·PREFACE This edition of the Tarkabhish is specially prepared with a View to meet the needs of students studying for University exs. minations The English Translation of the entire text has been printed just below it for ready reference In the Notes all points which an ordinary student requires to be explained are explained. The notes are to the point and sufficiently exhaustive The Intron duction deals with questions like the date and life of the author, a general review of the Nyaya and Vaisesika systems 4 CIUI cal appreciation of the Tarkabbasa etc Care is taken Het to swell the volume of the book by the addition of irrelevant matter or by the inclusion of unneceggary details which be wilder the student instead of helping him This edition 18 tbus on the same lines as those which we followed in our edition of the Tathsamgrahs which we are glad to stato met with unstinted approval from the students and professors alike in the Notes is incorporated most of the im portant matter from the Tarkasaingraba The text is divided into suitable sections and 19 presented in a form which would enable the student to grasp the subject matter easily We have to offer our grateful thanks to the Managers of the Aryabbussos Press for the efficient printing work done in a short time ABG Sir Parashurambhru College POONA 2 20th August 1931 RDK ·INTRODUCTION I THE AUTHOR HIS LIFE AND DATE Beyond the fact that the name of the suthor of the Tarha. bhasa is Kesatamisra, we have no definite knowledge about the author Dr Satis Chandra Vidyabbusang gays that Kesuva mista was a native of Mithila and a preceptor of Govardbana Misra who wrote a commentary on the Tarkabhasa, called Terkabhas Prakasa' Kesayam 1818 quotes Udayana in bis work from which it is clear that he must have lived after Udayana Now Udayana (or Udayanacarga or Acarga as he is often reverentially called ), the author of the well known works, Kugumañalı, Kiranavall, Laksanavalt etc, is definitely known to have lived about 950-1000 A D, as is clear from the colophon to his Laksanavall which gives 981 A D (Saks year 906 ) as the date of its composition So Kesavamisra could not have lived before 1000 A D Now, Cinnabhatta a conmentator on the Tarksbhasa 18 definitely proved to have lived about 1350 AD, by Sir RG Bhandarkar? Cinnabhatta lived about 1350 A D at the court of Heribars, brotber to Bukkaraya of Vijayanagar, and was thus the contemporary of the famous Sayapaciya and Madhara carys, so Kessvamisra's date could not be later than 1350 A D The most probable date for Kesavamista therefore would be about 1250 A D About Kesavamista e personal history we know nothing Whether he wrote any other work or works is also a sealed book for the present. II NYAYA AND VAISESIKA SYSTEMS The student of & matual like the Tarkabhas is certainly not erpected to be acquainted with the history of the develop- (1) A Bistory of Isdian Logic, P 381 (2) P 104, अत्रीदपनेन व्याप्तस्य हेतो पक्षधर्मनया प्रतीति सिद्धलक्ष्भावाऽसिद्धिाय सिद्धिलक्षणमुक्तम् । (3) Reports on Sanskrit Hadascripts, 1882-83 ·Infraluction to Tarkobhosa ment of the Nysya and Varsesika bystems But it is worth hış while to know the salient features thereof Both these systems originated independently about the beginning of the Christian ere but it was found soon afterwards that their tenets had nothing irreconcılable about them, and long before writers lıke Sivaditya came into the field expressly for the purpose of blending the two systems the Nyaya and the Vatsegika systems had come to be grouped together, like the Sámkhya and Yoga systems Like all other Darsanas or systems of philosophy, the Nyaya and Varesika systems have their own Sutras which must be regarded as the basis of their doctrines The Vaisesika system is also known as the system of Kanads or Auluka (son of Uluka) Kanada (probably a nick name due to his baving propounded the theory of Kangs or stoms) was the son of Uluka, of Kasgaps bitre He is said to have been so called (Kanada or Kanabhahsx), because he maintained himself on rice grains fallen in streets like a pigeon According to another tradition God revealed himself to Kanada who was practising penance, in the form of an owl to expound the six Padarthas, hence the system received the name Aulukyadarsins Kautilya does not mention the Vaisesikas by name, but Nagarjuna and Aryadeva (about the 3rd century A D) criticise their doctrines The Vaigesikagutras may therefore be said to have been composed about the first or second century AD It 14 possible that these Sutras may have been revised from time to tims. before they assumed their present form. There is no Atomic theory in the Upanigads, though the word Anu occurs many times The Bauddhas had something of an Atomic theory and the Vaisesikas may have been indebted to them for that doctrine There is no direct evidence to show that the Vaizesikas had come under Graes influence in the beginning As regards the Nyảya system, Gautatna is said to be the author of the Nyayasutras In the Pratimanátaks of Bhasa, the Nyayasastra of Medhatithi is referred to According to the Mahabharata Gautabs and Medbatitkı refer to the same person Dr Satis Chapdra Vidyabhusans regards this Medha- Am Greutama as the founder of Antiksik, and thus quite & ·II Nyä ja and Faseszka systems 111 different person from Gautama Alsapida' (henco the name Aksapidadarsang for the Afiye system) the founder of the Nyårt system The identification of Gautama Ahsapida with the Gautama of the Gautama Dharmasutras 13 without any basis Vitssagana srote his famous commentary on the Nyaga si tras about the fourth century A D It is therefore safe to 695 that Gautam. Aksspada must bave lived at least a century or tno esrlier than Vatssagena Gautamas date cannot be pushed furtber back than that The Vajse tasutras contain ten Adhyayıs or hooks Book I discusses the five Padarthas that enter into the Samariya relation In Book II there is the discussion about Dravyas Book III discusses the nature of Atinan and Manas Book IV desls with the nature of the body and the Atomic theory Book deals with Karman Booh II with the Srautadhnrmas and A ramadbarmas Book vil aith Guna and Samatays Book VIII with Norvik alpha and Satıls)paka perceptio Book Il with Buddhi and Book 1 with causality and Anum.na (Read the following from the Sarvadarsanasangraha तवाहिरनामो प्रथमे याये समवेताशपायाचनमगार । तत्राप प्रथमाहर नान मनिरूपम् । द्वितीया हा नातावापयार्निरूपणम । माहाद्वययस दिन य न्याये ह या । रुपगम् । नत्राप प्रथमाहरू भूतारगावल गणम । नाय कापातपाटनम् । आहिस्स्य युक्त तृतीय आमन्न परणय्यम नजाग्या मरवण प्रथमे । द्विन येत - करण "म । आहाद्वययाने चतथ शगग्नदुपयाग वचनम । तत्रापि प्रयम तदपयामि विवचनम् । द्वितीये शरीमिवचनम् । आहाद्वयवान पम क्मसातपादनम् । तत्रापि प्रयमे गरीरसंपन्यामचिन्तनम् । द्वितीये मानसम्मचिन्तनम् । आहायशाल न प श्रन धमानम्पगम् । तत्रापि प्रथम दानप्रनिग्र धमावषेष द्वितीय चातराथम्याचित प्रमानस्पणम् । तथापिध सप्तमे गुणसमवायप्रानपानम् । तनाय प्रथम बुद्धिानरपे गगन नपाननम् । द्वितीय तन्माप गुणप्रतिपादन समवायप्रतिपादन च । अश्मे निर्विर माविक परप्रत्य न प्रमाणाच ननम् । नरने द्धिविप्रतिपादनम् । दशमे नमानभेन प्रतिपादनम् । ) The Nyayasutras contain five Adhyayas or Books Book I deals with the sixteen Padarthas Book II with the four Prt - 1 1 Aksapada 1 terally me 145 123Y DB eyes on the feet Absurd tradit ons are in rogue to account for the appellat on One trad con sys that Cauta was g ven a second ça rof ejes on the feet by God as he Havperedtviative wattorgahonrbed this-mediaNare Arending to another account Gautama once looked at h , pup 1 Vysgath the eyes on bis fee:

·Iv Inl oduction to Tarlabhāsā ASS manas and Samsaya spd the rejection of Arthāpatti etc independent Pramănas, Book III with Atman, body, senseorgans, objects of senses, Buddbi and Manss, Book IV with Pravstti, Dosa, Pretyabhāvs, Phala, Duhkha, Apavarga and the theory of Dosas, and Book V with the divisions of Jāti and Nigrahastbāna (Read the following from the Sarvadarsanagamgraha, न्यायशास्त्र च पचा यायात्मरम् । तर प्रत्यन्यायमाहिकदयम् । नन प्रथमाध्यायस्य प्रथमाहिरे भगवता गौतमेन प्रमाणादिपदार्थनवलक्षणनिरूपणे विधाय द्विताये वादादिसप्तपदार्थरक्षणनिरूपण कृतम् । द्वितीयस्य प्रयमे संशयपरीक्षण प्रमाण- चतुश्याप्रामाण्यशयानिराारण च । द्वितीयेऽर्थापत्त्यादरन्तभावनिरूपणम् । तृतीयस्य प्रथम आत्मशरीरन्द्रियार्थपरीक्षणम् । द्वितीये बुद्धिमन परीक्षणम् । चतुर्यस्य प्रथमे प्रत्तिदेपसत्यभावफरदु खापवर्गपरीक्षणम् । द्वितीये दोपनिमित्तरुत्वनिरूपणमनयन्यादि- निरूपण च । पचमस्य प्रथम जातिभेदनिरूपणम् । द्वितीये निग्रहस्थानभदनिरूपणम्।) It will be seen that the Ngåyasútras are more properly and Rystematically arranged than the Vaises ikasūtras The Nyayasūtras declare in the very first sūtra that the study of the eluteen. Padarthas or topics mentioned therein is to lead to Niharepas. They are obvioualy intended to make the student fit for carrying on controversies and therefore explain in detail the Jatis and the Nigra hasthånas etc. The Vaíses kasutras are more concerned with the nature of the Padarthas or categories (the Padarthas of the Ngāyasutras are mere topics for discussion and should not have been so called at all) than with anything elee, though they too bring in the Asramadharmag and Srsutadharm AS Boas to make their system as complete as possible It is now usually conceded that the Valsesikasütrag are older than the Nyiyasutras. We shall now merely mention some of the great writers of both the systems, abc bare played an important part in their development As regards the Valeesik adarga na, the following authors should be noted Prosestapads (the writer of Kan.. dagútrabbisye, 500 A D.), Udayana (the Buthor of Kirandvali, a commentary on Prasastapudabbiaya, 1000 A D.), Sridhara (the author of Nyäynkandalı, 991 AD), and Sankaramista (the author of Kapidsrahasya and L'paskara, about 1425 A D} As regards the Asiyadarsana, the following are the writers of ne teşana ( the author of Nigsglastrabhas38 tlout the fourth centurs A. D), Uddyot akara (the author of ·III A critical appreaction Y Ngarabhasyavartika 7th century ID) Vacaspatimista ( the author of Nyagasutraddhira 9th century AD) and Ganges opadhyaya ( the author of Tattracintamani, 12th century AD) After the doctrines of the two systems had been more or less stabulised by the above writers by their commentaries on the Sutras or sub commentsrics on the commentaries there srose about the 10th century a class of writers who made it their business to show how the twy systeins were really com plementary to cach other and their tenets easily reconcılablo (such a tendency wag visible it must be confessed even earlier to some extent ) Kessvamists belonged to this class of writers who claimed no originality but whose works fare none the less important Bhasarvajna ( the author of Nyayasara about 1000 AD) Annambbatts (the author of Tarkasamgraba about 1700 A D ) Sivaditys (the author of Saptapadırthi abo it the 11th century AD) Laugaksıbbaskara (the author of Tarkakkumud 17th century AD) are some of the authors belonging to what may be called the Syncretist School Bhasarvajna and Kesavamısra were Nalyayıkss and the last three Valsesikas I]I THE TARKABHASA A CRITICAL APPRECIATIOY Kesavamisra wrote his Tarkabhası with tbe express purpose of furnishing an easy test book or manual for a beginner desirous of studying the tenets of Nyaya and it can be eas.ly proved that he has adorably succeeded in his attempt There is also another purpose which he has in view namely to re concile the tenets of Nyayo with those of the Vaisesika syetem While dealing with Arthas? he mentions the kit padarthas of the Vaigesikas as Artbas instead of the gandha tasa eta mentioned in the Nyayasutras and being fully conscious of the disturbance in the original stangement involved in equating the Vaizesika padartbas with the Natyayika arthas he 1मो यो यवनय प्रवेशमन वा उपलस भनेन । ete the opening sloks . Ca sert on 4 314 279-19 1978 TATTHYERT 1 3 THTAST TTT 19 I TOTTI (Nyayantra I 1 11) 4 Thus Atmon etc have to be d gcussed tw ce (Atwian sections 44 and 37 Buddb: 74 87 Dahkl 2-76 94 Mangs-10 08 89 Iccha and Dve a 17-78 and once aga n under Do 1 10 91 Vinar yaya under Buddbi 11 87 and again under Dosa in 51 ) ·v1 Introduction to Tarlabhūsa t justifies his action by saying that he has done it on purpose And that purpose is obviously to show that there is no conflict between the Nyaya system and the Valses ik a system We have pointed out that this purpose, however laudable it might be, is bound to fail in the very nature of things? But writers of the Syncretist school deliberately shut their eyes against the inherent absurdity of such a procedure and Kesavamisra is no exception to them Truly is it said that none are so blind as those wbo will not see Kesavamists begins his work with quoting the first Nyaya sutra where the clxteen padarthas ire mentioned, thus slon ing that he is a Naryayika ( Annambbatts begins lude Tarkasamgraha with the mention of the seven Padarthas of the Varsesikas, which shows that the Tarkasamgraha Isa Vaisesık treatise) He then quotes Vatsyayanabhasya to show the procedu he is going to adopt in bis word viz Uddess Lahsans and Pariksa After defining these terms, he takes the sixteen topics, one by one and while closely following the Nyayasutras goes on discussing all relevant matters in a very systematic manner, hessvamisra himself tells us at the end of his work wust procedure he bas followed in the presentation of the subjoct matter of his work He says-Here (in this trent142) there is treatment sgs and again of most useful for important matters } in their nature and varicties that what is not most serviceable is not defined is no foult By so much only is accomplished the training of beginners 3 Ve sball presently show how tho above statement by the author himself describes the actual state of thinge - Thus for a Naryayika the important topice in the Nyāya bystem aro undoubtedly the Anumira primins (sith the fallacies) that pramir 34 are four and the nature of samasira (or intipato relation) hesa yanigra treat, the Anumina toric in great detail HO 19 not tired of r petition come important point is to be discu sed he pr Ctt ly to do it step by step always beginning his treatment with taththi. tenever ·III A crucal apprecialton YZ (to explain the same thing in detail) bich espression OCCHIA Ho less than a dozen times in sections 18 32 tbat treat of anunana The fallacies or betrabbasas with their divisions and sub-divisions are expounded twice once as a part of Anumans ( sections 28 32 ) and again as an independent topto ( sections 106-114) Here there is much of repetition but Kesavamisra risks at to male the beginner understand the nature of fallacies thoroughly as the detec-ion of fa}l70189 19 undoubtedly the most important thing in the eyes of & Naiya yika Similarly hesavamisra describes in detail the nature of Karana and Karana the six fold contact of sense organ and object the undesirability of admitting non perception and presumption as independent pramadas the nature of vakyapratiti and pada pratiti and so on The self validity of knowledge also 19 des cribed as an independent topic with considerable acumen Un Important topics such as Chala Jati Nagrabasthana Vada Jalpa. etc are simply referred to and no detailed treatment is givens as they are useful only for one who has thoroughly mastered the Nyaya technique and not for a beginner It will be clear from the amount of space devoted to the treatment of different topics what topics are regarded as im portant by the author Thus of the sixteen podartbos treat in the Tarhabbasa in 121 pages Pramans 19 described in 58 pages (1-08) Prameya 38 ( 58-95) Hetrabbasa, are 15 (104 118) (and also in 35 40 ) under Proming, The three topics Premios Prameya and Heryabhasag to gether have 111 pages devoted to them while the remaining thirteen topics are dismissed in ten pages! The last topic Migrahasthans has one whole section devoted to it in the Nyåpasutra (V 2) where all the twenty two varieties are mentioned Kesäramisra just mentions only seven of them He also mentions only two variettes (out of twenty four ) of Jati and only one of Chala ( out of three ) It will thus be seen that the Tork abbasg is an admi table manual for a beginner It is also complete in itself and compares favourably with the Tarkacamgrabs in this respect The Turbasengrahs is more scrappy in its treatment (even when read along with the Tarka d pika) it ·921 Introduction to Tarlabhasā might be said to ignore altogether some of the topics of the Nsiyayikas The Tarkabhasa on the other hand, pays due attention to the controversy about the self-validity of knowledge, non perception and presumption as independent premanas and other interesting matters The treatment in the Tarkabhasa almost takes the form of lecture-notes in a class room The views of the opponent are mentioned clearly and fully the argument is advanced step by step even a similar toplo is treated independently and the device of referring the Teader to other topics described before mutatis mutandis, is rarely resorted to Consequently there is much of repetition. but the interests of the reader are thoroughly guarded Kesavamisra writes clearly and there is hardly any ambiguity about his statements There is some laoseness about his syllogism or anumánavakya Thus he says अनित्य शद In Place of शब्द अनित्य , sometimes the उदाहरणम् is given as यो यो धूमवान् sometimes us यर यत्र धूम etc But such lapses are very few, and on the whole, the Tarkabhasa can be justly described as an excellent manusl of logic complete in itself, and doing full justice to the Nyaganaga which it professes to expound IV THE NAIYAYIKAS AND THE VAISESIKAS THEIR DIVERGENT VIEWS It 13 necessary that the student should have a general adea about the points on which the Naiyayikas and the Vais. esikas differ We give below in parallel columns the views of both on some important topics (The list is not extaustive) Varsesakas Naryay kas (1) पदार्थs are seven, दव्यम् गुण (1) पदार्थs are sixteen प्रमाणम् में मामा यम् विशेष ममवाय प्रमेयम् मशय प्रयोजनम् शान्त अभाव इति (orsrxif अभाव मिदान्त अवयर त निणय धाद is not admitted) उप वितपन हेत्वाभाम छम्जानि and निग्रहस्थानम् (9) fairis are admitted as 8 (2) toukotifars do not admit faring AS a पदार्थ. (3) 17 18 Hifza and only (3) *** 18747 by the 1774- अनुमेय. संबद्धविशेषनामनिरप ·IV The Naijā nhas and the Vaseskas X {4) The Vaisesisayare पीआर 1 (4) The Naayayhas are पिटर- वादिन (पीय परमार एवं पारमादिन (कार्य सरणममुदाय एवं स्वत ना पच्यन्त । तव पूवरूप पच्यते न तु पीर व पच्यात) नाशाप्रिमरूपायु पत्ति । कारगगुण प्रममग चावया पनि रूपायुपयन) (5) द्वित्यादि is regarded as अपेक्षा (6) द्विवादि is reuruded as अपेशा- बुद्धिजन्य चाताप्य (6) i Le Vaisesikas admit farat (6) The Nayayıkıs do not गनविभाग adient वभाग विभाग (7) आत्मन् 15 अग्नयक्ष and only (7) आमन् 18 मानमप्रयाविषय अनुमानगम्य (8) There are only two प्रमाण (8) Primanas are four भयशम् and अनमानम् (शर प्रयक्षम् अनुमानम् उपमानम् and and उपमान are includerlan गन्द अनुमान and should not be regarded as separate प्रमाणक) (9) Only दाभासs areadmit ted (सव्यभिचार or सादग्ध बिरुद्ध (9) Five हेवाभायsre admitted. and आगढ़) [ The Naiyayikas are sometimes divided into two soboola the anctonte and the moderns But these terms are often very loosely used Sometimes the Valgesiks gre meant by the term the ancients and sometimes older Bbasyakarag Prasastapada Vatsyayans and others Kesavamisra accepts all the tenets of the Naiyayskas ex cent Nos. 4-6 Headmits the पीठपास्वाद when he says about H सच्चानित्य पृथिमिाने regards द्वित्व 83 अनिम्य everywhere and mentions the fant variety He refers to the Vaisesiko padarthas utider 073 Kesavamista generally follows the ancients In his treatment of Karana ho accepts the ancient view (व्यापारवदसाधारण कारण करणम्) as regards प्रत्यक्ष for he mentions the अातख्यापार in the cske of the three करण (इन्द्रियम्, इन्द्रियार्थसनिकर्ष and नानम् ) He follows the modernmen (परायोग यदरिउन्न काणम्) as regards अनुमान for ho gives सिह परामर्स (and not लिङ्ग) as its करण In the case of 37 be again seems to follow the ancient VIEW 89 the CT 1$ given there as the सादृश्यतान (and अलिदेशवाश्यार्थस्मरण astha अवान्तर ब्यापार) ·विषयानुक्रमणी पृष्ठमण्या १ Pare o Notes 123 124 124 126 , २ 1.. 142 132 ७ 134 130 ) उपाहातात (२) मोडशपदार्थानाम् उद्देश । (,) उद्देशरक्षणपरभाविचार । (r)प्रमाणपण प्रमाफल च। (१) प्रमाणम् (.) मानिरूपणम् । (६ ) कारणनिरूपणम् । (.) समदायकारणनिरूपणम् (0) अयुतमिदो को इनि निरुपगम् । (९) घट' म्हगतरूपादे ममनायिकरणम् इनि सिद्धान्नस्थापनम् । (१०) असमय चकारणनिरपणम् (११) निमितकारणनिरपणन् । .(१२) अभावस्य नि मत्तमान कारण (१) अनधिगताथग तृपमाणम् इयस्य प्रम परक्षणस्य मण्डनम् । इटर सयागादि प्रमाण न मनानादि (१४) प्रमाणपतरम् । (१५) प्रपक्षनमाण निषणन् । सदा इन्द्रिय मरण कदा इद्रियार्थमनिरर ऋग्णम् क्दा बान करणम् इति विचार । (१६) वेध इन्द्रियाथसानकर्ष (१५} भविकल्पक प्रश्यम् इनि प्रम्धापनम् (१८) लङ्गपगमर्श (धुमस्य रता तृताय ज्ञानम् ) अनुमानम् । (१५) स्वाथानुमानम् पराथानुमान च ११ 137 ११ 137 109 १५ 139 141 143 141 14) ·पृष्ठसंख्या .. २५ Page of Notes 154 156 156 ... ३१ . ३१ 156 157 ३r 157 137 3r ... ... ३५ ३८ ... (२०) अन्वयव्यतिरेकच्यातिनिरूपणम् । (२१) अन्वयध्यातरेव किमर्थं प्रदर्शनम् । (२२) केवलव्यतिसरी हेतु । (23) क्वान्दयी हेतु । (२४) अन्वयव्यतिराक्लो पचरूपाणि । (२५) अनुमानस्य द्वे अङ्गे राम पक्ष- धर्मता च। (२६) स्वलान्दयो तथा च विलव्यतिरेकी हेतु चतूरूपोपपन्न । (२५) पक्षसपक्षविपक्षनिरूपणम् । (२०) पश्च हेवाभामा । अभिहेत्वाभाप्त निरूपणम् । (२९) विरुद्हेत्वाभासनिरूपणम् । (३०) अनेकान्तिकहत्त्वाभासनिरूपणम् । (१) प्रकरणसमहेत्वाभासनिरूपणम् । (३२) कालगन्ययापदिष्टहेत्वाभामनिरूपणम् ) ... (3) उपमानविचार । (37) उपमान प्रमागानगम् । (५५) शब्दविचार । आइसायोग्यता- सनियिनिरूपणम् । (३६) स्थ पदानि माकाइझाणि । (३५) क्थ पदप्रनीति. दास्यप्रतातिर्वा (30) शन्दममाणलक्षण लोके वेदे च समानम् । (३१) अर्थापत्तिर्न पृथक्प्रमाण 1 (४) न भावाख्य पृथकप्रमाणम् । (१) असचट्टामावस्योन्द्रयेण यहणं क्थ संभवनि विचारः (२) ज्ञानस्य श्वन मामाण्य परत. प्रामाण्य दा इति विचार (२) प्रमेयम् (13) प्रमेयामि। (1) आत्मनिरूपणम् । (५) शरीरनिरूपणम् । 158 161 164 168 168 169 171 ra १२ । .. 171 173 174 175 176 178 १६ ... ... r८ ... 178 ... ५२ 181 . 185 185 188 ·पृष्ठसरया ८६ Page of Notes 209 209 209 ८७ ८८ १. *(७६) दु सनिरूपणम्। (७७) इच्छालक्षणम् । (७८) दूपरषणम् । (५) प्रयलक्षणम् । युट्यादीनां मानसप्रयक्षदम्। (८०) धमाधमनिरूपणम् (१) सस्कारविचार । (८२) कमविचार । (८) सामा यविचार (८) विशपविचार । (८५) समदायविचार (८६) अभावविचार (८७) बुद्विाविचार । (८८) ज्ञान निराकारमेव । (८९) मनोरभणम् । (९०) प्रवृत्तिविचार । (९१) दापलक्षणम् । (९०) प्रयभावनिरूपणम् । (९) फललक्षणम् (९) दुसलक्षणम् (९५) अपवगविचार । (३) सशय (१६) सशयनिरूपणम् । (४) प्रयोजनम् (९०) प्रयोजन नरूपणम् । (५) दृष्टान्त (९८) दृष्टा तनिरूपणम् । (६) सिद्धान्त (१९, मिद्धा तानरूपणम् (७) अवयवा १०.) अवयवनिरूपणम् । 209 210 210 211 212 214 210 210 218 219 219 213 219 219 219 219 220 ९ ९५ ९५ ९५ . 220 221 21 १९ 222 १०० 224 ·Page of पृपसरया Notes. (८)तक (101) विचार । १०१ 294 (९) निर्णय १०० 226 226 220 226 (१.२) निणयनिम्पणम्। (१०) वाद (१०३) बादनिम्पणम् । (११) जल्प (10) जपनिरूपणम् । (१२) वितण्डा (१०५) वितण्डानिम्पणम् । (१३) हेत्वाभासा (१०६) हवाभामा । अमिद्विविचार । (१०५) आश्रयासिदविचार । ०५ (१०८) पासिपिचार भागासिद्ध स्वरूपामिद एव । १०७ (१०९) सरूपासिद्धभदविचार । (११०) व्याप्य वासिद्भविचार । (११) विन्द्वचार । ११३ (१२) अनकातिकविचार । (13) प्रकरणसमविचार 1 ११५ (११) काला ययापदिष्टविचार । लवणदोपविचार । (१४) छलम् (११५) छविचार । (१५) आत्तय (११६) जातिनिरूपणम् । ११९ (१६) निग्रहस्थानानि (११५) नियहरपाननिम्पणम् । १२० ११. 226 227 228 228 229 229 229 231 231 ११3 ११७ 232 233 Introduction Text and T anslation Notes Index 238 Pages 1-IX 1-121 123-135 237-230 ·॥ श्री॥ तर्कभाषा उपोद्घातश्लोक.। वालोऽपि योन्यायनये प्रवेश मल्पेन वाउत्यलस श्रुतेन । संक्षिप्तयुक्त्यन्विततर्कभाषा प्रकाश्यते तस्य कृतं मयेपा ॥१॥ पोइशपदार्थानाम् उद्देश । प्रमाण प्रमेय संशय प्रयोजन दृष्टान्त सिद्धान्त अवयव तर्क निर्णय- बाद जल्प वितण्डा हत्वाभास च्छल जाति निग्रहस्थानानां तत्त्वज्ञा । नान्नि श्रेयसाधिगम इति न्यायस्यादिमं सूत्रम्-या मू.१११)। अस्यार्थ । प्रमाणादिपोडशपदार्थानां तत्त्वज्ञानान्मोक्षप्राप्तिर्भवतीति ॥२॥ TARLABHASA (EXPOSITION OF REASONING) (1) For the sake of him who though a man of immature understanding (balah) and lazy desires entranee into the system of Nyaya ( philosopby) with a little study is brought out by me this Tarkabhasa ( Exposition of Reasoning) concise, and accompanied by arguments (or accompanied by hrief arguments, or having brief arguments and consistent, or in auch a way as to give brief arguments, o wise one (anta)] (2) 'The acquisition of the highest beatitude [is from the true comprehension of (1) Proof [ or, Means of right knowledge], (2) Object of knowledge (3) Doubt, (4) Motive, (5) Instance, (6) Tenet (or Demon trated truth ] (7) Member of syllogism (8) Hypothetical reasoning, (9) Conclusion, (10) Discussion (11) Wrangling, (12) Cavill ing. (13) Fanacy.(11) Perversion, (15) Futility, and (16) Ground for confutation'-this is the first aphorism of the Nyåya [-sutras of Gautama] The meaning of this (is) that there would be the attainment of final liberation from the true comprehension of the sixteen categories proof etc ·तर्कभाषा उशक्षणपक्षाविचार। नघ प्रमाणादीनां तापमान सम्यग सानं तायद्यति यावदेतेपा.' मुदशलक्षणपरीक्षा न प्रियन्त । यदार भाष्यकार-निविधा पास्य शाबस्य प्रवृत्तिदनो लक्षण परीक्षा ति । (1. भा.) उशस्तु नाममात्रेण यस्तुर्मकीर्तनम् । तयाम्मिमय सून कृतम्। लक्षणं त्यसाधारणधर्मवचनम् । यथा गौ सानादिमायम् । यथालक्षितस्यैतत् लक्षणमुपपद्यते न येति विचार परीक्षा । तनते लक्षणपरीक्षेममाणादीनां तत्त्वज्ञानार्थमनस्य कर्तव्य ।।३।। (१) प्रमाणम् । प्रमाणरक्षण प्रमाफलच! तनापि प्रथममुद्दिष्टस्य प्रमाणस्य तायल्लक्षणमुच्यते ममाफरणे (3) Add further (cc) truo comprehension--right knowledge of proof etc, would not take place so long 19 Enumeration, Definition [or Characterization and Examination of these are not made, 29 says the author of the Bhásyo. ( Vatay ayona, who wrote a commentary on the Ngiya- Butras )--the proceduro in this science, again, (is) threefold-Enunieration, Definition, and Examination As for ( tu ) Enumeration (it 19) the statement of things for topics | merely by name and that has been done in this very aphorism Definition again, 11-] the statement of a peculiar characteristic, as the possession of dew lap etc ( in the case ) of Examination (is) the investigation as to whether the definition in question (etat ) of [a thing! defined in a partioular way (yatha) 19 applicable or not Therefore ( owing to Uddesa having been already made in the first aphorism ] these two Definition and Examination must needs be gone through for the sake of true comprehension of the categories ) proof etc (4) And therein too the definition of proof which is enumerated first is now stated-proof (13) the instrument of १ लक्षितस्य रक्षण .। a coW -- ·कारणनिरूपणम् . प्रमाणम् । अत्र च प्रमाण लक्ष्यम् प्रमाकरणं लक्षणम् । ननु प्रमायाः करणं चे प्रमाण तहिं तस्य फल वक्तव्यम् करणस्य फलवत्यनियमात् । सत्यम् । प्रमैय फलं साध्यमित्यर्थः । यथा छिदा- करणस्य परशोपिलदेव फलम् ॥४॥ प्रमानिरूपणम्। का पुनः प्रमा यस्याः करणं प्रमाणम् । उच्यते । यथार्थानुभवः प्रमा। यथार्थ इत्ययथार्थानां संशयविपर्ययतर्कज्ञानानां निरासः। अनुमय इति स्मृतेनिरासे । अनुभवो नाम स्मृतिव्यतिरिक्तं ज्ञानम्॥५॥ कारणनिरूपणम् कि पुनः करणम् । साधकतमं करणम् । अतिशयितं साधक साध कतम प्रकृष्टं कारणमित्यर्थ । right cognition Here again proof ( s ) what is defined, instrument of right cognition (1) the definition I say says the objector nann) if proof ( 1 ) the lastrument of right cognition, then its result (or effect, fruit) deserves to be stated, for an instrument is as a rule possess. ed of [that is, associated with] a result (The siddhantını replies--that is true, right cognition itself (18) the resultwhat 13 to be accomplished, this (ts) what is meant, as of the aze--the instrument of cutting ( 18 ) the cutting itself the result (5) What again is this ) right cognition of which the instrument (is) proof? It is answered ( as follows )-Right cognition (is) the apprehension of a thing as it is (yathartha) By I the expression) 'of a thing as it is' [is effected} the exclusion of cognitions-Doubt, Error and Hypothetical reasoning, (which are not in accord with their objects By the exprès 8100 ) 'apprehension' ( is effectcd ) the'exclusion of Remembrance (For) apprehension indeed ( rūma) (18 all] cognition other than remembrance (6) What again (is) the Instrument ? Instrument (is! the most effective lagency] Most effective [ means ] exceed. ingly effective; that is to say (styarthah) the most efficient for principal cause 1 निरास: । ज्ञातविषय ज्ञान स्मृति । साधक्तम कारणम् ।

·तर्फभापा ननु मधिक कारणमिति पर्यायत्तदेव न ज्ञायते किं तत् कारण मिति । उच्यते । यस्य कार्यात् पूर्वमायो नियतोऽनन्यथासिद्ध ६ तर कारणम् । यथा तन्तुरेमादिकं पदस्य । यद्यपि पटोत्पत्ती देवादागतस्य रासमादे पूर्वभावो विद्यते तथापि नासी नियतः । तन्तुरूपस्य तु नियत पूर्वभावोऽस्त्येव कित्यन्यथासिद्ध पटरूपजननो. • पक्षीणत्यात् । पटं प्रत्यपि कारणत्वे कल्पनागौरवप्रसंगात् । तेनानन्यथासिनियतपूर्वभावित्यं कारणत्वम् । अनन्ययासिद्ध नियतपश्चान्द्रावित्वं कार्यत्रम। यत्तु कश्चिदाह कार्यानुकृतान्धयन्यतिरेफित्य कारणत्वमिति I say idhaka leffective and karana [causa } [are but] synonyms and it 13 no! yet known what that cause' 18 We reply-That whoso antecedent existence to the effect ( 13 ) invariable and not established (or proved 1 to be otherwise ( that is, for another purpose than that of producing the effect ) (13) the Cause--as for instance, threads loom etc (that are the cause of cloth Even though, in the case of the production of cloth, there does exist the antecedent existence of a donkey etc come i there ] by chance, yet that ( antecedent eristence s) not invariable , hence, a donkey and other things can not be regarded as the cause of cloth) There done indeed obtain the invariable antecedent existence of the threadcolour but (that is proved to be ( there ) for another purpose, owing to (tts) being exbausted in producing the colour of the cloth, I in regarding the thread colour] as the cause of cloth also there would arise the undesirable con tingency of a complicated assumption Therefore, the state of being a cause ( 18 ) the state of being an invariable antecedent not proved to be (there] otherwise [or for another purpose], the state of being the effect is the state of invariably follow ing (the cause) and not proved (to have come into existence] otherwise (that is, through another cause ] As regards what come one contends ( 112 ) the state of being a cause lis) the state of having the presence and ·समयायिकारणनिरूपणम् । तदयुक्तम् । नित्यविभूनां व्योमादीनां कालतो देशतश्च व्यतिरेकासभरे नाकारणात्यप्रसंगात ॥६॥ समवायिकारणनिरूपणम् । तय कारण निविधम् । समवाय्यसमधायिनिमित्तभेदात् । तत्र यित्समवेतं कार्यमुत्पद्यत तत् समवाधिकारणम् । यथा तन्तव पटस्य। समवायिकारणम् । यतस्तन्तुप्येव पदः समयेतो जायते न तुर्यादिषु । मनु तन्तुसंवन्ध इच सुर्यादिसवन्धोऽपि पटस्य विद्यते तत् कय तन्तुष्वेव पटः समवेतो जायते न तुर्यादिषु । सत्यम् । द्विविध सबन्ध संयोगः समवायचेति । तत्रायुतसिद्धयो संबन्ध' समवाय । अन्य योस्तु संयोग एव ॥७॥ absence of a thing I corresponding to the presence and absence of ] the effect, that (15) improper, tor (if the above view is accepted) owing tu the impossibility of [ther) absence 10 point of timeand space eternal and all-pervading things like) ether and others, could not be a cause, which is an undesirable contingency (7) That cauce again (13] of three kinds on account of the distinction of Intimate (or Material or Constituent or Substantial or Inherent | Non-intimate for Non-constituent ] and Instrumental (or Eficient) Of these ( talra ) Intimate cause [s] that in inseparable for intimate or inherent] relation with which an effect is produced as for instance, threads ( are the intimate cause of a piece of} cloth, for cloth is produced in intimate relation with the threads alone (and) not in I intimate relation with l shuttle and others I say, there does exist, like the connection with the threads, a connection also with the shuttle and others of the cloth, then how 13 the cloth produced in intimate relation with the threads alone [and] rot in [antimate relation with] the shuttle and others? Right (in a sease is your state thent] Connection lis]two fold-Conjunction and Inherence Of these, the connection of two [things that are) known to be never dissociated or separated [or joined, that is, which are permanently connected] [ 1] Inherence, that again between other two I things 13 ) simple Conjunction ·६ तर्कभापा अयुतसिद्धी को' इति निरूपणम् । को पुनरयुतसिद्धौ । ययोर्मध्ये एकमविनश्यदपराश्रितमेवावतिष्ठते तावयुतसिद्धौ । तदुक्तम् । तावेवायुतसिद्धी द्वो विज्ञातव्यो ययोयो । अनश्यदेकमपराश्रितमेवावतिम्रते ॥ यथा अवयवावयविनी गुणगुणिनी फियाक्रियावन्तो जातिव्यक्ती विशेषनित्यद्रव्ये चति । अवय-यादयो हि यथाम्ममवयवाद्याश्रिता एवावतिष्ठन्तेऽविनश्यन्त । विनश्यदवस्थास्त्वनाश्रिता एवावतिष्ठन्ते। यथा तन्तुनाशे सति पट । यया या आश्रयनाशे सति गुण । विनश्यत्ता तु विनाशकारणसामग्रीसानिध्यम् । तन्तुपदायप्यवयवावयचिनी। तेन तयो सबन्ध समवायोऽयुत ६ (8) Which again sare the twosthings which arelknown to be never dissociated ? Those [two things areJknown to be nerer dissociated ( or are permanently connected] between which to the one as long as it is not destroyed continues to be just dependent upon the other As [it] is said- Those two things ) alone should be understood to be Ayutasiddha between which two the one as long as it 19 not destroyed continues to be just dependent upon the other Thus--parts and the whole quality and the qualified or cubstratum action and ( its | possessor class-characteristic and individual and particularity and eternal substance For the whole etc as long as they are not destroyed continue to be just dependent upon the parts etc in order (or respectively] But [when they are] in the state of being destroyed, Ithey] remain just not resorting to anything asfor instance, the cloth (doas not remain reşorting to anything I when there is the destruction of the threads or the quality when there is the destruction of its ) substratum. The state of being destroyed again [ means] the presence of the totality of causes of (that is conducive to ] destruction Threads and cloth again I are in the relation of parts and the whole Hence tha ennnection between them (ul, un herence owing to their being known to be not dissociated , ·घटा स्थगतरुपदि समयायिकारणम् 'सिद्धत्यात् । तुरीपटयोस्तु न समवायोऽयुतसिद्धत्याभावात् । न हि ११ तुरी पटानितवावतिष्ठते नापि पटस्तुर्याश्रितोऽतस्तयो सन्धः संयोग एच। १८ तदेवं तन्तुसमवेत परः। यत्समवेतं कार्यमुत्पयते तत् समवायि-१५ कारणम् । अतस्तन्तुरेव समयायिकारणं परस्य न तु तर्यादि। पटश्च स्वगतरूपादः समवायिकारणम् । एव मृत्पिण्डोऽपि घटस्य समवायि कारणम् । घटश्च स्वगतरूपादेः॥८॥ घट' स्वगतरूपादे समयायिकारणम्' इति सिद्धान्तप्रस्थापनम् । ननु यदेव घटादयो जायन्ते तदैव तद्गतरूपादयोऽपि । अतः समानकालीनत्याद गुणगाणेनोःसव्येनरगोबिपाणयत् कार्यकारणभाव : (that) between the shuttle and cloth on the ather hand ( tu), lis] not inherence, owing to the absence of the state of being known to be not dissociated Not indeed does the shuttle remain resorting to the cloth alone nor the cloth, for the matter of that, resorting to the shuttle [alone],' hence tho connection betwcon them [19] conjunction alone [pure and simple] Therefore thus the cloth is in intimate relation with the threads Intimate cause [s] that in Inseparabla [or intimate, or inherent ) relation with which an effect is pradu. ced Hence the thread alone ( 18 ) the intimate cause of cloth, and not the shuttle etc And the cloth (is) the intimate cause of colour etc, belonging to itself Likewise the clod of earth Ior clay also lis} the intimate cause of the dar, and the jar of the colour etc belonging to itself (9) I say [says the objector ]-When indeed the par and others are produced, at the same time are produced also colour eta belonging to themu Therefore, owing to the quality and fats ) possessor being contenporaneous, there exists notſ between them the relation of cause and effect itself, as between the right and left horn of a cow, owing to the absende of the relation of priority and posteriority Hence, the yar and others [are] not the intimate cause of colour etc belonging to them, owing to the intimale causo ·तर्कभापा - - एव नास्ति पोपियाभायात् । अतो न समवायिकारणं घटादयःस्वगत. रूपादीनाम् । कारणविशेषत्वात् समधायिकारणस्य । ६ अनोच्यतान ताय गुणगुणिनो समानकालीन जन्म ।किंतु द्रव्य निर्गुणमेय प्रथममुत्पद्यते पश्चात् तत्समवेता गुणा उत्पद्यन्ते । समान कालोत्पत्ती तु गुणगुणिनाः समान सामग्रीकत्वाद भेदा न स्यात् । कारणभेदनियतत्वात् कार्यभेदस्य । तस्मात् प्रथमे क्षणे निर्गुण एव घटो गुणेम्य पूर्वभावाति भवति गुणाना समवायिकारणम् । तदा कारणभेदोऽप्यस्ति । घटो हि घट प्रति न कारणमेकस्येव पौर्धा १२ पर्याभावात । न हि स एव तमेव प्रति पूर्वभावी पश्चाद्भावी च । स्वगुणान् पति तु पूर्वभावित्वाद्भयात्त गुणाना समयायिकारणम् । being I only) a particular cause and the rule of pauryaparya necessarily holding good in the case of a particular cause as in the case of a cause in general) To this we reply To begin with (taxat) the production of the quality and lits] possessor [is] not contemporaneous but a substance void of qualities alone is first produced, I and J afterwards the qualities inherent in it are produced But if they (the quality and its possessorſ were produced at the same time for contemporaneously], there would be no difference between the quality and its possessor, owing to the sameness of the totality of the causal agencies ( samagri ), for the difference between effects is determined invariably by the differ ence between causes. Therefore, the jar just yold of qualities at the first moment becomes the intimate cause of qualities because it exists prior to the qualities And in this way (tada) there would exist also the difference between the causes (The objector now suggests that there need not still be karanabheda he is prepared to admit that ghata is the intimate caug, of its qualities, perhaps ghata may still be its ou n cause as well! To this the giddhantin replies) The jar, for the matter of that (hu) (is) not the cause with reference to the jar owing to the absence of the relation of priority and posteriority in one and the same Jobject) Not gurely I can the same ſ Jar) be existing before and existing after itself Owing to I its) erasting befora its qualities Hon erer, I'it becomes the intimate cause of its qualities ·. असमवायिकारणनिरूपणम् १ नन्येवं सति प्रथम क्षणे घटोऽचाभुप स्यादरूपिद्रव्यत्वाइ वायुवत् । तंदर हि द्रव्यं चाक्षुष यन्महत्त्वे सत्युभूतरूपवत । अद्रव्य च स्यात् १५ गुणाश्रयत्वाभावात् । गुणाश्रयो द्रव्यमिति हि द्रव्यलक्षणम् । सत्यम्। प्रथमे क्षणे परमसूक्ष्मो घटी यदि चक्षुपा न गृह्यते तदा कानो हानि । नाहि सगुणोत्पत्तिपक्षेऽपिनिमेपावसरे घटो गृह्यते । तेन व्यवस्थितमेत १८ निर्गुण एच प्रथमं घट उत्पद्यते द्वितीयादिक्षणेषु चक्षुषा गृहांत । न च प्रथमे क्षण गुणाश्रयत्वामावाददायत्वापत्ति । समयायिकारण द्रव्य मिति द्रव्यलक्षणयोगात् । योग्यतया गुणाश्रयत्वाच । योग्यता च २१ गुणात्यन्ताभावाभाव ॥९॥ असमवायिकारणनिरूपणम् । असमवायिकारण तदुच्यते । यह समरायिकारणप्रत्यासन्नमयधृत I say, such being the case the jar at the first moment would be lovisible owing to its being at that time) a sub. stance void of colour, like air Tor, that substance alone [is] visible, which ( 13 ) possessod of a developed colour, the dimension being large And further (the jar) would be no substance, owing to the absence of being a substratum of qualities Substance ( 13 ) the substratum of qualities this is the definution of a substance (The siddhantin replies ]-True ( what you say ] [ But ) if the jar at the brst moment being extremely subtile, is not apprehe nded by the eye, what then [s] the loss for us? Not indeed, even according to the theory of the production í of the jar ) with qualities, is the jar apprehended in the time of the wing of the eye So ( It is well established that the jar just void of qualities is first produced (and) apprehended by the eye during the second and following moments Again, there would not be tbefundesirableſ consequence that [tbe jar) on account of the absence of being a substratum of qualities at the first moment would be no substance, owing to the application of the following definition of a substance-substance [as an intimate cause, and further (ca) owing to lite] being a substratum of qualities, on account of lite) capability [ of being such] Capability again ( 19 ) the absence of the absolute negation of qualities (10) Now the Non intimate cause is explained Non- १ निभेपायासो । गुगामल गुणात्यन्तामावानविणवम् ।

·तर्कभापा 3 सामर्थ्य तदसमवायिकारणम्। यथा तन्तुसंयोगः पटस्यासमवायिः कारणम् । तन्तुसयोगस्य गुणस्य पटसमवायिकारणेपु तन्तुपुगुणिषु समवेतत्वेन समयायिकारणप्रत्यासन्नत्वात् अनन्यथासिद्धनियतपूर्व भावित्वेन पटंप्रति कारणत्वाच्च। एवं तन्तुरूपं पटरूपस्यासमवायिकारणम् । ननु पटरूपस्य पट समवायिकारणम् । तेन तद्गतस्यैव कस्य- (चिद्धर्मस्य पटरूपं प्रत्यसमवाथिकारणत्यमुचितम् । तस्यैव समका. यिकारणप्रत्यासन्नत्वात्।न तन्तुरूपस्य। तस्य समवायिकारणप्रत्यास- न्यभावात्।मैवम् । तत्समवायिकारणसमवायिकारणप्रत्यासनस्यापि परंपरया समयायिकारणप्रत्यासन्नत्वात् ॥ १०॥ निमित्तकारणनिरूपणम् । V निमित्तकारणं तदुच्यते । यल समयायिकारणं नाप्यसमवायिकारintimate cause (is) that which is proximate to the intimate cause and whose [causal] capacity Is ascertained [ or esta. blished], as for instance, the conjunction of the threads tus the non-intimate cause of the cloth, for the quality, the CODunction of threads, being in intimate relation with the threads, the possessors of the quality. [and] the intimate causes of the cloth, is proximate to the intimate cause, and • 19 the cause with reference to the cloth, being invariably antecedent (to it), and not know n to be (there] for another purpose Likewise, the colour of the threads ( is the nonintimate cause of the colour of the cloth I say,(says the objector) the cloth (18) the intimato cause of the colour belonging to the cloth, hence it is proper that some quality belonging to itself (that is, to the cloth ). should be the non-intimate cause with reference to the colour of the cloth, for that alone is proulmate to the Inti mate cause, (and not the colour of the threads, that being not proximate to the intimate cause I Do] not lisasJso That which is proximate to the intimate cause of the intimate cause of that [effect ) is also indirectls proximate to tho intimate cause (11) Instrumental cause is now explained-Instru mental cauce ( is ) that which is neither the intimato cause, nor again the son intimate cause and yet (14) A cauce, as for ·प्रमाकरण प्रमाणम् - णमथ च कारण तन्निमित्तकारणम् । यया वमादिकं पटस्य निमित्त कारणम् ॥११॥ अभावस्य निमित्तमात्र कारणम् । Y तदेसद्भावानामेव त्रिविधं कारणम्। अभावस्य तु निमित्तमानं तस्य कचिदप्यसमवायात् । समवायस्य तु भावंद्वयधर्मत्यात् ॥ १२ ॥ 'अनधिगतार्थगन्तृ ममाणम्' इत्यस्य प्रमाणलक्षणस्य पण्डनम् । इन्द्रियसयोगादि प्रमाण न प्रमानादि। तदेतस्य विविधस्य कारणस्य मध्ये यदेव कथमपि सातिशयं तदेव । करणम् । तेन व्यवस्थितमतल्लक्षणं प्रमाकरण प्रमाणमिति । - यत्वनधिगतार्थगन्तृ प्रमाणमिति लक्षणम् तन्न । एकस्मिनेय घटे घटोऽयं घटोऽयमिति धारावाहिकज्ञानानां गृहीतग्राहिणाममामाण्य-६ यसंगात्। न चान्यान्यक्षणविशिष्टविषयीकरणादनधिगतार्थगन्तृता। प्रत्यक्षण lustance the shuttle etc are ) the instrumental cause of the cloth. (12) Now this three fold cause belongs to positive things (or entities) only As for negation or absence ) it has only the instrumental (cause), for there cannot be inti mate relation of it anywhere, intimate relation again being a property of two positive things (13) Whatever [cause is] In some way pre eminent amongst these three fold causes [s] itself the instrument Hepce well-established (15) this definition--Proof (19) the instrument of right coguition As regards the definition-Proof (is) that which makes known an object not known before, it (is) not (right) (For if this definition 19 regarded as correctl, serial { or continuous ] cognitions in the form 'this (is) a jar, 'thus (es]a jar' with reference to one and the same jar, which apprehend something already apprehended, would not be right knowledge, which 18 undesirable Neither I can ) the character of making known what is not known before { be said to exist in each of the १ कारणयधर्मत्वान् ।

·तभाषा र सूक्ष्मकालभवानाप एनात । कारभेदह हि क्रियादिमयोगान्ताना चतुर्णा योगपधाभिमानी न स्यात् रिया रियाती विभागोविमागात पूर्यमयोगनास्ततमोत्तरमयोगोत्पत्तिरिति । ननु प्रमाया कारणानि यनि मन्ति प्रमाप्रमेयादीनि तान्यपि फिकरणानि उत नोति । उच्यो। सत्यपि प्रमातरि प्रमेय च प्रमानु पत्त पन्नियमयोगादी सत्यश्लिम्येन प्रमोत्पत्त इन्द्रियमयोगादिश्य करणम् । मधिकरवाधिदोपडप्पनेनयोर्पणास्य प्रमाणादिभ्योऽतिन पितत्याना अतिशयितं माधक माधकतमम् तदेकरणमित्युन्तमा अत इन्द्रियमयोगादिग्य प्रमाकरणत्यात समान प्रमागरादि।॥ १३ ॥ alonu eerial carnitions ) un the ground of referring to oljecte characterised by different moments Euccessfsels For the comprehension of minuto disis lung of timo ( such as a moment I can not he bnd by direct perceptfon. If ( it were supposed that there is the comprehension of the minuto) divisions of time, then there would not riso the apparent conception about the simultaneity of the four 1 actions ) beginning with motion and ending with conjunc. tion, naniely, motion, disjunction through motion, destruction of the former conjunction through at junction, and then the production of the fecond lur nuw) conjunction I cay I says the objector ) there are many causes of right cognition, the knower, the object of knowledge etc [ are they aloo the instruments or not ? We reply.-Even though the knower and the object of knowledge are present, there does not arise right cognition, [while) when there is the conjunction etc of the organ of sense [* Ith the (object), right cognition arises without delay. I hence it follons that only the conjunction of organ of sense ète lis ) the instrument For though the character of being the cauce is the same [in the case of Pranatr Prameya etc ] this [ Indriyasaunyoga ] hos superiority over the knower etc, on account of this very pre eminence (viz producing right knowledge without delay) (What is) pre-eminently effective [ is ) most effectiFe Jand) that same has been termed the instrument Hence the conjuction of the sense organ etc (13) owing to fit-] being the most effective cause of right knowledge the proof (or means of right knowledge and not the knower (or cognising agent) etc .

·प्रत्यक्षम् 3 प्रमाणचतुष्टयम्। तानि च प्रमाणानि चत्वारि तथा च न्यायसूत्रम् । प्रत्यक्षानुमानो. पमानगन्दाःप्रमाणानीति॥१४॥ प्रत्यक्षम् । प्रत्यक्षप्रमाणनिरूपणम् । क्दा इन्द्रिय करणम् कदा इन्द्रियार्थसनिकपः करणम् कदा ज्ञान रणम् इति विचार. । कि पुन प्रत्यक्षम् । साक्षात्कारिममाकरण प्रत्यक्षम् । साक्षात्का रिणी च प्रमा सैवीच्यते यन्द्रियजा । सा च द्विविधा सविकल्पकनि विकल्पकभेदात् । तस्या. करणं निविधम् । कदाचिदिन्द्रियम् कदा ६ चिदिन्द्रियार्थसनिकर्ष कदाचिज्ज्ञानम् । कदा पुनरिन्द्रिय करणम् । यदा निर्विकल्पकरूपा प्रमा फलम् तदेन्द्रियं करणम् । तथाहि । आत्मा मनसा संयुज्यते मन इन्द्रियेण ९ इन्द्रियमर्थन । इन्द्रियाणा वस्तुप्राप्यप्रकाशकारित्यनियमाव।ततोऽर्थ (141 And those proofs jare) four And to the same effect the Nyayasutra (I 1 3] Perception, Inference, Analogy, and Word for Testimony llare ) the proofs (15) What again [is] Perception ? Perception ( 18 ) the instrument of direct ( suksaskarı ) right cognition, and that alone is called direct right cognition which is produ ced by a sense-organ It ( 14 again two fold, owing to the distinction of determinate for concrete) and non-determinate I or undifferentiated or abstract) Its instrument ( 19 ) three. fold, sometimes an organ of sense, sometimes the contact between seuse-organ and object, f and ] sometimes cognition When again (is) a sense-organ the instrument? When zight cognition of the form of non-determinate(knowledge) {1s] the effect, then a sense-organ [s] the instrument To explain (tathah-The soul is brought into contact with the mind, the mind with the sense organ, the sepse-organ with the object, it being a rule that the sense-organs produce cognition [or illumination ] after ·तर्कभापा संनिकृष्टेनेन्द्रियेण निर्विकल्पक नामजात्यादियोजनाहीन वस्तुमा- १२ भावगाहि किंचिदिदमिति ज्ञानं जन्यते । तस्य ज्ञानस्येन्द्रिय करणं छिदाया इव परशुः । इन्द्रियार्थसंनिकोशान्तरन्यापार छिड़ाक रणस्य परशोरिच दारुसंयोगः निर्विकल्पकं ज्ञानं फलं परशोरिय १५द्धिदा। कदा पुनरिन्द्रियार्यसंनिकर्ष करणम् । यदा निर्विकल्पकानन्तर सविकल्पकं नामजात्यादियोजनात्मक डित्योऽयं ब्राह्मणोऽयं श्यामा- १८ ऽयमिति विशेषणविशेष्यावगाह ज्ञानमुत्पद्यते तदेन्दियार्थसंनिकर्षः करणम् । निर्विकल्पकज्ञानमवान्तरव्यापारः । सविकल्पकं ज्ञानं फलम्। कदा पुनर्ज्ञानं करणम् । यदोक्तसविकल्पकानन्तरं हानोपादानो- २१ come having into contact with [or reached] the thing Then by the sense organ coming in contact with the object is generated a cognition non determinate, (which is ) void of the connection with name, genus, [quality, action! etc, which comprises the thing alone, (and) having the form (a) thus [s] something' Of that cognition [is the senseorgan the instrument, as of the cutting, the are the contact between the sense-organ and object the intervening opera tion, as the conjunction of the wood and the are { which is) the instrument of cutting, the non-determinate cognition [ 13 ] the effect, as the cutting, of the axe. When again is] the contact between the sense organ and object, the instrument? When after the pod-determinate (cognition) is generated the determinate cognition embracing a connection with zame, genus etc (and) comprising (the idea of] the qualification and the qualified, (and) baving the form this [is] Dittha,' 'this [is] a Brabmang thes (rel dashcoloured, then the contact between the sense-organ and object (is) the instrument the non-determinate cognition the intervening operation, [and] the determinate cognition the effect When again (is) lhe cognition the instrument ? Vhon after the determinate cognition) spolen of laborejare genera ·इन्द्रियार्थसनिकर्प पेक्षावुद्धयो जायन्ते तदा निर्विकल्पकं ज्ञानं करणम् । सविकल्पक ज्ञानमयान्तरव्यापारः। हानादिवुद्धयः फलम् । अत्र कश्चिदाह । सविकल्पकादीनामपीन्द्रियमेव करणम् । यावन्ति त्वान्तरालिकानि संनिकदीनि तानि सर्वाण्यवान्तरल्यापार इति २४ पविध, इन्द्रियार्थसनिकर्ष । इन्द्रियार्थयोस्तु य. संनिकर्ष साक्षात्कारिप्रमाहेतुः स पड्वेिध एव । तपथा। संयोग संयुक्तसमवाय संयुक्तसमवेतसमपाय. समवाय समवेतसमायो विशेष्यधिशेपणभावश्चेति । तर यदा चक्षुपा घटविपयं ज्ञान जन्यते तदा चक्षुरिन्द्रिय घटोऽर्थ । सनयो संनिकर्ष संयोग एवायुतसिद्ध्यभावात । एव ६ ted notions about rejection acceptance or indifference, then non-determinate cognition is the instrument determinate Cognition the intervening operation, notions about rejection etc the effect In this connection somebody says--The sense-organ it scle [is] the instrument also of the determinate ( notion etc Whatsoever I are ) the intervening contacts etc they are all the intervening operation ( 16 ) The contact of the sense-organ and object, which (is) the cause of direct right cognition 1s| six-fold only, it [is as follows Conjunction Intimate relation with what is in conjunction, Intimate relation with what is intimately associated with what is in conjunction Intimate relation Intimate relation with what is intimately related and the Relation of qualification and the qualified Of these, when by the eye is generated cognition laying the jar for (its] object, then the eye (is) the sense-organ (and) the jar the object the contact of these two (isonly conjunction, oxing to the absence of not being known to be separated Likewise, when by the mind, the internal sense organ, १ तजस्तजयजनकोबान्तरमापार । यथा कुठारजन्य कारदास्नयोग कुठारजन्य उदाजनर ।

·तर्कमापा ९ मनसान्तरेणेन्द्रियेण यदात्मविषयकं ज्ञानं जन्यतेऽहमिति तदा मन इन्द्रियम् आत्मा अर्थः । अनयो संनिकर्षः संयोग एब। कदा पुनः संयुक्तसमचायः संनिकर्षः। यदा चक्षुरादिना घटगत. म्पादिकं गृह्यते घटे स्याम रूपमस्तीति तदा चक्षुरिन्द्रियं घटरूपमर्थ । अनयोः संनिकर्षः संयुक्तसमवाय एव । चक्षुसंयुक्त घटे रूपस्य १९ समायात् । एवं मनसामसमरते मुखादी गृघमाणे अयमेव संनिकर्ष। घटगतपरिमाणादिग्रहे चतुष्टयसनिकपोऽप्यधिकं कारणमिप्यते । १५ सत्यपि संयुक्तसमवाये तदभावे दूरे परिमाणाद्यग्रहणात् । चतुष्टय. निकों यथा । इन्द्रियावयवैरावयवानाम् इन्द्रियावयविनार्थाय is generated cognition with regard to the soul (or, having the soul for its object ). baring the forın ‘T', then the mind (is the sense-organ, the soul the object, the contact of those 21 011] only conjunction. When again ( 13 ) the contact, intimate relation with whats in conjunction ? When by theere etc,sapprehended colour etc, belonging to the var, in the form 'There is dark colour about the jar', then the eye ( i ) the sense-organ, the colour of the jar, the object, the contact of these two (is) just intimate relation with what is in conjunction, owing to the colour belas in intimate relation with the jar that is in conjunction with the eye Likewle, when by the mind are heing apprehended pleasure etc that are In Intimate relation with the coul, there 11, this rers contact In the case of the apprehen ion of the dimension etc. belonging to the jar, a four fold contact us desired as a further caure, for, even though the [contact of intimate relation with what is in conjuncilon le ihere, in the ab Hence of that four told contact ], there is the non-arprehengion of the dimension etc from a defance The fourtold contact [19] as follows-contact of the [corstituent] parts of the object with the parts of the ren corgin, or the jbxc: arawhule in the sen rural as a whole, cf tho ·इन्द्रियार्थसनिकर्ष यचिनः इन्द्रियाययवरावयचिन: इन्द्रियावयविनाविश्वानां संनिक इति। कदा पुनः संयुक्तसमवेतसमवाय संनिकर्षः। यदा चक्षुपा घट- रूपसमवेत रूपत्वादिसामान्यं गृह्यते तदा चक्षुरिन्द्रियं रूपत्यादिसा- मान्यमर्थः । अनयोः संनिकर्षः संयुक्तसमवेतसमवाय एव । यतश्चक्षु-२१ सयुक्ते घटे रूपं समवेतं तत्र रूपत्वस्य समवाय । कदा पुनः समवायः संनिकर्ष । यदा श्रोत्रेन्द्रियेण शब्दो गृहाते तदा श्रोत्रमिन्द्रियं शब्दोऽर्थः । अनयो संनिकर्ष समवाय एय।' । श्रोत्रस्याकाशात्मकत्वाच्छब्दस्य चाकाशगुणत्वाद् गुणगुणिनीश समयायात् कदा पुनः समवेतसमवाय संनिकर्ष । यदा शब्दसमवेत शब्दत्यादि-२४ सामान्य श्रोत्रेन्द्रियेण गृहाते तदा श्रोत्रमिन्द्रियं शब्दत्वादिसामान्य object as a whole with the parts of the sense-organ (and) of the parts of the object with the sense organ as a whole When again [is] the contact intimate relation with what is intimately associated with what is in conjunction ? When by the eye is apprshended the generality, colour ness etc, in intimate relation with the colour of the jar, then the ege ( is the sense-organ the generality colour ness etc the object, the contact between these two (r) just intimate rela. tion with what is intimately associated with what 13 in Conjunction For, the colour is an intimate relation with the jar which is in conjunction with tho cye, and colour. ness has intimate relation with it that is, the colour) When again (is) intimate relation the contact ? When by the organ of hearing 13 apprehended sound, then the ear 118] thosense-organ, sound the object the contact between these two [rs] pust intimate relation For, the ear [rs] constituted ot the ether and sound is a quality of the ether and there E intimato zelation between the quality and (its possessor When again [ 1-] the contact, intimate relation with what is intimately related ? When by the organ of hearing , कणराष्ल्यवच्छित नभः श्रात्रः । .

·तर्कमाया मर्थः । अनयाः संनिकर्षः समवेतसमवाय एव । श्रोत्रसमवेते शब्द ३० शब्दावस्य समवायात् । कदा पुनर्विशेषणविशेष्यभाव इन्द्रियार्थसंनिकर्षः । यदा चक्षुषा संयुक्त भूतले घटायभायो गृह्यते इह भूतले घटो नास्तीति तदा विशे अपणविशेष्यमायः संबन्धः । तदा चक्षु संयुक्तस्य भूतलस्य घटाघमावों विदोपणम् ।' यदाच मन संयुक्त आत्मनि सुखाधमायो गृह्यतेऽहं सुख- रहित इति तदा मन संयुक्तस्यात्मनः सुखाधमावो विशेषणम् । यदा २६ श्रोत्रसमवेते गकारे घरवाभावो गृहाते घावरहितो गकार इति तदा प्रोत्रसमवेतस्य गकारस्य प्रत्याभावो विशेषणम् । तदेय संक्षेपत पञ्चरिधसन्धान्यतमसंवन्धसवद्धविशेषणविशे- as apprehended the generality sound-ness etc intimate relation with sound, then the ear [s] the sense-organ, the generality sound-neas etc the object The contact between these two (isrust intimate relation with what is intimately related, owing to sound ness being in intimate relation with equad which is in intimate relation with the ear, When again (15) the contact between the sense-organ and object, the relation of the qualification and the qualified ? W ben the abeence of the jar etc, 19 apprehended on the ground in conjunction with the eye, in the form there is Do jar here on the ground', then there is ) the contact, the relation of the qualification and the qualified. Then the absence of the car etc [13) the qualibcation of the ground in conjunction with the eye And when the absence of pleasure elc 13 apprehended in the soul in conjunction with the mind, in the form l[am rold of pleasure, then the absence of pleasure etc fis the qualification of the soul in coor Junction with the mind. When the absence of ghanem in apprehended in the afound in Intimate relation with th. est, in the forni 'The 8940und (is) roid of gha-ners', then the absence of cha ness (is the quallEcation of the go-soud h jatima in relation will the ear Thus, in short, absence ( or negationſ is apprehended by the sense-urgan shrugh the contact of the seque organ and भनर शिष्य । २ मुनाद।

·सधिकल्पक प्रत्यक्षम् ष्यमावलक्षणेनेन्द्रियार्थसनिकणाभाव इन्द्रियेण गृह्यते। एवं समवायोऽपि । चक्षुःसंबद्धस्य तन्तोविशेषणमूतः पटसमवायो गृह्यत इह तन्तुषु पटसमवाय इति । तदेवं पोढा संनिकी चर्णितः। संग्रहश । अक्षजा प्रमितिढेंधा सबिकल्पाविकल्पिका। करणं त्रिविधं तस्याः सनिकर्पन्तु पड्डिध' । घटतनीलनीलत्यशब्दशब्दत्वजातयः । अभावसमवायौ च ग्राद्याः सबन्धपट्कतः ॥ १६ ॥ सविकल्पक प्रत्यक्षम् इति प्रस्थापनम् । ननु निर्विकल्पक परमार्थसत् स्वलक्षणविषय भवतु प्रत्यक्षम् । सविकल्पकं तु गन्दलिगवदनुगताकारावगाहित्यात सामान्य विषयं, ४५ object, characterised by the relation of the qualification and the qualified, based upon any one relation of the five kinds of relation mentioned abuse) Likewise [is apprehended] intimate relation also The intimate relation of the cloth in the form of a qualification, with the threads in conjunction with the eye is apprehended, in the form 'There fasJhere in the threads the intimate rela tion of the cloth Thus then is described the contact in sıx ways And [ there is the summing up[as follows]- The cognition arising through the sense organs ( is ] two-fold, determinate and non determinate, its instrument I 18 ) thres fold and the contact ( is ] sir fold The jar, its blue (colour), (the genus]blue ness, sound, the genus sound ness, abrence and intimate relation are to be apprehended through the six fold contact (17) I say I cays the objector 1-The non-determ)- nate [ cognition], referring as it does to an individualised object svalaksana; ) which really exists may be [regsrded ag] sense perception determinate [cognition) on the other hand refers to generality, cumprising as ·लिङ्गपरामर्श लिङ्गम् । यथा धूमोऽमेलियम । तथाहि । यत्र धुमस्तत्राग्निरिति साह- चनियमो व्याप्तिः । तस्यां गृहीतायामेव धूमोऽग्निं गमयति ।। अतो व्याप्तिबलेनाग्न्यनुमापकत्वाद घूमोडलिङ्गमा तस्य तृतीयं ज्ञानं लिङ्गपरामर्शः। तथाहि । प्रथम तावन्महानसादौ भूयो भूयोधूमं पश्यन वाह पश्यति । तेन भूयोदर्शनन धूमाग्न्यो स्वाभाविक संबन्धमयधार १२ यति यत्र धूमस्ताग्निरिति । यद्यपि यन यत्र मैत्रीतनयत्वं तत्र तत्र श्यामत्यमपीति भूयोदर्शन समानमवगम्यते तथापि मैत्रीतनयत्ययामत्वयोर्न स्वाभाधिक संवन्ध १५ कित्योपाधिक एव। शाकाद्यन्नपरिणामस्योपाधर्विद्यमानत्वात्। तथाहि । श्यामत्ये मैत्रीतनयत्य न प्रयोजक किंतु शाकाद्यनपरिणतिभेद एच - tory mark (is that which makes one comprehend an object by virtue of the invariable conconitance as for in stance, smoke fis the indicatory mark of fire To explain -- Where [ there is smoke there [15] fire this companionship as a rule (s the invariable concomitance Only when that I vyapta) is apprehended the smoke brings about the knowledge of the fire So the smoke (is) the indicatory mark of the fire, as it brings about the inference of fire, by virtue of the invariable concomitance Its tard cognition ( 1 ) tho consideration of the indicatory mark To explain -First, to start with, one seeing smoke again and again in the kitchen etc, sees (at the same time) fire by that frequent for repeated] observation does one ascertain the natural conncetion between smoke and fire in the form wbore (there is sloke, there [ 19 ] fire Even though repeated observation in the form wherever I there 18 ) the state of Maitri s son, there [ is Jalso blackness' Can be experienced in the same way (as in where there is &moke, there is fire still there 18) no natural relation bet. ween the state of Maitris son and blackness but only ad ventitious (or accidental) owing to the existence of the limmtation for condition, upadia viz ] the effect for diges. tion of food such as segetah les etc To explain-Being Maitri's son is not the producing factor for blackness but the peculiar effect of food such as vegetables etc, alone (15) ·२० अमात्रस्यब अतर्कभाषा कथं प्रत्यक्षम् । अर्थजस्यैव प्रत्यक्षत्वात् । अर्थस्य च परमार्थसत पर तज्जनकत्वात् । स्वलक्षणं तु परमार्थसत् । न तु सामान्यम् । तस्य ६ प्रमाणनिरस्ताविधिभावस्थान्यत्यावृत्त्यात्मनस्तुच्छत्वात् । मैवम् । सामान्यस्यापि वस्तुभूतत्वात् । तदेव व्याख्यातं प्रत्यक्षम् ॥१७॥ अनुमानम्। लिङ्गपरामर्श (धूमस्य हेतो तृतीय ज्ञानम् ) अनुमानम् । अथ अनुमानं निरूप्यते । लिगपरामर्शोऽनुमानम् । येन हनुमीयते तदनुमानम् । लिङ्गपरामर्शन चानुमीयतेऽतो लिइपरामर्शोऽनुमानम् । तञ्च धूमादिज्ञानम् अनुमिति प्रति करणत्वात् । अग्न्यादिनानमनु ६ मितिः। तत्करणं धूमादिज्ञानम् । किं पुनर्लि कश्च तस्य परामर्श। उच्यते । व्यातिवलनार्थगमक ३ It does forms found in several objects (anugala), like word and inferential rearon, how [can ] It [ be sense perception ? (The cognition ) produced by the obj-ct alone is perception, an object too produces {t ] only when it really exists An individualised object again (is one that really exists but not the generality, becaura with its positive existence refuted by (all) proofs, it is un_ubstantial, owing to its hav. ing the form of the exclusion of others (Du) not say ! so The generality also has the nature of an object Thus then has been explained Perception (18) Now 1s expounded Inference Inference (is) the consideration of the indicatory mark That (is) oference by means of which something) 18 inferred (Something! 1. inferred by means of the consideration of the indicators mark therefore consideration of the indicatory mark (is) inference, and it [is] the knowledge of smoke etc, being the instrument with reference to inferential cognition The knowledge of fire etc, [1] the inferential cognition, tand] the instrument thereof (1) the knowledge of smoke etc What aguin ( 1 | the indicatory mark (lingam ) and what it considerati in (Dirumursah) > We repls The indica- ।

·। लिपरामर्शः रिणा प्रत्यक्षेणैव धमान्योन्याप्तिरयधार्यते । तेन धूमान्योः स्वाभा विक एव संबन्धः।नत्योपाधिकः। स्वाभाविकश्च संवन्धो व्याप्ति । तदनेन न्यायेन धूमाग्न्योव्याप्ती गृह्यमाणाया महानसे याधमनानं 37 तत् प्रथमम् । पर्वतादौ पक्षे यमज्ञानं तत् द्वितीयम् । तत पूर्वगृहीता धूमाग्न्योन्याप्ति स्मृत्वा तत्रैव पर्वते पुनर्धम परामृशति अस्त्यत्र पतऽग्निना च्याप्तो धूम इति । तदि धूमज्ञान तृतीयम् । एतस्वावश्यमेगाभ्युपेयम् । अन्यथा यन धूमस्तत्राग्निरि त्येव स्यावाइह तु कथामग्निना भवितव्यम् । तस्मादिहापि घूमोऽस्तीति ज्ञानमन्वेपितव्यम् । अयमेव लिङ्गपरामोंऽनुमिति मति करणत्याचा ६ नुमानम् । तस्मादत्यत्र पर्वतेऽग्निरित्यनुमितिज्ञान मुत्पद्यते helped by the impressions caused by repeated observation Therefore the relation between smoke and fire (is) only natural and not adventitions, and a natural relation (1. term ed ) invariable concomitance Thus, when according to this procedure ( nijaya) the in- Variable concomitance between smoke and fire is being apprehended, what knowledge of smoke in the kitchen [ts Produced) that (13) the First { knowledge of smoke what knowledge of smoke on the mountain etc the <ubject of the syllogism, is produced] that [is] the Sacond then having Temenitered the invariable concomitance between smoke and fire, apprehended previously, once again one considers the stroke there on the mountain itself in the form there is here on the mountain smoke invariably concomitant with firethis knowledge of smoke then (1s įthe Third and thi, must needs be accepted, otherwre the ultimate cognition) would be only where I there 19] smoke, there [1sj fire [On the strength of this cognition only I how could the fire tor the matter of that be existing liprel on the mountain 1? Therefore the knowledge in the form there is smoke here too must be searched afler This samc(is) the consideration of the Indicatory mark, and (it is) inference, as it is the instrument of Inferential cognition From it is produced the know ledge, the infcrential cognition in the form there is fire here on the mountain १ व्यामिरित्युत्यत ।। यत्र घूमनवानिरिनि ।

·२० तर्कमाषा १८ प्रयोजकः । प्रयोजकचोपाधिरित्युच्यते । न च धूमाग्न्यो संबन्धे कश्चिद्यपाधिरस्ति । अस्ति चेत् योग्योऽ योग्यो वा । अयोग्यस्य शादितुमशक्यत्वाद् योग्यस्य चानुपलभ्यमान २५ त्वात् । यत्रोपाधिरस्ति तत्रोपलभ्यते । यथाम्नेधूमसंबन्ध आर्टेन्धन संयोगः । हिंसात्वस्य चाधर्मसाधनत्वेन सह संवन्धे निषिद्धत्यम पाधि । मैत्रीतनयत्वस्य च श्यामत्येन सह संवन्धे शाकायनपरिणति २४ भेदः । न चेह धूमाग्निसाहचर्य कश्चिदुपाधिरस्ति । यद्यभविष्यत् तदाऽद्रक्ष्यत्। ततो दर्शनाभागलास्तीति तर्क सहकारिणानुपलम्मसना थेन प्रत्यक्षेणेयोपाध्यभावोऽवधार्यते । तथाच सति उपाध्यभावग्रहणज २७ नितसस्कारसहकतेन भूयोदर्शनजनितसंम्कारसहकतेन साहचर्यमा the producing factor and the producing factor (which produces the particular effect ) is termed the limitation (or condition ] But in the case of the relation between smoke and fire, there does not exist any limitation, if there is one ) is it capable of being perceived (yogya ) or not capable of being perceived ? It is not possible to suspect (the existence of a limitation) not capable of being perceived, and I a limitation ) capable of being perceived cannot be found Where there is a limitation, there [it] is found, as for instance, in the case of) the relation of fire with smoke, the contact with wet fuel In the case of) the relation of the act of killing with the state of being the producer of demerit prohibition by the Sastras is) the limitation and in the case of] the relation of the state of Maitris son with blackness the peculiar effect of food such as segetables etc alone I is the limitation) But here in the case of the association of smoke with fire exists not any limitation, if there had been fone) one would hare seen it] Therefore the absence of a limitation is ascertained by perception itself accompanied by non-observation and "upported by hypothefical reasoning in the form it does not exista il is not seen And this being the case, the invariable concomitance between smoke and fire is ascertained by perception itsell, apprehending their association helped by the impressions produced by the apprehension of the abence of the limitation, and ·लिङ्गपरामर्श २३ हिणा प्रत्यक्षेणैव धूमाग्न्योाप्तिरवधार्यते । तेन धूमान्यो स्वाभा विक एव संबन्धः । न त्वौपाधिकः । स्वाभायिकश्च सबन्धी व्याप्ति । तदनेन न्यायेन धूमाग्न्योाप्तौ गृह्यमाणायां महानसे यदधुमज्ञानं 37 तत् प्रथमम् । पर्वतादो पक्षे यमज्ञान तत् द्वितीयम् । तत पूर्वगृहीतां पृमाग्न्योाप्ति स्मृत्वा तव पर्वते पुनर्धम परामृशति अस्त्यत्र पर्वतेऽग्निना व्याप्ती धूम इति । तदिद धूमज्ञान 33 तृतीयम् । एतच्यावश्यमेवाभ्युपेयम् । अन्यथा यन धूमस्तनाग्निरि त्येव स्यात्।यह तु कथमग्निना भवितव्यम् । तस्मादिहापि धूमोऽस्तीति ज्ञानमन्वेपितव्यम् । अयमेव लिङ्गपरामशेऽनुमिति पति करणत्याचा ॥ नुमानम् । तस्मादस्त्यत्र पर्यतेऽग्निरित्यनुमितिज्ञानमुत्पद्यते ।। helped by the impressions caused by repeated observation Therefore the relation between smoke and fire fist only natural and not adventitious, and a natural relation is tern ed Jinyariable concomitance Thus, when according to this procedure injaya) the invariable concomitance between smoke and fire is being apprehended, what knowledge of smoke in the kitchen is produced) that (is) the First [ knowledge of smoke what knowledge of emoke on the mountain etc the subject of the syllogism, u produced that (is) the Socond then having remembered the invariable concomitance between smoke and fire, apprehended previously once again one considers the smoke there on the mountain itself in the form there is here on the mountain smoke invariably concomitant with firethzs knowledge of smoke then fis ]the Third and thr' must Reeds be accepted, otherwirel the ultimate cognition] would be only where there is smoke, there [ 18 ] fire LOn the strength of this cognition only, how could the fire for the matter of that be existing heel on the mountain)? Therefore the knowledge in the form there 18 -moke here too,' must be searched after This earne (13] the consideration of the indicatory Mark, and (it is inference, as it is the instrument of inferential cognition From it is produced the knowledge, the inferential cognition in the form there is fire here on the mountain १ व्याप्तिरित्युध्यन । यत्र धमम्तनामिरिति ।

·तर्कभापा ननु कथ प्रथमं महानसे यद्भूमहान तन्नाग्निमनुमापयति । सत्यम्! ३९ व्याप्तरगृहीतत्वाद् गृहीतायामेव व्याप्तावनुमित्युदयात् । अथ व्याप्तिनिश्चयोत्तरकालं महानस एवाग्निरनुमीयताम् । मैवम् । अदृष्यत्वेन संदेहस्यानुदयात् । संदिग्धश्चार्थोऽनुमीयते । यथोक्तं २ भाष्य कृता । नानुपलब्धे न नितिऽर्य न्याय प्रवर्तते किंतु संदिग्धे। अथ पर्वतगतमावस्य पुप्सो यभूमज्ञानं तत् कथं नानिमनुमापयति। अस्ति चात्रानिसदेह । साधकबाधकप्रमाणाभावेन संशयस्यन्यायप्रा. ५तत्वात् । सत्यम् । अगृहीतव्याप्तेरिय गृहीतविस्मृतव्यातेरपि पुसोs- नुमानानुदयेन व्याप्तिस्मृतेरप्यनुमितिहतुत्यात् । धूपदर्शनाचागुछ I say says the objector) hou is it that which (us) the firstknowledge of smoke in the kitchen, do-s not make (one) infer fire? True what you say, your objection 13 relevant, but the answer is), because the invariable concomitance is not apprehended (at that time) and it is only when the invariable concomitance 13 apprehended that there can arise inferential cognition Then, at a time after the ascertainment of the invariabie concomitance, let the fire be inferred in the kitchen itself' (Do not ( say) so Because as the fire is actually! seen, no doubt [about its existence ] can ar183 And I only) a thing about which there is doubt is inferred. As is said (or laid down) by the author of the Bhasya- Reasoning operates neither in the case of an unperceived for unknown or unheard-of ] object, nor in [the caso ofjan object definitely ascertained, but in the case of an object about wbich there is doubt Then, how is it that the knowledge of smoke of a man who has simply gone to the mountain, does not make him infer fire? Thera is indeed here doubt about the fire, owing to the absence of arguments for or against [it], doubt is rejo sonahls produced True ( what you say | Because inference cannot arise In (the case of that man also Who har first apprehended but later forgottor; the variable concomitance as 19 (the case of ) one who has ·. re स्वार्थानुमानम् सरकारो व्यानि स्मरप्ति यो या धूमगन स सोऽग्निमान यथा महानस इति । तेन धूमदर्शने जाते व्याप्तिस्मृतो भूताया यमज्ञानं तत् तृतीय धूभवाश्चायमिति । तदेवाग्निमनुमापयति नान्यत् । तदेशनुमान स एय लिङ्गपरामर्श । तेन व्यवस्थितमेतल्लियपरामोऽनुमानमिति ॥ १८ ॥ स्वानुमानम् परार्थानुमान च । तच्चानुमान द्विविधम् । स्वार्थ परार्थं वति । स्मार्थ स्वप्रतिपत्ति हेतुः । तथाहि । स्वयमे महान सादौ विशिष्न प्रत्यक्षेण धमाग्न्यो व्यातिं गृहीत्या पर्वतसमीप गतस्तद्गते वाली सदिहान पर्वतर्वात नीमविच्छसमूलामभ्रलिहा धूमलेखा पश्यन् धूमदर्शनाचोद्बुद्धस 5 not apprehended the invariable concomilanc and so the remembrance of the invariable Cuncomitanca also is a cause of inferential cognition And at the sight of th smoke with the latents impressions aroused one remem bers the invariable concomutance in the form whosoever Tus) possessed of smoke (is) possessed of fire as for instanca the kitchen Therefore that knowledge of smoke (which takes place ) when the sight of smoke has been produced and the remembrance or the invariable concomitanco has taken place [s] the 'Thurd [ knowledge ] in the form thas [sy posecggod of smoke and that alope make one infer the I presence of fire and none else Thal sante [ rs ] oference {and that same fus] the consideration of the indicatory mark Hence this lis) well established that ipferonce (19) the consi deration of the indicatory mark (19) And that inference [s] of two kinds-Intended for oueself and Intended for another {The inference In Lended for oneself [ is the cause of ons own understand ing To explain-Having just by himself appretended by means of qualified perception the invariable concordance between smoke and fire in the kitchen etc (a man gono mear the mountain and entertaining a doubt as regards fire prescat" (gala) ob that (mountain] (and) s'eing a streak of smoke present on the mountain not cut away from (its) souice ind raching [lit licking the clouds (anal १ नदद लिङ्गपरामर्श ·तर्कमाषा प १२ . ६ स्कारो व्याप्ति स्मरति यत्र धूमस्तत्रामिरिति। ततोऽत्रापि धूमोऽस्तीति प्रतिपद्यते । तस्मादत्र पर्वतेऽनिरप्यस्तीति स्वयमेव प्रतिपद्यते तत स्वार्थानुमानम्। यतु कश्चित् स्वयं धूमादग्निमनुमाय परं बोधयितुं पञ्चावयव- पाक्यं प्रयुक्त तत् परार्थानुमानम् । तद्यथा पर्वतोऽयमग्निमान्। धूमवत्त्वात् । यो यो धूमवान् स सोऽग्निमान् यथा महानसः । । तथा चायम् । तस्मात् तथा । इति । अनेन वाक्येन प्रतिज्ञादिमता प्रतिपादितात् पञ्चरूपोपपन्नालिकात परोऽप्यग्निं प्रतिपद्यते । तेनैतत् परार्थानुमानम् ॥ १९ ॥ with the latent ) impressions aroused at the sight of the smoke remembers the invariable concomitance, namely (ru) where (there is) smoke, there (is) fire Then [he] renlises that here too is smoke [and] from that he by himself realises that here on the mountain, there is fire also-That (is) inference intended for oneself But when I a man ) having himself inferred fire front smoke, employs a five membered syllogism (zūkyan) in order to make another comprehend [the same ], that in known as inference intended for another It (is) as follows This mountain (is) possessed of fire Because ( it is possessed of smoke Whatever (is) possessed of smoke, all that (sah sah) [13] possessed of fire, as the kitchen And thi. [mountain] co (that 15, possessed of smoke) Therefore [it is so [ that is, possessed of firel From the indicatory mark endowed with the five qualsfications (or characteristics ) propounded by this syllogism possessed of assertion (or statement ] etc, even another comprehends fire Therefore this (15] inference intended for another . - १ पश्चावयवमनमानवाक्यम् । २ वाक्येन प्रतिपादितात्पश्चादयदोपपन्ना ·अन्वयव्यतिरेकच्याति. अन्वयव्यतिरेकव्यातिनिरूपणम् । अन पर्वतस्याग्निमत्त्वं साध्य धूमवत्त्वं हेतु । स चान्वयत्यतिरेकी अन्वयेन व्यतिरेकेण च व्याप्तिमत्वात् । तथाहि । यत्र यत्र धूमवत्व' तत्राग्निमत्वं यथा महानस इत्यन्धयव्यादि । महानसे धूमाग्न्यारत्व यसद्भावदर्शनात्। एयवाशिर्नास्ति तरघूमोऽपि नास्ति यथा महाहन इति व्यतिरेकच्याति । महादे धूमान्योन्यतिरेकस्य दर्शनान् । व्यतिरेकव्याप्तेस्त्वय अम । अन्वयत्याप्तो यद् व्याप्य तदभावोऽत्र व्यापको यच्च व्यापक तदभावोऽत्र व्याप्य इति । तदुक्तम् । व्याप्यव्यापकभागो हि भावयोर्यागिष्यते। तयोरभावयोस्तस्माद्विपरीत प्रतीयते । (20) Here the posceu ion of fire hy the mountain ( is ] what is to be established the pos ession of smoke the Teason (heruh) That I reason again (is) positive-negative as it i« possessed of invariable concomitance with the sadhya both ) positively lor afirmatively aniayah) and nega tively (zyahrekah) To explain-- Wherever there is ] Posse •iom of smoke there [s] possession of fire as for in stance, in the kitchen --thr ( represents ) positive invariable concomitance, as the existence of the positivo associa tion of smake and fire seen in the kitchen Likewise 'where fthere] 19 no fire there smoke also exirty not us for Instance in the big pool-ths represents] negative Invariable concoinitance as the negative association of smoke and fire is seen in the big pool For (the represen tation of the negative invariable concomitance again thus (following) procedure ſur order holds good )-The absence of that which is the pervaded in the positive invariable concomitance [as] the pervader here in the yyatirek avyaptıl and the absence of what is the pervader (in the anvayavyaptı] ( becomes ) the pervaded here in the vyaturexayyapts] As has been said What sort of relation of the peryaded and the pervader between two positive entities is admitted the reverse of that is understood I to hold good ] between the regations of thern ·तर्कभापा १२ अन्यये साधन व्याप्य साध्य व्यापकमिप्यते । साध्याभावोऽन्यथा व्याप्यो व्यापक साधनात्यय ॥ व्याप्यस्य वचन पूर्व व्यापकस्य तत परम् । एव परीक्षिता व्याप्ति स्फुटीभवति तत्त्वत ॥ तदेव धूमवत्त्वे हेतावन्वयेन व्यतिरेकेण च व्यातिरास्ति ॥ २० ॥ अन्वय याप्तेरेव किमर्थ प्रदशनम्। यनु वाक्ये कवलमन्वयव्याप्तेरेच प्रदर्शनम् तदेकेनापि चरितार्थ • त्वात् । तत्राप्यन्ययस्यावत्यात प्रदर्शनम् । जुमार्गेण सिध्यतोऽर्थस्य वकेण साधनायोगात् । न तु व्यतिरेकव्याप्तरभावात् । तदेव धमवत्त्व हेतुरन्वयव्यतिरेकी । एवमन्येऽप्यनित्यत्वादो साध्ये In [the case of] positive association the reason ( sadha nam) is admitted ( or desired } as the pervaded and what is to be established (sadhya) as the pervader in the reverse case [anyatha that is in vyatireka] the negation of what is to ba established [s admitted] as the pervaded land ] the negation of the reason as the per rader First the statement of the pervaded then afterwards (that) of the pervader Thus examined the invariable concomitance becomes explicit in it true nature Thus then in [the case of the reason the possession of smoke there is invariable concomitance (both ) positively and negatively (20) As regards the showing of the positive invariable concomitance only in a syllogism (it is 50 ) because ( one s] purpose is served even by one (form of vyaptı) and therein again the showing of the positive association ( and not of the negative arsociation is usually resorted to ] owing to its straight forward [lit not crooked simple) nature --It is not proper to accomplish (one s object that can be achieved in astraight forward [or direct ] manner Indirectly [or in a round abound wayı-but not on account of the non-existenco of a negative zavariable concomitance Thus then the reason the possession of smoke (is) positive negative Likewise other reasons too such as ·६ केवलव्यतिरेकी हेतु कृतकत्वादयो हेतवोऽवयव्यतिरकिणो द्रष्टव्याः॥२१॥ केवलव्यतिरेकी हेतः। कश्चिद्धेतुः केवलव्यतिरेकी। यथा सात्मकत्ये साध्ये प्राणादि. मर्त्य हेतुः। यथा जीवच्छरीरं सात्मकम् । प्राणादिमत्त्वात् । यत् सात्मकं न भवति तत् प्राणादिमन्न भवति यथा अयं घदः । न घेई जीवच्छरीरं तथा। तस्मान तथेति । अब हि जीवच्छरीरस्य सात्मकत्यं साध्यं प्राणादिमत्वं हेतुः। स च केवलव्यतिरेकी अन्वयव्याप्तेरभावात् । तथाहिं । यन प्राणादिमत् तत् सात्मकं यथामुक इति दृशान्तो नास्ति । जीवच्छरीरं सर्वर पक्ष एव। being a product,' when what is to be established (18] 'non- -eternal nature' etc should be understood (drastavyah) to be positive-negative (22) Some ( kind of reason (is) purely negative, as for Instance, the reason being posseggod of breath etc, when being possessed of the soul 13 What is to be established Thuq-The living body (1s]po sosed of the soul Because it is) possesced of breath etc Whet is not possessed of the soul is not possessed of breath etc, as this jar And this living body [is not [so] Therefore ( 1t 23] not (so Here again, being possessed of the soul' (18] what is to be established of the living body, (and) 'being possessed of breat]ı etc ' [29] the reason And it (the reason 2s) murely negative owing to the absence (or impossibility ) of a positive invariable copconitance To explain What [18) possessed of breath etc (13) possessed of the soul,' as - there can be no such) unstance Everything (whatsoever 19) living body (-| the subject itself १ यथा आन्दोनन्य रुनकत्वाद् चल्यत् । वन तकन्न तानित्यत्वम् यानित्यत्वाभावना तक्त्याभाव । यथा गगनं ।

·सभापा १२ १८ रक्षामपि फेयलय्यतिरकी हेतुः । यथा थियीरक्षण गन्धयत्त्वम् । विवादपद पृथिति व्यवहतव्यम् । गन्धयत्वात् । यस पृथिवीति व्यवाहियते तरन गन्धवद । ययाप । प्रमाणलक्षण या । यथा प्रमाकरणत्यम् । तथाहि । प्रत्यक्षादिक प्रमाणमिति व्यवहत यम । भमाकरणत्यात् । यत् प्रमाणमिति न व्यवद्रियत सन प्रमाकरण यथा प्रत्यक्षा मासादि। न पुनस्तथेदम् । सस्मान तथा इति। न पुनरन्वय । यत् प्रमाकरण तत् प्रमाणमिति व्ययदर्तव्य यथामुक इत्यन्ययहधान्तो नास्ति । प्रमाणमात्रस्य पक्षीकृतत्याद । अंत्रच व्यवहार साध्यो न तु प्रमाणत्यम् । तस्य प्रमाकरणत्यावेतोरभेदेन A definition also (13) a purelr negative reason as for in stiace the definition of the earth being porsessed of odour The matter under dispute should be called earth Becau e (ili | posses ad of odour That is not called earth [1s] not porse..sed of odour as water Or the definition of Proof as being the instrument of right cognition To explain Perception etc should be callod proof Because (it is ] the instrum ni of right cognition What is not called proof ( 1 ) no the instrument of right cognition as fallaciou3 s n porc ption etc This again li l not o Therefore (ili ) no so But there ( 15 ) no positive association what (1) the instrument of right cognition that should be called Proofthere is no Instance of positive association as for instance X the whole of proof being made the subject Here again what is to be established [is) the designation for us of the term pramina) and not the nature of proof for that I prama patsa) being identica) with the reason pramakara natra) owing to its being the instrument of right cogaitlup there ·, २४ ३ . केवलान्वयी हेतुः साध्यामेददोयमसंगात् । तदेयं केवलव्यातरेकिणो दर्शिताः॥ २१ ॥ केवलान्वयी हेतुः। कश्चिदन्यो हेतुः केवलान्वयी यथा शब्दोऽभिधेयः। प्रमेयत्वात्। यत् प्रमेयं तदभिधेयम् यथा घटः । तथा चायम् । तस्मात्तथा इति। अब शब्दस्य अभिधेयत्वं साध्यम् अमेयत्य हेतुः । स च६ केवलान्यव्येव । यदभिधेयं न भवति तत् प्रमेयमपि न भवति यथामुक इति व्यतिरेकडधान्तामावाद । सर्वत्र हि प्रामाणिक पदार्थो दृशान्तः । स च ममेयश्चाभिधेयथेति ॥ २३ ॥ अन्वयव्यतिकिहेतोः पञ्चरूपाणि । एतेषां चान्वयव्यतिरेफिकेवलान्यायकेवलव्यतिरेकिहेतूनां त्रयाणां would arise the fault of the identity of the reason) with what is to bo established, which is an undesirable contingency (prasangab) Thus then have been shown the purely negative [reasons] (23) Some other [kind of jreason [s] purely positive. Thus--Sound | 18 ) nameable Becaugo ( it is possessed of knowability What (is) knowable ( 18 ) nameable, as a jar. This again [s] so. Therefore { it is) so Here nameability (13 wilat is to be established about sound, [ and] knowability [is] the reason. And it [is] only purely positive What is not nameable is not also knowable, as for instante, Xa-there is the absence of an instance of negative association In all cases an objact which can be proved ſto be existent} by means of some proof, cap Jalone [helan instance and that [ must be | both knorable and nameable ( as a matter of course) (24) Of these three (hinds of seasons, the positive १ विशेयोऽभिधेय.1 १ प्रामाणिक एव दृष्टान्तो वक्तव्यः ।

·तर्कभापा 3 मध्ये यो हेतुरन्ययव्यतिरेकी स पञ्चरूपोपपन्न एव स्वसाध्यं साधयितुं क्षमते । न त्येकेनापि रूपेण हीन । तानि पञ्चरूपाणि तु पक्षधर्मस्वं सपक्षे सत्त्वम् विपक्षाव्यावृत्तिः अबाधितविपयत्यम् असत्यतिपक्षस्य ६ चेति । एतानि रूपाणि धमवत्त्वादावन्वयव्यतिरेकिणि हेती विद्यन्ते तथाहि। धमवत्वं पक्षस्य पर्वतस्य धर्मः पर्वते तस्य विद्यमानत्वात् । एवं सपक्षे सत्वं सपने महानसे सद् विद्यत इत्यर्थः । एवं विपक्षान्महाहदाद व्यावृत्तिस्तत्र नास्तीत्यर्थ । भ एवम् अबाधितविषयच धूमयत्त्वम्। तथाहि धूमवचस्य हेतोविषय . negative, purely positive, and purely negative, the reason which is positive-negatire is able to estab]ish what is to be established by it, only when endowed with the fire chararteristics, but not if void of even one of them) Those five characteristics again (are }-Being an attribute of lor present in the subject, Being present in a similar instance, Being excluded from a dissimilar for contrary) instance, Not having its object for sadhya disproved (or contradicted by a stronger proof ], Not having a rival [ indicatory mark which proves the opposite of the sadhya! These [five] characteristics (again) are present in a positive negative reason to be possessed of emoke' etc To explain - "To be posgeeced of smoke (is) an attribute of the subject', the mountaid, as it is present on the mountain Likewise, being present in a similar instance in a similar instance in the kitched-existing, is present this [is] the meaning Likewise, from a dissimilar instance, from the big pool-being excluded' is not there--this [18] the meaning Similarly being possessed of smoke has also its objeet not disproved' To explain the object of the reason herns posseceed of smoke [is] the nuality which is to be esta- + १ पचहपणि ।

·१८ अनुमानस्य द्वे अड्ने ३३ साध्यधर्मस्तच्चाग्निमत्त्व तत् केनापि प्रमाणेन न बाधित न खण्डित २ मित्यर्थ । पवम् असत्यतिपक्षत्वम् असन् प्रतिपक्षो यस्येत्यसत्पतिपक्षधूमवत्व हेतु तयाहि । साध्यविपरीतसाधक हेत्यन्तर प्रतिपक्ष इत्युच्यते । १५ सच धूमवत्त्वे हेतो नास्त्येवानुपलम्भात् । तदेयं पञ्चरूपाणिधूमयत्त्वे हतौ विद्यन्ते। तनैतधूमवत्वमग्निमत्त्यस्य सायकम् ॥ २४॥ अनुमानस्य द्वे अड्ने व्याप्ति पक्षधमता च । अग्ने पक्षधर्मत्व हेतो पक्षधर्मतावलाव सिध्यति। तथाहि । अनुमा भस्य द्वे अझै व्याप्ति पक्षधर्मता च । तत्र व्याप्त्या साध्यसामान्यस्य' सिद्धि । पक्षधर्मताबलानु साध्यस्य पक्षसबन्धित्य विशेष सिध्यति। blished and that (13) being posses ed of fire Not by any proof is that contradicted not shattered thus (is)the meaning Similarly not having a rival the reason being possessed of smoke [us one ] not having a rival that is for which there is no rival I or counter balancing tea on] To explain Another reason establishing the reverse of what is to be established is called the rival (reason and that does not to be sure exist in [the case of the rea on to be possessed of Binoke because it is not found out Thus then the five characteristics exist in the reason being possessed of smoke therefore this being po sessed of smoke establishes the being pos essed of fire (25) That the fire is an attribute of the subject 19 proved by virtue of the reason s being att attribute of the subject to explain Inference has two constituents- Invariable concomitance and (the reasons being an attribute of the subject Of them ( tatra) by the invari able concomitance is established what is to be established in ageneral form by virtue of [ the reasons] being an attribute of the subject is established the particular (fact VIZ ) the connection of what i to be estahlished with the subject from the fact that being posseseed smoke (is) , गमयम निमन्वस्य साधार।

·. 2 ३४ तर्कभाषा पवतधर्मण धूमवत्त्वेन यह्निरपि पर्वतसबद्ध एवानुमीयते । अन्यथा, • साध्यसामान्यस्य व्याप्निमहादेव सिद्ध कृतमनुमानेन ॥ २५ ॥ केवरान्वयों तथा च केवल यतिरेकी हेतु चतूमपोपपन्न । यस्वन्योऽप्यन्यस्यतिरेकी हेतु स सर्व पञ्चरूपोपपत्र एव सद हेतु अन्यथा हत्यामासोऽहेतुरिति यावत् । केवलान्चयी चतूरूपी पपन्न एवं स्वसाध्य साधयति । तस्य हि विपक्षाद् व्यावृत्तिर्नास्ति विपक्षामावाद। केवल यतिरकी च चतूरूपोपपन्न एव । तस्य हि सपक्ष सत्त्व नास्ति सपक्षाभावात् ॥ २६॥ ४ पक्षसपक्षरिपक्षनिरूपणम्। 3 के पुन' पक्षसपक्षविपना । उच्यन्ते। सदिग्धसाध्यधर्मा धर्मी पक्ष । यथा धमानुमान पर्वत । an attribute of the mountain It is inferred that the fire also is connected with the mountain itself Otherwise, when what to be established in a genoral form is establish ad from the apprehension of the zvariable concomitance itself no need of (the complex process of) inference (at all)' (26) Other positire negative reasons also all of them[are) good reasons only if endowed with the five characteristics. otherwise they are ) fallacious reasons, that is no reasons A purely positive ( reason I establishes what is to be established by itself endowed only with four character: stics for there is no exclusion from a dissimilar instance to its cace the dissimilar 125 azce being absent (or in possible) And a purely negative reason 1) endowed with only four characteristics for there is no presetic Ina sunilar instapte ja jts cas4 ON JDS tu the absence (or inpossibility of a similar instance (27) What again lare the subject similar instance and dissimilar instanca' (They are stated as follows- Subject disap entits hiring a characteristic about which thera i doubt and which is to b3 establi bed (or having the characieri Cut a doubted sichya or referring to which .

·असिद्धहत्यामास सपक्षस्तुनिश्चितसाध्यधर्मा धर्मीयथा महानतस्तत्रेय धृमानुमाने। विपक्षस्तु निश्चितताध्याभाववान धर्मी। यथा तत्रय महाहृद६ इति ॥२७॥ पञ्च हेत्वामासा । असिद्हेत्वाभासनिरूपणम् । तदेवमन्वयव्यतिरेकिकेवलान्वयिकेवलव्यतिरेकिणो दर्शिता ।" अतोऽन्ये हत्यामासा'। ते च असिधिरुद्धानकाान्तकप्रकरणसम कालात्ययापदिष्टभेदात् पञ्चेव। तत्र रित्वेनानिश्चितो हेतुरसिद्ध स चासिद्धस्त्रिविध आश्रया ६ सिद्ध सत्पासिद्धो व्याप्यत्यासिद्धश्चति । आश्रयासिद्धो यथा।

·तर्कभाषा ९ गगनारविन्द सुरभि । अरविन्दत्वात् । सराजारविन्दवत् । अन्न गगनारधिन्दमाश्रय स च नास्त्येव । स्वरूपासिद्धो यथा। अनित्य शदाचाक्षुषत्वात् । घदयत् । अत्र चाक्षुषत्व हेतु । स च शब्दे नास्येप तस्य श्रारण वात् । व्याप्यत्वासिद्धस्तु द्विविध । एको व्याप्तिप्राहकप्रमाणाभारात। १५ अपरस्तूपाधिसद्भावात् । तत्र प्रथमो यथा। शब्द क्षणिक सत्वात्। यत्सत्तत्क्षाणिक यथा जलधरपटलम् । तथा च सदादिरित। नच सत्यक्षणिकत्वयोर्याप्तिप्राहक प्रमाणमस्ति। सोपाधिकतया The sky lotus [s] fragrant Because [it is possessed l of the generality of lotus like a lake-born lotus Here the sky lotus ( 13 ) the support and that existe not at all (era) Unproven in its own nature ( 18 ) as follows Sound ( is) non eternal Because of ( its ) visibility like & jar Here vis blity (13) the reason and that exists not in sound at all (eca) becluse that ( sound ) 19 audible Unproven in inririable concomitance again {11 of two kind One ( 13 cau ed] by the absence of a prool apprehending the invariable concomitance the cather again by the eri enceuf alipation Of them the rat (19) follows- Sound : ) momentary Because of (it lexi tence Whaers thatl m mentary as the culmage Ands and tels].0 Ther rer ul no proxf alprehending the invariables nit icoict op til linco animor ontari माग ·व्याप्तत्यासिद्धहेत्वाभास ३७ सत्त्वस्य व्याप्यत्यासिद्धावुच्यमानायां क्षणिकत्वमन्यमयुक्तमित्यभ्यु. पगतं स्यात् ।। द्वितीया यथा। कत्वन्तरवर्तिनी हिंसा अधर्मसाधनम् । हिंसात्यात्। स्तुबाह्यहिंसावत् । अत्र ह्यधर्मसाधनत्ये हिंसात्वं न प्रयोजक किं तु निषिद्धत्वमेव । प्रयोजकमुपाधिरिति यावत् । तथाहि । साध्यध्यापकृत्ये सात साधना २७ व्यापक उपाधिरित्युपाधिलक्षणम् । तच्चास्ति निषिद्धत्वे । निपिद्धत्वं हि साध्यस्याधर्मसाधनत्यस्य व्यापकम् । यतो यत्र यत्राधर्मसाधनत्वं ness If (this reason I existence were to be declared as I am illustration of ] Unproven 10-invariable concomitance e to the possesion of a limitation (that 19 the second variety of Vyapyatvasiddha ) momentariness would bave to be considered as having been caused by something else (than existence, and would thus be as good as admitted, which would go against our own view about saltva) The second ( 1 ) as follows ---- The killing existing inside a sacrifice [1] the means of demerit Because (at is poscer ed ) of the nature of killing like the hilling out side sacrifices Here again the tatuie of killing is not the producing cause for the means of demerit, but being prohibited [ by the Sastras) alone the producing cause, JS the same as the limitation To explain - Limitation (or accident is that which, while pervading the thing to be established [ that is, while being invariably precert in all those places where the sadhya is Precent), doce not periade the reason (that is, is not invariably Present with the reason-this [1s] the defimtion of Imitation And that exists in 'beng prohibited ' For ' being prohibited' pervades ubat is to be established, ( namely ! the means of de-merit as wherever [ there is] being त्वस्य।

·तर्कभाषा D ३० तत्र तत्रावस्यं निपिद्धत्यमपीति । एवं साधनं हिंसात्यं न व्याप्नोति निषिद्धत्यम् । न हि यत्र यत्र हिंसात्यंतत्र तत्रावश्यं निषिद्धत्वं यज्ञीय पशुहिंसायां निषिद्धत्याभावात् । तदेवं निषिद्धत्वस्योपाधेः सद्भा 33 वात् अन्यमयुक्तव्याप्त्युपजीवि हिंसात्वं व्याप्यत्यासिद्धमेव ॥२८॥ विरुद्वहेत्वाभासनिरूपणम् । साध्यविपर्ययव्याप्ती हेतुविरुद्धः। स यथा । शब्दो नित्यः । कृतकत्वात् । व्योमवत् । अत्र कृतकत्वं हि साध्यनित्यत्वविपरीतानि यायेन व्यासम् । यद कृतकं तदनित्यमेव न नित्यमित्यतो विरुद्धं कृतकरयामेति ॥ २९ ॥ अनेकान्तिकहेत्वाभासनिरूपणम् । सध्यभिचारोऽनकान्तिकः । स द्विविधा साधारणानेकान्तिकासा. the jeans of demert there surely (is being prohibited'also, and furtaer (elam) the reasorn the nature of killing ' does not pervado - being prohibited' For, wher ever [there is]' the nature of killing,' there lis] not necessarily being prohibited,' on account of the absence of "being prohibited ' in [the case of the killing of sacrificial beasts "Thus then, owing to tha presence of the limitation * being prohibited, ' [the reason the nature of killing depending upon the invariable concomitanc> caused br Bomething els2, is Unproven-in-invariable-concomitancy itself (29) Contrary fallackous reason] [13] the reason (which is ) invariably associated with (or poryaded by the Tevorse of what is to be established It is as follows Sound [ 1sJeternal Because of its bring a product like the sky Here being a product is persaded by non-eternality, the reverse of eternalty fwhich s] What is to bo establish. ed. What I 19 ) produced, that is non-eternal ons land ) not eternal, hence [the reason] heing a product [I]Controry (30) Inconclusive for Discrepint fallacious reason which does not purse-one extreme only. thirt in which doxe no tend tu e tab[14h one thing only but in its oppositfiles that which inruls 24 the rholailon (tyzbtecara) आमा। .

·मकरणसमहेत्याभास • धारणानेकान्तिकश्यति । तन पक्षसपक्षविपक्षवृत्ति साधारणा नैकान्तिक । स यथा। शब्यो नित्य । प्रमेयत्वात् । व्योमवत्। अत्र दि प्रमेयत्व हेतुस्तच्च नित्यानित्यवृत्ति । सपंक्षा विपक्षाद् व्यावृत्तो य पक्ष पय यति सोऽनाधारणानेका न्तिकास यथा। भूनित्या । गन्धयात् । गन्धयत्त्व दि सपक्षान्नित्याद्विपक्षाचानित्याच्यावृत्त भ्पात्रवृत्ति १२ प्रकरणसमहेत्वाभासनिरूपणम् । प्रकरणसमस्तु स एव यरय हेतो साध्यविपरीतलाधक त्वन्तर विद्यते । स यथा। . of the invariable concomitance) [t [18] of two kinds [namely) too-wide ( sudharana ) inconclusive and too narrow inconclusive of them the too wide inconclusive (fallacious reason is that which exists in the subject in similar instances and in diseimilar instances It is as follows Sound' is eternal Because ( it is possessed l of knowability luke the sky Here again knowability [ 25 ] the reason and that exista in eternal as well as non eternal (things The too-narrow inconclusive ( fallacious reason is that ] which excluded from sinular instances (and] dissimilar instances en is in the subject alone It (is) as follows - Earth ( 13 ) eternal Because [it 19] possessed of odour Berng possessed of odour again cxcluded from 8lmilar instances (viz J eternal things and from dissimilar Instances (viz 1 non eternal (thingsl exists only in earth (31) The Counter balanced (fallacious reason) again (18) that alone for which reason ( [here] exists another reason establishing the reverse of what is to be established. It BJas followg-- १ सपक्षविपक्ष यावृत्ता व पवमानाति मा ·- तभापा पारदोऽनित्य मित्यधर्मतिायान् । शारकी नित्य । अनित्यधर्महितस्यात् । इति । अयमंर रामतिपक्षात घोच्यते ॥३१॥ कागययारविष्टानिकपणम् । पक्षे प्रमाणानरायतमापामायो विवाधिनविपया कालात्ययाप- विष्ट इत्गुष्यंत । यथा अपि अनुग पुनरात । जलद । अप्रतिकात्यम्य तो माध्यमनुष्णत्वं तदभाव प्रत्यशेणवार. धारितः । स्पार्शनप्रत्यक्षणचीजधापसम्मान । ति प्यार यातमनुमानम् ॥ ३२॥ . Sund 11-Jun-tml Berane ( 19 1 Veld of qualities of eternal thing Ornal qualities inndi Sound teternal Because!! 1) oid ul quallie of non-oleros! things or numerernal qualities / Thirumo in sla (or) called 'hasing a rival' or nouir dised or 'ultif op ambiguou) (32) Tho rt 14c??1 * hero the ala color negation of nhat It lo lo babli hed; ascertained in tho subject by another more powerfu] ) proof and the ulyject of which 13 [thus) contradicted 18 called tho Blated [fallacious reason al o nnnulled or contradicted or refuted It stated or adduced when the fit time for it has passed away, or rejected owing to the lips of proper tim.] AS Firoti ] not-hot B cu o ( 1t 19 ) produced like water Iſero ng uin what i, to establı hed by the reason baing produced [] coolnes its negation ( viz hotness) 19 ascertained by perception itself hotnes baing experi encer og tre inn of the perceptie cognition of tous Thus has been expounded Inference ·उपमानम् . उपमानविचार । अतिदेशवाक्यार्थस्मरणसहकृत गोसास्यविशिष्टपिण्डज्ञानमुपमा नम् । यथा गवयमजानन्नपि नागरिको यथागौस्तथा गवय इति वाक्य । कृतश्चिदारण्यकपुरुषाढत्या बन गतो वाक्यार्थ स्मरन् यदा गोमा हेश्यविशिष्ट पिण्ड पश्यति तदा तद्वाक्यार्थस्मरणसहकृत गोसाहश्य शिशिपिण्डज्ञानम् उपमानम् उपमितिकरणत्वात् । गोसादृश्यविशिष्ट ६ पिण्डदानान्तरम् अयमसो गययशब्दयाच्य पिण्ड इति सज्ञासहिस बन्धमतीतिरुपमिति । सव फलम् ॥ ३३ ॥ उपमान प्रमाणान्तरम् । 3 इन तु प्रत्यक्षानुमानासाध्यप्रमासाधकत्वात् प्रमाणान्तरमुपमान मस्ति। शत व्यारयातमुपमानम् ॥ ३४ ॥ (33) Analogy (18) the knowledge of an animal (p ndah) characterised by resemblance with an ux briped by the remembrance of the meaning of the directing gontenco (at desozalyam) As when a city man although not know ing the gataja having heard from some forest-dwelling man the sentence As an op so the gavaya going to the forest I and ) remembering the meaning of the sentence sees an animal characterised by resemblance with an ox then the knowledge of the animal characterised by resembl ance with the ox hölped by (or in collaboration with the remembrance of the meaning of that sentence (isl analogy op account of its being tbe Instrumont of analogical cogai tion Analogical cognition again is the apprehension of the connection between a name ( ta nina) and the object expressed by it («a 21 ) in the form This animal here fil denoted by the word gavaya after the knowledge of animal characterised by resemblance with the ox And that same [upamiti] [s] the effect (38) This Analogy again is an independent for different) proof as it brings about right cognition not capable of being established by perception and inference Thus has been expounded Analogy ६ ·१२ तर्कमाया 3 शः। शब्दविचारः । आकाक्षायोग्यतासनिविनिरूपणम् । आप्तवाक्यं शब्दः । आतस्तु यथाभूतस्यार्थस्योपदेवा पुरुपः वाक्य त्वाकाहायोग्यतासंनिधिमतां पदानां समूहः । अत पर गौरश्वः पुरुपो हस्तीति पदानि न चास्यम् । परस्पराका- ६झाविरहाद। अमिना सिदिति न वाक्यं योग्यताविरहात् । न हामिसेकयो परस्परान्वययोग्यतास्ति । तथाहि । अग्निनति तृतीयया संकल्प कार्य प्रति करणत्यमग्नेः प्रतिपादितम् । न चाग्निः सेके करणीमवित योग्यः । तेन न कार्यकरणसरन्धाऽमिसंकयोः । अयोग्यत्वाव । अतोऽग्निना सिदिति न वाक्यम् । १२ एकमेकैकश प्रहर महरेऽसहाच्चरितानि गामानयेत्यादिपदानि न (35) Word (13) the sentence of one truetworthy And (1u) one trustworthy (19) a person who assorts things aslthey ] have happened And a sentence [is made of a collection of words possessed of expectancy, compatibility and juxtaposition For this very reason (alaeta) 'ox, horse, man,elephant" - these words (form) no sentence, because of the absence of mutual expectancy [One) should sprinkle with fire - this is nosentenco, because of the absonce of compatibility ( between sprinkling and fire) Not indeed is there compatibility of mutual construction (or association) between fire and sprinkling To explain By the instrumental by the fire' is conveyed the instrumentality of fire with reference to the effect in the form of sprinkling fire [1s) nol, for the matter of that (ca), fit to become the instrument for the sprinkling Therefore (there is no relation of instrument and effect between fire and sprinkling, on account of incompatibility So 'ſonel should sprinkle with fire'- this is) do sentence Likewise, words such as 'bring a cow' uttered at intervals (asala) erery third hour, one by one (form) no १ कार्यकारणमावलक्षणतनन्धेऽनिसेक्योरचोग्य वादनोऽमिना . .

·पदानि साकाहाणि शाक्यम् । सत्यामपि परस्पराकाहायो सत्यामपि च परस्परान्वय योग्यताया परस्परसानिध्याभावात् । 'यानि सु' साकाङ्काणि योग्यतावन्ति सनिहितानि पदानि तान्येय १५ वाक्यम्॥ यथा ज्योतिष्टोमन स्वर्गकामों यजेतेत्यादि । यथा या नदी तीरे पश्च फलानि सन्तीति । यथा वा तान्येव गामानयत्यादिपदान्य विलम्बितोच्चरितानि ॥ ३५॥ कय पदानि साकाइशाणि । नन्यत्रापि न पदानि साकाहाणि कित्यर्था । फलादीनामाधयाना तीराद्याधाराकादितत्याद । न च विचार्यमाणऽर्था अपि साकाङ्का ।। आकाङ्काया इच्छात्मकत्वेन चेतनधर्मत्वात् । मत्यम् । अर्थास्तावत स्वपदश्रीतर्यन्योन्यचिपयाकादाजनकत्वेन sentence Because even though mutual esp ctancy is there even though the compatibility of mutual construction is also there there is no reciprocal juxtaposition Only those words again that are posse sed or expectancy have compatibility and are | uttored! together [or have juxtaposition ) Carlos nl-nce as for instance 'one dorirous of [ securing ] heaven shuald piform the Jyotistoia sacrifice eic of os for instance on the lILI bank are five fruits or as for instance the site words "bring a cow etc uttered without any interval (or delay] ( 36 ) Iray (says the objetor ] Even here it is 1 not the words that are) poss sed of cxpictancy but the things Idenoted by them becauso { at 13 ) the frutts and others that are the supported (that are ) possessed of expectancy with reference to the support the bank eto Considering the matter ) still further (c) i it is not the taings either (that are ) posgesoed of expectancy for expectancy being of the nature of desire is an attribute of onttant ( objects ] Tmie | what you say! The things for the matter of that are said to have exp clancy owing to then producing expectancy between them (or for different abj cts) in the , वामाइयायोग्वनामानिमिति पदानि ।

·४ तर्कभापा 1 ६ साकाड्डा इत्युच्यन्ते । तइहारेण तत्प्रतिपादकानि पदान्यपि साकाहाणीत्युपर्यन्ते।यद्वा पदान्येवार्थान् प्रतिपाद्यार्थान्तरविषया कासाजनकानीत्युपचारात् साकाङ्क्षाणि । एवमर्थाः साकाङ्काः परस्परान्वययोग्यास्तद्वारेण पदान्यपि पर- स्परान्वययोग्यानीत्युपर्यन्ते । संनिहितत्वं तु पदानामेकेनैव पुसा अविलम्वेनीञ्चारितत्वम् । तच्च साक्षादेव पदेषु संभाति नार्थद्वारा। तेनायमर्थ संपन्न । अर्थप्रतिपादनद्वारा श्रोतु पदान्तरविषयामा न्तरविपयां वाकासा जनयतां प्रतीयमानपरस्परान्वययोग्यार्थप्रति- पादकानां संनिहितानां पदानां समूहो वाक्यम् ॥ ३६ ॥ क्य पदप्रतीति. वास्यप्रतीति । पद च वर्णसमुहः । समुहश्शायेकज्ञानविषयीभाय. 1 एव च वर्णानां hearer of words denoting thein, and through that agency, the words also denoting them are metaphorically described as having expectancy Or, the words themselves ( are said to be) possessed of expectancy figuratırels because, after denoting (their) objects, they produce the expectares with reference to other objects Similarly the objects that have expectancy ( are compatible for mutual construction, and through that agency, the words also are figuratiyels de cribed us compatible for mutual construction Juxtaposition, on the other hand(u), lis) the uttering of words without any intersal ( between them or delay) by one and the same person and that is posgible in the words themselves directly not through the agency of objects This then is the conclurion (artlak) arked at sentence (us) the collection of words that produce in the hearer through the agency of denuting the objecte the expectancy referring to other word is fuferring to other objects that denote objects compitible for mutual construc- Lion and are col being comprchended (and that hure jurta position that is that are utica! rith ut ang interval between them 137) A word again (19) a collection of Ittters CT arllat les 1 rounds! And 3 collectio here I mieira .

·पदमतीतिर्थक्यमतीतिच अमरतामाशुतरविनाशित्वेनेकदानेकवर्णानुभवासंभयात् पूर्वपूर्ववर्णा । ननुभूयान्यवर्णश्रवणकाले पूर्वपूर्ववर्णानुभवजनित संस्कारसहकते- नान्त्यवर्णसंबद्धन पदव्युत्पादनसमयमहानुगृहीतेन श्रोत्रेणेकदेव सदसदनेकवर्णावगाहिनी पदप्रतीतिर्जन्यते। सहकारिदायात् प्रत्य-६ भिज्ञानवत् । प्रत्यभिज्ञानप्रत्यक्ष ह्यतीतापि पूर्वावस्था स्फुरत्येव । ततः पूर्वपूर्वपदानुभयजनितसंस्कारसहकृतेनान्त्यपदविषयेण श्रोत्रे- न्दियण पदार्थप्रत्ययानुग्रहीतनानेकपदापगाहिनी वाक्यप्रतीतिः क्रियते ॥ ३७॥ शब्दप्रमाणलक्षणं लोके देदे च समानम् । तदिदं वाक्यमातपुरुपेण प्रयुक्तं सच्छन्दनामकं प्रमाणम् । फल being the object of one cognition Thus, because it 1% imposuible to comprehend many letters at one and the same time, owing to the letters coming in succession and being quichly destroyed straight away (tara), there is produced the comprehension of words comprising many letters, present and absent, at one and the same time by the car, which is connected with the last letter which is helped by the impressions caused by the apprehension of the various preceding letters, at the time of the hearing of the last letter after having apprehended the various preceding letters, and which is favoured by the comprehension of the convention (samayah ) of explaining the word owing to the intensity Tor strength ) of the auxiliaries, like recognition For, in the apprehension pratiak sa ) of recognition the former state, allhough past, doos present itself Then effected the comprehension of sentence, comprising many words, by the organ of hearing which has for its object the last word, helped by the impros41989 caused by the apprehension of the various preceding words, and favoured by the appre. hension of the meaning of the words (or of the objects signified by the words ] (38) This [ that 1s, such a] sentence, then, when put forth by a trustworthy person ( 13 ) proof cullod Ford, its effact (19) the cognition of the meaning of the sentence And this definition of word-proof ( 1 ) the same for wor)d), ·तर्कभापा त्यस्य वाक्यार्थज्ञानम् । तचैतच्छदनमाणलक्षणं लोके वेदे च समा- नम् ।लोके त्वयं विशेषो यः कश्चिदेवाप्तो भवति न सर्वः। अतः किंचि देव लौकिकं वाक्यं प्रमाणं यदातरक्तकम् वेदे तु परमातश्रीमहन्वरेण ६ कृतं सर्वमेव वाक्यं प्रमाणं सर्वस्यैवान्तवाक्यत्वात् । एवं वर्णितानि चत्वारि प्रमाणानि । एतेभ्योऽन्यन्न प्रमाणम् । प्रमाणस्य सतोऽत्रैवान्तर्भावात् ॥ ३८॥ अर्थापत्तिर्न पृथप्रमाणम् । नन्वर्थापत्तिरपि पृथक् प्रमाणमस्तिो तथाहा पीनो देवदत्तो दिवा न मुदत इति दृष्टे श्रुते या रात्रिभोजनं कल्प्यते । दिया अभुशनस्य पीनत्वं रात्रिभोजनमन्तरेण नोपपद्यते । अतः पीनत्यान्यथानुपपत्ति असतार्थापत्तिरेव रात्रिभोजने प्रमाणम् । तच्च प्रत्यक्षादिभ्यो भित्रं {matters ] and Vedic [ sacred texts] But in [the case of the world, this is the distinction, some one or other only cari be a trustworthy person, not everybody So, only some worldly sentence which has for its spraker a trustworthy person ( 15 ) proof or authoritative], in the case of the Vedas, on the other hand, each and every sentence composed by the most trustworthy Lord Mahesvara, Iis) proof for authoritative] the whole itself being the sentence of a trustworthy person Thus have been expounded the four proofs Anything else than these [is] no (independent) proof, being just Included in these, if it is a means of right knowledge. (39) I say [says the objector ]-Pre..urnption [or Implication I also is an independent for separate] proof To explain When it is heard or seon that the fat Devadatta dues not eat during the day eating by night lon his part) Is presumed Fatness is not po sible without ealing by night in the case of one not eatins by day Hence presurnption itself arising out of the impossibility of otherwise accounting for the fatness, [is] the proof for eating by night [ by Devadatta ] And it ( is ] different fron perception etc, १ इलक्षण प्रमाण । - परमश्वरण। ३ अनुपयमान थदशनात् तदुपपादक। मतान्तरक्यनम पति। ।

·न अमावास्य पृथप्रमाणम् रानिभाजनस्य प्रत्यक्षाद्यविषयत्वात् । नतन् । रात्रिभोजनस्यानुमान ६ विषयत्वात् । तथादि। अय देवदत्तो रानो भुड़े। दिवा अभुनानत्व सति पनित्यात् । यस्तु न रात्री भुते नासो दियाऽभुनानस्ये सति पनि । यथा दिवा रात्रायभुनानाऽपीन । V नचाय तथा १२ etc तस्मान्न तथा। इति केवलव्यतिरेक्यनुमानेनन रात्रिभाजनस्य प्रतीयमानत्वात् किमर्थमर्थापत्ति पृथक्त्येन कल्पनाया ॥ ३९ ।। १५ न अभावारय पृथस्त्रमाणम् । नन्यभावारयमपि पृथक् प्रमाणमस्ति । तच्चामायग्रहणायाइकिर- णीयम् । तथाहि । घटाद्यनुपलदल्या घटाद्यभायो निश्चीयत । अनुपल , because enting by night can not be the object of perception ( We reply ) not so because eating by night is the ohject of inference to explain "This Derndatta eats by night Because ſhe is possessed of fatness without eating by day He who does not eat by night [13] not fat without eating bv day as for instanee [XJ[who is not fat not eating either by day or by night And this (Devadatta is) not so Therefore ſhe is) not so -When by means of this purely negative inference can be comprehended eating by night for what purp099 should presumptinn be regarded separately that is as an indepen. dent pramana)! (40) Isar [save the ol rector ] there is a separate proof called non existence (negation absence ] also And at desert, es to be accepted for the appr hensin of negation To explain Oking to the non apprehen lon of the jar, etc is ascertained the non axi tetice of the jar etc And . मवम् । 1 ·४८ तर्कभाषा ब्धिचोपलब्धरेभाव इत्यमावप्रमाणेन घटाद्यभावो गृह्यते । नैतत् । यद्यत्र घटोऽभविष्यत् तर्हि भूतलमियाद्रक्ष्यदित्यादितर्कसहकारिणा- नुपलम्भसनाथेन प्रत्यक्षेणवाभावग्रहणाद किमभावप्रमाणेन test असंवद्धाभावस्येन्द्रियेण ग्रहणं क्यं संभवति इति विचारः । नन्विन्द्रियाणि संबद्धार्थग्राहकाणि । तथाहि । इन्द्रियाणि वस्तु प्राप्य प्रकाशकाराणि । ज्ञानकरणत्वात् । आलोकवत । चक्षुःश्रोत्रे वस्तु प्राप्य प्रकाशकारिणी। वहिरिन्द्रियवाद । त्वगादिवत् । त्वगादीनां तु प्राप्य प्रकाशकारित्वमुभयवादिसंमतमेव । न चेन्द्रियामाग्योः संवन्धोऽस्तिासंयोगसमयायो हिसंबन्धो। न ३ ६ norrapprehension (meaos) the negation of apprehension by this non-existence-proof is apprehended the negation of the jar etc. (We reply l-{It is ] not so; when the negation is apprehended by perception itself, accompanied by nonapprehension and helped by hypothetical reasoning in the form -if the Jar had been here, then I one) would have seen [ it], like the ground, what need of the non-existenceproof? (40) I say I says tho objector ]-Tbosense-orguns cognise things which are connected with them) To explain: Sense-organs illumine an object after reaching it. Because they are J instruments of cognition. like light. Or, Ese and ear Iluminc an object after reaching is Becauee [ they arel external sense-organp. Iike the organ of touch etc. ind that he organ ni touch and the like, illumine lan Olaynet after reaching (it). ii, tu le sue, agreed to bs basta the park.lup di putanlu Sor thereino connection betweena ten organ and nrsation It njunction and surrento Art Index ... ५ ।

·असरद्धाभावस्यन्द्रियेण ग्रहणम् ४९ न तो तयो स्तद्रव्ययोरेव सयोग इति नियमात अभावस्य च द्रव्य- १ वाभायात् । अयुतसिद्धत्याभावान समवायोऽपि। विशेषणविशेप्यभावश्च सबन्ध एव न भवति भिन्नोभयाश्रित कत्याभावात् । सबन्धो हि सन्धिम्या भिन्नो भवति उभयसपन्ध्या १२ श्रितश्च एकश्च । यथा भेरीदण्डयो सयाग स हि भेरीदण्डाभ्या भिन्नस्तदुभयाश्रितशेकश्च । न च विशषणविशेष्यभावस्तथा। तथाहि । दण्डपुरुपयाविशेषणविशेष्यभाची न ताभ्या भिद्यत । न हि दण्डस्य १५ विशेषण यार्थान्तर नापि पुरुषस्य विशेष्यत्वम् अर्थान्तरम् अपि तु स्वरूपमेव । अमावस्यापि विशेषणत्यात विशेष्यत्वाच । न चाभावे कस्यचित् पदार्थस्य द्रव्याद्यन्यतमस्य सभव । तस्मादभावस्य १८ [two) connection and there can not be those two between them conjunction can not be there) hecause of the rule that conjunction takes place ) only between two substances and ne,ation has not the nature of a substance (There is no inherence ether owing to the absence of their being known to be not separated The relation of qualification and qualified can no be connection at all because it is not different does not subsist In both the connected things) and 18 not one A connection indeed is different from the (two connected things does sub $1°t in both the connected things and is one a, for instance the conjunction between drum and stick It indead [s] different from drum and stick doos subsist in the two (viz drum and stichand [s] one But the relation of qualifica tion and qualified (1) not like that 'To explain relation of qualification and qualifid between stick und The chancter of being man is not different from them a qualification of the stick (1) not a different entity nor the character of being qualified of the mari 3 different entity but (is) just its ( of the stick of the man on nature And non existence also [ 1 ] po se sed of the character of a qualification and that of the qualified In negation again thore can be no po zibility of the subsı tence ) of any one The 'तथास्तु भावधर्मवान् । ७ ·is. तर्कभाषा वापरतबुद्धिजनकत्व यत् स्वस्प तय विशेषणत्यन तु तदर्थान्तरम् । एवं व्याप्यन्यापकत्वकार्यकारणत्यादयाऽप्यूहा स्वप्रतिबद्धबुद्धि २१ जनकत्वं स्वरूपमव हिव्यापकत्वमनचादीनाम् । कारणत्वमपि कार्या नुकृतान्वय यतिरकिस्वरुपमव हि तन्त्यादीना न त्वर्थान्तरम्। अभारस्यापि व्यापकत्वात् कारणत्वाचन हमाच सामान्यादि २४समय । तदव विशपणविदाप्यमावा न विशेषणविटोप्यस्वल्पाभ्या भिल। नाप्युभयाश्रित । विदापणे विशपणभावमानस्य सन्चार विशष्य २ भास्याभायात् । विशेष्य च विशप्यभावमारस्य सत्त्वाद् विशेषण भावस्याभावात् । नाप्येक । विशपण च विशप्य च तयोर्भाव इति द्वन्द्वात पर श्रयमाणो भावशद प्रत्यकमभिसवस्यते। तथा च category out of substance and others Therefore the char3 cter of bengaualification that belongs to negation [16] por thing, but its own nature the character of producing a cognition tainted by itself and (it is } not a different entity Similarly are to be regarded the relations of l persaded and pervader causa and effect and th liko For the chara cler of being a pervader of fir and oth r 11 ) but (their) very nature the character of producing a cogniti n (of an obj ct) . (invariably ) associated with them Tha charicter of being a causa also that belongs to threads etc [is] but (their) very nature of being present and absent corresponding to the effect ( being present and ansönt) and not a different entity And negation al o is possessed of the churacter of the per vader and that of the cause Again there is no possibility of gen»rality etc (subsisting ) in negation Thus then the relation of qualification and qualified (is) not different from the Datures of the qualification and the quahfied "nor is it) subesting in both for in the qualification exists only the pature of the qualification and the ab ence of the nature of the qualified and in the qualifi d exists only the nature of the qualifi d land] the ahsence of the nature of the qualification. Nor is it ) one The word relation heard (or put in afler the copulative compound ( dissolved] ·32863 ५१ असंबद्धामावरयेन्द्रियण ग्रहणम् विशेषणभावो विशेप्यभावश्चेन्यापनम् । द्वावता एक्श्च समन्ध 13. तस्माद्विशेषणधिशेष्यभावो न समन्ध । एवं व्याप्यव्यापकभाषाद योऽपि । सबन्धशब्दप्रयोगस्तूभयनिरूपणीयत्वसाधम्यणोपचारात । तथा चासद्धस्याभावस्यन्द्रियेण ग्रहण न समयति । | सत्यम् । भाषावच्छिन्नत्वाद व्याप्त । भाव प्रकाशयदिन्द्रिय प्रात मेर प्रकाशयति न त्वभावमपि । अभाव प्रकाशयदिन्द्रिय विशेपण विशेष्यभावमुखेनति सिद्धान्त । असबद्धाभावग्रहऽतिमसगदो १६ पस्तु विशेषणतयेव निरस्त समश्च परमत ।

·तर्कमापा बनोभयो समो दाप परिहारोऽपि वा समः। नैक पर्यनुयोक्त यस्तागर्थविचारणे॥ (ोडदानिक )४॥ ज्ञानस्य स्वत प्रामाण्य परत प्रामाण्य वा इति विचार इदमिदानीं निलप्यते । जलादिज्ञाने जाते तस्य प्रामाण्यमयधार्य 3 कश्चिजलादी प्रवर्तते । कधितु सदेहादेव प्रवृत्त प्रवृत्युत्तरकाले जरा दिपतिलम्भे सति प्रामाण्यमयधारयतीति वस्तुगति । अन कश्चिदाह मागे प्रामाण्यमधार्य पुरुष प्रवर्तते स्वत एव ६ प्रामाण्यावधारणात् । अस्यार्थ । येनैव यज्ञान गृहात तेनेव तहत प्रामाण्यमपि न तु ज्ञानग्राहकादन्य ज्ञानधर्मस्य प्रामाण्यस्य पाह कम् । तेन ज्ञानप्राहकातिरिक्तानपेक्षत्वमेव स्वतस्त्वं प्रामाण्यस्य। ९ ज्ञान च प्रवृत्ते पूचमव गृहीतम् । कथमन्यथा प्रामाण्यापामाण्य Where the objection for fault 2s) equal (that is equally stands applicable } to (the views of both and the removal (or refutation thereof ] also (is) the same one (party) should not be questioned (or tahen to task ) in a discussion of euch a matter (42) Here is now expounded [ the following topic When the knowledge of water etc is produced some one proceeds to take } the water etc after having ascertained o the validity for correctness] of it the knowledge] Someone again proceeding to take the water etc ) on the strångth of mere suspicion about its presence) ascertains the validity fof the knowledge] When water has been found atatume after he has acted-this (is the state of things [Now] here some one contends -Having already beforehand ascertained the ralidity of the know ledge) a man proceeds the validity (of the knowledge being uscertained from [the knowledge JitsoIf The meaning for ideaj of this { is as follow s]-By the same process by which indeed b apprehended some knowledge [1-1pprohended ] the ralidatr also thereof Olker than that which makes (one) apprehend tna knowledge [s not that which make, [ore] apprehend the validity the attribute of the knowledge Hence the self-sufficiency of the validity of knos ledge ) ( s ) nothing but not being dependent on something different from what ·ज्ञानस्य परत.प्रामाण्यम् संदेहोऽपि स्यात् । अनधिगते धर्मिणि सदेहानुदयात् । तस्मात प्रवृत्तेः पूर्वमेव ज्ञाततान्यथानुपपत्तिप्रसूतयार्थापत्या ज्ञाने गृहीते ज्ञानगतं प्रामाण्यमप्यर्थापत्यैव गृद्यते । ततः पुरुषः प्रवर्तते । न तु प्रथम २ ज्ञानमात्रं गृह्यते ततः प्रवृत्त्युत्तरकाले फलदर्शने' जाते ज्ञानस्य प्रामाण्यमवधार्यते। अत्रोच्यते । शाततान्यथानुपपत्तिप्रसूतयार्थापत्या ज्ञानं गृह्यत इति ५५ यदुक्तं तदेव वयं न मृप्यामहे । तया प्रामाण्यग्रहस्तु दूरत एव । तथाहि । इदं किल परस्याभिमतम् । पदादिविपये ज्ञाने जाते मया दातोऽयं घट इति घटस्य ज्ञातता प्रतिसधीयते । तेन ने जाते १८ सति ज्ञातता नाम कश्चिद्धमों जात इत्यनुमीयते । स च ज्ञानात् makes{ one apprehend the knowledge As regards che knowledge, it 19 apprehended, to be sure, before the activity Otherwise, how could there be even the doubt about its ) validity or non-validity' Doubt can not arise as regards an object that is not apprehended Therefore, prior to the activity itself, when the knowledge is apprehended by means of Presumption arising out of the impossibility of otherwise accounting for the known-ness is apprehended the validity helonging to the knowledge also, by presumption itself, then the man moves on But not that only the knowledge is apprehended first, and afterwards the validity of the knowledge 13 ascertained, when the sight of the result takes place at a time after the activity ( is gone through) To this we reply --What has been said by you viz that knowledge is apprehended by means of presumption arising out of the impossibility of otherw Le accounting for the knowir-ness--this itself we would not tolcrate that is admit to be true), as regards the apprehension of the validity by it 1t11, a question) still farther off (we admit that still less 1 The following indeed (13) the view of { our] opponent When the knowledge hering for (its] object, a jar etc, ariser, known-ness 13 recognised as belonging to the jar Hence it is inferred In the form 'This jar is known by me that when the knowledge is prodaeed, some attribute १ फरदर्शन। To explain ·२५ - ५४ तर्कभाषा पूर्वमजातत्वाञ् ज्ञाने जाते च जातत्त्वादन्वयव्यतिरेकाभ्यां ज्ञानेन 'जन्यत इत्यवधार्यते । एवं च ज्ञानजन्योऽसौ ज्ञाततानाम धर्मो ज्ञान मन्तरेण नोपपद्यते कारणाभावे कार्यानुदयात् । तेनार्थापत्त्या स्वका रणं ज्ञान ज्ञाततयाक्षिप्यत इति । न चैतद्युतम् । ज्ञानविषयतातिरिक्ताया ज्ञातताया अभावात् । ननु ज्ञानजनितज्ञातताधारत्वमेव हि घटादेनिधिपयत्वम् । तथाहि । न तावत् तादात्म्येन विपयता । घटज्ञानयोस्तादात्म्या 'नभ्युपगमात् । तदुत्पत्त्या तु विषयत्व इन्द्रियादेरपि विषय त्यापत्ति । इन्द्रियादिरापि तस्य ज्ञानस्योत्पत्तेः । तेनेदमनुमीयते । ज्ञानेन called known ness is produced, and because it (ñatata ) is nat produced prior to the knowledge, and Is pron duced when the knowledge is produced, it is ascertained that it is produced by knowledge, owing to the positive and negative association And likewise, this attribute called known-ness arising out of knowledge could not be possible without knowledge, owing to the non-production of the effect in the absence of the cause Therefore through pre sumption, Is indicated knowledge, its own cause, by knownness. But this [argument of the opponent is ) not proner, because known-ness exists not as different from the character of being the object of knowledge I say [says the objector ]-The character of being the object of knowledge, of a jar etc is the same as being the substratum of known-ness produced by the knowledge. To explain The character of being the object, [1 ] not, for the matter of that produced ) by identity, 29 identity 19 not admitted between the knowledge and the jar If, again, it be held that] objectivity ( 13 due to the fact that the cognition) ( 13 ) produced by it (the object ), then the sense-organg eto would have to be regarded as being possessed of objectivity, because that knowledge arises from the sense organs etc., as well Hence this is infawa Something rennduced jo he ur hy the knowledge, विषयात्रपरिणोरज्ञान या । .

·ज्ञानस्य परत.प्रामाण्यम् . घटे किंचिजनित येन घट एप तस्य ज्ञानस्य विषया नान्य इति । अतो विपयत्यान्यथानुपपत्तिमसूतयार्थापत्त्येव ज्ञाततामिद्धि न T3. प्रत्यक्षमाणः मेवम् । स्वभावादेव विषयत्वोपपले । अर्थज्ञानयोरतादश एव स्भाविको विशेष बनानयोधिपधिपयिभाव' । इतरयाती 33 तानागतयोविषयत्व न स्यात् । ज्ञानन तर ज्ञातताजननासभवात् अमति धर्मिणि धर्मजननायोगात् । किं च ज्ञातताया अपि स्वज्ञान विषयत्वात् तगापि ज्ञाततान्तरप्रसगस्तथा चानवस्था। अय ज्ञातता न्तरमन्तरणापि स्वभावादव ज्ञानविषयत्व ज्ञातवाया । एवं चत् तर्हि 1 by which tjar mul cun I he by c of that know ledge and ) not another su tablished known-n ss by presumption atself arising out ftle imposibility of other wie accounting for the character t being an object (and) not merely by perception [DOJ not [say] so Objetivity can be accounted for by the very nature of things] Such ideed ( is) the natural peculiarity of object and knowledge that (there exists] between there is the relation of ob} ct and po e sor of the object Otherwise there would be no character of an object in past and future (things) For it is impossible for the knowledge to produce known poes in then oxing to the impussikality of the production of attributos (in a thing ) when the thug liit the possössor of attributes zu non existing Morcover as known sess also is the object of its own know ledge thare also would [have to badmitted another known Degg which is an unde irable contingency and thus fat would lead to] endlessness [rgres um ad infinitum) Well I to obviate the anayasthadosa if you were say] even without a different known ne i there would h the character of heing an object of knowo nors by its vary nature I then we would retort ] (that is) so then what need ( 13 there l of Ladmitting known ness in the case of [the knowledge of ] the jar etc? १विपरित्रथिनाय ना, पानस्पियन्दानवानिमगग।

·तर्कभाषा घटादायपि किं ज्ञाततयोति । अस्तु वा ज्ञातता तथापि तन्मात्रेण ज्ञानं गम्यते । भामाण्यं तु कुतः। अथ ज्ञाततया ज्ञानमात्रं गृह्यते प्रामाण्यं ज्ञातताविशेषे- णेत्युच्यते तहिं ज्ञाततया ज्ञानं गृह्यते ज्ञातताविशेषेण माण- २ ज्ञानाव्यभिचारिणा प्रामाण्यमिति कुत एव ज्ञानग्राहकग्राह्यता प्रामाण्यस्य । अथ केनचिज् ज्ञातताविशेपेण प्रमाणज्ञानाव्यभिचा रिणा ज्ञानप्रामाण्ये सहैव गृह्यत । एवं चेदप्रामाण्येऽपि शक्यमिद ५वक्तुम्। केनचिज्ज्ञातताविज्ञपेणाप्रमाणज्ञानाध्यभिचारिणा ज्ञानामा- माण्ये सहैव गृह्यते इति अप्रामाण्यमपि स्वत एव गृयताम् । अवैवम- प्यप्रामाण्यं परतस्ताहि प्रामाण्यमपि परत एव गृहाताम् ज्ञानग्राह- 7 कादन्यत इत्यर्थ । Or, let the known-ness be [admitted to exist for the time being ] still by that only is apprehended the knowledge, but whence (its / validity' Now (it you say that I knowledge alone is apprehended by means of known-ness, [ and its) validity by means of a special known-ness then how indeed would the validity be capable of being apprehended by the same means which would make ( one] apprehend the knowledge, in asmuch as (ttey knowledge is apprehended • by means of known-ness, (and its ) validity by means of a special known-ness which never fails (avyabhcün) in respect of correct knowledge ? Now [ if you were to say that ) by means of some special known-ness never failing in respect of correct cowledge, are apprehended just together I both } knowledge and (its) validity, then likewise this could be said with respect to the invalidity of knowledge) as well by means of some special nou n-ness never failing in respect of incorrect knowlerige knowledge and [its] invalidity are apprehended just together---so let the invalidity [ of knowledge also be apprehended from the knowledge itself ) Now if thus ( you are prepared to admit] that non validity I arises) from other means, then let the validity also be [accepted as] apprehended by other means that is, by other than what makes (one apprebend knowiedge ·ज्ञानस्य परतःप्रामाण्यम् - । ज्ञानं हि मानसप्रत्यक्षेणेव गृह्यते प्रामाण्य पुनरनुमानेन । तथाहि । जलज्ञानानन्तरं जलाथिन प्रवृत्तिद्वंधा फलपत्यफला चेति । तत्र या फलवती प्रवृत्ति सा समर्था । तया तज्ञानस्य याथार्थ्यलक्षणं५१ प्रामाण्यमनुमीयते । प्रयोगश। विवादाध्यासितं जलज्ञानं प्रमाणम् । समर्थप्रवृत्तिजनकत्वात् । यन्न प्रमाणं न तत् समयाँ प्रवृत्तिं जनयति यथा प्रमाणाभासः। इति केवलव्यतिरेकी। अत्र च फलयत्मवृत्तिजनक,यज्जलज्ञानं तत् पक्ष । तस्य प्रामाण्यं ५५. साध्यं यथार्थत्यमित्यर्थः । न तु प्रेमात्वं स्मृत्या व्यभिचारापत्तेः। हेतुस्तु समर्थप्रवृत्तिजनकत्व फलवत्मवृत्तिजनकत्वमिति यावत् । Knowledge, indeed is apprehended by means of perception by the mind itself (its ) validity on the other hand, by means of inference To explain After the knowledge of Water, the activity of one desirous of water (1s] of two kinds-fruitful and fruitless The activity which is) fruitfu) (is ] the successfall or competent one, and from that is inferred the validity characterised by being in accord with the thing of that knowledge And the syllogime( 13 follows)- The knowledge of water under dispute (is) valid Because it produces "uccessful activity What is not valid, does not produce successful activity, as apparently valid knowledge This [is] a purely negative [ hetu] And here, the subject ( 13 ) the tnowledge of water, which produces fruitful activity What is to be established ( 13 ) its valıdıty, that is, being in accord with its object, and not the character of being a direct cognition otherwise, there would be the violatron(of the vyaptiſ owing to remenbrance ( being samarthapravrttijanaku though not a pramı) And the reason [is] 'producing a successful activity, that is prom ducing a fruitful activity १ यायायमनुपिते । २ ममर्थप्रवृत्तिजननम् प्रमाकरणत्वम् । द ·तकभाषा ६. अनेन केवलव्यतिरेक्यनुमानेनानभ्यासदशापन्नरय ज्ञानस्य मामाण्येऽरबोधिते तवान्सेन जलप्रवृतः पूर्वमपि तज्जातीयत्येन लिङ्गेनान्यायतिरक्यनुमानेनान्यस्य ज्ञानस्याम्यामदनापसस्य ६. मामाण्यमनुमीयत । तस्मात् परत एवं प्रामाण्यं न ज्ञानग्राहकेणेय गृहात इति। चत्वायर प्रमाणानि युक्लेिशोक्तिपूर्वकम् । कंशयो बालगोधाय यथाशास्त्रमयर्णयत् ॥ ४ ॥ (२) प्रमेयम् । प्रमेयाणि। प्रमाणान्युक्तानि।अथ ममेयाण्युच्यन्ते । आत्मदारीरन्द्रियार्थबुद्धि When the validity of knowledge having no scope for previous experience, in ascertaiurd hy means of this purely negative inference, with that as an instance, is inferred, even before the activity (undertaken for ( securing the water, the validity of other (later knowledge having scope for previous experience, by means of a positive-negative inference, with the Indicatory mark being of the same type' Therefore the validity is apprehended through another means alone, and not be what mahes (one l apprehend knowledge itself The proofs that are] only four, Kesava has expounded, after stating in brief the arguments, and according to the tieatises accepted as authority, for the understanding of beginners (43) The proofs bave been explained, now are explained the objects of cognition Soul, body, Benge-organ, object, or categories ), cognition, mind, activity, defect, trans migration frunt for result of deeds]. pain, and salvation १ नाननाभ्यामदापन्नस्य। ३ डानन्यानभ्यासदशापन्नस्य ।

·आत्मा ५९ । मन प्रवृत्तिदोपप्रेत्यभायफलदु खापवर्गास्तु प्रमेयमिति सूत्रम् ।। (न्यायसूत्र ११)॥४३॥ आत्मनिरूपणम्। तनात्मत्वसामान्यवानात्मा। स च देहन्द्रियादिन्यतिरिक्त प्रति- शरीरं भिन्नो नित्या विभुश। स च मानसप्रत्यक्ष । विप्रतिपत्तो तु' बुद्धयादिगुणलिङ्गकः । तथाहि । बुवादयस्ताव गुणा । सर अनित्यत्वे सत्येकेन्द्रियग्राहात्यात् । रुपवत् । ६ गुपश्च गुण्याश्रित एव । तत्र बुद्धयादया न गुणा भूताना मानसप्रत्यक्षस्यात् । ये हि भूताना गुणास्ते न मनसा गृह्यन्ते यथा रूपादयः । नापिदिकालमनसा गुणा विशेषगुणस्यात् । ये हि दिगा । for final liberation] [ these form the object of cognition-so (runs the Nyaya-) Sutra (44]of thern Soul [ is that ] which is pooses •d of the generality soul-ness And it is ] distinct from hody sense- Organg etc, different in fach body all pervading and eternal It (is) again perceptible by the mind if there be disagreement over the manasapratyaksalva) it has qualıtıe. cognation etc as the indicatory mark ( to prove by inference its o existence] To explain Cognition etc to start with (lucut ) {are] qualities. Because being non-eternal they are capable of being apprehended by one songe-organ like colour And a quality must resort to a substance (lit possessor of qualities) Now cognition etc (can not be the quallties of material substances on account of their being perceptible by the mind For what (areſ the qualities of material substances they are not apprehended by the mind I mazasapraiyaksa) like colour and others not again [ are they ) the qualities of space time and mind owing to their being special qualities The qualities that helong to spaca ete-number ele fare] not special nualities, मारमाह्मवान्। १ ·तर्कभाषा १८ दिगुणाः सरयादयो न ते विशेषगुणा. ते हि सर्वद्रव्यसाधारणगुणा पर।बुद्धयादयस्तु विशेषगुणा. गुणत्वे सत्येकेन्द्रियग्राह्यत्वात् रूपयवः १२ अतो न दिगादिगुणाः । तस्मादेभ्योऽयम्यो व्यतिरिक्ती वुद्धयादीनां गुणानामाश्रयो वक्तव्यः। स एवात्मा। प्रयोगश्च । बुद्धयादयः पृथिव्याद्यष्टद्रव्यातिरिक्तद्व्याश्रिताः। १५ पृथिव्याधष्टद्रव्यानाश्रितत्वे सति गुणत्वात् । यस्तु पृथिव्याधष्टद्रव्यातिरिक्तद्व्याश्रितो न भवति नासो पृथिव्याद्यपद्रव्यानाश्रितत्वे सति गुणोऽपि भवति यथा रूपादि। इति केवलव्यतिरेकी । अन्वयव्यतिरेकी वा । तथाहि । बुद्ध्यादय पृथिव्यायष्टद्रध्यातिरिक्तद्रव्याश्रिताः। they I are indeed qualities common to all substances Cognition etc {are] on the other hand, special qualitres, because being qualities, they are capable of being apprehen ded by one sense-organ like colour Hence ( they are not qualities belonging to space etc Therefore a substratum l or resort I for the qualities, cognation and others, distinct from these eight (substances referred to above must be admitted (or stated) that ( 15 l just the Soul And the syllogism [1s as follows]~ Cognition and others subsist in a substance distinct from the eight substances, earth etc Because, not, subsisting in the eight substances, earth etc, they are qualities That again, which does not subsist in a substance distinct from the eight substances earth etc is not a quality as well, not subsisting in the eight substances earth etc, like colour etc This (is) a purely negative (hetuſ Or a positive-negative one To explain Cognition and others subsist in a substance distinct from the eight substances earth etc . १ गुण्येमध्य 1 ·शरीरम् ६१ ११ २४ पृथिव्याद्यष्टद्रव्यानाश्रितत्वं सति गुणत्वात् । यो यदनाश्रितो गुण स तदतिरिकाश्रितो भवति यथा पृथिव्याधनाश्रित शब्द पृथिव्यायतिरिक्ता- काशादित इति।' तदेव पृथियायपद्रव्यातिरिक्त नयम द्रव्यमात्मा सिद्ध । स च सर्वत्र कार्योपलम्भाविभु । परममहत्परिमाणयानित्यर्थ । विभुत्वान नियोऽसो व्योमवत् । सुरवादीना वेचिन्याव प्रतिशरीर भिन्न 18 २७ शरीरनिरूपणम् । तस्य मोगायतनमन्त्यावयदि शरीरम् । सुस्वदुःखान्यंतरसाक्षा- कारा भोग। स च यदच्छिन्न आत्मनि जायते तद्भोगायतन तदेव, Because not subsisting in the eight substances, earth etc they are qualities That which is a quality no tsubsisting in a partiou- Jur ( substance ) subsists in ( a thing) dietinct from that as for instance sound which does not subsist in earth etc subsists in the ether distinct from earth etc Thus then [is] established the soul the ninth substance distinct from the eight substancas earth ete And owing to fits] function being found every where it is all pervading that 18 possessed of the highest large dimension And owing to its being all pervading it (is eternal like the sky (Iti dillerent for each hody owing to the variation of pleasure etc (45) Body ( 15 ) the abode of its enjoyments ( being} a final product (or ullimate composition] Enjoymeni ( 15 ) the exporience of one or other of pleasure and pain (and), that is the abode of enjoymont, circurnscribed by which is produced in the soul that (experience] (and that it elf [is] the body Or body [is] the substratum of (physical activity Activity again li l the action intended for securing and avoiding १ नया च अट्यादय पृयिवायदयातरिकाश्रया । २ •यनगनुभवा ।

·तर्कभाषा शरीरम् । चट्टानयो धा शरीरम् । चेष्टा तु हिताहितप्रातिपरिहारार्श किया न स्पन्दनमात्रम ॥ ४५ ॥ पडिन्द्रियविचारः। शरीरमंयुक्तं ज्ञानकरणम् अतीन्द्रियम् इन्द्रियम्।अतीन्द्रियमिन्द्रिय मित्युच्यमाने कालादेरपीन्द्रियत्वप्रसंगः । अत उक्तं ज्ञानकरणमिति । तथापि इन्दियार्थसंनिकऽतिमसंगः । अत उले शरीरसंयुक्तमिति । शरीरसंयुक्त ज्ञानकरणमिन्द्रियमित्युच्यमान आलोकादेरपीन्द्रियत्य- ६प्रसंगः। अत उक्तमतीन्द्रिामति । तानि चेन्द्रियाणि षट् । प्राणरसनचक्षुस्त्वक्त्रोत्रमनासि। तय गन्धोपलब्धिसाधनमिन्द्रियं प्राणम् नासाग्रवति । तञ्च पार्थिवं ९ गन्धयत्वाद घटवत् । गन्धयत्वं च गन्धग्राहकत्वात् । यदिन्द्रिय 1 respectively ) the wholesome and onwholesomne, (and) not mere motion ( 46 ) Sense-organ (is that which is conjoined with the body, lis) the instrument of cognition, and (is) supersensuous. If it had been said that is, if the definition had been stated as I sense organ (is that which is supersensuous, then there would be the undesirable contingency, that time etc also would be sease organz so it I and fun addition] "nstrument of cognition 'Still leven with this addition, the defination is faulty as) there would be the underable contingency of the statement being tua--wide in (respect of) the contact between sense-organ and object, so ( 11 ) I said (in addition)' conjoined with the body' If it had been said, senge organ [ is that which is conjoined with the body { and 1, ] the instrument of cognition, there would be the undesirable contingency of even ligbt eto, being sense-organs, so {at}i, said [ip addi. tion] ' supersonsuous And those sense organslarel Ex-[ organs of] smell, taste, sight, touch, hearing, and mind of them, the organ [which is the means of the apprehen- Bron of odour [19] the sense of smell, residing on the tip of the nose And it [is] earthly, because {it as possessed of odour, like aar Being possessed of odour, again, (15 there on ·१३ इन्द्रियाण रूपादिषु पञ्चसु मध्ये यं गुण गृह्णाति तदिन्द्रिय तद्गुणसंयुक्त यथा चक्षू रूपयाहकं रुपयत्। रसोपलन्धिसाधनमिन्द्रिय रसनम् जिह्वाग्रयति । तच्चाप्य १२ रसवत्स्यात् ।रसवत्त्व च रूपादिषु पञ्चमध्ये रसस्येवाभिव्यञ्जकत्वात लालावत्। रूपोपलब्धिसाधनमिन्द्रिय चभु कृष्णताराप्रवर्ति । तच तेजस १५ रूपादिषु पञ्चसु मध्ये रूपस्येवाभिव्यञ्जकत्वात् प्रदापवत् । स्पशॉपलब्धिसाधनमिन्दिय त्वक् सर्वशरीरत्यापि त्वस्थानम् । तनु वायवीय रूपादिपु पञ्चसु मध्ये स्पर्शस्येवाभिन्यजकत्वात् १८ अगमंगिसलिलत्याभियनकव्यजनवातवत् । account of its making lonel apprehend odour What quality out of the five colour ete a [ particular sense organ apprehends with that quality is conjoined that sense organ, as for instance the eye making (one ) apprehend colour, Is ] possessed of colour The organ ( which the means of the apprehension of taste [ 18 ] the sense of taste residing on the tip of the tungue And it ( 19 ) watery because ( it is ] possessed of taste Being porse sei of taste again ( is there on account of its manifesting taste alone out of the five colour etc like s the saliva The organ ( which 19 ) the means of the apprehension of Colour I is) the senso of sight ( or the eyeſ residing on the tip of the black pupil And it [ S ] of the essence of light Tor luminous ] on account of its manifesting colour alone out of the five, colour ete Iike a lamp The organ which athe means of the apprehension of touch ( 18 ] the rense of touch pervading the whole of the bodr having for its location theskin And it {as] of the eer nee of wind on account of its manifesting touch alone out of the fre colour ete like the breeze from the fan which munile is the cool touch of the water clinging to the hods -- १ गन्धग्राहक च प्राणम् । अतो गया।

·तर्कभाषा शब्दोपलब्धिसाधनमिन्द्रियं धोरम् । तच्च कर्णशफुल्यपरिजन २.माकाशमेव । न द्रव्यान्नरं शन्दगुणत्वात् । तदपि शन्दग्राहकत्वाद । यदिन्द्रियं रूपादिपु पश्चम मध्ये यदगुणग्राहकं तत्तद्गुणमयुक्तम् यथा चक्षुरादि रूपादिग्राहकं म्पादिसंयुक्तम् । शब्दग्राहकं श्रोत्रम् अत २४ हान्दगुणकम् । सुररायुपलब्धिसाधनमिन्द्रियं मनः । तचाणुपरिमाणम् हद यान्तयति। ननु चक्षुरादोन्द्रियसभाव किं प्रमाणम् । उच्यते । अनुमानमेव तथाहि। रूपापलब्धयः करणसाध्याः। क्यिात्वात् । छिदिकियाचत ॥ ४६॥ २७ The organ { which s the means of the apprehension of sound ( 18 ) the sense of hearing (or the ear) And t(18) ether itself limited by the tympanum (or drun) of the eur, not another substance, on account of having sound as a quality, and that too, on account of its apprehending for making one apprehend) the sound. What quality nul of the five, colour etc, a particular) sense-organ manifests, with that quality is conjoined that sense-vrgan) as for instance, the eye, etc making fone apprehend colour etc, sre conjoined with colour etc The ear males (one) apprehend sound, therefora it has sound as a quality The organ) { which 13 ) the means 'of the apprehension of pleasure etc lis) the mind and it has the dimension of an atom residing inside the heart I say {says the objector -What [is the proof for the er- Istence of the s-no-organs, suse of sight ete? We reply [Ite) inference itself To explain Apprehensions of colour etc ara fit to be produced by an instrumont Because they are action {ike the action of cutting ·पृथिया षट्पदार्थाः । द्रव्यनिरूपणम् ! अर्थाः पद पदार्थाः । ते च द्रव्य-गुण-कर्म-सामान्य विशेष सम बाया.। ममाणादयो यद्यप्यत्रैवान्नर्भयन्ति तथापि प्रयोजनवशा , भेदन कीर्तिताः। तत्र समयायिकारणं द्रव्यम् । गुणाश्रयो वा द्रव्यम् । तानि च द्रव्याणि पृथिव्यप्तेजोवाय्वाकाशकालदिगात्ममनांसि नवैध ॥४७॥ ६ पृथिवीनिरूपणम् । तत्र पृथिवीत्वसामान्यवती पृथिवी । काठिन्यकामलयाद्यययय संयोगविशेषेण युक्ता । घ्राण-गरीर-मृपिण्डपापाणवृक्षादिरूपा ।, 14 रूपरसगन्धस्पर्शमग्यापरिमाणपृथा सयोगविभागपरत्यापरत्वगुरु । त्वदवत्यसंस्कारवती। सा च द्विविधा नित्या अनित्या च । नित्या परमाणुरूपा । अनित्या च कार्यरूया। द्विविधाया' पृथिव्या रूपर (47) Objects [ arej the Lix Largonds And taey [are)--- Substance, quality, action generality, particularity for in dividuality } inherence for intimate assoctation] Though proof and others ( mantioned in the first Nyayasutra) ar comprised just under here will they buvo ben mentioned separately for the sake of ( some definito ) purpose Of them, the material (or constituent )causs ( 1 ) sube ftance or the substratum of qualities ( 1 ) substance And those substances are only nine [namely l earth water, fire, wind ether, time space, soul and mind (48) of them, eartb ( 1, that which 1, posaossd of the generality, enrth-ness (It 12 l associsted with the peculiar combination of parts, giving rise tol harshn>ge softness etc [It is possessedy or the form of organ of smell body, lump of Clay, stones, trees ete [and] 1y postessed of [ qualities colour, taste, odpur, touch, number, dimension for magnitude reverality, conjunction, dispurnetion remoteness Bravity I or heaviness), fluidity, land} joprussion And it {igi of two kinds-eternal and non-eternal Eternal ſearth 1) of the form of atoms, and non-eternal ( 18 of the form of product (The qualıljes) colour, lasle, vrlour and touch of the twohearn.

·तर्कभाषा सगन्धस्पर्शा अनित्याः पाफजाश्च । पाकस्तु तेज संयोगः । तेन पृथिन्या पूर्वरूपादयो नश्यन्त्यन्य जन्यन्त इति पाकजाः ॥४८॥ अग्निरूपणम् । अप्वसामान्ययुक्ता आपः । रसनेन्द्रिय-गरीर सरित्समुद्रहिमकर कादिरूपाः। गन्धयर्जस्नेहयुक्तपूर्वोक्तगुणवत्यः । नित्या अनित्याश्च । नित्यानां रूपादयो नित्या एव । अनित्यानाम् अनित्या एव॥४९॥ तेजोनिरूपणम् । तेजस्वसामान्यवत् तेज । चक्षु शरीर सवितृसुवर्णवह्निवियुदादि ३ प्रभेदम् । रूपस्पर्शसंख्यापरिमाणYथकत्वसंयोगविभागपरत्वापरत्वद्र यत्वसंस्कारवत् । नित्यमनित्यं च पूर्ववत्।तञ्चतुर्विधम् उद्धृतरूपस्पर्श अनुभूतरुपस्पर्शम् अनुभूतरूपमुदतस्पर्शम् उद्भूतरूपमनुभूतस्पर्श fold earth [ are ] non-eternal and [ are ] produced by heat Heat [1s ] again the conjunction with fire for light] Through at are destroyed the former colour etc of earth and others are produced-thus (they are l produced by heat (49) Water ( is that I which is possissed of the generality, water-ness (It is) of the form of taste, body, rivers, oceans, snow, hail etc (It 1) possessed of qualities mentioned above (as possessed by earth) ercept odour, and with the addition of viscidity [It is) eternal and non-eternal Colour etc of eternal water are ] eternal only. I colour ets of non-eternal [ water are ] noneternal onls (ro) Fira [ 12 tbat) which is porressed of the generality, fire--no3 It ] divad-d into organ of sight, Lody, the sur. gold, Iterrestrial] fire lightning etc [It Is possessed of I the qualities] colour touch, numher, dunension (or magnitude] sezeralıly, conjunction, disjunction reinoteness, Dearness fluidity and impression I It is eternal and non eternal as ahore It Irl of four kinda-hiving (hoth) developed colour and developed touch, having (both) colour and touch undeveloped having undeveloped colour and developed fonch, and having doseloped colour and undere loped touch That bayng both ) deseloped colour and deveorgan of ·वायु चेति।उतरूपस्पर्श यथा सोरादितेज पिण्डीभूत तेजो वह्नयादिकम् ।६ सुरणं तु उद्भूताभिभूतरूपस्पर्शम् । अनुङ्गतरूपत्वऽचाभुप स्यात अनुभूतस्पर्शत्व त्वचा न गृहोत । अभिभवस्तु बलवत्सजातीयेन पार्थिवरूपेण स्पर्शेन च कृतः । अनुहृतम्पस्पर्श यथा चक्षुरिन्द्रियम्। अनुतस्पमुद्भूतस्पर्श यथा तप्तवारिस्थ तेज उद्भतरूपमनुसृतस्पर्श यथा मदीपप्रभामण्डलम् ॥ ५॥ बायनिरूपणम् । वायुल्याभिसरन्यवान वायु त्यगिन्द्रिय भरीर प्राणवातादिमभेद । स्परीसरयापरिमाणपृथक्त्यसयागविभागपरत्यापरत्ववेगवान् । स च , स्पर्मानुमेय' । तथाहि गोर वाया वाति अनुष्णशीतस्पर्श उप लभ्यते स गुणत्याद गुणिनमन्तरेणानुपपद्यमानो गुणिनमनुमापयति । loped touch [is) a for usta ice the heat of the sub etc (and fire formed in a mass-terrestrial | file etc Gold on the other hand has chur aid tuch developed but overpowered If it had under eloped colour it would not be visible if it had undeveloped touch it could not be apprebended by the ense of touch The over powering of the taijasa colo ir and touch in gold) again is effected by the colour and touch of I the particles of ] earth [in it] which belong to the ine kind 'uud ( are more powerful [Fsre] having (both) indevelop a colous and touch ( 13 )as for in tance the organ of sight (firel having undeveloped colour and developed touch--as for instance the heat residing in hot or boiling) water (fire) having developed colour and undeveloped touch--as for instanca the halo of the light of a lamp (51) Wind ( 19 that] which is associated with the generality) wind 5 (Itzi divided into organ of to ich body vital airs breezz ete (It 1) posscs cd of (the mualities] touch numbe dmenzion (or magnitudo] severality conjunction di jinction remotenez narnes and velocity And iti to b inferred from touch To explain This here hot hot not cold touch that is experienced (or felt I when the Wind blows being a quality and impruzzibia to be accounted ·कार्यद्रयाणामुत्पत्तिविनागक्रमः कार्यगता रूपादयः स्वाश्रयसमवायिकारणगतेभ्यो रूपादिभ्यो । जायन्ते । कारणगुणा हि कार्यगुणानारभन्त इति न्यायात् ।। इत्यमुत्पन्नस्य कार्यद्रव्यस्य पदादेरचयपु नोदनादभिघाताद्वा किया जायते । तया विभाग । तेनाययध्यारम्भकस्यासमया. १२ यिकारणीभूतस्य संयोगरय कार्यद्रव्यस्य घटादेरवयविनो नाशः। एतनावययारम्भकासमवायिकारणनांशेन दव्यनाशो दर्शितः। कचित् समवायिकारणनाशेन द्रव्यनाशो यथा १५ पृयोक्तस्यैव पृथिव्यांदःसंहार संजिहीमिहेश्वरस्य सजिहीर्पा जायते। ततो घणुकारम्भकेषु परमाणुपु क्रिया । नया विभागस्ततस्तयो. मयोगनाशे सति गुगुकेषु गंपु स्वाश्रयनाशात् त्र्यणुकादिनाशा एवं५८ ततः veon from ·७० २१ तर्कभाषा क्रमण पृथिव्यादिनाशः। यथा वा तन्तूनां नाशे पटनाश । तद्गतान रूपादीनां स्वाश्रयनाशेनैव नाशः। अन्यत्र तु सत्येवाश्रये विरोधिगु- णमादुविण विनाशः । यथा पाकन घटादी रूपादिनाश इति ॥ ५२ ॥ परमाणुसद्भावे प्रमाणम् परमाणोरनारब्धत्वम् व्यणुकन्यणुकोत्पत्तिः । किं पुनः परमाणुसद्भाचे प्रमाणम् । उच्यते। यदिद जालसूर्यमरी- चिस्थं सर्वतः सूक्ष्मतमं रज उपलभ्यते तत् स्वल्पपरिमाणद्रव्यारब्धं कार्यद्रव्यत्वाद् घटबत् । तच्च द्रव्यं कार्यमेव महद्रव्यारम्भकस्य कार्यस्वनियमात् । तदयं घणुकाख्यं द्रव्यं सिद्धम् । सदापि स्वल्पपरि माणसमवायिकारणारब्धं कार्यद्रव्यत्वार घटवत् । यरतु घणुकार' म्भकः स एव परमाणुः। स चानारध एवेति । ६ . thus in order takes place the destruction of earth etc. Or as for instance, the destruction of the cloth on the dogm truction of the threads, the destruction of colour etc belong. ing to it takes place] through the destruction itself of their substratum In other cases, on the other hand, destruction [takes place] through the appearance of contrary qualitres, even though the substratum continues to exist, as for instance, the destruction of colour etc in the jar etc through heating (53) What again, ( 19 ) the proof for the existence of atoms? We reply -What this [ particle of] dust, the finest of all, is found existing in the rays of the sun coming from a lattice, that is produced by a substance possessing a smaller dimension (than its own ), because it 13 a productsubstance like a jar | And ) that substance, in its furn( ca ), [ 18 ] also a product, as it is a rule that what produces a substance of a large dimension is a product Thus thea the substance called the binary is established And that too is produced by an intimate cause possessing a smaller dimension, because it is a product substance, like a jar. What again is the producing cause of the binary, that (is) the atom itself and that 18] verily, unproduced ·१८ घणुकम्यणुकोत्पत्ति ७१ ननु कार्यदव्यारम्भकस्य कार्यद्रव्यत्याव्यभिचारात तस्य कथम र नारधत्यम् । उच्यते । अनन्तकार्यपरपरादोषपसगात् । तथा च सत्यनन्तकार्यद्रव्यारब्धत्वाविशेषेण मेरुसर्पपयोरपि तुल्यपरिमाणत्य प्रसग । तस्मादनारब्ध एव परमाणु । गणुक तु द्वाभ्यामेव परमाणुस्यामारभ्यते । एकस्यानारम्भकत्वात ध्यादिकल्पनाया प्रमाणाभावात् । व्यणुक तु पिभिरव द्यगुफेरारभ्यता एफस्यानारम्मकत्वात् । द्वाभ्यामारम्भे कार्यगतमहत्वानुपपत्तिप्रस-१५ गात् । कार्य हि महत्त्व कारणमहत्यारा कारणबहुत्याद्वा । तत्रप्रथम स्थामभगच्चरमामपित-पम् । न च चतुरादिकल्पनाया प्रमाणमस्ति शिमिरेव महत्त्वारम्भोपपतेरिति ।। ५३ ।। I say ( says the objector - How can it (the atom have the character of not being a product owing to the invariable 14800ration the producer (or component parts of a pro duct substance with the natura of a product substance ? Me reply Bocause there would be the undesirable conting ency of an ondless gorics of prodnots And in that case there would be the undesirable contingency of even the moun tain] Meru and the mustard seed having a sinilar dimen slon being equally produced by infinite product substancer Therefore the atom (19) verily uuproduced A binary on the other hand is produced by two atoms only because one [atorm] cen not be the producer [ or the component part) and there is no valid reason for admitting three ete fatoms as the arambhaka] The triad again is produced by only three lunaries hecause one can not he the producer If twol hinaries) wers to produce [ the triad ] there would be the undesirable contingency (namely the impossibility of accounting for the magnitude belonging to the pra luct for the magnalide in a product arises from the magnitude of the causa or from the plurality of the Cause {Now] here the first being impossible i as tho binarie, have no mahatva ) the lattor must be sought And there is do valid reason for admitting four ete (biriaries as the cause of a trud) on account of the possibility of accounting for the production of the magnitude by three (binarles) only कानया व्यभिचारात् ।

·तर्कभाषा ३ । । आकाशनिरूपणम् । शब्दगुणमाकाशम् शसंख्यापरिमाणपृथक्त्वयोगविभागवद । एकं विभु नित्यं च। शब्दलिनकै च । शन्दलिजकत्वमस्य कथम् परि- शेपात्। तथाहि शब्दस्तावविशेषगुणः। सामान्ययत्त्वे सत्यस्मदादि- बाहोकेन्द्रियग्राह्यत्वाद् रूपादिवत् । गुणश गुण्याश्रित एव । न चास्य ६ पृयिव्यादिचतुष्टयमात्मा च गुणी भवितुमर्हति। श्रोत्रग्राह्यत्वाच्छ- ब्दस्य। ये हि पृथिव्यादीनां गुणा न ते श्रोत्रेन्द्रियेण गृहान्तं यथा रूयादय । शब्दस्तु श्रोत्रेण गृह्यते । न च दिक्कालमनसा गुण । विशेष- ९ गुणत्वात्। अतएभ्योऽभ्योऽतिरिक्त शब्दगुणी एपितव्यः। स एवाकाश इति । स चैक। भेदे प्रमाणाभावात् एकत्वेनैवोपपत्तेः। एकत्वाञ्चाका- (54) Ether [ is that which has sound for [its special] quality [ It Is possessed of [ the qualities] sound, number dimension, severality, conjunction and disjunction. (It is ] one, all pervading and eternal and has sound as the indscatory mark ( to prove its existence by inference ) How has It sound as the indicatory mark? Through (the rule of ] elimination (or remainder, exclusion) To explain Sound, to start with, ( 15 ) a special quality, because while possessed of a generality, zt is fit to be apprehended by means of one external sense organ of people like us [that is, ordinary people ), like colour etc And a quality must subsist in a substratum Again, the four elements ) earth etc, and the soul do not deserve to be the substratum of this Equality 1. because sound is fit to be apprehended by the ear For what ( are ) the qualities of earth and others they are not apprehended by the sense of hearing as for instance, colour etc Sound, on the other hand is apprehended by the ear (Sound is not the quality of space time and mjod either, because it is a special quality Therefore a possessor of the quality sound, distinct from these eight [substances) must he sought And that (is) ether alone And it is one there being no valid reason for (admitting | divisions, and (every thing being ) accounted for, by its being just one Because it is one, the generality called ether-ness does not exist in १ प्रसन्मानपयेऽन्यताप्रसगात् परिशिष्यमाणे सरत्यय परिशेष ।

·- अत्व नाम सामान्यमाकाशे न विद्यते । सामान्यस्थानेकवृत्तित्वात् । विभु चाकाशम् परममहत्परिमाणमित्यर्थ । सर्वत्र तत्कार्योपल-धे ११ अत एव विभुत्वान्नित्यमिति ॥ ५४॥ कार निरूपणम् । कालोऽपि दिग्विपरीतपरत्वापरत्वानुमेय । सख्यापरिमाणपृथक्त्व , सयोगविभागवान् । एको नित्या विभुश्च । कयमस्य दिग्विपरीतपरत्या परत्वानुमेयत्वम्। उच्यते । सनिहिले वृद्ध सनिधानादपरत्वा तद्विप रीत परस्य प्रतीयते । व्यवहिते यूनि व्यवधानात परत्याह तद्विपरी ६ तमपरत्वम्। तदिद दिक्कृतविपरीतपरत्मपरत्व च काय सत्कारणस्य दिगादेरसभवात कालमेय कारणमनुमापयति । - Ether ether because a generality exist in more than one again (is) all pervading that i having the luglie 1 large dimension because [ity) effect (or function] is apprehended. everywhere for this very rea on (it is 1 et rnal owing Lol Its all pervading nature (55) Time also is tu b in erred from the notions of remoteness and neaides contrary to l those caused by] space (It is possessed of n imber din ension severality conjunction and disjunction (It is ne eternal and all pervading How is it to be inferred from the notions of ) Tecnotenes, and nearne s contrary to { those caused by] space? We reply In the case ofan old man near to (us) and (tha gh I fit for ( being regarded as possessing ] nearness owing to proximity [the notion of] remoteness contrary to it is apprehended (and) in (the ca e of] a youth remote [ from us and [ though ] fit for f being regarded as rospcozing ] remoteness (13 apprehended the notion of ) near nosa contrary to it Now this remoteness and nearness contrary to Ithat) caused by space being an effect makes I us ) infer time alone as( its cause owing to the impossibi lity of space etc being ( its } cause १० ·. ७४ तर्कमाया स चकोऽपि वर्तमानातीतभविष्यक्रियापाधियशाद् वर्तमानादि- व्यपदेशं लभते पुरुप इच पच्यादिमियोपाधिवशात् पाचयाचका- दिव्यपदेशम् । नित्यत्वविभुत्त्वे चास्य पूर्ववत् ॥ ५५ ॥ दिइनिरूपणम् । कालविपरीतपरत्वापरत्वानुमया दिगैका नित्या विम्धी च। सख्यापरिमाणपृथक्त्यसयोगविभागंवती । सा त्र पूर्वादिप्रत्ययैरनु मेया। सेवामन्यनिमित्तासमवात् । पूर्वस्मिन् पश्चिम या देदो स्थितस्य वस्तुनस्तादवस्थ्यात् । सा चेकापि सचितुस्तत्तद्देशसंयोगापाधियशाद ६माच्यादिसज्ञा लभते ॥ ५६॥ आत्मनिरूपणाम्। आत्मत्याभिसबन्धवानात्मा । सुखदुःखादिवैचिव्यात् नानाभूत And though one, it secures the appellation present etc (that is past and future'] owing to the limiti08 adjunct (upūdha) of present, past, and future actions, like a man the appellation of a cook," "a mendicant' ete owing to the limiting adjunct of the actions, cook1778 etc Its eternal nature and all perrading nature (are) as before [ that is, like elher) (50) Space inferrable from the notions of ) remote ness and nearness contrary to [those caused by time [s] one eternal and all pervading LIts] possessed of (the qualities) number, dimension severality, conjunction and disjunction And it is to be inferred froin the notions of east'etc on ing to the impossibility of any other cause for them because a thing remains just the same whether it be in the western or eastern region And though one it secures the name' the east' ete by virtue of the limiting adjunct of the conjunction of the sun with those particular regions ( 57 ) Soul is that which is associated with soul-Dess [ It is indeed manifold, owing to the multiplicity IOT variation ) of pleasure, pain etc and it has been already १ पाठक । २ विभागगण ३ प्रतिशरीर भिन्न ।

·मन एय । स चोक्त एव । तस्य सामान्यगुणा सरयादय पञ्च बुद्ध्यादयो । नव विशेषगुणाः । नित्यत्वविभुत्वे पूर्वयत् ॥ ५७ ॥ मनोनिरूपणम् । मनस्याभिसंबन्धयन्मनः । अण्वारमलयोग्यन्तरिन्द्रियम्। मुखाा- पलब्धिकारणं नित्यं च सख्यायप्रगुणवत् । तामयोगेन बाद्यन्द्रिय ६ मर्थवाहकम् । अत एव सर्वोपलब्धिसाधनम् । तच्च न प्रत्यक्षम् अपि स्वनुमानगम्यम् । तथाहि। मुखाापलब्धयश्चक्षुराद्यतिरिक्तकरणसाध्या । असत्स्यपि चक्षुरादिषु जायमानत्वात् ।' यच तत् चक्षुराद्यतिरिक्तम् करण तन्मन' । नच्चाणुपरिमाणम् । इति द्रव्याण्युक्तानि ॥ ५८॥ १३ described It has five genoral qualities muniber etc-and nine special qualities cognition etc Eternal nature and all. pervading nature ( are in t) as above as in space (58) Mind ( is that which is associated with mind ness (It is) atomic baving conjunction with the xvul land] an internal sense organ (It is the cause of the apprehen- 9107 of pleasure etc eternal and possessed of the eight qualities number etc Through conjunction with it the external sense organ makes (one) apprehend the object anil for this very reason (at is the nesns of all apprehension It again (is) not perceptible (directly) but 18 fit to b known by inference To explain Apprehensions of pleasure etc are produced by an instrument distinct from the eye etc Because they are being produced even when the eye ele are not present And s bat is the in-trument distinct from the eye ete that is the mind And fit an]of atomic dimen ion Thus hare the substancebạen expounded १ यदान यद्विनेत्रात्यने तत्तइनिस्किरणमाप्य यथा बुटार विनोन्पद्यमाना पचनकिया तदनिरिक्वयादिश्रणसाच्या ।

·तर्कभाषा 3 गुणनिरूपणम् । अथगुणा उच्यन्ते । सामान्यवान असमवायिकारणम् अस्पन्दात्मा गुणः । स च द्रव्याश्रित एयरूपरसगन्धस्पर्शसंख्यापरिमाणपृथक्त्व संयोगविभागपरत्यपरत्वगुरुत्वद्रवत्यस्नेहशब्दबुद्धिसुखदुःखेच्छाउप प्रयत्नधर्माधर्मसंस्कारभेदाच्चतुशितिधा ॥ ५९॥ रूपनिरूपणम् । तत्र स्पं चक्षुर्मात्रयाहो विशेषगुणः। पृथिव्यादिनयवृत्ति । तच्च शुक्लायनेकप्रकारकम्। पाकजं च पृथिव्याम्। तच्चानित्यं पृथिवीमात्र। आप्यतेजसपरमाण्वोनित्यम् । आप्यतेजसकार्यप्वनित्यम् । शुकभा स्वरमपाकजं तेजसि । तदेवाभास्वरमप्सु ॥ ६॥ रसनिरूपणम् । रसो रसनेन्द्रियगाहो विशेषगुणः शिवाजति रविन्या (59) Now arc errounded the qualities Quality (13 that] which is possessed of generality, I 18 ) the nun intimate cause, land is not of the nature of motion And it subsists in a substance alone { It is) of twenty-four kinds through the Mission into colour taste, odour, touch, nunber, dimension [or magnitudo ] Sov rality, conjunction, disjunction, remotenese, nearn.se, gravits ( or heavines] fluidity. viscidity, sound, cognition, pleasure, pain douse, aversion actisity, merit, demerit, und impresion ·- स्पर्श मधुरादिपद्रप्रकारो पाकश । अप्सु मधुरोऽपाको नित्योऽनित्यश्च ।। नित्य' परमाणुरूपास्वप्नु । कार्यरूपास्यप्स्यनित्य ॥ ६१ ॥ गन्धनिरूपणम् । गन्धी प्राणप्रायो विशेषगुण पृथिवीमात्रवृत्ति ! अनित्य एस विविध सुरभिरसुराभिश्च । जलादो गन्धप्रतिमान तु सयुक्तसमवायेन : द्रष्टव्यम् ॥६॥ स्पर्शनिरूपणम् । स्पर्शस्त्वगिन्द्रियग्राहो विशेषगुण । पृथियादिचतुष्प्रवृत्ति । स व विविध गीतोष्णानुष्णाशीतभेदात्।शीत पयति । उष्णस्तैज्ञासि), अनुष्णागीत' पृथिवीवाय्या । पृथिवीमान हानित्य । आप्यतेजम बायवीयपरमाणुपु नित्य । आप्यादिकार्येप्यनित्य । एते च रूपाद यशयारो महत्त्येकार्थसमक्तत्व मत्युभूता एक प्रत्यक्षा ॥६३ ॥ ६ In water [y 1s} sweet not produced by hooting eternal and non eternal (It is ) eternal in water of the form of atoms ( and non eternal in water of tha furm of a product (62) Odour [ Ja special quality to be apprehended by the sens of smell (It), dec in carth alona [1] only non eternal It is) of two kinds ---fragrant and non fra grant Tho apprebension of odour in water etc is however to be understood lac ca sed) by intimate relation with (earth that is conjoined ( with it ] (63) Touch [is] a special quality to be apprehended by the sense of touch (It ) rassdes in the group of four earth etc And it is the fold through the division into cold hut not cold not bot [Its] cold in water hot in fire no hot hot cold 2n Carth and wind [It is again niori eternal 10 earth only, eternal in the atoms of sater fire and wind ron eternal in the products of water etc The's four colour etc are directly perceptible only when they are developed and are in intimale relation with an object posse sed of magnitude १ रास्ताक्पायतिकमेदान् । २ परमाणुभता ।

·३ तर्फभाषा सम्यानिरूपणम् । दित्यम् अपेक्षानुद्विजन्यम् । मग्न्या एकत्वादियकारहेतु सामान्यगुण । एकलादिपरार्ध • पर्यन्ता । तनकत्व द्विविध नित्यानित्यभेदात् । नित्यगत नित्यम् अनित्यगतमनित्यम् । रमाश्रयममयायिकारणगतकत्वजन्यं च। द्वित्व चानित्यमेव । तच दो पिपडयोरिदमेकमिदमेकमित्यपंक्षायुद्धया जन्यते तनही पिण्टा ममयागिकारणम् । पिण्डयोरेफरवासमा यिकारणम् । अपक्षावुद्धिनिमित्तकारणम् । अपक्षाबुद्धिनासादर मित्यविनामाण्य नित्याधुत्पत्तिविंशया ॥ ६ ॥ परिमाणनिरूपणम् । परिमार्ण मानन्यवहारासाधारण कारणम्।तचतुर्विधम् । अणु मदद दीर्घ हस्त्र चति । तत्र कार्यगत परिमाण मग्यापरिमाणप्रनयोनि । (04) Mumber [is] 1 general quality the cause of the employment of words { regarding ] one-ne६५ [ or thr chara cteristic of hing one) etc (Itt egins with ona-nes, and ends with parirdh? Thero one-ness (or concaption of un ity (1} of two hinds on account of the division into eternal and non-eternal (It is) eternal (when) belonging to eternal {thangst non-eternal [when ] belonging to non-eternal [things] and produced by the ons-ness belonging to the intimate cause of its substratum Duality on the other hand [10] non-eternal only and it is produc d by the relative and conbined ] notion about two obj cts in the form this [s]one this ( 18 one Here the two objects ( are the intimate causo the two unities of th tuo ubj-cts, the non-intimate cauce (and the relative notion the instrumunt l causa brom the destruction of the relative notion itself [ follows the destruction of duality Thus the production of three ness etc is to be understood (05 ) Dimension to the sprcial causa of the employ ment of wid, [regarding ) inaasur mant It [19] of four kind --minute large long and short Thor the dimension belonging to a product is produced by numb'r dimension or loose combination of part (pri u jah) It (10 as ollow> -- ·९ । संयोगः तथया । द्यणुकपरिमाणमीश्वरापक्षावुद्धिजन्यपरमाणुद्वित्यजनित. स्वात संरयायोनि । संग्याकारणकमित्यर्थः । न्यणुकपरिमाणं च स्थाश्रयसमयायिकारणगतबहत्वसंरयायोनि । चतुरणुकादिपरिमाणं ६ तु स्वाथयसमवाधिकारणपरिमाणजन्यम् । तुलपिण्डपरिमाणं तु स्वाश्रयसमयायिकारणायययानां प्रशिथिलसंयोगजन्यम् । परमाणु. परिमार्ण परममहापरिमाणं चाकाशादिगतं नित्यमेव ॥६५॥ पृथसत्यनिरूपणम् । पृथक्त्यं पृथव्यवहारामाधारणं कारणम् । तच्च द्विविधम् । एक- थक्त्वं वियवत्वादिकं च । तयाध नित्यगनं नित्यमनित्यगतमनि, यम् । हिपृथकवादिकं चानित्यमेव ।। ६६ ॥ सयागनिरूपणम् । सयोगः संयुक्तव्यवहारहेतुः। द्याश्रयोऽव्याप्यवृत्तिधाम च विविधः । Me dimension of a binary is produced by member, being caused hy the duality of atoni puduced by the relativo notion of God, that is st hus nunher for 119 cause The dimension of a trud has lur its cause, number {vir ] plurality belonging to the intimate cause of its sub- The dimension f1qLartertary etr, on the other hand, is produced by the dimeli-sun of the intimate cause of its substratum, the dimens of a mu's of cotton, again, i produced by the love calmlun ut the component parts of the intimate em of its substratum The dimetion of an atom and the highest large dimen.jon belonging to ether etc (are eternal only (60) Saverality (1-} the puc 231 cruzce of the employment of words such --'Thing I ] different ffrom that'] It [ is of two kinds, erilitz 10 one and severality in two ete of them, the first lel ongius to eternal (things is] etorial. I und), helongin; to zun-:crna) (things 14) Noneternal Severality in 131 ete li ) non-:tern u only (67) Condiretson [ 1 ] the [specialcauso of the cmployment of word:/ch as 'Ther o two things are ] ]puned, समग्णावयवयोनि । परावरानो राश्रयममयाविशनप्रशिशित मंयोगः । नियमनियम् । अनिःवे कार्य गुधबाद तु दिलादिवपेक्षादिनम्। again stratum ।

·८० तर्कभाषा 3 अन्यतरकर्मज उभयकर्मज संयोगजश्चोते। तमान्यताकर्मजो यया क्रियावता श्यनेन सह निफ्यिस्य स्थाणों संयोगः । अस्य हि श्येनम्यिा असमयायिकारणम् । उभयकर्मजो यथा सक्रिययोमल्यो ६ संयोग । संयोगजो यथा कारणाकारणसंयोगात कार्याकार्यसंयोग । यथा हस्ततरुसंयोगेन कायतरुसंयोग॥६॥ विभागनिरूपणम्। विभागोऽपि विभक्तप्रत्ययहेतुः । संयोगपूर्वको द्याश्रय । स च विविध अन्यतरकर्मज उभयकर्मजोविभागजशेति। तत्र प्रथमो यथा श्येनश्यिया शैलश्येनयोविभाग । द्वितीयो यथा मल्योर्विभागः । has two substratums and never covers them entirely [or reside , in them without pervading them altogether] It [is] of three hands--arising from the action of any one of the two ( substratums), arising from the action of both, and arising from conjunction of them, I that ) arising from the action of any one of the two (substratums) (is) for instance, the conjunction of the motionloss post with the movies falcon, the motion of the falcon ( 1 ) its non intimate cause [That arising from the action of both [ is for instance, the conjunction (clash ] of two active (or fighting ) wrestlers. That) arısırg from conjunction (13) for instance, the conjunction of the effect (body) and what I not an effect (tree) due to the conjunction of tha causa [ the hand] and what is not a cause [ tree }, as the conjunction of body and tree, through the conjunction of hand and tree (68) Disjunction again [1s] the [special] causs of the notion (such as Tbese two things are ) separated (or disjointed 1' (It ) has a conjunction beforehand and has two substratums. And it (is) of three kinde--arising from the action of any one of the two substratums) 3119- ing from the action of both, and arising from disjunction Of them the first (is) for instance the dispunetion of the mountain and the falcon, through the motion of the falcon. The second (1) for instance, the disjunction of (twol १ मेषयोमल्यो । २शेलस्थश्येन ·३ , परत्वापरत्वे तृतीयो यथा इस्ततरुविभागात कायतरुविभाग ॥६८ ॥ परत्वापरत्वनिरूपणम् । परल्यापरत्वे परापरव्यवहारासाधारणकारणे । ते तु द्विविध दिक्ते कालकृत च। तन दिककृतयोरुत्पत्ति कथ्यते । एकस्यां विस्यवस्थितयो पिण्ड योरिदमस्मात् सनिकृष्टमितियुद्धयानुगृहीतेन दिपिण्इसयोगेना परत्व सनिकृष्ट जन्यते । विमकृष्बुद्धमा तु परत्व विमकृष्टे जन्यते । सनिकर्पस्तु पिण्डस्य द्रष्टु शरीरापक्षया सयुक्तसयोगाल्पीयस्त्वम् । तद्भयस्त्य विप्रकर्ष इति। कार कृतयोस्तु परत्यापरत्वयोरुत्पत्ति कथ्यते । अनियतदिगद ५ स्थितयोर्युषस्थविरपिण्डयोरयमस्मादल्पतरकालसबन्धीति धिया Wrestlers (be third (is) for instance the disjunction of body and tree through the disjunction of hand and tree (60) Remotenes and nearness [are] the special crusey of the employment of words (such as This thing is remote [ffron or Jnear {to that I They again laral of tra kinda ---caused by space and caused by time Of them (now) is described the production of (remote ness and nearness) caused by space Out of two objects, residing in the eame quarter 15 produced in the nearer Cobject) ncarness through the conjunction of space and object favoured by the cognition This (is) nearer than that in the farther [ object ] ho vever 13 produced remoternesy through the cognition of its being remole Nearness uguin I 19}the comparatively smaller number of conjunctions of conjoined [thing) of the object with reference to the body of the observer a larger u imber thereof ( 14 remoteness And now ) as described the production remotenie s Out of two objects & young aid rearness caused by time man and an old man sitting not in any particular direction I there arises) nearness in the young man owing to the २ सबद इयपेक्षायुयानुगृह तेन कारपिटलयागेनासमका कारणेन।

·3 तर्कभाषा यूनि अपरत्वम् । अयमस्माद् बहुतरकालसबन्धीति धिया स्थविरे १२ परत्यम् ॥६९॥ गुरुत्वनिरूपणम् । गुरुत्यम् आद्यपतनासमवायिकारणम् । पृथिवीजलवृत्तिा यथाक्तम्। संयोगवेगप्रयत्नाभावे सति गुरुत्वाद पतनमिति ॥ ७ ॥ द्रवत्वनिरूपणम् । इयत्वम् आद्यस्यन्दनासमयायिकारणम् । भूतेजोजलवृत्ति । भूते जसोतादिसुवर्णयोरग्निसयोगेन इवत्व नैमित्तिकम् । जले नेसर्गिक द्रवत्यम् ॥७२॥ स्नेहनिरूपणम् । स्नेशिकणता । जलमात्रवृत्ति । कारणगुणपूर्वको गुरुत्वादियव यावद्रव्यभावी ॥७२॥ 3 - ३ . notion in the form This one is connected with a smaller ( degree of ] time than the other [and] remoteness in the old man owing to the notion in the form This one is connected with a higher (degree of) time than the other' (70) Gravity for heaviness weight ] [19] the non infi mate cause of the first (act of ] falling [I] restdes in earth and water As has been said The falling ( of an object is ) due to gravity in the absence of conjunction velocity or conscious effort (71) Fluidity ( 18 ) the non intimate cause of the first [act of ] flowing [It] resides in earth firs and water In earth and fire (as for instance ] in ghee ets and gold eto, the fluidity due to the conjunction of fire ( 13 ) artificial (or occasioned) in water (there resides natural fluidity (72) Viscidity (is) greasiness (It) resides in water alono [It has the same] quality in the cause before band fand ] like gravity etc Is present in tha substanc aslong as it lasts ·कथ सदस्य श्रोत्रेण ग्रहणम् शब्दविचार' । क्य शब्दस्य श्रोण ग्रहणम् । कार्यशब्दनाशविचार । शद श्रीनग्राह्य आकाशस्य विशेषगुण । ननु कथमस्य श्रोत्रण ग्रहणम् । यतो भेर्यादिदेशे शब्दो जायते ओन तु पुरुपदेशेऽस्ति। सत्यम् । भैरीदेशे जात शब्दो वीचीतरइन्यायेन कदम्बमुकुलन्यायेन या सनिहित शन्दान्तरमारभते । स च शब्द शदान्तरमिति क्रमेण श्रीनदेशे जातोऽन्त्य शब्द श्रोत्रेण गृह्यते । न त्याद्यो नापि मध्यम । ६ ग्य वशे पाट्यमाने दलदयविभागदेशे जात शब्द शब्दान्तरारम्भ रमेण श्रोत्रदेवोऽन्त्य शद जनयात । सोऽन्त्य शब्द प्रोग्रेण गृहाते नायो न मध्यम । भरीशब्दो मया श्रुत इति मतिस्तु भ्रान्तैव । भेरीगन्दोत्पत्तो भर्याकाशमयोगोऽसमयायिकारणम् । भेरीदण्ड that sound (73) Sound (19) the special quality of ether to be apprehended by the sense of hearing Isny (uys the objector - How ſcan there arıse) ils apprehensinn by the sense of hear Ing ? For the sound is produced in the region of the drum etc. while the sense of hearing is in the region of the man I who hears) True I what you say) The sound arising in tho rotion of the drun produces another sound near by after the max url of ong wave producing another wave or after the maxim of the buds of the Kadamba ( treo, that come out 10 all directions as soon as rain begins to fall ] [and] in its turn Irroduces) another sound (and so on) in this order tho laat sound arising in the region of the sense of hearing is apprehended by the senso Neither the first nor the intermediate { sound ] Likewise when a bamboo is being cleft asunder, the sound arising at the region of the parting of the two pieces by producing other sounds in [due | order, Produces the last sound in tho region of the sense of being that last sound e apprebended by tho sapse of hearing, neither the first, noz the intermediate The notion namely The sound of the drum has been heard by Ice ( is } but simply illusory In the water of tha) production of the sound of the druns the conunction of ether and drun fsthe non Inti. of hearing १धारमा ·तर्कमापा संयोगो निमित्तकारणम् । एवं वंशोत्पादनाचटचटाशब्दोत्पत्तौ यश- १२ दलाकाराविभागोऽसमवायिकारणम् । दलद्वयविभागो निमित्तकार- णम् । इत्थमाद्यः शब्दः संयोगजो विभागजोवा। अन्त्यमध्यमशन्दास्तु शब्दासमवायिकारणका अनुकृलवातनिमित्तकारणकाः । यथोक्तम, १५ संयोगाद्विभागाच्छन्दाच शब्दनिप्पत्तिरिति । (वे. स्. २०२३१) आद्यादीनां सर्वशब्दानामाकाशमेकमेव समवायिकारणम् । कर्मबुद्धिवस्तिक्षणावस्थायित्वम् । तबाद्यमध्यमशब्दा. कार्यशब्द १८ नाक्ष्याः । अन्त्यस्तूपान्त्येन उपान्त्यस्त्वन्त्येन सुन्दोपसुन्दन्यायेन विनश्यते । इदं त्वयुक्तम् ।। उपान्त्येन त्रिक्षणावस्थायिनान्त्यस्य द्वितीयक्षणमात्रानुगामिनातृतीयक्षणे चासतान्त्यनाशजननासंभवावा mate cause, the conjunction of drun and stich, the instrum mental cause Similarly, in the [matter of the ] production of the cracking [ catacata] sound, due to the cleaving of the bamboo, the disjunction of the bamboo-pieces and ether {as ) the non-intimate cause (and the disjunction of the two pieces, the instrumental cause Thus the first sound[ is! produced by conjunction or produced by d13junction The last one and the intermediate sounds, on the other hand, hare the sound as the non-intimate caus: and favourable wind as the instrumental cause As has baon siid--The product ion of sound (takes place from conjunction, disjunction and sound. or all sound. , the first one etc, ether alone [s] the one intimate cause {Sound ] lasts for three moments [only] Ithe action and cognition Non the first one and the intermediate sounds are destroyed by the sounds which are their products, the last one, again, by the last but one and the last but one, by the last one-[thus these two] are destroyed after the maxim of Sunda and Upasunda [ that is, mutualls] This (is) however, improper It is impossible for the penultimate (sound) to cause the destruction of the last suund) as it the penultimate sound) liable to last (only) for three moments and accompanying only the second moment of the last (sound) does not exist í at all ] in the third moment of the last { sound] Therefore, the destruction of the last [sound १ अकाश समवाधिकारणम् ।

·शब्दस्य विनाशित्वम् तस्मादुपान्त्यनाशादेवान्त्यनाश इति । विनाशित्वं च शब्दस्यानुमानात् । तथाहि । २१ अनित्यः शब्दः। सामान्यवत्त्वे सत्यस्मदादिवाहोन्द्रियग्राह्यत्यात् । घटवत् इति। शब्दस्यानित्यत्वं साध्यम् । अनित्यत्वं च विनाशावरिउन्न- रूपत्वं न तु चिनामावच्छिनसत्तायोगित्वम् । भागभाये सत्ता २७ हीनेऽनित्यत्याभावप्रसंगात् । सामान्यवत्वं सत्यस्मदादिवायेन्द्रिय ग्राह्यत्वं हेतु । शन्द्रियग्रायत्यानित्युच्यमान आत्मनि व्यभिचारः स्यादत उक्त बाहोति । एवमपि तेनैव योगिवान्दियण ग्राहो । I arises) from the destruction of the penultimate {sound) itself The destructibility of sound, again, I follows] from inference To explain . Sound ( is non-eternal Bocause while being possessed of a generality, (it is) to be apprehended by the external Lense-orgar of people like us like a 127 [ Here] the impermanence of sound {s} hat ie to bo established Impermanence { means ] having a nature characterized by lor liable to destruction but not being connected with being I or existenco liable to destruction, otherwise there would be the undesiralle contiogoney of the absence of impermanence in antecedent Degation which is without being hule being possessed of a generality, to be apprehended by the external sense organ of people} like us is) the reason If it were only stated 'owing to being fit to be apprehended by a sense organ' there would be the violation (of the rule) with reference to the soul that would be comprised by the reason) there fore it has been said 'external' { sense-hrgan] Even BO, there would be tha ytolation and unwarranted er tonsjon) woth respect to atoms ete that are fit to be appre- १ प्रत्यक्षावादि.. यायेन्द्रियेनि।

·३ तर्कभाषा परमाण्वादी व्याभिचार स्यादतो योगिनिरासार्यमुक्तमस्मदाति । किं पुनर्योगिसद्भाचे प्रमाणम् । उच्यत। परमाणव कस्यचित् प्रत्यक्षा । भमयत्यात् घटवदिति। यस्य प्रत्यक्षा स एव योगी। तथापि सामान्यादिना व्यभिचारोऽत उक्त सामान्ययत्त्वे सतीति। १६ सामान्यादिनयस्य नि सामान्यत्वात् ।। ७३ ॥ बुद्धिनिरूपणम् । अर्थप्रकाशो बुद्धि । नित्या अनित्या च। एशी बुद्धिनित्या। अन्य दीया स्वनित्या ॥७४॥ सुसनिरूपणम् । पीति सुखम् । तच्च सर्वात्मनामनुकूलबदनीयम् ॥ ७ ॥ दु सनिम्पणम् । पीडा दुसम् । तच सर्वात्मना प्रतिकूलवेदनीयम् ॥ ७ ॥ hended by the very same external sense organ of the Yogin therefore it has been said of people) like us for the purpose of excluding the Yogin What again (2) the proof for the existence of Yogips! We reply Atoms must be directly perceptible to some one Because they are ] objects of knowledge like a jar He to whom they are) perceptible (is) just the Yogin Still there would be the violation with respect to generality etc therefore it has been said while being possessed of a generality the three generality ele having no generality (74) Cognition (consists in] the illumination of ad object [Itas eternal and non eternal The cognition of God ( 18 ) eternal other [ cognition is ] but non eternal (75) Pleasuie ( 13 ) joy and it is that) which is to be experienced as favourable for agreeable ] by all ( 76 ) Pain ( is ] suffering and it (is that which is to be experienced as disagreeable by all १ सर्वा मनानकूल । २ सवा मना ।

·धर्माधमी इच्छारक्षणम् । राग इच्छा।। ७90 द्वेषरक्षणम् । शोधा द्वेध ॥७८॥ प्रयत्नरक्षणम् । बुद्ध्यादीना मानसप्रत्यक्षत्वम् । उत्साह प्रयत्नः। वुद्धचाय पण मानसप्रत्यक्षा ॥ ७९ ॥ धर्माधर्मनिरूपणम् । धर्माधौं सुखदुःखयोरसाधारणकारणे । तो चामत्यक्षावन्यनु. । मीयते। तथाहि। 3 ६ . देवदत्तस्य शरीरादिक देवदत्तविशेषगुणजन्यम् । कार्यत्वे सति देवदत्तस्य भोगहेतत्वात् । देवदत्तप्रयत्नजन्यवस्तुयत्। यश्च शरीरादिजनक आत्मविशेषगुण स एव धर्मोऽधर्मश्च । प्रयत्नादीना शरीराद्यजनकल्यादिति ।। ८० (7) Desirels attachment for passion] (78) Aversion [s/anger for writation] (79) Effort (ar activityil s} energy The six cogoition etc (are) perceptible by the mind (8) Merit and Demnerit are the special causes of pleasure and pain Though they are not for the matter of that perceptable [ by the senso-organs] they can be anferred to explain The body etc of Devadatta must be produced loy a special quality in Devadatta Because while being product they are the cause of enjoyment like an object produced by Devadatta's effort What is the special quality in the soul, which produces Indy etc, that itself (13) merit and demerit, because effort etc, could not be producing body etc चामायक्षावध्यागमणम्पावनुमानगम्यौ ।

·८८ तर्कभाषा संस्कारविचारः। संस्कारस्त्रिविधो वेगो भावना स्थितिस्थापश्च । तत्र वेग पृथिव्यादिचतुष्टयमनोवृत्तिः। स च क्रियाहेतुः।भाधनाख्यस्त संस्कार आत्ममात्रवृत्तिरनुभवजन्यः स्मृतिहेतु । स चोदुद्ध एव स्मृति जनयति । उद्बोधश्च सहकारिलाभः । सहकारिणच संस्कारस्य सहशदर्शनादय । यथोक्तम् । सादृश्याष्टचिन्ताद्या स्मृतिवीजस्य वोधका इति। स्थितिस्थापकस्तु स्पर्शवदयविशंपवृत्ति 1 अन्य थाभूतस्य स्वाध्यस्य धनुरादे पुनस्तादयस्थ्यापादकः। एते बुद्धयादयोऽधर्मान्ता भावना चा:मधिशेषगुणाः । गुणा उक्ताः ॥८१॥ कर्मविचार।

·सामान्यम् अविभुव्यपरिमाणन मूर्तत्वापरनाम्ना सहकार्यसमवेत विभागद्वारा पूर्वदेशसंयोगनाशे सत्युत्तरदेशसंयोगहेतुश्च । तच्च उत्क्षेपणापक्षेपणा कुश्चनमसारणगमनभेदात् पञ्चविधम् । भ्रमणादयस्तु गमनमहणेनैव गृह्यन्ते ॥ ८२॥ सामान्यविचारः। अनुवृत्तिप्रत्ययतः सामान्यम् । द्रव्यादित्रयवृत्ति । नित्यमेकमने.. कानुगतं च । तञ्च द्विविधं परमपरं च । तर परं सत्ता बहुविषयत्याव ।। सा चानुवृत्तिमत्ययमात्रहतुत्या सामान्यमात्रम् । अपरं द्रव्यत्यादि। अल्पविषयत्वात् । तच व्यावृत्तरपि हेतुत्वात् सामान्यं सद् विशेषः । अन कश्चिदाह । व्यकिव्यतिरिक्त सामान्य नास्तीति । तत्र essence of motion (Itſ resides like quality in substance alone [itis an intimate relatzun with one (and the same] object, along with the non-all-pervading dimension of sub. stance, otherwise called corporeality ( or bodily form), and fis} the cause of the conjunction with a latter region, when there 1; the destruction of the conjunction with the former Tegion, through the agency of disjunelion It (18) agam, of five kinds, owing to the division into tkrowing upwards, throwing downwards, contraction, expansion, and going Revolving etc are apprehended by the apprehension of going itself (83) Generality (is) the cause of the notion of confornaty (It[ resides in the three (padarthas), substanc etc (that substance, quality and action) and (is) eternsi, one, and conforming to many And it [is] of two kinds-wider (rara) and narrower (apara) The wider generality as] being (or existencel, owing to (its comprising many olyccts. And at [that is, being) owing to (118) bemug the cause of merols the notion of conformity ( 181 pure generality The narrow er í generality is the generality of substance etc. owing to its ) comprising fower objects It, agaun, owing to fita] being the cause of exclusion as well, [19] particularity, though continuing to be generality Here some one contends-There is no such thing as) generality distinct from the individual objecte To this we मामान्यविशेष ।

·तर्कमापा म । किमालम्बना तहि भिन्नेपु विलक्षणेषु पिण्डेप्येकाकारा बुद्धि विना सर्वानुमतमेकम् । यच तंदालम्पनं तदेव सामान्यमिति । ननु अतव्यावृत्तिकृतवैकाकारा युद्धिरस्तु । तथाहि। सव हि गोपिण्डेषु अगोभ्योऽश्वादिभ्यो व्यावृत्तिरस्ति । तेनागोव्यावृत्तिविषय एवायमेकाकार प्रत्ययोऽनेकेषु न तु विधिरूपगोत्वसामान्यविपय। १६ मैवम् । विधिमुनवकाकारस्फुरणात् ॥ ८३ ॥ विशेषपिचार। विशेषी नित्यो नित्यद्रव्यपाते । व्यावृत्तिनुद्धिमानोतु । नित्य द्रव्याणि त्याकाशादीनि पश्च पृयिन्यादयश्चत्वार परमाणुस्पा 18" समवायविचार । अयुतसिद्धयो सन्ध ममाय । स चौक्त य॥ ८५॥ 3 ·अभाव ३ नन्ववयवावयविनावप्ययुतसिद्धो तेन अनयो सबन्ध समवाय । न चतयुक्तम् अवयवातिरिकस्यावयविनोऽभावान । परमाणय पर बत्यस्ता तथा सनिकृष्टया पटोऽय पटोऽयमिति गृह्यन्ते। अयोच्यते । अत्येक स्थूलो घट इति प्रत्यक्षा घुद्धि । न च सा परमाणुप्चनकेप्वस्थूलेप्यतीन्द्रियेषु भवितुमर्हति भ्रान्तेय बुद्धिरिति चेत् । न । बाधकाभावात् । तदेव पट् पदार्थाद्रव्यादयो यर्णिता।तेचविधिमुखमत्यययेद्यत्वाद् भावस्पा एक ॥६॥ अभावविचार । इदानी निषेधमुखप्रमणगम्योऽभाव सप्तम पदार्य प्रतिपाद्यते। स चामाय सक्षपती विविध । ससर्गाभावोऽन्यान्याभाचेति ।। ६ . I say (says the objector) (It has been said that parts and the whole are also such as are known to be never separated and therefore the connection between them (15) inherence This however is not proper owing to the ab ence of the whole as distinct from the parts Because the atuma them weives in large numbers ( bahauch) and brought together Im particular ways are apprehended in the form This (is) a jar This [16] a cloth Tothi we reply There ( 12 ) the direct for actual) cognition in the forma There 13 one gross jar And it does not deserve to exist with reference to atoms (that are many not gross and supersensuous If (you argue that this cognation is illusory [we reply No owing to the absence of any contradictory (proof or knon ledge Thus have been expounded the six categories beginning with substance And owing to their being fit to be known by nolions of a positive nature they lare] of a positive furmonis (86) Now is described the seventh category non entity Jor absence negation) fit to b-known by a proof negative in form Thai negation againn in brief of two kinds-Rela तथा सनिका।

·तर्कभाषा संसर्गाभावोऽपि त्रिविधः प्रागभावः प्रध्वंसाभावोऽत्यन्ताभावश्चेति। उत्पत्ते पाक कारणे कार्यस्याभाव प्रागभाव । यया तन्तुषु पटा ६ मावः । स चानादिरुत्पत्तेरभावात् । विनाशी च कार्यस्यैव तद्विनाश रूपत्वात। उत्पन्नस्य कारणेऽभाव मध्वंसामाव । विनाश इति यावत् । यथा ९ भन्ने घटे कपालमालायां घटाभावः। स च मुद्गरमहारादिजन्य स चोत्पत्तिमानप्यविनाशी नष्टस्य कार्यस्य पुनरनुत्पत्ते । घेकालिकोऽभायोऽत्यन्ताभाव । यथा बायौ रूपाभाव । अन्योन्याभावस्तु तादात्म्यप्रतियोगिकोऽभाव । घट पटो न भवतीति। तदेवमर्था व्याख्याता ॥ १२ tive negation and Reciprocal (or Mutual] negation Relative negation too [s] of three kinds-Antecedent negation, Negation by destruction, and Absolute negation Antecedent negation [s] the absence of the effect in the cause, before fits] production, as for instance, the absence of the cioth in the threads And it has no beginning, owing to the absence of origination, but (ca) has an end I or, is destructible the effect itself having the form of 14% •destruction Negation by destruction (is) the absence of the effect ) produced in (its} cause, that is, ( its } destruc tion, as for instance, the absence of the jar in the mass of pot-sherds, when the jar has been broken It again, 19 produced by the strokes of hammer (or stick] es And it, though having an origination for beginning ] has no end in effect destroyed not being originated again Absolute negation ( 18 ) the negation belonging to fall | the threo times I past, present and futuro) as for instance, the absence of colour in wind. Neciprocal negation, on the other hand (is) the nega. tion which has for [its] counterrentity, con-substantiality I or identity of two objecte] in tho form 'Ajar is not cloth." Thus hare been espounded the objects.

·बुद्धिः ननु ज्ञानाद् ब्रह्मणो वा व्यतिरिक्ता अर्थान सन्ति। मैवम् । अर्था-१५ नामपि प्रत्यक्षादिसिद्धत्येनाशझ्यापलापत्वात् ॥८६॥ बुद्धिविचार । बुद्धिरुपलब्धिज्ञान प्रत्यय इत्यादिभि पर्यायशब्दाभिधीयते सा बुद्धि । अर्थप्रकाशो या बुद्धि । सा च संक्षेपतो द्विविधा । अनुभव स्मरणं च । अनुभयोऽपि द्विविधो यथार्थोऽयथार्थचेति । तत्र यथार्थोऽर्थाविसंवादी । स च प्रत्यक्षादिप्रमाणेर्जन्यते । यथा चक्षुरादिभिरदुर्घटादिज्ञानम् । धृमलिगकमनिज्ञानम् । गोसाद्दश्य-६ दर्शनाइ गवयशब्दवाच्यताज्ञानम् । ज्योतिष्टोमेन स्वर्गकामो यजेते- त्यादिवाक्याज ज्योतिष्टामस्य स्वर्गसाधनताज्ञानं च । अयथार्थस्तु अर्थत्यभिचार्यप्रमाणज । स विविध । संशयस्तों , I say I says the objector] There do not exist objects distinct from or uver and above knowledge or Brahman (Do] not say) so The objects also being established by means of direct perception etc it is impossible to deny them (87) Cognition (is) that which is denoted by synonyms uch as knowledge apprehension cognition notion, or ognition ( 18 ) the illumination of an object And it [ 13 ],, priefly, of iwo kinds--apprehension and remembrance Apprehension again (1) of two kinds-true ( in accord with the object) and false [ not in accord with the object) Of thern true [ apprehension ] [ is that] which is not inconsistent with the obj”ct ( as it is) and that is produced by proofs, perception etc as for instance, the knowledge of a Jar etc by means of non defective eyes ete the hnowledge of firo haring smoke as the indicatory mark, the knowledge of Jan object) being denoted by the word gayaya, at the sight of litsvilkeness to an or, and the knowledge of [the sacrificej Jyotistoma being the means of ( securing / heasen from the sentence 'one desirous of securing heaven should sacrifice, with the Jyotistoma [sacrifice ] ' etc False fapprehension] on the other hand, [R] not conste stent with the object ( as it is ] (and 1- I produced from what ·sion तर्कभापा विपर्ययश्चति । संशयतका वक्ष्येत । विपर्ययस्तु अतस्मिंस्तग्रहः। भ्रम इति यावत् । यथा पुरोवर्तिन्य- १२ रजते शुक्त्यादी रजतारोप इदं रजतमिति। स्मरणमपि यथार्थमयथार्थ चेति द्विविधम् । तदुभयं जागरे । स्वने तु सर्वमेय ज्ञान स्मरणमयथार्थ च । दोपवशेन तदिति स्थान इदमि १५त्युदयात् ॥ ८७॥ ज्ञान निरागारमेव । सर्वं च ज्ञानं निराकारमेव । न तु ज्ञानेऽयन स्वस्याकारो जन्यते 3 साकारज्ञानवादनिराकरणात् । अत एय ज्ञानाकारणार्थानुमानमपि निरस्तम् । प्रत्यक्षसिद्धत्वाद् घटाद । सधै ज्ञानमर्थनिरूप्यमर्थप्रति बद्धस्येव तस्य मनसा निरुपणात् घटज्ञानवानहामितिान तु ज्ञानवानis not a means of right knowledge It [1] of three kindsdoubt, guess [or, hypothetical reasoning ] and misapprehen Doubt and guess would be explained ( later ] Misapprehension ( or error] (is) the apprehension of a thing) as that which it is not, that is, illusory knowledge, as for instance, the superimposition of [ the rotion of] silver in the form this (19) silver 'on the mother of pearl etc, lying in front and (which are not silver Remembrance also (1s] of two kinds, namely, true aod false Both these ( arise) during the wahing state In dream on the other hand, all cognition without exception (era) [is] remembrance and false [ not in consonance with the object], because [ there the cognition] this place of 'that' owing to some } defect (88) All cognition is verily, formless [It is not that by the object is produced its own forin in the cognition, because the doctrine of the cognition possessing 4 form bas been refuted For the same reason [the doctrine of] unference of the object through the form of cognition is [to bo] brushed aside, because a Jar etc are proved by direct perception. All cognition [s] object-determined as it is defined by the mind only when it is linked with the object, in the form 'Iaw sisseosed of the bladge of the jar, जन्वत । न । २ घरज्ञानवानहमित्येतन्मात्र गम्यते । arises 171 १ नवथन ·मित्येतावन्मात्र ज्ञायते ॥८८ ॥ मनोरक्षणम् । अन्तारंन्द्रिय मन । तञ्चोक्तमय ॥ ८९॥ प्रवृत्तिविचार । प्रवृत्तिधर्माधर्ममयी चांगादिकिया। तस्या जगद्यवहारसाध- कत्याद ॥१०॥ दोपरक्षणम् । दोपा रागदपमाहा । राग इच्छा।पो मन्यु क्रोध इति यावत् । । मोहो मिथ्याज्ञान विपर्यय इति यावत् ।। ९१ ।। प्रेत्यभावनिरूपणम् । पुनरुत्पनि मेत्यभाय । सथात्मन अवदहादिसघातलाभ ॥२२॥ फललक्षणम्। फल पुनर्भोग सुखदुःखान्यतरसाक्षात्कार ॥९३ ॥ and not only this much namely I am possessed of knowledge is known (89) Mipd [is] the internal sense-organ. And that has been already teva) explained (90) Activity consisting of merit and demerit [is] the operation of tongue etc because it brings about all ) transactions in the world (91) Dofects are attachment aversion and infatuation Attacbment | 19 ) desire a version ( 1 ) irritation that 19 anger zułatuation (1) wrong knowledge that 13 misapprehension (92) Transmigration (or) existence after death (lit departing from here] [s] Robirth And it [ts) the acquisition of the aggregate of a new body etc (93) Fruit again (13) enjoyment the experience of bne or the other of pleasure and pain यागादि। २ पूर्वदेहनिवृत्तिरपूर्व । ३ स तु सुखदु मानुभव ।

·तर्कभाषा दु सरक्षणम् । पीडा दुखम् । तच्चोक्तमेव ॥ १४ ॥ अपवर्गविचार । मोक्षोऽपवर्ग । स चैकविंशतिप्रभेदमिन्नस्य दुःखस्यात्यन्तिकी निवृत्ति । एकविंशतिप्रभेदास्तु शरीर पडिन्द्रियाणि पविषया पबुद्धय मुरु दुव चेति गोणमुख्यभेदात् । सुख दुःखमेव दु खानु- पगित्वात् । अनुपगोऽविनामाव । स चायमुपचारो मधुनि विषसयुक्त ६ मधुनोऽपि विषपक्षनिक्षेपयत् । स पुनरपवर्ग कथ भवति । उच्यते । शास्त्राद्विदितसमस्तपदार्थ- तत्त्वत्य विपयदोषदर्शनेन विरक्तस्य मुमुशायिनो ध्यानपरिपाक वशात् साक्षात्कृतात्मन क्लेशहीनस्य निष्कामकर्मानुष्ठानादनागत- धर्माधर्माचनयत पूर्वोपात्त च धर्माधर्मप्रचयं योगर्धिषभायाद (94) Pain is suffering and that has been already explained ( 95 ) Salvation is release (or emancipation | And at ( 13 ) the absolute cessation of pain divided into tnents one varieties The twenty one varieties being the primary and secondary divisions larel-body, six sense-organs six objects of senses six cognitions (obtained through the sir sense-organs] pleasure and pain Pleasure [1] pain itself being linked up with pain Being linked up {meatus] net being without And this (18just a metaphorical application as when honey is mixed with poison honey also steps on to the side of pojenn How again does that salvation take place ? TV'e repis - In the case of a pörson] who has realised the true nature of all categories through the study of ] authoritative textbooks who has become disgusted { with the world) at the sight of the defects in the objects ( of senses (and hence] has become desirous of release (fron Samsara ] who has taken to meditation who has directly perceived the soul by virtue of the maturity [ or perfection) of his) meditation. who has been frae from the afflictions who has not been १ यागाभ्यासप्रभावाद् .

·संशयः विदित्या समात्य भुनानरय पूर्वकर्मनिवृत्तौ वर्तमानशरीरा- पगमेऽपूर्वशरीरारम्भाभावाच्छरीरायेकविंशतिदुःखसंबन्धो न भवति कारणाभावात् । सेयमेकविंशतिप्रभेदभिन्नदु खहानिर्मोक्ष । लोऽप- वर्ग.॥१५॥ (३) संशयः। एकरिमन धर्मिणि विरुद्धनानार्थायमर्श संशयः । स च त्रिविधं । तत्रैको विशेपादर्शने सति समानधर्मज । यथा स्थाणुर्श पुरुपो । चेति । एकस्मिन्नेव हि पुरोवर्तिनि द्रव्ये स्थाणुत्वनिश्चायक वस्फोटरा दिक पुरुषत्वनिश्चायकं च शिर पाण्यादिक विशेपमपन्यत स्थाणुपुरु पयो समानधर्ममूर्ध्वत्यादिक च पश्यत पुरुषस्य भवति संशय किमयं ६ aconiring any further merit ur demerit owing to the performance of acts in a disinterested manner (or without a desire "for the fruit), who having knowo hy the power of efficaci. ous Yoga, the mass of merit and dergerit acquired before, has been enjoying the fruit) thereof together, there does not exist (any longer) on account of the absence of lany) cause. connection with the twenty one sorts of pain, body, eta owing to the absence of the production of a new body, on the departure of the present body when the previous actions have become extinct This the cessation of pain differenttiated owing to twenty-one divisions. {s] release land, thata ( 19 ) salvation (06) Doubt ( 13 the consideration of many contradic tory things with reference to one (and the same] Object And it (18) of three kinds The first I is that which is caused by common qualities, when the distinguishing features (lesesah ) are not obsorved, as for instance [it may be the trunk ora man' Teferring to one and the same substanca near at hand (lat lying in front) a person does not see the distinguishing features, crookedness nests ote that would settle the nature of a trunk, and head, hand etc that would settle the nature of a man, but only sees the common quality between the trunk , इदानीं सरायमाह । २ विशेषादर्शने सति समानधर्मदर्शनजो विपतिपत्तिजोर- साधारणधर्मजश्वति। When ·तर्कभाषा स्थाणुर्वा पुरयो वेति। द्वितीयस्तु संशयो विशेषादर्शने सति विप्रतिपत्तिज. । स यया। (शब्दो नित्य उतानित्य इति । तथाहि ।एको एते शब्दो नित्य इति । अपरी इते शब्दोऽनित्य इति । तयोधिप्रतिपच्या मध्यस्थस्य पुंसो विशेषमपश्यतो भवति संशय किमयं शब्दो नित्य उतानित्य इति । १२ तृतीयोऽसाधारणधर्मजस्तु संशय यथा नित्यादनित्याच च्यावृत्तेन भूमानासाधारणेन गन्धयाचन विशेषमपश्यतो भुवि नित्यत्वानित्यत्यसंशय । तथाहि । सकलनित्यव्यावृत्तेन गन्धवत्वेन २५ योगाभूफिमनित्या उत सकलानित्यव्यावृत्तेन तेनैव योगान्नित्येति संशयः॥१६॥ . and the man, tallness etc. there arises in him the doubt, namely. Is this a trunk or a man ?" The second {sort of) doubt, again Jis that which is caused by difference of opinion, when the distinguishing features are not observed. It (19) as followsWhether sound [is] eternal or non eternal To explain Ove says, sound (us) eternal, another says, sound ( 13 ) non-eternal Owing to the difference of opinion between them, in a neutral per • son not seeing any particularity [of Bound, which would settle the question one way or the other) arises the doubt- "Is ] this sound eternal or non-eternal ? The third lsort of] doubt [s] again [that which is) caused by a property peculiar [ to the thing in question) as for instance, the doubt whether earth is eternal or non eternal in one not seeing any particularity (indicative either of pityatva or anıtpatva) owing to the quality ) being possessed of odour, which, excluded from eternal and non-eternal [things], Is peculiar to earth alone To explain Doubt larises] thus-Is earth non-eternal owing to (its ] Connection with 'being possessed of odour which is excluded from all eternal l things I of 18 i eternal. owing to fits connection with the same which is excluded from all non-eternal [things]?

·सिद्धान्त (१९ (४) प्रयोजनम्। प्रयोजननिरूपणम् । येन पयुक्तः पुरुष प्रवर्तते तव प्रयोजनम् । तच्च सुखदुःखावाप्ति हानी । तदर्था हि प्रवृत्ति सर्वस्य ।। ९७ ॥ (५) दृष्टान्तः । दृष्टान्तनिरूपणम् । वादिभतिवादिनाः संप्रतिपत्तिधिपयोऽयों दृष्टान्तः । स द्विविधः।। एक साधर्म्यदृष्टान्तो यथा धूमयत्त्वस्य हेतोर्महानसम् । द्वितीयस्तु चैधमान्तः । यथा तस्यैव हेतोहाहद इति ॥ १८ ॥ (६) सिद्धान्तः। सिद्वान्तनिरूपणम् । मामाणिकत्येनाभ्युपगतोऽर्थः सिद्धान्त । स चतुर्धा सर्वतन्त्रप्रति. ३ तन्त्राधिकरणाभ्युपमसिद्धान्तभेदान् । (97) Motive (is) that, prompted by wbuch a man acts And it is ) attainment and abandonment ( respectively l of pleasure and pain The aclivity of every body is indeed Intended for that (98) Instance [19] a tople with regard to which there 15 agreement between both the disputants (the objector and the siddhantan] It [is of two kinds One [is Jan instance hy similarity, as for instance, the kitcben, for the season 'Being possessed of smoke ' The other, again, [Jan Instance by dissimilarity, as for instance, the big pool, for the camereason' ( 59 ) Tenet ( 19 ) a matter whicle has been admitted as authorised for proved by means of regular proofs It (13) of four kinds, being divided into tenet admitted by all systems, admitted by related systems, following from the matter in question, provisional admission ·. १०० तर्कभापा तत्र सर्वतन्त्रसिद्धान्तो यथा धर्मिमात्रसभाय। द्वितीयो यथा २६ नैयायिकस्य मते मनस इन्द्रियत्वम् । तद्धि समानतन्त्रे वैशेषिके : सिद्धम् । तृतीयो यथा क्षित्यादिकर्तृसिद्धो कर्तुः सर्वज्ञत्वम् । चतुर्थों यथा जैमिनीयस्य शब्दनित्यानित्यत्वविचारे भवतु तावच्छन्दो ९ गुण इति ॥ १९॥ (७) अवयवाः। अवयवनिरूपणम् । 3 परार्थानुमानवाक्यस्यैकदेशा अवयवाः। ते च प्रतिज्ञादयः पञ्च । तथा च न्यायसूत्रम् । प्रतिज्ञाहेतूदाहरणोपनयनिगमनान्यवयया इति। तत्र साध्यधर्मविशिष्टधर्मिप्रतिपादक वचनं प्रतिज्ञा । यथा पर्वतोऽर्य विह्निमानिति। Of these, the tenet admitted by all systems ( 13 ) as for instance, the existence of an entity as such. The second [28] as for instance-according to the view of the Naiyayikas, the mind is a sense-organ and that is proved in the related Valsesiha system The third (1) as for instance, the omniscience of the creator, when the creator for the earth ete is established The fourth [s] ar for instance, during the consideration as to whether (sound Is I eternal or non-eternal [the admission ] of a follower of Jaimini let then sound be a quality (100) Members of the syllogism) ( are the parts of sentence (constituting a syllogism ) in an inference for the sake of another And they are ) five, statement etc To ta same effect [s] the Nyaya-sutra Statement for assertion of the proposition to be prored ] reason, illustration, app lication and conclusion [are] the members.' 11132] Of these, Assertion ( 13 ) the statement propounding the subject as qualified by the attribute that is to be established, as for instance, This mountain (13) possessed of fire ' अनुमान।

·37868 तर्क १०१ तृतीयान्तं पञ्चन्यन्तं पा लिङ्गप्रतिगादक वचन हेतुः । यथा धूम- वत्वेन धूमयत्त्वादिति चा। सत्याप्ति दृष्टान्तवचनमुदाहरणम् । यथा यो यो धूमवान स सोड निमान यथा महानस इति । पक्षे लियोपसंहारवचनमुपनयः । यथा वहिव्याप्यधूमवांश्चायमिति तथा चायमिति वा। पक्षे साध्योपसंहारवचन निगमनम् । यथा तस्मादमिमानिति सस्मात तथेति वा। एते व पतिज्ञादयः पश्चानुमानवाक्यस्यायया हव अवयवा न तु १५ समयायिकारण शब्दस्याकाशसमयतत्यादिति ॥ १० ॥ (८)तर्कः। तर्क विचार । तर्कोऽनिष्टप्रसंगः। स च मिद्धव्याप्तिकयोधर्मयोाप्याड़ीकारेण , Reason (is the statement laying down the indicatory mark, either in the instrumental or in the ablative (case) as for instance by being possessed of smoke or from being possessed of smoke Illustration (or example it is the statement of the instance, along with the invariable coscomilance as for Instance Whosoever (tsl possessed of smoke (is possessed of fire, as for instance, the kitchen Application [13] the statement of the summing up of (the presence of the indicatory mark in the subject, as for instance,' And this (is) possessed of siuoke pervaded by fire' or And this ( 13 80' Conclusion (is 1 the statement of the summing up of [the presence of ] what is to be established in the subject, as for instance, "Therefore it is possessed of fire' or Therefore it 13 ) so' These five, assertwu ete, members of the syllogism (are] as though members (or parts) but not the intimate cause ** of the syllogism), because sound { of which the syllogiem is formed ) is in intimate relation with ether (101) Hypothetical reasoning is the imposition of 1 an D ·१०२ तर्कमापा अनित्यापकप्रसअनरूप'। स चाय तर्क प्रमाणानामनुग्राहक । तथाहि । पर्वतोऽय साग्निरुता- इनग्निरितिसदेहानन्तर यदि कश्चिन्मन्यतानग्निरयमिति तदा त प्रति यद्ययमनग्निरमविष्यत् तदाननिमत्त्वादधूमोऽप्यभविष्यदित्यधूमवत्त्व चन म्यिते । स एप प्रसगस्तर्क इत्युच्यत । अंय चानुमानस्य रविपयशोधक' प्रवर्तमानस्य धूमावलिङ्गकानुमानस्य विषयम निमनुजानाति । अनग्निमत्त्वस्य प्रतिक्षेपात्।अताऽनुमानस्य भवत्यनु ग्रारक इति। अत्र कश्चिदाह । तर्क संशय एवान्तर्भवतीति । तन्न । एककोटि विषयत्वात् तर्कस्य ॥१०१॥ undesirable contingency ( on the opponent) And It ( is of the form of the contingency of (admitting the undesirable more extensive [or pervader ] by admitting [ for a moment] the less extensive (or pervaded out of two attributes between which invariable concomitance has been established And this hypothetical reasoning favours for helps other) proofs To explain If after the doubt whether this mountain i is) with fire or without fire some one were to opine that it is without fire Chen is made on him the imposition of the undesirable contingency of the mountain ) being not possessed of smoke in the form If this ( mountain) had been without fire then on account of being without fire it would have been without smoke also This above [imposition of an] undesirable consequence is called Hypothetical reasoning And it serves to clarify the conclusion of the inference and supports fire the object of the inference which is launched, having being possessed of smoke as the indicatory mark because not being possessed of fire is refuted for denied] Therefore it favours the inference Here some one says or objocts | Hypothetical reasoning is included in doubt itself [We replyj It Jis] not [so]. for hypothetical reasoning refers to only one end for altern atiye while doubt refers to two ] १ यथा यात्र धोऽभविष्यत् न है भूतलमिवादयतान २अध च साध्य- रूपाऽधों वर्तमानस्य तस्य विषय । नानमत्त्वस्य .

·वितण्डा (९) निर्णयः। निर्णयनिरूपणम् । निर्णयोऽवधारणज्ञानन् । तच्च प्रमाणाना फलम् ॥ १२ ॥ (१०) वादः । वादनिरूपणम् । तत्त्व बुभुत्सो कथा चादः । स चाष्टनिग्रहाणामधिकरणम् । सेच, न्यूनाधिकापसिद्धान्ता हत्यामासपञ्चक चेत्यष्टौ निग्रहा ।। १०३।। (११) जल्प । जल्पनिरूपणम् । उमयसाधनवती विजिगीषुकथा जल्प । स च यथासमय सर्वनि : ग्रहाणामाधिकरणम् । परपक्षे दूपिते स्वपक्षस्थापनमयागार सानश्च ॥१०४॥ (१२) वितण्डा। वितण्डानिरूपणम् । स्वपक्षस्थापनाहाना वितण्डा । सा च परपक्षदूपणमात्रप 3 (102) Conclusion [ 25 } definite knowledge and it [15] the result for fruit) of proofs. (103) Discusgion ( 13 ) the talk of one ( with another ) desirous of arriving at thetruth. Andit[] the abode of eight grounds of confutation (or chuchers rabukes] Thy eighc clinchers again (are) - deficiency redundancy deviation from a tenet and the five fallacious reasons (104) Wrangling (As) the talk of disputants) who are desirous of victory lover each other containing argu ments supporting both (the sides And it [13] the abode of all clinchers according to circumstances And it concludes with the I statement of a ) syllogism establishing one s own view after the view of the oppuvent lias been demolished [or proved to be faulty) ( Ivg ) Cavillmg (is pret ukatha} void of the establish to ent of ones own view And [at] concludes merely with the ·3 तर्कभापा र्यवसाना । नास्य पैतण्डिकस्य स्थाप्य. पक्षोऽस्ति । कथा तु नानावकवृकपूर्णोत्तरपक्षप्रतिपादकवाक्यसंदर्भः ॥ १०॥ (१३) हेत्वाभासाः। हेत्वाभासा. । असिद्धिविचार । उक्तानां पक्षधर्मत्यादिरूपाणां मध्ये येन केनापि रूपेण हीना अहे- तय । तेऽपि कतिपयहेतुरूपयोगाद्धपदामासमाना हेत्वाभासाः। ते चासिद्धविरुद्धानकान्तिकप्रकरणसमकालात्ययापदिधभेदात् पश्चैव । ६ अत्रोदयनेनच्याप्तस्य हेतो पक्षधर्मतया प्रतीतिः सिद्धिस्तदभावोs. सिद्धिरित्यसिद्धिलक्षणमुक्तम् । तच्च यद्यपि विरुद्धादिष्यापि संभव तीति सांकर्य प्रतीयते तथापि यया न सांकय तथोच्यते । यो हि ५ यत्र साधने दोप पुरः परिस्फुरति ममर्थश्च दुष्टज्ञप्तौ सएव दुष्टज्ञप्ति- demolishing of the opponent's view There is no view of his own, that is to be established, for a cavilling person. Talk [or interlocution, disguisition] again, [s] aconsistent group of sentences, setting forth the two sides of a question, for and against uttered by various persons (106) The non reasons [are those] lacking in some characteristic or other, out of the characteristics being an attribute of the subject' etc, that have been mentioned (above) They [are also [called] fallacrous reasons, looking like reasons owing to (their) connection with some characteristics of a reason And they [ara] only five, on account of the [following division-the Unproven [ or Futile, Uncertain], the Contrary, the Inconclusive [or Non-cogent] the Counter balanced [or Neutralised) and the B-lated [or Annulled ] Here, Udayana has stated the definition of nonproven nature as the absonce of proven rature' for reality, which is the apprehension of the reason pervaded [by the sadhya) as being the attribule of the subject Now though [some] confusion is telt as this [ definition of asiddhi] is possible even 10 [fallacious reasons ) the Contrary' etc, still it is explained [ below ] how there could be no confusion-That defect alone which flashes up prominently [or first] in a reason and which is ·आश्रयासिद्ध १०५ रको दूपणमिति यावत् नान्य इति । तेनैव पुरोवस्फूर्तिकेन दुष्टो पितायां कथापर्यवसाने जाते तदुपजीविनोऽन्यत्यानुपयोगात् ।।१ या च सति यत्र विरोध साध्यविपर्यय-यात्याख्यो दुष्टज्ञानिकारक स एव विपद्धो हेत्वाभास । एवं यन व्यभिचारादयस्तथाभूतास्तेs- कान्तिकादयः । यत्र पुनानिपक्षधमंताविशिष्ट हतुस्वरूपज्ञप्त्य १५ भावेन पूर्वोक्ता असियादयो दुष्प्रज्ञानिकारका दूषणानीति यावत् तथाभत सोऽसिद्ध ॥ १०६।। आश्रयासिविचार । सच त्रिविध आश्रयासिद्धस्वरूपासिद्धब्याप्यत्वासिद्धभेदात् । तत्र यस्य हेतोराश्रयो नायमम्यते स आश्रयासिद्ध । यथा ३ tapable of producing the fallacious cognition is the cause of the fallacious cognition that is a Hay and none else And when by means of that alone wlod az 1.seded forth Prusnitentiy, has been apprehended the fallacy and consequently the discussion has come to an end it is no use pointing out another (defect depending upon that Under these circumstances that aluna (is) the Contrary fallac- OUR reagon where the contradiction namely the mvariablo concomitance with the reverse of what is to be established, causes the fallacius apprehension Similarly where (there flash forth ) violation of the mariable concomitancel etc of that nature (the fallacies are the inconclusive etc And where the un proven nature etc mentioned above through the absence of cognition of the nature of the Teason characterised by nyariable concomitanca and heing an allribute of the subject ( are the cause of the fallacious cognition that is (are) flans that I fallacy is the Un- Proven thus circumstanced (107) And it is of three kinds on account of the (following ) dryisionUnproven in the support (or subject), tinproven in ( its love nature and Unproren in invariable concomitance Of them Upprored in the support [18] that reason the support of which is not known as for instance " ·१०६ तर्कभापा गगनारविन्दं सुरभि । अरविन्दत्वात् । सरोजारविन्दवद । अत्र हि गगनारविन्दमाश्रयः। स च नास्त्येव । ६ अयमप्याश्रयासिद्धः। घटोऽनित्यः। कार्यत्वात् । पटवदिति। नन्याश्रयस्य सत्त्वात् कार्यत्वादिति हेतु श्रयासिद्ध । सिद्ध ९ साधकरतु स्यात् ।सिद्धस्य घटानित्यत्वस्य साधनात् । भैयम् । न हि स्वरूपेण कश्चिदाश्रयो भवत्यनुमानस्य किं तु संदिग्धधर्मपत्त्येन । तथा चोक्तं भाष्ये नानुपलब्धे न निीतऽथ न्यायः प्रार्ततेऽपि १२ तु संदिग्धे।न च घटेऽनित्यत्वसदेहोऽस्ति।अनित्यत्वस्य निश्चितत्यात् । The sky-lotus (is) fragrant Because ( it is possessed) of the generalıly of lotus. like a lake-born lotus Here, the sky-lotus ( 15 ) the support and that exists not at all (era ) This [ the following ] also as Unproven-in the support The jar ( 13 ) non eternal Because [ it is) a product like the cloth. I say ( says the objector ]-The reason. Because I it is ] a • product [is] not unproven in the-support, owing to the existence of the support the jar ), [it] might however be [an instance of ] proving what is [ulready ] established, owing to ( its ) proving the non eternal nature of the jar, that is already ) established (We reply H Do) not say] For, nothing by its own nature becomes the support for subject ] in an inference, but only by being possessed of an attribute about which there is doubt To the same effect, has been said in the Bhasya [of Vatsyayana-1 Reasoning operates neither in the case of an [ or unknown or unheard-of ] object, nor in the case of an object definitely ascertained but in the case of an object about which there is doubt There is about the pon eternal nature of the jar, the non eternal zature being definitely ascertained Therefore, though the Jar exists in its own nature still owing to the absence of doubt so unperceived be sure, no doubt ·स्वरुपासिद्धभेदा. १०७. तैन यद्यपि स्वरूपेण घटो विद्यते तथाप्यनित्यत्वसंदेहाभावाबासाया प्रय इत्याश्रयासिद्धत्वादहेतु ॥ १०७ ॥ स्वरूपासि द्वाविचार । भागासिद्ध स्वरूपासिद्ध एव । स्वरूपासिद्धस्तु स उच्यते यो हेतुराश्रये नेचावगम्यते । यथा सामान्यमनित्यम् । कृतकत्वात् । कृतकत्र्य हेतुराश्रये सामान्य नास्त्येव । भागासिद्धोऽपि स्वरूप सिद्ध एव । यथा पृथियादयश्चाधारः परमाणयो नित्या । गन्धवयात् । इति । गन्यवत्वं हि पक्षीकृतेषु सर्वेषु नास्ति पृथिवीमात्रवृत्तित्यात् । अत एव भागे स्वरूपासिद्धः ॥ १८॥ स्वरूपासिद्धभेदविचार । तथा विशेषणासिद्धविशेष्यामिद्धासमर्थविशेषणासिद्धासमधि- about fits) non eternal nature it can not be the support so [the hetu haryatsa as) no reason owing to its being unprovern-in the support (108) Thatreason is called Unproven in-its-own-nature, which is not at all known to exist in the support, as . for instance, . Generality/19] non eternal Because it is) a product [ Here the reason 'Being a product exits not at all In [ its | support, generality The partially unproven also lis) unpronen in-its own-nature itself, as for instance, The tour, earth etc [of the form of ] atomy [arel eternal Because they are ) possessed of odour Here] indeed 'heing possessed of odour exists not in all [ atoms ) that ara made the subject of the syllogist) on account of its residing in earth alone. Therefore indeed it 28 } unprofen in its own nature with regard to a part ( of the subject) (109) Similarly ( there are the following suba divisions of Unpropen-imrits-or-nature-Unproven-in-the-qualifia cation, Unprofen--in-the-object Unpiorenin--impotent ·२०८ तर्कभापा शेष्यासिद्धादयः स्वरूपासिद्धभेदाः। तत्र विशेषणासिद्धो यथा शब्दो नित्य । द्रव्यत्वे सत्यस्पर्शवत्त्वात् । ६ अत्र हि द्रव्यत्वविशिष्टमस्पर्शवत्त्वं हेतु स्पर्शवत्वमात्रम् । शब्दे च द्रव्यत्वं विशेषणं नास्ति गुणत्वादतो विशेषणासिद्धः । न चासति विशेषणे दव्यत्वे तद्विशिष्टमस्पर्शवत्त्वमस्ति । विशेषणाभावे विशिष्ट- ५ स्याप्यमावात् । यथा दण्डमात्राभावे पुरूपाभावे वा दण्डविशिष्टस्य पुरुषस्याभाय । तेन सत्यप्यस्पर्शवत्वे द्रव्यत्यविशिष्टस्य हेतोरभावाद स्वरूपासिद्धत्वम् । विशेप्यासिद्धो यथा शब्दो नित्य । अस्पर्शवत्त्वे सति द्रव्यत्वात् । qualification, Unproven-In-impotent-~-object, and others. Of them Unproven-in-the-qualification [19] as follows - Sound (is) eternal Because being a substance, ( ut s} not possessed of touch Here, again not being possessed of touch, characterised by being a substance' (is ]the reason fand ) not beids possessed of touch 'only Now (ca) the qualification being •a substance' exists not in sound, on account of [sound] being a quality, hence l the hetu is ] unproren-in-the-ruslification. Not indeed, in the absence of the qualification - being a substance, ' can exist * not being possessed of touch characterised for qualified ] by it, because in the ab sence of the qualification, is there the absence of the object] characterised (by Ic] also as for instance in the absence of the stick alone or in the absence of the man, 13 there the absence of the man qualified by the stick. Therefore even though not being possessed of touch' is there there is the nature of the unproven-in-its-own-nature this case ) the absence of the reason as qualified by * h9108 a substance Unproven-in-the-object [s] as follows- Sound fisjeternal Because it is a substance, without being possessed of touch . owing tolin ·१५ असमर्थविशेषणासिद्ध अत्रापि विशिष्टो हेतुः । न च विशेप्याभावे विशिष्टं स्वरूपमस्ति । विशिष्टच हेतुनास्त्येव । असमर्थविशेषणासिद्धो यथा शब्दो नित्यः । गुणत्वे सत्यकारणकत्वात् । अप्र हि विशेषणस्य गुणत्यस्य न किंचित् सामर्थमस्ति । विशेष्यस्याकारणकत्वस्यैव नित्यत्यसाधने सामर्यात् । अतोऽसमर्थ- विशेषणता । स्वरूपासिद्धत्वं तु विशेपणाभावे विशिष्टस्याप्यभावात । ननु विशेषणं गुणत्वं तच्च शब्देस्त्येव तत् कथं विशेषणाभाय । ११ सत्यम् अस्त्येव गुणत्यम्। किं तु न तद्विशेषणम् । तदेव हि हेताविशेषणं मयति यदन्यत्यवच्छेदन प्रयोजनवत् । गुणत्व तु निष्प्रयोजनमतो- समर्थमित्युक्तमेव। २४ Here also there ( 15 ) a qualhed reason Notindeed in the absence of the object can there be (ats} qualified forma So the qualified reacon exists not at all Unproyen-ın impotent qualification is as follows -- Sound / is eternal Because, being a quality, {it) has no cause Kcre, again, the qualification being a quality' has no potency whatsoever, the qualibed 'having no causo alone, being potent to prove the eternal nature jof sound) Therefore, (there is the impotency of the qualification, the character of unproven-in-its-own-nature, is agasa [thers), because in the ab«nce of the qualification, is there the absence also of the object characterised (by itſ (say (says the objector /> The qualification ( 13 ) being a ouality, and it, to be sure, Crisis in cound, so bow can you say that there 13 ) the absence of the qualification? We reply--True I wbat you 125) there 13, undoubtedly (eca), 'being a quality is wund Jbut that (15) put a qualification For that alone becomes a qualification of the reasort, which serves the pur- 110se in so far ag it excludes others, while, it bas been als Heady said that " being a ouality serves no purpose [andJ so, {ts impotent अतोऽसमविशेषण स्वसासिट् । विशेषणाभावे ।

·२७ तर्कमापा असमर्थविशेष्यो यथा तत्रैव तद्वेपरीत्येन प्रयोग । तथाहि । शब्दा नित्य । अकारणकत्वे सति गुणत्वात् । अत्र तु विशेषणमात्रस्यैव नित्यत्वसाधने समर्थत्वाद् विशेष्यम समर्थम् । स्वरूपासिद्धत्य तु विशेष्याभावे विशिष्टाभावाद् विशिष्टस्य च हेतुत्वेनोपादानात् । शेष पूर्ववत् ॥ १०९॥ व्याप्यत्वासिद्वविचार । व्याप्यत्यासिद्धस्तु स एव यत्र हेतोयाप्ति वगम्यते।सद्विविधा। , एक साध्येनासहचरित' । अपरस्तु सोपाधिकसाध्यसबन्धी। तत्र प्रथमो यथा यत् सत् तत् क्षणिकम यथा जलधर । ६ सश्च विवादास्पदीभूत शब्दादिरिति । अत्र शब्दादि पक्षस्तस्य क्षणिकत्व साध्य सत्त्वं हेतु । न चास्य Unproven in impotent object (is) as for instance in the same ( matter) the syllogism by th• reverse To explain Sound (is) eternal Because (at 13 ) a quality without having a cause Here again only the qualification alone being potent to prove the eternal nature the object ( or the qualified is ) im potent (There is) again the character of unproven in its-own .nature because in the absence of the object is the absence of the [something] qualifid and [ something ] qualified has been accepted as the reason The rest as before (110) Uaproven in in variable-concomitance again [es] that alone where the invariabla concomitance is not appro hended from the reason It [s] of two kinds . The one [s that) which is not concomitant with what is to be establish ed the other again (is that) which is connected with what 19 to be established by means of an adventitious circumstance. Of them the first [1s] as follows - What exists is momentary ag for instance the cloud And sound etc that form the matter under dispute exist. Here sound etc fare the subject momentariness what 19 to be established and existence the reason And there १ सोशाक्तया साध्यसपथ ।

·M व्याप्यत्यासिद्धः देतो क्षणिकत्वेन सह व्याप्तो प्रमाणमस्ति । इदानीमुपाधिसहितो व्याप्यत्यासिद्ध-प्रदर्श्यते । तथा स श्याम । मैत्रीतमयत्वात् । परिदृश्यमानमंत्रीतनयस्तोमवत् । अत्र मेत्रीतनयत्वेन श्यामत्वं साध्यतेन च मेत्रीतनयत्वं श्यामत्वे १२ भयोजक किंतु शाकायनपरिणाम एघात्र प्रयोजक । प्रयोजकश्योपा- धरुच्यते। अतो मैत्रीतनयत्रस्य शामत्येन सबन्धे शाकायसपरिणाम योपाधिः । यथा वा अग्ने पसबन्ध आईन्धनसयोग । अत ,५ स्योपाधिसबन्धाद् व्याप्निास्तीति व्याप्ययासिद्धोऽय मैत्री तनयत्यादिहेतु । तथा परोऽपि व्याप्यत्यासिद्ध । यथा Is no proof for the invariable concomitance of this reason with momentariness Now is illustrated the unproven ja invariabla concomitance, accompanied by a limitation It ( 15 as follows He (isl black Because ( he is a son of Mattri like the group of Maitris sons that are being seen Here being black is establisbed by means of being a son of Maitri Not zudeed a being a son of Maitri the producing factor in respect of being bleck but the pecu liar) effect of food such as vegetables etc alone [1] the pro ducing factor And the producing factor (which produces the particular effect a termed the limitation for condition) Therefore in the case of the relation of the state of Maitris son with blackness the peculiar elfect of food such as vege tables etc alope (19) the liostation Or in the case of the ) relation of fire with smohe the contact with wel fuel (is) the limitation So therefore this reason being Maitrisson etc Les} uurproven 10 losariable-concomitance because there 19 na Invariable concomitance owing to its connection with the limitation Similarly another also (is) unproven in invariable-con coraitance (It is as follows ·तर्कभापा त्वन्तर्तिनी हिंसा अधर्मसाधनम् । हिंसात्वात् । स्तुबाह्याहिंसायत् । अत्रापि न हिंसात्वमधर्म प्रयोजकं किं तु निपिद्धत्वमुपाधिरिति पूर्ववदुपाधिसभावाद् व्याप्यत्वासिद्धोऽयं हिंसात्वं हेतुः । ननु साध्यव्यापकत्वे सति साधनाध्यापको यः स उपाधिरित्यु २४ पाधिलक्षणम् । तञ्च निषिद्धत्वे नास्ति । तत् कथं निषिद्धत्वमुपाधि रिति । मैवम् । निषिद्धत्वेऽप्युपाधिलक्षणस्य विद्यमानत्वात् । तथाहि। साध्यस्य अधर्मजनकत्वस्य व्यापकं निपिद्धत्वम् । यत्र यत्राधर्म २७साधनत्वं तत्र तत्र निपिद्धत्यमिति निषिद्धत्वस्य विद्यमानत्वात्। न च यत्र यत्र हिंसात्व तत्र तनावभ्यं निषिद्धत्वं त्वनाहिसाया The killing existing inside a sacrifice (18) the means of dernerit Because [it] has the nature of killing like the hilling outside sacrifices Here also, the nature of killing' is not the producing cause of demerit but being prohibited by the Sastras) I which is ] the limitation and so this reason the nature of killing owing to the existence of the limitation, as before [is] unproven in-invariable-concomitance I say says the objector )-Limitation (or accident is that I which while pervading the thing to be established [ that is while being inyariably present in all those places where the sadhya 13 present ] does not pervade the reason { that is, is not invariably present with the season) this [s] the definition of limitation And that exists not in (that is, is not applicable to)' being probibited' So, how can ' being prohibited be the limitation ? [Ve reply-Do] pot (say] so, because the definition of limitation is applicable to lit present in ] * being prohibited.' To expldın prohibited pervades what is to be established (namelyi 'bein the producer of demerit' Wherever [ there is] " being the means of demerit' there surely [isJ * being prohibited '-thus being prohibited' does exist But not wherever there is 'the sature of killing' there(is) necessarily being probibited.' on account of the violation (of the vyaptı) with respect to . Being ·अनेकान्तिकहेत्वाभासः व्यभिचारात् । अस्ति हि कत्याहिंसायो हिंसात्वं न तु निपिद्ध- त्वमिति। 3 3 तदेवं विविधोऽसिद्धो दर्शितः ॥ ११ ॥ विरुद्ध विचार । संप्रति विरुद्धः कथ्यते । साध्यविपर्ययव्याप्तो हेतुर्विरुद्ध । यथा शची नित्य । कुतकत्वाद। अत्र हि नित्यत्वं साध्य तद्विपर्ययेा यानित्यत्वेन कृतकत्यं व्याप्तम् । यतो यद्यत् कृतकं तत्तत् सल्यनित्यमेव । अतः साध्य- विपर्ययच्याप्तत्वात कृतिकात्वं हेतुविरुद्धः ॥ १११ ॥ अनेकान्तिकविचार । साध्यसंमायहेतुरनैकान्तिक सत्यभिचार इति वोच्यते। सद्विविधः। साधारणानकान्तिकोऽसाधारणानेकान्तिकति । तत्र प्रथम पक्षसपक्षविपक्षवृत्ति । यथा tho killing {whtoh forrns] a part of the sacritice For, there is the nature of killing in the killing ( which forms & part of the sacrifice but there exists not being prohibited there Thus has been pointed out the Unproven of three kind, (0) Now is described the{ fallacious reason Contrary Contrary is the reason which is invariably associated with for pervaded by the reverer of what is to be establish.. ed. [It is as follows -~ Sound Isjeternal Because of its seing a product I fere again eternal nature list what is to he establishod, {and] being a product (the reason is) per vaded by non-eter pally, the reverse of it{the sadbyal because whatever (19) a product, all that itideed (18) noneternal only Therefore, the reason being a product owing to its being pervaded by the reverse of what to be established as the Contrary (112) That reason buch produces doubt about what is to be established (is) called the inconclusive or the Discrep. ant It (ist of two kindo namely, too-wido Iaconclusive, and too narrow foconclusire Of then the first [ 2s that I wbich exists in the subject, ia similar instaness, and in dissimilar instances [TEN as follows- १रुरत हुनु ।

·तर्कभाषा बान्दो नित्यः । प्रमेयत्यात् । अत्र प्रमेयत्वं हेतुः पझेशन्दे मपक्ष नित्य व्योमादी विपक्षे चानित्ये घटादी विद्यते। सर्वस्यय प्रमेयत्वात् । तस्मात् प्रमेयत्वं रेतुः साधारणा नशान्तिकः। ९ असाधारणानेकान्तिकश स एय यः सपक्षविपक्षाभ्याम् व्यावृत्त' पक्ष एवं वर्तते । यथा भूनित्या । गन्धयत्यात् । अन हि गन्धयत्वं हेतुः । स च सपक्षालित्यायोमादेविपक्षाचानि प्याजलादेावृत्तो गन्धयत्त्वस्य विधीमात्रवृत्तित्वादिति । व्यभिचारस्तु लक्ष्यते । संभवत्सपक्षविपक्षस्य हेतोः सपक्षवृत्तित्वे १५सति विपक्षाव्यावृत्तिरेव नियमो गमकत्वात् । तस्य च साध्यविपरी Sound [is eternal Because ( it is possersed) of knou ahility Hore, the reason, knowability exists in the sulject, sound, in sinulır instances, cternal [thing such as) shy etc, and in disimilar instances, non cternal (thing, such as a jar elc, becau e every thing without exception 1 knowable Therefore, the reason, 'k nowability' l ) too-wide Inconclusive The too narrow Inconclusive, again, (is) that alone which, excluded from similar instances Land ] dissimilar Instances, exists in the subject alone [It is as follows:- Earth ( 1 ) eternal Because it is possessed of odour Here again, being possessed of odour (19] the reason And it [us] excluded from similar instances, eternal [things, Euch as ) sky etc, and from diasimilar instance, non-eternal (things, such as / water etc, because being posse sed nf odour exists only in earth Violation is now defined The rule is that in the care of a Tuason for which both)similar instances and dissimular Instances are possible, there should he exclusion only from dissimilar instances, while there is presence in similar instances, १ पले वर्तमान सपा नित्ये विपश्व चानिये बने। २ नग्मासमवार सपक्षविपक्षवृत्ते. हेतोः। .

·प्रकरणसमहेत्वाभासः सान्यातस्य तन्नियमामायो व्यभिचार सच द्वेधा संभवति सपक्ष- विपक्षयोवृत्ती ताभ्यां व्यावृत्तो च ॥ ११ ॥ प्रकरणसमविचार। । यस्य प्रतिपक्षभूतं हेत्वन्तरं विद्यते स प्रकरणसमः । स एव सत्प्र. पक्ष इति चोच्यते । तद्यथा शब्दोऽनित्यो नित्यधर्मानुपलब्धेः। शब्द नित्योऽनित्यधर्मानुपलब्धे । इति । अन्न हि माध्यविपरीतसाधकं समानवलमनुमानानन्तरं प्रतिपक्ष ६ इत्युच्यते । यः पुनरतुल्यबली न स प्रतिपक्षः। तथाहि । विपरीतसाधकानुमानं विविधं भवति । उपजीव्यमुपजीवकमनुभयं ३ चेति। ९ . as I then it enables ( us ) to are at a conclusion The ab. rence of that rule in the case of a reason not pervaded by the reverse of what is to be established (15) violation And it Is possible in two waye- when (the ron on exists in [ hoth ] 'milar instances and des imilar in lances and) when it 18 ] excluded from both (these ] (13) That [reasan] which has another reason which has become a rival [is] the Ambiguous for Neutralised or Stultified] The same " also called the counter balanced (or possessed of a rival! It fis] as follows-- Sounit (is) non-eternal Because of [our] not finding [in t] qualities of eternal [things] [ and] Sound [is eternal Because of four] not finding | in it] non eternal qualities Here again, another inference of equal efficacy, proying tho reverse of what is to be estabitshed 19 called a rival But that (betu) which is not of equal efficacy (13] nota Ilya) To explain An inferenca proving the reverse l of the sadhya | 19 of three kinds that on which is dependent (the other in ference, that is, the strong one 1, that which depends on the ·तर्कमापा तत्राद्य वाधक बल्यत्वात् । यथा अनित्य परमाणुमूर्तत्वाद् घटवदित्यस्य परमाणुसाधकानुमान नित्यत्वं साधयदपि न प्रतिपक्ष १३ किं तु बाधकमेपोपजीव्यत्वात्। तच्च धर्मिमाहत्यात् । न हि प्रमाणे नागृह्यमाणे धर्मिणि परमाणायनित्यत्वानुमाननिद समयति ।आश्रया सिद्धे । अतोऽनेनानुमानेन परमाणुपाहकस्य प्रामाण्यमप्यनुज्ञातम् । १५ अन्यथा अस्योदयासमपाद । तस्मादुपजीव्य वाधकमेव । उपजीयक तु दुईलत्याद्वाध्यम् । यथा इदमेवानित्यत्वानुमानम् । तृतीय तु सत्प्रतिपक्ष समचलत्वात् ।। ११३ ॥ other {that is the weak one and that which is neither Of them the first (is) stultifying (or rendering nugatory ) on account of ( its } being strong as for instance An atorm [1s] non eternal Because (it is) possessed of corporeality (or tangible fortal like & jar --this inference establishing (the existence of] the atom though proving [ its Jeternal nature is not [to be regarded as ) the rival of this ( the above anference ) but it is the stultifying ( reason) itself because on it depends (the above inference)and that such because it makes(us) npprehend the object I namely the atom) Surely this inference (intended to proveſ the 1 on eternal nature is not possible with respect to the object the atom wbuch is not apprehended by means of a proof owing to the character of unproren in-support (in that case] Therefore by this inference is admitted the validity as well of that which makes ( us apprehend the atom otherwise it [itself] could not arise Therefore that on which depends the other [ 13 ) the stultifying itself That which depends on the other (is) on the other hand the stultified on account of its weakness as for instance tbis same anference (intended to prove ) the non eternal nature The third [kınd) again (is) one having a rival being of equal strength ·3 ६ कालात्ययापदिएहत्वाभासः १२७ कालात्ययापदिष्टरिचारः । लक्षणदोपविचारः । यस्य प्रत्यक्षादिप्रमाणेन पक्षे साध्याभावः परिच्छिमास कालात्य- यापदिष्टः। स एव बाधितविषय इत्युच्यते । यथा अभिरनुष्णः । कृतकत्वात् । जलवत् । अत्र कृतकत्वं हेतुः । तस्य च यत् साध्यमनुप्णत्वं तस्याभावः प्रत्यक्षेणेव परिच्छिन्नः त्यगिन्द्रियेणाझेरुपणत्यपरिच्छेदात् । तथा परोऽपि कालात्ययापदिष्टः। यथा घटस्य क्षणिकत्वे साध्य शगुक्तं सत्त्वं हेतुः । तस्यापि च यत् साध्यं क्षणिकत्वं तस्याभावोऽ. क्षणिकत्वं प्रत्यभिज्ञानप्रत्यक्षेण परिच्छिन्नम् । स एवायं घटो योर मया पूर्यमुपलब्ध इति प्रत्यभिज्ञया पूर्वानुभवजनितसंस्कारसहकृते. (114) That {reason) where the absence or negation) of what is to be established is ascertained in the subject by (a more powerful proof, perception eto ( is called) the Related [lit stated or adduced when the fit time for it has passed away, or rejected owing to the lapse of proper time) The same is called (the reason ) the object of which is contradicted (ur refuted, annulled ), as for instance, Fire (is not-hot. Because l it is) produced like water Here, being produced' (1) } lhe reasun That which is to be established by itsvz.] coolnese, the negation of that has been ascertained by perception itself, because by the sense of touch, is fire ascertained to be possessed of hot-ness Similarly another (sort of reason alco (is) the Belated, as for instance, when the transitoridegg of the jar is to be established, the reason being existent' mentioned above In the case of that reason also, that which is to be established, [namels ] momentariress, the negation of that, [namely ] non-momentariness isascertained by percertion leading to recollection. This is the which had been apprebended by me before--by recollection in this form arising from the sense-organ helped by itapressions produced by former apprehension, is ascertained same + प्रत्यभिज्ञातादिलक्षणेन ।

·११८ तर्कभापा न्द्रियप्रभवया पूर्वापरकालाकलनया घटस्य स्थायित्यपरिच्छेदादिति । १२ एते चासिद्धादयः पञ्च हेत्वाभासा यथाकथंचित् पक्षधर्मत्वाधन्य तमरूपहीनत्वादहेतवः स्वसाध्यं न साधयन्तीति । येऽपि लक्षणस्य केवलव्यतिरेकिहेतोत्रयो दोषा अध्याप्त्यतिध्या ५प्त्यसंभवास्तेऽप्यत्रैवान्तर्भवन्ति न तु ते पञ्चभ्योऽधिकाः । तथाहि । अतिव्याप्निाप्यत्वासिद्धि । विपक्षमात्रादयावृत्तत्वात सोपाधि कत्याच्च । यथा गोलक्षणस्य पशुत्वस्य । गोत्वे हि सास्नादिमत्त्वम् १० प्रयोजकं न तु पशुत्वम् । तथा अन्याप्तिर्भागासिद्धत्यम् । यथा गोलक्षणस्य शावलेयत्वस्य । एवमसभवोऽपि स्वरूपासिद्धिः । यथा गोलक्षणस्येकश २१ फत्वस्येति ॥ १४ ॥ the continuing (or permanence] of the jar, through the consideration of former and later time These five fallacious reasons Unproven etc [are no (valid ) reasons because they do not prove what is to be established by them, owing to their ) being void of some one of the characteristics,' being an attribute of the sulyject' etc in some way or other The three faults also of definition (which is) a purely negative reason (namely] heing too narrow being too wide and being impossible, are comprised here too, they are not indeed ( tu) over and above the five To explain Being too wide (1) being unproven in invarille-concornitance, on account of [the hetu) not being excluded from all ( mūra) di imilar instances or on account of [ats) lcin possessed of a limitation, as for instance (as) the peculiar attribute of a cow For being posscosed of a dew lap etc is the producing cause with respect to cowneng but not being a beast In the same way, being too narrow (19) being partly: unproven as for instance Ithe hetu) being var, gated (5) the peculiar attribute of a cow Likesta being mpossible too {1s] being unprover in its-own nature, as for instance, the hetul having undiri ded hoofs 'l as) the peculiar attribute of a cow कागगाहिन्या । २ यथायधम् । . being a heast ·जातयः (१४) छलम् । छलरिचार । अभिप्रायान्तरेण प्रयुक्तस्य शब्दस्यार्थान्तरं परिकल्प्य दूपणाभि , धानं छलम् । यया नवकम्बलोऽयं देवदत्त इति चाक्ये नूननाभिप्रायेण प्रयुक्तस्य नवशब्दस्यार्थान्तरमाराइस्य कश्चिद दूषयत्ति । नास्य नय कम्बला सन्ति दरिद्रयात्न द्यस्यद्वयमपि संभाव्यते कुतो नरति ६ सच वादी छलयादितया ज्ञायते ॥११५॥ (१५) जातयः । जातिनिरूपणम् । असहत्तर जातिः । सा चोत्कर्पसमापकर्षसमादिमदन बहुविधा ।। विस्तरभिया नेह कृत्स्नोच्यते । तत्राव्याप्तेन दृष्टान्तगतधर्मेण पक्षे अयापधर्मस्यापादनम् (115 Perversion ( 18 ) the pointing out of defect afler laving doliberately } imagined anothci sense furs word which has heen used (by the opponents to convey a different Idea, [it 18] as follows In the sentence This Davadatia has a Dew blanket, 'some one taking for granted another . sense for the word - nava used to coavey the idra of new' findsksults with it as follows}~He has nu nue blankets, because he 15 poor , surely not even two could he possibly have, bow I then ) nine ? Such a disputant is known as one who usus perversion in discussions (116) Futility (is) futzle rejoinder It 118) manifold (har. Ing twenty four varieties through the division into Utkarasama Aprkar asamā etc [it] is not fully (hlana) dealt with here, for fear of prolixity There, Utkaraagama ( variety of } futility ( 19 ) the attributing of a non pervading attribute to the subject, on the strength of the attribute belonging to an instance, which in " मगर जीयत।

·तर्कभापा ६ उन्कर्पसमा जाा । यथा शब्दोऽनित्यः। कृतकत्वात् । घटवत् । अत्युक्ते कश्चिदेवमाह यदि कृतकत्वेन हेतुना घटवच्छन्दोऽनित्यः ९ स्यात् तर्हि तेनैव हेतुना तद्वदेव शब्दः सावयवोऽपि स्यात् । अपकर्षसमा तु दृष्टान्तगतेन धर्मणाव्याप्तेनाव्यापकस्य धर्मामाय. स्थापादनम् । यथा पूर्वस्मिन् प्रयोगे कश्चिदेवमाह यदि कृतकत्येन १२ हेतुना घरवच्छब्दोऽनित्यः रयात् ताई तेनैव हेतुना घटवदेव हि शन्द श्रावणोऽपि न स्यात् । न हि घटः श्रावण इति ॥११६ ॥ (१६) निग्रहस्थानानि । निमहस्थाननिरूपणम् । पराजयहेतुनिग्रहस्थानम् । तच्च न्यूनाधिकापसिद्धान्तार्थान्तरा. not invariably concomitant with the helu) Instance, when it is stated, Sound [s] non-eternal Because [it Is] produced 3 As for like a jar some one would argue thug-If through the reason being produced sound would be non eternal like a sur, then by means of the same reason, exactly like it (the jar), would sound be possessed of parts also A pakarsasamă { variety of futility ( 13 ) the attributing of the negation of a non pervading attribute, on tha strength of the attributo belonging to an instance, which is not invariably concomitant (with the helu) As for instance, referring to the former syllogism, some one thus argungen If through the reason being produced' sound would be noneternal, like a jur, then by means of the same reason, like the jar itself, sound would not be audible as well For, surely the jar (is) not audible (117) Occasion for reproof [18) what Icads to defeat An though it (is of various kinds, on account of the division into derfciency, redundancy, dosiaison from a leact, a new best १ पूर्वस्मिन्नेवानुमाने ।

·- निग्रहस्थानानि प्रतिभामतानुज्ञाविरोधादिभेदाइबहुविधमपि विस्तरभयान्नेह कृत्स्न मुच्यते यद्विवक्षितार्थ किंचिदूनं तन्न्यूनम् । विवक्षितार्थे किंचिदधिक ६ तदधिकम् । सिद्धान्तादपध्वसोडपसिद्धान्त । प्रकृतेनानभिसन्धाथ वचनमर्थान्तरम् । उत्तरापरिस्फार्तिरप्रतिभा । पराभिमतस्यार्थम्य स्वप्रतिकुलस्य स्वयमेवाभ्यनुज्ञान स्वीकारो मतानुज्ञा । इयार्थभयो । विरोध इहात्यन्तमुपयुक्ताना स्वरूंपभेदेन भूयो भूयः प्रतिपादनम् । यदन तिपयोजन तदलक्षणमदीपाय । एतावतैव वालव्युत्पत्तिसिद्धे ॥११७॥ १२ इति श्रीकेशवमिश्रविरचिता तर्कभाषा समाप्ता । for digress101), fatuity consent to the opponent e view) (self-] contradiction ete [at] is not fully dealt with here for fear of prolixity That ( 19 ) deficiency when in a inaller intended to be set forth something (isi wanting that (usi redundancy when in a matter intended to be set forth something (15) more [ than regujred] deviation from a tenet [19] backing out of the tenet digressjon (is) the statement of an ohject not connected with the matter in hand fatuity (is ) absence of inspiration to give an an wer ( to the opponent ) consent to the plew (is) approval acceptance of one own accord of the matter sponsoreu by the opponent and oppo ed to one s view contradiction (is) rejecting the desired view Here I in this treatise there is treatment again and again of most useful (of important matters) in their nature and varieties that what 13 not most serviceable is not defined, is no fault By so much only 14 accomplished the training of beginners End of the Exposition of Reaconing composed hy Kesayamisra own . रूपभेदाना प्रतिपादनमननियाजनानां चालक्षण न दोपाय ।

·Notes (1) It 13 A curious, and altogether inexpucabic fact that Kesavamista legins bis vork without any langulasiola, acunst the established practice among Sanskrit writers not to begin & work without a verse or serses in honour of some dety, preceptor eta Sanskrit writers are very touchy on the question of the efficacy of guch Jangala verset and cases where the Waogala has failed to be effective are often explained away in 2 very fantastic mannert Thus, in the case of a work which has bøen successfully brought to an end even in the ab ecce of a Mangala verse, it is argued that the Tyriter must bave paid his homage to the gods in his mind or in some other way (4-2077 ), and if a work is left unfinished even though the Mangala is there, it 13 pointed out that the non-completion of the work was probably due to some other potent Dosas in the writer !! But no word is to be uttered against the efficacy of the Mangals a3 guch! Read the following comments of the Tarka dipaka about the efficacy and Accessity of the Mangain, which are so often quoted नन मङ्गलम्य समाप्तिसाधनव नास्ति । मङ्गल नेऽपि कादम्बाद समात्यदर्शनात् मालामात्र रिणापल्यादी समानिदर्शनाद-वय-पतिरेक पभिचागदिति चेन । कादम्पद विन बाटुल्या स- मालयमाव । फिरणवत्यादौ तु अन्यादपहिरेर मनगर कृतमतो र अमिबार । ननु मङ्गलरय कत ज्यत्वे किं प्रमाणमिति चेत् । न । शिष्टाचारानु तिथुतेरेय प्रमाणत्वात् । नया है । मङ्गल वेदचोधित नं पनाकम् अर माविगीतशिभाचारा पिय वात् । दशदिवत् । भोमनादो व्यभिचार वारणाया रोकियो । रात्रिमाद्धादी व्यभिच स्वारगायाधिगीति । शिष्टपद खटायम् । न कुनिष्फल कम इति जलनाउनादेपि निषिद्ध सादिनि । 17:1-75 kere means & beginner, one bo har zot studied the-417437177, but has studios) 1 F07, 777 otu and 19 thny fit to com prehend the 79743717, for instance, the Intermediate Arts or BA student' ग्रहणधारणपात न तु स्तन प्रय । अनि याकरणकापोशानचीनन्यायशास्त्र । Kesavamusra frys tbat bis work is mainly intended for beginners who would not be able to graup the more ponderons and difficult treatises on 7914e. He has no idea what oever of trying conclu,100$ with great masters of FIFTIE Bis 18 & Fery humble mission, that of initiaticg the beginper into the vast domain of FFICSTITA 379 19-9 ut bearing, studv Kesayamasra mens to say that he bas tried to make the subject so easy to understand that even a begin- Der who 13 lazy by batare, need not work very hard to master 10 Bat127 may be explained in a number of vita-(1) aierar = yetínar (191-arguments, reasoning), (?) Fizini 37777? ( where सक्षम gots with पुस्ति), (3) मतपुक्ति चन्धिता च (अन्वता ८०ngisteat ); ( 4 ) siègt as an adr , and 3 ay soc singular (O $150 ·124 Ndes on one ) नामाषा-तस्य मनिपाद्यन्ने इने नश प्रमाणादिडपपदार्या (in explan ang Tah, the Dapıbs esplains TF1 23 FETIBIT) 977579 577 Ph Or 7TH H ( esposition) and the metapboncalls, the work containing such an exposition or at might simply mean "logical rea soning' In sechon 101, T5 19 used in the sense of argument by reductio-ad-absurdam method (2) 1074* - This is the first sūtia of the Nyitas tras of Gautams Aksapada the traditional foarder of the Nyaya system (see Introdaction) The steen psdarthas or topics mentioned thereix are expounded in detail, one by one in the text Though Resaram isra lelongs to the Secret2st suhool and so tries to reconcile the two systems, -Yvaya and Varselka,-11 19 Jest that he ia bs inclination ? Navayika, from the fact that the begins bus work, by quoting the Nyayasutra On the other hand Sivaditya ( the anthor of the Sapts padarthi ) Annambhatta (the author of the Tarkasi mgraha ) niso of the Syneretist school, are Valsesiha, and so begin their morka by quoting the padarthas or categories from the Vauserkasutra (Lune 2-7957 It 18 a characteristic of the Hindus that all their activities are directed towards the ove goal of securing Salvation, and all srstems are agreed that Moksa can come only from Jnant ( though they dufter ea to the nature of this Jnana and the means of curios 1t) A modern student Toald naturslly be pazzled to know that the stadr of logic or phys2c8 19 to secure salvation for dum (seg section %, where the natbor tells what Mobes 19 and bow itin gecased) (Line 3) E ve A1 T 47917-beyond licha there is no further good the highest blasa palcation (1411 4 3-1714-Tbo Ford 19 used bere in the sense of a topie In section 47, 1t 13 used in its technical sense of categories or boomble things which are ecx or eeren, accord 10$ to the Yaseetag ·Tarhabhāsū Sechzon 125 is ospally translated as definition' This a not strictly correct, 777 does not point ont the thing to be defined but to the differentia or the peculiar characteristic possessed by the thing alone and which 19 not common (STU) to others MH thus more accurately means differentia', but as the word definiton 13 more easily understandable, and as the Nyaya and Valsesika writers themselves are often loose in their use of this term (see section 9, lice 16, where 9747 13 said to be $1727, instead of 20174 ), we have generally translated 7201 as definition' unless the context requires the more accurate sense It is obvious that an accurate definition must refer only to the 47 it must neither refer to things which have no right to be included therein, por exclude things that deserve to be included In other words , definition must not be too wide or too narrow, Section 114 mentions the throe faults to which a definition 13 lable, viz अध्याति ( being too narrow 1, अतियाप्ति ( being too wide) and समय (impossibility ) An allustration would make this clear Suppose, we want to deige a cow and TTT 18 proposerl as the mayor Now as the cow 14 a 4, it undoubtedly poggesses 6 but art is also found in horses buffaloes, etc wluch are all us but not cons Thus the लक्षण, पशुत्व, 18 too wide, posse39ing the of 37 957 -आतल्याति If we give faze as the 3T, 1t would be been that the defini tion becomes 1 T or too narrow as all cows that are not 79 would be'thereby excluded & कपिलव ·126 Notes on (FIFT may also be regarded as 37 on the ground that Fira belongs to objects other than cows, but what strikes 13 here most is the 32 Secondly, enth strictly spcaling implies that the aget covers the 27 corapletes and in aduituen extends to cther objects Here TT does not cover the whole of the NT 20 all, hence it 1a properly a case of 3 uf If the NU IS $F5759 (having one Eoof that is, undırıded. Joof ), the ET 13 a4, as all cors without exception have no 575157 e FIAT 13 a correct definition of t ag art (dew lap) 13 poressed by a cow and cow alone Or to take a more familiar instuce If we define a college student as 'one bo is studying in the Vern. cular fourth standard' the definition has obriously the fault of 37744, if the definition 18 amended as 's ho pasits the cinema-shows, there is the fault of man, as there are thousands other than college students 20 yigit tho cinema shows, the definition - a college student is University student who plays cricket' 15 37.9 as those who play other games are excluded thereby A correct definition would be-A college student is one who after paseing the entrance examination to the University, pursues his higher studies in an institution recogpised for that purpose (Some cynic may find fault with $19 definition also, on the ground that there are some students who join & college, without the slightest intention of pursuing any studies whatsoever ) (Line 8 )-77 Because IT is already made in the first sutra so only and firm are now to be dealt with (4) 14197-beans of right knowledge, proof 99101 19 they (That is to be defined ) and #FF297 (structly speakiog RFA wbuch is an emendation made in one manuscript ) the 70 (Line 4 - az Introduces the objector s point of view Here the objector is not findug fault with the definition itself, but only wants sumbe further 22formation, with a view to have a complete picture of the matter 10 question A करण alrsy suggests some राय or फल, so he wants to know what the top of 9817 Would be (I 11e 5) -798-A 31st wit) that is, the siddhantin accepts the objectors Fiew pount 11 50 ·Tarkaðhüsü Section 5 127 v far as it goes, but he would not accept that 83 80118 against 223 fundamentrl stand point ( the definition of it here (5) RešivomisT8 13 now enmining the definition #AYFTOT Naturally ho firat wints to expound fully the two words in th. det. nition, 91 and Flot ( The student would be able to understand this section properly, only when he reads sections 07, , and 101, whero most of the terms occurring bore, aro esplained in detul) The following tablo would make the alea in this section clear (9, 1972etu cognition) 31347 (arprebepilon ) remembrance) 378973 (समान) 2014 Orga) अयथार्थ (Or अप्रमा) संशय विषयय नई That 19, all cognition is first divided into 3447 and 2, 747 18 farther divided into right 2747 and wrong 1947 (In section 07, we are told that Fx15 19 8]says ) and wrong 947 18 farther emandavided into AITH ( doubt ), 247 ( error of my8apprehension > and a (Luze 1 )-3747-PRIN is understood, at us usually translated as • we reply a 13 defined 13 terena, and the author now shows how each and every word in the definition 13 significant (that is what constatates the qfar of the definition ) If we drop the word 7914, and define gar u only 3597, then the definition would be in TIA 83 it would include 1977, at etc which are viong knowledge So to erelade them, forý must be put in the -definition If we drop wat and read the definition *s UTT (FNS) onl}, then the definition would be masur, as it would estend to ryia, the word अनभव this excludes स्मृति, quri-correct, grasuing the object as it is 479 Or 791797 is de fined as TEA FFAFITA , A F7 is a ayn247, fox it amounts to रजतपद्विशेष्यको मनि रमतत्वमाफ ज्ञानम्. In this ज्ञान, रजत Is the विशेष्य ·126 Noles on luck beads po sessed of 7770 ( 797 ), 13 kaona to kare the same रजत as the snार or characteristic If re know tho रजतत्ववाद्विशेष्यरजन as 10",e cd of the characteristic 17, 1t roold be wrong knowledge ययार्थदज्ञान would be परत्वघटविशष्यक and alo पत्नप्रकारक, a wrong घज्ञान nould be घरवपद्पविशेष्यक but परत्वप्रकारर Tboss whether a comition 15 right or wrong would depend upon what kind of it 15 associated with The thing ab 1> the object of cognition and the form in which it is cognised need not necessarily be related to each other by the विध्य शेषणमबन्ध (as in the case of प्रमा, इद रजनम् ) The सप्तम्पप (10 तद्विति ) is not विशेष्यविशेषणभाव or the आधाराधेयभाव, but rather 3737 By admitting a3a 41, ve can slow the ज्ञान, यटे परत्वम् as ममा घटे घटत्वम् can be put in the tora of तद्वनि तत्पमारक than-घटवति परत्वे परप्रसारर अनुभव There 927 19 the 19754 the object of cognition, while in 317 9T, az is the 17976T and eza the विशेषण) and घट the विशेषण or प्रकार Putting it more elaborately, the a won]] be 77777-71751547 and ECTFITS But the difficulty 19 CC 18 not found in an ( 18 found in ) Therefore if we take the Rarit to be arif the cognition ara wbuch is no doubtealy FAI, would be 19! The answer 13, re should interpret the 7 to bo अवच्छिन्नाथ, to that the cognsion wonld be घावच्छिन्नघटावविर व्यक which 18 a correct statement In cases where tiro or more things are cognised together, it 19 essential that each thing should be cognised with its correct 777, at would not do to have an aggregate knowledge of such things Thus if we are cogeitag 16 and Ga, we must not have the knowledge of the two any bow, we must Inox 77 as possessed of रजनावावाछिन्नत्व and rs as possessed of रङ्गत्वावचित्रत्व Then only we sball have TN 14 स्मृने 13 defined as ज्ञान गय ज्ञानम् Remembrance is a cognation referring to something which had been already known before ( under different circumstances ) Kesavansısta does not el ewliere define a is back Hence the reading 17657 747 secnis to have been perted here to make up for the deficiency (HIFRA13779148 13 another defini tion of maiat For start, cee section d1 below here HI THIETAF7T 1* meant Her means the trapressions formed when we see & thing) If the definition were simple ghn (that 15, if se drop na ) it would extend to rest as well The defiyition Ls bowever still faults, as it would extend to 41991 (recognition) According to the accent Naiyankas, प्रत्यभिज्ञा is caused by मस्कारजनिततक्षारमृति and not by सम्कार, (स्मृने सम्मा च प्रति अनुभरस्य अनुभव वनैः जनकम् इल प्राचा मतम् । नवीनाना मत तु अनभवस्य ज्ञानवैन जनकत्वम्) Others ay that स्मृन 13 मनोज या and not सरकारजया.

·Tarkabhāsā. Section 6 129 Thus FTTH (0) (Line 3The objector complains that he is being fooled by the siddbudtın who, instead of eapleidung the thing properly, 13 merelr farkıshing him with stronyme which are equally unintel ligible, and throw no further light on the matter 197797="TÀSTIT HIER=ET FITI, 90 FT4 was explained as 7777, but this is hardly helpfal in understanding the nature of FLUT The addhantın appreciates the point of view of the objector and defines Fro in detail The reaun: 4774 ROY 29 faulty as it comes into confuct with the passage साधक कारणमिति पयाय , for then सावर and 1 do not become on, I would be a (atus of Allot A o mast satisfy three conditions - (1) It must be antecedent to the Flü , that 13, it must erit before the 19 produced This seems to be an obvious condition If we go to & potters boude when the potter 15 engaged in producing a jar, we shall come ACTO9; a number of objects that exist prior to the jar that 19 to como into existenct, such as way, wheel, stick, the potter s house Hrs fotter, the ass etc. But all these could not be regarded as the cause ofe (Wo leave out of count what are called the FNTOFI(078, which must exist before any thing that 13 prodaved, aanels नज्ञानेच्छातय मागभाव काल कि अदृष्टम् (धमाधा) पनिबन्धकसामान्यामात्र in addition, according to some ) So Bom other condition must be satisfied, which 19 (?) That the anteccuence of the Frior to the F mut te 2nyariable This would exclude many of the above non-essential tlung Thus 3Ira Potter, the potter s house, the donkey,etc all are eliminated For, in the watofactore of 2 Jay, the potter may not use the 0.35 to bring the anount of earth required for it, he could haşe o ed a cart for that purpose, and so on Still some superfluong thugs do remain, so there 13 tho thurd and most important condition, namely, (3) The For must not bo 34-F A 1705 19 19 (proved er known to be other 19 or intended for another purpose that 19, remote, rot directly connected or egen tı2)) when it is proved that it 13 only reputely or directly connected with the cause, it may have 69781917, but it is connected with the F14, only through the real rot and not on its own mentis ·130 Notes ont The Tarladipiko describes the thres variet:03 of 144 IN -11 (1) 79 nrc Loorn to be the cause of But can ire say that 1151 anda (trhub are infatlabkı antecedent too, b'cause they are in #8714 relation with the mis ) are the cause of 7? The ansfer 13 20 De ause नतुरूप and तब are अयथासिद्ध No doubt 1157 od 777 are intiinateis related to the fans but they are relatea to the ti q only through the mis and not directi, Een e they cannot be the Firm of (येन महता यम्पय मति अनि मगम्यते न प्रत र नद यथासिद्धम् । यथा त तुना तनुप च पर पनि । दीपिका यथा नना may be elaborated thus---येन त नुना सहव यस्य नन्तुरूपस्प य पट प्रति पूर्ववृतित्वमवगम्यनेन पर प्रनिनेन नतुना नदना गुप्तम् अन्यपासिदए।) () The potter has obrious Tacir to the manufactured by him Bat what about the potter's father? He has also f1247, for without the Senior potter, the Junior potter pould not bave been bora Bat the 2019 of the Senior potter is only indirect Only on knowing that the Senior potter has 9711967 with reference: to the Junior potter, we understand his Q TAT745€ to the az 1112 presence for the production of the qe 23 not certainly essential The Benzor potter may have been gathered to his fathers years before the घट caras to be produced (अय पति पुनित काने यस्य य पनि पूर्व नित्वमगायन त पनि सदयपासिद्धम् । दपिका अन्य कुलाल प्रति पूनि जाते एव यस्य कुलपति यघर प्रति पुत्रवृतित्वमवगम्यते न घट प्रति स कुलार पैना अन्यथा सद्ध ।) (3) When the effect 13 capable of being produced by certain causes that are intrably antecedent to it, other things that come there incidentally or in addition along with those FRUTS, &re Thus the tax which is only incidentally connected with the Prodaction of a particular 18 * F (We have seen above that 419 roled out of order by the word fun in the desinition So this variety of ar 13 not necessary to exclude 4 Some bowever argue that 1947 excludes 14A un general which means any conveyance for bringing the earth, or ang simular incidental thing, while this variety of 21 ar exelndes a 484 in the case of a parti calar e ) Or to take another instance When 8 jar 13 bated, it changes its by and my Before the new qandosi are produced, there are in the yr पाक, गन्धमागभाव and रूपमागभाष Now for the production ot the TV, 917 and TAF are aboolotely Deceseary, but ETUITA* * * It 11 trae that EMTHE eusts along with the THTRIT, but 26 13 pot pecessary to prodace ay It is Receszary to produce at Therefore रूपागमार 13 अन्यथासिद्ध with reference to the production of r (अन्यत्र ·Tarlavhüşü Section 6 131 क्वानियतपूर्ववर्तितव कार्यसभरे त सहभूतमन्यथासिद्धम् । यथा पाजस्थने गन्ध प्रति समाग- भावस्य । दीपिका It must be confessed that this s not a very happy instance For गमागभार 12 only the साधाrmesnse of Tike इश्वर, आकाश etc) Thusa कारण 13 अन यसिद्धनियतपूत्ति Some regard अयथासिद्धि to be five-fold (1) यत्काय पनि कारणम्य शितिर येन रूपण गृद्यन नकार प्रति नरमन्य ॥ सिद्धम् । या घर पनि दण्डत्वम् । (2) यस्य स्थानलगायव्य तिरौ न त किंतु स्वकारणमादायान्यय परेशै गृह्यते तद यथासिद्धम् । य म घर प्रनि दण्डरूपम् | These two correspond to the Ist variety in the Dirika (3'अन्य प्रति पूर्ववृत्तिव गृहोलेर यस्य सार्य प्रति वृत्तित्व गृह्य सम्य कार्य पनि अन्यथासिद्धम् । यथा पगर्दिक प्रयाशशस्य । (4) यत्काय जन प्रति पूरकृति पहीत्वैव यस्य यत्कार्य प्रति पूर्वमित्र प्रयत नमत कार्य प्रत्ययथासिद्धम् । या घर पनि कुलालपिनु । Varnettes 3 and 4 corres pond to the second sariety of the Dipika (5) अपश्यामनियतपूर्तिन एव कार्यसभवे नदिन्नमन्यथासिद्धम् । यथा घनादिक प्रति गसभादीति। This corresponds to the 3rd variety of the Dipika परे तु अत्र अवश्यकटमत्व लघुनियतपूवनित्व बोध्यम् । तेन पाऊजगन्धो पनि ने अबश्य कदमपूर्ववर्तिन पाकनरूपप्रागभावम्य कारणत्वनिरास गन्धप्रागमावस्यान्यथासि त्वनिरम- श्रेन्याहू । एतेषु पञ्चस्स यथासिद्धेषु पश्चममावश्ययम् । अ येणं चतुमिनेन पश्नम न्यथामिनेष समहादिनि योभ्यम् । (यायकोश pp 42-43) The problem of causality 13 One of the most important problems in philosophy from a common Bense point of view, the view about 17 given abnge, seems to be sound enough But it bas got number of geziony days Thus, according to the Nauyayikas, the कार्य Habsolately a new thog produced, in समवाय relation with the कारण But how can we say that 97 15 an altogether dufferent thing from मृतिश Simply becanse घट has a different form and shape, form मृत्तिका, it cannot be regarded as different from मृत्तिका Surely Devar datta standing 13 not altogether different from Devadatta sitting or Devadatta lying down It would be more correct to say therefore, that the काम a mere transformation (परिणाम) of the कारण, or to go -one step tartber,an alsory change (विन) of ths कारण, ete The Nayayikas are अस कार्यवादिन्छ (The Banddhas say that at comes out -ot notlung, the नैयायिक in sayug उत्पत्ते पूर्व विद्यमान कार्य मत कारणाजायने practically regard the कार्यव्यापार as tot being based upon सत् , hence they are called अर्धनाशिक: The Advartavedantans regard घ्यावहारिक सत् as the कार्य of सत्, according to the Sankhyas the कार्य पारमार्मिक सह. Both the Vedantrns and the samkhyas sre सत्कार्यपादिन्छ, the ·132 Notee on Admitaredanties are rather FTTT FT) Sanlarăcarja attacke the 38-1497 1n h19 Ved intasutrabha ya (IL 1 18 ) mercile als Tiere cannot be tay 979341977 50 essential to the production of the काय it the काय does not emet belore Ittle व्यापार belongs to मूनिशा, then we should say that fit is being produced and not the much ought to exist througbout the whole mit If 7 13 & wholly cerr tlung prodaced, why shonld not az be produced from 977, because T 18 equally a wholly new thing etc (The student 13 recorninended to read the Sankarable-ys passage in this connection) (lane 12111571 , 11-presence, mai absence The objector sugge ts & simpler definition A FTT 19 that bose presence and absenceare invariably followed by the presence and absence of the ** Thus if u fil 19 Pre-ent, z 19 present, 1 Fr 15 absent, qe es ab ent Hence we conclude that forf 13 the cause of ou The siddhantins objection to this definition is that it could not apply in the case of all pervading objects, which being eternal car never cease to estst For instance we know that 3477757 is the cause of t, but the definition proposed by the objector would not do in this case tye can say, If 17751 18 present 57% 13 present but we cannot esse (or visualıe)If is ab-ent me 19 absent for 311FIT can never be absent The definition thus is faulty when applied to I objects otherwise it 19 all right (7) RETI1084the material cause or the car out of when the काय is made यसमवेतम् यस्मिन् समवायेन सबद्ध मत् कायमु पद्यते, that being 10 8974 relation with which the effect is produced and are the #10 of 27 wlich 13 22 1979 relation with the g (47731 वयरिनो संपन्ध , similarly मृत्तिका is the समवाधिकारण of घट and पर of पटकप (गुणगुणिनो सबध) A द्रव्य can alone be the समवारिकारण (8) अयुनसिद्धया सभा समवाय -समवाय is explained by the Vaisesaka sutras asa a 19 FTUTET 8 54774 1 That by which we are able to say of the cause and the effect that the one is in the other bra. Thus that the पट (आप) Is In the त तुs (कारण) is due to the समपाय relation From this it 13 clear that the Vaseci kasutras admitted the 2014 relation in order to account for the very close relationship of cause and effect only But later on the sphere of 7877 Fra 3 tended to other clo e relations also that could not be regarded as. mere i bich lo an 27 relation Thus besavamista explains Fa asgaia ATI yang mens' proved to be Dot joined ( if I means to un I or proved to be not separated (if means to separate ) that 13 things that are alwars together until one of them.

·Tarkabhaşa : Section & 133 13 destroyed The large of the mu 13 to be understood only in * Becondary or relatere enso 75T 15 Ary as long as one of the things where it inleres is not destroyed the five pairs of griez things are (1) अश्यावयविनी, तन्नुs and पट, (2) गुणगुणिनी, घट and गुरुगण in a hitez, ( 3 ) 1671591701 moying cow, ( * )al, s and धरल, ()विशेषरित्यद्रव्ये, विशेषs and the परमाणु Now the in between a onde, or 22 and 22T is not mere accidental lile the relation संयोग between हस्त and पुस्तक. The हस्तपुस्तकसंयोग can vanish awas even though हस्त and g** reman in tact, but the relation between wand af vanishes only when he is destroyed Thus 9919 19 different from संयोग The original sitosti 719 admitted by Kodada 13 to le mcluded in the first division, that of UTAR? It is clear that Kapada s intention in admitting in tag to explain the theory of causation only His followers however wanted to make FANT more comprehensive so as to admit of all cases of very clone relationship The followers of Prabhakara and the modern Naivasikas regard to be in and also for The Naifaylas regard #971793 यक्ष (समनाया यक्ष प्रति इन्द्रियसबद्धविशषतासनिपों हेतु । इहवाले पटसमनाय दति प्रत्यक्ष विशेषणन सनिमार्णव भवनि।) According to the Vaise- kas 1974 19 अतीन्द्रिय and on]y अनुमेय (समवायोऽनीन्द्रिय चतनान्यत्वे सति असमवेतभावत्वात् मनावत् *1Figi) The relation between two objects can be perceived only u both those objects are perceived, we cannot perceive 21457#417). for 3TIFTST 19 zot 23 Some of the 4 of 4214, viz trys are not 972 ( but the opponent nught retort by saying that such cases may be treated as exceptious or that they are 794 to the Yugina ) #4914 laas no dia, for there is the 117, 2789-17 Only can, gur and FÅ can te in 4714 relation with others (even if #97199 are held to be many there is still th13 ) Again #474 19 a pectliar kind of relation and 40 must be regarded as one only If 79917 19 taken to be produced by somc FRIGARUT Like other objects (with which at 29 in the #4919 relation ) we shall have to postulate the existence of another 89114 and thus there would be ATAT The Vedantins and the Saakby as do not regard #9917 as a teniat, for according to them the relation Letween the fire igrice pairs 19 nothing but 1754 or 971317FTU If 9719 19 able to connect itself with the tro objecta hich are intimately connected with each other, without the asglo tance of another ty, what need is there of the #114 relation itself? Why should we not be satisfied with the nya between, say, and ani, the Arts and the et Sankaracarya in bus Bhíaya on II 2-17 Jaunches 1 fierce attack on the #1419 relation showing how the supposition 19 ·134 Votes on 1 absurd and unneces ary (The plunge is too long to be quoted here, but the atudent would do well to read the same carefully ) (1.100 6 )--For la and (ih, ses sections 83 and 81 below (I ine 10971 this statement is made to explain what fang77891 (roferred to in line 8) 13, ( it being understood that there RO 147 factor ) (9) It was said in the last section (unos 16-18 ) that is the intimato cause of CZK and 13 the intunate use of car( the सप between गुण and गुणिन् being समय) The objector now wapta to pornt out that this could not be the case OBJECTOR SIDDHANTIN Our reply to your objection 19 of the मुले कुटार tyre We do not accept your staternent that ea and any are produced at the same time Our position is this घर is first produced and it remains without any qualities for E cannot even be the cause. the first moment, and then the much less the #ST: FIT of Grey qualities are produced in intimate beeaase both घट nad घटरूप are relation with it produced at the same time and at This is exactly as it should be, is a patent fact that there must for that ensures different effects bp Gizaraf bet ween Flot and 774 being prodaced from different (Frot must be antecedent to 414) cause3 In the absence of 194, no FT Cause Effect 7TOI can exist There can be no मृत्तका-घट FITF07477 between the left horn घट-घटरूप and the right horn of cow, LS If ez and any were produced both the horns are produced at the same time, there would be fimultaneously no difference between them, the cause it being the same for both of them Perhaps you might say that might be accepted as the cause of both घट and घटरूप (if I cannot be their cause ), but this wonla be still more ab sarl, 2 cap. not be its own cease, there being no etish ·Tarkabhāşi Sechon 3 135 If we accept the position that (1) What harm Is there al *77 sagot at the first moment, ETJ at the first moment 1 101 A serious complication eile TIZ ble Esen if we suppose that (1) ► at the fir t moment 97 along with the qualities 18 would not be visible, for the produced at the frst moment, it rulo 13 that A 4 bando a can be visible only at the spoord developed colour and touch can monent (for during the first alone be visible moment the comes into existence and one moment is required tor our oje to come into contact Tith it ) According to our new tle situation would be 1st momentarios e 2nd सगुण घट 3rd चाक्षुष According to you at would be 24 at the eccond moment Tb1 (2) 07 could not at that k no fundamental difference moment be called even 2.4 (lor ( ) When we way that a 319 you deine 357 as a substratum of 777217 we do not mean that a qualities and rat that time has ç is always possesed of quali no qualities at all) tie. As a matter of course Alaply mean that it has the ce prof being o substratum ef It does not matter 10 the least af at a particular time, it is not setually posseeg. ed of qualities If you are till not satisfied, We present you with another definition of 34, that it is a 7497 TIECT *bib does apply 10 the case of favor TC as well [ I'erhap the objector might retort tha* निग धन C3D not te tio esther, ut the fra moment for there are no qualities at that time But ibig We cit qu 'tries ·136 Nuest would be hyper-critical We call at the cause of qz in the sense that given the nece iry auxiliaries, it produces T) (Line 15 )-563 ilagoitude, any dimension between Tu nod fi 410419 (both of wheb are not 155 ) 13 6 1 which 33 nu ssary to make an object as J157 11 also essential for that jurpose (Line-1)-For 471 9 there 19 another (and perkan, a better) reading 071479 TOTTATTIECTE ( because it 13 45 (referred to bi to objector 10 bis Jeunition to in line 16) tuat deserved to le explained and not being a sabstratum of qualitie means not being the abode of the absolute absence (like 775) of qualties that is the absence of qualities 13 not there for all tine If the qualities are not there now her would be cominginto existence later on This does not affect the position of a gas & (10) HTATJ-This is admitted only by the Vayayikas, in order to connect 777 and TCUT which are regarded as distinct Tl Vedanting and others admit onlr tsro 7703, 5112 and a 7 The STATTTTFT T can only be a you or 1F4, it can never be a 7 The Dame suq- FROT which literally means not FATIEF TOT and hence would refer to the way as well, is to be understood in a rectal sense to denote atण which sय सन्न tothe समवायिकरण The पतन्नत may be direct or TT791 392G TEST 13 tkus two foid IC 13 described in the Tarha omgraba as (1) whi h bas an intunate relation (AT119) with a thing with which the na al o is antimately related सग सह एक स्मन्न समवनव मनि य कारणम् (कार्यग पटेन मह परम्मन्नये नती समवन ततुसयोग पटस्य क यस्य अममाधि Firurgi) thus T TAUN 13 1n intimate relation with a 7 with which the 77 19 also ant nately related Therefore नन्नुमयाग 1s the थममाये कण of पर (?) tha which is in intimate relation with a th ng with which the समवाधिकारण of the सय is alo inthmstely related—कारणन मह एसम्मिन्न ममवनवे सनि मरणय (परमाश्मयकारगेन पटन सह एकस्मिन्नरें त नौ समवेन नतुमर पररूपम्य असमवायिकारगम् ) thus न तुरूप 13 in inti mate relation with नन्तु rith which पट the समायिकरण of the क य परका is alo intimat ly relatel Therefore is the असपवारसरण of The following diagrams would make th s clear TET ·Tarhabhású : Section 13 137 1) 319998144) समय समवाय {TOTI OTA) समवाय सिमवाय सन्तुमयोग असमवारिसरण पट तन्तुम्पम् पट समवाय पररूपम् अमवारिसरणम् The first 217977 REITTOAI 13 callerl assis (guitarra) and the second महती (मुरुगनिपनियाद ) (11) AAFU All causes satisfying lle defiuilsyn of EKOT properly ) other than the 12 and the 395 2018 are classed 13 निमित्तभरणा तुरी, बेप oto are the निमित्तकारण ofपर,and दण्ड, चक, etc of স, সমার্থক and নিৰিলা correspond respectively to the paternal Cause and the efficient cause of Aristotle The formal use of Aristotle as the ", the Naiyayakas have nothing sum lar to bis final cause (12) अभावस्य प्रवताभावम्य, for the other kinds ok अभार call not be produced ( vee section 86) समवायस्य तु भावदयरमवात्-Thus sentence tells us why 2791 can not stand in a relation to anything and furnishes a renson for the statement made in the last sentence conjectural reading here 13 FinTitia. Since FATRY 29 a character tette feature of both and PET FR3, 19 shown above, 9119 which does not possess that characteristic, viz tbe a relation, can not obviously have those Fituts (13) 77014-the most potent care, FET Furg FT 1$ the सनियमारग among ths three causes, सपनाये, असमवाय and निमिज. Accord. 10g to the ancients, this Fratrict must be 89197c2a (Creme 13 defined a3 FIFA 187F the operation which is itsell produced by the cause and which in turn pro laces the effect produced by the exige. Tkn the eye felle a tree Here दनत्रिया the कार्य of the पर Int unless the attit vit artPratit takes place, the nat worll not take pire 77787 Is Tot acy and as such'lue STAF Of *387- 1991 Which 13 also the 7 of ) The roleras describe ? 13 7 ETTET ( Fluch it mot proximate to the effect, satheut who3s appearance ibe (uct wozy Thas stop is a potent operative (ause ·138 Noles on not be produced ) or यद्विलम्बा प्रकृतकायानुत्पाद According to the moderns therefore परशु पक्षसयोग itself would be the चरण In Eeetton 14, Kesavamisra describes इंद्रय, इन्दयार्थसनिग्न and छगन ay Fts under different circumstances He therefore does not stick to any one flew in particular What could be srikingly regarded 2.5 A potent cause, should be regarded as the Frut, according to hin (line 3-5 The author dow shows how the definition of THI I a9 THPT Ta 18 trong OBJECTOR SIDDHANTIN By means of a Pramana tre If we accept your definition of cognise something which we had & Pramana, a senes of cognitions not known before, 0 trhy should abont the same jar, for loslance, not Praman, be defined as a in the form of this 18 a jar this गतापगढ़ Is a jar' would be invalid, which is manifestly absurd, so your definition 19 wrong The first knowledge of the Worla be vald, but the knowledge of the 7 at the second, third, foorth moments etc 13 invalid as it 13 & Knoreledge of the already appre handed For according to you In the case of a seties of cogni Pramana makes known things tions about the same jar, we not apprehended before mught argue that ar 1 13 different Your sappnation 13 titinted by Iwom, 2 from e 3 etc, actual experience who bus crer so that every time re do sppre been able to cogni*c ench minuta bend something not apprehended &181410ns of cognitions represent before, go our definition is cor 10the jar in saccesare o rect We see no obection why tre Oar actual experience 18 other should net te taken to cognise Wo feel that we comise the minste riscos ol time sergle whole 2ctement ictly spaling thus 19 an inaccurate apprebnlon, Lat that is another matter) and not four differen actrina comisin? I is better alwers to be guided br fac ! And so me reject your defnitiva rents > ise one ·Tarkabhist Seciron 15 139 5 Love (Line ) -ETIR-cognition in the form of our or series, penal or continuous cognitions This 38 postulated, because the Sopposition 13 that 20 coption lasts for more than one moment Thus 19 8o akin to the Buddhist doctrine Thit is why tho Nuyāyıžas are called stat? (Line Star the objector suggests that ez 1 (at at the first moment of cognition) may be regarded as different from 23 %, 2 from 07 3 and so forth (Line 10) -917-This shows that the past 19 uot comprehend. el 1 (this 23 droppeul 10 Paranips s edition perhaps rightly It seems to be an explanation by some copyist of the expression किपादियानाम्) Let 13 see what happens when Deradatta 19 on the We say that he has taken one step, but that one step 19 really made up of four operations (1) Thero 19 frst per or movement in his foot (2) then there 13 digjuriction of the foot from the ground where it was placed through this movement, (3) as a result of that there is the destruction of the former conjunc tion of the foot with the ground, ( 1 ) and lastly the production of the conjunction of the foot with the next spot It would perhaps appear that (2) and (3) EHU T713 are not different, but Decording to the Vaz sez£23, they are diferent (Annambhatta, an 21.1 Tarkasangraba deres funt As Raima su got ) (line 14 ) Attra 72 Thig 2012 accordance with the view of the noters about FIT (VIZ 71.3 F7019 see above) (14) The Varsoaikas aciznit only two independent Pramana, 179 and 594 a, the NuiFayikas admit four (15) 798-tho Dands of direct perception and 442 13 14 produced by the contact of the sease orgaas with the objects of kna :- Ledge The Nyayusutras deine it as इद्रियायसानोत्पन्न ज्ञानमयपदेयमध्य (Aare TR (973727R 13 AFFOTEAU 3917-78, and व्यवसायामकम् -मविकल्पम् ) प्रयक्षम् is derived as असमक्ष प्रती ये पर इन (अक्षाति TOT EVERYTYT12971 TE) The debnataon in the test ni COUNG only applies to the fare and not to the ear of Eve, which 13 fat is thus produced (1978) Ātman 13 connected wath Hanas, Haras with lodrsya and Indryas with Artha, thus there are three mais of wbich the first two are common to olger 69 e'well, only the last ia pecabar to 4 TT 19 निकारक ज्ञान (विशेषणशियस याहि नाका दियोउमाहितम् ! ) tantan, where no not ce is taken of the relation of the pag154 and its qualif 108 attribotes, knowledge in the form 7 Fie The 171771224 thus a7169451 The Bauddhas regard FATI Blone as tai T3 ·140 des on । यधों on The exastence of निर्विकारस्तान B proved br अनमान ( ननु निविपकमि प्रममिति चेन्न । गैरिति विशिष्टज्ञान विशेषजय विशिष्टज्ञानवात् दण्ड ति ज्ञानवाद- स्मनुमानस्य प्रमाणत्वात् । विशषज्ञानस्यार सविस्त्यावेजवायायतमानिग्लिसिद्धि दीपिसा) साकल्पक-haring विसर or पसरता constituted of जापि, गुण, किया and सजा aocording to the well-known dictum of the Mahabharyakara चतुटयो मदानी पनि Read the following from Katyaprakasa II in ths connection, û TEV निय याद चतुष्टयी शारदानी प्रवृत्ति इति महामा यसर । उपाधि द्विविध क्नुपहच्यामनिवर्शिनश्च । वरनुधोजी द्विविध । सिट्स ममिद्धोऽपि विविध । पदावरय प्राणदो सिमाधानहेतुध । तबाद्या जाति । उनहि क्यपदीय नहि गो स्वरूप गौनाप्यगो गोवाभिसर धनु में इनि। द्वितीयो गुग । गुहार्दन हलवमनास वस्तु विशकते। साध्य वापराभूत वयत्र क्रियाबर -all these are explained in the text further The सविक रूपमज्ञान about गो would be मात्वजानिमान् मा सानाकि पादान दित्यनामा पदाथ It is thus नामजाइविशेष ध्यप्तपधारगाह निम According to the Vedantins जायदादहित ज्ञानम् 13 मलिक 19 Lo divided into it and alta, the latter being farther derided Anto लौकिक and जरीरिक, लौफिक 1s urfold, घ्राज, रासन युग परत श्रीन and मानम अगस्ति 1s three-told, मामायण झानपण and याज Oat ot the sense-organs (including raand) that are r कान 8 as and मनम् ar७ दयाहा, the rest are पाप्राहक The Fis are the करण of यक्षनान according to Aanambhatts Another rew 1s मपत्री द्रव्यागफमा दिसत्य इदियमंत्र काणम् । विषया दयसाग यमन मयोगी वा व्यापार । द्रव्य पुगकम प्रयक्ष फरम् । (म्यायकाश 542) (Line 8)-कदा पुनर्गिद्रिय करम्- (१)(करणम् ) द्रियम् (पशु) (47 ). -7797) याधमनिष (अब व्यापार ) पर क -मरिक) परशुरुताग (अवन्नाम्य पार) (Lave to)(1)(करणम् इद्रय एमए निस ज्ञानम् ( मनम् ) (यात्रा) ( Lineer)-(1) (फारम् )निक ra- -क' सकिम होगा न पर (मरम्मरम्बार) (Line10) णय पहना दे पापनपग 4 नगर अधमुपाय माय मनिराकान The Niran tas Lchtbat sepret prodace crotition only after curaits Jito contact with the cbject. The sense of sight is actuallı sapro-ed to travel over to the best and to copy into contact with it lc'ora 14 in area (Liarlमराम, गहिया (Int- .

·4 for व्यापार Tarkabhūşū Section 10 141 हाने पादानो after perceiving an object in all its bearings, we might think of hanag ut or rejecting it or we might choose to remain in different about it The reading etc explains what 277917 13. If it 13 gengine, it ought to come with propriety in line 13, where the 3112 13 first mentioned See notes on section 6 (Lune 25 -The objector Roggests that it would be simpler to regard şi 34 us the set in all cases, and what ever ulervezes between the #tut 54) and the city 29 the intermediate operation Thus according to this view, when the pas 13 STIEGT , the position would be अपान्तरव्यापार कारणम् (इन्द्रियम्) चक्षु [(1) इन्द्रयायसनिकष (2निर्षिफल्पक ज्ञानम् (हानादिशुद्धय ) (3) FS17] Kesavamisza sply refers to the picw, he Deather accepts at nor rejects at (16) The AHA 5 which is the cause of 9 THTR 19 sıx fold, that is, taking into consideration the peculiar tataru of the various 70s, and of 3747 ( wbusb can not be the sluzect object of perception) we find that the same takes place in six ways (which is nothing but 37126137 curcumscribed by tho cavity of the ear) can perceive only has with which it can have only ware relation ( 13 T 19 the pecular net of TTFTT) and is not at all possible (7487 FAR s possible in the perception of 777) In the case of otber इदियs, as they can have सयाग relation with their object, सयोग, सयुमसमवाय and सयुनसमतसमश्य सनिष are possible (for the perception respectively of घद, धरत, and घरम्पत्त by the eye) The following diagrams would make this clear () A----- (१)सयोग Bमन -आमा घर (आमा) 1a, - asin ममवाय (२) युक्तसमवाय घटत्वम (68) सयुक्त समवाय (97) ·142 Notes on सयांग समवाय (३) सयुनसमवेतसमवाय' घटरूपत्वम् सयुक्तसमवाय घटकाम् समवाय सयुक्तसमक्तसमवाय (४) श्रात्रम् समवायशब्द (१) माय समवाय समवाय (५)समवनसमवाय श्रोत्रम् शदत्वम् अपचनसमचाय The sixth सनि 13 necessary for the perception of भभाव, and ot समाय also, according to the Naiyankas as expressed in the form इह कपाले घटसमवाय , the Vausesikas, on the other hand regard समत्राय as अनुमेय only How can we perceive घटाभाव ? If there had been समवाय between 1 and 1917, there would have been no difrculty in the matter But neather सयोग nor समवाय can exust between घr and घटाभार, hepce we must find a round about way of perceiving TTHIT We leave as.de HT and concentrate our attention on the Im where the • would have been if it had been ensting Thus in perceiving घनाभाव, we as a matter of fact are expected to perceive भूतल (the विशेष्य ) char racterised by (the विशपण) घाभाष पापाववत् भूनम् is the nature of our perception सूतल is of course सयुक्त with the eye To be quito accurate the सनि should be ealled सयुनविशेषणविशम्यमार According to the Trkadipika the perception can be expressed as मुलरे घटामात्र alto Here घगभाव becomes the विशेष्य and sनले the विशेषण Though ultimately tho Idea is the same, this new is not correct as पामार thers becomes the to which obviously it can not be The Dipika also incidentally remarks that this way of perceiving अभय dispenies with the अनुरर- बिप्रमाग which is recognised by some as an independent प्रमाण (एतेनादप मध प्रयणता निरस्तम् । यत्र घोभविम्यनहि भूतपिशद्रक्ष्यत् । दशनामाषाभास्नीन मस्तिपतियोगिसत्वविरोध्यवरतीयसहाने येणेवामाबानोपपनी अनुग्लो प्रमाणानरामरता अधिफरमानाथपक्षीयो द्रयरर फागवोपपत्ताचपये काशवस्यायुक्तवाद।) &ce also sotes on gections 40 and 41 (Line 14बयसनियर Tho Deccauty of this four-fold contact in the case of the perception of ·Tarhabhica: Section 17 • 143 the dimension of an objoet 18 prosed on the grond that the percentron of the dimerelon depends on the perception of each single constituent part of the object, as well as of tho object A3 & whole This itorever us not the case in the perception of the colour for, if we saw only one side of an object, we should be able to perceive what its colour is Jf we are very near tbe object, we mught be able to percenta its dimension withont the additional four-fold contact, but this contact 18 ab oletely necessary, when the object 13 at a distance (Lite) The reading Fil unnecessary here it is in its right place in section 46 (LADE 31678175 , the gr*13 perces red in the form ETTET 59 (LIRE 36 the RIMET 18 perceived in the former भावरान् गार (Line 38 - the Hiat which 648c3 us the Arazo of 27€ is the IT (or 1 a) ale, and as that riyaas is based npon any one of the Gse relations mentioned before, et 13 of five kinda These may be stated as follows - (1) क्षु सयुमें भूतल पटाधमा यो संयुक्तविशेषणता, in the form घटामावरत् भूनलम् (2) चक्षु सयुक्घटसमवेतरूप रस घमात्र प्रत्यक्षे सयुक्तसमवेतविशेषणता in the form, रसाभाषरत् धनम् (3) मधमतरूपसमवेतरूपविराम ये सवाद्यमान्यो सयुक्तसमवेत समंत विशेषणता in the torrn सत्याभाववत् पररूपातम् ( 4 ) tank 779 Fataiteguar 12 the form Fi- TAITEIT 78 (5) प्रमोगमारसभदेलगत्वमामा ये पवायभावप्रत्यले समवेतममवेतविशेषणता in the form पपाभाववत् गत्वम् es19en 110hva! which would be the porsaible uth Farset for the perception of ¢71979 UN 97411 is apparently pot admitted #3 after all it 19 only a double OTING RÝ ( Lane 40 -59 mars, the rule is a poor a manan तगत सामान्यम, नदूत भवाघ , नत अभाव गृपते। (Iño 45)-The verse 2015 etc is dropped in bottie mai uscripts (17)- GA774This is an objection Bet forth by one who 19 a follower of the Buddhistic system of philosophis According to the Bauddhas, oferything that edists 19 momentary, TO HOTEL 1779. Now 141-4 or generally us according to the Nayayikas, but according to the objector, 41414 13 Akg, because it followe Iron 97 सत् तत् क्षणिरम्, that पर क्षणिकत्वाभार (that 18, नियत) तत् असत् econdly 61910 13 ebeclutely of to use, it 133, bavile 10 postire datuje ·144 Notes on For according to the Bauddhas art (the #1972 in Ti) does not tell us anythig about his, but 13 neful only in enabling us to exclude what is not ir It has therefore only a negative nature The objector puts forvard bus objection, taking for granted that it 19 proved that (1) 19 not 1997 and ( 2 ) at seryos no useful purpose The objector says -I can understand that the GTFSI 11 the form ofaa can be had by 7c14141, for there the sense of sight comes into conta t with the or But how can we have सकपक ज्ञान by प्रत्यक्षप्रमाण' For According to you, मविरुयज्ञान 18 नापजात्यादि योजनात्मर The सविफल्मज्ञान about घट would be घट वयान (न लगुणव न etc) पदाथ Now I have shown above that the #14ft is not a Hence the ECTS-2 which is not an can not prodace any gira at all sa no **577 cau be Lad, it can never ba had by a747917 at any rate Kesavamısra summarily dismisses the objection by asserting that MT4 19 TFT17 and it is eally to argue that whatever exists 13 0 (see section 83 for the Pature of #1974) (Line 1 )-70*14 Ja the stiit, that which possesses & peculiar characteristic of 113 own, that which is specially 10dividualised (Line 3 -- 39T71F ATTITATIT-5 (indicatory marl ) is explained in detail in section 18, and 7a (Word, Testimony) in 4ection 30 Fraraq 19 by its very nature 3131 FEITO, 4.3 it resides JD all objects belonging to the same class (see section 83) 18 also 37 TTIPITIT, as it necessarily involves the art of different objects pouseased of FIAT et Sant likewise 13 impossible withont the knowledge of 751 existing in the different le 19 belonging to the same clase ( 18 ) The author now starts on the treatment of HRX, which forms perhaps the most important tople in the .919 rystem Sections 18-32 deal with 447 spd should be carefully studied by the etudent 999 mesos the cogation or, to borrow a term from western logic, the judgment, which we arrive at by means of 10 forence and 31577 represents inference or tlis process by which ilus cognition 13 obtused Thug 37 13 Datosally the specia) csase or instrument' of अनुमिनि Again अनुमिति 1 deseribed as मनन्य ज्ञानम् From this it follows that it which produces sta , is the same as quasi grasi, or foran uednea' A8 1969 1415 4147 in order to understana this, we must take a concrete lastsoce of an 1991 and learn the meag. 195 of a ter technical terms ·Turkabhūşu Section 18 The classical instance of an 29, like the celebrated illustra tion of Bourates and his mortality in western logie, 13 that in bich Te inler the presence of firo on a mountain by observing smoko isso ing from it This 13 expressed as follows a 1917 191721 17 या धुम लब नव वति । अय पचन बहिन्यापमपार । नरमाइप पर्वत अतिमान् Here the mountain about his so want to prore something 912 TTT in this chse, is nown as 04 or the subject 4 which is the thing that we want to establish or prove, 15 Called wita a 14 Jenignated 17VF oraz or the indicatory work because it 23 o2 #coput of the Atroke that se are able to prove on the mountain Emote proves the presence of fire og the mountain, becanse there is invariable cou comutance or asociation between smoke and fire Wherever there 13 smoke, there fire 13 necessarily fouad This in variable AssoL1 tion of smoke with fire is known as 4716 auta 13 one of the most important terms 2n Sanskrit Nyara and long and elaborate dis ussions are carried un regarding its nature and definition Our author has perhaps given the amplest definition of this difficult word, when he says that this fear49 or in variability of essouation or concomiastce era tus pe sos us to elementa vzz सहचय And नियम र नियनत्यम् fume erphan साइचय 3 * FRU7 or posse991on of the same abode Whereser ooke 1% found, there fire is also present We have noted this phenomenon by actually observing several smoky planes such as the kitchen tbo chimney and the stean-epgine Thus we koow that between &mcks and free or fastesisty Bat is this secouation in Or lapartable ? ART or invariability is the same व्यामेराभार orthe absence of the fiolation of their gesociation If sungle instance could be found here there is smoke, but do fire, the 9 between amoke and fire would be Fiolated or adidafta Andr3 no auch contrarginstance is available, il exists bet neer spoke and Gre and is expre sed by the aantenes यत्र यच धूप तत्र तत्र वद्धि Now let os tele the cooperte of tlus proposition ruz यय यत्र वद्धि नरनाम and Le whether ज्यामि €11913 between me and g Dero efnd that in a large number of cases such a tho Litchen and the cigarette which that fellow 11 smoking fre 13 associated with smoke Thus there is general asociation or Free between Gre and smoke But this associatzon 23 not variable, because contrary lostaoces where Are is present withont emole are found For example, in a red-hot Lall of iton oc a lighted electric balb, there 13 fte, bad no smoke Bence the ad between 400 99 23 206 Stand Concqreally 20a eusts between fire and smoke ·146 Ndes on 64164 and In the व्याति 'यत्र यत्र धूम तत्र तत्र वह्नि A which is the first and a which as the AEX are zon2 23 -4fc7 and 54197 respectively The meaning of these two terms must be clearly understood 07147 as their grammatical formation shows, are relative terms 39147 means that which perrades or is more extensive and 1s opposed to 2016 which eignifies that which is pervaded by or included in the 37197 Or which is less extensive than the व्यापक वह्नि 13 व्यापक with reference to 14, because besides being present in all those cases where yo 19 pre ent aiz 13 found in others where yn 13 pot present yız the red hot ball of iron or the lighted electric bulb 19 13 thas pervaded by ef and 13 COD sequently known is 2114 It will thus be seen that wherever the less exten'ive is present, the more extensive is bound to be there Hence all those conclouons which are based on a .415are corret In fact the सतपदार्थी define3 सावन and मा य श व्याप्य and व्य पक respectively It should be noted that though 197 and -974 are translated 03 more eaten ve and less extensivs, the terms more extensive and less extenarse in occurring in greater and le $ number of casos respec uvely A field of ten acres is certainly more extensive than others which extend over five acres only But a ten acre field 13 not 17 with reference to a five-acre one, as the meaning of the term 14% in this Sa tra 13 concerned For it does not occur in greater number of ca es To explain A five-acre field is present wherever fields extending from five tonine acres are present, besides being present in all those cases where a ten acre field 13 found Thus in to términology of 919 a five-acre field 13 69195 vith referenca to a ten acre field, which becomes 2916 to take another lagtration Tha pumber 10, though numerically greater than 5 13 on lyon cywith ruforence to 5 becau e 5, being present in all tho e cases where 10 13 present 13 in addition found in the numbers o to 9 and hence 19 11 with reference to 10 It will thus be seen that 2479 or the more cxtersive means that which is found in a greater bomber of caves than ats 67 and 44 sigailes that which occurs in a less number of cages than its 24197 We have seen abuve that 2017 and eye stand for #1149 and respectively But this does not mean that in every instance the art should be much as is found in a less number of cases and the Fey Ch As 1a present in a greater Aumber Fur cometimes the साध्य and साधन may be co-extensive or such 23 octor in an equal nomber of cases For example in tbo अनुमान घटा द्रव्यम् । राणाश्रयत्वात् । गुगाश्रयत्व which is the ·Tarkabhāşa Sechon 18 147 147 or eat is found in exzetly the same number of cases ms 2:17 For, no case where of exists without 77977 can be conceived Thug to be more securate TTF or are means that wluch is not found in a less number of cases than the car Iva Similarly quity or ANA means that which is zot found 12 a greater number of cases than the 64195 Or ATET We are now in a position to anderstand the author's statement 10 section 20, 343 zana a (39974 consists of to parts vzz aller and 24971) On account of oth we understand in a general way that wherever the Als, that 13 smoke, is present, tho 77119, that 28, Sre 13 also found 774 789871 or the fact that the F17 13 an attribute of the present 724 viz the mountain tells us that fire must also be present on this mountain This for a valid 347414 Orgf both these parts are Decessary The necessity of these two constiluents of 2019st can be easily proved Tale the case state that agama' The 19 not a valid 2771417, Lecause though qahr 13 present hore, that 19, though a resides in there is no व्य#ि between प्रमेय व and अनित्यत्व We cannot eay यत्र यत्र प्रमेयत्व तत्र तत्र अनियत्वम् because though प्रमेय व and अनि यत्व tiny be सहवर in such objects as घर and पर, प्रमेयान 18 not ac-- companzed by अनि यन्त्र in sneh substances as आरश, काल, दिर आ मन्, and , which are all . On the other hand in fru 177', we have a correct that but no 9771 यत्र यत्र अमूलद्रव्य व नर तत्र नित्यत्तम् 19 a correct proposition But gotury doca not reside in 3-7. because stes & yor It will thus be seen that for a proper 91 837 अनुमान both व्यानि and धर्मना are necessary The ratará defines TAIT 1991G2739710 TERTER (Lane 10 )—79 ( 1957 19 ) TUSH f 971431 It is the third $53a of the indicatory mark 49, that is the instrument of 1417 Thus first there in (1) The browledge of 49 in the kitchen when by means of nia, the observer is 10 e position to understand the Invariable concomitance between and This is the First s No inferential cognition about tiêu can arise from this $19, as the sun between an and a la not yet apprehended, at 19 only after tha spiß 11 apprehended that sg14h cad arise It might be argued that we might wait for tho apprebep 10 of the rk, and after the 13 apprehended, proceed to draw inference about fire, from the first yet in she latches itself 7 TI ·148 Notes on The afater to this argument 13 simple enough - There can be no inference about fire in the kitchen itself For we actually gee fire there and inference has scope only when there i doubt about something (2) The s«cond 4914 13 the knowledge of eg on the mountain It 13 true that when we have this second 4517, the = 13 already agrertained and there 14 also doubt about the presence of fre on the mountain, but this second 431 also does not enable us to have 3147, because there must be shot before in can tabe place (3) The third 1957 arises after the ania onginally apprebended in the kitchen, 18 remembered And it is this third at that produces the IR and at 23 tho fres thereof, according to the modern view of TT viz it must be फलापागव्यवच्छिन्न Sorne regard रिद or न्द्रिज्ञान as अनुपिनिकरण These people hold करण to be '7191747 ATTEOT 1072' and a3 TIRGÍ 18 immediately followed by अनुमान, लिगरामश If regarded as अन मतिफग्ग, would not be व्यापारबत् Hence they consider meg to be GO FPT Now or part 1 followed by the Tigre viz TAT, which in its turn is followed by a Bo RF 18 171717 and thu, the Flot of 3776Ā Kesavamisra evidently held, in the case of 39 at any rate, that For 13 Tag FROTU METUSEST 18 ūT Tên, because it 13 immediately and invariably followed by the 67 viz Ft Hence it 19 the FiT of अनामनि antit points out that if mere pg or 1997 13 regarded as 277 RAFT, eren past or fatare it would lead to 20 Thas the Emoke that we £9# on the mountain Fusterday would enable us to 10 fer the presence of fre to-day But this is absurd Therefore cro for 18 not enough 931941 13 also accessary grast, 13 Fe saw belore, contains two clements in and 781 Wby shoul) ve Dot regard these to severalls as the Fius of 2017! Why shoull me no rent a ner complex term each as 97197 and regard at as the obe Fm of hál! 671 answers these questiona bt sayos that to regard calls and ti seseralls as the tso KTT: of 346 involves to So it is better to congider gogh which contains the so two ideas, as the one Flut of wa Read IT trināt अनमनिसभा म्यान शनिद्रामा मिरर इति चन्नासयभानमनि भादरमसरले पास अपनापन संकाय करणार ।' PESTI TIITESTITI' ·Tarlavhūşà Section 19 149 (Line 14 ) * *7 The author now sounds A toto of warning that sometimes mere yüz514 13 likely to deceive us in mak- DE 29 believe that thore 19 49 between two objects, when as a matter of fact, there is 10 691 betreen them We should of coure Apal ourselves of gizga, but we must at the same time be sore that there 13 9147 Thus see fire and szaoke together anum. ber of times, but considering the matter further, we find there cannot be sung between 6re and smoke, for fire 19 not the RT of smoke, but 316in, hence the way between fire and smoke is not 77F, bat #19 Like trise tho 647 botroen we er and KETUA 18 DOT FINT, because AS is the 541117 of SÚ THAT and not merely 6877, 317746 not the art of 9147, but शाकायनपरिणनिभेद, hence there can be no व्याप्ति or स्वाभाविकरुष between मेवीनमयर and इयामत (See section 26. This role passage (luces 14-29 ) should be read along with section 28, after the student has mastered sections 29-27 ) (Line 42 , quotes from Vstsyuyana's Bhasyn, this 18 once again quoted in section 107 (19) This section des rabos tlu estu biods of inference known a. tref and 97125 Whet we want to infer something for our own benefit, we go through the process more or less mentally without caring to express in so many words the various stages through which our mind passes. But when we desire to make another comprehend the conclusion that we have formed we must state in definite terms the various stages by which we reach that conclu8202 This is the distinction between these two kinds of inference Thus, while in tarzi 747 ezaphayıs is laid on the sense, 2 9797 word 28 mong important Tho 147 defines tlum as follows 'स्वायत्तमरम्मपत्रम् । FUS stearagi' 3927214 13 informal, R1 13 formal and must bo expressed by the use of a regular byllogism The <3149 Gat defines them ag (27421599' and a respectively, where 1919 means a formal syllogista Other definitions of these two kinds of अनशन are 'परायानुसार शब्दा-माम । स्वार्थानुमान तु ज्ञानामगंत्र । ' 'पश्चावयवेन वाक्येन सनिश्चितार्थपतिपाइन पराथानुमानम् । It will be poticed that mor follows and 24 based 092145717 For, unless we ourselves are sare of certain conclusion we are not Hely to proceed to convince another of it Kesa yamısra thug deg. cribes the process of an 2017 Havog repeatedly observed in places 81ch as the litched that smoke 19 accompanied by fre, we realise thy un raruable concomitance between the two * We then approach a ·150 Notes on mountain and wonder if it has fire on it Then we see emose thereon and remember the invariable concomitance between smoke and fire that we have already realised After this the cognition that the mountain 13 possessed of smoke which 18 invariably accompried by fire dawns on us This cognition, as we saw before, 13 pothing but 371917 or TFT, which at once leads to the conclusion that the mountaun is possessed of fire Such is the process of inference for one elt-It will be noticed that tho various stages through which & म्वायानमान passes are भूयोदशन, व्यासप्रहण, पवनसमीपगमन, सदेह, धूमदर्शन and याति EROT After this is produced the fa 43 which is inmediately followed by the 197 (1 200)31 - This eschews the possibility of smoke being imported there from outside (Lane 1)-3 M1917 consists in the use of a regular fremembered Sanskrit eyllogram for the purpose of making another under stand the presence of fire on the mountain after one has in ferred it for oneself The five sentences beginning with a art' represent the five members of a Sanskrit.17 or syllogism stated in the proper form The five membered syllog m when formally stated enables even another to infer the pre ence of fire on the mountain It wall bo noticed that the Sanskrit 31397 includes in it to s certain extent what in western logic 13 known as Induction This latter consists in the observation of soveral particular cases and 111 ferring there from a general conclu-ion which will be found to be true in a subsequent case resembling thoso that we have already observed If we were to remember the way in which we arrive at a min banskrit *a, we would find that we do so by following the Induc tre method For å un is based on what or the repented ob 179- tion of partiuular cases Thus the Banskrit 3917 13 & misture of Induction and Deduction It must at the eame time be admitted that Sanskrit logilians did not derelop Indaction as an indefendent proces Thas division of an into y and atry 13 not known to Gad. tous and hanada, bo were respectively the founders of tho Ngay* and the Valstyka Eystems It 13 however mentioned in the Bha ya of l rasastapada on the Sutras of Kanada apd is consequently fairls old -Vantama divides 4041 IRTO thrco kinds tiz , it and मामायनाइट Ilus 19 the oldest diyalon availablo 1977 *347 13 that # Avry suser to trail often, Mr Tuner shower of rain Notll call then cloods threaten in the sky SITT LI ·larlabkāşā Section 19 151 tho opposite of this viz when we inler tho cause from the effect Thus when we see a river in floods, we in fer that there must have been rales somewhere up in its course All other cases of inference which are not from the canso to the effect or Fico vero1 fall under the heading of Art TE Thus, if after seeing a person in one place we find him in another some time later, we know that he must have gone from the first place to the other during the interval We see the sun in the morning in the east and find him in the west in the evening We therefore infer आदियध्य गमनम् from the east to the west dring the conrse of the day, though his movement is not directly perceived Read " अथ तपूबर विविधमनुम न पूर्वरच्छेपवन सामान्यतो दृष्ट च (-य पत्र I 10) पत्र कारण कायमनुमायते तत् पूर्वपत् । पूर्व कारण पुत्रवत् = कारणलिङ्गमम् । यथा घरेन या भविष्यनि टिरिनि अनपानम् । यत्र काग कारणपनुपीयने नच्छेपवत । शप राय नल्लिगक शेषवत् । यथा नदीद्धया श्यामातम् । कार्यकारणभिन्नलिंगा सामान्यतो दृष्टम् । यथ, प्रज्यापूलामन्यत्र दृस्यन्य व देशनामिति, नथा चादित्यम्प, नम्पादम्ति अपयक्ष पारि यरूप बज्या इनि अनमानम् । (Line 16)-वाक्येन पनिहादिमता-the syllogism containing the five members at etc It 19 strange that our author who does not mind repetition, sbould not even give the names of the five members, bere They are given and explained in section 100 below The five membors are प्रनिशा, हेतु, उपाहरणम्, उपनप and निगमनम् The समादायी defines them follows 'साध्यपवन पक्षवचन प्रतिज्ञा । रिङ्गस्य पक्षधमत्वाचन हेतु । व्यापक दृष्टातपवनमुदाहरणम् । परामशन्ववचनमुपनप । लिनप्तय बघुन निश्चिनसाम्यवत्वपल निगमनम् । (1) प्रतिज्ञा consists in the statement of the proposition that we want to prove e & a वीमान् Here we assert that the साध्य 12 बदि 19 possessed by the VIZ 914 (1) a consists in stating that the indicatory mark 19 an attribute of the tal, that is, is present on it eg धुमपञ्चात् It should be noted that a distinction is here made between लिnd हेतु, though the two words are often used as synonyms निद्र 1s tha actual indicatory mark and हेतु 1s the statement that this indi. catory mark is present on the subject (1) उदाहरणम् consists of two parts siz 2017 or the statement of the invariable concomitance bettveen the gard 5154 and an instance to illustrate at e । यो यो धूमपान् म स वहिमान् यथा महान । (iv) उपनय , ht braogeng rear, is the application of the genera) statement embodied in the trh to the ease under discussion तथा च अयम् ' s the technical form in which उपनय 189xpressed तथा means द्विव्याप्यमान् and अप mean3 पर्षद nothing but the परामर्श as we have itn section 18 (1) निगमनम् or conclusion is the re-statement of the proposition, which forms the as This ·252 Ndos CTT FREI! Fel by tho 7 five lie leclaical Inna is ' acet M1, 7991T and no=127 Three Aro inemblers ocor br the sana ntcs In Gaulare's Uns Hen! Tasargo YETI 1 rita #21 सANE RAE धापान । मागभापत् नइमती राम *I*TRIA Clipf17131"111777574071 rua mast7471 *77777771 5774714724(1 6711 ::-30 banı olsesdy scun sist the third member of the rogam rz cornstotra andम It is de cult to sco lotr the term JI ran irclede rara in 'dition to an evople which is the in er mening of that term The Esplanation is that originally *TIconsisted of essmpk onls Bpt in conre of tine the imajariatie oftlu guneral reportion on which the wholo proray of inferenco drsendelcome to be realised and also had to be found for at In ther formal decism with the rcials that tho a was incladel order 770194 If so look tu fosutama's sutrawc find * aucuriling to him the syllogis Fans as follows पता चमान् । YATIR10: #746 1747 ***R771 Cantama's scheme had no lace for the lateraent of tho *Ta This is also proved af ne vodern and that the word 1961 is naturally constraalns & co relaure of when wo drop thora TR18R: VITI 14 274 vit 4117-thas 15 low tloartror ant 7974 Fun to be on hally understood Bac when ua trino to Lo aduld, 41 received a new senso, which has alread been noted ntoio Tho Vaiscetkng al numit a firc-membered syllogien, but ther bare different names for tlo porious memburs Ice[t the first Their pomes are pla", 1779 (marl ), 1373797 (retrospection) and 232-714 (re-Bugertion) Tho five memboreil syllogism 19 the normal ope in Sanskrit and is nccepted br all allasikas and Vaseshas Vatsyayans in 518 Blunya koresor potes that sowo logicians Flo apparently Hoarished even before Gautams, adil fire more and make the syllogion to consist of ten members Three five nro Astiat (the desire to know). #ITT (tho doubt), 779719 (the belief in the p591 Lility of a relation ), quran (tho purpose in vI6w in attaining the conclusion ) and Fit 1918 (tlio removal of doubt) Asigurari points out in his Tây, theso Gse are not regular mierobers of 4-18 or syllogom, but onls help 03 ir attaining the knowledgo ansing from the syllogism and as such cannot be regardeil ESITTEN Read 'दशावयवान् एके नीयमा पास्ये सरक्षने । जिज्ञासा सशय शक्यमाने मयाजन सशम दास इनि।' का स्थायन' भाष्य . t ·. Tarlabhāşā Section 19 153 OR 727#1 : 32, 'caut 759197TU3Zİ T91TCF74171 a 91439 972 374979seama 91775' apsgia on the same The five membered syllogizza la 2e howerer universally accepted The Vedanting accept only three members vil mal, et and 311619, or 371877, 7997 and ATAT (*317479 49 57 GRTCITTOTETT JETETOT1971- निगमनरूपा दान तु पञ्च । अअपश्ययेन ध्यानिपक्षधर्मपोरूपदर्शनसमोन अधिकावग्यस्य part 2 79174) The Himansikas also admit threo vız arán, हेतु and उदाहरण, or हेतु, उदाहरण and उपनय The Bauddhay on the other hand are satisfied with only two siz a7167 and 7794, or plan and to where 24 and 21-7 se included under 23 Students of Jogie will be interested 23 comparing the five membered 19 of Cantama with the three-membereri syllogism of Aristotle and the modern European logiciaBS It would appear at first right that either some members in Gnutama s Nyaya ero superfluous or that the syllogism of Aristotle is defecture Bat & cloger examaa tion will show that Zeither of these alternatz ves 18 trae Both the Gautamian Fasa and the Aristotelina syllogisma lead to valid concloong So there 13 Bothing essentially wrong with either But while Aristotle gives us tte absolutelt necessary parts of ax inference, Gau tama's Ayaga has the form of a dialogue between two disputants For example, the straat is nothing but a dograativ statement of what you want to prove made with a view to excite opposition When therefore the opponent questions the validity of your statement, vou give your reason which constitutes the la The opponent then asks what connection there 19 betiscen the ti and the Rieu, to ich pou reply by enunciating the way And thus the dispute goes on So from the point of view of the form whick Gantama vanted his Asayı to assume and of the purpose #bich he had in view viz. to convince &a opponent of tho truth of the conclusion that one has reached, <)l the five meinbers were nece sary Bat looked at from tbe point of absolute Dece*5ity, the frst two members of Gautama s java can be safelr dieper-ed with, for they are repeated in the ffth and the fourth member respectively This in fact has actually been done by a eection of the Vedantin, who adroit only ,3999 and än 54, which corres pond exactly with the three members of the Aristotelian syllogism Compas1907 of the Sanskrit Nyaya with the western syllogista tells us that corresponds with the major term, eu math the minor term and is with the muddle term Similarly crot mlous the geta represents the major premis, 379 the Dubor prem203 and amaz the conclusion In converting a Sansknt daya into a western syllogismi ·des on that we should do 13 to ignore 12 apdog and the 13 of the 371670 Thus the dual 317417 about the eternal emokic, mountain Iarthus be converted into a correct eyllogism (a Uniseras! Iffirmative in Barlara ) as follon 3 (l) T431 To be omitted (हेतु) भृमत्रत्वात् । To be omitted (उदाहरणम् ) यो या धूपवान् मम = Whatever 19 e mokr is fert वदिमान् यथा पहानम All smoky 13 fiers (3774) -14 457 445717 This mountala Is Smoky (ANT) AFATET 917 5397 This mountain Is fiery Simularly the backdered allastration of sestern logic abont Socrates' mortality can thus be tamed into a Sanskrit Nyaya (Major premis ) All men are mortal sai 1952151 or una ना नत्र त्वम् । Add to this a दृशान्त such as यथा पारामे and thus major premsay becomes & correct उदाहरणम्. (Lipor premis ) Sorrateg 13 8 min = 4753 or FH 47, वयप्यमनष्यवान् (उपनय) Conclusion ) Socrates is morial तस्मात् स कर्टिस मार मारत्ववान् । (निगमनम् ) In order to make this corrersion complete we have to add OFFT and हेतु , tius सॉकर्टस मय । मनुष्यत्वात् । And the western syllogsex becomes & correct Sanskrit T&T& (Lane 16 ) -TITI See section 24, for the fire characteris tics of agood अन्वयय The reading 1979TTEI is not good, a3 the cbaracteristics of a 15 are usually spoken of as 513 and Dot अवय: An अनभानवाश्य । पञ्चश्य, butaलिङ्ग or हेतु (अ यययतिरो) 13 पञ्चरूप (20–23 ) These sections deal with the three fold din 100 off wbich 13 based on the nature of the cut in which it bgures 14 or the invariable concomitance bet seen the poor Her and Fr**, through the force of which the as enables us to draw the concla Blon, can be expressed in two ways positive and negative When we say that a certain thing (such as fire) uvariably follows the presence of another (such as smoke ), we stato the rh positively (अन्वयन Thus 'यत्र यत्र धूपलर तक नत्र वह।यथा महानत।'ian Instance of अन्वयानि It 18 80 called because or the pre ence of smoke and fire as here ceea za the kitchen On the other hand then we declare that a certain thog (such a fire) beng ab ent une certain . * ·Tarlabhūsū. Section 20 155 place, another thing (such as smoke ) 13 £130 absent from it, we stato Llectie negatively ( cas ) Thus *7 95 79 71 73 917 ! 49 13 an astance of station It 18 so called because soffit or the absence of smoke and fire 13 here obseryed in the poo! It will be noticed that these two kinds of serê bye just two different ways of erpressing tho same fact siz the lovariable 1.850 lation between sluoxe end fire For, to say that smoko 13 10 variably 6330ciated math fre is the same thing as to say that firo belog absent, smoke 75 also absent The Till can consequently be turned into the Fanie by what in western 10.70 18 known as obverted conversion Tor example, 74979777 =' Ali snoby is fiery' Br obrersica, = No smoky 19 not-fory By conver,ion, do not-fiery 13 smoky , that 12, an Do$ fiery 13 not-smoky स्यत्र यत्र वदयमान नबतर धूप भार । It wall be noticed that the absence of the $T(* e the H11 YR) 10 tho gaura becomes the 12/93 (and hence the amT) in the la TIÊN ( 512 99 414), suwularly the absence of the .719F (tho it 217) in the 17th becomes the one (and hence tlie ) in the चतिरेक्याव ( पदयभार) The 3579.ht and tbe A Fat being the two different ways of expressing the same phenomenon of the invariable concomitance bets een ug and Fing, it would appear that every area or Ex could have these two pa Bat thig 18 not actaally the case For tho role is that the ai 13 pot complete unless it has a corresponding 21-3 or example Now it may so happen that a ſis mes have an example tor both the अन्वय and व्यतिरेक गति, when it is called अजय:- Another wall find an bsample for only the arta. î and noue for the TA, when it is known A3 F 171-772 A third wall posvelg an example for only the <z altath and none for the 3ra a la, and it is then designated usiai Tlus (1) 1977 with reference to the ara 13 B 14-170 fos, becauso both kinds of crne complete with examples aro 1.04ible. with regard to it Apother example of an 3-qaradt 95 15 7777 when अनि यन्त्र is सभ्य शब्दाते य । तात् । यत्र यत्र तकाव ता तर ta 14197 1 44 22 KAT 11477472 77 TRFEITÀ TUTTA (21) Au Pemple es चारवये निह 13 प्रमेयत्व or knorability Ther अभेषम or wameability is the 81-7, gosti TRTCIT 1914 191*77** T5 ·156 Notes on Diens अभिधेयत्वे पथा परेप पत्र अभिधेयत्वाभाव तत्र व प्रपत्वाभान यथा--Here we cannot find any example for the 41119, because everything under the sun 13 korable and hence nameablo The peculiarity of the 471712 lies in this thut here the per and belong to everythuo: in existente, to test zo entity track is characterised by the Ta and the Futur can be thought of (11) An example of FTTATA लिद गधन्य when इनरभेद । साभ्य, पृथिती इनरभिन्ना गथरत्व त् । गव यत्र गन्धवत्व नप तत्र दनाभिन्नत्व यया-या यत्र इतरभिन्नताभाव नत्र नत्र गधगमाव यथा 97 Bere we notice that no example 18 found for the TT, for everything which has 777 18 2727 and is thas included in the va The peculiarits of the fans for is that here the first and the Na bre co-extensive with the th, so that no entity, other than -1, where they reside, can be found In this cazo we find that पृथिवी, पृथिवी नरभेद ( which by the way nothing but g) and TFT are all equally extensive Another example of rafat 18 as follows जीव-उरीर स! मक प्राणादिमत्त्वात् । यत्र यत्र माणादिमत्त्व तत्र नव सामरत्व यथा-। यत्र यत्र सामावाभाव तत्र नत्र प्रणादिमन्वाभाव 41! Here we notice that no example for the 2013 available, for everything which 19 possessed of vita) airs eto and la roul as included in the 13 viz ETRE ( living body) Similarly the पक्ष जीवच्उरीर, the साध्य सामफल and the साधन प्रणादिमन्त्र are all co extensive (21) The author tells us here why it 19 usual to give an in stance of 3974591 only, even in the case of an Tiga The reasoa 15 --There is no point in 62912g both positive and negative in stances, when our purpose is served by an instance of one type only, and therein te prefer the art instance to the shit one, because an 21724 instance is more easily understandable, being more straightforward The reading a 567 etc does not come in with proprietp after the remark stel, which suggests that the argum Tent 13 over (22) (Lane 22 )--31 * TET IST The author draws our attention to the fact (* luch ve are likely to over look) that the fit in the argument za question is Ata 4727 and rol 996074 For, if the syllogem 18 Tramiau 191FAIFO 77, the position vould be that the साप (प्रमाण) would be the same the हेतु (ममारण-प्रमाण) and datorally no inference 13 possiblo of the and HTET are one, If the 1975 19 * 276, 21 23 deffezent from the TI, ACT, and there wonld be no difficulty ( 24 ) In this section, Kessyannisra mentions the characteristica of a valid reason They are five fiz (1) 927 # T Leing present in a ·the 921 Tarkabhāşa: Section 27 157 The vald reason, smoke, for exwaplo, as present in the subject, mountain (11) 931 Fag being present similar instance • g the smoke 13 present in the kitchen (1) ETA & being absent from a dissimilar instance & , the smoke 13 abeent from the great pool (17) pot having its object or are disproved by 4 stronger proof Thus af pe were to argue A Patatet FIT,' the RT OY FT z GC would be to or diaproved by a stronger proof vız tey or direct perception, which tells us that fire is hot So the coa is not aloand consequently cannot beanca Emoke however does not possess its FTTEU nasa diprosed in this manner and hence it is & ve hd reason () 38 PATARIE 204 having a rival renson which proves the opposite of its #1** For example, शब्द नित्य भाषणत्वात् शब्दत्वबत्. Here the सामा र शन्दत 19 आपण or andible because of the rule wrior Tatatizo agna FIATT, সৰুমন সদাস , ননৗশেদঘ গুন ' It is also নিম sc wৰৰ would sce to prove the eternalty of sound Bat we find there 18 A rival reason which proves just the opponte of what sort seems to prove Thus one may with equal force argne * TT 24 a 497 Therefore the ta 2017 19 991d to be * ipgemach as it has an equally Towerful rival vit a which proves the opposite of ata Fiey In the enge of the smoke however there is such rival and it is a valid reason conecquently These are then the five characterietics which a valid reason must possess and if a reason is deficient in one or mure of these, it is falla It will be noticed that these tive characteristics are found 10 an 3149-4f4h Ta only, such as you in the stock example 13 A 17447 Anda फेवर व्यतिरेकी हेतु cannot by their very uature have विपक्षाद् यानि and A Fly respectively, because in theur case a fry and we do not exist (25) Bee section 18 above (26) 2998 -Sea section 28 below An 18 valid though possessed of only the following four characteristics, 479424. FT., tatag and maraqaat (faa ya 19 100possible) Aziatate 18 valid, though possessed of only the following tour characteristics, पक्षधम् , विपक्षाद न्याचि , अबाधितत्रिपरलम् and असर FREE (W213 Impossible) (27) In this section the sathor 18 defnisg the terms 2, FIN and live 19 that with reference to which the thing to be proved 13 donbtful A simpler deration of a 18 kr FETIT Thus in the gagal ullastration of the smoky mountain the FrT 19 <10ns ·158 Ndes on e 23 a3 TA={ 13 not deliditely known to be possessed by the mountain 1 it is doubtfal with regard to the mountain, tberefore we proceed to establish it bs meras of a formal syllogism Elenco art 13 & 1 An objection 13 here raised In the case of a first where sfter ascertaining the presence of the fire on the mountain for ourselves, we procoed to convince another of that fact, the moantan 19 pot FITUATETIT, because te boor for certain that it is fiery It is thos ATTFETT How can the mountain then be a quin this case 7 The obvious answer to this 18 that though the moantain may be 49197A1- €477 to us, it 13 certainly ninaantig to the man to whom we are proving its FT Elence it 13 & 14 all night Thero 18 alo & pedantic answer to the above objection According to tlus 9471 13 defined afresh forras PATTAITEITAT ( Forum TEQITET TIF 1)'1 e in order that a thing should be A 4, it should possess the abecnce of desigte knowledge (31419 which by the way is nothing but BETSATTTTT) characterised by the absence of a desire to prova Now in the case objected to viz wbere we want to prove the of the montajn to another after having ascertained it for ourselves, there is certainly no TT with regard to the mouatain, 43 we kaow definitely that it 19 poszessed of fire But tbus 157479, which is absent, 18 not characterized by সিপ্তাঘাযাব, since we possess মিণঘাষঘ or de are to prove Therefore the mountain 18 a q inspite of car definite knowledge What the now definition of it means is that in order to constitute a qu there should either be (FZ747 or TT Thus the present csze though ngrit does not exist inasmuch as we possess deficite knowledge, the mountain can be a 48 because there 13 SETT 4 and agy are easily anderstood any or 2 eumrlar instance 19 that which 13 deänitely known to possegg the FEET It form the 21 to the 379T which along with it is included under to The Witchen 13 the fit in the case ander dig*u*8107 For both parties agree that the kitchen is possessed of fire and a ry or a 217 should be such as 13 acceptable to both the parties to a dispute TU or a dısımlar instance is the opposite of ATT It 9 that which is definitely lown not to possess the s- ez which 13 every body knows does not possess fire 13 the face in the present case FTET constitutes the E27 the eq ariana (28) The author now proceeds to treat of 1975 The word 919 18 used in two senses First it means a fallacions reason (TTTT- मासन्ते इति हेत्वाभासा दृष्टहेन। इत्यर्थ न्यायबोधिनी ॥ हेतुलक्षगरहिना हेतुवदरभासमाना ·Tarkabhāsu : Section 28 159 7 p 33, foot acte ) and it is in this sense that or ankbor has ted the word Secondly, it means fallsey or the defect would render a reason fallecious ( 3194 094) The five detects which underlie the five fallecidos reasons enumerated by our author &re 3, riig, 119, 993 and 9 --An abjection 13 bere raised What is the use of learning about arg or fallaciony marks If one knows xbat a valid murt is, that is quite enough The answer 1s (liat the knowledge of fallacious mark3 13 Decesary in order to detect fullacies in the arguments of our opponents and to avoid 19215 such invalid reason 3 11 00 Own हेत्वाभास 19 also defined as 'अङ्गीकरी हेतुह वापस # Teason whick 13 deficient in one or more of its members or characteristics (of a valid reason mentioned in section 24 above) The first हे याभास 1 असिद्ध r unproven असिद्ध हेतु is that which is yold af fries and if the 19 defined as a tant 4727 946 (es l 104, line 6) Now se kans that this 19 rothang but 97343 taig hko परामर्श, thus consists of two elements, पथधर्मता and व्याla and a I which is deficient in one of these is 31 A हेतु may lauk पक्षधर्मना in two ways yız (1) when the ya las no existence at all ta tho world of realities Lu this case the 61s known as 3743716 because it has no substratum or support to resido 11 (u) When the 18 not actually pro-ent in the net This 1» kuown as TK77, bulausotho 18 in attorn nature anproven in the 127 The third variety of az (111) ETIETAS, because t lacks a which is the second requisite of Art (2) An instance of the 19tai yenai TITIK Here we find that the ra, vize sks-lotus, simply does not exist, because it u only an imaginary thing I 2012 thu. lacks the very first requisite of D ralid Y VIZ ran Another illastration of 371 En gamle Under 2114 IAS 19 also included the reasoning which is known as PA or establishing a thing which is a ready well known, es cfare e MIT' That the orb of the moon is round us not questioned by anybody and need not consequently be proved This reasoning falls under aller, because the orb of the moon, though actually existing unlike the sky lotas, 15 DOT *10 the technical 9CASE OL sinya' For about Fat'there u do whatsoever in the mind of any orto It s only in this sense that the 3124 via Tor does not sust in the case of EE Apother allostration of सहमापन 13 देवदलो हालपादादमाद हलपादादिमनमा दृश्यमानतात् '-I 7 ·160 Ndes 3 चारुषत्व पटे should be noted that the stock example of western logic about Socratex and his mortality will fall under 27TZ, because Socrates cannot be considered as ou, as bis mortality is not a subject of doubt to any one (21) 76911 19 instanced by479 9197-41772. • Hero For ez bality 29 Dot found 22 the hat at all O 31 F or unprosen in the subject in its own store This 21- 18 al o lack > 42194 19 Other ustrations are दो ट्रव्य धूमवावाद पसनषत् ।' 'अश्व पशु विषाणिवात् बालीववत् ।''आत्मा अनित्य कृतस्तात् घटवत् । +पट निस्य विभृश्याव व्योमवन् ।' (ru) '2947h Is the tkurd and last rariety of It 19 er. planed as a curt (FRATER years later) zlato TAP which the of the reason 19 pot esta busbed i e in which the reagon 19 Qot Or sa sariably associated with the Free In a valid व्यास (यत्र यत्र धृम. नत्र तत्र पति ) the हेतु (धूम) 19 व्याप्य or pervaded by the साध्य (पहि) If in an argument we find that the ta is not for some reason neuen then that हेतु will fall under व्याप्यत्वामिद्ध lake the case 'तो धृमवान् पहिमत्त्वात् । Here धूम 18 साध्य and बह 18 हेतु The auf as stated as 4* यव वहि तर तत्र म ' Now we find that the हेतु वह 1s not पाप्य or less extensive, ag a valid should be, with regard to the art fire is found in more places than smoke Fire is present in all places where smole is present and 19 in addition found in certain otherg where smoke exists not yiz r red bot ball of iron or a burning electrie Lulb So in the above instance the व्याप्यत्व of the हेतु बदि 13 आसिद्ध Consequently the हेतु वह्नि in the syllogism • पवनो धृमान् वहमत्त्वात् . 13 57TZT Here we find that the third characteristic of valu Plz 21 67 18 violated For the later in this case is a 47777- 1917F OT wygnly where y99s definitely Lz0FR to bo present. But the ca alg is not absent from these Hence the violation of ANTE ogla A 71713, sustanced do 91T TORTT involves the violation of cul, because the gap 19 not 989199 or unrariably associated with 99 The reason w by this is so is that 89 13 not naturally or by its own nature associated with We und however that in most cases 19 associated with a But this association is due to an extraneous factor viz HAITI Only when fre 13 in contact with vet fuel, it will be invariably associated with smoke Thug in order that the AU i 5 should be valid, or 10 order that the ear in this case should be s souod one and not a HH, we must add to the aqta & qualifcation via WARTH at Thus For ·162 Ncies on only when it is forbidden Thus Azt is the 39th in tha: eser RST is found in all those places where the HET TIE TIHTT 19 found for a 13 the cause of 3116 Herce निषिद्ध व 13 मध्यव्यापरु, Further, 2197 is not present wherever the HIT fear is present, for slaughter in geerifice 13 pot only not aga, bat 19 actually 917 or enjoined Soनिपटूव 13 साधना यापक Both the characteristics of a being thus present in it, Ge 13 a proper 18 and thy nais consequently व्याप्य पासिट्द or सापाधिक -It will be noticed that tho rea on हिंसाच lacks Rपक्षाद् मात्ति, because विपक्षे अधर्ममाघनत्वाभाववति यज्ञपमारण हिम चमार Another somewhat interesting example of the same NUTE 13 'गभस्थ मितनय श्याम मित्राननयत्वात् । इनरनन यवत् There was a lady of the Tame a who had a few dark-complexioned con3 (and one or two fair ones) When Vitra conceived once more, a student of logie argued in the above manner and tried to prove that the son in the womb would also be dark Bat the argament 13 not correct For We find that (517TT 13 Not the canze of a 291877 13 cau ed in her 20ns because Mitre used to eat only vegetables and no gbce at the time when these dark song were born (According to the eagearcs of the avayikag, darkness of complexion as the result of the mother's partnking of vegetables only If the mother ate ample ghee, ehe would have fair children l'ersons interested should note this ! ) Hence TIFFT! Is the TTi 10 this case +7 41977 ET 77 - पकजवम्'-thrs शारपाकज 15 साम्यव्यापक Tarther, e cannot ** 'सत्रय मित्र नबनर मध शाकपाकजत्वम् For when her fair SUBS were born, who was satsuting oa ghee शापारुजन्य 191229 सधन व्यापक Doth the cbaracteristics are thos found to be prenent ID 797731" which consequently 13 a proper ITTIE In all these cases we have been that the TR FIAT 19- Tolres the tra Or DOD-establishment ofco, because thero as &R 2017 which yitistes it. The aim of an arises in tsoother was also viz. (1) wben there is no valid means of excertaining the one and (is) when the 13 inherently impossible An esample of (i) is 1 सागर सन्चात् । यत् सत् तत् क्षण था नाभा ITas argument is bared on the theory of tho Buddhists who believe in the momentsrincy of all exiating things to the agàyıkas no such entity as tomentariness exista, because they behere that eren the most transient object lasts for at least three inement, the moment of its production, the moment of its destruction and the moment that internetes between these to. f there is no can g? be in Tshable concomitanco AF (Lat ·Tarkabhūsū Section : 163 between art and 1 and consequently the court 16 BI. Kesava pista mention this variety on), ond remarka ilat 3 O 1917 must not be regarded as an instance of market 441941, for that would mean that we are prepared to admit the off between 4 ani 17a, under certain conditions, ard that there 1» & B (other than ) for Him FA All this is tantamount to saying that ÚT 13 & proved entity Lich it on not be for an entity must remain for at least three moments (u) is illustrated by rata 07279994917 Here we note that though orduars #TU, 3522014 u Dot 20 lo fact no such thing as 1279 escsta The qift therefore is 32 and the ATH becomes aartalom -It will be noticed tbat this parlett can be included under the first by saying that there is no 949 a hich can grasp the quh between 20240 nnda The above discu zon will give the student a fauly correct idea of aimar 2971 which of all the falizerous reasons in a bit dit cult to understand The characteristics of 391 TIL 1971974 and 6144171174 ETO best remembered by haring & concrete 19 stance of 591 Noob as 277 alvafs 10 ver Further elaboration of 3919 19 unnecessary for a bala for wbom this treati e intended W& however quote the following ra sage therein Angarabhatta mentions and Mustrates four yirieties of TV Read उपाधिश्चतुधि । केरल माध्ययापक, qastfel 92997, EMAITZA122-417* , JÁ 978143771892797- श्रत । अय आन्धनसयोग । द्वितीयो यथायु प्रत्यार प्रयक्ष शाश्रयत्वादिति । अर Tama17909761TTYIqAiat ac-rakit jaaiztana अत्र जन्यत्वाव-उन्नानिपर य प पावत्वम् । चतुर्यों यय-प्रागभारों विनाशी प्रमेयत्वादिनि । अत्र जन्यावावरिउतानित्यतयापक भाषवम् ।' दीपिका Fe have scen that all cases of 95 -107971 Inrolre the Palataon of tho third characten tio of a valid reason yız (T*** ang যােনি thus resembles মাথা না (না অৰিহাল ) which ako lacks fra 97 (HD section 30) The two mts therefore be dastinguisbed The difference between the two 13 Tranly base on what strikes one is enh of them as prominent Thng wb1s 11 19 * nyinguees lies in the too wide character of the reason which, being consequently present in the fu, Tolate be concomitance, 1967-72h it is the presence of the ant whsel vibrates the concomitance, that strikes one 43 prominent. In ANTIEV for the fact that the da 13 &sociated with the FTECA 13 more prominentID AIA OR the other hand vbat strikes as Tot 18 the fact that the we is not due to the c, but to some estrans- T6 ·164 Notes on ons factor There is another and more subtle point of distinction beto ween the two, based on the nature of the hills. In FITOT 35 the gila 18 recognised as being positively csigalia or violated Owing to the presente of the ga in the # In AE on the other hand the cutia cannot be grasped at all owing to the presence of the STê Thus while the one 13 positively defective, the other 19 only negata vely so PÀY 13 a pozitive defect, iar represents only the negative side of the concomitance FINITT 3:47 15 eally noticed owing to its positive character cfarnage on the other hand may basily pass undetected owing to the diffculty of locating the sun. It may be Duted en passant that & view prevails amcag Nafaykas which refuses to recognize catch as a For, they argue that if we keep the ze in mind, it is goste possible to draw a correct conclusion from what is regarded as a ध्या'यस्वामिद हेत्वाभाप्त Thus 'परतो 4917 218 Fuar HA TETTO '13 a correct Dyaya In the case of other fallacious reasons the other hand no matter what you do, you will not be able to draw a correct conclusion For esample, the Frateur BF1677 infaa97 47La cannot be rectified by the addition of a qualification or something of the kind HIVU TIET thus stands on a different footing from the other betrabbasas Tbe answer to this view is that for a proper syllogism an absolutely univer al concomtanre unfettered by any condition is necessary In the above exampls the cाति यत्र यत्र आद्रधनप्तयोगे सति वहि नत्र तब धुम ' is no doubt true But it will not do for a proper nyara because it 19 conditioned by the उपाधि आई-धनसयोग (29) This section deals with the 48 fra or contrary А wild हतु 19 साभ्यच्यात e invariably associated with the साध्य example is a 1 e wherever FA 18 found, 13 also found A 1 I 1% just the opposite of this a 4 1 13 Viewf/ This means that instead of tending to prore its proper met, it proves exactly the opposite Hence it is significantly called for contrary For exemple, 10.7394 77' we find that the TI FF11, far from being the ाप्य of नित्यत्व, 1s the व्याप्य of नित्यत्वामात्र Thus we cannot sav, *7*47 Fax 117' Bat we can legitimately assert 'यब यब नाव नत्र तर नियत्तापात्र or आनित्य यथा घटे' It will be noticed that the free 77 19 pre ent in the # Tat, but 19 pot found in & 4* (1 e say eternal thing such as 319137 ), nor 193t absent from a € (1 e any non-eternal thing such as ) Consequently it Jacks सौ सत्वम् and विपक्षाद् व्यात्ति The सतपदार्थी deines विरुद्ध * THÁTHAT la fig' 17's defaudz '77777 Rant विरुद्ध न्याम.I116 धूम for ·Tarhabhāşü Section 29 165 Are must be diatza guished from the AB Both resemble la so far as both ted to prove the truth Bat (1) wbus fero 312001 can prove the Huyen addition to the Roy owing to its being too wide, fes proves the meat only on account of its being the sum with regard to it (2) Secondly, Fbile US77 PIA sent in the farm in addition to the six, fez, thoogui present in the ATH, 13 dever present 10 the war is common to both But साधारण अलिक has स स Also, which विरुद्ध lacks फिद्ध zeed not be distinguished from असाधारण (and अनुपसदारी, thus 19 not almitted by Kesavanista, the Tarkasa mgraha admita 21) 3F1946 because there 13 Det mech of & striking resemblance between there But one way, if one libes, say that abg se enables BTENERT Minun so far as both lach a heg But (1) Wule STATUTO 3772 19 not present in the because it a connded to the 19 ouls, iniz is not found in the 198 because it 19 associated wath HIWT914 (2) Secondly, bilo 319f1f110T Hâte does not tend to prore anything, neither the ST Hor tlze 7-TYT, OR acpornt of ata too narrow chargcter, we distinctly proves the Bee Similarly F757nor be said to resemble argung: 34 *177F 19 60 far as both luck a TTR and 1947 of But (1) while atam lacks these because there can be now and @TH at all RFE IS deficient in them bucause it 13 Dot present in FH and 13 pot akzent from (1921, though 844 and 192t exist in 113 11e (2) Bccondly, 2774#gift cannot prose anything, because there iz no complete for at fe on the other hand proves the 81-446 (30) Tins section treats of the histe fallacy * 19 expazned as regi? Feluar means that sobib involve the 1979 or violation of the art or the intariable concomitance between the and an It 1911] be noticed that an each of the tra varieties of 1971-19, the targ cafinot be correctly sisted The term 37 18 Biguificant and esplains the giacral Ratnre of thty fallauzou reason It means í not (# 347 *477) Or that which does not possess only one extreme, i e that beel does tend to prove not only one thing, bpt also its opposite ? 31 atbus means in conclusive The 'Tarkasangraha call this fallacy wet Fie hss Lvio saneties, Et and ITCOT (1) ANTO or too made us that all or disorepad tes3on which exists Jo a place that :3 pog3 ed of the negatwa of the aut or the thing th be estab: thed An illustration of साधारण अनेकानिक पर्वतो पहिमान ·166 Notes on प्रमेयत्वात् महानतवत् Here we find that the reason 19 found even In a place wbil) 13 possessed of the negation of the are A pool is possessed of वह्रमत्त्वाभाष , but it 13 प्रमेय all the same Consequently 4477 13 an invalid or fallacious reagon It will be noticed that the reason qaTI involves the violation of the third characteristic of a valid हेतु 12 विपक्षाद यादृषि-The व्यभिचार or molation of the च्यामि that 1e involved in this fallacious reason 19 thus explained 47 प्रमेय व नब नत्र बतिमत्त्वम् is the nature of the व्याति here प्रमेय सधन and वाहमय 19 साध्य Now we brow that is a correct 1 & the 747 shopid te .91c7 or less extensive and the PT 497 or more extensive But the 197 543 * 13 not -212 10 tb13 case fact ATT 13 per haps the most 47197 thing that we can ever conceive Thos the only 15 chat or violated in the case of this al VIZ प्रमेयत्र which con sequently becomes a EHIA This variety of F177 13 called FITOT or too wide becau e the 15 pot restricted to and from but extends to 92 as well The मतपदर्थी defines this kind of हेवाभास 43 पक्षवयनितम् '-In the illustration of माध रण अनैमानिक given in the text at fara sa 4377' the IRRTS 19 found not only in the 924 viz 1919 but also in the G TH viz any zâ thing such as E It 19 thus 9750g A साधारण अनेक तक हेतु should be distinguished from a vard केबलावय। 60 As instanced in a 417 Both se.emble in so far as both lack the third characteristic of a valid I vız विपक्षाद् धावात Bat the difference between them 13 three fold (1) A F421 at does not possees the characteristic jag 2477 47, because there is not at all À FURUT 371 7* t on the other hand pooseses a fta, from which bowever it is not absent owing to its defective nature case of a "* the 39774. This quite sound, while with a FTSTROT TAFFT the involves lait and is thus defective (3) The peculiarity ot a वलान्वयी हेतु 13 as we saw before that the स प (अभिधेयत्व) and m47 (FT) belong to eserything in existence This however 13 not so in the case of a HIV UT IF Here the साध्य बहिमच cannot be said to belong to all things, though the TV 19 all-extending (u) The second vinety of F 18 anim or too n&TTOW This consists in the being present in the * only It is thus too DATTow since it does not extend to 4 where it should really be found The exemple 19 शब्दानिय शब्दतात् Here 93 are constituted by 34 things such as आकाश, काल,दिक and अ मन् विपक्षs are represented by अनित्य ahuste such , FR Noy ve find that they afunt from all these feT things which are as is well as from all the fort (²) In the ·4 1 Tarlabhūşi: Secron SO 167 things n bieb are the faqets It exists only in the 4 viz 974 Henco समय 15 अमाधारण अगानिक हेतु Here the second chsracteristic of a vaid ধনু viz মম মন s violated The শ্রেমিং consists in tlas tlet the ध्याति " यत्र यत्र शादाब नव नियाम् ' is not correct For between the साधन शरदत्व and ths साभ्य नियत, याप्पयाररभाव doos not exist In fact there 13 DO CON Xection whatsoever between yoriand (In the illustratint of the soft E18D 19 th; text, A TO Ta notice that the ca am 13 absent from all Grand of things which form the 928 and firas respectively The Ten TOT 327 most be distinguished from s valid An, from which also the characteristic FÀ AFT4 is absent An instance of the latte. as me saw before, 13 i 6 AF TR- मत्वात् Rere also we find that tb हेतु माणादिमत्व १७ पक्षपाव and that it 18 hot porse» soil of the characteristic FTA EFTER But the difference between the two 18 as follows (1) For a $rofitate the chara, terastic AT ETTE 13 not posable, because there is no rq* at all In the cage of an AUT astrax on the other hand ascertainly exist But the ca 29 Rot found in them on account of ata defective natare (2) The 7th in the case of a $19 sound, though it 18 stated negatively in the case of an ATTITUT SAFlata on the other hand, the involves cent or the violation of the 11 variable Elsociation of the 197 and the FitT (3) In the case of a GF w the #4, HT and a 279 al) egnally extensive Thus, som en and irgi are all equally extensive In the case of ani BRT77073 on the other band this is not so easily see that facta, per and şi are not of equal extent The समपदार्थी designates the असावारण अनेकान्तिक हेतु by the torm अनध्यमित and defines at as • सध्यासापकले सन पक्षमात्रा नित्वमनध्यव सनत्वम्' Thug 13 a better definition than our suthor , for the expre3,10N ART 717 pa serve to esclude a vald Tata from falling with. in the deinstion of 31-1597167 Both sladan **** or असाधा ण औकान हेतु are पअमात्र गत But while a केरलव्यतिरेकी हेतु 1s FH on account of the correct on with which it 18 con- Dected, an TETET I ETTIR or conot prove the area oxing to its defective staze Oar author's debition of st 3ETTA HAFT will include a valid za as thero is nothing in it to Aylinda the esme The definition la the defective to that extent { a tăird pariety of this, Fréf or non esclu zve, is given in tbe Tarkasat cah2 This consists in the reason being rod of a fimular or dissimilar instance This can only beppen when every- For e CE 4 ·168 Notes on 3 thung 19 existence 19 included in the 3 itself, so that nothing is left out that can be considered a #94 or face An example of अनुपसहारी अनैकातिक हेतु 13 ' सर्वमनित्य प्रमेयत्वात् As aig 'which includes every. thing forms the 22, no similar or dissimilar instance can be thought of. Thus the peculiarity of this art 13 that its wat includes everything It will be noticed that both #94 and FÀTHIZ raat are wanting here The fer consists in the fact that the call is incomplete in the absence of a positive or Degative instance Another example of this हे वाभास can well be 'सबै नित्य प्रमेयत्वात् 'उपसहागिन् means that which withdraws or withholds, that which exclades, exclusive ararkannt consequently means non exclusive This THEY IS 90 called because it does not exclude anything from its i e it includes everything in at £o that nothing remuing for being regarded a3 ## or @27 ( 31 ) FUTRA ON 927 or counter balanced 18 easily understood It 19 that reason for which there exists another reason prov. ing the opposite of its fiue Another example 13 saat 1977 शब्दत्वषत् and 'शब्दापनि य कार्य चात् घटबत् ' Here we note that whale 91797 seems to prove the 2 of 75, 74 proves the opposite v2 964 with equal force So 37701 has a well matched rival ( 9 92 96 ) and is therefore nghtly known as FAQ In order to make the definition clearer and more accurate we should add 9-17 before it This 8 volates the fifth characteristic of valid हेतु Vz अस प्रतिपक्षत्वम् tina designates this game by the term FTOTE which has been edopted by the नभाषा and सारदार्थी (It is called स प्रतिपक्ष in the Tarkanamgraha) प्रकरण means margument and भकरणसम explained as प्रकरणेन सम or प्रकरणमननिकान्त 10 1 reason which 19 like an argumenti e which does not go beyond the argument This means that the FTWERT does nut curry the argument any step further, but leaves it where it was, as it can not prove definitely either this or that FFA most be distinguished from free In both we find that EN 13 prove Thus they resemble eneh other But (1) while FIFE at-elf proves the ATTTT, TEXT does not do so itself, but has another powerful rival which does it 70AH Is consequently rendered con chuajse (2) Secondly, ia )the FTTRE 13 proved, in TIT64, on the other hand, the 114 1 proved by the proper, but there is also another which proses the 194417 ( 32 ) The Afth and the fast hetvabbasa 15 Fiar TTT OT TA which coposta in having the negat op of its an already a certained 13 ·Tarlybhaisa Sechon 32 169 by another proof Its esample 18' 1778 OT 5 117 77777' Now we know by the perceptive cognition of toach that fire is hot and as tapas is a stronger proof than para Jout which to know through it, contradicts or annals the sma that 13 intended to be prared br the reason ana or TaT7 HenceTIO FIFT IS & 4177 F42Here the fourth characteristic of & palıd viz 2011- 179 18 violated -In order to make the definition of the clearer and more accurate we should add mor before 941 HOT 41717779 must be droingushed from PEUTEH Both resemble In 20 far 4* in both the For 1s establisbed by another garut Bat (1) wbtle in Frag the other sout which proves the Flexi 18 an other of equal strength (as indicated by the term nata) 10 F771T Inge the Aurat proving the one is mach stronger and is asuills *** This 13 also indicated by the term 9731 e for only a atronger 9105 AT CAN EDOC) or contradict the Orst (u) Secondly in feutay the first ti merely rendered doubtłal by the existence of Riother reason which provos ita opposite In 17 Terpe on the other hand the more powerful pare de completely disprogps the 1-2 which consequently is rendered fal e #17 U 13 tho term which y adopted by the way alo for this the Tarkasangraba calls it 77340means that wluch 13 atated after the proper time for it has passed away Ad 19 to be stated when tho fa 13 doubtful In the case of a sor 13 GOTE of the ent(21240TTR) 13 long known So the c1 2537 Or NTT comes a day too late Hence the name 7777 777 Page Kesavare folome Gantaran mentioning five fallacious Gantama & Dames for three of them are however different His five hetvshhas89 are मयभिचार (=अनेक तक) विरुद्ध प्रकरणसम सा यमम ( =) pd raita ( 291 ) Sep 972 I 1 4 These are the five hetvabhasas which the Nalyayikas the followers of Gautama, admat-The समपदा lorerer erumerates as iz असिद्ध विरुद्ध बने कतिक अब यवसिन कागययापट and कसम Bat the fram und अनभ्यस सन are nothing but the eण and असाधारण अनेक ना respectively of our author So the annber comes to fre ultimately - The False Bar the tollowers of Kaspapr or Kanada on the other hand admt only three hetrabhaass 12 अभिव र or मदिप विद and असिद्ध "विन्द Farzary #siz )and this represents one of the principal points of distinction between the Neijayıtas and the Valsesikas (33) Now we proceed to the third kurd of proof piz उपमान Kesavamisra bas follored Gautama ia adattıng font 9073 See Tel. Ons ·170 Ncies on +91927 I 13'5012TATATEST TA' The Va sesikado got recognize Ir and 743 independent soos They include them under अनुपान 3T0F is the instrument of fin or analogical cognition which consisty in the knon ledge of the connection between a name and the object expressed by it For producing this 291917, knowledge of simtlarity is necessary Therefore उपमान 13 सादृश्यज्ञान A man does not know the meaning of the Ford fit He 13 told by a forester, who often bas opportunities of seeing gayayas in the forest, that a 'gayaya' 13 like an os TIL 191*777 ' Or' is what the forcater tells him This sentence 13 known as RETTIFs or directing sentencu - tochnically means extended application, application by analogy or by transference of attributes The sentence 'irait directs the transference of the attributes of the knows animal to the unknown animal 14 and 15 hence Lnor ag air --Now this ignorant fellow goes to the forest after having heard this directing sentence and sees an animal resembling an of Then he recollects the direct ang sentence after which the cognition BÀI TT4T*TaqA11208 1A hum This cognition 13 known as 991 It will thus be seen that for the production of 31. two previous cognitions are necessary viz STIFTFOTÚRA obtained from como aullortative person and AA obtained by actas) ob ervation Of these i 51 is the Fut of 9ain and 13 therefore called a947 27 28 recollected after the east and this recollection helpe .the सादृश्यज्ञान to produce the उपपिनि So the stages in the rise of 3078m are मादृश्पज्ञान-अनिदेशवाक्य थम्परण-उपमान As the अनदेशगल्यार्थहरण comcs between the Fa and the $ 33014, 2015 k2011 ay TFTETT or intermediate or accessory mental operation It will be seen from tlus that the view about to that Kesayamisra takea here is PIIRI PETITOT *710 61017' But 10 assertang '70431 7 * 1977* 12 ecction 16 our pathor reled on 'TUTTI FIT CUTT' The purpose of 1997 19 to obtain bnowledgo of something (Dknowo by its eimilaritr to something knokra We know a certain I rm (F!) such as TIT Bat we have nesus EQLD the object depoled by that term (st) Thig med3 we have not obtained the knowletgo of the connection (11-ting between that time and ita ohject This koowledge, it 13 argued cannot be produced bs #024 Or 79 Elenco 3795 Is admitted as an ade pendent Iraans to account for its prom dacwon Puadº *** ing? (377) 777917 5: T12118 17*761771*** GRE1179 of ·Torhalhasi Sertion 36 111 We late scen above that or the Laowledge of the connes tion between & koror and the diect denoted by 1 or the kuowledge of something anknown from something wluk his lnoen, is produced by TT Bat this is not, it 13 pointed out, the only way o£ producit, 3772 Te sometimes get the lnon ledge of an unknown entity by learning about its special characlurestic For example ve 1006 what & -hunoceros 1 when we are told that it has born Adorbang it1096 Then ngalo e sometimes come to know an object by merely learning that it has certsia charactersties not found In som entity that we are fabulint with Thus the camul nuglit be 2600 Ised by us it we were to Low that it does not possess a kvel back and short neck like a horse Tóc-t teo ca es ari al o included under that by coneidering the espression am the text to to merely an 1973109 fiend à 19+ 25777 (1) FETI ETRO7192124 FAZA PET (6) HETEROTU4 aaa 1031741247 Mat5 (111) aurants Frega 1972 999 FORTE atas (34) The passage et 3 (line 2) 13 dropped in some mangsrints (35) Sestayo 33 "8 deal with her laat of the four pool, namely, y Jast as n ob un correct knon ledgo frl percortin anference and unulogy, in the same way we get correct knowledge trom word But sucht wurd dust have been apulen bı 1 trustsorten person and trostruthi pur of 13 lc rho anarts thing as the are the truth (9919919 4459 171) I will thuy k seca that the authoritativenc.of word ns regards the knowledge wbub it gives 1198 to 19 ntimately based on truth Horeres trustworthy o moun way be supposed to be if he does not state that is exactly the truth hot ceives to be 3117 and his word will have no valde A sentencedy formed by a group or collection of Ron (A word is defined £9 I or Lo-cegsed of the power of esprestasi 3 conventional meania ~ मत पाए । अश्यात् पदाइययों बाद इनारमारत SF + AFFIE 1 Explain 97 a3 Titlof 1036 217 * 197 1# 2 3781 3 7 TIL 1971-a7f 13 the conreption of God that a certain READERG is to be understood from a certain word Here We get the Nalyaşıkas' pbilosopby regarding the origin of the capire save power of Foyda Words consey 3 meaning because God tam willed that they sbmuid do so it is the same as 2 or the etjse 282ve power of words which denotes their con FEDtional meaning Bore a doubt erijeg What about words like leo and 7573 to which mesning 198531gu ed by the or kill of buna ·172 . Notes on beings) All proper nonas fall under this class, for the meaning which they conrer depends not on the will of God but on that of in triduals To escape from this difficulty the moderns define ६. इच्छमात्रम् Thus in the case of proper noun 1t 13 human vill,and in the case of other words divide will that give them their conten tional meaning Others stick to the old definition of 't' and account for the espressive power of proper nouns by saying that men, in designating certain individuals by such name as ift etc, are really impelled by God and bec ce even proper nouns have oltimately divine mell as their source ] IT was defined as collection of words But in order that this collection of words should be able to convey authoritative meaning it must be possessed of three characteristics viz 31 171, 73571 and सनिधि 1717 or expectancy is defined in the Tarkasamgraha US पदा नरस्य अपदस्य पनिरक्षण अभावेन प्रयुक्तम् (कस्यचित् पदस्य) अन्वयाननुमानस्तम् अबत पोधाजनवम् 3. Ta thas means the inability of a word to convey a connected meaning ( 214 ) in the absence of another word Read 'दस्य सरदाभावप्रयुक्तम वयशेधाज्यस्त्व न दममा पाइननगदम् अामाक्षा' A Fot Words are said to be FIFT when the expectancy created by one 19 satisfed by another Thus the words 'दबदन प्राम गच्छति' a re pos eceed of expectancy, because as soon as 7 13 uttered 2 de ire to Low something about him (or az ) arises in us and that desire is sata fied by the words 1 TJ Bat disconnected words like t * 169 gr are AUTFR, because they do not mutually full the expectancy created by each Therefore such a groap of words, though forming & sentence technically, since it is a TFT, 13 noli authoritative because it lacks 317 The second requsite of an authoritative sentence 19 am or com patibility defined as 197914 or absence of contradiction This means the meanings of the yunon words constituting a sentence mnst be compatable or consistent and not contradzet one another Take the sentence 1972 1975 The mingo froit 13 got a thing to be drunk There is therefore y or con traduction between 1794 and पान The sentence 2017 Aththus does not posse+3 47 and is conequently unauthoritative Similarly अग्निना सिञ्चत् lacks ये ग्यता, bocau e fire is incompatible with the action of sprickling Espectancy and compatibilts are not enough to make a sentence authoritative It ma t have #1 or juxtapo ition as well Josts positio means nttering words ithout andue interval between them Thu: 10 order th.. the sentence 19-jit should be aathorits ·Tarkabhasū Section 36 · 173 tive, 100 mozt utter the words ont alter another sithout long delay betirect them It on the other hand you prononncs a NOW, 9149 three hours bence sod Tejf another three hours later, the throe Trordt would not form a sentence proper owng to the absence of a Betteen them and so ould not be anthoritative Road in this connectron the following 'यास्प स्थाइ योग्यतासमक्षायत्तियुक्त पदोच्चय ॥ योग्यता Era 77 Tage gut sê arra ha fazira FIFT talk 1 31715 figura TE IR A ANFITURY वाक्य रे गोरच पुरुषो हनी ' इत्यादीनामपि वास्यत्व स्यात् । आसनियरच्छेद् । अदिविदेऽपि वायवे इनामउरितम्य देवदनशनस्य दिनान्तरीचरितन छत्तीनि पदेत Ama kamati ya 91776eratura piratsfe49IMPUIT 'Eraafine (26) The matter discaised in this section may be thus summarised Expectancy, compatibility and juxtaposition are declared to be the characteristics of words But espectancy is really an attribute of the hunaon soul and compatibility a tentury ant of words, but of the meaning denoted by words When the word na 19 uttered, it 18 W who entertain expectaticy to know something about 7737 Simularly incompata bulity existo not between the words 16 and her, but between the senses coE reyed by those words Juxtaposition alone belonga propnly to words How can we then speak, of expectancy and compatibility as the charac toristics of stage? The newer 18 that 27 and tires, tbeugle primarily the attributes of raw and 315384, are said to be Tonig metaplorically The ubjector saya~-217791 can not cortuinly belong to the words When we utter the sentence 442 A, the world is hea ne, AiFi før the wall The sense of the word 53 may have 715 for the sense of the word is But stractly efenkung, 17 can not belong to the sense either, Figi, bclog of the natore of 31, 19 20 attribute of the goal The Buddhāntin replies -(1) * should be regarded as primarily belonging to is, as they create it in the mid of the bearer, and secondarily to the words as being espressive of those 274, or (2) RIFLET printly belongs to the soal and secondarily words, and olso to the things espres.ed by the Wordspumals signify and afterwards give rise to i wtb ralarence to other 2013 why they are pretapborcally called TFIT (Line 94-194 HK It would be better if we drop HT bocade the author is now dealing with an and his finished with the discus-zon ahoat sigt or construc 57 Rgr eru That 19 ·Tarlabhūşü . Secteca 59 177 अनुपयमानादर्शनानपारावान्तर रहनम् अर्धाशन : Ees a net tea clear explanation of STEISTE 're-emption 13 tho postulating of something to acconnt for some fnet which can not bo sscouted for othera ko Read alse following from न्यायकोश-अर्थस्य आपत्ति , or अपत्य अपत्ति यस्मात इति कटकरण योरभयोयोपनिाश्मयोगी मानि । सा चापनिरिक्ष याने भुनाथांपति अनि । नत्र दृष्टाप पनिषथा इद रजामिनि पुरोवनिनि प्रातिपन्नस्य रजनम्य नैइ रजतपिति नर শির্থ-বালার নল টি সংবলি দিতথা মনি। ঘনিষা যথ भूगमण रायरस स्वार्थानुपातिभुवनान्निरकरूपन सा । यथा तानि शोकमात्मपिदित्यव सुतस्य शोषशब्दवाच्यमन्धजातस्य ज्ञानभित्र स्थानुपपच्या वागस्प मिथ्या कयते । भूतार्था- फनिश द्विविधा-अभिगनानुनिभिदिनानुपपनिन । नत्र यत्र वाक्येकदेशभत्रणे अन्वयाभि- थानानुपपत्या अन्वयाविधानोप पौणि पदान्तर फायने नभ्राभिधानानुपपनि । यथा স্থান বিষক্রিয়াং। প্রস্তাবনি বয় ব্যস্থানীবাসন নি समानर कल्पपति तत्र द्रव्या । यथा स्वामी योनिष्टामेन यत्यत्र क्षणिस्तया अवगतज्योनिटोमस्य स्वर्गसाधनवानुपपत्त्या मध्यवस्यपुत्र कम्प्यते । (PTI) Vatayerana expluns it as वास्माशययेनानामिहितस्पायरय अन्यनामभावामहणमापति । या नियमानेऽयं योऽन्योऽय मसज्यते मोऽयापत्ति । यथा मेवेषसत्सु पृष्टिर्न भवतीति । फिमत्र पसयने । ममु भवतीति। Presumption is chieiz admitted by the Mrealisakaa, though some Vedactins asto acerpt at दाधापानि or Direct I'resorption, admutted by 91417181979Fs, occurs when a man, observing the latness of Devedette, Trbo, he had noted, does not dine by day, concludes an hug sund that he must be having his meals by nigut मामीमांस, the followera of मारिलभट्ट, alwst श्रुतापापात One hearsीनो देनो दिवान भुङ्ग From this, ang presses 16 so many word 'देवदनी रात्री पुत्र Thle 13 patama Ibu difference between the two is not material Dre is based upon ob ervation and does not requure the presumption to be expressed in so mantHORS The other u founded upon report and requures that the presumption should he stated an averbal form The हेतु to prove the गत्रिभोजन on the part of Deradatta 192 केवरभ्यानरका हित Thus अय देवदत्तोरात्रीशुदको। (भातेजा) विका अभुभानल सति पनत्वात् । ( हेतु) यन हात्री मुकेस दिवा अभुजानले सनि न पीन (व्य तरकन्यास) Weean huve a दृष्टान्न o यहइन who nesther eats brdsy, ror by ugut Thus रात्रिभोजन can be proved by रेवतव्यतिरी में अनुपान, and there 13 20 necessity of admitting 2017 B8 au wiepetsient Cramana The अध्याप्ति tor the trould be in the following form, य दिया अज्ञानले भनिन स रात्री भुद्ध Now it is quute goa tble that we nughts get there a सपक्ष शहदन who, we hars Ascertsined, is fat and does For wat by day, but eats by night But the oppCRERE vants to prove the .

·> Tariablurşü Section 11 179 (?) is of two kinds --( 1 ) and (b) 777 (a) u van csit ouly between 2-13 ur substances, 1 13 BOE 3, therefore there can bo no # with furentu to अभाव (b) RETIC exista ht titeln agaike oljerts and Aut does not figure in any of the iro pars of unha olycta Therefore there con not be ether (3) 45 reins the 115790131cx7, 11 13 10 TW nt all it 15 % mere fiument of the imaginntion of the opponent Istu to be re garded as such, buat atiefs three conditions- (2) It must be sufferent from the objects it connects (04BF013 diferent from vi agd us ) (b) it must depend upon both the objects it connects ( 447- 35 dependa ujun both Handgos ) (c) Hal it wont be ona (izuza1718 F) #1970ean dos do catasty ang one of these conditions Thus, tiuke the instance of zorgre ( posaTE 98 whero • 1x the free and दुरुप is the निशेधन)-- (B) TOZ36923 is si different from ots and got Tha 13119T of og 13 nov a different object but its own nature, 80 the area of SET 15 Dot a different object but bis own natuite Similarly in 1751235 81?. 071417 is the fiftrat, but its faina is not a different object, but ita una notare, in is 19T, VTALE 18 the farsa, but its (1879c 13 not a different object, but its own nature 241€ alao 12 nnt possessed of 891-9 etc, #bah sould have enabled us to tlunl of it with something el e Bo Steag CWM 13 no: cferent from 1990s and fast (b) 9077555*19 13 not 34916 for in the Font, there 18 only ferox, wd vo fialsyra, and is the 17, there 13 Only P3T59579 and do 911 (c) on 179 Is rol F, for the componnd espits101, ben analysed gives as the idea of to this (1) Tute and (2) DEC This proves that fs191541913 BORS (1) am 13 only metaphorically called 9:4,50 the one of the expre-s101 art with seference to at, should not be regarderlag an ·Tarlabluşi Section 11 179 (9)ayx of tao kinds --( a ) fin and (b) 55714 (C) 767 OD 820 only hetes cenas or soh tances 274719 noz, thcrefuse thery can bu no Twith referency to अभाव (b) kent exists between syriaz objects and any does not Sgure in any of the Gre parts of 377@gob,ects Therefore bero van tot be 19 either (3) As regard the 1901394 = it 13 20 at all at a mere ligtent of the wagipation of the opponent A Tu to be ru Etrded as such, must satiefs three conditions (*) Il mest bu dtferent from the objex t3 it on peuta (4120321 Ly diferent from it and zoe) (b) It must depend upon both the objects at connects (7 ary depends upure both it and que () And it minst be one (1971997) UTERI (105 To setiafy any one of these conditions Thus, enke the tastence of copier(age as wheru 203 15 the astea and 1: the G367) (1) Egy 15 w different frora zos and at the ART of qug 19 not a different object but its own nature, bo the car of gas Dot a frent objet but his own nature Simoularly in 77797 4779,921477 13 the test, bat its - 19 not a different object but its own nature, in 774 471919, 07517 23 the 21su, but its 144769 $ 19 not a different ob,eut, but its out 0 Dature 1997 al 30 13 000 1osessed of 19 sets, which would have enabled us to think of its stavith something else 50 विशेषणविशेष्यभार is not different from विशेषण Aud विध्य (b) 0775756415 US COD J for in the fast or there 18 only aseous, and no faşt5447 and in the ratsu, tberu 23 Orly 1977T and Do Tanya (C) GETHT JS Bof CF, for the compound espre: on, When analysed gives us the idea of two things (1) 59 997979 and (2) Tus proves that arengs 11 10 FT4 (4) Cistema:6747 13 08'y metaphorically called *1 4,20 tho noe of tLe espris slon part with reference to 16, should not be regarded ns az ·180 Notes on argument in favour of its being a R15 The reason why (TĒJITHE is figuratively called Te is this —Just as in the case of acquser, the apa inplies the cognition of both Sê acuzz, 80 in the case of queger also, the knowledga of both goz and get is necessary That is all (0) As regards the so-called 9.77, 915177297477, F11Tula etc it 19 easy to show that they are not 1998 hat the natures of the objects concerned viewed 10 & particular light Thus-- (8) In सत्र धूम तत्र वहि, वह्नि 1s the =यापक, and the व्यापरख of 13 but its own nature capable of producing the cognition of yq invariably associated with it Likewise 10 यत्र बद्दयभाष तत्र धूमाभाव ,धूमामाव 1s theव्यापक and the व्य पात्र of 1919 but its own nature and not a different thing (b) 7 as are the cause of 92, but this FICTT of the Tos 19 nothing but their very nature of being present or absent, when the effect az is present or absent Likewise from belongs to 78177277 (which is considered to be one of the causes of the production of the #), but this Fillet of 4797 is nothing but its very nature, and not a different thing The cuireful or the 77712907917 with reference to 39419 can not be explained away in any other manner, as 3717 can not posse39 सामान्य etc Therefore 72 and FiMc rhich belong to 34*, are not different from 37 But they represent its very nature in & Particular agpect All thus shows that it is imposible to cognise F by means of the sense-organ which could not have any contact wath it The siddhantin replies - Your diseertation on the nature of ay etc is a very learned one no doubt but unfortunately all your arguments are beside the point for they are based upon the unwarranted supposition that all cognition by 907 19 caused by the contact of the sease-organ ith the object As a matter of fact, the HEFT of the sense organs refers to 179743 only It 1991 rea onable to argue that there should be the same rule obtaining in the age of both 77 and 27911, other kinds of objects, other methods of perception What 18 trae of 79 objects need not be true of HT also fo because 417 objects are perceived by renge 018403 coming into contact with them there 13 no earthly reason why 347 also lould be percened exactly if the same way We Lold 112. 297 13 perceived by the fen c-organ ko muins of the story7*7 सनिक ·Tarkabhūşü Section 4 181 It might be argued thntiftbo scasc organ is not 1964 in the case of 47, it would regni e anything and escrything I can perceive AZMIT with wlucht 18 not connected, by bould not then perceive at the sano tune P1917, 3727497 ete which aro all un connected with it? To this objection, our answer would be as followg - In the Erst place the objcctor is treating the matter lightly, which se stroucis cleprei ate For though there la no ordi Dari kebet een the sen e organ and 247, there is the ağrqomat Wund ordains that only a particular 2017 should be perceived and not any and every 247 Secondly, the objector, in bus malicionis enthusla.m, bas overlooked the fact that the same fault with which he 13 charg ing us, obtaing in thic cn e of las reasoning al o rur we ask the objector who wants to adout 34 as a separata 46191, How is it thate.1979, for example 13 cognised by your staff only 15 Partienlar place is answer per force bas to be · Because that particular place is qualified by that 977477' Bo the objector 13 requured to admit I TOT, bowsoever unwillingly It 18 unnecessary to pursue the batter further, for when a fiult together with ats reindral 13 common to the arguments of buth the disputants, none of the disputants should be backled about it Thus is the general rule about the conduct of debates Tho s tebo live in glass houses slould not throw stoney at ouers (Lineo - sy wa ety, this syllogism is given because thu first syllogism or 99 99137 Ficha 1992 I FTT 1 may not be regarded as quitec onclusive Because tho objetor mnght argue that su 19 alec in 3 way 617$ ( the mat can not fonction withontir) and ste)) R does not come into contact with a for ez do objection can be taken by the objector to the second 93])ogum, synas Tu Ni Tulanti for both thed and the gardare &cceptable to bim (Line 38 - etc is taken from the 11 of flanz (circa 8th century, a commentator on TTECH167) ( 42 ) This section deals with the very important question whether cognition has statute or 947 919199 This a very intercat ang torre, though rather abstra e, and the stadent should stods this gucation very carefully and remcinber the pros add cons thereof The controvçrsy arises to tlus ray - perceive trater at a distance, the same agency which enables me to perceive the sater, enables me to apprehend the valdits (7155 ) of that perception, and things on ironing that may cogutaon as trelui, I proeted afterwards to travy ·182 Notes on th 1 na te This 13 as it should be, for if I knew that my cognition had no validity (thatı , what I had perceived was not water, but merely mirge) I certainls rould not take the trouble of going to that lncc for water Thus the validity of any cognation must be talen to be produced by the amg agency luch produces that udition The validity does not depend upon any other fructor; in other words ज्ञान has स्वत प्रामाय The other view is that 219 has 967 79107 The 2024 enables m to p rceire the water and tho cognition of water takes place by mins of मानमम पक्ष I then repair to the place, 11 I find water there I infor that my cognition is valid, if I do not find water there, Ipfer that my cognition la invalid Thus cognition is due to मनमा यस but its thlattes ilu toजनमान In other words जन h23 परत मम पप Kesivimisra holds the second view and controverts the argu mh nt pu fortli by the opponent who believes in th 77 919 00 of 3717 OBJECTOR SIDDHANTIN When I secure the knowledgu of e, my cognition 13 ETA, from which one can infer that thu $1741 (known ness) produced n the e A that We challenge your statement is not known has not this 17 tliat 21 13 apprehended by a fo that e17 19 the cause, and on account of the 1930s-tbility of Hal 14 the cffect And as ज्ञानता otherwige accounting for at cannot be accounted for other I or, what 15 7 after all ? M7771 Wo by presumptun we 23 not a new attribute Created in uladthat its FTOT 4 must hayo the object s177 (kdown ness) 15 been there Here, even before not over and above $1299771 a man proceeds to bring water, (being the object of knowledge, by a TIF 13 proved the 7317 13 being cognised) th 1771 of the cannot be thecounted for otherwise, and by ans or the safe itself the validity of that knowledge is arrrehended PTT for the matter of that, You are all song 10g Aro 14 tothing but being the abode o! unneces srily making n emplo *74, nrolerel bypa (So ou thing chincalt to an luretsed aan n fet rlof 771 411 The distinction between अध 15 con 1 11 ·Tar) abha u Sechen ? 153 other way by simply asserting thrt it 13 (object) and 37 (bdouledge ) 1 T971) You possibly cirDOE A untural one and it 13 patcut to ernlain this ज्ञानविषयता in 805 erery one If ata were to produco atar in the ar tual object, we can () नानविषयता cannot be due to neper bare apy knowledge of नादाम्य or identity, घट and past and future objects for Tan Ta are not known ti be I can not bu produced an objects identical that do not cust (b) Tvar of qy cannot be Ayain let us suppo e that set due to the fact that te 19 produced, but bow is this sta causes that lnowledge to le kpoan? 977 produces for in that case the sense Far in the C 80 na tungt organs also could be called produce another TRAI 11 TIRAT 2171997, bochurt they too this anal produces 5149 2 and Pridace the Iron ledge bere is this erics to end? Eo we unfer that tbere must be Thrre rould thus be the fault of endles ne > which cuts at the root something produced in the or by the sny, which also utikes the ws of el norr argument ज्ञानविषप Thaa impossibility of accounting for tho 77 of at othere i c tho existence of graat 19 establi hed by OD ouing to the এযাবলি, I In order to avoid the 37 PTEE If you are prepared to allowtedt say thot the 11 does not Tat can be one saate through requure another anar to make it itz very nature why do you want 3171997, it becomes an IT by its this tant in the case of or itself Very nature Let at globe admutted to LC aga braty very nature Granting for argument a sale jnat to satisfy you that par 13 there then by 91771 51 13 alpre hended bat how 19 the salidity of the AF apprehended by that mai I bold that an only 13 appre It saying this, you are giving headed by stais, and its valuty Four position axay Does this I apprehended by a 317711EE 10 pot mean that it and its rabdaty Toruabis associated with validity are not apprehended by the same sgeticy? You are condemned out ·184 Votes on of your own mouth For now your position is (1) AP 13 apprehended by a TAI (2) THE AIDE 19 apprehended by 31177119379 ज्ञानता and ज्ञानताविशेष are obvious. 15 two different agencies I shall amend my statement If we accept thus abynrd stateand say that both ata and ment, we wight as well give up FITXATU are apprehended just to our studies of Nyuya, fallacies gether by nata which 13 11- etc, and say that it and its invariably 2-50ciated with valid valdity also are apprehended just knowledge. together by & $1707TTC in variably dissociated with WIODg know ledge so that let the invaldity of kzowledge bo self-established' * This would never do The 6 If we are agreed about the air frarout of 5117 is apprehended by अपामाण्यम् of ज्ञान, you have per meang other than the 17-this force to admat tbe 18 प्रामाण्यम् can never be dispittel of st as trell $TIA 19 apprehended by art and its lay by 161 The 34744 can be put in the following कबल पतिर िform, विवादा पामित जम्नान प्रमाणम्। मयप्रवृत्तिजनकत्वात् । यन्त्र प्रमाण ननद समयाँ प्रनि जनयनि यथा प्रमाणाभाम । There cannot be 3 var, as then we are going to prove the 77 for the first time, there can not obmously be & Antena (Line 58) -TIT -The author trants to make it quto clear what the FT 13 in the above syllogism EF is tho *D*, bat the word 2017 used in the allorum 29 ambicious 4707 might either mean correctness ( cas ) or the character of burns a night knowledge (917) It is not the sia of the TT In question that Lo wants to establish For if that trere so, bus 97. रापि 10 पत्र प्रमाण (प्रमा) would be found tiolated in the case of remembrance T'or, e otten find that remembrazce, though not a 141, ( retaembrance 13 different from a which 13541 see section w ) 13 79TTTTTT* The teuing FATECOT for 47? does not appear to betrofactory प्रमग does mena प्रमाग, EO 1501 vould be naderstood in the senua of ITTITI But as the 50$ Aro sepikatls #el) Doc. DO ODO 13 help to regard #7814 tho FITOT to its te bot 3} - B t shether the $391 (nom!

·Tarlabhāsa Section 44 185 cognition) or not, was well be a matter for dispate Elence 7471 Leems to be the right reading (Tine 60 ) अमेर केवलव्यनिरस्यतुभानेन भनभ्याप्तदशापनरय , अभ्याम-repstition, STOERISTIarepeated state, situation at the bogiging The idea 13 az follows - When we are trying to find out the validity of the wait for the first time, we shall have to make use of the 977F7E7, but when the inference 13 once drawn, we can tadi ise the knowledge thug gained for the purpose of adduanga HOTEFTA, when we are drawing an inference in a simular case Jzter । (अम्पाराशापन्न) solunt the हतु समयनिजना coud then be इन्वयव्यतिरेको, the अन्वय यानि being stated in tho form यत् समर्थप्रवृनिजनकम् प्रमाण यश प्रथमष्टहीन राजानम् And on the strength of anch ममारतीय 567, We can draw the inference even before the 57th The reading vhach refers the काउनिक अनुमान to the अध्यातदशा and अन्वयव्यतिकि *Sa to 377x1831 seenas to miss the point altogether in the argument in question Di Jha translates 2nas 17 As after it has becomo rightly effective by giving rise to fruitful exertion It 13 doubtfal if BETATE could possibly have that aon se (Lune €5 )--747-As a trao Naiyavika, Kesavangssra again asserts that there are only four framanas, aesther more or less (13)31it l'ollowing Gautama, Kcsavamısra mentions भासद् etc as the प्रपेय of these आमन् and मनare meruttared agun under 79 in section 47, and are under 518 ( ection 74), 20 that Whero 13 a lot of over lapring and consequent absence of proper trangement (11) and (57)-2-iesta (the substratum of knowledge) is another definition In section 27 the definition 13 given a3 311APT- TAHTII and not as THTHAFFTTT Apparently the author felt that after all at may be nghtly regarded as one, as the Pedanting sny, hat furat oming to the stat. It Ātu jo 13 ope, there can be no 1912 for it To make wlowance for thus plow, the definition 11 Logeren as 777 Tho Tarkaamgraha olis-- Ofis परमामा जीवाचा तवेवर सपा परमा मैक एव: The way in which theso dinations are explained by commentafors shows tliet by 197 13 to b. understood जोसमन् (श्राम is explained as समायिन ज्ञाने धादिमन्त्रम् ) The Vasseviksaūtrt3 do not mentiou , protably because they Were concerned with the exportion of as that all woald upderstand It is asst sho king to re tha परमात्मन् (Nio 11 मारपद्रश सय भाना RTT Ban) dabbed as 3 car and placed on the same level with 517750 who is different from anar 97 10 many respects, only on the obco ·186 Ndes on ground that both are ज्ञानारिकरण मुबायाश्रयत्व or इ-उपप्रयलाग्द खज्ञान नि are जीवरक्षणम् The Naiyayikas regard its मानसप्रत्यक्ष (अह सुरवी अई दु ग्वी इत्यादि मानसप यविषयत्वात् ) ( Live 3)-विनिपनी According to the Vaisekas जीIs Rot मनम प्रत्यक्ष, for in अह मुम्बी what is प्रयक्ष is not अहमि यासाररम् but अहसाब इ7 कारकम् According to them जव 13 अनमय from the रिङ्ग प्राण पानानिमेवार जीवनमनीमतीद्रिया नरविकारमुम्बद खरायरल शू Kanada also says इंद्रिय पसिद्विरिन्द्रयाभ्याऽर्थान्तरस्य हेत , so the अनमान पादसाक्षाकारो ट्रन्या अन गुवाद् रूपवत् or बुद्धयाइय पृथिव्यायष्टद्र यानिक्लिद्रव्याश्रिना पृषि य यन्द्र यानाभितत्व सति - वात् । यस्तु परि गायटदत्यारितद्रमा भनो न भानि नाम पृय पायटद नाश्रितो गुण भवने यथा रूपाद, prore the existence of जीवामन् The Jirstrmanadifferent for different tudies which explains why there 13 et aliast in tho case of animates He is all-perrading, and soनिय Jivatrnam cannot lo atomic, for untuat case there rould not bc भावाशुप in the whole of the body He is not मध्यमपरिमाण, for then ke would be अनिय and there would be कृतनाशानाभ्यागमप्रसग The Samkhyas, Patanjals and the Advaita vedantins regard like the Naryales and the Vasse shas, Juin 23 19 The followers of Kamanda and Badkra regard Jirs to be a one Thoradaya miksy (Bauddhas) regard Jira to be : यमप माणरूप and the Jains दहपरिमाणरूप The materialsts regard bodr or the cense organs as the Atman, others tegard the vital nur mind, Buddhu etc ag the Itnad ( Read the following from the Vedantasars in this connuctier, अभिप्राकृतम् अया जायने पुत्र इया अने बम स्वारी प्रमन्ना पूर्व भ को • चाहमेव पुष्टी न भेयानभवाश पुत्र आ मैले दन । बारम्न म वा एष पुरुषो नरभवः इमादधुने प्रहपुर परियन्याप स्यम्य निगदशनातम्यूग शो इमि यायनभर दारीरम मनि वद । अब २ नह प्रान नापनि पिरम शैनु इ यादिशुनरीन्दिर नाममा शरीनाम वात्मागेड पधरा हम निवाडे दवाण्यम पदनि । अपराग अडतर अमा प्राधामय इयदिने प्रयाभाव हद्रयादेवनाये गा मनायावानहरू सायानि यानुभव ञ्च प्रणय मत वदति । अ यस्तु चार अयान्तर अमा पर्ने म १ पातमनसि मुझे प्रणामा रह समपान कि याचनभवच मन अमनिकने। बौदन्न अन्योतरमा विज्ञानमा इयान चतुरभारे परणय शक समाधाइह का है भरत यायनाच बुद्धिरामनवदने । प्राचाररत शेतु अपातर आमा आन दम इत्यादिधनश्यामजरे त्यदशनापही जनाय सभा शाजानमा पनि पान १ मज्ञानयन एकानन्दमय इकाई ने मुत्री पारसदाव' ममदन आनापानमत्र श बान पहिन चेन म मलि बनि । असो अमदेरेदान आमदा- माने एएनोसा भागाद६ मुगुको नाम पुनस्य स्वाभावपरराम विकायम मान बढ़ाने की पानामन मुन्यो । नानिमान शादियाना भुस्यमामा मामी पुग्नुभनामासाननरानाभनयुक्त्यनुभव मानपानापुवाई नामनामत सम्मा) परम समानाधिका He is Eot Faay he has no , ho CIDA o le percessed by the mind as Le is different from pragni etc ·Tarkablūsu Section 41 187 The existence of heart can be inferred only tłuza & YEMÉE FIT फात्माहत्यत् । ( aloo वित्यङगाईक गाय स्वर्गापुत्रादि नाम च । लिङ्गमावामदाने काणादा समचक्षते ।। And कार्यायोजन या पदात् प्रययत श्रुते । वाया नहगाविशेष्ाय माध्यो विश्वविद पयः ।, सांदी पाहायधानपत्नियातच मानम् ' A घr does regure a rotter to łathon itself, similarly tlug huge world could not hapo come into existence ithout an intelligent creator vix 34 This argument seems to be satisfactors from a comson sen ve point of view but it can 43 ily be shown to be fallacions Furst why did the 1? creato cval in this world ( if evil is said to be due to the gate of the slas, yo have to admit that the world 1: 1)? Again, what 1 the relation between yst and the other sig objects like 31142, 311FIST etc ? Are they independent of art Does every #17 Decessarily pro- "ppose Intelligent agent and so on This problem bag sursived the rugenuity of philosophery of all times and no satisfactory solution 18 yet found Sankaracarpa of course regards for, the world etc as Therely phenomena), only sago Bralınan being real Some Nayayikag belieto ar to be pos esced of a body Others regard 7103, HIFIT, 617a etc as the body of $97 (followers of Rumondja bold this view) Butoपत्व (Lane 6 )-zat eta Lesaramusra brst abowa that aigete are sors, and then they aro figy which cronot baro the eight &.18, 991 etc ( in section 47, tund 2.75 are mentioned, the eight 239, eto apo those pide mines the Atman ) 83 their substratum So there Taust be a separate Dipth wbich could bo the substratum, and that Is Ātman. This is proved by inference, by a Tu) 31997 gr **rian's uten gzym -- the nine qualitiesgo, a, gra, 31, 40, भयन, धर्माधमी, and सम्बार (भावना) These are 103 because they are अभियावे सति सेन्ट्रिय पाहा This go of not consists of two parts - and create, both these ingredients are Necessary Itata ít dropped, ET* which 13 wat by the go tould be a yo 18 really a fif Soalaya escludes it, for as & ar, *18 eternal Binularly if va alone constituted the definition of gor, €7, 7, ete wonld begats because they are non eternal So to exclado ez, 95, ste tre pat 2D to (but with all thus et, Tz, etc would not be eseluded, for they are in, the definition ought to be amendel bs rending in for fem, for T2, T etc are not of . 19, they are yait as well as in Stall the definition remis objectionable all the same for akut much is a got 13 ml TITI being capable of perception by both the sense of sight and tbe peute of touch Again, the actor luwsell sould tell 13 later that the TO ·188 . Noles on qualities residing on the atoms are eternal, so there 13 Do propriets in putting AZ EG in the definition') (Lipe 9 )-TIT-A 7720 28 that which resides in one sub stance only at one time, e 9 na, sa etc A general quality is that which resides in tro or more substances jointly, • g7E93,84 etc ( 45 ) Tir is the body, residing in which the STIERE enjoys the 1993 ( 12447 TO 1974). It 18 20 called because it dies away every momcat (persia, Aus HLOT JE ) Iccording to the Vaiseikas the buman T 19 91117 only and not forconstituted of three elements as the Vedantios ray trôir is two fold, 72719 (TF11T17314) and 1445 ( TOTARIAATTE, for instance, the bodres of मनु, दुर्गासम् nnd others) योनिज पार्थिवशरीर us two told, जरायुजम् (मानरुप शुभृगाणाम् ) भाउज च (पक्षसरीमृपाणाम), अयोनिज पाशिरीर is threefold, स्वेदजम् (भुज तूनामुक्ष्म जान मशर दीनाम् ) उद्भिजम् (इन्द्रगोपमण्दुरुपभनीनाम्) and ea96524 Though the Atman 13 y, the ste of the greit causes the year ago 10 different persons The expres 2072 37494€ 13 put in to exclude hands and feet ete which are 1977, but they are not the 29121, for they themselves are the 21797% of the body But the body 19 not the 31747 of any thing else ( 46 )-- 1x the means by which Inowledge is secured, senseorgans (Tanizat) The sense organ comes into contact with the object of sence and carries the impressions to the mind which in its turn takes them to the Atman who thus is enabled to have the knowledge requred (आत्रा मनमा सयुज्यते । मन इन्द्रियेण । इन्द्रियमन । इन्द्रयाणा खुसपद्धवस्तुमाशर गितम् ।) The Tarka Dapka deines इन्द्रिय 8 शदेनरी- झूनविशेषगुणानाश्रयते मते ज्ञ नसारणमन सगोगाअयत्वम् । मनम 15 sometimes called an अन्तरिन्द्रियम्, The बहिरिन्द्रिय (ज्ञ मेद्रिय) are ave घाणम्, रमनम् , चक्षु, and वर. Some admit ten इन्द्रयs, fire ज्ञानोद्रियs and five कर्मेन्द्रिय ( 97091971yia ) us are super sensuous, that is, they cannot bo perceived by the sense organs The tip of the nose is not the POTE, but the abode of the imperceptible sense of smell The propriety of each word in the definition from FOTEL Paz 18 as follows - (1) If we drop शरीरमयुक्त and ज्ञानमणम, दिश, काल, etc would be इन्द्रियः, for they are अनौद्रिय Bnt दिछ, काल etc are साधारणकाrfs of झान, and not to which is Hipot and 874 ) To exclude दिस, काल ete se put in 197075 (2)If we drop शरीरसयुस्म् and असीन्द्रियम्, इन्द्रिसमस र rould be इन्द्रिय, so to excludent शरीरसयुक्त put in STERE, 2 ·Tarl ablasī: Section 47 189 (3)li uc drop i 19, 3# (hght) wbuck 13 both TOATE and 77007, would be 7627, so to eselado it, 1995 as sut 12 (LuDe 10 )-6119 12- and others are - 157, T, 17 and (Line 20 -1 a 13 nothing but |Fit circumscribed by the TI, namely the cavity of the ear (lane 27 ) -4- As the cats are supersensibus, they are not a ta, ther existence can only beunferred (17)-Z , tbe e nre the six garda admitted by the Valsesibas and also 37517 ( referred to in section 8G) Though the sixteen 140 Dentioned at tấe beginning can be hown to be not different from these kli, they nie inentioned separately for a definste 157, which 13 yrito 1 manual where the tenets of both the Narayscas und the Vaiševikas ase given and reconciled as far as possible -19, luch can be expressed by a word, an object, thu word is here clenrly 112.d 10 the sense of a categost According to the Veisest has all things in this world together with all notions about their rolationship with one another cart be closed under seven independent livada or categories Aristotle mention the following Let categories (buch tab be very emily merged into the busen Zadarthes of the Vrusesikus )(1) bubstance (24) (2) Quaztatv, (3) Quality ( ) ( 1 ) Relation, () Place (1) Time (7) rosture, (8) T'roperty, ( 9 ) Activity ( 77 ) and( 10 ) l'abavity Accorủing to the Valse kas, Poce soil Time are im. darled under ry Rolation 16 either & go ( 2017 ) or a 9914 ( 4914 ) Quantity and Property ore 4, Dnsslvity is merely the absence of actisity The Valsekosutra micn twn only gustos excluding the 24417, which mut bare been all later no an order to make the classification completo ns tho Toulon of us too important to be ignored (Suokaruarja 20 bis Dhjega on II 2-17 refers to only sis 92763, FILINTANT पादपदाधान दम्पारण कर्मसामा विशेषममच याख्यान यन्त मन्नान भिनलक्षणानभ्युपगम्यनिए।) The Nyayasutras mention eisteen ( bere qat obviously Weins merely a topic for denuion ) which so sery important in the eyes of a controversialist Followers of digerent 354 postulate their own पदापर पर्शनभेदन मतभेदेने व पदायां न नाशिनिया है विषयवासनावित् भानयोमित्वाधि करण उतत्त्वसव पवादयोऽयतिरिका सपना हशिन अ विविध पदो पदाधी नि मायावादिनो वेदान्तिन आहु । चिदाचईश्वरभेदेन त्रय पदार्या इस गमानु माया । स्वतन्त्रपर- तभेदेन द्वी पदायी हानि मा । निश्शुपाशभेदेन त्रय पदार्थ इनि शेा नाशाचातु (27777P 401) Itu pus sible to muagize how the Vaiseikas arrived at the seven cynis Let us toke the ca-s nt any object, say tho cow Te want to find ort hat possible diferent nations about ·190 Notes on It has the cow can be thought of The cow as a whole is & (1) ST say a white colour ( the whiteness lo comething distinct from and still associated with it) which 19 a (?) 101 The cow moves, thus action of moring which can be called a m in the making, 13 datinct from yo and 18 a (3)547 There does existomething compion to different cows which enables us to recognise them as cows, thus 19 obviously a notion different from that of guy or ha and is the ( 4 ) सामान्य That ise are able to distinguish ode 22 dipadual con from another must be due to some particularity 18 the individual cor it self, this is tho (5) Now there must be come special relation existing between the time and the oth Har ise belonging to that 1 and forming a part and parcel of itself, thua 19 the (6) VITA Adding the notion of negation to these sit, we are at the sceen 99743 It is not intended to sugget that each and evers 37 can have the remaining 314a in intupate relation with it 271777 beang only one cannot have 7, A3 we shall see later on The Vauseoikas only try to show how the seven priøs eshanst all posible notions of and about knowable or paperble objects in the Unirero and they may be said to have farls succeeded in their attempt According to some, सख्या and सादृश्य are alo पदार्थ The Tarkar bhasa regards सख्या ३३ ६ गुण and मादृश्य 1s nothing but उपाधिहरसामान्य as the Saptapadārtlu remarks Some regard 747 13 & different 79. Fire does not burn, if you hold the art in your land in the absence of the for, firo possewes B17, so we must recognise this ay Bomething distinct from the fire It 13 however undece ary to regard F as a different i, for such TT 18 after all zorFTET and nothing moro, which manifests itsell only under certain conditiops Sumlarly me or Ty Deed not be regarded as a grozat (2 1777 सत्यपि निमन्धक सनि दाहायने शति पदान्निरापिति पेन्ना प्रतिवधामात्र यायमा कारणरेन शमरनुपयोगात कारणस्येव शक्तिपदायत्वात् । ननु परमदिरा बास्पादो अद्धि- FararfiraTiRTET A 7 HORARTIR-777** TT TTTT417- माहितभस्मादिमयोगतमस्य अद्विपदार्थत्वात् । सतमपि न परवानाम् । यधै विनियोगायतम्य सत्वरूपवत् । तदवस प प्रतिग्रहानियवति । नरदीपिका ) Thts there are only teren cares (Lino 3 ruang It is poszyble to show puths httle esercine of sogenaitr that all the sixten different partha Dantama can be incloded under one or other of the categories of the Yasekas Dat the sitempt arrears to us to le nngalarly latacax Morerer resd tho following from the 77717 PP 163-164 TIMO पर गोलमोनार (वयम्) पनाममा सम् I प्रमा ·Turlabhasū Section 17 14 বনমা । নিকনা। যত্রাসী কারণে দুর্থ। ষ সংবণী- নিকের । উয়গা। মন এ। এলগুলী। ভীষঃখহফায়ালগ হামলুদামাখতুগার্লগাথার যু। মানুহ মহাননামা বুলী। সুর বাসায় যয যু। মাতামুন্না তথয বৰা। ৭ বা এম শুগ । বাংলালিং। মুম সুলী। মা-বাঘিযান্য সম্মান ৰায় যথাযথ যন্ত। বষ্যনীয়রা বনদুনিযম খান, এম ই যাত্ব। লল- সােমবৎ নাম থ্যয়ি। সালিনাগামাপা যুগী। আমাধাই থকাৰ নহম হগ। বিশ শৗ। ননস্বাৰা শ্ৰণী। দিনানুফলণ অটকষসহনানিখারাসযো যত । সব মাননতো- যানলে-ঘনাদনশ্বরানীখংগা ইলাৰ! যqমণ । তুষ qণী। ইলাম্বাসান। সবুধবকনিষবন্য যখ4 দুয়ানিন । এখা। ঘনিষ্কা- ইনিংসমিরো। পবিত্রা- । মন ব্যয় তো । নিলাম অমোনাই। দল- {য যুগী ও শপথ সুগা নিষেধ যু। খাল্যও মুস। সব কম সুগ। সমম- ফাম কী। মুনম যু। ফ্লখিত অতী। বৃহক যায়। মামা। লাল- বাশাই। নিহা অশৰ । বিশখা। মনরো গ্রী। বয়ঃসংবাদ। নিধীতলু+থ মমিন মসাই । ও মাযানা দুরি এলাৰ বুলি । The term padārtka as in dorstood by the Valseskas and the aiyagi kes powsesses totally different meaninge According to the Vasseoikau padarthas represent those broad classes under which all thunga in the universe that can be kuwa atal nated are to be included Tla interest of tlie Nauyayıkas lay mainly in di-quation and their padarthas represent the topics bulcbs mos well atand for the headings of chapters of a handbocil of logu and dutectics While the padarthns of the Vase i bas aro metaphysical, those of the Ate dialectical Tho attempt to equate Ceru 19 1150 pattug square pega un round lples (Linea The Tarka-Dipika saya TUITIVA AES T সামান্য। 'The Vauseshasutras give কিয়াসার সাবিনা দি ৪৪ the guy It is estrenwiylhealt to give any satisfactory definition That wluch 25 po essed of 2-12 19 the definition ay the most correct one, for the 2 can only be podsessert by a *** (for, at the very e-sejce of a thing, something that makes # thing what it 19 ), but it is at the same time perfectly useless from & practical point of riem The Naiyajika3 boweler are often onamoured of such debitions at 15 4. Round , Iur only a scan be pleased of ar of 1991, but it is objected to on the groud that it wonld not apply to y at the first moment owing to the dictum FF 3 kotizo ft The definition should therisa fore be qামাপাখবরেসলিনর Tig মহাকাল as correct, because only * To can be * Anna Fight or material cac“, but at Naruyikas ·192 Notes on would be rejected by those who do not admit the existence of the 491 relation which is the special creation of the Valsesikas and again this definition also would not extend to a 3 at the first moment In the definition WTIHTI E, it has been already remarked that yuny means capable of being a substratum of qualities The mine & 18 mentioned, consist of the five well known elements and it and Ê E, two mo t well-known notions which we can bardly do without, and aras and a The inelasion of 317 among the 749 19 bound to make a Vedantist shudder, but the Valse ikes had, it appe ars no option but to regard it as A -- or mere substance 714—the propriety of g is that it 13 not neces arv to recognise darkness and gold as additional 43 as is done by the Samkbras and the Jimañ sakas respectively Those who regard 97 as an additional -t argue as follows ---We have the aia, JE and we recogni e na . द्रव्य, now we have a mular प्रीति नील नम चलानि showing that नमस् has both which 19 a yor) and 41-and a 19 known to be कियागुणवत्--50, नमस् must be a द्रय It can not be included iu आमाश, काल, E, 45 and 478, becanse these five have no #9 it can not be at, az at has no its and is not always moving like aig, it is not #, as it has no hot touch and does not give any light it is not 57 as it h89 no cool touch and has a air, while 777 has TEET it is not get 19 at has pot and 19 Tiga, while gz ft has to and 7737 Therefore we must recognise 97 as the tenth 2 This is refuted as follows FOF 19 Dotz haring as the opponent ears, for we find that all Ens having Et in this world require the presetce of light, for being perceived Bach 15 not the case with the Besides the प्रतीति नील Tra which i; made so much of br the opponent, 13 a misapprehen- The FAA does not really move and it itself is atst imposed on something else It has no positive existence it 13 merely the ab epce of 4 TOUT Gold is nothing but , If we grant the contention of the opponent, it may at best come under pats but it 13 not neccuenry to regard it as a separate (see sellion JO below) (48) 10 ár 13 defined as a thich esprestion is to be talen to mean RETT OTT, otherwise and on could alo be sud to be TUTE 113 ANT of and so the definition is correct The Vaise-ikasutras 25 TWITÁLT! According to the Bauddhas (सर मत् क्षणिरम् )s are उत्पमविनट, to the deinition गधनी would not apply to rythich sould be ſagt at the first moment (according to the dictim प्रथम द्रार निगणमेवोत्यद्यन अरमपरता गणा उपचने) the definition alould therefore be molted a3 H77T15537- sion ·Tarkabhūsu Sedion 50 193 FARA We find in water sometimes, but it really belongs to the 777 portion that has somehow fognd its way into it In certain stones w 19 Dot perceived but it is there a') the game, only it is not any or manifest Thus a thing barug 17 (1747 or 11) 13 274. The objector finds fault with this definition, saying at 15 possible to find a thing where different confictius 7793 neutralize one another, with the result that the thing would be adourles The objection 13 Juled out a- 2t 19 possible to perceive the different 33 belonging to the parts of the thing (Line 5/fram ummfunnna गित्वपनि यत्वम् । ( नदीपिका ) परमाणुरूपा-जालमूर्यमरीचिस्य यमुक्ष्म दृश्यते TIJET 127 - CAICT & JER TORICT is the atom which has no parts, and 29 eternal Lt 13 the smallest part of a 3754954, 19 pose3- ed of u and 19 See sections 52-53 for a detailed exposi tion of the atomic theory (Line 3)-20e , this three fold division Into शरीर, इन्द्रिय and विषय, Which obtains in the care of आप, नेजम् and trgalo, 18 in accordance with the Varsesikatūtra (IV 2-2 ) AT 37 gada su izuáre7734 ( 49 )-Tho Vansesi kasutras describe 39 83 ETIFTETETTY TE Tare sarri 19 tbe special gay of water Wo speal of a slab of tone as being cool, but the coolness really belongs to the watery element in the elab mis are water polidified STT TEOT 19 the lord of ovean in the Parelas For the ezke of symmetry some ir has to be spoken of in connection with water, so tbe 7779 speaks of anfit in the Fait, fact which we bare to take on trust This 3r can be a TTT with the help of suhe 9110 parts ( शरीरस्य पार्थिवावयोषष्टम्मनोपमोगममयता) ( 50 ) *--It 19 ETE931777 ( Vaisel kasutra ), possessed of IFTET and aume In the cage of hot water, the heat is due to the ar element The नरमप्रह ays विश्यधनुर्विध -भीमदियौदयारजभदत (भीर ने Bre is 40- (consoming Earthly substani es alore , 679 (m=ischravne ) 13 giran consuming water ) TE (izim the digestive fire, only metaphorically so called ) la ut, and Gold and mi- आकरजम् ( भुषणमधुमीमाजनकास्यायम्फम्) 15 अनभवन्धन नेज ) lar shining metals in the mines were regarded as , as unlike earthly substsaces, they could put be changed into rapoar by the application of excessive beat by the chem13t3 of old times Some regard gold to be a mixture of पृथिवी end नजम (मुवण पाकिम् जल चैति, যিমন ন ন ননদ অধিলোনির ব্যবস্থা থং বুঝল ধাষণে 9739717 37 mitter 112 77 dans «TITES p 341 ) The Valseellas and Youtuşikas regard 701 positively as 118. For, 90 ·194 Ncles on obviouslr cannot be वायु. अगश, सर निक, अनन् or मनम as it has I: cannot be 17 as its 17 13 not natural It is not 91147 as its liquidity 19 not destroyed even by excessite heat, though there is no ANTE caqsc ( re find that the liquidity of 97 13 not destroyed if we poar water into it, there was acts as a giT47, bat in the case of grof no zacht exists, hepce of Eft were T itonght to have lost its 777, as it does not lo e ito za and get changed into vapour, it must pot be qir) Therefore it must be ÀRE, the only remaining substance (ननु वर्ग पार्थिव पीत व दुरुत्वादरिद्रादिदति चेन्न । अत्पन्नानरसयोगे सति घृताने द्रवत्वना- TESTÀ7, stese?ET TENNA, HA Târea TRI- मिसयोगये कार्यकारणभावावधारणात् । मुर्गस्या सन्तानल्सयोगे सत्यनुच्चियमानववाधि- करगत्वेन पार्थिवत्यानुपपने । नम्मा पीनद्ररद्रव वनाशनिबन्धकतया द्रवदन्यालरसिद्धो नापने क्द्रा बाधिकरणनया जरासने सम्बनमा वाया दबन्नभांत त् नैनस सिद्धि । नत्र- ष्णपर्शमावररूपयोरुपरम्भरपाम्पियशाम्या प्रतिबन्धादनागि। नरमातुवर्ण नेजसनिति Fata7411571) The 353179 and *7757(bichgau ought to have afat 15 aure not noticed as they are overpowered by the q116T etc of the factors in it The above argoment to shots that art 13 7377 can easily be shown to bu fallacions First it is not true that gold cannot be changed into vapour (as modern chemists would tell as ), secondly, ono 19 not convinced that there is LO TATAY cause in this case (it may not bo 517, 1t misy be the sery 1757 of 7), and thirdly, 1. 19 wrong to assert that every n sabstanet must as a ralo bo capablo of being Converted into vapour Owing to the very shining nature of a and other metals, the Vasseeikas nere tempted into regarding them as जम् The a ször 13 found in 1 T* (5) আর্য-এসি(অহাৰ কৰি সৰ গ য ঘানান। पादाय ने नवयम्सनातिनायिका) or व युवमा सम्पन् (why Kesavamisra saya rg RTTT iosteul of 15779*9.TUZ is not clear) Kesaramsra following the spelent3 £953 tbst g 13 not Ton butunli tat74Thus ben wind is blowing, we experience a rut-bot-not-cold touch which b-ing . F must have a tab-traiam for at This अनुमान can rot liste for at substratan 77, 917 z anil (sich are fast, and so the touch would be fouod erirgruere, it it belonged to Any one of them ), Bor 975( while being atomic can only baso ap aircraf), cor ? (slach Loss of 7771), Pur ( vlucha kus TOTIS), Dorfi (Locaase in case of subject, an IT 0 nonfattouchisinvariab's associa #ith 77451. A table for iostanco bata maofus: touch and also a mausfest 57 barre has Do 59 ), hcaco stabstacce d...reat from all theto ess: be the sabstrain of - ·Tarlablaşa Section 53 195 sirci anıl it 275 (Head alo to following from the zinaat, 13 TTH VEAUTEMENT 797914-22 ! 9995487 alt 4:442 Romania Roma FIET-TTFFTA I DTEATTINTT PRITET TIA S Saar miqtir 1935 met SEAT 1779CTG4Ugg C24 :) The moderns as well as the limausakas bonerer hold that ay 13 998 as we atually experience the touch of a Tis Dothing but ong and 14 of various asuds owug to TT (tuhata ga anstatt 91153I MUHTA el amor (FPAT ÁTFHOT91797) 1572 ( 00131*1947 aprIE) *** (salty AFTV #71) quan N *** 1971) FOZ FT 6717 (TEHT) ATTRS 1. The five 93 are also uansil differently 13 follows, उदरे नाग आपात म उ मोनने मृत । कर करोगे देवदन पिजम्मणे॥ * RBT Stiera una !) The argarte 13 found in again. (52) The author now describes the FA FASEY of anyapia trul , and introduces to the render the well known atomic theory of the Vasotka We Audio this world that a thing is plade up of its parts, the parts are soade ap of tbeir own individual parts and so fortu Desiding these parts furtber and furtker we come to the emmallest vaanble part ( of the size of the partaide of dast in the sun's Fays coming through the rindow) whub may be called a gr whose parts aro the ar*, (nado up of throw trafis, or threc aracurs) The zro* u made up of tiro (1919gs which have no quarto For we just stop in this process of disading, otherwis there would be att (exception can be taken to this FR001ng of the 'Reseazkas, modern scientist no doubt sould bu able to see oven a millionth port of the particle of dat is the sun & ry, with his powerful micToxO. but even ke trust come lo e point when further division 15 - po tble) To Kanadı, the founder of the Valsesaka upstum, these atoms were the be all and the end all of life and be 14 reported to have died with TyJayah lalapah (nig mus ad alonu) on Juz lips God/ the Vaise akas are not atheists, though Kanada does Dot espressly refer to God in his sutras ) valla there should be action in the atoms and tvu atoms coming together forin 3 g, s bere the 990: are tbø Entram, 199Hsin tbe 37847147iT and at the FATTO ) three 97. ( there is some difference of opason 15 regards these details. but it may be ignored here ) form a zane, font sans fi form a 10 and in this Tysf, 310-9 esrth, groes yster, gross tejag, and grou, para are formed The ators have thest on iseses 01 can therefore by distingarsked from one another At the time of sa, when God wills that tho creation abovid be destroyed, the 113begin to move away from one toother The two stars that has formed the 247 Inove T 10 ·196 Noles on awar ( thus there is the destraction of the THT which 13 the अममायिकरण of यशुरु) and the ययुर 13 no mor the destruction of the gy** (hich are the star of the 497 ) cad es the destruc. tion of the Tur* and so on According to the traditionists zyf 19 destroyed by the 3189 FIU617, and all further creation is destroyed by the waTTTTTTT (This is the new referred to in the passage beginning with Fit in hne lo ) The moderns hold that all = 471 19 caused by the 2764T1T-F1704137 (Tlue is the view of Kesavamisra). The ordinary 7 can es 1992-97 while the ETST C&11313 1417 कायध्वस It would be seen that the order of fart given abore is the same as the order of a 21 Now this is quite absurd and opposed to all common sense The art should be exactly the reveree of the 376 you gradually commence codoing the thing as finally formed at the time of destroying it A T 13 first brošen into 973, then these 7473 are further broken into smaller bits and ultimately we go to the 270* One does not start at the TF, and supposing one did starti like that where would the remaining 7 stand when the guk 13 de troyed It might be said that it would topple down like a hoz. eof card all of a sudden but this way of destruction 13 oppo ed to all experieuce (Sankaracarga in his Bhasta on the Vedantaoutras (II 3 14) 8953 विषययण तु पर यक्रमोन उपक्रम द्वनमहानि नथाहि राके दृश्यते येन क्रमेण सोपानमा रूदस्ततो विपरीतेन जमणावर हति।) Tho modern alfayz kas by faroaring the FT0197 througloot seem to hold the common sense vier about the पिन कम The Voisesika theory of atoms re-embles considerably the atomic theors of Greek philo ophers Democritus believed in atoms roues ingeize movement etc The Vaiseeks atoms are possessed of rupa etc in addition Empedocles and Anaxagore like Kanada regarded mind al o as atomic Sankaracarya ( see his Bhasya on the Vedanti sutras II 2 11, 15 ) denounces this atomic theory with all his philo sophical acumen showing how the first kriya in atomg 13 impo-ible, how the atoms Cunnot possibly be por essed of rises83 etc The qualities F etc of a product are produced by the qualities of the FT, and they are destroyed either br the destruction of their substratum or by the appearance of contrary qualities, dae to heat etc ( 53 ) The existence of atoms is prored by 4 Everything that is a F14944 19 necessarıls produced bT& of lezser magnitude and that is 7794 13 a 74 10 ts tam go proceeding in this is re come to the us (the smallest component part) and the sport is composed of still smaller parts which are called throts which are ·Tarkablüşü Section 59 197 Marie (Line ))-93 #18 --The objector 956 -- How can you say that the atom is not a product, because if you said to the general rule that a componeot of a product must itself bc a product, would be Fiolated ---Th19 19 answered by saying that if an atom were regarded 45 a product, there would result an endless series of prodacts And IR that casc, the mountain Moru (or Somern) and a mustard seed would come to be regarded as of Elbular dimension being equally the products of infinite component parts So this series of component parts Thust stop somewhere The product where it stops, is the ty The Meru (or Sumeru ) 13 a fabulong golden mountain, tho highest of all mouutaiu$, roand which tho eup and the stars are supposed to revolve (line 13 )-The actor now shots bow Us 19 composed of two atom. only, and the top of three auf Only JU* 19 composed of tifo ntums only One atom egnpot obyousiy prodace a 80% there la no rea on to suppose that three atoms ese required for that purpose So to eturas day be regarder #2 goflicient 10 produce a af The mung of a 70* 24 2017 ( and 627), the ocene of 1071 HE 7(and up) as the 3707 19 the szellest thing vible The Timor of an 210 18 end to be qualuga (lane 149 The question sa what 13 the minimum autober of ar y required to produce the dunension iR a 5407 It inst be remerolered that the dimp94108 of a 5* 18 of an alto gether different nature from that of a gut Tho AE LIBERALD 111 & Ety 13 either prodored from the apa dimen2102 of the pros or the number of the producing factors (or from gaan te 4107987917, vaatleet77-Veise-ikasutra VII 19) as curcum stances permit Now (1) One Tat cannot abylonely produco a sog# (2) Istanys caribet produce a gk ether for the sea dimension in & ay cannot be produced by tbe si dimetolon of the 293, shith ss of diberent vature Thus the ditet 310n of a wys is the dimension of two is would be seat, løstead of #q So we fall back upon the true for the production of the dinebuvor of my The 29 7s bare to be ay to prodoce e 577076 So we ft upon (3) * Deana any number greater than toro tbtes (bieb 23 the mom amber to make up y) as the Bomber ef us required to produce a -777 ·198 Notes on (54) शब्दगुणम्-शब्द is the पिशवगुण of आकाश, to emphasise this, the word गुण is used in the definition (अब गुगपदमाकाशे शब्द व विशेष गुण इति धोननय न बनियाप्तवारणाय । ममकायेन शब्दतमात्रस्य सम्यवाद- यायोधिनी) Other definitions of आकाश are शब्दसमवायिकारणम्, सणेगाजन्यजन्यविशेषगुणसमानाधि- करणविशेषाधिकरणम् By inference we are able to prove the existence of आशश which benug विभु 1 अतीन्द्रिय, शन्न पृथिव्याद्यष्टद्रव्यानिरिक्तद्रयामिग अटद्रव्या- नाभितत्व सति समवायिकारणवत्वात् । यन्नव नन्नैप यथा रूपम्। It can be easily shown that शब्द cannot have the eight द्रव्या, पृथिवी and others, as its substratum, Eo a ninth 2.4 * must be supposed to exist Others prove the existence of Fly by arguing that stars and other heavenly bodies must have a resort which 13 BFIJ According to the SamLbyas निष्कमगादिन 19 आकाशानुपापक (Line 10) मेदेममाणाभावात् , the dari9101% घटामाश, पगाश etc are due to the उपाधि विभु-सर्वमूतदयसये िगत्वम् विभुम् , मूत्र परी उनपरिमाण नियात्रत्त्व वा । (तकदीपिका ) नियम्-because all विभु things are necessarily eternal The reading प्रभक्तनिषधे परिशेष gives a more or less cumbrous definition of परिशेष--Vhen it is denied that tids re idea in certain objects out of a number of objects in wluch it is sure to reside, at follows that it must reside in the remainder on account of the impossibility of its remaining anywhere else The conclusion thus arrived at, is called परिशेष (Line 4)-सामान्यत्रत्व सने प्रायव is the definition • of a विशणगुण-रूपत्वादी अभिचार वारयितु मायनम् । एकन्द्रियग्राह्यत्व चन्द्रियमात्रप्रह्मत्वम् । नान घटादी व्यभिचार । आत्मनि व्यभि भर वापि प्रात्यति । (गोरक्षन) जमदादि is put in to exclude yogins who are possessed of miraculous power (55) काल -Tane (अदित्यपरिचनालायात्यापर वाहमायिकरणाधार परवापरत्वानधि- कण फाल ।) अन नादिपवहारहेतु (the definition in the नसग्रह) cannot be regarded as a definition of Tr, it only expre-tes in a popular manner the idea about time m03; be taken bere to mean a special cavee,' for all on cognitions are based upon conceptions of time and space fiya मन दिगसमवेतपरत्वासपगायिकाणाधिमणम् rould be a technically correct but practically useless definition of T17 एक-The three-fold nature of कार, past, present and future,1s due to उपाधि According to the Sunkhyas कार 1 to be included in आकाश, others regard साल as idential with ET the different my being different from hun According to the Naayayikas पार 13 अनादय, the followers of Prabhakara regard it as चडन्द्रियवेय (56) दिr-space , other definations of दिर are-अगरे मत्यविशेषणा महनी, वे सनि देशम्पा वापरत्वारमाविशारणसयोगाश्रयत्वायुधिर दिसतम्, नादिय- सो गानु रायपरत्व परवाममा विकारणाशार पाथरवानांवरण विस् Erases the cause of the notion ofदेशक Learness or distance (दूरा नसावधाहेतु ) याल u 19971741669T*, that *, its divisions are fised (what is present ·Tarlab) aşū Sechon 68 199 time for one 13 al o present time for another living at that time) bat fat is uitàng mit (for an object which is to the right of one, may be to the left of another person, or of hun.elf if be turns about) Strictls speaking, there is no nece aty of admttog both and ET Why should not be regarded as capable of show ing direction in addition to its boing #awith st The Vaise ulaz apparently admitted both :: 1717 conll not be ignored being one of the fire well known elements and qe could sot be ignored as the notion of space 19 as old as the billa 27 FT 19 one of the 558 mate rial elamento, bas a special quality są and thus has an objective existence, while jer 19 not an element has no specini quality is the with can c of all effectdoes the work of showiog direction and 19 to le perceived by the mind - Though one is owing to 491677 19 regarded as four fold ( art fire garai and for the four main quarters) or ten fold (frá 1714 1 aa 2017ra atalar ile tour by quorters, and sv thero we also named 7219 TOZTATTA OS पाहेद्री, पश्चातरी याम्या नी पाणी वाय य सादर्स पेशानी, नाही and मागी) ar eleven fold ( with the addition of ?) (57) See section 44 Above सरयादपरस्य परिमाणम्, पृषकसम, सयाग and विभाग (58) मनस-र-रने गनन इनि मन , पशराहन व सनि कियावत मनस लक्षणम् It 19 not clear why the author anys A Fun instead of 647" FTATOTT Though the all-pertading Itman is always in contact with the various gi ple, we do not kave their em always( for 19gtance, 12 deer slerp) this song that there most be sore other factor essentui for the production of an and that 18 para FTS 1 Waa27&I) 74 acta et a sort of clearing office for the ranouy imriterions for which the sense-organs are responsible If there had been dong, there would have been simultaneous koowledge through The rationis sease organs, which is not the case ( 99HYNA E 7) F F 187 as there is no shut to believe that it is possessed of parls It is different for different bodies for in this way alone We CRZ eccount for diferent cognitions in different individuals As re gards its qize, 1t 13 atomic It cannot be 254 atatur, for 16 that case at would de a As it is, it ean either Le fay or 3799 T417 ( lor पिभुEnd अशुएरिमाण things are always निय) We shall now abow why मनन can not be if It has already been mentioned that according to the Vaiseskas, 3157 comes into contact with THI( 1951m 89-47 ) be tore ang cognition can be had Atenea 23 defortels known to be part in order to make a contact between 2007 and a possible, 979 must ·200 + Notes on not be es, for how can there be a contact between two all-pervading things? मनम् therefore must be taken to be अणु, so that आत्ममन सयोग, the असमवायिकारण of ज्ञान may eust It we admout the pol of tro things, then 3141 and 42 vould always be connected together and there would be no ba ( here 177 lies low and there 13 & cessation of knon ledge) If on the other hand, 577 is taken to be agua, a becomes possible when the atomic 478 enters the grad vein (somewhere near the heart) where the 1947 t comes to an end. Cognition arises then 999 comes oat of the gia rein Tht: 18 obviously a very weak argument of the Vauses kas For, 1f Ātman 13 law, how can we & -ert that 311 497 HIT teases in the size vein ? The all-perruling 21-A7 cadaot sarely be provented from entering the पुरीतत् rein The cessation of knowledge is due to the absence of इन्द्रियमन मयोग, rather than of आममन सयोग But in that case there ought to be cessation of knowledge in dreams where also there is nogrzyA7- Han. The there is dificulty both waya. At any rate, the Vaisesikas aro riglat in arguing that there could not be any contact between two au thunga and so all things considered 278 should be taken to be atom in mize 578 13 the internal sense-organ It 13 not H, bat 797 The Ifumazsakas regard 978 to be fty and the Vedantins tato it to be FA777197294-4 FOTEL (Line i -FEATU2 50771-The eight qualities are try1, 37577ARTE, यस्त्वम् , पयंग , विभाग , परत्वम् , अपरत्वम् , and पेग Others say, पर उसयाद्या पञ्च गश्च पानसे ( 59 ) pou are tirenty-four A 77 23 42T4FT II WantTyÅ: (Tarraprakasa II) 'The Tarka-Dipikā deGnes y FAIT * FRIZ ( we shall sue later how 7,917 191 onls resido in 7, गुण and स्मंन्, so the expression द्रव्य र भिनत्वे सति excludes द्र-य and यर्मन् and the di Gnation applies to put only ) or T77416417. The Vatseal. kasutras any ZTE (Laring as its substratum and basing no qualities, for if you were to be posscesed of pug there would bo srtc ) #7 771792 (tlus erpreation cxcladet på which is aloz-uig and 377 17, for at 13 the cause of air and lan) TRIOT The sūtras g1 Te Olly serenten Gunas, RIFT.969: Rre! 91791T TEATTA Jät 9*** TI Accordin: to the commentators the in T*15 meant to imply tho Leren गुरुप, ट्रवत्र, स्नेह, शम्द, धर्म, अघl and सम्भार that are not expressly mentioned by Dame. some add to the list the following: (bib 13 but 51791447), and Fire (such aro but with (72190) and FT1 (lub is but ITT ), bat it is not necessary ·• 201 Tarlabhāşü : Section 59 to recognise them as separato 993 and the number of 23 may bo said to be twenty-four only of those FIFAIT 19 three-fold ( 4***! मितिकारकश्चेति) and are tro-told (सोसिद्धिक and नभितिक), These trenty. four Ganag can be classıged in various way: Thus ( 27, P 283) (I) ()मणा --रूप, रस, गन्ध , वश , परम, अपरत्वम् , गुरुत्वम् । द्रवम् , स्नेह, वेग and स्थितिस्थापक (11) (1) अगर दुद्धि, मुन्दम् , दुःश्वर , इच्छा, देश, प्रयान , धर्म, अम, भावना and शब्द (10) (1) भूतास्तगुणासया, परिमाणम् , पृषक 4 , सयोग and विभाग (5) (II) (i) अनेकाश्रिता सयोग , विभाग , तिपिश साया , विषादय, (4) एमश्रिना-तदिना शिक्षा । (III) (विशेष गुणा वृद्नि, सुखम् . दुखम , इच्छा, द्वेष . प्रयत्न , धर्म, अधर्म , रूपर, २९ , गन्ध , पश, रमेह , सामादिक- दानम् , भावना and शन (16) या ईपटूक स्मशाना स्नेह मोसिद्धिकी दर । अदृष्टभावनाशब्दा अभी शेषिका गुणा । (1) सामा-गुणा ---पन्या, परिमाणम् , पूषनाम . सयोग , रिभाग , परत्वम्, अपरत्वम् , नेपिलिकद्रवल्यम , पुरुष Endin (10) मायादिपरान्तो यो नैमिनिस्तथा । गुरुयोगी मामान्य गुणाश्ते मतिता ॥ (IV) (1) वीन्द्रिपप्राधा ~साच्या परिमाणम् , पृथर पम् , सय ग विभाग , पर वम् , अपर पम्, टेवलम् , स्नेह , पेग und स्थितिस्थापक (11) (1) माले केन्द्रियप्राया-चाम् , रस, गन्ध , Re and शद (२) (a) अतीन्द्रियगुणा --एकत्वम् , धम, अधर्म and भावना (4) (10) अन्तरिन्द्रिपागा शुद्धि, सुखम् , दुखम, इच्छा, द्वेष , प्रयत्न (8) (V) (1) अकारणगगोत्पन्ना धुनपाचटफम् , भारना and श (10) (1) कारणगुणापना-अराजा रूपरसा-या , अनुष्ण स्पर्श, मराज ववम, नवेगगुवैकानि, पृथक्त्वम्, परिमाणम् and स्पिनिस्थापक For further interesting details about the characteristics of different sola, 800 49715. A gigot is one which resides in age of corporeal substance A सामान्यगुण can east in tiro or more द्रव्य at ons and the same time, while a Fištay cat cxist in one only at one time The gives in thu following tersos bow tho fanou गुणs exist in the name व्यः स्पशादयोऽटी वेगाड्यसमारोप गुणा अटो स्पशादिया पद्रवो गव नेजसि ।। पदयाऽदो वैगन गुइन्य च द्रनत्वका रूप रमन्ना लेहो याम्पियन पर्दछ । स्नेहहीना गन्धयुका विनाविने चदंश । युट्याईपटक सम्व्यादिपञ्चर भावना नया ।। धमाधम मर एन आत्मन चतुर्दा । सरव्यादिपञ्चक कार दिशो शव ने च खा सम्पादय ·202 Notes on पञ्च बुद्विर्गिय य नाइपचेश्वरे। परापरवस व्याया पञ्च वेगश्च मानस | The Adrantere-- dantins regard the 573 83 being far from (00) 599-Wath this section Kesaratuisra commence: the रक्षणपरीभ of the गुणा ETA 2* 1302)ls defined as 491 go-The word ma in the definition is necessary to exclude Ezt which 13 wa but not =*as it can be perceived by the anzu 19 well If the definition had been onls agry, it could extend to Art as well for at 13 ? well-IDONA role that a za zat te सामा य नदन समय तद्रत अभावश प्रधत So to exclude रूप we putan गुण Still the definition ZNA 997 Is pot correct for 977 HIT yould be covered by it, to exclude that the definition should be annended 19 चक्षुम्राह्य जानिमान् गण or चर्मवाद्यो विशेष (सख्या or सयोग is not affशेषणा if we say too, then the word 97 13 Rot necessary for excluding FTE77 but 13 Dece cars for escludog377ETATE *) JETFITH 5-1 ATƏTTİ 7FTYST397'T RY (27FT 19 objected to by come The objector savs ut 13 of necessary to admit that all, ey should be only six-fold For what after all 13 (4767. It us a mixture of different colours When we have perceived the different colours, be surels hare the idea of चित्ररूप To this argument the saddhantın gives the following reply -It 13 a rule that the 57 of an object must cover the whole of the object and then we shall be able to perceive that object by means of this व्याप्यवृत्ति रूप Take the case of a piece of cloth which has, say, four colour, white, red, rellow and green Now the white colour would enable us to perceire only that portion which 19 covered by it, ximilar is the ca e with the other colours If we do not admit AT as a distinct ET We shall perceive only different portione covered up by the different colours and would not have any idea of the qz as Lo hole In other words the as a whole (not the tas made up of different portions ) wonld not be perceived at all If to avoid this difficulty, we say that a thing is perceived not becatee it 13 posee aed of Ft (of course T) but because it 13 in intimate union with thing that are possessed of (ag997 19 in intimate union with its parts that are individually possessed of different colours, and go ought to be perceived, according to the change suggested ), the war can be per ceived without the admis:100 of a su Bat what 18 gained by this change which involves me and which makes matters unnecesarily complicated' Is it not impler to admit Tag and hare done with the whole problem? The परमाणुगतस्प Is not प्रत्यक्ष For the चापप्रत्यक्ष of ET, foor factors are necessary Ham (hence [PTET 13 20t मत्यक्ष ), उद्धृतवम् (the चक्षुवृत्तिशुक्लरूप being अन त 1 not प्रत्यक्ष), अनभिभूतत्वम् ·Tarithaca Section 63 203 (a beung overponered by HITET 19 not seen ) and FETT ( a 18 zot perceived as it has no 674) (61) बह रयते आपने हॉन Kesavamisra says रसदपा and tok रमनद्रियमावमा ३ सीट्रय Pureetres re only and so other गुण 90 - ley oller ta apprehended 1883 15 de to some adventitious Frizz element AT-TFA71227 (the expezszok 38 put in the text sket by some But as the author Las not men tioned the devasions et in the test, 1t 13 more likely that ho should sot mention the divisions of tu also in the test) (62) 7 1 011 perceives only rug, heace 917 19 20l necessary in the dcfinition and also divided into and *** It 13 spoken of 632a1f7 a3 coll zrular312 TOP Kara la ir air dan 137 as an is by ar¥#937 thuguna TITI #DIY समय जरम् समसमजाय। (63) TT --Tore 4 7 13 1904).sty in the definition to exulede FEAT HEAT ete mbreb arv perceived by the sense of touch as well as by the eye The graslegsi is two fold #37 and fun that of ar 29 twelve fold, 54 fara facer me 1 245 * 30 ) * The Falseoikay admit caly 75some do admut Cam as well ), but there 19 po valid reason uby a and for should not be Bdmutted to say that we are able to perceive the different reasor (#separately respectively in the case of fama er fan, wtbout losing sigbt of the fact that they form one united whole 13 fardly convincing प, रस, मध and ma belonging to the atores of आप गत and नभु Ara fare those belonging to the prodncts (atga and others) of art, Ang and any are 7179 In the case of all (Atoms 3 vell A products ) the four ye are 9FA and Lence 1 only 4147 means the application of least 57 K nastan Y 1 tkat jar thea baked changes its colons, smell ete 1213 change 13 brought about by si ta the case of goaly The T 11 ·204 Notes on as to The Naváyikas and the Vasesikas hold quite different views how these 977573079 are produced The Vergesikas are called 08- (पल्बि परमाणन ) पाकवादिन्ड, because they told that it is the परमाणु that are baked. The the appleation of heat causes a commotion in the atoms which become separated, and their contact the non-intimate cause--being destroyed, the products or etc are destroyed The whole black jar 13 destroyed and the atoms become baked and a new Faq (redness ), 3 etc are created in them Then these 49198 trith the per qualities come together to form av etc and ultimately the new red jar 19 produced The पीलुपारवादिनs maintan that fre can not penetrate into the thick jar to create a new ET which must be supposed to be created by the Et of the cries which alone are sit to be operated upon by fire It 18 easy to see the flass in the above argument Where does the at stay when the 19109 get separated ? If a new at 18 crested, horr are we to acconut for the fact that we continue to recognise the ot to be the same old one though somewhat changed? The V&1 sesikas do try to answer these objections, but their answers are dogmatic and uncon ViDcing Naayayikas are पिटरपाकवादिन् (पिटर means कार्यकारणममुदाय , अवयवावयवि- Togru ) and take a more sensible view of the matter Their view 19 ag follows --The jar 19 HIJE, hence fire can easily penetrate into it The old jar is not destroyed, but fire acts upon the parts of the jar, nght up to the परमाणुs, and changes their रूप Thus as the old er for all practical purposes remains in tact, we are able to recogniso it ( Line 5) TIET महत्त्वेन सह एक घटादिको समवेतवे What this sentence means is that these four qualities must be developed (or manifested ) and must in here in an object possessed of magaztade, in order to become directly perceptible The sentence is intended to show that these qualities, when they belong to atoms, and the Ara colour of the sense of sight, are not perceived, because, in the former case, they reside in objects that do not possess magnitude, and in the latter case, the colour 18 37 (unmanifested or undeveloped) (64) सख्या--एकत्वादिव्यवहारहेतु is hardly a definition of सख्या हेतु 15 used here in the sense of TO SETOT The Mimãāsakas regarded सख्या as a separate पदार्थ सरया is percered by वर as well as by Rg It is thus & F1412 O एक belonging to नित्य 11 said to be नित्य, and PAGE IS 12 everywhere From the passage på at 19 clear that Kesayamısra had clearly grasped the nature of duality etc which are perely phenomenal, being based opon in Unuty alone is real and eternal, everything else 19 mere relative Thug the ·Tarkadlasa Sector 67 205 idea of two can be grasped when we onderstand one twice, it has no independent existenca All Darabers can be shown to be based upon F7E which alone has no relative existence, pace Dr Einstein in kasi Fratt gigszawathe notion bich refers to maty unities 13 Called relativo potiot When we see two tluagy, the idea of their duality does not at once aries in our mind We first apprelend the two thoga teparately in the form this is one, th19 14 one,'(7974, *9) This notia such refers to many unities is called stanga It is this combined notion of tro anitses that produces the conception of daality and then we realize the things as being two The Nagāyikeand the Vasses has hold different riets regarding the nature of @T, the former hold that it 13 ATKE VT, and the latter Ringame. (05) PERITH-Anna Areng-gene7K OP 2 REGISTER AT THE TI 74601 96 yigtlamat 19 ETANET, the natus of an 29 13 3397y and that of a ceny is erros ARTA ofiaro 18 , a formarioro 15 aaginot 18 three fold, RTETTO-, Barat 37 and are not 77 ggI BOYF177 Ngì tai 8 TIGUARIUI 8 479 47/1 Tân Hai 4 ngữ: Tams? The Samkhgas and the Vedantios do not regud sira and E as separate CH1073 (65)79494-11 agon-The Ximangakes regard FT 23 identical with stanara F9 19 different from man, as the latter alimply says that one thing is not another, but the former post tirely says that one thing is datinct from another para map to us that he is Rots and scelerisi, but guka would say that va as distinct from ez8. The notions conyayed by 2 and FT are dierent (67) #971 --C, the arguat says that the empregon UTK78 sbould be used to esclado tbo milo RTO ( these 814 eight, ईश्वर ज्ञानेच्छानिय प्रागभाव कालदिर अष्टम् (आमा) प्रतियधम्माम न्यभाव in adit10baccording to some) The relation between two galego (the relstion between tha अधुन सिद्ध 18 समवाय) सयोग संयोग काज and HOTE", *** again 19 two fold ( 2 ), the contact bet ween a pultore and a monaten, (u) 24976, the contact between two yestlers Or TATOS संयोगज अवयवसोगजय, हरतपुलरत्यागात् माया Filtholm (tlus might assee Irom one, two or many ) 16 3 pagā (that 18, reeri]wg caly sa s part of tbe thing, not covering up the whole object) OT ET 414176H19 (baring the same aboda as that of its abeolute negation) ·206 Notes on . (68) विभाग-भक्त-वहारामाधारणकारणम् would be a better deunition, emphasizing the positive nature of 777 Some do not regard वभाग us a separate गुण, caling at merely सयानाश Like सयेग, विभग 28 कमज (अन्यतरस्मज-इयेनशैलयोविभाग , उभयरमज, मेषयोविभाग } and विभागन (कारणमात्रविभागजन्य , कपालद्वयविभागात् कालपूर्वदेश विभाग , कारणामारणविभागजय -हस्तपुस्लरुविभागात् कायपुस्तकाविभाग) The Narsayılas do not recognise this विभागजविभाग, the Vaaseukas do (69) परत्वापरत्व-विकृतपरापरब resudes in मुनद्रव्य, काल कृतपरत्वापरत्व in जन्यदय स्थविरत्र 13 पर व with reference to time, विपकृष्टत्व 19 परब with reference to space (70) FT-17 za the definition 13 pat ia to exclude a which 18 ths असमायिसरण o द्विनीयानन पननम्-अधादेशसयोगानुकूलरे व्यापार | The Vatseeskas obviously were ignorant of the notion of gravity, but they evidently knew that the lattial 9777 tas not caused by an etc, and accouated for it by postulating the existence of the गुरुत्व quanty गुरुप 15 अनमय Some Nazyayikas consider it to be a स शेष संयोगवेग the Vaisesekasutra is सम्बाराम ये गुरुत्वात् पननम् (V 17)-The conance tron of the frutand the stalk, the velocity of an arrow, azd the conscious effort of the bird prevent the fruit, the arrow and the burd respectively from falling, and in these absence the falling in doe to gravity (71) द्रव वम्-वेग would be the असपवायिकारण ot द्वितीयस्य वन नैसर्गिकम natural not caused by अयादिसयोग Inhal and snorthereसनिक (or समिद्विक) पर only lyang low owing to excessive cold नैमिमिक due toनमसयाग (12) लेह-लेहतजारीमान् गुग , it is the वशेषगुग of water tro-fold मास्नेह and अपटने, the fortuer is found in oily substances (73) शम-शब्द resides an आकाश only and is perceived by only Iterusts only for thres moments and 13 अनिय According to the Samkliyas and Vedantins, presides in all the five elements According to our author as three-fold (1) सयोगज , मेरीदण्डासयोगन य (2)रिमागज , यश गबनाने दलद्वयविभागज यश्चचगान (3) शम्दन , भेषादिक्ष- शमारभ्य अंधपयन्त द्वितीयादिशम्दा According to others these three varieties con tatute the rया मकशद which should be distingushed from पगा मक शम (मस्तपापाईम्प अगावलक्षण ) Another diragion of TT 18 (I) बुद्धिहतक' which a sub-divided into (1) सामाविर परिशैमानामायाको मित कदिनादिरूप (1) काल्पनिक (I) पायादेशद, (2) गम्प(3)गा मर and (II) अबुद्धिहेनुप मेधाविशद वर्मामरशs also turther subelirrded स्नह 19 ·Tarkabhūsai Sechon 78 -07 more and Atas The rate 15 admitted in order to account for the perception of gas produced at a distance A drum 13 sounded at s distance, bow are re able to hear the sond? Tho in ST 19 able to perceise 2 jar by actually going to and coming into contact with it Bat the e'tiron cannot go to the distant soaud, for the su qu 18 Rathing but Tişt conditioned by tho canity of the car, and if the af leates its resort, it would be a better than ordinary FIN Sout the monntain does not go to Makomot, Mahomet zaast go to the mountain The distant sound most go to the size in order that it might be perceived There are two views 63 to low this sound reaches the ear OL8 7267 bied follows the grant) is as follow- The irat re of the drum prodluces s second शब्द ( which as दश देगर an) tuus second 32 produces a similar third war and so on tilint reaches the cor, just as one ware in the sea produce another ware which in turn produces a third wave and so on t21) the shore 19 regebed Another 520(followuug the 7745977414)3253 that just as the buds of the Kadembs tree blog,om forth all ofnsodden the first y preda cenotono round, but ten bounds in the ten directions whuch themselves ultimately reach theear without producing awular sounds According to Ekus erst view what the ear actually perceives lo only a similar 77, which may even be thousand times removed from the frstra el lo According to the second view it appears that are era able to hear just the second 977. The analogy of the targ shows that the Wagasika, Wero duly aware of the modern theory of sund buug carried away by wages of ant particle. Their view about the it being a circumscribed by the ear-capity is of course crude, nodem science tells us that the site is the tympanom in the ear (line 17 )---H24 W points out that exists for four inoments 721276451 Let us suppose that a partsealar rosa has produced 100 stes before the sound 18 beard by the eat (*7** #727-47*,-17-91423 724se The T430T1003 STE) The objector Bays that destroys yt: Itz destroya 1-1, and so forth tuli tho 99th ta, the 39th me and 100th gre matcally destroy cach other, that is the 90tb ray destroy the 100th and the 100th may destroys te vith like era and The were two demon-brothers who loved each other post and together proved a terror to the gods and to the world Bradmaders, in order to create diesession between them, created the most losely Apearaş Tilottatul and fent her to them Both of them fol za lase with ber, biex jealous on ber account and ultimately bulled each other) The author points out that the objectors Fiew is wrong as it 13 physically ·208 Notes on um posazble for both the 99th and 100th ys to exist till they are destroyed together For & T can exist only for three moments When the 99th 95 us in its third moment, ready to be destroyed, the 100th yaz being in its second moment of existence, has yet one more moment to live and can not be destroyed for one more moment The 100th can not be destroyed in its third moment by the 99th 3.7 which cannot be in existence at that time So we shall have to suppose that the 100th ye is destroyed by the destruc fron of the 991 31 and not by the 39th (According to some, exists for two moments only and not three, bat this does not affect the mala argument) (L400 TETET The destructibility of a can be proped by the following syllogisma-- 72 18747 73 OTOT NAIRES ETTEI (Inudeptally, 277 18 explained as having a nature liable to destruction' and not having 1567 (or HAITI) hable to destruction For, 1 ATT meant having 176T liable to destruction 97917 which is acknowledged to be a by all would not be afra, A3 ATT has 39 Ft and so the definition would not be applicable to it But 40517 has a nature lunble to destruction, hence the definition STIFY47 would cover it) The anthor now points ont how each and every word in the f* 19 Bignificant Il tbo हेतु 19 simply इन्द्रियग्राह्यत्वात् , the व्या से wonld bo सय इद्रियामाह्य स स अनित्या, but this on 13 WODĘ, as 3191 gam miod which cognises Ātman is also an 24, the internal sense organ ), but art So we mast amend the Ittho हतु is बारेद्रयायवात् , tho पति would be यय पाढेन्द्रियवाह्य म स मनिय, but this auta 19 wrong, 3 los are tara (by the Fogos ), but निय So the requires bull farther emendation this 19 rather bydreritical for i all our arguments, re tactily rule out of order all extraordinary or spernatural considerations) In the हेतु ॥ अम्मदाबाहो दयनरत् the A would bs सय अमदादिपोन्द्रियग्राम सB अनिय but this Th13 wrong, for HZ 1: XT1T599773 (According to the rale Yete see section GO aboro) buty Bo wo add सामा यो सनि this effectually sints out ममाप, for साम has no Thas the ti, Ti Amo T715, is as go objacuceable ?

·10 सामान्य Atusa (tz the 584, for sostace, does ), this passage referring to Tarkabhāşi Seclior 79 209 (Line 22}- Nazi SAM-Iton aza koorable things, o Dught not be able to see them, but there must be some who are alls to do that and they are sogins, gola ete (line 36 )-99849-241-2, írity and #999 (and ) Lavo See section 69 (74 ) Ses section 87. The passago ez is bot read in some wanaczapts As Kesavarur bay not direetly mentioned far under The appears to be spielota (75-76 ) - la defined as that wbuch 18 esperienced # agreeablo by all Thi: 13 a faulty definition For there can be nothing 10 this world wbich is experienced us agreeable by a! Even the most mallored pleasure in the world will be looked down upon hy a phila sopher na being nothing but misery If we thorelure drop aaraaf the definition will be all rigbt Tha Tarkasamgraha gives the same definitson, except that it cabskitutes fijiy fur Annamkhatta evidently knew the fanlty cherruter of his definition, for at the ta ha 54ys is greater satu game put mnoha.' This inean; plensura is that after esperienung whigh one tools tobus consciousness ' I am happy. This criticism applies mutatis mutundled to the definition of a 38 Bell --The pastrat duvides get into two Kametias atent and pai, defining tben a 3 argintaria generfa 1595 128rgwat, ga tri (77) 19 explained as on 159, Tarkasangraha) (78 - 19, seclaon Ol gives ots thore 85202m 4-9 (79 ) FETE (T according to **HSG) The word om is dued in the sense of conscious mental effort (tba wand does not mest effort in general, which is the meaning of the word in Sarath) sta, , ha and on are perceived by the laternal Webse-osgan, mund, and together with a std and WZHETT) are the specal qualities of Alunan, because they are subjectya es opposed to other qualities such as 64, 6 ete ke bare na objective exjaten Even the most ardent acourer of Kesaramusta could hardly Brgue that his treatment of the aborg sit qualities getc 13 in any way allowunatiug But as they are lerdis of any 136 to a Nayenka proper, they are treated with such scent courtesy Cognition, desire and effort are non eternal in the individual soul, because they are lost when the individual soul 15 Teleased .

·210 Notes on But in the care of God they are permanent Note बुद्रीच्छाप्रयत्ला अस्मदादिनिष्ठा अनि या मुक्ततायोपेतेषामुच्छदात् । इश्वरनिष्ठा पुननित्या एव नेमा सार्वदिकत्वात् ।' (80) धम and अधम are otherwiss known as पुण्य and पप Kesavamisra gives only an academical definition of JA and Tu The Tarkasa mgraha gives a more usefu] definition, Tiga Targu, and I FG- जन्योऽधर्म । विहिन and निषिद्ध mean वेदविहिन and वेदनिषिद्ध respectively Injunctions and probibitions occurring in works other than the Veda such as the Emrtis etc receive their authority from the Veda on which they are based They are thus included under the terma - विहित and घेदनिषिद्ध Tagatis or enjoined actions are those that are lad down by Vedic injunctions such as 31, 3195 Tata, 31878 स्ना । मध्यामुपामीन These lead to merat It may be noted by the way that according to the Naiyajıkas FEZI F is followed by a posi. tive effect viz gitara Actions which bring in demerit are those that are forbidden by Vedic prohibitions eucli as 1 753 ( flesh of a deer or any other animal struch with a poisoned weapon ) 4243,7 सुरा पिबत् The reading तो चाप्रत्यक्षायागमग यावनुमानगम्यो च 13 clearly an improvement upon the original passage which does not refer to PI*12777471, and for that very reason is likely to be a later emendation The greit fast coast obviously have been caused by something and that something 1s धम and अधम (Line 8) 2997 cannot produce the stric, because 797 becomes possible only after the body hay come into existence (81) #7 18 the last of the 24 qualities It has three varieties, at or velocity, *1971 or mental impression and fingier (FET) or elasticity Oar author does not define #1 in general Its first variety अंग is defined as क्यिाइनु The समपदार्थी deines वेग as 'कर्मज समारा a When an arrow 13 ebot from a box, the action of duecharging it produces velocity in it. So velocity 10 born from action Velocity resides in पृथिवी, अ, नेजम् , वायु and मनम These are 17 or corporeal substances The very idea of velocity or motion imples that its abodo must be of limited dimension Hence it is natural that it resides in corporeal things which are limited An all pervading thing like ether cannot have velocity or motion ST2 or mental impreselon u produced by apprehension Erery 17 that we are loaves an impression on our mind That imprc.. 8108 13 Loon as 577 Tlus 47°21 is the cause of producing remcm. Daart Weere Darsdatte anstey That percentu Lave On A our mind a certain impression such Les there in a latent stato les days afterwards se bappen to see a perron resembling Desodatto ·Ance Tarkablāşa: Section 82 211 This event excites or awakeng the latent impression left bi 1997- na and the ampression thus a watened or rig produces semembe Thus 57971 13 ARI-4771 or mental inupression being of a subjectire natans belongs naturally to conl oply साइस्मादचिन्ताधा-- 9417 III 9 49 girea an exhaustive list of 114 TE-6am- BARCE40mg iogamaaTTT75RUFF7417 nagagi iaraga - TÈTIUI ATTEITAW-1632 1 GAELTTE --Sapply in alter the स्थितिकशापक सरकार means Blastucity. It is that quality which reproduces in an object its origi Dal condition when that condition 13 ditarbed The best example of lietaupe 18 a dog's tal Try to straighten it 10 anr was von like, at will again assume its crooked character Kesaramısta gives the exataple of a bow When a bow is atrasglitened, it bends bask again T628 is due to its it 191957 After a time the box may lose this characteristic But that a different watter The Torba aingilia gives the example of a mat Frant belonga to earth These three kinda of AFFIT are so different in clarocter that it is difficult to discover the exact reason of their inclar1on ander ono class The same fact 19 reapon sable for the difficulty of giving a general The best definition of Fit 13 given by * Niz 'यजानीयसमु पाचस्तान यस्य कारणम् । रपय यस्तद्विजातीय सरकार सगुणे। पन ॥' This means HTFTC 13 that gnality which creates an effect sumlar to its own cause though it 13 itself dissimilar from that cause or effect This definition 19 applicable to all the three kinds of samskara Velocity u prodaced from action and it produces action in the arrow, though at 19 atselt nut of the 2 luxe of actos Mental impression 19 produced from aroung and gives rise to zlet wbuh is an or of the same kind 4.92741, both hemga But mental inpresion is not of the nature ita ft x 13 created by the setion of rolling for when mats are kept 22 a Tol), they become elastic foa-g10% al o produces the action of rolling when the wat 19 spread But ify €4* is not ateelf of the natpre of sction Read 'स्लीपादकसजात यायपद स्वय च नद्विमानापोरण सत्कार 1 यथा स्मृतिनु सरकार , म हि अनुमवज्ञानजर रमनिज्ञानहेतु सर न जानजातीय । यथा वा वेग कमज यहेतु स्वप क्मर भाति । यथा च स्थिति- स्थापक बेमनादिकमजन्य वेष्टनादिकर्मकारण सय च न कर्मा ।' रमत्रह On नारिरक्षा (82) The Valsest kasūtras give the same dizisions of th as in the test, and define å7 a37729450 (residing in ove substratum and having no nos, as 774 by its rery nature is opposed to 2 74513775 y, while got IS AZIE) agat 1777com(the absolute cauca of atut and jea) The ani practically sava the same thing T1- definition of HEFIT of aig ·212 Notes on ATR ( this expression is put 10 in order to exclade 17367- सयोग which is the असमयायिकारण of कायपुस्तासयोग, and to confine the लक्षण only to कम direct) सयोगासमवायिकारणम्, कर्मवजानिमदा The dıy1910ns of F47 or motion in the text are obviously based upon the popular view about motion in general, upwards,downwards,bitherward, thither ward and general y Deed not be a separate division as it can be in. cluded in 1997 hitz TORRIOTT 1-This simply means that a can reside in corporeal substances only ( 83 )-91-4 generality or genug Objecta which belong to the same class have something common about them, which 19 known as सामन्य For instance, can be said to reside in all as howsoever they mght differ in size or shape It is thus the cause of straf 9744 It is also defined as far 1432ESTA If the definition were simply एकमने कानुगतम् it would extend to सयोग, so to exclude सयोग etc नित्यम् । put 10 AFHF would extend to stage which is 17 and , so to exclude it 379 11 13 put in #454 18 any as even though the individual as perish, the class notion would sull remain The Vaseukasutras simply say - fare sia get, thus pointing ont how the idea of 1941-4 really depends upon the angle of vision of the person concerned Kesayamısra means exactly the same thing when he Bays For Tee TICHITA H GTC Whether e quality 18 to be classed as 27417 Or fagt would depend opon how you woald look at it If you consider it to be something common to a class of objects, at bo comes A 1974, if yod regard it as peculiar to something, it becomes # a. Later on, are seems to have come to be regarded as a positive thing residing in the first three serás viz 254, le and $49. It is easy to see how it cannot reside in the remaining four पदार्य, via सामान्य, विशेष, समाय and अभाव सामान्य cannot reside In मामान्य, for there would thus be अनरस्वादोन,f घरत has a सामाय घरत, this Era should havo aleo a art and there woola be bo end to this kind of esguiment tot us best to admit that 8741-4 has 20 fortber सामान्य. सापान्य cannot reside in विशेषs, for thereby सामान्य and विशष would both lose the very patuse Trumplying as it does partico- Jarity which enables us to distingaiah one thing from another, cannot pogozhly bake any thing to do with 1974 which imples az absolately contrary notion You might as well espect light to reside 22 derdzess IT cappot have any 1977 19 43 is only one and there can not be any class potion with reference to ono object gev dus related together he the relation, what relation can there be between fly and HAT? Not another ·Turlable Seclion 83 *74777, for there would be 347564, how can be account for the existence and work of this other and Pana cannot have a 1957 19 14 15 obviously name and it cannot bese ang Hy with an 34 Thua 77414 exist only in 2.1, por and 27 MAT 18 twofold, * (baskest, most extensiva) ond met (loss ettenave, or species) Ru is the que as EF (existance) tenides 10 all objects 47, Ser E93 as they are obriously leas extensive Tbe Esptapadarthrecogt1ae3 a thurd dyisou VIZ 7797 Thus aya 19 6D अपासामा र mts referenes toसना, bat a परसामा- with reference to धरत. ARTAs explained as समानानां भारीनागन्तुका नित्यो धर्म सामान्यम् or या समान मुद्धिं দুই মনমাতীর মযা অজুল সালানা কানন যশোর মানিনিনিছ 471977 (EFERT 1719) It 13 13001 to divide 791-4 ista sama (which 13 also called *aply an ) and ITWE FILE =2 { wbuch is also called simply J7Tin or मामाय) As the Baptapadasthi 83) FIER 262NECT SI FRETT 1 GOTETA da Fratif âm * 391 HA NJF शामा ९मुाधे | Though जानि and साम 4 (or उपापि) ars often used promuscadusly, there 13 & vital difference betn een the tiro notions represented by these two terms AT 18 more or less a Joose den of Generality existing in a set of objects, wbulo gia represcats a distinct class or gentis end religionsly respects the division of genus and species Thug yra kould be a proper stift representing as it does the genus of not, bot 397 would be a mers arr1, as it osasts in sferent rell defined classes of 175, 999 etc In other words, a THIT T 18 the very essenes of the clasa of objects to which it refers, while an TTATOTT refers to certain eventitious fentures which are common to widely different objects that are not homogencon ATT fusta in 97, cows, men ete, bat #477 cannot be a , ag drar does not make aes, cows or men what they ere जानिसामा thus compriees member of a joint føroly, whils ITINETTU taken into Account hostel boarders who are spere berde of passage brought together by accident The following serse of 3471 mentions the circumstances such tuuat not exat in the case of a WIFIAT (IR JO1Y CAD exist in Soma cae) যেন নেন। কখোন মনিসঘা ল্যানখাঘর || (1) व्यकारयेद --There can be obraensly no जातिभामाय 0 उपाधिसाया when there is only one (9) when the individual clans are the same onls diferung in sume va anI FSTT Can not be two different Guilts (9) EF - Evy and 977 && pot both be atas for koth art and y17 exist la grši, N, FFF and ar, oplyg73 sa found Thos ·Notes on . in मनम् and only भूनत्व 12 आकाश Thas if we were to regard 97 T and 27 23 As, what becomes of the 7T17 which comprises all the 2099 - There would be all confasion and cross division so gach is should not be admitted We can here मूत and भूत as उपाधिरूपसामान्य but notas जानिसामान्य It roald thus be seen that a Fatal- aloue 19 atrue full hedged सामान्य, उपाधिमामाय is a मामा- only through courtesy (1) अनस्थिति-As already seen before सामन्य cannot have a further मामान्य (0) Era --Fans cannot liare a FA-4, otherwise therworld loce their very nature which 13 as poles azunder from that of 1970 (6) समय-ध--समवाय cannot have मामान्य, for it cannot be 11 ममवाय relation with it as ever 65154 13 required to be with reference to its posgessor (Line 6 )-979 1976 The objector says that it 19 unnecessary to understand 5-7 distinct from the individual aqlê The answer 18 that it 13 1917 alone that can properly account for the cognition of similarity or sameness in diverse, dissimalar objects soch a cogni. tion must depend upon something and that something 13 fraimu, (Line 0) ननु अन्यावृतिकाकारा बुद्धि this represents the view of the Baaddhas who do not admit Erste According to them, it measts Maria, we do not know from what it is (for crery thing 13 női 7 ), but what 13 different from what 18 not a cow In other words, cognition takes the form of negation or orclusion, it is never positive The 'काकारा बुद्धि 11 नि: Is therefore merely अगोव्यायनिए यय, The answer is that what the objector represents, 13 opposed to all our esperience and common sense 'The 7171appears in a positivo fornt. We get a positive idea of sameness from nia, and not of 3 ( 84 APT Individuality or partitularity The Cits resida in नियंद्र (पिब्वादत्रयम्य परपाण आकाशादिपञ्चक च न यद्रध्याणि । नदपिका) and are 57777* that 13. detinguishing one thing from acother The Valsevihasutras call these has to distinguish them from the ordinary particular characteristics that distinguish objects from obe another. The Vanserakes are sad to be so called, because they adunt the existence of these 153173, a doctrine which is repudiated by modern Yorgärikes, humêrus, the followers of l'rabhakara and the Vedantins The Aise kasutrakara Kanola also does pot regard at as a characteristic doctrine of his school Pot 49 tbo Y.scogs plone of the seven l'adastbau directly refer to the atoms of which the Vaise kas are highlr conmoured, they seem to have so much impor. tacce attached to them The Decessity of admitting these Vieras, -TEF Atom Luring its owe particolarit-s thog demonstrated We are able to disingaich grogg objects from one reo ber by means ·of the same gebas Tarlabhūśī Section SU 215 of their different sizes and shapes, bat the atorus are not possessed of perts at ( 23 they are supposed to be niravayava ), hepce uoless We believe that the atoms of a Gbata ara pasgoszad of Visesas diferent from those porexsed by a Pata, all the atome would be of the surge kind and different objects wonld not come into existenco The V15ea of ko atom is also capable of distiagustung itself frois another atom According to the Vaisecila: the Visesly do not shuud 14 need of other Vise 83 for distinguishing themseltes from other Vise-as, for there won]d thus Alle 374*** The Vise 15 therefore 477 57 32517 Against this it might be reasonably argued last of the Visesa 16 FT 51 46177 what berm 1 theru 11 Roppan that is also 1775 1775 on aceount of its 7993 or Hent it? What need as there to postulate the eustence of 1 sejarate Visesa at 2])? (The Vaisakas base no estisfactory explanation to offer un this point Read the following from RETUUTET, 3q=age TT 99 TT करमान्न स्वत पराव्या निपायर प्रयभिज्ञान या कायम इति चेत् न । नादाम्यात् । इह नादायकतरन विपिनायो भवति । यथा मासाहीनो स्वत एषाशुचित्रम् नयागाइ यभाम् । Adly A 1971 147 of tragua 17 a 964109cigor ^ i) The S9 ate at to the Yogins so tbeso Visesas residing as they do in the niggs are useful to the only in distin gushing the atomis from one other The lays reside in the Bus by the 574 Yolation and have no जाति (85)-See section 7 (Line 1)-71747 00-Tba objector saya - The au 13 not different or distinct from the 379T40 e cannot Sperk of any relation such as Fairy between tliet For a reluto exists ons het een those chjects which are different The answer 13-Wher va perceive n jar, 037 cognitina 13 that or gross gject is Perecived and not that hundrels of threats personsub ta alo* come 1a close connection are percelyel You cannot argue that this cogn tuon 19 wrong, for that is not contradicted in any way We can actually make use of that qz foz parmes for which it 19 intended, with this very cognition (Lone 7) Trga-having a partire fam of a pozitive nature (80) 279-It bos been remarked before that the Valseni kasutras do not explieatly recognise 7 8 & distinct any and that Santaran Carya alzo who is very servpalous in giving the shows of big opponent baroctly, meations only sut Paderthas as bruing been adxatiert by the Vasetas 247 19 gatally explainedi aa tisa tatu 8174ffa STAAT!, that is the knowledge of art can be bid only when Te Late the knowledge of its counter entity ( vagina) Thug ·216 Notes on 274714 can only be known if we have the knowledge of ez which is the प्रतियोगिन् of घटाभाव असमवायत्वे स यसमवाय or समवायाभेन्नत्व सति समवायन्य are mere technical definitione There are in all four varieties of 31TET, THE 19 first divided into two (1) and (2) HTT, and ABIT is further sub-divided into YTE, ETArt and 3174 HTT मागभाव -Before the घट is produced, the घटयागभार exists and has been existing from times immemorial ( 9247798 13 thus 377) When the az is produced ZITTER comes to an end 224etarTe 13 prodaced when the 18 destroyed (at is thus JIT) and this PETE197 would continue till eternity, hence it is अविनाशी प्रागमार and प्रवसामान bare the idea of ससग with reference to. future time and past time respectively and so are varieties of a mix अत्यन्तामान refers toससग with eternity or त्रिकार TOT 18 deased in the text as FT4Fwhich is a very simple definition The Tarkasımgraha defines at ag 611 FETT- छिन्त्रप्रतियोगिताक (the Dipika says अन्योन्याभावति शानिवारणाय ससगावरिउन्नेति। TETASTATOMI AcanaTiONE SHâ) It 18 absolute negation or nonexistence शशशन, व यापुत्र etc are popular instances of this अभाव But tliey are not correct, as every HT must have a gaaria which exists. Now in the case of TT etc, whgt staat hat could possibly be there? Annambhatta gives भूतले घटो नास्ति as an instance of अयन्नाभाव It 18 difficult to reconcile this instance with the expression sang in the definition given above For though the at might not bo on the YTT at the time of speaking, there is nothing to prevent the ar from being there at any subsequent time Aubambhatta seems to have been forced to include UTS ETCSF Inder a TATART, for it could not be included under TTTF (unless we take the 3477 to refer to 113 of the ge and not to the Art of , but there 19 fa un regarding भूतले अस्तित्व as a कार्य) मध्वसाभाव or अन्योन्यामात्र (tor here we have घटामाव on a but not u 171977, thus there is no mutual negation) So ali cases of अभावs not covered up by पागभाव, प्रघसाभाव and अन्योन्यामार, have to be included under 1 TAMET As regards mani, Annabhatta Bays सादिनन्त प्रध्वस । यत्यनन्तर कायम्य, about मागभाव ho gays उत्पत्त पूव कायस्य TMT 19 always there before the 7 is produced, but TATATT can occur only after the Fight thich would necessarily bo after , but any length of time may interveze betteen tar and FITT. It would have been better therefore it the expression from had been used instead of 374TR Kesayamısra's illustrations and expinnation of the different varieties of an are distinctly better and umpler than those of Andambhatta ·between घर and पर Tarl abhish Section 86 217 अ यान्याभाव is illustrsted by पद पटोन, that is tva deny the तादाम्य In the case of अयनभान, the समग (winch may bo सपागप सपवाय )s denned, in the case of अन्या याभाव, identity is denied In ths ellastration Uy 9-17 the art hae for its counter en lity (मनियोगेन् ) पट characterised by the relation of identity with घट, that 13, the expression tells us not werely there is no qz, but also there 18 1097 which is identical With 357 129 no at which 13 17 अभाव carrot have any अभाव, tor घटानामा 19 nothing but घट itself, otherwise there would be अनारपा According to some अयन्नामाव and अयो याभार are each two told ( Read the follow mg from यायोश, P 67, केन्दाइनाभावाद्दण्टापशिष्टदेवना भावनिरिक्त । एकमपि हो न ल इति प्रती या दिपागच्छन्नाभाव सयागेन धनशन भूलल দয়াল ঘাদান বনমালিন যশনাকষামাযালান্সানিক্ষিণ । । म यो याभावभेगपि बोध्य । अनमMAT Tसपासमान मागमान नानरिक्त । अपितु মনির্যাসি ফুৰাৰ সায়। পাশ সমাঘলবাশারাফিন ২৭। পূনীমা অশ্বথামায় स्वदति नानगरयति माह । अयायापाराभानस्तु म्यप्रतियागिभेदप्रतियोगिलापच्छ या इति याध्यम् । सौन्दपपाध्याय यावर पटा नाति इात प्रनीया व्यधिकरणमावस्टिन्नाभाव वाकरोति । इतरे नैयायिका'तु न न रवीति । किंतु पटवन पटा मास्ति इति प्रत न पटइनि पवासारयर विषय केवणान्यावन मायन । यस्पिभूतलामक धिरणे घटा नास्तीयाविषययम्ल म्यान् केनलाधिकरणाक्ष नारित इति ध्याहारोपपतारभाग र पदापातरम् । िवापरणामक अवेद वेध्यम् प्राणभारम्पानरावधिकतम् । प्र-वसम्य पूगबिस्त्वम् । অন্যান্য নির্মিনাল। য ন্যায় ও নিয়ন্ত্র। নয়নে अयतामारोपोन्यापार प्रपा द्विारय । परमात्रपयात रातमधम उन्नाने यार्गिना न्याराज्यवृत्तिमानिनियागनाथ | The Daaka also Keys सामयिरा मागच्यन्तामात्र सम्यरिशी प्रतीयमान । अभागभारी मात्र एत्र नातिरिक्त अनन्या' पसगात् । वामगार मगभानसश्च प्रतियोग्या । अभागाभागोतिरिक्त एत्र तृतायाभानग्य प्रयमाभाम्पवान्नानघरपति नदीना 1) (Itna 16)-ननु मन-The objector 1s here referring to the mewaot the विनानवान्:ि (a school ol Bauddhes), and the अद्वैतवदानिन्। पवेनि प्रभाकर आट। भार। (or मायाव दिन्छ) The निशाइन्: say-There 1s 10 याद्य अथ at an Wo are able to cognua9 घe, only when the धुद्धि becomes घराकारा Even if बाह्य अय exists, there world he no cognition unless becomes i So what is guided by saying that we are tists? La dreams cognition can be had, eyen though my does not exist So 10 अ over and utove बुद्धि or ज्ञान eusta The अनियन्तिन्: say-Only Brahman is resl, the worlds. mere Farzi The frozda boa betely F existence When the Tea Leation of Bratman takes place, there 13 to 800), 10 yorld etc ·918 Noles on The siddhārtın simply brushes aude these views, declaring that as tbe la 34 13 directly perceived by TTA, 1 19 futile to deny its existence The matter, bowever, is not so simple as to be disa dlased in one sentence The difference betrees the view point of the Navyāyıkas and that of the idealists, i» fundamental and philoso plucally, the view of the Advaita vedantins 19 the only correct one The whole problem is exceedingly comples and cannot and need not be presented here even briefly } (87)-युट्टिनानम्, उपलब्धि aru ynonymous terms with great according to Gautama, बुद्धित्वसामा यवनी, जानामत्यनुव्यवसायगग्यज्ञानम् (अनुव्यवसायsubsequent cognition in the form 721 When we perceive 2, the automy comes into contact with tle az and the impres810D are carried to the mind which transfers them to the Atman in whom the पनीति घटज्ञानगनहम् or घटमह जानामि arises This al 18 called अनव्यासाय Without tlus gaila perception does not become copipleto) are other definitions of the game is FTAENG as contrasted with YET, Fin eto which are the fag of some particular en It 15 clear that without, cognition no व्यवहार (धुबोधविधापूर्वकवाक्यप्रयोग or आहारविहाराव्य) of any kind 19 posuble According to the Samkhya, gure 19 ART, the first product of atâ, it is 14 Taglaggraen FTUTE a "cording to the Vedanting The gie of $4€ 18 7, that of 51.99 is hard See sectum 5 for the meaning of atte (Ling 6)-3, because a diseased eye would give wrong knowledge 91919 19 four foid, referring to the four 41098 (Ling 01-अयथाथ अनुभव 1 अप्रमा, शुक्न इद रजतम् , रजतन्वाभाव ने शुक्ती रज-त्यकारक अनभर नयभारनि प्रकारकोऽनुभव as a definition of अप्रमा 19 taken exception to by an objector in this way A monkey 18 in contact with the top of a tree, the cognition 4 FFTRITT 18 therefore correct Now applying the above definition of an we can say कसयोगाभारव ने ( for the whole of the tree Excepting the कपिप्सयुक्त portion 13 706) TTT+ 3H7 esists in the case of the trec So here it becomes 34751 The answer is obvious If there had been the अनुभy of कपिभयेग in those portions where there is no कपिसयोग, then aluse the cognition wonld be 39291 We are not concerned with the rest of the tree at all The cognstion concerns only with the portion where there 13 contact between the monkey and the tree The objector is thinking of any as a whole on time ( when he talks of the quo TAUMHET) and then only the age portion of it (when as talks of the mi as having a7 2747) Thua he takes a in two different senses which is responsible for the contagon in his wiod ·Tarkabltusz Seclion 91 219 Read the following from ttu deplager trainiâ aetern roomGIna Watu কৰ মুখ- মাসালংশগুণ নষণ নিতে বিনিকাহ মুগদান হয় गज़ नए ममत्वात् सबै गाउन सयोगस्य सन्यानातिगाति । (Lag 3 j-ka-la sectiona 96 and 101, below (Lace 11 HTAT or error is really the proper incorrcet apprehen. oraz When we cogerse a thug to be what it is not, he commit error les when we mistake a rope for a serpent or e mother-of fear) for Silver (Lung 14 -77 af la eu vu ses things as though they aru sotaally happening before our eyes, egen though tbeş aro ha Tlus When we ses a borse in a dream, our knowledge ooght to be in the form of a because the 493 is die bat actually it 14 in the form What should bsvo been 12 the form of spor takes the form मयम थप of (88) (Line : )-1514A0737 - This is intended to refutotho Reddha view ( 1171,178) that cognition takes the farza of the ubject, owing to the ohjeet producing its form in the cognition (97 SIYA AT ATTESTA FUET I FLEIRISTE 1597 777 671) This has heen already refuted in sector de when the saldhantin showed that $84 was distinct from a When the HIFITEMUI 13 rçfated, ut follows tbat this phew (LTH Ratrix448 vite satsarga $14) that the esistence of sča i to be proved by inference from the form of ata which the cognition, Afskuzes, 13 trong As a matter of fact the object such a jar 25 actually percested by us, and all cognition can be had 13 proceedios from the object and connected with the object l'he cognition takes the farm "I know a jar and Dot simpis I know Il cogation WIG AAcAnnosted with the state cognition ought to bave bects Simply I know (89)See section 08 ( 90 ) ---***-79The Nyayasutra ug PRIE TOER I 1 17) The serdang aman 13 tberefore to ba 1ejected A3 It is not warranted by the sutra (Mare HT ( Nyayasūtra, I 1 18) (02)-34T 17517 ( 52:23 utra I 1 10-ETITA, #T * 19TTJA #F1771 7 1707317 (9789174957) (93)-7-77774 74 yasazute 1 1 39) (94)-FISTT TT ( Nsayagutrs, 11 21 ) T13 ·0 Nutes om Tor (9567zīOn (S'gayuliza 11). 24 saat 47 3117 (151977 15491 TAIT T931 771 :1973itan i 1971 मपर्यनमार्ग पेइप नै परिद ममतामयुत प्रणमामि । (पनमय) fra 18 tho abgolato cessation of the twentrone fold 7, tho twenty ono divisions Are ( 1 ) Bcd5, +(6) Elose Organg +(6) objects of senior corse-ponding to the six sense organ: +(C) likowa, 11 cognitions, (1) 5+ 3nd (1) IR (Line 1) FT -- is मुर र दुख सुख गोग दुस् That राख alowa characteristic doctrine of the Tedinting and Indian plulosophy generally ET 14 28 bu kan obatsclu to 571 as it is (Line) -717 uguratıro use, lonci nused with poron 19 Garat sok called poseon, and docs net es euchi Amilarly gra being aloyed with 777 13 Agurs tively called and does act as such Kesatamisra 13 Roteati fed with the lnll staten cincnt in Ayaya sutra I 1 l tlat trst results from the trail the rustees topics te thinks that are as 6572 (specially referred to in Who Yogasutras ) aro necessary before one can recuso antration The procese 13 as follows -The true knowledge of the sixteen topics makes a person i gusted with the world of 175 as thereby be knons what Talao be elocid attach to the 175 then he takes to froditation on the Iternal one, and gradually, through the efficacy of meditation he becomes free frontsis (narai) A, he free from oll , Er, be goes on doing lus tasks rsttoatacy desre for fruit co that 97 no longer can bind him down and as negards the FI, be by bus yogic puwer mana,cs to enjoy the fruit of it all together 10 this very birth So when he departs this bly there can be po To-barth of union with another body for luna ( as all 1777 13 already exhausted and there 19 do fresh ) and le becomes free from the twenty-one fold @ In other words le r Jflukta ( 96 ) We have now to look bach a little to cution 87 taere the qualıtı gera was first divided into ator od ***47 अनुभव was then divided into यथाथ and अयथाथ 947 13 four foll corre ponding to tlio four pramanas and these four Sarieties of orfeet aj prelepezon have been already dralt mith We non turn back to 3 or incorrect apprehension which has three varietie+ Ft 94 and सशर is deined as एकस्मिन् यमश सिद्धा य माना अपा से अवमश । Azimpler definition 19 'एक रिमन् धणि विरुद्धनान काटक ज्ञानम् ' where फाटि neans alternative Three cliaracteristics are necessary to constitute doubt rrorer Curst they for the enth with reference to which doubt arises must be abe Secondly the attributes must be ·Tarlabhasa . Section 98 221 diferent and thurdly, they most be contradictory Thus 'pů aztêr' 13 10 doubt, because though the attributes or alternatives, 937. and 971, are different and contradictory (they aro contradictory/ because they can nerer bo gaanETIT or reside in the same entity ), the midla 18 not one for yo ere bere speaking of two entities, a7 und Similarly, ET SECCATI 7' 13 no doubt, because though the tra 02 13 000, the vis or attubates are not mans For 8 TIPS 47 13 just one attribute Lastly, 374 s T 2.45 19 also no doubt, because, though the entity is one and the attributes, 9724 hrs and TT, different, they are not contradictory For they can al? reside in one shodlo as they do in a ca So it will be seen that the Words FEAT''alalandhave each special significance attached to it Read 'घटपटी इति सम्हालम्मने ऽति यानिक रणाय एकेति । बटी अन्यम्' इत्यादी अतिव्याप्तिवारणाय विरुद्धति । पदवविरुद्धघटत्ववान् ' इत्यत्र अनिश्याप्ति वारणाय नानि ।' दीपिका A Proner instance of Te is the cognition Tygsaan' arising with reference to one dimiy visible enutr Hero qurt and gsta are different attributes They are contradictory because they cannot reside in the same object One and the annu what cannot both be & pillar and man According to Gsutama, #519 18 WIRISHUGTATAI 179173-6097 *TITIET RITU (1937 (Vysyasutra, 1 1 23 ) F4514 13 three-fold -Tita a (1) #417951495 -The stock instance 13 TUTTI gaat 71 Thu doubt alles owing to the fact that we are conscious of the common features ( 157 ) of Fame and get, but are not an are of STF special feature such as I belonging to g alone «r he 9104 Fa belunging to get alone, which would enable us to resolve our donbt (2) aviatin - When doctors differ the lay mon 18 natural y razzled Some one soys ya 1 AT another asgerts 3723 19 33 Thug doubt arez and can be resolved only when one of the sventions 13 prosed to be wiODS (3) JAAR-Thea it is posable to draw any conclauon you lihe, from a peculiar characteristic of an object, this doubt arise Froni y natin, you can not say anytiung leheitely, for sa Ilecular property of zit alone, it k not a safe guide for postulatius angtlung about qual, as there can be sa simuler instance (97) 1379-09T 2017! (Pysyasītra, I 1 ?!) (98) FFG: @AZU IST 17 I (Nsayasutra, [ 1 25) It is necessary tlnt botb the disputants manst accept the tert, ·Ndes on WN otbetwee co inference can be drawn Ol coarse, it is presoned that ncro of the disputints is deliberately perverse Artrin* 15 IN accordance with TTTA, GYETETA, in accordance with 911?tella ( 99 ) We quote bere the relevant Frayasūtras 10 this LODDECHOD, together with the TAITTAISŲ on them Gantama delines सिद्धान as तयाधिकरणाभ्युपगममग्पिति मिझाम्न ।(1126), R17 9117-stron-975AFETLİ TATI(I 1 27) (GR is a category, on the nature of whirl the difference of view between 9777 and at Amo T9 18 clearly noticed Kesats. misra follows Válararana, the Bhi rakárs of Gautams who follows the old view. Govardhang the commcatator on the Tarkabhiat follows Visvanaths, the Vittikära on Gantsma tho representative of the old school } The four kinds of Siddhānts are as follow- (1) मतप्राविहदानन्त्र धितोऽयं सर्वतम्यमिद्धान्त । (Nyayasītra, 1 I 28) 11574-81 ETOTIETOT TYT $179 di grataria 279, 2813 år R:32 This means, according to Vátsyayapa and onr anthor, a pripciple wwluch 15 admitted by all acbools According to Vatyayans, tbo example of wine 18 the existence of the ave senses and their objects etc would be an example, according to our hotlior cople may have a doubt as to the eternal or non-eternal character of 1* Bat all almut that there exists such a thing as stay According to the modern school, #17ER13 2057 2033e89g specia) and restricted sense, being applicable to a principle which has been accepted by two disputants as the ba313 of their discu33100 Thus when two partea dispute regarding the Rature 80220, whether it 18 eterna) or non-eternal they mutually admit the existence of sound is such Or when they dispute as to whether darkness 13 47757 OY 31177, they live already admitted that there is auch a thingasaमस् (2) समानतन्त्रसिद्ध परतन्त्रासिद्ध प्रतितन्त्रसिद्धान्त । (Nyayas ātra, I 1 29 ) भाष्यम्-~यथा नासत ना मलाभ, न सत आत्महान, निरतिशयानना देहोन्द्रयमान सु विषयेषु ननमारणेषु च विशेष इनि साइख्यानाम, पुरुषम्मदिनामिनो भूतसर्ग कर्महेनवोदयः प्रवृत्तिश्च, स्वगुगविशिटाना, अभद्रगो उत्पन्न निरुध्यते इति योगानाम् ।

·Irom, shows that the conclusion contradicts another viot of the tical renconins See section 101 below) 293 Tarhabhāşā . Section 99 Older 11010 -A doctrine, Fbich, though not established in one's own school, is proved in another which is similar to it Thus the Naifunikas hold mind to be a sense organ But it has actaally been proved to be sach in the Valsesika system Other illustrations may be drawn from vier and aitat that hold common views Modern 1 sex -A doctrine svbich 13 accepted by one school and rejected by another Thus TiTT IS admitted by the faces and rejected by the नैयायिक (3) TGITTATILATI ATSTETETTHEIT I(Nyaya3ātra, I 1 30 ) माष्पम्-यस्यार्थस्य सिद्धान्येऽया अनुषज्यते न लेविना स ऽथ सिभ्यति या यदाधि घाना सोऽधकरणसिद्धान्त । यथा दहेन्द्रियव्यनिरिको ज्ञता दर्शनस्पशनाभ्यामेक थप्रहणादिनि HASTAUST & R17 ca Annamaria 19 I HIETAMTITA, गन्धादिगण यनिरिक्त द्रव्य गणाधिकरण याविषयातना इति पूर्वाथ सदावते या सिद्धयन्ति न 1 नविना सोडव सभवतीति । sane . Regirding this variety, the greia and the stata views are the It means & principle which follows the establishment of another principle Thus when it is established that the earth eto being a product, must have a creator, at follows the creator of such earth etc must be omniscient (4) अपरीक्षिताभ्युपगमात्तद्विशेषपरीक्षणमभ्युपगमसिद्धान्त । ( Nyayasutra, 1 1 31 ) भाष्यम्-यत्र किंचिदर्थजातमपरीक्षितमभ्युपगम्यते अस्ति द्रव्य श स तु नि या यानि य इनि, यस्य सनो नियता अनिता या नविशेष पश्यने सोऽयुगमनिदान पशुवतिशय चियापयिषया परशुद्धयवज्ञानाच प्रवर्तत इति । On the nature of this variety, the difference between the older and modern anys, 19 most marked Older tiezo -When in arguing with an opponent one admits his Fler wathout question, and proceeding to draw a conclusion there opponent, such admiesion 13 called 3789979 1977 Thas a 40187 18 llo admits arguing with a 19t regarding the nature of sound Then ho proceeds to say that as sound 19 quality of the all pervading ether, according to the arîx3, it must Bat this conclusion be withont parts, and so it cannot grow in size 13 against the Naiyayika view of the son eternity of sound, which 18 based exactly on the fact that it grows and diminishes in intensity {This process has some common features with Tarta or bypotle sound is a quality ·Tarlabküşü Sedion 101 $25 Nor £rises tho occasion for Dying a Wondimut for a moinent his contention arestat We thus deliberately suproze 34 wbich is na or lesg extensive and thereby force on bim qoruz wbich 13 29 or more extensive hy saying 'nh 12 THE RIË Nu!DT 1 747. Bat the presence of smoke is directly percezred Our opponent 13 thug reduced to the position of either pointing out an instance where tluse 1 smoke, but to fire, or of minitting that his asertion * Tere was Wrong And as no such instance can be found, he admits the taloty of the contention eart' and thus indirectly accepta thn presence of fire on the meantain Ln this way by tbo sopposition of the IT (*7747 ) we impuse tbc #147 (HATA) is therefore o pridot যাকান্ত 1 he সাধ; defineৎ এক যs ‘নি আৰমষপ্নন It wall thas be seen that 77 13 quite a legitimate metłud of foring a conclusion of an incontenient opponent by mallos lume adrust am (*747 279979 77 77 sawa ) when he is unwilling ts accept tho 2-TR But by a should be regarded as a variety of 3*2014*747 does not appear to be at hrst clear The reason however 28 that because in a ne make the adm.34101 of the oqerá tung viz ETAT , It must be considered as a variety of an Looked at from another point of view i would appear to be a kind of atauHT, becau•o the ye sty which is forced is page, antico ya la setually seen ---It maust be confessed that the reasons draaced for regarding 17 ab a division of spatareya do cot appear to uz to be convingang Deather the gran nor the yarurt which we hypothesizo or force on the opponent can by any stretch of imagination be regarded as 3001 AT and unnt are the neamt Bat that does not make 7* which only deals with them in a hypothetical maner, assume the For character of 1914543 af and art resemble in go far as in buth somethung opposed to truth 13 realised But wbile in 7% the 10 correct admission made 19 deliberato or rohtsonal, in aggg the incorrect apprehension received 19 throngh some defect and we are not conscions of its incorrectnes3 as long Bg se are lsbaaring under the error Ancient Valley has aduart cleved kirds of af, of which only fire are accepted by the moderns yuo 1949 of ignoretu elenchs, -as or dilemma, F77 of ressoning in & crele, or regretatis ad fatwo and attrariqof ndacho al absurdar Only the last has been hentioned and desped by Kebayamuśta Torka le aferent from *, as the latter is THFIEF (FUTURE There tbs cogzitzon decillates between the two or alterns ·226 Does on tites matus and SFT), while af comprises only one , namely the थानिष्ट The समपदार्थी includes तर in Hशय (102) 94 H 991491541991 199014 1 (sayasūtra, I 1 41 ) (103) সমাগলকঘনাঈম ধানাৰ বাৰাণ্ডবল মনি बाद । (Nyayasutra, I21) वास्यायर says, लिम्र कथा भवन्ति, वादा जल्मों faatst fai(3413 defined in section 105 ) Thus- कथा HECY 8171 হিনি বলা - जाप वितण्डा FAT or discussion can be carried on either ( 1 ) for finding out the truth or (2) for cberkenating or trampling over the opponent by means fair or foul ( The second alternative 13 of cour-e of inferxor value and deserves to be discouraged] For Gaz, aee section 117 ( 04-105 ) THÁNG MP3 Ra847847910 R ( 8 gầT 77"Tara Fost (Nyuyasutra, I 2 2-3) उभयसाधन A. সম্বল nims at 9721&ty as well 29 1928147, a osta 13 merely concerned with परपसदुषण, and does not care for स्वपक्षसाधन It in the course of discusion, a Ante finds that he can demob-h his oppo pent's arguments by giving up his , he would certainly do so (106) In sections 106-114, the author is covering the same ground he had covered in sections 28-32 There he den]t with the as as a con tituent part of 37477, here they are treated of inde pendently as & separate topic The treztment liere 13 naturally more detailed, but follows the same lines and most of the illuetrations given are also the saing A student who has mastered bection9 28-32 thoroughly would be able to follow section106-111 very easils As sufficiently exhaustive notes bave been giyen on set tronc 28-32, we shall only touch the new and important points in our notes on sections 106-114 (Line 2) , the Nysyasutra names the 3718 differently स यभिच रविरुद्धप्रकरणसमसाभ्यसममा तीता हे व भासा । (I 2 4 ) and deli res them as follows-अनैतिक मयभिचार ।सिद्धा तमन्युपत्र नद्विगवी विरुद्ध यस्मा प्रकरणाच ता स निणयाधमपर्दिन प्रस्ग्णसम । सा-या विशिष्ट सपत्रान् स ध्यसम । मला ययापदिष्ट कालातीन । (I25-2) ·Tarkabhūsã : Section 107 (Lane * )-Benda FR-T'he reference 13 10 14's 74461 3773 13 an important name in the history of Nyuya and Vaisesuka spatets Hi flourished in the last quarter of the 10th century Hie tirst famous work 18 Faks which is the classic exposition of the proof of the existence of God ( Keith Udayana's definition of its lays down two ebaracteristics for Patē, kately equâ and majal of the ea, and the absence of these 18 FIG Nuy this apie must enzt in some way or other in al PINTEⓇ The objector s contention therefore 19, that all de 1943 should be called meg The division into fra RS 15 la correct, fos sorely the 15 of 27777-7* Sama does contain hig, the then are these different distalong made, with different nancy? The answer 13 the 'arant 1231 9177 It is perfectly true that us a gederal sense esiats 10 all the Sve varieties But We are perfectly justafed in gacortajbing what kind of standa strikes Os more, and then we name the far accordingly Wben the Striking feature of the file 19 know and the proved to be a trirare, we do not bother ourselves aboul the less prominent foaturen of andere existing in the farang bath depend apor or are subser Pleast to the more pronument ones whon, for instance, the cart start strakes us moro prominently. we dab the E-1918 satisfait, when the teatare menariuzh is prominent we all the gatua játa aed 50 on ( Lune 15 ) 279 our emcndation to ga The author says in line 14 that there and oilwrs give jwe w #tritt and The reading a 97 rould refer to manat or 372 TAFITO, in either case, that would come into conflict with a fare eto in D 16 It is more natural that the authur should explain this pa se mlaz arts as he explains annueña in lane 14 On tbewe grounds, wolve sead for 734 (107)--Instant for PT the ag 19 976 because Its 144, 11:3R does not edit at all & instance of (Line 7 Immerse Thu is given ss 1992 Aow, tolike 7nama 1, 47 actually usi ty, bow can we ther. regard thus by an estimes of WkEThe answer 14 --Ty might be exsung ia prality, but for purposes of the above 1944, does that ****. For gar bas scope for something about which there 19 a doubt The #127 of te is beyond all doubt, therefore e7 29 nn un lit ca for tha an add does not exist for the purposes of the 1917 T 14 other fallies cn.

·228 Noles on existence of the 31144 therefore also means non existence for the par- TW0 es of the Wৰমান (108)-समान्यम् अनित्यम् । इतरत्वाद-Uere the हेद तत्व does not esi t IU FT4777, so th13 13 an 10-tance of FITTIME पृथयादयश्चत्वार परमागदा निया गवत्वात्- Here 11.175€ does not etist in the atoms of mater fire and wind (existing only in tho acoms of earth) thus the ta ag pot to be found in a part of the 127, this is an instance of THE (109) (1) TT 12 TENTATA, this is al-o an instance of स्वरसिद्ध (विशेषणासिद्ध variety) For 47 (the faarest) does not exist in T, 13 317 18 It can not be argued that a part of the TT, AFRIT () esists in 72, therefore ot cannot be FIFTIE Thangwer 13 TITMUSÍ TFT 19 One idea, and even if only 5771 or only strštara does not exist 14 & particolar object, the whale or SIZE 737197 does not exist there For 1stance, 034F7*mut be said to erit, even if only 25 (no) or only 359 (173157 ) does not exist (2) शब्दानिय अपशवचे सनि दयन्वाद , that B अरविव िशद्र यत्वात् । Here the #2152, TT does not exist in TR, thereforo it 13 an instance of the falcon variety (3) शब्दा नित्य । गुणत्वविशिष्टामाणरत्वात् । Here the art, OA 13 like NAMA7, it serves no purpose, the विशेष्य, अकारणत्व 13 quute capable of proring the नित्यत्व of शE The ' addition of the विशेषण, गुगत, far from helping the शिष्य, अगरणत्व, retually makes the fallacious For the porn freeTFTOFA 13 ÊTE 67, and any lape on the part of either the fair or the 2015, rettects on the whole One pecularity zaust be noted here Bere the fशषण, गुगत्व does exist in 1, (so also the FISTS, 271017, at least according to come) how can then this be an instance of a FEMA? The answer 13 — It is trao that ma esists in ste, but our contention is that gota being impotent cannot be regarded as a re at all That alone can rightly bo called & Family of the ta, which serves the purpose of excluding others by particular pg it Bat bere 1977 serves no purpose, es at 13 inca poble, and is therefore useless like the ia 37727 The above शन्गनिय ete Is therefore an instance of असमर्थविशेषणासिद्ध variety of स्वभ्यासिद्ध (4)मादा निध समापान मनि समाक्षाद-Herg ke पिशमा 11 umpotent, the u alone being capable et proving the que The विशेष्य being असमर्थ 1s as good as not eusting in शब्द, to the विशिष्ट हेतु 1 ·Tarlabhusa: Section 118 229 does not exist ie , benet this is an instance of the surfaktanta Tariety of FETA (110) There are tro varieties of TV - (1) मायेनारुहवाति , where thera 1s 10 प्रमाण to apprehend the च्याप्ति between the हेतु and the HE विपदास्पदोभृत शक्षणिक । मत्वत्-Here there is no Pramuans to show that there is व्याप्ति between Anand क्षणिकत. (2)साविकता यक्षगन्धी- (4) म यार । मैत्रीतमय वात्--Now मौतनयाय 15 not ths cause of श्यामत्व but शाकाद्यपरिणाम And प्रयोजक the उपाधि, bence here the व्याप्ति would be correct only when this उपाधि, शाम धन्त्रपरिणाम 13 tacked on to the हेतु (The defination ot उपाधि, मा-पयापर सघन यापक उपामि cam be shown to be gatisfied thus यत्र पर श्यामत्व नब नत्र शासयपारगाव (शाकायनमांजाम, the उगवि 13the व्यापक of the माभ्य, इम), but पत्र पत्र मेशननयत्यतन a4 anore (t1118 cana cannot be correct as some of भैत्री नत्र य: are not दयाम 80 शाशयसपरिणाम , the उपाधि, 1 साना यापक) (b) पर्वतो शुभवान् । बदिपावाल-Here अन्धनसयोग is the राधि, being the प्रयोगका द्धिमञ्च Thus यत्र यत्र धूमाय नमत्र आन्धन- नवाग (आन्धनमयोग, the यानि the ज्यार of the साध्य, मा) but यत्र यत्र दहिमत्त्व नत्र नत्र आन्धनमयोग (thay 1s not correet, as the या व्यभिचरित in the case of red hot rror ball where there is fire, but av sunuke, go बान्धनस्याम 29 साधनाव्यापक (.) *नवर्तिनी हिंसा धर्मसाधनम | हिमा गात्-Here निषित्व, being the प्रयोजक of अधर्म, 1s the उपाधि Thus, पर या अधर्मसाधनवं नव नत्र सिद्धि । (निदिन, the उपाधि the “यापर offthe मान्य, अधर्म साधना ) but यत्र यत्र हिंसात्व तर मन निधि IK (this is not correct, as the th 19 fire it in the case of a हिसर whare there 1s हिमात्र, bot n० निषगाव, tbo kilingin sscrifices being saretioned by the Sastras Soनिषिद्धय 19 सानागापर। (111) शम्मोनिय स्नात् । Hera the व्यप्ति is not between the हेनु र and नित्यत्व (the माप), but betweathe Tend a याभार (अनित्यत्व)-- पत्र यस कुमावत 23 अनिमयम् ।-This is an inatance therefore of 1 (12) अकान baa two raneties-साधारण and असाधारण (1)दो नित्य । प्रमेय--Mere the aतु, यमेवन eusts in the पत्र, (E), in the सपक्ष (ममन् ) and in ths विषय (धन) It Is समभ शनि and othis is an instanee dt साधागामार देवास ·230 Noles on 1 (2) ATTITUT-Uere the exists in the qu( 707 ) alone, It does not ex turther in the T4 (157) or in the 1174 ( 37 )-This 15 therefore an intance of a POT FI ar (Line 14 )--in Kesavamisra 19 nov delning what 97 13 (as the ca am 13 also called 417 bc points out how the tro varieties of 317277 trated by him are po-zessed of art, ond so can I ghtly be called a ***7) For katarvit, there 13 the rending a 44116 HTMITATA It appears to us that the proper reading here should be tafazia fart 1 HAT EVETTE Tä सपनि सति विपशाइयावत्तिोष नियमो गमरत्वात् । न च साध्य What 1 meint is this — 214 means violation of the rule The rule as that an Faunti fi ta shonld be prevent in the grand abecot from the tu, because that alone enables us to arrive at a correct concla.ion The solation of the rule is possible in three rage - (1) When the ta 13 absent in the AT and present in thoran (This type of frater in the proper province of the 1967 OTTAA, and go it need not be taken into con deration Strictly sperking this cannot be called a 4 To excindo this type from the province of 21471*T*, the expression and farmhz been used 103 line 1o, for a ráta TAR 13 zapitara (2) When it 19 prosent in the 997 as well as in the farty (This 18 साधारणानेकान्निर) (3) When it is absent from the ata as well as from the TT (This is 3A7075) The second sariety and the third variety alone can legitimately be called व्यभिचार For can undoubtedly presupposes that there 19 सबध between ths हेतु and the सा-य, only that this सध1s not in vanable In the case of the first variety, there is cal a between the and the F*91457, with which the question of the original RETTA 19 not concerned Why Kesaramisra nightly speaks of Ir being two-fold To take a more familiar instance Suppo e we 1830e an order to a person in Poona On arriving at Bombay, pareha e a Rolls Royce Non this order can be violated in the following the legitimate ways (1) On arriving at Bombay, he purchases not a Rolls Royce but a Ford (2) On arriving at Bombay, he does not poselia e the car Here we presume that the man would go all right to Bombay In the same way, when i man tries to state a 7h, we That 13 ·Tarkenbhūža . Section 114 232 prestme that the nen 29 on right hoes in barag noticed some Corbeten between the and the fet, only that he may be wrong Imaging an invariable connection botsreen them 10 sono cages But when & mas etatos a ma wbich has cute with the Firstant, he is not playing the game, as far as the af379 idea in the zone 13 concerned He is either a dowa night knare or a fool. Sitularly in the above lxmalhar costance, if the person goce to Mysore and purchase ani slephant, that would be technically & solation of our order, but that would not he what we had bargained for in this case (113) 372 371 et faucietat, has for its risal the equally Powerful sa a hataigne) What is essentia} in the case of the EROTHY EAT is that its nagu eri must be equally powerful, for it the riyalar tere stronger, tha original ? would go to the Fall, if the rivaleraar were weake; at itself would go to the wall In either case, there would be no rival in the field at all arofreni-Tbst on which something ose depends, the stronger one at-That which depends on something else, the weaker one The author shows how the so called rival for T TATTI मुस्यात् । 13 उपजीय or बापक la other words the fear not be regarded as a UFUATE 1914 Te yo called rival to 13 stated to be AMPTH, 28 gram at I FITTIINTA (See sector 53 ) Now this casa, hile proving the 97 of the grang Proves the existence of the CW4 03 well so that when the IT I ay put forward to prove the art of the neurove the person in 99€3tion bas tacıtly admitted the etistenco ( PAC along with it, tile an) of iba tsit For, unless the existence of the acarry 15 admitted, thore cannot be any question as ta whether or mye ore o. Any cassion as to wether the TTTT: 18 &t for marriage or not is absurd The पुर्वन्ध हेतु thna has for its उपजीभ, the अनारब्धस हेतु on which it depends BATTICA T 18 not its nyal, but ita task-master. अनित्य परमाणु मा is thua उपनीक or दुबल हेतु (114) 2412 T ) TECT 1977 Dere ETF 19 1783. bocasse tbg 193 or more of arfa 18 actually directly perceived ur the sense of touch, and so they 18 definitely contradicted by a stronger proof EE HITTE TEXTY-Tiera the FFANT, Funr 13 actually coguided by the recognitiot-poroeption Wa socornise the tp as the same Now this can not happen anless the az watch ye bad geen before 19 not no ·232 Notes on In the chto of this & the A must be contradicted by a stronger proof, usually the ** The reading मयभिज्ञान कादिरलगन seems to be suspicious as it 18 more elaborate the emendator being anxious to etate in detail bow the perception of Oz 15 cbaracterised by recogni tion and hypothetical reasoning sach as 'If the ez bad been different, at would not have been recognised (I in 14 )-ST PRITET The author now shows hor the fallacies due to wrong definitions conld be included in the fire fallacies already described (For the three zit of 7 SEC section 3) अतिव्याहिं --इय गो गोत्वजनिमन । पनत्वात्-Here the हेतु पात्र exists in tho 42 ( 111 ), in the ath (another con ) and in the fat ( ) So thus is an instance of 34971-7*NTA Or this might be a ca e of ATITETTURA, for 157 13 not the cnase of nr qaraar but mana-7 (lub being the 71F, 13 the 10) artis-If the 128747 (this might also mean being descend ed from 37975 thu #1497 ) it exists only in some cows bence this is an instance of माग मित हवामाप्त 31841 -The G, 573747 does not exist at all in cow 0 thus is an instance of वरूपासिद्ध इत्यामास (115) T Taas F19741 371 (Jayasutra, I 2 10) 37 consists in purposely perverting the meaning of the opponent and finding fault with hi argument It is thee fold, thus (Nyaya sutral)तत् विविध पारउल सामान्य उल्म् उपचारच्छत चन। (1) वाकउलम्--आवशप भिहित यामिपायादयात्राकल्पना। (Fayasutra, I 2 12) This is the only variety referred to in the test 1995 देवदत्त is the instance Unless tre dissolte the comround in particular way, we cantiot koor shat the expression means The speaker uses it in the sense ३ (new) फेम्बल अस्य the उवाश्न parposely understands it in the sense नत्र ( nine) कम्बला अस्य, and tahes the opportunity to preach a sermon to his opponent • What rot are you talkin' Devadatta is hrone to be quite poor, he cannot afford to bave even two *? How can be liaye nine? Do you mean to tell as that he 13 a thief and so on (2) ससमा यच्उलम्-सभवनाऽयस्यानिलामा ययोगानसभूनाथकल्पना । (Nyayasutra I 2 12) ·In Tarlabhūşă Section 117 233 FPT3147529-When the speaker remarks about some one, ATTI. GUFECTEt7, the many purposely rusenderstands it to mene that the speaker wants to state a general proposition that a THAT IS Imate, and goes on to say "Pots could you say that Bribmana 13 171997? Then 1 (1 PRÊA TIET ) Alo would be 777917 This is ahsard' and so on (3) उपधारा-धमविकल्पनिदापनिवेध । (Nyayasūtra, I 2 14) A word has three meanings, 777* man and am the the spenker 1864 a Ford, say un ar sense, the part purposely kulgmoderstands it in a sense other than red, and feds fault with the speaker 8 statement Thus, the speaker says 2* ATTia, using the word 2 in its ry SENDE EN 9 The game understands » stare sense and goes or to say How can the inanun ate 92 cry! It is a Bovel discovery that you have made for singli the world ought to be grateful to you and 50 OL It would be seen that mat=377 1. not the saint as a €17.87", the word has transfer meanings in trener the word 19 used in a figurstare sense So the two bave their respective spheres. (TIFIATT 133 arasna 99% ara 1 *03# FFU ATTFT" Tyagasítra, I 2 16-17) The reading 1797 would mean Thus the 3rnia comes to grief and 19 made to not kis kurds, when the proper mesdung u pointed out to him (116) Frutas at gumama (Nrayasntra I 2 18) ora 13 futile ohjection pin-of twenty-four kinds Nyaynsutrn Vi explains all of them Our antbor mentions onit tyo 3 F9 consists an attributing some yu which is not concoutant with the eg, to the ap on the strengths of the ori 7 being possesyod of that v Thao, when the syllogism #2152 = 7771977, the opponent says at ga i poecessed of sth TY lile 07, theo pp eboula les regarded as being apat, because uz 15 #14T 3797 consists 10 attriboing some a which is not concortant with the U, to the 92 to strength of the r7 beras possessed of that wAHL Tlag in the same syllogter, 1 Atari 1954, the orment 5393 of 77* is po essed of TA, like e then 99 ebook be taken to be not audible, ag 13 not ondible (117) taigiaccanons for reproof parasūtra zacation, and describes the following twenty two of them ·234 Tries on प्रनिदाह नि प्रनितान्तर प्रतिज्ञावर प्रतिज्ञासन्यास हेवन्तरम् अयं तर निरकम् এলাম এ সাফাত মুন অর্থ স্থান অনস্ব স্বত্বানু সমনি विशेष मसानुना पर्यनुमोज्योपोपण तिरनु योन्शनयोग अपमिहान हवामास । There ato the pitfalli against wluch the dupatant must guard bimself af he wishes to carry his point. Our anthor mentions only seven of them (1) न्र नम्-हीनमन्यनमेनाप्पपयोन नम् । (Nyayasutra, V.2 12) A syllogism must be put forth 10 1 proper form, all complete with the fivo members If the disputant gives only four members or less, the मिग्रदरथान 18 न्युन (2) अधिरम् हेतूदाहरणाविरम् अधिरम् । (Nyayasutra, V2 13) Adding uunecessary adsanets to the हेतु or उदाहरण etc (हेहाहरगत्यु- परभणम् । धुमादालोझाद महानमवञ्चत्वरवदित्यादिक तु विना समपन्ध ाढदिभ्रमा दुक्तमधिकम् न्यायसूत्रनि) (3) अरसिद्धान्त -सिद्धानमभ्युपेत्य अनिरमात् क्यापसम अपसिद्धान्न । (Nyāyasūtra, V.2 21). When a disputant, heving agreed to discuss according to the tenets of & particular system of philosophy, agrees, in the course of the discussion, to something contrary to those tenets, there is the रिप्रहस्थान called अपसिद्धान्त • (4) अर्थान्तरम् - तादादप्रतिसनद्वार्थम् अर्थान्तरम् । (Nyāyasūtra, V 2 7) When a disputant talks at random about something not connect ed with ths प्रकृत, there is the निग्रहस्थान called अयान्नर, Thus atter stating the syllogism, शब्दोनिय कृतकत्वात् the disputant go on saying 'Sabda 19 a special quality of ether, the word Sabda begins with the letter sa, and ends with the letter da'-all of which 19 quite true, bat has nothing to do with the matter in hand (3) अप्रतिभा-नरस्य अपतिपत्ति अपनिमा। (Nyayasitra, v 2 19). Being dumb-founded, or non-plazjed or unable to answer the opponent (B)मना--पप दो पुमान् पारले दोक्यसगे मनानुज्ञा । (Nyayasitra,v 221) ·Tarkablāşa Section 117 235 य परेण चौक्ति दोष स्वरक्षेश्युपगम्पानद्धय बदति भापोऽप समालो डोष इति त स्वपसे हापायुपगमात् परपले शेष प्रसजन्यरमनमनुजानातीनि मतानज्ञा नाप निप्रहस्पानपापयन इति । (মান) যা বা সমর্থ না বুনি ফসল (যখন) ()(प्रतिज्ञा) विरोध-प्रतिज्ञाहेत्वोविरोध प्रतिज्ञाविरोध । (Nyayasutra, V 247 पुणव्यतिरिक्त द्रव्यविति प्रतिज्ञा, स्यादिनोऽया नरस्यानपलब्धेशिन हेतु सोऽथ मनिज्ञाहे पो विराध । कपम् । यदि गनिरिक द्रव्यम् पादिभ्योऽयान्तास्यान्नुपलानापपद्यते । अप पादप्योऽयान्तरस्यालिन्धि गुणपनिरिक्त द्रव्यमिति नापयते । (पास्यायनमाध्य) (utne 11)--इहा This sentence aptly desenbes the characteristic feature of the Tarkabhasa as a raarnal of Logic Kosavamisra RAYA that he has desersbed the important topos w all their characteristica, eren rendering hivaselt liable to the charge of repetition what 15 unimportant has been passed over vitboot much ado Thus is the policy he has followed in writing this treatise, for that is the only one which would benefit the beginners, who are otherwise likely to be scared away by e scrappy treatment of important topics, and annecessary stress on unimportant pointe ·Abbaya-36 Akanksa-30 Akasa-54 Anabhava-5, 87 Anumana-18-32 INDEX {of important acords and topics } References are to sections Cakst-46 (Pramana 10 Ohaka-116 Adharma-80 Dharma-80 Dik-56 Doe- Anakantika-30, 112 Drapatya-71 Dravya-47 Dohkha-78, 91 Anvaya vyaptı-20, 21 Drega-78 91 Anvaya vyatsrek2-21, 24 Duty1-64 Anyatbasıddha-6 Dryanuka-52-3, 65 Anyonyabhava-863 Ekaton-64 fallacies-38--82, 106-114 Aparatv1-69 Cardhe-62 Apasarga-85 Ghr 118-46 Apta-35 Gone-09 Artta-7 Guratya-10 Arthapatta-39 Beta-100 Asadbrana 4101antika-30 112 Hetsabha345-28-32, 106-114 Agimartha viseganaaddba-100 Iccha-77 » Yigesyasıddha-100 Indraya--46 Asamarayı kurapa-10 Jalps-104 Asiddha-28, 106-110 Jatı-83 Asrayauddha-28, 107 Jnan2-10, 86-88 Atidesayaky2-33 Kadambamukulanyāya-73 Ativyapı-114 Kola-55 Attos-44, 67 halatyayapadasta-32, 114 Atomic theory-52-93 Karaps-8, 13 Atv&utbX-80 Karano-6-12 Avyoptı-114 Karman-82 Ayatharths-anabhaya-87 Karya-6 Ayutasıdals-8 Kerala yayı-23,26 Bhagaaddha-108 Keralı Yatırekt 22, 26 114 Dhavani-81 Lakon 3 114 Luddhi-74 87 Logn-18 ·Athays-80 Akankcs-33 Akasa-34 INDEX [of important cords and topics ] References are to sections Catsu-16 (Pramans)-10 Chala-115 Adharma-80 Dharma-80 Dik-56 Do 3-31 Anakantika-30, 112 Dravatya-71 Anubhava, 87 Dravy2-47 Angmana-18-32, Dabkha-76, 94 Anvaya vyaptı-20, 21 Dresa-78,91 Anyaya vyatireki-21, 24 Dvitys-64 Anyathasıddha-6 Dyyanuka-32-03, 65 Anyonyabhava-86* Ekatva-64 Ap-49 Fallacies-28-32, 106-114 Aparatya-69 Gandha-62 Apavarga-95 Ghra 08-46 Apta-35 Gans-59 Artha-47 Guratya-70 Arthapattı-39 Hetu-100 Asadharan -anakantika 30 112 Hetvabha385-28-32, 106-114 Asamartha visesanasıddha-109 Iccha-77 viseøyaaddha-109 Indriya-46 Asamavayı karada-10 Jalpa-104 Asiddha-28, 106-110 Jatı-83 Asrayaudahs-28, 107 Joan8-10, 86-88 Atideszakys-33 Kals-53 Ativy&pt-114 Atman-44, 57 Lalatyayapadista–12, 114 Atomic theory-52-53 Kerana-8, 13 Karang-6-12 Atvantabhari-86 Karmac-82 Aryaptı-114 Karya-6 Ayathartha-abubhaya-87 Keralanvaf1-93, 26 Ayutasıddha-8 Kerala yatirek199. Bhagasiddha-108 Bhayana-81 Lakeana-3, 114 Langa-18 Baddhi-74, 87 > badambamukulanyāya-73 ·238 Tarlabhūşū Linga parāmarsa-18 Salda-pramāna-35-36 Jana9-46, 58, 69 Sādhārana-anaibão tuka-30, 112 Sigamana-100 Samánya-83 Sigrahgathāna-117 Samarasa-8, 18, 85 Simitta karani-11-12 famaráyihirangui,! Sarnaya-102 Famkhya-84 Narvikalpaka-15 Samadhi-35, 36 l'ada-30, 37 Samoikarsa-16 l'odārtha-17 Samsays-87,90 Pakn-18 Samkāra-81 Paksa-27 Gamyoga-67 Paka-dharmată-23 Sapaksa-27 Taocavayasavālya-19, 100 Sarire-45 Taramano-52, 53 batpralipakes-31, 113 l'arārtha anuman 2-19 Savikalpaka-15 l'aratra-69 Bayyabhicârs-39, 112 l'arımão8-02 Siddhanta-99 Ihala-93 Erdrtı-5, 87. Puopakavāda -52 Srotre-16 Pitharapakavada Szeha-72 kopādhika-28, 110 Sparsa-63 Prakaranasama-hetvábla- Stitha thapaka-81 Sukha-75 Pranā-5 fuvarna-30 I'raman1-4, 13 Svārthanamāna-19 Prāmanya sada-42 Svarpasıddha-28, 108-109 Irameya-43 Tarka-101 Prāns-51 Tejas-50 Pratijäs-100 Tryanuka-52-53, 65 Pratyak-s-lo Tvak-46 Prayitt-90 Udaharana-100 I'rayatna-79 Udayana-106 Prayojana-97 Upādha-28, 110 Trthaktva-C6 Upazīvaka I'rthiyi-48 -113 Pretyabhava-92 Upmana-33 Rara-61 Upansya-100 Rasanendriya-16 Vada-103 Rūpe-60 Võkys-35 Sabda-13 Vakya pratit1-37 Pradh ramsābhara } -$ -86 31, 113 Opajirya}-11

·Inder lo
• 239
Visesangsiddha
-100
Varna-37
Vayu-51
Vege-31
Vibhaga 68
Vibhu-24
Vicitaran syuya-73
Vipakar-27
Viparyaya 87 91
Viruddha het abbasa-29 111
Visec9-81
Visesa guni-44
TiSesatta yisesyabbaya-16, 41
Vitanda-100
Y yabhacara-112
Vyapars-15
Vy&pt:-18
Vrappatvasıddris228, 110
1 yatireka-Tyaptı-20
Yathartha-5
Yogi2-73