि में घटनत्यानाकारी हुनुभनइत्ययं यद्यपि मन मधिकर्णधीम सोप्यात्मविशेषगुणस्तथापि मुखदुःये तोयमगितया तिस्फुटत्वादुक्त ।। ननु मनश्चेत चञ्चलस्यभाय तदा तस्य निरोधी न सम्भवति तया च योग मन्तरेणात्मसाक्षात्कारस्यासम्भवादपस्थासम्भन मननशास्त्र नियोजनमापटोते त्याशङ्कायामाह। श्रात्मस्ये मनसि महङ्गोगेन इन्द्रियाटिक परित्यज्य मनो पदा प्रात्म . .

·nal sensory (171) benog impossible sioco è presentation of soul is impossible To this an answer is furnished When the internal sensory abides in the soul when by sıxfold union the internal sensory quitting the exterior orgaus &c abides in the soil alone there results the non commencement or non production of the action of the inter- The sensory then becomes immorable In this stato there is non existence of pain in the body, that is pun is not pro ducel in relation to the body This is called the conjunction or unou with soul of the internal organ excluded from all things external Thus is established by the words of the SL anda purana - The internal organ is smitten by the bıcath he should not there fore sigh He should therefore restrun bis breath for the sale of immobility of the interior sensory That he muy restrain his breath, let him practise sıxfold union Sitting checking the vital airs, abstraction suspension of the faculties meditation and contemplation -- these are the six elements of union After this then there being cessation of false cognition by the arising of a presentation of soul finnl emancipation is uaimpeded and a system of meditation 1s not therefore fruntless V अधमर्पणमुपमर्पणमशितप तसयोगाः कार्यान्तरसयोगाश्चेत्यदृष्ट- कारितानि ॥ १७ ॥ The egress and iugress (of internal sensories from and into bodies) conjunctions with things eaten and drunh, and conjunctions with other effects all these things are caused by destiny Egress the issuing forth of the internal organ from the मातिष्ठति तदा तदनारम्भ सस्य मन कर्मणअनारम्भ अनुत्पाद तदा मनो निश्चले भवति तदधस्थाया शरीरस्य दु खाभाव शरीरावच्छेदेन दुख न जायते स पात्मना बाह्यध्यायत्तमनस सयोगा योग उच्यते तथा च तदनन्तरमात्मसाक्षात्कारोदयेन मिथ्या ज्ञानादिनि वृत्ती सत्यामपया निष्पत्यूद्ध एति न मननशास्त्र निफर्नामति भाव । 1 अपसर्पण मरणावस्याया देवान्मनस उत्क्रमणम उपसर्पण देवान्तरोत्यत्ती तत्र मनस प्रवेश असितपीतयोरबजलयो मयोगा फाय्यान्तराणामिन्द्रियमाणाना देहेन सह सयोगाश्च यस्मात कर्मणो भनन्ति इति परणीयम इति एतानि काणि दृष्ट कारितानि अदृष्टयदात्मसयोगासमयायिकारयाणि ॥ Aph 17 ·Aph 15 ( 170 ) that this channel is perceptible to the sense of touch, else the trasmiſsion of what is eaten and drunk, by means of volition acting upon the channel of the breath, would be impossible v आत्मेन्द्रियमनार्थसनिकपात सुपदःखम् ॥ १५ ॥' Pleasure and pain result from contact of soul, sense, mind and object. * Pleasure and pain imply other states Cognitions and solitions are also to be considered The infinity of the internal organ has been previously disprorcd, and its atomic minuteness prored It has born stated that the impossibility of simultaneous cogutions 19 the muk of the existence of an internal organ There can, then, be no pleasure and pam without conjunction with the internal sezsory determined to such and such an organ of senso Were there no action in the internal organ there could be no feeling, such as of pleasure in the foot, of pain in the head &c Although every particular attribute of the soul depends upon contact with the internal organ, pleasure and pain are alove expressly mentioned, these beros in consequence of their producing acute affections, more obtrusio than the others U तदनारम्भ प्रात्मस्ये मनसि शरीरस्य दुःसभावः सयोगः ॥ १६ ॥ Aph 16 Absence of action in the internal sensory reposing in the soul, non cxistence of pain in the body,--thus is tinion * It might be objected that if the internal sensory be of * mobile nature it must be impossible to restrun it and conse quently a system of meditation must be useless emancipation से इत्युपलक्षण ज्ञानमययापि दृष्टथ्य मनसा येभय पृर्थ्यमय निराशर्त अणुत्यञ्च माधितम् युगपत् ज्ञानानुपत्तिश्व मनसो लिङ्गमित्युक्त तेन तदिन्द्रिय प्रदेशन मन मयोगमन्तरेण मुखदु खें न स्यातामेध यदि मनाम कर्म न भवेतन भच्च पादे मे मुग शिरसि मे बदनत्याटामागे अनुभयइत्ययं यद्यपि मन मनिपाधीन सयाप्यात्मविशेगुणस्तयापि मुराद पे तोयमयेगितया इतिम्फुटत्वादुक्त । मनु मनश्चेत घञ्चलस्यभाय तदा तस्य निरोधो न मम्मति तया च योग मन्तरेणात्मसाक्षात्कारस्यासम्भवादषयस्यासम्भवेन मननशाम्ब निष्प्रयोजनमापटोले स्याङ्कायामा। प्रात्मस्ये मनसि पहनयोगेन इन्द्रियाटिक परित्यय मनो पदा प्रात्म .

·nal sensory ( 71 ) being possible siuco ? presentation of soul is impossible l'o this an answer is furnished When the internal sensory abiles in the soul when by sıxfold union the internal sensory quitting the exterior organs &c abides in the soul alone there results the non commencement or nos production of the action of the inter- The sensory then becomes immovable In this stato there is non eristence of pain in the body, that is pun is not produce 1 in relation to the body This is called the conjunction or union with soul of the internal organ excluded from all things oxternal This is established by the worls of the Standa puana The internal organ is smitten by the bichth be should not there fore sigh He should therefore restruin bis breath for tho srbe of immobility of the interior sensory That be muy restrain Inis breath, let him practise sıxfold utaion Sitting checl ing tlo vital aire, abstraction suspension of the ficulties meditation and contempla tion these are the six elements of union After this then there being cessation of frlse cognition by the arising of a presentation of soul final emincipation is uuimpeded and a systern of meditation is not therefore fruitless V अपसर्पणमुपसर्पणमशितप तसयोगा. कार्यान्तरसयोगाश्चेत्यदृष्टiftaifa u 89 Aph 17 The egress and iugress (of internal scnsoules fiona and into bodies) conjunctions with things enten and drunk and conjunctions with other effects —all these things are crused by desting Egress the issuing forth of the internal organ from the मावतिष्ठति तदा तदनारम्भ सस्य मन कर्मणश्रनारम्भ अनुत्पाद सदा मनो निधन भवति तदयस्याया शरीरस्य दु खाभाष शरीरावच्छेदेन दुख न जायते स पात्मा बाह्यध्यायत्तमनस संयोगो योग उच्यते तथा च तदनन्तरमात्मसाक्षात्कारोदयेन मिया जानादिनि पत्तो सत्यामपवी नियत्यूद एवेति न मननशास्त्र निष्फमिति भाय । Iguatu tutaset c# SUA sug'u aripilt 117 मनस' प्रवेश असिलपीतयोरबजलयो सयोगा फाय्यान्तराणामन्द्रियाणा व सरसोगाश्च परमात फार्मणो भवन्ति इति पूरणीयम इति एतानि फर्माणि अतृष्ट Alftaifa wa UGTHEUTIHRATUITcuzifu u ·Aph 15 ( 170 ) that this channel is perceptible to the sense of touch, else the trinsmiſsion of what is enten and drunk, by means of volition acting upon the channel of the brenth rould be impossible V आत्मेन्द्रियमनार्थसविकत सुखदुःखम् ॥ १५ ॥' Pleasure and prin result from contact of soul sense mind and object Pleasure and pain imply other states Cognitions and voli tions are also to be considered The infinity of the internal organ has been preriously disproved and its atomic minuteness proved It lins been stated that the impossibility of simultaneous cogaitions 13 the mark of the existence of an intonal organ There can then be no pleasure and pam without conjunction with the internal ser sory determined to such and such an organ of sense Were there no action in the internal organ there could be no feeling such as of pletsare in the foot of pain in the head &c Although every parti cular attribute of the soul depends upon contact with the internal organ pleasure and pain arc alone expressly mentioned, these being in consequence of their producing acute affections, more obtrusiro than the otheis V तदनारम्भ प्रात्मस्ये मनसि शरीरस्य दुखभाव सयोग ॥ १६ ॥ Apl 16 Absence of action in the internal sensory repos jog in the soul non existence of pain in the body,--this is union * It migbt be objected that if the internal sensory be of a mobile nature it must be impossible to restrun it and conse quently a system of meditation must be useless emancprtion मुग्यद इत्युपलक्षण ज्ञानप्रपवायपि द्रष्टव्य मनमो भय पूर्वमेव निरासत प्रत्यञ्च साधितम युगपत् ज्ञानानुपपनिञ्च मनमा सिङ्गमित्युक्त तन तान्टिय प्रदर्शन मन सयोगमन्तरण मुपाय न स्यातामय यदि ममि कर्म न भवेतन भये का मेनुप शि में बदनत्याका अनुभवात्ययं न मजिठाधीन मप्यास्मविशेषगुणस्तथापि मुखदुःखे तोयमगितया ऽतिस्फुटत्यायुक्त । ननु मनाचत चञ्चलस्वभाव तदा तस्य निरोधो न सम्भति तया च योग मन्तरेणात्मसाताकारस्थासम्भवादपर्यास्यासम्भन मननशाम्ब नियोजनमापटोते त्यागकण्यामा। प्रात्मस्थे मनप्ठि पडद्योगेन इन्द्रियाटिक परित्यज्य मनो घढा प्रात्म .

·al sensory , (171 ) being impossible siucer presentation of soul is impossible to this an answer is furnished When the internal sensory abides in the soul when by sıxfold union the internal sensory quitting the exterior orgaus &c abide in the soul alone there results the non commencement or non production of the action of the inter- The sensory then becomes immorable In this state there is non existence of pain in the body, that is pan is not producel in relation to the body This is called the conjunction or union with soul of the internal organ excluded from all things external This is established by the words of the Slinda purana The internal organ is smitten by the breath he should not therefore sigh He should thicrefore restrun bus breath for the sale of immobility of the interior sensory That be muy restrin his breath, let him practis0 sıxfold union Sitting checking the vital urs, abstraction suspension of the faculties meditatiop and contempla tion -these are the six elements of union After this then there being cessation of falsc cognition by the arising of a presentation of soul final emancipation is ndim pedeu and a systein of meditation is not therefore fiuntless V अपमर्पणमुपसर्पणमशितप तसयोगा. कार्यान्तरसयोगाश्वेत्यदृष्ट- कारितानि ॥ १७ ॥ Aph 17 I he egress and sugress (of internal sensories from and into bodies) conjunctions with things eaten and drunk and conjunctions sathe other effects —all these things are crused by destiny · Egress the issuing forth of the inter url organ from the मातिष्ठति तदा तदनारम्भ तस्य मन कर्मणप्रनारम्भ अनुत्पाद तदा मनो निश्चन भयति तदवस्याया शरीरस्य दुखाभाय शरीरावच्छदेन दु ख न जायते स पात्मना पायय्यावत्तमनस स्योग उचले स्या व सदनन्तरमात्मसाक्षात्कारोदर्यन मिया ज्ञानादिनि पत्तो सत्यामपनगी निष्प्रत्यूद्ध एवेति न मननशास्त्र निष्फ मति भाव 1 अपसर्पण मरणायस्यापा देहान्मनस उत्क्रमणम उपसर्पण देशान्तरोत्पत्तो तत्र मनस प्रवेश असितपोतयारदजलया सयोगा कार्यान्तराणामिन्दियप्राणाना देन सह सयोगाश्च यस्मात् कर्मणो भान्ति इति पूरणीयम इति एतानि कर्माणि अदष्ट कारितानि अदृष्टयदात्मसयोगाहमयायिकारणमाणि ॥

·( 172 ) Loly at tlic time of death, ingress the entrance of the internal 01670 into another body when it is produced, conjunctious with food and water caten and drunk, and conjunctions of other effects, with the body that is of the sensual organs and vital airs, the actions from which these conjunctions anse for these words are to be supplied —thiese actions are cuused by desting, that is, hare for their pon-coinherent cause conjunction with soul destined V तदभावे सयोगाभावो ऽप्रादुर्भाश्व मात. ॥ १८ ॥ Aph. 18 Where thcre i3 non existence of this that is of destiny) there is non-existence of conjunction, and non existenco of manifestation emancipation 1 Where there is non existence this that is of destiny wbero there is destruction of other than fructescent results of actions by presentation of soul and of fructescent results by frution there is non-existence of conjunction 1 severance froin connection with the stream or series of bodies After this there is non manifestation that is to say ron production of pain and from the absence of the body and of desting is causes at that time emancipation or libera tron 13 possible. Emancipation therefore is not chimenical like the horns of hare V Aph 19 Darkness द्रव्यगुणकर्मनिपत्तिवैधादभावस्तमः ॥ १६ ॥ Darkness is a non entity being dissimilar to the production of substance quality wd action • It may be objected the action of a substance is observed also in darkness there being such cognitions as the sliadow moves. । सदभाये तस्मादृष्टस्याभावे सति प्रारम्धेतरादृष्टानात्मसाहास्कारेण पारख्या नाञ्च भागन क्षये सतीति यावत सयोगाभाय देतप्रवाइसम्बन्धस्य विच्छेटस्तन्ताच Angåra were reaUELTE TYRE TUR Precaricia Wanita मेय मार' अप सम्भवतीति नापवर्गस्य सविधाणसमानतति भाय # मनु समसापि दृष्यस्य कर्म दृश्यते चनति कार्यात प्रत्ययात् तत्र न प्रयो नघा नोदनाभिधाता न या गुम्स्यद्वयत्वेनवामस्कारस्तथा च निमित्तान्तरं यतथ्य तध्व ·( 13 ) In such cases there is no solition no impulse or imprct, and no gority or fluidity, another efficient cause must therefore be posit edc but th» dons not apptir The reply is here supplied By this also 13 confirmed the obseruation thut there are only nine substuncex lhe production of substance is dependent only on taugt ble sub tances en 1 no touch is ob eriel la durknes Nor is tliere in chickness a touch but arppreciable touch, for where colour is appreciable tonch must also nee to be appreciable. If it be object ed that this is the rule with regard to errth but darkness is a tenth subtance, we reply that this is not the case for no other substance 13. substratum of blue colour, and grsuits is insepumble from bluc colour, as also are taste and smell. If it be urged that is ether ls sound only as its differencing attribute and darkness may in liko manner have blue colour for its peculiar property we reply that it is not so for there is a contradiction to visibility, for were darkness merely sometlog possessing blue colour, or blue colour it would not be perceived by the eye without an accompany- IDS perception of external lgbt. U तेजसो द्रव्यान्तरेणावरणाच ॥ २० ॥ Aph 20 nd because of the obscuration of lightly anothta substance It muy be asked what then occasions the notion of motion नानुभूधमानमित्यत पाच । एतेन नषदश्याणीत्यरधारणमप्युपपादित व्यनिष्पत्ति स्वायन स्पर्शवव्याधीना न च तमसि स्पो ऽनुभूयते न चानुभूताय पर्य' रुपाये स्पीभवस्यावश्यकत्यात एथिध्यामय नियम मतस्तु दशम ढयमिति चत्र ट्रय्यान्तरस्य नीलरूपानधिकरणत्वात नीलरूपस्य च गुरुत्यनान्तरोयस्त्वात रसगन्धनान्तरीयकत्वात पयाकाय शब्दमावविशेषगुण तथा समापि नीलरूपमात्रवियपगुण स्वादितिवेद चातु परोिधात यदि तिमीलरूपरवील रूपमेधा तम' स्यात् बाह्यन्नाकापहमन्तरेण धनुषा न गृह्यते ॥ हिं गतिप्रतीनि किदियधनेत्यत आदि गळता टम्यान्तरेणापते तेजसि पूर्ख देशानुपलम्भादयिमदेश चोपरम्भात्तेजोभायाय गच्छदयसाधाद गतिम्रो नतु या स्तधी तत्र गतिरिया अन्यपश्यतिरेकाभ्या सया प्रतीत उभूतरूपनयावल ससा भावस्तम।

·( 174 ) of dukuess? The reply 13 therefore furnished Light being ou scured by another s ibstice in motion and non existence of light not being observed in the cast ana being of served in the west and thus resembling a moung substance an erroneous conception of motion results but there is no real motion in the case for this appeurs from an inclusive and exclusive trguinent Darkness 13 als solute non oxistence of all light xu that which possesses appreciable colour U दिकालागकाशञ्च क्रियावद्वैधानिष्क्रियाणि ॥ २१ ॥ Aph 21 Spice time and ether, are also inactie being dis similar to that which posse ses action The collateral section comprising tro aphorisms op dark ness being completed the section treating of codness of ac tron is stated The word also implies the addition of soul. The dis similanty from that which possesses action is the illimitation of spice &c for action resides only in the concrete U एतेन कर्माणि गुणाश्च व्याख्याता ॥ २२ ॥ Aph 22 By this re explained actions and qualities . The inactivity of qualitics rud actions is stated. By this means by dissimilarity from that which possesses action Illimitation the dissimilarity from that which possesses action belongs 1360 to qualities and actions and tuey also are explained to be 1080 tive U निष्क्रियाणा समवाय कर्मभ्यो निषिद्ध ॥ २३ ॥ Aph 23 The co inlerence of thugs inactise 13 excluded from Actions ' एव द्विमूत्रक प्रानिक तम प्रकरण समाण्य कर्मग्रन्यताप्रकरणमा सकारा दात्मसग्रह क्रियायता यधम्य दिगादीनाममृतत्व मयनुविधानात क्रियाया । 'गुणकर्मणानिष्क्रियत्वमाह । एतेनेति क्रियायधामणेतर्य क्रियानधार्यम मुत्य गुणकर्मणारपीतिते अपि निष्क्रियत्येनथ्याख्या इत्यर्थ ॥

·The reply ( 173) It might be objectel If qualities and actions are inactive How can there be any connection between them and substance ? connection by conjunction would be possible but that depends on action only Henco it is stated that co-inherence is the only con nection of qualities and actions which ale inactive and that thus usercluded from nctions of this connection there is not er on the production much less dependency upon action U कारण त्वसमायिनो गुणा ॥ २४ ॥ Aph 24 But quilties ly 1 Cluse are non cornherent It might be objected If qualities as bens inmaternal aro not a co inherent cause of actions hos are quilt cs and actions produced by qualities ? For crusation in the form of being somcthing over and above a co mherent cause is not pos illu to this is therefore furnished Qurliticher non coinlcrent ciuse not a co-inherent cause also that they should be the sites of actions Non coroberent caus zlity sounetuines results from co inherence in the samo olject with the effect 28 that of conjunction with soul in the particular attnbutes of sounds or of sound in con junction and disjunction in sound, in other cases it results froin coinlcrence in the same olject with the cause as that of the colours &c of the parts of a water pot &c in the colour dc of a water pot &c U गुर्दिगयाख्याता ॥ २५ ॥ Aph 95 By qualities sp.sco 13 expl und! ननु गुणकर्मणी यदि निष्क्रिये तदा ताभ्या व्यस्य कय मम्बन्ध मयोगसम्बन्ध सम्भाध्यत म च फमाधीन एयेत्यत पाद निष्क्रियाणा गुणकर्मणा ममनाय एम स म्यन्ध स च कर्मभ्यो निषिद्ध तस्य सम्बन्धस्य उत्पत्तिरय नास्ति दूरे तु कमाधीन तत्यर्थ ॥ सनु पर्नचरल नुसार कर्मसमकाधिकार त तमामु कम्माणि घ कथमुत्पटान्ते न हि ममापिकारणतिरिक्तत्यरूपेणापि कारणता सभयतीत्यत पार गुणा असमयायिकारण न तु समयायिझारणमपि येन फम्माधारा म्युमा घाममयायि फारमता चिन कार्यकार्थसमयायात पयात्ममन मयोम्यात्मविशेषगुणेषु मयायि भागयदा न शटे पैचित कारणकापसमयायात् यया फपालादिम्यादोना घटादि गादिपुर ·( 170 ) 1 An objection might be raisect In virtue of such cognitions as Action 1s produced Lere Action is produced now, time anti spice also are co inherent causcs of action Llso how could they Be its site ? It is therefore stated that 19 the qualities gravity &c, Deing unlimited are not co inherent causes of action so it follows also from its atlimitation that space is not a co inherent cause of action Tlat to be a site does not imply co mherence is proved by such instances us those of cotton in a bowl curdled mulk in a bowl, tho roaring of a lion in a forest U कारणेन काल ॥२६॥ Aph 2G By cause time [as explained] • The words Is explained to be inactive are to be supplied 1 cording to an altered construction By the words by cause exis tence 19 indicated Time then as an efficient cuse is merely the bite of action but not co wherent with action. U SIXTH BOOK FIRST DAILY LESSON धुद्धिपूर्वी धास्यकतिदे ॥ १॥ Apb 1 There is in the Veda a composition of sentences consequent upon design 1 मनु बाद कौत्पाते दृढानी कम्पटाते इत्यादि प्रतीतियनात दिककाला पि कम्मसमधायिकारण एध कधमन्यथा तत्र तयोराधारतेत्यत आह । यया गुरुत्वा दो गुणा न फर्ममधायिकारणममत्वात् तथा दिपि नकम्मसमायिकारणाममूर्न स्वादेप्रत्यर्थ श्राधारता तु समययतामन्तरणपि कुगडे यदराणि कुण्डे दधि घने सिद- नादइत्यादियटुपपटाते इति भाव । 'उक्तनयाभिप्रायेणाह निष्क्रियत्यैन थ्याख्यात इति परिणम्यानुन कारणति भावप्रधानो निर्देश तन निमित्तकारणत्यनाधारमात्र फर्माण, काला म तुम घापीत्यर्थ ।

·( 177) The object matter of the sixth bool is the investigation of ment and demerit the primary causes of transmigration Merit and demerit may be concerred as existing in virtue of such precepts and prohibitions as Let lum that desires paradise offer sacri fices, Let him not ert halanj?, assuming the authoritativeness of such anjunctions and prohibitions Such uthoritatischess 19 estals lished by the prior cxistence of the distinguislıng attubuto in tlic speaker of accurate knowledge of the morning of the words Absolute zuthoritativeness being denied the ruthor proceeds in the first place to prove the quality determinant of the Veda Composition of sentences framing of propositions is consequent upon intention, preceded by the sperkers accurate knowledge of the mernog of the sentences, because it 13 a composition of sentences, like the conposition by ourselves and others of such sentenc s as There are fisc fruits on the rivers bank In the Veda mcans 10 the nggrento of sentences of this the composition of the aggregnted sentences is the subject, and there is no unduly assumed crusility in the priority of the intention of ourselves and others For in such instances as Let lum that desires paradtse offer sacrifices the means of attaining the desired object or the fact of its being an effect are not objects of the intellect of outselves or of our fellow creatures Therefore there is established in the case of the Vedr the prior existence of an absolute cuthor and the definition of the Veda 18 words of authority not derived from knon ledge of the meaning of propositions composed of words, accompanied ससारमूलकारणपोर्धमाधर्मयो परीक्षा पष्टाध्यायार्थ धमाधमी च स्वर्ग कामाच पोत न च कलज भतयेत इत्यादिविधिनिषेधवल कल्पनीयो विधिनिषेध पाययो प्रामाण्ये सति स्याता सत्यामाण्यञ्च यत्तुर्यथार्थवाक्यार्थजानलक्षणगुणपूर्वक त्वादुपपटाते स्वत प्रामाण्यस्य निषेधादत प्रथम पदप्रामाण्यप्रयोजकगुणसाधनमुप क्रमते धारयतिरिरचना सा घु उपया यक्तययार्थधाक्यार्थज्ञानपूा वाक्यरचना त्वात नदीतीरे पञ्च फलानि मन्तीत्यस्मदादियाययरचनायत घेद इति वाग्यसमुदाय इत्यर्थ तत्र समुदायिना धायनाति पतन चास्मदादियुट्रिपर्यस्त्वेनान्यथा सिद्धि स्वर्गकामा यजेत इत्यादाविष्टसाधनताया कार्यताया अस्मदादिबुद्धिगोचरत्वात तेन स्वतन्त्रपुरुपपूर्वरत्व धदै सिष्यति पेटत्यञ्च शब्दतदुपजीधिप्रमाणातिरिक्तप्रमाणअन्य स्वमित्यविषयार्यकत्वे सति शब्दजन्यवाक्यार्थज्ञानाजन्यप्रमाणशब्दत्वम् ।।

·( 178 ) with the nature of that wluch 13 pot an olyject of certain knowledge derived from evidence other than of words and of the esidoncc upon them dependent U बाह्मणे सनामर्म सिद्धिलिङ्गम ॥ २ ॥ Aph 2 The formation of names in the Bráhmana is an eri. dence of design It is stated in another manner that tlie words of the Veda had intelligence as their antecedent The Brahiman, berc denotes a portion of the Veda The formation there of terms, or making of names points to the intention of the derivntist just as the making w ordinary language of such names as Long-car Longo nose Long neck U बुद्धिपूर्वा ददातिः ॥ ३॥ Aph 3 The words He gives have intelligence as their antecedent * The injunction to make gifts in such precepts as He that desires paradise should give a cow, is derived from the knowledge of the causal efficiency of such gifts The particular employment of the root in the form He gires, implies grung, the sense of the rootu तथा प्रतियह. ॥४॥ Aph 4 Likewise reception • The sacred texts enjoining reception also imply au *zutella- ' प्रकारान्तरेण येयाक्याना युद्धिपूर्वकत्यमाङ्ग पाहणमिर घेदभागस्तत्र यन सज्ञाकर्मनामकरण तत घ्युत्यादयस्य बुद्धिमातिपति तथा लामे लम्यकर्णदीर्घनासल स्वग्रीवादिनामकरणम् ॥ 'स्वर्गकामो गा दढयात इत्यादी यदानप्रतिपादन तक्षानेष्टसाधनताहानजन्य ददातोरीत धानिशा धात्वं दानमुपलदीत ।। प्रमाणान्तरमाह। प्रतिपक्षतिपाटिका अपि श्रुतयो बुद्धिपूर्यिका प्रतिश्पद स्यधिपया धुप्तिमुपलक्षति तेन भूम्यादिप्रतिप्रतिपादिन्य भूतय प्रतियोतु प्रेय साधनतत्परा रुष्णसारचमादितप्रतिपादिका गुतय प्रतिग्रहीतुनिष्टसाधनता वाधिका न चष्टानिष्टसाधनते प्राचीनपुरुपयुद्धगोचरा भवितुमहत । न ·( 179 ) gent atcecilent The word reception implies 1 scred text of which it is the subject Sacred texts enjoining acceptance of lauds &e indicate its efficics to the welfire of the receiver Sacred texts setting forth the receptiou of the skin of the black antelope &c, imply efficacy to that winch 1» undesired log the recipient The efficacy to the desired rud the undesired cannot be merely olyjects iu the minds of modern persons U आत्मान्तरगुणानामात्मान्तरे ऽकारणत्वात् ॥ ५ ॥ Apl 5 Becruse the attributes of one soul are not cause with regard to nruther soul Because the attributes of one soul its merits and demerits such as sacrifices injuries &c are not a cause of the attributes of pleasure and pain in another soul plensure and pun are produced by such ment and dement only as exist in erch several soul not by merit hnd demerst inhering in different suljects Otherwise uns much as one by whom a sacrifice was not offered nor a wrong done would receive its recompense there would result 1 loss of wint ris done and rcquital for what is not donc U ਹਮੇਜੋ न चियते ॥६॥ Aph G That does not crist u thu cise of the enting of the wiched That dcuotes the fruit of rlcnclictin When cul Bralt mins sortlis rccipicats trc ted at the 1 xq ml rites no frut nccrucs from this to the ince tor or the incuning 1 imply tlint the cult of the olisequal rites les accine to the ma to IJ AATIMIST UTICafagmutarat ami ar 91773 ht रुयोरकारयल्यात एयश्च प्रत्यात्मनिष्ठानामेय धर्मरामाभ्या येन व्यधिकरणा भ्यामन्यया येन धादिसादिक न रुत तस्य तत्फल स्थाति कतहानिरसताभ्यागमञ्च प्रसज्येत॥ तदित्यागोदानफल परामर्यात दुष्टनाराणा पात्रानधिकारिणा पत्र पारे भाग्यन्त तत्रापि पिता तत्कन न मियत न भवतीत्ययं यादफनाय या न भर्यात पितरोत्यर्थ ॥

·( 180) दुष्ट दिसायाम ॥७॥ Apls 7 Thc cullins reference to wrong 1 Has reference to wrong amplies prohibited actions in general It shoud therefore be understood tbat 1 uu occupied in forbilden action is thic siched U तस्य समभिव्याहारता दोप. ॥८॥ Aph 8 Demerit results from association with him . It is stated that not only is there absence of fruit on the paitaking of an unworthy Brahman insiteit to the obsequal rite but also sia nccrites Demerit or guilt results from association characterised as catiog in the same row sleep ng reading and the like together with lumi e with a Bralmır occupied in allecit nction U . तदटुप्टे न निदाते ॥६॥ Aph. " This does not ex st in the case of one not a Trothy * 4 - This guilt does not exist that is, does not come in the case of a Brahman not unworths e one who acts according to suced precepts invited to partake in the obscqurul rite U पुनर्विशिष्टे प्रवृत्ति ॥ १० ॥ Aph 19 Again the procedure should be in relation to that Thich is excellent 1 दिसायामिति निविष्टकर्ममात्रीपनक्षम तन निपिने कर्मणि प्रपत्त विज्ञानी यादित्यर्थ ॥ 'न केवल दुष्टब्रामणस्य पाने निन्त्रितस्य भोजोन फलाभाव किन्तु पापर्माप भवतात्याध तस्य निषिद्ध कर्मणि प्रवृत्तस्य ग्राहरणस्य समभिण्याद्वारात रामपहिभाजन मशयनसहाध्ययनादिलक्षणात दोर पापमित्यर्थ ॥ सत पापमदुष्ट यथाशास्व व्यवहारमाणे ग्रामणे याने मोजते न विद्यते न भवतीत्यर्य .

·( 11 ) If excellent persons, those who regulate their conduct ac. coidny to sacred preceptę.re procured at obsequial rites or in receiving gifts, a inın should 201ł those who are censurable though they inty linse been invited The tett a man should not reject those who are invited, refers to worthy recipents But a mia should gratify blumeable persoas, when joritel, by giving money, &c U. समे होने वा प्रत्तिः ॥ ११ ॥ Aph 11 Again the procedure shoull be in relation to an equal or an inferior Where persons more excul'ent than oneself nie not procured at ob cquulutes, it is explumeal timt the procedure in obsequun! rites, alus &c, should be in tlation to an equal, oue lhe onesulf, or an inferior, one less in point of merit di, thin oneself Persons pruliībıtal are by all means to be a solded, but not tho unblemıslied whether they be cquul> or inferiors U एतेन हीनसमविशिष्टधार्मिकेभ्य. परस्वादान व्याख्यातम् ॥ १२ ॥ Aph 12 By this is explained reception of property from another, from inferior, equrl, rau superior, virtuous persous Merit, necrul increlso of merit results in the acquisition of land &c, whether from an infertor, oran equil or one more ercel- । पाने प्रसिधा धिनिया पयाशास्त्रमनुयर्तमाना यदि सभ्यन्ते सदा निम न्त्रितानपि निन्यान परिसृत्य तात्र भोजपेत न निमन्त्रितान प्रत्याचीत इति तु सत्पात्रपरम निन्यास्तु निमन्त्रितान टायणदानादिना मन्तापर्यत । 'समे स्यसदृश हीने म्यापेक्षया गुणादिना न्यूने अदुष्टे पात्रे यादवानादो प्रति नेपामेयागंटिनात फिरि सुमित्यर्थ निषिद्धाना पर त्यागी नत्यादुष्टानां समस्ती नानाम्पीति भायः॥ 'योत्तरं धम्मात्पर्य होनादपि भूम्यादिपतिपत्ते उमादपि स्थापतया बिगिष्टा. प्रि धार्मिनात धार्म इत्यर्थ परस्यादान परम्मात स्वस्य धनस्यादानं प्रतिया प्रति. बारम्नु परस्याठान चादिना परस्वरक्षणं प्यारयात तथा च युति वृद्धात् सप्तमे चापागम क्षत्रियात्पञ्चदशे ग्राममात प्रायमगरे इति सुधापीडितमात्मानं कुटुम्यं रक्षितु सप्तदिनान्याचारमप्राप्य शुद्धभत्यापहार कार्य राय दगदिनान्याहारमा ज्यात पनदिनान्याहारमप्राप्य त्रियात् प्राणमये ग्राक्षपात भन्यापाररान दीपायत्यार ·(152) ont thing oneself, being virtuous Acquisition is the reception of property or wealth from another According to the author of the Vritti by tlic reception of property froin another this taking of property by tlıcft &c, 13 cxplained in conformity with this 19 the text From a Suin on tlo scienth day from 1 Vaiſya on tic tentlı, fiomn a Kshatriya on the fiftcentis, from a Bralinian in caso of danger to life 10 save Jumself or lus fimily when starving a man may steal the food of 1 Guir, when he has been without food for scien days, when lie has been without food for ten days that of a Vrisyr, when he his been fifteen days without food, that of a Kshatriya When 14 fe 19 m danger, sterlog food from a Brábman teud's not to demerit U तथा विरुद्धाना त्याग ॥ १३ ॥ Apb 13 Likewise the making away with those who are contrary Not only is the takıg of others' property, when in dauger to life not forbidden but in such circumstances those who do not give anytlong to take tway should even be put to dlath And by all the there is no loss of merit or manifestation of demerit.' In such a cise those who are contrary, those who act in the con trary manner are to be put to death Therefore it lins been said Let i man save limself when in despair by whatsocier deed fair or foul when he is alle let him practise righteousness U हीने पर त्याग ॥१४॥ Vaking away with another linis rcfercuce to au infenjoi * If another who clocs not give anything to take au 13 infeur or to oneself be the Sudra le,nay be put death U । न केवल प्राणसशये परस्यादान न निषिद्ध किन्तु तस्या दशायामपहनें ये न प्रयच्छन्ति तथा प्रधोऽपि कार्यो न तायता धामहानिरधर्मप्रादुर्भायी येत्या तम्या द्वगाया विरुद्धाना विपरीतमाचरता त्यागी यध कार्य इत्यर्थ तदुक्तम कर्मणा येन केनापि मदुना दारुणन या उद्भरेशानमात्मान समया धर्ममावत इति ॥ यदि स्वस्मानोन परो भवति योऽपर्नु न ददाति तस्य शूद्रादेस्त्यागो अध Aph II ·( 18 ) समे प्रात्मत्यागः परत्यगो या ॥ १५ ॥ In the case of an equal suicide or the destruction of the other Aph 15 · If the opposite party be ones equal— at only if he be a Brabm10--in such 3 me suicide--the destruction of oneself by fasting dc --Is to be committed. If there appear no meaus of preserving one eſt or oves famly and the opposite party be an equal he is to lw mude ariy sath or destroyed. U रिशिष्टे आत्मत्याग इति ॥ १६॥ Apth 16 In the case of a superior sticsde [is to be com. rmitted.] * In the cle of an opposite pirty sup.nor to oneself d stinguisbeul by study of the ledi lc suicidelone 13 lawful thougu there be danger to life a man jaay desty u only lus own death but must not slay a Brahman. U SECO\D DULY LESSOV दृष्टादृष्टप्रयोननाना दृष्टाभावे प्रयोननमभ्युदयाय ॥ १ ॥ Aph l Or action of which the notice are seen and uneen a motire si ere there 13 none seen tends to exaltation * Actions where the motives are seen are a culture mer । यदि स्वमदृशे ग्राम स्य विरोधी भाति तगमन एदोपयामादिना त्यागो समाद कर्तव्य पटि स्यस्य कुटुम्यस्य या रतापकारा न दृश्यते विरोधी च समा भ धति तदा तस्येव त्यामा यध इत्यय ' स्यापेक्षमा यिनिष्टे येदाध्ययनादिना उत्कृष्ट विरोधिनि पात्मन एप त्यागी विय पाएमगये मत्ययात्मानमवाभिमेशात न तु मामा न्यादित्यर्य । 'हन्टप्रयोजनानि रुपियाणिजमरामेयाटोनि प्रष्टयाननानि पागदानग्रह दीनि सतया कर्मया मध्ये पत्र हर प्रयोजन नोपलभ्यते तबादृष्टं पापन कन्य नोयम सदाभ्युटयाय तस्यजानाय सदा अरपार्यात धतुर्थी प्रथमायतन फलायुद्धप सत्यय प्रष्ट फलमपृश्यमय तद पदि योगन्न तदाऽभ्युदय प्रात्मसाक्षात्कारपरि पाग दानादिज सदायुद्धप स्यां सवापि या दोग्धि पचतोत्यादिक्रिया या सिकाय ·( 181 ) chandise service of the king, &c Actions where the moties ne unseen are sacrifice, charity, chastity, &c Among tlıcse actions where a visible motive is not observed, an invisible motive is to be supu posed, and such a molire conduces to exaltation, or huowledge of the truth Or the dative case to exaltation may be einployed in the sense of the nominative in winch caso the sense will be that exaltation 18 the result. An unseen result 19 a remote consequence If this be produced by asceticism, the exultation is presentation of soul, if by sacrifice, almsgiving &c, the eralition is paradıc In this nustrnce such actions as sicrificing, giving alms, continence &c, do not immediately bear fruit, as such actions as mulhing, coohing &c, have immediate results, and such actions 19 sowing ploughing &c after 1 wlule bear frut, for there 13 no such proximate result observed Nor is grin &c, through being knowu as virtuous, the result For those who practise secret continenco &c. do not design sach results The result therefore is the remotely future paradise 8.c nud this docs not immediately succed the action such rapi ily coises to exist. It results ther.fore that there is in the intenm 2 common site of the action and the fruit, 112 requitative clicy U अभिषेचनापवासनलचर्यगुरुकुन्नवासवानप्रस्ययजदानमातदिड्- तत्रमन्त्रकालनियमाश्चादृष्टाय ॥२॥ Aph 2 Inaugurations fisting, continence, resı lence to tlic family of a sputul guide, lift in the forest, sacrifice, ilmegang, oblatu n, the cariluzi poluts constellations sacred texts, seasons, and religious observances, conduce to invisible result पति कर्पतीत्यादिक्रिया चविलम्यभायिफना तथा जति ददाति प्रमचयं चरतीत्या दिक्रिया ता-त सटा फलिका न भवति तादग्रस्य फलस्यानुपलब्धे न च धार्मिकतया जानान्लाभादिकमेय फनम प्रच्छन प्रमचर्यादि घरता तत्फलानुदेशात् सम्मानिरभा यिष्यादिकमेय फल तच्चागुतरविनागिन्या क्रियाया न सादादित्यान्तरालिक क्रियाफ लयो समानाधिारणम पृथ्वं पर्य यति ।

·( 185 ) ? Of these some of the actions of which the result is traseen, are pointed out These actions conduct to that is produce, unseen results Among these injugumtion is the spraklag of kings, fasting the aistineuce of the Sua rito, continence abstinence from sesual intercourse, residence in the louse of a spiritual guide that of religious studeuts for the purpose of studying the Veda , hivrug in the forcst the actions of those who set out at the close of life for the forest, sicrifice thic Rają sûy r &c , nimsgiving at the beginning of the mouth Ashadha pulation of rice cattle &c , the Cudianl points orientation of meals &c, constellations the obsc qual rites of the tenth lunar asterism Mazhila sacred texts the holy monosyllaulo Om the Gayatri &c., seasons the Chitur musyr rites Lc., religious observances punifications contentment, penance study, and meditation on the Duity By the word and, are to be walerstood also those not here enumerated but which are picscribed by revelation and tradition V चातुरात्रम्यमुपधा अनुपधाश्च ॥ ३ ॥ Aph 3 be duty of the four penods of religious life [hrr9 been declired] Filelities uut uidelities [ire causes of merit and demerit ] The duty of the four periods of re iglous life is the conduct prescribed iu tie o four stages viz those of the religious student, honseholder hermt und men licut I') 19 has been already do cluicd --such are the words to be s pplied Infidelities are defects । तत्रादृष्टफनकानि कानिचित्कर्माणि प्रदर्शयति एतानि कर्माणि अदृष्टाय श्र दृष्टजनकानि तत्र अभिपेचनमभियेका राजाम् उपवास शिघराच्युपधासादि ब्रह्मचर्य RefauĀyaliq THAN THAIēt naftu OCTema: marr an शेये वनस्थिताना पुटपाकादिकर्म यज्ञो राजभूयादि दानमापायादी प्रोक्षण ग्रीहि पश्यादीनाम दिकामामुयभोजनादि नक्षत्र मघायादादिमन्त्र प्रणयगायत्र्याटिजप काल चातुमास्यप्रतादि नियमा शौचाहन्तापतय स्वाध्यायेश्वरप्रणिधानानि चकारपद नुक्तानि वातस्मातान्यपि ॥ 'ब्रह्मचारिदिरानप्रस्यभिशुरूपेषु चतुर्ष प्राश्मे विहित यत्कर्म तत चातुरारम्य पूर्वमुक्तमितियेप उपधा भावदोया अनुपधा भावदोषाश्च धर्म धर्मसाधनानीत्य ।

·( 186 ) of futh, fidelitics non deficiencies of faiths, elficient cases of mout and dement V. Aph + Aplı 5 भावदोष उपधा ऽदोपो ऽनुपधा ॥ ४ ॥ A deficiency of faith is an infidelity, a non-dcficicacy a fidelity | Deficiencies of futh, lust, anger, covetousness, Infatuation, intoxication, cnvy , arc expressed by the term infidelity, nondeficiencies of faith, freedom from negligence and sloth, tranquillity of mud &c, are to be understood by the terın fidelity V यदिष्टरूपरसगन्धस्पर्श प्रोचितमभ्धुतितञ्च तच्छुचि ॥ ५ ॥ That which is of prescribed colour, taste, smell and touch, the aspersed, and the sprinkled are pure : l'hat colour &c, which is ecjoined by revelation and tradetion is prescribed The substance to which such colour &o, belongs as such 18 pure of these colour is prescribed in such texts as, He buys the soma for a cow, rudely, one year old, with tawny eyes, He should take a white gont The aspersed is that skrch 18 sprinkled with water duria; the recitation of a sacred text the sprinkled that which 19 sprinkled with water without a sacred text The word and implies that shich is lanfully acquired This 18 such as 19 denoted by such precepts as that a Brahmao should acquirc wealth by performing sacnfices, by teaching, and by receiving presents U अशुचीति शुचिप्रतिषेधः ॥ ६॥ Aph 6 Impure denotes the negation of the pure । कामक्रोधलोभमोहमदमात्सादयो भावदोगा उपधायदयाच्या अशाप्रमादा नालस्थलन प्रसादादयो दोया अनुपधाशब्दाराच्या इत्यर्य । इष्ट ग्रुत्या स्मत्या च यपादिकं विहित यस्य दय्यस्य ततथा तत्र रुप अरुणया एक हायन्या पिलाया गया मोम कोणाति श्वेत छागलमालभेतइत्यादी प्रालित मन्त्रे गोदकमिक्तम अभ्युक्षित यिनामन्त्रमुदामि च काराव्यायतो ला तच्च याजनाध्याप नप्रतियवाह्मणो धनमर्जये टत्यादिनियमधिधियोधतिम् ॥

·( 187 ) . The contruy of such substance as is pure as mpute substance of viong colour, tiste smell or touch one not aspersed or spunbled or sprihlul with forbidden water, or upluwfully acquired as the property of a Brahmra acquired by agriculture şi merchanlıse, is impure U अर्थान्तरज्व ॥ ७॥ Aph 7 And something else. · Ilint wluch is started by specch or by disposition even in that which is of excellent colour taste smell on touch, on m that wuch is uspersed or spulled or justly acquired is also in pure U अयतस्य शुचिभोजनादभ्युदयो न विद्यते नियमाभावात विदाते बाथान्तरत्वादामस्य ॥८॥ Aph 8 1o the unrestrained there acciucs no cxaltation from enting what is purrinasmuch as there is an absenco of religious observice, or it acciues Lecruise restrarat is something else - * To the prestrained menns to one deficient in restrunt or wanting in self control Ile e iting of one void of the restraint denoted by such n rule is A mun should eat after washing his hands and feet and riaslug his mouth aestruned in spetch When food is presented to lum though pure he should twice ruse his यद्रव्य शुचि तद्विपीतमपुचीत्यर्थ अप्रशस्तरूपरसगन्धस्पर्शमन्त्रीक्षितमनभ्यु क्षित निपिद्धजलाभ्युक्षित या अन्यायागतम रूपवाणिज्यागत ब्राह्मणद्रव्यमागुची त्यर्थ ॥ ' अप्रशस्तरूपरसगन्धस्पर्शमपि प्रोवितमभ्युक्षित न्यायार्जितञ्च यतत्रापि वागदुष्ट भावदुष्टञ्च यत्तदप्यशुचीत्यर्थ ॥ प्रयतस्य यमद्वितस्यासयतस्येति यावत रस्ता पादो प्रज्ञाल्याचम्य धागयतो भु जीत भोक्ष्यमाण प्रयतोऽपि द्विराचामत सत्यादिघोधितयमाहितस्य भोजन नाभ्युदयाप फिन्तु पापाय कुत समित्यत प्राह । नियमाभावात नियमस्य सत्कारिणाभावात नि यमे सति यत्तदात्त विटाते घा यथोक्तयममाहित्यन भोजने भवत्ये गाभ्युदय कुत इत्यत प्राह । अयान्तारवाद यमस्य भोजनादर्यान्तरं यतो यम तथा च सहकारिकारण दिना नन फलसिद्रितस्मिन सति फलसिद्भिरित्यर्थ ।

·( 18 ) mouth docs not tend to exaltation, but to sia It may Le asked uliy, the faster accordingly is furushed Inasinuch as there 13 in alscucc of religious observanco in consequence of the nou existence of the religious observance, the secondary cause That which takes place where the olseri ince is performed is started Or at accrues --exaltation accrucs only in the case of eating sith the accompaniment of the prescribed rcstrant It may be asked nhy, louce it is stated that it is because restraint is something else, that 19, 19 something else than enting The sense therefore, is that without the accessory cause there is no realisation of the result and that with it there is U असति चाभावात् ॥ ६ ॥ Aph9 For there is non existence of exaltation where [the eating of pure food] does not exist. Though there be restrant where the citing of pure fool is not there is non existence of eraltation --such as the compl tion of the e lipe Restrunt and cating are therefore botlı cruises of merit The word cating designates secondarily other actions Restrunt and religions obsery ance are necessarics also of scufice, almsing ni Jutions oblations and other acts prescribed by role Intion and tradition U सुखादाग ॥१०॥ Apli 10 from plersure arises desire • Restrunt having been specified as an acce cory with n gird ' यमे सत्यपि गुचिभोजने सति श्रभानादभ्युदयस्येति शेप मथा ध धमो भोजनञ्य द्वपमेय पुरायफारणमित्यर्थ भोजनमित्युपत्तनम यागदानोमादीनामपि प्रातस्मातक मंशा यमनियमी सहकारिणा ॥ • एय धर्माधर्मप्रादुर्भीय प्रति यमस्कारिणभिधाय दोष महरिरामभिधातु टोनिदानमा याचन्दननितादिविषयमयनान्मम मुग्याटुसरात नजातीय मुत्र तत्साधन या राग इच्छा सज्ञायते दिकण्टकादिजन्मना दुखात मत्र साधने या हेप इत्यपि टप्टरम रागद्वेषमा प्रवर्तकत्येन दोषा इत्यभिधाय तया च मतमय मूत्रस प्रवनरक्षणा दोषा ति ।

·( 189 ) to merit and demerit the origin of defects is stated, with the pur pose of specifying defects as accessories Desire or fish arises from pleasure generated by attachment to gurlands sandıl wood, women and other objects of sens, or in the plorsures of those successivo linds or in the means of those pleasures It is al o to be considered that aversion arises from pain hegotten by snakes, thorus &c, in those prins or in the merns of those puns Desire, a version, and infatuation in virtue of being incentives to activity, are called defects Accordingly the uphorism of Gautams, Deficis liate for their characteristic incitement to activity U Aph. 11 तन्मयत्वाच्च ॥ ११॥ Also through that being engiained The words desire and aversion arise are to be supplied That which is engrained is a particular powerful reproduction engendered by uso of objects of sense by the influence of which it is that the unlıppy lover, who does not win his mistress sees his bc loved in every olject, and he who has been once bitten by a snake, in consequence of the forcible reproduction sees snakes everywhere It has therefore been said Habituation to an object is its lumino us revelation external or internal U अदृष्टाच्च ॥ १२ ॥ Aph 12 Also through destiny The words desire and aversion rise are to be supplied Thoughi destiny be a unuersal cause yet in relation to these it sometimes assumes the nature also of a special cruse Such cases 1 रागद्वेषो भरत इतिशेष विषयाभ्यासजनितो दृढतर सस्कारविशेषस्तन्मयत्व यद्वशात कामातुरस्य कामिनीमलभमानस्य सर्चत्र कामिनीदर्शनम एपदा भुजभुजङ्गदष्टस्य तत्र दृढतरसस्कारत सर्वत्र भुजङ्गदर्शनम तदुक्त तन्मयत्व तत्मकशा वाह्याभ्यन्तरतस्तथा इति ॥ हैरागद्वेषाधितिशेष घटाप्यदृष्टसाधारणकारण तयापि क्याचित्ती प्रति असाधारण तामयुनुभजति यथा तज्जन्माननुभूतकामिनीमुखस्यापि पोरनोभेदे कामिनीराग अननु भूतभुजङ्गदशटु रानामपि भुजङ्गेषु द्वेष इत्यायुनेयम ।। . - ·. ( 190 ) are to be inferiul as the desiro of 1 inistress at thic commencement of youth, cien in one who has not experienced in this broth the pleasuics of love, the aversion towarus snakes even in tho oslne line not cxperienced pain from snal e lite le U . जातिविशेषाद ॥ १३ ॥ Aph 13 Also through particulurity of rice Another accessory is stated Tlus on the part of the hu man race there is desire towards nice &c on that of deer toward: grass &c, on thirt of camels towards Triers, &c In all these case destiny wlich determines such and such a rice is the crusc; but rice or particular buth is only a means Similarly the desire o. pigeons &c for refuse So also the arersion of buffaloes toward: a horse of dogs towards a juchal of ichneumons tonards a snak &c is to be inferred U इच्छाउपपूर्विका धर्माधर्मप्रतिः ॥ १४ ।। Aph 14 Activity in merit or demerit has for its antecedents destre and arersion Activity in 2 laufal action has desire for its condition, an unlawful action wjury &c activity lias aversion for its on dition Actuut determined by desire in sacrifice &c begets merit activity determined by aversion in injury &c begets demerit These sume desire and aversion cause the series of transmigrations ' समाय्यान्तरमात । तयाहि मनुष्यज्ञातीयानामबादी राग मगजातीयाना नृणा दो करभ नातीयाना कण्टझादी तत्रापि तत्तज्ज्ञातिनिप्पादकमदृष्टमेर तन्त्र द्वारमानन्द जातिर्जन्मविशप एव पारायतादोनामुत्करे राग तथा महिपजातीयाना तुरङ्गद्वप ा रमेयाणा रागाले नकुलाना भुनगमे इत्यायुधेयम ॥ • चिहिते फर्मणि रागनिबन्धना निधिद्धे कर्मणि हिमादी द्वेषनियन्धना प्रर्शन रागनियन्धना यागादी प्रतिधर्म प्रमृते उपनियन्धना हिमादी प्रवृत्तिधर्म तातो रागढवी ससारमनुवर्तयत तथा च गौतमीय मूत्रम प्रतियोगयुद्धिशरीरारम्भ इति धागारमा धाचिको प्रति सत्य प्रिय हितमिर्मतपुण्या असत्यमप्रियमद्धिमिति पाया बुद्धि घुध्यते जायतेऽनेति तेन युध्यते तेन मानसी प्रदर्शित तदयाटि शारीरीप्रतिदीन परिचरणमि स्मादिका दविधा पापा दधिधा पुगया चेति ।

·, ( 191) Accordingly the aphorism of Gautamı Activity is energs of word thought and body Verbal activity is energy of Foice it is me. ntorious so far forth as it is true, hind, and useful , eul so far forth rs untrue unbind, u eless By thought intelligence, by which we think or know, is intended Sensorial activity therefore is com passion towards all creatures, Lc Bodily activity is almsgiriog marstration Accur in ten s258 and good in ten ways U तत्सयोगी विभागः ॥ १५ ॥ Apl 15 By these are conjunction and disjunction Existence in a future state is non declared to be the occnsion of ment and demernt. By these-by merit and demerit--- conjunction that is birth, is caused By conjunction is here intendel connection with pon previous pains of bodily organs. Disjunction is the aisjunction of body and the internal sensory, characterised as death The meaning is therefore that this mository world 1 series of births and deathis otherwise termed existence in a future stnte 13 cau cd by ment and demerit U प्रात्मगुणकर्मसु मानो ध्यारयात ॥ १६ ॥ Aph 16 Emancipation is declared as dependent on tha actions of the soul • This it is which is the separation of hods and soul When there exist the actions of the soul emancipation ensues Iho actions of the soul are as follows -hears ineditation the prac- । इदानीं धमाधमयो प्रपोजन प्रेत्यभाशमाह । ताभ्या धमाधमाभ्या मयोगी जन्म अपर्याभि शरीरन्द्रिपयेदनाभि मभ्यन्ध सपोग दरेचात विभागस्तु शरीरमनायिभागी मरणलक्षण तथा चाय जन्ममरणप्रबन्ध ससार प्रेत्यभावस्यानाउनरोभाय इति यदिकी 'अयमेव शरीरयिभाग' श्रात्मकर्मम मम मोदी भवतीत्यर्य तत्रात्मकर्मीस ता पत प्रयाण मनन योगाभ्यामो निदिध्यासनमासन प्राणायाम शमदमसम्पत्ति श्रात्मपरा स्मसाक्षात्कारो देशदेशान्तरोभाग्यपृथ्योत्सवधर्माधर्मपरिजान तुद् भोगानुरूपनानादेव निर्माण तपामागेन प्रतयो रागद्वेषमतदानुगाविसमापिमधमाधमयारनुत्पादात पर तिरपाये जमावायो दुखापायनापास्तत्र पदपदार्थातत्यजानमाटामात्मकर्म । सत्ता ·(192) tice of devotion, abstraction, a sitting posture, restraining the sital airs, of acquistion of quietism and self-sulijugrtion, the presentation of one's own and others' souls, knowledge of merit and demerit previously acquired, whereof there must be fruition 10 other bodies and places, the formation of various bodies suitable to the frontion thereof, the destruction of merit and democrít by fruition, and emwcipution characterised as removal of pain consequent on the cessation of birth, resulting froin the cessation of activity on cousequence of the pon-production of further merit and demem rit, by overcoming the miet of defects characterised as desire and Of these the primary act of soul is hnonledge of the rcal nature of the bus categories U 2version SEVENTI BOOK, FIRST DAILY LESSON. उहा गुणाः ॥ १॥ Aph. 1. The qualities have been stated Desirous of investigating the qualities in the serenth book the author reminds us of their enunciation and definition. The mraping is that the qualtics have been stated, that is, enuncated, and defined. V पूर्थियादिरूपपरमगन्धस्पशी द्रव्यानित्यत्वादनित्याश्च ॥३॥ Aph 2 Also the colour, taste, smell, and touch of the earth &c, inasmuch as substances are non-cternal, are non-eternal • The colonir, taste, semll, and touch of errtlı; the colour touch, and taste of water, the colour and touch of light or fire; and ' सप्तमे गुणान परोिितपुस्तटुदेशरक्षणे स्मारति । गुणा उक्ता उदिष्टा atan era: it 'पथिभ्या रूपरमगंधस्याः, जनस्य रूपरसस्पर्शा, तेजोमयस्पशी, यायोः स्पर्गः, एतेषाम् नित्यायितानामनित्यत्यम् श्राश्रयनाशनाश्यत्वात् चकारादेकत्यकएयत्रत्यरि. िितर्गरुत्यसासिद्धिसदयत्यसेदानां सादा, सापि अनित्यगता अनित्या एनत्यर्थ ।

·( 193) the touch of air,-these, inhenng in the non eternal are non eternal, inasmuch as they cease to be on the cessation of the existence of their substrata The particle also implies unity, indı adual unity, extension gravity, natural fluidity, and rescidity These also are in the non eternal, non eternal V एतेन नित्येपु नित्यत्यमुक्तम् ॥ ३ ॥ Aph 3 By thuis is declared their eternity in things eternal By this by the affirmation that their non eteruity is caused by the non eternity of their substrat2, the eternity of colo ir &c in eternal substrata is decl ured that is virtually asserted being involved The reading adopted by the anthou of the Vritt is Noneternity in things eternal In thrs/opimon colour &c arc noneternal in things eternal, that is in atoms inasmuch as colour and the other qualities above me mentioned are destructible by conjunction with fire. But it is to be considered that in this reading there is no congruity between the words by this and is declared V अप्सु तेजसि वाया च नित्या द्रनित्यत्वात ॥ ४ ॥ Aph + They are eternal in water light, and air, inasmuch as the substances are eternal It may be objected. The whereas colour and the other qualities resiling in terrene atoms are d structuł le by conjunction with fire Is it universally state that they ve eteront in things eterual? The things eternal ue therefore characterised. The sense is that colour and the other qualities are not cterprl when extsting m eternal earth but are state l in the prece inag aphorism to bo eternnl only when resiling in eten al unter hght and air v । एतेन प्राप्रयानित्यत्यतिक्रानित्यत्वायनेन नित्येपु प्रावधेयु रुपादीना नित्यत्व मुक्तमुक्तप्रायमर्यायातत्यादित्यर्थ नित्यनित्यमिति पत्तिासम्मत पाठ , तन्मत नित्यपु पार्थिपरमाणुपु रूपादीनामनियत्वमग्निमयोगनाग्य शादित्यर्थ , गितु तादय पाटे एतेनेति उक्तमिति च सद्गत न भरताति ध्येयम । 'ननु पार्थिवपरमाणुगताना म्यादीनामग्निसयोगनाम्यत्वात कय नित्यविति सामान्यत उक्तमतो नित्यानिविद्रोपर्यात ! नम्वनु नित्ययिोगता म्पादयो नित्या तु नित्यजनतेजोगायुगता ते स्य नित्या पूर्वमूत्र उता इत्यर्य । 11 , ·( 19 ) अनित्येप्वनित्या द्रव्यानित्यत्वात् ॥५॥ In things non eternal they are non «ternal Lecause the substances are non eteinil Aph 5 It may be asked whether qualities other than colour &c cxis ting in tlungo non eternal are eternal in which casc cor junction &c would be eternal It is therefore started that ill qualities which reside in things nou eternal aie uon cternal in consequence of t1113 Don eternity of their substratum and that consequently thero are no eternal qualities in things non eternal U कारणगुणपूर्वका थिया पाकजा ॥६॥ Aph. 6 [Colour taste smell and touch] pro luced iy com bustion in earth have for their antecedents the qualities of their causes * It is implied that the colour taste smell and touch residing - मनु रुपादिभिन्ना अनित्यगता गुणा कि नित्यास्तथा च सयोगादिकमपि नित्य स्यादित्यत पाच । अनित्येषु ये गुणा वतन्ते त सर्य एवानित्या प्रायया नत्यत्वात तथा चानित्यपु नित्या गुणा न सन्त्यवत्यर्थ ॥ , रुपरसगधस्पी अर्यायगता इति यिवक्षणीय कारागुणपूर्वका स्वाश्रयस्य यानि कारणानि अवयचा इति यावत तपा ये गुणा म्याजातीयगुणा तभ्य' प्रादुर्भ यन्तीत्यर्थ तया चायवित्तिरूपरसगन्धस्पीनामसमयायिकारणानि अषयगता रूपरस गधास्तपा समयायिकारण प्रत्यासवत्यन्तु स्वममा यसम्बन्धनति वाध्यम ननु श्याम घटादायलग्नसयोगानन्तरं कथ रक्ताट्यपत्तिरित्यत उक्त एथिट्या पाक्रजाति अपी तिशेप तथा च पाथय्या रूपरसगन्धस्पी पाकता अपि पाकस्तु रूपादिपरातिफलक विजातीयतज सयोग, सो पि रूपादेरसम बायिकारण भवति तत्र च परमाणाधन पाका दूपादिपरायत्तिनायर्यायनीति पीनुषाकवादिन तन्मत विजातीयाग्निसयोगादारम्भ मयोगनाशन द्वाणुऊपप्यन्तायधिना मति परमाणे तायुत्पत्तिस्तताविजातीयाग्नि सयोगादारम्भकसयागानुगुणक्रियायत्यत्यारम्भकमयागादिप्रक्रमण पुनणुकादिमदायय पिपर्यन्तानामुनिर्भयताति। पिटरपाकवादिनस्तु अवविना मलिटतया विजातीया ग्निसयोगात् तपार्माप रूपादिपरात्तिर्भयति न तु तत्रायविना नाश प्रत्यभिज्ञाथि रोधादित्या । अत्र च पाकक्रिया ययगौरवभिया परित्यक्ता ऽन्यत्रानुसन्धया । ये तु नोलरूपादिध्यक्तय सबैका एव नित्या इत्याहुस्तन्मते नोलरूप नष्ट श्यामरुपमुत्पमि त्याटिप्रतीतिव्यवहारयोरनुपपत्ति' समवायसम्बन्धम्य निस्यतया तद्विषयतया रूपा पत्त्यमम्मयात अन्यथा घटादीनामपि नित्यत्यमेकत्यदायटोत घटस्य रूपमिति भेद प्रत्ययात गुणगुणिनोनाभेद नीलपीतादिनानातन्यायारधे पटादी चित्रपमेय जायते ·(195) in wholes, bare for their antecedents the qualities of their cause, that is that they become manifest from the homogeneous qualities wluch are attributes of the parts, which are the cause of their own substratum It is thus to be understood that the presentation of colour, taste, smell and touch residing in the parts which are tho non coipherent causes of colour, taste smell, and touch, existing 10 the wholes, is by the condection of co inhe 100 with the coinherent In anticipation of the question how in a dark water pot &c after porrerful conjunction with fire there is production of red colour ce, it is stated that in earth those qualities produced by burning also—for the word also is to be supplied-colour, taste smell, and touch in earth even when produced by burning line for their antecedents the qualities of their causes Burning 13 an extraordinary conjunction with fire resulting 10 change of colour, &c This also 19 a bon coinherent cause of colour &c On this subject those wbo maintain the combustion of atoms hold that it is in the atom that the change of colour le cousequent on combus tion takes place and not in the whole According to their doctrine the red colour &c is produced in the atom after the dissolution of the whole into binary atoinic aggregates by destruction of the originative conjunction conscquent opon an extraordinary conjunction with fire, and after this ensues again production beginning with liorry aggregates and terminating in the shole possesed of magnitude in the progressive order of originıtıre conjunction &c caused by tbe production of action &c conformable to originative conjunction in consequence of an extrrordinary conjuction with fire Those who muntain the combustion of wholes such as the pot tench that, the wholes being porous it is in them that the तादृशपटस्य नीरूपत्वे तच्चानुपानुपपत्ते. नश्यास्तु तत्र पटे ततदरयवारच्छेदन नानत्र रूपाणि भवन्ति । अतएव "साहितो यस्तु वर्णन मुखे पुच्छे च पाण्डुर । भरेत खुर विधाणाभ्या स नीलो यप उद्यते ॥ इत्याटिक सङ्गन्छते इत्या रसगन्धयोस्तु न चित्रत्व नानारमादिमदनपचारब्धानामधिना नीर त्वादिस्वीकारोपि चत्यभायात चित्रस्पर्शस्तु रूपस्यलीययुक्त्या स्वीकरणीय एवंति सक्षेप ।

·(196) change of colour c. takes place in consequence of conjunction with the particular kind of fire, and that there is in the case no destruction of the wholcs, for this nould be contrary to observ 2. tion. The order of combustion is here omitted to avoid voluminous prolixity, and may be cought clsewhere According to the doctrine of those who teach that prrticular blue colours le are only audiuldually cternal, the cognition and expression that blue colour lias censed to exist and dark colour has been produced is improper, inasmuch as connection by co inherence is eternal and the production of such a cognition and expression with connection by co inhesion as its ohject, is impossible Else, sere it possible, the eternity and unity of water pots &c would follow "There being a cognition of difference in the nature of the colour of a waterpot, there cannot but to a difference in the attributo nnd then in the subject of the attribute In a piece of cloth Ic originating in various thrcads &c of blue yellow, and other colours, there 19 produced a composite colour for were sucl clotlı colourless &c, ats visual presentation woulů be unpossible la conformity with this, they say, 19 the 1 erse That is said to be a blue or which is ruddy in colour in the face yellowish iu tlo tail and wluto in tlo Loros aud boofs laste and smell are never composite, there being no lmrin if it le but allowed tlint wholes originted by parts possessing various tistes &c are tasteless &c. A composite touch must be allowed according to the analogy of colour у एकद्रव्यत्वात् ॥ ॥ Aph 7 Because there is only one substanco In reply to the objection How can the qualities of the cause as not existing in the effect te productive of the qualities of the • ननु कारणगुणाना कायमत्यात कय झार्यगुण्जनत्य पर्याधरपाटित्याश TOATE 1 TA ZPATUTIU OFT APITA BIATHVErugiferri u 01 UOTAT HET HUIUFDEja rö mit PfATJETRIATTU फरयपसम्पन्धन काय सत्यात्तदगुणजनकाय नानुपपर्माित भाव , ·( 197) effect there being difference of substratum ? it is stated that it is because there exists that wliercof there is one substance is the substratum, tlint is becau e there is 1 common substratum Not withstanding therefore, that the quilties of the cause do not exist in the relation of immediate co inberence in the effect yet inas. much as in the relation of community of substratum charcterized ns co-inherence with the co-inherent, they do exist in the effect, the production ly them of the qualities of the efitct is not impossille. V अणोर्महतश्चापलब्ध्यनुपलब्धी नित्वे व्यारयाते ॥ ८॥ 7 Aplu. 8 The perception and non perception of the atomic and of that which has maguutude have been explained to be con stant 1 The trord eternal or constant refers as to a section to that which contains it to the fourth lood Thich treats of eternity The respectre application of the words perception and non-percep- । नित्ये रतिविषयेण निर्णय नित्यत्यप्रतिपादक चतुर्याध्यायमुपलक्षति उपलब्ध्यनु पलब्धी ति यथायोगमन्यय' पेन यस्याभिसम्बन्धी दृरस्यस्यापि तस्य सः' इतिन्यायेन तया घाणेरनुपलब्धिरिति लभ्यते तदेव स्यूनो नील फलस इति प्रात्यक्षिमप्रत्यये यथा नोल रूप विषयतया परिमाणमपि तन च परिमाणेम परमाणुपर्यन्त परिमाणमुनीयते तव्यत्वाच्च कञ्च द्रव्य प्रत्यक्षताया रूपात परिमाणमपि कारण नहि महत्त्वमन्तरेण द्वध्य प्रत्यक्ष भवति तथा चढव्यप्रत्यवक रसत्वेन स्वपञ्च प्रत्यततया परिमाण गुणास्तीति निश्चीयते यदि रि घटादिस्वरूप परिमाण स्यात तदा मरदानयेत्युक्त घटमात्रमानयेत् तया च प्रतीतिसप्रतिपत्ती विरुध्याताम एव घटपदात परिमाण प्रतीयेत परिमायपदाहा घट इति मामव्यवहारामाधारणकारणत्य तथ्य साक्षात्कारणविपर्यानण्ठसामान्यगुणत्व वा महत्त्व मानव्यवहारो इस्तवितस्त्यादिव्यपहारी न तु पलसदस्यादिव्यवहार सच्च परिमाराञ्चतुHिध मत्त्वमपुत्त्व दोर्घत्व इस्वत्वञ्च तत्र परममहत्त्वपरमदीर्घत्वे वि मुचतुष्टयघातनी परमाणुत्वपरमत्तस्यत्त्वे परमाणुरर्तिनी अवान्तराणुत्वावान्तरहस्यत्वे द्वातिनावसरेणुमारभ्य महारयविपर्यन्त महायपरत्वदीर्घत्ये एवञ्च सर्याययपि द्रव्या णि परिमाणपन्ति बिल्वामनकादावगुत्वयवहार समिदितुदरहादिपु स्वत्वय पहारो भक्ति भक्तिश्चात्र प्रकर्षभावाभाव प्रामनसे या प्रकर्पभावस्तस्याभाष कुयले बिल्वे य पर्पभावस्तस्याभार प्रामलमे सच गोमुख्याभयभागित्वाद भक्तिपदवाना दीर्घत्वद्रस्यत्वे नित्ये न यतते इत्येक परिमाण र ते न भनत इत्यपरे, महत्सु दीर्घ मानीयतामितिसत महत्नु वर्तुल त्रिकोखवानीयतामिति निर्धारपत्रलाद्वर्तुलस्वादोनाम प्यापत्तरिति सेपामाशयात ॥

·( 198 ) tion is nccording to the rule That which is connected with another, is connected with the more remote Non perception of the atomic is thus obtained In the presentative cognition therefore, dcterınıned as a Irrgo blue water-pot, the extension is just as much an object as the blue colour, and by mews of this, extension terinina. tiug in the atomic as a minimum is inferred, as also from substanteality Morcover of tlc perceptibility of substance the cause is coloured extension, for without magnitude substance cannot be perceived Accordiogly it is decided that, as being a cause of perceptibility of sub stance, and 18 being of itşelf perceptible, extension is a quility For were the form of a water pot &c., its extension, a man would bring a water-pot, when he was told to bring the great, and thus there would be a contradiction in the order and the apprehension of it, and likewise by the term water pot, extension would be comesed, or by the term extension a water pot The potion of magnitude 19 that of a particular cause of the usage of measurement or that of a universal quality existing in objects and the cause of the presentation of substance The usage of mersurement is the usage of cubits spans &c not the usage of neights, numbers &c This extension 18 of four kinds, the great, thie sınall the long and the short Of thesc, ipfinite greatness and infinite length exist in the four pervading substances absolute smallness and absolute stortness exist in atoms Interınediate smallness and intermediate shortness exist in binary atomic aggregates Greatness aod Icogth reside in substances, from tertiary atomic aggregates upwards to composite - holes In this manner all substances wliatover possess two extensions or dimensions The notion of smallucs 10 a vilva or am laha fruit and of shortness in fuel sugar canes &c, is relative lhe relativity in this case is the esztence or non existence of greater size There is non existence in a jumbe of the greater size, of wlich there is existence in an emblıc nigrobilan There does not exist in an embl c myrobal in the greater size whicli esists in z vika fruit. This as coutunung as parts both the prituary aod ·( 199) secondary magnitudes, I described by the term relative magai tude U कारणबहुत्वाच्न ॥६॥ Aph 9 Also in consequence of a plurality of causes, extension 15 produced * The particle also implies the addition of magnitude and coulescence Extensiou is produced is the ellipse to be supplied in the aphorism Among these plurality of causes alone produces greatness and length in a tertiary aggregate since greatness anul accretion do not exist in their calise The plurality is derived from the relatie cogation of the Deity The influence of particular destiny determines a plurality of oljects in the divine cognition Simals duality existing in two atoins 19 productive of extension in n binary atomic aggregate In a prece of cloth origi nated by two thrends not coalescent it is magnitude alone winclı 18 the non-coinberent ciuse nasmuch as plurality and coalescence do not there exist But where n bill of cotton is ongipated by two bails of cotton in this casu coltscence is the cause for there is here observed an increase of exteusion and there is no plurility, anil mnguitude even though it existel could not be un occasion of lucre use of extension Such ielog the case even were mugatude here 2 cause there would be no fulure in the nigument Hence 16 1178 lieen sard By tro bg one or by all Coalescence is an । चारो मत्यप्रथयो समुच्चिनोति परिमाणमुत्ययते इति मुबशेप तत्र कारण घात्य केवल अणुके महत्वदोत्ये जनयती महत्वाचायोस्तत्कारणभावात तच्च बहु त्यमीश्वरापेक्षाबुद्धिजन्य तद्वन्टरनेविषयत्वेष्यदृष्टविशेषोपयदा नियामक एर परमाणु द्वपगत द्वित्व द्वाणुके परिमाणात्पादक वक्ष्यते द्वाभ्या तन्तुभ्यामचिताभ्यामारब्धे पटे बोल महत्वाधारसमसायिफएमा वामप्रजापोस्तनमान राज च दया कारिपाका भ्या तूलकपिण्डारम्भस्तत्र परिमाणात्कर्पदर्शनात प्रचय कारण वहुत्वस्याभावात महत्यम्य सत्त्वे पि परिमाणोत्कर्पप्रत्ययप्रयोजकल्यात एवञ्च सति यदि महत्त्व तत्र कारण तदा न टोप तदुक्त द्वाभ्यामेकेन सर्या इति । प्रचयश्च प्रारम्भक सयोग सच स्वाभिमुपकिञ्चिदरयासयुक्तत्वे मति स्वाभिभुपकिञ्चिदययासयोगलक्षण सचानपत्र सयोग स्वाययवप्रशिथिलसयागापेन परिमाणलनक गुणकारम्भे सापेक्षतिवचनात ॥

·Aph 10 . i (200) originatite conjunction, and is defined as conjunction in an olject of some of its constituent parts towards itself, in which olject some of the constituent parts are non conjunct towards itself; for it is said that this conjunction of constituent parts involves a lax conjunction of its own portions, is productive of extension, and 19 involved in the origination of qualities and actions U. अतो विपरीतमणु ॥ १० ॥ The contrary of this is the minute That which is the contrary of this, that is of great extension established by perception, is ninute extension The contrariety arises from imperceptibility, and contrariety of cruscs ; for the causes of magnitude arc magustule, plurality, and conlescence, and thecuse of minuteness is duality produced by the relative conception of the Deity residing in the cause By this is also to be understood shortness the contrary of length, and in this case also the contra- Tiety is as aforesaid अणु महद्विति तस्मिन् विशेषभायात विशेषाभावाच्च ॥ ११ ॥ The notions greater and smaller [arise] in this conception (of a relatively great and a relatively small object] from the existence of particularity, and from the non-existence of particulanty. • The word rtz refers to the usige There rs, then, a practical । अतः प्रत्यक्षसिद्धान्मतः परिमाणाय द्वपरीतं सदगुपरिमार्णामत्यर्थः । येपरी. त्यज्वाप्रत्यवत्यात कारणपरीत्याच्च महत्त्वे हि महत्त्ययतुत्वाचयानां कारणत्यम् अ. णुत्वे च कारणगतस्य द्वित्वस्येश्वरापेक्षाशुद्धिजन्यस्य कारयात्वम्, एतेन दीर्घत्वविपरीत प्रत्ययमित्यपि द्रष्टव्यम, वपरीत्यञ्चात्रापि पूर्ववत् ॥ इतिशब्दो व्यवहारपरतां दर्शयति तेन यिल्यापेक्षया फुवनमणु कुबलापेक्षयाम. लकं महत् श्रामलकापेक्षया विस्यं मददिति तावमयत्वारोऽस्ति सत्र मदिति तेषु व्यवहारो मुख्यः, कुत एवमताद । विशेषभावामदायोपस्येव तरतमादिभार्थन भायात, अणुव्यवहारस्तु तेषु भात कुत एयमत प्राह । विशेषस्य सराभायात् अणु- वधिोपस्य तत्राभायात् अणुत्व हि कार्य हाणुऊमात्रत्ति, नित्यं परमाणुत्ति फुयलाही सदभावात् यद्वा विशेषस्य महत्वकारस्येवाययप्रयत्वमहत्त्वप्रथयानां कुयलाटाययपु भायात् सभायात विशेपाभावात् यिशेषस्य अगुत्वसारणस्य महत्यासमानाधिकरण- द्वित्वस्य कुघलाटायोप्यभावादभावादित्यर्थः । Aph 11 ·(201) assurance that a jujube is small in relation to & bel-fruit, an en. *blic myrobalan great in relation to a jujube, and a bel-fruit great in relation to an emblic myrobilan Among these the principal 'notion is that of greatness. The reason of this is stated to be that there exists particularity, that is, that there exists particular magbitude, because there is a relation of more and less But among tliese the notion of smallness is relative The reason of this is sud to le tlie non-existence of particulanty, that is the non-exiştence there is of particular smallness For minuteness_ns a product resides only in biorry atomic aggregates, and as eternal abides only in the ultimate particles. But this does pot exist in a jujube, &c. In other words, it is because there exist in the particles of the jujube &c plurality, magnitude and coalescence of constituent elements, which are a particular cause of magnitude, and because there does not exist in the jujube Cc duality not hrtag a common substratum with magnitude, wluch duality is the cause of small- U. एकेकालत्वात् ॥ १२ ॥ Apb 12 Because the time is one " The greatness and smallness are both experienced at one time, and these greatness and smallness being contrary to one another cannot crist together it onc substratum Therefore, inasmuch as there exists cruse of greatness, the conception of magnitude is in this instanco primary and the notion and usage with regaol to smallness are derivative or relative only U दृष्टान्ताच्च ॥ १३ ॥ Aph 13 Also because of the example • It is seen likewise that iu the natural order of thogs thcro महत्त्यमणुत्त्वञ्च टुपमध्येऊस्मिन काने ऽनुभूयते, ते च महत्यागुत्त्ये परस्परविरो. धिनी नेत्रायये मह सम्भप्रता, प्रतो महत्यकारणसभायान्महत्यप्रत्ययस्तत्र मुप्याणु- त्यप्रत्यययोगा च भाक्तायित्यर्थः। 'दृश्यते तथा यस्तुगत्या महास्येय फुयनामनझयिन्येपु स्यमम्यूनतम्म्यूलतमणाय हारेण भवितव्यमित्यर्थः यया यन्तुगत्या शुमध्येर पटगहयस्फाटिकादिय शुशुमतरगु प्रातमव्यवहार ness + ·(202) must be a practical conception of a great, greater, and greatest, in the jujube, emulic myrobalın, and bel-fruits winch possess magostule, just as in the course of tlungs there 19 a conventional notion of winte winter, anıt slutest, in a piece of cloth, a conch shell cristal&c, which are alute U अणुत्वमहत्त्वयोरगुल्यमहत्त्वाभायः कर्मगुणैयारयातः ॥ १४ ॥ Apli 11 The non-existence of greatnes nod smallness 10 greatness and smallness, is explained by greatness and smallness " It may be objected that in sirtue of the practical notion of small and great extension, it is known that in magnitulle as an extension there exists magnitude, and in smallness as an extension there exists smallness How then .can these exist in substance alone, or how does not the contradiction emerge of the existence of quality in qualits? In answer to this it is stated that as quality • and action do not possess quality and action, so also greatne-s and smallness do not possess greatness and smallness, and that such a conventional potion is to be regarded as tropical U कर्मभि. कर्माणि गुणेश्च गुणा व्यारयाताः ॥ १५ ॥ Aph 15 Actious are explained to be (void) of actions, and qualities of qualities * It may bo urged that as qualities are possessed of qualities and how else con! I there be such coorentional notions as a loud sound, one sound twenty four qualities &c.?-aud as actions are । नन्वतुमचरिमामध्यवहारबलान्महत्त्वेऽपि परिमाणे महत्त्वमणुत्त्वेचाणत्यम स्तोति जायते तत कय द्रव्यमात्रत्तित्यमनयो कथ चा गुणे गुणत्तिविरोधी नापप टात इत्यत पाच । यथा गुणकर्मणी नाणुत्यमहत्त्यवती तथा ऽणुत्यमहत्ये ऽपि नायु स्वमहत्यवती इत्यर्य प्रयोगश्च भातो टप्टव्य ॥ ननु यथा गुणा गुणवन्त कथमन्यथा महान शब्द ही शब्दी एक' शरद चतु घितिर्गुणा इत्यादिव्यबहार', कर्माण्यपि च कर्मान्त प्रतीयन्ते कथमन्पया गांध गच्छति दुत गळतीति व्यहार तथाचाणुत्वमहत्त्वे श्रपि न तहली स्यातामित्यत प्राद्ध । कर्मभि कर्माणि न नन्ति गुणेश्च गुणा न तद्वन्तस्तयाऽणुस्यमहत्ये पिन तहता, ध्याहारस्तु सर्वत्र भाक्त इत्यर्य।

·(203) possessed of actions and how else coull there be such cognitions as, It goes quickly, It goes ripidly? --50 in the mrauer gertness and smallnesse must also be possessel of greatness and smallaess In answer to this it is stated that actions are not possessed of actions nor are qualities possessed of qualities and that in like manner greatness and finallness are not possessed of greatness and smallness but the conventional notion is in all these cases tropical U अणुस्वमत्त्वहाभ्यां कर्मगुणाश्च ध्यास्याताः ॥ १६ ॥ Aph 16 Actions moreover and qualities are explained to be (void) of sinullness and greatness It may be unged that in irtue of such conventional motions as sinull actions great actions small qualities great qualities the extension greate-65 200smallacss must be concluded to exist 10 action and quality It is therefore stated that as the extensions greatness aud smallness do not exist in the extensions greatness and ballutsy, in like minner neither of those extensions exists in action or in qualities, and that the aforesaid conventional notions lasers their oljects increase and diminution V एतेन दीयत्वहस्वत्व घ्यारयाले ॥१०॥ Aplı 17 By this length and shortnces are csplained • It is state that shortness and len, th are similu to smallness mnl greatness' As smallness vad greatness tre prore i to exist by the conveulonal notions of great and small so shortness unl length are proiel to exist by tlo conientioual notions of long and short In lile ninner also the notion aud convention that one thug 13 । नन्यान फर्माणि मधान्ति फर्माणि अगायो गुणा मदान्ता गुणा इत्यादिध्यय धारबनात फर्माण गणे च प्रात्य महन्यन्न परिमाण मत्स्यतीत्यत प्राद। पया प्रत्य महत्यपरिमाणयोनीत्यमदत्यपरिमाण तथा कर्मणि गुग्णपु ध न तदुभयम उक्तव्यय धाराम्यापपोत्कविषयमा एयति । 'स्यत्यदोघंत्ययारण्यगुत्यमायतुल्यतत्याह । यथा पशु मदितिय्यबहामि प्रत्यमहत्य सया रस्य दामितिय्यद्वारसद दस्यत्यदीर्घत्य एमिदमम्माद प्राम टमामायामित्याटिप्रत्ययय्यरादारामध्यरकोस्कविषयमायत्ययं । . ।

·Aph18 ( 20 ) dlorter or is longer than another, have for their olject increase and diminution अनित्ये ऽनित्यम् ॥ १८॥ In the non-eternal [extension] is non-eternal Extension 19 non-cternal in the non eternal It 13 10 consequence of the destruction of its substratum that it ceases to exist. It is not to be maintained that in a water pot and the lile where there is an incrcase or diminution by two, three or more atoms there is another extension recognised by perception on the ground that there is in thus case no destruction of the water pot &c inas. much as there existe in regard to it tlie recogestion that it is the same water pot For in the case of a diminution or increase of the atoms there is necessarily a destruction commencing in the tertiary atomic aggregates and terminating in the composite wholes there being necessanly a destruction of the bảnaty aggregates, for the sum of destroying causes fails not in obtaining its effect through any difli culty with regard to the recognition In the case of an increast in the body &c there is nccessarily a destruction of the composite whole in conscquence of the necessity of the destruction of the non-c010- liercut culae Nor can it be urgce Where there 19 pot destruction of a piece of cloth &c how can there be an addition of extension resulting from conjunction with other threads ? For in this instance । परिमाणमनित्ये अनित्यमायर्यानाशादेय तनश्यतीत्यर्य मच घटाद। त्रिचतु दिपरमाणुविश्नपे तदुपक्षये वा परिमाणान्तर प्रत्यक्षसिद्ध स एयाय घट इत्यादिनत्य भिनायास्तत्र सत्त्वेन घटाटेरत्रायिनाशादितियाच्य परमाणुविशने तदुपचये या प्राणुस नाशस्यायग्यरत्वेन सरेयवादान्त्यायविपर्य्यन्तनाथस्याप्यावश्यकत्वात् नहि विनासा मग्री प्रत्यभिज्ञाभिया कार्य नागयिर्यात शरीरादाययययोपच्यासमवापिकारमानास्या यग्यकत्यादघधिनाय प्रायश्या नच पटाविनाशेऽपि तन्त्वन्तरमयोगात कथं परिमा णाधिकामितिघाच्य तत्रापि वेमादभिघातेनासमवायिकारणतन्तुमयोगनाशादेव पट नागस्यावश्यमत्वात किञ्च रुन्त्यन्तरस्य तत्पटाययप्रत्ये पृश्य तत्पट न स्यात् तसन्तुस्पकारणाभावात् तसन्तोषषयत्याभाये च न तेन परिमाणाटोका सयक्तद्र ध्यान्तरपत् तम्मात्तत्र तन्वान्तरसयोग सति पूर्वपटनाग्रात्पटान्तरोत्पत्तिरित्ययश्य स्वो कार्यम अपर्यायन प्रभज्ञानन्तु साजात्येन सेयेय दीपलिकेत्यादिवत । नध पूर्यत न्तयएम तक्यन्तरसदकारान् पूर्यपटे सत्येव पटान्तरमारमन्त इति बाध्य मलया समानदेशतायरोधादितिसक्षप ।

·(203) There must needs be destraction of the piece of cloth resulting from the destruction of the conjunction of the thrends, which conjunction is the non-comherent cause, such destruction being caused by the striking of the loom, &c Moieorer if that other thrced here a portion of that cloth, the cloth of which it is the thread would not previously exist, since the thread which is its canso would pol esist But of that thrend be not a part, there can be thereby no addition to its extension, us is the case with other conjunct substances It must, therefore, necessarily be admutted thint in this case, when conjunction with another threrd takes plice there results production of another piece of cloth from destruction of the former piece of cloth The recognition of the composite whole is cause l by the homogeneity of the former and latter wholes, is in the recognition of the con. tinuous identity of the flame of 1 lup Nor is it to be muntaned tint the former thrend through the subsidiary ngency of the other threads, originate 1 new piece of cloth during the existence of the former piece of cloth for it would 1910lse the coatradiction of two subst wces at the same time occupying the same space V नित्ये नित्यम् ॥ १८ ॥ Aph 19 In the eternal it is eternal The extension which exists in thing, etcrmai, that is in ether &c and in aton, is eternal, tor tlcre is nothing to destroy it U नित्यं परिमण्डलम् ॥२०॥ Atomac extension is eternal • The word parimandala technically desi jantes atomic exten. s100, and an atom characterised by such extension An atom, that 13 a substance consisting of an ultrato particle characterised by uitanc eterisx, Stem! Here is the tiunt zo stoty tuzi । नित्येयाकारादिपु परमासुपु च पत परिमाण तदित्य विनाशकाभागात ॥ परिमगडलशब्दो परमाणुपरिमाप द्विशिष्ट परिमाणञ्च परिभाषया प्रतिपाद- यति परिमपहल पारिमाण्डत्यपरिमाणधिशि परमाणख्य द्रव्य नियमित न नित्य टय्यस्य दुर्भिक्षतेत्यर्थ । तस्य नित्यत्वञ्च प्रागेव प्रतिपादितम् ॥ + Aph 20 ·Aph 21 ( 206) substance The cteipity thereof has also previgusly been diciared अविद्या च विद्यालिङ्गम् ॥ २१ ॥ Ignorance, moreorer, is an indication of knowledge It may be asked why should we admit substance in the form of atoms, since it cannot be percerred, and may be maintained that only such substance as is cognised by perception, such as tertiary atomic aggregates &c, is to be admitted "To this the reply is furbished Ignorance, the absence of certain knowledge, that is such cognition as that earth is eternal or that water 13 eternal, having a composite whole as its object, is a mark or indication of the existence of the science or curtain koow ledge, the object of much is atomic that earth is eternal, vasmuch as certain knowledge bas always for its antecedent the absence of certam hoowledge, for such an error as that earth is eternal cannot arise in one that lors no notion of eternity This mode of proring accidentally but really the eris. ten o of atoms, which has been formerly described, ments atten. tion V विभवान्महानाकाशस्तथा चात्मा ॥ २२ ॥ Etlier, in consequence of its upirersal pervatov, 19 infinitely great, and so likewise is soul • Ether as pervading all things in consequence of conjunction ननु परमाणुरूप टप्य कथमङ्गीकर्तव्य तस्याप्रत्यक्षत्यात प्रमरेवादिकन्तु प्रत्यक्ष सिद्धं यद टध्य देवाङ्गीकरणीमित्यत श्राह । अविया अप्रमा पषियो नित्या जन्न नि त्यमित्यादिप्रतोतिरयविधियियो विटाया परमाणुवियिगय पत्रिी नित्यति प्रमा या लिङ्गम सर्वत्र प्रमाया अप्रमापूर्ध्वकत्वात् नर्ना कुत्रापि मित्यत्यमज्ञानत धिधी नियति भमो भवितुमति एतच्चापाततः यस्तुत परमातुमिद्धिप्रकार प्रान प्रर्थित एवादरणीय ' यिभयात मळमर्तप्तयोगादाकागो महान परममतपरिमाणवान मञ्च परिमाण नित्यमाफाशस्य नित्यत्यात प्राकाशस्य सर्यमर्तसपोगाभाये नानादेशायदेन शादी स्पत्त्यसम्मयात तत्तदेशाकारासयोगस्य तत्तछदाममधायिभारणत्वात् स्वमात्मापि नित्यपरममहत्परिमाणयान घेभयात् प्रहष्टप्रदात्मयोगस्य सर्गाटाकालीनपरमाणुक्रमः सुत्यादात्मभयमप्यावश्यक्रम में ' Aph 29 - ·( 207 ) with all finite tluogs is infinitely great or possesses infinitely great extcusion Tus extension is eternal since ether is cternal Duu there not exist in ether conjunction with all matter the production of sound limited to various places would be impossible for conjunc tron with cther in respective places is the nou coinlercnt cruse of respective sounds In like manner soul also is possessed of eternal and infinitely grent extension being all persisire The unirersal portasion of soul is prored inasmuch as conjunction with soul in fluenccd by desting is thic cruse of action in the ators at the time of crention V 11 । तदभावादणु मन ॥ २३ Aph 23 It may In consequence of non existence of that (unner al pernasion] the internal organ is abs lutely small bo urgol llie internal orgon is also like soul an alla per ding substance asmuch as it is the sul stratum of conjunc. tions which are the non coinherent cruses cognitions &c, why therefore lins not its infinite greatness been enouncel? In reply to thus it is stated that in consequence of the non eristence of that murersul perrasion ti citernal sensors is alsolutely small is not possessed of infinitely great extension Ilt proof tl at the internal orgio 19 dctermmant of non simultaneity of cognitions is abso lutely sınall les ilts from the imposyıl ilty of eul nco cignisant of in olject of the forementioned infuinco provitive of conversal pertasion V güfen ZITATAIN 38 Aph 2 By its quali le space is explained to be all-comprehensive] 'नन्यात्ममन्मनापि विभुनानाटयसमाधिकारणमयागाययत्यादिति तम्य महत्य रिमाण फुता नाक्तमत प्राच । सस्य विभयस्याभायामनाणु न पाममहत्परिमायादि त्ययं जानायोपय नपामकतया:एत्ययत एव मनसः सिद्रियभवसाधागुक्तानुमान यर्मियाचप्रमाण निग्राधतस्यादिति भाय।

·Apl 25 (203) By its qualities charactensed as priority and postcriority existing in all finite things and consisting of the common prior, posterior and other conceptions of beings existent in all divisions of the universe spacu also is explained to be all comprehensive If 1t be asked how the notion and expression of ten sprccs or quarters of the compass arise whereas it is to be stated that relatiic con. ception liaving for its objcct the mole and thic less in conjunctions with the conjunct is the cause of the production of priority and posterionts and thereas the conception of a plurality of apaces 13 contravened by the complexity of the conception or needle sness of the hypothesiy, to this we reply that this 18 no valid olyjection inasmuch as it has been stated that the conception is deterinized by the particular accidents of space U कारणे काल. ॥२५॥ lime relates to 1 cause * The designation timo relates to a substance which is the cause of the cognitions of tho prior posterior reciprocal simulta neous non sinultaneous slow ind fit Such n cognition conmon to persons in all places would be impossible unle s time wero universally pervasts e Its universal pert usion is possession of infinite magnitude Or it may be aigual) that in virtue of such गुणे सकलद्वीपतिपुम्पसाधारणपृापादिप्रत्ययरुपे सकल मूर्तनिष्ठपरत्वा परस्यलक्षणे दिगपि व्यापकत्वन्न ध्याख्यालेत्यथ परत्यापरत्ययोमत्यती मयुक्तमयोगभूय स्त्याल्यावस्त्यविषयापनायुद्धे कारणत्यस्य यत्यमाणत्यात नानादिपक यनस्य कल्पनागी धापतिस्तत्वात कथ सहि दश दिश इति प्रतातिथ्यपदेशाति चेच तत्तदुपाधिनिबन्धन त्यादित्युक्तत्वात ॥ ' परापरयतिकरयोगपयागपट्यचिरक्षिप्रप्रत्यययारणे दये काल एशिमगण्यान तादृश' प्रत्यय सर्घ्य देशपुरुपसाधारण कालम्य घ्यापागामन्तरण मम्भवतीति तस्य ध्यापनत्य परमहत्त्य योग इत्यर्थ । यद्वा इदाना जातइत्यादिप्रतातियनात मायति मचिमित्तकारणस्य कालस्य प्रतीयते तदपिथ्यापकत्याधोन निमित्तकारसाम्य समयाय्य समनायिकारण प्रत्यासचनियमात । यद्वा श्रतोतानागतयर्तमानध्ययवार साविक इति सर्वगत एय काल । यद्वा क्षणलयमहतयादिनाचरात्रपक्षमासययनसम्पत्मदिया हारशारणे द्रव्ये कालाध्यति ध्यपहारस्य साविकत्वात्काल सार्य कति परमम न तस्य नानात्यकल्पाच कल्पनागीरवातिदतत्युत्तमम ·( 200 ) cognitions as born tow &c. time is the occasional cause of all that is produced and this is dependent on unuscrsal pei yasion, for an occasional cuise is the condition of the apprehension of the co inlierent and pon cowherent cruso Or another argument might be that the notion of pest present and future is applicable to all objects and therefore time 1s existent everywhere Or that the designation time relates to the conventional divisions of moments lavas hours watches days days and nights luuar fortmglits seasons bull years gears dc and thts couventional division being of um crsal application time is everywhere existent, and consequently infinitely grent It has been expluned that the conception of a plui Ulity of times is contravened by the complex. ity of the hypothesis U SECOND DAILY LESSON रूपरसगन्धस्पर्शयतिरेकार्यन्तरमेकत्वम् ॥ १ ॥ Aplu 1 Because of the exclusion of colour taste smell and touch unity is a different object The investigation of number and individuality is commenccd after that of extension because magnit ile is the cuuse of the perceptibility of number &c Unity is different olject different from colour &c not buying colour (e for its form The term unity replics number and the four siccedrog qualities viz exten. $200 undividuality, conjur ction and disjunction The olject of such cognitions as Space is oue T me is one &c must be allowed to be some quality different from colour &c becuuse of the exclut- 810D of colour, trste smell and to ich that is because of the non- INTERNET Thatzjtat FRUIT PRETURI Januatuur निरूपणमारभते । एसत्यम अथानार रूपादिभ्यो भि नतु रूपादिस्वरूपम एकत्यपट सहलादिपञ्चकोषलक्षक गगनमेक काल एक इत्यादिप्रतीतिधिययो स्यादिभिवा गुण वश्यमद्गीकार्य गगनादिपु रूपरसगन्धस्पर्शयतिरकात रूपादीनामभावादित्यर्थ नचेक सामान्यमेकाविशेष एक समवाय एकोभाय इत्यादिप्रतीते का गतिरिति घाच्य तत्रा नायत्याधानाशाविषयत्वरूपस्यकत्वस्य मानाङ्गीकारादधिमन्यत्रानुमन्धयम् ॥ N ·(210) existence of colour &c in space &c It cannot be arrged that 13 the case with such cognitions as ono gencrality, ono particulanty, one co inhesion, one non existence &c, for we must admit in regard to these independently a notion of unity constituted by their being the object of a modification of the intellect V तथा पृथक्तावम॥२॥ Aph 2 Likewise individuality ' 'The similarity of the quility in lividuality to number 15 stated Individuality also is like pumber 10other quality In thus quality single individuality is like the number unity and dual individuality &c is like the numbers diality, sc Nor is it to be argued that there being observed a community of olject in the cognitions. The water pot 19 individunlly aprrt from the piece of cloth, or other than, or different from it, individuality is only reciprocal non existence, and not another quality, for did the negative particle signify no difference froin the word apart as an adverb there could be no dissimilarity between the cognitions This 28 apart and This 29 not V एकत्वेकपृथक्त्वयारकत्वैकपृयत्वाभायो ऽणुल्लमहत्त्वाभ्या व्या साल ॥३॥ Apha The non existence of unity and single individuality in unity and single individuality is explained by smallaess and greatness It may be objected that in virtue of such cognitions 2$ ode एथकत्वगुणस्य सख्यातुल्यत्यमाच । पृथकत्यमपि सख्यायदगुणान्तरमेव तत्रैक पथक्त्यम एकत्यसख्यातुल्य द्विपथकात्यादिकञ्च दित्यादिमख्यातुल्यमिति नच घटप टात पयगन्या भिव इत्यादिप्रतीतीना समानविषयमत्यानुभवादन्योन्याभाव एय पथकत्य नत गुणान्तरमिति वाच्य नजशष्टस्यैव पृथकशब्दस्याप्यययतयाभदार्थकतयाच अस्मात् पृथक इदमिद नेति पतीत्य लक्षण्यानुपपत्ते । • नन्येकमेकांमत्यादिव्यवहारबलादेशत्वेऽध्यकत्यमेवमेकायकत्यहिएयरुत्यातए थगितिव्यवहारपनादेशपथसत्याप्यस्यकत्यमहीकामिति तयोर्गुणत्य दुर्घट गुणेऽपि सत्त्वादतार : ययागुत्वमरत्ये नाणुत्यमहत्त्ययोम्तयाएकत्येकएयमत्ययोरपि नकल्ये कएथरत्वे व्यवहारस्तु प्रकारान्तरेणापपादनीयइत्यर्य। + ·(21) unity, there exists unity in unity, and in like manner in virtue of such cognitions as that siogle individuality is individuality apart from dual indifrdualty, single individuality must be admitted to exist in slagle individuality, and that consequently there is a difficulty involved in their being qualities, inasmuch as they exist in qualities In answer to this it is stated that as smallaess and greatness do not exist in smallness and greatness, so also unity and single individuality do not exist 10 unity and single adividuality, but this cognition is to be shown possible in some other manner v नि.संख्यत्वात कर्मगुणाना सर्वेकत्वं न विद्यते ॥४॥ Aph + Uauty does not exist in all things, for actions and qualities are void of number It may be asked as the notion of unity is common to qualities and to actions what reason there is to conclude that the unity which exists in substances does not exist in qualities &c Unity does not exist in all things If it be asked why it is replied that it is because actions and qualities are destitute of number Numberlessness is the state of those things that transcend number, that is, that are without number Accordingly actions and qualı. ties are without number Inasmuch as number is a qualty, number does not exist in qualities. Nor does it exist in actions, for qualities are denied of actions, for otherwise it would follow that actions were substances, and it has been demonstrated that number is a quality, and unity a number भ्रान्त तत॥५॥ Aph 5 That [notion] is erroneous ननु गणेषु कर्मसु च साधारणएयैकत्वय्ययचारः क्रिमत्र विनिगम पट्रव्येप्यै घेऊत्य न गुणादिम्बित्यनाद । सर्वपामेकत्व तब विटाले कुत इत्यत पाच निसहख्य त्यात कर्मगुणानार्माित सख्याया निपक्रान्ता सि सडण्यास्तेपा भायो नि सहख्यत्यम् तथा घ कमागि गुगाश्च नि सहख्यानि सङख्याथा गुणत्येन गुणेषु तायत सडल्या न घिटाते नपा कर्मसु गुणाना कर्मसु निषेधात अन्यथा दव्यत्वप्रसङ्गात् साधितञ्च सख्याया गुणत्यमेकत्वस्य च सहस्यात्वमिति भाय ।

·( 22 ) 'It may bo asked How then the notion of onc colour, OTIC taste &c ? It is stated in reply thit the rotion of unity in relation to qualities and actions is erroneons In tlic aplionsm there is an ellipse of the word notion, this being the sulyect previously mentioned The notion tlus applied 18 derivative and derived fiom essential inseparability , but this as not unity, for it has been stated to be other than unity U एकत्वाभावाक्तिस्तु न विद्यते ॥६॥ Apho In conscquence of non existence of unity, secondariness docs not exist. . It may be asked Say that this notion of unity be secondary or derivative in relation to substances also, and the cogaition be erroncous in relation to them, then what of uuty? To this the reply is a followes If unity be no sliere taken ja its prumıry sense, the notion thus applied minnot be secondary, for the secondary has for its antecedent the primary Nor is the conception erroneous for error has for its antecedcats certun knowledge it being the certainly hnown that is erroneously attributed, for Imputation of the unreal [as taught by the Ved intins] is rejected by the establishment of imputation of the elsewhere expericace (as taught by the Vriseshikas] कार्यकारगयोरकत्वैपयत्त्काभायादेकत्वेकपृयतवन विटाते ॥७॥ Of cause and effect there is not unity and single individuality, in consequence of the non-existence of upity and single individuality ईि फयमेक रूपमैफोरस इत्यादिज्ञानमित्यत प्राह । गुणकर्ममु पदेकत्यज्ञान मद् भान्तमित्यर्थ मूत्रे च ज्ञानमितिशेष प्रक्षिप्तपूर्ध्वपक्षत्वच प्रपोगस्तु भाक्त स्वरूपा भेद एवश्व मुक्ति नच तमत्वमुक्तोसरत्वात् ॥ ननु दव्यप्ययमेकत्ययोगोभातो स्तु तत्र भान्त फिर्ममत्वनेत्यत श्राद। यदि पारमार्थिकमेकत्य दिवाभ्युपगन्नथ तदान प्रयोगो भाक्त मुख्यपृश्य कल्याभते न घा प्रत्ययोभान्त प्रमापूर्यकत्याभमस्य प्रमितं मागण्यते नामितम असतण्यालेनिराहात अन्ययाख्याते साधनादिति भाय ॥ Aph 7 .

·(13) . With the purpose of parenthetically rejecting the Sinkhya doctrine of the unity and single individuality and indırısıbility of integrant parts and integrated wholes, it is stated that there is neither unity por single individuality in cause and effect that is there resides no unity or single individuality in both the cause anl its effect. For this the reason assigned us that there do not exist in the cause and its effect naity and single individuality Unity is indivisibility single individuality is n04-1sgımılants Since these do not cxist in the sum of constituent parts and the constituted whola, the parts and the whole are not identical, for at is allowed on all hands that the thrend is cognised as separate from the cloth and dissimilar to at V एतनित्ययाव्यारयातम् ॥ ८॥ Aph 8 This is explained 10 relation to non-eternal [cause and effect] • Tliste possession of non existence of unity and single individuality by ren on of possession of non existence of indivisi bility and non dissimilarity-15 affirmed of non cternal catise and effect Accordingly on the hypothesis of the indivisibility of the threads and doth it would follow that in the case of the production प्रययवार्यावारिकत्यमेक्रपथकत्यञ्च नतु तयो द इति सारख्यमत प्रसादिरा कर्तुमाच । कार्यकारणयोनकत्व नवेकपथकत्व किमयेक्त्यमेकरयकत्व या कार्यकार गोभयनिष्ठ न भवतीत्यर्थ । अत्र शेतुमाह कार्यकारणयोरकत्येकएयत्वाभागत एक त्यमभेद' एकपथमत्वमधम्य तयोरभावात् पटाभित्र पटयिधर्मेत्यादिप्रतीते' सोसिद्धत्वादिति भाय । 'सतदभेदावेध भावप्रत्त्वेनकत्येकपृथक्तधामाययत्वम अनित्ययो कार्यकारणयो कथितमित्यर्थ तथाच तन्तुष्टयोरभेदामीकारे तन्तत्याददशाया पट उत्पद्यते पटोत्य तिदशाया तन्तुम्स्पटाते तन्तुनाशदशामा पटो नश्यति पटनाथदशाया तन्तुर्नश्यतीत्या হিময়যাত্রা অনুঃ নানায়নামাইয়াঙ্গমাৰিা আদিমনিয়ামাত্রা सत्यतीत्युपपरि त वाच्यमाविर्भावाङ्गीकारोनास्याप्रसङ्गात तदुत्पत्तिस्वीकारे तु फिम पराद्ध पटायुत्पत्निभि' प्राधिये प्राविभावस्योत्पादस्य चानोकारे प्राधिभीयस्य सार्यादिकत्वमई नायिभावस्य सार्यदित्य साहव्यपि स्वीमियते घस्तुत पट उत्पद्यत पदाग्निश्यतीत्यादिक मालोकिकानुभव एवात्पादधिनायसाधक समधि पयशानुभवस्य विषयान्तरविषयकत्वस्वीकारे घटपटादेरण्यपलापापरित्यलमसदायगेन।

·(214 ) of the thrcads the cloth would be cognised and said to be produced, in the case of the production of the cloth the thread would be cognised and said to be produced, in the case of the destruction of the threads, the cloth would be coguised and sard to be destroyed, and in the case of the destruction of the cloth, the threads would be cognised and said to be destroyed Nor can it be maintained that production and destruction are no proofs, because it is possible that the cognition of these is caused merely by appearance and disapperrance, for on the hypothesis of an appearance of an appearance there will result a regress to infinity on the bypothesis of their production, therefore, what fallacy is there involved in the production of the cloth &c? And if the appearance in appearance be not allowed to be production, it follows that appear. ance is constant, but the constancy of appearance is not admitted even by the Sánkbyas In fact, the universal expenence that the cloth is produced and destroyed and so forth, is proof of production and destruction, for if experience of one object be allowed to 111ve another object for its object, we must deay also the water pot cloth, &c This error has been sufficiently discussed V Conjunction. अन्यतरकर्मज उभयकर्मजः सयोगजश्च सयोग ॥६॥ Aph 9 Conjunction is produced by the action of one of tho two conjunct objects by the action of both, and by coujuoction Uncontradicted cognition of the conjunct, 13 proof of the existence of conjunction As results may be inferred substance as । सयोगे सयुक्तप्रतीतिरबाधिता प्रमाण कार्याणि घ अययनसंयोगेषु दध्यमग्निम योगे यायजरूयादय प्रचये परिमाणविशेष भेयांयमयोगे शब्द इत्याढायम । मचा विरलायत्तिरेय सयोग नपाभनपरिणामयोनिरासात् अप्राप्तिर्विका प्राप्ति मपोग' मचान्यतरकर्मज क्रियायता ज्येनेन निष्क्यिस्य स्याणास्तभिमुक्रिधारहितस्य मकिप स्थापि धायत यथा धायता पुरुपान्तरेण एष्ठदेशसयोग उभयझमंज मॅपयोर्मल्लयोधी प्रत्येम गधोतसामर्थ्याभ्यामुभाभ्यामेय तजननात् तृतीयस्त्यमुलितममयोगाररस्ततम्स योग म कस्मादपि भवति पथा तन्तुयोरणसयोगात् पटधीरणमयोग याचद्वाभ्या में योगाभ्यामक मयोग यया द्वाभ्या तन्तुभ्यामाकाशस्य द्वौ सयोगी साभ्यामेक एम द्वित न्नुफपटस्याकाणेन सयोग पच्चि पाभिरपि स्योगरेफ सोग प्रारभ्यते यथा दश भिस्तन्तुभिराकाशस्य दशसयोगा एकमेघ टगसन्तुस्पटाकायसंयोगमारमन्ते पर्वाचित ·(215) - proof of conjunction of jutegrant parts, colour &c produced by burning as proof of conjunction with fire, particular extension as proof of accretion, sound as proof of the conjunction of a Lettle drum and ether and so forth Conjunction is not mere contiguous production; as excluding momentary interruption and modification, conjunction is contact having non contact as its antecedent This Is produced by the action of one of the conjunct objects, as the con. Junction of n hawk in motion with a motionless post, or the con- Junction of one in motion with one not in notion towards bim, 18 conjunction of a runner with back of another person running Conjunction is also produced by the action of both conjunct objects, as that of two rams or of two wrestlers this being produced by both, each having individually acquire the power The third kind पुनरेकस्मादपि सयोगादसमयायिकारणात सयोगद्वयमुत्पटाते यथा पार्थिवाप्ययो पर माया प्रथममनारम्भने सयोगे जाते पार्थिवे परमाया पार्थिवपरमाणवन्तरेण श्राप्ये च परमाणावाय्ययरमागयन्तरेण च परमाणावाप्यपरमाणवन्तरेण द्वाणुकद्वयारम्भक स योगद्वयमुत्ययते ताभ्या सयोगाभ्या सजातीयनिष्ठाभ्या हाणूकद्वय युगपदारभ्यते तत्र य पार्थिवाव्यपरमाएवोरनारम्भकसंयोग उत्पनस्तेनेकेने पार्थिवपरमाणुनाप्पाणुकेनैक म योग प्राप्यपरमाणुना पार्थिवाणुकेनापर सयोगो टाणुकयोरूपायुत्पानसमकालमेय नायते कारणाकारासयोगेन कार्यकापासयोगयोरवश्य जननात मूर्तीभूनामन्यतरकर्मज एव विभुनोस्तु न सयोग कारणाभावात कर्म तावत्तत्र नास्ति नच तेन कारणाकारण सयोगात कार्याकार्यसयोगोऽपि नास्ति नित्यस्तु सयोगो न सम्भवति प्राप्तिपर्यिकाया प्राप्ते सयोगत्यात नित्यत्वे तद्विघातात एवञ्च सति विभागोप्यज्ञस्तत्र स्यात नवेप्टापत्ति सयोगविभागयोर्विरोधिनाविनमयदयस्ययारेकत्रानुपपत्ते किञ्च सयोग प्रति प्रयोजिका युतसिद्धि नच विभुनोस्तत्सम्भव साधि द्वयोरन्यतरस्य वा एथगतिमात्र युताप्रयाणा यत्व या विनाशस्तु सयोगस्य समानाधिकरणाद्विभागाद्वाथयनाशादपि क्वचित् यथा सन्तुद्वपसयोगानन्तरमेऊस्य तन्तोरवयवोरों कर्म जायते तेनाश्यन्तद्विभाग क्रियते यि भागादारम्भकसयोगनाशस्ततस्तुविनाशस्तन्तुविनाशाल सयोगनाशो यत्र तन्तुद्वय चिरम युक्त सदनुत्पक्रिय भर्वात कचितु तन्त्ववयरकर्मणा यदा सन्त्वारम्भकमयोगनाश क्रियते तदा तन्त्यन्तरे कर्मविन्तनात् श्राश्रयनायिभागाभ्या युगपदत्यवाभ्या सयोग न श्यतीत्याहु । सञ्चानुपपन्न समवापिकारणनाशक्षणे विभागानुत्पत्ते समाधिकारणास्य कामकानयामित्यतिपमान मनाए मनोगो तयारम्भ निरपेक्षा गुग्गामार मोह स्वसमानाधिकरणात्यन्ताभावप्रतीयोगी तथैवानुभयात शाखामात्रावच्छेदेनापि महत न्ययाधतरी वर्तमान पिसयोग न्यग्रोधतरी कपिसयोग इत्यनुभवात प्रयच्छेदमात्रणा न्यासिद्धी परमाणुएत्तिरापटोत तथाच नोपलभ्येत विभूनामप्युपाधिभेद एवं प्रदेशस्त दवच्छेदेन घर्तमानम्य सयोगस्याथ्याप्यत्तित्व परमाणुनिष्टस्यापि सयोगस्य दिगादयो स्वच्छेदकाश्चिन्तनीया ।

·(214 ) of the thrcads the cloth would be cognised and said to be produced, in the case of the production of the cloth, the thread would be cognised and said to be produced, in the case of the destruction of the threads, the cloth would be coguised and said to be destroyed, and in the case of the destruction of the cloth, the threads would be cogoised and said to be destroyed Nor can it be maintained that production and destruction are no proofs, because it is possible that the cognition of these is caused merely by appearance and disappearance, for on the hypothesis of an appearance of an appearance there will result a regress to infinity on the hypothesis of their production therefore what fallacy is there involved in the production of the cloth &c? And if the appearance in appearance be not allowed to be production, it follows that appearance is constant, but the constancy of appearance is not admitted even by the Sankbyas In fact, the universal experience that the cloth is produced and destroyed and so forth, is proof of production and destruction, for if experience of one object be allowed to have another object for its object we must deny also the water pot cloth, &c This error has been sufficiently discussed V Conjunction अन्यत्तरकर्मज उभयकर्मज सयोगजश्च सयोग ॥८॥ Aph 9 Conjunction is produced by the action of one of the two conjunct objects hy the action of both and by conjunction Uncontradicted cognition of the conjunct is proof of the existence of conjunction. As results may be suferred substance as ' सयोगे सयुक्त प्रतीतिराधिता प्रमाण कार्याणि च अवयसयोगेषु द्रध्यमग्निम योगे पायजरुपादय प्रचये पारमाणविशेष भेय कांगतयोगे शब्द इत्याग्रहमा मचा विरलात्पत्तिरेव सपोग क्षणभङ्गपरिणामयोर्निरामात् अप्राप्तिपर्यिका प्राप्ति मोगा सचान्यतरफर्मज' क्रियायता प्रयेनेन निष्क्रियम्य स्याणास्तभिमुग्यक्रिपारहितस्य भक्रिय स्थापि धायत यथा धावता पुरुपान्तरेण एष्ठदेशमयोग उभयकमंज मपयोमल्लयो प्रत्येक गोतसामाभ्यामुभाभ्यामेय सजननात सतोयस्त्वगुलितस्मयोगान्ततरूम योग स चेकस्मादपि भवति यया तन्तुधीरणमयोगात् पटरिणसयोग क्यचिद्वाभ्या में पोगाभ्यामेक' मयोग यथा द्वाभ्या तन्तुभ्यामाशाशस्य द्वौ सयोगी ताभ्यामेज एव द्वित नुकपटस्याकाशेन सयोग पच्चि यातुभिरपि सयोगरा सयोग प्रारभ्यते यथा दश भिस्तन्तुभिराकाशस्य दशसयोगा एकमय दशतन्तुकपटाकायसंयोगमारमन्ते पर्वाचन ·(215 ) proof of conjunction of integiant parts, colour &c pro-luced by burning as proof of coujunction with fire ; prrticular extension as + proof of accretion, sound as proof of the conjunction of a kettle. drum and ether, and so forth Conjunction is not mere contiguous production; as excluding momentary interruption and modification, conjunction is contact having non-contact as its antecedent. This is produced by the action of one of the conjunct objects, as the conjunction of a hawl in motion with a motionless post, or the conjunction of one in motion with one not in motion towards frım, as conjunction of a runnct with bach of another person running Con. junction is also produced by the action of both conjunct objects, as that of two rams or of two wrestlers, this being produced by both, each having individually acquired the power. The third kind पुनरेकस्मादपि संयोगादसमधायिकारणात् संयोगद्वपमुत्पटाते पथा पार्थिवाप्ययोः पर- मायवो प्रथममनारम्भके संयोगे जाते पार्थिवे परमाणः पार्थिवपरमाणन्तरेण प्राप्ये च परमाणायाप्यपरमायवन्तरेण च परमाणावाप्य परमाणवन्तरेण ह्मणुकद्वयारम्भकं सं- योगद्वपमुत्पटाते ताभ्यां संयोगाम्या सजातीयनिष्ठाभ्यां वणुकद्वय युगपदारभ्यते तत्र यः पार्थिधाप्यपरमागवारनारम्भसंयोग उत्पनस्तेनेफेनेव पार्थिवपरमाणुनाप्यमणुकनेकः स योगः प्राप्यपरमाणुना पार्थिवाणुकेनापरः संयोगी टाणुक्रयारूपाट्यत्यात्तसमकालमेव जायते कारणाकारणसयोगेन कार्यकार्यासयोगयोरवश्य जननात मूर्तीभूनामन्यतरकर्मज एय विभुनोस्तु न संयोगः फारणाभावात कर्म तावत्तत्र नास्ति नच लेन कारणाकारण- संयोगात् कार्याकार्यसंयोगोऽपि नास्ति मित्यस्तु संयोगो न सम्भति प्राप्तिपत्रिकायाः प्राप्तेः सयोगत्वात नित्यत्वे तद्विघातात एवञ्च सति विभागाध्यजस्तत्र स्यात नचेप्टापत्तिः संयोगविभागयोर्विरोधिनोरविनश्यदयस्ययारेकत्रानुपपत्तेः किञ्च संयोग प्रति प्रयोजिका युसिद्धिः नच विभुनोस्तत्सम्भवः सात्ति द्वयोरन्यतरस्य वा एयगतिमान युताययाना. पत्यं या विनाशस्तु संयोगस्य समानाधिकरणाद्विभागादाययनाशादपि क्यचित यथा सन्तुद्वयसंयोगानन्तरमेकस्य सन्तोरवयों कर्म जायते तेनाश्वन्तद्विभागः क्रियते दि. भागादारम्भकसंयोगनाशस्ततस्तुविनाशस्तन्तुयिनाथात् संयोगनाशो यत्र तन्तुद्वय चिरं में युक्त सदनुत्पक्रिय भर्वात कचित्तु तन्त्वयययकर्मणा यदा तन्त्यारम्भकसयोगनाशः क्रियते तदा तन्त्यन्तरे फर्मचिन्तनात् प्राश्रयनायिभागाभ्या युगपदत्यनाभ्यां संयोगो न. श्यतीत्याहुः । तञ्चानुपपत्रं समयायिकारणनाशक्षणे विभागानुत्पत्तेः समवाधिकारणस्य कार्यसमझालस्यायित्वनियमात सचाय संयोगो ध्यारम्भ निरपेक्षा गुणकारम्भे सापेतः स्यसमानाधिकरणात्यन्ताभावप्रतीयोगी तयेवानुभवात् शाखामात्रावच्छेदेनापि महत न्ययोधतरी वर्तमानः कापसयोगः न्यग्रोधतरी कपिसयोग इत्यनुभवात अग्छेदमात्रेणा न्यासिद्धी परमाणुरतिराफ्टोत तथाच नोपलभ्येत धिभूनामप्युपाधिभेद स्व प्रदेशस्त दयछेदेन वर्तमानम्य संयोगस्याव्याप्यत्तित्यं परमाणुनिष्टस्यापि संयोगस्य दिगदयो ज्वच्छेदकाश्चिन्तनीयाः॥

·( 216 ) of conjunction or conjunction produced by conjunction is such 83 conjunction of the hand with a tree resulting from conjunction of a finger with the tree This moreover results from one conjunction is tho conjunction of a piece of cloth with the grass may result from the conjunction of a thread and the grass In some cases oue conjunction is produced by two conjunctions, as two conjunctions with ether may be produced by two thrcads and by these two conjunctions a single conjunction of a piece of cloth made of two threads with the ether In other cases a single conjunction is ongle nntel by a plurality of conjunctions as shen ten conjunctions with ether originated by ten threrds, originate 1 sidolo conjunc tion between 2 piece of cloth made of ten threads and the ether Sometimes on the other hand two conjunctions are produced from one single conjunction as their non-coinlcrent crusc, as when thero burung first taken place 1 non-onginatre coujunction between two atoms terrene ani zqucous, subsequently two conjunctions origina tive of binary atomic aggregates are produced a conjunction in thic terrene atom with another terreno aton and in tho aqueous atom with another aqucous atorn By these two conjunctions oss ting in homogencous objects two binary atomic aggregates 110 simultaneously produced in these by the onc non-orginatac conjunction produced in the terreno and aqucous ntoms, 1 single conjunction of the terrcuo atom with the aqueous binary atomic aggregate and another conjunction of the aqueous atom with the terrene atomic nggregate are produced simultancously with the pro luction of colour &c. in the two binary negregules, for the con- Junction of a cruso und non-cause mustacccssarily proluco a conjunction of an cflect and non-effect. The conjuction of all into valing entities with limited objects is produced by reciprocal action only of tho all peru a liug substances there is no conjunc ton for tl cre la no cause of conjuction Ti cre exists in them o citron ti cref re there results in ti em no conjunction of effect and pou afect from conjunction of cruse aud uou cause An eternal ·2 ( 217 ) conjunction is impossible, for conjunction is contact haring noncontact us its antecedent, and this is repugnant to the nature of the eterpal Also in this ase (were eterual conjunction pos- Bible), no disjunction could be thereia produced Nor can it be allowed (as involving no objection, tint no disjunction is therein produceul), for conjunction and disjunction reciprocally repugnaut and of indestructible condition, are impossible. Moreover previous uncounectedness is necessary condition of conjunction, and this coasists in the individual morement of ono or other of two objects, or co takerence in the substratum of the object joined De. struction results from disjunction in-coexistent with conjunction, or from disintegration of the site of the conjunctiou in some instuuces, as when after the conjunction of two threads, actiou is produced in that portion of a thread which constitutes its extremity, by this action there is effected disjunction from what now becomes the extremuty, from this disjunction results destruction of the onginaat conjunction, from this results destruction of the thrend, from destruction of the thread results destruction of the conjunctron, where two threads baving been long conjoined action is not proluced in them Some have muntuncd that when by actida in tho portions of the thread there is effecto destructiou of tho conjunction originant of the thread, the conjunction is destroyed by destruction of the substratum and digjinction simultaneously pro lucci, inasmuch as action is conceived to exist in another thrcail Thus is impossible for disjunction is impossible at the moment of the destruction of the co-inherent or mateull cause, it being a law that the co inlierent cause is of cqual duratiou with the effect This conjunction is absolute 10 tlo origination of substances, and relative in the on nation of qulitics anů nc'ions, non existent in the case of the nb olute non-existioco of its proper substratum , for it is observed to be so The conjunctou eustmg Lincon an ape and a great sacred fis-tree limitol to conjunction with the birincles ouly, crists, iuzeinuch as it is obertel that there exists ·(218 ) in the sacred fig tree conjunction with the ape l'or wero it to be accounted for otherwise than by such more limitation, conjuuction miglt possibly reside in an ultimn ito particle, and consequently be not cognisable Locality is an accidental difference of all pervading substances, and conjunction as determined in position must be less than co-extensive with thein Of conjunction residing in an ultimate particle, space &c muy lo regarded as determinant U ऐतेन विभागो व्याख्यातः ॥ १० ॥ Apb 10 By this disjunction is explained The analogy of conjunction to disjunction is stated. Dis Junction also is of three kinds as divided into that produced by the action of one of the digjunct objects that produced by the action of both and that produced by disjunction of these the first Is instanced in the disjunction of a hawk from a mountain , the second in that of two tams retiring from conflict, the third 18 of two kinds being ether produced by the disjunction of causes only, or by the disjunction of causes and non causes Of these disjunctrons produced by disjunction the former class 13 exemplfied where । विभागे मनोगतन्यामाह। विभागोपि त्रिविध एकमजोभयकर्मविभागज भेटात तत्राटा भयनरीलया द्वितीयो मेपयो तृतीयस्तु त्रिविध कारणमात्रयिभागजन्य कारणाकारणविभागजन्यश्र्चेति तत्राट्योपया प्रथम कपाने कर्म तत' कपालद्वधिभाग सतो घटारम्भकसयोगनाशस्ततो घटनाशस्ततस्तेन कपालद्वविभागेन कपालस्याकाशा दिना विभागा जन्यते तत कपालाकाशादिसयोगनाश तत उत्तरदेशसयोगस्तत कर्म नाश इति नच प्राथमिकेन कपालकर्मणा कथ कपालाकाविभागा न जन्यते इति याध्यम एकस्य कर्मण प्रारम्भमसयोगपतिद्वन्द्वियिभागजनकस्यानारम्भकसयोगप्रतिद्धन्द्रि विभागजनकविराधात अन्यथा विसत्क्रमलजुमलादिमङ्गप्रसङ्गात तस्मादनारम्भका काशकपालसयोगप्रतिद्वन्द्रिविभागो न कपालकम जनयेत् तस्य घटारम्भसयोगप्रसिद्ध िियभागजनकत्वात नच कपालविभागेर घटनाशात पृषं कुत कपालाकाविभागा न जन्यत इति वाच्यम श्रारम्भसंयोगपतिद्वन्द्विधिभागवतोऽययनस्य मति दध्ये देशान्तर विभागामात फारणाकारणविभागजन्यविभागो यथा यत्र जस्तक्रियया इस्ततमधिमा गस्तेन शरोरतरुयिभागो जायते तत्र च हस्तक्रिया न कारण व्यधिकरणत्यात शरीरे तु तदा क्रिया नाम्ति प्रवर्णयक्रियाया यायदयपक्रियानियतत्वात अतस्तत्रकारणाकारणा विभागेन कार्यकार्यविभागे जन्यते इति अयमस्माद्विभज्यते इति प्रत्यक्षसिद्धोग्य विभाग गुण सयोगनायेन नान्यथासिद्ध इति सदेप ॥

·( 219 ) firstly action is produced in one of the two halves of a water-pot, thenco disjunction of the two halres of the vessel thence destruction of the conjunction originant of the water pot thence destruction of the water pot then by disjunction of the two halves of the water pot disjunction of the halves from the circumjacent ether &c. thence destruction of the conjanction of tho halves with ether Lc, thence conjunction with another place, thence destiuction of the action Nor 13 it to be urged in objection How is it that dis. junction of the halves of the water pot from the cther in which they were situated while component parts of the vessel is not produced by the primary action in the halves of the water pot? For one action productive of disjunction repugnant to the ongidative conjunction is contradictory to prorluction of disjunction repugnant to non originative conjunction (such as that of the halves of the vessel with the ethei circumjacent), since otherwise there would follow the possibility of the brerking of tho buds of a fullblown lotus. The action then in the halves of the vessel cannot produce disjunction repugnant to the pon originative conjunction of the halves of the water-pot and the cther inasmuch as such action produces disjunction repugnaut to the conjunction originatiro of the water-pot Nor can it be objected Theace is at thing disjunction of the halves of the vessel anl the cther 19 not produced by the more disjunction of the two balsey presiously to tho destruction of the water-pot? For disjuneti u from nother place is impossible in an existing substance in any portion possessed of disjunction repugnant to the originateso conjunction Disjunc tion produced by disjunction of cluses and non-causes 19 exemplifical whero ly action of the lioni disjunction of the buod from a trec 15 muanza! As Jy thw.nalistely signstund of tlu Burdufour the tree In tius disjunction the action of the han ly not the cause for there is a wifference of substratum But there is not at that time action in the bois, for the action of a compete whole 19 determined as the action of the sum of the coustitucut parts. lu ·(220) this ciso, therefore, there is prodnced by disjunction of cause and non cause a disjunction of effect and non-effect. This same quality, disjunction, is proved to exist by the presentativo coguition that one object is disjoined from another, and 18 pot thereforo otherwisc accounted for or unnecessarily assumed. V. संयोगविभागयोः संयोगविभागाभावो ऽणुत्वमहत्त्वाभ्यां व्याया- तः॥ ११ ॥ Aph. 11. The non-existence of conjunction and disjunctron. in conjunction and disjunction is explained by smallness and greatness Aph 12 Conjunction and disjunction are not possessed of conjunction and disjunction, ns smullness and greatness are not possessed. of smallne-s and greatness, for qualities have no qualities V. कर्मभिः कर्माणि गुणैर्गुणा अणुत्वमहत्त्वाभ्यामिति ॥ १२ ॥ Actions Care explained to be void] of actions and qualties by smullaess and greatuess • The aphorism Actions &c is repeated for clearness, or to and the memory Its reaning has been already expounded. (VII 115). युतसिद्धाभावात कार्यकारणयोः संयोगविभागी न विद्यते ॥१३॥ Inasmuch as there is non existence of unconucctedness, there exist not conjunction and chjunction in an effect and Aph 13 ats cause • A solution of the difficulty why there should not be con- 1 भयोगविभागा न संयोयिभागयन्तो यथाऽणुत्वमदत्त्वे नागुत्यमद्वन्धयती गुणाना निर्गुणत्यादित्यर्य ॥ ' कर्मभिरति मूत्र स्पष्टाधे स्मरणार्थ था पुनरुक्तम अस्यार्थ प्रागेयाभिक्ति । मनु अपयशायर्यायनो. कय न सयोर्गायभागाग्रित्याशवायामाहा युमिद्धिः पर स्परसम्यन्धशून्ययोरयस्यानं कार्यकारणयोरययवायर्यायनोन सयोगविभागा धर्तते युत सिधाभावात नधि घटाटाययग्री कपालायययवासम्बन्धः सन तिष्ठिति पन तया मयोगयिभागी सम्भाव्ययातामिति ॥ .

·(221) Junction and disjunction in constituent parts and constitutes Wholes, 18 stated Uncounectedness is the state of two objects void of mutual connection Conjunction and disjunction do not exist an & ciuse ard its effect that is it the constituent parts and the constitated hole inasmuch 18 there is non cris'euce of unconnectedness For 2 constituted whole a water pot and the lhe does not remun in ceistence out of connection with its constituent parts the two balses of the vessel &c, that conjunction and disjunction should be possible in the integrant parts and the integrate whole v गुणत्वात् ॥ १४ ॥ Apli 14 Inasmuch as it is a quality [1 word has not conjunction with the object which it denotes ] "A previously suppo ed vic v is here stated with the purpose of establishing that there exist, between a terin und its designites 1 connection of poner un obviation of the difficulty - How can there be a conjunction betnleen a verbul sign and its significate, for a word or sound being a quality cannot possess ang quality nor is it to bo Teplied that there exists not between them any conjunction for wero that the case there might result from such a verbal siga as water pot thie verbal apprehension of a piece of cloth there blog no speciality of connection The term denotatirelting a quality there can exist therein no coujunction with the olject denoted that is with the water pot, &c. V गुणो ऽपि विभाव्यते ॥ १५ ॥ Anle 25 A qualir veo is upled ननु शब्दार्थयो कथ सयोग सम्मति सदस्य गुणत्येन गुणयत्वासम्भपात नव नास्त्येव तयो सयोग इति वाच्य सम्बद्रत्याधिोपेण घटादिशब्दात पटादियाटियो धापत्तरित्यत' पदपदार्थये शक्तिसम्बन्धध्ययस्यापयिष्यन पूर्णपक्षणति । प्रतिपादकस्य शब्दस्य गुणत्यात तत्र प्रतिपादास्य घटादे मयोगो म सम्भवतीत्यर्थ ॥

·Aph 16 (222) . Moreover the otject is sometimes characterised as as a colour, taste, &a, and with this conjunction is not possible, no quality being allowed to exist in a quality Hence it is said that a quality also is an object-these words having to be supplied---, a quality, as colour &c may be the object of a word, but with this there can be no conjunction or connection Or the sease may be that a quality also is implied or denoted by a word, and that the word can bare no con. Junction or connection with the quality v निष्क्रियत्वात् ॥ १६ ॥ Inasmuch as there is no action in the term and the object denoted by at there exists do coujunction between them ) Similarly connection conjunction cannot exist in substan. ces such as ether denoted by such words as sly, for conjunction which is produced by action is impossible in the term designating and the object designated these being void of action V असति नास्तीति च प्रयोगात् ॥ १० ॥ Aph 17 Inasmuch also as the expression 28 rot is asod of the non existent Conjunction is impossible inasinuch as the object designated may not exist It is therefore said Inasmuch also as it is observed that the expression is not and in virtue of the particle also is to be understood will bem-is used of the non cxistence, of that which । किञ्च विषयोऽपि चिट्टपासादिलक्षणस्तेन सयोगो न सम्भवति गुणे गुणानही कारादित्याह । गुणापि विषय इतिशेष गुणापि रुपादि शब्दस्य विषयो नतु तेन सम सयोग सम्बन्ध इत्यर्थ यद्वा गुणोऽपि शब्देन विभाथ्यते प्रतिपाटाते तेन च शब्दस्य न सयोग सम्बन्ध इत्यर्थः॥ एप गानादिशब्दप्रतिपाटो पाकागादिदम्यापि संयोगस्य सम्बन्धता न सम्भयत प्रतिपाटयप्रतिपादकयो फर्मशून्यत्येन क्रियाजनकस्य मयोगस्यासम्भवादित्यर्थ । गाना दिशब्दस्य गगनादेश्च निष्किपत्वात् सयोगी न सम्भवतीत्यर्थ । प्रसिपाटास्यावर्तमानत्वादपि सयोगो न सम्भयतीत्या । असति अयिटयामाने नास्तीति चकारामयिष्यतीति च प्रयोगदर्शनात सथाचातीतघट इदानीं नास्ति परदिने घटो भविष्यतीत्यादिप्रयोगण अतीतानागतपटपोधिो भवति नच ताभ्या सदस्य सयोगादि सम्भवतीत्यर्थः। ।

·( 223 ) is not known to be Thus by reason of the expressions, The past water-pot does not now exist, Tomorrow the water-pot will exist, there results a cognition of a prst and a future water-pot, and there can be no conjuoction &c betreea them and words. V. शब्दार्थावसम्बन्धी ॥ १८ ॥ Aph 18 The word and its meaning are without connection If there be conjunction between the word and its meaning it follows that the word and its meaning are without connection U. संयोगिनो दण्डात समवापिनो विशेपाच ॥ १६ ॥ Aph 19 [The cognition) of that which possesses conjunction [results from knowledge of the conjunct as] from a staff , and [the cognition) of that which possesses co-inhesion [results] from the particular. . It is stated that there is no cognition conversant about conjunction and other counections between a word and its meanibg. From a staff-being conversazt about a staff-results a cognition (for these words are to be supplied) of that which possesses conjunctiou--of a nin possessing conjunction au the staff, and from the particular--being conversant about a particular constituent clement-~-results a cognition of that whicli possesses co-inherence-of a constitute whole There is, then, no cogurtion of the term waterpot as possessing a water-pot, or of a water-pot as possessing tho word water-pot, as there is a coguition, conversant about coopec- शब्दार्थया: संयोगश्चेवास्ति सदेतदायात शब्दायायसम्बन्धापित्यर्थः शब्दार्यपाः संयोगादिसंसायगादी प्रत्यापि नास्तीत्याधादबहाल दाहमयगाट संयोगिनः दगडसंघोगिनः पुरुषस्य विशेषादायधिशेषमयगाह्य समयापिनीयधिनः प्रतीतिर्भवतीसिपः सयाध यथा संपोगसम्यन्धायगाहो दण्डो पुरुप इति प्रत्ययः सम- यायमण्यन्धाधगाही करी फुजति प्रत्ययश्व स्थामिको माझानां तथा घटयान घट- शब्दः घटयदयान घटदत्यादिप्रत्ययो नास्तीति पटपार्यवान संगो नया समय: सम्यन्ध स्पर्षः। फरी मुज्जर इत्यादी सु स्यानुयोगिकसमयाप: संसर्गतपा भासते कपाल घटटिस्यादा समयाय एयेत्यादिकमनीयम् ।

·( 22 ) tion by conjunction of a man with a staff, and a cognition CODTCT sant about connection by co-inherence, of an elephant with a trunk, current among men Therefore there is no connection of conjunction or of co inhesion betw cen tho denotative term and the object denoted V सामयिका गन्दादर्थप्रत्यय ॥ २० ॥ Aph 20 The recognition of a meaning from a word is conventional ' It may be asked, If there be neither conjunction nor co inherence between 1 word and its meaning, by what connection does a term consey a determinate sense? To this the reply is furnished It is conventional Convention is the arbitrary dispensation of the Derty, that by such and such a word such and such a sense is o be understood Whatever word was arbitrarily assigned by the supreme Being to any mcaning conveys that meaning it is the ननु यदि न सपोगो नया समवाय' शब्दार्थयादि केन सम्बन्धन दो निय तमध प्रतिपादयतीत्यत आर । सायिक इति समय ईश्वरसङ्केत अस्माच्छदादयम थायोद्ध्य इत्याकार य शब्दोयास्मिवर्य भगयता सद्देशित स तमय प्रतिपादयति त याच शब्दार्थोरोग्यरेछन सम्बन्ध स एघ समयस्तदधीन इत्यर्थ यया नमुन्नदष्ट्रायस्य प्टा या काचिदोधि मा सोहि सर्पयिष दन्ति सच समय पचिवायदारापाते पया प्रयोजन घटमानयत्युक्ते प्रयोज्यस्य कम्युयोयायन्तमधमानयतीतिज्ञान तावदनु मिनोति तटावाल एयमस्य प्रतिज्ञानजन्या प्रश्त्तित्वात मत्पत्तियत तच्च ज्ञान मेतद्वाक्यजन्यमेतदनन्तरभाषित्वात एतज्ज्ञानविषयो ऽय कम्बुयोबायान या घटपटयाचा इत्यासापोद्वाद्वपक्रियया बालस्य घटपटादायर्थ व्युत्पत्ति क्यचिच्च साक्षादाप्तयाध्या देय यथाऽय कम्युयीयावानों घटपदयाच्च इति चिदुपमानात् यथा गोमदृयोगयय पथा मुद्गस्तथा मुद्गपी यथा मापस्तयामापपर्णात्यादि माधम्यापमानात निन्द्रा कारापि धायात् यथा धिक करभमतिलम्बोष्ट दीर्घग्रोव कठोरपण्टकाशिनमपसदं पशूनामिति निन्दायाश्ययवणानन्तर तापियामुपलभ्यायमसी करभ इति ध्युत्पत्ति क्यचित् प्रसिद्धपदसमानाधिकरण्यात यया प्रभिन्नामलादरे मन मधुकर पिनाति घामपणानन्तर भयत्ययमसो मधुकरपदयाच्य प्रभिन्न कमलादर मधुपानात्वात् यया या सकारतरी मधुर पिगमे रोतीति । तदेतदनुमान या शब्द सत्र या प्रसिद्ध पदसमा नाधिकरणयमामध्याह्मत्पादक उपमान यशेष सय या मधुपानक त्यस्य भमदिध्यातय न्तरसाधर्म्यस्योपनयात । समयश्च जातिमात्रेध्यक्तरापत एवोपस्थितइति तातातिका जाती ध्यक्तो चोभयक्ति किन्तु जात्यो जाता घ्यायो स्वरुपसतो प्रयोजिति प्रामा करा । समय निरय ध्यतयामिजातय पदार्या इति एद्धा । गवादिपदानामिर्ष गति गुणवादियाचरुपदानान्तु जातिध्यक्ती एवार्थ इति मयूर विपश्चितम ॥ - ·(223) will of God tlnt is the connection betneeu term and its significatron This coanechon 19 a convention, that is, it is dependent upon consention, as wintever plant the clineumon' touches with his teeth is an antidoto to poison This convention is sometimes deri ved from common mange, as for instance when any one gives the order Bring the water-pot, and a child standing by infers the cognition of another who receives the order and brings an object possessing n tubular nech, the child inferring that this activity of the bringer is produced by knowledge, 202smuch 29 at 19 an activity like its own activity, and that this knowledge is produced by the words of the person who gives the order, because it is brought into being subsequently to those words The child s knowledge of the meaning of water pot, piece of cloth, is by the process of insertion and elimination of words, in that the object of this hoon - ledge is an object possessing a tubular nech denoted by the word wator pot. At other times this conveution results from direct testi mony, as thrt thus tubular-necked olject is designated by the term water pot At other times it results from comparison or recognition of similarity, as through the judgment of sunılanty that ngyal is like a cow, mudgy parni (1 hind of bein) is libe mudgy mishia-parui (a legtiminous plant) 15 like a bean at other times at results from opprobrinus finguage as when after hearing, the camel with pendulous upper hp and long neck the enter of hard thops the silest of animals, 01 seeing such an object there ensues the vcolul howledge that it is a cimel at other times at results from collocation with terms of known import, as when after bearing tlıc proposition, 'lhe bee 1 sipping sweets in the cloven lotus blos som, it is inferieu that this must bo that which is denoted by the word bee xursmuch as this is the agent in the drinking of nectar in the cleft hollow of the lotus, or 18 in tlic compigu esample, The cuchoo sings sweetly in the mugo tiee I his is therefore, an inference or cren a mere sound producingetymological knowledge, through Llic force of collocation with words known import Or it is a kind -0 ·(226) of hnon ledge by compartson, through subsumption of similanty to other individual becs lc, yız agency in tlie drinking of pectar I he convention, according to the followers of Tutata las refercoce only to the universal, being applied to the individual only by a transference According to the Prabháharas the denotatue capacity is expressive of both the class and the individual, but is cogured Il relation to the aniversal, and by its essential form determiacs the cognition of the individun! The ancients teach that the convention is the verbal power, and that objects are linisersals which are the forms of the includuals This is the case with terms like cou &c, but the object of words expressive of qualities, actions lc., is both the universal aad the particular, as is detailcu in the Bagubha. U That connection between words and objects which produces verbal knowledge, is now pointed out The knourledge of the । इदानी शाब्दवाधापायिक पदपदार्ययो सम्बन्ध प्रदर्शन - दादर्थप्रत्यय सायिक समयरूपसम्बन्धप्रयोज्यस्तथाच पदपदार्थयो समयम्प सम्बन्ध एय शारद योनियामक समयश्च सङ्केत सच द्विविधो नित्य आधुनिश्च तत्र नित्यमत शाक्ति आधुनिसकेत परिभाषा सकतश्चास्माच्छदादयमथाबाय्यबत्याकारक अर्य शष्ट इममय बोधर्यात्वत्याकारको या तटुक्तम् । श्राजानिकश्चाधुनिक सर्कताद्विविध स्मत' । नित्य श्राज्ञानिस्तत्र या तिरिति गीयते । कादाचित्यस्त्याधुनिक शास्त्र कारादिभि कृत ॥ इति क्तिग्रहश्च व्ययवादिता भवति तदुक्तम शक्तिपो व्या करणापमानात कोपाप्तधाक्याम्यहारतश्च । सानिध्यात सिद्धपदस्य पद्धा वाक्यस्य शेषाद्विरतर्यन्ति इति । धातुप्रतिप्रत्ययादीना शक्तिपदा घ्याकरणाति यथा कर्मणि द्वितीया फर्तरि परस्मैपदम इत्यादानुशासनात फर्मत्यादी द्वितीयादे उपमा नाट गवादिसादृश्यहानात गधयत्यादिजात्यच्छिचे गवयादिपदाना शक्तिया कागत गुणे गुमादय पूमि गुणिलिङ्गास्तु तद्धति । शीतं गुण तवदा मुयोत शिशिराज्ञड । चूर्ण बाद समुतिजपिजला भशमाने । इत्यर्मदात येतादी शुमादिशब्दाना नियत कोकिन पिझपटनाच्य इत्यायाप्त वाक्यात को कलादी विकादिपदाना शक्ति AF प्रयोज्यप्रपोजमध्यप्रतारात् गोस्वादिविशिष्टे गयादिपदाना क्तिग्रह तयाधि यत्र प्रयोजकरदेन गामानयत्युत्तम तकृत्या प्रयोज्यपद्धन गौरानो प्रधार्य पार्यस्य वाला गवानयन गामानयति शब्दप्रज्यमधारपति ततश्च गा पधान अश्वमानये स्यावापाद्वापाभ्या गादिण्दाना सामाशिष्टगवादी शक्ति प्रति प्रमिद्धार्थकण्द सामानाधिकरणयान् नीरूप स्पर्शवान घायु सत्सत्यालकता कन्या ददान फूद ग्मत इत्यादी रूपशून्यापर्णयदादा याय्याटिशब्दस्य कन्यादात्राटी कुकुरादिगदस्य च शक्ति पर राय याश्योपादपि यया ययपदम्य काभतो म्लेच्छामा दीर्घ ध मिटाना घ्यवहारात महारादेकमात्रयक्त परिच्छेनुमशक्यत्यात नानार्थत्याय थान्याय्यत्वात ·(227) meaning of words is conventional, or determined by the connection of convention It Js, therefore, a connection of convcntion between the term and the object, that determines verbal knowledge Con. vention is arbitrary arrangement This is of tho krads, eternal and modern Eternal arbitrary arrangement is verbal power ; modern arbitrary symbolism is terminology The arbitrary symbolism akcs for its form, that such and such a sense is to be understood by such and such a word, or such and such a term shall convey such and such a signification It has therefore been snid. Arbitrary symbolism has been declared twofold, original and modern. The origioal is eternal, here is that which is called power, but the modern is occasional, imposed by scientific writers and others. The apprehension of power is from cornmon usage, &c It has, therefore, been said The ancients have declared the apprehension of power to bo from grammatical analysis, from hnowledge of comparison, from lexiocography, from testimony, and from usage, from contiguity to tern of huow import, from the context, and from explication The apprehension of the power of roots, crude forms, and affixes, results from grammatical ययमयश्चर्भवति इति श्रुती मधपदस्यार्थसन्देहे यसन्ते सर्वशस्यानां जायते पत्रणातनम् । मोदमानाश्च तिष्ठन्ति ययाः करिशशालिनः ॥ इति विध्याकासया प्रवर्तमानाहा. क्योपादीर्घमूक एन ययपदस्य शक्तियत्तः यथा धा स्वाराज्यकामाग्निष्टोमेन यजेत इत्यादिविधिोपीभूतेभ्यः । यत्र दुखेन सम्भिच न च यस्तमनन्तरम् । अभिलायेपनी. सञ्च तत् मुखं स्व.पदास्पदम् ॥ इत्यादिवाक्येभ्यः स्यादपदस्य विजातीयमुखादी शक्तिग्रहः । पचिद्विवाणापि यया पचति पाकं करोतीति तुल्याकनाक्यात त्यादी तिहादेः शक्तिपद इति । तत्र जातायेव क्तिन्तु व्यती व्यभिचारादानन्त्याचेति मी. मांसफाः तत्रापि प्राभाकरमते व्यक्ति यिना जातिभानस्यासम्भवात्तुल्यवित्तियट्यत्वादेय गामानयेत्यादी व्यक्तभानम् भट्टमते च सामानाधिकरपयसम्बन्धेन कर्मत्यादी गोत्वादेः प्रथममन्वयवोधः पश्चानु कर्मताया गोत्तित्यम्यानुमानं भवतीति । मयडनाचार्यमते व्यक्ताय भाषनं भवतीति । तदेतज्जातिक्तिमतं न समीचीनं गामानयेत्यादी ध्यक्तः शाब्दबोधविषयत्वस्यानुभवसिद्धस्य बिना शक्तिमनुपपत्तेः न च लक्षणया घ्यक्त. भानम् मुख्यप्रयोगस्यासत्ये लाक्षणिकप्रयोगस्यम्भवात् न च तुल्यानिटातयापि व्यक्त भीनं सम्भति कार्याभूतशाब्दयोर्धायषयतायाः कारणप्रयोज्यत्यस्यावश्यकत्वेन नियम. रूपस्य तुवित्तियत्यय तत्राप्रयोजकत्वादिति तस्माज्जात्यातिविशिष्टव्यक्ताव गयादिपदानां शिितिमतमेवादरणीयम् तदुक्त गीतमीये जात्यातिव्यक्तयस्तु पदार्थ: - इति ॥

·(228) annlysis, as the knowledge from such rules as, The second case is used of the olject, The transitive verb 18 of the agent, or that the accusative case cc is used of the object of the action &c From knowledge of comparson there results from knowledge of similarity to a con & the apprehension of tho power of the terms gagal &c in restriction to the classes gajal &c According to such lexicographical information as White and other terms connecting qualities, in the masculino denote the subject of the attribute, Cold is a quality, The words chill cool, and benumbed imply possession of that quality, and Powder is that which is tntumted, Routed and prnic strihen denote extreme confusion--accoril ng to such information there results apprehension of the power of the words white &c.in reference to the white, &c Apprehension of the power of the terms pika elc in reference to a cuchao &c., results from testimony such as A cuchoo is signified ly the word prha From the practical relation of one who gives and one who receives an order, results apprehea. sion of the power of the terms cow &c in referenco to objects possessing the essential characters of a con, &c For sostance when an adult giving an order says Bring the con, and another adult receiving the order brings the cow, 2 child standing by observing this, reflects that the bringing of a Com 19 implied by the words Bring the cow, and afterwards by substitution of one void and elimination of the other in the phmse, Tre up the cow, Bring the horse ho apprehends the power of the terms cow &c in reference to cows characterised by a dewlap &c. From collocation with words of lnonn import in such propositions ag Air 18 colour Jess and tactilo le who gives a girl in marriage with due ccremony and fittingly adorned is called Luhuda, there results approliension of the power of the terms air &c. m referenco to objects colourless tangible &c, and of the terms kukuda &c in relation to those who give girls in marge &c Similarly also apprchcnsion of verlal power results from the coutext of words 'I has succ ·(229) the term buley is employed in the common usage of barbarians to denoto prnic seed and in tlint of civilized men to denoto the long wned cere il if a doubt arise, in regard to the word barley 13 euch sacred texts as Claru (1 kind of oblitron) is made of barley, it licing impossible to restrict it to one meining and illogical to understand it cquivocally, apprehension that the power of the term barley is to denote the long awned cereal only, arises from the sequel of the tho sentence which supplies the full sonso of the injunction, viz In spring the leaves of all kinds of grain wither away, and the pleasant bearded laarley still remains Or for example apprehension of the power of the terms elysium &c to designate a particular kind of bliss results from such words as That oliss which 18 not interrupted by pain wich is not forthwith destroyed and which is obtained by desire is the object of the term elysium according to the sense of the context Let him thrt desires the lordship of heaven sacrifice an agar shtom? Apprehension of the power of terms sometimes also results from explication, as that of the personal terminations of tle verb to designate action, as from He performs culin ıry operations as a proposition identical with He cooks According to the Mamzn. sakas verbal power conveys the universal only and not the indivi dual for did it apply to the individual it would be cither unduly restucted or infinite in extension According to the doctrine of the Prábukkaras on this point in such sentences as Bring the cow there is a knowledge of the individual a knowledge of the uni versal apart from the particular being impossible the act and object of cognition being equal According to the doctrine of Bbatta there is first a knowledge of construction of the cow &c as the object of the verb by merns of the connection of verbal collocation and afterwards an inference that it is the cow that is the olject of the verb According to the doctrine of Mandanach nya the individual 19 designated by implication This doctrine of these authorities that scrlnl porter designatos the universal 19 not ·(230) correct, for unless in such instances as Bring the cow, the power had reference to the individual, the fact that the individual is the object of verbal knon ledge could not be established as it 18 by experience. Nor does the knowledge of the indıvidual anse from implication, for if the word be not used in its denotatiro function to use it in its implicative function is impossible Nor 18 a knowledge of the individual possible by equality of the act and the object of knowledge, for while the being an object of verbal knowledge which is an effect, must have a cause the equahty of the act and object of cognition which is a necessary condition cannot be the cause We must therefore acquiesce in the doctrine that the power of the terms cow &c ts. denotatue of an individual characterised by the form of the universal It has therefore been laid down in the aphorism of Grutama timt particulars characterised by the form of the universal, are the Object of the term V Priority and poa एकदिक्काभ्यामेककालाभ्या सविसप्टविप्रसष्टाभ्यां teriority परमपरञ्च ॥ १ ॥ Aph 21 The prior and posterior [are produced] by two objects occupying the same space and time and near and remoto 1 The term prior and posternor 1s used in an abstract sense The words are produced are to be supplied, also the prior Add । परमपरन्चेति भावप्रधानो निर्देश उत्पट्यत इति शेप यता परमपरञ्चति ध्यवहार इति शेप' तिरध्याहार्यम एका दिग पयोस्तायेटिको ताभ्यामेदिककाम्या पिण्डाभ्यामित्यर्थ तुल्यदेशावयेफदिक्की भवत नतु ताभ्या परल्यापरत्वे उत्पटोते प्यत्र यिते घेत्यत उक्त विरुष्टविप्रकृष्टाभ्यामिति समिकर्ष सयुक्तमयोगाल्पत्यम् विपक 'पस्तद्भूयस्त्यम तद्वदभ्यामित्यर्थ एतेन समयायिकारणमुक्तम दिकपिण्डसयोगस्त्यसम बायकारणम सयाति प्रामुखस्य पुरुषस्यप्राच्यस्थितयो पिगडपारेकस्मिन् मयुक्तसयो गभूषस्त्यमपरस्मिन मयुक्तप्तयोगाल्पतरत्वञ्चापेक्ष्य पात्यमयरत्वञ्चीतपटाते अप्तमयाधि कारणमुक्तम सविसष्टविप्ररुष्टाभ्यामिति विपयेण विपिण प्रत्ययमुपलक्षपति तथाचा पेहायुदै निमित्तझारपात्यमुक्तम् एकदिवस्थितयोरेषपरत्यापरत्वे उत्योते पति न मर्य प्रात्यत्ति एकस्येव दटुरपेदाधुद्धि समुत्पात पति न सर्वोत्यत्ति अपेक्षायुद्भिनियमान सदोयति कारणशतमत्यनयो प्रत्यक्षसिद्धत्याच परस्परायपत्यम अन्ययाय नात्पये ·(24) posterior may be an elliptical expression for the convention of the prior and posterior, the particle ito bring to be supplied By tuo olijects occupying the same space, that,18 of such there is the simo sprce, and occupying the same time, that is, synchronous -by these priority and posteriority and produced, or are cognised and namech It is therefore stated that they are produced by two objects nenr and remote, that is possessed of contiguity or paucity of conjunctions with the conjunct, and of remoteness, that is of plurality of conjunctions with the conjunct. Hereby the Co-inherent cruse is stated The pon-coinberent cause is the con- यातां नवा प्रतीयेयातां परस्परायेदायर्या दि द्वयोरनुत्यत्तिरप्रतीतिश्व स्यात् प्रतीयते च पर वायरल्वे प्रतीसिश्च तयानाात्तमन्तरेणति एककालाभ्यामिति फालिझयरत्यावर अभिप्रेत्य तककालाभ्यामिति एको यर्तमानः कालो ययोर्युवमधिपियडयोः ताकझाला নামকলামিষ্ঠ মান্নাননেনিমহিমানিজন্ম খ্রিঃ बहुतातपनरिम्यन्दान्तरितजन्मत्वम् अत्रापि विपण वियिी बुद्धिमुपलक्षात तेन युवस्यविरपिण्डा समवायिफारणे कापिण्डसयोगश्चाममवायिकारणम अल्प तरतानपरिस्पन्दानारितजन्मत्वर्वाद्धरपरत्वे धतुतरतपनरिन्दान्तरितजन्मस्वबुद्धिः परत्वे निमिनकारणम् एतेस परत्वापरत्वे अनियर्सददेशयोर्राय पिण्डियोसपटोते तत्र देशिकपरत्यापरत्वयोः सप्तधा विनाशः उत्पादस्तु युगप्रदेव द्वयोरन्यथाऽन्यो न्यायय: स्यात् अपेक्षाबुद्धिनाशात संयोगस्यासमवायिकारणस्य नाशात द्रव्यस्य च समयायिकारणस्य नाशात् निमिनासमवायिकारणयोनीशान निमित्तसमधायिकारण- योनाशात् निमित्तनाशासमवायिकारणनाशसमवाधिकारणनाभ्य' । तत्रापेक्षाबुद्धि नागात् तावत् परत्योत्पत्तिः परत्वसामान्यज्ञानं ततोऽपेसाबुद्धिविनाशस्ल द्विनाशात परत्वविशिष्टद्रव्यजानकाले परत्वनाशः द्वित्यनाशरदेव सर्वमहनीयम् । असमायि कारणनाशादपि तदयथा पदेवापेक्षाबुद्धिस्तदेव परत्वाधार पिण्डे कर्म ततो पदेय परत्वे त्पतिस्तदेव दिपिराविभागस्ततो यदा परत्वसामान्यज्ञानं तदा दिपिण्ड सयोगनाश ततः सामान्यज्ञानादपेक्षाबुद्धिनाशस्तदेय दिपिण्डभयोगनाशात पर स्वापरत्वयोनीश. तत्र चापेक्षायुटिनाशस्य परत्वनाशसमकालत्याच तवायफत्वम मन्व समयाधिकारणनाशादपि गुणनाचे प्रात्ममन संयोगनागादपि सस्कारदृष्टादीनां विनाशे बाहु व्याकुन स्यादिति चेच विप्ररुष्टलेन परत्वस्य व्यापनात परत्याधारस्यान्यत्र गमने विप्रपाभावात् परत्वनित्तिरायणको नच तदा नाशकान्तरमस्तीत्यन्यथानुपपत्या सयोगनाश एष नाशकः कल्प्यते सस्कारादृष्टादेः कार्यस्य मतिमुसार्देश्विरेणापि दर्श नाव तबाशकल्यना उपलक्षणञ्चतत् अयर्टष्टुश्च सोशसागनाथाय घरवापरत्ये यिनाशयतः युक्तस्तुल्यत्यात ममयिकारणनाशापि क्वचित परत्वनाशः तयाहि यदा पिण्डायय समुत्पनेन कर्मणाऽयगन्तराहिभागस्तदेवापेक्षाबुद्धिा विभागात पिण्डारम्भा कसयोगनाश' परत्वसामान्यज्ञानं द्रव्यनाशात परत्वनाशोऽपेक्षाधुद्धिनागश्च मामान्यज्ञा पात तथाच योगपट्याचापेक्षाबुमिनागात परत्वनागइतिश्यचिद्रय्यनाशापेनायुट्रिक भाभ्या पात्यनाश तथा पिण्डायग्ने कर्मापेक्षायुस्त्यादस्ततोऽवपनान्तरविभाग: प.

·(232) Junction of the object with space for example, there are pro duced in a man standog with his face to the enst prionty and posteriority in relation to the plurality of conjunct conjunctions in one of to Lodies situated in the east, and to pancity of conjunct conjunctions in another lhe non coglierent cause las thus been stated. In the wonls near and remote, there is loy the object an indication of the subjective cognition. It is nccordingly stated that the efficient cause is the coguition of relatırıts Priorits and posterionty are produced onis betrecn oljects stunted in the same space, they do not tberefore re esers here The relatne couception belongs to only one obserrer, therefore they do not oppear erergwlere, for as determined by relative conception ti ay arc uot even whicre produced It beiug cunced in prxrreption that they are proluced in consequence of the ponci of their causea, they are not reciprocally depen tent otherwise they *«/ 1 nrollo produced or would not appear for thicie couli le no gec-19 or cogurtion of tno oljects excl supgaming the other as a pre-requisito whereas prionts and pasteriority do pixar in the without their froduction woull lo upo wł i llo wonlely too objects occup's to the same time linse to furone to 110111s and posturants in timc. Il y nic nidy 101 poste nos ti le por lused Luy two oljects one young an i the other oli in vluchth 10 texts TRAR NA UTAXAUNATATHATTA MAI Zwangiariz ni wasa Orar ufatavera TIRTHAT DIPAT HINDI 071 201707 faum za farniITETICITATERTIB TUTTHòtnarafafamefunina PT Nil 2019fzxionZBOITATTURIARTEI FI ZD9914 furthemannet utruxiu AHTarvegien pfa ofan AirATI ogfea CP11T" ASYI ETAITAFETETA HIA101T-fautist wtargfagfznfopninarji na MP11 7197 FAGURADOR famart pat ari3130719HINORITÉir gnaą nani PORTRAITETTAIN: Tzstarsta TI! ZARIADENIT fugeriamarinai gaunat OTRIFIUTAR UNTER HIT FIHFRUIT Motorronexiuyuan arit Rim fratrisfurtama afextintin UT ATTITATI AI AITOETtuttarztergo Hr1a ( 11RT ve giretur * ·(233) topce at the same time Their contiguity is the being born at an a teival of fewer revolutions of the sun, their remoteness is the boing born at an inter al of more resolutions of the sun Thero 13 in this case niso udicated by the object a suiyactise intellection llie tivo objects young and old are therefore, the coilercnt crusc The conjunction between time and these objects is the nop coin herent cause The conception of the being born at an interval ol fener revolutions of the sun is the efficient carree of priorits, and the couception of the belog born at an interval of more it solutions of the sun is the efficient cause of posteriority This priority and thus posteriority arise also in objects of determunte position) 122 spice Of these there is a seven fold destruction of pronty and posteriority in space but the production of the two is simultancons, else there would be 1 regress to infinity Their destruction Icsults from destruction of the relatie, conceptrou froin destruction of the non comulierent cause of the conjunction, from destriction of the substance which is the oplicrent cause from destructron of the efficient, and you coinlercat causes, from destruction of the efficieut nnd co inlicient causes and from the destructions of the officiunt non comhcient and co-uherunt causes. Froin sic struction of the relative conception thms --the destruction of the cognition of relativity is from the production of posteriority that 19 from the generi Inowledge of posteriority froin the do-truction of the relative conception there results destructm if the po turinty in cognizing 1 substance qualified by postunious an the whole process rury be inferred according to the analogy of the destruction of duality From stestruction of thio non-comburent 61u5C as lien first thicre 19 ncgotion of relativity, thieu action in the olject which is the sul stritum of posteriority, thence disjunction of the olject ind space whico posturiosity 19 produced, thenc destruction of thic conjunction et sech space and tim olject, thence in consequence of if o simple mgmtion ulestruction of the coge mitivu of relativity, thieu froin the destruction of the conjuuction of ·( 274 ) ille olject with sprce, destruction of the prionty and poaterionly In this instance the conception of relatısity, thougli synchronous with the destruction of postenonty, is not destructive of it. If it be urged that thero 19 much confusion involved in the sapposition of the destruction of reproduction, necessity &c consequent on 'destruction of the conjunction of the soul and the internal organ in the destruction of qualities resulting from the de truction of the non-conherent cause we reply that it 19 not bo, for innsinuch as posteriority 19 persaded by remoteness there must needs be a cessation of posteriority consequent on non existence of renoteness on the removal of the substratum of posteriority Nor 15 therc, at that time another agent of destruction, for it is the dem struction of conjunction which is concewed as the agent of destruc tion such destruction being otherwise impossible Inusmuch as we observe long afterwards memory pleasure &c the effect of reproduction necessity &c we cannot suppose these to be destroy ed This also implies the percipient as a limit ind posteriority and priority are destroyed by the destruction of the conjunction le tween the percipient and space this being equally efficient Destruction of posteriority sometimes also results from destruction of the co inherent cause as for instance when by action produced 10 4 portion of a body there is produced disjunction from another portion ti en a conception of relativity from this disjunction resalts destruction of the conjunction originative of the body w production of posteriority, in the sticcce lmg moment from de struction of the conjunction there results destructın of the substance and the universal conception of posteriority, from the cicstruction of the substance there resulte destruction of posteriority and destruction of the cognition of relativity results froin tho sim ple cognition Destruction of posterionty therefore does not re sult from destruction of the cognition of relativity for they are simultaneous Destruction of posterionty 13 sometimes Ly destruc tion of tlic substance and of the cognition of tulativity, as for 10 ·1 (235) stance when there arises in the portion of a body a relative cagnition of action , thence disjunction from other constituent parts and production of posteriority, thence destruction of the originative coajuaction and a simple cognition , thence destruction of the substance and of the relative cognition, thence destruction of posteriority Sometimes destruction of posteriority is by destruction of tho substance and of conjunction, as when there arises disjunction of the constituent parts of a substance; then production of action in the body and of a relativo cognition, next the production of destruction of the conjunction of the parts, of disjunction between the body and spice, and of posteriority, thence destruction of the substance, destruction of the conjunction of the body, a universal cognition of posteriority, thence destruction of posteriority by destruction of the cognition of the body and spaco and destruction of the substance, according to the rule that a simple cognition destroys a relativo cognition Destruction of posteriority 18 some. times by destruction of conjunction and of the relative cognition, as when there successively ensue pioduction of posteriority and action in the body, a simple cognition and disjunction destruction of the relative cognition and of the conjunction of the body with space, and thence destruction of posteriority Destruction of pos. teriority at other times results from destruction of the co inherent, non-coinherent, and efficieut causes, as when there simultaneously arise production of posteronty, disjunction of the parts of the body, and action in the body, next a ubiversal cognition of posteriolity, destruction of the conjunction of constituent parts, and disjunction of the body from space, next from simultaneously produced destruction of the relative cognition of the substance, and of the conjunction of the body with space, there results destruction of priority or posteriority w sprce Of priority and posteriority in time there is no destruction dependent upon destruction of the non-counherent cause nor is there destruction of contiguity and remotegess in temporal priority and posterionty, as there is destruc- .

·(236) tion of contiguity and icmotences 10 prority and postenority in space, where there is destrnction of the conjunction of the body with spacc The three cases therefore of destruction of temporal priority aud posteriority, from destruction of the co inherent cause, from destruction of the relativc cognition and by both conjointly, aro to bo inferred according to the analogy of the preceding V | The notion and expression of prior and postenor is produced by two bodies occupying the same space, that is, having the same sprce as their site and contiguous or remote that is objects of a एका दिक श्राधारतया धयोस्तायेटिककी मूती ताभ्या मताभ्या मविरुष्टवि प्रशष्टाभ्या धातरमर्यसयोगायत्याल्पतरमृर्यसयोगायत्यजानविषयाभ्या परमपरश्चति ध्ययहारो जायते इत्यर्थ । तथाच देगिपरत्य प्रति यातरमूर्यमयोगाययत्यजान निमि सकारण तदाश्रये मृर्ते विक्रमयोगोऽसमयापिझारण तादृशज्ञानयिपयो मूर्त ममयायिका रणाम देशिकापरत्यस्याल्पतरमूर्यसयोगाश्रपत्यज्ञान निमित्तकारण तद्विषयो मूर्त समया पिकारण तादृशस्त दिसयागसमयायिकारयामिति भनति हि पाटलिपुत्रस्यस्य का शोमपेक्ष्य प्रयाग पर प्रयागमपेक्ष्य काश्यपरेतिथ्य यहार तद्विषय परत्व प्रयागे उत्पद्यते सत्र बहुतरमूर्यसयोगायत्येन तस्य जातत्वात । काश्याञ्चापरत्य जायते अल्पतरमूर्यसे योगायत्येन तस्या ज्ञातत्वात एककालाभ्यामिति एक काल सयोगितया ययो पिपडयो स्वाभ्यामेककालाभ्यापियहाभ्या मविरुष्टघिप्ररुष्टाभ्याम् । अल्पतरतपनारम्पन्दयालुतरत पनपरिस्यन्दाथयतया ज्ञाताम्या परमपरञ्चेति व्यवहारो भवति भवति हि युवानमपस्य स्य विर परावरमपत्य युवापर इत्यादिको व्यवहारस्तद्विपपत्य पात्वस्य समयायिकारण जर तत्र महाकालस्य सयोगाऽममयायिकारणम् । बहुतरमूर्यक्रियाययत्वज्ञान निमित कारणम् श्रपरत्यस्य ध युवा समवायिवारणम युयशरीरमहाकालयो सयोगोऽमम्याधिकार सम स्थविरात्रिततपनस्पन्दापनयाल्पतरतपनस्यन्दायपत्वेन यूनो ज्ञान निमित्तसारणम यटापि शरीराणा घाल्योधनवाक्यभेदेन भिचल्यात युयस्यविरगतसपनपरिस्पन्दाना घेपरीत्यमपि सम्भति तथापि यदुतरतपनरिस्पन्दसमानाधिकरणवेजात्य सत्त्वज्ञानमय स्थघिरे कालिकपरत्यस्य कारणम अल्पतरतपनस्पन्दसमानाधिकरणजात्यजानञ्च न्य पात्वस्य कारणमिति नच घटाटापेक्षया परमाणाप यचुतरमृर्यक्रियासमानाधिकरणए थिवीत्यादिजातिमत्वज्ञानात परत्व कथ याध्य बहुतरमूर्यक्रियाममाना धिकरणककालीनद्वपातजातिमत्त्यस्य विधक्षितत्वात तादृशजातिञ्च चैत्रत्यादि यक्रियापि तत्कालात्तरकालोनान्यत्येन विशेषणोया नातोयोतिवर्पजीयिस्थायरचेत्रापे क्षयो शतवर्पजीरिपुत्रमे परत्योति अथवा मूर्यपरिस्पन्दपूर्वोत्यचत्त्व दिनकर्ष तदन न्तरोत्पनत्य सन्निकर्ष युधर्चत्रात्यत्यधिकरण ये मूर्यस्यन्दस्तत्वात्यपत्य स्थविरम प्रादी धर्तते इति स्थघिरे पायम स्थग्निरमंत्राट्युत्पधिकरणमर्यस्यन्दानन्तरोत्पनत्य युवत्रादायस्ताति तत्रापरत्व जायते श्रचेतने कालिपरवापरत्वध्यवहाराभाये प्रा पित्ये सतीति विशेषण देयम तत्तचरीरमादायातिप्रसङ्गस्तु जातिविशनिवेशन चार गीय पति सक्षेप । द्विधिधयो परत्यापरत्ययोनागकोऽपक्षाबुद्धिनाय इति मुक्ताधली फार उपस्कारे तु त्रियिधकारणनाशस्येव परत्यापरत्वनाशकत्वमुक्तमिति । - ·( 237 ) cognition of inherence in a substratum of more or less conjunction- Math the sun The eficient cause, therefore, of posteriority 10 space is the cognition of the substmtum of more numerous con- Junctions with the sun, the non coinherent cause is conjunction of space in the body which is the substratum of this quality of posteriority, and the co inherent cause is tho matter which is the ob- Ject of such cognition The efficient cause of priority in space 18 the cognition of a substratum of fewer conjunctions of the sun, its co inheicot causo is the body which is the olject of such a cognition, the non coinherent cause 13 conjunction of space in such matter For there is such a practical assurance as that to one living at Patalıputra, Kásı 18 Derrer than Pmynge, and Prayagn further than Kaſı The object of this cognition, posteriority, arises in reference to Prayagy, because Prazágn 15 there cognised as the site of more numerous conjunctions with the and the priority in reference to huśt arises from its being known that Kast is the site of less numerous conjunctions with the sun The notion and expression of prior and posterior is produced by two bodies occupying the sime time, that is by two bodies which bave one time to conjoin thein contiquons and remote, that 15 cognised as substrta of more or less numcrous revolutions of I'or there arise such cognitions and expres vous as that an old man is posterior in relation to a young man and n young min prior in relation to an old min The old man is the co inherent cuse of the posteriority wluch is the object of this cogni. the non-comuherent cause is conjunction with greater trno the clicant crusc is the condition of the substratum of more numcroiis resolutions of the sun The young man is the co in. hercnt crise of pronty, the non-cornherent cusc 19 the conjunction of the boils of the young man with a great time the efficient causo is the cogmtion of the young man 23 the substratuin of less numerous resolutions of the siia than thoso iphorcnt in the old man. Although bodies differ aeronling to childlool, south, and sun, the sun tron, ·(236) tion of contiguity and remoteness in prority and posteronity in space, wliere there 19 destruction of the conjunction of the body with space Iha three cases therefore of destruction of temporal pronty aud posteriority, from destruction of the co inherent cause, from destruction of the relative cognition and by both conjointly, are to be inferred according to the analogy of the preceding V The notion and expression of prior and posterior is produced by two bodies occupying the same space that is, having the same space as their site and contiguous or remote, that is objects of a ' एका दिक आधारतया ययास्तायेगदिस्को मूतो ताभ्या मृताभ्या सविसष्टय प्ररुष्टाभ्या पटुतरसूर्यसयोगाययत्याल्पतरमृर्यसयोगाययत्यज्ञाननिषषाभ्या परमपरश्चति ध्यपहारो जायते इत्यर्थ । तथाच दैशिकपरत्य प्रति बहुतरमृर्यसयोगाथयत्यज्ञान निमि सकारण तदायये मृत दिकसयोगोऽसमयायिकारण तादृशज्ञानमिपयो मूर्त समधायिका रणाम देशिकापरत्यस्याल्पतरसूर्यसपोगाश्रयत्यज्ञान निमित्तकारण तद्विषयो मर्त समया यिकारण तादृशमूर्ते दिकसयोगोऽसमयायिकारणमिति भाति हि पालिपुत्रस्यस्य का भीमपेक्ष्य प्रयाग पर प्रयागमपेक्ष्य काश्यपर्रतिव्यवहार द्विपय परत्य प्रयागे उत्याते तत्र यहुतरमूर्यसयोगाश्रयत्वेन तस्य ज्ञातत्यात । काभ्याश्चापरत्य ज्ञायते अल्पतरमूर्यसे योगापयत्ययेन तस्या ज्ञातत्वात एककालाभ्यामिति एक काल सयोगितया यो पियडयो स्ताभ्यामेककालाभ्या पिण्डाभ्या सनियिप्रकप्टाभ्याम।अल्पतरतपनारस्पन्दयदुतरत पनपरिस्पन्दाथयतया ज्ञातभ्या परमपरञ्चति व्यवहारो भवति भयति हि पुधानमपेक्ष्य स्थ दिर पर स्यविरमपेत्य युवापर इत्यादिको व्यवहारस्सद्विपयत्व परत्वस्य समवाधिकारण ायर तत्र महाकालस्य सयोगासमवापिकारणम । वहुतरमूर्यक्रियाश्रयत्वज्ञान निमित्त फारणम अपरत्वस्य च युया समयाविधारणम युध शरीरमहाकालयो सयोगोऽसमयायिकार णम स्यविधिततपनस्पन्दापढयाऽल्पतरतपनस्पन्दाययत्येन यूनो ज्ञान निमित्तारणम यापि शरीराणा घाल्ययायनघाक्यभेटेन भिवत्यात युधस्थविरगतसपनपरिस्पन्दाना घेपरीत्यमपि सम्भवति तथापि पातररुपनपरिस्पन्दसमानाधिकरणर्यजात्ययत्यज्ञानमेव स्थावरे कानिकपरत्यस्य कारणम अल्पतरतपनस्पन्टसमानाधिकरणवेजात्यज्ञानश्च न्य परत्वस्य कारणमिति नच घटाट्यपेक्षया परमाणोरपि यातरमृक्रियाममानाधिकरणप थियोत्यादिजातिमत्त्वज्ञानात परत्य कथ नोत्पटाते ति याय यातरमूर्यक्रियासमाना धिकरणककालीनद्वपातजातिमत्त्वस्य घिठितत्यात सादृशजातिश्च त्रस्यादि मू क्रियापि ततकालात्तरफालीतान्यत्येन विशेषणीया नासोयातिधर्पजीविस्थाविरक्षेत्रापे क्षयो तथपंजाजियुधमैत्रे परत्योत्पत्ति श्रथया मर्परिस्पन्टपूधात्पनत्व विकर्म सदन न्तरोत्पनत्व सचिर्प पुवर्चत्रात्यधिकरण में सूर्यस्पन्दस्ततात्पनत्य स्थायरमे प्रादी धर्तते पति स्यधिरे परत्यम् स्थविरमंत्राट्युत्पधिकरणमूर्यस्यन्दानन्तरीत्पमस्त्य युवचेत्रादायस्तोति तत्रापरत्य जायते चेतने कालिकपरत्वापास्यव्यवहाराभाय तु प्रा पित्ये सतीति विशेषण देयम् तत्तरीरमादायातिप्रसनम्तु जातिविशेनयेशेन धार णीय पति सक्षेप विविधयों परत्यायरत्ययोनाशको पक्षायुटिनाश इति मुक्तावली फार उपस्कारे तु विधिधकारनामस्येव परत्यापरस्यनायकत्यमुक्तमिति ।

·(237) cognition of inherence in 7 substratum of more or less conjunction. with the sun The efficient cruse therefore of posteriority 10 space is the cognition of the substratum of more numerous conjunctions with the sun, the non coinherent cause is conjunction of space in the body which is the substratum of this quality of post eriority, and the co inherent couse is the matter wlich is the ob- Ject of such cogation The efficient cause of priority in space is the cognition of a substratum of fewer conjunctions of the sun, its co inherent cruse is the body which is the object of such cognition, the non coinherent cause 18 conjunction of space in such matter For there is such a practical assurance as that to one living at Patalıputra Kakt is nearer than Pryága and Prayag? further than h23 The object of this cognition, posteriority arises in reference to Prayaga becruse Priyaga is there cognised is the site of more numerous conjunctions with the sun , and the priority in reference to Kaśı arises from its being known thnt Kást is the site of less numerous conjunctions with the The notion and expression of prior ant posterior is produced by two bodies occupying the some time that is by two bodies sluch bave one time to conjoin them contiguous and remote that 18 cognised as substrate of more or less numerous revolutions of For there aiise such cognitions and expressions as that an old man is posterior in relation to a young man and a young man prior in relation to an old man The old man is the co in herent cause of the posteriority which is thç object of this cogni tion, the non-coinherent cause is conjunction with a grenter time, the efficient cause is the cognition of the substratum of more numerous revolutions of the sun The young man is the co in. herent cruuse of prouty, the con cont erent cause 19 the conjunctron of the body of the yonng mau with a great time the efficient cause is the cogation of the young man as the substratuin of less pumerous resolutions of the sun than thoso inherent in the old man. Although bodies differ according to clul thood, youth and SUD the sun ·(238) old age and there is consequently possible therein the contrariety of the revolutions of the sun existent in the old man and the young, yet it is the cognition of heterogeneity in the common substratum of more pumerous conjunctions with the sun that is the cause of temporal posterionty in the old man, and the cognition of beterogeneity in the substratum of less numerous conjunc tions with the sun that is the cause of priority in the youth canvot therefore be asked in objection. why posteriority is not produced in an atom us compared with a water pot &c musmuch as there is cognised in the atom the possession of the universal nature terrestruality &c the common substratum of more numer Ous movernents of the sun For by this is meant possession of a universal nature non-existent in two contemporaneous common sub strata of more numerous movements of the sun Such a universal nature is the being Chaitra &c The solar motion is also to be characterised as other than that which is subsequent to tlint time Hence it is tuat there is not produced posteriority in Dlatra as 1 Fouth a hun lred years old as compared with Chutra pa old man of eighty Or remoteness may be defined production prior to revolutions of the sun, and contiguity as production subsc Production prior to the revolution of the sun which was the substratum of the production ( 6 year of tho buth) of Chaitra the young man sc exists in the old man Maitra &c. and therefore there is priority in the senior Pro duction subsequent to the revolution of the sun nluch was the substratum of the production of Martra the senior existe in Chartra "the jumor &c, and posteriority is therefore produced in him Inasmuch as thero 18 in the unsenticnt non existence of the cognitrou of priority and posteriority in time we must add to the de finition the coodition of there beicg seatiency Undue width in tio defimtion when we consider such and such a part cular body 18 to be presented by the addition of a certain untersality It ts to be obsence that the author of the Aluktávalı states that tlie de. quent thereto ·(289) struction of the cognition of relativity is destructive of priority and posteriority in both their forms that is of both local and tem poral priority and posteriority hole in the Upaskara it is lazd dovu that it is the destruction of their three-fold causes that is destructive of priority and posteriontz Y कारणपरत्वात कारणापरत्वाच्च ॥ २२ ॥ Aplı 22 [Prouty and posteriority result) from posteriority of the cause and from priority of the cause Tume is the cause of priority and postenority There is here stated by indication conjunction with titae as the pon coldherent cause of posteriority and conjunction with time as the noncoulerent cause of priority in relation to the prionty and posteriori ty of the time Otherwise there would be no Connection betwcen tie words of the aphorism , for priority and posterionty could not be produced merely by priority and posteriority The terms prionty and posteriority have therefore by implication the meaning of U conjunction with time productive thercor परत्वापात्वयो, परत्वापरत्वाभावो ऽवमहत्त्वाभ्या UT- रख्यात ॥२३॥ Apłt 23 Tle non ceistence of priority nad posteriority in priority and posteriouty, is explained by minuteness and great- ACSS Apb 24 कर्मभि कर्माणि ॥ २४ ॥ Actions Care vord) of actions गुणैर्गुणा ॥ २५ ॥ Aph 2. Qualities (are void) of qualities arrera TMR oral aangaarifafructe योगोऽपरत्यासमवाधिकारणकालसयोगश्च लक्षणयोक्त अन्यथानन्ययापत्ते नदिपरल्या परत्याभ्यामेव परत्वापरत्व उत्पात तस्मात परत्यापरत्यपदपेगस्तदुत्पादकमालसयागा थर लक्षणया॥

·(238) old age, and there is consequently possible therein the contrariety of the revolutions of the sun cxistent in the old man and the young, yet it is the cognition of heterogeneity in the common substratum of more unmorous conjunctions with the sun, that us the crtuse of temporal posteriority in thic old man, and the cognition of heterogeneity in the substratuin of less numerous conjunc. tions with the sun, that is the cause of priority in the youth It cunnot, therefore, be asked in objection, why posteriority is not produced in an atom, as compared syıth a water pot &c, inasmuch as there is cognised in the atom the possession of the uniçersal Dature terrestrility &c, the common substratum of more pumer ous movements of the sun For by this is meint poss09>200 of a universal nature non-existent in tuo contemporaneous common sub strata of more numerous movements of thie sun Such a universal nature 19 tbe being Chartra, &c, The solar motion is also to be characterised as other than that which is subsequent to tbat tunc Ilence it is that there is not produced posteriority in blartra as a youth a hundred years old as compared with Chutra an old man of eglity Or remoteness may be defined as production prior to revolutions of the sun, and contiguity as production subsa quent thereto Production prior to the revolution of the sun which was the substratum of the production (1 e Jerr of the buth) of Chaitra the young man dc exists in the old man Dlaitra dc and therefore there is priority in the senior Production subsequent to the revolutiou of the sun nlich was the substratum of the production of Maitra the senior exists in Chártra"the junior &c., and posteriority is therefore produced in bim Inasmuch as there is in the unsentient non existence of the cogni. tion of prorty and posteriority in time we must add to the defiation the condition of there being sentiency U due widtii in the definition when tre consider such and such a particular body 18 to be presented by the addition of a certain untersality It is to be observed that the author of the Muktavalı states that the de- ·( 289 ) struction of the cognition of relativity is destructive of priority and posterionty in both their forms that is, of both local and tem poral priority nad posteriority, winle in the Uprskára it is laid down that it is the destruction of their three-fold causes that is destructive of priority and posteriority V कारणपरत्वात कारणापरत्वाच्च ॥२२॥ Aph 22 [Prionity and posterionty result) from posteriority of the cause, and from priority of the cause Time is the ciuse of priority and postenority There is hete stated by indication conjunction with time as the non coinkeient cause of posterionty, and conjunction with time as the noncoidherent cause of priority in relation to the priority and posteriority of the time Otherwise thert would be no connection betwcen the words of the aphorisin , for priority and posteriority could not be produced merely by priority and posteriority The terms priority and posteriority have, therefore by implication, the meaning of conjunction with time productive thereof परत्वापरत्वयो. परत्वापरत्वाभावो ऽणुत्वमहत्त्वाभ्या व्या. रयातः॥२३॥ The non existence of pilority and posteriority in priority and posteriouty, is explained by minuteness and great- Aph 23 ness कभि कर्माणि ॥ २४ ॥ Anh 21 Actions [are void) of actions गुणैर्गुणा. ॥ २५॥ Curaliates are simulfquainmes । परत्वापरत्वया कारण कानस्तस्य परत्वायरत्ये परत्वाप्समद्यायिकारणकालस योगोयत्वासमवाधिकारणकालमयोगश्च लक्षणयोक्त अन्यथाऽनन्ययापत्ते हि परत्वा पाल्याभ्यामेव परत्वापरत्व उत्पयत तस्मात परत्वापात्वपदयास्तदुत्पादककालमयोगा Apr थलितपथा।

·may Inc (240 ) इहेदमिति यतः कार्यकारणयाः स समवायः ॥ २६ ॥ Aph 26 That is co-inherence by virtue of shich it said of use and effect that the one is in the other. "The inrestigation of co-inherence is described, though to the neg. 'परत्यापरत्वादोनां मूर्तमात्रममयतत्वमुक्त ज्ञानमुम्यादीनाञ्चरत्मममयतत्वं सत्र ममयाय स्व कति शिजिज्ञामामनुमच्या युनेसमप्राप्ताया अघि मापन समयापपरीक्षामा । कार्यकारण्योरित्युपनवणम् अकार्यकारयोरिम्प टष्टयं मटुक पदार्थप्रदेशाध्ये प्रकरणे अयुमिदानामाधााधारभूतानां य: सम्बन्ध पनि प्रत्यपरतुः स समवाय इति प्रमभ्ययारविटामानत्यमपुर्भािद्रः एच कुगडे धा कुराहे पद- गणीलियत दक्ष सन्तुप पट पन बोरणेषु कर इद दश्ये द्रश्यगुणमाणित गयि गो. स्याम रक्षात्मनि जानम इदाका शब्द इतोधिसत्ययमाना न यिना सम्बन्धमत्पनु. मदति सेनानुमोयतेऽम्ति कश्चित् सम्यन्धः अश्विासी संयोग एप अन्यतररमादीनां तदु. स्पादमानामभायात विभागपर्ययमानाभायाळ माधनामपुतमिलत्याच निपता धिकरणातयेटीवेपत्यात अप्रत्यतत्याटेग्त्याचित्यत्याध्य । नन्यकश्चेत्समवायम्सदा व्य स्यादीनां मरमसन फर्मत्यादिममवायस्य द्रष्ये मम्भवात मेयम प्राधाराधेपनियमाः देयामरी पपि य एध टप्पत्यसमयायः म मय गुणत्यकर्मत्यादीनामपि तथापि हा दप्यमाघारम्नत्र मेपामप्रतीतः टये माढत्यं प्रतीयते गुगणेप्यंत्र गुणत्वं कर्मस्ये सय फर्मस्यं नत्यन्यत्रस्यन्यपातिकमाप्तदर्शनादेय नियमः अन्यथा कुटामोगादिशेने খি মাথা ন প্রধানগuাথমািমিমেনা অন্ধকিমাথায় मिनियम उपपत्स्यते नहि दध्येका उम्स्यायत कर्मस्याभध्यज्यते सदाकम विटेच विभापती बसवगमे म: HTTम रति मद्याधारस्य पति विपरीता मम्बिदन्तिमति भर्यालय कति मया मर्यास पटेसम्सय रविन पायी जयममायोपिया भर मित्याधारसा न यापः पतीपते सम्मायभायतिरंय मर्थन मिपामिका मचाये नित्यप्रकारात्यात समाणिकरणानिनियमः सदनुको निमिनाममा पिनां मधाच समवायम्य ममयापिका मन म्यास सत मममाया सभेत गम पान या बारदानः समयम्पापासात मतिमीपः धिम समाप: मेर समयाप: मम्भवतीत्यात्माषIR Rनुयु पटममशः पटे प्रयापति सील कर मिति चेन Puमम्बन्धन ममयायामरालीकानयापारात मावि पदममवत्री अपत्यप पयसम्बन्धन ग्यान जिममवायत हेच पासिरितमम् rust भावात त भूतने घटामाश एस्पत्रापि ममप्राय: मम्मान या म्यादि। स्वापसम्बन्धमयमानुपपने धन्यथा टायलाभायान्योन्याभापानिपानंफममयसपा: मामायापम मममतमात्येन विनाशियापागमायायममये सानुल्पवयनाविनारित्यापनाच नच भावत्वं सर सन्तम् भावयम्यायन प्रभावाम्येय शिष्ट्या मध्यभाममति भाटा समभागामे कर विमाप्रम"Murva Purce पन्याम पट र पटाभRINA चशमान लिया. भास मन्याम नसाघम्यभार हातानमRI पटाभावाभिक पदा URIनम्न मंचंय पटाभाय सादिमपनाशनम्म कम प्रमाणप মহাথ সিয়াগ্রাম, সোমবার মাময়, সমাহাগ ·-- rence COW, ( 241 ) lect of thought which is the next subject in order, in favour of the desire of the student to I now what co inherence is it having been stated that prionty and postenorty co uphere in objects only and that Loowledge pleasure &c co lahere in the soul. The words cause and effect kwe an implicative force and are to be considered to apply also to non cause and non effect, as it has been stated in the section entitled the Locality of the Categories that the relation of unconjoined objects subsistent and inherent is co raba The cause of the cognition of the here non unconnected ness is the non existence of two unconjoined objects Inasmuch as the thought of clarified butter here present in the bowi, as that of jujubes here present in the bowl of cloth here present in the threads, of grass here in the blades, of substance quality and action bere in substance of the essence of a cow here in the of cognition here in the soul of sound here in the ether, this thought of the lere wh ch 18 thus produced cannot be produced without some coppection it is inferred that there is some connection Tius connection 13 not mere conjuoction for the ac tions &c of one only of the two oljects cannot produce it its exis tence does not terminate in disjunction connected objects may be non conjunctly effected they must be conceived to bue a determi nate substratum, it is not perceptible and it is one and eternal If it be objected that if co plierence be one it follows that there is A confusion with regard to substantiality inasmuch as the essence of action cc muy co labere as well as the essence of substance sur substance, we reply that it is not so According to the relation of subsistence and inherence there can be no confusion For though that co inherence which is the co raherence of the essence of substance, be the co ipherence of the essences of quality, action &c yet substance is not the substratum of these latter essences inasmuch as they are not matfistel in substance The essence of sub. stances or substantiality appears only in substances, the essence of qualities only in qualities, the essence of actions only as ac P ·(20) मिति यता कार्यकारगायोः म ममयाय: Un Aple 26 That is to inl erince big sirtue of which it may lo said of came and effect that ile one is in the other. The intestination of mislierence is destikel, though is in the पायापायाटोमा मृर्तमानमनत्यमुक्त ज्ञानमुखादीनानात्मममग्रेतयं तत्र মধ্যায় ফ ন দিতামাম উইনঘাটে নঘে ममवापसीतामा कार्यकारियुग्नदराम प्रार्यकारावारिपि दृष्टय नटुन पदार्यप्रदेशाग्य प्रमाणे अयुनमिदानामाधारानां यः सम्बन्ध इति प्रसादतः নয়ায় ভূমি অসমদ্বিমানঘনমা বা স্কুল বা কম राप्रीतियन एप मन्नुयु पट ६६ योरपीट कट १८ टप्य यसम्मानित गो. त्यम पदात्मनि जानम रामाये तयुद्धिमत्यामाना न यिना मन्वयमुत्पनुः मदत सेनानुमोदम्ति कश्चित मध्यन्धः अग्दिामा मयोग न अन्तरकमाटीमा सड स्थादरानामभावात् विभागीयमानाभावाच मम्बन्धिनामदुतमित्याच निता घिरमतयग्राचेपत्यात प्रत्यक्षत्याटेग्यादित्यत्याच्च । नन्येकग्वेदमायालदा टम्य- म्याटीनां मारप्रमद कर्मत्याटिभरवायम्य टये सम्मयात मयम पाधाराधेयानमा टेयामकुरो यपि यम्य दृश्यत्यासमवायः म मय गुण्यस्मत्यादीनामपि तयार टयमाधारम्नत्र तशामप्रतीतः ट्रोयेग मारल्यं प्रतीने गुपयेश गुरुत्य समय सत्र धर्मस्य नस्यन्यत्रत्यापतिरेरमतदानादेश निधमा अन्ययां गहमामयोगारिक पि गुगहमेयाधारी न दर्ध त्याययायिभावनिपमतमा ध्यानस्यक्तिभेदादेवाना पिनियम उपपत्स्यते नष्टयेग टमत्यरत कर्मत्याटाभियज्यते मनिदेय हिमायती यमनपाम नः नाराम ति नहाधार प्रति विपरीता माम्यन्ति नदि भति दय्यं पति नना मति पटतन्तन पति तेन वाया स्पसमयापापि यापी रूप- मित्याधारमा न पायोः प्रतीयते सतनालयमायक्तिरेत मर्यन नियामिका म चय नित्यप्रकारात्यात ममगायिकारगाटुल्पत्तिनियमः तदनुम्रे च निमिनासनका पिनां तथाच ममयायस्य ममाविमारा पन म्यात् सत् समयावान्तरेण सेनेव मम यायन यान सानदाय अनयम्यापातात न द्वितीयः नदिन सय म समधाम म्येनेत्र ममयायः सम्भवतीत्यात्मायात मन्नुयु ण्टममगारा ट रुपसमाति प्रतीतिःकय मिति चेत् स्वपमभ्यन्धन ममश्राधान्तराष्ट्रीमानवस्यापातात तह पटरूपमित्यपी प्रत्यय म्यम्पमभ्यन्धन स्यात कि समयानति देव तवातिरितम्यन्ये वाधका भायात् तह भूतने घटामात्र इत्यारि ममत्रायः सम्बन्धान्तरं वा स्यादिनि देव स्थम्पसम्बन्धेनेय सटुपपनैः अन्यया घटात्पन्नाभायान्यान्यभापनित्यपारनेरममनः मामान्यत्वाप प्रसन्य च ममतकार्यत्वेन विनाभित्यायः प्रागभावस्य च ममर्व सानुत्पनन्दनाविनागित्वापत्तश्च नध भाग्यं तत्र तन्त्रम् भाउन्यम्यापात्यात श्रभानन्येव मिट्यारय सम्बन्धानमिति भावः तत्र यदि बोभाययकीनामे क्रमेय वैशिष्ट्रय तदा घटयपि घटामाययामशः घटामायनेमिष्टानं घटामावशिष्टय बत्यात घट स्य तत्र घटाभावधीप्रतिबन्ध इति नचशिष्टमम्बन्धेन प्रतिवन्धमा. भाउम्पर तत्र मन्यात नवापास्यभार बनाया येन न त घटाभावाभिक्तिः घटा पमारणानन्तरं सब घटामाजातीतः तयापिरुपनाशानन्तरं न पचनाप्रत्यय समयायस्य नित्यत्वादेकत्याचेतिवत् सपनाबादेव तदप्रतीतपयले. ममयायप्रतिबन्धः।

·rence (211) lect of thought which is the next subject in order, in favour of the desire of the student to know what co inherence is it haviag been stated that priority and postenority co inhere in objects only, and that knowledge, pleasure &c co inhere in the soul The words cause and effect have an implicative force, and are to be considered to apply also to non cause and non-effect, as it has been stated in the section entitled the Locality of the Categories, that the relation of unconjoined objects subsistent and inherent is co-labe. The cause of the cognition of the here non-unconnected. ness, is the non-existence of tivo unconjoined objects Ioasmuch as the thought of clarified butter here present in the bowl, as that of jujubes here present in the bowl, of cloth bere present in the threads, of grass here in the blades, of substance, quality, and action here in substance , of the essence of a cow here in the cow, of cognition here in the soul, of sound here in the ether, this thought of the here which is thus produced, cronot be pro. duced without some connection, it is inferred that there is soine connection This connection is not mere conjunction for the actions &e of one only of the two objects cannot produce it, its existence does not terminate in disjunction, connected objects may be non conjunctly effected they must be conceived to hwe a determınate substratum, it is not perceptible, and it is one, and eternal If it be objected that if co-intierence be one it follows that there is a confusion with regard to substantiality inasmuch as the essence of action &c may co inhere as well as the essence of substance in substance, we reply that it is not so According to the relation of subsistence and inherence, there can be ao confusion For though that co-inherence which is the co inherence of the essence of substance, be the co coherence of the essences of quality, action &c.vet substance is not the substratum of these latter essences inasmuch as they are not inanifested in substance The essence of substances or substantiality, appears only in substances, the of qualities, only iu qualities, the essence of actions only ia ac- P essence ·(242) tions, and nowhere else , accordingly from the ovservation of this concomitance and its negation, there results a determination of the relation of subsistence and inherence As there being an ordinary conjunction between a vessel and clarified butter, it is the vessel which 18 the substratum or receptacle not the clarified butter, and therefore there is a determination the relation of containing and contained, so this limitation is hera possille only as a consequence of the difference of the power of manifesting and of being manifested. For the essence of action &c is not manifested by substance as the essence of substance is Hence it has been said, All powerfal consciousness is our resource in the apprehension of things For tbere 19 no contradictory intuition in relation to the nature of sulstrta, since there anses no intuition that sulistance becomes action, or that the threads are in the cloth, por in the case of air does there appear the nature of a substratum because in the co in. herence with colour, colour is in air It is therefore natural power which in every instance determines the relation between the substratum and that which inheres in it. This same co inherence is, eternal since it has no cause, for the co inherent cause is the condition of the production of existences and the non-coinherent and and efficient causes are subsidiary thereto If, moreover there were a co-inherent cause of co inherence this must exist in virtue of another coinberence or of same co-inherence It is not the former for there would thus emerge a regress to infinity It is not the latter, for this same co inherence could not coinbere with itself, for thus there would be constantly recurriog co-inherence. If we be asked how there arises the cognition of the co-inherence of the cloth in the threads and of the colour in the cloth, we re. ply that it is by an essential connection, for on the hypothesis of a second co inberence there would be a regress to infinity If it be objected In that case the cogoition of the locally present also, as that there is here the colour of the cloth, must also be by essential connection --we reply that it is not so, there berog a non c11s.

·( 243 ) tence which renders a father connection impossible If then, it be objected In the cognition that there is here on this spot non existence of a water pot there is a co inherence or other connection --We reply that it is not so for this may be produced by essential connection, for on the contrary supposition there would follow a universality of the absolute and reciprocal non exis tences of the water pot, eternal, and co inherent in a plurality of objects and emergent oon-existence might be destructive as being a co inherent effect, and aptecedent non existence might be destructive as being not produced by the co inherent The nature of existence is not in thus case the condition for possibility belongs to the nature of existenee The Bháttas maintain that there is in non existence another connection called possession of attributes or predicates On the hy. pothesis did possession of attributes belong to all individual zonexistences it would follow that we should cognise non existence of a water pot even where a water pot existed, and the possession of the character of non-existence as a water pot might exist merely in virtue of the possession of the character of non existence as a piece of cloth. If it be replied that the water pot in this case prevents the thought of the non existence of the water pot, it may be replied that there is in this case non existence of the preventive by reason of the connection of possession of the attributes Nor is the nature of the snbstratum such that there should not be there a manifestation of the non existence of the water pot, for after the water pot has been removed there appears in this substratum that is in the place where the water pot bad stood, the non existence of the water pot If it be objected How is it that after the destruction of colour, on your hypothesis there is not a cognition of the coloure l nas. much as co inherence is eteroal and one?--we reply that the nonappearance of the coloured is possible in consequence of the destruction of colour only U ·(244) • The connection of cause and effect, of part and whole, wberefrom there results thc cognition that such a thing is in such a place, 18 co inlicrence for a cognition such as those of the cloth in the threads the water pot in its haltes, the grass in its Wades, has for its olject the existence of the threads &c. in the cloth &c. This existence is determined by a special kind of connection, for else it would follow that there might be such cognitious as of the water pot in the threads, tho existence of the threads &c, residing by a temporal connection in the water-pot, &c. Connection, therefore, determining existence in a given mode, is co-inherence , for between whole and part conjunction is sta possible The words cause and effect have an implicative power, and it is therefore to be held that, that also which determines the relation of action and agent, of essence and dividual, of eternal substance and particular object, and of containing and contained is co-inherence The proof of co inherence is determinate cognition the object of which 29 the relation of character and characterised or predicate and subject. Froin determinate cognition such as of a man with a staff there results an inference In this inference conjunction &c., being 1 कार्यकारणयोरययाययिनार्यत सम्यन्धात इदेदमिति प्रत्यय स समयाप तन्तुषु पटः कपालेपु घट योरणेषु फटइत्यादिप्रत्ययोहि पटादी तन्यादितित्व विषया करोति तच्च एत्तित्य सम्बन्धविशेनिन्वितमेवान्यथा तन्तुपु घट इत्यादिप्रतीति प्रहात कालिकेन तन्यादितित्यस्य घटादी सत्त्वात इत्यञ्च तादृश्यत्तिसानियामक सम्बन्ध समचाप एव अथषयावर्यायनो सयोगासम्भात कार्यकारणयोरित्युपलक्षण गुणगुणिनो क्रियाक्रियाधतो तिथ्यक्तोनित्यदयविशेषपदार्थयोश्चाधाराधेयभावनियाम कापि ममयाय एवेति मन्तयाम् । समवाये प्रमाणन्तु गुणक्रियाििविष्टद्धिर्विशेष यविशेष्यसम्बन्धधिपया विशिष्टयुनिस्वाक्षराहो पुरुष इति विशिष्टवुद्धिदित्यनुमान तत्र च सयोगादिबाधात समवासिनि नच स्वरूपसम्बन्धेनार्यान्तरमनन्तरस्यरूपायर सम्वन्धत्याभ्युपगमे गोरयात नचनमभारस्याप्यनया रीत्या सम्बन्धान्तर सिट्रोदिति वाच्य यसोभायसम्बन्धस्य न नित्यत्वसम्भवस्तथा मति भूतले घटानयनानन्तरमपि घटाभाव धुद्धिप्रसद्गात घटाभाषस्य तत्सम्बन्धस्य च नित्यत्यात माध्यभावस्य सम्बन्धान्तरमनित्य मङ्गीकर्तुं शक्यते सरुस्मित्र भूतले सहस्रधा घटानपनापसारणाटी सभ्यन्यसहसझल्प नापत्तेस्तस्मादापसरणकालीनभूतलादिस्वरुप एय घटाभारसम्बन्ध स्वीकरणीय घट कालस्य सम्बन्धाघटकतया घटकाले न घटात्यन्ताभावप्रतीति इत्यञ्च भूतलादी घटा टामायस्य स्वरूयसम्बन्धस्वीकारस्थायथ्यकत्वेनामायान्तरस्यलेपि स्वरूपस्य सम्बन्धस्य मभायप्रत्ययानामेकविधसम्बन्धाधगाहित्यस्यानुभवसिद्धत्वादिति ॥

·( 245 ) Impossible, there is given proof of co inherence It cadaot be maatained that by essential connection we are to understand a dis tinct entity there being a complexity in rolved in the conception of a connection of endless essential forms, and that according to this method there could not le proved a distinct connection of non-existence. For it is impossible that the connection of non existence should be eternal, as that of co-inherence is for were this the case, it would follow that after a water pot had been brought to a spot where one had not previously stood there would be the cognition of the non existence of the water pot in consequence of the eternity of the non-existence of the water pot and of its conection. Nor can it be admitted that there belongs another non eternal connection to non-existence, for sre should then hare to imagine, la the case of a water pot being brought and taken amy a thousand times to and from a spot, 1 tlionsand connectious We must therefore maintain that the connection of non-existence of the water pot be longs to the essential form of the spot at the time the mater pot is remorou Inasmuch as the time when the water pot is there does not effact this connection at the time the water pot is there there is no cognition of the absolute non existence of the water pot. Thus it being necessary to allow an essential connection of non-existence of the water pot on the ground &c there must in the mse of other pon-existence be a connection with the essential form, 13 erinced by experience that the cognitions of non-existences are convers int about ono uniform bind of connection V Golftur faut utan TITATA 11 75 1 Aph 27 The negation of the essence of substance and quality is expluned by existence . It may be urged Let co inherenco be included in substance, ननु समयायो द्रष्ये गुणारिय धान्तभंयतु फिन्तस्यातिरिकपदार्यत्यसपनेनेत्यत पाद । भाधन सत्तया टप्पत्यगुणस्यातिपधो दृश्यत्यगुयात्याभाया व्याख्यात' उक्त तयार सत्ता स्या टप्यत्वगुणत्यन्या विलक्षणयुनिधिपत्यात समय पोपि विसनधि TREITU ZZRTICRIAR FOR HOU A forfatisfeier for it ·(246) or in qudity &c., why should it be assumed to be an additional category ? lo reply it is stated that the negation, that 19, the nonexistence of the essence of substance and quality is explarded, that is, 18 declared by existence or being As therefore, existence 18 void of the essence of sulustance aud of quality as being the object of a differently characterised cognition , so also co-inherence, ns being the object of a differently characterised cognition does not possess the character of substance, &c. There is here an indication, the negation of the essence of action &c requiring to be un derstood तत्त्वं भावेन ॥२८॥ Its reality (is explained), by existence The words is explained are to be supplied Its reality, that is its unts, ts explained by existence, that 19 by being For as it as one existence that in all cases excites the cognition of the existent, so is there one co-inherence that in all cases excites the cogmation of the counberent, inasmuch as there is no difference in the marks or characters by wbich its existenco is inferred, and there is non existence of a particular mark For wc reckon po particular mark or differentiating character, by which we should apprehend variety of co-inherences. Hence it as eternal, inarrauch as von etcrmity is itapplicable to that which is indivisible, though thero be a division accordin; to space, time dc, as is the case with axistence It may bo olyected that if thus ca-rukerence be merely. conjunction, there inay be diyauction of threads and cloth or of the cloth and its colour Thuis is not the case, 6inco in tho abecoce of Aph 28 । ध्यास्यामिति प. सत्यप्रेकस्य भायेन मतमा ध्याभ्यासम या मता मन refevalat nÜK 49 gaat in shanyfennik fanifainfair F#FINITE AT HARTUR Ferut HZ FATEHUTÄI JA AARHUS T&IH WARU FAPTRICHawiatu HARTFARIÒTATE 513 FRUIT एटार्य सम्बन्ध पय तदा सन्तुपदयो पटम्पोषी यिानंप स्यादिति पेड पुतमिसभा धाद्विग्नंगनुपपात नहि स्परुपयतारययायधिनायीसम्याट्रपरिमानाथस्ति पेन farao sam gatelaingrar sta la enfuzfa API29894101ZTRIVIT ·(17) previous unconjoinedness disunion is impossible, for colour nad the olject coloured or the parts ned the whole do not exist out of mutual connection, that there shoul i be a disunion between them If it be replied that such unconjoinedness is possible, we deny this for its posatbility is absurd in smuch as it has never been experienced. U EIGHTH BOOK, FIRST DAILY LESSON द्रव्येषु जान ध्याख्यतम् ॥ १ ॥ Aph. 1 Cogotion was esploded among substances. The foregoing digression ris intended to gratify the curiosity of the learner "lhe order of enunciation is again embraced । यिजिजासानुरोधात क्रमलइर्नामदानीमुळेशक्रममालम्बते पत्र टिपरोक्षा अष्ठमाध्यायार्थ प्रात्मसाधनाय पूर्व युद्धस्ता ता स्मारपवाद । वयिति विषयेय बियिया तोयाध्यायमुपलक्षात । इन्द्रियार्थप्रसिद्धिरिन्द्रियाभ्यान्तरस्य हेतु श्रा ल्मेन्द्रियार्थसविस्वादिस्पदयते तदन्यत इत्येताभ्या मूत्राभ्या ज्ञान व्याख्यातमित्यर्थ । तर बुद्धिरूपलब्धिान प्रत्ययति पाया इति समानतन्वे शुद्धिलक्षण साहल्यमनि रासाय पर्यायामधानम । साइख्याति खुट्यादिशब्दानामपदमाचक्षते तपाति सत्त्वर जस्तमसा साम्यावस्या प्रति सा चेकय गुरुपास्तुपर मिटान्त तेच कूटस्था नित्या प्र परिमाणामिनो नित्यचेतन्यस्वभावा तेच पदयोग्यारवामित्वात प्रतिस्त्वन्धाजइत्यात यदा विषयभोगेका प्रतिपुरुषभेददिक्षा च प्रशतर्भवति तदा सा पुरुषोपरापयशान् परिणमते तस्याश्चाटा पारणामोबुद्धिरन्त करायशेय' बुद्धिरेव महत्तत्त्व तदुक्तम प्रकृतेर्महान इति साच बुद्धिदर्पणव धर्मला तस्याश्च बहिरिन्द्रियप्रणाडिकया विषयामारो य परिणतिभेदो घट इति पट इत्यादयासारस्तज्ञान वृत्तिरिति चाख्यायत स्वच्छाया खुद्धी वर्तमानेन जानेन चेतन्यस्य पुरुषप्त्य भेदायवाद जानामाति योऽभिमानविशेष संघापलब्धि समचन्दनादिविषयसविपादिन्टियप्रणाडिक्येन सुखदुःखाट्याफारो बुद्धव प. परिणामविशेष स प्रत्यय अतएव ज्ञानसुखदुःखेच्छाद्वेषप्रयबसस्कारधर्मधमा सर्व सथ बुझे परिणामविशेषण सूममात्रया प्रश्ताव वर्तमाना अस्या दादाविर्भवन्ति तिरोभवन्ति च पुरुषस्तु पुष्करपलाशनिलेप प्रतिविम्बते पर युद्धाविति यन्मन्यन्ते तद मेन पर्यवाभिधानसूचितप्रमाणेन निराक्रियते तथाहि धुटिशब्दा यदि बुध्यतेनति कर पाठ्यत्पनस्तदा मन एव सत्पर्यवस्थति नत मन प्रत्यक्षमधुद्धिस्त्वाई बुध्ये इति प्रत्यक्षदीव नचान्त करणस्य ज्ञानादयोधमा फर्वधर्मस्वेनेव सपा सिने भवति हि अह जाने प्रत प्रमि प्रत्तमुपलभे इत्यहन्त्यमामानाधिकरपयेन प्रतिभास अभिमानोऽसाधिति चेत तात्त्विसत्वे बाधकामावात पुरुषस्यागन्तुरुधानाधारल्य कूटस्यत्य नदेव बाधर्माप्ति घेवागन्तुकधाधारत्वे पि नित्यत्वसम्भवात नहि धर्माधर्मश्चेत्येक तत्त्व येन धमात्या ठविनाशामेव धोत्पादविनाशी स्याता तशाच एव चेसयते स एव बुध्यत ज्ञानात्युप समत प्रत्यति चेति नार्यान्तरकन्पना युक्ततिदिक ।

·(248) According to this the examination of intellection is the object of the eighth book lotellection has been previously described The present aphorism 13 stated with the purpose of recalling the By the words Among substances through the object, the third book which treats of that object, 1 e of substances, 19 implıcd Tho meaning is that cognition bas been cxplained by the two aphorisms The universal notion of organs and their olyjects 19 a mark of an entity other than organs and objects, and, That which is brought into boing from contiguity of soul, organ and object, as other than they In the common declaration of intellection that intellection, apprehension, cognition and affection, nre synonyms, the equivalent terms are enumerated in order to contravene the Sankhya doctrine. For the Sankhyas maintain a distinction of meaning in the terms intelligence &c. Thus tlıe plastic principle 19 state of equipoise between purity passion, and darkness This is one, nod ono only, while spirits are divided to infinity These spints are uniform, constant, unchangeable, characterised by eternal consciousness These moreover are lame being incapable of modification, while the plastic principle is blind, being unsentient When there arises in the plastic principle a desire of the fruition of sense-objects, or the wish to see the difference between the plastic prociple and spirit the plastic principle is modified in virtue of throwing as it were a tint of colour upon spirit. The first modification of the plas. tic principle 19 intellection, a kind of internal sense Intellection it is that is the great principle wberefore it has been said, From the plastic principle the great This intelligence is like a clear mirror, and the particular modification in the form of an ob ject such as a water pot, a piece of cloth &c, by the channel of the external organs of intelligence, is called the cognition, the fuoctron of intelligence Apprehension is according to them that particular conceit, whereby, ia consequence of tre non discrimination of spint or consciousness by reason of the cogation existing in pure intelligence it is affirmed I know sflection is tbe par ·( 249 ) ticular modification of jotelligence, in the form of pleasure, pain &c, by the channel of the senseorgans, in consequence of the presence of objects of sense such as garlands, sandal wood, and the like. Hence it is that all the particul or modifications of intelligence, cognit on, pleasure para, desire, aversion, volition, remidiscence, ment, and dement existing only in the plastic principle in their muude proportions according to diversity of conditions, appear and disappear , wlule spint, like a lotus leaf free from stain, reiccts them externally in intelligence This doctrine which they hold, is rejected by the evidence indicated in the enumeration of the convertible terms If, then, the word intelligence be derived from ngency, inasmuch as it is the instrument of understanding it may be concluded thnt it is identical with the internal sense, and the internal sease is not perceptible But intelligence is known by the internal perception I understand Moreover the qualities cognition dc, do not belong to the internal organ for they are proved to exist only as being qualities of an ngent. For the phenomena of personal knowledge, personal sensation personal apprehension, aro manifested only as baving personality or egoity as their com. mon substratum If they reply that this phenomenon is concert, #o rejoin that there is notling to prove the impossibility of the reality If they say that spirit is upsusccptible of adventitious modes, and unmodified, and that this shens the impossibility of their realits , wo deny this, eternity leing compatible nith tho nature of a substratum of adventitious mouez For substance and attnbuto are not one single principie, that production and de. struction of the attribute should be production and destruction of the subject. Ile then who 13 conse ous, understands, knows, apprchcnds, and conceits. The hypothesis, therefore of a distinct entity is not allonable U तत्रात्मा मनरवाप्रत्यते ॥२॥ Aph. Thereia soul and the internal scosc are imperceptible ·(250) This cognition morcover is twofld-science and pescience Science 13 of four kiads, viz perception, inference, memory and testimony Nescience likewise is of four kids, siz doubt, uncertainty,sleep, and inattention Of these kinds of science that wluch 19 inferential 19 not producel by the sense organs Why thug 1980, 18 stated in the text Ihe soul is here either the goal of another or one's 'I be imperceptibility of one's own soul has been already dc. clarcu, inasmuch as such occasional personal cognitions as that of one's own palenoss attenuation, leugth of arm &c have been reject. ed in relation to the soul. The particle and unplies the applicabillty of the predicate to ether, tune, space, air, and atoms Sensible own सच्च ज्ञान द्वियि यिटा चायिट्या चयिया चतुर्विधा प्रत्यलेकिस्मत्या सवणा अयिट्यापि चतुविधा सयविपर्ययस्यमानध्ययमापनक्षणा सत्र पल्लङ्गिक सद निन्द्रियजम कुत एतदित्याद । श्रारमात्र परात्मा स्यात्मा था स्यात्मनि मानसस्य क्या चितकाम्प्रत्यस्याई गौर फगो महायाधुरित्यादिप्रत्ययतिरस्कृतत्वात् स्यात्मनोऽप्यार त्यनताता चारादाफाशकालदिशा याया परमाणनाञ्च द्रव्याणामुपयद । इन्द्रि यजपि विविध सयंतीयमसीजीपञ्च सयज्ञीय योगजधर्मलतण्या प्रत्यासत्या ततत्प दार्थसार्यज्ञान तथा परमाणय प्रसक्ता प्रमेयत्यादभिधेयस्यात् सत्त्यात साम पोयिरक्षात् कथमेश महत्त्यस्यापि प्रत्यक्ष प्रति कारणत्यात् नच परमाणाया महान्त रुपयत्त्यस्यापि चापप्रत्यक्षकारणत्वात् नच दिगादयोम्पयन्स एति धेच योगजधर्मसर कारिणो मनमेय मत्सम्भयात तदुपयदाच्चतुरादिना या अचिन्त्यप्रभायोहि योगजाधमी न सहकार्यन्तरमपेक्षते । वियादाध्यासित पुरुषो न सर्वत्र पुरुषत्यादमियेत्यादि तु प्राभाकरो न मीमामाभिन्न पुरुषल्यादमियेत्यादि_द्विपदाधकतर्कशून्यत्मादप्रयोजकम असयचीयश्च प्रत्यक्ष द्वियिधर्मायकल्पक निर्विकल्पमञ्च सविकल्पक ज्ञान न प्रमाणमित फीतिदिद्गादय तथापि अभिलापसमगयोग्यप्रतिभास दि सत् नाभिलापेन नाम्या सम्भवत्यर्यस्य सम्बन्धा येन घट इति पट इति धा नामानुरञ्जित प्रत्यय स्थान नच जात्यादि परमार्थसत् येन तद्देशिष्य विषयेयु ईन्द्रियेण गृह्यत नच मत स्वलक्षणस्यामता सम्बन्ध सम्भति नचासत इन्द्रियगाचर तस्मादिन्द्रियेणालोचन जन्यते श्रालाचनधि माच सथिकल्पकमुत्पदामान तत्रायें प्रयतयत् प्रत्यक्षमिति प्रमाणमिति चौलत इति सच्चसदनुपरचमभिनापसमगयोग्यप्रतिभामञ्च भयत प्रमाणञ्चन्द्रियोर्यमनिर्पजन्य स्या दिति मन्दिाधयतिरमित्य नामशिष्ट्याश्च चानुपनाने सम्भात्यक्ष मुरभिचन्दनमिति घदुपनीतभानसम्भयात् यहा सजावेशिष्ट्यप्रत्यक्ष ज्ञाने न भासते मनाया स्मरणमात्रम समय स्मघ्यावर्तिका प्रभावजाने प्रतियोगिस्मरणयत् जात्याटिकञ्च वस्तुभृत साधि तमेशात मधिशल्पकमपोन्द्रियाविरुजत्यात प्रत्यक्षम् । ननु नियिकल्पक न व्यवहा धर्तक नया घ्यवहारविषय इति किन्तत्र प्रमाणमिति चेत् मधिकल्पक्रमबद्ध वि शिष्टज्ञानम् मच विपणनानमन्तरेण तदुत्पात यिष्टजाने हि विशेषण जाय योन्तयधिकर्षसदुभयासगीयहस्य कारणत्वावधारणात ॥

·(251) knowledge is of two degrees, omniscient, and non-omniscient Om- Discient is the knowledge of such and such complements of objects, by presentation determined by the menit springing from devotion Thus atoms fill within its sphere, as demonstrable, nameable, and existent If it be oljected --Since there is no apprratus of such unbounded sense knowledge, how can this be the case ? and whereas magnitude is the cause of perception, and atoms possess no magartude, and whercas possession of colour is the cause of common perception, and space &c have no colour ,- how can this be 80 ? We reply that this objection is invalid, this omniscience being possible by means of the internal sense auxilary to the merit produced by devotion; or by means of the eye &c in consequence of the acquisition thereof, for the merit engendered by devotion being of inconceivable efficacy, requires no other auxiliary The man in question is not omniscient, being a man hake myself --this ani similar propositions are not to the point, there being no argument which would render contrary instances impossible, as is the case with the proposition A follower of Prabhákara is not designa. ted a Mímusala being a man like myself &c Non-omniscient presetztation 19 of two kinds, discriminative and non-discriminative Kírtı-dunága and others maintain that discriminative cognition conveys no evidence, for it 19 manifested as apparent through connection with names But there can be no connection of the meaning with the designation or name, that a cognition should be coloured, as it were, by the name water-pot or piece of cloth More over the unipersal or essential &c. is not really existent, that the being characterised by it should be apprehended in objects by the sense organ, and the self characterised existent can have no con- Dection with the non existent, and the non-existent is no object of sense Sight therefore is produced by the organs of sease, and the discriminative cognition (which recognises the class of its object) while in process of being produced by magbitude of vision, 18 Suid to be perceptible, and to convey assurance This is 100pos- ·(252) sible, the phenomenon must be cognisable by connection with its designation, and the condition that evidence be produced by contı guity of organ and object us doubtful The being characterised by a name 13 a possible oł ject of (acquired) visual perception being pos sible in the same manner as such a presented cognition as that of cool sandal wood Or it may be maintained that the being character. 2sed by a term does not appear in perceptive knowledge and that there is only recollection of the name the distinctive appellation being recalled only in like manner as there is rccollection of the absent olject in the cognition of non existence Also it may be maintained the universal &c has a real existence and that there is therefore a discriminative perception produced by apposition of object and organ It may be objected --Non discriminative cog nition neither excites to activity nor is an object of activity ? what proof therefore 19 there that it exists > We reply that its proof is found in d scriminative cognition for this is a determinate cogni tron and this 29 not produced without a knowledge of pre dicates for it is observed that hnowledge of the predicates appo- Rition to the mod fied sense organ and the non appreheusion of non-connection of such knowledge and such apposition is the cause of determinate cognition U जाननिर्देश जाननिष्यत्तिविधिरुक्त • ॥३॥ Apb 3 The mode in wh ch cogaition is ongioated has been stated in the enunciation of cognition The mode in which cognition 19 originated that is the pro cess by which knowledge is produced, bas been explained in the enunciation of cogaition that is in the third book where the state ment of knowledge was made. The causes of knowledge nere । जाननिगे नतीयाध्याय यत्र ज्ञानस्य निर्देश रुतस्तत्रय सनिष्पत्निविधिस्तदु त्यनिधिधान उक्त प्रामन्द्रिणायमविकगनिपटाते तदन्यत सति सूत्रे ज्ञानस्य कार णान्युक्तानोत्यय तथाचात्मा ज्ञानस्य समाधिकारणम् श्रात्ममन सयागासमधायिका रणम् विपयसमिया निमित्तकारणमिति सस्मिन सूत्रस्यातामिति प्रत्यक्षमधिकृत्य सधि फर्षस्य हेतुता पितति बदितव्यम् । .

·(253) stated in the aphorisi That which is produced by contiguity of soul, sense organ, and object, 13 other than those The soul, then, 13 the co inherent or material canse of cogoition, conjunction of the soul and the internal sense is the non coinherent cause, appobition of the object is the occasional or efficient cause This was declared in that aphorism It is therefore, to be understood that the causality of contacts in relation to perception las already been V laid down गुणमुर्मसु सविसष्टेषु जाननिष्यत्तद्रव्य कारणम् ॥ ४ ॥ Aph 4 Qualıties and actions being brought into contact (with the organs of sense), substance is the cause of production of cogation Substance is the cause of the cognition which is produced of qualities, us colour &c, and of actions as upherving &c These are both apprehended only as situate in present substance, the presence therefore of the substance is 11equisite of cognition It 18 by substance, moreover that their contact 19 constituted, they being upprehended 25 conjunctly co inherent Although there 19 apprehended the odour of dispersed particles of the champila flower, and of portions of cainphor which are imperceptible, yet It is substance, imperceptible though it be which effects their contact. Although perceptibility of substance is not a requisite of the apprehension of sound yet sound is only apprehended as in- Lerent la substance and this is the requisito If it be asked Why assume a contact which is invisible ? we reply that the production of knowledge, being an effect necessitates the hypothesis of U * गुणेषु रुपादिपु फर्ममु घोत्तेपणादिपु यज्ञानं निपटाते सत्र टय्य कारण यो ग्यदनिष्टमय सदुभयं मयत इति द्रश्ययाम्पतेय तत्र तन्त्रम मनिझर्पश्च तेगा ढय्यर्धादत .स्य मयुक्तसमनापेन सैपा पक्षणात पपि विपक्तधम्पफायरघापूरभागानामयोग्यना गन्या मासे तथापि सचिमघटम तत्रापोग्यमपि द्रव्यमेव यदापि गटपटे दापोग्यता न तन्त्र सत्रापि सत्रय समधेत शब्दो मात इति तदेय तन्त्रम् नन्वदृष्टसरिकर्षकन्पना कुत क्रियते इति स जाननिष्यतः काग पि कारगमययं कल्पनीयमिति भाव a crusc ·( 25 ) सामान्यविशेषेषु सामान्यवियाभावात्तत एव जानम् ॥ ५ ॥ Aph 5 Inasmuch as la universals and particulars there exist not universals and particulars cogoition of general and special essences results thence (from contact effected by aubstance ] Another mode is stated in which cognition originates The universal is existence the particulars or species are the essences of substance quality, and action. Similarly these belug also untversals or subaltern genera their particulars or species are the essences of earth &c. of colour &c and of upheaving &c Of these essences residing in substances there results perception common to all the senses thence that 38, from the particular perceptible substratum, from their cause, form conjunct co inherence, from co inherence in the conjunctly co inherent, and from co inherence in the co pherent. Knowlelge common to all the senses of the essence of qualities, arises from co juherence in the conjunctly cocoherent, of the essence of sound and of ka and other particular sounds from conherence in the cospherent of existence from conjunct coinlerence from couplerence in the conjunctly co 10- berent and fro n coinberence in the counherent Conjunct coin berence and co inherence pre not presentative of the essence of qualty It may therefore be urged that the knowledge of it 19 impossible through contact with its substratum Since in the universal or highest essence existence and in the particulars or sub । अपरं जाननिष्पतिविधिमार । मामान्य सत्ता तस्य विशेषा द्रव्यत्यगुणत्यकर्म स्यानि सयमतपापि सामान्यानि प्रिपा पुयियीत्यादिरूपत्यादयन्देपणत्यादीनि सत्र दथ्यगताना सामान्याना तत एय पोग्याविरोपादेव नियन्धनाच्च सयुक्तसमवायास सयुक्तसमवेतममयायात्ममयतसमयायाच्च मार्वेन्द्रिय ज्ञान गुणत्येच संयुक्तसमयेतसमया यात शब्दत्वकस्वादा समयेतसमद्यायात मनाया सयुक्तसमघायात मयुक्तसमवेतसमयायात समयतसमयावाच्य मान्टिय जानम गुणत्येच मयुक्तसमधायसमवायश्च न प्रत्याप्तत्ति रिति ननु तत एघ स्थाययसनिकषादयेत्यपधारणानुपपत्ति यत सामान्य विषयेषु च पधिधोत्यादिपु सामान्याविशेषान्तरमस्त्ययममनिकवापि कारयामेवान पात । सामा न्यधिशेषाभाषादिति नहि सामान्यरूपेषु सामान्याधिशेश यतन्ते अनघस्थाप्रमझात ता परस्परभेदप्रतोति स्यम्पत एव गयेतरालस्ये सति सालमानिवलक्षणापार घि रभेदावा एव घटस्वादायपीति । - .

·(955) altern genera, the essence of substance, quality, and action, and 1n the esseuces of earth &c there are universals and particulars. In anticipation of this objection the words Inasmuch as there exist not therein universals and particulars, have been added For there exist not in udivers ils and particulars other universals and particulars essences that is of the essence of objects, for thus there would result a regression to infinity The appearance of mutual difference between these essences proceeds from their proper form, o from difference of essential attributes existing for instance, in all cows, there being pon existence of such attributes 10 oljects other than cons, and similarly with the essence of water pots and other objects V सामान्यविशेषापेत द्रव्यगुणकर्मसु ॥६॥ Apli 6 [Cognition) of substances, qualities, and actions supposes the universal and particular It may be ashed whether the cognition of substances, qualyties and actions 19 also absolute in the same manner as the knowlelge of universals and particulurs is absolute inasmuch as there ex19t not in them universality and particularity It 19 sta. ted that it is not. Cozoitsou is produced these words are to be supplied of substances qualities and actions there is an apprehension determined by the natures of substances, qualities, and actions Now, a determiorte cognition is produced by contact of subject, attribute, and sense-organ, the universal and particular therefore necessarily supposed in it for there exists such determinate cognition as This is a substance. This is a quality, This is an action U Are Tarafazag Brauferhat TOTAAT aftrūgu HA व्यगुणकमपि मिशिरपरमेय नेत्याद । धानमुत्पाते इति प्ररुतम टप्पगुणकर्ममु सध्यस्यगुणयकर्मविशिष्टयुटिस्तापदस्ति विशिष्टज्ञानश्व विरोशिशेषन्टिपमपि DERDÀ FIAT TAT-Ofrontüst A9799) HUSA fe zmfare pune TÄ दमिति विशिष्टज्ञानमिति भाय..

·. ( 256) द्रव्ये द्रव्यगुणकर्मापेतम् ॥ ७॥ Aph 7 [Cognition] of substance supposes substance, qualti ty and action In the cognition, The white cow $path bells is walking, the bell a substance is an attribution, wlute is a quality, 19 walking is an action I bere is, therefore, no determinate cognition without a determinatınon apprehended, nor can such exist without con. nection with a determination Substances, qualities and actions, are therefore supposed in the cognition of a substance. U गुणकर्मसु गुगाकमाभावाद्गणमापेक्ष न विद्यते ॥ ८॥ Aph 8 Inasmucb as there exist no qualities and actions 10 qualities and actions, there is no cognition thereof which sup poses qualities and actions • The aphorisın is given in reply to the question Why therefore do not quality and actions suppose quality and action? There 19 an ellipsis of the word cognition Inasmuch as of quality there 19 no conception determined by quality, and of action no conception determined by action there is no conception thereof which suppo ses qualities and actions For quality does not exist in quanty, or action in action that it should appear therein as a predicate or de termination. V समवायिन नेत्याच्छैत्यबुद्धश्च शेत बुद्धिस्तै एते कार्यकारणा. भूते ॥९॥ The cognition of & white object results from the whiteness of the substratum and from the cognition of liteness, and these sume stand in relation of cause and effect. ज्ञानमुत्पटाते इति प्ररुतं घण्टाबान शुशोगार्गच्छातीति जानम् तत्र दय्य घण्टा घिरोपणाम शुरु इति गुण गच्छाति कर्म तथाच नागहीतविशेषणाधिशिष्टपलोति नंघा विशेषणसम्बन्धमन्तरति भयति ध्यानाने द्रव्यगुणकापति भाघ । सत कि गुणकर्मणोरपि गुणक्रमापेठा नेत्याह । ज्ञानमितिशेप । गुणे गुणनिशि प्टयुद्धे कर्मसु फर्मविशिष्टयुदरभाषात गुणकर्मापेक्षा न सद्गतधुद्धि नहि गुणपु गुणी नवा कर्ममु फर्म पेन सत्र विशेषसत्येन भाति भाषा: . Apb 9 .

·( 237 ) From the whiteness of white colour of the substratom, and from the cognition of whiteness or tue cognition of an attribute consisting of white colour, there results in relation to a wlute object a conch-shell &c. possessed of white colour, a cognition that it 19 white, that is, a senise-given certainty determined by white colour The possession, therefore, of white colour, and the cogalltion of white colour are the causes of an effect, viz of sense giren certainty the form of bich 1 white colour The relation, then, of co uberence affords no conditions of sense given assurance in the form of white colour, viz possession of white colour, and cognition of white colour There 13, therefore, in conscquence of the absence from qualities and actions of qualities and actions as determinations, no perceptive assurance in the form of qualities and actions V द्रव्येप्वनितरतरकारणाः ॥ १० ॥ Apl 10 (Cognitions) of substances are not causes one of the other * It might be urged that in cases where after the perceptu, This is a water pot, there arises the perception, Tłus 13 piece of cloth, the knowledge of the water pot as . cuse of the knonledge of the piece of cloth, 1033much as it is antecelent to it aw] that consequently there could be no hoowledge of the piece of cloth without a boowledge of tle water pot. This collateral oljectioa समद्यायिन इत्यभिधानात् सम्बन्धस्य कारणमामाद । तपाच गुणे गुणसमयाया भायात् कर्ममु धर्मसमयापाभाधान न ततज्ज्ञाने गुणामापेता विशेषणत्येन विशेष्य त्यन न्यस्त्येय सयञ्च ग्रेस शख इत्यादिप्रतीता प्रत्यगुणस्य पर्यावरणशानस्य च फारणत्यमित्युक्त तथाच वियपणसम्बन्धयियेपणतजज्ञानाना यिगिदप्रत्यइपमा प्रति फारात्यमिति सेन पूयात समिति . समयापिन प्रत्यसमाधिन अत्यात शुरूपात मोत्ययुद्ध गुमरूपात्मझाय शेषणयुद्धेश्य रयते शुक्ररूपप्रति गम्यादी युधि गुमो मिति गुमायोरियाका प्रत्यमितिर्भवति अताते गुमरूपयत्यगुरूपदी कार्यस्य शुरूपप्रकारकप्रत्यक्षमा स्मकस्य कारणभृते इत्यर्य तयाच ममदायसम्बन्धेन गुपकारकम्त्यमा प्रति शुक्र रुपयन्य गुमापजानञ्च टुपमेय सन्चार्मात गुणकर्मम गुणामपथिोपविरामय कारजप्रत्यवर्धातिरिति भाय ।

·(258) is denied Cognitions--for this word is to be supplied are not the causes one of the other, that is the mutual causes, in the case of cognitions of substances pot determinant of substances fixed in the relation of prior and posterior among substances Thougb, there fore, the knowledge of the water pot be antecedent to the knows ledge of the piece of cloth, it is not its cause, zasmuch as it is not its invariable antecedent V कारणोयोपशात कारणक्रमाच्च घटपटादिबुद्धीना झमो न हेतु फलभावात् ॥ ११॥ Aph 11 The sequence of the cognitions of the water pot, piece of cloth lc resulting from non simultaneity of the causes [of the cognitions] and from the sequence of their causes, does not result from a relation of cause and effect The sequence constituted by priority and posteronity, of the cognitions of the water pot piece of cloth &c, does not result from the relation of reason and consequent or of cause and effect but from the sequence that is from the priority and posteriority of the . घटपटादियुट्रीना फ्रम पार्यापर्यप न देतुफलभाधान न कार्यकारणभावान किन्तु तादृयुधिकारणाना घट्पटादिविराटीना फमात पार्थापोत धकारोऽनुक मयोगपदा समुदिनीति अपञ्चकार फम पत्यनन्तरं पोजनीय श्याच घटपटादियुरी नामयोगपटा सत्कारखाना चियादीनामयोगपटादित्यर्थ यत्र तु घटपटमविरमा टीमास्ति योगपटाम सत्र युगपदेय मनिस्टपायतपदार्थायर्यायणो समधालम्यनामिका पुद्धिरुत्पात पति कारमयोगपटात फायपागपा कारणामात कार्यक्रमाचेयपि यादयम् । युधि प्रयमता द्विविधा अनुभूति स्मतिश्च अनुभूतिरपि कयादमते विधि धा प्रत्यक्षामितिभेदात् प्रत्यापि धायजादिभेदेन र्यायधिसल्यनिर्विकल्पवभदेन चद्विविधलाकिकालाकिकभेदेन द्विविधञ्च अनुमितिरपि केशलान्यपियनतिरेमपन्द्रय व्यतिक्रुित्रिविधानुमानजन्यत्यान त्रिविधा सत्रेदै पा पत्यादिस्या दकं पता न्यप्पनुमानम यिनीताभ्यो मिटाते गन्धयत्यादिन्याटिक फेयलष्यतिरेक्यनुमानम् धन्य यतिरेकानुमानन्तु पयंता विमान धमादित्यादिमिति । स्मतिचापेक्षानामनि भधपाधीनसमानाकारफभायनाण्यरस्काराधीना एपिधय प्रकारान्तरेणापि धुरिय था प्रमाप्रमाति सति सत्यशारिफा घुधिस्तत्पमा सदभापति सस्कारिका शुद्धि रसदप्रमा मंगनिश्चयभेटेनापि युढिविधा समिति विरुदभाधाभावप्रकारक जान मंशय दभावाप्रमार सयकार ज्ञान विश्वय एतन्मत तापमानम्पले प दजालस्वन घनदारं निगपरामगोत्पत्येयार्माितति प्रमासं द्विविधं प्रत्यक्षमनुमा मञ्चति पदाधानुभयश्च प्रमा एतळाये मृतदेयनस्यताति मैदे ।

·(259) contacts &c. of the water pot, prace of cloth &c, which are the causes of such cognitions. The particle and implies the addition of an unmentioned non simultaneity, and this word is to be con. strued after the term sequence The meaning is therefore that the non simultaneity of the cogations of the water pot piece of cloth &c results from the non simultaneity of the contacts &c with these that are the causes of those cogations. But where there 13 a simultaneity of contacts &c of water pots preces of cloch &c, there is produceel simultaneously a cogation which is a support or brsis of an aggregate and which has for its objects the things in contact so many as they may be It is therefore to be understood that there results from simultaneity of cause simultaneity of effect and from non sequence of cause non sequence of effect. Intelli gence is primarily divided into experience, and memory Experience according to the doctrine of Kanada is of two kinds being divided into perception and inference Perception is of sit kinds, as derived from swelling &c. (from the fire exteroul and from the internal sense), and is twofold as discriminative and non-discrimi pative, and twofold as divided into physical and hyperphysical. Inference is threefold as produced by ıllation from only positive conditions from only negative contiitions and from both positive and negative conditions For example This is a proposition inasmuch az it is knowable &c, is an allation from only positive conditions, Earth differs from other substances inasmuch 28 it is possessed of olours, &c. is an ulation from only negative conditions, Tbo mountain is fiery inasmuch as it smokes &a, is an illa tion from both positive and negative conditions. Memory 19 uniform dependent on the reproduction called permanent mental impression the unit crsal form whereof is dependent on assurance pot characterised by innttention In another point of view also intelligence is twofold science and nescience Science is a cogarton in a certa form of that which has that form Nescience 33 A COM tion in a certain form of that in which there is non existeace of that ·(260) form Intelligence is also twofold, accordingly as it is divided into certainty and uncertainty Uncertunty is a cognition whereof tbc form is mutually repugnant existence and non-existence in one and the same subject of attributes, certainty in regard to a thing is cognition in the form thereof, and not in the form of the non existence thereof According to this doctrine in the case of cognition of similarity, and in that of knowledgo of terms, an in. ference takes place by the production of a judgment respecting a mark or middlo term, subscquently thereto Evidence is of two kınds, perception and inference, and accordingly science is correct experience, as will be explained by the author of the aphorisms limself in the scquel. V SECOND DAILY LESSON अयमेप त्वयाक्षतं भोजनमिति घटापेतम् ॥ १॥ Aph 1 This, That, Done by thee, Feed lam-such cxpres. sions are relative to cognition "It is stated that certain cognitions are determinant of other cognitions. The cognition This is a water pot, This is a pieco of cloths, is relative to cognition, that is determinint of a cognition This and that belog crpalle of bang made olyccts of perception, cognition in the form of perception, is a determination of such a cogation The woni Thou being capable of being nuwe tho obo ject of the speaker's intention, inasmuch as it is the substratumn of A self manifested knowledge, the cognition produced by the expres- Blon Done by thec, is determinant of a cognition In tho felicst Fccd lum, also, the cognition produced by the ord him, which las the sense of this onc, is determinant of a cognition wlucli 18 a perception V 'gitlagolun ufo fra Hurtigo pfa ct पट तिनान पुयक्ष द्युििवशेषणझम एटमेतदो' प्रत्यक्षविपपे गतत्यात प्रत्यतरुधा युधिस्तादृशज्ञान विशेषणम युष्मदस्य स्थजन्ययोधाग्यतया याकुरभिप्राधिपये गात RITA Riarkafalauta na giefajiaga Atauafata * 17 & UPDyferie ·( 261 ) दृष्टेयु भावाददृष्टेप्यभावात् ॥ २ ॥ Aplı 2 Insumch as [such expressions] exist in reference to ohjects secu, und do not exist in reference to objects unseen It is shown that this 18 inductirely proved by concomitanco and exclusion. When thero exists the contiguous object of the cogoition Tlus, and the remote object of the cognition Thnt, when there exists the contiguous agent, the object of the coguntion By thee, and the object of the action, the object of the notion, Done, and wlien there crist the girer and the receiver of the order, the objects of the notion Feed, in kontiguity, then 2 cogartion of this hind (cono determined by another cognition) is produced But in the case of unseen objects these cognitions are not manifested This therefore may be inferred by the methods of greement and disagreement * That thicse terms are applicable to an object differentrated loy 1 mole constituted by cognition may in inferred by the methods of agreement and disagreement llesc expressions have applicain lity to an olject differentiated by modes constituted by cogmtiov. unsmuch as the use of the sorus Ilus lc exists in relation to objects secu or kaown that is cssentially determined by modes conszsting of cognition and inasmuch as such use does not exist in re- Intion to objects unsecu or unknown that is not esscutually determined by modes consisting of cognition । अन्वयध्यतिरेकपरिच्छेटामेतदित्यादा पटायमितियुद्धे सनिसप्टो विषय एपड लियुर्विप्रसस्टोपि घुटारूठो विषय त्यतिबुद्ध मनिकष्ट की विषय समितिधु हे कर्म विषय भोजतिबुनियाज्यनियोक्तारो धिपयो एनमितिबुद्धस्तदुभयव्याप्त्याग विषय विरुष्टो भवति तदेतादृशा बुद्धिपटाते श्रदृष्टेषु तु विण्येपु नेता युद्धय प्रादुर्भवन्तीन्यपश्यतिरेकगम्यमेतदित्यर्थ । गया यदाना जानर्घाटितधमाच्छिन्ने शक्तिरन्ययतिरेकाम्येत्या दृष्टेपुजा सेषु भानटितधायच्छिष्यतियावत भाषात इदमादिशब्दप्रयोगस्य सत्त्वात अदृष्टेषु प्रजातेषु जानर्धाटतधानरच्छतियायत प्रभावात नाशप्रोगस्यामत्यात धु द्विदितधापतित एव तेपा शक्तिरित्यर्थ ।

·( 262 ) प्रर्य रति दय्यगुणर्ममु ॥ ३ ॥ Aph. 3 The term object applies to substances, qualities and actions The senses their objects and ट्रव्येषु प्रञ्वात्मकत्व प्रतिषिद्धम् ॥ ४ ॥ Under substances adentity with the five elements Aph 4 was denied This aphorism is stated as the basis of a treatment of the sense-organs, their nature, and the nature of the objects which they apprehend Under substances, that is, in the aphorisms describing substances, identity with the five elements possession of the matter of the five elements, was denied or impugued No substance then whether the body or any other, has the nature of the five elements but all bodies and organs of sense have the nature of some one or other single element V भूयस्त्वाद्गन्धरत्त्वाच्च पृथियो गन्धवाने प्रष्यतिः ॥५॥ In the cognition of odour earth is the matter, inas much as it possesses plurality and odour Accordingly it is stated that the organ of smell apprehends only smell among the qualities, and has the nature of eartb oply The cognition of odour beans that from which the cognition or sensation, of smell is derived that is the organ of smell. Earth the subtile element is the nature or material cause inasmuch as it Aph 5 . . 1 किमिन्दिर्य किम्प्रतिक किमर्थयातमित्यभिधातु पीट रचति । दध्येपु दथ्य निरूपणमूत्रेषु यश्चात्मकत्व पञ्चभूतप्रतिकस्य प्रतिपिद्ध निराकृत तथाच शरीरादिक किञ्चिपि दय्य न पञ्चभूतप्रतिफ कित्यकभूतप्रतिकान्येय धाणि शरीराणीन्द्रि पाणि तिभाव॥ एघ घाणेन्द्रिय गुणेषु गन्धमात्रयाहक पर्शिवमात्रमतिकश्येत्याद । गन्धस्य ज्ञान प्रत्यक्ष यस्मात् तद्न्धज्ञान प्राणेन्द्रिय तत्र एथिधी तन्मात्रं प्रकृति समयायिकार यम भूयस्त्यात जलाटानभिभूतभागारब्धत्यात् गन्धयत्त्याच रसाट्यपादकत्यात प्राण न्द्रिय न जलायारव्यम गन्धयत्वञ्चात्र ग्राहकतासम्बन्धेन गन्धमादकत्यादिति फलि सार्थ तथाच घाणेन्द्रिय पार्थिव रूपादिपु मध्ये गन्धस्येव यज्ञकत्यात फुकुमगन्धाभि व्यजकमादिदित्यनुमानेन प्राणस्य पधिव्युपादानकत्य सिध्यतोति मात्र में ·(263) bas plurality, or is onginated by particles not oserpowered by Fater &c, and possesses odour The olfactory orgen is not origipated by water do, inasmuch as it does not apprehend taste &c Possession of odour exists therein inasmuch as, 10 its relation as pereiptent, it apprehends odours la like manger the organ of smell is terrestrul, inasmuch as it reveals odour only among colour and the other qualities, just as clarified butter, dc manifests the odour of saffron By this inference it is established that earth 18 the matemal cause of the organ of smell. V तथापस्तेजोवायुश्च रसरूपस्पर्शविशेपात् ॥ ६ ॥ Aph 6 In like manner water, light and air, are tho ma teral causes of the organs of taste sight, and touch) inasmuch 19 they have no difference from taste, colour, and touch The words Are the material causes of the organs of taste, sight, and touch, are to be supplied Water &c are respectively the material causes of the orgaas of tasto do inasmuch as they respectively apprehend those determinate objects In these plura. lity is the condition of the determination It has been declared that it 18 determination by possession of the particular qualities of apprehensible find that is the proof of the possession of taste &c by the organs of taste &c. In like manner the organ of beaning 15 & part of ether essentially determined by the outer ear influenced by particular destiny U NINTI BOOK, FIRST DAILY LESSON क्रियागुणव्यपदेशाभाशात् प्रागसत् ॥ १॥ And I (Ao cffect] 19 antecedenti, non-existent inasmuch as there is non-csistence of assertion of actions and qualties । रसनवदुष्टान्टियाणा प्रतििितय सेन यथासख्य सनादीनामयादय प्र फतप सत्तस्यतिनिपतामाहत्यात प्रापि नियमे भूपस्यमेय सन्त्रम रमादिमाये रसनाटीना याबजातीर्यापरीगुण्यत्यनियम एप प्रमामयुतम श्यश्च शिशिाह प्टोपाटोमणंगकुन्यको नभादेश पय पोत्रम ।

·( 26 ) | The words an effeet are to be supplied. Antecedently, that is before the production of an effect, an effect or product, such as A water pot or piece of cloth, 13 non existent, that is non-existent by self-determined negation during that time. The reason assigned is the absence of predication of actions and qualities If the effect, the water pot &c., were existent during that time, it would be affir. med to possess actions and qualities, as in the case of a water pot already produced such affirmations are made as that the water potis is at rest, or in motion or seen to be coloured There is no such assertion antecedent to its production It is therefore inferred that it is during that time non-existent lule straws are in course of wearing or threads of joining or when cing is placed on the potter's wheel, while the work of the potter &c is yet going on, there is a universally experienced sensitive cognition that there will be in that place a mat, or a piece of clotlı or a water jar inusmuch as it 13 producing during the tension of the eyes Herein 1 cognitios constituted either by conjunction or by co inherence could not bo efficient, the presentation is therefore a possession of determin 1. । कार्यमितिशेष प्रागिति फ्रात्यत्ते प्रार कार्य घटपटादि असत् सत्कालीनस्यज नझाभावप्रतियोगीत्यर्य अत्र हेतुक्रियागुणव्यपदेशामावात दि सदानीमपि कार्य घटादि सटेध स्थाप्त सटा क्रियायत्त्येन गुणवत्वेन च ध्यपदिश्येत ययोत्पधे घटेशस्ति प्ठति घटश्चलति अपमानये दृश्यत घट इत्यादिप्रकारेण ध्यपदिश्यते न नधोत्पत्त मार्गाप कार्यध्यपदेशम्ति तेन गम्यत तदानीमचिति सच प्युह्यमानेषु घोरगापु योज्यमानेषु तन्तुपू.चारूढाया र्माद फुनालादिश्यापारपु अनुवर्तमानेषु र्भावग्यत्यत्र कट पटोघटार्यात मार्यताकिको प्रत्यक्षाताति चर्यिस्फारणानन्तरं जायमानत्यात् नच सयो गममाणान्यतरघटिता प्रत्यासनिर प्रभति सम्मादिन्टियमम्बर्दावशेषणमा प्रत्यास मिरत्र लन्तम मनु धान्योन्याश्रय सत्या विशेषणताया सत्यतीति' प्रतोता घविशेषण तिचव विपणता हिमभवश्यरूपमय उपश्लिष्ट प्रत्ययजननयोग्य सच्च प्रतीसे पूर्व मपि सदेव तदुक्त न्यायपातिक समयाभाय घ विशेषणविशेष्यभाय पति सतार्यमा गभाय तियोगिजनक नहि घटे ज्ञात म एथ घटस्तदानीमेवोपटाते सत्र कारणान्तरस योपि फारमन्यममियमाण स्थमागभार्यकल्यमयानुमतुमति सटोपतोस एप घट प्रतिबन्धक पति पत प्रतिबन्धकाभायत्वेन कस्य कारणस्यमधर्जनीयम ननु यदि घट एव सम्याभास्लदा घट नाटे मदुम्माजनानिरिप्ति घेच घटनायस्यापिद्विधि स्वात नतिनिधित्यकानापि विरोध्न्तरप्रादुर्भाव ति नानयादेशलता विराधी येन गोत्याभवत्याप्त ममानकालोनत्य म्यात कामरुतसयाच कयमेककालावस्थापि - Fय भवेत् ॥

·(263) tions related to the sense organs Such is the condition of such a cognitive act If it be objected that we are arguing in 1 cucle 10 asmuch as the cognition thereof depends on the determination and the determination on the cognition, we reply that such is not thic case for the determination is the proper form of both the cogni tion and its object and 18 capable of producing a proximate assurance avd this proper form 129 an existence antecedent to the cognition It has accordingly been stated iu the Ngayı varttika that in coinlicrence, and in non cxistcuce, there is a relation of cause and effect This antecedent non existence produces a non existeut, for when a water pot has been produced, that self same water pot is not then brought into existence for even if there exist therein another cause, an ensuing defect of the cause must follow the defect of its own anterior non existence If this relf same waterpot is wliat prevents the production of that water pat, then its causality is inevitable by rezson of the non existence of anything which prevents It may be urged that if there be in the water pot non cxistence of the same then it follows that it will emerge Wlien the water pot is destroyed This we deny inasmuch as the very destruction of the watet pot is repagnant thereto For one of two contradictories cannot bo minifested during the existence of the other contradictory For between these two there is no repuga nance effected by spice 1 e no esclusion that as in tlie case of tlie real natures of the cow 200 the horse there could be 1 simultaner ty How then could there be ? repugnince cffected by time and how could there be a syachronous existence? U ' 'l ha aphorism is stated as a basis for a description of per ception of non existence An effect as a water pot and the lhe 1 प्रभायप्रत्यक्षमभिधित्सुर्भूमिकामाच । घटादिकार्य स्वोत्पत्ते प्रागमत फ्रियाया गुणस्य च व्यपदेशस्य ध्ययद्वारस्यामायात घटे जाते यथा घस्तिष्ठति घटश्चलति घट ज्याम इत्याद्रिक्रियागुणव्यवहारो भी पूर्वन्तु न तथा व्यवहार प्रत्यर्थ अत सत्का चयादे निरस्त इति घटोत्यते पूर्व घटागभास्तिष्ठतोति सच प्रतियोगिजनक कर मन्यथा कारणान्तरमत्ये उत्पन्नस्य न पुनरुत्पाद इदानो घटो भविष्यतीत्यादि प्रत्य सपि प्राभाये मानमिति ॥

·(266) as pon-existent previous to its production, inasmuch as there is non, existence of the assertion or expression of action and quality There 13 antecedently no such expression of qualities and action, as there 18 after the pot 13 produced, as that the jar 15 at rest, or in motion, or that it is dark Thus the doctrine of the pre existence of effects 10 their causes 18 rejected Previous, therefore to the production of the water jar, there is antecedent non-existence thereof and this produces & non existent. Else how, wben there exists another cause could there not be reproduction of the produced ? A percep tion such as that there will presently exist a water-pot in this place, is a proof of antecedent non-existence. V सदसत ॥२॥ Aph 2 The existent (becomes} non existent It is stated that another non-existence as established by the force of perception It is proved by perception and inference that an existent product such as a water pot after the operation of a hammer &c. wluch destroys it, is now non-existent, in like manger as it is proved by perception and inference that an effect is, pre vious to the operation of its cause, non existent. This mode of non-existence 18 commonly called destruction (or subsequent or emergent non existence), for there are such cognitions as that a water pot is destroyed, or that the letter ga previously heard 18 now no more U असतः नियागुणव्यपदेशाभाघादान्तरम् ॥ ३ ॥ Aph 3 [Esistence] 19 a thing distinct from non existence, pismuch as actions and qualities are cot ascribed [to the pon existent ] 1971* FUERUTIFT I 19kr APT srittet, fra शकस्य मुद्गरादे-पारानन्तर मदेय कार्य घटादि इदानीमसदिति प्रत्यवानुमानाभ्यामेय प्रमीयते सचायमभायोध्यप्त पति गीयतेभनति हि घटो नाटो ध्वस्त इदानीं श्रुतपूर्वाग कारो नास्तीत्यादिधोरिति भाव।

·(207) * It may be objected that it is the water pot that under parti cular condit ons produces the conventional notion of destruction but the destruction of the water pot is nothing else than the waterpot itself The aphorism is therefore laid down. The word Exis tence is to be supplied Existence then 18 a thing distract from Don-existence. If it be asked why it is stated that it is so because actions and qualities are not ascribed to the pon existent For there are not employed danng subsequent non-existence such plırı ses as The water pot exists There is a water pot, The yater pot 15 now possessed of colour Bring the water pot In consequence of this difference the existent is a thing different from the non exis tent. U सच्चासत ॥ ४॥ Apb + The existent also is non existent Antecedent and subsequent non existence being vindicated the present apborism is laid down with the purpose of evincing reciprocal non existence When the words Is not are asserted of an existent water pot, there appears an absence of identity For there are such cognitions as that a horse is not identıcı] with a cow a cow is non existent as a horse a piece of cloth is non exis tent as a water pot a piece of cloth is not a water pot a cow 1$ not a horse a horse is not a con There appears then in such a - ननु घट पवाघस्याविशेपे ध्वसयवहारं करोति नतु घटादन्यस्तस्य ध्यस इत्यात श्राह । सदिति सूत्रयप असत सत प्रथान्तर कुत इत्यत प्राह क्रियागुणव्यपदेशामा यादिति नदि प्रध्यसभाघोषि यतते घट अस्ति घट इदानी रुपवान घट घटमानये त्यादिव्यपदेशस्तदिता धादसत सदान्तरमिति ॥ 'प्रागभावप्रध्यमी साधयित्वाऽन्यान्याभाव साधयितुमाह । यत्र सदेव घटादि दिति लिएये सत्र सदात्म्याभाव प्रतीयते भर्शत हिमनग्यो प्रयास असण गौरवात्मना असन् पटो घटात्मना अघट पट' अनभ्योगी अगोरश्वश्च इत्यादि सीति तदस्थामश्यान्यान्याभावधान गो पटान्योन्याभाववान घट इत्यन्यान्याभाय एथ तादात्म्याभावापरनामा भासते तदा तादात्म्य प्रतियोगितावच्छेदकम प्रतियोगिसमाना धिरणाश्चायमभाव भति हि पटा न भूतलमिति प्रतीति नित्याच कदाचिदपि घटपटोस्तादात्म्यासम्भवात॥

·(268) cognition the fact that a cow possesses reciprocal non-existence with a liorse a unter pot 15 lcciprocally non existent with a pleco of cloth, and this reciprocal non existence is otherwise designated absence of identity The identity thiet in tins case is essentially non-existent and this non cxistence 19 in coexistent with the non existent olject, for tliere are such cognitions as that the water pot is not the ground on which it is placed This non existence 13 cterpal for it is impossible that there could ever be identity be tween a water pot and a piece of cloth U यच्चान्यदसदतस्तदसत ॥ ५ ॥ Aph 5 Whatever else, moreover, than these as non existent is [absolutely] nov existent. I The fourth non existence called absoluto non existence is bero described Whatever else than these that 18 than the three fore-mentioned non existences is non existent, that is is absolutely non existent The final and complete sense of the aphorism, therefore, is that the non existence wlich is distinct from theso threc non exi tences is absolute non existence Of these antece. dent non-existence hıs a subsequent limit, subsequent non existence has an anterior limit reciprocal non existence in coexists with that which is non cristent, but absolute non existence differs from all the three and is therefore a fourth non-existence tv · That which is non existent repugnant to existence, other than the three forementioned non existences is non-existent abso 1 इदानीं चतुर्थमभावमत्यन्ताभायाख्यमा । अत पुत्रोक्तादभावत्रयाद यदन्यदसत् तटसत सटत्यन्तासत्त्वम अदित्युभपत्र भावप्रधानानिर्देश समसदश्यमद्विधेयम तयाधाताभायत्रभित्रो योभाय सोऽत्यन्ताभाघ ति पर्यवसवोऽर्थ तत्र प्रागभावस्य उ जराधधिकत्यम प्रध्यसस्य पूर्वाधिकत्वम अन्योन्यामायस्य प्रतियोगिसमानाधिकरण स्यमत्यन्ताभावस्य तु त्रितधर्मामतश्चतुर्थोऽयमभाव । अत उलादभावत्रयादन्यद यत असत् भाभिचम तदसत अत्यन्तासत्य भाषण भाषप्रधाननिर्देशोऽयम् अत्यन्ताभावाख्यमिति तु फलितार्थ अपञ्चात्यन्साभाधातुरोयो। भाव' मनातनच प्रतियोगितत्प्रायभायतश्यासास्वप एवात्यन्ताभायस्य पिराधिन रक्तपट श्याम रूप नास्ति ग्यामघटेर रूप नास्तीतिप्रतीतिर ध्यसमागमायालयमा .

·(269) lutely non existent That usually refers to the existent The complete sense is that it is technically designated absolute non existence This absolute non existence is the fourth non existence and is eternal There are three things repugnant to absolute non. existence the object non-existent and its prior and posterior nonexistences According to the ancients the cognitions that dark colour does not exist in a red svater pot and that red colour does not exist in a dark water pot are conversant about the subsequent and antecedent non existences while the moderas have maintained that the subsequent and antecedent non-existences are not repug Dint to absolute non ex stence, and that consequently there may be absolute non existence even during the time of subsequent non existence They (the moderns) hold that when a water pot do previously removed is brought back to a place there is durog the existence there of the water pot do notion of absolute non existence of the water pot inasmuch as the time during which the water pot 13 there constitutes no connection with non cxistence Some have taught that when there bas formerly stood in any place a water pot &c and this has been removed and brought back again there appears in this case a fourth kind of universal non existence charac terised by production and destruction and designated temporary non existence and not absolute non existence v अदिति भूतप्रत्यक्षाभावात भूतस्मृविरोधिप्रत्यक्षवत् ॥ ६ ॥ Aph 6 [Perception) that a thing is non existent results from non existence of a past perception and reminiscence of the past like the perception of r repugnant object हेते नत्यत्यन्ताभामिति प्राञ्च नव्यास्तु ध्वसप्रागभाग्योनीत्यन्ताभाविरोधित्यमतो ध्यसादिकालाबच्छेदेनाप्यत्यन्ताभावा यतत एत्र यत्र भूतले पूर्वमपसारित घटादिक पुन रानोत तत्र घटकालस्याभावसम्बन्धाघटमत्वाइटसत्त्वकाल न घटात्यन्ताभायबुद्धिर स्या चित्तु पत्र भूतले पूर्व घटादिक स्थितमथापसारितं पुनरानीतञ्च तत्रोत्यादवि नागशाली सार्मापकनामा चतुर्य ससर्गाभाव एत्र प्रतीयत नात्यन्तामात्र इत्या ॥

·(270) • Another section 19 here cominenced in vlnch the aphorisma is stated enouncing the apparatus of the perception of emergent non existence Coguition in the form of perception is implied by the particle rtı There is therefore a perceptive cognition that a wa ter pot for instance is non-existent that a water pot has been destroyed or that a water pot a subsequently non-existent Thrs 15 exemplified by perceptiou of the repugnant, there being as clear and distinct a perception of a repugnant (or at present non exis tent) water pot &c as of its subsequent non existence The rea son of this 19 non-existence of a past perception the absence that is to say of a past produced and destroyed water pot and the like The experience is thus accounted for The following hypo tl etical argument is confirmatory of this If there were a water pot here it would be seen as the place 19 seen but it is not seed and consequently there is none Another subsidiary is stated to be reminiscence of the past by which is meant recollection of a past and now non existent water pot and the like the recollec tion of a thing non-existent. U • The four kinds of non existence being analysed the per ception of subsequent non-existence is analysed Such percep । इदानी प्रकरणान्तरमारभते तत्र प्रध्यमे तायत प्रत्यक्षसामग्रोमा । अमटितो तिकार प्रत्यक्षाकार ज्ञानमाह तनासन घट नष्टो घट' ध्यस्त इदानी घट इति प्र स्यक्षप्रतोतिस्ति तत्र दृष्टान्ता पिराधिप्रत्यक्षदिति विरोधिनी घटाया स्पष्ट प्रत्यक्ष तथा तत्मध्यसस्यापि तत्र कारणमा भूतप्रत्यक्षाभावादिति भूतम्य उत्पधिनष्टस्य घटादे प्रत्यक्षाभाषात् स्तन याम्यानुपलब्धिमाह तत्र चाय तर्फ सदकारी यात्र घटा भविष्यत भूतलमिघाटक्ष्यत नच दृश्यते तस्मानास्तीति सहकायन्तरमाह भूतस्पतरिति भूतस्य प्रातगियागिनाघटाटे स्मताति प्रातयागिस्मरणमुक्तम् । अभावचतुष्टय व्युत्पाट्य ध्यसप्रत्यत युयुत्पादति । अप्सदिात असन् घट नम्टो घर ध्वस्ता घट इत्यादिप्रत्यक्ष विराधिप्रत्यक्षयत प्रतियागघटप्रत्यक्षघत अनुभवसिद्ध लाफिकर्माचपजन्यञ्चत्पर्य तत्र ध प्रतियागिप्रत्यक्ष चक्षुरादिस्योगजन्य ध्यसप्रत्यक्षन्नु चतुरादिसयुक्तयिशपणताजामति विशए अपरमपि यिशपमा भूतप्रत्यक्षाभावादिति भूतस्य प्रतातस्य प्रतियागिना घटाद प्रत्यक्षस्यामायायायानुयलम्मरुपात बारात तस्य प्रतीतघटादे स्मत स्मरणात्मकात प्रतियागिज्ञानाच्च लापमा मति पुरणीयम तथाच ध्यसप्रत्यक्ष प्रतियोग्यनुपलब्धिजन्य प्रतियागिजानजन्यइन्न प्रतियोगिप्रत्यक्षन्तु न तथा तायि विशेष प्रतिभाय अत्र स्मतित्वविदितं ज्ञानमान्नु विविक्षित म न्तध्यम । एवञ्च घटादया यथा प्रत्यासितास्तथा साच्यसा पीप्ति भाय ।

·( 271 ) tions as that a thing is non existent, a water-pot is non existent, a water pot as destroyed 7 water-pot has ceased to be, are like the perception of the repugnant, that is like the perception of a not now existing water-pot given by expenence or produced by ordinary contact (of subject and object) Of these, perception of an olject non existent is produced by conjunction with the eye &c, while perception of emergent non existence is produced ly deterinmation related to the eye &c. Such is one difference, another is stated to be that the perception of subsequent non existence results from nonexistence of past perception that is from a cruse in the form of possible non apprehension consequent on non existence of perception of a past foregone now non existent water pot, and also from a reminiscence of a past unter pot &c that is from a cogmtion, which is a recollection, of a non existent object The perception, therefore, of subsequent non existence is produced by non apprehension of a non existent object and by knowledge of a non existent object, but the perception of a non existent object is not so, there being a difference V AUT SHTā pappearata noll Aph 7 Likewise also from perception of existence in non existence. The word non existence, through expressive of non existence in general 1s ascertained from the context to denoto antecedent non existence or potential existence. There is then a perceptivo hnowledge of antecedent non existence as there is of emergent non existence Why? Because there is a perception of existence, a perception of tho straws in course of weaving (into a mat, सामान्ययाध्यप्ययमभायशब्द प्रकरणात प्रायभायपर यथा मध्य प्रत्यवमान तथा प्रागभायोपि फुत' भायप्रत्यदत्यात भायस्य घ्यूयमानधोरणादे प्रत्यक्षत्यात प्रत्य क्षेण विषयोक्रियमाणत्वात् यद्वा भाषाधिवरणास्य प्रतियोगिनश्च प्रत्यक्षस्यात् योग्य स्थादित्यर्थ संसगाभायाधिकरणयोग्यतापा प्रतियोगियोग्यतायाश्वतन्त्रत्यात चका रात् प्रतियोगिस्मरणमुक्तश्च तक सच्चिनोति अनादेरपि मागभावस्थानन्तस्यापि मध्य सस्थावस्थाधिपमात्र प्रत्यक्षत्यम ॥ 1 ·(272) which is potentially existent in them) these being made the object of perception Or it may mean that the perception of antecedent non existence results from the perception or perceptibility of exis tence that 19 of the substratum and the object therein non exis tent since perceptibility of the substratum and of the object non existent is the con lition of apprehension of generl pon-existence The particle also implies recollection of the absent son existent object and the hypothetical reasoning aforesaid Antecedent non existence withont beginning also and emergent non existence with out end are perceptible only under particular circumstances U "There being a restriction of the general term non existence to antecedent non esistence so is there also of perception. There is a perceptive kuowledge of antecedent as of subsequent noncxistence by means of experience rendered possible by apposition of the sense-organ and its object and of knowledge of the non-exis tent It may be asked Inasmuch as antecedent non existence has no beginning how is it that thero is no perception of it long beforo the production of conjunction of the two halves of a water jar &c. the forementioned causes of such perception being possible at that time also ? It is therefore stated that such perception results from perception of existence The affix ghan (in the word bhari, exis tence) depotes the material cause the source of being Existenco is the ultimate sum of conditions or causal appartus and that only is perceptible which is perceptiblo thereby, nasmuch as it must be manifested by the ultimate musıl appimtus Such is the resultant meaning of the aphorism It is to be considered that अभाये प्रागभाये सामान्ययाचाशदस्य विशेषपरत्यात तथा प्रत्यक्षम् यथा ध्यसे पन्दियसविसर्पयोग्यनुपलव्धितियोगिजाने प्रत्यक्ष जायत तथा प्रागभायोपोत्यर्थ । ननु प्रागभायस्यानादित्यात् कपालादिमयोगजननादतिपूर्वमपि कर्य न प्रागभाषस्य प्रत्यतम साना कारणाना तदानीमपि सम्भवादित्यत आहाभाषप्रत्यक्षत्यादिति भययस्माटिस्यु 27a77 F Amint 7 WAT imam हत्यादितिफलितार्थ तथाचीतस्यल घरमझारणमामभायाराभाषप्रत्यमितिभाश प्रतीन्द्रियस्य याप्यादे प्रागभावस्य प्रत्यझारणाय सारस्तन च प्रतियोगियोग्यस्य स मुचितमिति मन्तव्यमत ·( 273 ) the particle also is added to prevent the supposition of perception of supersepsible antecedent non-existence of air &c, and that perceptibility as an absent object is thereby additionally im. plied V. एतेनाघटोऽ गोरधर्मश्च व्याख्यातः ॥ ८॥ - Aph 8 Hereby are explained the negations not a water-pot, not a cow, and dement 'The perceptibility of reciprocal non-existence, is declared The word Kereby suggests recollection of the absent object, apprelension of the substratum (or site of the absent object), and the forementioned hypothetical reasoning Non-observation of the perceptible is common to all these cases, the particle and implying the aforesaid addition By the word demerit, while the perceptibility of reciprocal non cristence of merit, though supersensible, in its substratum or site, knowledge, pleasure &c is affirmed, It is at the same time declared that perceptibility of the absent object is not a condition of the apprehension of reciprocal nonexistence, and thus it is suggested that the perceptibility of the substratum (or sito of the absent Object) is the only requisito of such apprehension How else could there be apprehended reci- । अन्योन्याभावस्य प्रत्यक्षतामात । एतेनेसि प्रतियोगिस्मरणाधिकरणाग्रहणप्रागुक्त तीनतिदिति योग्पानुपलम्भ. सर्वत्र समान चमार उक्तसमुच्चयार्थः अधर्म इत्यती न्द्रियस्यापि धर्मस्य मुखजानादायधिकरण न्योन्याभावस्य प्रत्यक्षता पदन अन्योन्याभाव यो प्रतियोगियोग्यतानतन्त्र किन्त्यधिकरणयोग्यतामात्र तमित्युपदर्शयति कयमन्यथा स्तम्भः पियाचोनभवतीति पिशाचान्योन्याभाय' स्तम्भे गृह्यत स्तम्भात्मतया पिणावा नुपलम्भस्य तदन्योन्याभप्रयादकत्वात् तस्याप्यनुपलम्भस्य प्रतियोगिसत्यधिरोधित्यात स्तम्भ पिशाचतादात्म्ये सत्यनुपलम्भानुपपत्तेः। ननु पिशाचतादात्यमित न प्रतियोगि नि पिशाच मर स्तम्भे वर्तमानोऽपि गुमत्ययनोपलभ्यते इति तदनुपन्नम्भः प्रति यगिमविरोधी न भवतीति चेत्र प्रतियोग्यनुपनम्भयत यतियोगितापच्छेदकानुपलम्भ स्थाप्यभायपदकारणत्यात् ननु प्रतियोगित्यपहाधीनोऽन्योन्याभायगय प्रतियोगित्यश्वा न्योन्यामाविरद्वात्मस्वं ततश्चान्योन्याभाश्यद्वाधीन एयान्योन्याभाषयहरति घेवाधि करणायतित्येन ज्ञायमानो धर्म सय प्रतियोगितावच्छेदको नतु प्रतियोगिताको नापि सदपहस्तन्वमित्युक्तत्वात् । R ·( 27 ) procal negation of fiend in a post, when it it is recogaised that that a post is not a fiend? For since non-apprehension of the fiend as identical with the post, causes apprehension of their reciprocal non existence and since that same non-apprehension is repugnant to the existence of the absent object it would be impos. sible were the post identical with a fiend, that there should be such non-apprehension It may argued Identity with a fiend is not 19 this instance the absent object, may it then be the fiead ? and supposing him though being in the post, to be, like its gravity, not apprehended, then the con apprehensiun of him will not be repagnant to the existence of the abscot object We repls that this argument is invald, for non perception of that of which the essentral characteristic is the being an al seat object is the son observation of the alsent ohject, cause of apprehension of non existence If it be urged that reciprocal non-existence depends on the apprehension of the absence of an object, that absence of an object (or the state of an object which is Don existent) 1s identity with exemption from reciprocal non existence, we reply that thus 19 not the case for it is an attribute which is cognised as non-exis tent in any given substratum that las for its essential climacteristic the nature of being an absent object but the condition of te per ception of that attribute 19 not the basing for its essent characte: istic the nature of being an absent ob ect U 'Ile recognition of reciprocal Dou erstence the forin of ' अघट पट अगोरम अधर्म मुमित्यायाकारकोन्योन्याभाषप्रत्ययापि रसेन मध्यसप्रागभावात्ययक्रथनेन ध्याख्यात कथित इति समुदितार्थ तयाचान्योन्यभावप्र त्यपि इन्द्रियसम्यद्धयिषाला प्रतियोग्यनुपलम्म प्रतियोगितानञ्चतानि कारणानि स्थान पर वियो यत् समगाभायय प्रतियोगियोग्यत्व सन्द्रम अन्योन्याभायण धि फरणयोयत्यमिति धर्मस्यातोन्द्रियस्वेपि मुशादी योग्पाधिकरणे तदन्योन्यामाघम्य प्रत्यक्ष निराधाधमेति यनु मसर्गामायय प्रतियाधिकरणाभयपोग्पत्य समिति कधिचटुक्त सब समीधीन तथा सलि पाषाणे सौरभाभागस्य गुढे सिताभावस्य पायो स्पामावस्य पाकाये स्पाभायस्य शब्दाभायस्य व प्रत्यवानुएपनेतनधिकरणाना द्विन्द्रियायो म्पत्यास पतरण त्यफर्मयुक्तकाविशेषणतया घायुस्पर्शनासप्रत्यक्ष पतमि स्वीकत मिति सरेप ·(273) which recognition is such as that a piece of cloth is not a vaterpot, a horse is not a cow, pleasure is not demerit has been already explained by the description of the perception of emergent and of antecedent non existence Such is the sense of the aphorism as a whole. The causes then of the apprthension of reciprocal non existence are possession of characters in relation with the sense organs, non observation of the absent object and cognition of the absent object The greatest difference is that the perceptılılı. ty of the absent object is the condition of apprehension of general non existence, whereas it is the perceptibility of the substratum that is the condition of apprehension of reciprocal non existence Thus though merit be a supersensible thing there is no impossibi lity in perceiing its reciprocal non existence in pleasure &c its sensible substratum Whereas some have taught that perceptibi lity of both the absent object and its substratum or site is requisite to the apprehension of general non existence this is untrue inasmuch as were this the case the perceptio i of non existence of fragrance in a stone of non existence of bitterness un treacle of non existence of colour in air and of non existence of touch and sound in ether would be impossible since the respective substrata are not perceptible to the several sense-organs It was from this CODsidention that Paksha dhara Miśra marutuned the perception of the destruction or cessation of the touch of the air characterised lv time conjunct with the skin (the organ of touch) V अभूत नास्तीत्यनान्तरम ॥ ९ ॥ Aph 9 (The negation] Is not desigartes nought else than that which has not been lhe recognition that what lies teen no longer 13 reposes upon emergent sonexistence and is not conversant about the • भूमिदानी नास्तातिमतीतिध्यसमातम्यते भूतस्य नान्निति मिनिवदं मा सोतिमातोल्लखिनो पत्यप्रतीतिरत्यन्ताभायमानम्यते प्रभूतमित्युत्पादविनागनाल म्यनस्यातति पनपान्तरस्यमपि तभिप्रापफमेय पथा जन पचियोत्यं नाम्नि एपि ·( 276 ) having been, wlule the recognition by perception simply that such and such a thing is not, rests upon absolute non existence The expression that which has not been points out independence of production and destruction. Designating bought else means purpotior that only For example There exists not 10 water terrestriality Thero exists not in carth aqueousness for if there existed terrestriality in that whereof the particles are aqueous it would be observed, whereas it is not observed, wherefore it is not, a refer ence to such argumeuts is to be observed in this aphorism. Thus we must holi that there is non existence of an object where such object will never be and has never been. The recogaition that an object 19 not relates to the substratum and is the support of ciner gent and antecedent non-existence, of that which las been and will be therein Hence it is that thus absolute non-existence 18 designated as of treal time U नास्ति घटी गेहे इति सतो घटस्य गेहससर्गप्रतिपेध ॥१०॥ Aph 10 [The proposition that there is not a water pot in a house is a negation of connection between an existent water-pot and the house ' It may be urged that non-existence of a water pot.in arty given house is not absolute bou existence inasmuch as a water pot exists sometimes there, nor as it antecedent or emergent non-ex13 tence, inasinuch as these reside only in material causes, nor is it absolute non existence characterised as production and destruction, या मजलस्वमिति यदि ति जलावयनि एथिोत्व स्यात उपलभ्येत नवायलभ्यते मस्मानास्तीतितर्कपुरस्कारावापि दष्टव्य । एवञ्च यद्वस्त यत्र न कदापि वित्ति . नच कदाचिभूतं तस्य वस्तुनस्तत्रात्यन्ताभावो मन्तव्य । भूतभविष्यतोश्च सत्र मध्यम प्रागभावलम्वन सय तत्राधिकरणे नास्तीतिप्रत्यय । श्रतएवायमात्यन्तिकस्वशालिक इत्यभिधीयते। ननु गेधे घटाभावो नात्यन्ताभाष कदाचित्तत्र घटसत्त्वात् नापि प्रापभाषा ध्यसो तया समधायिकारणमात्रत्तित्वात नाप्युत्पादविनाशयोलाऽयन्ताभाध एव श्रा त्यन्तिकाचात्याविनाशशीलप्रति विरोधात नापि चतुर्थ सघाय मसाभाव सस्य विध्ययिभागव्याघातादित्यात पाह ·(277) siace there is a contradiction between the absolute and that which comes into being and ceases to be, nor is this the fourth kind of non existence general non existence wasmuch as that is repugnant to the threefold division Accordingly this aphorism 13 stated U आत्मन्यात्ममनसोः सयोगविशेषादात्मात्यतम् ॥ ११ ॥ Aph 11 Perception of the soul [results] from a particular conjunction between the soul and the internal organ in the soul Common perception of existence and non existenco having been described, another section is commenced with the purpose of describing the perception of ascetics The words coguition is producel, are to be supplied. Ascetics are of two kuuds, those who have meditated on the internal organ and are called united and those who have not meditated on the internal organ and are called disunited Of these the united having reverently fixed their mind on the object to be presented to it are engaged in meditation, and in them cognition of soul whether of their own soul or of that of others, is produced Perception of soul 19 that cognition wherein the soul is the percept or object of presentation Although there 13 in ourselves and others occasionally a coguition of spurt, this being obscured nescience has been declared to be virtually non existent From a particular conjunction between the soul and the internal organ means from that particular contiguity between the soul and the internal or in which is the incatal state produced by union (with infinite spint) U । सदेव भावाभाविप लारिसपत्य निरुप्य योगिप्रत्यक्ष निरूपितुं प्रकरणा. नारमारभते । जान पाते इतिशेष द्विविधाम्तायोगिन ममादितान्त करणाये पुक्ता सत्यभिधीयन्ते प्रामाशितान्त फरणाश्च ये धियुक्ता इत्यभिधीयन्ते तत्र पुक्का' मासान कतो घम्लुन्गदरेण मनो निधाप निदिध्यामनन्त नेपामात्मनि स्यात्मनि परास्मनि V NAERATA TARATA TAI INT' Alatrarcferaat 77 maur पदाप्यस्मदाढोनामपि कदाचिदात्मज्ञानस्ति नायियातिरस्मतत्यात तदसाकल्प FAITHAN THE AIRünfzin OTTAVAIGE STARTör oferi fa अगस्तस्मादित्यर्य।

·(278) तथा द्रव्यान्तरपु प्रत्यतम् ॥ १२ ॥ Apb 12 Likewise perception of other substances ' It might be asked hor, if the knowledge of those who are united be of the soul only, they can possess omniscience Accordingly the aphorism is stated The words Cognition 13 produced are implied by the nature of the topic There is, therefore, by means of the internal organ accompanied with the ment acquired by asceticism perception of other subtances, that is, of the four atomic substances, of the internal organ air, space, time and ether The term substance comprehends the qualities actions, and universal entities residing in substance, the category of particularıty, co inherence, gravity, elasticity &c residing in perception, and spoutaneous activity, indiscriminative mental retenta, ment and dement residing in the soul For the possession of the merit produced by asceticism is equvalent to a perceptive apparatus, othervise omniscience would not be aſürmed of those ascetics who are said to be united U असमाहितान्त करणा उपपहृतसमाधयस्तेपाञ्च ॥ १३ ॥ Aph 13 In those also shose internal organ is not meditative, and in those whose meditation is consummated [thereas perception of soul &c.] • Those whose internal organ is not meditative, are those whose inder sense is destitute of meditation, and they whose me- तत किमात्मन्येव युक्ताना जान तत् कुत सार्वमित्यत श्राद। जानमुत्पटात पति प्रकरणायातम तथेति योगजधर्मानुग्रहीनेय मनसा दण्यान्तरेषु चतुष्य युयु मनति वादिककालाकायेषु तव्यपदेन तद्गतगुणकर्मसामान्याना यियेयपदार्थस्य समयायस्य प्र स्यक्षगतस्यापि गुरुत्यस्थितिस्थापकाटेरात्मगतस्यापि जोयनयोनियनिर्विकल्पकभावना धमाधमांदे सग्रह सामग्री योगजधमीपग्रहस्य तुल्यत्यत अन्यथा सार्घन्यमुक्त नभयेत् ॥ * असमाहितात करणr असमाहित समाधिरचितम अन्त करण पा से तया उपसदृत समापित सफलीकत समाधियस्ते समाधे फयियिधा सिद्धयस्ता यैपामु स्यवास्ताहगा ये युक्तास्तथापि प्रात्मनाम अन्येमा दय्याशाश्च प्रत्यक्ष भरतीति । मुदितार्थ युजानस्य प्रत्यक्षे धानापेक्षा युक्तस्य प्रत्यक्ष तु ध्यानात्मक्रममाध्यपेक्षा मा स्तीति भाष - ·( 279 ) ditation is consummated, perfected or rendered fruitful, 19 whora are produced the various perfections Bhich are the fruit of meditatiou attain perception of souls and other substances Such is the sense to be gathcred from the apliorism In fine the ascetio who is in course of union requires coulemplation, while he who 13 united has no need of meditation wluch is identical with contenplation V तत्समरायात फर्मगुणेषु ॥ १४ ॥ Apk 1+ [Perception) of actions and qualities (arıses] from co-inherence therein It might be urged that omniscience is not possible in an ascetic for thou, h there be perception of substances there is no such cognition of qualities and actions. lo this the reply zs furnished. From co inherence therein, that is in conjunction with the interoal organ assisted by merit acquired by asceticism there is produced in the nscetic whether in course of union or united the perception of qualities and actions For the efficacy of the merit acquired by asceticism is inconceivable By the power thereof tbe sage Agasty a drank up the ocean, Suurall i assumed a multitude of bodies and Vasisłtka discovered the curse of Dilipa by Surabhi The production therefore by meri acquired by asceticism, of presentation of all the categories is not raposs ble. The term actigas and qualities involves more and unu ersality &a is to be understood lo a lile manner we are to understand perception effected hv supersensual cognition in the form of general implication, and implication of cognition V 1 ननु दय्य या प्रत्याभवे पि सर्वजत्व योगिनोऽनुपपन्द्रमेय गुणादीनामज्ञानादत प्राह । तस्य योगजधर्मसारुतमन सयोगस्य समवायात पुक्तियुज्ञानयो फर्मसु गणेषु च प्रत्यक्षमुत्पटाते इत्यर्थ अचिन्त्याहि पागजधर्मप्रभाष यदलेनागस्त्यमुनि पारावार पो सेभिरिश्च कापयुद्ध परियनोलयान वशिष्ठश्च दिलोपस्य सुरभिशाप जातयान तस्य योगजधर्मस्य पदासायंसाक्षात्कारसम्यादनं नासम्भावनीयमिति कर्मगुत्युयलक्षण सा मान्यादिकमपि बोध्यम राय सामान्य लक्षणाचानलक्षणारुपालीकिकप्रत्यासत्तिजन्य प्रस्य समप्यूचनीयम् ॥

·** (280) TIFAHATTUETFATWO U 94 ? Aplı 15 [Perception) of the attnbutes of the soul [arıses] from co inlcrcnce in soul This aphorism is stated inasmuch as it might be asked whether ascetics have not also the common perception The conclusion gathered is that there arises in ascetics also the common perception of the attributes of the soul that is of pleasure and the other attributes which restle in the soul from co inherence in soul that 13 from co inherence in the soul conjoined with the internal organ, being accomplished by that as its instrument. V Aph1 SECOND DAILY LESSON अस्येद कार्य कारण सयोगि विरोधि समायि चेति लैङ्गिकम ॥१॥ Inferential cognition is taat one thing is the effect or cause of conjunct with repugnant to or co inherent in another . In the preceding duly lesson the perception of ascetics and of non ascetics was descnbed accor ling to its cause its naturc and ats characteristic Assurance having been formerly divided into perceptive and inferential the description of inferential assurance 14 here commenced The term cognition is to be supplied being the sulject treated of Infcrential knowledge is that which is pro duce 1 from a mark or mildle term Tlie mark is that attribute of the subject of the conclusion which is characterised by pervasion Pervasion is said to exist therein Tbe subject is that wherein there 19 non eristence of assurance repugnant to tl at which there 15 desire to prove Such a surunce is proof and disproof for the minor term is that wherein there is non existence of both proof and तम् कि यागिना लोकप्रत्यक्ष न भवतीत्यत श्राहा अात्मममत्रागत मन में मुक्तात्मसमवाथान् श्रात्मगुणपु स्यात्मवृत्तिमुखादिगुणेषु योगिना लीभित्रमपि प्रत्यक्ष भवति तत्मामय्या पत्तस्वादिति समुदितनिष्कर्ष । तटेन पूषा के गिप्रत्यक्षमयोगिप्रत्यक्षश्च कारणत स्वरुपता लक्षणताच नि पितम प्रमाण द्विायध प्रत्यक्ष हरज्येति यद्विभ तत्र निमिदानीं निरूपायाम पक्रमते । ज्ञानमिति प्रकृतम लिङ्गाज्जात लैंगिक व्याप्तिविशिष्ट पक्षधमा लिङ्गम् तत्र ·(281) disproof For where there exists probative or disprobatise assurance, no one feels uncertainty or desire of demonstratiou The ancients therefore defined the subject of the question to be an object possessing the attributes of the predecate tincertainly, or an object the possession whereby of the attributes of the major is required to be proved According to Jivanátha Misia the subject is that whereiu there is non existence of probintion obstructive to the genesis of doubt terminable by decision of the possible compreleasion of the mujor Some hold that the subject is that wherein there is nonexistence of demonstrative endence backed by absence of desire of proof According to this doctrine the nnture of a subject would exist even in the case of repugnancy This then may be seen in प्यान्निता यसिपायिवाधिरोधिप्रमाणाभागे पत्र सत प्रति पक्ष तदृश प्रमाण साधक बाधकाच तदुभयाभावयत पनत्वात् नहि साधके वाधके या प्रमाणे सति क स्यचित सशय सिपायिषा धा प्रतएव सन्दिाधमाध्यधर्मा धर्मी सिपार्धापिसाध्यधर्मा धर्मा या पक्ष इति प्राञ्च उत्पाटासाध्यवत्तानिर्णनिधत्यसशयोत्पतिप्रतिबन्धकमानत्वा च्छिवाभायो पत्र पक्ष इति जोवनाथमिश्रा सिपार्धायपाविसकतसाधकमाना भायो पत्र स पक्ष त केचित एतन्मते बाधस्थले यि पक्षता तदेतदनुमानमयूखे द्रष्ट ध्यम सदेतस्य पक्षस्य धालिगमित्युक्त भवति लिङ्गञ्च दृष्टमनुमित श्रुत धा यदनुभव रूप जान ननर्यात तल्लैंगिक सटुक्तम अनुमेयेन सम्बद्ध प्रसिद्धञ्च तदन्यिते । तदभावे तु नास्त्येव तल्लिगमनुमापकम् । इति एतेन लिङ्गमेवानुमितिकरण नतु तस्य परामर्श तस्य नियापारत्वेनाकरणस्यात् लिङ्गस्य तु एघ घ्यापार यत्र धूमादेरतीतत्यमनागतत्या घा तत्र फयमनुमितिरिति नेन साध्यस्याप्यतीतानागतत्वोस्तत्रानुमानात् तत्रैव प्रति बन्धात् प्रतीतत्यानागतत्व वर्तमानत्यञ्च धुमादेर्यत्र न निश्चित तत्र कथममिति रिति चेत न कश्चित तत्र साध्येस्यापि सन्देहात पूर्वापादिनयो सत्यनिश्चये मध्य दिने तु सन्देहे कयमनुमितिरिति घेत सद्विनायन्छिनधूमादिना तदिनावच्छिचवदारेर नुमानात तयैव व्याप्त कारणत्वावधारणात धूलीपटलात कय धूमभमादमितिरिति चैत घ्याप्तत्वेन ज्ञातस्यैत्र लिहत्वात ज्ञानस्य च यायायायाथार्याभ्याममितस्ताटूण्यात अन्यथा तयापि कथ तत्र परामर्श करण स्यात अतीन्द्रियलिङ्गस्यले परामर्शस्य तटजन्य तया कय तह्मापारयमिति चेत तत्सत्तनिर्माहत्यरूपमिकमानतायास्तत्र घ्यापा रस्त्यघटकत्वात अन्यथा समयायस्य अद्ययादेांधारत्वानुपपत्ते रति कार्याल्लिनात धूमा लोकादेन्याटानुमान कारणापि यथा योदरस्य मेरोदण्डसयाविशेषात् शब्दानुमा नम पया धा धर्मिस्य यथाविधियागवानाटानुष्ठानादमस्वगाटानुमानम पयाविधिका रोयोट्यनुष्ठानाहा वानुमानम् पय पूर्णनयादी खन्यमानप्रवाहाटा जलनिसरणानु मानम उपरि प्टिदर्शनाद्वा नदीएधानुमानम सचाय कार्यकारणभायलक्षण सकसम्बन्ध प्रभारद्वयनोत सयोगिन शरीरम्य दर्शनात्यांन्द्रियामा म यिरोधिने यिस्कूजता हेर्द शंनाभाटाटान्तरियानमुलानुमानम समयापिना जलाप्ण्येन मत्सम्यतेजारमा ·(282) the Anumána-mayúkha. The attribute of this subject is called the mark or argument The mark is that which being seen, inferred, or heard, produces cognit:90, other than memory, and this cogn nition is mferential Elecce it has been said That which is connected with this inferrible, and which 13 generally kaown us in the concoraitant, but in the absence thereof, there is no illative argument It is therefore the mark which is the lastrament of illation, not the sumption, inasmuch as that not having tha function, crnoot be an instrument, whereas t: 13 function belongs to the mark or argument If it be asked how, where smoke ec the argument is past or future, there can be illation; we reply that this 18 do valid objection as in this case we iafer that the desigoate of the predicate of the conclusion also as prst or future If it be asked how there can be illation where, in consequence of an impediment in the case, it is 200 ascertained whether the smoke &a, be past, future or present, we admit that there can in no wise be Buch illation inasmuch as there is uncertainty 10 such an instance also as to the major If it be asked how an illation can take place where there is certainty as to a previons and a following day, and uncertainty as to the intermediate day, we reply, that it results from inferring the existence of fire &c, limited to those days from snioke &c limited to those days in consequence of observing such clusality in the pervasion or unruriable concomitance asserted in the sumption It it be asked how allation results from a column of dust mistaken for smoke, we reply that it is because that which 15 understood to be pervaded (1 e. the column of dust supposed to be smoke and therefore pervaded by fire), is the mark or niddle term, and because the inference is correct or 12 correct according to the correctness or incorrectness of such experience (tbe logical, not involving the material, trath), else how should your own sumption be the instrument in such a case If it be asked hov in the case of a supersensible mark, the sumption not being pro- ·( 283 ) ducible thereby the mark can have such a function, we reply that 11 19 because the existence of a practical argumeat demonstrative of the reality thereof effects the function in such an instance, else it would not be possible that there should exist in hezring de, the function of co-ipherence, Inference results from a m?which is an effect as the infer. ence of fire &c from smoke light &a, also from a math which is a cause as where a derf man afers & sound from a particular coujanction of drum with the drumstick , or where a righteous man infers inent paradise &c from the due perforrance of sacrifice. ablution &c, or where rain is inferred from the die performanco of a sacrifice in which the fruit of the Capparis Aphylla 13 employed, or where the efflux of water 18 inferred from a channel which men are digging out from a niver full of nater or the inference of the rising of a stream from the observation of rain overhend Thrs single connection ther characterised as the relation of cause and effect has becn stated in two ways Inference from a conjunct object is such as taference of the orgaz of touch from obserration of an aniinal body Inference from a rep muant object is such as inference of an ichnenmon concealed lys bushes &c from neerra tion of an excited enake Inference from & co inferent object is such as the inference of fire competed with water from the heat of the vater Vaz IFUARAITAITTATGT1A nu Apls ? Tunt one thing belong to naother the connection of cause mn 1 effect anses from a portion The apbonem ix entel to meet the oljection that this dige tributiou of millle termss 13 inexhaustıra, SIROC !! does not include the inference of the hearing of ti e ocene from the rising of the moon the men of Canopus from the tranquillity of the water the #maafuara AFG TE EETTTE gan FUTEUR Ostaria cererisaritzettegensTIAHORA TÁR ·(28 ) 11910g of the moon from the cxpansion of the Nyınphea the setting of fourtela of the lunar mansions from the rising of the other fourteen, of colour from taste or of a particular taste from a partia cufar colour The words That one thing belongs to another express the cause, the meaning being that thus fire ke. to be inferred, belongs to this stnoke &c the inferential mark, or that this pervided stnoke &c belongs to this pervading fire &c It is therefore, the ouscrvatiou of pervasion generally that is the condition of allat100, not the relation of cause and effect &c The words The connection of cause and effect are added lest it might be objected that the enuineration in the preceding aphorisma 13 conscquently irregular, and by these the other connections also are implied The term conuection has a subjective implication, and therefore रूपस्य कविशेषेण या रसविशेषस्थानुमानमने न सराहाते इत्यत आह । प्रत्येदमित्येता- यदेव प्रयोजक भवतीति अस्य साधनम्य धृमारिद साध्य यदादि यद्वाऽस्य घ्याप मस्य बह्मारिद व्याप्य धूमादि तथा घ्याप्यत्वयमात्रं तन्त्र नत कार्यकारणभावादिर्राय ननु पूर्वमूत्रे सहि परिसढयानमतन्त्रमत प्रात कार्यकारणसम्बन्ध इति अनेन चोक्त सम्बन्धान्तरमप्युपलक्षयति सम्बन्धपदे च विविलक्षणा सेन सम्बन्ध इति सम्बन्धोप न्यास इत्पर्य । कुनस्तदुपन्यासदत्यत प्रात्त अधययात एकदेशात उदाचरणमात्रात त्य बलोपे पञ्चमी तैनोदात्तरणमनुरुध्य कार्यकारणभागदे सम्बन्धस्योपन्यास दत्त दर्शने माढवादिदर्शने च भवतीत्यर्य । एवञ्च स्वाभाविकसम्बन्धयालित्व व्याप्यत्यम स्वा भाषिकत्वञ्चानादिकत्यम तच्च प्रत्यवाया केञ्चित साध्याप्यायल्यनिश्चयात के पाञ्चित साधनव्यापकत्वनिश्चयादेवानुपाधित्व चेयम् अतीन्द्रियाणाञ्च प्रमाणसिद्धाना केपाश्चिदुभयध्यापकत्वम उभयाध्यापकत्य साधनमात्रय्यापकत्य हाध्यमात्राध्यापकत्वं या तत्राटी साधनध्यापकत्वात द्वितीय साध्याव्यापकत्वात चतुर्थेपि माधनव्यापकत्वादेवा नुपाधित्व निश्चयमातच्चानुमान विविध स्वाथे परार्थञ्च तर स्वयं स्ययमेव ध्यापि क्षधर्मतयारनुगन्धा गत परार्थश्च परोदीरितन्याधजन्यव्याप्तिपक्षधर्मताज्ञानात न्यायच नुतीर्यालनपरामर्थप्रयोजकशाब्दजानजनकषाययम तटवयवाश्च पञ्च तबावयवत्य तृतो पलिङ्गपरामर्शप्रयोजकमाष्टज्ञानजनकशाब्दज्ञानजनक्य त्वम तानि च धाक्यानि प्रति ज्ञानरेतदाहरणोपनयनिगमनानि नत्र प्रतिजा उदेश्यानुमित्यन्यूनानतिरिक्तविषयक्रया ब्दज्ञानजनक न्यायावयवाक्यम् हेतुश्च प्रस्तसाधनगतपञ्चम्यन्ता न्यायाधर उदार रणन्तु प्ररुतसाध्यासाधनाधिनाभावप्रतिपादका न्यायाधषध उपमयप्रचाधिनाभावयि शिष्टम्य हेतो परशिष्ट्यालियादको न्यायावषय निगरनन्तु पो प्रशतमाधर्यशि प्ट्यप्रतिपादको न्यायाधयत्र एवञ्च प्रयतते न्याय शब्दो नित्य शतकत्वात यद पत रुतक तदनित्यम् अनित्यत्त्वव्यायशतकत्यवाश्चायम तस्मानित्य । एसपामय प्रति ज्ञापदेशनिदर्शनानुसन्धानप्रत्यामापा इत्यम्या बोषिकामा मता अत्र च यादजल्प वितण्डाना एनिप्रकारलजातिीपतस्थानानि धघादिधिनादे वेष्टव्यानि ॥

·( 285 ) megas the suggestion of connection It will be asked whence this suggestion arises. It is therefore stated that at arises from a por. tion, that is from a particular instance or mere example According, then both to this system and those of the Sânkhpas and others the suggestion of connection whether the relation of cause and effect or other, arises in conformity with the eximple Thus then pervision (or the being pervaded, as the mark by that of which it is the mark) is the possession of a natural connection, the natural being that which is not accidental This intrinsic Irture is known from its being ascertuned that certain perceptible oljects do not pervado (or are not invinably concomitant with) tunt which is to be proved (or that which is denoted by the major term), while it is ascertamed that certaua perceptible objects do pervale tho infurcntial mark Of supersensible objects established by evidence some aro pervasive of hoth non pervasive of both pervasive only of the inferential murk, or non pervasive only of tbnt wluch is to be inferred Among these the non-accidental nature of the first 15 to be ascertained from thar pervading the inferential murk, of the second froin their not pervadiug that winch is to be suferred, and of the fourth ilso fron their purvad- *ing the inferential mark fuis mferenco 13 13 of two kinds, for the sake of oneself (or logical and for the sake of another (or rhetorical) of these infeieuce for the sake of oneself aries from lavestigating for oneself the pervasion or sumption and the deter midation of the minor br the middle, and in funce for tho anho of another results from knowledge of the person, and of the qunhfication of the minor, derived from a syllogism enunciated by anothicr h Wylogen "At Ht, ch. LUMU! 2! 'atowiedge Tuleb is the cruse of the thin recognition of the inferential mark The mein bars thereof are fise, 112, the question, argument, in stance application, and conclusion proposition & member of the syllogism, coarcying verbal knowor these the question ? 8 ·(280) ledge the oliject whercof is neither less por more than the conclusion to bo afforded, the argument is a member of the syllogism ending in the fiftli or ablative case of the middle term under consideration; the instance or example is a member of the syllogism declaratory that the given mujor is not absent from the middle, tho application or subsumption 19 a member of the syllogism decla. ratory that the migur is characterised by the middle thus characterised by non absence of the major, and the conclusion is that member of tbe syllogism which declares the minor to be characterised by the given major The syllogism proceeds as follows Sound is non-eteraal (the question), because it is producible (the argument), whatever is producible 18 non eternal (the rostanco), and sound is characterised by produciblenese pervaded by noneternity (the application), therefore it is non eternal (the conclu- 8102 ) The descriptive appellations given by the Valsesbikas to these five members, are the question (pratyzná), reason (apadesa), example (nedarsana), application (anusandthána), and concluslon (pratydinnáya) The mode of procedure in colloquy, disputation, and controversy, and the definitions of misconstruction, futile reply, and farlare in arguinentation, may be sought to the Vadı-vinoda. U एतेन शाब्द व्याख्यातम् ॥ ३ ॥ Aph 3 By this verbal kuowledge is explained Another section is conimenced with the view of including voder mferential Inowledge other forins of evidence, Tunt know. ledge which under the nanie of verbal knowledge, knowledge whereof words are the iostrument, is approved by the Naijayılas and TAUTIFU Highcafe ZETUITITATHAI TIE 1*us ज्ञानमिदमिति ग्यायिकादीनामभिमत तदप्यतेन लैंगिकत्येन लिङ्गप्रमवत्यैनेय ध्या ख्यात यथा ध्याप्तिपक्षधर्मताप्रतिसन्धानापेक्ष लोष्टिक यथा शाष्टमपि सचादि सते. पदार्थ मिसमर्गवन्त प्राकाहादिक्षि स्मारितत्यात गामभ्यालेति पदार्थसावत् तद्धि प्राकाहादिमत्यदकदम्यस्मारितत्य पदार्थाना मिथ ससर्गयत्त्वय्याप्य गृहीत्वेष ससर्गवत्तमनुमिनोति।

·(287) others, is esplained ly tins, by the nature of șllation, that is, 15 derived from an infereatrul mark Verbul kaowledge, lıke inferential, requires consideration of pervasion ou intanable concomitance and of the nature of the attributes of the subject of the question For example, such and such verbıl meanings are mutually connectted, inasmuch as they are recalled by terms involving an ellipse La as in the aggregate of verbal meaning, Dave the cow hither la this instance a man infers the mutual connection on recogni. sing that there 13 something recalled by a plurality of terms Tequinag others to complete the sense, pervaded by mutual connection of the meaning of the terms U By this by the explanation of inferential knowledge, verbal knowledge or cognition produced by kuowledge of words, is explained , The Nalyayıkas and others hold that there is 1 kind of experiential cognition termed apprehension of constructioa, differing both from perception and inference In the teaching of the Vars shilas this is not admitted In the case of verbal buswledge they hold that what the place is inference reg irding contiguity of the senses of terins For instance upon berring the proposition I be cow exists it, is inferred tl at the cow is characterised by exis tence, innsmuch as thus is recalled by the term wherein resides implication of words to be supplied farourable to apprehension of constructiou characterised by the notion of cxistence in the proper object qualified, as in the familiar instance of a water pot, or the oference results from what is reculled by the term cow this terın besog uttered together with exists as in the case of the eye, but there is no peculiar hiad of cognition produced by words For । एतेन लैंगकजानक्रयनेन शाव्द शब्दज्ञानजन्यज्ञानमपि घ्याख्यात कधितमित्यर्थ. Rutignafircatatea ratafafafurah754 3a wa äüfak मते तु न सटहीकार पदज्ञानस्यले पदार्थसतर्गस्यानु मतिरव भति तयाधि गोरस्तीति बाकावणान्तर गोरस्तितावान स्वर्धामकास्तित्वान्चयग्रोधानुकलाकाहाययपदस्मारिता त्यात घटवत अस्तिण्टसमभिव्याहतगी पदम्मारितत्याहा चतुदित्यनुमानमेय नतु शब्दजन्यो विलक्षणाबोध पदानामेयाश्यताएदत्वरूपसमभिव्यातनिश्चर्य दिना न्यापनपेऽप्यन्यनोधस्यानुत्पत्त्या पूर्व सस्यायपास्यात ॥

·(290) of a con giryal, occtions a sense of the nitinre of a gyal it iasing no otlicr function since it lias been applied to that olject by the an. - cients just as the term cow is the occuon of 1901140 of the naturc Or it may lie that the occasion of the sense of the nature of a gayıl appears from the force of the attribution concerning the subject of the question lly means of the inference that the trun gas al is an occasion of a practical acceptation innsmuch as it is n legitimate term The liminsakas hold that disjunctive reasoning 19 another form of cvidence For instance when it has been ascertained from astrology that Desa-datta is to bre for a hundred your and from observation that lic ha- no house to live in it 19 next presu. med that inasmuch as his living a hundred years is otherwise imi possible he must live in the open air Tlus as being a fact of in plication is not accepted by them 14 an inference In this erini ple inasmuch as the notion of living 10volves the notion of living either in a house or in the open air and pasmuch as it is impossi ble that he should live in a house the other alternative being cstablished his living in the open air appears in the process of illation In like mauner in the fimihar example Devr datta is stout but does not eat by day (therefore he ents at night), it being settled that he must eat since stoutness is observed to be pervaded or universally accompanied by eating and it being con पीनत्वस्य भोजनव्याप्यत्वावगमाटभोजन सिद्धात दिवाभोजनयाधे रात्रिभोजन मिध्य ति। एव सम्भवेतिह्यपि प्रमाणान्तरत्व मन्यन्ते पाणका तयदि सम्भयो भृय सहचाराधीनज्ञान पथा सम्भाति प्रामण विदया सम्भवति सहमे शतमन च घ्याप्ति नाचिति तपामाग्य समितिह्यमिति घोचुरित्यनेन प्रकारेण यदुध्यते तद्धि अनि प्टिप्रयातक परम्परागत वाक्य यथा घटे घटे पक्ष इत्यादि तस्याप्रोक्तत्यानिश्चयान शब्दे तभाव इति पौराणिकानभिन्धि तदेतन्मत न समीचीनम ऐतिहस्य शब्दरूपतया ऽनुमान मवान्तर्भाधान सम्भवोऽपि व्याप्तिमापेक्षोनुमान एवान्तयति तन्निरपेतस्तुन माणमेय न नटुक्त गतिमीये शब्द ऐतियानान्तरभावादनुमानापत्तिसम्भवानामन धान्तरभावाच्चाप्रतिवेध इति भटुमते वेदान्तमते चानुपलव्धपि प्रमाणान्तरत्वमस्ति सघाचाभाययो भवतीति तन्मतर्माय न मनोरमम अनुपलब्धिस्यने दियमावषिरों चणसाप्रत्यास् त्या प्रत्यक्षमेव भवतीति तत्र धानुपलव्ये कारणत्व न विपतिपट्यामरे प्रमाणान्तात्वन्तु तस्या न युक्तिपदवी स्पगतीति सक्षेप ॥

·( 921 )
trurg to the liy pothesis that he should ert by Sy it follows that he
eats at night Semilarly the Puuriakas hoł i probability and trn
ditional teachua; to be other forens of cridence Probability is a
cognition dependent on ? plurality of concomutances as for in
stance lerrniug is prolable in a Brahmu and a hundred instances
are probable among a thousind wiule there is no peri 2s10n or
universal concoraitanco necesitated Such is their vicW
In like
manner traditional terching which is delivered in the form Wus
indeed they have declared for this is a proposition derived through
a succession of witnesses and having no determinate auttror
For
instauce In every sacre I fig tree 1 Yaksha dwells &c Tuns in the
view of the Piur imkus being ascertained as biving been declared
by competent authority is not incła led coder ferðal kaowleure
This doctrine of theirs is not correct for traditional teaching
buing a hund of verbal knowledge is included under inference
Probability alsą, so for us it involves a peri asion is included un lei
#nference, and so far 18 it 19 irrespect of universal concomu
tince 19 not form of evidence at all Accordingly it is declared
in the aphorisms of Gautama. Inasmuch as ti Witional teaching is
not a different thing it is not lensed of vibal l nowledge and in
asmuch as disjunctive argumentat on probablity and impossibility
are not different things they are not denied of inference
According to the doctrine of Bhafta and that of the Ye lanta
non observation is also another form of evidence and apprehen.
sion of non esistence takes place tl ereby This doctrine also can
not be accepted in the case of non ol servation it is perception
that arises by means of a presentation of attribution connected
with the orgins of sease.
We do not controvert the fact that thits
13 the cause of non-observation but to muutain that non obserti
tion is an independent form of evidence las not beloug to the
course of propriety V
आत्ममनसो सयोगविरोपात सस्काराच स्मृति ॥ ६ ॥

·(292) Apho Reminiscence results froin a particular conjunction of the soni mith the internal orgin, and from reproduction I 'llie word Iesults is to le supplieł The particular conjec. tion is reflection another attention From this, as the non coinherent couse reminiscence, a kind of hnowledge, is proluced in the soul as the co inherent cause The instrumental cause is stated in the words from reproduction and by the particle and the active element of former experience is involied This recollection or reminiscence simulates the correctness or incorrectness of the previous experience, such being the recollection of one who 1015- tahes a rope for a snahe and flees from it Reminiscence does not take place always in every cise, since it depends ou the resuscitation of a mental retentun The knowledge of inspired siges is not separately defin- 1 by tlic author of the aphorisms, being included in the perception of ascetics but it is stated in the section lotitled Enunciation of the categories, that the presentative cornition which is declarod to belous to inspired sages the promulgators of revelation resulting from particular merit, from conjunction of the soul and the internal organ irrespective of inferential inarks &c, and comersant about super-enşıble objects past present, and to come, about ineut &c and about the contents of books, is called the l.nowledge of suspired sages 'l his belongs also at times to ordinary people as when a young muiden says My heart sures me that my brother will depirt tomorrow U उत्पटात इतिष सयोगविशेप प्रणिधानादिविधानम एतस्मादममधायिका UTZIPATA hartufa mfafáanlaga paa fafariTUATT Herrufafa चगारेण ध्यापारी पूर्वानुभय समुच्चीयते अनुभवयायाथ्याययार्थ्यमियमविधत्ने रज्जभुज गतपोपलभ्य पलायितस्य तथेट मते नच सतत स्मतिप्रसङ्ग मस्काराद्वाधाधीनत्यात श्रार्य ज्ञान मूबसता एया लहित योगिप्रत्यक्षान्तभत्रित पदार्यप्रदेशाध्ये तु प्रकरण तदुत Taat statutorumquintura italiana na milfzüg uitferg vera घरेषु पा लिगाटानपेक्षादात्ममनसो सयोगाधर्मविपाच्च प्रातिभ ज्ञान पढत्पटाले त दाम इति तब्ब कदाचिल्लाभिकानामपि भवति यया कन्यका धति वा में माता गन्तेति में कथयतीति।

·(- 03 } Reminiscence arises from a prrticular conjunction of the soul and the internal organ, that is, fiom a conjunction of the soul and the internal organ accomprared sth a desire of recolliction, froin reproduction in its common form called resuscitation, and fiom 10 excitant implied by the particle and The lastrument therein is purpose, not identical suth disregard, the operation is reproduction, the excitints are the concomitants (or associated i leas), the non-coinherent causc is conjunction of the soul a<l the internal organ, ud the mastimental cause is reflection Lc, coosisting of the desire of recollection V 1 নথ সঃ ॥ 3 || Aph 7 So nlso dreaming * As remuniscence results from a particular conjunction of the soul and the internal organ so also does cognition in dreaming Drimug consciousness is the intellect op of tlı muteronl organ, wluich nuiscs by means of the organs of sease iu one whose sencs are attent, ru s loso interurl orguu is absorbeil Thurs 18 of three hinds, It wrists partly froin intensity of reproduction whatever * আলমনা সিমন নবিষধিনান্মনামইন ফান দানাদান মানদান বন্ধাত্তাখায় নিনি ন ব ওয়াল নিয় যায় না যায় ওখান যায় আলমন যারা বিদায় মাত্রায় থানায় নির্মিনকায়েমিয় ॥ * অবলম্বন। মধ্যবিত্তন মার দুনিয়াবনাময়ী । - रतेन्द्रपणामस्य प्रनीनमनस्वस्य एन्टिपदारण यदनुभयन मानमम नत माजानम तच्च त्रिविध किञ्चित मस्कारपाटयान कामी कुनो या यमर्यमाग्विन्तयन पिति तस्य ময়মম্বায় মাদার রান যাত্রাবিয়াননমঙ্গামা রায় জানা প্রমাত্রাদাম মিলিন্দা আলিম বাম অনিষ্টাবা যমনমুনামিহলানাহানি হয়নি বিনাবামাযে এগ্নি মায়াকালঃন জানমালেনাগুলিৱায়ান্ধি বগুনি মারা এত্যা ময়নামলামালেননি যান অথরি নামূম জন্মালামুন আ সিট্রাাণ কাম বাসনৰ সৰ হয় মাই মন সায়নানামহামমমনা মন নানানয়নবাসনপাান্তিক প্রশ্ন সময়। পা পা মিনিমাম চায়ে এখনমাথাখি fa ·(294) object one in lore or anger thinks of intently when he goes to sleep, taking with him in that state the form of perceptive cognition through the influence of mental reproductile power produced by previous bearing of the legendaries (Puránas) &c, in the form This is the contest bettyeen Krraa und Arjupi and the like It arises partly from derangement of the bodily affections wind, bile and phlegm Of these, one under disorder of flatulency experiences transit through the air, wandering about on the earth, fleeing with fear from tigers &c, another by the excess of the derangement caused by inordinate secretion of bile experiences entrance into fire, the embraciog of flames of fire, and sees golden mountains, the corruscations of flashing lightning, the conflagration of the spheres &c , another through predominance of phlegmatic disorder experiences passages through the sea, immersions ia rivers and sprinklings with showers of rain, and secs mountains of silver and the like Through the influence of merits also, in the cognition which is produced in the internal organ immersed in the experi. euces of this or former states of being arises auspicious imagior. tion, due to merit, and having as its objects the riding upon elephants ascent of mountains, assumption of the princely umbrella, fensting upon rice and milk, interviews with the sovereign, and the like, while through demerit arises drcaming imagination of unction with oil, the falling through bltndness into a well, riding upon camels, immersion in mire, the sight of one's own nuptials and the libe. Herein the three are conjointly causes and this division 18 to be considered as reposing on the relation of predomiance among the qualities U स्वप्नान्तिकम् ॥ ८॥ Aph 8 (So also] consciousness in dreaming • Somc one may say The coguition which arises durog ndrcam, in the form of recollection oi* that wuců 15 experium ननु पनज्ञान स्यामध्ये स्थानानानुभूतम्येयार्थस्य स्मतिरूप ज्ञायते तत्र स्वात्य न यतते स्यमस्यानुभयम्पत्यात तथाच कामात फारणातदुरित्यत प्राप्त । सति ·miniscence ( 295 ) ed in dreaming cognition has not the nature of dreaming inns much as it is an experience of dicaming whence then does it arise? The answer is furnished in the apliorism The words So also ure to be tal ta m from the preceding aphorisna The mean rug therefore is tlmt 23 dr uning so also the consciousness in dreaining arises fioin 1 particular conjunction of the soul with the internal organ ind from reproduction The difference extends thus fir tint cognition in dreaming results from reproductiou pro duced ly former cxperience while cousciousness in dreaming results from repro luctwn produced by experience arising at the very time It has therefore been stated by Prvénsta de ich irsa that fron looking back upon past cognitions recollectwu only results, and the author of the Vratti siyo that cognition 112 drezring being Aash of experiencal objects not a diffcrent thing from re Some teach that consciousness in dremming is how ledge amounting to certitude during drenns such as that one is lying in bed U UANTES N11 Also from merit "A cause of dreams an ! of consciousness in dreaming is al deu The particle also implies th duition of dement planation of this lins already been ollen दन्द्रियदोषात सस्कारदोपालाविया ॥ १० ॥ Apl 10 Nescience results from deringement of the organs of sense 1p 1 from imperfection jp reproduction पूर्वमशाउनुपर्तते तनाममनमो संपाधि पात सस्कारान पया यस्ता मान्ति autatientut Fraud DA FIXA CirquiteLÍRATE FETITA PIafat ਹੁ ਸੰਸਕਰਮਕੋਰਸ-ਵੰਡ ਕ ਬਹu m रणात म्मातीय पति । उत्तश्च पनिझार अनुभमनु स्फुरणार्यतया न म्मान्ता FEB FA 1 FIARİ Xa na praifanafn síga um व्याया शयाना स्मीत्यादि। sparrafat u vozila i turniaanit *** aradi Aph 9 . Ile ex .

·1 (296) Intelligence according to another mode is divided into tro kinds, certitude and incertitude Of these, the cause of incertitude 18 stated Derangements of the crgins of sense are oplıthalmla &c 'Imperfection nr reproduction is the resulting from eroneonis experience. The particle and implies the addition of such imperfections as remoteness &c, and as sumptions of which the inferential mark is illegitimate The cause then of vescience or incertitude is imperfection, and imperfection, as consisting of biliousness, remotoness &c, is of various kinds. V तदुष्टज्ञानम् !1 99 11 Aph 11 This is imperfect cognition • This, an wuroflected word, employed pronominally refers to nescience This nescience is defective cognition cognition unduly exteoded or restricted, cognition determined by a form of which it is not susceptible and asserting that this is in that, a cognition the determination of which does not reside in the thing to be determined Imperfection is defined as bring uncertainty of cognition Suspense, therefore, though admitting of onc valid alternative, is Vicious, being identical with 10nttention The four forms of nes cierice, therefore hnowa ns suspense, erioncons assurance, dreaming, and non apprehension arc hereby implied U . अदुष्ट विद्या ॥ १२॥ Aph 19 Free from imperfection it is £CIDCC TUTUSTIT gieigiaUT TAPERTāfa HTTGATOT FITTATT I पदोघ काचादि सस्कारदीपो भमानुभयातल्यादि चापदात्यादिकपाणाममल्चि द्परामादिरूपाणाडल दोषाणां मह तथाधाघियायामामाया दोप कारण दोषस्तु पित्तदरत्यादिरूपी नानाविध इत्य afara at PATHARTATÜFATEZI RUFA ATF2a1Zint of 171 TRATARfaianta ofUFINU Anaſay faizarafat ATM or an arama zarafasadaurafa ääniifcarásfa Atòrge TURPIUTTUIT स्मकल्यात् तदनेन सशविपर्यवसानत्यवसायानाचतुर्णामप्युपसप ।

·(297) "The word cognition is to be supplied from the preceding aphorism. Science is experience of that whereof there is coguition free from imperfection, that is produced by orgins of sense which are not deranged , recognition of a character in its proper subject, or experience the form of which resides in a common substratum , or experience such that that which is not its form does not reside in its subject, and this is of two kinds intuitive and inferential. U आप सिद्धदर्शनञ्च धर्मग्य. ॥ १३ ॥ Aph 13 The hnotledge of inspired sages, and perfect rision result from merits * Some miglit ask wherefore the knowledge of ascetics is not nescience since imperfection of the objects, as remotencys &c is possible in such cogation To this the answer is furnished in the aphorism The knowledge of inspired sages which is produced by merit acquire l by asceticism the perfect vision, the vision of all objects perfect or real ani es from ments. If it be suggested that demcrit may be the cruse thereof we deny thi for such knowledge and demerit is the cause of crror But the ohnowledge of asceties depending solely upon merit arises solely in the form of certitu le 11.kynuch as remoteness and the like the defects of the object cannot effect erroncousness thereid, and we ' मानमित्युनुपर्तते अदुष्टमदुष्टन्द्रिपजन्य यत्र पस्ति तत्र तदनुभयो धा समाना धिरप्रकारानुभया या रियायत्यप्रकारकानुभयो या विटोत्यर्थ तयाध्यक्ष लेनि मञ्च द्वपमेय। ननु पगिना ज्ञान फयमपिटा न भति दृरस्यादिम्पविषयटोपम्प तत्रापि सम्भवादत प्राद। भार्यमयोगायोगधर्मग जनित पत मिनदर्शन सिद्धाना मता मर्या यातना दर्शन तैरमभ्यो पायत नतु वाधर्मकारणमिति न तत कदाचिदपि भमरूप भम प्रति अधर्मस्य तुल्यात् योगिना जानन्नु धर्ममात्राधान ममाम्पमेय भति दर स्वापिण्दोषस्य सत्र भमत्यारांटम्त्या दोमाया भमजनकल्यधर्मनाकारणति रयम फ्रेटिनु मिनि मन्यायभिर्मान्त्रता मुटिफाजनयियादिना पदर्शन भजति सदपि पायत धमन्य रय भाति अतरय प्रगे प्रतीन्द्रिययापश्यदर्शनो यभूम भागेषु दिनोपनन्दम इत्यादिकमपि मधुन्च्छते तथाच साहशज्ञानमपि धर्ममात्रा धानतया मनापमेय भवतीति भाय पति घ्यावत. Is neier crroneou .

·( 299 ) fcol assured that defccts beget erior only by the 9591tance of de merit Sonie munt un that the vision wluch results by inclus of a spell, 18 by means of a particular kind of bill of collyriuin over winch a sacrcu text has been recited results only froin verits liho the knowledge of inspired sages The verse of the Raghu yansa [ch 3 41] The son of Dilipa acquired the vision of supersonsible objects &c, vell accords with this exposition lence they explam the meaning to be that such knowledge also is depending only upon merit arises solely in the form of certitudo v TENTH BOOK, FIRST DAILY LESSON दृष्टानिष्टकारविशेषाद्विरोधाच्च मिय. सुखद् पयारान्तरभावः । Apl ] Inasmuch as causes de salle and undesirable are different and opposed the relation of pleasure and pain is that of reciprocally different objects The object of the tenth book is the exposition of the division of the attributes of the soul according to their cause. "The division of pleasure and pain is first stated among those with the purpose of rejecting the error that pleasure differs not from pain which crror might arise from the omission of pleasure in the apho.' प्रात्मगुणाना कारणतो भेदव्युत्पादन दशमाध्यापार्य तत्र प्रात्मशरीरन्द्रियार्थ दिमन प्रतितोप प्रेत्यभायफलटु खापवास्तु प्रमेयम इति गौतमीये प्रमेययिभागमूत्रे मुपस्यानभिधानात दुपाभित्रमेय मुखमिति भनिरासाथ मुखदु सयोरेय प्रथम भेद माद । मुखदु वयोर्मिय परस्परमयान्ताभायो भेटी घेज्ञात्यमितियावत् क्त इत्यत बाद इष्टानिष्टकारणविशेषात इष्ट दृष्यमाण धमचन्द्रमनितादि श्रनिष्टमनिप्यमाए महिण्टकादि सदय यस्कारय तस्य विशेषादात कारण नात्याधीन कार्यवेजात्य माधयम पत भेदकान्तरमार विरोधात सहानवस्यानलक्षणात् नोस्मिवात्मन्येकदा मुण्टु पयोरनुभव । चकारादनयो कार्यभेद भेदक समुच्चिनाति तयाधि अनुयाभि स्वहनयनप्रसादादिमुखस्य देन्यमुखमालिन्यादिदु पस्य कार्यमिति ततो ऽप्यनयाभेद । तदुक्त प्रशस्ताचार्य अनुग्रहलक्षण मुरय सगाट्यभिप्रेतयिषयसानिध्ये सति दृष्टोत्पनधी न्द्रियार्थसनिकपाद्धमाटापक्षादात्ममनमो सयोगाटादयदनुग्रहाभियगनयनाटिप्रसादज नकमुत्पाते तत् मुखम इति तदिदमतीलेयु समचन्दनादिपु मतिजमनागतेपु मइल्प जम गौतमीपे मूत्रे मुपापरिगणन घेराम्याय मुखमपि दुखत्येन भावयता घेराग्य स्याटे मदमिर्मात। ।

·Cause (299) nism of Grutanıı which enumerntes the objects of certitude Soul body orgin of sense object of sense intelligence internal orgin activity fault transmigration recompense pun and emincipation are the objects of certitude There exists betweea plersure and pain the mutual relation of different objects difference or variety Should it be asked why it is so it is stated that it is because there is a difference in causes desuable and ur desirable that is, because there is a distinction between a desirable cause such as gırlands sindalnood wonen &c and an undesirable cause such as sales thoras &c Difference of effect necessarily lepends upon difference of Another ground of the distinction in laid down in the opposition for pleasure and pun are never esperienced simultaneously in one and the same soul By the particle and the difference of the effects of pleasure and pain is implied also 98 ? lound for distin guishing between them For instance, complusance the embrace clearness of the eyes &c are the effects of pleasure while despon dency and a sullied countenance are the eff cts of pain wherefore pleasure, and pain must differ It has therefore been stated by Prasusta devcharsa Pleasure has complaisance as its characteristic, and is that which is produced through conjunction of the soul and internal or, in supposing merit &c or through the contiguity of the organ and the object of sense in the recognition of something desirable produced where garlunds and other desirable objects are at linod and is productive of complaisance embraces clenrness of the eyes &c In the case of pist objects such as garlande sandni wood ani tie the ple usure arises froin reminis cence in the case of future objects from pirpose oi resolution The pon enumeration of pleasure to tho aptoriain of Gautımı 18 to 811 cc 10 lıfference would arise in one who should account crenlessure as puu U मगनिर्णयान्तरभावश्च ज्ञानान्तरत्ये हेतु ॥२॥ Aph 2 Non inclusion in doubt an assurance 131 mark that (plcasur ord pain) are different from cognition promote indifference ·( 298 ) fccl assured that defects beget error only by the assistance of de merit. Some muntain that the vision bıçlı results by ilans of a spell, as by ineans of a particul ır kind of ball of collyrium over which a sacred text has been recited, results only from merits, like the knowledge of inspired sages The verse of the Raghu vansa, [ch 3 11 ] The son of Dihpa veruired the 1 1310n of supersensible objects &c, tell accords with this exposition Hence they explain the merning to be that such hoowledge also, 19 depending only upon ment, arises solely in the form of certitude y TENTH BOOK, FIRST DAILY LESSON इष्टानिष्टकारणविशेषाद्विरोधाच्च मियः सुखदुःसयारान्तरभावः ॥ १॥ Aph | Inasmuch as causes desirable and undesirable are different and opposed the iolation of pleasure and pain is that of reciprocally different objects | The object of the tenth book is the exposition of the dntsion of the attributes of the soul according to their causc "Tho division of pleasure and pain is first stated among these, with the purpose of rejecting the error that pleasure differs not from pain, which crror might anse from the omission of pleasure in the apho." श्रात्मगुणाना कारणतो भेटव्युत्पादन दशमाध्यायार्थ तत्र श्रात्मशरीन्द्रियार्थ बुद्धिमन प्रत्तिदीप प्रेत्यभायफलदु खापास्त प्रमेयम इति गौतमोये प्रमेर्यायभागमूत्रे मुखस्यानभिधानात दुखाभित्रमेय मुसित भनिरासाथै मुखद पपारेय प्रथम भेद माह । मुखदु खयार्मिय परस्परमान्तरभाधो भेटो घेज्ञामितियावत कुत इत्यत স্থা দুষ্টানিলায়নি দু ধুয়েমা নয়নাভি স্মৃনিমনিমায় मंदियटकादि तप यत्कारण तस्य विशेषाभेदात कारणवैज्ञात्याधीन कार्यज्ञास्य मायन्यस यत भेदकान्तरमा विरोधात सहानयस्यानलक्षणात नोकस्मिनात्मन्येकदा मुटु खपोरनुभय' । चकारादनपो कार्यभेद भेदक समुच्चिनोति मयादि अनुयहाभ प्यानधनप्रसादादिमुण्यस्य दैन्यमुखमालिन्यादिदु खस्य कार्यमिति ततो ऽप्यनयाभद । तदुक्तं प्रस्ताचा अनुपहनक्षण मुख प्रगायभितविपयसानिध्ये सति इष्टोत्पनधी न्टियानाद्धमाटापेक्षादात्मनस संयोगाटापटनुपामध्यदनयनादिमाऊ नसमुत्पद्यते सत् मुखम इति तदिदमतीतेपु समचन्दनादिपु मतिजमनागतेपु मङ्कल्प जम गौतमीपे मूत्र मुपापरिगणन येराग्याप मुखमपि दुपत्येन भावपता राज्य स्याटे समिति ।

·cause ( 299 ) nism of Grutanı Inch enumciate, the olyjects of certitude Soul, body, organ of sense, object of sense intelligence, internal orgna, activity, fault transmigration, recompense prin, and emancipation are the objects of certitude There crists between pleasure and pun the mutual relation of different objects difference or variety Should it be asked why it is so, it is stated that it is because there is a difference in causes desirable and undesirable, that is, because there 13 a distinctiou Letween a desirable cruse such as gırlauds sandalwood, women &c, and an undesirable cause such as sunkes, thords dc Difference of effect necessarily depends upon difference of Another ground of the distinction in laid down in the oppo ition for plcrsure and puu ale never experienced simultancously in one and the same soul By the particle and the difference of the effects of pleasure and pain is implied also as a ground for distin guishing between them For instance complu since the embrace, clearness of the eyes &c are the effects of pleasure wlule despon dency and a sullied countenance are the efficts of pain wherefore pleasure, and pun must differ It has therefore been stated by Prasasta-devacharyr Pleasuic has complaisauce as its characteristic, and is that which is produced through conjunction of the soul and internal organ supposing merit &c or through the contiguity of the organ and the object of sense in the recognition of sometlung desirable produced where garlınds and other desirable objects are at hand, and is productive of complaisance embraces, clerrness of the eyes de In the case of pist objects such as girlands, sandal nood and the like pleasure arises trom reininiscence, in the case of future objects from purpose or resolution The non enumeration of pleasure in the aphorism of Gintanıt is to promote indifference, sluce 15difference would arise in one who should account esen pleasure as pu U सशनिर्णयान्तरभावश्व ज्ञानान्तरत्वे हेतुः ॥ २ ॥ Aph 2 Non inclusion in doult and assurance 15 a marks that (pleasure and pain} are different from coguition . .

·(300) lle mark that pleasure and pria are different from cogaltion, distinct from the attribute knowledge, is that they are not included under doubt and assurance that is, that they do not full under either certainty or uncertainty For the attribute knon ledge is of two kinds douit and assurance, and neither pleasure nor pain can be included under either of those kinds For neither pleasure por pun has the form of two repuguint alternatives that it should be probable tint they have the nature of doubt nor has either possession of a given form together with absence of the negation of that foun that it should lxc likely that they use the arture of assurance or certainty The supposition of a thard form of cognition is clamorcil and con equently neither pleasure por pain can come uuder kuos leuge V तपोनियत्ति प्रत्यक्षलैङ्गिकाभ्याम् ॥ ३ ॥ The production theicof [i e of doubt and assu. rance) is by means of perception and inference ·lue production thereof that is of doubt and assurance re sults from perception, and from an oferential mark Neither plea- Apl 3 । मुखदु-खयोजानान्तरत्वे जानगुणभिवत्ये मगनिर्णगान्तराभात्रमयनिश्वया • न्तर्गतत्वाभाया रेतु । जानगुणोद्धि द्विविधा मन्ददो निश्चयति नहि तयारन्यतर स्लिप मुख दु ख घान्त वतुमति नहि मुप दुरघा विरुद्धकाटितयप्रकारक येन यो सन्ददत्य सम्भाध्येत नापि तदभावाप्रकारक सत्तत प्रकारक पेन निर्णयत्व सम्भा धनीयमिति ज्ञानस्य तृतीयप्रकारस्तु शयियाणायमान नातस्ता मुख्य दुग या प्रये प्टुमीप्टे एति॥ यो मनियंपयोर्निपत्तित्ति प्रत्यक्षबाच्च मुम्य दुर्य या न प्रत्यन सामयीजन्य न श लिङ्गजन्यम चतुर्विध टिमुप ययिक मानायकम प्राभिमानिक माभ्यासिकञ्च तत्र याणामिन्द्रिय नामभवत्य नास्त्येव प्रयमिन्द्रियार्थमविर्य जत्वात ज्ञान स्यादिति चेत्र ममण्यैकदेशस्य कार्यस्य सानात्यानापादमत्यात् अन्यथा दिकालमाधारण्येन सकतमयजनात्यायने किञ्च इन्द्रियार्थविमानत्यामान मुख निर्विकन्पक या स्यात् सविकल्पक घा नाटा प्रतीन्द्रियत्वप्रसवात् न द्वितीय विशेष्य विशेषरामायन योरनाकलनस्पत्यात किच मुपदुख्योरायग्यकमाल्यार ज्ञानम्या यश्यमावेनियस्याप्रसङ्गात् नैङ्गिकसित लिङ्गमय यपिफमत् निरुतस्तु तयोगी नमुष्पयोनिग्गति प्रत्यक्षहिकाभ्या प्रत्यादिकमानध्यात्यानाभ्या व्यायामा प्रत्याई जान मन्द्रियजा लेगकन्तु लिजम मुखादिरन्तु नेताहमिति ध्यान में ·(301) slire vor prin is produced by the presentatire or infercntial apparatus For pleasure is of four Linds, sensuous accompanying desire, relatio, to self estecm, or resulting from consuetude. Of the list three of these origination from justiposition of the object to the orgra of sense cannot be predicated And should it be corteuded that the first is cognition nasmuch as it is generated by contiguity of the organ and olject of sense, no reply that it is 2100 so, for put only of the causal apparatus cianot prore homogeneity in the product, else all products would bo uniform as luasirg time and space as their common antecedents Morcoer, if pleisure ferc cognition the pleasure winch is not pro luced through contigurty of the organ and object of sense, would be either non-discriminatire or clscriminative, but it cannot be the former, for then it would be supersensille nor can it be the latter, inasiucl 25 at does not consist of a judgment respecting two objects in thic rehton of subject anu prcdicate. Again as plensue and pain tre neces. Barily accompanied with sen ability cre they forius of cognition there would be inolied in the notion of a sensibility of cognition a regression to what The mf rentual means an argument is the oljecte menos 2 olject. The author of the Iritti explains the apliarism thus tht the origin of these that is of cognition and pleasure is esplained by perception and cofirence that i* ceptist and wferential cognition, and that whereas perceptise once sition is produced by the ener, and inferentsil by arguments it is othicruise with pl asure, &c U quízraka u 8 u Apli Tho nolion of the past 2/31 (75 a diffrence between cognition rod plezsuire and pain A difference depening upon a differene of form in pl 196re 1 HafnaME STRUTUH ATAT I Fiare, mi sfonet भधिनीत्याकारान्तरसमुख छाया पर्यत दरभूटा पर्याप्त सि नगि जानोगो mfa varit ETÀ ITI S TANT JAUHT TE TEDA » " 1 per ·(302) &c, ns compared with inferential knowlege 13 here stated Tlie word ntz meins the form, and the #ord also adds another form, that of the future A form, thereforc, past &e, 19 observed in inferential hoowledge, at that fire has been or will be in the mountulu, but pleasure or pain produced under this form Las nerer been observed U सति च कार्यादर्शनात् ॥ ५॥ Aph 5 Also (pleasure and pain are not forms of cognition) inasmuch as the effect is not always] observed, where the antecedents] are 1 Another chifference is added Pleasure tad pam are not merely perception or merely inference, since the effent, pleasure or pain, is not always obsersed where tho antecedent, contiguity of organ and object of sense, or attention to the universul concontrtance and the attribution respecting the subject of the question, exists The menuing, therefore, is as follows Pleasure and pain are not cognition in gencral, while particular cognition is either perceptuse kuowledge, or hnon lcdge, in the form of inference Pleasure and priu are not the former, masmuch as theic 1, sometimes no experience of the pleasurable, pliere there is contracts ofo the olject and orgno of senso as where there is perception of garlands, sindal-wood &c , nor are they the latter since there is sometimes no experience of either the pleasurble or the painful, whero there exists an wference respecting saudal soolac or an inference, respecting fire &c. Since, therefore pleasure and pain are not alı ays experiencou in the particulu perception or in tho particular inference, they are not thosc particular perceptions and infurences V. 'भेदकान्तर भनिनोति । मति इन्द्रियार्थमनिक मति च न प्रत्यक्षपक्षधर्म तादिप्रतिसन्धान कार्यस्य मुरवस्य दुःखस्य घाऽदर्शनात् न प्रत्यक्षमात्र मुखं दुस्प या न लडकमात्र या तठयमर्थ ज्ञानसामान्य तावत् से न भयत इत्युक्त ज्ञानविशेष भवाभायात न द्वितीय, चन्दनादानुमिती घाटानुमितो था मुग्यत्व रखत्यान्यसरान नुभयात् एघ प्रत्यविशेषेऽनुमितिविशेषे या मुखदुःखयोरमनुभवाव द्विशेषापोति ॥

·(30) cognition inasmuch as they are derised from a peculiır cause of its own kind having its own common substratum as is the case with reminisccuce, with the first so ind in a series of sounds and the like U एकदेशे इत्येकस्मिन शिरः पृष्ठमुदर मर्माणि तद्विशेषस्तदि- शेपेभ्य ॥७॥ Aph The head the back, the stomach and the utals are 22 ono part in one [body 1 their difference results from the dif. ference thereof (that is from the difference of their causes ] "It miy be urged that if the difference betweea pleasure and pun and cognition depend on a difference in the causes and if the difference between pleasure ana pun be like that between a post and a water pot and the like there can be do mutual difference bctwcen the body and its parte as the lead feet bach, stomach &c there being in regned to these no difference 10 the ultimate particles binary atomic aggregntes &c or the causes of blood and semen Accordingly the statement of the aphorism In one part means in one constituent portion , in one in one body The head is one part the stomaçlı the back and the utals imply thic muscles & The difference of these that 19 their lieterogeneiti, results from the differeude tłercof tht is from the difference of their causes For the co-inherent cause of tho stomach the back &c, is not of the same band as that of the land, just as the he terogeneity of a piece of cloth ? water pot &c results from bete- ननु यदि कारणभेदाधीनो जामात मुखदुःखया मुखाच्च दुःखस्य स्तम्ममुम्मा दियदेव परस्पर भेट तदा शरीरस्य तदनपत्रानाञ्च शिर पादपृष्ठोदरादीनान परस्पर भेद' स्यात तत्र दि परमाणुमणुकादीमा लाहितरसमायोजकारणानामविशेषादित्यत प्रात। एकदेशति प्रापये इत्यर्थ एकस्मिविति शरीरे इत्यर्थ शिर पत्येकदेश उदर पृष्ठ ममाणि च बायुप्रभातीनि सेवा विशेषायेजात्यम डिशेपेभ्यतत्कारणविशेभ्य नधि कारणयज्ञायादेवचात्य नहि जज्जातीय जिममयापिकारण सज्जातीयमे घोटरपृष्ठादेरपि सन्तुरूपालायुपादानवेजात्यात पदघटादी घेजात्ययत तत्रापि पा त्यसम्भयाप्त सन्तुकपालाटेरपि अगुगरादिघेजात्यात् स तत्र तत्राप्य घष्टयं परमा गना साधारण्यापि स्वस्योपादानयजात्यस्य सर्वत्र घेजात्यप्रयोजकत्यात द्रश्यत्येन तथा दानमाजात्य न धेजात्यप्रयोजकमिट्रिक। 1 ·4 ( 305 ) rogeneity in the threads, the half jars &c, which are their co uherept causes, the heterogeneity of which threads, half jars, &a, results again from heterogeneity in the fibres, lime &c, of which they are composed Heterogeneity is thus to be sought in the succes. sive material causes, for while the atoms may be common, the heterogeneity of the respective material causes invariably gives riso to heterogeneity in the material effects, but homogeneity in respect of substance in the material causes does not cause such Leterogeneity U SECOND DAILY LESSON कारणमिति द्रव्ये कार्यसमपायात ॥१ Aph 1 The position, with regard to a substance, that it is a cause results from the co inherence of its effects The discrimination of the three kinds of cause is here collaterally instituted The cognition and expression, as applicable to a substance, that it is a cause, that is, that it is a co-inherent cause,-whence, it may be asked are these derived It Is therefore stated that tuey are derived from the co inhesion of the effect, znasmuch as there co-inhere therei substances, qualities and actrons U Aph 2 सयोगाद्वा ॥२॥ Or from conjunction * It might be asked whether only co inherent causality pertains to substances The reply is furnished in the aphorism. As । दानी प्रसङ्गतस्त्रयाया कारणाना विशेविवेचनमारभते । कारण समवापिका रणमिमिति प्रतीतिप्रयोगे द्रव्ये उष्टध्या कुत एवमत प्राह कार्यसमवाणात कार्यायि 'दध्यगुणकर्माणि तत्रैव समयन्ति यत । 'सत् कि समधायिकारणत्यमात्र दृष्याणामत प्राच । पटोत्पत्तो तन्तूना समया गिकारणत्ययत् निमितकारणस्वमपि तुरीतन्तुमयोगस्यापि पटकारण त्यात ततसयोग धारा सुर्यास्सन्तोषच पटनिमित्तकारणत्यमपि याकार समुध्यपे तुरीतन्नुभयोग प्रति त सो समधायिकारणस्येपि पट प्रति सद्वारा निमिसकारणस्यात् । T ·(306) co inherent causality, so also operative causality, belongs to the threads in the production of a piece of cloth Inasmuch as con junction of the shuttle and the thread us also a cause of the cloth the shuttle and the thread are nicdiately through the conjunction speratively causative of the piece of cloth The particle or is used conjunctively Through the thread le the co inherent cause of the conjunction of the shuttle and the thread it 13 an operative cause of the piece of clath mediately through such conjunction U कारणे समधायात कर्माणि ॥ ३ ॥ Aph. 3 Through co inherence in the cause actions are non coinherent causes ] "It is explained that caustlity resides in action The words Aro non coinherent causes are to be supplied Non coinherent causality is causality co inherent in one object connected with the relation of cause and effect Such causality results either from co xnherence in the same object with the effect, or from co inherence in the same object sith the cause Of these the former is called in the terminology of the Vaišeshikas the lesser the latter the greater If it be asked how the pon coinherent causal ty of action in regard to conjunction disjunction and reproduction is recognised ,it 19 here replied that it is through co inherence in the cause that is through co-inberence in the co inherent cause of conjunction &c Non coinherent causality therefore res des uz actios with respect to conjunction &c by the lesser relation characterised as co inhe rence in the same object with the effect U AUT E FITUATORREMOlah N 84 कर्मशि यादृशकारणत्यं तदा । अममधायिकारखानोतिर समयाधिकारय स्वञ्च कार्यकारणभावसम्बन्ध्याकार्यसमधतकारणत्यतच्च कार्यकासमनायास कारणकार्य YAITUTET ARTOTEL FATT Ref autanUTATI AF BUT WRITETUT GUT विभागसस्कारान प्रति कमणामसमयापिकारणमित्यत श्राहाकारणे समवायात का रणे मयागादिसमवाधिकारणे समयायात सथाच कार्यकार्थसमयायलक्षणया सध्या प्रत्या सत्या भयोगादी कर्मणासमयायिकारणवमित्यर्थः ।

·Apl 4 ( 307 ) Also lilen ise through co inherence in the same object with the cause in regard to colour This aphorism is stated in anticipation of the questions as to what causality pertuins to colour and other qualities residing in the parts in relation to the qualities &c of the wholes By the Words In regard to to colour, taste smell, touch number, extent, separateness gravity, fluidity, viscidity and the like are also indicated The word likewise extends the application of non coinherent causality Colour and the rest in the whole commence by the grenter relation by co inherence in one olgect together with that whole which is the co inherent cause of the colour &c of the whole, as for instance the colour &c of the half jar originates the colour &c in the jar and similarly in all other cases The word also adds to these occasionally operative causalicy U कारणसमवायस्य सयोगः परस्य ॥५॥ Aph 5 Conjunction through co inherence in the cause [1s the non-coherent cause) of a piece of cloth • It is stated that the lessen velation belongs to conjunction winch is the bon coiberent cause in the ougidation of a substance *Coojuaction through co inherence in the case that is ra the ca inherent cause is the non coinherent cause of the effect or product by the relation characterised as co upherer ce in a same object with the effect By the term piece of cloth product substance 1 रूपादीना गुणानामवयवर्तिनामधपधिगुणाटिपु कीदृशी कारणलेत्यपेक्षायामाह। रूप ति रुपरसगन्धस्पर्शमाच्यापरिमाणएथकत्यगुरुत्वद्रव्यत्यहादापलक्षर्यात सत्यस मवाधिकारणत्वमतिदिशति कारणेकार्थसमवावादिति अपविरूपादीना समधापिका रण घटषधि लेन सरेकार्थसमवायेन महत्या प्रत्यासत्याधिरूपाटिकमारभते तट्यया फपालरूपादिघटे रूपादिकमारभते इति सर्वत्र दष्टध्यम घझारादमीया क्र्यानिमि aft wizara 11 घ्याम्मे सयोगस्यासमवाधिकारणस्य लयी प्रत्यासतिमाह। कारणे समाथि कारणे समघायात सणेोऽपि पटादी कार्य कार्यकार्यसमवायलक्षणया प्रत्यासत्या समया fuayefari ozuża mizovala aferues toofapofa UZT रक्षमवाधिकारण तदा कारणकासमनागपोति कश्चित a ·(308) generally is indicated A certain autlior maintains that of con junction of part with part be a pon coinherent cause of the clotha &c, thea co interence in the same object with the cause is also a non coinherent cause U कारणकारणसमवायाच्च ॥६॥ Aph 6 Also through coinberence with the cause of the cause It is stated that causality by the greater relation sometimes pertuns to conjunction Tho conjunction tect acally termed coaltion and residing in the constituent portions of a ball of cotton, originates magnitude in the ball of cotton, and there is therein the relation of co inherence in the same ol ject as the cause U सयुक्तसमयायादग्ने बैंपिकम् ॥ ७ ॥ Aph 7 The differentiating character of fire [15 an operative or efficient cause] through co inherence with the conjunct • Operative causality is described The differentiating charac ter of fire that is heat which is its peculiar attribute is through co inherence with the conjunct the efficient cause of colour &c produced by baking Hot touch then is the operative cause of qualities produced by baking is the relation of conjunction ith its own substratum The general definition of an efficient cause 19 to be understood to be a cause other than tbe co jaherent and non coiberent causes V दृष्टाना दृष्टप्रयोजनाना दृष्टाभावे प्रयोगो ऽभ्युदयाय ॥ ॥ The employment of visible observances the nses सयोगस्य यचित् महत्या प्रत्यासत्त्या कारणमिस्या । तूलपिपडायपयेषु यत मान प्रवयाख्य स्योगस्तूलकषियडे महत्यमाभते सत्र कारणेकार्थसमवाय प्रत्यास सिरिस्यर्थ । • निमित्तकारणता निम्पति । अग्नशेषिक विशेषगुगात्मकमााय सयुक्तसम पायात पाकजम्पादी निमित्तकारणम नयाच पाक प्रति स्वाश्यसयोगसम्बन्धेन उ व्यास्पानिमिसकारणम समनायिकारणामयाधिकारणभिन्न कारण निमिसकारणमिति सामान्यलक्षण मेध्यम् ॥ Aph 8 ·( 809) y hereof are visible in the absence of visible results tends to eral tation The employment, or performance of observances such as sacrifice almsgiving, penance &c. which are visible that is which are duly celebrated and the uses whereof are visible that is the utility of which is known by imperative precepts in the absence of visible results of these respective observances where such re sults are impossible in consequence of absence of desire for such and such consequences tends to exaltation that 15 to a resultant desire of knowledge induced by panty of intellect Observances therefore whose util ty is determined as elysian bliss &c enjoined by such precepts as Let hu who des res parad se offer the sacrifice of horses when performed disinterestedly do not produce elya 122 bliss &c as their fruit but produce as their result purity of intel lect and the like according to the Vedic text l'hey desire know ledge and the traditional text When wordly attachment has by observances born its fruits knowledge is afterwards produced V तद्वचनादाबायस्य प्रामाण्यमिति ८॥ Apb 9 [It has been stated that] authoritativeness pertains to revelation because declared by Him • The word eto indicates the conclusion of the system Au thoritativeness pertains to revelation that is to the Veda because दृष्टाना विधिदृष्टाना दृष्टप्रयोजनाना दृष्ट विध्यर्थवादादिना ज्ञात प्रयोजन चेपा तथाविधाना फर्मणा यजदानतप प्रभतीना प्रयोगोऽनुष्ठान दृष्टाना तत्तत्कर्मफला नामभावे तसत फलकामनाविरद्वादसम्भये अभ्युदयाय चित्तशुद्धिप्रयुक्तविधिदिपात्मक फलाय भवति तथाच स्वर्गकामाश्यमेधेन यजेत इत्यादिविििहिताना स्वादद्यात्म कप्रतिनियतप्रयोजनाना कर्मणा निष्कामेण कताना न स्यादिफलजनकत्व किन्नु सि सशुद्धाव्यात्मकफलजनकत्यमेव विििदपन्ति इत्यादिश्रुते कपाये कर्मभि प्रत्येततो जान प्रजायत इत्यादिस्मतश्चेति भाव । इति शास्त्रपरिप्तमाप्ती तद्वचनात्तनेश्वरेण वचनात प्रणयमादामायस्य वेदस्य प्रामाण्य तयादि घेदास्ताघम् पास्प्रेणा वाक्यत्यादितिमाधितं नचास्मदादयस्तया सर भयाखाच्छिनाना यक्तार. सम्भाव्यन्ते अतीन्द्रियार्थत्वात नधातीन्द्रियार्थदर्शिनाम दादय किश्चाप्तोत्ताधेवा महाजनपरिगहोतत्यात यमाप्तोत नसनमहाजनपरिएडीत महाजनपरिगहीतञ्चेर तस्मादाप्सोक्तम स्वतन्त्र पुरुषप्रणीतत्यश्वासोक्तत्यम महाजनप .

·nuthorities That winch 18 not rightly affirmed 19 not received (310) dcclared, that is proinulgated, liy llini, tlie dipine being * proved that the Velas bare a personal author, inasta they are an enouncement Nor can beings like us be tbe enas tors of these, appropriatel to a thousand branches llorest their objects transcend the senses, and beings of our natore my not belold objects that trinsccad thic scnscs The Vedas, aga are rightly aftermeul, inasınuch of tlies are recived by the bigla the higrost authorities, but these being recerred by suck, 41 rightly affirmed To be nghilly affirmed 15 to be promulgated by a independent personal author, and to be received by the highest : thorities is to be an object in course of performance by persons attack ci to all the systemy It has been stated that non existence result sometimes accrucs from the disparity of the action the ageol and the means If it be denied that this 19 80, the agent not being remembered, se refuse such denial it having been alrends! proved What the agent is iemembered The promulgation thereof by him is proved inasmuch as it could be promulgated only by an intelligent personal author while such independent power to pro mulgate the Vedas in their thousand branches, 19, as has been sud impossible for beings of our nature Inasmuch, moreover, 23 certitude bas excellence for its condition the certitude of the Veda must have excellence for its condition and the excellence must in this case be pronounced to be the enunciator s right knowledge of the matter of the enouncement The enunciator of the Veda must be one who has an intution of elysium requitative efficacy, and the like, and there is none such but God alone U विहीनत्यञ्च सर्वदर्शनान्त पातिपुष्यानुष्ठीयमानार्थत्यम क्वचित फलाभाय कर्मक Garutágautfernt İmturarāziata a RiuR ghn afua त्वात् तत्पणीतत्यञ्च स्थतन्त्रपुष्यप्रणीतत्यादेव सिनम न त्वस्मदाटीना सनशाख येटप्रणयने स्वातन्त्र्यं भवतीत्युक्तत्वात् । क्रिञ्च प्रमाया गुणजन्योन वेदिक्रममाया अपि गुणजन्पत्यमायया तत्र व गुणा यतयथार्थवाफ्यार्थज्ञानमेव वाचास्तचाच तादृश सव à ai u faring interrogata irattara ATETTA ATU07274 SIA " FINIS