Nyaya Kusumanjali

Author(s): Nyayavijay
Publisher: Vadilal Dahyabhai Ahmedabad
Catalog link: https://jainqq.org/explore/004893/1

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nyaaykusumaanyjli||

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nyAya kusumAJjaliH /

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zAstravizArada-jainAcAryazrI vijayadharmasUrimahAtmane namaH / nyAyavizArada-nyAyatIrthamunizrInyAyavijaya viracitaH nyaaykusumaanyjliH| zrIyuta hIrAlAla rasikadAsa kApaDIyA, em. e., esisTanTa prophesara maeNthemaeNTiks-vilsanakaoNleja-muMbai-kRta gujarAtI-aMgrejIbhASAnuvAda-vivaraNavikAsitaH / jIrasaMvat 24481 [saM. 1978 bheTa.

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prakAzaka, paM. vADIlAla DAhyAbhAI. jaina sarasvatI bhavana, madana gopALanI havelI, amadAvAda. vaDedarA. lahANAmitra sTIma prinTIMga presamAM viThThalabhAi AzArAma ThAkare prakAzaka mATe chApyuM. tA. 1-4-22.

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NYAYA-KUSUMANJALI by Nyaya-tirtha, Nyaya-vis'arada MUNI NYAYAVIJAYA. WITH Introduction in English and Translation and Notes in English and Gujarati BY Hiralal Rasikdas Kapadia, m. A., Assistant Professor of Mathematics, Wilson College, Bombay. A. D, 1922.

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Printed at: The Luhana Mitra Steam P. Press, Baroda-by Vithalbhai Asharam Thakkar for the Publisher on 1-4-22.

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Table of Contents. Page Preface . ... ... ... ... ... IX-XI Introduction ... ... ... ... XIII-XXXIV Analysis of Nyaya-Kusumanjali... ... XXXy-XL Text-the Mula S'lokas ... ... Chapter I Omniscience ,, II Other systems of philosophy 51-108 1 III Logic ... ... ... ... 109-230 , IV Miscellaneous topics ... 231-280 , V Path to Liberation 281-351 Errata 352-355 1-50

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PREFACE During the May Vacation of 1920, I had an opportunity of coming in personal contact with the author of this book, Nyaya-tirtha, Nyaya-vis'arada, Muni Sri Nyayavijayo, a learned disciple of S'astravis'n. rada Jainacharya Sri Vijayadharmasuri, who is an associate member of the Asiatic Society of Bengal and an hororary member of the Asiatic Society of Italy and also of the German Oriental Society. The more I knew the author, the more I was fascinated by his knowledge. Though young, he has written several works in different languages. Amongst those, Jaina Dars'ana written in Gujarati, wherein the tenets of Jainism are concisely and completely treated, the exhaustive and lucid Sanskrit commentary Pramana-paribhasha of a work on logic, the original Sutras of which have been composed by Vijayadharmasuri, Nyaya-s'iksha, a small book written in Hindi dealing with the elements of logic, Adhyatma-tattvaloka consisting of more than 500 Sanskrit verses with a Gujarati translation and copious notes and this Nyaya-kusumanjali deserve special mention. The style of this work is lucid, forcible and as lofty as the subject itself. The author's command over the Sanskrit language and his firm grasp over the subject-matter, viz., the exposition of the Jaina doctrines with their relation to those of the other systems of philosophy reflect great credit on him. 2

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( 10 ) As the work deals with the substances that constitute the universe, it may be looked upon as coming under the class of Dravyanuyoga, one of the four Anuyogas under which the Jainas arrange their literature. Annyoga means the exposition of the principles of Jainism as laid down in the sacred works. The four Anuyogas above referred to are Charananuyoga or the exposition of the rules of conduct, Ganitanuyoga or the exposition of the sciences like Mathematics, Kathanuyova or the exposition of allegories, parables, stories, fables, etc., illustrating the principles of Jainism and Dravyanuyoga or the exposition of the substances existing in and comprising the universe. It should not be mistaken that as Dravyanuyoga is mentioned last, it is of the least importance ; on the contrary, it is the most important, as without its aid, it is not possible to understand the other Anuyogas. After reading Nyaya-kusumanjali with the author, I thought it better to prepare a Gujarati translation of this work for my future guidance. While I was so engaged, it struck me that it would be more desirable to take up the English translation as well. First of all, I hesitated to undertake this work, as I had very little knowledge of the various subjects treated in this book. However, being inspired by the author and believing that even failures are disguised steps to success I undertook to translate this book into Eng. lish and Gujarati and to write explanatory notes, with an idea that my attempt, however imperfect, would be fruitful, if it could help some one to grasp the fundamental tenets of Jainism.

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( 11 ) As this was my first attempt of giving publicity to my thoughts in the form of a book and as the time at my disposal was short, it was almost impossible to have completed this work but for the valuable advice and assistance of my friends. It is a pleasure to record here my thanks and my gratitude to those who willingly helped me in this work. My special thanks are due to my friend Prof. P. V. Kulkarni, MA, who sacrificed his precious time in veryfying the English translation. I gratefully recall, too, many pleasant hours spent with my friend, Mr. C. S Modi. B A., who helped mne by making various suggestions and criticisms. Lastly, my highest gratitude is to the author himself who reviewed my Gujarati translation and notes and who willingly corrected the Sanskrit proofs. I avail myself of the present opportunity to acknowledge my indebtedness to the authors of the variou; works such as the Science of Thought, the Nyayavatara, the History of the medieval school of Indian Logic etc. I should be failing in duty if I omitted here to state that I derived a great deal of help from the Jaina Gazette. In conclusion, I crave indulgence of the readers for the imperfections and the unconscious expression of the thoughts alien to the soil of Jainism. However, I most cordially invite valuable suggestions and criticisms from all quarters. November 1921 H. R. Kapadia. BOMBAY.

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INTRODUCTION The Jaina literature Here, let it be said at the very outset, is not the place to furnish the reader with a detailed exposition of this important subject- it being one that demands considerable space. What therefore follows, as the theme suggests, is only a brief treatment of it and will merely serve as an introduction to those who are interested in the Jaina literature. To begin with, the Jaina literature is very extensive, for, it consists not only of books forming the Siddhanta or the sacred literature but also of regular cart-loads of Sanskrit and Prakrita commentaries on the sacred lore. It is roughly estimated that there are five lacs of Granthas of the sacred literature. There were originally two kinds of sacred books, the 14 Purvas and the 11 Angas. All the Purvas except one had been gradually lost by the time the canon was written down in books under Devardhigani in 980 after the Nirvana of Lord Mahavira. Before that time the sacred texts were handed down without embodying them in written books. Some of these works are in prose, some in poetry and some in mixed prose and poetry and therein, various dogmatic questions are exhaustively and systematically treated. Besides the sacred literature and glosses and commentaries belonging to it, there are separate works both in Sanskrit and Prakrita, in close material agreement with the

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former. These works are accurate as well as clear and have in their turn become the objects of learned labours of commentators. One of the oldest is Tattvarthadhigama Sutra of Umasvati, which is recognised as a standard work and is held in bigh estimation by both the sects of the Jainas, the Digambaras and the S'vetambaras. L kaprakas'a by Vinayavijaya is a sort of encyclopedia of Jainism. It is not possible for me to make here even a brief survey of the contents and the language of the forty-five Agamas that make up the Siddhanta. So I shall now refer to the secular literature of the Jainas The Jaina secular literature embraces a vast field of knowledge containing valuable works on Rhetorics, Metrics, Poetics, Philosophy, Astronomy, Lexicography, History,2 Logic 3 Grammar, etc. This is to a great 1 For instance, Kavis'iksha by Vinayachandru, Alan. karachudamani by Ramacharya, Alunkura by Vugbhatta, Alankara-chintamani by Ajitasena and Kavyunusasuna by Hemachandracharya are the best works on Rhetorics. 2 Trishashti-s'alaka-purusha-charitra, Paris'ishta-parva and Kumirapala-charitra by Hemachandracharya and Prabundha-chintamani by Merutunga are historical works. 3 The most important works on the Jaina logic are Nyayavatara by Siddha-sena-divakara, Pramana-nayl-tattvalokalankara by Vadi Devasuri, Prameya-kamalamartanda by Prabhachandra, Pramana-mimumsa by Hemchandracharya and Pariksha-mukha by Manikya-nandi. Syadrada-manjari by Mallisenasuri, Sammati-tarka by Siddha-sena-divakara, Anekanta-jaya-pataka and Shaddars'ana-summuclichaya by Haribhadrasuri, Vis'eshara

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( 15 ) extent due to the activities of Sadhus who contributed many works, original treatises as well as commentaries to the scientific literature of India in its various branches. Thus, it can be easily seen that the Jaina literature holds no insignificant a niche in the gallery of the literature of the world. The Jainas possess a number of Kavyas,1 both in Sanskrit and Prakrita3 which are resplendent with all the poetic ornaments that Alankaras'astras speak of and which can well vie with the similar works of the Hindus. Charitras wherein we find biographies of the Tirthankaras and other great personages are written sometimes in an ornate, sometimes in an easy-flowing style They s'yaka-brihad-vritti by Malladhari Sri Hemachandrasuri and Nyaya-khandana-khadya by Yas'ovijaya are some of the best works on Vada or applied logic. 1 Hirasaubhagya by Devavimala gani, Neminirvana by Vagbhatta, Hammira-maha-kavya by Nayachandrasuri, Vijaya-pras'asti by Vallabha gani, Saptasandhana by Meghavijaya, Dharmas armabhyudaya by Harichandra, Tilaka-manjari by Dhanapala and Yas'astilaka by Somadevasuri are some of the best Kavyas. 2 Now what would Sanskrit poetry be without this large Sanskrit literature of the Jainas? The more I learn to know it, the more my admiration rises -Dr. Hertel. 3 Dr. Jacobi observes: "Had there not been Jaina books belonging to the Prakrita literature, we should not be able now to form an idea of what Prakrita literature was, which once was the rival of Sanskrit literature and certainly more popular than Sanskrit literature... We are much indebted to the Jainas for all the glimpses we get of the popular Prakrita literature.

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( 16 ) add to our knowledge of our ancient literature of India. Of the Prakrita Kavyas, many are lost to us. Amongst the existing ones, Paumachariya by Vimalasuri deserves special mention, as it happens to be one of the oldest Prakrita epics. Vasudevahindi, a work divided in three volumes also deserves to be mentioned in this connection. It has also a historical value in its own direction. The Jainas huve also co!ltributed their share in the sphere of dramas 1 Their works on fiction with the paraphernalia of ancient and medieval life generally written with a view to illustrate the dogmatic or moral principles are numerous. Some of the narratives are very extensive and are written in a more popular style, as Ilaribhadra's Samaraichchakaha Samaraditya-katha ) and Siddharshi's great allegorical work Upamiti-bhava-prapanchakatha. Some of them are written in highly artificial Sanskrit as Somadeva's Yas astilaka and Dhanapala's Tilaka-manjari. In connection with the Jaina narrative literature it is truly said by Dr. Johannes Hertel that " with respect to its narrative part, it bolds a prominent position not only in the Indian literature but in the literature of mankind." I shall now refer to the thoughts expressed in connection with the Jaina literature by late Mahamahopadhyaya Dr. Satischandra Vidyabhusan at the Syadvada Jaina Mahotsava, Kasi. There he said, " The Jaina literature was in the beginning purely 1 Raghuvilapa, Raghavabhyudaya, Nalavilusa, and Mohaparajaya- nataka aro some of them,

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( 17 ) religious in character but did in course of time undergo wonderful developments not only in religious but in other departments as well, In the departments of Logic and Metaphysics it attained the very highest development and method. There are not many metaphysicians in India like Umaswami who flourished in the first century A.D., or many logicians like Siddha-sena-divakara of the sixth and Akalanka Deva of the eighth century A. D. The Nyayavatara of Siddha-sena-divakara condenses the whole of the Nyaya philosophy within the space of 32 S'lokas. The Nyaya philosophy as founded by the Brahmanio sage Gautama was a medley of Logic, Metaphysics and Religion. Logic as a pure science would have been an impossibility but for the Jainas and the Buddhists who took up the study of Nyaya in right earnest from about 400 A.D. While editing and translating several works on Jaina Nyaya such as the Nyayavatara, Pariksha-mukha-sutra, Nyayadipika, etc., I was struck with the accuracy, precision and brevity of their system of thinking and noticed with admiration how the cld system of Nyaya philosophy was gradually developed into its present form by the Jaina logicians. A large number of these Jaina logicians compiled works on Nyaya and these constituted the most valuable works on the Nyaya system in middle ages... ... The modern system of Brahmanio logio called the Navya Nyaya founded by Gangesha Upadhyaya in the 14th century A. D., has sprung from the remains of this medieval logic of the Jainas and the Buddhists. In the department of Grammar and Lexicography the

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( 18 ) works of Sakatayana, Padmanandi, Hemachandra and others stand unrivalled in their usefulness and scientific brevity. In Prosody also they attained a very high level of development. The Prakrita language is shewn in all its mellifluous beauty in works of the Jainas; and it is a fact that the use of the Prakrita language in the Brahmanic dramas owes its inception to the Jainas who first used it in their literary works." It is not that the Jaina works are written only in Sanskrit and Prakrita languages but we find that about seven hundred years ago, in order to reach the people, the old books were translated and new books written in Marathi, Hindi, Bengali and mainly in Gujarati languages by the Jainas themselves. There is no need to point out how much the Gujarati literature is indebted to the efforts of the Jaina authors. It may be mentioned in this connection that the oldest classical literatures of both the Kanarese and Tamil are composed by the Jainas, ... It will not be out of place to mention that the Jainas have a rich store of old and valuable manu. scripts both on palm and paper leaves in carefully preserved Bhandaras Dr. Bubler mentions a manuscript of the Avas"yaka Sutra, which bears the date 1132 A D., and is declared to be the oldest existing Sanskrit manuscript on paper From the above remarks it must have been clear that the Jaina books are of importance not only because they throw light on the history and philosophy

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of Jainism in special but also because they are of invaluable use for the purpose of history construction in general. The Jaina literature affords, a regular mine of information to the antiquarian In support of this statement I shall quote the words of Dr. Barnett who said, "Some day, when the whole of the Jaina scriptures will have been critically edited and their contents lexically tabulated, together with their ancient glosses, they will throw many lights on the dark places of ancient and modern Indian languages and literature." Inscriptions It is a true fact that besides her literature India possesses a number of various inscriptions. The inscriptions are peculiarly numerous in the South of India and they are both on stone and copper and written in diverse languages, Sanskrit, Tamil and old Kanarese. Amongst the old Kanarese manuscripts the Jaina ones are numerous. The northern inscriptions written in Sanskrit are both older and superior in interest and among those already known, the Jaina inscriptions are not few in number. It is but natural that the Jaina inscriptions may be of immense value as a source of the history of Jainism, in as much as they contain lists of the Jaina pontiffs and teachers and contribute to the knowing of the geographical migration and progressive extension of the Jainas. In the end I quote the words of Dr. Gue'rinot who writes in his article on Jaina insori

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( 20 ) ption and Indian history, ""These notes are short. But they are sufficient, I believe, to show how many historical documents are contained in the Jaina inscriptions. A systematic study of these inscriptions, as well as of the Jaina profane literature, will largely contribute to the knowledge of Indian history."

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Jainism Religion is one and not many, for, it is truth and truth is always universal and never sectarian. It is open to all; thus there is nothing like your religion or my religion. True religion requires no founder. It has neither beginning nor end. On one hand it is preceded by the beginning-less past and on the other hand it is followed by the endless future. Religion should be a unifying force and not a dividing factor and its intrinsic truth must be its greatest attraction, In other words the mission and the purpose of the true religion ought to be to eradicate all religious differences and to form a nucleus of universal brotherhood. True religion does not need blind faith for its support and nothing is hidden from it. Hence it is that the principles of true religion cannot be rejected by any true science. We shall now apply these criteria to Jainism and see how far it stands the tests. The teachings of the Jinas who preach after attaining omniscience are for all souls high or low; there is no barrier of caste, creed, condition or colour to their investigation and adoption. Thus Jainism is a cosmopolitan religion, a religion for all beings, for all ages, for all times. Even a butcher, a poacher, a bird-catcher and a lion can save their soul by acting up to the four eternal doctrines of Jainism, viz., (i) Peace to all beings, (ii) Love

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( 22 ) for all beings. (iii' Hatred for none and (iv) Pity for the misguided- the four pillars which support the noble mansion of Jainism with the waving flag of BETI* TRAGA:.' Jainism was never founded and shall never be annihilated, for, the main spring of the teachings of every Jina is one and the same, viz., that every substance is characterized by origination, permanence and destruction, The word of the omniscient-the Jinas is truth. It is Jainism. It is not a command; it is an account and a statement. In Jainism there is neither promise nor persuasion,neither flattery nor frightening. Conversion by coercion, by temptations, by deceit or by terrorising is not a point of faith in Jainism. The thunder of Zeus, the prospect of Houris, the tortures of hell form no forces to draw a soul to Jainism. Its truth is universal. It shines like the sun illuminating the hearts of all, the virtuous and the wicked. It is the most ancient and the most thorough system of Rationalism in the world. This claim is not a pious enunciation of a tradition or an ideal exaggeration of enthusiastic fancy. It is a sober truth, propounded after deep and deliberate consideration. The doctrines of Jainism shine with a genuine * It ( Ahimsa ) is a golden word before which all the crude and fierce emotions, the elmental and barbarous passions of man- anger, hatred, malice and all uncharitableness flee ashamed. -Lord Ronaldshay,

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( 23 ) lustre in the strong search light of modern science. Jainism is a religion which combines character with wisdom; it is a religion of rea-oned ont faith and 10t of blind belief; a religion of the heart and the mind and not to be forced on a person's conscience; and above all it is preeminently a religion of the widest toleration. Good will to all and ill will to none is the one distinguishing feature of Jainism; for it never retaliates, even when it is most brutally and cruelly persecuted. One should not commit oneself by believing that when it is so meek and suffering it must be stuffless. On the contrary, Jainism which is never a stumbling block is rather a potent factor even in the progress of all that is temporal. It is a religiin professed and practised by rulers, warriors, statesmen, tradesmen and common folk It is after all a practical religion a religion which can be conveniently and consistently, with due regard to temporal advancement be resorted to by every householder, no matter how he happens to be situated. For, it suits the savant and the sage, the poet and the philosopher, the psychologist and the scientist, the beggar loitering in the streets and the baron residing in a magnificient mansion. Its simple teachings such as to abstain from evil thought, words and deeds and to cherish universal love can be easily grasped by any one who has common sense. Jainism supplies us with the knowledge of everything in the world. No corner of the universe, no condition of life, no modification in our finest tremor of the mind or the soul, no change of form

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( 24 ) in the lifeless matter anywhere is unknown to the Jinas and hence to Jainism, as the latter is the exposition of the former, In order to understand the beauties of Jainism, one must make a deeper study but even a cursory glance at some of the tenets of Jainism will not fail to produce a feeling of respect in the heart of the reader of whatever school of thought he may be. Ethics Jainism in virtue of its admirable philosophy of Ethics can lay undisputed claims to a lofty place in any parliament of religions that may be convened to sound the trumpet-notes of Universalism. Ahimsa* paramo dharmah or that non-injury to living beings is the highest religion- a principle which is revered by the whole universe and which is one of the bases of the best moral ideals of humanity, is the cornerstone of the Jaina Ethics. The Jaina moral code distinctly declares that in order to conquer the battles of life temporal or spiritual not only are submarines, aeroplanes, poisonous gas and other dreadful weapons of war unnecessary but are even undesirable. The armour of justice, the helmet of purity, the sword of self-reliance and the shield of compassion are the right weapons that one should wield in order to win the tumultuous wars both external and internal. The picture of an ascetic drawn in Jainism will not fail to attract the attention of the votaries of self. * Ahimsa is never a weakening cause but is a strengthening factor in private, social and national life. Mahatma Gandhi.

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( 20 ) denial. In this connection, I shall refer to what late Dr. Satischandra vidyabhusan has said. " The Jaina ascetic, who commences with the idea of being free from all * bondage denying him. self every comfort'taking food just sufficient for life which is not specially prepared for him and is offered with pious devotion by S'ravakas or laymen and observing perfect abstinence and continence by living a celebate life away from the world and woman, presents to the world the best ideal of selfdenial." He does not contaminate soul by any regard for body and suffer unmoved and unprovoked all the tortures which may be inflicted by the wicked on his body or mind and feels pity for the misguided Jivas that. harass him*. Ethics of the Jainas is a logical consequence of their theory of Karman, an original and integral part of their system. It has for its end the realisation of Moksha. " The Karma philosophy and the Jaina ethical code demonstrate that the Jainas have been an eminently democratic people, highly independent in thought and character, with no spiritual or temporal fetters to keep them cribbed, cabinned and confined," said Hon. Mr. G. S. Khaparde. Theory of God Let us now turn for a moment to the Jaina view of God. It is not that Jainism denies the existence of God; on the contrary, some of the quali* Cfaqtias 17 TA Tantai: 1 ISabApAyobhadra zrIvIrajinanetrayoH // -997191.

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(26) ties that it attributes to Him, are just the qualities which most of the theists acknowledge. It is needless to state that it is unreasonable to denounce Jainism as atheism merely on the ground that it does not attribute to God a particular quality viz., the act of creating the universe-a quality which, if admitted, takes away the greatness of God, and furnishes Him in return with a bundle of blemishes, imperfections and infamy. According to Jainism, God is the emancipated, pure, perfected soul. His emancipation (Moksha) is not what is commonly supposed to be extinction or annihilation of the soul but is really the positive attainment of God-hood, the full enjoyment of infinite bliss, infinite knowledge and infinite power. He is not disturbed by a management of the affairs of the cosmos, has to listen to no appeals and prayers made by persons, one calling forth Divine vengence against the other and has to visit none by Divine wrath, is neither the tool of one to harass another or the instrument of destruction working at the invocation of another to the prejudice of his enemy, is neither pleased with His votaries nor displeased with those who ignor or deny His existence. He is above all want and woe, beyond all frolic and fun. He is neither the punisher of the wicked nor the rewarder of the good; neither is he the recorder of human actions nor the dispenser of justice between man and man. The Jainas do not consider Him as a redeemer or a meditator; nor do they recognise the necessity of a dispenser of justice CAT ~Lumina1

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( 27 ) movements of the living beings of the universe. For, according to them, the law of Karman is complete, unerring and self-acting and every one is self-responsible for what he does and thinks and is the complete master of his destiny, which no agency outside his own self can alter. In this sense, a Jaina is called by some an Atheist or a Fatalist. But his so-called Atheism is not Secularism, Agnosticism, Positivism or Scepticism. His Fatalism has nothing in common with Stoicism, for he does not subscribe to a fixed unalterable course of things independent of any controlling force; his fate is of his own making and he is conscious of the fact that it is always in his power to alter or modify the decrees of Fate. Thus it is clear that the pure soul and God are one and the same thing according to Jainism. Karma Philosophy The Jaina Karma philosophy is the only means that satisfactorily explains the anamolies in this world. It is based upon reason and its truth is selfevident. It provides a great incitement to do good by invigorating power over the moral nature and furnishes a considerable stimulus to activity and responsibility. It advocates perfect justice, for, it distinctly declares that there is no spot either on this earth or in the sky, under the sea or in the cleft of mountains, whither going, an evil-doer can escape from the sufferings which result from his evil deeds. There is no room for the intervention of God and the

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( 28 ) theory of forgiveness, since the natural law of Karman is unerring and self-acting and is the finest illustration of the theory of cause and effect. It teaches that the man is the architect of his own fortune and gives a pleasing satisfaction to those who are enjoying a happy life by reminding them that they reap the fruits of the good seeds they had down. It inspires a man with the principle of plain living and high thinking. It deals a fatal blow to the indolent and humiliating fatalism, It removes all cause for complaint against the unequal distribution of good and bad in the world and sweeps away at one stroke the teachings such as "Be good, and God will take you to the kingdom of heaven; and if you are wicked, you will be sent to hell. " It preaches a noble sermon that even the highest of aspirations may be crowned with success through fortitude and meritorious deeds. It gives comfort and consolation to those that are in dark despair by giving hopes that they will have a bright future for the good deeds they have done and they are doing, though they suffer now for some evil deeds they must have committed in a previous existence. It does not endorse such a belief that this earthly life is a punishment for sins committed by our " first parents " and the pessimistic view that this world is a yale of tears. With full confidence and correctness, it teaches that all the dark phenomena of life are the outcome of Kashayas, ignorauce, delusion, malice and indolence of each individual and that all that is

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( 29 ) bright and noble is the result of good behaviour and right knowledge. Thus in short, it gives the full scope for the moral development. Syadvada . I shall now refer to Syadvada, the central doctrine of Jainism, the fundamental proposition of the Jaina Nyaya, the master-key of opening the heart-locks of different religions and the main fountain of temporal and spiritual progress. Syadvada l'econciles the seeming paradoxes and jarring theories of all other systems of thought and welds them together into a consistent and harmonious whole. It is the many sided, all comprehensive and encompassing truth. It teaches us to respect every other religion as containing some very important truth. All the systems of Indian philosophy, the six Dars'anas are different coloured rays refracted through a prism of ignorance and when blended together, go to form the pure white light of truth known as Syadvada. To illustrate this doctrine- the doctrine consciously or unconsciously adopted by every religion, I take up the question whether the Jainas are Polytheists or Monotheists. According to Jainism, every pure soul is God and the number of such souls is infinite. Hence, from this stand-point: a Jaina who worships God may be called a Polytheist or a worshipper of Gods without number. However, the attributes of all these Gods are identical and a Jaina may in the light of this consideration be called a Monotheist or a worshipper of one God. This is an instance where the paradoxial theory that the one includes

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(30) many and the many are one and the same is shown to be consistent by Syadvada. Heart of Jainism Now the last point that I shall touch upon is the heart of Jainism. First of all, I shall refer to the definition of Jainism as given by Haribhadrasuri. According to him, that religion of which Syadvada is the central doctrine, where there is no room for partiality and of which non-injury to living beings is the highest principle is called Jainism.* This definition of Jainism itself will point out that Jainism is far from being sectarian and that the impartial attitude so very prominent in Jainism shines out here in full effulgence. As already mentioned, this religion is open to all-to all living beings. Even women are allowed to read and study the scriptures-a fact absent in some other religions which debar the women and the lowborn from studying the sacred lore. + Not only does Jainism permit any and every one to study the holy books but it goes a step forward and proclaims that any one--whatsoever he may be-a male or a female, a Jaina or a non- Jaina is entitled to attain liberation, if he only cares to gain right knowledge and acts up to it. The impartial attitude- the desire for truth- of * syAdvAdo vartate yasmin pakSapAto na vidyate / nAstyanyapIDanaM kiJcit janadharmaH sa ucyate // + Cf - shriishuudr| nAdhIyate /

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(31) the Jainas is best reflected in the words of the Jaina Acharyas. For instance, Haribhadra Suri, an erudite scholar of Jainism and a Brahmana by birth says, ''It is not because I have partiality for Mahavira that I resort to him. Nor is it due to my hatred for Kapila and others (the propounders of other religions) that I do not become their follower. My following one and discarding the others is based upon one principle viz., tbat he whose words stand the test of reasoning must be followed. "* A similar idea is expressed by him in the following verse: bandhuna naH sa bhagavAn ripavo'pi nAnye sAkSAnna dRSTacara ekataro'pi caiSAm / zrutvA vacaH sucaritaM ca pRthag vizeSaM vIraM guNAtizayalolatayA zritAH smaH // -lokatattvanirNaya. Hemachandracharya, too, corroboratest. this statement by emphasizing that Aptatva is the criterion to distinguish right from wrong. Does this not go to prove that Jainism has nothing to do with blind faith ? Perhaps, it is a peculiarity of Jainism alone that its followers have praised God by addressing * pakSapAto na me vIre na dveSaH kapilAdiSu / yuktimad vacanaM yasya tasya kAryaH parigrahaH // na zraddhayaiva tvayi pakSapAto na dveSamAtrAdaruciH pareSu / yathAvadAptatvaparIkSayA tu svAmeva vIra prabhumAzritAH smaH //

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( 32 ) Him by the names regarded holy by other religion. ists. For instance, Hemachandracharya bows to any God who has burnt up the seeds of mundane exist. ence, viz. , attachment and aversion. He does not care to notice whether that God is named Brahman, Vishnu. Haru, Jind or something elsel. Another illustration of this is the 25th verse2 of Bhaktamara. stotra composed by Manatungacharya. Do not these instances point out the fact that the Jaina Acharyas were not bigots and were ever ready to follow the principle that right is mine and not that mine is right'? Jainism abounds in sayings such as sattveSu maitrI guNiSu pramodaM, kliSTeSu jIveSu kRpAparatvam / mAdhyasthabhAvaM viparItavRttI, sadA mamAtmA vidadhAtu deva // --amitagati. " Oh Lord I make myself such that I may have love for all beings, pleasure at the sight of 1 bhavabIjAGkurajananA rAgAdyAH kSayamupAgatA yasya / brahmA vA viSNurvI haro jino vA namastasmai // buddhastvameva vibudhAcitabuddhibodhAt tvaM zaMkaro'si bhuvanatrayazaMkaratvAt / . dhAtA'si dhIra ! zivamArgavidhevidhAnAd - vyaktaM tvameva bhagavan ! puruSottamo'si // 3 mA kArSIt ko'pi pApAni, mA ca bhUt ko'pi duHkhitaH / mucyatAM jagadapyeSA matimaitrI nigadyate // May none commit sin, may none be unhappy and may the entire universe attain liberation. Such a reflection is called Maitri.

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the virtuous, unstinted sympathy for those in trouble and tolerance towards those who are perversely inclined." It is needless to say that this verse is a fair illustration of the fact that religious toleration forms an important part of the message that Jainism delivers to the world. That the Jaincs are broad-minded is borne out by several facts such as their definition of Jainism, their religious toleration and their praising God by the names found in the sacred books of the others. One more fact that I want to lay special stress upon is the means pointed out for achieving salvation by Ratnamandiragani, in his work Upades'aarangini. There he says, ATSTFETT - fearratra na tarkavAde na ca tatvavAde / na pakSasevA''zrayaNena muktiH kaSAyamuktiH kila muktireva / / that it is not by becoming a Digambara or a S'vetambara that Mukti can be attained. Nor is it that Tarka-vada or Tattravada will lead to it. Nor is it obtained by supporting one's own side. But the Mukti really lies in achieving freedom from Kashayas. The Jaina Acharyas have written commentaries on the works of other religionists and have preserved them in their Bhandaras. What does this point to? The answer can be best given in the words of N. Mironov, Ph. D., ( St. Petersburg, Russia ) who

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(34) says, " Haribhadra did to Dignaya the same service as Mallavadin to Dharmottara by his Tippani to the latter's Nyayabindu-tika; this shows that in former days the Jainas were large-minded enough to take the good where they found it- a good book was considered to be worth reading and studying even if written by a heterodox writer. Thus they served their coreligionists of those times and science of to-day: in Jaina library was found the Nyayabindu of Dharmakirti thought to be lost in its original language; the Jainas have also saved from perishing a work of the founder of the Buddhist logic, the Nyayapraves'a of Dignaga." In conclusion, let me assert that Jainism is conducive to saintliness and pure and unadulterated happiness. It is not a teaching that has to be forced down one's throat. It is one whose truth and excellence must perforce appeal to the heart and mind of men of thought. It points out a way of Salvation which rids one who walks therein of decay and death, of sorrow and lamentation. Unalloyed happiness awaits the walker on the Path. brahmalokasya zAMtirbhavatu

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ANALYSIS OF NYAYA-KUSUMANJALI The book is an exposition of the tenets of Jainism. It is divided into five chapters. The first chapter deals with omniscience, one of the two types of Mukti and extends from verse 1 to verse 15. The second chapter, running from verse 1. to verse 43 deals with the tenets of various systems of philosophy. The third chapter, consisting of verses 1-37 gives a brief and exhaustive description of the principles of the Jaina logic. The fourth chapter, comprising of verses 1-44 treats of miscellaneous topics. The fifth or the last chapter points out the path of salvation and the number of verses therein is 46, The total number of verses is 18). Chapter I. Verse 1- 6 1 Benediction-Life of Lord Mahavira, His birth. Significance of his name. His renunciation. His sufferings, endurance and attain. ment of Omniscience. His establishment of the Tirtha-the 11 Ganadharas. His liberation. Difficulty of singing the merits of God. The author's attempt. Mukti-its first variety; (i) Jivan-Mukti,

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Verse 10 39 d. 29 "3 "" 99 "" "3 .. 23 "" "" "> "" 39 39 99 99 "" 33 wr 19 "" ". - 11-12 Annihilation of Karmans. 13-15 Establishment of Omniscience. 1-9 10-12 10 21 22 (36) The two kinds of the Jivan-Muktathe Tirthankaras and the SamanyaKevalins. 11 Ekanta-kshanika-vada. 12 Jnanadvaita-vada. 13 The Sankhya philosophy. 14 The Vedanta philosophy, Maya-vada. 15-17 The Charvaka philosophy. 15 Consciousness, not an attribute of body. 16-17 Chaitanya-vada. 18-20 Reality of Karman. Karman, a matter. Soul, distinguished from the organs of sense. 23-24 25-27 Chapter II. Creation of the universe. The Bauddha philosophy. Absolute nihilism, the S'unya-vada. Soul, not pervading the universe. Murtata of soul. Soul, not Kutastha. Theory of sound, S'abda-vada. Sound, not an attribute of Akas'a. Sound, a matter. 28-30 31-37 31 32-34 35-37 Creation of sound. 38 Darkness, a matter. 39-43 Eulogy of the Jaina Siddhanta.

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( 37 ) Chapter III. Verse 1-19 Pramanas. , 1 Their number according to the diffe. rent schools of thought. Pratyaksha Pramana, its subdivisions. Paroksha Pramana and its subdivisions. Definitions of Tarka and Anumana. Definition of Hetu or Sadhana. Sadhya. Sadhyabhasas. Hetvabhasas, S'abda Pramana established. Apitapa >> >> Tarka. Pratyabhijnana >> >> Smriti Criticism on the additional Pramanas of the other schools of thought. Sannikarsha, not a Pramana. Sense of sight, Aprapyakarin. Senses other than that of sight and mind, Prapyckarin. Knowledge, self-luminous. Functions of Pramana and Naya. Pramatri, its distinguishing charac teristics. ,,, 21 Sapta-bhangi, its two varieties. 22-35 Syadvada. 22 Function of Syadvada. 23-24 Syadvada, based upon reason.

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Verse 25-26 Syadvada, distinguished from Sams'aya vada. 29 27-28 Eternity and non-eternity of an object. Utpada, Vyaya and Dhrauvya, the three attributes of a Dravya. 30-31 Syadvada accepted by other systems ,, 39 19 zr "" dr 39 "9 "9 .. " "9 39 wr 39 31 1 2- 9 10-11 12 ,, 13-16 Animal-sacrifice condemned. 21-23 17-20 Propitiation of the Manes. Touch of a cow. Tree-worship. 23 24-26 Oblation to fire. 27-28 The three Tattvas, Deva, Guru and "" 99 9" .. "" 32 33-34 33 34 35 36 13 37 (38) of philosophy. Samanya and Vis'esha. The six Dravyas. Their functions. characteristics. Eulogy of Syadvada. The Nayas as resorted to by different systems of philosophy. Upasamhara Chapter IV. dr Ahimsa. Animal-sacrifice. The Vedas, their Paurusheyatva. Their Pramanya. Dharma. 29-32 Gusu or the preceptor. 33-34 Deva or God. 35 Deva-puja, its four types.

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(89) Verse 36-43 Image-worship. ,, 41-43 Image-worship justified. 1 44 Firm belief of the author in Jainism. Chapter V. , 1 Path to Liberation, definition of Samyag-inana and the nine Tattvas. , 2 . Definition of the nine Tattvas. 3-15 Ontology or Jiva-vichara. 3 Kinds of Jiva. 4 The six Parycptis and the two types of Vanaspati. , 5- 6 The five senses and their objects; and illustrations of the Jivas possessing different number of senses. The ten Pranas. Kinds of births and bodies. The four types of gods with their places of habitation; and the seven hells. The Dvipas where the human beings and the the Tiryachs reside; and the two types of Akas'a. The Yonis. The Bhavyas and the Abhavyas. The infinite number of the Jivas. The non-return of the liberated. The Gatis defined for different living beings. Definition of Samyak-charitra and its varieties, , 13

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Verse 17 >> 20 >> 21 ( 40 ) The five Mahavratas and the twelve Anuvratas. The power of Yoga. Description of Siddhis'ilu. Vertical motion of the liberated. The motions of Jiva. The eight qualities of the liberated. Mukti, its second variety, (ii) ParaMukti. Bliss in Mukti. The right means of attaining liberation. Conclusion. , 22-23 , 24-28 29-30 31-46 ,

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viSaya-pradarzana prathama-stabaka [ sarvaza-siddhi ] viSaya. kakaka. 1-6 maMgalAcaraNa. ... ... ... .. ... [ mahAvIrasvAminuM saMkSipta jIvana ane gaNadharavAda ] bhagavastavananI duSkaratA. .. bhagavastavanamAM pravRtti. ... . muktine prastAva ane jIvanmukti. ... dvitIya stabaka. ( vividhaSThisamIkSA ) viSaya. kAMka jagakatvavicAraNA IzvaranI sAdhyatA. zunyavAdanirAkaraNa, kSaNikavAdatiraskaraNa. jJAnadaitanirAsa .. sAMkhyavAdanI AlocanA. mAyAvAdanI mImAMsA caitanyavAda. ... [ AtmatatvanI siddhi ] karmanI siddhi. * Indri AtmA nathI. AtmA vyApaka nathI , : : : : : : : : : : : : : : : : 15-18 : : : : : : 18-21 22 23-30

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31-34 35-7 zabdanI pilikatA. ... zabada utpanna thAya che. *** aMdhakAra dravya che. ... bhagavastavanagarbhita upasaMhAra. * * bhale kAMka tRtIya-stabaka. (pramANa-mImAMsA) viSaya. keNa keTalAM pramANa mAne che ? .... pratyakSa pramANunA bhedo. . parokSa pramANanA bhede ane smRti tathA pratyabhijJAna. . tarka ane anumAna * * * hetunuM svarUpa. * * sAdhyanuM svarUpa. .. hevAbhAsa, dRSTAntAbhAsa ane Agama pramANa, zabada pramANanI parIkSA. * anumAna pramANunI parIkSA. tarka pramANanI parIkSA. .. pratyabhijJAna pramANunI parIkSA. smaraNa pramANanI parIkSA. ** pramANa saMbaMdhI pariziSTa. .. sanikarSanI apramANatA. .. cakSanuM aprApyakAriva.... sparzana Adi cAra indriyanuM prAptakAritva. * jJAnanuM svaprakAzarUpava. .. .. pramANa, naya, taskUla ane tadAbhAsone paricaya.. pramAtAne paricaya. saptabhaMgI. * syAdvAda. ... ... ... .. sAmAnya ane vizeSa, * 20 . 21 22-31 . have

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. ... 03-34 pa-30 hokAMka . . . . bhagavaguNakIrtanagarbhita upasaMhAra... ... caturtha-stabaka. (prakIrNaka-vicAra ) viSaya. ahiMsA. vedanuM apArUtva... vedaprAmanirIkSaNa chAgAdi-bali. .. pitRtarpaNa. ... gApUjA. mAdipUjana. .. agnihema. ... pakSamohane tyAgavAne upadeza. gurUtvamImAMsA. .. gurUnuM lakSaNa * deva-gurU-dharma. ... ... devanuM svarUpa. tIrthakare kayAre, kyAM ane keTalA utpanna thAya che? bhagavapUjA, * * * mUrtipUjA. .. * * * bhagavadbhaktigarbhita upasaMhAra : : : : : : : : : : : : 19 10-12 .. 12 13-16 17-20 21-23 * 23 24-25 29-30 : e : : : . 35 364 paMcama-stabaka. [mekSamAvivecanA ] viSayamekSamArga ane nava tattanuM samyajJAna. jIvavicAraNa. . .. ... ... oNkAMka. . 3-11

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sarva i mele nahi jAya. mukta thayelA saMsAramAM AvatA nathI, jIvanI gati-Agati. ... samyak cAritra. . . yoga. ... ... . muktine paricaya.... muktimAM sukhanI siddhi. .. .. . jJAna ane kriyA e dvandaja muktinuM sAdhana bhagavanmahimastavana. . * * * bhagavata pratye granthakAranI antima prArthanA. .... prantha-sAphalyanI abhyarthanA... ... .. 12-13 1.-14 .. 15 16-17 che. 18 19-23 24-28 ra9-30 31-4 ... 4pa ... 46 *

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aham / nyaaykusumaanyjliH| ( muul-grnthH|) prthm-stbkH| srvjny-siddhiH| magalAcaraNam / pasya svargapadAdanalpavibhavAccyutvaiyuSo bhArate zrImatkSatriyakuNDanAmanagare siddhArtharAjAlaye / devIzrI trizalodare tribhuvanAnandyAsanotkampataH zrIjanmakSaNa AkRSadvArigaNaM taM vIradevaM bhaje // 1 // pAdAGguSTha nipIDanAt suragireH kampena lokottaraM yasya sthAma vilokya devapatinA'pyutpannamAtrasya yaH / . dattA vIra ipti prakRSTamudayA sAzcaryamAkhyAM vyadhAinvarthI sakalAntarAridalanAt taM vIradevaM zraye // 2 // pitrIH prema paraM vibudhya nijake garbhasthale'bhyagrahIda dIkSAM tadavirahe sadApi sadane jyeSThasya cAtyAgrahAt / sthitvA'bdadvayamojjhya rAjyavibhavaM bhUtvA mahAsaMyamI yo vizvasya mudaM parAmajamayat taM vIradevaM yaje // 3 / gopAlAdyupasargaduHkhamasakRd devAt punaH saGgamAd ghorAd ghoramupadravaM viSahitA trailokyavIraH kSamI /

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( 2 ) hatvA'nAdisamastapAtakamalaM yaH prApya sarvajJatAM 'vizvoddhAraNamA tanonnijagirA taM vIradevaM stuve // 4 // yajJArthaM militA vilokya vibudhAnekAdaza brAhmaNA yAto'rhannataye nizamya ca janAt sarvajJamatrAgatam / vAdArtha prabhumAgatA gaNadharA niHsaMzayA gautamAer yena pratibodhanAd vidadhire taM vIradevaM vahe / / 5 / / yaH kAruNyamahArNaSo munimanaH pAthojahaMso jaganne trAnandakalAdharo'khilabhavopagrAhikarmakSayAt / siddhArthaH khalu sarvathA tribhuvanAvAsaM vihAya kSaNAt tatsabrahmaparAtmanA samabhavat taM vIramantarNaye // 6 // prastAvaH / zakto yogijanastava stavavidhau kiM nAma vizvezvara ! prAduSkartumalaM punastava guNAn sarvajJavargaH kimu ? | ko'haM tad bhagavan atIvajaDadhIH ! kiJcedamArabdhavAn ! UrdhvakRtya kilAGgulIM gaNayituM ceSTe nabhastArakAH || 7 || bhAvyaM yatnavatA zubhe nijabalaucityeti sad bhASitaM dANo hRdi vA manAgapi kathaM hAsAspadaM syAM satAm ? | niSkampe ca guNAnurAgaramaNe'jJasyApi me sAmprataM * nAyAsaH kimu pUrvasUrivadayaM stotre tavA'dhIzvara ! // 8 // muktiH / muktistAvadudIritA dvayavidhA, jIvatsvarUpA''dimA vidhvaMsena catuSTayasya nitamAM sA ghAtinAM karmaNAm / lokAlokavilokanaikakuzalaH zrI kevalAhaskaraH syAdaudArikadehino jagati yo nityaM samudbhAsuraH // 9 // jIvanmuktimupAgatA dvayavidhAstIrthaGkarA AdimAstacchranyA apare vraye'pyabhayadA Atanvate dezanAm /

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bhavyAntacirakAlikA'lathumalaprakSAlanAmbhaHsamAM mAnAdezamahISu saJcaraNato nirvANakalpadrumAH // 10 // hantA'nAdikakarmamaNDalasamucchedaH kathaM sarvathA ? pradhvaMso'pacayaM samAgatavato dRSTaH sphuTaM sarvathA / nAsidbho'pacayaH samastajanatA'dhyakSapramAgocaro'muSyatena bhavatyanAdikamalaughasyApi saMprakSayaH // 11 // naivAnAdi vinazyatIti niyamaH kiM prAgabhAvAdinA' nekAnto na ? navA'vasAnarahito dhvaMso'pyaho ! sAdikaH ? / ko'pahanotumalaM samakSamidakaM saMyogitA'nAdito'pyucchedaM samupaiti bharmamalayo vA vicitrAstataH // 12 // sarvajJosti vidhUparAgapramukhajJAnAnyathA'siddhitaH siddho nAzraya ityasAdhuvacanaM siddho vikalpAd yataH / kiM cAsiddhirapi sphurediha kathaM ? mAnA'prasiddhatvatazvedetad nu vikalpa siddhivirahe vaktuM kathaM zaknuyAH ? // 13 // sarva pratiSedhayana va bhagavan ! mImAMsako dhAvitaH syAdevA'tizayo dhiyaH parimiterAkAzavad vizramI / sAmAnyapramiteH punarviSayatA pratyakSadhIgocarIbhAvasyAvyabhicAriNIti sakalajJasyopapattAvapi // 14 // sarvajJastvaM jinavarapate ! sarvadoSojjhitatvAda nirdoSastvaM sakalavidhayA mAnanirbAdhavAktvAt / samyagvAk tvaM bhavadabhimate nAyanekAntavAde kazcid bAdhaH sphurati tadaho! tvAM pravandanta AryAH // 15 //

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( 4 ) dvitIya- stabakaH / afreeganIkSA | jagatkatRtvavAdaH / kecinmanvata IzvaraM vidadhataM sRSTiM na tad yuktimat, kasmAt sRSTimatau sRjet karuNayA kenApi cArthena vA ? | nAssdhI yat karuNA kva ? dehaviSayA'jAtAvajAte sukhe nApyarthaH kRtakRtyatAM kalayatoM devasya jAghavyate // 1 // kAruNyArNava Izvaro ma sukhavat kurvIta vizvaM kathaM ? jIvA'dRSTavazAt sukhAsukhaphalAbhoge kimIzA kRtam ? | saukhyAdyarpaNa IritAni kurute karmANi cenedRzaM satkAryaM tadabhAva eva hi bhavet zuddhaH sukhI prANabhRt // 2 // karmAbhyarjana naipuNIM kalayatA karmANi kiM jantunA preyryeranna sukhAsukhArpaNa vidhau yenArtha Izo bhavet ? / karmAdeH H khalu tatsvabhAvamanane kazcinna bAdhodayaH pIyUSa yutizekharasya tu kRtArthIbhAvabAdho mahAn // 3 // karmAsnAdikakAlatastanumatA sambandhi yadyucyate tattenA'stu jagatpravAha itarAdhIzena ko'rtho nanu ? | sambandho yadi karmaNA tanumato niSpAditaH sthANunA tatkasmAd vada karmaNo hi virahe niSkleza AtmA bhavet ? // 4 // datte dehabhRtAM phalaM sa sadasatkarmAnusAreNa ceTU ekaH sAdhu parastvasAdhu kurute karmA'tra kiM kAraNam ? | IzecchA yadi, sAdhukarmakaraNe kiM na prayuddhe'khilAn ? sarvajJo'khilazaktimAn kucaritaM rundhe na kiM dehinaH ? // 5 // jAnAno'pi ca zaktimAnapi na yaH kUpe patantaM janaM ru. sau divya evaM karuNAhIno'dhamAtraikharaH /

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bhUpAlastu na budhyate vidadhataM guptaM kukRtya nara prAkaTaye tu sa daNDayet, kucaritaM jAnaMstu rundre dhruvam // 6 // sadabuddhiM dadate na kiM sa jagataH kuryAt sukamaiva yat ? tena klezasamarpaNazramavatezenApi bhUyeta no / prAcInAvaraNAdudeti kumatizcet tad vimuJcezvaraM prAcInAvaraNAt sukhAsukha vidhiM nirbAdhamaGgIkuru // 7 // zitvaM khalu ninimittamathavA syAddhetumada, nAdimaH syAt na syAdathavAkhilasya, na paro, heturyata: ko bhavet / taddhetuM samasAdhaya vibhurasAvevAparaH ko'pi ne- . tyatrApi pravadet pramAgamamalaM mAnAddhi meyaM sphuret // 8 // muktibandhamRte kadApi na bhavet , bandho na cedIzituH syAnmuktavyapadezabhAka sa girijAsvAmI kathaM vyomavat ? / zreyo'zreyaphalArpaNe sa jagataH prApto'dhikAraM kutaH ? kiM muktA adhikArametamapare muktatvato nApnuyuH ? // 9 // shuunyvaadH| mAnaM projjhitavAn sa zunyavadanaH kiM zunyabAda vadet ? mAnaM saMzritavAn sa zunyavadanaH kiM zUnyavAdaM vadeta ? | vizvasya vyavahArasAdhakatayA ki zUnyavAdaM vadet ? dhAvan vajranipAta Azu gaganAt kiM zUnyavAda vadet ? // 10 // kssnnikvaadH| ekAntakSaNika padArthamupayana bauddho mahAnAgrahI sambandho nahi sAdhakasya bhavituM sArdhaM phalenA'rhati / syAddheturvadhako vadhasya ca kathaM ? satpratyabhijJAsmRtI vizvArthavyavahArakAraNatayA svAmin ! bhavetAM kutaH ? // 11 // jnyaanaadvaitvaadH| jJAnAdvaita vido vadanti sakalaM jJAnAtmakaM kevalaM bAhya vastu samasti naiva kimapi bhrAntiryadAlokyate /

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( 6 ) nedaM yuktisaha pramANavirahAt pratyakSato'rthaikSaNAt vanasya sphuradarthakatvaniyamAd arthakriyAbhAvataH / / 12 / / sAMkhyavAdaH / vijJAnaM jaDabuddhidharmamupayana sAGkhyo na saGkhyAzrito nirlepAtmacidaM vadan viviSayAM sAGkhyo na saGkhyAzritaH / jalpan bandhavimokSazUnyapuruSaM sAGkhyo na saGkhyAzritastattanmAtrajamambarAdi nigadan sAGkhyo na saGkhyAzritaH // 13 // mAyAvAdaH / mAyAM khyAtavatA samabhyupagatA kiM satyasau vA'satI ? syAdAce dvayatatvasiddhirasatI cet tat prapaJcaH kutaH ? | syAnmAyA'rthasahApyatheti vadatA svAmin ! tavA'lokinA syAd vandhyA ra jananyapIti bhuvane prakhyApitA kiMmatiH // 14 // caitanyavAdaH / caitanyaM ca zarIravRtti na bhavet, yat syAcchave'pyanyathA jJAnAcaM, nanu sambhavet lavaNimAdyaM vA kutastatra tat ? / naivaM, taca bhavedyato lavaNimA, syAdanyathAtmaiva tamAtrA hetutayA'nya he tumanane caitanyavat siddhavAn // 15 // prANAbhAvata eva buddhiviraho yukto na vaktuM zave saJcAre nalikAdinApi na bhavet caitanya saMpratyayaH / caitanye vapuSaH punaH pratidinaM tvanyAnyabhAve kuto AyetottaravAsare smaraNadhIH pUrvAnubhUtasya bhoH ! // 16 // nirjJAnaM khalu bhUtavastu tadaho ! tajaM zarIraM kutacaitanyAdiguNAzrayo ? na hi paTaH sampadyate mRtsnayA / bhUtAnAmapi cetanA sakaladhI nirbAdhanAd bAdhitA sAhitye'pi ca cetanA nahi, tathAbhUte'nyato bAdhataH // 17 // jJAnI vA sukhito'smi vA'smyasukhitaH sampratyahaM khalvitiprajJAnAdabahirmukhAkRtitayA vizvAGginAM siddhavAn /

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AtmA yadyapalapyate'sukhasukhAbhinnarUpaM jagat sidhyet kiM tadanAdhadRSTapuruSAbhAve samAlocyatAm // 18 // vaicitryaM jagataH prasidhyatitarAM hanta ! svabhAvAditisvacchaM naiSa vihetutA yadi tadA sad vA sadA syAdasat / nApi svAtmanimittabhAva udayedAtmAzrayI dUSaNaM kazcid vastuvizeSa eva yadi tat nAdRSTabhinnaM bhavet // 19 // etad bAlavapustadantaravapuHpUrva hRSIkAdinA tAruNyADhayavapurvadityanumayA'dRSTaM samAzrIyatAm / prAcyAtItazarIrapUrvakamidaM na syAt , yatastadbhave tad dhvasta, niyatapradezagataye syAt kArmaNaH pudgalaH // 20 // etat karma ca pudgalAtmakatayA svIkurvatecche kilA AtmA nAparathA bhavet paravazo, jJeyaM yathA bandhanam / krodhAthaiyabhicAritA nahi, yataste pAratantryAtmakAstaddhetuH kila karma pudgalatayA siddhiM samArUDhavat // 21 // nAkSANAmapi cetanAbhyupagamaH samyag, yatazcakSuSaH pradhvaMse prabhavet kutaH smaraNadhI rUpasya saMvIkSyatAm / / anyAlokitavastunaH sparaNadhIranyasya no yujyate bhAvAkSANi tu cetanAtmakatayA jainezvarA menire // 22 // aatmvibhutvvaadH| jIvaM vyApitayA samagrabhuvane saMprocuSAM kA matiH ? yo yatraiva yadasti dRSTaguNakastatraiva khalvapyasau / kumbha pazya ! sa yatra dRSTaguNakastatraiva khalvapyasau bhrAntA deva! bhavaddhaco'mRtarasAnandebhyaM IAlavaH // 23 // jIvasya pramitervapuSparimite dena bhede bhavenAnAteti ca mA sma bodhata pRthagbhAve'pi raktAdinA / kumbhAbheda ivAtmanaH parimite de'pi bhedo na yat zuddhArthakyaviziSTabhedayumalaM dhatte virodha nahi // 24 //

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(8) mUrtatve'sumatI vapurmitatayA'Gge syAtpravezaH kutI 1 . naitatsada, nanu mUrtatA hi kimiyaM ? rUpAdimatvaM yadi 1 / cittena vyabhicAratI na hi vadet syAcediyattA'nvitaM mAnaM tat tadabhISTameva vibhutAzUnyasya tadbhAvataH // 25 // haMho ! sundara ! mUrtavastuni bhaveda mUrtapravezaH kimu ? syAdeva priya ! vAlukAdiSu jalAdInAM pravezaH sphuTaH / dehAsaGgina Atmanazca nabhasaH ko bheda AvedyatAM ? no vidmo bahiraGgato'bhyupagame jIvasya kiM kAraNam ? // 26 // kITAdeH karaNAlayaM pravizati nyakSAtmanA cetano dezAd veti vibhutvavAdaviSaye prazno bhavedutkaTaH / mAdyo'dhyakSavibAdhanAt jinamatasvIkArapAtAt puna ntyiH sAvayavatvamApatati yat dhvaMsaprasaGgazca tat // 27 / / iSTaH sAvayavaH sa cet tanumito nAtmA kimAsthIyate ? ki sakIcana-vistRtI tanumataH syAtAM na dIpasya va ? svIkurvanti kathaJcanA'vaya vitAM jIvasya jainezvarAH kAryatvaM tata eva tarupagataM kUTasthatA-khaNDanAt // 28 // kauTasthye hi zarIriNaH pariNatiH kautaskutI sambhavet ? jJAnadhyAnatapIjapaprabhRtibhirvaicitrya siddhiH kutaH ? / tiryagdevamanuSyanArakatayotpAdopapAda: kuto ? nazyet kiM na ca bandhamokSapadavI ? kIdRzyasAmaJjasI 1 // 29 // nAnArUpavicitrabhAvavazato'nityatvamapyAtmano jIvatvena sadAtanasya vibudhaiH sotkaNThamaGgIkRtam / jIvasyAmbaravad vibhoH smRtimatidhyAnAdikaM syAt kuto ?. na syAcyAtmani vaibhavA'bhyupagame ceSTAdikaM vyomavat // 30 // zabda-dravyatvavAdaH / zabdaM vyomaguNaM vadana na paramANUnAM guNaM kiM vadet ? syAnnA''smAkasamakSagocaratayA'NUnAM guNatve sa cet ? /

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syAdAsmAkasamakSagocaratayA vyomno guNatve sa ki? na syuryA'NuguNAH samastakhaguNAH pratyakSagamyA yataH // 31 // karmatvapratiSedhane'pi niyamAd dravyaM dhvani manyatAM ye chatyantaparokSavastugaguNA asmatsamakSA na te / rUpAcaM paramANuvRtti ca yathA zabdo'pi tasmAnnabhodharmaH sidhyati nA'nyathA na hi bhavedadhyakSadhIgocaraH // 32 // sparzapratyaya eva vAyurapi cAdhyakSaH samAzrIyatAM manyante hi tamogRhe kRtaghaTasparzAH samakSaM ghaTam / nAnakAntikatA yathoktaniyame labdhAvakAzA tatastadhanANuguNo dhvanina hi tato vyomno'pi, yuktayaikyataH // 32 // 'zabdazcAgata eSa' evamakhilaprajJAprasiddhA kriyA zabdaM dravyatayA na sAdhayati kiM ? kiM syAd guNaH sakriyaH / / zrotraM zabda vAM na yAti, na ca vA na prApyakAri smRtaM gandhadravyavadeva tada dhvanirayaM dravyaM kriyAto bhavet // 34 // sarvaprANivinizcite'pi janane bAdhena zUnye'pyaho ! zabdaM nityamupeyuSAM pratipadaM kiM varNayAmo'dhunA ! / vyaGgyatve'tha ca nirmite prayatane tattaddhvanivyaktaye zabdAstatsthalasambhavAH para iha vyaktiM kathaM nApnuyuH ? / / 35 / / vyaGgayatvaM niyataprakAzajanakaiH zabdeSu cet ? no, tathA'bhyatrA'sampratipattito'nubhavato bAdho'nyathA durdharaH / dIpo draSTumupAhito dadhighaTaM gehAGgaNe bhUspRzAspUpAnAmapi hanta ! tatsthalajuSAM kiM na prakAzaM sRjet 1 // 36 // caitro bhASata evamAvaraNavAnapyeSa vijJAyate tacchabdasya vicitrabhAvavazataH kiM nA ! miimaaNsk!| vyaGgyatve tvanumAnasaMvidamimAM zaknoSi kartuM kuto ? . vyAyaiH kumbhamukhairbhavadenumitaM dIpAdi kiM vyAkam 137 //

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(10) abhAva-vastu / dhvAnto'bhAvatayA parainiMgadito naivAsti yuktikSamo rUpAd, dravyatayopapattipadavIprAptestathA sparzataH / kumbhAbhAdhavadudbhaveJca tamaso'bhAvasya sAkSAtkRti lokena vinA, duzorabhigamAd dravyaM tamaH siddhavat // 38 // upasaharati / vizvAdhIza ! pravacanagavI-tatvadugdhaM tvadIyaM yadhanyeSAM sajati vikRti durghahe sannipAte / kiM mAdhuryaM tadiha gatavat ! prAptavattUJcadhInAM nityAnandodbhavakaraNatAmanyasaMvyApyabhAvAm // 39 // bhekaH kRparato yathA ca manute kiJcinna kUpAdhikaM na tvA svasvamatAratA iha tathA prAdezikA jAnate / bhrAntA nAtha ! vitatya te nijanijaprajJodbhavAH kalpanA gehenardina eva mAnti kudhiyo gehe na dehe'pi na // 40 // hiMsAderupadezataH kaluSitaM pUrvAparArtheSu ca vyAghAtairmalinaM pramANarahitAdekAntato dUSitam / prAmANyaM nahi sAsahItarakRtaM zAstraM bhavanmukha sAdhvekaM tu viparyayAt kRtadhiyo'bhyarca nti te zAsanam // 41 // teSAM kAmalaroga eSa kimaho ? ki vaiSa vAtodayaH ? keyaM bhrAntiralaukikI nijazirazchedo dhruvaM svAsinA / siddhAnte zamazIlapuNyakaruNApUrNe pradIpe'pi yat klezAndhau haThataH patanti kudhiyo'tvadvAGamayAjIkRteH // 42 // lebhe taskara-rohiNeya iha te vAcAsudhAlezato'kasmAt karNapuTAdapIyitatayA pItAt punarjIvanam / muktaH zreNikabhUpamAravipadastacchraddhayA sevitA / kAtsnye nApyupadezamIza! puruSo jAne na kIdag bhavet ! // 43 //

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tRtiiy-stbkH| s`f prmaann-miimaaNsaa| pramANasaMkhyA / vArvAko hi samakSamekamanumAyug bauddha-vaizeSiko tAGkhyaH zAbdayutaM dvayaM tadupamAyuk cAkSapAdatrayam / sArthApatticatuSTayaM vadati tad mAnaM prabhAkRt punabhaTTaH sarvamabhAvayuk, jinamate'dhyakSa parokSaM dvayam // 1 // pramANAnAM sbhed-svruupnirdeshH| pratyakSa vyavahAratazca paramArthAcca dvidhA bhASitaM tatrAvagrahaNAdinendriyamanojAtaM caturbhedakam / AdhaM syAt , caramaM punatrividhakaM, tatrAdimaM kevalaM vizvavyApi, mano'bhiparyayamathAntyaM cAvadhistho'vadhiH // 2 // adhyakSetaradasti ca smaraNadhIH saMpratyabhijJA punastarkazcAnumitistathA''gama iti prakhyApitaM paJcadhA / tatrAdyaM tvanubhUtavastuviSayaM syAd vAsanobodhanAdaikyAdigrahaNaM smRteranubhavAjAtaM dvitIya punaH // 3 // tarkastu pratibandhabuddhiranumA syAt sAdhanAt sAdhyadhIdvaidhA svArthaparArthabhedata iyaM tatrAdimA sAdhanam / sannirNIya parokSavastvavagamo vyAptiM ca nItvA smRti hetostveSa parA, tathopacaritA heturbabhASe'numA // 4 // vyAptatvena sunirNayasya viSayaH proce punaH sAdhanaM trailakSaNyamukhAnyalakSaNatayA no yujyate sAdhanam / AlokAdupari kSiterdinakaraH khendurjalendoritisthAnAvyApitayA ca tattanayatAdyeSvapyanekAntataH // 5 //

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/ 12) nirvAdhAbhimatA'vinizcitamathA sAdhyaM sa dharmAnvito dharmI pakSa udAhRtaH kvacidasau dharmo'numeyaH punaH / dharmI sidhyati mAnataH, kvacana tu jJAnAd vikalpAt tathobhAbhyAmapyatha vahimAMzca, sakalajJazca, dhvaniyasavAn // 6 // syAt sattetarasAdhyako niyamato dharmI vikalpAgato jJeyA sAdhyanirAkRtizca bahudhA'nuSNo'nalo'dhyakSataH / nityaH zabda iti prajAtyanumayA jainena bhojyaM nizItyevaM cAgamataH ziraH zuci janAt vAcA ca vandhyA''mbikA // 7 // vedhA'siddhi-viruddha-saMvyabhicarAH proktAzca duhetavo dRSTAntaH khalu sAdhya-hetuniyamo yasmin vinizcIyate / duSTo'sau punaraSTadhA'tha navadhA sAdharmya-vaidharmyato dRSTeSTApratibAdhazabdajanitajJAnaM bhavedAgamaH // 8 // pramANa priikssaa| zabdaM khalvanumAnamAnamavadat yat tanna yuktikSama namabhyAsadazAsvasAvanumi tirvastupratItedrutam / kuTAkuTasuvarNavIkSaNaparapratyakSavad vIkSyatAmabhyAsAnyadazAsvamuM tvanumiti ko nAbhyupeyAt sudhIH // 9 // parasyAbhiprAyaM kathamupalabhetA'numitito vinA tazcArvAkAnanakamalamudrA samaja ni / na zakyaH pratyakSAt parahRdayavRtteradhigamo vizeSAJceSTAyA iti yadi tadA''paptadanumA // 10 // tArthagrahaNaM vikalpakadhiyA pAzcAtyayA'dhyakSato menAno nigaded vikalpakamatiH sA syAt pramA vaa'prmaa?| SaNDhAdU dArakadohadastu carame tvAdye samakSAnumAmAnArthAntaramAnamApatitavattatarka AzrIyatAm // 11 // yastu svIkurute supezalamatirna pratyabhijJAM pramAmekatvAdidhiyo dhruvaM karaNatAM kasyApyatau vyAharet /

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naiSAdhyakSata udbhaveditarathA''dyAdhyakSakAle'pi saugmajed na smRtitastato hyaviSaye na syAt pravRttiH kvacit // 12 // smRtiprAmANyApAkaraNanipuNaH kaH khalu bhuvAM ? visaMvAdAtItA na bhavati kimadhyakSavadasau ? / gRhItagrAhitvaM nahi kimanumAnArthaviSaye samakSe, sambandhAvagamaviSayAyAmanumitau ? // 13 // nAbhAvastu samasti mAnamanumA'rthApattimAnaM punabhinnaM nApyupamAnamApatitavat syAt pratyabhijJAdhiyAm / aiticaM punarAgamo, vitathavAk ce na pramANaM tathA jJAnaM prAtibhamukta eva patati, syAJcAnumA sambhavaH // 14 // mAnaM zAsati sannikarSamapi ye kIdRk prabho! tabhramaH ? svAjJAnaH svayameSa yatkimaparajJAnaM sajet kumbhavat / anyeSAM hi sRjet prakAzanamasau dIpaH prakAzAtmakaH pratyakSe sahakAritAbhyupagamaM tvetasya ko vArayet ? // 15 // apraapykaaritvvaadH| prApyAthai nayanaM pratItijananaM svIcakruSAM kA matinoM kAcAntaritArthabuddhirudayet prApya grahe cakSuSA / kukhyAdhantaritArthabuddhirudayedaprApyabodhe'pi cet ? naivaM nezayogyatA dyaparathA syAd gandhadhIzcakSuSA // 16 // gRhaNAtyarthamavApya netramanasI muktvendriyANAM gaNo jAyete yadanugrahopahanane meyapraNIte ih| zabdAdiviSayo hi pudgalatayA''bhyAgamya karNAdikaM sambadhnAti na kiM kriyAzrayatayA nA'prApyakArItyataH ? // 17 // jJAnasvarUpam / svArthodrAsasamarthameva bhavati jJAna, bhavennAnyathA'rthodbhAso, nijabhAsanavyavasitau jJAnAntarApekSiNaH /

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(14) jJAnAdartha vibhAsanasya virahAd jADayAt svarUpasya cAnudrAsAt svata eva, deva! nipuNaM dRSTe na bAdhastvayA // 18 // prmaann-nyvissyphlaadi| mAnaM vastu paricchinatti sakalaM syAdvAdamudrAGkitaM dezamAhitayA nayo'nya viSayaudAsInyavAnAmataH / bhinnAbhinnamataH phalaM nijagade'jJAnapraNAzAdikaM sandehabhramabuddhayazca karaNAdhA duSpramANAtmakAH // 19 // prmaataa| mAtA''tmA svaparAvabhAsanipuNaH kartA ca bhoktA nijopatsaMvedanasiddhatAmupagato bhinnaH pratikSetrakam / sauvAkSAlayamAna AvaraNakaM bibhrat punaH paudgalaM jJAnAtmA pariNAmavAn bhagavataH siddhAnta AveditaH // 20 // sptbhNgii| vAkyaM mAna-nayasya cAnugatavat syAt saptabhaGgI mihaikasmin vastuni caikdhrmvissyprbhaadnirbaadhyaa| vyastatvena samAsato'pi ca vidhivyAsedhayoH kalpanAt syAdhuktA khalu saptadhaiva bhaNitiH sA saptabhaGgI smRtA // 21 // syaadvaadH| sarva vastu ca varttate sadasadAdyAnantadharmAtmakaM san vA 'sannathavA prasidhyatitarAmekAntato'rtho nhi| svadravyAdikataH sadeva hi paradravyAdito'sat punahoniH syAnna kimanyathetaragatAtmApattitaH svAtmanaH // 22 / / ekasmin pitR-putratAprabhRtayo dharmA viruddhAH paraiH sahyante yadi, tarhi nAma sadasadbhAvAdidharmA na kim ? / syAd doSaH, sadasattayA'bhyupagamo'vacchedakaikye'pi cet / sApekSA tu viruddhadharmapariSat syAdeva zItoSNavat // 23 //

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(15) sasvAsatvaviruddhadharmayugalaM naikatra yuktaM bhavedityekAntamatograbhUta nihatAH pUtkurvate sarvataH / pazyanto'pi viruddhavarNaracanAM tanmecakeSu sphuTa sidhyed vai sadasattayA nijaparAtmAkhyAdavacchedakAt // 24 // sattvAsattvadhiyaM ca saMzayatayA mandaM vinA ko vaded ? ekasmin hi viruddhadharmayugalajJAnaM mataH sNshyH| sattvAsattvayugaM prasidhyati yadaikasmin pramANAttadA vyAghAtaH ka ihodayet ? kathamidaMsaMpratyayaH saMzayaH! // 25 // sthANurvA nara eSa vetyavagamaH saMvizrutaH saMzayosnAsthA dharmayuge satAmabhimatA dolAyamAne'tra ca / naivaM tu prakRte, samasti sadasat svAnyasvarUpeNa yat tad dravyAnaladhIrva naiva sadasaddhInizcalA saMzayaH // 26 // nityArthe kramato'kramAdapi bhavennArthakriyAsambhavo'nityArthe kramato'kramAdapi bhavennArthakriyAsambhavaH / nitye cAtmani saukhyaduHkhaviSayAbhogo na jAghaTayate'nitye cAtmani saukhyaduHkhaviSayAbhogo na jAghaTyate // 27 // nityaikAntamate bhavanti na punarbandhapramokSAdayo'. nityaikAntamate bhavanti na punrbndhprmokssaadyH| nityAnityatayA tu vastu vadataH kazcinna bAdhodayo bAdhaH kaH kaphakRdaguDena milite pittAvahe nAgare! // 28 // tenotpAdavipAdasaMsthitiyutaM bhAvaM yathA gorasaM syAdvAdin ! pratipedire tava mukhAmbhojodbhavaM prshilaaH| bhaGavA kuNDalamAtanoti kaTakaM tat kuNDalatvaM gataM saMjajJe kaTakasvarUpamubhayasthaM svarNamatra sphuTam // 29 // no saMyogi-tadanyabhAvayugalaM mUlasya cAgrasya cAsvacchedena yathA'nyadIyagurubhiH kakSIkRtaM bAdhyate /

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(16) nityAnityatayA tathaiva sadasadbhAvena no bAdhyate mAnAt sidhyadazeSavastu tadaho ! kAntAstyanekAntagIH // 30 // nAnAkArakamekarUpamavadat jJAnasya bauddhezvaracitraM rUpamanekamekamucitaM yogAdirAvedayat / sAGkhyaH sattvamukhaiH pradhAnamagadat yuktaM viruddhairguNaiH ko'nekAntamatAvalambanamRte svasthIbamUvAniha ? // 31 // saamaany-vishessau| tiryag nAma tatholatAkhyamuditaM sAmAnyamahanmate bedhA, tatra punaH samA pariNatiH sarvAsvapi vyaktiSu / gotvAcAdimamUrdhvatA tu kaTakAdyanyAnyaparyAyagaM paryAyastu vizeSa etadubhayaM nArthAt pRthak sarvathA // 32 // SaD drvyaanni| dharmaH syAt jaDajIvayogaitikRtau pAnIyavad yAdaso' dharmaH syAt samavAyikaH sthitikRtau chAyA'dhvayAturyathA / sarvavyApya-vakAzadAyi ca namo'nantapradezAtmakaM kAlo vartanalakSaNo nijagade sparzAdimAn pudgalaH // 33 // SaDThayyeSA sajIvA jinamataviditA tatra kAlAtiriktAH sarve santi pradezapracayaparigatA jIvabhinnA abodhaaH| kAlaM carte'stikAyAH punarimaka Rte pudgalaM mUrtihInA utpAda-dhvaMsa-sattAtritayapariNatAH sarva ete padArthAH // 34 // bhgvniitiH| dRSTavA nAtha! tavoccanItipadavIM cetazcamatkAriNI guptAguptatayA sadA'pi dadhataH sparza takasyAH pare / svAmIzaM nahi manvate jaDatamAH ko'pyeSa hA! dAruNo moho gRhaNata Azu kAcazakalaM nirmucya cintAmaNim // 35 //

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srvnyaatmk-bhgvdrshnm| abhUtAM kANAdAkSacaraNamate naigamanayAt tathA sAGkhyAdvaite samudabhavatAM saMgrahanayAt / dRzo bauddhayAH prAdurbhavanamRjusUtrAt , prakaTayan bhavAneko dRSTiM samasamanayAM nandati vibho ! // 36 // upasaMharatinAsau vidvAn na cAsau prazamarasarato nApyasau yogarA dhyAnI nAsau tapasvI nahi na punarasau muktiyogyaH samAsti / svAmin ! te pAdapadmaM sakalabhavabhayogAvaNe zAzvatazrIsaMprApe'nanyaheturna manasi ramate yasya daubhAgyabhAjaH // 37 //

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caturtha-stabakaH / ---- ---- prkiirnnk-vicaarH| ahiNsaa| ko dharmaH ? prakaTasvarUpakatayA sadbhiH prapannA dayA sA hiMsApratipakSatAmupagatA hiMsA'subhAjo vadhaH / trasyAso'sukhato vayaM hRdi yathA tAdRk paro'pyaMgabhAgityevaM parivetti yo na khalu sa prANipraNAzaM sajet // 1 // hiMsAM prANabhRtAM zrutipragaditAM dharmasya sampAdikAM menAnoM munijaiminirna hRdaye kiJcit samAlocayat / pratyakSotkaTayAtanAnubhavavAnapyAtmani klezato'nyeSAM dehabhRtAM vihiMsanavidhau niSkampacetA hahA! // 2 // kiM brumaH kamupAsmahe nikaTataH kasyA'tra putkurmahe ? vizvaM niHzaraNaM vinAyakama patrANaM vyatItAzrayam / sAkSAcchIjagadambikA'kSipurato baddhavA pazorAnanaM zastraM nirbhayamutkSipanti galake sambhUya bhUdevatAH // 3 // devI cejagadambikA, bhavati tanmAtA pazUnAM na ki ? satyevaM ca pazoH sutasya vadhatastuSyetkathaM nanvasau ? / ruSTA kApyasurI kathaM bhavatu no ? naitAvatA sAmprataM tyaktuM dharmapathaM kRte'pyanucite dharmo na tacceSyatAm // 4 // hiMsAto yadi dharmasambhavamatirdharmo dayAtaH kutaH ? yAgAdina hi hiMsayA virahitaH kiM nAma sampadyate ? / yAgAdau yadi no bhavet pazuvadhaH kA dRzyate tatkSatiH ? saMtoSArpaNameva devabhajanaM tiSThet kva hiMsAvidhau ? // 5 // svargazrIrupatiSThate yadi pazu yAge hataM satvaraM pitrAderapi devazarmadadane naiva kimAcaryate ? /

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( 19 ) hiMsAyAmitaratra kiM tadadhikaM yAgIyahiMsA vidheaar sukRtasya heturitarA pApasya heturbhavet // 6 // sarveSAM ca mataM satI sumanasA syAdanyato'nyA gatiyoge cAraTataH pazoH kaTurasaM dainyaprakampAdibhiH / durdhyAnaM sphuTamIkSyate, kathamataH svargasya sambhAvanA ! hanturduSpariNAmato na ca kathaM zvabhrasya sambhAvanA ! // 7 // zIghrarsskasmikavallabhA''zubhasamAcArazrutau tatkSaNaM 1 1 svalpaM no mukhato nireti rasanA, kasyeva na pratyayaH durmAreNa vimAryamANapazavaH sphUrjadrasajJA bahiH syuH kIdRgvipadApade nipatitAH haMho ! svayaM dhyAyata // 8 // sadyo lambitalolalohitabahirniryAta golAkSikaM mUkaM dInataraM kRpodbhatrabhuvaM vaktraM pazUnAM vadhe / AlokyAspi kRpAGkuraH sphurati no yeSAM manomandire teSAM grAvakaThora mAnasabhuve bhUyAd madIyaM namaH // 9 // vedapauruSeyatA / dharmazcodanayodito'khilajagatprajJApanAzaktiyA sAdhIyAniti jalpitaM matimatAmagresaraiH zrotriyaiH I na tvetatsaMdapauruSeyakatayA vAgAtmano'siddhito vaiziSTyaM ca kumArasambhavagiraH projjRmbhate kiM zrutau ? // 10 // vedaH syAt puruSapraNIta itaro vA''dye'khilajJo na vA ? nAdyaH sarvavido'samabhyupagamAd, antye pramANaM kutaH ? | nApyantyastadasambhavAt, gaganato vyaktAkSarA'pratyayAt sidhyenmAghavadeva pUruSajatA varNAtmakatvAcchruteH // 11 // prAmANyaM punarAptalokavivazaM vAcAM na manyeta kaH ? satyevaM punarAptavazyavirahAd vedaH pramANaM kutaH 1 / chAgAdipramaya- drumArcana - pitRpraproti- pApannagosparza-prINitanAkihavyapramukhA arthA na yuktAH punaH // 12 //

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pazuyAMga dUSayati / tatracchAgavapuSmato vihananaM svargapradaM syAt kathaM ? svargaprAptyanuSaGgato naravapuHsaMjJaptito'pyanyathA / hInatvena narAt pazovihananaM saGgacchate cettadA hInatvena surAt narasya hananaM saGgacchate ki nahi ? // 13 // dharma cAlapatA dayAM, pazuvadhaH procyeta dharmaH kathaM zakyaM vaktumidaM na mantravihitA hiMsA na hiMseti ca / mantraH kiM narakapradAnaprabhutAmAhanti hiMsAsthitAmevaM cet pratiSedha eva vihito'ghAnAM bhaved niSphalaH // 14 // satyaM jalpati nAtanoti kalahaM nindAmasUyAM tathA kAmA'lubdhamanA maharSicaraNopAsIzvare bhaktimAn / yo yAgaM pazuhiMsayA virahitaM nirmAtya-hiMsAvatI bho bho ! brUta samastyasau naravaro mokSA'dhvapAnthoM na vA? // 15 // Adhe'nekavizAradairanugato-pAsyA dayAdevatA mAnyo dharmatayA punaH pazuvadho no kutracit karhi cit / antyaM tvAlapatAmalaukikadhiyAM manye, bhavenmAnasa prANo vA paramANubhirviracitaM lohasya vajrasya vA // 16 // pitRtarpaNamapAsyati / paJcatvaM samupeyuSaHpitRjanAn vipropabhuktaM kathaM saMprApnoti ? vicArayantu sudhiyaH ! ko'yaM patho'laukikaH / / kumbhasyA'pi parigrahe vidadhate lokAH parIkSAM dRDhAM dharma tvekapade samIkSaNamRte gRhNanti, keyaM matiH ? // 17 // dharmA bhUrividhA bhavanti bhuvane, sarve ca tannAyakAH svaM svaM dharmamudAharanti vimalaM mukti zriyaH sAdhanam / satyevaM kuladharmadurgrahamanIbhAvo na yuktaH satAM kUpe sve pitaro'patanniti patetsvo'pIti ko'yaM nayaH ! // 18 //

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(21) AtmA karma karoti yAdRzamiha prApnoti tAdRkphale no kenApyupabhuktavastu mRtavAnAsAdayet karhi cit / devatve kavalopabhogavirahAt zvatre ca duHkhoccayAt tiryaktve nRgatau punaH sphuTatayA pratyakSabAdhodayAt // 19 // bhuktaM viprajanaiH purISapathato nirgamyate prasphuTaM tadgatyantaramoyuSA tanumatA zakyeta labdhaM katham ? / bhuJjAno dvija eva vetti na punarmatvA sa kutrA'gamat haMho ! dhyAyata bhuktavastu tadasau preSeta kasyAM gatau ? // 20 // govandyatAM niSedhati / sparza pApaharaM gavAM nigadatA noktaH kharANAM kathaM ? cehagdhena janopakArakaraNAt kiM nopakarbasti tat ? / dugdhaM na pradadAti kiJca mahiSI ? mAhAtmyamuccaiH pazoH kiM mAt ? sukRtairnaratvamiva kiM tiryaktvamAsAdyate ? // 21 // khAdantyA apavitravastu manujaiH santADitAyAH punanighnatyA laghudehinaH paravazIsatyAstathA svAminaH / kiM vA spaSTamudIryate bahu vRSasyantyA nijaM dArakaM mAhAyA api vandyatAM jagaduSAM jAne na kIdag matiH? // 22 // sthAnaM gauH praNigadyate yadi punastIrtharSi-nAkokasAM kasmAdvikraya-dohana-prahaNanAdyAcaryate tarhi goH ? / nimbo'rkaH kamudUkhalaM ca musalaM cullI tathA pippalI dehalyAdyapi devatA nijagade yaiH, ko'tra tairvarjitaH ! // 23 // devatarpaNaM vyapAkaroti / devaprItikaraM hutaM hutabhujItyetad na samyagvaco bhasmIbhAvavilokanAdU nipatato havyasya vahnau drutam / antastRptijuSo'bhilASasamayodbhatAmRtaiH sarvadA nAsmad dhusadazca santi kavalAhArA vapurbhedataH // 24 //

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( 22 ) "devA animukhA " iti zrutipAdapyeSa pakSo na san kiM vahnAvapavitravastu na pated ? agre svayaM cintyatAm ! | ekasmAd mukhato'zane diviSadAmucchiSTabhuktirna kiM ? kiM brUmo bahu ! dRSTirAgavilayAttatvaM svayaM jAnatAm // 25 // mAdhyasthyamupadizati / satyAsatyapathA hyanAdisamayAdAyAnti nityasthitA - stiryak zvabhra - manuSya- devagatayo'pyuddhATitAH sarvadA / asmAkaM punaraiti gacchati navA svacchandavRttau nRNAM bhavyAntaHkaraNaprabodhavidhaye tvetA giraH sAmpratam || 26 // yasminneva samAsajed munipatho yasmiMzca karma truTed yasminsarvagatA punaH samudayed yasmiMzca muktirbhavet / saMsAre gahane'pi puNyavibhavaistatprApya mAnuSyakaM sAmagrIsakalaM sadurlabhataraM svaHsatsamIhA''spadam // 27 // bhavyAH ! vighnata dRSTidurgrahatamaH sammIlya netre punaH svasthA'ntaHkaraNena dIrghamatitastattvatrayaM dhyAyata / ko devo bhagavAn gururbhavati ko dharmaH punaH kIdRzaH ? kIvRkSasya guroH zrayeNa bhagavAn dharmo'thavA prApyate // 28 // brAhmaNagauravaM mImAMsate / viprANAM mahanIyatA sucaritairbrAhmaNyayogena vA ? yaH ko'pyastu caritravAnnaravaro banyo bhaved Adime / kIdRkSo'pi bhaved hijo, munijanaHttUtkRSTacaryo na vai nA'ntyo, duzcaritadvijasya gurutAprAptiprasakteH punaH // 29 // bhAryAyA ramaNo dvijo, munijano, brahmavratI sarvathA dravyasyAnucaro dvijo munijano bhikSurgatasvaspRhaH / sarva bhakSayati dvijo munijano'gardhena yogyA''zakastasmAdvarNagurordvijasya guravaH pUjyA amI sAdhavaH || 30 ||

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(23) gurutattvamanuzAsti / yujyante guravo mahAvratadharAH sAmAyikasthAH punadhIrA bhaikSakavRttayo vidadhato dharmopadezaM zubham / abrahmavratinaH parigraharatAH svacchandaceSTAparAH satyArthAnupadezakAstu guravaH zreyaskarAH santi na // 31 // tattvatrayaM paricAyayati / rAgI cetparamezvaro gururapi brahmavratAdbhaSTavAn dharmo niSkaruNo bhavettadahaha klezaH kiyAnucyate ? / mAdhyasthyena vicAraNAttu hradaye dambholilepAyate nIrAgo bhagavAn , guruzcaritavAn , dharmaH kRpAtmetyadaH // 32 // devalakSaNa-nAma-pUjAprakArotkIrtanam / sarvajJo vijitA'khilA''ntararipuslokyasaMpUjitaH satyArthapratipAdakazca bhagavAn nirdhAryatAM nAmabhiH / viSNu-brahma-maheza-zaGkara-jinA-hat - tIrthanAthAdibhi rnAmnA sthApanayA tamarcata janAH ! dravyeNa bhAvena ca / / 33 / / tIrthakarasamutpAdaH / utsapiNyavasarpiNIsamayayoH sarpatpatatsampadoH SaTA'rA''tmakayoH krameNa calatoH kAlasya vA cakrayoH / kSetre zrIbharate bhavanti vibhavo'hantazcaturvizatilabhyante tu videhabhUmiSu sadA tIrthaGkarAH zaGkarAH // 34 // devapUjAprakArAnupadarzayati / tannAmasmaraNAda bhavetsa bhagavAn nAnA samabhyarcitastadvimbA'canato bhavetsa bhagavAna mU samabhyarcitaH / Ahantyasya bhaviSyatazca namanAtsyAtpajito dravyataH tAkSAcchroparamezitumahanataH syAtpUjito bhAvataH // 35 // * upalakSaNatvAd airavate'pi / x cakArAd bhUtavato'pi /

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(24) muurtipuujaa| pUjyA na pratimA'haMtAmiti vacaH syAt kasya cetasvino ? nIrUpezvaramUrtimAracayitA bhrAntaH kathaM neti cet ? / jIvanmuktamahezamapyupayatAM no no idaM dUSaNaM dhyAnAlambanahetave smRtikRte'rUpezabimbo'pi san // 36 // sAmrAjyaM sumahadvihAya taNavadyoga samArUDhavAn kRtvA ghoravane tapo'tigahanaM karmendhanoddAhataH / lokAlokavidaM dhiyaM parigato'haMpUrvikAto nato yogIndrastridazezvaraiH sumilitaivaire'pi tiryaggaNaiH // 37 // vizvAbhyantaragADhamohatimirazreNImanAdisthitAmadhvaMsAmapi saptasaptizatakaiH saMsArasaMsAriNIm / ghAcA zAntisudhAmahArasabhRtA pu-deva-tiryagmanogAminyA prabhayA jadhAna nitarAM yo'laukiko'haskaraH // 38 // taM trailokyamahezvaraM nirupamajyotiHsvarUpAtmakaM . brahmAnandamahodayaM ca parameSThiSvAdimaM daivatam / dadhrANaM karapAdazIrSavadanAdyaGgaM yathA'smadvapujIvanmuktamadhikSipeH pratimayA dhyAyantamAH ! pAtakin ! // 39 // brahmANaM paramezvaraM virahitaM dehAdibhiH sarvathA rUpAtItamagamyarUpamapi vA mUtau samAropya sad / dhyAyantaM sa nirAkarodalabhatA''ropasvarUpaM na yaH zAstrAt svAnubhavAt jagadyavahRteH siddhaM vivekAndhalaH // 40 // pApAhA viphalatvataH kimathavA puNyaprasakterbhayAda dravyANAM vyayato'thavA tanumatAM hiMsAsamubhUtitaH / devAkRtyasamudbhavAditarasatkarttavyasaMvyAhRtejarjADavAvA pratimAryate na bhavatetyaSTau vikalpA ime // 11 //

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(25) mo pApaM gurupAdamUrttinativad, bodhyAthatucchaM phalaM puNyAnmokSapathAnugAnna hi bhayaM dravyavyayaH sArthakaH / pApe'lpe'pi mahAphalaM suhRdayArambhasya, zAntAkRtiH zaM datte, gurukAryametadapi kiM cintAmaNau nAdaraH 1 // 42 // upasaMharati / cyutaM cintAratnaM galitamamRtaM kAmakalazaH paridhvasto hastAdamaraphalino'dahyata punaH / amISAM durbhAgyajvalitamanasAM hanta ! bhagavan ! asUyAM ye mandA dadhati bhavataH pUjanasukhe // 43 // vettoye'zmA tarati taraNizcadiyAccetpratIcyAM nirdhAtvataM yadi nRSu bhaved dhAtumaJcAmareSu | khAduttIryo -padizatitarAmIzvarIbhUya sAkSAt cinmayI tadapi bhagavan ! tvAM kadAcinna muJca // 44 // 4

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pshcm-stbkH| sy mm`. mokssmaargvivecnaa| tatvajJAnam / samyagjJAna-susaMyamau nigadito mokSasya panthAH paro yAthAryena padArthasaMparicayaH sajjJAnamAveditam / puNyA'ghA'sravasaMvarA nijaraNaM bandhazca mokSaH punarjIvo'jIva iti huye'pi bhavati vyAsena bhAvA nava // 1 // jJAnAtmA khalu jIva etaditaro'jIvastu dharmAdikaH syAt satkarma ca puNyametaditarat pApaM bhavedAzravaH / dvAraM karmaNa etadAvaraNakRt syAt saMvaro, nirjarA svaMsaH karmaNa eva bandharacanA bandho'tha mokSaH zivam // 2 // jiivvicaarH| jIvAstatra matA dvidhA bhavabhRto muktAzca trAdimA eka-dvi-tri-catuSka-paJcakaraNA AveditAH prANinaH / ekAkSAH kujalA'gnivAtataravastvanAtrataH sthAvarAH paryAptetarabhedakAstrasavapurbhAjastvanekendriyAH // 3 // pryaaptiH| AhAraH karaNAlayo'kSanikaraH prANAzca bhASA manaH SaT paryAptaya eka-pazca-vikalAkSANAM catasraH kramAt / SaT pazcApyatha sUkSma-bAdaratayai-kAkSA drumAstu kramAtU proktA bAdara-sUkSmabAdaratayA pratyeka-sAdhAraNAH // 4 // indriyANi / pazcAkSANi punastvageva rasanA ghrANaM ca netraM zrutiH syuH sparzo-rasa-gandha-rUpa-niravA arthA amISAM kramAt /

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(27) taMtra tvam - rasanendriyAH kRmi - jalaukA - zaGkha- zuttayAdayayakSA nAsikayA punaH zatapadI - matkoTa - likSAdayaH // 5 // akSNA syuzcaturindriyAzca mazakA bhRGgAH pataGgAdayastiryagyonibhavA jala-sthala - khagAH zeSAstathA nArakAH | gIrvANA manujAH punaH prabhaNitAH zrotreNa paJcendriyAH paJcAkSA api saMtyasaMjJividhayaH saMjJA ca cintAmatiH // 6 // prANAdi / bhASA - kAya - manobale-ndriyagaNA''-yuH -zvAsarUpA daza prANAstatra sameSu deha- karaNI-cchavA''yuSAM sambhavaH / bhASA syAdapasaMjJinAM ca vikalAkSANAM manaH saMjJinAM devAnAmatha nArakakSitijuSAM janmopapAdo mataH // 7 // garbhazcANDa - jarAyu-potajanuSAM zeSAstu sammUcchinaH strIpuMvedabhRtaH punardiviSadaH, saMmUcchino nArakAH / klIbAH, tattrayavedabhAja itare'thaudArikaM vaikriyaM syAdAhAraka- teja - AvaraNakaM paJcaprakAraM vapuH // 8 // kSetrajJAnam / jyotikA bhavanAdhivAsapatayo vaimAnikA vyantarA devAH santi caturvidhA iha catuHSaSTiH surendrAH punaH / Adyo- pAntyasurA bhavantyuparigAH zeSA adhovAsinaH kliSTAH saptasu nArakA api tathA 'dho'dhaH pRthukSoNiSu // 9 // jambU-dhAtaki- puSkarArdhadharaNImadhyUSivAMso janAstiryaJcastu bhavantya-to'pi parato'saGayA'mbunidhyAdiSu / loko'loka iti dvidhA ca bhuvanaM dharmAstikAyAdiSaDdravyAtmA khalu loka eSa ca, nabhomAtraM tvalokaH punaH // 10 // jIva-yoniH / syurlakSANi ca sapta kau - ghanarase - vahnau - samIre tathA mantadrau manuje caturdaza, daza pratyekabhUmIruhi /

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(28) syustiyakSu tathA dazA'tha narake deve catasraH punayonInAM caturuttare-tyasumatAM lakSANyazItirbhave // 11 // anantA jiivaa| evaM santi nirantakAstanubhRto bhavyA abhavyA dvidhA bhavyA yogyatayA matAH zivapade'bhavyAstu naivaMvidhAH / kumbhA pyakhilA na mRt kalazatAmAsAdayet karhi cit mokSArho'pyasumAn tathA na sakalo nirvANamAsAdayet // 12 // muktAvatAramapAsyati / bhavyAnantatayA na bhavyarahitaH saMsAra Apadyate kAlo nAma samApnuyAt yadi tadA bhavyaH samApti vrajet / itthaM buddhibahiSkRtairmitavapuSmadvAdabaddhAgrahaiH zUnyatvasya bhave bhiyA jaDatamaileMpe'pi muktAgamaH // 13 // muktAnAM punarAgamaM bhavapure kaH svasthadhIrAlapedatyantaM bhavabIjakarmadalane mukti samAseduSAm / bIjasyo'samupasthiteriha punarjanmodayAbhAvato bIjasthA'parathA'GkarodbhavasamApatteH pradAhe'pyaho ! // 14 // gatiH / syAnmAnuSyaka eva muktivanito-dvAhapramododayaH klIbaH sidhyati naiva, naiva vibudho mRtvo-pagacchedivi / na zvabhre'pi ca, nArako'pi narake svargepi mRtvai-ti no tiryagdehavatAM nRNAM ca gatayo'ruddhAzcatasropi hi // 15 // cAritram / sarvasmAdatha dezataH parihRtiH sAvadhavRtteriha proktaH saMyama Adimo munimato'ntyaH zrAvakaiH svIkRtaH / pazcatriMzata eva nItijadhanAdInAM guNAnAM sRjana sevAM bhavyajano bhavedadhikRtaH zrIzrAddhadharmAdare // 16 //

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(29) procuH paJca mahAvratAni yatinAM, zrAddhatvamAseduSAM santi dvAdaza suvratAni vikasatsamyaktvamUlAni ca / zrAmaNyazriyamIpsatAM balavato vighnAisamprApuSAM / tatrA'prItimatastu deza viratiHsamyak na sambhASitA // 17 // yogH| yogo'yaM parikIrtito bhagavatA zrIarhatA viSNunA mAhAtmyAdidamIyato'navadhito niHzeSakarmakSayAt / AtithyaM narakA''padAmupagatA ghorAyasavAtatadhailAteya-dRDhaprahAripramukhA apyatrajana nirvRtim // 18 // paramuktiH / prAmbhArA surabhizca lokazikhare puNyA paraM bhAsurA tandhI siddhi zilA''hayAntarayutA vizvambharA vartate / viSkambhaM dadhatI nRlokasadRzaM zvetAtapatropamA sidhyantyaGgina ekayojanamatacorva tato'lokakham // 19 // UvaM yAti samaprayANavidhayA zrIkevalI bhUdhanaM muktvA yAvadupaiti lokazikharaM norva tu lokAgrataH / kacid gantumadhIzvaro bhavati, yat sattAmalokAmbare gatyAdhopakRtikSamA na dadhate dharmAstikAyAdayaH // 20 // jovA UrdhvagatisvabhAvasahitA apyAvRtipreraNAt tiryagyAMtyadha eva vA'dhaitayaH syuH pudalAyovaMgAH / lokAgraM samupAgatastu bhagavAn lAyAtrudho gauravAsbhAvAtprerakamantareNa na punaH kurvIta tithaMggatim // 21 // vartante, trijagalTarUpaviSayAvantaprabodhAtmakA vijJAnAvaraNasya nihajanalo pAzAca dRSTayAvRteH / antAgocaradarzalapratRmaraprodbhAtarUpaM gatA mohasya pralayAt gatA anupame samyaktva cAritrake // 22 //

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saukhyaM vIryamanantamapyupagatA vedyAntarAyakSaye'mUrtAnanta vigAhanA pralayato nAmnazca gotrasya ca / AyuSkasya nizubhmato'kSayagatiM samprAptavantaH punaH siddhAstatra mahezvarA iti bhavedeSA parA nirvRtiH // 23 // yugmam / muktimukham / bhUpAnAM balividviSAM halabhatAM cakrezvaraNAM punadevAnAmapi vajriNAM bhavati yaH pronidrazarmodayaH / siddhAnAM paramezinAM sakalabhUzRGgaM samAjagmuSAM zuddhAnandamahodayasya mahato nAnantabhAge'pyasau // 24 // muktisukhsiddhiH| muktAnAM sukhazUnyatAmupayato yogasya kiM vaiduSI ? tenetthaM vadatA yataH zivapuradvAraM dRDhaM mudritam / saukhyArthena hi muktaye sumanasazceSTanta uccastarAM. duHkhAbhAvasamIhitaM tu bhavitA mUrchAdyavasthAsvapi // 25 // saukhye raktatayA muninu kathaM mokSaM samAsAdayet ? duHkhe viSTatayA munirnanu kathaM mokSaM samAsAdayet ? / duHkhe'dviSTatayA munina nu kathaM mokSaM samAsAdayet ? saukhe'raktatayA munina nu kathaM mokSaM samAsAdayet ? // 26 // pattUktaM na sukhAsukhe ' iti tadapyastyeva no bAdhakaM saukhyAsaukhyayugaM na tatra bhavatItyetatparA hi zrutiH / evaM caikasukha zriyo'bhyupagame'pyetadvirodhaH kutaH ? satyekatra ghaTe'pi "no ghaTapaTau sto'tre" tisaMpratyayAt // 27|| AhA''tyantikabuddhigamyakaraNAtItaM sukhaM yatra vai jAnIyAdakRtAtmadurlabhataraM taM mokSamevaM smRtiH / ko bAdhaH sukhasaGgare zivapade sAMsArikaM yat sukhaM sammohamabhavaM svarUparamaNAnandastu mokSaH punaH // 28 //

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(31) jJAna-kriyAdvandvameva upyogi| ye tu jJAnata eva muktimavadan satyetaratte'vadana na jJAnAt sukhito bhavennara iha strIbhakSyabhogAbhivit ye tvAhuH kriyayaiva muktiramaNIM te'pyAhurucchRkhalaM mithyAjJAnavataH kRte'pi yatane'saMvAdasaMdarzanAt // 29 // tasmAt jJAnamatha kriyA dvayamihArthaprApaNapratyalaM mokSaprAptinibandhanaM dvayamidaM saMkIrtitaM svAminA / na jJAnaM na hi sarvathe-hitavato vastrAdikaprApaNe nirjJAnA'parathA kriyA'rthajananI syAnmUcchitAderapi // 30 // bhagavadbhakti garbhitamupasaMharati / / ityevaM jagadIza ! yuktivisaraiH svacchaH prasiddhi gate yaJceto ramate na te pravacane te vajrasArAzayAH / kintvanveSayituM pravINamanasastvAM nirgatA'sagrahArantAro niyamena zAsanamahAprAsAdamAzritya te // 31 // asmAkaM tu maheza ! zaGkara ! vibho ! tvadvAksudhAdhoraNIpAnAtvanmukhadarzane samabhavat netraM nimeSojjhitam / trailokyeza ! manastathApi taralaM. no'dyApi no tRpyate tvatsevAsukhamIhate pratibhavaM mokSAbhikAGkSAM jahat // 39 // iSTAniSTaviyogayogaharaNIM tvadbhaktimevAzraye vizvavyApiyazaHzazAGkajananIM tvadbhaktimevAzraye cakrezAmarasatAM pradadatIM tvadbhaktimevAzraye mokSAnandamahodayaM vidadhatIM tvadbhaktimevAzraye // 33 // mAnuSyaM viphalaM prazastakulabhUbhAvo'pyakiJcitkaro vaizAradyamabodhatA gurupadArohopi pApAspadam / jJAna-dhyAna-tapo-japAdividhayaH klezAvahAH kevalaM zraddadhyAcadi durbhagastribhuvanAdhIza bhavantaM nahi // 34 / /

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(32) teSAmugratapasyayA bhavatu ye'tvadvAksudhAsvA steSAmugratapasyayA bhavatu ye'tvadvAksudhAsvAdinaH / tailebhe zivamandiraM sukutukaM yaiH zizriye tvatpathastairlebhe'zivamandiraM sakutukaM yaiH zizriye'tvatpathaH // 35 // te dhAvanti marIcikAM prati tRSAzAntyai sarastyAgataste gRhaNanti payaHkRte ca gavarI mAhAparityAgataH / te tailaM ca pivanti dhInayanayoH puSTaya ghRtatyAgato ye devAntaramAzrayanti bhagavan ! muktyai bhavatyAgataH // 36 // nirdoSAnubhavAnurUpaviSayavyAkAriNaH svAmino nyAyyaM khalvavalambanaM na tu parezAmanyathAbhAvataH / vaktraM vIkSya vizeSakasya karaNaM nItau nahi zrUyate tiSThatyeva sadA satAM hRdi punaH satpakSapAto'rhati // 37 // ahaMdgRhyAH samucitakRtaH santi kiM nyAyato nA'nahagRyA anucitakRtaH santi kiM nyAyato na / zraddhAmAtrAt la samupagamazcAptitastvahaMdIzo neAmAtrAdasamupagamaH phintvanApteH pareSAm // 38 // saubhAgyena mahIyatA muniete ! tvacchAsanaM prApyate tat saMprAptavati pralo! mayi jane dIne dayAmAtanu / dhUlIkalpa vikalpajAlamalinIbhAvApahAreNa yat nItenA''tmagRhe tyA saha sadA kursIya goSThIsukham / / 39 / / bhrAmaM bhrAmamanAdikAlata iha prAeM mahAntaM zramaM tadarIkaraNAya devasahara prAsa na mokSyAmyatha / sAnando'pi cha tanna devacaraNakSIraM mahAnandadaM pAtuM na prabhavAmi durbhagatayA hA hanta ! baddho'smyaham // 40 // agamyo'dhyAtyarvacanacaNavAcAlaviSayaH parokSo'pyakSANAM tribhuvanavicitrAtmavibhavaH / nagatsRSTi-dhvasti-sthitikaraNajambAlavimukhaH sadAbahAnando mama nutimapIto'si bhagavAn // 41 //

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( 33 ) dhanyo'haM nanu janmavAnahamahaM puNyaH kRtArtho'pyahaM bhavyo'haM puruSo'pyahaM zivapada zrIbhAjanaM khalvaham / aersstoka zubhejinendra ! bhavato nirvAdhasiddhAntagI:saundaryAnubhavapramoda visare jAto'smi yalampaTaH || 42 || kiM lipse'tha kadApi kalpalatikAM ? dUre'stu cintAmaNiH kurve kAmaghaTena kiM ? suragavIM manye tRNAyApi na / dagdhA durbhagatA'dya puNyakamalAlIlA samunmIlitA lokottaradeva ! mAdRzadRzIrapyAgamo gocaram || 43 || pralApaM svacchandaM vidadhatu pare nAtha ! bhavataH pidhAtuM tvIzIran kathamiva yathArthapravacanam ! | guNaH khalveko'yaM suvihitadhiyAM kampayati kaM vivektuM tat ke - hA mamaka parito mAtumiva kham ! // 44 // virAma - prArthanA | iti viramaNe devArya ! tvAM praNamya kRtAJjali pravidadha imAM saMvijJaptiM prasIda ! gRhANa ! tAm / pratibhavamapi zrImatpAdAmbujAtayugasya te paricaraNato lapsIyA'haM zamAmRtasampadam / / 45 / / rAgadveSaparikSaye'pi bhavataH samyaktarAM zradadhe cintAratnavadIza ! bhaktiramalA'bhISTArtha saMsAdhinI / so'yaM nyAyasumAJjalistava pade samyaktvagandhoddharI nirbAdha vinivezito'mRtarasaM bhaktAya dAsISTa tat / / 46 / / iti vIraprabhoH pUjAM zrInyAyakusumAJjalim | dharmAcArya padopAsI zrInyAyavijayo vyadhAt //

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___ nyAyapAliH / nyaaykusumaanyjliH| (savivaraNA)

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arham / nyAyakusumAJjaliH / (NYAYAKUSUMANJALI ) prathama- stabakaH / sarvajJa - siddhi: / CHAPTER I Omniscience Contents :--Benediction - Mahavira Charitra, Two fold liberation-- Jivan-muleti, Annihilation of Karmans and Establishment of Omniscience. maMgalAcaraNam / bhagavanmahAvIra janmakalyANakam - yasya svargapadAdanapavibhavAcyutvaiyuSo bhArate zrImatkSatriyakuNDanAmanagare siddhArtharAjAlaye / devI trizalodare tribhuvanAnandyAsanotkampataH zrIjanmakSaNa AkRSaddharigaNaM taM vIradevaM bhaje // 1 // 1

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nyAyakusumAMjali. ( 1017I adore that Lord Mahavira who descended from heaven of no little glory into the womb of Sri Tris'aladevi, wife of King Siddhartha of the splendid city of Kshatriyakunda in India ( Bharata-- Kshetra ) and whose moment of birth, giving delight to the three worlds attracted (the attention of the host of the Indras by shaking their seat. (1) Notes :- According to Jainism, on five oocasions known as the five Kalyanakas viz. the occasion when a Tirthankara is conceived, is born, is first engaged in penancos, attains omniscience and obtains salvation, Saudharmendra ( one of the sixty-four Indras ) comes to know of these events by noticing the shaking of his seat. He then informs the other Indras by ringing a bell called Sughosha. Thereupon all the Indras assemble together and perform the usual ceremonies. Such a thing took place at the time of Lord Mahavira's birth ( about 599 B. C.). He was the last (twentyfourth) Tirthankara and he attained salvation in about 527 B. C. maMgalAcaraNa bhagavAna mahAvIranuM caritra-smaraNa bhagavAnano janma- " mahAna aizvaryavALI svargagatimAMthI AvIne bhAratavarSamAM zrImata "kSatriyakuSTha' nAmanA nagaramAM "siddhArtha rAjA ' nA maMdiramAM te rAjAnI rANI " zrI trizalAdevI" nA udaramAM AvelA je prabhune,

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stabaka. ] Nyaya-Kusumanjali. tribhuvanane AnaMdadAyaka janmasamaya, Asana kaMpAvIne indrone AkarSaNa karanAra thaye hatuM, te "mahAvIra ' prabhune huM bhajuM chuM. "--1 spaSTIkaraNa. dareka utsarpiNI temaja dareka avasarpiNImAM covIsa covIsa tIrtha kare thAya che. te pramANe A avasarpiNanA * duSamA suSamA' nAmanA cothA ArAnA aMtamAM "mahAvIra ' nAmanA covIsamA tIrthaMkara thayA. emano janma, jaMbUdIpanA dakSiNArdha bhAratamAM " magadha dezamAM " " kSatriyaku' nAmanA nagaramAM I. sa. pUrve Azare 598 mAM thayo. emanA pitAnuM nAma siddhArtha rAjA ane mAtAnuM nAma trizalAdevI hatuM. I. sa. pUrve para7 mAM "pAvApurI ' nagarImAM eo nirvANa padane pAmyA. dareka tIrthakara, tIrthaMkaranA bhavanI pUrva trIjA bhavamAM viziSTa AtmabaLa pheravIne vIsa sthAnaka tapanuM ArAdhana kare che ane tyAMthI svagAdika gatimAM eka bhava karIne manuSyalakamAM uttama kuLamAM janma le che. temanA janmasamayanuM jJAna dharmendrane pitAnA AsananA kampathI thAya che. tyArapachI te, prabhune merUparvata para laI jAya che, ane tyAM sarva ( 64) devendro mahAna utsAha ane vipulabhakitapUrvaka prabhunA janmotsavamAM bhAga le che. " vIra"nAmav - . pAdAguSThanipIDanAt suragireH kampena lokottaraM yasya sthAma vilokya devapatinA'pyutpannamAtrasya yaH / dattA vIra iti prakRSTamudayA sAzcaryamAkhyAM vyadhAdanvarthI sakalAntarAridalanAt taM vIradevaM zraye // 2 // I resort to that Lord Mahavira, who by destroying all the internal enemies ( Karmans ) made significant the epithet * Mahavira' given to him with great admiration ( lit. with great pleasure and astonishment ) by the Indra on seeing bis superhuman power displayed by him, though just born, by shaking the Meru mountain with the pressure of his toe. ( 2)

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nyAyakusumAMjali. prathamaNotes : -Every Tirthankara when he is born is taken to Meru, the mountain of gods, by the Indras as it is a custom with them to bathe him with holy water. Accordingly, when Lord Mahavira was taken for the same purpose, Saudharmendra, thinking that he being just born, would be unable to bear the heavy flow of water, hesitated to perform the usual ceremony. Lord Mahavira realising this by Avadhi--Jnana showed his superhuman power by shaking the Meru mountain with his toe. Seeing this, the Indra with great admiration gave him the epithet of Mahavira' and performed the ceremony. bhagavAnanuM nAmakaraNa- jamyA pachI tarataja je bALaprabhue pitAnA pagane aMguThe dabAvIne merUparvatane kaMpAvyo hato ane AvI rItanuM jemanuM akika baLa joIne, indra atizaya harSa ane Azcarya sahita, jemane "mahAvIra evuM nAma ApyuM hatuM, tathA te nAmane jemaNe sarva Abhyantara zatruone saMhAra karI sArthaka karyuM, te "vIra" prabhune huM Azraya lauM chuM."--2 spaSTIka meruparvata para "mahAvIra bhagavAnanA jalAbhiSeka samaye indrane zaMkA thaI hatI ke A hamaNAnuM janmeluM bALaka A pracaMDa jaLano dhedha kema sahana karaze. AthI Indra jalAbhiSeka karatAM acakA. A vAta trijJAna prabhue jANuM ane temaNe pitAnA paganA aMguThAthI merUne cAM, eTale tarataja te kampI uThaya. A prakAranuM prabhunuM asAdhAraNa baLa joIne indra prabhunuM "mahAvIra' evuM nAma pADayuM. A nAmane mahAvIrasvAmIe krodha, mAna, mAyA, lobhAdika Antarika zatruone parAjaya karI sArthaka karyuM. bhagavataH parivrajyA pitroH prema paraM vibudhya nijake garbhasthale'bhyagrahId dIkSAM tadvirahe tadApi sadane jyeSThasya cAtyAgrahAt /

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4946. ) Nyaya-Kusumanjali. sthitvA'bdadvayamojjhya rAjyavibhavaM bhRtvA mahAsaMyamI / yo vizvasya mudaM parAmajanayat taM vIradevaM yaje // 3 // I worship that Lord Mahavira who in his embryonic condition, having noticed the great love his parents cherished for him resolved to renounce the world ( to take Diksha ) after their death and who, even after the occurrence of that event, stayed at home for a couple of years yielding to the entreaties of his elder brother and who ( thereafter ) having abandoned the royal pomp gave a great pleasure to the universe by becoming a great Samyamin.* (3) Notes :-Lord Mahavira thinking in his embryonic condition that his mother would have to endure pain in case he moved to and fro decided to remain steady. As there was no movement, his mother thought that somehow her foetus was lost and so she was excessively grieved. When Lord Mahavira came to know of this, he moved to the great delight of his parents. He then thought over the love that his parents thus cherished for him, and hence he resolved to carry out his intention of renouncing the world after their death as they would then no more feel his separation. After their death, he asked the consent of his elder brother for taking Diksha who entreated him with the words, * Vira, the deaths of our parents are still fresh * Samyamin is one who observes self-restraint, keeps control over the senses, or posseses equanimity of mind,

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nyAyakusumAMjali. [ prathama in our memories; your leaving us at this time will render our bereavement more unbearable and painful." Thereupon Lord Mahavira lived for two years more in the palace with his brother and afterwards with the consent of those in power he entered upon the spiritual career by renouncing the world. bhagavAnanI dIkSA- che je bhagavAne garbhAvasthAmAM pitAnA mAtApitAne pitAnA para atyanta prema joIne, mAtApitAnI haiyAtI sudhI dIkSA nahIM levAne abhigraha karyo hato; ane mAtApitAnA svargagamana pachI paNa jayeSTha baMdhunA atizaya AgrahathI jemane be varSa gharamAM rahevuM paDayuM hatuM; tyArapachI jeo rAjyalakSmIne tyAga karI mahAsaMyamI banyA ane jemaNe jagatanA jIvane atizaya AnaMda Ape, te vIradevane huM bhajuM spaSTI, hAlavA cAlavAthI mAtAne duHkha thaze, ema dhArI prabhu garbhAvasthAmAM sthira rahyA. tyAre garbha nahi hAlata hovAne lIdhe, mAtAne zaMkA thaI ke mArA garbhanuM zuM thayuM ? AthI mAtAne ghaNe zeka utpanna thayuM. A vAta prabhune jJAta thatAM, pite kaMIka hAlyA; ethI mAtA vagere sarvamaMDaLa zokamukta thayuM. mahAvIrasvAmIe vicAryuM ke hajI huM jamyo nathI tyAM mArA para mArA mAtApitAne ATale badhe meha che, te pachI AgaLa upara mAre viraha te teo kemaja sahana karI zakaze ? AthI temaNe mAtApitAnA svargagamana pachI dIkSA levAno vicAra rAkhyo. kAlAntare mAtApitAne svargavAsa thatAM temaNe pitAnA jayeSTha baMdhu "naMdIvardhana ne dIkSA levAne pitAne vicAra darzAve; ane tema karavA temanI anumati mAMgI. naMdIvane kahyuM ke-" haju mane mAtApitAnuM viraha-du:kha maTayuM e nathI tyAM tame paNa mane choDI javAnI vAta kare che ! " AthI che baMdhunI duHkhita lAgaNI ane Agraha joI bhagavAna bIjAM be varSa gRhamAM rahyA. tyAra pachI temaNe dIkSA grahaNa karI ane AtmakalyANanI sAthe vizvakalyANa karyuM.

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248] Nyaya-Kusumanjali. upadravaparISahaH, kevalajJAmalAbhadha gopAlAdyupasagaduHkhamasakRd devAt punaH saGgamAd ghorAd ghoramupadravaM viSahitA trailokyavIraH kSamI / hatvA'nAdisamastakalmaSamalaM yaH prApya sarvajJatAM vizvoddhAraNamAtanobhijagirA taM vIradevaM stuve // 4 // I praise that Lord Mahavira, the forgiving hero of the three worlds, who endured more than once the pain of calamities ( Upasargas ) caused by cowherds and others and the terrible outrages of the ferocious god Sangama and who having attained omniscience by removing the impurity in the form of all beginningless sins ( Karmans ) brought about the elevation of the universe by preaching. ( 4 ) Notes :- After renouncing the world Lord Mahavira led a life of mortification for twelve years. During this period once upon a time a certain cowherd came to the place where he was sitting all absorbed in meditation. He left the bullocks to graze there and went away to milk his Cows. On not finding the bullocks there on his return, he inquired of Lord Mahavira; but when ho received no reply, he became excessively angry and tortured him by fixing nails in the cavities of his ears and cut off the outer portions of the nails 80 that no one might come to know of this, Lord Mahavira did not mind this horrible pain. After some time he happened to go to a Bania named Siddhartha, a resident of the city of Apapa,

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nyAyakusumAMjali. [ prathamaThere his friend Kharaka, a physician, inferred on seeing Lord Mahavira that nails had been struck in some part of his body. After examining the body carefully he came to know that his ears were nailed. Thereupon with a very great difficulty he succeeded with the help of his friend in extracting the nails. This gave so much pain to Lord Mahavira that he screamed out. He met with many more calamities at the hands of several cowherds and others. Sangama is the name of a god who gave terrible troubles to Lord Mahavira for six months; but as he remained steady in his meditation, he went away after requesting him to forgive him for his faults. upadravaparISaha ane kevalajJAnalAbha je kSamAzIla lekavIre anekavAra govALIA vigerenA upasargonuM duHkha, temaja " saMgama' nAmanA bhayaMkara deve karelA bhISaNa upadra sahana karyA; ane jemaNe anAdi kALanA sarva karmarUpa maLane nAza karIne sarvajJatA prApta karI pitAnI vANIthI vizvano uddhAra karyo, te vIradevane huM stavuM chuM."-4 spaSTIeka samaye mahAvIra svAmI potAnA vihAra daramyAna eka "ghaNumAni " gAme gayA ane tyAM kAryotsarga karI dhyAnaparAyaNa thayA; evAmAM eka govALa prabhunI pAse potAnA baLada mUkIne gAye dehavA gaye. baLade svecchAe pharatA pharatA kAI aTavImAM cAlyA gayA. govALa pAcho Avyo tyAre teNe baLadone tyAM joyA nahi; eTale teNe prabhune kahyuM ke, " are adhama ! mArA baLado kyAM gayA ? tuM kema bela nathI ? zuM A mArAM vacano sAMbhaLa 3

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stabaka ] Nyaya-Kusumanjali. ' . nathI ? A tArA kAnanAM chidra zu phegaDhanAM chatAM paNa jyAre prabhue uttara na Apyo thayA ane teNe prabhunAM karadhramAM khIlA e khIlA kAi na kADhI zake teTalA sArU teNe tene bahAra dekhAtA bhAga kApI nAkhyA ane tyAra pachI te cAlatA thayA. prabhu te A upasargathI paNa kSubhita thayA nahi. ekadA bhagavAn apApA nagarInA vAsI siddhArtha viSNukane tyAM pAraNAne mATe gayA. tyAM tenA mitra vaidha kharake anumAnathI jANI lIdhuM ke prabhu zalyavAna che. pachI te vaidye prabhunA kAnamAM khIlA ThekelA jeyA. tyArabAda te banne mitrAe upacAra pharI te khIlA kheMcI kADhayA. A vakhate prabhune atigADha vedanA thaI ane temaNe bhayaMkara cIsa pADI. A emaneA chellA upasarga thayA. prabhunA upasargAnA prArabha paNa geAvALathI thayA ane aMta paNa gAvALathIja Abbe.. che ? tyAre te "" A pramANe kathA gAvALa krodhAyamAna ThAkayA. pachI te ' " ekadA sAdhama devalAkanI sudhA~ nAmanI sabhAmAM, deva ane devAMganAethI parivRta thayele sAdharmendra' khelye! ke, " he mahAnubhAvA1 bharatakSetramAM peDhAla ' gAmanI pAsenA 8 peAlAsa " caityamAM maDAvIrasvAmI kAusagga dhyAnamAM lIna che. tene calAyamAna karavAne kAi paNa deva samartha nathI. " A vAta, tyAM beThele ' sa'gama ' nAmane sAmAnika deva sahana na karI zakaye; ane tethI teNe manuSya leAkamAM AvI bhagavAnane cha mAsa paMta dhaNAMja bhayaMkara duHkhA ApyAM. chatAM bhagavAn potAnI samAdhithI lagAra paNa jyAre calita na thayA, tyAre te thAkIne prabhune praNAma karI. cAlatA thayeA. A pramANe gAvALISmae ane saMgame karelA upasargo zAMtipUrvaka prabhue sahana karyAM. yeAga ane tapane lIdhe bhagavAna evA zakitasauMpanna hatA ke jo teo dhArata te upasarga karanArA temene eka kSaNamAM yamapurImAM pahoMcADI deta; * paNa temaNe peAtAnI zakitanA Ave *"' balaM jagaddhvaMsana-rakSaNakSamaM kRpA ca sA saMgamake kRtAgaMsi / itIva saJcitya trimucya mAnase ruSetra roSastava nAtha ! niryayau " // -pasUtra-voSiAvRtti.

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nyAyakusumAMjali. [[ prathamatuccha upayoga na karatAM vizvane Azcaryajanaka evI kSamAnuM ja avalaMbana karyuM ane pariNAme temane kevalajJAna prApta thayuM. tyArapachI teoe amRtamaya upadezathI bhavya jIvone uddhAra karyo. ( tIrthaka sarvara thayA pUrve upadeza ApatA nathI. ) A zlokathI e vAta spaSTa thAya che ke anAdi karmane kSaya thatAM kevalajJAnanI prApti thAya che. atre koIne zaMkA utpanna thAya ke anAdi karmane kSaya kema saMbhavI zake?" ane vaLI "sarvajJa kema banI zakAya?" te AmAMthI prathama zaMkAnuM samAdhAna, AgaLa upara kahevAtA agIAramAM ane bAramA thI jANI levuM; temaja dvitIya saMkAnuM samAdhAna teramA ane damA thI samajI levuM. TSara-thApanA yajJArtha militA vilokya vibudhAnekAdaza brAhmaNA yAto'haMnnataye nizamya ca janAt sarvajJamatrAgatam / vAdArtha prabhumAgatA gaNadharA niHsaMzayA gautamAdyA yena pratibodhanAd vidadhire taM vIradevaM vahe // 5 // I enshrine in my heart that Lord Mahavira who by instructions cleared the doubts of and turned into Ganadharas the eleven Brahmanas, Gautama Indrabhuti and others, who had assembled for sacrifice (at Somila's ) and who had come to him for discussion, on seeing gods going to him to pay obeisance and hearing from the people that an omniscient person had come (in the adjoining city of Pava ). (5) Notes :-Ganadhara chief disciples of is a the name given to Tirthankara. Every the

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takSaka ] Nyaya-Kusumanjali. Ganadhara possesses certain special powers and very high knowledge. On hearing the preaching (Des'ana) of a Tirthankara, based upon the subject that every substance has origination, destruction and permanence, he composes scriptures (S'astras) known as Dvadas'angi as they consist of twelve parts each called an Anga. The names of the eleven Brahmanas are (1) Indrabhuti (often named Gautama by descent), ( 2 ) Agnibhuti, (3) Vayubhuti, (4) Vyakta, (5) Sudharman, (6) Mandika, (7) Mauryaputra, (8) Akampita, (9) Achalabhratri, (10) Metarya and (11) Prabhasa. They had doubts about (1) Jiva, (2) Karman, (3) Body being the same as the soul, (4) Elements (Mahabhutas ), ( 5 ) Jiva being born in the same grade every time as it is at present, (6) Bandha and Moksha, (7) Gods, (8) Denizens of hell, (9) Merit and Demerit, (10) Next world and (11) Liberation. Lord Mahavira convinced all of them so satisfactorily that they requested him to take them up to his order (i.e. to give Diksha ) along with their pupils. The numbers of disciples of these eleven Ganadharas were respectively as under:(1) 500. (2) 500. (3) 500. (4) 500. (5) 500. (6) 350. (7) 300. (8) 300. (9) 300. (10) 300 and (11) 300. GANADHARA-VADA. (Discussion with the eleven Brahmanas). When Indrabhuti came to Lord Mahavira, he addressed him by his name and lineage ( Gotra ), 11

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nyAya kusumAMjali { 1974 welcomed him and said, "Oh Gautama Indrabhuti, you have doubt about the existence of Jiva and this doubt of yours is based on your coming across Srutis apparently of a contradictory nature." He further said, " You take the Sruti "fanaa paa att bhUtebhyaH samutthAya tAnyevAnuvinazyati, na ca pretyasaMjJA'stIti' to mean that just as power of infatuation springs up from the intoxicating substances, so does Jiva that performs acts like going and coming, rise up from the elements-eartb, water, fire and air ; and that it gets merged into them like a bubble in water, and hence Jira is not distinct from elements and hence as there is no Jirar, there is no next world ( Pretyasanjna ). But this interpretation of yours is not correct, for Vijnanaghana does not mean Jiva performing acts like going and coming, but it means a store of consciousnessknowledge and perception : and it is a name given to Jiva as every particle of it possesses infinito knowledge. ( According to Jainism knowledge and the knower are said to be the same from a particular stand-point ). Moreover, Bhuta, here means the development of elements i substances like a pitcher, a pieco of cloth, etc., and Pretyasanina connotes consciousness of the former knowledge. The correct meaning of the Sruti is that Jiva rises up from substances, for, when a pitcher is seen, there arises its consciousness and as Jiva may be looked upon as non-different from knowledge, it may be said that it is produced 12

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7748. ] Nyaya-Kusumanjali. out of a pitcher. Again when some other substance like a piece of cloth comes in view, the consciousness of the former vanishes and that of the latter takes place i.e. to say Jiva gets merged into the substances. Thus there is no Pretyasanjna as the consciousness of the past knowledge is replaced by that of the present." Moreover, be explained that if there was no Jiva which experienced the fruits of merit and demerit, acts like sacrifice, charity and killing would cease to bear their fruits. He further said to Indrabhuti, " Just as Ghee exists in a latent condition in milk, oil in sesamum, fire in wood and smell in flowers, so does Jiva in body, but it is distinct from it. As enjoyment like food establishes the existence of the person who enjoys, so a body being an object of enjoyment there must be some one to enjoy it. This is none else but Jiva. Again the S'ruti ' # 377 37TCHT AMAT: 'establishes the existence of Jiva for it means that Jiva is the embodiment of knowledge." On hearing this from Lord Jahavira, Indrabhuti was fully convinced about the existence of Jiva and hence he and his disciples prayed to him to take them up to his holy order. * On hearing that his brother Indrabhuti was converted, Agnibhuti thought Mahavira to be - a great conjurer and so he made up his mind to go to him and bring his brother back by refuting his arguments. When he came to Lord Mahavira, the latter addressed him by his name and 13

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nyAyakusumAMjali. lineage and said, " You doubt the existence of Karman and think that the Soruti - ger gniM sarva yataM yacca bhAvyama' means that there is Jiva only and that every object that existed in the past, exists and will exist in future is nothing but Jiva and hence there is no Karman. But this is not the right interpretation, for, this Sruti is an eulogy of Jiva." He further said, " Srutis are of three kinds :-Some are ceremonial e.g. 37 frasi y a ErTA: ' (one who wishes to go to heaven should offer oblation to fire ); some merely illustrate wellknown facts e.g. - TTET HTET: FECHT: ' (Twelve months make up a year), frategut:' (Fire is hot), etc.; and some are praises of objects e.g. " jale viSNuH sthale viSNurviSNuH parvatamastake / sarvabhUtamayo viSNustasmAdviSNumayaM jagat " // ( Vishnu is in water, in space and on the top of a mountain; he pervades all elements and so the universe is his embodiment ). The same is the case with this S'ruti. Moreover, just as colourless ( Amurta ) space can have a contact with coloured ( Murta ) substances like a jar, so it is possible for Amurta Jiva to have a communion with Murta Karman. Again, you believe that as Amurta space gets neither pleasure when besmeared with sandal wood nor does it get pain when struck with a sword, so it is not possible for Amurta Jiva to be subject to favourable or unfavourable operations of Murta

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341448. ) Nyaya-Kusumanjali. Karman. But this belief is not sound for Murta medicinco do produce favourable or unfavourable effoots on Amurta knowledge; so it is quite reasonable to believe that Karman can operate on Jiva. " When Lord Mahavira further said that it was impossible without admitting Karman to acco. unt satisfactorily for the anomolies of the world such as the differences of rank, fortune, intelleot, eto., Agnibhuti became convinced and he too became his disciple. When Vayubhuti came to know that two of his brothers had been consecrated, he thought that Lord Mahavira must be really omniscient and so it would be better for him to approach him and to get his doubts removed. He thereupon came to him who said, " You think that Jiva cannot be different from Sarira as you fail to grasp the correct meaning of the S'ruti fantTTTT......... TTT ETSealfa." Lord Mahavira then explained to him the correct meaning and further convinced him by pointing out the S'ruti qe futfaAT: TESTAT satyena tapasA brahmacaryeNa vA labhyaH ' which meant that the pure Jiva, the embodiment of lustre was realised by truth, penance and colibaoy. So he joined the holy order. When Vyakta learnt that Lord Mahavira had fully convinced the three well-verged Brahmanas he approached him for clearing his doubts. Lord Mahavira said to him, " Vyakta, you doubt the existence of elements- earth, water, fire 15

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nyAyakusumAMjali. [ prathama. and air, because you take the S'ruti facalparma vai sakalam ' to mean that everything is like a dream and hence there can be no room for elements. This S'ruti is to be considered from a spiritual point of view and it points out the transitoriness of objects like wealth, beauty, etc.; but it does not mean that there is total absence of everything. Moreover, to imagine that our knowledge about the existence of objects is as shadowy as that of the moon in water is unreasonable, for, there does arise a distinction between a dream and a nondream, illusion and disillusion and the like. The existence of elements is also established by the S'ruti pRthvI devatA, Apo devatA......... which means earth is a deity, water is a deity, etc. " Vyakta being thus convinced became his disciple. , as ties When Sudharman approached Lord Mahavira, he said to him, You interpret the Shruti' puruSo vai puruSatvamaznute pazavaH pazutvam meaning that a man is reborn a man, while a beasta beast. But this is not right, for, this Sruti means that a man who is endowed with good quali such as straightforwardness, and who has acquired the Ayushya Karman of a human being is reborn a man, while a beast that performs evil acts and that has acquired a Karman of being born as a beast is so born. But it does not mean that every man will be reborn a man- and every animal an animal. Again your belief that every effect is and ought to be just in accordance - 16 "6

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78248. ] Nyaya-Kusumanjali. with its cause is untenable, for even from cow-dung scorpions are produced. Moreover the Sruti " ETC more siga 7: The qua" ( i. e, a man who is burnt along with his excrements is born a jackal) proves that your belief is unsound." His doubts being removed, he too, received the initiation. Mandika who approached Lord Mahavira had doubts on the question of bondage and liberation (Bandha and Mokshu ). Tho Divino Lord said to him, " You interpret the Sgri " e og fagut ferya anga fatta ay gaga wagat ar" as meaning that this Jiva which possesses no qualities (Viguna) and is omnipresent ( Vibhu ) is neither bound by merit or demerit, nor does it come to Samsara; neither does it get liberation since it is free from bondage, nor does it liberate others as it is not an agent. But this interpretation is incorrect, the correct one being that Viguna means free from the qualities belonging to the non-omniscient ( Chhadmastha ) and that Vibhu means pervading the universe from the stand-point of knowledge. ( The soul does not substantially pervade the universe but it may be so considered as somehow it is non-different from its knowledge which in its turn pervades the universe, for every object in the universe is under its province ). Moreover, this Sruti refers to the condition of the liberated Jiva. Bandha is the name given to the contact of Karmans with Jiva, arising from sources like Mithyatva, and it is owing to this bondage that a being is born in different grades, 17

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nyAyakusumAMjali. [ 444Moksha means the separation of Karmas from the Jiva, resulting from right knowledge, right belief and right conduct." On hearing these words of Lord Mahavira, Mandika was completely satisfied and he took Diksha. Lord Mahavira spoke to Mauryaputra who then came to him " You doubt the existence of gods. The Sruti " i fyrarfa ATTITARE vitafurnindrayamavaruNakuberAdIn " is misinterpreted by you to mean that who believes in the illusory ( Mayopama ) gods--Yama, Varuna, Kubera and others. Here the word Mayopama is used to denote the mortality of gods and not to deny their existence. Moreover, you believe that gods do not exist as they are not seen coming or going; but this is not quite acceptable, for they do come at the time of the Kalyanakas of the Tirthankaras and also when some other necessity arises; but they are not generally seen here as they are usually engaged in listening to sweet music, in sport with damsels etc., and as they are unable to endure the terrible smell of mankind. Even the Sruti " QE TITET THATno'JjasA svalokaM gacchati " corroborates the same statement that gods do exist, for it means that the sacrificer who wields the weapon of sacrifice quickly goes to heaven." Moreover, when Lord Mahavira asked him to see the gods Indra and others sitting in his Samavasarana, he was fully convinced and so he too took Diksha with all his disciples. Lord Mahavira said to Akampita, " You think that there exists nothing like hell, for you take the 18

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staka. ] Nyaya-Kusumanjali. Sruti' na ha vai pretya narake narakAH santi ' to mean that denizens of hell (Narakas) are not to be found in hell. But this meaning is not correct ; it only means that the Narakas are not reborn soon after their death as Narakas, or that they do not remain in the same stage for ever. Moreover, you should not think that they do not exist because they do not come over here. The reason why they do not come is that they are subject to extreme pain and torture. Moreover, they are directly perceived by the omnsicient like myself and I am omniscient as I am entirely free from faults- attachment, aversion and the like, and as I could tell you your doubts beforehand; even now if you doubt my being omniscient, I am prepared to answer any question you ask. Moreover, the S'ruti nArako vai eSa jAyate a: qera$?zarfa proves the existence of hell, for it clearly says that one who eats the food of a lowcaste (Sudra) is born in hell." His doubts being thus cleared, he prayed to him to take him up to his holy order. His request was granted and thus he became one of the chief disciples of Lord Mahavira. "" Then came Achala--Bhratri to whom Lord Mahavira said, "You have doubt about the existence of merit and demerit. But this is not justifiable, as it is inconsistent with the Srutis and in direct contradiction to the distinctly perceived fruits of merit and demerit. " On his being satisfied, he took Diksha 6. 19

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nyAyakusumAMjali. [ prathama When Metarya came to Lord Mahavira, he said to him, "You do not believe in next world (Para-Loka) as you mis-interpret the Sruli vijJAnaghana ... .... pretya saMjJAstIti '. He then explained to him its correct meaning and satisfied him by saying that in denying Paraloka the acts like charity, celebacy, and the like would be useless and the Sruti" f svargakAmo juhuyAt would be meaningless. He was then fully satisfied and so he became his disciple. 99 You doubt the as you interpret 33 to mean Lord Mahavira said to Prabhasa, the last Brahmana who approached him, existence of salvation (Nirvana) the S'ruti " jarAma vaitat sarvaM yadagnihotram that so long as one lives one should perform Agnihotra only and think that as this act leads both to merit and demerit, it cannot be tho means of achieving salvation and hence there is no Nirvana. You have misinterpreted this Sruti, for it means that one who wishes to go to heaven should perform Agnihotra, whereas one aspiring after liberation should perform acts which will enable him to attain Nirvana. This latter meaning is derived from the word 'r'. Even the Struti" saiSA guddA duravagAhA 39 establishes the existence of Moksha, for it means that, that cave of liberation can be entered with great difficulty. As Prabhasa was fully convinced, he too became a disciple of Lord Maharira* 66 6 For further and fuller information the reader is referred to pp. 634-684 of the Samskrilo, work Vis'eshas'yaka with a commentary by Malladhari Sri Hemachandrusuri. 20 31

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staka] Nyaya-Kusumanjali. gaNadhara-sthApanA yAne mATe maLelA "gatama" Adi agyAra brAhmaNa, ardhana (mahAvIra ) bhagavAnane namaskAra karavAne jatA devane joIne ane sarvajJa atre padhArelA che " ema janasamUha pAsethI sAMbhaLIne prabhu pAse vAdane mATe AvyA; ane je prabhue karelA pratibaMdhathI, teo saMzayarahita thaIne gaNadhara thayA, te vIradevane huM mArA hRdayamAM sthAvuM chuM. -5. spaSTI, kevalajJAna utpanna thayA pachI vIra bhagavAna pAvApurI'mAM samavasaryA. temane vaMdana karavAne deva AvavA lAgyA. A banAva, pAsenA "mahasena vanamAM rahetA somila viprane tyAM yajJane mATe ekatrita thayela gatamAdika agyAra brAhmaNoe joye. AthI, temaja tyAM sarvajJanuM Agamana sAMbhaLAne indrabhUti (autama) ne atizaya sAmarSa garva utpanna thayA. emaNe vicAryuM ke atre kaI dhutAre Avyo che, ane teNe indrajALa pAtharI che. Ama vicArI eo vAda karavA prabhu pAse AvyA. ane prabhunuM samavasaraNa, temanI devakata Rddhi ane khAsa karIne temanuM mukhAraviMda joI sajajaDa thaI gayA. pachI jyAre prabhue emane emanA nAmathI bolAvyA ane vagara pUche emanA manogata saMdehanuM nirAkaraNa karyuM, tyAre Indraznatie prabhune praNAma karI dIkSA grahaNanI mAMgaNI karI. prabhue emane dIkSA ApI prathama gaNadhara sthApyA. tIrthakaronA mukhya ziSyo ke jeo viziSTazakitasaMpanna heya che, temane "gaNadhara" nAmathI vyavahAra karavAmAM Ave che. dareka tIrthakaranA gaNadhare " yuneda nA vimA yA puravA " arthAta utpAda, vyaya ane dhrAvya rUpa tripadI tIrthaMkara pAsethI prApta karI dvAdazAMgInI racanA kare che. have indrabhUtina bhAI avinabhUti, pitAnA moTA bhAI indrabhUtine parAjita thayela samajIne temaja temane prabhunA prathama ziSya thayela jANIne prabhune bAdamAM jItavA temaja potAnA bhAIne pAchA laI javA mATe AvyA. prabhue emane paNa saMzaya dUra karyo. tyAra pachI kramaza vAyubhUti, vyakata, sudhamAM, maMDita, mAryaputra, aMkapita, alabhrAtA, metArya

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nyAyakusumAMjali. ane prabhAsa brAhmaNane paNa saMzayarahita karI " gaNadhara sthApana karyA. Ama bhagavAnanA agyAra gaNadhara thayA. [ prathamapada para gaNadhara-vAda, Indrabati prathama brAhmaNa indrabhUti ( gautama gotra). temanI zaMkA-"jIva che ke nahi ?" " vijJAnaghara te sarathA jovAnuMvinarAti nA yaarsti " A vedavAkya che. indrabhUti ene artha ema karatA hatA ke " vinAna" eTale gamanAgamanAdika ceSTAvAna AtmA te " mukhya " eTale A pRthvI, jala, tejas ane vAyu e mahAbhUtamAMthI, madyapadArthomAMthI jema mada-zakita prakaTa thAya che tema utpanna thaI teja bhUtemAM, pANImAM parapiTa lIna thaI jAya che tenI mAphaka, vilaya pAmI jAya che. mATe bhUtathI atirikta AtmA nahi hovAthI prAraMst arthAta punarjanma saMbhavata nathI. A pramANe artha samajavAthI indrabhUtine ema lAgyuM ke chava cheja nahiM. Ane vAstavika atha prabhue ema karI batAvyo ke jina" eTale jJAna ane darzanano upayoga. AtmAnA dareka pradezamAM anaMta jJAna raheluM hovAthI AtmAne " vijAna " saMbodhavAmAM Ave che. A citanyarUpa AtmA sAH eTale ghaTAdika padArthomAMthI utpanna thAya che; arthAta ghaTAdikanuM jJAna ghaTa vigerethI utpanna thAya che ane AtmA e jJAnathI Avyatirita che mATe e daSTie karthacit AtmA ghaTAdika bhUtemAMthI utpanna thayo ema kahI zakAya che; kAraNa ke ghaTAdikanuM jJAna jyAre ghaTapramukhathI utpanna thAya che te te jJAnarUpa AtmA paNa ghaTAdika bhUtamAMthI utpanna thanArA kathaMcita mAnI zakAya che. have jyAre ghaTapramukhanA abhAvamAM ghaTAdika amuka padArthanuM jJAna naSTa thAya che tyAre te jJAnarUpa AtmA paNa naSTa thayela kahI zakAya che ane eTalAja mATe, arthAta ghaTAdikanuM jJAna cAlyuM javAthI ane bIjA padArthonuM jJAna utpanna thavAthI tyajJa eTale pUrva jJAnanI saMjJA rahetI nathI; kemake vartamAna jJAna vaDa karIne pUrvajJAna cAlyuM jAya che. A pramANe je vedavAkyathI, I-kabUtinA hRdayamAM jIva nathI, ema lAgatuM hatuM, teja vedavAkyathI bhagavAne AtmAnuM astitva sAbita karI 22,

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khaka. ] Nyaya-Kusumanjali, khatAvyuM. vaLI citta, caitanya, vijJAna, saMjJA vagere lakSaNeAthI mAlUma paDatA padArtha jIvaja che. ane puNya ane pApanu bhAjana evA jIva jo na hAya to yajJa, dAna vigere kriyA niSphaLa javAne! prasaMga prApta thAya che, ke je hakIkata dRSTa nathI; vAste jIva che ema mAnavu joie. jema kSIramAM dhRta, tilamAM tela, kASThamAM agni, puSpamAM sugaMdha, caMdrakAntamAM amRta rahe che teja pramANe AtmA dehamAM rahe che; paNa te tenAthI pRthak che. " sahai sarca AtmA jJAnamaya " ityAdi zruti vaDe karIne paNa AtmAnuM sphuTa rIte Astatva prabhue samarthana karyuM. vizeSamAM, " edananI jema A sarAra bhAgya che vAste tenA kAi bhAtA hAve joie. AvA prakAranA anumAnethI paNa AtmA che ema prabhue siddha karI batAvyuM. AthI indrabhUti niHsa Mdeha thayA ane potAnA ziSyA sahita temaNe pravrajyA grahaNa karI. agnibhUti. potAnA vaDIla andhu indrabhUtine parAjita thayela sAMbhaLIne agnibhUti prabhunI pAse vAdArthe AvyA. temane prabhue kahyuM ke tane karma che ke nahi ?" evA saMdehra che. " puruSa Tvani sarve cadramUrta vakhta mAnyama e zrutinA AdhAre, * karyuM nathA ' ema AgnabhUta mAnatA hatA ane teo A zrutinA evA artha karatA hatA ke bhUta, vartamAna ane bhaviSya e badhuM AtmAja che. AthI karIne temanA hathamAM karma, Izvara vigere hAvA viSe avizvAsa utpanna thayeA hateA. vaLI e avizvAsanA samarthanamAM e paNa yukti emanA hRdayamAM ramatI hatI ke sUttakanA amRtta AtmA sAthe kevI rIte sabaMdha ghaTI zake ? ane mUtta kama amRtta AtmA upara anugraha ke upadmAta kevI rIte karI zake ? kAraNa ke amUtta AkAzane mUrtta candanAdikanA vilepanathI nathI thatA anugraha ke khaDgAdikanA khaDathI nathI thatA upadhAta. A yuti vaDe ka nathI' evuM anumAna teo karatA hatA. A arthe khATA che ema kahI prabhue satya atha kahI batAvyeA ke A zruti purUSastutiparaja che. kAraNa ke vede traNa prakAranAM che.keTalAMka vidhipratipAdaka, jevI rIte ke " svadhAmeni jhuhu~cAt " arthAt svargAbhilASIe agni hema karavA; keTalAMka anuvAdaparaka che, jemake dvAdaza mAsAH 23 "6 zd

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nyAyakusumAMjali. [ prathamasaMvataH "--" bAra mahinAnuM eka varSa ane keTalAMka kevaLa stutivAcaka hoya che. jemake - " jale viSNuH sthale viSNurviSNuH parvatamastake / sarvabhUtamayo viSNustasmAdviSNumayaM jagat " // arthAta jalamAM, sthaLamAM, parvatanA zikhara para viSNu che. viSNu sarva padArthomAM rahela che tethI jagata viSNamaya che. A vAkya vaDe viSNune mahimA varNavAmAM Avyo che. nahi ke anya vastuone abhAva batAvyo che. tevI rIte prastuta kRtithI AtmAnI stuti karavAmAM AvI che kintu ethI ema na samajavuM ke AtmA sivAya bIjuM kaMI che ja nahi. amUrta AkAzane mUrta ghaTa sAthe jema saMbaMdha thaI zake che tema AtmAne karma sAthe saMbaMdha ghaTI zake che ema prabhue kahyuM. temaja vaLI amUrta AtmAne paNa mUtta karma vaDe anugraha-upavAta thAya che, e bAbata paNa, " mUrta brAhmI vigere auSadhiothI amUrta jJAnane anugraha thAya che ane mUrtA madhAdikathI amUrta evA jJAnano upadyAta thAya che, e udAharaNathI sArI rIte siddha thAya che. vaLI karma je na mAnavAmAM Ave te eka rAjA eka raMka, eka sukhI eka duHkhI, eka zeTha ane eka nekara evA prakAranI pratyakSa dekhAtI vicitratA paNa na ghaTI zake; mATe karma mAnyA vinA chUTakeja nathI. vaLI A karma atIndriya jJAnIne pratyakSa che. ane karmanuM astitva "vavAna guyAta " e vedavAkyathI paNa siddha thAya che. upara pramANenI yutiothI niHsaMdeha thayela agnibhUtie paNa pitAnA pAMcase ziSyo sahita pravajyA grahaNa karI. vAyubhUti. pitAnA banne bhAIone parAsta thayela sAMbhaLIne vAyubhUti prabhusamakSa AvyA. temane bhagavAne kahyuM ke tane " zarIra teja AtmA che ke nahi " evo saMdeha che. vijJAna na...e vedavAkyathI AtmA pAMcabhUtothI atirikta nathI, ema teo samajatA hatA. paNa te kRtine kharo artha prabhue karI batA temaja, "AtmA ane zarIra bhinna che ema, "gvatiya 24

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stabaka.] Nyaya-Kusumanjali. zuddha gatima satyena tarUNa khyA" e vedavAkyathI paNa siddha karI ApyuM. A vedavAkyane artha e che ke A tirmaya zuddha AtmA satya, tapa ane brahmacaryathI jANI zakAya che. A pramANe jyAre bhagavAne temane ni:saMzaya karyo, tyAre temaNe paNa pitAnA pAMca chAtro sahita dIkSA grahaNa karI. vyakata. caturtha "vyakatane bhUtanA astitva viSe zaMkA hatI. jenA vanopama vai sa " arthAta-sarva vastu svapnatulya che, eTale mahAbhUta jevuM kaMI che ja nahi, ema " vyakata " mAnatA hatA. kintu bhagavAne temane samajAvyuM ke-A to adhyAtmanA viSayane lagatI mRti che. ane AnuM tAtparya kanaka, kAminI vigerenI anityatA darzAvavAnuM che; nahi ke bhUtasattAne niSedha karavAnuM. vaLI jalamAM candramAnI mAphaka bhUtanuM jJAna bhramajanita che ane sarva tyAkAra che ema mAnavuM yukitapura:sara nathI; kAraNa ke Ama mAnavA jatAM te svapna, asvapna, bhrama, abhrama evA bheda ghaTI zake nahi. vaLI "sevata, Apa sevatA " e veda-vAkayathI bhUta sattA siddha thAya che. e pramANe kahIne prabhue temane saMzayarahita karyA, eTale temaNe potAnA pAMcaso ziSyo sahita dIkSA lIdhI. sudharmA. prabhue pAMcamA sudharmAne kahyuM ke, tuM ema mAne che ke je jevo atre hoya te ja te parabhavamAM hevo joIe. A mAnyatAne sArU tuM " puruSa puruSatvamatute jAvaH pazutva" e vedavAkyane AdhAra le che. Ane artha tuM ema kare che ke purUSa marIne purUSaja ane pazu marIne pazuja thAya che. kintu A satya artha nathI. vAstavika artha te e che ke keIka manuSya saralatA, mRdutA vigere guNayukata heya ane ethI te, manuSyanuM AyuSyakarma bAMdhI mare te te jarUra manuSya thAya; kintu ema na samajavuM ke dareka manuSya marIne manuSyaja thAya. e pramANe mAyAdika AcaraNathI pazunuM AyuSya baMdhAya che. Ama pazunuM AyuSya je pazue bAMdhyuM hoya te pazu tarIke utpanna thAya;

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nyAyakusumAMjali. [ prathama nahi ke badhAMe pazuo marIne pazuoja thAya. vaLI tuM ema paNa mAne che ke saMsAramAM kAraNane anukULaja kArya hoya che ane tene sArU tuM ema yukita Ape che ke cokhAnA bIjamAMthI ghauMne aMkure utpanna thata nathI kintu cokhAja utpanna thAya che. parantu A mAnyatA ThIka nathI; kAraNa ke chANa vageremAMthI paNa vRzcikAdika utpanna thAya che. vaLI jo hai jAte ja purA rAte " A vedavAkya parathI paNa bhavanI visadazatA siddha thAya che; kemake ene artha evo che ke-sapurISa (viSThAyukata) je manuSyane bALavAmAM Ave che te gAla tarIke utpanna thAya che. A pramANe samajAvI prabhue sudharmAne saMzayathI mukta karyo; eTale temaNe paNa pitAnA pAMcase ziSyo sAthe dIkSA aMgIkAra karI mahika maMDikane baMdha-mokSa vize zaMkA hatI. "sa paw vijuDI vijApuna vatta saMsati vA kutte morAti va " A vedavAkaya che. ene artha eo ema karatA hatA ke AtmA viguNa ( satva, rajasa ane tamAm guNethI rahita ) ane jimu' ( sarvavyApaka) che. eTale AtmA puNya-pApathI baMdhAtuM nathI, saMsAramAM paribhramaNa karato nathI, baMdhanA abhAvane lIdhe tene karmathI mukata thavAnuM rahetuM nathI, temaja te akartA hovAthI koIne mUkAvatuM nathI. A arthothI baMdha ane mokSa nathI" ema eo mAnatA hatA. kintu A artha yukta nathI; kAraNa ke vigu' eTale chamasthabhAvathI rahita ane vi' eTale kevaLajJAna rUpe vizvavyApaka evA prakArano AtmA purvapApathI baMdhAtuM nathI. ema e zrutine artha samajavAnuM che. arthAt A zruti AtmAnI mukta avasthAne lakSya kare che. vaLI mithyAtvAdika hetuthI karmane AtmA sAthe je saMbaMdha thAya che tene "baMdha" kahevAmAM Ave che ane A baMdhane lIdhe prANI naraka, tiryaMca, manuSya ane deva gatiomAM paribhramaNa kare che. samyak jJAna, darzana ane caritra e hetujAra kamane je viyega thAya che te mekSa samaja. jema suvarNa ane mATIne anAdi kALano sAga agnithI naSTa karI zakAya che tema AtmA ane karmane anAdi kALane saMbaMdha paNa jJAnAdikaThArA naSTa karI zakAya che. prabhue 26

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stabaka. ] Nyaya-Kusumanjali. mekSasAdhaka davA batAvI mokSa siddha karI batAvyo. A pramANe ghaNI yuktio ApI temane saMdeharahita karyA. temaNe pitAnA sADA traNa ziSyo sahita sAdhuvrata aMgIkAra karyuM. maryaputra. maryaputrane devasaMbaMdhI zaMkA hatI. "je rAjAti mApamAna navAjiMtrathamavaMverAna" A vedavAkyane artha teo ema karatA hatA ke mAyAvI iMdra, yama, varUNa, kubera pramukha devatAone keNuM jANe che ? arthAta deva cheja nahi. paNa A artha yathArtha nathI. kRtimAM "mAyopa' zabda mUkavAnuM kAraNa, devone paNa maravAnuM hoya che, e darzAvavAnuM che, nahi ke temano niSedha karavAnuM. uparAnta, pitAnA samavasaraNamAM ( vyAkhyAna-pariva6mAM) AvelA zakrAdika devone pratyakSa sAkSAtkAra mAya putrane prabhue karAvyo. vaLI bhagavAne ema paNa samajAvyuM ke-devo saMgItAdikamAM lIna thavAthI temaja manuSyanI baMdha temane duHsahya hovAthI teo A manuSyalakamAM AvatA nathI kintu jinezvaranAM paMca kalyANake hoya tyAre athavA keI anya kAraNa maLe te teo ahiM A Ave che. vaLI caMdra, sUrya, nakSatra vigere vimAne che te tenA svAmI hovA joie, e yuktithI paNa devo siddha thAya che. "sa vs srgSI sAmAnA dardI chati " A vedavAkayathI paNa devanuM astitva sAbita thAya che. ene artha ema che ke - " yajJarUpa hathiyAravAna yajamAna satvara svarga jAya che. AvA prakAranI yukitao ApI pramue mairyaputrane sadeha dUra karyo ane temanI vinaMtipUrvaka temane temanA sADA traNase ziSya sahita dIkSA ApI. akapita. apitane naraka saMbaMdhI saMdeha hato. "petra mAM - tAH rati" A vedavAkyane artha teo ema karatA hatA ke narakamAM nArakI nathI. kintu khare artha te e che ke kahetAM paralokamAM narakamAM nArako zAzvata nathI; athavA te nArakI mArIne tarata bIjA bhavamAM narakamAM utpanna thatA nathI. narakavAsI jIvo aM AvatA nathI, tenuM kAraNa

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nyAyakusumAMjali. [ prathamajaNAvatAM bhagavAne kahyuM ke-teo parataMtra temaja karmabaddha che. AthI teo pratyakSa na dekhAya tethI teno abhAva mAnavo yukta nathI; kAraNa ke kevalajJAnIone to teo pratyakSa dekhAya che. koI paNa kevalajJAnI nathI, ema na kahevuM; kemake mArA daSTAMtathI A mAnyatA dUSita thAya che; ane "huM sarvajJa chuM' enI sAbitI eja ke tArA manogata saMdehane meM jANI lIdho. temaja hajI kaMI paNa pUchIne tuM khAtarI karI zake che. nAra hai Sa gAyatte yaH radrAjamaznati " A vedavAkaya parathI paNa nAraka hovAnuM siddha thAya che; kemake Ane artha e che ke je zakanuM anna khAya che te nAraka thAya che. A pramANe samajAvI prabhue emane ni:saMdeha kyAM. teoe pitAnA traNa ziSyo sahita dIkSA lIdhI. acalabrAtA alabhrAtAne puNya-pApa viSe zaMkA hatI. tenuM nivAraNa karmasiddhidvArA prabhue karI batAvyuM. temaja "puruSa huM ni sarva" e pUrvokta vedakRtino vAstavika artha samajAvI temane saMzayarahita karyA. temaNe pitAnA traNa chAtro sahita dIkSA lIdhI. metArya. metAryane parabhava viSe zaMkA hatI. vijJAnadhana....e zrutithI teo ema mAnatA hatA ke AtmA paMcamahAbhUtanA samUha rUpa hovAthI ane bhUtanA abhAvamAM AtmAno paNa abhAva hovAthI paraloka ghaTI zakatuM nathI. kintu A vAta nyAyavirUddha che; kemake AtmA bhUtothI pRthaka che. kAraNa ke pRthaka pRthak bhUtamAM, temaja te bhUtonI samudAyaavasthAmAM AtmA uddabhavatuM nathI. vaLI jAtismaraNajJAnadvArA paNa paraloka che ema siddha thAya che. A prakAre prabhue temanI zaMkAnuM yathocita rIte nivAraNa karyuM, eTale emaNe pitAnA traNa ziSyo sahita dIkSA grahaNa karI. prabhAsa. prabhAsane nivaNasaMbaMdhI (mekSasaMbaMdhI ) saMdeha hate. " STmartha vA nojhama" A vedavAkayane artha eo ema karatA 28

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staka. Nyaya-Kusumanjali. hatA ke "agnihotra' sarvadA karavuM ja joIe. ane agnihotra pApa-puNyamizrita hovAthI mekSanuM kAraNa na thaI zakatuM hovAne lIdhe nirvANune abhAva siddha thAya che. kintu A artha satya nathI; kAraNa ke vAstavika artha te e che ke varSAbhilASI jIve sadA agnihotra karavuM ane je kaMI mokSArthI hoya te agnihotra cheDIne nirvANu sAdhaka kriyA kare. vaLI prANImAtranI sthitinI vicitratA jyAre karmane sAbita kare che, te pachI te karmane zuddha jJAna, darzana, cAritrathI kSaya ke nyAyayukata hovAthI mukatanI siddhimAM kaMI zaMkA karavA jevuM rahetuM nathI. A prakAranI yukitao ApI temane prabhue niHsaMdeha karyA. temaNe paNa pitAnA traNase chAtre sahita dIkSA aMgIkAra karI. A pramANe bhagavAnanA agyAra gaNadharo thayA. bhagavato'pavargapadaprAptiH yaH kAruNyamahArNavo munimana:pAthojahaMso* jagannetrAnandakalAdharo'khilabhavopagrAhikarmakSayAt / siddhArthaH khalu sarvathA tribhuvanAvAsaM vihAya kSaNAt tatsadbrahmaparAtmanA samabhavat taM vIramantarNaye // 6 // I meditate upon Lord Mahavira, the great ocean of mercy, the swan seated in (or the sun in blossoming ) the lotus-like mind of sages and the moon in giving delight to the eyes of the people ) of the universe and who indeed in every way achieved his (spiritual) object by annihilating all, Karmans that bring about mundane existence and who, by leaving this world ( lit. by abandoning his stay in the three worlds ) b@came within a *gaNadharavAdanI vizeSa mAhitIne sArU vAMcanAre vizeSAvazyaka bhASyanI * malladhArI zrI hemacandrasUriviracita bRhadavRtti jovI. * sUryo'pyoM jaaghttiiti| 29

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nyAyakusumAjala. { prathama~ noment, a supreme being, the embodiment of inde seribable pure knowledge. (6) bhagavAna mokSe gayAH-- HH karUNAsAgara, muninA manarUpI kamaLane viSe huM sasamAna athavA sUrya samAna ane jagatanAM netrAne AnaMda ApavAne caMdramA samAna evA je bhagavAna bhavanA kAraNarUpa sarva kamAMnA kSaya karI sarva prakAre siddha thayA, ane tribhuvananA AvAsane tyAga karI kSaNamAM tatsatprahma " svarUpa paramAtmA thayA, te vIradevane huM aMtaHkaraNamAM dhAraNa karU chuM. "~~} * bhagavatstavo'nISatkaraH zakto yogijanastava stavavidhau kiM nAma vizvezvara ! prAduSkartumalaM punastava guNAna sarvajJavargaH kimu ? | koshaM tad bhagavan atIvajaDadhIH ! kizcedamAravyavAn ! UrdhvakRtya kilAGgulIM gaNayituM ceSTe nabhastArakAH // 7 // Oh Lord of the universe, are ascetics ( Yogins ) really able to sing thy praises? Are the omniscient competent enough to manifest thy merits? Then oh lord, who am I extremely poor in intelligence to do it; what have I begun doing ? Indeed, { this is as it were ) I am making an attempt of counting the ( innumerable) stars of the sky py directing my finger. (7) bhaveipagrAhi ' arthAt bhava eTale saMsAra athavA zarIra, tene TakAvI rAkhanAra. adyApti ane bhavepAhi e ekAka paryAya nAma che. * C " . EUR . + * tad' eTale anirvacanIya, ' sat ' eTale zuddha, brahma ' eTale caitanya; arthAt aniva canIya zuddha caitanyarUpa ucca svarUpavALA. 30

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stabaka. ] Nyaya-Kusumanjali. bhagavastavana sukara nathI he vizvezvara ! zuM kharekhara cimahAtmAo tArI stuti karavAmAM samartha che ? vaLI sarvasano samUha paNa tArA guNonuM saMpUrNa kathana karavAne zakitamAna che ? arthAta nahi ja. te pachI he bhagavana ! atizaya jaDabuddhimAna evo huM te koNa? ane A meM zuM AraMbha karyuM? kharekhara AMgaLI UMcI karIne AkAzagata tArAo gaNavAnI ceSTA karavA jevuM huM karuM chuM."-7 A zlekamAM "jaDa buddhine vizeSaNa upacArathI ApavAmAM AvyuM che. A kSekathI, graMthakartA, anya graMthakAranI mAphaka pitAnI laghutA pradazita kare che. vizeSamAM, A zlekathI, prabhunA guNe ananta che ane tema hovAthI sarvajJa paNa temanA guNanuM pUrI rIte varNana karI zakatA nathI, e bhAva udbhave che. tathApi bhagavatstave pravartitavyam bhAvyaM yatnavatA zubhe nijabalaucityeti sad bhASitaM dadhANo hRdi vA manAgapi kathaM hAsyAspadaM syAM satAm / niSkampe ca guNAnurAgaramaNe'jJasyApi me sAmprataM nAyAsaH kimu pUrvasUrivadayaM stotre tavA'dhIzvara ! // 8 // Or ratber, how can I, who bear in mind the words of the wise that one should try one's best for a good cause, be in the least an object of ridicule to them ? Moreover, when my delight in the admiration for thy merits is unceasing, should not an effort at praising thee be made by me, though ignorant, as has been done by former Suris ( sages or learned men ) ? ( 8 ) bhagavAstavananuM kaThina kArya paNa karIza "athavA "zakatyanusAra zubha kAryamAM pravRtti karavI" e sahAyane hRdayamAM dhAraNa karanAre huM A kAma karatAM kevI rIte purUSanA thaDA 81

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nyAyakusumAMjali. [ prathama paNa hAsyane pAtra nu ? huM adhIzvara ! tArA guNeAnA anurAgamAM jyAre mArUM ramaNa nikampa che, te pUrvasUriono mAphaka tArA guNAne gAvAmAM mArA jevA mUkha paNa krama prayatna na kare < 19 gft: 1 upakramaH - yfazzalaggiftai gaiam, catzzzz@PssieP1 vidhvaMsena catuSTayasya nitamAM sA ghAtinAM karmaNAm / lokAlokavilokanaikakuzalaH zrIkevalAhaskaraH syAdaudArikadehino jagati yo nityaM samudbhAsuraH // 9 // First of all, liberation is, said to be of two kinds (Jivan-Mukti and Para-Mukti ). The first of these is the Jivan-Mukti, the ever radiant sun in the form of omniscience by means of which alone Loka and Aloka can be discerned and which is attained by the complete annihilation of the four destructive Karmans, by the Audarika-bodied human beings. (9) Notes:-Karman according to its root-meaning conveys the idea of action or deed. But in its philosophical sense it means not only action but the crystalised effect as well of the action in so far as it plays an important part in modifying the futurity of the doer even after his death in the subsequent stages of his existence. The phenomenon of this universe can be satisfactorily explained only by 32

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takhaka. 1 Nyaya-Kusumanjali. admitting Karmans; Karman is neither anterior nor posterior to the soul. It is connected with the soul from beginning-less time. It is a reality according to Jainism and is material. It is the finest matter which a living being attracts to itself owing to certain impellent forces residing in the individual, not only attracted to but assimilated by the individual. It is an obscuring element obscuring some quality of the soul. It is accordingly classified under eight heads (1) Jnanavaraniya (knowledge-obscuring; (2) Dars'anavaraniya ( cognition-obscuring ); (3) Vedaniya (tending to give pleasure or pain); (4) Mohaniya ( causing infatuation ); (5) Nama (giving the living being the various factors of its objective individuality; (6) Ayushya ( determining the duration of life-period); (7) Gotra (ascertaining the surroundings, the family and the social status of the soul) and (8) Antaraya (acting as an obstacle in carrying out the desires of doing something good!. The first four of these Karmans are known as Ghati Karmans as they obscure the chief attributes of the soul. The rest are called Aghati-Karmans. When the Ghati-Karmans are destroyed, one attains omniscience and he is then known as Jivan-Mukta (liberated though ensouled in body ). When all the eight Karmans are annihilated, one attains final liberation and is addressed as Para-Mukta (finally liberated). Thus it is clear that liberation is of two kinds:--Jivan-Mukti and Para-Mukti. For the 33 5

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nyAyakusumAMjali. [ prathama explanation of Audarika and Lokaloka the reader is referred to the fifth chapter.* mukti. upakramaH-- " prathama tA mukita e prakAranI batAvAya che. temAM cAra dhAti karmonA saMpUrNa nAza thatAM, le'ka ane alakane+ jovAmAM asAdhAraNa kuzaLa ane nityaprakAzarUpa eveA kevalajJAnarUpa sUrya, AdArikazarIra-dhArIne je prApta thAya che, te prathama jIvana-mukita jANavI. ''--9 > spaSTI muktinA be bheda che--jIvanmukita ane para mukti. A zlAka jIvanmukitanuM svarUpa batAve che. manuSya ane tiryaMcanA zarIrane * AdArika ' zarIra kahevAmAM Ave che. paraMtu manuSyanA zarIradvArAja devalajJAnane prAdurbhAva thAya che. zarIrAvacchinna kaivalajJAnane jIvanmukti sakheAdhavAmAM Ave che. " " jJAnAvaraNIya, darzonAvaraNIya, mehanIya ane aMtarAya kanai dhAti ' karyuM ane vedanIya, nAma, geAtra ane AyuSya karmIne 'adhAti' krama kahevAmAM Ave che. 'dhAti' eTale AtmAnA jJAnAdi mULa guNAne AcchAdita karanAra; tethI viparIta te atrAti. cAra dhAti karmAMnA kSaya thatAM devalajJAna utpanna thAya che. kevalajJAna salAkAleka-prakAzaka che. Aja jJAnathI AtmA sada bane che, para----mukita AThe karmAMnA kSaya upara AdhAra rAkhe che. te viSe chellA stakhakanI atamAM joizu. . *For further information on Karmans, the reader is referred to Karma-Grantha composed by Devendrasuri. + lAka ane aleAkanA a sArU pAMcamA staMbhakanA dazamA zlAka juo. 34

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$448. ] Nyaya-Kusumanjali. jIvanmukta-vaividhyamupadarzayati jIvanmuktimupAgatA dvayavidhAstIthaGkarA AdimAstacchUnyA apare dvaye'pyabhayadA Atanvate dezanAm / bhavyAntazcirakAlikA'laghumalaprakSAlanAmbhaHsamAM nAnAdezamahISu saJcaraNato nirvANakalpadrumAH // 10 // Those who have attained Jivan-Mukti are of two kinds:-The Tirthankaras and the other omniscient void of certain specialities belonging to the former both the types of these Jivan-Muktas, who bestow security from fear or dan ger to the universe and who are like celestial trees (Kalpa-Drumas) in giving the fruit of absolution, travel on foot in different countries and give to the people instructions which act like water in washing away the long-settled dirt (Karmnans) of their heart. (10). Notes: Mukta (Liberated) Jivan-Mukta Para-Mukta Tirihankara Samanya-Kevalin. The ombodied souls who have attained omniscience but have not yot discarded the last vestments of human body are called Jivan-Mukta. The JivanMuktas are of two kinds:-(1) the Tirthankaras and 35

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. m4lugu horfal. 1941(2) the Samanya-Kevalins. Both of them possess omniscience but on account of his possessing special attributes (Atis ayas) owing to excessive merit and being the propounder of religion, a Tirthankara is considered superior to a Samanya-Kevalin; otherwise as soon as they attain Nirvana, there remains no difference between them. Looking from the point of view of etymology the noble appelation Arhat is applicable to both of them but this is generally applied to the former. The Jainas are chietiy divided into two sects:(1) the S'vetambaras (white-clad) and (2) the Digambaras (sky-clad). Both the sects have many fundamental points in common. Some of the points wherein they differ are :- The S'vetambaras believe that the omniscient (Jivan-Mukta) take food and women can attain salvation, whereas the Digambaras hold the reverse opinion. According to the former the number of dreams seen by the mother of a Tirthankara is fourteen while according to the latter it is sixteen. TIRTHANKARA. One who establishes a Tirtha is called a Tirth. ankara. A Tertha means a four-fold collection-male and femalo ascetics (Sadhus and Sadhvis) and gentlemen and ladies (S'ravakas and S'ravikas). It also means Dvadas'angi and as he is the real cause of it, he is hence also called a Tirthankara. Every Tirthankara from his very birth has three kinds of knowledge viz. Mati, Sfruta and Avadhi and is

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helyet. I Nyaya-Kusumanjali. called a Tirthankara even in his childhood as he is to be so in future, When a Tirthankara is conceived, his mother sees the fourteen dreams, viz. an elephant, a bull, a lion, the coronated goddess Lakshmi, a garland, the moon, the sun, a flag, a vase of costly metal, a lotus-lake, the milk-ocean, a celestial abode, a heap of jewels and smoke-less fire. Many of the Tirthankaras rule mightly kingdoms; some become even paramount kings but all in the end renounce the world. They are the guides in this Samsara and show the path to liberation. An Arhat ( Tirthankara ) has twelve attributes, the eight Pratiharyas ( heavenly signs ) and four Atis'ayas ( excellences ). The eight Pratiharyas are (1) an As'oka tree, (2) showers of celestial blooms, ( 3 ) heavenly music, ( 4 ) Chamaras ( fans with chowries, ( 5 ) a throne, ( 6 ) aura of a beautiful radiance ( Bhamandala ), ( 7 ) a Dundubhi ( a kind of celestial drum ) and ( 8 ) a canopy. These are enumerated in the following verse : " Wait : ergocafefesyrafTHATATA I bhAmaNDalaM dundubhirAtapatraM satprAtihAryANi jineshvraannaam"| The four Atis'ayas are :-(1) Apayapagamatis'aya, (2) Jnanatis'aya, (3) Pujatis'ayu and (4) Vachana. tis'aya. On account of the first Atis'aya an Arhat is not subject to any kind of pain or disturbance. Owing to the second he knows everything. There is nothing in this universe that is beyond his range of knowledge. Due to the third he is worshipped 37

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nyAyakusumAMjali. [ prathama by the inhabitants of the three worlds. Men, animals, and gods all adore him. It is owing to his fourth Atis'aya that every listener follows him and thinks that he is speaking to him in his own language. Even birds and beasts that come to listen to his advice follow him. In the case of the Tirthankaras are mentioned the following thirty-four Atis'ayas derivable from the former-From the very birth a Tirthankara possesses four Atis'ayas :- (1) He has a supremely handsome body which is free from sweat and dirt and from which emanates a natural fragrance. (2) His breath is redolent with fragrance.(3) His blood and flesh are of milk-white purity. (4) No one can see him eat or defecate. Owing to the annihilation of Karmans he attains eleven more Atis'ayas (1) In Samavasarana millions of human beings, animals and gods find accomodation when they come to listen to his preaching. (2) His speech which is in Ardha-Magadhi language is intelligible and audible to all the listeners. (3) He has a Bhamandala. In whatever land he travels, he averts (4) diseases, enmities (6) calamities (ltis), (7) pestilence, (8) excess and (9) absence of rain, (10) famine and (11) fear from one's own king or another. Moreover, in virtue of his becoming omniscient he attains nineteen Atisayas in addition to the former. (1) A Dharma-Chakra precedes his procession. (2) He seems to be facing every one in all 38

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staMbhaka, 1 Nyiya-Kusumanjali. four directions. (3) Trees bow to him. (4) A Dund. ubha is heard being beaten. (OM) Thorns yield under his steps. (6) Mild and fragrant breezes gently blow all around. (7) Birds circumambulate him. (8) Gods let down a shower of blooms. (9) Sweet seented showers of water cool the earth, (10) Hair, nails etc. do not grow. (11) A number of gods wait upon him every day. (12) Seasons and objects of senses are favourable to him. (13) Three eoneentrie ramparts (Vports) are erected round his lecture-hall (Samavasarana). 14, When he walks, golden lotuses are always placed by gods under his sacred feet. (15) Chamaras, (16) & throne, (17) three canopies (18) a flag studded with jewels and (19) an As'oka tree are associated with his presence. jIvanmukatAnA e prakAra - > karA t' jIvanmukitane prApta karanArA e prakAranA che--eka tA " tIrtha"ane khIjA - tIrthaMkara nAmakama rahita sAmAnya dhruvaLI ". A e prakAranA " jIvanmukatA, " ke je vizvane abhaya ApanAra che ane nirdeNurUpa phaLane ApavAmAM kalpakSasamAna che, teo judA judA dezamAM vihAra karI 1 jIvene, temanA aMtaHkaraNumAMnA lAMbA samayanA prabaLa kaeNmarUpa maLate dhAtrAmAM jaLa samAna dezanA Ape che. "--10 "" '' spaSTI sAdhu, sAdhvI, zrAvaka ane zrAvikAnA kahevAmAM Ave che. e tIrthanI sthApanA karanArane tItha - zabdanA artha kahevAmAM Ave che. vaLI paNa thAya che; ane tenA kahevAya che. " samUrane ' tItha ' tIrthaMkara " * dvAdazAMgI hAvAne lIdhe paNa te * tIrthaMkara- ' 4 prayeAjaka -39

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[ 4440 nyAyakusumAMjali. HOTEFANagarrafa hantA'nAdikakarmamaNDalasamucchedaH kathaM sarvathA ? pradhvaMso'pacayaM samAgatavato dRSTaH sphuTaM sarvathA / nAsiddho'pacayaH samastajanatA'dhyakSapramAgocaro'muSyatena bhavatyanAdikamalaughasyApi saMprakSayaH // 11 // How is it possible to have a complete annihi. lation of the collection of beginning-less Karmans ? (The reply is that) there is distinctly seen an entire destruction of every object that undergoes decrease. Moreover, the decrease of Karmans is not unestablished, for it is an object of direct valid knowledge of all human beings. Hence there can be a complete annihilation of this eternal heap of dirt (Karmans).(11) Notes:-There is a possibility of destroying the collection of Karmans existing from time without beginning, for it is a fact that any and every object that undergoes a change either in the form of incr. ease or decrease is subject to entire destruction in case the materials bringing about the change are made to work in full force. Moreover, it is our common experince that people have a loss or greater degree of attachment and aversion. This must be due to some cause. If this very cause is given full scope for its operation, it will surely annihilate Karmans like attachment and aversion. Let us consider the case of cold. As heat goes on increasing, cold goes on decreasing and when heat 40

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Nyaya-Kusumanjali [ prathama reaches the maximum limit, cold gets completely destroyed. Similarly, if the cause or causes bringing about the the decrease in Karmans were to operate Here it must fully, Karmans can no longer exist. be borne in mind that though Karmans taken collectively are connected with Jiva from time without beginning, no particular Karman is so. Moreover, the number of particular Karmans of this type is infinite. anAdi karmAtA kSaya kema thaI zake ?-- " anAdi kALanA karmanA samUhane sarvathA dhvasa kema thai zake ? e praznanA javAbamAM samajavuM ke--apacayane prApta thanAra padArthonA sarva prakAre nAza thAyaja che. rAgAdika kane! paNa apacaya ( hAni ) sarva manuSyeAne pratyakSa hAvAthI asiddha nathI; tethI anAdi kamaLanA samUhanA paNa kSaya thavA yukata che. "--1 spaSTI saMsAranA manuSyA tarapha daSTipAta karatAM spaSTa mAlUma paDe che ke--kAI mANasane rAga-dveSa adhika pramANamAM, teA kASTakane echA pramANamAM jovAmAM Ave che. AvI rItanI rAga-dveSanI vadhaghaTa hetu vinA saMbhavI zake nahi. AthI mAnI zakAya che ke je hetuthI vadhaghaTavALI cIja ghaTe che, te hetunI pUrepUrI sAmagrI prApta thatAM tenA sadaMtara nAza thAya che. jema pe!Sa mAsanI prabaLa TADha bALa sUryanA maMda maMda tApathI ghaTatI hatI vadhuM tApa paDayethI taddana uDI jAya che, teja pramANe vadhaghaTavALA rAga-dveSa doSA, je kAraNathI ochA thAya che te kAra, saMpUrNa rUpamAM siddha thatAM, te samUla nAza pAme ema mAnavAmAM kAI paNa jAtanI hAni nathI. zubha bhAvanAeAnA eka sarakhA pravAha thI rAgadveSa bahuja zithila thai jAya che ane eja zubha bhAvanAo jadhAre vadhAre majabUta thAya che ane jyAre AtmA dhyAnAvasthAmAM lIna thAya che, tyAre rAga--dveSane saMpUrNa kSaya thAya che. rAga-dveSane saMpUrNa kSaya thatAM sanatAne prAdurbhAva thAya che. 6 41

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22deg45 ] nyAyakusumAMjali pUrva lekamAM ghAti' karmane kSaya thAya che, ema je kahyuM hatuM te ahiM siddha thayuM. che . paNa enI e vAta bIjI rIte siddha karavAmAM 2419 . prastutaM samathaiyatinaivAnAdi vinazyatItiniyamaH kiM prAgabhAvAdinAs nekAnto na ? navA'vasAnarahito dhvaMso'pyaho ! sAdikaH / ko'pahAtumalaM samakSamidakaM saMyogitA'nAdito'pyucchedaM samupaiti bharmamalayo vA vicitrAstataH // 12 // Is not the rule that there cannot be a destruction of beginning-less things viciated by ( the example of ) antecedent non-existence ( Prajachava )? Is not even destruction which has beginning, with. out an end ? Moreover, who is in a position to conceal this obvious fact that the beginning-less contact of gold and dirt comes to an end? This being the case, ( one must admit that ) objects are strange. ( 12 ) Notes:-- Abhaya ( non-existence ) is divided into four kinds :--( 1 )Pragabhava ( antecedent nonexistence, (2) Pradhvamsabhava ( subsequent nonexistence ), ( 3 ) Anyonyabhava ( mutual non-existence ) and ( 4 ) Atyantabhava ( absolute nonexistence ). Before a jar is produced, there is its nonexistence. This non-existence which is prior to its existence is spoken of as Pragabhava. This Pragabhava exists from beginning-less time. To lay down a rule that everything which is Anadi ( beginning

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Nyaya-Kusumanjali [ prathama less ) has no end is not sound, for it is viciated by the example of Pragabhava. It is a fact that so long as a thing is not produced, there is its Pragabhava and this Pragabhava exists from Anadi time and it is destroyed as soon as a thing of which it is a Pragabhava, is produced. Thus it is clear that even Anadi Pragabhava comes to an end. Hence it is illogical to say that Kurmans cannot be annihilated because they are Anadi. Just as it is unreasonable to say that whatever is Anadi is without an end, equally so is the assumption namely that whatever has a beginning must have an end. For the very moment a thing is destroyed, there commences its Dhvamsabhava and this Dhvamsabhava is eternal- without an end- as it is impossible to produce the same thing from its constituents, whence once it has been destroyed. prastutanuM samarthana " "anAdi vastune nAza thataja nathI" e niyamamAM zuM prAgabhAvAdikathI vyabhicAra Avato nathI ? AdimAna e avaMsa paNa zuM aMtarahita nathI ? vaLI senuM ane melanA anAdi kALanA sagane nAza thAya che, e pratyakSa vAtane ke chupAvavA samartha che ? AthI mAnavuM joIe ke padArtho vicitra che."--- 12 spaSTI -kAI paNa padArthanI utpatti pUrve te padArthane je abhAva hoya che tene te padArthane "prAgabhAva" kahevAmAM Ave che. jemake ghaTanI utpatti pUrve ghaTano abhAva hoya che. A abhAvane ghaTane prAgabhAva saMbodhavAmAM Ave che. A prAgabhAva anAdi kALane che. je samaye ghaTa utpanna thAya che, te ja samaye tenA anAdi prAgabhAvane nAza thAya che. A rIte utpanna thanAra sarva padArthone mATe samajI levuM. 48.

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stabaka ] nyAyakusumAMjali arthAta je vastuvyakti utpanna thAya che, te utpanna thatAM ja tene prAgabhAva naSTa thAya che. jayAre vastusthiti Ama che, te " dareka anAdi padArtha nAzarahita che" ema kahevuM zuM nyAyavirUddha nathI ? ghaTa jyAre phUTe tyAre te ghaTanA pradhvaMsanI Adi thaI. A phalA ghaTamAMthI ene eja ghaTa utpanna thaI zakato nathI, tethI ghaTana dhvasa aMta vinAne che ema siddha thayuM. arthAta AdimAna kavaMsa nAzasahita sAbita thayo. A uparathI e siddha thAya che ke dareka AdimAn vastu dhvasavAna che ema kahevuM ayukata che. uparanI yukitaothI e samajI zakAya che ke karmanuM anAdiva, tene samULa kSaya thavAmAM bAdhA nAMkhI zakatuM nathI. vaLI suvarNa ane melane anAdi saMga gharSaNa, chedana, tApa, tarjana vigere prayogothI jema naSTa thAya che, tema AtmAnI sAthe karmane saMga paNa naSTa thaI zake che. vaLI e paNa vicAravuM atre prastuta che ke AmAM sAthe navAM navAM karmo baMdhAtAM jAya che ane jUnAM jUnAM kharatAM jAya che. A pramANe karmanI koI paNa amuka vyakita AtmAnI sAthe anAdi saMyukata nathI. kintu pRthaku pRthapha karmanA saMyogane pravAha AtmA sAthe anAdi kALathI saMbaMdha dharAve che; arthAta AtmAnA sAthe dareka karmavyakitane saMbaMdha AdimAna che. koI karma vyakti AtmAnI sAthe sarvadA sthAyI rahetI nathI. to pachI prabaLa zula dhyAnathI sarva karmone samULa dhvaMsa thavAmAM zuM vAMdhe che? dhyAnamAM rAkhavuM ke AtmA ane AkAzanA saMga jevo je anAdi saMyoga hoya, teja zAzvata rahI zake che. e sivAya bAkInA saMyoge te pratibaMdhaka sAmagrI maLatAM naSTa thaI jAya che. sarvajJasiddhiH sarvajJosti vidhUparAgapramukhajJAnAnyathA'siddhitaH siddho nAzraya ityasAdhuvacana siddho vikalpAd yataH / kiM cAsiddhirapi sphurediha kathaM ? mAnA'prasiddhatvatazredetad nu vikalpasiddhivirahe vaktaM kathaM zaknuyAH // 13 // * nA romana sAMthaH . 44

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Nyaya-Kusumanjali [ 4914 As it is impossible to account in any other way for the knowledge of a lunar eclipse, etc., (it is reasonable to belive that there exists an omnis. cient being. It is not correct to say that ( in this inference, the minor term (As'raya)* is not established, when it is so by Vikalpa. Moreover, how is it possible to say that the minor term is unestablished? If the reply be that it is owing to the want of valid knowledge (Pramana), how can you (even) say so without taking for granted that the minor term is established by Vikalpa ? (13) Notes:-In the foregoing verses it has been stated that by the annihilation of Ghati-Karmans, one attains omniscience. Some do not believe the existence of an omniscient being. Their belief is examined in this verse and the next and it is shown to be untenable. In the inference "fen Fest, F TTITUOSTATFTTetsfafga:" (an omniscient being exists, for otherwise knowledge of the lunar eclipse, that of the past and the future events and the like cannot be accounted for), Font:' (an omniscient being) is the minor term or the subject, iffa' (exists) is the major term or the predicate and the remaining part is the middle term or Hetu. 749 Suras caMdragrahaNadika adaSTa padArthonAM jJAna bIjI rIte siddha nahi thaI zakatAM hovAne lIdhe sarvasanuM astitva pramANita thAya che. A *For the explanation of Pramana, As'raya and Vilalpa the reader is referred to Chap III. 45

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stabaka ] nyAyakusumAMjali anumAnamAM (sarva, safsta ropA vinAnyatharvv) "Azraya siddha nathI' ema bolavuM te ayukta che, kemake te ( sarvArUpa Azraya ) vikalpathI siddha che. vaLI AzrayanI asiddhi paNa zA AdhAre kahI zakAze? je kaheze ke pramANanI asiddhine lIdhe, te vikalpathI siddha Azraya mAnyA vinA kema tema kahI zakAze ?"--13 spaSTa caMdragrahaNa vigere bhUta-bhaviSyakAlika jJAnano jagatamAM kayAMthI pracAra thaye, e praznane vicAra karatAM te jJAnene mULa Adi prakAzaka "sarvajJa svIkAravo paDe che. ahIM sarva siddhine mATe "dita sarvajJa, vaparAvijJAnAnyathAnuvpattaH' evuM je anumAna batAvyuM che temAM "sarva ' e "pakSa athaoNta 'Azraya' che. ahIM koI tarkazAstrI ema kahe ke A Azraya asiddha che, te enuM samAdhAna, te (sarvajJarUpa Azraya) vikalpathI siddha che ema kahI karI zakAya che. sarvajJarUpa Azraya asiddha che' ema anumAnathI sAbita karavAmAM paNa vikalpathI siddha Azraya mAnavoja paDaze. arthAta vikasiddha Azraya mAnyA vinA "sarvajJarUpa Azraya asiddha che evuM anumAna paNa thaI zake tema nathI. Azraya" traNa prakAre mAnavAmAM Ave che-pramANathI siddha, vikalpathI siddha athavA te ubhayathI siddha. (Ane sArU tRtIya stabaka cho zleka juo.) prastutam sarvajJa pratiSedhayan ka bhagavan ? mImAMsako dhAvitaH syAdevAtizayo dhiyaH parimiterAkAzavad vizramI / sAmAnyapramiteH punarviSayatA pratyakSadhIgocarIbhAvasyAvyabhicAriNIti sakalajJasyopapattAvapi // 14 // Just as the greatest magnitude culminates in space, so the preeminence of knowledge must bave some substratum. Again, the objects of usual cor 46

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Nyaya-Kusumanjali [ 4974 rect knowledge are not inconsistent with ( i. e, are inseparably connected with ) facts which are the objects of direct valid knowledge. Oh Lord I Where has the Mimamsaka, who does not admit the existence of an omniscient being, in spite of this being the (conclusive) proof, fled away ? (14) Notes:-In this world, substances are of different magnitudes, some being so small as an atom ( Anu ), while some being as big as space i Akas'a ). This space has the greatest magnitude. Similarly, knowledge of human beings differ in degrees, therefore there must be some one having the highest degree of knowledge- perfect knowledge. This being is known as omniscient. The existence of an omniscient being can also be established as follows :- Those who deny the possibility of omniscience forget that if testimony were admitted on the point, it would certainly end by proving that which it was adduced to refute, for he who would deny the very possibility of omniscience in others would have to be omniscient himself. Every inference is based upon direct perception which by supplying a precedent enables us to infer the correctness of a proposition. Everything that is established by inference is an object of direct perception to some one. Hence, it follows that objects such as atoms Karmans, heaven, hell, soul and the like which are connected with general knowledge must be objects of direct perception to some one. This some one is omniscient. 47

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stabaka ] nyAyakusumAMjali There are various systems of Indian Philosophy, the chief of them being Naiyayika, Vais'eshika, Sankhya, Bauddha, Jaina and Jaiminiya. The Mimamsaka is the name given to the followers of Jaiminiya philosophy which denies the possibility of omniscience. prastuta bAbata "parimANane atizaya jema AkAzamAM vizrAma pAme che, tema buddhine atizaya kyAMIka vizrAma lIdhelo hovo ja joIe. vaLI, sAmAnya jJAnanI viSayatA pratyakSajJAnanI viSayatA sAthe AvyabhicAriNI che (avinAbhAva saMbaMdha dharAve che). A prakAre sarvajJanI siddhi thAya che. Ama chatAM paNa sarvane niSedha karanAra mImAMsaka, he bhagavana ! kyAM doDI gayo ? "--14 spaSTI-darzane cha che-taiyAyika, sAMkhya, jaina, vaizeSika, baddha ane jaminIya. mImAMsaka e jaiminIyadarzanAvalaMbI che. A leke sarvajJanuM astitva mAnatA nathI. jeminIyadarzana-dhuraMdhara "kumArilabhaTTane evo abhiprAya che ke samagra brahmAMDamAM sarva padArthonuM jJAtRtva kAIne paNa prakaTa thaI zakatuM nathI. arthAta keAI "sarvajJa heI zakataja nathI, jyAre sAMkhya, naiyAyika vigere vidvAne mukita-avasthAmAM AtmAne kevalajJAnI (sava) mAnatA nathI. prastuta lekamAM granthakAra karIne prakArAntarathI sarvapnasiddhinuM samarthana kare che. jJAnanI mAtrA manuSyamAM adhikAdhika najare paDe che. AthI sUcana thAya che ke AtmA uparathI AvaraNa jema jema khase che, tema tema te pramANamAM jJAna, prakAzamAM Ave che. AthI e spaSTa samajAya che ke AtmA uparathI AvaraNa jyAre sarvathA dUra thaI jAya che tyAre AtmA saMpUrNa jJAnavAna bane che. jema nAnI meTI vastuomAM rahelI pahoLAI, vadhatAM vadhatAM AkAzamAM vizrAnti le che; arthAta vadhatI jatI pahoLAIne aMta

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staMbhaka, ] Nyaya-Kusumanjali AkAzamAM Ave che- AkAzathI AgaLa paheALAne prazna nathI; arthAt paheALAnI saMpUrNatA AkAzamAM prApta che, tema jJAnanI mAtrA paNa vadhatI vadhatI kAI puSivazeSamAM saMpUrNa vizrAma lIdhelI DAvI joie ema nyAyathI siddha thAya che, Ave! je purUSa te sarvajJa, ane tenuM je jJAna te kevalajJAna kahevAya che. vaLI, je je vastu anumAnathI siddha thAya che te te vastu kAine paNa pratyakSa hevIja joie. jemake dhumadarzanadvArA anumAna pramANathI nizcita thatI agni prAnA pratyakSa paNa hAya che. A pramANe sAmAnya jJAnanA viSaye rava, naraka, karma, leAkAleAka vigerenu ApaNate anumAnAdikathI sAmAnyajJAna tA e padArthonuM jJAna kAne pratyakSa rIte thavuM ja joIe. A yukitathI sarvajJanuM astitva siddha thAya che. paramANu, thAya che atha bhagavataH sarvajJatvaM prasAdhayati - + savajJastvaM jinavarapate ! sarvadoSojjhitatvAd nirdoSastvaM sakalaviSayA mAnanirvAdha vAktatvAt / samyagvA tvaM bhavadabhimate nahyanekAntavAde kazcid bAdhaH sphurati tadaho ! tvAM vandanta AryAH // 15 // Oh lord of the Samanya-Kevalins! thou art omniscient on account of thy being free from faults. Thou art completely faultless, for thy speech is not inconsistent with Pramanas. Thy words are true because in the Anekantavada* (Syadvada) propounded by thee there is found no flaw. It is for these reasons that great ones adore thee. (15) + ninA:-avadhijJAnyAya:, teSAM vA: zreSThA: sAmAnyahina:, temAM patistIrthakaraH, tatsaMbodhanam / *For the explanation of Anckantarada (more than one-sided statement ) see Chap. III, 7 49

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nyAyakusumAMjali. , [ prathama"he jinezvara pratye tuM sarvajJa che, kAraNa ke tuM sarva prakAranA deSathI mukta che. tuM nirdoSa che, kAraNa ke kaI paNa prakAre pramANuthI tArUM vAkya deSita banatuM nathI. ane tuM yathArtha vaktA che, kemake te prarUpelA anekAntavAdamAM ( syAdvAdamAM ) koI paNa prakArane doSa uddabhavatuM nathI. ahe, tethIja karIne mahAtmAo tane vandana kare che. "--15 sarvajJa-siddhinuM prathama prakaraNa pUrNa thayuM. AnI aMdara AtmAnI chevaTanI sthitinuM digadarzana karAvavAmAM AvyuM che. sarva karmono kSaya ane kevalajJAnanI prAptine lagatI bAbato batAvIne A prathama tabaka pUro thAya che. have AtmA, paramAtmA ane anya viSayanA saMbandhamAM anya darzanakArAnA siddhAnta kevA che, te jovAnI agatyatA rahe che. cAle, tene mATe dvitIya tabakamAM praveza karIe. 60

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dvitoy-stbkH| vivighdRssttismiikssaa| PART II. Other Systems of Philosophy. Contents:--Creation, Absolute Nihilism, Ekanta -Kshanilka-Vada, Jnana-advaitavada, Doctrines of the Sankhyas MayaVada, Establishment of the existence of the soul Karman a matter, Allpervading-ness of the soul, Sound a substance, Non-eternity of sound and Darkness. artha jagatkartRtvavAda: kecinmanvata IzvaraM vidadhata sRSTiM na tad yuktimat , kasmAt sRSTimasau sRjet karuNayA kenApi cArthena vA ? / nA''dyo yat karuNA kya ? dehaviSayAjAtAvajAte'sukhe nApyarthaH kRtakRtyatAM kalayato devasya jAghavyate // 1 // Some believe that God is the Creator of the universe. But this is not reasonable. Why would he create the universe ? Would He do so either

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nyAyakusumAMjali. [ dvitIyaowing to compassion or with some other object ? The first reason does not hold good as there is no place for compassion, as the body and the objects did not exist and as (hence) there was no pain to living beings. And the same is the case with the second as no motive can be assigned to God who has accomplished every object. (1) Notes:-There is no room in Jainism for a Creative Deity as it considers that every substance in the universe is uncreated, indestructible, eternal and governed by the principle of cause and effect. The Sankhyas hold a similar view as they attribute the creation of the universe to nature (Prakriti . The Mimamsakas and the Bauddhas too, do not admit God as Creator. It is especially the Vais'eshikas and the Naiyayikas that look upon Him as a Creative Deity. It has been shown in this verse that the reason of creating the universe cannot be compassion; all the same granting that it was owing to compassion that God created the universe, there arises a further objection which is mentioned in the next verse. jagatkartRtvavAda. " izvarane jagat kartA keTalAkA mArga che, te yuktipuraskara nathI. vicAravuM joie ke kayA kAraNathI te jagane saje ?, zuM kAi khIjA pratyeAjanathI ? temAM prathama karUNAthI ke nathI, kemake pakSa ghaTI zakatA 52

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7.1915. ) Nyaya-Kusumanjali kenA uparanI karUNAne laI Izvara sRSTi race ? je kaheze ke jIvo uparanI karUNane lIdhe te sRSTinI pUrve zarIra ane viSayonI utpatti nahi hovAne lIdhe svataH duHkharahita-sukhI sthitimAM rahelA jIvo upara zI karUNA karavAnI hatI ? bIjo pakSa paNa ghaTI zakato nathI, kAraNa ke pUrNa kRtArtha evA Izvarane koI paNa prayajana ghaTI zakatuM nathI."--1 kAruNyArNava Izvaro na sukhavat kurvIta vizvaM kathaM ? jIvA'dRSTavazAt sukhAsukhaphalAbhoge kimIzA kRtam ? / saukhyAdyarpaNa IritAni kurute karmANi cennezaM satkArya tadabhAva eva hi bhavet zuddhaH sukhI prANabhRt // 2 // How is it that God, the sea of mercy does not make the universe happy? If ( it be argued that ) the living beings experience pleasure or pain owing to their Karmans, what has God done ? (If it be replied that He causes Karmans to give pleasure etc., such an act is not laudable, for in its absence, the soul would remain pure and happy. (2) Notes :-To say that Jivas experience pleasure or pain according to their Karman will lead to the conclusion that the souls and the Karmans are uncreated and thus there arises a question as to what God created. In reply to this it cannot be said that God at least causes Karmans to act, for that is not a desirable act. " izvarane jagakartA mAnIe te te karUNAsAgara Izvara jagatane sukhI kema na banAve? jo ema kahetA hoya ke sukha ane duHkha rU5 phaLa che pitAnA kamane lIdhe bhegave che, te pachI Izvare zuM banAvyuM ? AnA pratyuttaramAM je ema kahevAmAM Ave ke sukha-duHkha ApanAra karmo 68

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nyAyakusumAMjali. [ dvitIya paNa izvarathI prerita yane sukha-duHkha Ape che, te izvare tevuM kAma karavu' te sArU' nathI, kAraNa ke tenI preraNA nahi thatAM jIve, zuddha ane sukhI rahI zakaze. '-ra. have kate preraNA karavAmAM izvarane khapa paDe che ke nahi, e prazna, uttara zlAkamAM carcavAmAM Ave che. karmAbhyarjananaipuNIM kalayatA karmANi kiM jantunA prerana sukhAsukhArpaNavidhau yenArtha Izo bhavet ? / karmAdeH khalu tatsvabhAvamanane kazcinna vAdhodayaH pIyUSadyutizekharasya tu kRtArthIbhAvavAdho mahAn // 3 // Is it not possible for a living being that possesses the faculty of acquiring Karmans to make them act, so that there may not be the least necessity of God for performing the functions of giving pleasure and pain? No objection can be raised against it, if it be believed that it is the nature of Karmans to give pleasure or pain; but in believing this to be the work of God S'iva (lit. one who has the moon for his crest), there arises a great flaw in the fact of His having accomplished every object. (3) Notes: In this verse it is proved that God cannot cause Karmans to act and thus He fails to be Creator for He could create neither souls nor Karmans; He could not even cause Karmans to act. In order that He may be looked upon as Creator, some people assign to Him the function of having united the soul with Karmans. But it is shown in 54

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stabaka ] Nyaya-Kusumanjali the next verse that He cannot be considered as performing this function. "prANI jyAre karmane utpanna karI zake che, te tenAthI zuM kane prerita karavAnuM na thai zake, ke jethI karIne sukha-duHkha ApavAmAM izvaranA khapa paDe? sukha-du:kha ApavAnA svabhAva karmAdikamAM mAnavAmAM kAi paNa prakAranI kSati nathI; jyAre tema nahiM mAnIne tesvabhAva zvaramAM mAnavAmAM, tenI kRtyakRtyatAmAM mATe deSa upasthita thAya che, ". -3 ( karma utpanna karanAra prANI poteja kamane preraNA karavA zaktimAna che. tethI te mATe izvaranI kAMi jarUra nathI, Ane bacAva kAI tarkavAdI ema kare ke izvara jIva ane kA sadha kartA che, te ema mAnavAmAM zuM vAMdhA Ave che tene vicAra uttara zlAkamAM karavAmAM Ave che. ) karmAnAdikakAlatastanumatA sambandhi yadyucyate tattenA'stu jagatpravAha itarAdhIzena kosrtho nanu ? | sambandha yadi karmaNA tanumato niSpAditaH sthANunA tatkasmAd vada karmaNo hi virahe niSkleza AtmA bhavet // 4 // If it is said that the Karmans are connected with the soul from time without beginning, let them be the cause of the universe; and (when it is really so) what is then the necessity of God? If you believe that) the connection between the soul and the Karmans has been brought about by God Sthanu ( S'iva ), you should say why He did so, for in its absence the soul would have been entirely free from pain. (4) " jo ka prANI joDe anAdi kALathI saMbadhI che, ema kahetA hA, to tenAthI ( kA~thI ) jagatane pravAha raheA, pachI sRSTinirmANamAM 55

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nyAyakusumAMjali. [ dvitIyaIzvaranuM zuM prayojana che ? ane je jIvono karma sAthe saMbaMdha mahAdevathI (IzvarathI ) nirmita thayo kahetA ho, to Izvare zA mATe tema karyuM? kAraNa ke jo tema na karyuM hatuM te karmanA saMbaMdhanA abhAvathI AtmA svataH kalezarahita raheta."-4 e spaSTI A lekathI graMthakatI AtmA ane karmane keTalA kALathI saMbaMdha che te vicAre che. je A saMbaMdha anAdi kALo mAnIe te jagakartA tarIke Izvarane sthAna maLI zakatuM nathI. ane je amuka samayathI AtmA ane karmane saMbaMdha thayo ema mAnIe, te te saMbaMdha karAvanAra koNa ? Izvarane te saMbaMdha karAvanAra tarIke svIkAravAmAM te jIvone kalezita karyAnuM kalaMka Izvarane coTe che. A saMbaMdha karAvanAra anya koI nathI, ema mAnIe to Izvara jagatkato nathI, ema svataH siddha thaI jAya che. datte dehabhRtAM phalaM sa sadasatkarmAnusAreNa ced ekaH sAdhu parastvasAdhu kurute karmAtra ki kAraNam ? / izacchA yadi, sAdhukarmakaraNa kiM na prayuGkte'khilAn ? sarvajJo'khilazaktimAn kucaritaM rundhe na ki dehinaH ? // 5 // If He compensates (lit. gives the fruit to ) the living beings according to their good or bad actions, how is it that one performs a good deed while the other an evil one? If ( the reply be that ) it is due to the will of God, how is it that He does not inspire all to perform good actions ? Moreover, why does He not in spite of His being Omniscient and Omnipotent, stop men from committing evil acts? (5) Notes:-In the foregoing verses it has been proved that God has nothing to do with the creation of the universe. Some persons try to refute this statement by saying that God at least compensates living beings 66

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staka. Nyaya-Kusumanjali according to their actions. This gives rise to a question as to whether living beings perform actions of their own accord or according to the will of God. The former alternative cannot be admitted by those who look upon God as Creator. The latter alternative shows what an undesirable act is being performed by God in directing the living beings to commit evil acts, and then punishing them for their evil deeds. che je ema kahetA hai ke Izva zubhaazubha karma pramANa jIvane phaLa Ape che, te eka manuSya zubha kAryo ane anya manuSya azubha kArya kare che tenuM zuM kAraNa ? je jIvothI thatAM zubha-azubha kAryonuM kAraNa IzvaranI IcchA che ema kahetA che. te te zubha kAryo karavA sarvane kema prerate nathI ? ane va | sarvazakitamAna savajJa izvara prANIne kukarma karatAM kema aTakAvate nathI ? "-pa. spaSTI. gata zlekathI ema spaSTa batAvavAmAM AvyuM ke karmane utpanna karavAmAM, tene preraNuM karavAmAM, temaja kane jIva sAthe baMdha karavAmAM Izvarane hAtha saMbhavato nathI; tyAre vicAravAnuM che ke jagatanA kartA Izvare zuM saryuM ? kaI tarkavAdI samAdhAna kare ke Izvara jIne temanA kAryAnusAra phaLa ApavAnuM kArya kare che. AthI vicAravAnuM bAkI rahe che ke jo sArAM yA kharAba kAryo karavA pitAnI meLe pravRtti kare che ke koInA sahayogathI ? pahelI vAta aMgIkAra karavAthI IzvaranuM jagata-katva uDI jAya che; ane chellI vAta svIkAravAthI Izvara azubha kArya chava pAse zuM karavA karAve che, te jANavuM avazeSa rahe che. kharI rIte jotAM te Izvare duSTa karma karatAM tene aTakAvavA joIe. jAnAno'pi ca zaktimAnapi na yaH kUpe patantaM janaM runde'sau vaditavya eva karuNAhIno'dhamAgresaraH / bhUpAlastu na budhyate vidadhataM guptaM kukRtyaM naraM prAkaTaye tu sa daNDayet, kucaritaM jAnastu rundre dhruvam // 6 //

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nyAyakusumAMjali dvitIya One who does not prevent a human being from falling into a well, although aware of it, and quite able to prevent it, should be called merciless and mean. A king does not know that an evil act is being secretly performed by a man ( that is why he does not prevent him ). But when he comes to notice it, he punishes him and if he learns that a bad action is being committed, he surely stops it. (6) " jANatA chatAM ane zaktimAna hovA chatAM paNa koI manuSya kuvAmAM paDatA prANane aTakAve nahi, te tene karUNArahita temaja adhamaziromaNi kahevuM joIe. rAjA te chupI rIte kutya karanArane jANato nathI, paNa tene doSa prakAzita thatAM te tene zikSA kare che. ene kukRtyanI khabara paDatAM, kukRtya kastAMja-kukRtya karyA pahelAM ja tene aTakAve che."-6 spaSTIgata lekamAM ApaNe vicAryuM ke kukAryamAM pravRtti karanArAone Izvare rokavA joIe. ahIM koI ema kahe ke-jIne asata kArya karatA nahi aTakAvavAnuM kAraNa e che ke tenuM phaLa teo cAkhe ane tethI pharIne evuM duSTa kArya teo na kare, to Avo Izvarane karUNuvAna kezu kaheze ? ane kuvAmAM prANIne paDane joI rahenAra ane zaktimAna havA chatAM nahi aTakAvanAra evA mANasanI upamAne lAyaka Izvara kAM nahi kahevAya ? sadbuddhiM dadate na kiM sa jagataH kuryAt sukarmaiva yat ? tena klezasamarpaNazramavatezenApi bhUyeta no| prAcInAvaraNAdudeti kumatizcet tad vimuJcezvaraM prAcInAvaraNAt sukhAsukhavidhi nirbAdhamaGgIkuru // 7 // Why does not God give right instinct to the world that it should perform good actions only; 58

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stabaka ] Nyaya-Kusumanjali so that He may not have to take trouble of giving pain ( to anybody ) ? Tf ( it be replied that ) the instinct for evil arises owing to the past obstructions ( Karmans ), one can safely do without God and accept that pleasure and pain result from Karmans alone. ( 7 ) " "zubha kArya ja karavuM joIe evI buddhi Izvara jagatane kema ApatA nathI, ke jethI karI jIvone kaleza ApavAnI takalIpha Izvarane uThAvavI na paDe. je ema kahetA he, ke prAcIna AvaraNathI (karmathI) chene kumatine udaya thAya che, to pachI kartA tarIke izvarane paDato mUke, ane prAcIna AvaraNathI cha sukha ane duHkha anubhave che e vAta nibaMdhitapaNe aMgIkAra karo. "-7 spaSTI upara kahela vAtothI sahaja samajI zakAya che ke Izvare kAMI karyuM nathI. Ane bacAva koI tarkavAdI ema kare ke te jIvone zubhAzubha kArya karavAnI buddhi ApavAnuM kAma kare che, to te sarvane satkAryaja karavAnI buddhi kema Apato nathI, e prazna ubhuM rahe che. have izvarane jagakartA mAnavAthI je anya dUSaNe Ave che, tene graMthartA ullekha kare che. IzatvaM khalu nirnimittamathavA sAddhetumad, nAdimaH / syAt na syAdathavAkhilasya, na paro, heturyataH ko bhavet ? taddhetuM samasAdhayad vibhurasAvevAparaH ko'pi netyatrApi pravadet pramANamamalaM mAnAddhi meyaM sphuret // 8 // Godhood should be either without a cause ( natural ) or there must be some cause of its existence. The former alternative does not hold good, since in that case it (Godhood) ought to be (accepted as ) the property of all or of none. The latter alter 50

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nyAyakusumAMjali [ [acynative is equally unacceptable ( to others ), for what reason can be assigned to it (Godhood ) ? Moreover, a faultless Pramana ( valid knowledge , must be given as to why God alone and no one else could utilize that cause; for, objects can be established by Pramanas ( only ). ( 8 ) Notes:-It is a fact that any object can be secured naturally or by some definite means. In the former case, it can be acquired by all or none, and in the latter case by those who adopt the specified means. The same must be the case with Godhood. Those who consider God as the Creator of the universe cannot say that Godhood exists without a cause, for in that case there should be either no God or all must be Gods. Equally impossible it is for them to say that Godhood can be attained by particular means for thereby their doctrine of considering God as eternally liberated (Nitya-Mukta)as having attained Godhood without adopting any means-falls to the ground. According to Jainism, one can become God, in case he follows the rules laid down for attaining salvation. Jainism does not recognise a Nitya-Mukta God. zuM Izvaratva nimittarahita (svAbhAvika) che ke kAraNApekSaka che ? prathama vAta te ghaTI zakatI nathI, kemake ema hoya te badhAmAM* * " nityaM sattvamasattvaM vA'hetoranyAnapekSaNAt / apekSAto hi bhAvAnAM kadAcikatvasambhavaH " // -Tarifa. 60

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stabaka.] Nyaya-Kusumanjali IzvaratA hovI joIe, athavA te kaImAM na hovI joIe. have Izvaratvane kAraNapakSaka arthAt sAmagrI sAdhya mAnIe te vicAravuM joIe ke kaI kAraNasAmagrIthI IzvaratvanI prApti thAya che. vaLI te IzvaratvasaMpAdaka sAmagrIne te Izvareja sidhdha karI ane bIjA keIe nahi, ema mAnavAmAM paNa zuM nirdoSa pramANa che te batAve; kAraNa ke pramANathI ja prameya (padArtha) sAbita thAya che. "-8 muktibandhamRte kadApi na bhavet , bandho na cedIzituH syAnmuktavyapadezabhAk sa girijAsvAmI kathaM vyomavat / zreyo'zreyaphalArpaNe sa jagataH prApto'dhikAraM kutaH ? kiM muktA adhikArametamapare muktatvato nApnuyuH ? // 9 // Liberation can never exist without bondage. Think over how God S'iva ( lit. the husband of Parvati , can be addressed as liberated ', in case there never was a bondage for Him, as in the case of space. Whence has he acquired the power of giving good or bad fruits to the universe ? Why cannot other liberated souls have the same power when they too have attained liberation ? ( 9 ). " makita baMdha vinA kadApi hoI zake nahi. je Izvarane kAI paNa vakhate karmabaMdha hatuMja nahi, ema mAnavAmAM Ave te te girijAsvAmIne ( Izvarane ) AkAzanI jema "mukta" zabdathI kevI rIte vyavahAra thaI zake te vicAre. jIvane zubha tathA azubha phaLa ApavAne adhikAra izvare kayAMthI meLavyo ? ane bIjA mukta che, ke jeo IzvaranI jema mukta che, teone e adhikAra kema prApta na hoya ?"-8 spaSTI, pAMcamA zlokamAM jaNAvyuM hatuM ke zubhAzubha phaLa ApavAnuM kAma Izvara kare che te atra prazna udbhave che ke e adhikAra 61

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nyAyakusumAMjali ( dvitIyaIzvare kayAMthI meLavyo ? zuM e mukta che tethI? jo ema hoya te bIjA mukata jIvone e adhikAra kema na maLe ? ATalA vivecana pachI sahaja samajI zakAya che ke Izvara jagatane kartA saMbhavI zakato nathI. karmasattAthI saMsAracakra anAdi kALathI cAle che ane cAlaze. dareka prANInAM karmo ja tenAM sukhaduHkhanuM kAraNa che. Izvara te koInAe upara nathI rUSTa thato ke nathI tuSTa thatuM. e kArya te nocI hadavALAonuM che. zUnyavAda-nirAkaraNam mAnaM pojjhitavAn sa zUnyavadanaH kiM zUnyavAdaM vadet ? mAnaM saMzritavAn sa zUnyavadanaH kiM zUnyavAdaM vadet ? / vizvasya vyavahArasAdhakatayA kiM zUnyavAdaM vadet ? dhAvan vajranipAta Azu gaganAt kiM zUnyavAdaM vadet ? // 10 // How can a nihilist ( a Sunya-Vadin preach Sunya-Vada ( the doctrine that everything is void ), when he disregards valid knowledge; and even if he takes resort to valid knowledge, how can he with a blank face propound Sunya-Vada ? Is it possible for him to expound Sunya--Vada when worldly transactions are to be accomplished ? How can he declare that everything is void when he himself swiftly runs away on seeing a thunderbolt falling from the sky ? ( 10 ) nyavAdanirAkaraNa- ja pramANane tiraskAra karanAra zunyavAdI zUnyavAdane kevI rIte sAbita karI zake ? temaja pramANane Azraya lIdhA pachI paNa te zunyamukha zunyavAdane zI rIte vadI zake? vizvanI racanA vyavahArane siddha karanArI 62

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34048 ] Nyaya-Kusumanjali hevAthI, te zunyavAda kema uccArI zake ? AkAzathI paDatA vajane joI nAsI jato te zunyavAda kaI rIte kathI zake ? "-10 spaSTI zUnyavAdI, kSaNikavAdI, jJAnAtavAdI e badhA zaiddhanA bhede che. A lekamAM zUnyavAdInI rUparekhA AlekhelI che. zUnyavAdanI prarUpaNuM karanAra bauddhane kaI pUche ke zunyavAdane sAbita karavA mATe je vAkya tame bole che, te vAkaya zUnya che ke anya ke je tene uttara, te " zanya che ' ema Ape che te zunya vAkyathI zUnyavAda sidhdha karI zake kharo ke ? ane je te anya che ema uttara Ape che te zUnyavAdane svataH jalAMjali maLI jAya che. nyavAdInA mata pramANe te AkAzathI paDatuM vajI paNa zanya che. te pachI tenAthI hIvuM ane AvA nAsI javuM yukta nathI; chatAM paNa zUnyavAdI nAzato najare paDe che, to pachI zunyavAda rahyo kayAM? kSaNikavAda-nirAkAra: ekAntakSaNikaM padArthamupayan bauddho mahAnAgrahI sambandho nahi sAdhakasya bhavituM sArdha phalenA'rhati / syA turvadhako vadhasya ca kathaM ? satsatyabhijJAsmRtI vizvArthavyavahArakAraNatayA svAmin ! bhavetAM kutaH? // 11 // The Bauddha who preaches that every substance is momentary only, is extremely obstinate, for (if this doctrine is admitted ) there cannot be a connection between the accomplisher and the object accomplished. Oh lord I ( if this doctrine of Buddha is admitted ), how can a murderer be the cause of a murder and moreover, whence can correct recognition and remembrance remain as the causes of the transactions of the universe ? ( 11 )

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nyAyakusumAMjali kSaNikavA nirAsa-- "padAthane ekAnta kSaNika mAnanAra aihu mahAna AgrahI che, kAraNa- ke ekAnta kSaNikavAda mAnavAmAM sAdhakatA phaLa sAthe saMbadha ghaTI zakatA nathI. vaLI hiMsA karanAramAM hiMsAnuM kartRtva kema AvI zakaze; ane jaganA vyavahAranA kAraNarUpa pratyabhinA ane smRti, huM svAmin ! kayAMthI salavI zako ? "-11 [ dvitIya spaSTI atre kSaNikavAdI aiAddhanA matanuM samAlecana karavAmAM Avyu che. kAI eka cIja dhaNA samaya upara joi hAya, tenI teja cIja krIthI dRSTigAyara thatAM teja A che ' evI pratIti sate thAya che. have jo ekAnta kSaNikavAdanuM avalaMbana karavAmAM Ave te e pratIti thavI na joie. . bALakane paNa eTalI teA akkala hAya che ke-eka vastu jenI pAsethI lAvavAmAM AvI hoya, tene te pAchI ApavI joie. paNu, kSaNikavAda pramANe te vastu pAchI ApanAra ema kema na kahe - tamArI vastu te meM lIdhI teja samaye uDI gai eTale have ApavAnu kazu nathA athavA to prema paNa kahe ke " mane vastu ApanAra tame nathI, kAraNa ke vastu ApanAra te kSaNa vAramAMja alApa thai gayA eTale tamane vastu ApI zakAze nahi!' vaLI ema paNa kahI zake ke " jene tame vastu ApI hatI te huM nathI. vastu lenAra te kSaNavAramAMja alepa thai gayA, hu teA bIjo chuM. A uparathI spaSTa mAlUma paDe che ke ekAnta kSaNuikavAda svIkAravAthI jagatanA vyavahArane samULagA nAza thaze. eja vAtanA samarthanamAM nIcakSu' dRSTAMta pazu upayAgI che. * " eka mANase kAinu khUna karyuM" hAya teA tene khUnanI zikSA nahi karI zakAya, kAraNa ke vadha karanAra mANusa tA anya kSaNamAM alepa thai gayA eTale have je mANasane zikSA karavAnI che te tA vadha karanAra rahyo nahi, Ama ekAnta kSaNikavAdIne mAnavuM paDaze. A dRSTAMtathI, sAdhakane phaLa sAthe sakha"dha nathI ghaTI zakatA, e prakAranA doSa ekAnta-ANuikavAda mAnavAmAM udbhave che. 64

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tabako Nyaya-Kusuminjali nAdvaitavA nirArAjnyaanaadvaitvido vadanti sakalaM jJAnAtmakaM kevalaM bAhyaM vastu samasti naiva kimapi bhrAntiryadAlokyate / nedaM yuktisahaM pramAgavirahAt pratyakSato'rthekSaNAt jJAnasya sphuradarthakatvaniyamAd arthakriyAbhAvataH // 12 // Those who propound the theory of absolute monism of knowledge ( Jnanad aitavadins ) say that every object is nothing but knowledge. There is really no other thing besides knowledge and that whatever ( external ) object is seen is illusion. But this statement does not stand the test of reasoning, for (1) it is not supported by Praminas, (2) objects are directly perceived, (3) knowledge is invariably associated with objects and (4) external objects are seen to perform actions. (12) jJAnatavAdanuM nirAkaraNa " jJAnAtavAdIo badhuM jJAnavarUpaja mAne che, jJAna sivAya bAhya jaDa vastu kaI cheja nahiM. je ( ghaTa-paTAdi ) dekhAya che te brAnti che, ema teone mata che. paraMtu A kathana yukata nathI, kemake tene mATe kaI pramANa nathI. varSo bAhya padAtho pratyakSa anubhavAya che, jJAna hamezAM saviSayaka heya che ane bAdya padArthothI artha-kriyA thatI spaSTa jovAya che. "--12. spaSTI jJAnAtAdI be jJAna sivAya jagatamAM kaMI cheja nahi ema mAne che. jyAre temane koI pUche ke pRtharI, jala, agni, vAyu vigere pratyakSa dekhAtI cIja nathI, ema kayA AdhAre kaho cho ? tyAre "pratyakSathI" ema te teo kahI zakaze nahi, kAraNa ke pratyakSa te ulaTuM bahAranA padArthone siddha karI ApanAruM che. kadAca ema kahevAmAM

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nyAyakusumAMjali. ( dvitIyaAve ke bAhya padArthonuM je pratyakSa thAya che, te brAnta jJAna che, te brAnta ane abhrAta ema be prakAranA jJAnanI vyavasthA teone kabUla che ema TharyuM. ane AthI karIne bAhya padArthonuM astitva spaSTa rIte siddha thaI jAya che; kemake yathArtha viSaya sAthe saMbaMdha rAkhanAra jJAna abrAnta jJAna ane vastunuM ayathArtha rIte je jJAna thAya che te brAnta jJAna kahevAya che. Ama bAhya padArtho sAthe jJAnane sajajaDa saMbaMdha rahela che ane ethI bAhya pArtho siddha thatAM jJAnAdvaitavAda sapuSane mAnya thaI zakato nathI, sAMkhyavAdAlocanA vijJAnaM jaDabuddhidharmamuparan sAGkhyo na sakhyAzrito nipAtmacidaM vadan viviSayAM sAkhyo na saGkhyAzritaH / jalpan bandhavimokSazUnyapuruSaM sAGkhyo na saGkhyAzritastattanmAtrajamambarAdi nigadan sAGkhyo na saGkhyAzritaH The Sankhya who considers knowledge as an attribute of unconscious (Jada) intellect (Buddhi) does not come under the list of the learned. The Sankhya who says that the knowledge of the self (.Purusha) free from any covering (Nirlepa, is objectloss, is wanting in intelligence. The Sankhya who considers Purusha as free from bondaga and liberation does not deserve fame. The Sankhya who says that cther (Akas'a) is created from sound etc , is not the right speaker. (13) Notes: --The Sankhyas believe in twenty-five Tattvas comprised under four heads, (1) Nature (Prakriti', (2) Developments of nature (Prakriti 66

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3445. ) Nyaya-Kusumanjali Vikriti), (3) Modifications (Vikriti) and (4) Self (Purusha). Prakriti is evolvent, Prakriti-Vikriti is evolute as well as evolvent, Vikriti evolute only and Purusha is neither evolvent nor evolute. Prakriti is the original principle or cause of all. By it is meant the equipoise state which the three qualities-- Sattva, Rajas and Tamas have arrived at. It is some times also called Pradhana and Avyakta, By itself it has no consciousness. It simply deve. lops into consciousness and is at work when perceived by Purusha, It possesses the power of action. Prakriti-Vikriti is of seven kinds: Intellect (Mahat or Buddhi) of which nature is the cause and with which begins the set which is both evolvent and evolute; Egoism (Ahankara) and the five subtle elements (Tanmatras Vikritis are sixteen in number--the five organs of sense (Jnanendriyas) viz. the skin, the tongue, the nose, the eye and the ear; the five organs of action (Karmendriyas) viz. speech, hands, feet and the organs of excretion and generation; the mind (Ilanas) and the five gross elements (Mahabhutas) viz. earth, water, fire, air and ether. Purush! is distinct from Prakriti and Vikriti. It is without beginning, is subtle as it is without parts and supersensuous, is void of qualities, the qualities Sattva, Rajas and Tamas are not found in it, is pure as neither good nor evil acts belong to it, is incapable of action though it possessus life 67

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bhAyakusumAMjali. [ dvitIya and knowledge, is a seer as it perceives the modifications of Prakriti and is always free, for its apparent bondage disappears as soon as it becomes conscious of its true nature. Being deceived by Rajas and Tamas, it erroneously looks upon the attributes of Prakriti as belonging to itself and go it imagines that it is an agent though as a matter of fact it is not so. The Tanmatras are erolved by Ahankara under the influence of Tamas. These are five viz. colour (Rupa), taste (Rasa), smell (Gandha), sound (S'abda) and touch (Sparsa). These are the causes of the five gross elements. From colour arises fire; from taste, water; from smell, earth; from sound, ether; and from touch, air, At the time of dissolution of the world, all Creations are reduced to the five gross elements which get emerged in Tunmatra, which again get merged in Ahankarand this is in its turn veiled in Mahat and this is lost in the pure depths of Prabriti. Such is the belief of the Soukhyas. rakhyavAdanI AlocanA jJAnane jaDa enI buddhinA dharma tarIke mAnanAra sAMkhya abrAnta jJAnIonI gaNatrImAM Avato nathI. nila 5 AtmAnA cetanyane viSayagrahaNarahita belanAra sAMkhya vidhArita che. purUSane badha ane mekSathI rahita mAnanAra sAMkhya kIrtine pAtra nathI. te te (zabdAda) tanmAtrAthI upanna thayela AkAzAdika vastunI prarUpaNa karanAra sAMkhya saktA nathI. '13, 63

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di ] Nyaya-Kusumanjali, spaSTI smutei jaDa kahevI, e jananIte vadhyA kahevAnI mAphaka * vadatA vyAdhAta ' che. ghaTa, paTa vigere je je jaDa vastu che, temAMthI krAine paNa svabhAva jJAna nathI, to pachI buddhirUpa jaDa vastune svabhAva jJAna kaeNma sabhavI zake ? caitanyane viSayarahita kahevuM e paNa ' vadatA ' vyAdhAta che. upara kahela e bAbatathI vidita thAya che ke sAMkhyavAdI jJAnane AtmAnA dharma mAnatA nathI temaja AtmAne nileSa mAne che. eTale saMthA ariNAmI mAne che, jyAre jainaSTie te AtmAne kacit pariNAmI mAnyA che. sAMkhya mata pramANe jagatanuM Adi kAraNe prakRti che, temAMthI 'buddhi' tattvanA ane buddhi' tattvamAMthI ahaMkAra' tattvanA AvirbhAva thAya che. tanmAtrA' pAMca che. enI utpattinuM kAraNa 'ahaMkAra' tattva che. rUpa, rasa, gandha, spardhA ane zabda e pAMca tamAtrA che. A pAMca tanmAtrAe mAMthI agni, jala, pRthvI, vAyu ane AkAza tattvA anukrame udbhave che. mAyAvAda-mImAMsA' mAyAM khyAtatratA samabhyupagatA kiM satyaso vA'satI ? syAdAye yacyasiddhirasatI cet ? tat prapaJcaH kutaH ? | syAnmAyA'rthasahAyyatheti vadatA svAmin ! tavA'lokinA syAdvandhyA ca jananyapIti bhuvane prakhyApitA kiMmatiH ||14|| Does he, who propounds the theory of illusion (Maya) consider it real or unreal? If real, there will be established two Tatras (dualism). And if unreal, whence can arise Prapancha (the visible world with manyfold phenomena) ? Oh, Lord * he (the Mayavadin) who not seeing thee says that even in spite of its being Maya, it conveys the sense of 69

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nyAyakusumAMjali. [ dvitIyareality ( i. e., is the cause of the Prapancha of the universe ), bas displayed such stupidity as to believe that a barren woman is a mother. (14) mAyAvAda-mImAMsA- mAyAne prakhyAta karanAra vedAntIe mAyAne sarUpe svIkArI che ke asadda rUpe ? je mAyAne saddharUpe svIkArI hoya, te be tattvanI siddhi thAya che-mAyA ane brahma. (ane ethI advaitavAda uDI jAya che.) ane je mAyAne asararUpe svIkArI hoya, to pachI temAMthI prapaMca kema saMbhavI zake ? "mAyA haiI karIne paNa jagatyapaMcanuM kAraNa che ' ema bolanArA ane he prabho ! tArA mArganuM avalokana nahi karanArA evA paravAdIe "vadhyA paNa che ane mAtA paNa che " evA prakAranI pitAnI aprAtA tribhuvanamAM prakhyAyita karI che. "--14. caitanyavAdaH caitanyaM ca zarIrakRti na bhavet , yat syAcchave'pyanyathA jJAnAdya, nanu sambhavet lavaNimAdyaM vA kutastatra tat ? / naivaM, tatra bhavedyato lavaNimA, syAdanyathAtmaiva tanmAtrAhetutayA'nyahetumanane caitanyavat siddhavAn // 15 // Consciousness (Chalunya) cannot be an attribute of body, for if it were, knowledge and other attributes ought to exist cren in a dead body. To say that since there is no beauty in it there is absence of knowledge is unrea:onable, for beauty can be seen even in a dead body. Iu denying this, (the existence of) soul is indeed established, as body alone fails to be the sole cause of loveliness and since some other cause is to be admitted for loveliness as for consciousness. (15) 70.

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748. ] Nyaya-Kusumnanjali. Notes:- In this and the following verses, the author establishes the existence of the soul and shows that it is distinct from body and senses. If consciousness is considered an attribute of body, it should be found even in a dead body. Some persons give a reply to this statement by saying that as there is non-existence of loveli. ness in a dead body, so there can be absence of consciousness. This reply is incorrect for at times loveliness is found in dead bodies. Hence it follows that the belief that consciousness is an attribute of body can be examined in two ways. (1) When loveliness is admitted as existing in a dead body, it must be stated why coneciousness is not found in it, even though loveliness exists therein. The only possible answer is that there is some other cause than the body for consciousness. Hence is establishad the existence of the soul. (2) When the existence of loveliness is denied in a dead body, it obviously follows that body is not the sole cause of loveliness and so there must be some other cause. This proves the existence of the soul. 4916: caitanya zarIravRtti na hoI zake; kAraNa ke nahi te jJAnAdika zivamAM (maDadAmAM) paNa hovuM joie. " jema maDadAmAM lAvaNyAdikano saMbhava nathI tema jJAnAdine saMbhava nathI " ema na bolavuM; kemake lAvaNya temAM hoI zake che. anyathA ema ne mAno te caitanyanI jema lAvaNyane

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nyAyakusumAMjali. | dvitIya mATe paNa zarIramAtra hetu na heAvAne lIdhe, anya hetu mAnavAnuM prApta thatAM AtmA siddha thAya che. '~~~15. spaSTI caitanyane zarIranA dhama mAnavAmAM Ave te! te (caitanya) mRtakamAM paNa hevuM oie, evA deSa upasthita thAya che. AnuM samAdhAna kAi tarkavAdI ema kare ke jema lAvaNyAdika zavamAM hetu nathI tema caitanyane sArU paNu samajI levuM, arthAt zatramAM lAvaNyAdikane jema saMbhava nathI, tema jJAnAdinA paNa sabhava na heAi zake te kharAkhara che. teA AnA javAbamAM e rIte samAdhAna che--zavamAM lAvaNyatA sadbhAva mAnIne ane asadbhAva mAnIne. zavamAM je lAvaNyane sadbhAva hAya te temAM nAnAdi guNAne sadbhAva niha hAvAnu` kAraNa tapAsatAM AtmA ddhi thAya che. ane vaLI je zamAM lAvaNyane sarvathA asa'bhava mAnavAmAM Ave te teA lAvaNyane hetu zarIra sivAya anya kAi che. ema svataH siddha thai jAya che. arthAta lAvaNyanAM zarIrAdi mukhya kAraNA rahete chate paNa AtmAnI haiyAtI nahi haivAne lIdhe zavamAM lAvaNya rahetu nathI. A rIte caitanyanI jema lAvaNyadvArA paNa AtmA siddha thAya che. prastuta zlAkathI graMthakAre vamAM jJAnAdika saMbhavatu' nI ' e kAraNa ApI AtmAnI siddhi karI, A bAbatamAM tarkavAdI uttara zle:kanI aMdara AtmA mAnyA vinA paNa zavamAM jJAnAdika nahi... hAvAnu ghaTI zake che ema pratipAdana kare che ane graMthakartA teja lekamAM tenuM samAdhAna kare che. ' prANAbhAvata eva buddhiviraho yukto na vaktuM zave saJcAre nalikAdinApi na bhavet caitanyasaMpratyayaH / caitanye vapuSaH punaH pratidinaM tvanyAnyabhAve kuto jAyetottaravAsare smaraNathIH pUrvAnubhUtasya bhoH ! // 16 // It is not reasonable to say that there is no knowledge in a dead body simply because there is the absence of vital airs (Pranas) in it, for even when air is blown in it by means of a pipe etc., 72

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sabaka ) Nyaya-Kusumanjali there is not the perception of consciousness. Moreover, in admitting Chaitanya as an attribute of body, how can knowledge in the form of remembrance of an object previously experienced arise in futuro (lit. on a subsequent day , when the body undergoes changes every day? ( 16 ) maDadAmAM prANanA abhAvane lIdhe ja buddhine viraha che, ema bolavuM yukta nathI; kAraNa ke naLI vigere vaDe paNa vAyune saMcAra karatAM mRtaka zarIramAM cetanya anubhava thato nathI. vaLI zarIrane cetanyavAna mAnavAmAM, divase divase zarIramAM anyAnyabhAva (vilakSaNa-pariNamatA) prApta thatuM hovAthI pUrva anubhavAyalI vastunuM smaraNa kAlAntare kema thaI zakaze ? --16 spaSTa bALazarIra yuvakazarIra ane vRddhazarIra e bhinna bhinna avasthA che. AtmAne nahi mAnavAthI bALazarIre anubhavela padArtha yuvakazarIrane smaraNamAM na AvavI joIe, kAraNa ke bIjAe anubhavela padArthane bI je yAda karI zakatA nathI, e pratyakSasiddha niyama che; paraMtu jyAre bALadarAmAM anubhavAyaluM yuvakadazAmAM ratigocara thAya che, tyAre zarIrathI jude AmA sutarAM siddha thAya che. nirjJAnaM khA bhUtavastu tadaho ! tajjaM zarIraM kutcaitanyAAiLAzayo? 7 f : sAte pRyA. bhUtAnAmapi cetanA sakaladhInirvAdhanAd bAdhitA sAhitye'pi ca cetanA nahi, tathAbhUte'bhyato bAdhataH // 17 // The elements are certainly void of knowledge. This being so, how can body made up of them be a substratum of attributes like consciousness ? For, a piece of cloth cannot be created out of a lump of clay. Even to admit that Chaitanya is found in elements ( individually ) is contradicted by common 10 78

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vyAkusumAMjali ( ditI experience. Moreover it (Chaitanya) does not exist in them even when taken collectively, for, otherwise there will arise a difficulty elsewhere ( i. e, where all the elements are found together ). 17) "bhUta vastu (paMca mahAbhUta ) khaccita jJAnarahita che, te pachI temAMthI utpanna thayela zarIra cetanyAdika guNene Azraya kema banI zake ? kAraNa ke mATImAMthI paTa utpanna thaI zakatuM nathI. vaLI bhUtomAM paNa cetanAzakti sakala manuSyonI buddhithI bAdhita che. temaja bhUtanA ekatritapaNamAM paNa cetanAno udaya thato nathI, kAraNa ke tema hoya to anya sthaLe doSa Avaze. "----17 spaSTIka eka tapelI lIdhI, ane temAM pANI reDIne tene cUlA upara mUkI. have ahIM tapelI e pRnI tava che, pANI e jaLa tatva che, cUlAmAM Aga e agni tatva che, vAyu vinA tApa hoI na zake eTale vAyu tattara paNa che ane AkAza te sarvatra che ja. Ama pAMca bhUta ekatrita thayA chatAM paNa temAMthI cetanyano udaya thato nathI, e pratyakSasiddha che, mATe cetanA e bhUtana dharma nahi hovAthI bhUtothI banela zarIrane paNa dharma nathI e siddha thAya che. ane ethI AtmA eka svataMtra padAthe sAbita thAya che. prasaMgataH karmasattAsamarthanam jJAnI vA sukhito'smi vA'smyamukhitaH sampratyahaM khalvitiprajJAnAdabahirmukhAkRtitayA vizvAGginAM siddhavAn / AtmA yadyapalapyate'sukhasukhAdyaibhinnarUpaM jagat sidhyet kiM tadanAya dRSTapuruSAbhAve samAlocyatAm // 18 // If thie existence of the soul, established by the internal knowledge of every one that he possesses knowledge, is happy, or miserable be denied, think over as to how the world as having a diversity of

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stabaka ! Nyaya-Kusumanjali happiness and misery. be accounted for, in the absence of the soul having beginning-less Karmans. ( 18 * .: Notes :-In the preceding verses the author gave proof of the existence of the soul. One more he gives in this verse and then he proves the existence of Karman in the following verses, for, when that is once established, the existence of the soul will follow of its own accord, as Karman can have no foundation without soul prasaMgata karmanI sattA vicAra-- ja huM jANuM chuM, huM hamaNAM sukhI chuM athavA dukhI chuM" evA prakAranA aMtarmukha jJAnanA AdhAre dareka prANanA anubhavathI siddha thatA AtmAne a5lApa karavAmAM Ave, ( AtmAne oLavavAmAM Ave), te pachI, anAdi adaSTa (karma) vALA AtmAnA abhAvamAM sukha- duHkhAdithI jagatanI vicitrasvarUpatA kema siddha thaze, te vicArI juo.-14 spaSTIka prastuta lekamAM graMthakAra karmayukta AtmAne pralApa karavAthI jagatanI vicitratAnuM kAraNa nahi ApI zakAya ema sUcave che. uttara mAM, jagatanI vicitratAnA saMbaMdhamAM sAmA pakSavALAe mAnelAM kAraNe darzAvavAmAM AvyAM che, ane te kAraNe saMbaLa methI paraMtu karma eja kAraNa che ema graMthakatA batAve che. AthI graMthakArane prathama uddeza, "karma che ema sAbita karavAnuM che, kemake jayAre karma siddha thaze eTale AtmA te svataH siddha thaI jaze. uttara traNa laikeyI. karmanI siddhi temaja karmane pAgalikatvano vicAra karavAmAM Ave che.. vaicitryaM jagataH prasidhyatitarAM hanta ! svabhAvAditisvaccha naiSa vihetutA yadi tadA sad vA sadA syAdasat / nApi svAtmanimittabhAva udayedAtmAzrayo dUSaNaM kazcid vastuvizeSa eva yadi tat nAdRSTabhinnaM bhavet // 19 // 2.

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nyAyakusumAMjali. dvitIya It is unreasonable to say that the strangeness of the world is due to its Svabhara; for, if Svabhava is taken to mean want of a cause, the type of the strangeness of the world must remain the same for ever or there ought to be no strangeness at all. If Svabrava is interpreted as being the cause of itself ( Svatinanimittathara ), there arises a fault of self-depen'ence ( Atmas'rayc ). If it only means a particular kind of an object, it cannot be distinct from Karman. (19) " yadi ema kahevAmAM Ave ke jagatanI vicitratA svabhAvathI siddha thAya che, te te vAta yukata nathI, kAraNa ke svabhAvano artha akAraNatA karatA ho, te pachI jara ta ka vicitra sa. eka sarakhI rahevI joIe athavA te vizvane havAja na joIe. vaLI, svabhAvane artha ravAbhakAraNatA ' kahe che, te "AtmAzraya" nAmane deva uddabhave che. ane je svabhAvane artha "vara,vizeSa mAnatA he, te te adaSTathI (karma thI) bhinna hoI zake nahi. "--17 " svasya svApekSitva nibandhano'niSTaprasaMga aatmaashryH"| arthAta pitAnI utpattimAM pitAnI je apekSA rAkhavI, tenuM nAma AtmAzraya' che. jayAM pitAnuM kAraNa te mAnavAmAM Ave, tyAM A AtmAzraya deva lAgu paDe che. - A kathI temaja uttara kalekathI graMthakartA karma hovAnI sAbitI Ape che. etad vAlavapustadantaravapuHpUrva hRSIkAdinA tAruNyAvyavapurvadityanumayA'dRSTaM samAzrIyatAm pAcyAtItazarIrapUrvakamidaM na syAd, yatastadbhave tadU dhvasta, niyatapadezagataye syAt kArmaNaH pudgalaH // 20 //

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stAka ] Nyaya-Kusumanjali Just as (the body of youth is anterior to that of old age and) that of childhood anterior to that of youth because it possesses senses etc, so there should be some other body anterior to that of childhood. On this analogy the existence of Karmans must be admitted. The body preceding to that of childhood cannot be looked upon as that of the previous birth; for, it perished in that very life so there must be a Karmana sarira to go to a determinate region (another grade of life). (20) " jema ( vRddha zarIra tazarIrapUrvaka hAya che ane ) tarUNu zarIra khALazarIpUrvaka hAya che tema A bALazarIra kAi andhazarIrapUrva ka hevuM joIe. A anumAdhI A khALazarIra je zarIrapUrvaka siddha thAya che te zarIrane kama" mAnI che. A chAzarIra pUrva bhavIya bhAtika zarIrapUrvaka ghaTI zake tema nathI, kAraNu ke te zarIr ! te ( gata ) bhavamAM naSTa thayu che, mATe niyamita pradezamAM ( anya gatimAM ) javAne kAmaNu zarIra hAvuM siddha thAya che. ''20 karmIne jainazAstramAM pailika mAnavAmAM Avyu che te nyAyapUrNAMka che, ema graMthakAra uttara zlAkathI pratipAdana kare che. karmaNaH paugalikatvam - etat karma ca pudgalAtmakatayA svIkurvatecchekilA AtmA nAparathA bhavet paravazo, jJeyaM yathA bandhanam / krodhAdyairvyabhicAritA nahi, yataste pAratantryAtmakAsvaddhetuH kila karma pulatayA siddhiM samArUDhavat // 21 // Those who are well-versed in scriptures admit Karman as having the nature of matter, (as) otherwise the soul cannot bound, for every boud (Bandhana) 77

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nyAyakusumAMjali [ dvitIya is material. This (inference is not viciated by anger etc., because they are dep-ndent (are the results of Karman) Hence, Karman the cause of anger and the like is indeed established as material (21) Notes:It is a rule that every Kandhana must be material Take the case of chains, fetters, etc So it follows that when Karman binds the soul it must be material. Some think that this rule is incorrect, for they say that even a no:v-mu erial object can act as a Bandhana and mention the examples of anger, lust, etc., in support of their belief But their beliet is not sound, for it is not that anger is Bandhana but it is rather its result. It is possible that such a result may be non-material, but its cause cannot be so. Consider the case of the mind. It gets perverted, when an intoxicating substance is drunk. This per verted condition is non-material, all the same its cause namely the intoxicating substance is surely material. Thus it is clear that the above mentioned rule is not incorrect. karmanuM pAgalikapaNu " tattvajJAnIe A kamane pudgalAtmaka mAne che; jo kama pudgala na rAya / AtmA tenAthI paravaza banI zake nahi. A viSayamAM bandhananuM udAharaNa jANI levuM. A anumAnamAM aekathI vyabhicAra AvatA nathI, kAraNa ke te te pAratantrarUpa che tethI tenA kAraNabhUta kama pudgalarUpe siddha thAya che. "--21 spaSTI jainazAstrakAra paramANuthI lai ghaTa, peTa di sthULa atimULa tamAma rUpI padArthonA pumala' rAbdI vyavahAra kare che. 'pUr' ane na' e be dhAtuonA sayogathI 'pudgala' zabda banyo che, **

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* ] Nyaya-Kusumanjali. pUr eTale pUrNa thavuM t maLavuM, ane jar eTale gaLavuM' arthAt kharI "DavuM-jUduM paDavuM Ave! artha ya che. A hakIkata ApaNA zarIramAM ane bIjI vastuomAM pratyakSa dekhAya che. arthAt paramANuvALA nAnA moTA dareka padAma paramANunI vadhaghaTa thayA kare che. paramANu ekalo paNa sthULa padArtha sAthe maLe che ane tenAthI jUdA paDe che, etha tene paNa 'pudgala' kahevAmAM vadhA nathI. kama paNa eka praznAranA citra pamANu khAnA samUdrarUpa heAvAthI pudgala che. jevAM zubhAzubha kAryo karavAmAM Ave che, tevA prakAranI vAsanAvALA AtmA ane che. A vAsanA eka prakAranA vicitra paramANuonA jaththA che. mAteja khIjA zabdamAM kama ' kahevAmAM Ave che. kheDI, sAMkaLa vigere paiAlika DAyAthIja andhanarUpa bane che, tema kama paNa vaidgalika hAya tAja bandhanarUpa thai zake ane tenAthI AtmA adde thai zake. atra kAi tarkavAdI ema kahuM ke kAma, krodha vigere podghAlaka nathI, chatAM AtmAne bAMdhe che, tema karma paNa pAlika naha hAi karI dhanakartA kema nahi ghaTI zake ? te AnuM samAdhAna ema che ke krodhAdi e khuda baMdhana nathI, kintu bandhananitakuLa (baddhAvasthA- paratantratA ) che. anyanajanita addha-avasthA ( paratantratA ) e teA pa galika na heAya, e te barAbara che; pazu tenu kAraNa te pAlika hAvuja joe. jema dArU pIvAthI cittanI je vikaLatA utpanna thAya che, te, jIranA eka prakAranA pariNAma heAvAthI pudgalarUpa nathI, pazu tenuM kAraNa je dArU te teA avazya pudgalarUpa che, tema krodhAdi, je eka prakAranA AtmAnA pariNAmeA che te pudgalarUpa na hAi zake, paNa tenA kArarUpa je karma, te teA pudgalaja hui zake. nendriyANyapi AtmA nAkSANAmapi cetanAbhyupagamaH samyag yatazcakSuSaH - pradhvaMse prathavet kutaH smaraNadhI rUpasya saMvIkSyatAm ! | anyAni saraNadhIranyasya na yukte bhAvAkSANi tu catanAtmakatayA jainezvarA menire || 22 / / * jue, A bAbata " sadaratnAkarAvatArikA " nA sAtamA paricchedanA 19mA sUtranI TIkAnI antamAM, 79

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nyAyakusumAMjali [ditIya It is not reasonable to accept that consciousness B an attribute of senses; for, think over as to whence he knowledge in the form of remembrance of an object seen by one is possible for another. If Bhavendriyas are considered by you as having conscipusness, the Jainas also hold the same opinion. (22) Notes :-- According to Jainism the sense-organs (Indriyas ) are five, viz. the skin, the tongue, the nose, the eye and the ear. Mind is not considered as an Indriya, Again the Indriyas are of two kinds : (1) Dravyendriyas and (2) Bhavendriyas. The internal and the external form of an Indriya, i, e, the physical sense-organ is called a Dravyendriya. Bhave. ndriya connotes two things-Labdhi and Upayoga. The former means the power of perception and the latter, what is ascertained by means of this power. indrie paNa AtmA nathI "IndrimAM ce nyane svIkAra kare te yukta nathI, kAraNa ke cakSune nAza thaye chate rUpanuM smaraNajJAna kema thaI zake, te juo, anya joyelI vastunuM smaraNa anyane ghaTI zake nahi. je bhAjayane caitanyAtmaka mAnatA he, to te je dizanakArene saMmata che."--22 spaSTI, da ipAMca che-pAzanendriya, rasanendriya, ghrANendriya, nendriya ane karNayi. eonA anukrame sparza, rasa, gadha, rUpa ane zabda e viSaye che. Indriyone AmA mAnavA jatAM e doSa spaSTa dekhAya che ke cakSuthI jovAyela vastunuM smaraNa, cakSu cAlI gayA pachI nahi thaI zake, kemake vastunuM darzana jene thayuM hatuM te cakSu te cAlI gaI, eTale cakSuthI te dekhAyela vastunuM smaraNa thavAnI AzA rakhAya ja nahi. temaja bIjI 80

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maka. ] Nyaya-Kusumanjali indriyothI paNa tenu smaraNlR thai zake nahi, kemake jene jemA anubhava thayA heAya teja tenuM smaraNlR karI zake. anyanu anubhavelu anya yAda karI zakeja nahi. A pramANe cakSunuM anubhaveluM cakSu cAlI jatAM anya indriye! smaraNa na karI zake e dekhItI vAta che. tyAre cakSuthI dekhAyalI vastune zrutA cAlyA gayA pachI smaraNu karanAra je zakti che, te caitanyasvarUpa AtmA che. jema capputhI kalama dhaDAya che, paNu cappu temaja dhaDanAra jUdA che, kalamathI lakhAya che, paNa kalama ane lakhanAra pRthak che ane dIvAthI jovAya che paNa dIvA ane jonAra bhinna che, tema indriyA dvArA viSayagrahaNa thAya che, paNa indriyA ane grahaNakartA eka nathI. sAdhakane sAdhananI apekSA che, paNa ethI sAdhaka ane sAdhana e e eka hAi zakatA nathI. A uparathI spaSTa mAlUma paDe che ke caitanya indriyAnA dharma nathI paNa te AtmAnA che. vaLA indrayA pAMca che, emAM caitanya mAnavA jatAM pAMca AtmAe mAnavA paDaze, eka amuka vastune joine me' sughI' Ave! je anubhava thAya che te uparathI vastune jonAra temaja tene sudhanAra ekaja vyakti che, ema siddha thAya che. paraMtu A vyakita cakSu nathI, kAraNa ke tenuM kArya tA phakta jovAnu Mja che; tema te nAsikA paNa DrAi zake nahi, kemake tenuM kArya na sudhavAnuM ja che; AthI A kita AtmAja che ema mAnyA vinA cAlaze nahi. jainazAstrakArA kandriyAnA e prakAra mAne che dravyendriya ane lAvendriya, cakSu Adine bahAranA ane aMdaranA paulika AkAra dravyendriya che. bhAvendriyanA e prakArA che--zvi' ane 'upayAga.' A mAnI jJAnazakita, jene 'kSayepazama' nAmathI vyavahAra karavAmAM Ave che, te ' labdhi ' kahevAya che, ane jJAnazakitathI je jANavuM te 4 upayAga ' kahevAya che. jIvavyApakavAdaparAkAraH jIvaM vyApitayA samagrabhune saMprocuSAM kA matiH ? yo yatraiva yadasti dRSTagugakastatraiva khalvapyasau / kumbhaM pazya ! sa yatra dRSTaguNakastatraiva khalvapyasau bhrAntA deva ! bhavavaco'mRtarasAnandebhya IrSyAlavaH ||23|| 81 11

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- kusumAMjali. [ ditAya What sort of intellect do those possess who say that the soul pervades the whole universe, when it is a fact that an object exists only in a place where its attributes are seen ? Take the case of a pitcher; it is found nowhere else but where its attributes are perceived. Oh lord, those who envy the joy of the nectar-liko juice of thy speech are indeed in delusion, ( 23 ) jIvavyApakavAdanuM pratividhAnanA jIvane sarvavyApaka kahenArAonI mAnyatA kevA prakAranI che ! jyAM jeno guNa dekhAya che tyAMja te khaccita hoya che. udAharaNa tarIke joI lo ghaTa. jo tene zuM daSTigocara thAya che, tyAM ja te paNa hoya che. he deva AnA vacanarUpa amRtarasane AnaMda tarapha arUci rAkhanArAo kharekhara brAntimAM che."- 3 spaSTa nayAyika, vaizeSika ane saMkhe darzanakAro AtmAne zarIrAvacchinna na mAnatAM sarvavyApaka mAne che. A siddhAMta je te zAstrane mAnya nathI. A vAtanuM sAthe zrI hemacandrAcAryane " va ca da : satta, vijJaswtapametatu 'vAkayathI paNa thAya che. A cho e che ke jo je vastu nuM dR STagocara thAya che tyAM te veratu hovI joie; kintu guru eka sthaLe dekhAya ane guNa anya sthaLe haiya, ema ghaTAdinA udAharaNathI ghaTI zakatuM nathI. A nyAya pramANe, AmA ca ne lAgaNI, icchA vigere guNe zarIramAM ja anubhavAtA hovAthI, zarIva sAdhu thavA ADamAne zarIranI bahAra paNa dave e ayu kare che. che ane zarIra para mAnavAthI keTalAkanA manamAM eka STa saMka utpanna thAya che te kA tema ja tenuM samAdhAna kAra uttara - - "anya vyadikA trizikAne 8 me 39. ka.

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RM43. ] Nyaya-Kusumanjali jIvasya pramitepuSparimite dena bhede bhatre-- nAnAteti ca mA sma vodhata pRthagbhAve'pi raktAdinA / kumbhAbheda ivAtmanaH parimite de'pi bhedona yat zuddhAthaikyariziSTabhedayugalaM ghara virodhaM nahi // 24 // Do not entertain a doubt that in admitting that the soul pervades the body only, there will not remain oneness in it, as there will arise a variety in its magnitude in consequence of the body pervaded by it undergoing changes in dimensions. For, just as a pitcher remains the same (as a substance ), though there arises a distinction in it owing to its assuming different colours like reilness, so there will arise no variety in ( the substance of the sonl, in spite of there arising a distinction in it owing to its pervading the body ( that goes on changing in magnitude ), because the coexistence of the couple of the oneness of the original substance and the distinction ( arising through its peculiar attributes) is not inconsistent. ( 24 ) Notes :-Some persons do not believo that the soul has the samo cize as the body, for thoy think that in that case there arises a difficulty as to how the soul which was smell in the small body of a child could increase, when the child grows to mauliood; and similarly how the same soul which in ong birth was of the size of an elephant could in another birth be accommodated in the body of an ant. They believe that this difficulty cannot be avoided by saying that the size of the soul varies; for, in that case, it will 83

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sellega rioler. ( dvitIyanot remain the same soul and that there will be different souls not only in different births but even at different stages of life. But this belief of theirs is not sound; for, in spite of the soul possessing different magnitudes at different times, its oneness is not lost. Consider the case of a serpent. When it spreads its hood, its dimensions increase and when it contracts it, its dimensions decrease; all the same as a serpent, it is not changed. Take the case of a pitcher. Suppose its colour is changed from red to yellow. Then there arises a distiuction namely that this yellow pitcher is distinct from the red one so far as its colour is concerned; all the same as a pitcher - looked at from the stand point of its substance, it is one and the same. When water is changed into ice or steam, there is produced a distinction but all the same the substance (H, (.) has remained unaltered, for, it is present in ice as well as in steam. In short, overy object can be studied from two stand-points (1) the substance and (2) its modifications. As a substance it always retains its oneness - sameness but from the stand-point of its modifications it may be said that it is not the samo - is changed. "jIvane mAtra zarIravyApI mAnavAmAM, dehanA parimANanA bheda vaDe karIne jIvanA parimANane bheda thatAM jIvamAM nAnAtva prApta thaze, evI zaMkA na karo; kAraNa ke jema eka ghaTa rAto, pILo ema judA judA varNovALa banavA chatAM paNa te ghaTa vyaktimAM pharaka paDato nathI, tema AtmAne parimANabheda thaye chate paNa AtmAne bheda thato nathI, kemake mULa vastunuM ekatva ane viziSTa bheda e be sAthe rahe temAM vAMdho H41. 28

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baka] Nyaya-Kusumanjali spaSTIka kaI tarkavAdI ema kahe ke- AtmAne kevaLa zarIravyApI mAnavAmAM Ave to doSa e Ave che ke bALazarIra, tarUNa zarIra, vRddha zarIra e prakAre zarIranA bhede che, tema AtmAnA paNa bhedo paDaze, arthAta bALa avasthAmAM bALazarIra-parimANavALo ane yuvaka avasthAmAM yuvakazarIra parimANavALo AtmA thatAM AtmAnuM ekatva kyAM raheze? te AnA samAdhAnamAM ema samajavuM joIe ke parimANane bheda thavAthI vastuvyakitamAM pharaka paDato nathI. bALa avasthAmAM je AtmA bALazarIra parimANavA hoya che, te ja AtmA yuvaka dazAmAM bALazarIraparimANavALo maTIna yuvakazare raparimANuvALo thAya che. AtmAnA pradezonA saMkoca-vitarane lIdhe Atma parimANamAM bheda thavA chatAM AtmavyakitanA ekatamAM kaMi vAdha AvatuM nathI. amuka vastuvyaktimAM rUpamAM pheraphAra thavA chatAM paNa jema tenuM vyakitatva naSTa thatuM nathI, tema parimANano bheda thavA chatAM paNa AtmAnuM vyakitatva naSTa thaI zake nahi jema sa5 phaNAne vistAra che, tyAre te sapanuM parimANa moTuM thAya che, ane jyAre te pitAnI phaNane saMkelI le che tyAre tenuM parimANa saMkocAI jAya che, chatAM paNa te sarSa-vyakita te tenI teja rahe che, tema AtmAnA pradezono saMkecavistAra thavA chatAM paNa Atmakita tenI teja rahe che. mULa vastunuM ekatra ane viziSTa bheda e bannene sAthe rahevAmAM vadhe hoto ja nathI. amuka copaDI thoDA vakhata pachI melI thaI javA chatAM paNa te pachI tene teja che-te paDI bIjI thaI nathI; eTale te copaDInuM eka-eka yakitave barAbara kAyama che; paraMtu te copaDIne mATe ema te jarUra kahevAze ke "A navI copaDI nathI" athavA A suMdara paDI nathI." AvI rIte te copaDImAM navInatA ke saMdaratArUpa vizeSaNane laIne navIna yA suMdara copaDIthI bhinnatA jarUra rahe che. A uparathI ema siddha thAya che ke dareka vastu be apekSAe jaI zakAya che-dravyathI ane paryAyathI. AmAM dravyathI ane eja rahe che paNa payayathI badalAya che, arthAt A phUTastha (sarvathA apariNAmI) nathI, 80.

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Hlufyrir dvitIya mRtatve'sumato vapurmitatayA'Gge syAtpravezaH kuto ? naitatsad, nanu mUrttatA hi kimiyaM ? rUpANitaM yadi / fagra sqfattat a fe ca frigiai mAnaM tat tadabhISTameva vibhutAzUnyasya drAvata: // 25 // It is not proper to say that it will not be possible for the soul to enter body when it has become Murtta, owing to its being confine in body; for, first of all it is necessary to know the meaning of Muritata ( state of being Murtta }. If Murttata means possession of colour, etc., the statement is viciated by the instance of the mind; so, one ought not to say so. If it means magnitude of some standard, that meaning is surely here desirable, as it is the very nature of every object that is not pervading the universe, to be of some finite magnitude ( 25 ) Notes :-Some persons find it unreasonable to believe that the soul can have the same size as the body. For, they think that thereby the soul shall have to be considered as Murtta and then it will be impossible for such a soul to euter body which is Murtta too, as they believe that a Murtia object cannot enter another Murtta object. Before refuting this belief, the author asks them to stato as to which of the two kinds of Murltato-- 1) the state of possossing colour and (2) the state of having a finite magnitude - arises in the case of the soul, when it is considered as baving the same magnitude as that of its body. It cannot be the former Murtiata, for, it cannot be said that where there is Parimilatva, 86

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tabaka, | Nyaya-Kusumanjali there must be the Murtata of the first kind; for, such a statement is viciated by the instance of the mind which according to the Vais'eshikas and others does not possess colour, in spite of its being Parimita ( atomic ). Thus it is clear that the soul can remain as Amurta - void of colour in spite of its pervading the body. The second kind of Murtata exists in the case of the soul and this kind of Murtata does not come in its way of entering the body, for, such a thing is admitted by all in the case of the mind, i.e. the mind enters the body though it has a finite magnitude. In the next verse the author proves that the statement that an object possessing colour ( Murta ) cannot enter another of a similar nature is unsound. koI ema kahe ke-AtmAne zarIra parimANavALe mAnavAmAM temAM mUnatA prApta thaze ane tema thavAthI, zarIramAM AtmAne praveza thaI zakaze nahi; kemake mUttanAM mUrtine praveza thaI zakatuM nathI. te Ama kahevuM DIka nA, kAraNa ke prathama te mUtA zuM che te jANavuM jeie. je mUtta tA , "rUpAdiyuktatva" kahe, te cittathI (cittanA udAharakha thI 3 vyabhicAra Ave che mATe ema bolazo nahi. je mUrtatA eTale "ATaluM mApa" ema kahetA he to te agyApaka AtmAmAM iSTaja che."--25 spaSTI, takavAdI ema kahe che ke-"jyAM jyAM parimitatva che, tyAM tyAM mUta che. AtmAne zarIravyApI mAnavAthI temAM parimitatvano ka kA ra ra ra thAya che ane tethI upayukata niyama pramANe AtmAmAM mUta ne mAta re , have mUte vastune mUrta vastumAM praveza nahi thaI zakate hAvAthI mUtta vastu AmAne mUtI vastu dehamAM praveza ghaTI zakaze nathI. " paraMtu A kathana vyAjabI nathI; kemake mUtya be prakAranuM che 87

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pAyakusumAMjali. [ dvitIyaeka te asavagata parimANavA ane bIjuM rUpAdimatva. have A baMne prakAranA mUtta vamAM kayuM sUtta. paNa china parimANunI sAthe avinAbhAva saMbaMdha rAkhe , e vicAravuM joIe. je pAcchana paramANu heya te asava gata parimANa hoya e dekhItuM che mATe te baMnenA avinAbhAva saMbaMdhamAM te zaMkA ja nathI have rahyuM " rUpAdima ". te paricchinna parimANanI sAthe AvanAbhAva saMbaMdha rAkhatuM nathI kemake sahAmA pakSavALAo (vaiSika vigere ) manane paricchanna-parimANu (aNu-parimANa ) mAnavA chatAM temAM rUpAdimatva mAnatA nathI. jyAre Ama bAbata che, te pachI zarIra parimANavALA AtmAmAM pAdimatvarUpa mUrtatvane Arepa zI rIte mUkI zakAya? paricchinna parimANavALA (zarIra parimANavALA AtmAmAM asarvagata parimANarUpa mUrtava te iSTaja che; ane evuM mUrta va, AtmAne zarIramAM praveza thavAmAM aTakAyata kareja nahi, kemake evA prakAranA mUdvavALA manane praveza zarIramAM sahune jANItuM che. haMho ! sundara ! mUrttavastuni bhaved mUrtapravezaH kimu ? syAdeva priya ! vAlukAdiSu jalAdInAM pravezaH sphuttH| dehAsaGgina Atmanazca nabhasaH ko bheda AvedyatAM ? no vidmo bahiraGgato'bhyupagame jIvasya kiM kAraNam ? // 26 // Oh good one, can an object possessing colour, etc., enter another of the same nature ? The reply is that oh dear one, it can surely do so as is distinctly seen in the case of water entering sand (and sugar entering milk ). Moreover ( when soul is considered as pervading the universe ), it should be pointed out as to what difference there is between the soul outside the body and space. We do not understand what object there can be in believing soul as existing even outside the body. ( 26 ) 88

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staka] Nyaya-Kusuminjali, ahe suMdara ! mUrta vastumAM mUrtine praveza kyAMthI saMbhave ? he piyajema vAlukAdikamAM jalAdakane praveza prasiddha che, tema A paNa banI zake. paraMtu je AtmAne vyApaka mAnavAmAM Ave te dehane nahi AzrIne rahelA AtmAmAM ane AkAzamAM zuM taphAvata che te kahezarIranI bahAra paNa AtmAne mAnavAmAM zuM kAraNa che te ame samajI zakatA nathI. "--26 spaSTI-bhasma ane pANI yA sAkara ane dUdha e rUpAdimattvarUpa mUrtavavALA che, chatAM teone eka bIjAmAM praveza thAya che, te pachI rUpAdimasvarUpa mUrtatva vagaranA AtmAne zarIramAM praveza tha duITa che? kITAdeH karaNAlayaM pravizati nyakSAtmanA cetano dezAd veti vibhutvavAdaviSaye prazno bhavedutkaTaH / nAyo'dhyakSavivAdhanAt jinamatasvIkArapAtAt puna ntyiH sAvayavatvamApatati yat dhvaMsamasaGgazca tat // 27 // In admitting the soul as pervading the universe there arises a serious question as to whether the soul of a worm occupies its body entirely or partially, The former alternative ( riz, that the soul occupies the body entirely ) is untenable owing to the obvious contradiction ( for in that case a worm must be as large as the universe ) and the necessity of accepting the Jaina view ( viz. that the soul does not pervade space outside the body ). The latter does not hold good as in that case the soul shall have to be considered as composed of parts ( Savayava ) and thence will arise its liability to destruction. ( 27 ) AtmAne sarvavyApaka mAnavAthI kIDA vagerenA zarIrane tene AtmA samasta rIte avalaMbe che ke eka dezathI ? e prazna Ubho 12 89

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nyAyakusumAMjali. [ dvitIya thAya che. prathama pakSa mAnavAmAM te pratyakSa khAdha Ave che, ane vaLI jinamatanA svIkAra karavA paDe che. ane khIjo pakSa svIkAravAmAM AtmAmAM sAvayavatvanA prasago Ave che; ane tethI tenA dhvaMsanA prasaMga prApta thAya che. "--27 spaSTI-kIDAnA zarIrane vibhu AtmA che ema mAnavAmAM teA kIDA vizvavyApI meryAM; nathI e te pratyakSa siddha che tethI A mAnyatA pratyakSa pramANathI dASita Thare che. vaLI A mAnyatAthI kIDAnA zarIranI bahAra AtmA nathI, ema paNa sUcana thAya che. AthI teA AtmA zarIrApI siddha thAya che ane tethI vAdIne mULa pakSa uDI jatAM, jaina mata tene svIkAravA paDe che. samasta prakAre avala e kintu kIDeA vizvavyApI have vAdI ema kahe ke vibhu AtmA chIDAnA zarIrane eka dezathI avalaMbI rahela che, te AtmAmAM sAvayavatva siddha thAya che, ane pachI, je je vastu sAvayava hAya che, te vaMsavALI heAya che, e nyAya AtmAne lAgu paDe che. ane tethI AtmAmAM vinAzita doSa upasthita thAya che. iSTaH sAvayavaH sa cet tanumito nAtmA kimAsthIyate ? kiM saGkocana - vistRtI tanumataH syAtAM na dIpasya va ? svIkurvanti kathaJcanA'vayavitAM * jIvasya jainezvarAH jhAyatva tata ya tevanAM chUTasthatA-vjanAt // 28 // If there is no objection in considering the soul as Savayava, why is it not admitted as being confined in body? Can there not be contraction and expansion of the soul (limited by the body) as in the case of " sAvayavatvaM tAvadasaMkhyeyapradezAtmakatvAt * yadyapi ava * yava- pradezayorgandhahastyAdiSu bhedA'sti tathApi nAtra sUkSmakSikA cintyA | pradeza "" vyavayavavyavahArAt I 90 - syAdvAdamaMjarI navama zloke /

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stabaka, ] Nyaya-Kusumanjali. a lamp ? The Jainas admit that the soul is Savayava from a particular point of view and for this very l'eason they have accepted the modifications (Karyatva) of soul by discarding its immutability ( Kutasthata ). (28) Notes:--The Jainas consider that the soul has innumerable Prades'as. Sometimes the word Avayava is used in the sense of Prades'a. For the explanation of the word Prades'a, the reader is referred to notes on the 33rd verse of the third part. "je AtmA sAvayava iSTa hoya te tene zarIra parimita kema mAnatA nathI ? zuM dIpanI jema AtmAne saMkeca ane vikAsa thaI na zake ? jana darzanakAre te AtmAnI kathaMcita avayavitA svIkAre che, tethIja karIne kUTasthatAnuM ( sarvathA apariNAmitvanuM ) khaMDana karIne teoe AtmAnuM kAryatva ( pariNAmitva) svIkAryuM che. "-28 spaSTIjayAre AtmAne mAMkaDanA zarIramAM eka dezathI praveza karanAra mAnIne tene sAvayava mAnavAmAM tamane deSa dekhAto nathI, te tene zarIra parimita mAnavAmAM tamane zuM vAMdhe che, ema tarkavAdIne pUchatAM, te ema javAba Ape ke AtmAne zarIravyApI mAnavAthI tene saMkeca ane vistAra mAnavo paDe che ane te aNaghaTatI vAta che, to teno te javAba dIpakanA dRSTAMtathI doSita Thare che; kAraNa ke jema dIpaka saMkocAI jAya che ane vistAra pAme che, tema AtmAne sArU. paNa samajI levuM. arthAta jeTalI jagyAmAM dIvo mUko hoya che, teTalI jagyAmAM divAnA kiraNo prasare che. hAnI jagyAmAM mUkela je dIvo hAnI jagyAne prakAzathI bharI de che, teja dIvo mahaTI jagyAmAM mUkatAM moTI jagyAne paNa pitAnAM kiraNo sarvatra phelAvI, prakAzathI bharI de che. A pramANe AtmA kIDI athavA ethIe nahAnA zarIramAM Avyo hoya te teTalA sthAnamAM samAI jAya che ane hAthInA athavA ethI maheTA zarIramAM Avyo hoya, te teTalA sthAnamAM te vistRta thaIne rahe che.

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nyAyakusumAMjali. [ditIyakauttsthye hi zarIriNaH pariNatiH kautaskutI sambhavet ? jJAnadhyAnatapojapa prabhRtibhirvaicitryasiddhiH kutaH / tiryagdevamanuSyanArakatayotpAdopapAdaH kuto ? / nazyet kiM na ca bandhamokSapadavI? kIdRzya sAmaJjasI // 29 // Whence can a modification of any type whatsoever be possible in the case of soul, when it is believed to be absolutely immutable ( Kutastha )? How can varieties like knowledge, meditation, austerity and silent prayers be established ? Whence is the possibility of having births in the grades of gods, human beings, denizens of hell and other beings ? Will not the paths of liberation and bondage perish? What a. fallacy ! (29) AtmAne phUTastha athata tenI sarvathA ekarUpatA mAnavAmAM Ave, te temAM kaI paNa prakArane pariNAma kayAMthI utpanna thaI zakaze ? jJAna, dhyAna, tapa, japAdika vaDe vicityanI-bhinna bhinna avasthAonI siddhi kema thaze ? ane tiryam, deva, manuSya ane nArakInI utpattinI sthiti kevI rIte ghaTI zakaze ? temaja bandha ane mokSanI paddhati zuM naSTa nADi /14 ? 2034 madharatI mAmata!"-28 nAnArUpavicitrabhAvavazato'nityatvamapyAtmano jIvatvena sadAtanasya vibudhaiH sotkaNThamaGgIkRtam / jIvasyAmbaravad vibhoH smRtimatidhyAnAdikaM syAt kuto ? na syAcAtmani vaibhavA'bhyupagame ceSTAdikaM vyomavat // 30 // Even non-eternity ( Anityatva ) due to its different forms and conditions is willingly accepted by the learned in the case of the soul which is eternal in its capacity as soul. How can the soul 9

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staba* ] Nyaya-Kusumanjali which is all-pervading like space possess remembrance, intellect, meditation and the like? If it be admitted as Omnipresent, it cannot have motion, etc., as is the case with space. ( 30 ) 66 jIvatva tarIke sadAtana ( sanAtana ) evA AAtmAnI vividha pariNAmavALI avasthAe thavAne lIdhe tenI anityatA paNa viSudhAe ( jainazAstrakArAe ) utsAhapUrvaka agIkAra karelI che. jIvane vizvavyApaka mAnavAmAM tenAmAM AkAzanI mAka, smRti, mati, dhyAna pramukha krama sa'bhavI zake ? ane AkAzamAM jema ceSTA saMbhavatI nathI, tema temAM ceSTA paNu kema saMbhavI zake ? -30 " ( AkAza sarvavyApI che. tene smRti, dhyAna vigere cheja nahi, temaja tene ceSTA paNu nathI. jyAre AtmAne sApaka mAnavAmAM mAve, tyAre tene paNa AkAzanI mAphka smRti, dhyAna, ceSTA vigere traTI zakaze nahi. ) rAH / zabdaM vyomaguNaM vadan na paramANUnAM guNaM kiM vadet ? syAnnA''smAkasamakSagocaratayA'NUnAM guNatve sa cet ? / syAdAsmAkasamakSagocaratayA vyomno guNatve sa kiM ? na syurvA'NuguNAH samastakhaguNAH pratyakSagamyA yataH // 31 // Why does not he who says that sound is an uttribute of ether (Aas') call it an attribute of atoms ? If he replies that in admitting it as an attribute of atoms it will not be an object of direct experience to us, will it be so when it is looked upon a an attribute of Akas'a, when all the attributes of Akas'a like those of atoms are not directly perceived by us? ( 31 ). 93

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nyAyakusumAMjali. [dvitIya zabdanuM digalika zabdane AkAzano guNa mAnanAra tene ( zabdane paramANuno guNa kema kahetA nathI ? je paramANu guNa mAnavAmAM zabda amane pratyakSa nahi thAya ema te kahetA hoya, te pachI zabdane AkAzane guNa mAnavAthI te pratyakSa thaze kharo ? kAraNa ke aNunA guNe jema apratyakSa che, tema AkAzanA paNa sarva guNo apratyakSa ja che. "-31 spaSTa zabdane AkAzane guNa mAnya ane paramANune nahi, tenuM kAraNa, paramANuno guNa mAnavAthI te zabda pratyakSa nahi thAya ema tarkavAdI batAve che. paraMtu je kAraNathI zabda paramANune guNa saMbhavata nathI, teja kAraNathI te AkAzane guNa paNa nathI ema siddha thAya che; kAraNa ke je vastu parokSa hoya che tenA guNa paNa parokSa hevA joIe. paramANu temaja AkAza ane parokSa che, tethI tenA guNe paNa parokSa levA joIe. zabdane je AkAzane guNa mAnIe, te parikSa AkAzane zabda guNuM pratyakSa che ema vAdho Ave che. karmatvapratiSedhane'pi niyamAd dravyaM dhvani manyatAM ye hatyantaparokSavastugaguNA asmatsamakSA na te| rUpAdyaM paramANuvRtti ca yathA zabdo'pi tasmAnnabho dharmaH sidhyati nA'nyathA na hi bhavedavyakSadhIgocaraH // 32 // Let sound be certainly admitted as a substance ( Dravya ), though it may be denied as being action ( Kriya ); for, the attributes belonging to extremely imperceptible objects are not directly experienced by us, as for instance, the attribute like colour in the case of atoms. Therefore sound is not established as an attribute of space, for, otherwise it ought not be an object of direct perception. ( 32 ) zabdane kriyA tarIke na mAne, paNa ene dravya tarIke

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stabaka 1 Nyaya-Kusumanjali. cokkasa mAnavo joIe, kAraNa ke jevI rIte paramANumAM rahelA rUpAdika guNa ApaNane pratyakSa thatA nathI, tevI rIte atyantaparelavastugata guNo ApaNane pratyakSa thaI zake nahi. te mATe zabda AkAzane guNa siddha thatuM nathI, nahi te te pratyakSa thavo joIe nahi. "-32 (kaI paNa vastune samAveza dravya, guNa ke kriyA e traNamAMthI ekamAM paNa thavo joIe. zabda, kriyA nathI, e te sarvavidita che. have temAM guNa yA dravya tarIke sadeha rahe che. paraMtu guNa tarIke mAnavAmAM pUrvokta deze uddabhave che, mATe pariziSTa dravyapaNuMja temAM siddha thAya che.) sparzapratyaya eva vAyurapi cAdhyakSaH samAzrIyatAM manyante hi tamogRhe kRtaghaTasparzAH samakSaM ghaTam / nAnaikAntikatA yathoktaniyame labdhAvakAzA tatastadyannANuguNo dhvaninehi tato vyomno'pi, yuktyaikytH||33|| Let even wind be looked upon as an object of direct perception because its contact is so; for those who have touched a pitcher in a dark room consider that they have directly perceived it. So there is no room for viciation in the above mentioned rule ( viz that an attribute of an imperceptible object is imperceptible ). Hence, sound is proved as not being an attribute of space by the same reasoning whereby it is established that it is not an attribute of atoms, ( 33 ) vAyunA sparzanuM patyakSa thavAne lIdhe vAyune paNa pratyakSa svIkaravo joIekAraNa ke aMdhakAramaya gRhamAM jeoe ghaTane sparza karyo che, teo te ghaTane pratyakSa anubhavyo mAne che; mATe pakSa vastune guNa pakSa hoya che e pUrvota niyamamAM vyabhicAra AvI zakate 95.

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nyAyakusumAMjali. [ dvitIyanathI. ataH je yuktithI zabda aNane guNa siddha thatuM nathI, teja yuktithI te AkAzane guNa paNa siddha thatuM nathI. -33 spI. "parekSa vastune guNa pakSa hoya che " A nyAyamAM kaI tarkavAdI " vAyu atyanta pakSa che chatAM tene guNa sparza pratyakSa che"-e pramANe vAyunuM dRSTAMta ApI deSa batAve te AnA samAdhAnamAM samajavuM joIe ke jene guNa pratyakSa che te vastu paNuM pratyakSa hoya che. dAkhalA tarIke aMdhArAmAM rahela ghaTane sparza thavAthI ghaTa pratyakSa manAya che. A ja pramANe vAyunA sparzanuM pratyakSa thavAthI vAyu paNa pratyakSa sAbita thAya che. matalaba ke rU5, rasa vigere guNemAMne eka paNu guNa pratyakSa thatAM te vastu pratyakSa svIkAravI joIe. A yukitathI zabda, ke je pratyakSa che tene AkAzane guNa mAnatAM AkAzane paNa pratyakSa mAnavuM paDaze. A te heTI doSApatti kahevAya. mATe zabdane AkAzane guNa mAna yukata nathI. 'zabdazcAgata eSa 'evamakhilaprajJAprasiddhA kriyA zabdaM dravyatayA na sAdhayati kiM ? kiM syAd guNaH sakriyaH ? / zrotraM zabdabhuvAM na yAti, na ca vA na prApyakAri smRtaM gandhadravyavadeva tad dhvanirayaM dravyaM kriyAto bhavet // 34 // Does not the action ( Kriya ) well-known to all, viz that sound has come, prove it to be a substance ( Dravya )? Can a quality possess action ? Moreover neither does the ear go to the place where sound is produced, nor is it known as being Aprapyakarin ( as cognising an object without having a contact with it ). Therefore, sound is established as a Dravya owing to its possessing Kriya like a substance having smell. ( 34 ) vaLI " A zabda Avyo' ema zabdanI Agamana kriyA sarva manuSyane jANItI che, te zuM e kriyA, zabdane dravya tarIke siddha

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staka] Nyaya-Kusumanjali, karatI nathI ? ane zuM guNa kriyAvAna heI zake ke ? vaLI endriya, jyAM zabda utpanna thAya che te sthaLe jatI nathI, temaja A Indriya apAdhyakArI ( viSaya sAthe saMyukta thayA vagara viSayane grahaNa karanArI) paNa nathI. tethI gaMdhayukta dravyanI mAphaka zabda, kriyAne lIdhe "kaba * siddha thAya che. -34 spaSTa zabda kriyAvAnuM che e darekane jANItI vAta che. have je je kriyAvAna che te te dravya che, A nyAyathI zabda dravya rUpe siddha thAya che; ane jo zabda guNa hoya che te kriyAvAna banI zake nahi. zabdazravaNa vakhate kandriya zabadanI pAse jAya che, athavA te zabda kaNendriyanI pAse Ave che, e tapAsavAnuM che. e anubhavasiddha vAta che ke koI paNa indriya zarIramAMthI bahAra nIkaLI viSayane grahaNa karatI nathI. AthI e sAbita thayuM ke kaNendriya zabda pAse jatI nathI. have vicAravAnuM e rahyuM ke kandriya aprApya kArI che ke prAvakArI ? arthAta kaNendriya viSayane dUrathI grahaNa kare che kema ? je indriya, viSayanI sAthe saMyukta thaIne viSayane grahaNa kare che, te "prAkArI ane je viSayathI vegaLI rahIne viSayane grahaNa kare che te " aprApyakArI ' kahevAya che. durathI zabda karNa pAse AvIne zrutigocara thAya che, e anubhava uparathI kaNendriya prApyakArI siddha thAya che. vaLI zabdane AkAzane guNa mAnanAra taiyAyika vigere paNa kaNendriyane prApyakArI ja mAne che. AthI zabdanuM karNa pAse AvavuM sida thAya che. jema, gaMdhanA sUma pudagala kriyAvAna hevAthI nAsikA pAse Ave che, tema zabda kriyAvAna hovAthI zrotra pAse Ave che. AthI gadhavALAM sUkSma dravyonI jema zabda paNa dravya siddha thAya che. -nityanirata - sarvaprANivinizcite'pi janane bAdhena zUnye'pyaho ! zandaM nityamupayuSAM pratipadaM kiM varNayAmo'dhunA ! / vyaGgayatve'tha ca nirmite prayatane tattaddhanivyaktaye zabdAstatsthalasambhavAH para iha vyaktiM kathaM nApnuyuH ? // 35 // 18

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nyAyakusumAMjali. [ dvitIyaOh, what description can be given of the intellect, of those who consider sound as eternal, even when its creation is universally established and is free from any objection ? If sound is considered as Vyangya ( capable of being manifested , why should not an effort made to manifest a particular sound bring to light other sounds residing in the same place ? (35) zabda nitya nathI--- zabdanI utpatti, sarva prANionI buddhithI siddha che, emAM kaI prakArane doSa nathI, chatAM zabdane nitya mAnanArAnI buddhinuM ame zuM varNana karIe ! vaLA zabdane vyaMgya mAnavAmAM Ave tenI utpatti svIkAravAmAM na Ave te amuka zabdane prakaTa karavAne karAyelA prayatna, te sthaLamAM rahelA anya zabdone kema prakaTa nahi kare ? "-35 (amuka zabdane prakaTa karavAno prayatna karatAM teja sthaLamAM rahelA anya zabdo kema prakaTa nahi thAya, ene uttara keI ema Ape ke dareka zabdane sArU amuka cokakasa vyaMjaka hoya che, te A javAbanI aMdara zuM deSa have che teno vicAra uttara zAkamAM karavAmAM Ave che. ) vaM niyarigana zaku ta? , tathaDa- nyatrA sampratipattito'nubhavato bAgho'nyathA durdharaH / po ggvhato dha beTTA mUSpuupaanaampi hanta ! tatsthalajuSAM kiM na prakAzaM sRjet ? // 36 // It cannot be said that sounds are made manifest by means of particular Prakas'akas, for such a state of affairs is seen nowhere else; moreover, we know) from our experience that there arises a serious objection. Will not a lamp brought by a person to

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staka] Nyaya-Kusuminjali seo a pot of curd lying in the threshold shed light on Apupas* lying in the same place ? 36 ) : - " je zabdomAM niyamita prakAzakAthI vyaMgya zuM che, ema kahetA ho te te ThIka nathI, kAraNa ke AvI rItabhAta anya 0gya padArthomAM jevAmAM AvatI nathI. anubhavathI paNa doSa Ave che ke gRhanA mAMgaNAmAM rahelA dahIMnA bhAjanane jevAne lavAyale dIpa teja sthaLamAM rahelA pUDalAo para prakAza zuM nathI paDato ? -36 spaSTIdareka zabdane prakaTa karavAne amuka niyamita prakAzakanI jarUra che, ema mAnavuM yukata nathI; kAraNa ke AvuM to kaI paNa sthaLe najare paDatuM nathI. vaLI jyAre amuka sthaLe rahela koI paNa vastune jovAne mATe te sthaLe dIpapha laI javAmAM Ave che, tyAre te dipakathI te sthaLe rahelA anya padArtho paNa prakAzamAM Ave che. A pramANe dIpakanA daSTAMtathI joI zakAya che ke zabdomAM niyamita vyaMgyapaNuM saMbhavatuM nathI. caitro bhASata evamAvaraNavAnapyeSa vijJAyate tacchabdasya vicitrabhAvavazataH kiM nAGga ! mImAMsaka ! / vyaGgayatve tvanumAnasaMvidamimAM zaknopi kartuM kuto ? vyaGgayaiH kumbhamukhaibhavedanumitaM dIpAdi kiM vyAkam ? // 37 // Oh dear Mimamsaka, is it not owing to the strangeness of sound that it is realized that it is Chaitra that is speaking though he is hidden (i. e. is not observed while speaking )? Whence can you have this knowledge in the form of inference, when sound is considered by you as Vyangya? Can a Vyanjaka ( Prakas'aka ) like a lamp be inferred by means of a Vyangya like a pitcher ? ( 37 ) * Apupa moans a cake of flour, moal, etc.

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nyAyakusumAMjali. [ dvitIya dUra rahela-daSTithI bahAra rahela caitranA zabdo sAMbhaLIne "A catra bole cheevuM je jJAna thAya che, te he mImAMsaka, zabdanI vicitratAne lIdhe zuM nathI ? kintu zabdane vyaMgya mAnavAmAM AvA anumAnanuM jJAna tuM kayAMthI karI zakIza? ghaTa vigere baMgyathI dIpAdika bejakanuM anumAna thAya che ? -37 spaSTI zabda e vyaMgya che ane manuSya e vyaMjaka che. citra e eka purUSanuM nAma che. dUra-najarathI bahAra rahela paricita manuSyanA zabda sAMbhaLavAthI ApaNane jJAna thAya che ke " bolanAra mANasa Aja che." A anumAna zabdanI vicitratAne lIdhe thAya che. zabdane vyaMgya mAnavAthI A prakAranuM anumAna ghaTI zake nahi. kAraNa ke vyaMgyathI vyaMjakanuM anumAna kayAMye thatuM jovAtuM nathI. zuM vaLI ghaTathI dIpakanuM anumAna thaI zake kharUM ? nA, nahi ja, te pachI jyAre zabda vyaMgya hAya, te zabdarUpa vyaMgyathI vyaMjakarUpa manuSyanuM anumAna thaI na zake. dhvAnto'bhAvatayA parairnigadito naivAsti yuktisamo ra6, vyatipattiparavAjottathI sparzataH | kumbhAbhAvavadudbhaveca tamaso'bhAvasya sAkSAtkRti lokena vinA, dRzorabhigamAd dravyaM tamaH siddhavat // 38 // The belief of some ( the Naiyayikas ) that darkness is negation of light does not stand to reason, for it has acquired the ground of being called a substance owing to its possessing colour and touch. Without the help of light there ought not to be the direct perception of darkness, when it is considered of the nature of negation. Consider the case of the absence of a pitcher. Moreover, darkness is established as a substance, as it comes into contact with eyes. ( 38 ) 100

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stakhaka. 3 Nyaya-Kusumanjali A Notes:--It is a rule that a negation of an objeet of sight-perception requires light for being perceived. Take the case of a pitcher. Its negation is perceived by means of light. Therefore it follows that if darkness is considered as negation of light, it will be necessary to have light to perceive it but such is not the case; on the contrary, darkness is perceived only where there is no light. Hence it follows that darkness is not the negation of light and is a substance by itself, as it possesses colour, touch and motion. A similar view is held by the Bhatt school of the Mimamsakas. " anya vidvAne andhakArane tejoDabhAva (tejanA abhAva) kahe che, te yukata nathI, kemake andhakAramAM rUpa ane sparza hAvAnA kAraNathI te dravya siddha thAya che. jema AlAka vinA dhaTanA abhAvaJa sAkSAtkAra thatA nathI, tema abhAvarUpa aMdhakArane paNa sAkSAtkAra AlAka vinA vA joie nahi. A vAta temaja adhakAranA STi sAthenA sabaMdha paNa tene dravya tarIke siddha kare che, 39 -38 spaSTI je je rUpavAna che te te dravya che, temaja je spavAna che te paNa drazya che. ApaNe aMdhakArane pratyakSa joi zakIe chIe. AthI e rUpavAna siddha thAya che. temaja te sparzavAna che, kemake anyakAranA sthAnamAM vAyunI sahAyatAthI zItaLatAneA anubhava thatA hAvAthI aMdhakAramAM zIta sparza paNa rahelA che. AthI aMdhakArane dravya tarIke svIkAravA joie. vaLI kAi paNa vastunA abhAvane jovAmAM prakAzanI jarUra paDe che. jemake atre ghaTanA abhAva che ke nahi, te jANavAne prakAzanI jarUra rahe che; Aja pramANe, aMdhakArane paNa mAnIe to e abhAvane paNa jovAne prakAzanI jarUra paDavI kintu hakIkata ema che nahi; ulaTuM prakAzanI gerahAjarImAMja tenu' darzIna thAya che. e sivAya, dRSTinI sAthe adhakAranA sabaMdha thAya che, e kAraNa paNa adhakArane dravya sAbita alAva ' joie, kare che. 101

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nyAyakusumAMjali. ( dvitIya bhagavAmahimAnaM stuvannupasaMharativizvAdhIza ! pravacanagavI-tattvadugdhaM tvadIyaM yadyanyeSAM sRjati vikRti dugrahe snnipaate| kiM mAdhurya tadiha gatavat ? prAptavattUcadhInAM nityAnandodbhavakaraNatAmanyasaMvyApyabhAvAm // 39 // Lord of the universe ! if thy milk-like principle ( Tattva ) of a cow in the form of canon ( Pravachana ) produces contrary effects to others owing to their undue attachment to their own dogmas, is its sweetness hence gone ? On the contrary, it has become to the highly-talented a source of eternal pleasure that cannot be had at any other place. (39) upasaMhAra "he vizvAdhAra, tarI avayana35 yanu ra bhI. ene durAgraharUpa saMnipAtanA kAraNe yadi vikRti utpanna kare, te tethI he bhagavAna, zuM te tattva-dUdhanuM mAdhurya jatuM rahyuM? ulaTuM, ucca buddhizALIone mATe te te dUdha zAzvatAna, ke jenI prApti bIje sthaLe asAvita che, te 4-4 423 mane che. "---38 bhekaH kUparato yathA ca manute kizcinna kUpAdhikaM na tvA svasvamatAratA iha nathA prAdezikA jAnate / bhrAntA nAtha ! vitatya te nijanijaprajJodbhavAH kalpanA gehe nardina eva mAnti kudhiyo gehe na dehe'pi na // 40 // ... Just as a frog sporting in a well thinks that there is nothing larger than the well and also there is nothing beyond the well, similarly, those who are attached to their own doctrines and take one-sided 102

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R448. ] Nyaya-Kusumanjali views, do not know thee. O Lord, these dull-witted persons who are led astray, by their individual caprices based upon their own dogmas live self-satisfied in their fool's paradise. ( 40 ) jema kuvAmAM ramate deDake kuvA sivAya bIjuM kaMI jANato nathI athavA kuvAthI moTuM bIjuM kaMI mAnatA nathI, tema pitAnA matamAM Asakata evA ekAntavAdIo tane jANatA nathI. he nAtha, svaprajJAthI udbhavelI kalpanAne vistArIne bhrAta thayelA te alpo gharamAM ke zarIramAM mAtA nathI. "---00 hiMsAderupadezataH kalupitaM pUrvAparArtheSu ca vyAghAtairmalinaM pramANarahitAdekAntato dUSitam / prAmANyaM nahi sAlahI rakRtaM zAstraM bhavanmukhaM sAdhvekaM tu viparya mAt kRtadhiyo'bhyarcanti te zAsanam // 41 // The scriptures composed by others, which are viciated by the preachings of Himsa and the like and by contradictions existing in their statements; which are faulty as they teach monism opposed to valid knowledge; and which lead to the tree of the worldly existence, do not stand the test of proof. But, as thy doctrine ( S'asana ) alone is pure on account of its being free from the above-mentioned defects, the learned honour it. ( 41 ) hiMsAdikanA upadezathI kaluSita, pUrvApara arthanA virodhane lIdhe malina, pramANuvirUddha evA ekAvAdathI dUSita ane bhavarUpa vRkSanI sanmukha raheluM evuM InarakRta zAstra prAmAyane sahana karI zakatuM nathI; kintu upara darzAvela doSathI mukta hovAne lIdhe tArA eka pavitra zAsanane ja suvicakSaNa mahAtmAo pUje che. e-41 108.

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nyAyakusumAMjali. [hitA4taSAM kAmalaroga eSa kimaho ! ki vaiSa vAtodayaH ? __ keyaM bhrAntiralaukikI nijazirazchedo dhUvaM svAsinA / siddhAnte zamazIlapuNyakaruNApUrNe pradIpe'pi yat klezAndhau haThataH patanti kudhiyo'tvadvAGmayAjIkRteH // 42 // Even when thy Siddhantu*, which is full of tranquility, morality, virtue and compassion is acting like a big lamp (a beacon-light ), the ignorant people obstinately fall into a well by accepting the doctrines of others than thine. Is this owing to their suffering from the disease of jaundice or rheumatism ? Is this due to their extraordinary bewilderment that they cut off their own head by means of their own sword ? ( 42 ) "mahe!! zu mAna mana! utpanna thayo , 56 vAyunA 5 thayo che, kiMvA dArUNa bhramaNA utpanna thaI che ke teo potAnI taravArathIja pitAne ziraccheda kare che, kemake zama, zIla, puNya ane karUNAthI pUrNa e siddhAMtarUpa pradIpa hevA chatAM tArAthI virUddha bIjAnI vANIne svIkAra karI ajJa mANaso haThathI duHkhanA kuvAmAM paDe che. arjara lebhe taskara-rohiNeya iha te vAcAsudhAlezato' kasmAt kaNepuTAdapIyitatayA pItAt punarjIvanam / / muktaH zreNikabhUpamAravipadastacchraddhayA sevitA kAtsnyai nApyupadezamIza ! puruSo jAne na kIdag bhavet ! // 43 // Oh, Lord ! I cannot even form an idea as to what sort of a man he can be, who completely acts * It literally means the ultimate conclusions or the established truths. 104

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3:448. ) Nyaya-Kusumanjali up according to thy preachings with full faith, when even the thief Rohineya became free from the calamity of death pronounced upon him by King >>'renika and obtained as it were a new life in this world because he accidentally drank, even with disrespect, a particle of thy nectar-like speech by means of his ear-cups. ( 43 ) Notes:- In a cave of the Vaibhava mountain, in the vicinity of the city of Rajagriha, there lived a thief named Lohakhara who used to rob the wealth of and abduct the wives of the people of that city. When he was on death-bed, he called his son Rohineya, named after his wife Rohini and advised him ; never to listen to the words of Mahavira. After his death, Rohineya too began to lead the life of a thief. Once he intended to go to Rajagriha for stealth but as it was not possible to go there without passing by the place where Lord Mahavira was preaching, he went closing bis ears with his fingers so that his father's advice might not be disregarded. On one : occasion, it so happened that as he was passing by this place, a thorn pricked his leg and it was now impossible for him to moia a step forward without taking it out, and in so doing he had to take out his tinger from his car. Thereupon accidentally and against his will he heard Lord Mauira saying that the legs of gods do not touch the ground, their eyes do not wink, their garlinds of flowers do not wither and their bodies are free from perspiration and dirt, He began to repent that he was obliged to hear these 105 14

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pAyakusumAMjali | dvitIya words. The people of this city complained to their King Srenika about their being harassed by a thief whereupon the king asked the city guards to catch the thief. When they failed to carry out the work, he asked his chief minister Abhayakumara to look to the same. He asked the city-guards to surround the whole city with the help of the army when the thief had entered the city. The next day the thief came as usual but was caught in the end and was taken before the king. As there was no direct proof of his being a thief. the king had to think over as to what he should do in that case. The thief being asked to give some information about himself said that his name was Durgachanda and that he was an inhabitant of S'alirama. He added that for the sake of pleasure he had come there and at night had put up in a certain temple in that city. He further said that as he was going to his native place, he found himself surrounded by the men and being stricken with fear be tried to cross the walls of the city but failed in his attempt and was caught in the end. The king thereupon sent men to inquire of the people of Saligrama if there lived any man named Durgachand. People there confirmed the thief's statement as it was prearranged by the thief. Then Abhayakumara began to think over as to how he could be proved a thief. He got constucted a celestially beautiful palace and kept men therein to perform functions commonly observed in heaven. The thief was made to drink wine and was dressed as a god and was then taken to this palace. When the thief came to his 106

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2d43. ] Nyaya-Kusumanjali senses he began to reflect on seeing the attendants as well as celestial objects in his room. Some of the servants came running to him and after some time one of them requested him to relate the bistory of his previous birth as it was customary The thief began to ponder over as to whether he was really in heaven or not. He just recollected the woris of Lord Mahavira about gods, which helped him in deciding that he was not really in heaven and that this was a trick played upon him. He replied that he had spent his whole life piously and no avil dead was committed by him. He thus saved his life Ho then realized that his father had deceived bim by advising him not to listen to the advice of Lord Mahavira. Afterwards he went to him and confusso: his faults before him. He then took Abhayakumara to his cave and gave away every thing that he had stolen. In the end he became a disciple of Lord Mahavira and after leading a holy life went to boaveu. akasmAta karNapuTa vaDe ISyabhAvathI anAdarathI paNa pIdhelA tArA vacanAmRtanA bi-duthI "rahiNeya"cAra, zreNika * rajA taraphathI thanAra devAtanI sajAthI mukta thaIne punarjIvanane pAme to tArA samasta upadezane zraddhApUrvaka sevanAra purUSa ke bane, te he Iza ! huM kalpI Hiddell, "-Y3 107

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nyAyakusumAMjali. | dilAya" -bIjo stabaka pUro thaze. tenI aMdara ane anya darzanakAranA matinuM saMkSipta avalokana karyuM. have jaina matanI pramANa-prameyanI vyavasthA kevA prakAranI che, te jANavAno prasaMga prApta thAya che, mATe tene vAte trIjA stabaka upara AvIe. 108

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tRtiiy-stbkH| prmaann-miimaaNsaa| CHAPTER III Logic Contents:-Pramanas, Their number and definitions, Critical examination of the Pramanas recognised by different logicians, the Nayas, Syadvada, the six Dravyas and the presence of all the Nayas in Jainism alone. kaH kati pramANAni manute, iti darzayati cArvAko hi samakSamekamanumAyuga bauddha-vaizeSiko sAGkhyaH zAbdayutaM dvayaM tadupamAyuk cAkSapAdasvayam / sApatticatuSTayaM vadati tad mAnaM prabhAkRt puna hiH sarvamabhAvayuk, jinamate'dhyakSaM parokSaM dvayam // 1 // The Charvakas believe in one Pramana viz. Pratyaksha, the Bauddhas and the Vais'eshikas in two-Pratyaksha and Anumana, the Sankhyas in these two along with S'abda, the Naiyayikas in these three along with Upamana, the Prabhakaras in these four along with Arthapatti, and the Bhattas in all these 109

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nyAyakusumAMjali. tRtIyaalong with Abhava, while the Jainas in Praiyaksha and Paroksha. (1) Notes :-The first Jaina writer on systematic logic seems to be Siddhasena Divakara It was he who laid the foundation of Jaina logic by composing a treatise called Nyuyavatara. He is also the author of Sammati-tarka, a Prakrita work where he has discussed the principles of logic very elaborately. Pramana etymologically signifies an instrument of measurement - from Ma, to measure and Pra, forth. Thus it means a measured standard authority. It is a means of acquiring accurate or valid knowledgeknowledge which is free from any sort of blemishes, doubt, error etc., and which ascertains objects as they exist in nature. pramANa-sakhyAmAM matabheda cArvAka ekalA pratyakSane ja pramANa mAne che, boddha ane vaizeSika pratyakSa ane anumAna e be pramANa mAne che, sAMkhya zabdasahita e traNa pramANa, akSapAda (naiyAyika) upamAnasahita e cAra pramANe, prabhAkara (eka prakAranA mImAMsaka) arthapattisahita e pAMca pramANu ane bhAha (eka prakAranA mImAMsaka) abhAva sahita e cha pramANa mAne che, ane jaino pratyakSa ane parokSa ema be pramANa mAne che."--1 spaSTInIti pramANa' arthAta je vaDe vastu tatvane yathArtha nizcaya thAya te pramANa che. yathArtha jJAna vaDe saMdeha, bhrama ke ajJAna dUra thAya che ane kharUM vastusvastha samajAya che, mATe te yathArtha jJAnane "pramANa" kahevAmAM Ave che. pramANa e jaDa vastu che zake nahi. jJAnavizeSanuM nAma pramANa che. A pramANu svaparaprakAzaka che. A zlokathI ApaNe e jANI zakayA chIe ke judA judA darzana 110

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toyens. ] Nyaya-Kusumanjali kAra judI judI rIte pramANunA bheda mAne che. have AmAM kharI hakIkata zuM che te tapAsavAnuM rahe che; arthAta pramANanA keTalA prakAre mAnavA vyAjabI che tenI parIkSA karavI joIe. te graMthakAra svayaM AgaLa 192117 . pratyakSaM bhinatti pratyakSa vyavahAratazca paramArthAca dvidhA bhASitaM / tatrAvagrahaNAdinendriyamanojAtaM caturbhedakam / Adya syAt , caramaM punastrividhakaM, tatrAdimaM kevalaM vizvavyApi, mano'bhiparyayamathAntyaM cAvadhistho'vadhiH // 2 // Pratyaksha Pramana is said to be of two kinds: (1) Samvyavaharika ( conventional ) and (2) Parmarthika ( transcedental). The former which is acquired by the (five) senses and the mind has four varieties, Avagraha and others. The latter is threefold : The first of them is Kevala pervading the universe; the second is Manahparyaya and the last Avadhi, having a limit. (2) Notes :--According to Jainism, Pramana is of two kinds-Pratyakshu and Paroksha Pratyaksha is generally interpreted as sense perception by all schools of thought except Jainism. But this interpretation is considered secondary and subordinate by the Jaina logicians. They call it Samvyavahariko Pratyaksha. It is for the sake of convenience of the ordinary people that Samvyavaharika Pratyaksha is admitted as one of the divisions of Pratyaksha; otherwise really speaking, this is Paroksha-indirect and mediate-for a sensory object is realized by the 111

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nyAyakusumAMjali [ 2014 soul only through the medium of eenso-organs. This Jnana is included in Mati-jnana and Sruta-jnanathe kinds of knowledge that we have in our daily life. It is subdivided into two; that which arises through the five senses ( Indriyanibandhana ) and that which does not arise through the senses but arises through the mind ( Anindriyanibandhana ). Each of these is again of four kinds-Avagraha, Tha, Avaya and Dharana. Avagraha consists in the general knowledge of in object-apprehension of its being something-when it is brought in contact with a sense-organ. At this stage, one does not know the distinguishing characteristics of an object but only knows its general properties, e. g. to know an object as a man. Thus in this stage one is barely conscious of the existence of an object. Hence this may be called a cogitative or presentative stage. In the stage of Iha, one being unsatisfied with the vague notion acquired in the stage of Avagraha makes enquiries leading to the ascertainment of truth about the object of Avagraha, e. g. to know that the man under consideration ought to be a Gujarati. It may be called a comparative stage. It must be here borne in mind that thix is quite distinct from doubt ( Sams'aya ). In the stage of Avaya, the particulars desired to be ascertained in the preceding stage are exactly determined e. g. to know that the man under question is a Gujarati. Thus this stage may be called a recognitive stage. 112

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248. ] Nyaya-Kusumanjali The stage of Dharana consists of the lasting impression, formed after the object with its particulars is ascertained. It is due to the impression that one remembers the objects afterwards. Hence this may be termed a retentive stage. Paramarathika Pratyaksha is the clear knowledge acquired by Atman directly and immediately-not through any other kind of knowledge or medium of senses and the mind. It is purely intuitional knowledge, arising from the illumination of the soul, and is a means of securing absolution. It is again twofold; Perfect ( Sakulu ) and Imperfect ( Vikala ). The former (Sakala ) means omniscience. It is unlimited by time or space. It transcends all relativity of discursive thought involving the idea of succession and series. This knowledge is infinite, supreme, unobstructed and perfect. It precedes the attainment of salvation. The latter ( Vikala ) is again two-fold : Avadhi and Manahparyaya. Avadhi-inana is the direct knowledge of material objects of all types- near or distant, hidden or unhidden, limited or unlimited, etc. It is of two kinds : (1) Bhava-pratyaya, innate, as in the case of gods and denizens of hell and (2) Guna-pratyaya, which is acquired by the annihilation of Karmans, by human beings and animals. This is one of the three kinds of knowledge that a Tirthankara possesses from his very birth. Manahparyaya is the direct knowledge possessed 113 15

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nyAyakusumAMjali. [gallyby ascetics only and that too by those who are wellversed in self-control. It is by means of this knowledge that they can read the thoughts passing in the minds of other beings. It deals with material objects only. It is again two fold : (1) Riju-mati : this arises from the straight-forwardness of man's mind, speech and body and consists in discerning and knowing the forms of thoughts in others' minds. (2) Vipula-mati : by this the finest Karmika activity in the minds of others can be read. It is finer and purer than Riju - mati. The following are the chief characteristics that distinguish Manahparyaya-jnana from Avadhi-jnana. (1) The former is purer and more refined than the latter. . (2) The former is within the reach of human beings only and that too, of Samyamins, while the lattor can be acquired by any one. Here it will not be out of place to consider the Jaina aspect of different kinds of knowledge. According to Jainism, knowledge is the distinguishing and the chief attribute of the soul. The more the obstruction to knowledge (the Inanavaraniya Karman) is removed, the greater is the knowledge the soul acquires. Thus it is clear that knowledge can be of various forms; all the same the Jainas generally sneak of five different kinds of knowledge. These are ( 1 ) Mati, (2) S'ruta ( 3 ) Avadhi, ( 4 ) Manahparyaya and ( 5 ) Kevala. 114

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takhaka. 1 Nyaya-Kusumanjali To Mati-jnana is the knowledge acquired by means of the senses and the mind. It deals with objects existing at the moment under consideration. perceive colour by means of the eye, taste by means of the tongue, smell by means of the nose, sound by means of the ear and touch by means of the skin comes under its province. It is subdivided into (1) Avagraha, (2) Tha, (3) Avaya and (4) Dharana. It forms the basis of S'ruta-jnana but it differs from it in respect of its extent, for it is confined to the present only, while such is not the case with the latter. S'ruta-jnana is the knowledge derived from words, from reading books, from seeing gestures or facial expressions or from other kinds of symbols or signs. This Jnana transcends the limits laid down for Mati-jnana both in respect of time and space. In other words, it deals with the objects existing at present and also with those that existed in the past and which will exist in future. Various names are mentioned for this Jnana, some of them are Agama, Apta-vachana and Pravachana. Mati and S'ruta come under the Paroksha Pramana. Mati includes Smriti, Pratyabhijnana, Tarka and Anumana, whereas Sruta, Agama. One can have from one to four different kinds of knowledge at one and the same time. Thus if he has only one, it must be Kevala; if two, Mati and Sruta; if three, Mati, Sruta and either Avadhi or Manahparyaya and if four, all except Kevala. 115

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nyAyakusumAMjali. [tarIyapratyakSa pramANa "pratyakSa pramANa vyavahArathI ane paramArthathI, ema be prakAranuM kahevAmAM AvyuM che. temAM paNa Indriya ane manathI utpanna thanAra prathama vyAvahArika pratyakSa "avagraha " AdikathI cAra prakAranuM che. ane bIjuM pAramArthika pratyakSa traNa prakAranuM che-temAM prathama to kevalajJAna, je vizvavyApI che, bIjuM mana:paryAyavAna, je mananA paryAne jonArUM che ane trIjuM maryAdita kSetravALuM avadhijJAna."--2 spaSTI, jenoe be pramANo mAnyAM che-pratyakSa ane parokSa. e vAta gata lokamAM ApaNe joI gayA chIe. sAkSAta pratibhAsI jJAnane pratyakSa pramANu kahevAmAM AvyuM che, arthAta rU5, rasa, gabdha, sparza, zabda, sukha, duHkha ityAdine je sAkSAtkAra thAya che, tene pratyakSa kahevAmAM Ave che. kharI rIte jotAM te, je jJAnanI utpattinuM kAraNa kevaLa Atmazatija heya che teja jJAna pratyakSa kahI zakAya. Indri dvArA utpanna thanAra cAkSuSapratyakSAdika jJAna to anumAnanI mAphaka anya nimittathI ( AtmAthI anya IndriyAdithI ) utpanna thatAM hovAne lIdhe pratyakSa kahI zakAya nahi; chatAM paNa te vyavahAramAM yathArtha pravRtti-nivRttinAM mukhya kAraNa hovAthI sAMvyavahArika pratyakSa " kahI zakAya che; kevaLa AtmazakitadvArA utpanna thayela jJAnane pAramArthika pratyakSa saMbodhavAmAM Ave che. Ama pratyakSanA be vibhAge paDe che--sAMvyavahArika ane pAramArthika. sAMvyavahArika pratyakSanA paNa be bhedo paDe che Indriyanibandhana ane anindriyanibandhana. IDyio dvArA je jJAna thAya che tene indriyanibandhana ane aniyidvArA arthAta mana dvArA je jJAna thAya che tene anindriyanibandhana kahevAmAM Ave che. A bannenA cAra cAra bhedo che-avagraha, hA, avAya ane dhAraNuM. arthanuM je sAmAnya grahaNa te avagraha, tyAra pachI vastune je parAmarza te IhA, vastunuM avadhAraNa te avAya ane avadhAraNanI avismRti-vAsanA-smaraNarUpa je avasthA te dhAraNA che. pAramArthika pratyakSanA prathama be vibhAga paDe che -sakala ane vikala. sakala pAramArthika jJAna te kevalajJAna che. vikala pAramArthikanA be 116

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Nyaya-Kusumanjali bhe che--avadhijJAna ane mana:paryAyajJAna. A pramANe avadhijJAna, mane yAMyAna ane kevalajJAna ema pAramArthika pratyakSanA traNa bheda thayA, avadhijJAna, jJAnAvaraNIya karmanA kSApasama-vizeSa upara AdhAra rAkhe che. A jJAna rUpI dravyone grahaNa karanAruM che. A jJAnanA be prakAra che-bhavapratyaya ane guNapratyaya. bhava eTale gati, te kAraNavALuM avadhijJAna "bhavapratyaya" kahevAya che. manuSya, tiyaca, svarga ane naraka, e cAra gatiomAM chellI be gatio evI che ke tenI sAthe avadhijJAna baMdhAyeluM che. te gatimAM jatAMnI sAthe prANIne avadhijJAna prakaTa thAya che ane te gatinA anta sudhI te rahe che. A mATe e be gatione laIne avadhijJAna bhavapratyaya samajavuM. avadhijJAnane anukuLa kSepakSama pragaTAvanArA guNenI prApti thatAM je avadhijJAna manuSya-tiryaMcane utpanna thAya che, te guNapratyaya kahevAya che. svarga-narakastha jIvonuM avadhijJAna te bhavamAM je kSayopazamathI pragaTa thayuM che, te lopazama, te bhavamAM karela guNAbhyAsathI udbhUta nathI, kintu pUrva janmanA guNathI ubhUta che, ethI pUrva janmanI apekSAe te temanuM (devatA ane nArakIonuM) paNa avadhijJAna vastutaH guNapratyaya che, paraMtu teone te bhavamAM guNAbhyAsa kayo vinAja ( prathama kSaNethIja ) avadhijJAna prakaTa thatuM hovAthI te bhavanI apekSAe te bhavapratyaya kahevAya che. mana:paryAyAna. A jJAnane AdhAra paNa viziSTa lopazama che. A jJAna manuSyakSetramAM rahela saMsI jIvoe grahaNa karelA manadravyanA paryAyone prakAzita karanAruM che. jAmarLamavadhati- adhyakSetaradasti ca smaraNadhIH saMpratyabhijJA punastakezvAnumitistathA''gama iti prakhyApitaM pnycdhaa| tatrAdyaM tvanubhUtavastuviSayaM syAd vAsanobodhanAdaikyAdigrahaNaM smRteranubhavAjjAtaM dvitIyaM punaH // 3 // 117

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nyAyakusumAMjali. | tRtIya Paroksha Pramana is five-fold: (1) Smriti, (2) Pratyabhijnana, (3) Tarka, ( 4 ) Anumana and ( 5 ) Agama. The first has an experienced thing as an object and it arises through the awakening of impressions (present consciousness of the past ideas ), whereas the second deals with oneness between different objects, etc. and it arises through recollection and perception. ( 3 ) Notes:-Paroksha-jnana is the knowledge that is indirectly obtained by the soul, through some other medium like the senses and the mind. It is subdivided into five classess: (1) Smriti, (2 ) Pratybhijnana, (3) Tarka, 4) Anumana and (5) Agama. Smriti is the remembrance of an object previously seen, heard or experienced. It arises through the awakening of the past impressions. " Pratyabhijnana is the recognition of an object by noticing its similarities and differences. It is the result of remembrance and perception. In the instance, "This is that very Devadatta," this' connotes present perception, that' refers to a recalled memory and from their combination there arises the idea of the identification of the man. This knowledge includes such knowledge as arises from a comparison between an object seen and some other object remeinbered. This is like that, The bos gavaeus (Gavaya) is like the cow ", etc., are its instances. This corresponds to Upamana Pramana recognised in the Hindu philosophy. (C 66 118 dr f

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tabaka] Nyaya-Kusuminjali parikSa pramANavA parAkSa pramANa pAMca prakAranuM che-smaraNa, pratyabhijJAna, tarka, anu- ' mAna ane Agama. temAM paheluM smaraNa-jJAna, saMskAranI jAgRti thavAthI anubhUta vastune grahaNa karanArUM che ane bIjuM pratyabhijJAna, smRti ane anubhava dvArA ekatva Adi viSayane grahaNa karanArUM che "-3 spI-amuka vastune anubhava karavAthI tenA saMskAro ApaNA hRdayamAM sthApita thAya che. te saMskAra jyAre jAgRta thAya che, tyAre te vastu yAda Ave che. A je yAda AvavuM te "smaraNa kahevAya che. smaraNa, anubhUta vastu para barAbara prakAza nAMkhatuM hovAthI tene "pramANuM kahyuM che. khavAI gayelI vastu, jyAre hAtha Ave che, tyAre "teja A evuM je jJAna kure che te pratyabhijJAna che. pUrve joyelo mANasa jyAre pharIne maLe che, tyAre basa sevA " arthAta "te A devadata" evuM je pratibhAna thAya che, te pratyabhijJAna che. smaraNa thavAmAM pUrNa thayela anubhavaja kAraNa che, jyAre pratyabhijJAna thavAmAM anubhava ane smaraNa e baMne bhAga le che. smaraNamAM te ghaDe" evuM skaraNa thAya che, jyAre pratyamijJAnamAM "te A ghaDo" e pratibhAsa hoya che. AthI e baMnenI bhinnatA samajI zakAya che. khovAyelI vastune dekhavAthI athavA pUrve dekhela manuSyane jovAthI utpanna thatA teja A' evA jJAnamAM "teja" e bhAga smaraNa rUpa che, ane A e bhAga upasthita vastu ke manuSyane dekhavA rUpa anubhava che. A anubhava ane smaraNa e baMnene saMmizraNarUpa "teja A' e akhaMDa jJAna "pratyabhijJAna' che. koI eka gRhastha kadApi rojha joyuM hatuM. eka vakhate kaI govALanA kahevAthI ene jJAna thayuM ke-gAyanA jevuM rojha hoya che. keI vakhate jagalamAM cakkara mAravA gayelA tene rojha DhAme maLyuM. rAjhane dekhavAthI tene jhaTa gAyanA jevuM je hoya che, te" evI smRti (yAdI) AvI; e smaraNa ane "A evuM rAjhanuM pratyakSa darzana, e baMnenA mizraNarUpa teja A rejha e viziSTajJAna je thayuM, te pratyabhijJAna che. Li19.

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nyAyakusumAMjali [qelya tarkastu prativandhabuddhiranumA syAt sAdhanAt sAdhyadhIde'dhA svArthaparArthabhedata iyaM tatrAdimA sAdhanam / sanirNIya parokSavastvavagamo vyAptiM ca nItvA smRti hetostveSa parA, tathopacaritA heturvabhASe'numA // 4 // Tarka is knowledge of Fyapti (inseparable connection); Anumana is the knowledge of Sadhya (major term ) arising from Sadhana ( middle term ). This Anumana is of two kinds : Svarthanumana (inference for one's own self ) and Pararthanumana ( inference for the sake of others). The former of these is the knowledge of an indirect object arising after the recollection of Vyapti and correct determination of Sadhana, whereas the latter is that of an indirect object acquired by means of Sudhana ( Hetu ). Moreover the use of Hetu is also figuratively called Anumana. ( 4 ) Notes :---Tarka or Uha is the knowledge of an universal concomitance of any two objects, e. g. wherever there is smoke, there is fire. This knowledge is the basis of inference. It is the same as Vyapti-jnana mentioned in the Nyaya philosophy. Sadhya means that which is to be proved. It is called a major term. Dharma, Sadhya and Anumeya mean one and the same thing. Sadhana is that by means of which Sadhya is proved. It is called the middle term. Sadhana, Fletu and Linya are synonyms. The universal or inseparable connection of the middle term with the major term is called Vyapti or 120

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20143.) Nyaya-Kusumanjali Avinabhava. If the middle term and the major term exist simultaneously, the former is called Vyapya (pervaded or contained ) and the latter, Vyapaka pervader or container). Thus in the instance, " Wherever there is smoke there is fire," smoke is Vyapya and fire, Vyapala, Dharmin is the place or the locus in which the major term abides. It is called the minor term. It is also known as A'sraya and Paksha. In the inference " gaat afgat, Thala" (This mountain is fiery as it is smoky ), 'ta' ( mountain ) is the Dharmin ( the minor term ), fanta' (fiery ) is the Sadhya, ( the major term) and stafara (for it is smoky ) is the Sadhana (the middle term ). Anumana is of two kinds: (1) Svarthanumana and (2) Pararthanumana. Svarthanumana is the valid knowledge arising in one's own mind from repeated observation of facts. It is useful for removing one's own doubts. A man by repeated observations in the kitchen and elsewhere forms the conclusion in his mind that wherever there is smoke there is fire. Afterwards, he is not certain as to whether the mountain that he sees is fiery or not. But noticing it to be smoky he l'ecalls to his mind the inseparable connection between fire and smoke and concludes that there must be fire on this mountain. This is an example of Svarthanumana, : 121 16

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414 Hiortet. ( gellyPararthanumana is useful when a conviction is to be produced in the mind of another. It is based upon Svarthanumana as one cannot convince another without first convincing himself. In this Pararthanumana it is necessary that the premises must be stated with exact formality and precision, otherwise there is a possibility of the speaker being misunderstood by the hearer. Thus it is clear that in this kind of inference each proposition must be stated in a prescribed form, i. e., in other words a syllogism is essential for a Pararthanumana, whereas such is not the case with a Svarthanumana. Generally a syllogism consists of five members ( Avayaras ), viz., (1) Assertion ( Pratijna ), (2) Reason (Hetu), (3) Example (Udaharana), (4) Application (Upanaya) and ( 5 ) Conclusion ( Nigamana). This is illustrated as follows: (1) The mountain ( Dharmin) is fiery( Sadhya ) (Pratijna) (2) because it is smoky- (Hetu); (3) wherever there is smoke there is fire, e. 9., in a kitchen- (Udaharana ); (4) so is this mountain full of smoke- (Upa naya); (5) therefore this mountain is full of fire (Nigamana). A syllogism of five members is called Madhyama or mediocre type; if it consists of less than five members, it is called Jaghanya or the worst type. 122

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tabaka] Nyaya-Kusumanjali A syllogism consisting of ten members is considered Uttama or the best, for an illustration of which the reader is referred to p. 7 f., of History of the mediaeval school of Indian Logic by the late Dr. Satis Chandra Vidyabhusana. As Pararthanumana is a kind of knowledge acquired by means of the members of a syllogism, so by attributing effect to cause, even the words which express the reason and which are set forth to produce conviction in others may be called Anumana, i, e., the Hetu which is the most important factor of producing Anumana may be looked upon, by metaphor as Anumana. ' " vyAptine nizcaya karI ApanAra "ta' che ane sAdhanadvArA thatuM sAdhyanuM jJAna "anumAna" kahevAya che. A anumAna be prakAranuM che -svAthanumAna ane parArthonumAna. temAM pote jAte sAdhanane nizcaya karIne ane vyAptine smRtimAM lAvIne parokSa vastune jANavI te svArthanumAna che ane hetunA prAgadvArA parokSa vastunuM jJAna thavuM e bIjuM parArthanumAna che. vaLI upacArathI hetupayogane paNa anumAna kahevAmAM Ave che. "-4 spaSTI, koI paNa be vastunA sAthe rahevAnA saMbaMdhanI parIkSA karavAne adhyavasAya te tarka kahevAya che. Ane " Uha " paNa kahe che. arthAta je vastu jenAthI judA paDatI nathI, je vastu jenA vagara rahetI nathI, e vastune enI sAthe je sahabhAvarUpa ( sAthe rahelA rUpa ) saMbandha che, te saMbadhane nizcaya karI ApanAra " tarka " che. daSTAMta tarIke-ghama, agni vinA te nathI-agni vinA rahetuM nathI, jyAM jayAM dhama che, tyAM tyAM agni che, evo koI dhanavAna pradeza nathI ke jyAM agni na hoya; Avo je dhUma ane agnine saMbaMdha, bIjA zabdomAM kahIe te--ghayamAM rahele agninI sAthe rahevAne je nizcala 128

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nyAyakusumAMjali. niyama, te tarkathI sAkhIta thai zake che. e 3 vyApti kahe che. dhUmamAM jyAM sudhI | tRtIyaniyamane ta zAstrIo vyAptine nizcaya na thA anumAna thai zake nahi, vyAptine nizcaya karyAM che, hAya, tyAM sudhI dhamane dekhavA chatAM agninu e khullI vAta che. jeNe dhUmamAM agninI teja manuSya, dhUma dekhI te sthaLe agni heAvAnuM cekasa anumAna karI zake che. A hakIkatathI spaSTa thAya che ke anumAnane mATe vyAptinizcaya thavAnI jarUra che. ane vyApti-nizcaya karavA tarkanI jarUra che. C be vastuo, aneka jaththAe sAthe rahelI dekhavAtho ene vyAptiniyama siddha thatA nathI, kintu e ene jUdI pADavAmAM zA vAMdhe che, e tapAsatAM vAMdhA siddha thate hAya, teA ja e anene vyAptiniyama siddha thai zake che. AvI rIte e vastunA sADhucanI parIkSA karavAmA je adhyavasAya te tarka che. dhUma ane agninA saMbaMdhamAM paNa--" jo agni vinA paNa dhUma hAya, teA te agninuM kArya thaze nahi. ane ema thavAthI dhamanI apekSAvALA je agninI zodha kare che, te karaze nahi, Ama thatAM agni ane dhamanI paraspara kAraNukA tA, je leAkaprasiddha che, te Takaze nahi. '--AvA prakAranA tarka thIja te enI vyApti sAkhIta thAya che, ane e vyAptinizrayanA khelathI anumAna karAya che. ataeva "> . tarka ' pramANu che. " pakSa, parvato vAimAna, dhUmayavAta 'arthAt parvata dhUmavALA hAvAne lIdhe agnimAna che. AmAM parvata 'e sAdhya ane mavattva e sAdhana che. pakSa, sAdhya, anumeya, dhama e traNa; ane sAdhana, hetu ekAka zabdo che. agnimAn ' e Azraya, dharmI e traNa; ane li Mga e traNa * 6 . kAika sthaLe dhUma krAi mANuse joyA, ene jotAMja tene dhUmamAM agninI vyApti heAvAtu' yAda AvyuM. arthAt jyAM jyAM dhUma hAya che tyAM tyAM agni heAya che ' ema tene smaraNu thayuM. AthI A sthaLe agni hAvA joie. ' ema teNe anumAna karyuM. A anumAna marUpa hetu'tuM darzana ane hetumAM sAdhyanI vyApti heAvAnu smaraNu e ane thayA pachIja thayu' samajavuM. AthI samajI zakAya che ke--hetunuM darzana ane vyAptinuM smaraNu e baMnethIja anumAna thai zake che. 124

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taba! Nyaya-Kusumanjali A anumAnanA be prakAra che-svAthanumAna ane parAthanumAna bIjAnA samajAvyA vinA pitAnI ja buddhithI hetu Adi dvArA je anumAna karAya che. te svArthanumAna che. bIjAne samajAvavA je anumAnaprayoga, raju karavAmAM Ave che tene parArthanumAna kahe che. anumAnanI mA ke pratyakSanA paNa be bhedo che. svArtha pratyakSa ane parArtha pratyakSa. jemake "je A gAya" ema gAya batAvavI e parArtha pratyakSa che. Ama pratyakSa anumAna yA smaraNAdi koI paNa jJAna zabdadvArA bahAra je raju karavAmAM Ave che te "parArthe samajavuM, arthAta zabda-prayAgathI bIjAnA hRdayamAM pratyakSa anumAna yA maraNAdi je jJAna utpanna karavAmAM Ave che, te jJAna " parArtha " pratyakSa anumAna yA smaraNAdi kahI zakAya che, ane e zabdaprayoga paNa ( jenAthI bIjAne jJAna thAya che ) je parArtha pratyakSa yA anumAna Adi kahevAya che, te kharekhara upacArathI samajavuM. vyAptatvena munirNayasya viSathaH proce punaH sAdhana trailakSaNyamukhAnyalakSaNatayA no yujyate sAdhanam / AlokAdupari kSiterdinakaraH khendurjalendoritisthAnAvyApitayA ca tattanayatAyeSyapyanekAntataH // 5 // Sadhana is that which is ascertained as having invariable concomitance ( with the major term ). It is not proper to say that Sadhana must have three or more (five) characteristics, for, otherwise in the inferences such as "The sun is above the earth because there is light" and "There is the moon in the sky for it is seen in water", there arises a fault of Avyapti; while in the inferences such as " The child in the foetus condition of a particular woman will be of a dark complexion because it belongs to her," there arises Anekantata (Ativyapti), (5) 12

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vAyakusumAMjali. [addy Notes: Every true definition must be free from the three faults (1) non-prevalence (Avyapti), ( 2 ) over-prevalence (Ativyapti) and (3) impossibility (Asambhava). Avyapti is the non-pervasion of the characteristic on a portion of the class denoted by the definitum. For instance, if we define a cow as a tawny animal, we exclude all black, red or white Cowg. Ativyapti is the extension of the attribute to things not denoted by the definitum, as when we define a cow as a horned animal and thereby includo even whom we should exclude. Asambhava is the total absence of the characteristic on the definitum itself, as when we define a cow to be an animal with two legs. Really speaking, Asambhava is only a kind of Avyapti in excelisis. In short a proper definition ought to be neither too narrow, nor too wide nor wholly false. Bearing these facts in mind, the author has rightly defined the Sadhana, for, otherwise in admitting three or five characteristics in the case of the Sadhana, the definition becomes subject to Avyapti and Ativyapti. According to the Buddhists, the true Heta must possess three characteristics (i) Paksha-dharmatva ( it should be present in the Paksha ), (ii) Sapaksha-sattva ( it should also exist in the Sapaksha and (iii) Vipak:sha-vya. vritti ( it should not be found in the Vipalsha ). The Naiyayikas add two more characteristics namely Abadhita-vishayatva ( i. e., the Fletu should not establish the opposite of the Sadhya ) and Asatpratipakshatva (i, Cr, there must be no counter-balancing 126

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zelens. ] Nyaya-Kusumanjali reason proving the negation of what is to be established. Paksha is the place where the thing to be proved exists, as a "mountain", when smokiness is the reason, Sapaksha is the place where the Sadhana and the Sadhya are known to abide in some already familiar instance as a " kitchen" in the same inforence. Vipaksha embraces all other places where the very possibility of the existence of the Sadhya is counter-indicated as a " lake" in the same inference. From the following examples it will be clear that even a false Hetu may satisfy the three or the five characteristics put forth by other logicians, whereas a true Hetu may fail to do so. The child in the embryonic condition, of X must be of a dark complexion because it is a child of X as is the case with other children of X. In this inference, the lletu, viz., that it is a child of X is present in the Paksha ( the child in the embry. onic condition of X'), and in the Sapaksha ( children of X ), and is absent in the Vipaksha (the children of others ). Thus it is clear that though this Hetu obviously satisfies the conditions laid down by the Buddhist logicians, it is not the right Hetu, for, there is no inseparable connection between a child in the embryonic condition of X and dark complexion; it is not the order of nature that whoever is a child of X must be dark-complexioned. The same considerations apply to the view of the Naiyayikas, for, the 127

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vAcakusumAMjali . [ tRtIyaHetu under consideration proves neither the existence nor the co-existence of the opposite of the Sadhya. By considering Paksha-dharmatva as one of the characteristics of a true Hetu sometimes even the correct inference such as, " There is the moon in the sky for it is seen in water" becomes impossible. Truly, in this inference the abode of the moon in water is not the sky, ?. ?.. the Hetu does not possess Paksha-dharmatva; all the same the inference is valid. Similar remarks hold good in the case of the other characteristics. Moreover, it is a fact that for every argument Sapaksha and Vipaksha cannot be had. Such being the case, the inseparable connection (Avinabhava ) alone is the only true characteristic of Hetz. je vyApya tarIke nizcita che, tene "sAdhana ' kahevAmAM Ave che. sAdhananAM je traNa yA pAMca lakSaNe mAnavAmAM Ave che, te vyAjabI nathI; kemake te lakSaNonI " pRthvI upara sUrya che, prakAza hovAthI " e ane "AkAzamAM candra che, jalamAM candra dekhAvAthI " e baMne sthaLe avyApti Ave che. ane " teNInuM garbhastha saMtAna zyAma che, tenuM saMtAna hovAthI ' e sthaLe ativyApti Ave che. be-pa spaSTIka broe sAdhananAM pakSadharmatva, sapakSasa ane vipakSavyAvRtti ema traNa lakSaNo mAnyAM che, ane nAyikAe A traNa lakSaNo uparAMta abAdhitatva ane asatipakSa e be vadhAre lakSaNo mAnyAM che. paraMtu A vastusthiti ThIka nathI, kAraNa ke ekaluM avinAbhAva " lakSaNaja sAdhanane sAruM mAnavuM basa che. je hetumAM avinAbhAva lakSaNa na hovA chatAM te sAce hetu hoya evuM koI paNa sthaLe dekhAtuM nathI. temaja e kAI devAbhAsa nathI ke temAM avinAbhAva saMbaMdha vidyamAna hoya. A uparathI traNa athavA pAMca lakSaNavALuM sAdhana mAnavAnI AvazyakatA nathI. te uparAMta AvAM lakSaNe 128

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stabaka.] Nyaya-K11811manjali mAnavAthI avyApti ane ativyApinA deSo paNa Ave che. jevI rIte ke-pakSadharmatane hetunuM lakSaNa mAnavAthI arthAta pakSane dharmaja hetu banI zake che, eTale " sAdhya je sthaLe hoya teja sthaLe hetu hevo joIe " ema kahevAthI jalamAM candramAne jotAM AkAzamAM candramAM che, ema je sAcuM anumAna thAya che te nahi thaI zake, kemake jagata candramAnuM adhikaraNa zuM AkAza che ? nahi, AthI hetu pakSane dharma che joie ema ghaTI zakatuM nathI. Aja kAraNane lIdhe hevAbhAsamAM vyadhikaraNasiddha hevAbhAsa mAnavAnI jarUra nathI. "eka murti pachI zakaTane udaya thaze, kAraNa ke vartamAna kRttikA nakSatrane udaya che." A sAcuM anumAna che, paNa ahiM hetu pakSane dharma nathI. vaLI "mAtApitA brAhmaNa che tethI tene putra paNa brAhmaNa have joIe " AmAM paNa hetu pakSane dharma nathI. koI atre ema kahe ke hetunuM lakSaNa pakSadharmava na mAnavAthI "A prAsAda veta che kAraNa ke kAgaDAo kALA che " evuM paNa anumAna sturita thaze. paNa atre samajavuM ke kAgaDAnI kacchatA prAsAdanI zukalatAnI sAthe avinAbhAva saMbaMdha rAkhatI nathI. eja mATe prakRti hetu asatya che, nahi ke pakSadhamaMtrane abhAva hovAthI. keAI garbhavatI strIne cAra putro che. te kALA habasI che. A uparathI teNInuM garbhastha saMtAna kALa hevuM joIe, ema ( ra (mathaka) cAma, putra ) anumAna karI zakAya kharUM ? nahi ja. paraMtu ahIM hetunA traNa yA pAMca lakSaNe prApta te thAya che; kAraNa ke taputravarUpa hetu pakSane dharma che, vartamAna cAra zayAma putrarU5 sapakSamAM paNa varte che ane te azyAmanI aMdara nahi hovAthI te hetumAM vipakSavyAvRtti paNa che. evI rIte taputravamAM abAdhitatva paNa spaSTa che. temaja asatyatipakSatva paNa kadAca koI kahe ke hetumAM vipakSavyAvRtti nizcita nathI, kemake zyAmava vagarane tene putra naja saMbhavI zake ema cekakasa niyama nathI, to AnuM nAmaja "avinAbhAva che. ane AnAja mahimAthI prakRta hetu asatya kare che. A daSTAMtathI sapakSasattvane paNa agatyanuM lakSaNa mAnavuM nirarthaka kare che. A udAharaNathI vipakSavyAvRttinA nizcayane anumAnanuM aMga mAnatA hoya te avinAbhAvamAM ja tene samAveza thaI jAya che. 129

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nyAyamusumAMjali. [ vatIya* abAdhitava " lakSaNa avinAbhAvazALI hetumAM hoya ja che. avinAbhAvazALI hetu kadI bAdhita hete nathI; e mATe te paNa nirapagI che. bAdhitatva devanAM udAharaNe "agni anuSNa che, dravya hevAthI " e vigere apAya che. paNa e udAharaNamAM dravyatva hetu agnimAM barAbara vidyamAna che mATe tene bAdhita kema kahI zakAya ? alabata, pakSamAM sAdhya bAdhita che. kemake agnimAM anuSNavane abhAva che. tyAre zuM prakRta hetu sAce che ? sAce keNa kahe che ? sAdhyanA doSathI te duSTa nathI, eTaluM ja kahevA mAgIe chIe, kemake anyanA doSathI anya duSTa hoI zake nahi. bAkI te avinAbhAvanA abhAvathI te te hetu dUSita cheja. asatyatipakSa lakSaNa paNa vyartha che, kemake hetu yadi avinAbhAvathI nizcita hoya te tenI sAme pratipakSanI saMbhAvanA heI zakatI ja nathI. agara hetumAM ja avinAbhAvane goTALo hoya che tethI ja e hetu sahetu banI zakatuM nathI. A uparathI samajI zakAya che ke avinAbhAva, bIjA zabdamAM anyathAnupapatti eja eka hetunuM asAdhAraNa lakSaNa che. nirbAdhAbhimatA'vinizcitamatho sAdhyaM sa dharmAnvito dharmI pakSa udAhRtaH kacida*sau dharmo'numeyaH punaH / dharmI sidhyati mAnataH, kacana tu jJAnAd vikalpAt tathobhAbhyAmapyatha vahimAMzca, sakalanazca, dhvanirvasavAn // 6 // Sadhya must be Nirbadha ( not opposed to or contradicted by perception or inference ), Abhimata ( desired by the disputant ) and Anis'chita ( not ascertained ). Sadhya means (1)' Dharmin along with Dharma' known as Paksha and ( 2 ) Dharma which is to be inferred. Dharmin may be (i) Pramana-siddha ( established by Pramana ), (ii) Vikalpa-siddha ( hypothetical or taken for granted ) * vyAptigrahaNasamayApekSayA sAdhyaM dharma eva, AnumAnikapratipasyavasarApekSayA tu dharmAnvito dhamI sAdhyam / 180

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eka ] Nyaya-Kusumanjali and (iii) Pramana-Vikalpa-siddha (partly of the first kind and partly of the second ). A mountain is fiery, there exists an emniscient being and sound is perishable are respectively the instances of the three types of Dharmin. (6) Notes: The characteristic that Sadhya must be Nirbadha is necesary to save futile discussions, for, otherwise some may argue that "fire is cold" because it is a substance- the fact opposed to perception. Again, Sadhya must be Anis'chita, for, in that case there is left no chance for reopening a settled fact; and moreover, it is absurd to give a proof of that which is already ascertained. It is equally essential that Sadhya must be Abhimata, i. e. it must not be opposed to the views of the disputant, e. g., if a Jaina were to say that God is the Creator of the universe, the Sadhya is not Abhimata to him, for, it is opposed to the principles of his religion. The existence of Dharmin is at times established by Pramana as in the case of the inference, This mountain is fiery because there is smoke on it, " for, here the Dharmin, viz., the mountain is directly seen. 6. Dharmin is at times taken for granted as exis ting, . e. is hypothetical. In the inference, * The horns of a hare are non-existent because no one has ever seen them," the Dharmin, the horns of a hare is hypothetical as its existence cannot be established by any of the Pramanas, that is to say, the existence of the Dharmin is here established by Vikalpa. In 131 66

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nyAyakusumAMjali. [vatIyathe inference "Sound is perishable because it is a product," the Dharmin, viz., 'sound' has its existence established by Pramana-Vikalpa, i. e., partly by Pramana and partly by Vikalpa; for, all those sounds that have been heard are Pramana-siddha, while those that we have not heard are Vikalpa-siddha. It has been pointed out in this verse that Sadhya has two meanings:-(1) Dhurmin along with Dharma and (2) Dharma alone. So it is necessary to know their proper spheres. The first meaning is to be taken into account at the time of inference, while the second, when an invariable concomitanco between two objects is being established. Consider great afgari Yarara. Here if we consider a Vyapti between fire and smoke, fire is the Sadhya (ie, Dharma alone is Sadhya ); whereas while inferring the existence of fire on the mountain, 'the mountain is fiery' ( Taat afara) is Sadhya. ( that is to say, the Dharmin along with Dharma is Sadhya ). sAdhya nibaMdha, abhimata ane anizcita hovuM joie. "sAdhya " zabadathI be artho levAya che-eka sAdhyadharmathI yukta dharma, jenuM bIjuM nAma pala che; ane bIjo sAdhya dharma. dhama traNa rIte siddha heya che-pramANathI, vikalpathI athavA te ubhayathI. " parvata agnivALo che " emAM dharma pramANuthI, sarvajJa che " emAM dhamAM vikalpathI; ane "zabada nAzavaMta che emAM dharmI ubhayathI siddha che."6 spaSTI, sAdhana vaDe je sAdhyane nizcita karavAmAM Ave che te sAdhya traNa prakAranuM mAnavAmAM Ave che-abAdhita, abhimata ane anizcita. abAdhita sAdhya eTale koI paNa prakAranI bAdhArahita sAdhya. je A pramANe sAdhya na mAnavAmAM Ave te "agni anuSaNa che " 189.

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stakhA, ] Nyaya-Kusumanjali ' * ene paNa sAdhya mAMnavuM paDe, ane vastusthiti tema nathI, kAraNa ke pratyakSa pramANathI agni uSNu siddha che. mATe AvA khAdhane dUra karavA mATe sAdhyane nirbAdha' vizeSaNa lagADavAmAM AvyuM che. vaLI sAdhya abhimata DAvuM joie, arthAt peAtAnA siddhAMtane anukULa hAvu joie. e mATe di kAi jaina ' ema kahe ke Izvara jagatkartA che " tA te tenA abhimata siddhAntathI virUddha haiAvAthI te sAdhya nathI. vaLI sAdhya anizcita haiAvuM joie arthAt sAdhyane pahele nahi hAvA joie, kAraNu ke je vastu nizcita sAdhya krama khatI zake ? apratIta, saTvigsa athavA nizcita karavAnuM hAvAthI teja sAdhya banI zake. nizcaya thaele thai gaI haiAya, te bhrAnta viSayaneja " . je sthaLe kAi vastunuM anumAna karavu DhAya te sthaLa, arthAt Azraya pramANu, vikalpa athavA ubhayathI nizcita thayelo hAvA joie. tyAreja te sthaLamAM kASTha pazu vastunuM anumAna karI zakAya. pava ta agnimAna che.' AmAM paryaMta nAmanA Azraya, pramANathI prasiddha che arthAt te parvata pratyakSa najare dekhAya che. ' sarvajJa che e anumAna karatAM pahelAM sarvajJa nizcita nathI, tA paNa vikalpa aIt mAnasikaadhyavasAyathI sattanuM abhimAna karIne tenA astitvanuM anumAna karavAmAM Ave che, ethI e vikalpathI siddha dharmI kahevAya che. zabda anitya che ' AmAM zabda pakSa, pramANu ubhayathI siddha che, kAraNu ke je zabdo sAMbhaLavAmAM pramAthI siddha che ane je zabdo zravaNugAcara thayA siddha che; Ama zabda' pakSa ubhayathI siddha kahevAya che. ' " ' e ane vikalpa Ave che te pratyakSa nathI te vikalpathI . kAi tarkavAdI vikalpathI siddha dharmAM mAnavAnI nA kahe te tenI spAme eTalAja prativAda karavA khasa che ke kahA puSpa che ke nahi ?" AnA javAbamAM te kA' yA nA ' game te paNu vikalpathI sid dharmAM mAnyA vinA kahI zake tema nathI, kAraNa ke te hA athavA khapuSpa te asat che. mATe 9 * " nA khapuSpanA saMbaMdhamAM kaheze, ane sutarAM vikasiddha dharmInA svIkAra AvI paDe che. A zleAkamAM sAdhya zabdanA me a 133 . batAvavAmAM AvyA che. te

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nyAyamAM jati satIyaka artha kaye sthaLe kare, e sahaja prazna udabhave che. enA samAdhAnamAM samajavuM ke vyAtigAna karatI vakhate sAdhyane artha dharma kara ane anumAnajJAnanI prAptinA samayamAM sAdhyane artha dharmasahita dharma kara arthAta "ko vAna mathaka' emAM vyAptigrahaNa samaye vadhu sAdhya che ane anumAna jJAna karatI vakhate vjata kaThina e sAdhya che. syAt sattetarasAdhyako niyamato dharmI vikalpAgato jJeyA sAdhyanirAkRtizca bahudhA'nuSNo'nalo'dhyakSataH / nityaH zabda iti prajAtyanumayA jainena bhojyaM nizItyevaM cAgamataH ziraH zuci janAt vAcA ca vandhyA''mbikA // 7 // In Vikalpa-siddha Dharmin, the existence or the non-existence of Sadhya is invariably established. The defects in Sadhya may be pointed out in various ways. The following Sadhyas are fallacious:-(1) Sad. hya incompatible with perception, such as : " Fire is cold." ( 2 ) Sadhya incompatible with inference, such as : " Sound is eternal. " (3) Sadhya incompatible with one's own Agama, such as : " The Jainas should eat at night." (4) Sadhya incompatible with the public opinion, such as : " Man's head is pure." ( 5 ) Sadhya incompatible with one's own statement, such as : " My mother is barren." ( 7 ) vikalpathI siddha thaela dhanamAM cokkasapaNe sattA ke asattAnI ja siddhi karavAmAM Ave che. sAdhyanI aMdara bAdha aneka rIte batAvavAmAM AvyA che. jemake- ani zItala che " e pratyakSathI; "za nitya che " e anumAnathI; " jenoe rAtre khAvuM' e AgamathI; mastaka pavitra che " e lekathI; ane " mArI mAtA vadhyA che." e svavacanathI bAdhita che. "--7 134

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staka. 1 Nyaya-Kusumanjali tredhA'siddhi - viruddha - saMvyabhicarAH proktAzca durhetavo dRSTAntaH khalu sAdhya - hetuniyamo yasmin vinizcIyate / duSTo'sau punaraSTadhA'tha navadhA sAdharmya - vaidharmyato dRSTeSTAmatibAdhazabdajanitajJAnaM bhavedAgamaH // 8 // " Hetvabhasas (fallacies of the middle term) are of three kinds: Asiddha (unproved), Viruddha (contradictory) and Vyabhicharin (inconclusive ). Drishtanta assures the connection between the major term and the middle term. It becomes viciated in eight or nine ways, whether it is homogeneous or he terogeneous. Agama is the knowledge derived from words which are not opposed to perception, inference, sto. (8) Notes:- Hetvabhasa is the fallacy of Hetu and is of three kinds. T Asiddha Hetvabhasa is the Hetu the existence of which is not ascertained. This is of two kinds (a) Svarupasiddha and (b) Sandigdhasiddha. (a) In Svarupasiddha, Hetu itself is nonexistent in the Paksha. In this kind of Hetvabhasa, falsehood of the Hetu is a matter of certainty, as in the instance, Sound is non- eternal because it is visible. In this inference the Hetu, viz., sound is visible' is known to be false. << 39 (b) Sandigdhasiddha implies an uncertainty about the existence of the Hetu. If it 135

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pAyAsumAMjali.. [ 2014is not definitely known that what is seen on the mountain is smoke or vapour, no valid inference can be drawn about the existence of fire on the mountain. IT Viruddha Hetvabhasa is inseparably con nected with the antithesis of the Sadhya and not with the Sadhya. An instance of this is: " Sound is eternal because it is a product." Here obviously the quality of being a product is connected with non eternity, for all products do perish. . III Anaikantika Hetvabhasa is the Hetu which is found in Paksha, Sapaksha and Vipaksha. This is of two kinds : (a) Nis'chitavipakshawritti and (b) Sandigdhavipaksha-vritti. In the first, it is certain that the lletu is found in Vipaksha. An instance of this is : "Sound is eternal for it is knowable.' Here it is a fact that the Hetu, viz., knowability abides both in the eternal as well as non-eternal objects. (b) In Sandigdhavipaksha-vritti, it is doubtful whether the Hetu abides in Vipakshu or not. An illustration of this is: " Watches are fragile, because they are machine-made." Here we cannot say with certainty that every object that is manu factured with machinery is fragile. Agama is the knowledge derived from the words of reliable persons (Apta). It is recognised in different 136

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24] Nyaya-Kusumanjali systems of philosophy, such as Vedanta, Nyaya, Sankhya, Mimamsa, etc. It also means knowledge of scriptures. It is the most important form of S'rutajnana. It is admitted as Pramana because it is the most reliable form of testimony being the word of an omniscient being who is completely devoid of all sorts of attachment and aversion and who has no motive or reason for deceiving or misleading any one. Such being the case, Agama is not incompatible with the truths derived from perception, etc. The fallacy of example may arise in the homogeneous or heterogeneous form from defect in the middle term or the major term or both; or from doubt about them. Fallacies of the homogeneous example are as under: (1) Sadhya-Vikala, (2) Sadhana-Vikala and (3) Ubhaya-Vikala. Word is Apaurusheya (not produced by man) because it is Amurta (devoid of sensible qualities ) like (a) sensual pain, (b) an atom or (c) a jar. Here (a) is an instance of the wrong illustration of the Sadhya (because sensual pain is rather Paurusheya), (b) of the Sadhana (for an atom is not devoid of sensible qualities) and (c) of both, Sadhya and Sadhana (for, a jar is neither Apaurusheya nor void of sensible qualities). (a), (b) and (c) are res pectively the illustrations of the examples involving a defect in the major term, the middle term and in 18 137

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nyAyakusumAMjali. | tutIyaboth and so these are named (1) Sadhya-Vikala, (2) Sadhana-Vikala and (3) Ubhaya-Vikala. (4) Sandigdha-Sadhya This person is devoid of passions because he is mortal, like the man in the street. Here the example involves doubt as to the validity of the major term, for, it is doubtful whether the man in the street is devoid of passions or not. (5) Sandigdha-Sadhana This person is mortal because he is full of passions, like the man in the street. Here the example involves doubt as to the validity of the middle term, for, we are not sure that the man in the street is full of passions. (6) Ubhaya-Sandigdha This person is non-omniscient because he is full of passions like this sage. Here the example involves doubt as to the validity of both the major and middle terms, for, it is doubtful whether this sage is full of passions and non-omniscient. (7) Apradars'ita-Anvaya Sound is non-eternal because it is produced like a jar. Here though there is an inseparable connection between the middle and the major terms, yet it has not been shown in the proper form as 'Whatever is produced is non-eternal as a jar.' Here the example is not fallacious; the fault is rather in the way of expressing the statement. 138

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samaya ) (8) Viparita-Anvaya Sound is non-eternal because it is produced. Here if the inseparable connection is shown as 'Whatever is non-eternal is produced as a jar,' instead of 'Whatever is produced is non-eternal as a jar,' the example would involve a fallacy of Viparita-Anvaya. (9) Ananvaya Nyaya-Kusumanjali This person is full of passions because he is a speaker, like a certain man. Here though a certain man is both a speaker and full of passions, yet there is no inseparable connection between "being a speaker" and "being full of passions. 99 Fallacies of the heterogeneous example are 88 follows: (1) Asiddha-Sadhya-Vyatireka Inference is invalid because it is a Source of knowledge: whatever is not invalid is not a source of knowledge, e. g., a dream. Here the example involves in the heterogeneous form a defect in the major term, for, the dream is really invalid, though it has been here mentioned as valid. (2) Asiddha-Sadhana-Vyatireka Perception is non-reflective (Nirvikalpaka) because it is a source of knowledge: whatever is not nonreflective (Savikalpaka) is not a source of knowledge as inference. Here the example involves in the heterogeneous form a defect in the middle term, for, 139

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nyAyakusumAMjali, | tutIya it is not a fact that inference is not a source of knowledge. (3) Asiddhobhaya-Vyatireka Sound is 'eternal and non-eternal because it is an existence : whatever is not eternal and noneternal ' is not an existence, as a jar. Here the example involves in the heterogeneous form a defect both in the major and middle terms; for, a jar is eternal and non-eternal' and is also an existence. (4) Sandigdha-Sadhya-Vyatireka Kapila is not omniscient because he is not a propounder of truth : whoever is omniscient is a propounder of truth, as Buddha. Here the example involves in the heterogeneous form a doubt as to the validity of the major term, for, it is a doubt as to Buddha was omniscient, (5) Sandigdha-Sadhana-Vyatireka This person is untrustworthy because he is full of passions; whoever is trustworthy is not full of passions, as Buddha. Here the example involves in the heterogeneous form a doubt as to the validity of the middle term, for, it is doubtful whether Buddha was not full of passions. ( 6 ) Sandigdhobhaya - Vyatireka Kapila is not devoid of passions because he did not give his own flesh to the hungry; whoever is devoid of passions did give his own flesh to the hungry, as Buddha. Here the example involves doubt 140

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31945. ) Nyaya-Kusumanjali as to the validity of both the major and middle terms, for, it is not certain that Buddha was devoid of passions and gave his own flesh to the hungry. (7) Apradars'ita-Vyatireka Sound is non-eternal because it is produced, as ether. Here, though there is an invariable separation between 'produced' and 'eternal', yet it has not been shown in the proper form such as 'whatever is not produced is not non-eternal, as ether. Really speaking there is nothing wrong with the example; the fault rather lies in the way of expressing the statement as in the case of Apradars'ita-Anvaya. (8) Viparita-Vyatireka Sound is non-eternal because it is produced; whatever is not produced is not non-eternal, as ether. Here the example has been put in a contrary way, the proper form being "Whatever is not non-eternal is not produced, as ether. ( 9 ) Avyatireka This person is not devoid of passions because he is a speaker: whoever is devoid of passions is not a speaker, e. g. a piece of stone. Here, though a piece of stone is both 'devoid of passions' and 'not a speaker", yet there is no invariable separation between 'devoid of passions' and 'a speaker.' Anvaya implies the existence of Sadhya in the presence of Sadhana whereas Vyatireka, the nonexistence of Sadhana in the absence of Sadhya. 141

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vAyakusumAMjali. [tRtIya The following process of inference illustrates both these types of arguments. There is fire in this hill because there is smoke on it; for, wherever there is smoke, there is fire (Anvaya); and wherever there is no fire, there is no smoke ( Vyatireka ). " hevAbhAsa traNa prakAranA che-asiddha, virUddha ane vyabhicArI. je vaDe sAdhya ane hetunA niyamane nizcaya thAya che te duSTAta che. dRSTAnta paNa sAdhamya ane vaidhamyanA bhedo vaDe karIne ATha athavA nava prakAre saMbhavI zake che. pratyakSAdi pramANuthI adUSita zabdothI utpanna thayela jJAnane " Agama' kahevAmAM Ave che. -8 spaSTI, hetunuM lakSaNa "avinAbhAva' che. je hetumAM A lakSaNa na heya tene durhatu athavA hevAbhAsa kahevAmAM Ave che. A hevAbhAsanA traNa bheTa che. asiddha, virUddha ane vyabhicArI. " zabda anitya che, cAkSuSatvane lIdhe '. atre cAkSuSatva e hetu zabda sAthe saMbaMdha na rAkha hevAthI asiddha che, kAraNa ke zabda to zrAvaNa athata zrotramrAhya che. je hetu sAdhyanI sAthe kadI paNa raheto na hoya tene virUddha hetu kahevAmAM Ave che. jemake " A ghaDe che, zRMga hevAne lIdhe.' AmAM kAI paNa gheDAne zaMga hetuM ja nathI, AthI A hetu viruddha che. je hetu sAthe sAdhyane saMbaMdha te heya, paNa avinAbhAva nAmane saMbaMdha na hoya te hetune vyabhicArI ( anaikAntika ) kahevAmAM Ave che. jemake gAya zIMgaDAvALI che, pazu hevAthI. " A anumAnamAM pazutva hetu vyabhicArI che, kAraNa ke pazutva hetu iMganI sAthe sarvatra saMbaMdha rAkhato nathI, kemake gadheDA vigere pazuone ga hetuM nathI. A traNa hevAbhAse uparAMta taiyAyike kAlAtIta arthAta bAdhita ane satkRtipakSa nAmanA be vadhu hevAbhAse mAne che, paNa Ama mAnavAnI kaMI jarUra nathI. je sAdhya, pratyakSa Adi pramANethI bAdhita siddha thatuM hoya, te sAdhya sAthe joDele hetu kAlAtIta ( bAdhita ) hevAbhAsa mAnavAmAM Avyo che. dAkhalA tarIke " agni anuSNu che, dravya hovAne lIdhe. " A anumAnanI aMdara agninuM uSNatva pratyakSa pramANuthI siddha hovAne 142

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takhaka. Nyaya-Kusumanjali . lIdhe te sAdhya pratyakSa pramANuthI bAdhita che, ane ethI tenI sAthe joDela dravyatva ' hetu kAlAtIta ( adhita) hetvAbhAsa kahevAya che. paraMtu ahIM samajavuM joie ke sAdhyanAM pUrve batAvela traNu lakSaNA mAMnuM abAdhitatva lakSaNa nathI, mATe te sAdhvaja duSTa che. dravyatva hetu tA sAdhyanI sAthe avinAbhAva adha ni rAkhato DAvAne lIdhe anekAntika huM to sAima che. A sabaMdhI hekIkata pAchaLa kahevAI gama che. sAMtakA havAbha sajja sabhavI zakatA nathI ane kadAca sabhava to A traNu hetvAbhAsI pRthak rahI zakatA nathI, jaina digambar dri!' akiki ' nAmane eka vadhAre hetvAbhAsa mATe che. ene khIjA zabdamAM ayAjaka ' kahe che. enA e prakAra cheHsiddhasAdhana ane bAdhitaviSaya. je sAdhya nizrita haiAya te siddhasAdhana che. jemake zabda hetuthI zabdamAM zrAvaNutva siddha karavuM. ahiM zabdanuM zrAvaNala sajarnAdita che. tethI tene siddha karavAne je hetu vAparavAmAM AvyA che te siddhasAdhana che. paraMtu ahIM e dhyAnamAM rAkhavuM joie ke A anumAnamAM sASya dUSita che, kemake sAdhya anizcita hovu joie, ema sAdhyanu eka lakSaNa ApaNe gata zlAkamAM joi gayA chIe ane te prastuta sASyamAM prApta nathI. hetu tA sAtmya sAthe avinAbhAva sa'badha dharAvatA heAvAthI duSTa nathI. sAkhya duSTa hAvAne lIdhe hetune duSTa kahevA e tA anyAya che, kAraNa ke kAinA dASane lIdhe kAi anya dUSita kahevAya nahi. bAdhitaviSaya to kAlAtItanI kharAkhara samajI leve. vaLI, AzrayAsiddha hetvAbhAsa ghaTI zakatA nathI, kemake jyAre je sthaLe kAi paNa cIja sAdhavI hAya, te sthaLane vikalpabuddhithI siddha mAnavuM nyAy che, te pachI sarvajJa che ' evA sthaLe hetunA AzrayAsiddha nAmanA doSa dharI zakatA nathI. vyadhikaraNasiddha nAmaneA hetvAbhAsa paNa hetunAM pakSadharma va, sapakSasattva ane vipakSavyAvRtti ema traNa lakSaNA nahi mAnavAthI svataH naSTa thai jAya che, ' . anumAneApayegI dRSTAMta paNa potAnA lakSaNathI rarhuita hAya tA duSTa kahevAya che. Ane dRSTAMtAbhAsa paNa kahevAmAM Ave che. dRSTAMta e prakA ratu hAya che--sAdha dRSTAMta ane vaidhazya dRSTAMta, jyAM jyAM sAdhana rahete niyamena sAdhyanI sattA joi zakAya te sAdhamma dRSTAMta che. jemake 143

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nyAyakusumAMjali, [ tRtIya" jyAM jyAM dhUma che tyAM tyAM agni che jemake raDAmAM. " sAdhya vagaranA sthaLamAM cekasa sAdhanane abhAva jevAya, te vaidha dRSTAMta che. jemake " jyAM jyAM agnine abhAva che tyAM tyAM dhUmane abhAva che, yathA jalAya. " sAdhamma daSTAMtAbhAsa ATha che, temaja vaidharmadRSTAMtAbhAsa paNa ATha che. kavacita nava nava paNa mAnavAmAM AvyA che. sAbavikala, sAdhanavikala, tadubhayavikala, saMdigdhasAdhya, saMdigdhasAdhana, saMdigdhobhaya, apradarzitAnvaya, ane viparItAnvaya e ATha sAdharmadaSTAMtAbhAsa jANavA. enAM udAharaNe nIce pramANe che - sAdhyavikala " zabada apArUSaya che, amUrta hovAthI, duHkhanI jema.' ahIM "dukha " daSTAMta sAdhyavikala che, kemake duHkha purUSa vyApArajanita hevAthI piraya che. sAdhanavikala- uparanA anumAnamAM paramANunuM daSTAMta ApavAmAM Ave te te sAdhanavikala che, kemake paramANuM mUrta che. ubhayavikala- uparanAja anumAnamAM ghaTanuM udAharaNa ubhayavikala che, kemake ghaTa pAruSeya tema amUrta nathI. saMdigdhasAdhya- A mANasa rAgadveSarahita che, kAraNa ke te manuSya che, jema zerImAM mANasa." AmAM sAdhyasaMbaMdhI zaMkA che, kAraNa ke zerImAMne mANasa rAgadveSarahita heya paNa athavA na paNa hoya. saMdigdhasAdhana A mANasa maraNusvabhAvavALo che, kAraNa ke rAgadveSarahita che, jema zerImane mANasa, A dRSTAMtamAM hetu saMdigdha che.

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Nyayn-Kusumanjali saMdigdhabhaya- " A mANasa asarvajJa che, rAgAdikadoSayukta hevAne lIdhe, jemake amuka muni. amAM dRSTAMtabhUta muni rAgAdikadoSayukata temaja asarvajJa che ke nahi, ema sAdhana ane sAdhya banene daSTAntamAM sadeha che. apradarzitAvaya- zabda anitya che, kAraNa ke te utpanna thanAra che, jema ke ghaTa. ahiM sAdhanane sAdhya sAthe avinAbhAva saMbaMdha che chatAM paNa anvaya rUpe tenuM prarUpaNa karavAmAM AvyuM nathI. jemake je je utpanna thAya che te anitya che, yathA ghaTa. e mATe prastutamAM vastuniSTha deza nathI, kintu vAcika deSa che. viparItAnvaya- zabda anitya che kAraNa ke te utpanna thAya che. je je anitya che te utpanna thayela che, jema ke ghaTa. ahIM je je utpanna thAya che te anitya che, jema ke ghaTa, ema kahevAne badale ulaTuM kahyuM, mATe te viparItanvaya doSa che. keTalAka AcAryo ananvaya nAmane navamo sAdhammadaSTAMtAbhAsa mAne che. anavaya- A mANasa rAgI che, kAraNa ke te vaktA che, jema ke amuka mANasa.' ahIM dRSTAMtabhUta amuka mANasa vakatA temaja rAgI heya, chatAM paNa vakatRtva ane rAgIpaNuM e baMne avinAbhAvasaMbaMdhavALA nathI. tethI A udAharaNamAM ananvaya nAmane doSa Ave che. have vaidharmedaSTAMtAbhAsanA ATha prakAre batAvavAmAM Ave che. siddhasAdhya vyatireka, asiddhasAdhana vyatireka, asobhavyatireka, saMdigdhasAdhya vyatireka, saMdigdhasAdhanavyatireka, saMdigdhobhayavyatireka, apradarzitavyatireka, ane viparIta vyatireka. 19 15

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nAyakusumAMjali. [ jtIyaasiddhasAdhya vyatireka anumAna brAnta che, kemake te pramANa che. je je bhrAnta nathI te pramANu nathI, jema ke svapnajJAna. ahIM svapnanA udAharaNamAM sAdhyane vyatireka asiddha che, kemake svapna jJAnamAM brAntatva rahyuM che. asiddhasAdhanavyatireka pratyakSa nirvikalpaka che, kAraNa ke te pramANa che. je je savikalpaka che te pramANa nathI, jema ke anumAna. AmAM anumAnanA udAharaNamAM sAdhana vyatireka asiddha che, kemake anumAnamAM pramANutva raheluM che. asiddhAbhayavyatireka - zabda nityAnitya che, kAraNa ke te sata che. je je nityAnitya nathI te sata nathI, jema ke ghaTa. A udAharaNamAM sAdhya temaja sAdhana banene vyatireka asiddha che, kAraNa ke ghaTa nityAnitya che ane sata paNa che. saMdigdhasAdhya vyatiraka- kapila sarvajJa nathI, kAraNake te akSaNikekAvAdI che. je je sarvajJa che te kSaNikekAntavAdI che, jemake buddha. AmAM buddhanA udAharaNamAM sAdhyane vyatireka saMdidha che, kemake buddhanI sarvazatA zaMkAspada che. saMdigdhasAdhana vyatireka- A mANasa vizvAsapAtra nathI, kAraNa ke te rAgI che. je je vizvAsapAtra che te te rAgI nathI, jema buddha. ahiM daSTAMtamAM sAdhanane vyatireka saMdigdha che, kAraNake buddhamAM vItarAgata saMdigdha che. saMdigdhabhayavyatireka kapila vitarAga nathI, kAraNa ke teNe pitAnuM mAMsa bhUkhyAne ApyuM nathI. je je vItarAga thayA che teNe bhUkhyAne pitAnuM mAMsa ApyuM che, jema buddha. ahiM dRSTAMtamAM sAdhya ane sAdhana baMnene vyatireka saMdigya che, kAraNake buddhanuM vItarAgata saMdigdha che temaja teNe pitAnuM mAMsa bIjAne khAvA ApeluM ke kema te cokakasa nathI. 16.

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eka ] Nyaya-Kusumanjali amadarzitavyati- zabda anitya che kAraNa ke te utpanna thayela che, jemake AkAza. jo ke atre utpatti ane anityatA vacce avinAbhAva saMbaMdha che, chatAM je je anitya nathI te te utpanna thayela nathI " ema daSTAMtamAM vyatireka niyamanuM pradarzana karyuM nathI. mATe ahIM vastuniSTha deza nathI kintu vAcanika deza che. viparIta vyatireka zabda anitya che, kAraNake te utpanna thayela che. je je utpanna thatuM nathI te te anitya nathI, jemake AkAza. ahIM daSTAMtamAM vyatireka uo mUkyo che. kAraNake khare vyatireka te je je anitya nathI te te utpanna thayela nathI ema levo joIe. A uparAMta keTalAka " avyatireka" nAmane navamo vaidharma daSTIAbhAra mAne che. adhyatireka A mANasa vItarAga nathI, kAraNa ke te vaktA che. je je rAgarahita che te te vaktA nathI, jemake patthara. jo ke atre patthara rAgarahita che temaja vaktA nathI, te paNa vItarAgatva ane vastRtva e be vacce vyatireka vyApti nathI. "Agama" eTale zuM? "Trgate mAtra rijJAvalleDathaf anetyAnamaH' arthAta maryAditapaNe jenAthI arthanuM jJAna thAya che te Agama. A jJAna zabdajanita che. sAmAnya rIte zabdajJAna e Agama pramANa che. vizeSarItyA jemAM pratyakSa, anumAna Adi pramANothI virUddha kathana na haya, AtmAnI unnatine lagatuM jemAM bhUri bhUri upadeza karyo hoya evuM, taravanA gaMbhIra svarUpa upara prakAza pADanAruM, rAga-dveSa upara dabAva karI zakanArUM, parama pavitra zAstra Agama " kahevAya che. kahevA lAyaka padArthone je yathArtha rIte jANe che tathA jevuM jANe che tevuM kahe che tene " Asta " kahevAmAM Ave che. A Apta be prakAranA hoya che-lekika ane lekAra. pitA vigere laukika Apta ane tIrthakarAdi le kAttara Apta che. A baMnemAM lokottara Ata purUSonAM vacanothI prakaTa thaelA arthanuM je jJAna, te Agama-zAstra che. upacArathI Asa purUSonAM vacanane paNa Agama kahI zakAya che, 147

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: 14145Hovlet. [ della TOETATUT THAT zabdaM khalvanumAnamAnamavadat yat tanna yuktikSama nahyabhyAsadazAsvasAvanumitirvastupratItedrutam / kUTAkUTasuvarNavIkSaNaparapratyakSavad vIkSyatA mabhyAsAnyadazAsvamuM tvanumiti ko nAbhyupeyAt sudhIH ? // 9 // It is not reasonable to say that S'abda Pramana ( verbal testimony is included in Anumana, as an object is at once realized by an experienced man. Such is the case with Pratyaksha also, whereby the genuineness of gold is tested. What talented man will not admit S'abda Pramana as Anumana, in the case of an inexperienced man? ( 9 ) Notes:--The Vais'eshikas recognise only two Pramanas- Pratyaksha and Anumana, so they include Sabda Pramana in Anumana. In this verse their view is examined by the author. He says that if an individual acquires knowledge as soon as he hears the words, his knowledge is surely S'abda-jnana; but, if he requires certain other factors to assist him in getting the knowledge under consideration, his Jnana is surely Anumana. Consider the case of the knowledge acquired by a man at the sight of gold. If this man is so great an expert that he can at once realize at mere sight whether it is genuine or not, his knowledge is then Pratyaksha; but, if he requires some other facts before he can ascertain the genuineness of gold, his knowledge is Anunana and not Pratyaksha. 148

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baDha 3 zabdapramANanI parIkSA-- " zabdapramANune anumAna pramANamAM aMtargata karavu" te yuktisara nathI, kAraNa ke abhyasta dazAmAM zabdathI vastunI pratIti jaladI thatI hAvAthI te zAbdajJAna anumAna thai zake nahi. jemake sAcuM khATu' suvarNa pArakhavAmAM tatpara evuM pratyakSa. ananyarata dazAmAM te kayA vidvAna zabda jJAnane anumAna nahi svIkAre ? ''--9 Nyaya-Kusumanjali spaSTI vaizeSikada navALAe, zabda anumAna che, vyAptigrahaNunA bala vaDe anuM pratipAdana karanAra heAvAthI, ghUmanI jema." AvA anumAnathI zabda pramANune anumAnamAM dAkhala kare che. paraMtu A bAbata vyAjakhI jaNAtI nathI. vastusthiti ema che ke suvarNa parIkSaka mANusanuM suvaNuMnuM darzIna jema pratyakSa che, arthAt te mANusane, suvarNa dekhatAM " sAcuM che ke khATuM " e je jJAna thAya che, te jema ' pratyakSa ' che, -anumAna nathI, tema zabdajJAnamAM vyutpanna banelAne paNa zabda sAMbhaLatAMja arthanuM je rijJAna thAya che, te paNa anumAna nahi DhAi karIne zAbda pramANuja che. ', matalaba ema che ke je abhyAsI mANasane suvarNa jotAM ke zabda sAMbhaLatAM vyAptinI apekSA na paDe, tene mATe te suvarNa jJAna, pratyakSa pramANa ane te zAbdo zabdapramANa che. ane je anabhyAsIne, suvaNaeN jotAM, A suvarNa hAvuM joie, suvarNane lagatI ATalI vizeSatAo kaLAya che mATe " ema sinI apekSA paDe, teA te anabhyAsInuM te suvarNa jJAna anumAnarUpa che; Aja pramANe je anabhyAsIne zabda sAMbhaLatAM tarata zAbdoAdha na thatAM vyAptigrahaNurUpa vicAra karyAM bAda zAbdoASa thAya te te zAzvamedha bezaka anumAna che. anumAnapramANamAlocayati st parasyAbhiprAyaM kathamupalabhetA'numitito vinA taccArvAkAnanakamalamudrA samajani / na zakyaH pratyakSAt parahRdayavRtteradhigamo vizeSAceSTAyA iti yadi tadA''patadanumA // 10 // 149

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nyAyakusumAMjali, [ pratIyaHow is it possible to know the opinion of others without ( the aid of) inference ? As the Charvakas fail to explain this, they have to remain tongue-tied. It is impossible to know the state of the mind of others by mere sense-perception. If it is said by the Charvakas that this is known from some peculiar gestures, etc., that is nothing else but inference. ( 10 ) Notes: When the Charvakas maintain that excopt sense-perception all other forms of evidence are fallacious, they indirectly admit the legitimacy of induction which is but a form of inference. Moreover, they fail to give satisfactory explanation as to how they acquire the knowledge of the moun. tain being fiery by seeing smoke on it. anumAna pramANanI AlocanA "anumAna vinA parane abhiprAya kema meLavI zakAya ? AthI cArvAkanuM mukhakamala mudrita thaI jAya che. pArakAnA hRdayanI vRttinuM jJAna pratyakSathI azakaya che; je ema kahetA he ke vizeSa ceSTAthI te jJAna thaI zake che, te te anumAna pramANija thayuM. "-10 ( anumAna pramANa nahi mAnanArane, dhUmadarzanaThArA aminuM anumAna zI rIte thaI zakaze, AvI aneka Apattio Ave che.) tarkapramANaM samIkSatetarkArthagrahaNaM vikalpakadhiyA pAzcAtyayA'dhyakSato menAno nigaded vikalpakamatiH sA syAt pramAvA'pramA? / SaNDhAd dArakadohadastu carame tvAdye samakSAnumAmAnArthAntaramAnamApatitavattatarka AzrIyatAm // 11 // 160.

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248. ] Nyaya-Kusumanjali One who believes that Vyapti, the object of Tarka is realized by Vikalpa-jnana that arises after Pratyaksha should declare whether that Vikalpa-jnana is Pramana or not. In the former case, there arises an occasion of admitting one more Pramana in addition to the two Pramanas- Pratyaksha and Anumana; whereas in the latter case, it is like expecting an issue from an eunuch. ( 11 ) Notes:- It is the Bauddhas that do not recognise Tarka as one of the Pramanas. According to them there are only two Pramanas, the non-reflective perception ( Nirvikalpaka Pratyaksha ) and inference. When they are asked as to which Pramana performs the function of ascertaining Vyapti and if they reply that it is the work of Vikalpaka-inana arising after Pratyaksha, this statement of theirs requires further consideration. If they look upon Vikalpa-jnana as dealing with the same objects as come under Nirvikalpa Pratyaksha, the Vikalpa-inana fails to produce Vyapti-jnana, because it is not even possible for Nirvikalpa Pratyaksha to do so. If they consider that Vikalpa-jnana is independent of Pratyaksha and is not bound to deal with the same objects as come under the province of the latter, there arises a further question as to whether Vikalpa-jnana is Pramana or not. If they recognise this as Pramana, there arises a fallacy in their doctrines of logic, for, they are then forced to accept an additional Pramana. It will be an additional Pramana because it cannot be included in Pratyaksha, as the latter is solely non-reflective,

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nyAyakusumAMjali. { tRtIyawhereas this one is reflective; equally impossible it is to include it under Anumana, for, Anumana operates later. Now there remains one more thing to consider. If they do not regard Vikalpa-jnana as Pramana, their proposition falls to the ground, for, it is unnatural to expect that Vikalpa-jnana, in spite of its being Apramana, can ascertain Vyapti-can perform the function of Tarka. tarka pramANunI samIkSA pratyakSa pachI thanArI vikalpabuddhithI tarkanA viSayanuM grahaNa mAnanAre kahevuM joIe ke vikalpamati pramANarUpa che ke apramANurUpa ? uttara pakSa svIkAratAM napuMsakathI putranI IcchA jevuM thAya che ane pUrva pakSa svIkAravAthI pratyakSa ane anumAna pramANethI atirita pramANa mAnavAnuM prApta thAya che. vAste tarka pramANane Azraya le."--11 spaSTIzrAddho tane pramANa tarIke svIkAratA nathI. teo, tarkanuM kAma nirvikalpaka pratyakSa pachI thanArI vikalpabuddhithI thAya che, ema svIkAre che. have vikalpabuddhi pramANarUpa che ke apramANurUpa ? ema jyAre teone pUchavAmAM Ave, te tene uttara teo saMtoSakAraka ApI zakatA nathI, kAraNa ke vikalpabuddhine pramANarUpa kahevAthI teone pratyakSa ane anumAna uparAMta trIjuM pramANa svIkAravuM paDe che; ane ethI bIjA zabdomAM tarkane ja pramANa mAnavAnuM AvI paDe che. agara je teo vikalpamatine apramANarUpa kahe, te napusakathI jema putranI IcchA kaLIbhUta thatI nathI, tema apramANa evI vikalpamatithI tarkanuM kAma thaI zake tema nathI. mATe game te zabdathI takane pramANu mAnavAnuM siddha thAya che. pratyabhijJAnapramANaM nirIkSateyastu svIkurute supezalamatirna pratyabhijJAM pramAmekatvAdidhiyo dhruvaM karaNatAM kasyApyaso vyAhareta / _12

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2015.] Nyaya-Kusumanjali naiSAdhyakSata udbhaveditarathA''dyAdhyakSakAle'pi so-- majed na smRtitastato hyaviSaye na syAt pravRttiH kcit||12|| That feeble-minded person who does not admit Pratyabhijnana as Pramana must indeed point out the means of acquiring knowledge in the form of oneness. This knowledge of oneness cannot arise through Pratyaksha, otherwise, it should also arise even when an object is first perceived. Nor can it arise through Pratyaksha aided by Anumana, for, 10thing can operate beyond its scope. ( 12 ) Notes:--- In this verse the author examines the statement of those who do not consider Pratyabhijnana as Pramana. It is quite clear that Prutyjabhijnana is the only means of establishing the connection between the past and the present. Pratyaksha cannot establish such a connection, for, it deals with the present only. In other words, it does not illumine the objects that do not exist at the moment under consideration. It is not possible to assume that the function of Pratyabhijnand can be performed by Smriti with the aid of Pratyuksha, when it is rather the work of Pratyabhijnana which arises through the union of Smriti and Pratyaksha. For, otherwise, can it not be said in the case of Anumana that is its function is performed by Pratyaksha with the co-union of Vyapti-Smarana, there is no necessity of admitting Anumana as an additional Pramana! pratyabhijJAna pramANanuM nirIkSaNa--- " vaLI, je kamaLabuddhimAna pratyabhikhAnane pramANa tarIke svIkAratA 20 153

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nyAyakusumAMjali. [ tRtIyanathI, teNe ekavAdikanI buddhinuM sAdhana khaccita kaI paNa batAvavuM joIe. e buddhi pratyakSathI uddabhave nahi. nahite prathama pratyakSa samaye paNa tene prAdurbhAva thavo joie. temaja smRtisahakRta pratyakSathI paNa te udabhave nahi, kAraNa ke aviSayamAM (jene je viSaya nahi heya temAM) pravRtti thaI zake nahi. "-12 spaSTI, jeo pratyabhijJAnane pramANa tarIke svIkAratA nathI, teoe batAvavuM joIe ke "A teja che " e prakAranA bhUta ane vartamAna kAlanA eka vanI saMkalanA karanArA jJAnane utpanna thavAnuM sAdhana zuM che? A jJAnanuM sAdhana pratyakSa che ema te teothI kahI zakAya tema nathI, kAraNa ke pratyakSa te vartamAnakAlika viSayaneja grahaNa kare che arthAta bhUtakAlika viSaya para te kaMi prakAza pADI zake tema nathI; eTale pratyabhijJAnanuM kAma pratyakSathI thaI zakatuM nathI. kadAca teo ema kahe ke mRtinI madadathI pratyakSa A jJAnane utpanna kare che, to te paNa yukata nathI, kemake smRtinI sahAyatA rahete chate paNa pratyakSamAM e zakita nathI ke te pratyabhajJAnane utpanna karI zake. pratyabhijJAne utpanna karavAne mATe te pratyabhijJAna pramANanI ja jarUra che. dhyAnamAM rAkhavuM ke darekanI potAnA viSayamAM ja pravRtti thAya che. aMjanayukata netra dUravartI paNa rUpane ja grahaNa kare che; na ke pitAnA aviSaya gaMdhane. e ja pramANe ekavAdinuM grahaNa karavuM e pratyakSane viSaya nathI; anyathA anumAna pramANa lepa thavAne prasaMga Avaze; kemake e sthaLe paNa ema kema na kahI zakAya ke vyAptimaraNAdinI madadathI pratyakSaja parokSa agninuM jJAna utpanna kare che. mATe pratyakSa ane smRti e banenA saMbandhathI udbhavato bodha, je " teja A che ", "rejha gAyanA jevuM che " evA prakAranuM jJAna utpanna kare che te pratyabhijJAna ja che. smaraNapramANaprasAdhanamsmRtiprAmANyApAkaraNanipuNaH kaH khalu bhuvAM ? visaMvAdAtItA na bhavati kimadhyakSavadasau ? / gRhItagrAhitvaM nahi kimanumAnArthaviSaye samakSe, sambandhAvagamaviSayAyAmanumitau ? // 13 // 134

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2014.5. ] Nyaya-Kusumanjali Who in this world is really well-versed in proving the non-validity of Smriti ? Is not Smriti like Pratyaksha free from contradiction ? Pratyaksha grasps the objects already realized by Anumana. Anumana, too, deals with the objects of Tarka. Is there no repetition in these cases? ( 13 ) Notes:--Some persons do not recognise Smriti as Pramana, for, they think that it is viciated as it deals with the objects already considered by another Praonana ( that is to say, it is Grihita-grahin ). If we were to reject Smriti on this ground, we shall be forced to reject even Pratyaksha as it deals with the objects of Anumana. For instance, we infer that this mountain must be fiery because it is smoky. After some time, we may go to that very place and corroborate the fact by Pratyaksha. Will Pratyaksha on that account cease to be Pramana ? Sometimes another objection is raised in recognising Smriti as Pramana. The objection that is mentioned is that it deals with the objects that do not exist at the moment under consideration. But, it can be easily seen how ill-based this objection is. Consider the case of the inference, viz., that at this place it must have rained, for, the ground is wet. Is it necessarily raining when this inference is being drawn ? Is it not that this inference is valid, is Pramanu, even when its object is not present ? smaraNa pramANanuM samarthana- "smRtinuM prAmANya dUra karavAmAM nipuNa pRthvImAM kANuM che? zuM smRti pratyakSanI mAphaka visaMvAdarahita nathI ? anumAnagRhIta 150

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nyAyakusumAMjali. [ tRtIyaanu je pratyakSa karAya che te pratyakSamAM ane tarkagRhIta viSayane grahaNa karanAra anumAnamAM zu gRhItagrAhitva nathI ? "--13 spaSTI keTalAka kahe che ke smRti pramANu nathI, kAraNa ke te gRhIta viSayane grahaNa karanAra hAvAthI gRhItagrAhI che; paraMtu A kAraNa sabaLa nathI, kemake anumAnathI gRhIta thayela pratyakSajJAna zu gRhIta grAhI nathI ? jyAre gRhItayAhI hAvA chatAM te apramANu nathI, te pachI smRtie zeA aparAdha karyo ke gRhItagrAhitya doSane lIdhe tene apramANa mAnavI ? vaLI kAi zaMkA kare che ke viSayanI sattA nihu rahete chate smarNa utpanna thAya che e mATe e pramANu kema kahevAya ? A zaMkA paNa asthAne che, kAraNa ke amuka amuka hetuthI A sthaLe vRSTi thai che, evuM bhUtapUrva vastunuM anumAna nAyika vidyAtAe svIkAryu che. have A anumAna karyuM. te samaye zu vRSTi tyAM hAjara che ? hija; chatAM paNa jema A anumAnane pramANa mAnavAmAM Ave che, tema smaraNane pazu pramANa mAnavuM joIe. AthI pramANanuM ane apramANanuM lakSaNa avisa'vAdIpaNuM ane visavAdIpaNuM ja samajavuM joie. pramANasambandhi pariziSTam nAbhAvastu samasti mAnamanumArthApattimAnaM punabhinnaM nApyupamAnamApatitavat syAt pratyabhijJAdhiyAm / aitihyaM punarAgamo, vitathavAk ced na pramANaM tathA jJAnaM prAtibhamukta eva patati, syAccAnumA sambhavaH || 14 || Abhava is not Pramana. Arthapatti is not dis tinct from Anumana. Upamana is included in Pratyabhijnana. Aitihya is again Agama: if it is false, it cannot be called Pramana. Pratibha-jnana is included in Pratyaksht and Anumana; while Sambhava, in Anumana. ( 14 ) Notes:-The Jainas do not accept Abhava as 156

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24deg45. ] Nyaya-Kusumanjali Pramana, for, they believe that the functions of Abhava are performed by Prananas like Bratyaksha and Anumana, For instance, they consider that the knowledge that here is the absence of a pitcher is the result of sense-perception; and the knowledge, that there is Dhumu-alihava derived by not seeing fire on the mountain is gained by Anumana. Arth patti is the knowledge gained about an object which is not itself perceived but which is implied. The stock-example of Arthapatti is grat na fit fan a yea, Breie Truth ' (Devadatta remains fat though he does not eat by day, so he must be eating at night-time ). Eating during nighttime is thus presumed on the ground of the evident impossibility of remaining fat without eating. This Arthapatti advocated by Prabhukari-Mimamsakas is of two kinds: (1) Dristarthapatti and ( 2 ) S'rutarthapatti. When the knowledge aacut fear o site' on which the presumption is based, is acquired by actual sight, it is the first and when it is obtained by report of another person, it is the second. Both these kinds of Arthapatti are included in Anumana; for, an Arthapatti is always reducible to an inference. daca rAtribhojanakartA, divA'bhujAnatve sati pInatvAt , yo naivaM S TOT TITIQUtst ca: is the inference in which form the Arthapatti under consideration can be thrown. Upamana is the knowledge resulting from the recognition of likeness based upon resemblance, i. e., from the detection of the points of identity and of difference with something well-known before. This knowledge is included in Pratyabhijnana. 157

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nyAyakusumAMjali. tRtIya Aitihya is the knowledge gained from accounts legendary or otherwise handed down by one goneration to another, from time immemorial. If this knowledge is correct, it is not distinet from S'ahdajnana and if false, this cannot be looked upon as Pramana, much less a distinct Pramana, Pratibha-jnana is the instinctive knowledge that arises in the mind, without the aid of external sense-organs. This knowledge is quite distinct from S'abda and Anumana. Internal feelings such as I shall be highly benefitted to day, the king will be pleased with me and the like are the instances of Pratihha-jnana. This knowledge is included in Manasa-Pratyaksha. Sambhava (equivalence) is the knowledge of the constituted derived through the knowledge of its constituents. Twelve pence make up a shilling is an instance generally given to illustrate Sambhara. avaziSTa pramANa sabandhI avalAphana~~ abhAva, pramANa tarIke hAi zake naMdu. arthAtta pramANe anumAnamAM aMtargata che ane upamAna, pratyabhijJAna pramANamAM samAveza le che. atitva (kiMvadantI-leAkapravAda ) Agama pramANu tarIke mAnI zakAya che ane te leAkapravAda asatya hAya to te pramANa nathI, prAtibha jJAna pratyakSAdi pramANeAmAMja aMtarbhUta thAya che ane saMbhavane anumAna pramANamAM samAveza thAya che. -14 ' 23 spaSTI ' bhaTTa ' abhAvane pramANurUpa mAne che. kintu vicAra karatAM abhAvane pRthak pramANa mAnavAnI jarUra dekhAtI nathI, kAraNa ke pratyakSa pramANuthIja bhUtalamAM dhaTAbhAvanuM jJAna thAya che. ayAt A 158

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stabaka ] Nyaya-Kusumanjali sthaLe ghaTane abhAva che " e jJAna cAkSuSAdika pratyakSa vaDeja thAya che. AthI abhAvane pramANarUpa mAnavAnI kazI AvazyaktA rahetI nathI. puSTa citra divase khAte nathI ' A uparathI "te rAtre khAya che" evuM jJAna thAya che. A jJAnanA sAdhanane "prabhAkara" arthopatti kahe che. kintu Ane anumAna mAnavuM joIe; kemake AnI aMdara, divase bhojana na karavA chatAM puSTa rahe che e hetu che, te rAtre bhojana kare che, e sAdhya che ane citra' e pakSa che. arthAta anumAnanI dareka sAmagrI atre hAjara che, to pachI Ane anumAna pramANu na mAnatAM arthapatti mAnavAmAM zuM vizeSatA che e samajI zakAtuM nathI. - rojha e gAyanA jevuM che. A prakAranuM jJAna upamAna pramANathI thAya che, ema taiyAyikanuM mAnavuM che. kintu vastutaH A jJAnane AdhAra pratyabhijJAna che. arthAta pratyabhijJAnathI upamAna jUduM nathI. atize pramANane mATe samajavuM joIe ke je etihya satya hoya to tene zabda pramANamAM samAveza thAya che ane asatya hoya to pachI tene viSe kaMI kahevAnI jarUra nathI. Aje mArA para rAjAnI kRpA thaze " evA prakAranuM-bAhya IndriyanirapekSa, zabda-liMgAdi vagara, hadayamAM-je jJAna skUraNa thAya che, te prAtijJAna che; ane A jJAna anidriyanibandhana hovAthI mAnasa pratyakSAdimAM aMtarbhata thAya che. samudAya vaDe samudAyanuM jJAna thavuM te " saMbhava " che. A pramANa paNa anumAna pramANamAM ja aMtargata thAya che. A pramANe pratyakSa ane pakSa ema pramANunA be bheda siddha thAya che. mannikarSaprAmANya vyapAkaroti mAnaM zAsati sannikarSamapi ye kIhaka prabho ! tabhramaH ? __svAjJAnaH svayameSa yatkimaparajJAnaM sRjet kumbhavat ? / anyeSAM hi sRjet prakAzanamasau dIpaH prakAzAtmakaH pratyakSe sahakAritAbhyupagamaM tvetasya ko vArayet ? // 15 // 169.

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nyAyakusumAMjali. [ tRtIya How foolish it is to consider ( lit. what sort of derangement is theirs who consider) even Sannikarsha ( contact of an object with a senseorgan) as Pramana ! Can Sannikarshu, like a pitcher, wbich is itself of the nature of ignorance produce knowledge of any other object! A lamp which is self-luminous can shed light on others. On the other hand, who does not accept Sannikarsha as an instrumental cause in gaining the knowledge of Pratyaksha ? ( 15 ) sanika pramANa nathI he prabho, sannikane paNa jeo pramANa mAne che temane kevA prakArano bhrama che ! kAraNa ke je savika pite ghaTanI jema ajJAnarUpa che, te anya padArthanuM jJAna zuM utpanna karI zake tema che? dIpa te prakAzAtmA che mATe ja te bIjAne prakAza karI zake che. alabata pratyakSamAM sannikarSa sahakArI kAraNa che ema kahevuM barAbara che."---15 spaSTI, drinA viSaya sAthenA saMbaMdhane "sannikarSa" kahevAmAM Ave che. A saMnikarSa ajJAnarUpa che. je jJAnarUpa hoya arthAta je svaprakAzaka heya teja paraprakAzaka thaI zake. sanika jJAnarUpa nathI, arthAta te prakAzaka nathI, tethI te paraprakAzaka thaI zake nahi, arthAta, pramANarUpa banI zake nahi. jemake ghaTa; e svaprakAzaka nahi hovAne lIdhe, dIpakanI mAphaka anyane prakAzita karI zakatA nathI, tema sannika jaDarUpa hoI svaprakAza nahi hovAne lIdhe paraprakAzaka banI zake nahi. mATe saMnikane pramANa mAnavuM yukta nathI. A sanika pratyakSa jJAna meLavavAmAM sahAyakArI che, ema to sarva vidvAno svIkAre che. netrasyAprApyakAritvamupapAdayati-- prApyArtha nayanaM pratItijananaM svIcakruSAM kA mati-- noM kAcAntaritArthabuddhirudayet prApya grahe cakSuSA / 160

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staka. 1 Nyaya-Kusumanjali kuDyAdyantaritArthabuddhirudayedaprApyabodhe'pi cet ? naivaM nedRzayogyatA parathA syAd gandhadhIzcakSuSA // 16 // What sort of intellect do those possess who consider that Chakshush (the sense of sight) is Prapyakarin (that is to say, it imparts knowledge about an object after it has come in contact with it)? In looking upon Chakshush as Prapyakarin there ought not to arise the knowledge of an object intervened by a piece of glass. It cannot be said that in admitting Chakshush as Aprapyakarin, it ought not to be impossible to know an object (even though) hidden by a wall; for, such is not its capacity, otherwise even the perception of scent should be possible by means of it. ( 16 ) Notes:- The systems of philosophy differ from one another, in their belief about the number of Prapyakari-Indriyas. The Bauddhas recognise all organs of sense except those of sight and sound as Prapyakarin; whereas the Naiyayikas, the Vais'eshikas, the Mimamsakas and the Sankhyas admit all the Indriyas as Prapyakarin. The Jainas differ from all these in as much as they consider all the Indriyas except the sense of sight as Prapyakarin. When those who consider the sense of sight as Prapyakarin are asked to explain why an object though hidden by a glass is seen, when in such a case there exists no contact of the eye with the object, they do not refute this argument but on the contrary 21 161

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nyAyakusumAMjali. [tRtIya-- find fault with those who consider the sense of sight as Aprapyakarin by saying that it ought to be possible to see an object even when intervened by a wall as no contact with the eye is required. But this charge is ill-based; for, it is not possible that a sense-organ can perform any sort of function, for, otherwise, it should be possible for the sense of sight to perform the work of the sense of hearing. cakSu aprAkArI che- "netra vastu sAthe saMyukta thaIne pratyakSa utpanna karI Ape che' ema svIkAranArAonI mati kevA prakAranI che ! cakSune prAdhyakArI mAnavAmAM kAcathI DhaMkAyela arthanuM jJAna na thavuM joIe. tene aprApya kArI mAnavAmAM bhIMta vigerethI vyavahita arthanuM paNa jJAna kema nahi. thAya ema AkSepa karavo ThIka nathI. kemake e pramANenI cakSunI yegyatA nathI, nahi te enAthI gandhanuM jJAna paNa thavuM joIe. "-16 spaSTI, A lokamAM nendriya prAkArI che ke aprApyakArI, tene vicAra karavAmAM Ave che. gata stabakamAM ApaNe joI gayA chIe ke mana ane cakSu sivAyanI badhI Indriya prAptakArI che. have cakSane anya darzanakAro prApyakArI mAne che, te temane pUchavAmAM Ave che ke kAcathI DhaMkAyela vastunuM jJAna netrane kema thAya che ? kAraNa ke A sthaLe to viSayane saMbaMdha netra sAthe thato nathI, chatAM tenuM jJAna te thAya che. Ane uttara ApyA pahelAM teo ApaNane, cakSa apAdhyakArI mAnavAthI temanI samaja pramANe je doSa utpanna thAya che, tenuM nirAkaraNa karavAnuM kahe che. teo, cakSane apAyakArI mAnavAthI bhIMtanI pelI taraphanI vastunuM jJAna cakSune thavuM joIe, evo doSa lAve che. A doSanuM nirAkaraNa ApaNe ema karIe chIe ke jene je viSaya hoya teja te jANI zake. cakSanI sattA jyAM sudhI che tyAM sudhI tene tenA viSayanuM jJAna thAya che. A pramANe dareka IndriyanI yogyatA na svIkAravAmAM Ave te te pachI netrathI gaMdhanuM paNa jJAna thavuM joIe; A prakAranI bAdhA utpanna thaze. vAste bhIMtathI DhaMkAyela 162.

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staka] Nyaya-Kusumanjali padArthanuM jJAna cakSune thatuM nathI, tethI tenA aprApyakArIpaNAmAM deSa Ave che, ema mAnavuM yukitasiddha nathI. kintu te prakAranI tenI gyatA nathI, ema samajavuM joIe. have anya pakSavALAone, cakSane prAkArI mAnavAthI ApaNe je doSa batAvyA chetenuM nirAkaraNa temanI pAse mAMgatAM, teo saMtoSakAraka uttara ApI zakatA nathI. tethI cakSu aprApyakArI siddha thAya che. netra-mano'tiriktendriyANAM prApyakAritvasiddhiHgRhNAtyarthamavApya netramanasI muktavendriyANAM gaNo jAyate yadanugrahopahanane meyapraNIte iha / zabdAdiviSayo hi pudgalatayA''bhyAgamya karNAdikaM sambadhnAti na ki kriyAzrayatayA nA'prApyakArItyataH? // 17 // The organs except that of sight and the mind realize an object after coming in contact with it ( i. e., they are Prapyakarin ); for, they receive favourable or unfavourable impressions from the object. Hence is not the organ of hearing Prapyakarin, when it is approached by sound, which is the substratum of action on account of its being material and does not a similar remark hold good in the case of other organs that satisfy the required conditions ? ( 17 ) mana ane netra sivAya bAkInI indriya prAkArI che- netra ane manane choDIne bAkInI indriyo arthanI sAthe saMyukta thaIne tene grahaNa kare che; kAraNa ke vastujanita anugraha ane upaghAta A Indriyone thAya che. zabdAdika viSaya pudagala hovAne lIdhe kriyAzraya hAI karIne karNAdikanI pAse Ave che; e mATe te prApya kArI che. "--17 168

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nyAyakusumAMjali. I adl4. jJAnasya svaprakAzarUpatvaM samarthayatisvArthodbhAsasamarthameva bhavati jJAnaM, bhavenAnyathAs rthodbhAso, nijabhAsanavyavasitau jJAnAntarApekSiNaH / jJAnAdarthavibhAsanasya virahAd jADayAt svarUpasya cA nudAsAt svata eva, deva ! nipuNaM dRSTe na bAdhastvayA // 18 // Knowledge is indeed capable of illumining itself as well as other objects, for, otherwise ( l. e., in not admitting it as self-luminous ), another object cannot be brought to light as it requires the help of some other kind of knowledge for its own illumination and as an (external ) object being Jada by its very nature is incapable of self-illumination. Oh God I ( thus it is clear that ) there is no fault in objects propounded by thee. ( 18 ) Notes:- The definition of knowledge given in this verse distinguishes the Jaina view from other schools of thought. The Bauddhas believe that knowledge reveals- illumines itself alone and nothing else, as there is according to them no other object besides it. The Naiyayikas and the Mimamsakas hold that knowledge illumines the external objects alone and does not illumine itself. The Jainas differ from all these schools of thought; for, they maintain that knowledge like a lamp, illumines itself as well as other objects. jJAna svaparaprakAzaka che- jJAna e stra ane parane prakAza karavAmAM samartha che. je te pitAne prakAza karI zake tema na hoya, te teNe pitAnA prakAza mATe 164

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frys. ] Nyaya-Kusumanjali anya jJAnanI apekSA rAkhavI joIe. ane evI rIte pitAnA prakAzamAM vyagra banela prastuta jJAnathI arthanuM jJAna thaze nahi. jaDa artha svayaM te pitAne prakAza karI zake tema cheja nahi. AthI bAhya padAthenuM jJAna banI zakaze nahi. he deva, teM nipuNatApUrvaka jeelI vastumAM 6147 pala ang cell. "pramANa-naya-tatphala-tadAbhAsAn kIrtayatimAnaM vastu paricchinatti sakalaM syAdvAdamudrAGkitaM dezagrAhitayA nyo'nyvissyaudaasiinyvaanaamtH| bhinnAbhinnamataH phalaM nijagade'jJAnapraNAzAdikaM sandehabhramabuddhayazca karaNAdyA duSpramANAtmakAH // 19 // Pramana completely ascertains an object which is subject to Syad-vada, whereas Naya is considered as examining an object from one point of view and remaining indifferent towards other points of views. The fruits of Pramana, viz., the destruction of ignorance and the like are said to be different as well as non-different from it ( according to different standpoints ). Morever, doubt, wrong notions, senses and the like are false kinds of Pramana ( are Pramanabhasas ). ( 19 ) NAYA. Notes:-Various opinions that can be expressed about an object by looking at it from different standpoints are called Nayas. In other words, Naya is a way of expressing the nature of things. It gives us a partial idea about an object. It is an instrument of analysis whereby different aspects of an objeot are 165

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nyAyakusumAMjali. [tRtIyaisolated and studied from different stand-points. It contains a part of truth. It is a second means of understanding objects, the first being Pramanas. Theoretically speaking, the number of Nayas is infinite, as every object has infinite attributes. All the same the Jaina writers classify the Nayas under seven heads:-Naigama, Sangraha, Vyavahara, Rijusutra, S'abda, Samabhirudha and Evambhuta.* The first three are called Dravyarthika Nayas, in as much as they deal with the substantive aspect while the latter are called Paryayarthika Nayas as they deal with the aspect of modifications; that is to say, the subjectmatter of the former is the substratum of an object, whereas that of the latter is modifications. The seven Nayas can also be grouped under Artha Nayas and S'abda Nayas, the former including the first four Nayas and the latter, the remaining three. (1) Naigama, the non-distinguished. Naigama takes into account both the Samanya and Vis'esha, the generic and specific properties of an object. Suppose we have a number of Ghatas, jars. If we look at them from the stand-point of Samanya, we know one property namely Ghatatva which belo * In Tattvarthadhigama Sutra, the number of the Nayas is mentioned as five, as Samabhirudha and Evambhuta are included in S'abda and while so doing, the author therein gives a different name, viz., Samprata, the suitable to what is here described as S'abda, the verbal. 166

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7/1948. ] Nyaya-Kusumanjali ngs to all the Ghatas. But if we examine from the stand-point of Vis'esha, we can distinguish one Ghata from another, that is to say, we come to know their differences in colour, weight, etc. This Naya is called "non-distinguished', for, it does not observe any distinction between the generic and the specific properties of an object as the two succeeding Nayas do. It considers that the generic properties are always accompanied by the specific and vice-versa. For example, when we speak of a jar, we realize certain properties of the jar that distinguish it from other substances, that it is to say, the specific properties belonging to it and the generic propertiesproperties that it has in common with other substances. This Naya has three subdivisions:-( 1 ) Bhuta Naigama, ( 2 ) Vartamana Naigama and ( 3 Bhavishyat Naigama. To speak of a past event as present is Bhuta Naigama. For instance, on the morning of Dipavali, one may say that Lord Mahavira attained salvation to-day. It is a fact that Lord Mahavira does not attain salvation on the day when this remark is made. But it is that such an event took place on a corresponding day in the past. Figurative attribution of the past to the present comes under this Naya. To speak of the future event as the present is the second variety of Naigama. Herein, instead of noticing in the concrete present some elements which were once associated with the past we may detect in it something which is yet to be. As for example, at the sight of a president-elect, one may say that he is a president. Thus he identifies the 167

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nyAyakusumAMjali. [adyfuture with the present; for, really speaking, at the moment under consideration the individual referred to is not a president; he will be so in future; similarly we may say about every soul that will attain salvation in due course of time that it is Siddha. To speak of the future as the past is the third type of Naigama. Take for instance the case of rice being cooked. Before it is completely cooked, one may say that it has been cooked. Naigama is also defined as one that relates to the purpose or end of a course of activity. To illustrate let us consider the case of a woman that is carrying water, fire-wood, and other necessary materials for cooking. If we ask her what she is doing, she may reply that she is cooking. This reply relates to the purpose or end of a series of activities. She is not actually cooking at the time she is replying. ( 2 ) Sangraha, the collective. Sangraha considers the general nature of objects, after dividing them into groups or classes. It is of two kinds, Para Sangraha and Apara Sangraha. Every existing object partakes of the nature of reality, Hence from the stand-point of reality or existence, we may speak of all things as one. This is Para Sangraha. But the different classes of objects, animate and inanimate, included in this ultimate reality may themselves be spoken of as different classes. This is Apara Sangraha. The following is an illustration of this Naya. We may say that there is one soul in all bodies, 168

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76143. ] Nyaya-Kusumanjali We do not mean to say that the number of souls is one but as we know that the souls in different bodies have the same fundamental characteristics we can make the above remark. This Naya contributes to economy of thought as it enables us to deal with a number of things as one. ( 3 ) Vyavahara, the practical. Vyavahara means the statement made about an object from the conventional or popular stand-point. It rests on sense-perception of concrete present. It deals with the specific attributes of an object. Acco. rding to this Naya a wasp though having five sorts of colour is spoken of as having only one colour, the black one. It is conventional to state that a mountain burns. Really speaking, one ought to say that the substances on the mountain burn. But, in this Naya convention is allowed to play a leading part. ( 4 ) Rijusutra, the straight-forward. Rijusutra takes into account only the modifications of an object and not the substratum of that object. Hence, according to this Naya, no object is eternal; for, every object is bound to undergo modifications and these modifications are liable to change. This Naya looks at an object as it is in the present mathematical moment. It is the extreme opposite of the Sangraha Naya in as much as it denies all continuity and identity. It is still narrower than the Vyavaharika present, for, acoording to the Vyavahara Naya, there is a tolerable duration for the present and the con22 169

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nyAyakusumAMjali. [ 2014ventional things are real so far. According to Rijusutra, reality is concentrated to mathematical present. Rijusutra, and the following three Nayas take into account only Bhava Nikshepa* out of the four. ( 5 ) S'abda, the verbal. S'abda does not take into account the differences in etymology of synonyms but maintains that all synonyms mean one and the same thing. As for instance, according to this Naya, Ghata, Kumbha and Kalas'a are all expressive of one and the same object namely a jar. According to some writers this Naya observes distinctions of gender, number, case, tense, etc., in synonymous words. ( 6 ) Samabhirudha, the subtle. Samabhirudha observes distinctions between synonyms on etymological grounds. According to this Naya, Ghata, Kumbha, and Kalas'a though synony. mous differ in meaning, as there is a difference in their etymology. As this Naya differentiates terms according to their roots, it may be said to be a special application of the S'abda Naya. It is hence narrower and more exaggerated than the above Naya. (7) Evambhuta, the such-like. Evambhuta Naya takes into account the special functions or activities of things and describes them by such words as are justified by their actual activities. It is further specialization of the above Naya. * For the explanation of Nikshepa, the reader is referred to chap. IV. verse 34. 170

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Boleyb. ] Nyaya-Kusumanjali It maintains that the very same thing in a different attitude- activity must be designated by a different word. According to this Naya, though Indra, Sakra and Purandara refer to one and the same object (viz., the ruler of the celestial world ), the individual referred to can be called Indra only at that time when he actually possesses many divine powers, can be designated S'akra if he is really powerful, and Purandara when he is engaged in the act of destroying the cities of the enemy. We may consider one more example to illustrate this Naya. The word Go means a cow. According to its etymology, any one that is in the act of going can be called Go. This Naya will object to this term being applied to the cow that is at rest or lying down. The word Go can be applied to that cow only which is actually in motion. In the thirty-sixth verse, we shall see as to what Naya is given over-predominance- is solely resorted to by other systems of philosophy and how this leads them into error. It is only in the hands of those who give a proper place to all the Nayas that the Nayas do not become false. pramANa, naya tathA tenA phaLAdine paricaya- pramANa, syAdvAdamudrAthI aMkita akhaMDa vastuno bodha kare che. naya, vastunA eka dezanuM grahaNa kare che ane te anya viSayamAM udAsIna rahe che. pramANunuM phaLa ajJAna baMsAdika che. te phaLa pramANuthI bhinnAbhinna che. vaLI saMdeha, brama, vagere jJAne temaja indriya ane sannikarSa 24 31HIQIELLA 9. "-16 171

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nyAyakusumAMjali. [vatIyaspaSTI pramANathI siddha anaMta dharmavALI vastunA aMzane bedha karanAra temaja anya aMza tarapha udAsIna rahenAra, pramAtA purUSanA abhiprAyavizeSane niya' kahevAmAM Ave che. bIjA aMze tarapha udAsInatA dhAraNa nahi karanAra naya duSTa che- nayAbhAsa che. ekaja vastune vicAra jUdI jUdI daSTie karI zakAya che. A daSTione niya" kahevAmAM Ave che. ekaja manuSyane jUdI jUdI apekSAe kAke, mAme, sArI, banevI, pitA, bhAI, putra, jamAi vigere tarIke je mAnavAmAM Ave che, te "naya" sivAya bIjuM kazuM nathI. TUMkamAM aneka dharmavALI vastumAM amuka dharmane lagate je abhiprAya baMdhAya che, tene jainazAstrakAro " naya ' kahe che. vastumAM jeTalA dharmo che, tene lagatA sarva abhiprAyo " ne " kahevAya che. dareka vastu dravyanI apekSAe nitya che ane paryAyanI apekSAe anitya che. A banne apekSAone naya kahevAmAM Ave che. nayanA saMbaMdhamAM vizeSa AgaLa upara graMthakAra kahenAra che. ajJAnane nAza e pramANenuM sAkSAta phaLa che. paraMparA phaLa to kaI vastu grahaNa karavI, kaI tyAga karavI, kaI upekSA karavI, e prakAranA jJAnanI prApti che. kevalajJAnanuM phaLa te sarvathA mAdhyarazya che. - Iddhi temaja indriyasabrika jJAna meLavavAmAM sahAyabhUta che tethI tene keTalAka pramANarUpa mAne che. paNa A vAta yukata nathI, kemake je je sahAyabhUta che te te pramANurUpa mAnavAM paDaze. Ama karavuM te te moTI ApattirUpa che, tethI indri, IndriyasannikarSa, vigerene pramANa mAnavA na joIe. syAdvAdanA saMbaMdhamAM AgaLa graMthakAra svayaM kahevAnA che. pramAtAraM paricAyayati mAtA''tmA svaparAvabhAsanipuNaH kartA ca bhoktA nijo__ yatsaMvedanasiddhatAmupagato bhinnaH pratikSetrakam / sauvAkSAlayamAna AvaraNakaM bibhrat punaH paudgalaM jJAnAtmA pariNAmavAn bhagavataH siddhAnta AveditaH // 20 // 179

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43. ] Nyaya-Kusumanjali The acquirer of knowledge ( Pramatri ) is the soul. This soul is capable of illumining itself as well as other objects, is the agent ( doer of actions ), is the enjoyer, has its existence established by selfrealisation, is separate in every body, possesses the magnitude of its own body ( i.e., pervades the body alone ), wears a material garb in the form of Karmans), is of the nature of knowledge and undergoes modifications. Such is the description of the soul, oh Divine Being 1 given in thy Siddhanta. ( 20 ) Notes:-In this verse the author lays down the fundamental characteristics of the soul which incidentally serve to deny the opposite views of other systems of philosophy. The soul is recognised, as against the Charvaka view, which recognises no proof but sense-perception. The Nyaya system recognises the difference between a quality and the possessor of a quality; but in this verse by maintaining that the soul consists of the quality Upayoga which is made up of Jnana and Dars'ana, that theory of Nyaya is exploded. By saying that the soul is an agent, the Sankhya theory that considers Purusha as indifferent is denied. By saying that the soul pervades the body only, there is drawn a distinction between the Jaina view and that of other systems of philosophy such as the Nyaya, the Mimamsa and the Sankhya. That the soul enjoys the fruits of Karman distinguishes Jainism from Buddhismi. By saying that the soul is different in different bodies, the belief of the Advaitavadins that there is only one soul pervading the universe is 173

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nyAkusumAMjali. [ama denied. That the soul undergoes modifications serves to distinguish Jainism from the Nyaya and the Sankhya systems of philosophy. By saying that the soul wears a material garb, that is to say, by considering Karman as matter, the Jaina view is distinguished from that of the Naiyayikas and the Vais'eshikas who consider Karman ( Dharma and Adharma ) as an attribute of the soul, from that of the Bauddhas who call Karman Vasana and from that of the Brahmavadins, who advocate the theory of Avidya. The doctrine of Jainism that the soul has a tendency of going upwards distinguishes it from all other systems of philosophy. The soul does not require the help of anything else in knowing itself; for, otherwise if the soul does not know its own existence, no one else can impart that knowledge to it since instruction from without can never take the place of the feeling of consciousness of one's own presence which is implied in self-knowledge. If the soul is not considered as the agent, i. e., the door of actions and enjoyer of the fruits of these actions, we should fall into the error of exempting the soul from all responsibilities for its actions and thus at one stroke uproot all ethical distinctions and put a full stop to discriminate actions. We have already seen how untenable it is to believe that the soul porvades the universe and that it is absolutely immutable. We have further proved that Karman is matter and not an attribute. Karman 174

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stabaka ] Nyaya-Kusumanjali is neither impression ( Vasana ) as the Bauddhas suppose, nor is it Avidya as the Brahmavadins believe. pramAtAne paricaya" " pramANuthI pramitirU5 phaLa meLavanAra AtmA "pramAtA" che. AtmA svaparaprakAza karavAmAM nipuNa che, kartA che, bhatA che, svasavedanasiddha che, dareka zarIramAM judA jUda che, zarIraparimANavALA che, karmarUpa pudagalane dhAraNa karanAro che, jJAnAtmA che ane pariNAmI che; ema prabhu ! tArA siddhAMtamAM vidita karavAmAM AvyuM che. "-20 spaSTI. gata lokomAM pramANa ane prameyanuM vivecana ApaNe joI gayA. A lokamAM bAkI rahela pramAtAnuM avalokana karavAmAM Ave che. jainazAstrakAronI AtmA saMbaMdhI zI mAnyatA che, te vAdi devarita "pramANunayatattvAkAlaMkAra' nAmanA nyAyasUtranA sAtamA paricchedamAMnA pa6 mA sUra-vaitanya pariNAmo patta tAkssaad bhoktA dehaparimANaH pratikSetraM bhinnaH paudglikaadRssttpAMcAyapU-parathI spaSTa samajI zakAya che ke caitanya e A mAne dharma che, arthAta jJAna e AtmAnuM mULa svarUpa che. paraMtu A bAbatamAM niyAyika vigere jenAthI judA paDe che. AtmA pariNAmI che arthAta te jUdI jUdI gatiomAM navAM navAM rUpAntarane pAme che. AtmAmAM pari mIpaNuM taiyAyika ane sAMkhya darzanakAre svIkAratA nathI. pariNAmI, kartA ane sAkSAdda bhaktA e traNa vizeSaNethI, AtmAne kamalapatranI mAphaka nirlepa mAnanArA sAMkhyo jAdA paDe che. AtmA dehaparimANavALo che, e vAta AtmAne sarvavyApaka mAnanArA vaizeSike, nayAyike ane sAMkhyone mAnya nathI. AtmA pratikSetra bhinna che arthAta darekanA dehamAM jUdA jUda che; AthI ekaja AtmAne mAnanArA advaitavAdIobAvAdIo judA paDe che. AtmAne pugalAtmaka karmavALe mAnavAthI dhamadharmane nahi mAnanArA cArvAke jUdA paDI jAya che. temaja karmane arthAta puNya-pApane padgalika nahi mAnIne AtmAne vizeSa guNa mAnanArA vaizeSike tathA nAyike, karmane prakRtinuM vizeSa svarUpa mAnanArA kapila vidvAno, kamane vAsanAsvarUpa mAnanArA zraddhA ane karmane avidyAsvarUpa mAnanArA brahmavAdIo vigere anya darzanakAra judA paDe che, 176

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bhAyakusumAMjali, [ action tapost vAkyaM mAna-nayasya cAnugatavat syAt saptabhaGgImihai kasmin vastuni caikdhrmvissyprshnaadnirbaadhyaa| vyastatvena sayAsato'pi ca vidhivyAsedhayoH kalpanAt syAyuktA khalu saptadhaiva bhaNitiH sA saptabhaGgI smRtA // 21 // In Jainism, the propositions of Pramana and Naya are considered as being subject to Sapta-bhangi. Sapta-bhangi is the name given to that fault-less seven-fold statement which is limited by the word Syat and which is made either in detail or concisely, affirmatively or negatively, with reference to one single object' while considering one of its attributes. ( 21 ) Notes:-By the word 'fault-less' occuring in the definition of Sapta-bhangi it is to be understood that the statement must not be inconsistent with the Pramanas, Pratyaksha and others. The word fault-less' serves to avoid the possibility of including the sentences, such as ' FITCerita aft: Tag:,' FOUTIEF TE A ATAT TETT,' etc., in Sapta-bhangi. If the words one single object' were not mentioned in the above definition, even the sentences like' FerrefeA ghaTaH syAnAsti paTaH' would have to be considered as constituting Sapta-vhangi. Moreover, there would have been thousands of modes of expression instead of seven, as it is possible to make affirmative or negative predication about every object. A similar purpose is served by inserting the words one of the attributes' in the above definition. The word Eva 176

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sta14. ] Nyaya-Kusumanjali indicated that there are only seven ways of making a statement about an attribute of any object. The word Syat is an indeclinable and it suggests that every object can be studied from more than one stand-point. In other words, it means 'some how', i, e., from some particular stand-point. Proper care must be taken to avoid the chance of confounding this word with the third person singular potential form of the root "As" "to be.' It is a common mistake to translate this word by may be " 'perhaps'. The reason of using this word in the mode of expression is to make it clear that there are other possible aspects of studying an object, besides the one in question. These other aspects are not denied, but it is that they are given a secondary place, whereas the predication under consideration is given predominance over other possible ones. Ce or Predication is the statement of our conclusions with reference to an object. It is either affirmative or negative; for, we generally want to convey the existence or non-existence of an attribute of an object. There is a great likelihood for confusion to arise when we intend to sum up the affirmative as well as the negative conclusions in one and the same judgment To avoid this we stand in need of a method of logical predication. Such a method is supplied by Sapta-bhangi as it covers all sorts of simple as well as complex judgments by means of * ' syAd ' nekAntadyotakamavyayam / 23 177

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nyAyakusumAMjali. [ tRtIyathe seven types of predications, each of which begins with the word Syat. Sapta-bhangi is a unique system of predication resorted to by the Jainas to carry on their metaphysical discussions. It is the basis of the synthetical comprehensiveness of knowledge. It is a method which surpasses all other methods of cognition in matters of apprehension of the spiritual realities by virtue of its universal and synthetic character of vision. This method is perfectly in accordance with the principles of logio. Sapta-bhangi, as its name suggests, means the soven modes of expression, the seven kinds of predication. Just as, in overy mode of expression there is found the word Syat, similarly Eva is also given a place therein to suggest that the statement that is made from a particular stand-point is is definite as anything else there is no ambiguity about it, there is not the least room for indefiniteness. It may be here remarked that it is a general rule to use the word Eva; all the same, at times, one can depart from the rule in caso one is conscious about the definiteness of the statement under discussion. Tlio following is an example of Sapta bhangi with reference to one of the attributes (viz., existence, Astitra of an object like a jar, Ghata. (1) FIICETT TT: 1. e., Somehow the jar does exist. 178

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baMka ] Nyaya-Kusumanjali ( 2 ) Fareaa a: i. e., Somehow the jar does not exist. ( 3 ) FIZEAT egrateaa ae: i. e., It is certain that from a certain view point the jar exists, as well as from another stand-point it does not exist. ( 4 ) * amor qa at: i. e, Surely, from a particular stand-point the jar is inexpressible. ( 5 ) syAdastyeva syAdavaktavya eva ghaTaH . e. It is a fact that from a particular consideration the jar exists and somehow it is also inexpressible. ( 6 ) syAnnAstyeva syAdavaktavya eva ghaTa: ie, Surely, somehow the jar does not exist and is also inexpressible. ( 7 ) syAdastyeva syAnnAstyeva syAdavaktavya eva ghaTaH i. e., Surely, somehow, the jar exists, does not exist and is inexpressible, as well from a certain standpoint. It is thus seen that the predicates, viz existent, non-existent and inexpressible variously combined make up the seven modes. In the first mode of expression, the attribute viz., existence is given preference to other attributes like non-existence. All the same, it must be borne in mind that other attributes are not denied. A similar remark holds good in the case of the remaining modes of expression. In the second mode, non * Some writers intercharge the third and the fourth modes of expression. 179

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nyAyakusumAMjali. [ 2014 existence; in the third, the existence and non-existence considered at different intervals; in the fourth, inexpressibility; in the fifth, the existence along with in expressibility; in the sixth, the non-existence, accompanied by inexpressibility; and in the seventh, existence along with non-existence and inexpressibility should be considered as prominent. The first mode of expression suggests that a jar exists if considered from the stand-point of its own Dravya, Kshetra, Kala and Bhava,i. e., from the aspect of its own substance, place, duration and attribute. To explain, take the case of a jar made of clay, lying in Surat, existing in the season of spring and having a black colour. Here clay, Surat, spring and black are respectively substance, place, duration and attribute of the jar under consideration. When the jar is referred to these four aspects, it does exist but when referred to some other substance as copper, some other place as Bombay, etc., it surely does not exist. Thus it is clear that it is logical to say that from a particular stand-point, an object exists, while from another point of view it does not exist. In short every object possesses the two attributes, existence and non-existence even at one and the same time. In the fourth mode, an attribute like inexpressibility is mentioned to indicate that it is impossible to express by any word in any language the coexistence of mutually contradictory attributes like existence and non-existence. It may be here borne in mind that the word inexp. ressibility does not express the coexistence of the two 130

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4948. ] Nyaya-Kusumanjali attributes, but it is used to express another attribute, viz., inexpressibility arising from the impossibility of simultaneuosly stating the two attributes. Every mode of expression of Sapta-bhangi is again of the nature of Sakalades'a and Vikalades'a. Saptabhangi which is of the nature of Sakalades'a is called Pramana-Sapta-thanyi, while that of the nature of Vikalades'a is termed Naya-Sapta-bhangi. * Sakalades'a is a statement made with reference to an object of Pramana, expressing simultaneously | Yaugapadyena all the attributes of the object as non-distinct ( really or figuratively ) from one another, from the stand-points of Kala, etc. The l'overse is the nature of Vikalades'a. In Sakalades'a, Dravyarthika Naya is given the first place and Paryayarthika Naya is considered subordinate, while the reverse is the case in Vikalades'a. When we look upon as non-distinct the attributes of an object from tho consideration of Kala, etc., it is possible that by knowing one attribute, we may simultaneously know the rest. This explains Yaujapadyena. By Kala, etc., is meant the eight elements:--- Kala, duration; Atma-rupa, one's own nature, Sambandha, contact; Samsarga, connection; Upakara, * pramANapratipannAnantadharmAtmakavastunaH kAlAdibhirabhedavRttiprAdhAnyAdabhedopacArAd vAyogapadyena pratipAdakaM vacaH sakalAdezaH, tadviparItastu vikalAdezaH / --accanit: 1 181

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nyAyakusumAMjali. I adl4= obligation; Guni-des'a, locatity of the possessor of an attribute; Artha, object; and Sabda, word. We shall now consider how the attributes of an object can be looked upon . 9 de inct from the above-mentioned stand polits. (1) It is certain that when the attribute existence is found in the jar, there also exist the other attributes. Thus at one and the same moment, there coexist all the attributes in the same substance, viz., the jar. Hence, from the stand-point of Kala, the attributes may be considered as non-distinct from one another. ( 2 ) Just as existence is the nature of the jar, so are other attributes also. Hence, from this standpoint, viz., Atma-rupa also, the above remark holds good. (3) Just as existence has a contact of the type of Tadatmya ( Identity ) with the jar, so is the case with other attributes. This is the third stand-point Sambandha, whereby the attributes are considered as non-distinct. (4) A similar remark can be made with refe. rence to Samsarga. The difference between Sambandha and Samsarya is that in the former non-distinction is of primary importance and distinction, of secondary importance, whereas it is just the other way in the case of the latter. (5) Just as existence, an attribute of a jar enables us to know that the jar is a noun and existence 182

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2448. ) Nyaya-Kusuminjali is as an adjective so do other attributes give information about the jar. Hence from the stand-point of Upakara, the attributes are considered non-distinct. ( 6 ) It is not that the attribute existence is to be found in one portion of the jar and the remaining attributes in some other portion. On the contrary all the attributes are found in one and the same portion of the jar. It is not that different portions are allotted to different attributes. Hence, from the consideration of Guni-des'a the attributes are looked upon as non-distinct. (7) Just as the jar is the abode of the attribute existence, so it is for other attributes; that is to say, the abode of all the attributes is one and the same substance, viz., the jar. From this stand-point, viz., of Artha, it can be seen that the attributes are nondistinct. ( 8 ) Tho word that gives us the idea of existence throws light upon other attributes, also. Hence, as the same word expresses all the attributes it may be said that from the stand point of Sabda the attributes are non-distinct. We shall now consider how the attributes of an object can be looked upon as distinct from the standpoints of Kala, eto, (1) According to the Puryayarthika Naya, Paryayas go on changing every moment. Thus as the substance goes on changing every moment, it is not possible to say that contradictory attributes 183

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nyAyakusumAMjali. [ tRtIyacoexist. Moreover, by considering that various attributes coexist, there will arise a distinction in the substance in as many ways as there are different attributes. Hence, it is not possible to consider the attributes as non-distinct from the stand-point of Kala. (2) The nature of one attribute is different from that of another, so says the Paryayarthika Naya. So the attributes cannot be looked upon as nondifferent. Thus as the attributes differ in their nature, how is it possible to consider them as non-distinct from the stand-point of Atma-rupa ? (3) The contact of a jar with the attribute existence is different from that of a jar with nonexistence. Thus when there is a difference in the contacts of different attributes, it is impossible to believe that from the stand-point of Sambandha, the attributes are non-distinct. (4) It can be similarly seen that even from the stand-point of Samsarga, we cannot consider attributes as non-distinct. (5) The Upakara that one attribute generates is distinct from that generated by another. So there cannot be oneness between the various Upakaras generated by different attributes. Hence, from the standpoint of Upakara, the attributes are different. (6) For every attribute there is a distinct Gunides'a. Hence from the stand-point of Gunides'a also, the attributes must be looked upon as distinct. 184

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staka] Nyaya-Kusumanjali (7) The abode of one attribute is different from that of another, so we must look upon the attributes as different from the stand-point of Artha, (8) Words must be considered as different since they differ in meanings. In spite of this, if we consider them as non-different, only one word will be sufficient to denote everything and other words shall have to be considered as useless. Hence, from the stand-point of S'abda, the attributes are different. saptabhaMgInuM svarUpa jainadarzanamAM pramANa ane nayanuM vAkaya saptabhaMgIne anusaranArUM mAnyuM che. eka ja vastumAM eka eka dharmanA viSayanA prazna upara nibadhitapaNe vistAra athavA saMkSepathI, vidhAna ane niSedhanI kalpanA dvArA " svAda " yukta sAta prakAre je kathana karavuM tene "saptabhaMgI' kahevAmAM Ave che.--" 21 zabda yA vAkyanuM kAma arthane baMdha karAvavAnuM hoya che. vastunuM saMpUrNa prakAre je jJAna, te " pramANu" ane te jJAnane prakAzamAM mUkanArUM je vAya, te " pramANuvAkya ' kahevAya che; vastunA amuka aMzanuM je jJAna arthAta eka dezIya vastunuM jJAna te " naya,' ane te amuka aMzanA jJAnane prakAzamAM mUkanArUM je vAkaya te " nayavAkya' kahevAya che. A pramANavA ane nayavAne sAta vibhAgamAM vaheMcavA e "saptabhaMgI" che. arthAt vastunA pratyeka dharmane lagatI syAdvAdanI vivecanAne * saptabhaMgI ' kahevAmAM Ave che. "nA" eTale sAta, "mA" eTale vacanaprakAra, arthAt sAte vacanaprakArane samUha, e saptabhaMgI kahevAya che. A sAta vacanaprakAre yA zabdaprayAge ekAnta daSTie na samajatAM jUdI jUdI dRSTie samajavAnA che, nahi te anya vacanaprakAre asatya Thare. jainazAmAM vastunA pratyeka dharmanuM vidhAna arthAta astitva ane tene niSedha arthAta nAstitva, ene lagatA zabdaprayogo sAta prakAre hevAnuM darzAvavAmAM AvyuM che. udAharaNa tarIke eka vastu "ghaTa' 24 186

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vAyakusumAMjali. [vatIyalaIe ane enA aneka dharmomAMnA eka anitya dharma tarapha najara karIe. A anitya dharmanA saMbaMdhamAM nIce pramANe vyavahAra thaI zake che. (2) sthAnisTa ga ghara, (2) nitya paNa ghara, (2) nitya para cA#nitya paNa ghara, ( ka ) syAdavaktavya eva ghaTaH, (5) syAdanitya eva syAdavaktavya eva ghaTaH, (6) syAnnAnitya eva syAdavaktavya eva ghaTaH, (7) syAdanitya eva syAnnAnitya eva syAdavaktavya eva prathama zabdaprayoga-ba ghaTa anitya che, e ekkasa che, paraMtu amuka apekSAe; paryAyanI apekSAe." A vAkyathI, ghaTamAM amuka dRSTie anityadharmanuM mukhyatvena vidhAna thAya che arthAta A kathana vidhAna -kalpanAdvArA karavAmAM AvyuM che. dvitIya zabdaprayoga-ba ghaTa anityadharmarahita che, arthAta nitya che, e nakkI vAta che. paraMtu amuka apekSAe dravyanI apekSAe". A bIjA vAkayathI, ghaTamAM amuka apekSAe anitya dharmane mukhyatvena niSedha karavAmAM Ave che. arthAta A niSedhakalpanAne "bhaMga che. tRtIya zaba prayoga-keIe pUchayuM ke "ghaTa anitya ane nitya e baMne dharmavALe che?" te e praznanA samAdhAnamAM " hA, ghaTa amuka apekSAo, mukhyatve karI cokakasa anitya ane amuka apekSAe mukhyatve cakkasa nitya che" ema je kahevuM, e trIjo zabdaprayoga che. A vAkayathI mukhyatvena anityadharmanuM vidhAna ane tene niSedha, e baMne kramazaH karavAmAM Ave che. caturtha zabdaprayoga-ba ghaTa kAI apekSAe cokakasa avakatavya che." upara kahyA pramANe ghaTane anitya ane nitya, ema baMne rIte kramaza: batAvI zakAya che, paraMtu kama vagara-yugapata (eka sAthe) ghaTane anitya ane nitya kahevo hoya, te tene mATe anitya, nitya ke bIjo koI paNa zabda kAma lAgatuM na hovAthI jainazAstrakAre tene " avakatavya " zabdathI vyavahAramAM mUke che. vAta barAbara che. ghaTa jema anityarUpe anubhavAya che tema nitya rUpe paNa anubhavAya che. ethI ghaTa kevala anityarUpe siddha 18

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stIka. ] Nyaya-Kusumanjali thato nathI, temaja kevala nityarUpe dhaTatA nathI, kintu nityAnityarUpa vilakSaNa jAtivALA kare che. AvI hAlatamAM ghaTane anitya e nairUpe kramathI nahi, kintu eka sAthe DhArA kahe che ke, evI rIte tAvanAra kAi paNa zabda eka sAthe anitya-nitya dharmAMne mukhyatvena nathI. tevI rIte pratipAdana karavAmAM zabdanI zakti nathI. niSAniya samAsa paNa kramathIja nitya-anitya dharmAMne pratipAdana kare che, eka sAthe nahi. 'saRtucaritaM parUM sAyArca gamayati' yathArtharUpe-nitya ane batAvavA hAya te zAstrazabda nathI. kAI paNa pratipAdana karI zake tema ' } meja ' yavicchinnameyArthe vauSatti " eTale eka zabda eka vAra, ekaja dharmAMteekaja dhathI yukta ane kheAdhana kare che. ane ethI e samajavAnuM ke--sUrya ane candra e atenA vAcaka puSpadaMta ' zabda ( evA aneka avALA bIjA paNa zabdo ) sUrya ane candrane kramathIja medhana kare che, eka sAthe nahi A uparathI joi zakAya che ke kAi navA saketa zabda dhaDIne enAthI yadi nitya-nitya dharmone mukhyapaNe eka sAtha edhana karavAnA maneratha karavAmAM Ave te te phaLIbhUta thaI zake tema nathI. A eka sAthe vidhAna ane niSedha panAnA bhaMga che. ahI' e dhyAnamAM rAkhavu joie ke eka sAthe mukhyatvena nahi kahI zakAtA evA nityatva-anityatva dharmo 'avaktavya' zabdathI kathana karAtA nathI, kintu te dharmAM mukhyapaNe eka sAthe kahI zakAtA na heAvAne lIdhe vastumAM vaktavya' nAmane dhama prApta thAya che, ke je avaktavya' dharma avaktavya' zabdathI kathana karAya che. cAra zabdaprayAgAmAM mULa te| zarUAtanA meja che. pAchaLanA e zabdaprayogo, zarUAtanA e zabdaprayAgAnA sayAgathI udbhavelA che. "kacit--amuka apekSAe dhaTa anityaja che," "kacit--amuka apekSAe ghaTa nityaja che" e e zarUAtanAM vAyA je atha khatAve che, teja ane kramathI trIjo zabdaprayAga darzAve che ane teja ane krama vagara yugapat-eka sAtha batAvanAra cethA zabdaprayAga che. A cAyA prayAga upara manana karatAM e samajI zakAya che ke ghaTa kAi apekSAe vaktavya paNa che, arthAt kA apekSAe TamAM avaktavya dharma paNa rahelA che; paratu ekAnta rIte te avanavya mAnavA na joie. ema 187

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bhAyakusumAMjali. [vatIya mAnavA jatAM amuka apekSAe ghaTa anitparUpe ke nityarUpe je anubhavAya che, temAM Apatti AvI paDaze. aeva uparanA cAre zabdaprayoga "ca' zabdathI yukata arthAta karyAcita eTale amuka apekSAe samajavA joIe, A cAra zabdaprayogo uparathI bIjA traNa zabdaprayogo upajAvI zakAya che paMcama zabdaprayoga - amuka apekSAe ghaTa anitya hevAnI sAthe avakatavya che." A vidhAna kalpanA ane yugapata vidhi-niSedha kalpana nAne "bhaMga" che. SaSTha zabdaprayAga.-"amuka apekSAe ghaTa nitya hovAnI sAthe avakatavya che." A niSedha ane yugapata vidhi-niSedha kalpanAthI bhaMga che. saptama zabdaprayoga-" amuka apekSAe ghaTa, anitya ane nitya hevAnI sAthe avakatavya che." A kramazaH vidhAna ane niSedha tathA yugapata vidhAna ane niSedha kalpanAne " bhaMga" che. jinendranA AgamamAM saptabhaMgI be prakAranI kahevAmAM AvI che sakalAdezasvabhAvavALI ane viklAdeza svabhAvavALI. pramANuthI grahaNa karela vastunuM kAlAdika vaDe abhedathI athavA te abhedanA upacArathI yugapata rIte ( eka sAthe ) jJAna karAvanAra vAkyane prathama Adeza ( sakalAdeza ) kahevAmAM Ave che ane ethI viparIta arthata nathI grahaNa karela vastunuM, bheda athavA bhedanA upacArathI kramazaH jJAna karAvanAra vAkyane carama Adeza ( vikalAdeza ) mAnavAmAM Ave che. saptabhaMgInA pratyeka bhAga para sakalAdeza temaja vikalAdeza ghaTAvI zakAya che. pramANarUpa jJAnanuM sUcana karanAruM vAkaya sakalAdeza kahevAya che ane nayarUpa jJAnanuM sUcana karanAruM vAkaya vikalAdeza kahevAya che. sakalAdeza ane vikalAdezanuM svarUpa samajavAmAM "krama", "yogapadha" temaja kAlAdika ATha" samajavAnI jarUra rahe che. mATe prathama te "krama' ane gapa" eTale zuM te vicArIe. dareka vastumAM astitva Adi anaMta dharmo rahelA che. A varSe

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sta ] Nyaya-Kusumanjali . " kAlAdithI bheda mAnavAmAM Ave, tyAre eka zabdathI aneka dharmonA kheAdha thai zake nahi, e dekhItI vAta che. A pramANe eka zabdadrArA aneka dharmInu pratipAdana nahi thai zakavAthI pratyeka dhama kramazaH aneka vividha zabdo dvArA kahevA paDe che. Anu' nAma krama che. paraMtu jyAre kAlAdinI sAthe tamAma dharmone abhinna mAnavAmAM Ave, tyAre sarva dharmona ekarUpa mAnavAthI, eka zabda dvArA eka dhanA pratipAdana puraskara samarata dharmInuM pratipAdana thai zake che. arthAt eka zabdathI paNa abheda- vivakSAne lIdhe eka dharmanA pratipAdana dvArA tadAtmaka anyasavadha svarUpa vastunuM pratipAdana thavu' e * yugapat' nA athaeN che. kAla, bharUpa, artha, saMbaMdha, upakAra, zudeza, sasa ane zabda e uparyuMkata kAlAdika A' che. A AnI sAthe abhedravRtti nIce pramANe ghaTAvavAmAM Ave che. dharmAMnI ( 1 ) ghaTamAM je samayamAM astitva dhama rahelA che, teja samayamAM khIjA dharmo paNa te ghaTamAM rahelA che. A pramANe kAlanI sAthe dharmAM abhinna mAnI zakAya. ( 2 ) je pramANe astitva dharma dhaTanuM AtmarUpa che, tema khIjA dharmo paNa che. A pramANe AtmarUpathI dharmI abhinna thayA. ( 3 ) astitva dharmanA Azraya jema dhaTa che, tema anya dharmonA Azraya paNa teja che. arthAt sarva dharmonA Azraya eka siddha thayA; A uparathI athathI paNa dharmomAM abhinnava ghaTI zake che. ( 4 ) jema astitvanA dhaTanI sAthe kacit tAdAtmyarUpa sabaMdha che, tevA saMbadha anya guNAnA paNa dhaTa sAthe che. A pramANe sabaMdhanI dRSTie dharmA abhinna kahI zakAya. ( 5 ) ghaTa vizeSya che ane astitva dharma vizeSaNa che, e prakAranu' jJAna thavAmAM jema astitva upakArI che, tema anya dharmo 189

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nyAyakusumAMjali. [vatIyapaNa tevA hevAthI, te daSTie--arthAta upakAranI dRSTie dharmo abhinna mAnavAmAM Ave che, (6) ghaTanA je bhAgamAM astitva dharma rahe che teja bhAgamAM anya dhame paNa nivAsa kare che; AthI guNi-deza arthAta dharmInuM kSetra sarva dharmane sArU samAna hevAthI guNi- . dezanI apekSAe dharmone abhinna mAnavA vyAjabI che. ( 7 ) saMsargane sArA saMbaMdhanI mAphaka ghaTAvI levuM. saMsarga ane saMbaMdhamAM pharaka eTale che ke saMsargamAM bheda-vivakSA prAdhAnya bhogave che ane abheda vivakSA gaNu sthAne che, jyAre saMbaMdhamAM abhedanI pradhAnatA ane bhedanI gANutA rahelI che. (8) jema asti zabda, astitvadharmAtmaka vastune baMdha karAve che, tema zeSa anantadhamAMtmakanuM paNa te jJAna karAvI zake che. AthI zabdanI apekSAe paNa anaMta dharmo tathA tenA AdhArabhUta vastu e sarva paraspara abhinna che. A uparathI joI zakAya che ke sakalAdezamAM dravyArthika nayanI pradhAna che ane paryAyArthika nayanI gaNatA rahelI che. AthI viparIta svarUpa |kalAdezanuM che. have dharmone kAlAdithI bhinna kevI rIte kahI zakAya te vicArIe. ( 1) paraspara virUddha evA vividha guNa ekaja kAlamAM ekaja sthaLe rahe e asaMbhavita che, kAraNa ke payayArthika nayanI apekSAe te samaye samaye payIthe badalAtA rahe che. ane A pramANe jyAre teo badalAtA jAya che, tyAre dhamamAM bhinnatA AvavAthI dharmomAM bhinnatA thAya e dekhItI vAta che. eka kAlamAM virUddha guNe ekaja sthaLamAM rahe che ema mAnIe te jeTalA guno Azraya te dravya che, teTalA prakAre te dravyamAM bhinnatA mAnavI paDaze. dharmanA bhedathI dhamane bhinna mAnanArA paryAyArthika nayAnusAra 190

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staba] Nyaya-Kusumanjali kAlanI apekSAe dharmomAM abheddatti ghaTI zakeja nahi; arthAt bhedavRttija sabhave che. ( 2 ) paryAyathika naya pramANe pratyeka guNAnuM svarUpa judA judA prakAre rahelu' che. AthI te guNAnI ekarUpatA mAnI zakAya nahi. Ama haiAvA chatAM paNu jo ekarUpatA mAnavAmAM Ave te guNA bhinna gaNI zakAya nahi. A uparathI AtmarUpanI apekSAe dharmAM bhinna che. ( 3 ) vividha dharmAMnA AdhArabhUta ane vividha prakAranA mAnavA joie. jo ema mAnavAmAM na Ave tA arthamAM nAnAguNAzrayatvane vidha Ave che. AthI anI apekSAe paNa dharmAM bhinna mAnavA yuktiyukta che. ( 4 ) kathaMcit sattva dharmavALA dhaTanA astitva sAthe sabaMdha che ane katha'cit asattva dharmavALA ghaTanA astitva sAthe saMbaMdha che. A khane sabadhA arasparasa bhinna che. saMbandhIonA bhedathI saMbandhAnA bheda hAya che. eka vastumAM nAnA sabandhI sAthe eka sabandha dhaTe nahi. saMbadhanI apekSAe dharmAM bhinna mAnavA AthI joie. ( 5 ) dareka guNu jAtI jAdA upakAra kare che. A pramANe guNNA dvArA karAtA upakArAmAM anekatA Ave che. aneka upakArIethI karAtA aneka upakArAmAM akayatti saMbhavI zakatI nathI. A pramANe vicAratAM te upakAranI apekSAe paNa dharmAM bhinna siddha thayA. ( 6 ) dareka guNunuM kSetra paNa bhinna dvAvuM joie. jo ema na mAne te pachI bhinna vastunA guNAnA paNa abhina zuddeiza mAnave paDaze. AthI guNidezanI dRSTie dharmo bhinna che. ( 7 ) sa sane sArU kaMi vizeSa kahevAnuM rahetuM nathI. sabaMdha pramANe vicArI levuM. 191

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nyAyakusumAMjali. [ 2014(8) je ekaja zabda vaDe aneka dharmone baMdha thAya che ema mAnavAmAM Ave te sarve arthomAM ekazakhavAtA prApta thaze. AthI zabdanI apekSAe dharmo bhinna mAnavA HE PIETG: 1 sarva vastu ca varttate sadasadAdyAnantadharmAtmakaM san vA 'sannathavA prasidhyatitarAmekAntato'rtho nhi| svadravyAdikataH sadeva hi paradravyAdito'sat puna hAniH syAnna kimanyathetaragatAtmApattitaH svAtmana: ? // 22 // Every object has infinite attributes such as existence, non-existence and the like; for, no object can be exclusively said to be existing or non-existing. It does exist when considered with reference to its own Dravya, Kshetra, Kala and Bhava and is really non-existing when looked at from the stand-point of Dravya, etc., of any other object; otherwise, will not there arise a difficulty namely that a substance will lose its own nature by its being identified with some other substance ? (22) . Syadvada. Notes:-Syadvada ascertains an object from all possible stand-points. It is considered of so great an importance by the Jainas, that this name is froquently employed as a synonym for the Jaina system itself. The statement made about an object after considering it from every stand-point gives us the 192

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tilheye Nyaya-Kusumanjali complete as well as the true idea about it. This is the work of Syadvada. It asks us to guard from making one-sided statements and regarding them as absolutely true. For instance, it is not correct to say that a substance exists from all stand-points. The statement is true so far as the substance is thought over with reference to its own Dravya, Kshetra, Kala, and Bhava. Similarly one cannot say that a subs. tance is only eternal or non-eternal. For, if we examine it from the stand-point of the substance of which it is made, it is eternal but if we take into account its form, etc., it may be said to be noneternal; for, its form, etc., may be changed. According to Syadvada every object has more than one attribute. Moreover, it will be a folly to consider that a substance has only generic or specific properties. Further, it should be borne in mind that the distinction between Samanya and Vis'esha is true only in a relative way; for, what is Vis'esha from one point is Samanya from another and viceversa. It is Syadvada that says that every object has both the generic and specific properties. We shall illustrate Syadvada, the fundamental doctrine of Jaina logic by considering that five elements-- Kala, Svabhava, Niyati, Karman and Udyama are necessary for the achievement of an object. Kala or time. . Kala plays an important part in the accomplishment of an object. For, it is not possible that as soon as we sow the seed of a mango, we can get 193 25

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nyAsumAMjali. [ Sallymangoes to eat; nor is it possible that no sooner do we take our seat in the railway carriage, we reach our destination. We have to make allowance for time. Even Karman begins to operate when it is time for it to do so. It rains during the rainy season-in its proper season and we experience heat in summer and cold in winter. A lotus expands at sun rise and gets contracted at sun-set. Thus it is clear that every event takes place in its proper season. Nay, even in the attainment of salvation, time has a hand; for, one has to wait till one's Karmans get annihilated. Svabhava or nature, Svabhava, too, must be taken into account while considering the achievement of an object. It is not that even in due course of time, we can expect to get rice in case we have sown the seeds of wheat. Equally true is the remark in the case of women who have come of age, for, it cannot be expected that each of them can give birth to a son. It is again nature that explains why some of the souls ( Abhavyas) shall not attain salvation, however long they may wait for it. Is it not owing to nature that we find fire hot, and ice cold ? Karman We cannot ignore Karman which is also one of the causes that govern the achievement of an object. We fail to explain some anomalies in this world, if

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pideixa ] Nyaya-Kusumanjali we do not admit Karman. Royalty, poverty, pleasure, pain, etc., are the results of Karman. Even after working in the same direction, it happens that the fruits which the two persons derive differ. What is this due to, if not to Karman ? Niyati or destiny. At times one has to believe in destiny. It so happens that in spite of making every sort of atte. mpt, one fails to achieve the desired object. Or, it may be that all of a sudden the events may take the opposite turn as was the case with Rama who had to begin the life of a wanderer on the very morning when he was to be crowned king. To illustrate destiny, we shall consider the case of a doo that became free, though she was surrounded on all the sides with difficulties. In front of her is a hunter with a bow quite ready to shoot her. On both the sides of her, he has spread his nets so that escape on either side is impossible. - To turn back and run away is equally impossible, as he has lighted a big fire which is burning the whole forest. The space between the hunter and the nets is guarded by the hounds. Over and above these external difficulties the doe is fully heavy with young, is unable to walk quickly and a young one is running between her feet. When she is thus buried in the ocean of anxiety, the events get suddenly changed. The bow-string broke in the middle from too strong a pull and the bow itself gave way. From fear of the forest-fire a hare left its bush and was pursued by the hounds. The 197

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4145yuioleto [ 2014nets were burnt by the fire. All of a sudden it rained in torrents and it quenched the flames. And in that very place after overcoming all difficulties the doe was confined and brought to bed of another young one. Thus if destiny wills it, every thing takes a favourable turn. Udyama or exertion. It will be a folly to attach too much importance to Karman or Niyati. A due place must be given to Udyama. Who creates Karman and impels it to operate ? Is it not we ourselv@s who do it? Is it not within our power to counteract the effects of Karman ? Can we not alter the situation of unfavourable affairs by exerting ourselves in the proper direction ? Is it not due to Udyama that one is able to annihilato Karmans and to attain final beatitude ? Since it is so, who can deny the influence of exertion in the achievement of an object ? It is Syadvada that teaches us to assign a proper place to each of the above-mentioned five elements, to consider them as related to one another and not to discard any of them. It may be that sometimes Kala may be the main cause while the rest may be playing a subordinate part, sometimes Svabhava may be of primary importance and the rest of secondary importance and so on. Limit of time may be altered. For example, in one country, it may take a year for a certain tree to grow, while it may grow within half a year in 196

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71848] Nyaya-Kusumanjali some other country. From this it should not be concluded that we can wholly dispense with Kala. There is another reason for admitting Kala. It teaches us to keep patience and wait for the fruit. This makes us persevere in our work. In denying time, one will be highly disappointed in not gaining the fruit at once of the work done by him. At times even the nature can be altered. By the company of the good, even the wicked improve. Admission of Karma-vada makes us endure our difficulties with great fortitude, for, we take consolation from believing that these difficulties are brought about by ourselves. It reminds us of the principle, viz., " as you sow, so shall you reap." Niyati is the name given to such Karmans which are sure to produce their effects. But even their effect may be in some degree nullified by practising austerities of a very severe character. It should not be believed that it is the work of Niyati, when one has failed to achieve the desired object at the first attempt. On the contrary, he should go on repeatedly making an attempt and even then if he does not get success, he may leave it off by believing that it is so destined. 6 7477, 24274 24 24460431 342 929 3. $1793 koI artha ekAntathI satvarUpe ke asavarUpe siddha thato nathI. dareka padArtha sva-kathAdikathI sat ane para-dravyAdikathI asat che. nahi te, svarUpAdithI asat yA parakIya rUpAdithI sata mAnavAmAM svadravyanI Allt ua. 22 197

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pAkusumAMjali. [ tRtIyaspaSTIeka vastunuM jUdA jUdA daSTibiMduthI avalokana athavA kathana karavuM tene "syAdvAda' kahevAmAM Ave che. eka ja vastumAM amuka amuka apekSAe jUdA jUdA dharmone svIkAra kare e syAdvAdane artha che. ekaja vastumAM niyatva, anitya, satta, asatva, vigere virUddha bhAsatA dharmo apekSA-daSTie svIkAra karavA e syAdvAda-darzana che. Ane anekAntavAda' paNa kahevAmAM Ave che. ekaja purUSa, pitAnA pitAnI apekSAe putra ane pitAnA putranI apekSAe pitA ane pitAnA bhatrIjA ane bhANejanI apekSAe pitA che. vaLI pitAnA kAkA ane mAmAnI apekSAe te bhatrIjo ane bhANeja bane che. A rIte dareka vyakitamAM virUddha bhAsatA dharmone jUdI jUdI apekSAe svIkAravAnI koI vidvAna nA kaheto nathI, te pachI sattA, asatva, nitya, anityatva vigere virUddharUpe manAtA dharmone eka ja vyakitamAM jUdI jUdI apekSAe kema na mAnI zakAya ? dareka vyakitamAM satta, asattva dhame kevI rIte svIkAravAmAM Ave che, te nIce Apela pitA-putranA udAharaNathI spaSTa samajI zakAze. prathama te dareka vastu sata kahevAya che, te kene laIne, e khAsa vicAraNIya che. rUpa, rasa, AkAra, vigere pitAnA guNothI-pitAnAja dharmothI dareka vastu " sata ' heI zake che. bIjAnA guNothI koi paNa vastu sata heI zakatI nathI. hamezAM je bApa hoya che te pitAnA putrathI. pitAnA putrathI bApa banI zakAtuM nathI. spaSTa zabdomAM kahIe te potAnA putrathI je bApa kahevAya che, teja pArakA chokarAthI bApa kahevAtuM nathI. A pramANe svaputrathI thate pitA arthAta svaputrathI pitAtarIke sata evo je pitA, te jema bIjAnA putrathI apitA che, arthAta bIjAnA putrathI pitA tarIke asata che, tema pitAnA guNothI pitAnA dharmothI-potAnA svarUpathI je padArtha sat che, te ja padArtha bIjamAM rahelA guNothI-bIjAnA dharmothI-bIjAnA svarUpathI sasta hoI zake nahi; sata hoI zake nahi eTale asata che, ema svata: siddha thAya che. 198.

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taba ] Nyaya-Kusumanji upara kahyA pramANe judI judI apekSAe eka vastumAM sattva ne asatva e ubhaya dharmo svIkAravAmAM vicArazIla vidvAnane vadhe heya ema saMbhavatuM nathI. chatAM paNa A vAtane vizeSa dRDha karavA ghaTamAM sarva-asatva dharmo kevI rIte rahyA che teno vicAra karavAmAM Ave che. dareka vastumAM satva-asatva dharmo che ema ApaNe upara kahI gayA chIe. atre dhyAnamAM rAkhavuM joIe ke ghaTa (dareka padArtha) pitAnA dravya, kSetra, kAla ane bhAvathI sata che ane bIjAnA dravya, kSetra, kAla ane bhAvathI asata che. jemake dravyathI ghaTa mATIrUpa che, nahiM ke jaLarUpa arthAta ghaTa pitAnA dravya-mATIrUpe sat che, kiMtu pArakAnA dravya-jaLarUpe asata che. kSetrathI muMbAImAM rahele ghaTa muMbAI kSetrane che, nahi ke suratane, athata A ghaTa potAnA kSetra-muMbAI rUpe sata che kintu pArakA kSetrasurata rUpe asata che. varSARtumAM utpanna thayela ghaTa pitAnI Rtune (kALane) che; nahi ke koI anya Rtuno. arthAta A ghaTa pitAnA vazIkALarUpe sata che, kintu anya kALarUpe asata che. bhAvathI ghaTa zukala varNavALe che, paraMtu A sivAya anya varNavALo nathI; arthAta A ghaTa potAnA bhAva zukalavarUpe sata che, kintu pArakAnA anya bhAvarUpe asata che. satamAM paNa satapaNane, temAM nahi rahela vizeSa dharmonI apekSAe niSedha karI zakAya che. jemake lekhana ke vaktatva zakita nahi dharAvanAra ema kahI zake che ke "huM lekhaka tarIke nathI. " " pate vakatArUpe nathI." A vacanaprakAromAM "huM" kahevuM ane sAthe " nathI ' kahevuM e vyAjabI che, kAraNa ke huM pote sata chatAM mArAmAM lekhana ke vakatRtva zakita nahi hovAthI te zaktirUpe huM nathI. arthAt te apekSAe asat chuM. A apekSAe mArAmAM satapaNuM rahete chate paNa satapaNAne niSedha saMbhavI zake che ema darekathI samajI zakAya che. A uparathI dareka vyakitamAM satva asaravarUpa dharmo sApekSarIte svIkArI zakAya che ema mAnavuM yukata che. AnuM nAmaja syAdvAda che. vaLI dareka vyakitamAM nitya-aniyata kema gharAvI zakAya che, te samajAvavA sArU ghaTanuM udAharaNa ApavAmAM Ave che. 199

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vAyakusumAMjali [ ntIyaekaja mATImAMthI ghaDa, kaMDuM vigere aneka pAtra bane che, e badhAone suvidita che. ghaDe pheDI teja mATIthI banAvela kuMDAne kaI ghaDe kahetA nathI, kAraNa ke je ke mATI tenI teja che, chatAM AkAra badalAyo hovAthI te ghaDe kahevAya ja nahi. A uparathI siddha thAya che ke ghaDe e mATIne amuka AkAravizeSa che. paraMtu e dhyAnamAM rAkhavuM ke te AkAravizeSa mATIthI taddana ja nathI. te te AkAramAM pheravAyelI mATI ja jyAre ghaDe, kuMDuM vigere nAmathI vyavahata thAya che, te pachI ghaDAnA AkArane ane mATIne taddana jUdA kema mAnI zakAya ? A uparathI samajAyuM ke ghaDAne AkAra temaja mATI e baMne ghaDAnAM svarUpe che. A baMne svarUpamAM vinAzI svarUpa kayuM che ane avinAzI karyuM che te vicAravuM joIe. ghaDAne AkAra e te vinAzI che ema sahu kaI jANe che. eTale ghaDAnuM eka svarUpa AkAravizeSa te vinAzI siddha thayuM. have ghaDAnuM bIjuM svarUpa je mATI che, te vinAzI nathI-dhruva che; kAraNa ke mATInA AkAra-pariNAmo badalAyA kare che, paNa mATI te enI eja rahe che, e anubhavasiddha vAta che. A uparathI ghaDAnuM eka vinAzI ane bIjuM dhruva ema be svarUpe joI zakAya che. ethI ema mAnI zakAya che ke vinAzI rUpathI AkAravizeSathI ghaDe anitya che; ane dhRvarUpathI-mATIrUpathI ghaDe nitya che. AvI rIte eka ja vastumAM nityatva ane anityasvarUpa virUddha bhAsatA dharmo mAnI zakAya che. vaLI syAdvAdanuM eka udAharaNa joI laIe. dareka vastumAM samAna ane vizeSa dharma rahelA che. seMkaDo ghaDAomAM " ghaDe " " ghaDa" evI je ekAkAra (eka sarakhI) buddhi utpanna thAya che eja batAvI Ape che ke tamAma ghaDAomAM sAmAnya dharma-ekarUpatA rahelI che. vaLI seMkaDo ghAemAMthI dareka manuSya pAtapitAne ghaDe oLakhI zake che. A uparathI vaLI tamAma ghaDAomAM vizeSatA-bhinnatA-pRthatA rahelI siddha thAya che. A pramANe vastumAtramAM samAnatA ane vizeSatA rU5 dharmo rahelA che. e baMne dharmo sApekSa che ane vastutho alaga nathI. ataH pratyeka vastune sAmAnya-vizeSAtmaka mAnavI e syAdvAda-mArga che, 200

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ratabaka] Nyaya-Kusumanjali A uparAMta, dareka vastumAM utpatti, vaya ane vyarUpa dhama che. A viSe vizeSa spaSTIkaraNa ApaNe ogaNatrIsamA lekamAM joIzuM. ekasmin pitra-putratAprabhRtayo dharmA viruddhAH paraiH / sadyante yadi, tarhi nAma sadasadbhAvAdidharmA na kim ? / syAd doSaH, sadasattayA'bhyupagamo'vacchedakaikye'pi cet sApekSA tu viruddhadharmapariSat syAdeva zItoSNavat // 23 // If contradictory attributes like Pitritva, Putratva, etc., ( the states of being a father, a son, etc., ) are admitted by others in the case of one and the same individual, why should not indeed the attributes like existence and non-existence be admitted ( in one and the same object from different points of viow)? There will certainly arise a fault in case the attributes of existence and non-existence are admitted in an object while looking at it from one and the same stand-point; but ( there is nothing wrong in admitting that ) a collection of contradictory attributes is surely applicable to an object when studied from different stand-points as attributing cold and heat ( to an object when considered from different aspects). (28) " jyAre eka vastumAM pitRtva, putra vigere virUddha dharmo anya vidvAne mAne che, te pachI eka vastumAM sattvAsavAdika dharmo te kema svIkAratA nathI? eka ja apekSAe sata ane asata ema be dharmo svIkAravAmAM Ave, te doSa khaccita cheja, kintu zISNunI mAphaka sApekSa rIte virUddha dharmo eka vastumAM ghaTavAmAM koI jAtane vadhe. nathI."-23. 26. 201

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41454Hierfa. [ acea satyAsatcaviruddhadharmayugalaM naikatra yuktaM bhave dityekAntamatograbhUtanihatAH pUtkurvate sarvataH / pazyanto'pi viruddhavarNaracanAM tanmecakeSu sphuTaM sidhyed vai sadasattayA nijaparAtmAkhyAdavacchedakAt // 24 // In spite of distinctly noticing the contradictory colours in Mechaka ( a kind of gom ) persons who are possessed by an evil spirit in the form of Ekantamata go on prattling everywhere that the couple of contradictory attributes of existence and non-existence is not compatible in one and the same object. Really, every object can be proved as existing when referred to its own nature and as not existing when looked at from the nature of another object. ( 29 ) Notes:--We shall here consider the difficulties that arise in not looking at a substance as existing when referred to its own nature. It is not possible to believe that it exists when referred to the nature of another substance. For, in that case it will be impossible to distinguish the different substances and we shall have to consider all the substances as alikea fact that is opposed to common experience. It is equally unreasonable to believe that a substance is non-existent both from the stand-point of its own nature as well as from that of another substance. For, in that case, there will remain no substance in this world. It will be like accepting the S'unya-vada of the Bauddhas. Hence, it is reasonable to consider that a substance exists so far as its own nature is 202

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trhleyke ] Nyaya-Kusumanjali concerned. And it surely does not exist, when referred to the nature of another substance. To believe that existence considered from the stand-point of one's own nature is the same as the non-existence admitted from the stand-point of another's nature is incorrect. For, this will directly go against the Bauddhas and the Naiyayikas who look upon Hetu as possessing three and five characteristics respectively, that is to say, they shall have to consider Sapaksha-Sattva and Vipaksha-vyavritti as the same. mecakamAM spaSTa rIte virUddha varNaracanA jotA chatAM, "sarva dharma ane asava dharmanuM joDaluM eka ja sthaLe yukata nathI" ema ekAntamatarUpa ugra bhUtathI pIDAyelA manuSyo savataH pikAra kare che. kharekhara, vastu pitAne svarUpanI apekSAe sata ane pArakAnA svarUpanI apekSAe 24724 ud fax 3."-28 syAdvAdaH saMzayavAdo nAstisatvAsAvadhiyaM ca saMzayatayA mandaM vinA ko vade ? ekasmin hi viruddhadharmayugalajJAnaM mataH sNshyH| satcAsatvayugaM prasidhyati yadaikasmin pramANAttadA vyAghAtaH ka ihodayet ? kathamidaMsaMpratyayaH saMzayaH ! // 25 // Who else but the dull-headed can mistake for doubt the notion of existence and non-existence ( arising in one and the same object when referred to from different points of view ), when doubt is considered as the knowledge of a couple of contradictory attributes in one and the same object? What harm can arise then, when the couple of existence 203

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nyAyakusumAMjali. [tRtIyaand non-existence is ascertained in an object by means of Pramana, and how can this knowledge be termed doubt ? ( 25 ) syAdvAla saMzayavAda nathI- eka vastumAM thatI sadasata-buddhine saMzaya tarIke mabuddhi vinA keNa bolI zake? kAraNa ke eka vastumAM virUddha dharmonA yugalanA jJAnane saMzaya mAneluM che. eka vastumAM savA tvanuM joDaluM jyAre pramANathI siddha thAya che, te atre kayA prakAranA doSane prAdurbhAva thAya che? ane sattAsattvanA jJAnane saMzaya kema kahI zakAya ? "--25 sthANurvA nara eSa vetyavagamaH saMvizrutaH saMzayo' nAsthA dharmayuge satAmabhimatA dolAyamAnena ca / naivaM tu prakRte, samasti sadasat svAnyasvarUpeNa yat tahavyAnaladhIrva naiva sadasaddhInizcalA saMzayaH // 26 // The knowledge such as whether this is a pillar or a man is well-known as doubt. In this fluctuating (non-conclusive ) knowledge the talented have not ascertained either of the attributes ( viz., as to an object being a pillar or a man ), while such is not the case with the subject ( Syadvada ) under consideration; for, every object is existent when referred to its own nature and is non-existent when looked at from the nature of another object. Thus unfluctuating knowledge of considering an object as existent and non-existent from different stand-points is indeed not a doubt, is as correct as the notion of looking at fire as both a substance and fire. ( 26 ) Notes:--To consider Syadvada as Sams'aya-vada 204

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svakhaka. ] Nyaya-Kusumanjali (the doctrine of doubts ) is certainly erroneous. It is true that even contradictory statements are sometimes made about an object while subjecting it to Syadvada. For instance, it may be said that an object exists as well as it does not exist. But this is not a sufficient ground to consider that the statement is doubtful. On the contrary, it is that the statements are made from different stand-points and that they are perfectly accurate. For, when we say that an object exists as referred to its own Dravya, etc., we do not in the least doubt the statement. A similar remark holds good in the case of the other statements. It may be borne in mind that Syadvada never leaves us in doubt. It makes conclusive statements. It is only that the statements vary according to the stand-points. "" A sthANu che ke purUSa che! evA jJAnane ' sazaya * kahevAmAM Ave che. DhAlAyamAna ( asthira ) evA A jJAnamAM (saMzayamAM) ane dharmo paikI eka dhama para nizcaya hAtA nathI, prakRtamAM te evuM cheja nahi, kAraNa ke dareka vastu potAnA svarUpe sat ane anyanA svarUpe asat che. mATe jevI rIte agnine dravya tarIke ane agni tarIke ema khate rUpe samajavI e jJAna saMzayarUpa nathI, tevI rIte eka vastune bhinna bhinna apekSApUrvaka sat ane asat tarIke samajavI e paNu saMzayajJAna kahevAya nahi. "--26 spaSTI syAdvAdanA sa'dhamAM keTalAkAtuM ema kahevuM thAya che ke te nizcayavAda nathI, kintu saMzayavAda che. arthAt ekaja vastune nitya samajavI ane anityapaNu samajavI, athavA ekaja vastune san mAnavI ane asat pazu mAnavI, e saMzayavAda nahi to khIjI zuM ? paraMtu 205

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nyAyakusumAMjali. [ tRtIyaA kathana yukata nathI, ema vicAravAthI spaSTa samajI zakAya che. saza 5nA svarUpane yathArtha samajanAra A syAdvAdane sazayavAda kahevAnuM' sAhasa kadApi kare nahi. rAtre kALI deraDI para najara paDavAthI A sarpa che ke dAraDI ! ? evA samruddha dhaNI vakhata utpanna thatA jovAmAM Ave che. A saMzayamAM sarpa ane dAraDI e bane vastuo paikI eka paNa vastu nizcita nathI. amuka eka vastu kAi cAkkasapaNe samajavAmAM na Ave arthAt ene viSe nizrita jJAna na thAya te saMzaya che. saMzayanuM AvuM svarUpa syAdvAdamAM kAi paNa batAvI zake tema nathI. syAAda ekaja vastune jUdI jUdI apekSAe aneka rIte avaleAkavAnu ka2e che. arthAt ekaja vastu amuka apekSAe 'che' e nizcita vAta che, ane amuka apekSAe ' nathI 'e paNa nizcita vAta che. temaja eka vastu amuka dRSTie nityarUpe paNa nizcita che ane amuka dRSTie anityarUpe paNa nizcita che. AvI rIte ekaja padArthane aneka dharmothI yukta hAvAneA je nizcaya karavA, enuM nAma syAdvAda che. AvA svarUpavALA syAdvAdane * sazayavAda ' kahevA e kharekhara bhUla bharelu che. nityArthe kramato kramAdapi bhavennArthakriyAsambhavos nityArthe kramato'kramAdapi bhavennArthakriyAsambhavaH / nitye cAtmani saukhyaduHkhaviSayAbhogo na jAghaTyate'nitye cAtmani saukhyaduHkhaviSayAbhogo na jAghaTayate // 27 // In considering an object as eternal (Nitya) only, there is no room for action in it- the action manifested either gradually or all of a sudden. The same is the case ( difficulty ), if an objeet is looked upon as absolutely non-eternal ( Anitya ). Atman cannot enjoy the objects of happiness and misery if it is considered either solely Nitya or solely Anitya. ( 27 ) " ane. ekAnta nitya mAnavAmAM, kramathI ke akramathI, temAM artha - 206

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Rey48. ] Nyaya-Kusumanjali kviA saMbhavI zakaze nahitemaja ekAnta anitya mAnavAmAM paNa teja, deSa rahelo che. AtmAne ekAnta nitya mAnavAmAM sukha-duHkhanA viSayonA bhAga ghaTI zakaze nahi, temaja tene anitya mAnavAmAM paNa teja doSa rahela che."--27 spaSTI, AtmA nitya che, ema sahu koI mAne che, ane vAta paNa barAbara che, kemake tene nAza thato nathI; paraMtu tenuM parivartana vicitra rUpe thatuM rahe che, e badhAnA anubhavamAM utarI zake evI hakIkata che; kemake AtmA kaI vakhate pazu avasthAmAM hoya che, jyAre kAI samaye manuSya avasthAmAM mUkAya che, vaLI koI avasare devagatine bhaktA bane che, punaH kyAreka naraka Adi durgatiomAM jaIne paDe che. A keTaluM badhuM parivartana ekaja AtmAnA saMbaMdhamAM A kevI vilakSaNa avasthAo ! kharekhara A AtmAnI parivartanazIlatA sUcave che. ekaja zarIranA parivartananI sAthe paNa AtmA, parivartananI ghaTamALamAM pharate samajI zakAya che. AvI sthitimAM AbhAne sarvathA-ekAntataH nitya mAnI zakAya nahi. atae AtmAne ekAnta nitya nahi, temaja ekAnta anitya nahi, kintu nityaniya mAnavAnuM prApta thAya che. A pramANe AtmAne jUdI jUdI dRSTie nitya athavA anitya kahI zakAya, kintu te sarvathA nitya athavA anitya che ema mAnavuM te yukta nathI. nityaikAntamate bhavanti na punarbandhapramokSAdayo' nityaikAntamate bhavanti na punarbandhapramokSAdayaH / nityAnityatayA tu vastu vadataH kazcina bAdhodayo bAdhaH kaH kaphadguDena milite pittAvahe nAgare // 28 // In considering the soul either as eternal or noneternal only, (i. e. in either case ) there cannot be bondage, emancipation and the like in the case of the soul. But there arises no difficulty for those who consider an object as both eternal and non-eternal 207

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nyAyakusumAMjali. [ tRtIya(from different stand-points); for, what harm is there to him who takes treacle that produces phlegm, with dried ginger which gives rise to bile? ( 28 ) AtmAne ekAnta nitya mAnavAmAM anya-meAkSa vigere ghaTatuM nathI; temaja ekAnta anitya mAnavAmAM paNu temaja che. vastune niyAnitya rUpe kahenArAne kAi paNa jAtane doSa Avato nathI. ka* karanAra gALanI sAthe pitta karanAra sU maLavAthI temAM kAi dASApatti DrAya kharI ? '--28 "6 tenotpAdavipAdasaMsthitiyutaM bhAvaM yathA gorasaM syAdvAdana ! pratipedire tava mukhAmbhojodbhavaM mahilAH / bhaGkavA kuNDalamAtanoti kaTakaM tatkuNDalatvaM gataM saMjajJe kaTakasvarUpamubhayasthaM svarNamatra sphuTam // 29 // Therefore, oh Syad-vadin (the propounder of Syad-vada) the talented admit, as expounded by thee (lit., as coming out from thy lotus-like mouth ), that every object like Gorasa possesses the attributesorigination, destruction and permanence. When by breaking an ear-ring (Kundala) a bracelet (Kataka) is prepared, the state of existing as an ear-ring (Kundalatva) is destroyed while that of existing as a bracelet (Katakatva) is produced but (all the same) gold is distinctly present in both the states. (29) Notes:-When we prepare Kataka by breaking Kundala, there is the origination of the state of Kataka and destruction of the state of Kundala; all the same gold is throughout present. It must be borne in mind that these events- the origination and dest 208

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26f4yk. ] Nyaya-Kusumanjali ruction do not take place successively. It is that the destruction is simultaneous with the origination. By preparing Rataka out of Kundala, there is noticed a change, viz., gold that formerly existed in Kundala now exists in Kataka. It may be here seen that it cannot be considered that Kataka is quite a new product- quite distinct from Kundala, when it contains the same gold that was formerly found in Kundala. The same consideration serves us to understand that Kundala has not been completely destroyed, for, its gold still exists. The author has given another instance, viz., Gorasa to illustrate that every object is characterized by three attributes. Ho suggests that curd is only a modifi. cation of milk. In both the modifications, that of milk as well as that of curd, Gorasa is present. Thus, if curd is prepared from milk, Gorasa has an origination in the form of curd destruction in the form of milk and permanence, for, it still exists as the main substance. tethI he svAdvAdI bhagavana! buddhimAne tArA batAvyA pramANe padArthane gorasanI mAphaka utpAda, vyaya ane daivyayukta mAne che. jevI rIte ke-kuDaLa bhAMgIne kaTaka banAvyuM, tyAre kuDaLatva jatuM rahyuM ane kaTakasvarUpa prApta thayuM; kintu te bane paryAyamAM suvarNa te ekaja spaSTI, sarva padArtho utpatti, nAza ane sthiti e traNe dharmo vALA che. daSTAMta tarIka eka sonAnuM kuMDaLa laIe. senAnuM kuDala bhAMgIne kaTaka banAvyuM, tyAre kuDaLane nAza thayo ane kaTaka utpanna thayuM, e ApaNe suspaSTa samajI zakIe chIe. kuDaLa bhAMgIne te tamAma 20.

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nyAyakusumAMjali. [tRtIyasuvarNanuM banAvela kaTaka, tadana-sarvathA navInaja vastu utpanna thaI ema te kahI zakAya nahi. kaTakane sarvathA navIna utpanna thayeluM che tyAre ja mAnI zakAya ke jyAre kuDaLanI kaI paNa vastu kaTakamAM najara AvI heya. paraMtu jyAre kuLanuM tamAma suvarNa kaTakamAM AvI gayuM che, mAtra kuDaLano AkAraja badalAya che, te pachI kaTaka taddana navIna utpanna thayela kahI zakAya nahi; evI ja rIte kuDaLane sarvathA nAza thaye ema paNa na kahI zakAya. kuNDaLane saMpUrNa nAza che tyAre ja mAnI zakAya ke jayAre kuDaLamAMnI koI paNa cIja nAzathI na bacI heya. jyAre kuraLamAMnuM tamAma suvarNa kaTakamAM vidyamAna che, te pachI kuDaLane sarvathA nAza thayo ema bolavuM vyAjabI nathI. A uparathI ema spaSTa samajI zakAya che ke kuNDaLane nAza kuDaLanI AkRtinA nAza pUrata che ane kaTakanI utpatti kaTakane AkAra utpanna thayo teTalAja pUratI che, jyAre e kuMDaLa ane kaTakanuM suvarNa te ekaja che. arthAta kuDaLa ane kaTaka e ekaja suvarNanA AkAra-vizeSa che. A uparathI samajI zakAya che ke kuSkaLane bhAMgIne banAvela kaTakamAM- kuDaLarUpe nAza, kaTakanA AkAre utpatti tathA suvarNanI sthiti e utpAda, nAza ane sthiti (dhravya) e traNe dharmo barAbara rahyA che. dUdhanuM banelu dahIM navuM utpanna thayuM nathI. dUdhane ja pariNAma dahIM che. dUdha rUpe naSTa thaI dahIM rUpe utpanna thayela padArtha paNa dUdhanI jema gorasa kahevAya che, e sarvane mAlUma che. atae gerasanA AhArane tyAga karI beThela, dUdha-dahIM khAI zake nahi. AthI dUdha ane dahIMmAM gorasarUpe raheluM sAmya barAbara anubhavI zakAya che. A pramANe sarvatra samajI rAkhavAnuM che ke mULa to AbAda che ane emAM je anekAneka parivartana thatAM rahe che arthAta pUrva pariNAmane nAza ane bIjA pariNAmane prAdurbhAva thatuM rahe che, te vinAza ane utpAda che. AthI sarva padArtho utpAda, nAza ane sthiti dharmavALA che ema siddha thAya che. jene utpAda ane vinAza thAya che, tene jainazAstramAM paryAya' kahe che. je mULa vastu sadA sthAyI che, tene dravya" kahevAmAM Ave che. no saMyogi-tadanyabhAvayugalaM mUlasya cAgrasya cAsvacchedena yathA'nyadIyagurubhiH kakSIkRtaM bAdhyate / 240

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stama.] Nyaya-Kusumanjali nityAnityatayA tathaiva sadasadbhAvena no bAdhyate mAnAt sidhyadazeSavastu tadaho ! kAntAstyanekAntagI // 30 // Just as other philosophers (the Naiyayikas of the modern times) do not find it objectionable to admit the couple of conjunction and non-conjunction in one and the same object ( that isto say that one and the same tree is in conjunction with a monkey so far as its root is concerned but is not so when referred to its top ), so it is perfectly in accordance with Pramana to believe that in overy object there exists a couple of contradictory attributes like existence and non-existence, eternity and non-eternity. Hence Anekanta-vada is really excellent. ( 30 ) "rema anyazanIya vihAnAme ( navIna nayAyiya ) meM vRkSamAM thaDane AzrIne kapisaMyoga ane zAkhAne AzrIne kapisogane abhAva hevAthI te vRkSamAM saMyogiva ane saMyogane bheda ema bane virUddha dharmo mAnyA che, tema eka vastumAM bhinna bhinna apekSApUrvaka sattva ane asattva tathA nityatva ane anityata ema baMne virUddha dharmo paNa mAnavA nyAyayukata che. kharekhara anekAntavANuM suMdara che."--30 anye'pi syAvAdamaMgIkurvantinAmAkArakamekarUpamavadat jJAnasya cauddhezvara zcitraM rUpamanekamekamucitaM yaugAdirAvedayat / sAjayaH sattvamukhaiH pradhAnamagadat yuktaM virudairguNaiH ko'nekAntamatAvalambanamRte svasthIbabhUvAniha ? // 31 // Bauddha said that knowledge though homogeneous was of different forms; the Naiyayikas and the 211

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nyAyakusumAMjali.. [ 2014Vais'eshikas declared that a variegated colour, though constituted by many a colour presented the notion of oneness; and the Sankhyas considered it reasonable to say that Pradhana was made up of the three contradictory attributes Sattva, Rajas and Tamas. Thus, who could take rest in this world without taking the help of Anekantavada ? ( 31 ) Notes:--In this verse the author states that it is not only the Jaina system of philosophy that admits Syadvada but even other systems have admitted it, willingly or unwillingly, knowingly or otherwise. In short, no system can do without it. Take the case of the Sankhyas. Do they not admit three different attributes, Sattva, Rajas and Tamas in one and the same object, Prakriti ? Can it not be bence seen that they resort to Syadvada ? The case of the Naiyayikas and the Vais'eshikas shares a similar fate. For, they look upon Prithvi as both eternal and non-eternal from different aspects. According to them, Prithvi that is of the nature of Paramanu is eternal, whereas the other varieties of Prithvi are non-eternal. Thus, they too study an object from different stand-points. Is this not Syadvada ? The Mimamsakas accept the authority of Syadvada, in as much as they consider that the knowledge of the three different types-Pramatri, Prameya and Pramana is one. Bhatta and Murari, too, are governed by Syadvada, for, they consider an object both as a genus and a species from different standpoints. The Brahmavadins look upon Atman as 212

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khaka. 3 Nyaya-Kusumanjali Baddha and Abaddha from the conventional and transcendental stand-points respectively. Thus they also recognise Syadvada. The Bunddhas consider knowledge of different forms as homogeneous. This is also Syadvada. The Vedas have been looked at by staunch Vedantins from Syadvada point of view. For, do they not say that the Vedas are eternal from the Artha point of view and non-eternal, from the Anupurvi point of view? Even the Charvakas who believe that Chaitanya arises from the combination of four elements, earth, etc., cannot consider this Chaitanya as distinct from the four elements, for, that will go against their doctrine as they shall have to admit that the number of elements is five and not four. Nor is it possible for them to say that Chaitanya is manifested by each element singly. Thus, they too are obliged to resort to Syadvada. From the above remarks it may be seen that every system of philosophy has directly or indirectly adopted Syadvada. anyadarzanakAro paNa syAdvAdane mAne che-- re badrezvare jJAnanA eka rUpane aneka AkAravALuM kahyuM. naiyAyikAe ane vaizeSikAe eka citrarUpane* anekarUpavALu ucita jANyuM. ane sAMkhyAe pradhAnane sattvapramukha virUddha guNAthI yukata kahyuM. kharekhara anekAnta matane Azraya lIdhA vinA kAi svAsthyane meLavI zakayA nathI. "--31 " spI A zlAkathI graMthakAra ApaNane ema sUcave che ke dareka darzanakArane syAAda svIkArave paDayA che. sattva, rajasa ane tamasa e paraspara virUddha * aneka varSo jemAM heAya te citrarUpa kahevAya. A citrarUpane eka paNa kahevuM ane aneka paNa kahevuM e zuM syAdvAdanI sImA nathI ? 213

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nyAyakusumAMjali. | vatIyatraNa guNothI yukata prakRti che ema sAMkhya mAne che. arthAta A traNa virUddha dharmone samAveza prakRtimAM teo kahe che, kAraNa ke A traNa guNonI samAna-avasthA teja temanA mata pramANe prakRti che. pRthvIne paramANurUpe nitya mAnanAra ane sthUlarUpe anitya mAnanAra arthAta, eka ja vastu je pRthvI, tene jUdI jUdI apekSAe nitya ane anitya mAnanArA tathA dravyatvapRthvIva vigere dharmone sAmAnya ane vizeSarUpe svIkAranArA arthAt dareka dravyamAM dravyatva raheluM hovAthI tene sAmAnya ane guNa-kriyAdikathI te bhinna hovAthI tene vizeSa rUpe mAnanAra ane eja pramANe sarva pRthvIomAM pRthvIva raheluM hovAthI e pRthvIne sAmAnya mAnanAra ane jala, agni, vAyu vigerethI pRthvI bhinna hovAthI pRthvIne vizeSa rUpe svIkAra karanArA taiyAyika-vaizeSika dezanikAroe paNa syAdvAdane Azraya lIdhe che. vaiddho anekavarNayukata vastunA anekavaNukAravALA citra jJAnane eka jJAna tarIke mAne che, e paNa syAdvAdanI ja balihArI che. mImAMsake paNa pramAtA, pramiti ane prameya ema traNa AkAravALA zAnane eka jJAna tarIke maMjUra karI, syAdvAdane mAna Ape che. jAti ane vyakita e bane rUpe vastune kahenAra bhaTTa ane murAri syAdvAdane tarachoDI zakatA nathI. AtmAne vyavahArathI baddha ane paramArthathI abaddha mAnanAra brahmavAdIoe paNa syAdvAdanI sattA svIkArI che. TUMkamAM dareka darzanakAre khulI rIte yA ADakatarI rIte syAdAdane svIkAryoja che. sAmAnyasya vaividhya vicArayatitiryag nAma tatholatAkhyamuditaM sAmAnyamahanmate dvedhA, tatra punaH samA pariNatiH sarvAsvapi vyaktiSu / gotvAdyAdimamUrkhatA tu kaTakAdyanyAnyaparyAyagaM paryAyastu vizeSa etadubhayaM nArthAt pRthak sarvathA // 32 // In Jainism ( lit. in the doctrines expounded by Arhat ) Samanya is spoken of as of two kinds. Tiryak and Urdhvata. The common general characteristic which belongs to all the individuals (of a class ) is called Tiryak-Samanya, e. go, the state of being a 814

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Belyden ) Nyaya-Kusumanjali cow ( Gotva ) (in cows ), and the fundamental substance ( like gold ) which is present in the modifications ( Paryayas )-a bracelet, etc., is called UrdhvataSamanya. The Paryaya is called Vis'esha. Samanya and Vis'esha are not entirely distinct from an object. (32) Notes:--The same fundamental attribute that is found in all the objects denoted by a genus is called Tiryak-Samanya. Ghatatva which is present in all the Ghatas, Gotva that is found in all the cows, Suvarnatva that is to be had in all the objects of gold, etc; are instances of Tiryak-Samanya. On the other hand, Urdhvata-Samanya is a substance. It remains the same in all the modifications it undergoes. For instance, we can have various kinds of ornaments of gold. Now in all these kinds, modifications, gold is present. Hence Suvarna is called Urdhvata-Samanya. Consider one more case of Ghata prepared from clay. It is true that various articles such as Kumbha, Kalas'a, etc., can be prepared from this very clay. Thus, clay is to be found in all the modifications. So, this clay can be called Urdhvata-Samanya. Vis'esha is of two kinds:-Guna and Paryaya. Guna is coexistent with what it reveals. In other words, it is Sahabhavin. For example, consciousness is the Guna of Atman. It coexists with it. It can be never separated from it. Paryaya is a modification. It is Krama-bhavin. Pleasure, pain, etc., are its instances. Thus it is clear that the particular mark which stays all the time with the substance is Guna, while the temporary state is Paryaya. 215

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nyAyakusumAMjali. [ tRtIyasAmAnyAdinI vicAraNA - " ahematamAM sAmAnya be prakAranuM kahevAmAM AvyuM che-eka te tiryaka sAmAnya ane bIjuM UrdhvatA sAmAnya. sarva vyaktiomAMnA samAna pariNAmane tirya-sAmAnya kahevAmAM Ave che. jema ke gAmAM rahelo gotva dharma. kaTaka vigere anya paryAyAmAM rahela mULa dravyane UrdhvatA-sAmAnya kahe che. paryAyane "vizeSa' kahevAmAM Ave che. kintu sAmAnya ane vizeSa e baMne padArthathI sarvathA bhinna nathI."-32 spaSTI. dareka vyaktimAM je samAnabhAva rahelo che tene tirya sAmAnya kahevAmAM Ave che. jemake judA judA prakAranI gAyomAM raheluM gatva vigere. pUrvIpara paryAyAmAM je mULa dravya rahe che tene UrvatA sAmAnya mAnavAmAM AvyuM che. jemake kaTaka, kaMkaNa, eriMga, cheDe e vigeremAM suvarNa. guNa ane paryAyane vizeSa kahevAmAM Ave che. nayAyika vigere vidvAne, sAmAnya ane vizeSa paraspara nirapekSa hAI vastuthI ekAnta bhinna che, ema mAne che. kiMtu jainazAstrakAre te baMnene sApekSa temaja vastunuM svarUpa mAne che. vastumAtramAM samAna dharma ane vizeSa dharma rahelA che. aneka ghaDAomAM "gha" "gha" evI je ekAkAra arthAta eka sarakhI buddhi utpanna thAya che, te eja batAvI Ape che ke tamAma ghaDAomAM sAmAnya dharma-ekarUpatA rahelI che. te sivAya aneka ghaDAomAMthI pitapotAne ghaDe oLakhI levAya che, e uparathI tamAma ghaDAo eka bIjAthI vizepatA-bhinnatA-pRthaktAvALA siddha thAya che. A pramANe sAmAnya svarUpa ane vizeSa svarUpa sarva padArthomAM samajavuM. e baMne svarUpa paraspara sApekSa che ane vastuthI alaga nathI. ataH pratyeka vastune sAmAnya-vizeSabhayAtmaka samajavI e syAdAda-darzana che. dharmAdi-dravyANi nirUpayatidharmaH syAt jaDajIvayorgatikRtau pAnIyavad yAdaso' - dharmaH syAt samavAyikaH sthitikRtau chaayaa'dhvyaaturythaa| 216

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24us. ] Nyaya-Klusumanjali sarvavyApya-vakAzadAyi ca namo'nantapradezAtmakaM kAlo vartanalakSaNo nijagade sparzAdimAn pudgalaH // 33 // It is said ( in Jainism that just as water assists aquatic animals in their movement so does Dharma help both the inanimate and the animate objects in their motion; that Adharma helps these objects in remaining steady, as shade doos in the case of travellers; that Akas'a is all-pervading, it gives space to other objects and the number of its Prades'as is infinite; that Kala is characterized by continuity; and Pudyala possesses touch, etc. ( 33 ) Notes:----Prades'a is the minutest indivisible portion of a substance. Such portions of Pullgala- a jar, a piece of cloth, etc., are Paramanus. They can be called Prades'a so long as they are not separate from the substance to which they belong, but as soon as they get separated from the substance, they cease to be so called and are spoken of as Paramanus. We cannot have Paramanus in the case of the other substances, Jiva, Dharma, etc., for, it is not possible to separate Prades'as of these substances by any means whatsoever. Hence the ultimately indivisible portions of these substances must be called Prades'as, Dravyas ( substances are divided into two groups, Jiva ( animate ) and Ajiva ( inanimate ). Ajiva is further subdivided into Dharma, Adharma, Akas'a, Pudgala, and Kula. Dharma is a medium of motion. It poryades 28 217

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nyAyakusumAMjali. ( aaya Lokakasa, is eternal, is void of activity and has no colour. It is the accompanying cause of motion of the moving substances- animate and inanimate. It does not make them move; it only assists them in their movement when they begin to move. Thus, it is clear that Dharma is that which, not moving in itself and not imparting motion to any substance assists Jiva and Pudgala in motion. It is one only like Adharma and Akas'a. It has innumerable Prades'as as is the case with Adharma and Jiva. It must not be confounded with Punya wnich is also the meaning of Dharma. It has nothing to do with this other meaning. Adharma is a medium of rest. Like Dharma, it pervades Lokakas'a, is eternal, is void of activity and has no colour. It is indifferent or passive (Udasina) and not active or solicitous (Preraka ) cause of stationariness. One should not make an error of considering Adharma as here meaning Papa. It is perhaps to avoid such a confusion that generally Dharma and Adharma are spoken of as Dharmastikaya and Adharmastikaya. As Dharma and Adharma do not exist beyond Lokakas'a, no soul nor any particle of matter can get beyond this world for want of the media of motion and rest. This also explains why the liberated souls, though they have a tendency of going upwards have to stay at the top of Lokakas'a. In Jaina literature the following illustrations are given for Dharma and Adharma, For Dharma is given an illustration of a fish moving in water, 219

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24448. ) Nyaya-Kusumanjali without being impelled in its motion by water but only receiving its assistance in moving. The examples generally given to illustrate Adharma are as follows: (1) Adharma is said to be like earth which does not stop creatures from moving but becomes a support of them when they are at rest. ( 2 ) Adharma is like shadow which does not compel the travellers scorched by the rays of the sun to stop from moving but assists them when they are prone to rest. Akas'a gives room to subsist. It does not require any other substance to contain it.* It is a receptacle of all other substances. Just as space in a room can be filled up by the lights of different lamps which intermingle and penetrate the space, so do other substances, Dharma, etc., penetrate Akas'a. Akas'a is subtle like all other substances except Pudgala. Like Dharma and Adharma, it is incapable of motion. It is of two kinds:-Lokakas'a and Alokakas'a These will be explained in the fifth chapter. Lokakas'a has innumerable Prades'as, while Alokakas'a has an infinite number of them. *Pudgala is matter. It has colour, taste, smell, * This is important, for, if space needed to be contained we should be obliged to have something else to contain it and there would have to be something to contain that and so we would get an infinite regress. I Matter never develops into consciousness, so says Jainism. Thus it differs in this respect from the 219

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nyAyakusumAMjali. - tRtIyaand touch. The number of Pudgalasis infinite. Sound, darkness, etc.,are the instances of Pudgal, Thenumber of Prades'as in Pudgala is numerable, innumerable and infinite. The ultimate infinitesimal part of Pudgala is called Paramanu. It may be roughly translated by the word atom, though the atom so called in modern science is immensely bigger than this. Kala is time. It brings about modifications. It is well-known to all hence there is no need of explaining it. All the same, it may be here noted that there are two schools of thought in Jainism, one that considers Kala as real and the other, a figurative substance. Perhaps such a question is unique in Jainism. No other system of philosophy treats this question. At present, it has attracted the attention of the modern scientists. dharmAdika nyA "C jema jaLajaMtuone gati karavAmAM pANI sahAyakAraka che, tema jaDa vastu ane jIvAne gati karavAmAM dharma sahAyakAraka che. jema vaTemArgune sthiti karavAmAM chAyA upayeAgI che tema adha paNa jaDa vastuo ane jIvAne sthiti karavAmAM madadarUpa che. vaLI AkAza sarvavyApI, avakAza ApanAra ane anantapradezayukata che. kAla vartanazIla che ane pudgala 5yuita kahevAmAM AvyuM che. ', <-33 spaSTI prastuta zlAkamAM je dharma ane adhama padArtho batAvyA che, te be padArtho puNya ane pApa nathI. kintu e nAmanA e padArthoM AkhA modern theory of Evolution which assumes that at some stage in the process, inanimate matter becomes animate and conscious. 220

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tabaka] Nyaya-Kusumanjali lekamAM AkAzanI peThe vyApaka ane arUpI che. hAlavuM, cAlavuM ane sthira thavuM emAM svataMtra kartA te jIva ane jaDa padArtho poteja che. pitAnAja vyApArathI teo hAle cAle che ane sthira thAya che; paraMtu emAM madadagAra tarIke koI anya zakitanI apekSA hovI joIe ema vartamAna vaijJAnikenuM paNa mAnavuM che, jyAre jainazAstrakAre e saMbaMdhamAM dharma ane adharma evA be padArtho mAne che. pradeza eTale sUkSmamAM sUkSma aMza. ghaTa paTAdika padArthonA sUkSmamAM sUkSma aMza paramANuo che. A paramANuo jyAM sudhI vastu sAthe saMbaddha hoya tyAM sudhI teone pradeza kahevAmAM Ave che; jyAre teo avayavIthI chUTA paDe che tyAre teone paramANuM saMbodhavAmAM Ave che. dharma, adharma, AkAza ane AtmA e arUpI padArtho che. emanA pradeza vicitra prakAranA che. e pradeze paraspara ghanIbhUta-tadana ekIbhUta hoya che. jema ghaTAdikanA pradeza ghaTAdithI judA paDI-pratyeka jUdA paDI gayA pachI paramANu tarIke vyavahata thAya che, tema dharma, adharma, AkAza ane AtmAnA pradeze jUdA paDatAja nathI. dharma, adharma ane AtmAnA asaMkhyAta pradezo che, jyAre AkAza anantapradezavALuM che. AkAzanA be bheda che-le kAkAza ane alakAkAza. lekasaMbaMdhI AkAza te kAkAza ane akasaMbaMdhI AkAza te alakAkAza. kAkAza asaMkhyapradezayukata che, jyAre alakAkAza anantapradezayukta che. ' kAla vartanazIla che. kAla zuM che te dareka jana samaje che. kAlane lIdhe navIna vastu junI thAya che ane junI vastu jIrNa thAya che. bAla tarUNa thAya che, tarUNa vRddha thAya che, e pramANe kAlane prabhAva che. atyArane samaya, jene vartamAna kahevAmAM Ave che, te kSaNa vAramAM te bhUta thaI jAya che ane jene ApaNe AvavAne samaya arthAta bhaviSya kahIe chIe te te kSaNantaramAM vartamAna thAya che. A pramANe jotAM vartamAna samayaja kAla che. kAraNa ke bhaviSyata te asata che temaja gayelo samaya naSTa che. paLa, ghaDI, divasa, rAtri, mahinA, varSa vigere kAlanA je vibhAge pADavAmAM AvyA che te asaddabhUta kSaNene buddhimAM ekatrita karI pADavAmAM AvyA che. A uparathI joI zakAya che ke eka kSaNamAtra kAlamAM pradezanI kalpanA hoI zake nahi. 221

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nyAyakusumAMjali. [ tRtIya pudagala rUpa, rasa, gadha ane sparza vaDe yukta hoya che. zabda, aMdhakAra vigere pagele che. pugalanA saMkhyAta, asaMkhyAta ane ananta pradezo heAya che. agost SadravyyeSA sajIvA jinamataviditA tatra kAlAtiriktAH sarve santi pradezapracayaparigatA jIvabhinnA abodhAH / kAlaM carte'stikAyAH puna rimaka Rte pudgalaM mUrtihInA utpAdadhvaMsasattAtritayapariNatAH sarva ete padArthAH // 34 // The five substances mentioned above along with Jiva make up the six substances enumerated in Jainish. Therein all the substances except time (Kala) possess a number of Prades'as, and are Astikayas, and all except Jiva are unconscious (Jada). All the substances Pudgala are devoid of colour. All these ( six ) substances possess the three attributesorigination, destruction and permanence. ( 34 ) Notes:--In Jainism Dravya is defined as one that is characterised by origination, destruction and permanence. So far as the substratum of the substance-the material of which it is made-is concerned, it is permanent. But modifications may come into existence and perish. Thus it is clear that anything that deserves to be called a substance must have the triad of origination, destruction and permanence. This further suggests that it is impossible to believe that any thing can be created in the strictest sense of the word or that there can be a complete annihilation of a substance. This shows that the universe is 222

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stabaka ] Nyaya-Kusumanjali neither created nor shall it ever be destroyed. It will remain in one form or another, as the substances that constitute it are permanent. In this verse, the author has given us the distinguishing characteristics of each of the six substances, Jiva and the five sorts of Ajiva. The word Asti-kaya is made up of two words Asti and Kaya. Asti means Prades'a and Kaya, the multitude. Thus Astikaya means one that is the collection of Prades'as One that possesses a number of Prades'as can come under the category of Astikaya. As Kala has no Prades'as, it cannot be admitted in this category. Hence it is that the remaining substances are spoken of as Jivastikaya, Dharmastikaya, Adharmastikaya, Aas'astikaya, and Pudgalastikaya. cha drabyAnI samaja jIvahita A cha padArthone jainazAstrakAra cha dravya mAne che. temAM kAla sivAyanAM anya dravye pradezasamUhathI yukta che; jIva sivAyanAM dravyA akhela ( jaDa ) che; kAla sivAyanAM dravyA astikAya che; vaLI pudgala vinAnAM sarva amrUtta che; ane A sarva padArthoM utpAda, dhvaMsa ane sthiti ema trividha-pariNAmayukta che. "- -24 "" jainamata pramANe dharyuM, adharma, AkAza, kAla, pudgala ane AtmA e cha dravyeA che. A cha draSyeAthI saMsAranI racanA che. dharma, adharma ane AkAza ge dareka eka ekaja padArtha che. paNa kAla, pugala ane AtmamAM santa che. upara darzAvela cha myA zAzvata che ane temanA paraspara saMbaMdha niA sasAra cAlI zake tema nathI. kayAre--e paNu A dravyAnA samULa nAza thatA nathI. ethI sadaMtara pralaya jevu... duniyAmAM ku' cheja nahi. 'astikAya' zabdanA ~'ati" eTale pradeza ane 990

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nyAyakusumAMjali. [ tRtIya'kAya' eTale samUha, arthAt pradezasamUhathI yukta eveza thAya che. kAlane pradeza nahi heAvAthI te 'astikAya'kahevAya nahi. bAkInAM jye pradezana vALA hAvAthI astikAya kahevAya. dharma, adharma, AkAza, pudgala ane jIvanI sAthe astikAya zabda joDI dharmAstikAya, adharmAstikAya, AkAzAstikAya, puddagalAstikAya ane jIvAstikAya e pramANe khelavAnA vyavahAra adhika dekhAya che. Aheta nItimabhiSTuvannupasaMharatidRSTvA nAtha ! tavocca nItipadavIM cetazvamatkAriNIM guptaguptatA sadA'pi dadhataH sparza takasyAH pare / svAmIzaM nahi manvate jaDatamAH ko'pyeSa hA ! dAruNo moho ta Azu kA zakalaM nirmucya cintAmaNim ||35|| Oh lord in spite of their noticing thy excellent system of ethics which creates wonder in the mind and in spite of their following it openly or secretly, the dull-headed persons do not consider thee as God. What a terrible infatuation is theirs that they blindly-without due consideration take up a piece of glass and reject Chinta-mani* ( 35 ) tr he nAtha, anya kadAgrahI purUSA cittane vismaya uMcA prakAranI nItinI paddhati joine karanArI tArI tene gupta athavA prakaTa rIte haMmezAM 6 pa karanArA hAi karIne paNa tane kevA prakAranA temane dArUNa mAha, kakaDAne grahaNa karavAnuM sAhasa kare che. 35 ke izvara' mAnatA nathI. ahA ! A te cintAmaNine mUkIne kAcanA . abhUtAM kANAdAcaraNamate naigamanayAta tathA sAGkhyAdvaite samudabhavatAM saGgrahanayAt / *Chinta-mani is a fabulous gem supposed to yield to its possessor all desires. It is also known as the philosopher's stone. 30/

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20243.] Nyaya-Kusumanjali dRzo bauddhayAH prAdurbhavanamRjusUtrAt prakaTayan " bhavAneko dRSTi samasamanayAM nandati vibho ! // 36 // The systems of philosophy of the Vais'eshikas. and the Naiyayikas (lit. Kanada and Akshapada) arose from Naigama-Naya, while those of the Sankhyas and the Advaita-vadins, from Sangraha-Naya. It is from Rijusutra that Buddhism has arisen. But oh, Lord thou alone, who propoundedst the religion wherein all the Nayas find their proper place, art victorious. (36) Notes:-The Naiyayikas pay an undue importance to Naigama and discard the other Nayas. So in their hands, this Naya becomes a Nayabhasa. They consider that Samanya is distinct from Vis'esha and these two are again absolutely distinct from the substance they refer to. On the other hand, the Jainas believe that the distinction between Samanya and Vis'esha is true only in a relative way, and there can be no substance that is apart from either. The Sankhyas and the Advaitavadins deny Vis'esha altogether. They believe only in Samanya. They lay too much emphasis on the unity and completely ignore the diversity. Had they considered unity as only relatively true, Sangraha Naya would not have been dangerous to them. The Charrakas are too much attached to Vyavahara Naya. They surrender reason to sense-perception. They refuse to look back to the past as well as to look forward to the future, for, they think that the forgotten past and the distant future are unwarranted myths. 29 225

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bAyakusumAMjali. [mRtIyA ! The Bauddhas completely ignore Samanya. They over-emphasise change as the only real. They discard the unifying principle of Reality without which change has no meaning. So long as the reality of a substance is not denied, there is no fear in employing this Naya. The Bauddhas deny the substance, the very basis of modifications; so they misapply this Naya. The remaining three Nayas are chiefly resorted to by the grammarians. They consider the relation of S'abda and Artha from one side only. So Sabda Naya ceases to be a useful weapon to them. When one asserts that synonymous words signify altogether different things, e. g. Kumbha, Kalas'a and Ghata are as different from one another as ink, book and pencil, Samabhirudha becomes fallacious. To deny the thing simply because it does not perform the function suggested by its name at the moment under consideration is an unwarranted application of Evambhuta-Naya. To carry it too far is to degenerate this Naya, In that case it becomes Evamlhutabhasa. kiNa kyA nayane Azraya le che?-- kaNAda (vaizeSika) ane akSapAda (naivAmika ) dazane naigama nayamAMthI udabhUta thayAM che, sAMkhya ane ata matanI utpatti saMgraha nayathI thaI che, ddha dRSTine prAdurbhAva "jusUtrathI thaye che (ane zabda-brahmavAda "zabda' nayathI utpanna thayo che). paraMtu sarvanane yathA yogya satkAra je darzanamAM che tene prakaTa karanAra he vibhu, tuM ekaja jayavaMta varte che."--36 226

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taka ] Nyaya-Kusumanjali spaSTI--amuka vastunA aMzathI medha ApanAra abhiprAyane 'naya' kahevAmAM Ave che, e ApaNe gata leAkamAM joi gayA chIe. jeTalA abhiprAyA che teTalA nayA samajavA. chatAM paNa mukhyatayA nayAnA e prakArA che--dravyAyika naya ane paryAyArthika naya. draSyArthika nayanA traNa bhede che--nagama, saMgraha ane vyavahAra. paryAyArthika nayanA cAra bhedo che RjIsUtra, zabda, samabhirUDha ane eva bhUta, maigama nigama' eTale sauMkalpa-kalpanA. e kalpanAthI thatA vastuna ThyavahAra baiMgama' kahevAya che, A nayanA traNa prakArA che--bhuta naigama, bhavi mRd naigama ane vartamAna naigama. thai gayelI vastunA vamAnarUpe vyavahAra karavA tene bhUta naigama jANavA, jevI rIte kaeN-A dvivALAnA divasa che ke je divase mahAvIrasvAmI nirvANu pAmyA hatA. A bhUtakALane vamAnamAM upacAra che, kemake mahAvIrasvAmInA nirvANune divasa Aje ( AjanA dIvALInA divase ) mAnI levAya che. AvI rIte bhUtakALanA vartamAna tarIke upacAranAM khIjA udAharaNA paNa ApI zakAya. thanArI vastune thai kahevI e bhaviSyad rnaMgama che. jevI rIte ke cokhA dhAi javA AvyA hoya ane pUrA radhAi gayA na haiAya tyAre kahevuM ke cAkhA radhAI gayA' athavA ana deva-mukita pAmyA pahelAMmukata thayA ema kahevuM te bhaviSya naigama che. cokhA rAMdhavAne lAkaDAM, pANI vigerenI taiyArI karanArane kAI pUche ke tame zu' karA che teA tenA javAbamAM te kahe ke huM cekhA rAMdhuM chuM. A vartamAna nagama che, kAraNa ke cokhA dhAvavAnI kriyA, je vamAnamAM zarU thaI nathI, tenuM vartamAnarUpe kathana karavAmAM AvyuM che. A naya, sAmAnya ane vizeSa je vastunA dharmAM che tene paraspara alaga ane vastuthI bhinna mAne che. sagrahu--sAmAnya prakAre vastuonuM kathana karavuM tene sa Mgraha naya kahevAmAM Ave che. A nayamAM vizeSanI darakAra karavAmAM AvatI nathI, kAraNa ke A naya ema kahe che ke sAmAnyathI pRthak vizeSa kAi cIjaja nathI, badhA zarIrane eka AtmA che, ema A nayanuM kathana che. A yanathI vastutaH badhA zarIrAmAM eka AtmA siddha thatA nathI. pratyeka zarIre AtmA 227

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( nyAyakusumAMjali T tRtIyaja jUja che; chatAM badhA AtmAomAM rahelI samAna jAtine laIne badhAM zarIramAM eka AtmA che, evuM kathana thAya che. vyavahAra-A nayanI daSTie dareka vastu vizeSAtmaka che. vastuomAM rahelI samAnatA tarapha udAsIna banI, A naya te vastuonI vizeSatAne ja dhyAnamAM le che. lekavyavahAra tarapha A nayanI pravRtti che. raste Ave che, parvata baLe che, kuDuM jhare che, vigere upacAra A nayamAM samAveza le che. jasava-vastunAM thatAM navAM navAM rUpAtara tarapha A naya lakSa kheMce che. suvarNanA kaTaka, kuMDala vigere je paryAya che, te paryAne A naya jue che. paryA sivAya sthAyI dravya tarapha A nayane dRSTipAta nathI. ethI ja-pathI vinazvara hovAne lIdhe, sadAsthAyI dravya A nayanI daSTie keI nathI. zabda- aneka paryAya zabdone eka artha mAnavo, e A nayanuM kAma che. ghaTa, kulma, kaLaza e badhA paryAyavAcaka zabda che. A darekane vyutpatti-artha eka nathI, chatAM tene eka artha A nayanI dRSTie mAnavAmAM Ave che. samabhirUDha-paryAya zabdonA bhedathI ane bheda mAno e A nayanI paddhati che. A naya kahe che ke kuMbha, kaLaza, ghaTa vigere zabdo bhinnaarthavALA che. A zabdone bhinna arthavALA je na mAnavAmAM Ave, te A naya kahe che ke ghaTa, paTa, kaTa, vigere zabdo paNa bhinna-arthavALA na thavA joIe. - evabhUta-A nayanI dRSTie, zabada pitAnA arthane vAcaka tyAre thAya ke jyAre te artha-padArtha, te zabdanI vyutpattimAMthI je kriyAno bhAva nikaLatA hoya, te kriyAmAM pravartele hoya. jevI rIte "go' zabdanI vyupatti-bhAratIti zau" arthAta gamana kare che, "ge e pramANe thAya che. have te "ga" zabda A nayanA abhiprAye dareka gAyane vAcaka hoI zake nahi. kintu je gAya, gamana kriyAmAM vartatI hoya, te gAyane vAcaka thaI zake che. zabdanI vyutpatti pramANe je artha heya te te arthane te zabda

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dkhaka..] Nyaya-Kusumanjali kahI zake, ema A nayanuM kathana che. A nayanI dRSTie dareka zabda (jAtizabda, guNazabda vigere ) kriyA-zabdaja che. eka nayanA AdhAre boleluM vAkya sapUrNa satya nathI. kintu sAte naya AzrIne belela vAkya pUrNa satya che. ahiM kaI zaMkA kare ke eka nayanuM kathana mithyA che te sAte nAnA kathanamAM satyatA kyAMthI AvI zake? jemake eka veLunA kaNamAM tela nathI te veLunA samudAyamAM paNa te kayAMthI saMbhavI zake ? AnuM samAdhAna "ekamotImAM mALA rahela nathI, kintu tenA samudAyamAM mALA rahelI che' e daSTAMtathI karI zakAya che. 3vhari- nAsau vidvAn na cAsau prazamarasarato nApyasau yogapAtraM dhyAnI nAsau tapasvI nahi na punarasau muktiyogyaH samasti / vAmana ! te pApa samayamayadrAvane zAzvatathIsNpraape'nnyheturn manasi ramate yasya daurbhAgyabhAjaH // 37 // Oh, lord : that unfortunate person, in whose mind the lotus in the form of thy foet does not stay-the lotus that completely removes the fear of Samsara and is the extraordinary means of acquiring the eternal wealth (the liberation ), is not learned; he does not find pleasure in the sentiment of tranquility, is unfit for sell-concentration (loga), is not a meditator, is not an ascetic and is not fit for salvation. ( 37 ) upasaMhAra "he svAmina ! je durbhAgI mANasanA manamAM sakaLa bhavanA bhayane nasADanArU ane zAzvata lakSmIne meLavavAmAM asAdhAraNu kAraNarUpa tAruM caraNakamaLa ramatuM nathI, te vidvAna nathI, prazamarasamAM ramata nathI,

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nyAyakusumAMjali. | tRtIya cANapAtra nathI, dhyAnI nathI, tapasvI nathI ane vaLI mukti cegya nathI. ". 37 * # * * * * * * * trIjo stakhaka saMpUrNa thayA. A staMbakamAM pramANa, prameya, ityAdika viSe vividha nakAranAM matAnu digdarzana karyuM. jaina dRSTie padArthonI tattvavyavasthA joi. have ahiMsA, vepAjeyAdika vividha viSayeAthI bharapUra caturthAM stabaka tarapha daSTipAta karIe. *

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caturtha - stabakaH / prakIrNaka- vicAraH / CHAPTER IV Miscellaneous Topics Contents:--Non-injury, Origin of the Vedas, Sacrifice, Tree-Worship, Propitiation of the Mames, Adoration of the Cow, Characteristics of Deva, Guru and Dharma, and Worship of God. ahiMsA / ko dharmaH ? kasvarUpakatayA sadbhiH prapannA dayA sA hiMsApratipakSatAmupagatA hiMsAssubhAjo vadhaH / trasyAmossukhato vayaM hRdi yathA tAdRk paro'pyaMgabhA gityevaM parivetti yo na khalu sa prANipraNAzaM sRjet // 1 // Religion, if defined in clear terms, means Daya which has been resorted to by great men. Daya is antagonistic to Ilimsa. Ilimsa means injury infli. cted upon a living being. He who realizes that just as we shudder owing to pain, so does another living being, will never commit Himsa, ( 1 ) 231

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nyAyakusumAMjali, [ gym Ahimsa Notes:-Ahimsa in its positive form means the largest love, the greatest charity. A true follower of Ahimsa must love even his enemy. He must apply the same rules to the wrong-doer who may be an enemy or a stranger to him as he would to his wrong-doing father or son. Ahimsa includes truth and fearlessness; there is no room for cowardice, as the practising of Ahimsa requires greatest courage. It is the most heroic virtue. It does not displace other virtues but renders their practice imperatively necessary before it can be practised even in its rudiments. A man who really practises Ahimsa has the whole world at his feet and he so effects his surroundings that even the snakes, the venomous reptiles and other terrible animals do him no harm. Some believe that Ahimsa as taught by Jainism is merely a negative precept--" Do not hurt." But it is not true, for, it is also a positive moral commandment. It says " Sooth and serve." It is not only, " Live and let live" but also, " Help others to live." From the doctrine of Ahinsa follows as a necessity the ideal of universal peace and it has its votaries all over the world in the highest, the middle and the lowest of the circles. Ahimsa is not merely the Jaina doctrine but it has always been also one of the fundamental doctrines of Hinduism, Those who consider God as the Creator of the universe must also admit this doctrine. For, bad any 232

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svakhaka. ] Nyaya-Kusumanjali creature been meant for destruction, God would not have created it at all. The very fact that He has created shows that creatures should be helped to grow and should not be destroyed. Even those who identify the soul with the Supreme Soul (Brahman), should follow this doctrine, since, injury to another means injury to one's own self; for, there is no other soul in the universe. Even Christianity says, Love thy neighbour." C To understand the meaning of Ahimsa we shall consider what Himsa means. In Tattvarthadhigama Sutra (vii. 7), Himsa is defined as " pramattayogAt prANavyaparopaNaM hiMsA. " It means that limsa consists in causing injury through carelessness to any of the ten life-principles (Pranas )* of a living being. Thus it is easily seen that whatever injury to the physical or mental principle of life-vitality is caused through the action of passions, is certainly Himsa. Ahimsa that is explained in the ethical code of the Jainas is perfectly consistent with social and temporal progress of the highest order, with the life of a king, a warrior, a merchant, a factory-owner and a tiller of the soil. Every body in any and every station of life can practise Ahimsa in such a degree and to such an extent as his special circumstances allow. It does not debar the Jainas from taking up arms in defence of justice and righteousness, to pro *For the explanation of Pranas, the reader is referred to chap. V. 30 233

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nyAyakusumAMjali. | catu tect the weak from the tyrannical and to enforce the observance of solemn treaties and sacred pledges. It only prohibits them from aggressive militarism, from wanton bloodshed and from acts of brutal cruelty. It is only the innocent beings whom a Jaina should not kill. Those who deserve punishment must get the right chastisement. Ahimsa that even the highest Grihastha is called upon to practise is only one-sixteenth part of what is prescribed for a Sadhu. This is so because a house-holder cannot help taking part in worldly affairs. He is obliged to take arms when the honour of his wife, sister, daughter or mother is at stake. There are instances in Jaina literature where even the Sadhus have made use of force for the protection of the innocent and to save women from sacrilege. In Nisitha-chulika is related a story of Kalikacharya, who in order to save a Sadhvi from being dishonoured by a prince caused another prince to bring forces to her rescue. There is another story narrated in connection with a Sadhu named Vishnukumara who punished the king that intended to kill all the Jaina Sadhus within his empire. after PcAi aIa:' or 'that non-injury to living beings is the highest religion, constitutes the cornerstone of Jaina ethics. Ahimsa is never a weakening force, but is a strengthening factor in private, social and national life. It is the world-revered doctrine of compassion. This doctrine of Ahimsa is of so great an importance that every religion accepts it. 'dayA dharmakA mUla hai' is the form it took in the mouth of the saint Tulsidas and is echoed to this day by 234 "

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stabaka. ] Nyaya-Kusumanjali all in India. The doctrine of Ahimsa is based upon a rational explanation of the universe. The chief cause, if not the sole cause of misery, ignorance, weakness, pain, disease, etc., to oneself is the nonperformance of Ahimsa; so every one should try to practise Ahimsa to the extent he can. Morever, it shall in the long run enable him to attain salvation. ahiMsA. "dharmanuM dareka samajI zake tevuM svarUpa zuM che? dayA; ke jene sarva saMpurUSoe Azraya lIdhe che. te dayA, hiMsAthI virodha rAkhanArI che. hiMsA eTale prANIne vadha. jema ApaNe duHkhathI trAsa pAmIe chIe tema bIjA paNa prANI du:khathI trAsa pAme che, AvuM je mANasa samajato hoya te kadI paNa prANI vadha kare nahi-1 hiMsAM prANabhRtAM zrutipragaditAM dharmasya sampAdikAM menAno munijaiminirna hRdaye kizcit samAlocayat / pratyakSotkaTayAtanAnubhavavAnapyAtmani klezato' nyeSAM dehabhRtAM vihiMsanavidhau niSkampacetA hahA ! // 2 // Alas! Jaimini, who believed that the killing of animals sanctioned by Sruti leads to Dharma and felt no pity, when he saw the other beings being murdered, though he himself had direct experience of the acute pain he felt on receiving injuries, has never thought well on this subject. ( 2 ) "kRtimAM kahelI hiMsAne dharmasaMpAdaka mAnanArA ane pitAnA zarIrane prahAra lAgavAthI pratyakSa vedanAne anubhava thavA chatAM paNa bIjA prANIonI hiMsAnuM vidhAna karavAmAM kamakamATI vagaranI lAgaNI dharAvanArA evA jaimini munie hadayamAM hoya ! kai vicAra karyo nathI." 5.

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nyAyasubhAMjali. [yaturthakiM brUmaH kamupAsmahe nikaTataH kasyA'tra pUtkurmahe ? vizvaM niHzaraNaM vinAyakamapatrANaM vyatItAzrayam / sAkSAcchrIjagadambikA'kSipurato baddhavA pazorAnanaM zastraM nirbhayamukSipanti galake sambhUya bhuudevtaaH||3|| What should we say, whom should we adore and where should we lodge our complaint ? This universe has lost protection as well as a leader and it is deprived of shelter and refuge; ( for ), in the direct presence of the very goddess Durga ( lit. the mother of the world ), the Brahmanas assemble together, tie the mouth of the animal and throw weapons at its neck without the least scruple. ( 3 ) "zuM kahIe, konI upAsanA karIe ane kayAM pikAra karIe? hAya, A vizva azaraNa, nirNAyaka, rakSaNa vinAnuM ane Azrayarahita thaI gayuM; kemake zrIjagadabikAnI dRSTi samakSa brAhmaNo bhegA thaI pazunuM mukha bAMdhI tenA gaLA para nirbhaya rIte zastra pheMke che."--3 devI cenjagadambikA, bhavati tanmAtA pazUnAM na ki ? __ satyevaM ca pazoH sutasya vadhatastuSyetkathaM nanvasau ? / ruSTA kApyasurI kathaM bhavatu no ? naitAvatA sAmprataM tyaktuM dharmapathaM kRte'pyanucite dharmo na taceSyatAm // 4 // If the goddess is really the mother of the world, is she not also the mother of animals? If she is so, how can the indeed be pleased with the murder of her own son, an animal ? Would not some wicked goddess ( Asuri ) become angry (in case an animal is not sacrificed.)? It is not proper to abandon the path of religion, because she would be offended. 286

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rataka. ] Nyaya-Kusumanjali Moreover, when an evil act is being committed, it should not be looked upon as a religious act. ( 4 ) "devI je jagatanI mAtA hoya, te zuM te pazunI mAtA nathI ? ane jo ema hoya te pitAne putra-pazunA vadhathI te kema saMtuSTa thAya ? vaLI keI nirdaya lAgaNIvALI pizAcanI asurI rUSTa thAya, tethI karIne dharmamArgane tyaja te bhUla nathI ? ane anucita kArya karIne paNa tene dharma te naja mAnavo joIe." hiMsAto yadi dharmasambhavamatidharmo dayAtaH kutaH ? ___ yAgAdinahi hiMsayA virahitaH kiM nAma sampadyate / / yAgAdau yadi no bhavet pazuvadhaH kA dRzyate tatkSatiH ? saMtoSArpaNameva devabhajanaM tiSThet ka hiMsAvidhau ? // 5 // (If it is believed that the source of religion is Himsa, how can it arise from Daya! Cannot the sacrifices, etc., be indeed performed without killing animals? What harm is there, if an animal is not killed while performing a sacrifice! Where will the principle namely the real worship of God is to give satisfaction ( to others ) find place in the act of killing? (5) je hiMsAthI dhamane saMbhava che ema mAnatA che, te pachI dayAthI dharma kema kahevAya ? vaLI yAgAdika anuSThAne hiMsArahita zuM banI zakatAM nathI? yajJAdimAM pazune vadha na karavAmAM Ave che tethI zuM vAM che ? vaLI hiMsAnI aMdara dharma mAnavAmAM " bIjAne saMtoSa Apo eja devabhajana che" e vAtane kayAM sthAna maLaze?-5 " yena kena prakAreNa yasya kasyApi jantunaH / saMtoSa janayetprAzastadevezvarapUjanam " // vANig |

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nyAyakusumAMjali, [ yaturthasvargazrIrupatiSThate yadi pazu yAge hataM satvaraM pitrAderapi devazarmadadane naiva kimAcaryate ? / hiMsAyAmitaratra kiM tadadhikaM yAgIyahiMsAvidhe yenaikA sukRtasya heturitarA pApasya heturbhavet // 6 // If the goddess of heaven speedily waits upon an animal killed in a sacrifice, why is not the same act performed in the case of father and others in order to give them celestial happiness ? What distinction is there between the ( ordinary ) killing and that wbich is performed in connection with sacrifice so that one becomes the cause of demerit, whereas the other of merit ? ( 6 ) "je yajJamAM haNAyela pazune svargalakSI savAra prApta thatI hoya te pachI pitAnA pitA vagerene paNa divya sukha ApavA mATe tevuM AcaraNa karavAmAM kema na Ave ? vaLI yajJajanita hiMsA ane anya hiMsAmAM pharaka zuM che, ke jethI karIne eka hiMsA sukhanuM kAraNa sane bhI pAnu / 26 mane ?"sarveSAM ca mataM satI sumanasA syAdanyato'nyA gati yAMge cAraTataH pazoH kaTurasaM dainyaprakampAdibhiH / durthyAnaM sphuTamIkSyate, kathamataH svargasya sambhAvanA ? hanturduSpariNAmato na ca kathaM zvabhrasya sambhAvanA ? // 7 // It is the belief of every one that a good grade ( Gati is secured in case the mind is pure at the time of death; otherwise the reverse result takes place. Whence can there be possibility of heaven for an animal whose evil meditation is distinctly perceived by such things as its crying bitterly in a sacrifice,

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2:448. ) Nyaya-Kusumanjali its piteous condition and trembling? Is it not on the contrary possible that the killer as he is engaged in a wicked act may go to hell ? (7) A vAta sarvamAnya che ke zubha manavRttithI sArI gati ane duSTa manovRttithI duSTa gati maLe che. have yajJamAM trAsajanaka barADA pADatA pazunAM dInatA, kaMpArI vagere lakSaNethI tenuM Ata dhyAna (dhyAna) jyAre spaSTa mAluma paDe che to pachI te 5zane svarganI prApti kema satra bhavI zake? vaLI vadha karanAra te duSTa pariNAmavALo hovAne lIdhe tene narakagati kema na saMbhave ? -7. zIghrA''kasmikavallabhA''zubhasamAcArazrutau tatkSaNa __ svalpaM no mukhato nireti rasanA, kasyaiSa na pratyayaH / durmAreNa vimAryamANapazavaH sphUrjadrasajJA bahiH syuH kIdRgvipadApade nipatitAH ! ho ! svayaM dhyAyata // 8 // Who has not experienced that the tongue comes a little bit out of the mouth just on hearing the bad news all of a sudden about someone dear to us ? So you may think for yourself what calamity the animals that are being killed with severe beating and whose tongue is hanging ont, must have been subjected to. ( 8 ) snehInA ekadama akasmAta azubha samAcAra sAMbhaLatAM teja kSaNe jIbha heja mukhanI bahAra nikaLI Ave che, e badhAone vidita che; te pachI duSTa mArathI haNAtA pazuo, ke jeonI jIbha moDhAmAMthI bahAra nikaLIne taraphaDIyA mArI rahI che, tene kevI vipattimAM paDayA haze, tene tame svayaM vicAra karI lezo."-8 * mana gva manuSkALAM vAra vaMdhakSayo bhagavadgItA, 239

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nyAyasu mali yatu:sadyo lambitalolalohitabahiniryAtagolAkSika mUkaM dInataraM kRpodbhavabhuvaM vaktraM pazUnAM vadhe / AlokyA'pi kRpAGkaraH sphurati no yeSAM manomandire tevAM grAvakaThoramAnasa ve bhUyAd madIyaM namaH // 9 // I bow to them whose heart is as hard as stone and in whose heart even a sprout of mercy does not spring up even on seeing at the time of killing, the face of the beasts - whose tongue is hanging loose and whose reddened pupils suddenly seem to come out of the eyes and whose face is mute with fear and agony, an object ( lit. the birth-place ) of compassion ( 9 ) "vadhasamaye tatkALa jenI jIbha ane AMkhanA lAla DoLA bahAra nikaLI AvyA che, evA pazunuM mUguM, atizaya dIna ane kRpApAtra mukha joyA pachI paNa jeonA manamaMdiramAM dayAne aMkare repharate nathI, temanI paththaranA jevI kaThora hRdaya-bhUmine mAre nama24||2 / " dharmazcodanayodito'khilajagatprajJApanAzaktayA sAdhIyAniti jalpitaM matimatAmagresaraiH zrotriyaH / na tvetatsadapauruSeyakatayA vAgAtmano'siddhito vaiziSTayaM ca kumArasambhavagiraH projjRmbhate kiM zrutau ? // 10 // The S'rotriyas ( Brahmanas ) who are the foremost amongst the talented have said that the religion expounded by spiritual injunction ( Spruti ), which has the power of enlightening the universe is excellent; but this is not propor; for, Sruti being composed of letters cannot be established as Apaurusheya ( en not composed by a human being ). Moreover, what 240

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polyse] Nyaya-Kusumanjali difference arises between the words of Sruti and those of Kumara-sambhava ( so that the former is called Apaurusheya, whereas the latter Paurusheya )?(10) Notes:-In this verse the author is examining the view of the followers of Jaimini about the ori. gin of the Vedas. He tries to show in this and the following verses that the Vedus cannot be considered as having non-human origin. However, the Naiya. yikas and the Mimamsakas, being orthodox schools of philosophy agree in repudiating the notion of the Vedas being human creations like any other work. The word Paurusheya frequently used in controversy by them solely refers to God, while Apaurusheya means eternal, having no author at all. The Mima. msakas claim eternity for the Vedas on two grounds, (1) No tradition is known ascertaining the author ship of the Vedas to any individual and ( 2 ) the Vedas declare their own Nityaiva in several texts. The Naiyayikas refute these arguments as follows:-- The authorship of the Vedas was known since it was remembered by Rishis like Gotama. Besides, if the ledas had been eternal, all the words and letters in them would be co-existing and so there would be no order of words, etc., without which there can be no Akanksha and no S'abda-bodha, According to the Vedantins the Vedas are eternal as to substance ( Artha) and non-eternal as to form ( Anupurvi ). This view of the Vedantins seems strange, for, hereby the very Vedantins who refute the theory of Syad-vada make use of it. It does not stand 31 241

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nyAkusumAMjali, 1 caturthato reason to believe that the Vedas have been preached or revealed by God, a disembodied perfect soul; for, such a spirit is incapable of teaching for the want of a material body, the medium of communication with men. Hence, Scripture even if it be the Vedas, is the word of the omniscient, deified men, preaching truth before the attainment of final liberation. Thus it is clear that it is not possible for an eternally and naturally free Supreme Being, as some imagine their God to be, to be the author of the Vedas. Hence it clearly follows that the Vedas are neither eternal ( at least in form ) nor are they the creations of a disembodied Supreme Being. zuM veda apaeNrUpeya che?-- samagra jagata samajAvavAnI zakti dharAvanArI evI "vedanA (zruti) e pratipAdana karela dharma eka che, ema vidhAnamAM agresara zrotriyoe kahyuM che, kiMtu A vicAraNIya che; kAraNa ke zruti jyAre vacanAtmaka che te te apiruSeya ghaTI zakatI nathI. vicAravuM joIe ke kumArasaMbhavanI vANIthI kRti pANImAM zuM evuM vailakSaNya che ke jethI ekane pirUSaya ane bIjIne arUSaya mAnavI joIe."--10 vedaH syAt puruSapraNIta itaro vA''dye'khilajJo na vA ? - nAdyaH sarvavido'samabhyupagamAd, antye pramANaM kutaH ? / nApyantyastadasambhavAt , gaganato vyaktAkSarA'pratyayAt sidhyenmAghavadeva puruSajatA varNAtmakatvAcchRteH // 11 // Are the Vedas composed by a human being or not? In the former case is that human being omniscient or not? He cannot be called omniscient * A te eka nAma ApyuM che; purANAdi grantha paNa samajI levA. 29

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ratabaka.] Nyaya-Kusumanjali as the admission of such a person is against the doctrines of your philosophy ( Jaiminisms ). If he is not omniscient, how can the Vedas be looked upon as an authority? To say that the Vedas are not composed by a man is not possible on account of the absence of experience of distinct letters being had from space. Hence, it follows that the Vedas as they consist of letters are composed by a man, just as Magha is. ( 11 ) veda purUSaracita che ke kema? ane je te puruSaracita heya te te purUSa sarvajJa che ke kema ? prathama pakSa tamArAthI svIkArAze nahi kemake jaminIya zAsanamAM savajJa purUSa mAnavAmAM AvyuM nathI. bIjo pakSa mAnavAmAM vedamAM pramANatA ya thI raheze ? have veda purUSaracita nathI ema je kahetA he, te te ayukta lAge che kemake vacana aparUSaya heya e vAta asaMbhavita che; kAraNa ke AkAzathI vyakata akSaranI vani thatI nathI; tethI mAghanI mAphaka (mAgha upalakSaNa che; purANa-smRtionI jema) kRtinuM varNabhakatva hevAne lIdhe veda purUSajanya che, ema siddha thAya che. "--11 spaSTI-veda arUSaya che, e vAta ghaTI zakatI nathI, kAraNa ke koI paNa anya dharmanAM zAstra aparuSeya siddha thatAM nathI. vaLI zabdo tALa, kaMThe vigere sthAnamAMthI utpanna thAya che ane A sthAne purUSane hoya che. tethI zabdo purUSajanya siddha thAya che. A nyAyathI veda paNa zabdAtmaka hevAthI purUSajanya sAbita thAya che. prAmANyaM vyAcakSANastaghaTanAM vedeSu darzayati prAmANyaM punarAptalokavivazaM vAcAM na manyeta kA ? __ satyevaM punarAptavazyavirahAd vedaH pramANaM kutaH / chAgAdipramaya-drumArcana-pitAprIti-pApanago sparza-zrINitanAkihavyapramukhA arthA na yuktAH punaH // 12 // 248

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nyAyakusumAMjali. | caturthaMoreover, who would not admit that the validity of speech depends upon a reliable (Apta) person ? If it is so, how can the l'edas be considered as an authority when their composition is not dependent upon any reliable person? The statements such as one should kill goats, etc., ( in sacrifice ), worship trees, propitiate the manes, touch a cow as it destroys sin and propitiate gods by offerings, do not stand to reason. ( 1 ) vidaprAmANyasaMbadhI- vaLI vacananI pramANutA Akha lekane AzrIne rahelI che, ema koNa mAnatuM nathI ? have veda je apaSaya hoya te te AptAzrita nahi hovAne lIdhe pramANabhUta kema banI zakaze? vaLI bakarA vigerenA vadha, vRkSapUjana, pitRtarpaNa, gAyane pApanAzaka sparza ane agnimAM homela vastuthI devatAne saMtoSavA e vigere vicitra upadeza paNa yuktiyukata nathI."--12 tatra chAgAdibaliM jugupsatetatracchAgavapuSmato vihananaM svargapradaM syAt kathaM ? svargaprAptyanuSaGgato naravapuHsaMjJaptito'pyanyathA / hInatvena narAt pazorvihananaM saGgacchate cettadA hInatvena surAt narasya hananaM saGgacchate ki nahi ? // 13 // How can the killing of a goat lead to heaven ? If it were so, it must be admitted that one can attain heaven even by killing a man. If it is reasonable to believe that beasts are killed as they are * chApArInAM vava; svArtha vAva jarA dumaLAM pUnA I trALapuujnm / pitRprINanam / banau hutaM devaprItipradam / 244

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stabaka. ] Nyaya-Kusumanjali inferior to men, how is it that men are not killed when they are in ferior to yods ? ( 13 ) pazu-cAganI nindanIyatA bakarAne vadha svarga ApanAra kema thaI zake ? jo ema thatuM hoya te manuSyanA vadhathI paNuM svarga prAptine prasaMga svIkAra paDaze. je manuSyathI pazu nIcA darajajAne hovAne lIdhe pazune vadha karavAmAM Ave che ema kahetA ho to manuSya paNa devatAthI nIco hovAne lIdhe manuSyano vadha karavAnuM kema prApta nahi thAya ?"- 13 dharma cAlapatA dayAM, pazuvadhaH procyeta dharmaH kathaM zakyaM vaktumidaM na mantravihitA hiMsA na hiMseti ca / mantraH kiM narakapadAnaprabhutAmAhanti hiMsAsthitA mevaM cet pratiSedha eva vihito'ghAnAM bhaved nissphlH||14|| How can those who declare that compassion is religion preach that the killing of animals is a religious act ? It is not possible to say that the killing which is performed after reciting sacred bymns ( Mantras ) is not killing. Can Mantras destroy the inherent power of llimsa of leading to hell ? If it were so, the prohibition against the performance of sins would be useless. ( 14 ) dayAne dharma kahenAra vedakArathI pazudhane dharma kema kahI zakAya ? mavihita hiMsA e hiMsA nathI " ema belavuM ThIka nathI. zuM matra, hiMsAmAM rahelI naraka ApavAnI zakitane aTakAvI zake kharo ke ? jo ema hoya te pApanA pratiSadhanuM vidhAna niSphaLa jaze."--14 satyaM jalpati nAtanoti kalahaM nindAmasUyAM tathA kAmA'lubdhamanA maharSicaraNopAsIzvare bhaktimAn / 4

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, nyAyasubhAsi. / yaturthayo yAgaM pazuhiMsayA virahitaM nirmAtya-hiMsAttI - bho bho !brUta samastyasau naravaro mokSA'dhvapAntho na vA? // 15 Aye'nekavizAradairanugato-pAsyA dayAdevatA mAnyo dharmatayA punaH pazuvadho no kutracit karhicit / antyaM tvAlapatAmalaukikadhiyAM manye, bhavenmAnasaM grAvgo vA paramANubhirviracitaM lohasya vajrasya vA // 16 // yugmam / Say whether that great man who performs a sacrifice without killing an animal is on the path of salvation or not-the man who tells truth, does not quarrel with any one, censures no body, bears no malice, is not addicted to passions, is engaged in serving the ( holy ) feet of the great saints, is a devotee of God and observes the vow of non-injury. If he is on the path of salvation, the Goddess of Compassion waited upon by many a learned man must be adored, and moreover, the killing of animals should under no circumstances be considered a religious act. I believe that those who give a negative reply to the above question possess extraordinary intelligence or that their mind is made up of the atoms of stone, iron or adamant. ( 15, 16 ). je mANasa satya bele che, kalaha, nindA ane asUyA karate nathI, kAmane viSe Asakata manavALo nathI, mahAtmAnA caraNanI sevA karanAra che, Izvarane viSe bhaktimAna che ane jeNe ahisAvata agIkAra karyuM che e mANasa pazuhiMsA vagaranI yajJAdika kriyA kare che te mANasa mokSanA mArgane musAphara che ke nahi te kahe. je che, ema kahetA, he, te aneka vidvAne anusarelI dayA-devInI tamAre upAsanA karavI 246

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1khaka, ] Nyaya-Kusumanjali joie ane kAi paNa sthaLe temaja kAi paNa samaye pazuvadhate dharUpa mAnavA na joie. A sivAya anya pakSane svIkAranArAnI muddhi ale!krika che. teonuM mene paththaranA, lokhaMDanA ke vajranA paramANuothI nirmita thayela hAvuM joie ema huM mAnuM chuM. "--5, 16 pitRtarpaNaM vyapAsyati - paJcatvaM samupeyuSaH pitRjanAn vipropabhuktaM kathaM saMkAmoti ? viSAracandu mudhiya: ! joDavaMjojo i !! kumbhasyA'pi parigrahe vidadhate lokAH parIkSAM dRDhAM dharma tvekapade samIkSaNamRte gRhNanti, keyaM matiH // 17 // How can the men receive food eaten by the Brahmanas? Let the cultured classes consider the propriety of such an extraordinary action. Even, when buying a jar, people examine it very carefully. What sort of intelligence is this that they accept any religion without the least deliberation ? ( 17 ) pitRtarpaNanu nirAkaraNa maraNane pAmelA pitRlAkane brAhmaNAe kareluM' bhajana krama pahoMcI zake te he paDitA ! vicArA. A kayA alaiAkika mArga che ! eka (mATInA) ghaDAne kharIda karavAmAM te leAkA cAkasAipUrvaka parIkSA kare che, jyAre dharmanA nAmathI kahevAtA mAne te vicAradaSTi rAkhyA vinA ekadama grahaNa karavAmAM Ave che. ahA ! A kevI buddhi !- 17 t dhamA bhUrividhA bhavanti bhuvane, sarve ca tannAyakAH svaM svaM dharmamudAharanti vimalaM muktizriyaH sAdhanam / satyevaM kuladharmadurgrahamanIbhAvo na yuktaH satAM kUpe sve pitaro'tanniti patetsvo'pIti ko'yaM nayaH ! // 18 // 247

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nyAyakusumAMjali. [ alger Various are the religions in this world and all the leaders of different religions declare that their own religion is the best means of achieving salvation. This being the case, it is not proper for the good men to remain bigots. What a foolish conduct is this that one ought to fall in a well because one's forefathers did so ? ( 18 ) vizvamAM dharmane paDyo bahu prakAranA che. vaLI sarva dharmanA potapotAnA dharmane mukitarUpI lakSmInuM zuddha sAdhana kahe che. AvI dazAmAM sajajanoe kuladhamane viSe haThavAda ke durAgraha pakaDI rAkho vyAjabI nathI, kAraNa ke pitAnA bApadAdAo kUvAmAM paDatA AvyA, tethI pote 43 414 439 S L -414! "-26 AtmA karma karoti yAdRzamiha prAmoti tAhakphalaM __no kenApyupabhuktavastu mRtavAnAsAdayet karhicit / devatve kavalopabhogavirahAt zvabhre ca duHkhocayAt tiryaktve nRgatau punaH sphuTatayA pratyakSabAdhodayAt // 19 // Atman enjoys fruits according to the action it performs in this world. A dead person can nowhere receive food eaten by any other being whatsoever; for, if he has gone to heaven, he l'equires 10 food ( as gods never take food as we do ); if gone to hell, he requires no food and in addition he is subjected to excessive pain and if he has been born as a * Turyach or a man, there arises an obvious difficu - * Living beings are divided into four classes or grades. Some are born as gods, some as human bei. ngs and some are born in hell. While the remaining grade in which other beings are born is called Tiryach. 248

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stamaka. ] Nyaya-Kusumanjali lty (for, no man or animal is ever food in this way ). ( 19 ) " saMsAramAM AtmA jevuM karma kare che tevuM phaLa te bhAgave che. krAinI khAdhelI vastu marelAne kadI pahoMcatI nathI; kemake svagatimAM kavalAdvAranA asabhava che, narakamAM prabaLa duHkha bhAgavavAnu hAya che. ane manuSya tathA tiryaMca gatimAM te kayAMya krAne paNa AkAzamAMthI bhojana maLyu hAya tema nahi jovAthI pratyakSa deSa che. "-19 bhuktaM viprajanaiH purISapathato nirgamyate prasphuTaM tadgatyantaramIyuSA tanumatA zakyeta labdhuM katham ! | bhuJjAno dvija eva vetti na punarmRtvA sa kutrA'gamat vaMdo ! thAyata muhravastu tasau mezveta thAM natau ? rabA seen receiving It is quite clear that the food eaten by the Brahmanas comes out as excrements; so, how is it possible for the dead to receive it when they have gone to some other grade ( rati ) ? Even the very Brahmana who is eating food does not know where the dead man has gone, so, just think over where he would send things eaten by him, ( 20 ) "i vipreAe khAdheluM anna purISa-mAge spaSTa rIte nIkaLI jAya che, tethI anya gatimAM gayelA prANI te meLavavAne kevI rIte zaktimAna thai zake ? khAnAra brAhmaNu poteja jANatA nathI ke marelA jIva I gatimAM gayA che, teA pachI vicAra karA ke pote khAdhelI vastune te kaI gatimAM meAkalaze ? "" -20 gosparzasya mahimAnaM tiraskurute - sparza pApaharaM gavAM nigadatA noktaH kharANAM kathaM ! ceddagdhena janopakArakaraNAta kiM nopakartrasti tat ? / 32 249 Dorations

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bhAyakusumAMjali. [ caturthadugdh na pradadAti kizca mahiSI ? mAhAtmyamuccaiH pazora ki mAt ? sukRtairnaratvamiva kiM tiryaktvamAsAdyate ? // 21 // How is it that the touch of a donkey is not recommended by those who say that the touch of a cow removes sin ? If it is that the touch of a cow is recommended because she obliges the people by giving milk, what object in this world is not obliging ( useful )? Does not a she-buffalo give milk ? Are beasts in any way superior to human beings ? Is it that the state of being a Tiryach is secured by good action, as manhood is ? ( 21 ) gAyanA sparza sabaMdhI " gAyane sparza pApano nAza karanAra che, ema kahenArAoe gadheDAnA sparzane sArU ema kema na karyuM ? dU dvArA gAya jagatane upakAra karanAra che ema dhArIne kahyuM hoya, te gadheDo te zuM paNa saMsAramAM kaI vastu upakArakartA nathI ? ane zuM bhesa paNa dUdha ApatI nathI ? zuM manuSya karatAM pazamAM kAMI vizeSa mAhAnya che ane manuSya gatinI mAphaka zuM tiraca gati puNyathI meLavAya che ? "-21 khAdantyA apavitravastu manujaiH santADitAyAH puna ninatyA laghudehinaH paravazIsatyAstathA svAminaH / kiMvA spaSTamudIryate bahu vRSasyantyA nijaM dArakaM mAhAyA api vandyatAM jagaduSAM jAne na kIdRg matiH? // 22 // I do not understand the attitude of those who believe that we should worship even a cow that eats impure things, is subject to the cruelty of men, kills small insects, is dependent upon her master-and what 250

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stabaka. ] Nyaya-Kusumanjali not-that enjoys sexual intercourse with her own son.( 22 ) " apavitra vastune khAnArI, manuSyothI marAtI-pITAtI, nAnA prANIone haNanArI tathA svAmIne AdhIna rahenArI, vaLI vadhAre zuM kahevuM, pitAnA putra sAthe paNa vyabhicAra sevanArI evI gAyanI paNa pUjyatA mAnanArAonI, nathI samajI zakato ke, kevI buddhi haze!"-22 gosparzAdhikAre'tra gumAurcanamapi prasaMgata upahasatisthAnaM gauH praNigadyate yadi punastIrtharSi-nAkokasAM kasmAdvikraya-dohana-prahaNanAdyAcaryate tarhi goH / / nimbo'kaH kamukhalaM ca musalaM callI tathA pippalI dehalyAyapi devatA nijagade yaiH, ko'tra tairvarjitaH ! // 23 // Why do they sell milk and beat a cow when she is spoken of as the abode of venerable sages and gods? What things have been excluded from the list of gods by those who look upon a Nimba (a kind of tree with bitter fruits ), an Arka ( a kind of plant), water, a mortar, a postle, a fire-place, long pepper, a threshold, etc., as gods ? ( 23.) je gAyane tIrthaSionuM ane devatAonuM sthAna kahetA he, te pachI gAyanuM vecANa, dehana ane tene prahAra vigere kema karavAmAM Ave che ? lIMbaDe, AkaDo, jala, khANa, musala, cula, pIpaLAnuM vRkSa ane umarAne paNa jeoe devatA tarIke mAnyA che, teoe devatA kahevAmAM kaI vastu bAkI rAkhI che kharI?"-23 atha agnihutAd devaprINanasyAsambhavatvaM vyavasthApayatidevaprItikaraM hutaM hutabhujItyetad na samyagvaco bhasmIbhAvavilokanAd nipatato havyasya vahnau drutam /

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nyAyakusumAMjali [ caturthaantstRptijusso'bhilaapsmyodbhuutaamRtaiH sarvadA nAsmadvad dhusadazca santi kavalAhArA vapurbhedataH // 24 // To say that what is offered ( as an oblation ) to fire is liked by gods is not proper; for, the oblation thrown in fire is seen to be soon reduced to ashes. Gods become always internally satisfied by the nectar that arises at the time of desire (of taking food ) and moreover, they do not take food by morsels as we do as their bodies are different from ours. ( 24 ) agnimAM hemela dravya devane pratikArI nathI- " agnimAM nAMkheluM havya (dhRtAdi ) jaladI bhasmIbhUta thAya che te spaSTa jovAya che. ethI " agnimAM hemeluM devane prItikara che " ema balavuM ThIka nathI. devatAone AhArAbhilASa thatAMnI sAthe teonA zarIramAM amRtAhAra vyApI jAya che ane ethI eo tRpta thaI jAya che. mATe pUrvokata rIte devatAnuM tarpaNa thaI zakatuM nathI. vaLI ApaNuM (manuSyonAM) zarIre karatAM devatAonuM zarIra vilakSaNa prakAranuM hevAthI teo kavala-AhAra karanArA detA nathI. "--24 "devA agnimukhA" iti zrutibalAdapyeSa pakSo na san kiM vahnAvapavitravastu na pated ? agre svayaM cintyatAm / ekasmAd mukhato'zane diviSadAmucchiSTabhuktina kiM ? kiM brUmo bahu ! dRSTirAgavilayAttatvaM svayaM jAnatAm // 25 // Even the argument based upon S'ruti that gods have fire as their mouth is not reasonable; for, is it not possible that an impure thing may fall in fire ? Further you may think for yourself. In eating by one and the same mouth will not there arise a quoetion that gods eat offal of one another? What

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stabaka.] Nyaya-Kusumanjali more should we say ? Try to grasp the truth by leaving aside your undue attachment to your faith. (25) kRtinA AdhAre "devenuM mukha agni che " ema kahevuM yukata nathI. zuM agnimAM apavitra vastu paDatI nathI ? have AgaLa tame jAteja vicArI lya. eka mukhathI khAvAmAM, devatAone ucchiSTa bhejananI prApti zuM nahi thAya ? zuM ame vadhu kahIe, daSTirAga cheDIne tavane Apa jAteja vicAra kare."--25 satyAsatyapathA ghanAdisamayAdAyAnti nityasthitA tirya--guNa-vAyo byuTitA kA | asmAkaM punaraiti gacchati navA svacchandavRttau nRNAM bhavyAntaHkaraNaprabodhavidhaye tvetA giraH sAmpratam // 26 // Right and wrong ways ( of religion ) exist from beginning-less time. And the perpetual grades of life as Tiryach, denizens of hell, human beings and gods are always open. We neither gain nor lose if men act according to their sweet will. Even then these words are spoken at present for enlightening the hearts of Bhavyas, ( 26 ) "sata ane asat mAgI (dharma-paMthe ) anAdi kALathI cAlyA Ave che ane hamezAM kAyama rahevAnA che. tiryaMca, naraka, manuSya ane deva gati e cAra gatie sarvadA khullI che. manuSyo svacchada rIte varte, temAM amAruM kaMI jatuM AvatuM nathI; chatAM paNa bhavya prANIonA aMtaHkaraNamAM jAgRti utpanna karavAne arthe A upadeza yukata che."-20 atha tatvatrayamupadeSTumupakramateyasminneva samAsajed munipatho yasmizca karma truTed yasminsarvagatA punaH samudayed yasmizca muktirbhavet /

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[ caturtha bhAyakusumAMjali. saMsAre gahane'pi puNyavibhavaistatprApya mAnuSyakaM sAmagrIsakalaM sadularbhataraM svaHsatsamIhA''spadam // 27 // bhavyAH ! vighnata dRSTidurgrahatamaH sammIlya netre punaH svasthA'ntaHkaraNena dIrghamatitastattvatrayaM dhyAyata / ko devo bhagavAna gururbhavati ko dharmaH punaH kIdRzaH ? kIdRkSasya guroH zrayeNa bhagavAn dharmo'thavA prApyate // 28 // yuma, te When even in this troublesome world you have attained by means of a great store of merits human life, abounding in requisites, extremely difficult to be secured and intensely desired by gods-the human life wherein alone the vow of asceticism can be taken, Karmans can be destroyed, omniscience and beatitucle can be attained, ob, Bhavyas I destroy (dispel) the darkness of bigotism, close your eyes and with a quiet mind ponder deeply over the threa Tattvas as to who is divine God ( Deva ), who is a preceptor (Guru), what is religion ( Dharma ) and what sort of preceptor should be resorted to for the realization of ( true ) God and religion. ( 27-28 ) traNa to saMbadhI prastAva- gahana saMsAramAM paNa je bhavanI aMdara (je jindagIma) munivRta (cAritra) prApta thaI zake che, sarva karma samUha naSTa thaI zake che, savajJatAne udaya thaI zake che ane mukti prApta thaI zake che, e sakaLasAmagrIyukata, atidurlabha ane devatAothI abhilaSita manuSyabhava puNya-vaibhavathI prApta karIne (prApta karyo che, mATe have) he bhage, daSTinA durAgraharUpI aMdhakArane tame nAza kare ane te baMdha karIne svastha aMtaHkaraNathI dIrdhadaSTipUrvaka 264

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takhaka. 1 Nyaya-Kusumanjali traNa tatttAnA vicAra karA, ke kANu deva che, krANu gurU che. ane dha kuvA hAvA joie; tathA kevA prakAranA gurUne Azraya levAthI zuddha deva ane zuddha dharmanI prApti thAya che. "----27-28 gurutvaM mImAMsate viprANAM mahanIyatA sucaritairbrAhmaNyayogena vA ? yaH ko'pyastu caritravAnnaravaro vandyo bhaved Adime / hers bhaved dvijo munijanAttUtkRSTacaryo na vai nAsntyo, duritadvijasya gurutAprAptiprasakteH punaH ||29|| Is the worship of the Brahmanas due to their good conduct or to their being born as Brahmanas? In the former case, whosoever is of good conduct will be entitled to worship. A Brahmana, howsoever good he may be, cannot be superior to a saint in character. In the latter case, there will arise an occasion of even calling a wicked Brahmana a Guru. ( 29 ) gurUtya-mImAMsA-- " viSeAnI pUjyatA yA gurUtA sArA cAritrane lIdhe che ke brAhmaNujAtine lIdhe, te vicAravuM joie. jo prathama pakSa grahaNu karatA haiA to e nyAyya che. ane ethI je kAi manuSya cAritravAna hoya te pULane lAyaka Thare che. ahIM eTalu paNa dhyAnamAM levuM joie ke brAhmaNa game teTale zuddha hAya to paNa te gRhastha che ane ethI muninI tulanAmAM te AvI zake nahi, have jo bIjo pakSa grahaNa karatA hA te durAcArI brAhmaNAne paNa gurU tarIke svIkAra karavAne prasa`ga prApta thaze, bhAryAyA ramaNo dvijo, munijano brahmavratI sarvathA dravyasyAnucaro dvijo munijano bhikSurgatasvaspRhaH / 255

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nyAyakusumAMjali. [turyasarva bhakSayati dvijo munijano'gardhana yogyA''zaka stasmAdvarNagurordvijasya guravaH pUjyA amI sAdhavaH // 30 // A Brahmana leads a married life, whereas a saint is entirely a celebate. The former hankers after wealth while the latter being completely free from desires leads the life of a mendicant. A Brahmana eats everything, while a saint takes only suitable food without any greediness; therefore, these venerable saints are preceptors of Brahmanas who are in their turn heads of the castes. ( 30 ) brAhmaNa strIne saMgI che ane muni sarvathA brahmacArI che. brAhmaNa paisAne cAkara che, ane muni te paisAnI IcchA nahi rAkhanArA bhikSuka che. brAhmaNa sarva vastunuM bhakSaNa kare che, jyAre muni te tRSNArahitapaNe ( saMtoSavRttithI ) egya bhojana karanArA che. tethI A pUjya munio 143-mahAna 59 gu3 che. "-30 guruM lakSayatiyujyante guravo mahAvratadharAH sAmAyikasthAH puna rdhArA bhaikSakattayo vidadhato dharmopadezaM zubham / abrahmavatinaH parigraharatAH svacchandaceSTAparAH satyArthAnupadezakAstu guravaH zreyaskarAH santi na // 31 // Those who observe great vows ( Mahavratas ), possess equanimity of mind , are courageous, maint. ain themselves by begging and give a good religious advice are fit to be preceptors, whereas those who do not lead the life of celebacy, are attached to worldly objects, act according to their sweet will and 256

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Frelse) Nyaya-Kusumanjali do not give right advice are of no use i lit. are not beneficial ). ( 31 ) Notes:- Mahavratas are five in number: (1) Ahimsa , ( 2 ) Satya, ( 3 ) Asteya , ( 4 ) Brahmacharya and ( 5 ) Parigraha-tyaga. Ahimsa as we have seen means non-injury. A true Sadhu should not cause or tend to cause pain or destruction to any living being by thought, speech or mind. Satya means truth. The Sadhu should always observe truth in speech, thought and deed, and should refrain from uttering truth which causes affliction to others. Asteya means to take nothing, unless and except it is given. Brahmacharyak means celebacy. This is one of the fundamental vows for a Sadhu. Pariyraha-tyaya means the complete renunciation of all the worldly affairs. It must be borne in mind that a Sadhu has nothing to do with the world and woman, so he keeps no money with him. The Sadhus should maintain themselves by be. gging food from house-holders and there too, they * Literally, it means the devoted contemplation of the self by the soul. This can be attained and prese. rved by securing self-concentration through celebacy and other means of freeing the mind from the bondage of worldly attachment and care. 257 33

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[caturtha nyAyakusumAMjali. should see that they do not become a burden to them. In short, they should act like bees that take honey from each flower without impairing it. They should not take everything that they want from one place only, even if the owner of the place be Brihaspati. gurU-lakSaNa' " pAMca mahAvratane dhAraNa karanArA, sAmAyika avasthAmAM ( samabhAvamAM ) rahenArA, dhIra, bhikSAthI jIvanavRtti calAvanArA ane zuddha dharmane upadeza ApanAra gurUo yogya che. kintu abrahmacArI, parigrahamAM Asakta, svacchedAcArI ane satya ane upadeza nahi ApanArA gurUo zreyaskara nathI. "---31 deva-guru-dharmAn asadabhUtAn prati paridevayan vastutastAnirdizati rAgI cetparamezvaro gururapi brahmavratASTavAn dharmo niSkaruNo bhavettadahaha klezaH kiyAnucyate ? / mAdhyasthyena vicAraNAttu hRdaye dambholilepAyate nIrAgo bhagavAn , guruzvaritavAn, dharmaH kRpAtmetyadaH // 32 // Alas, what a great calamity will follow if God were passionate, a preceptor fallen from the vow of celebacy and religion void of compassion 1 If we think over this impartially we feel certain (lit. it sticks to the heart like an adamantine glue ) that God must be devoid of passions ( attachment, aversion, etc., ), preceptor exemplary in conduct and religion completely based upon compassion. ( 32 ) 258:

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ratabaka] Nyaya-Kusumanjali saddabhUta deva-gurU-dharmano samuccaya je paramezvara rAgI heya, gurU brahmacaryathI bhraSTa hoya ane dharma dayA rahita hoya te pachI ahA ! zuM duHkhanI vAta karIe ? kintu, madhyasthapaNe vicAra karavAthI bhagavAna vitarAga, gurU cAritrayukta ane dharma kRpAvAna hovA joIe, e vAta hRdayamAM vajalepanI mAphaka ceTI jAya che. "- 32 spaSTI, TutiworfdhAraNa dharma karate. arthAta durgatimAM paDatA prANIone dhAraNa kare te dharma. dharma e AtmAnI svAnu bhavagamya vastu che. jyAre kilaSTa karmonA saMskAre dUra thAya che, tyAre rAgadveSanuM jora narama paDe che ane aMtaHkaraNa zuddha thAya che. A antaHkaraNanI zuddhine dharma samajo. A dharmane prApta karavAne je dAnapuNyAdika kriyAo karavAmAM Ave che, te paNa dharma rAjAne parivAra hovAthI "dharma" kahevAya che. dharmanI vyAkhyA karatAM jainAcArya haribhadrasUri kahe che ke " paJcaitAni pavitrANi sarveSAM dharmacAriNAm / ___ ahiMsA satyamasteyaM tyAgo maithunavarjanam " // (aSTaka) arthAta-ahiMsA, satya, asteya, tyAga ane brahmacarya A pAMcane dareka dharmavALA pavitra mAne che. devaM lakSayana tatpUjAprakAraM nivedayati sarvajJo vijitA'khilA''ntarariputrailokyasaMpUjitaH ___ satyArthapatipAdakazca bhagavAn nirdhAryatAM naambhiH| . vidag-trahma-marA-zA-ninA-va-tIrthanAthAmi rnAmnA sthApanayA tamarcata janAH! dravyeNa bhAvena ca // 33 // One who is omniscient, who has conquered all the internal enemies, who is an object of worship for the three worlds and who is the propounder of truth is called God. He may be given several names zi60

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041434hild. . [294such as Vishnu, Brahman, Mahes'a, Sankara, Jina, Arhat, Tirthanatha, etc. One should worship Him in four ways-Nama, Sthapana, Dravya and Bhava. ( 33 ) Notes:-There are four aspects of looking at a thing; these aspects-the Nikshepas as they are calledare Nama, Sthapana, Dravya and Bhava. Nama is the name of an object. This name may or may not be significant, i.e., the object may bear a name even though the etymological meaning may be absent in it. Sthapana is an installation or a material representation of an object : a photograph, a picture, a keepsake, an image, a model, a statue are its instances. Dravya is the substance of which an object is made. Bhava means the actual nature of an object. In order to understand these four aspects, consider the case of a Ghata. To give tho name Ghata to an animate or inanimate object is called Nama-Ghata. The picture of a Ghata, etc., is the Sthapana-Ghata, Clay of which a Chata is made is called DravyaGhata. The Ghata that is useful for fetching water or the Ghata whereby all the functions of a Chata can be performed is called Bhava-Ghata. God may be addressed as Vishnu as He pervades the universe so far as His knowledge is concerned. He may be called Brulman in the sense that He is the embodiment of knowledge and is of unsurpassed splendour. The name S'ankara is applicable to Him, for, He bestows happiness. He is Jina because fIe has conquered enemiesattachment and aversion. He is Arhat for He is 200

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ratabA ] Nyaya-Kusumanjali an object of worship to gods, human beings and others. He is named Tirthankara as he establishes Tirtha, devanuM lakSaNa ane tenI pUjAnA prakAra sarvajJa, sarva Antarika zatruo para vijaya meLavelA, trilokathI pUjita ane satya arthanA pratipAdaka ene deva yA Izvara kahevAmAM Ave che. e devane viSNu, brahmA, mahAdeva, zaMkara, jina, ahaMta ane tIrthakarAdika aneka nAmothI vyapadeza karAya che. te manuSyo! te bhagavAnane nAma, sthApanA, dravya ane bhAvathI pUje. "--33 pachI bhagavAnanAM aneka nAme che. jevI rIte ke - " aIn jina : pAragatastrikAlavit nAgrAma parameadhIzvara: | zambhuH svayaMbhubhaMgavAn jgtprbhutairthazAstartha vinezvaraH" . (abhidhAnacintAmaNi -zabdakepa ) arthAta ahaMta, jina, pAragata, trikAlavita, kSINASTakarma, parameSThI, adhIzvara, zambha, svayabhu, jagaprabhu, tIrthakara, jinezvara, tathA syAdvAdI, vItarAga, purUSettama, vizvanAtha, sarvajJa, devAdhideva vagere paNa IzvaranAM nAme che. viSNu" eTale vyApaka, arthAta jJAnathI vyApaka. "brahmA" eTale caitanyavAna, arthAta saMpUrNa prakAzavAnuM. "mahAdeva " eTale ke deva. zaMkara " sukha karanAra "jina"--jItyA che rAga-pa zatruo jeNe te. ahana " "ahRti pUmiti ana" arthAta pUjavA yogya che, eTale sura, asura, manuSyAdika vaDe je pUjAya che te ahana, athavA * sIna kannati Ina" arthAta rAga-dveSAdika zatruone jeNe nAza karyo che te ahaMna. " tIrthakara - tIrtha vatIti tIrtha eTale tIrtha sthApe che te tIrthakara, 261

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C zigen nyAyakusumAMjali. kva kadA te tIrthakarAH kati bhavanti ?utsapiNyavasarpiNIsamayayoH sarpatpatatsampadoH SaTvArA''tmakayoH krameNa calatoH kAlasya vA ckryoH| kSetre zrIbharate * bhavanti vibhavo'hantazcaturviMzati labhyante tu videhabhUmiSu sadA tIrthaGkarAH zaGkarAH // 34 // In Bharata-kshetra ( and Airavata-kshetra) there flourish twenty-four divine beings called Arhats during the two cycles, the Utsarpini and the Avasarpini which are as it were the revolving wheels of time consisting of six Aras (spokes ) and during the former cycle prosperity goes on increasing whereas during the latter it goes on decreasing; while, in Videha-kshetra the Tirthankaras who give happiness are always to be had. (34) Notes:-Jainism divides the ages of the world into two cycles, the Utsarpini and the Avasarpini. These two cycles make up a Kala-chakra the number of years of which is twenty crores of crores of Sagaropamas. Each of these is again subdivided into six parts called Aras. The six Aras of the Utsarpini period are ( i ) Duhshama-duhshama ( the age of great misery ), ( ii ) Duhshama ( the age of misery ), (iii) Duhshama-sushama ( the age of misery and very little happiness; the period wherein pain preponderates over felicity ), (iv) Sushamaduhshama ( the age of mixed pleasure and pain, the former being in excess; the age of happiness and * 597739iai orasia 262

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tabaka, Nyaya-Kusumanjali very little misery ), ( v ) Sushama ( the age of felicity ) and ( vi ) Sushama-sushama ( the age of great felicity ). The names of the six Aras of the Avasarpini are the same but they occur in the reverso order, Sushama-sushama being the first. The Avasarpini is the period of descent which opens in great prosperity but ends in extreme pain for the living beings. During this period, the climatic conditions, the productive powers of the earth, morality, religion, longevity of people, their stature, go on deteriorating. In short, the process of decline continues in every department of life. The Ctsarpini begins from the worst conditions of life which gradually improve. This (tsarpini is in its turn followed by Avasarpini and Avasarpini by Ctsar. pini and so forth. The first three Aras of the Avasarpini and the last three of the Ltsarpini are periods for enjoyment. At present we are in the fifth Ara of the Avasarpini period ( we have passed through about 2443 years of it ). The numbers of years allotted to the Aras of the Avasarpini are four crores of crores of Sagaropamas, three crores of crores of Sagaropamas, two crores of crores of Sagaropamas, one crore of crores of Sayaropamas minus 42000 years, 21000 years and 21000 years respectively. It is only in Bharata and Airavata Kshetras that the twenty-four Tirthankarus arise only during the third and the fourth Aras of either cycle. Such is not the case in Videha-kishetra. There Terthankaras are always to be found. The period too, is 263

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nyAyakusumAMjali. [ caturthanot there divided as here, for, there is always only one period corresponding to the fourth Ara of the Avasarpini. The names of the Tirthankaras of this Avasar. pini are (1) Rishabha ( or Vrishabha) (2) Ajita, (3) Sambhava, (4) Abhinandana, (5) Sumati, (6) Padmaprabha, (7) Supars'va, (8) Chandraprabha, (9) Suvidhi, ( or Pushpadanta), (10) S'itala, (11) Soreya. msa ( or Sreyan ), (12) Pasupujya, (13) Vimala, (14) Ananta (or Anantajit), (15) Dharma, (16) Santi, (17) Kuntha, (18) Ara, (19) Malli, (20) Suvrata ( or llunisuvrata ) (21) Nami, (22) Vemi ( Arishtanemi ), ( 23 ) Pars'ra and (24) Vardhamana (or Mahavira, Derarya, Inata-nandana )*. tIrtha kare kyAM, kyAre, keTalA thAya che?-- " utsarpiNI ' kALa, ke jemAM rU5, rasAdi saMpattinI uttarottara vRddhi thatI rahe che ane avasarpiNI ' kALa, ke jemAM te saMpattine hAsa thato jAya che. te A baMne kALa cha cha ArAvALA hAI karIne kALanA jANe caka na hoya tema pharatA rahe che. A baMne kALamAM bhArataairAvatanI kSetronI aMdara vIsa vIsa tIrthakara utpanna thAya che. kintu videha kSetramAM te sukhane ApanArA tIrthakare sadA labhya che."--34 spaSTI, kALacakranA be vibhAgo che-utsarpiNI ane avasarpiNa. utsapiNI ane avasarpiNI e benA cha bhAge che. dareka bhAgane ArA' kahevAmAM Ave che. je kALanI aMdara saMpattio vadhatI jAya che * For the names of the Terthankaras of the preceding and the following Utsarpini, the reader is referred to Abhidhana-chintamani by Hemachandra. charya. 264

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stabaka ] Nyaya-Kusumanjali tene utsarpiNI kALa ane je kALanI aMdara sapatti ghaTatI jAya che tene avasarpiNI kALa samajavA. utsarpiNI kALanA cha ArA je prakAranA hAya che tenA karatAM ulaTA prakAranA avarsApaNI kALanA cha ArA hoya che. utsarpiNI kALanA cha ArA-duHSamA duHSamA, duHkhamA, duHkhamA-suSamA, suSama-du:SamA, suSamA ane suSama-suSamA. avarpiNInA cha ArAonAM nAma-suSamA--suSamA suSamA, suSama-duHSamA, du:Sama--suSamA, duHkhamA ane du:Sama-- u:SamA. avasarpiNI ane utsarpiNI kALamAM trIjA- cothA ArAmAM bharatAdi kSetramAM cAvIza ceAvIza tIrthaMkarA thAya che. mahAvideha kSetramAM te eka sarakhAja kALa che ane te avasarpiNInA ceAthA ArA jevA che. tyAM sadA tIrthaMkarA hoya che. bhagavatpUjAsambandhi-nAmAdiprakArANAM svarUpamAvedayati tannAmasmaraNAdbhavetsa bhagavAn nAmnA samabhyarcita stambAcanato bhavetsa bhagavAn mUrttyA samabhyarcitaH / Antyasya * bhaviSyatazca namanAtsyAtpUjito dravyataH sAkSAcchrIparame ziturmahanataH syAtpUjito bhAvataH || 35 // To remember the name of God is the Nama Puja and to worship His image is the Sthapana Puja. That a particular soul will be Arhat in future and (that a particular soul was Arhat in the past) and hence to bow to Him now is the Dravya Puja and to worship God when He is actually present is the Bhava Puja. ( 35 ) bhagavapUjAsa khanlI nAmAdi prakArAnuM spaSTIkaraNa-- HH bhagavAnanA nAmanuM smaraNa karavuM te tenI nAmapUjA jANavI, tenA jimmete pUjavu' te tenI mUrtipUjA (sthApanApUjA ) samajavI, bhaviSyamAM thanAra ( ane bhUtakALamAM thayela ) tIrthaMkaratvane namaskAra karavA te bhaga * cArAt " mRtavataH " vyavyavasAtavyam | 34 265

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thAnanI draSyapUjA jANuvI. 31 23 nyAyakusumAMjali. | caturthI - ane sAkSAt, zrIparamezvaranI pUjA karavI te bhAvapUjA ' spaSTI gata mlAkamAM vidita karavAmAM AvyuM hatu ke bhagavAnanI cAra prakAre pUjA karavI-nAmathI, sthApanAthI, dravyathI ane bhAvathI. nAma, sthApanA, dravya ane bhAva e cAra nikSepa che. ' ninnivyaste-sthAvyate vastutattvamaneneti nikSepaH arthAt je vaDe vastutattvanuM sthApana karavAmAM Ave che te ' nikSepa ' kahevAya che. A cAra ' nikSepa ' jIva sivAya dareka padArtha para ghaTAvI zakAya che. keTalAka AcAya teA jIvamAM paNa kathAcit dhaTAve che. A cAra nikSepa samajavAnI khAtara ghaTa para ghaTAvavAmAM Ave che. jaDa ke cetananu* * ghaTa '`nAma heAya te te * nAmaghaTa ' kahevAya; pustaka, pATI vigere kAi paNa sthaLe Tane AkAra kADhele hoya te sthApanA-ghaTa kahevAya; je vastuthI ( mATIthI ) ghaTa utpanna thavAvALA che, agara thai gayela che te vastu * dravya ghaTa che; ane jaLa lAvavuM, lai javuM vigere kriyAnA karanAra dhaTate ' bhAva dhaTa ' samajave, ' * ' ' 3 mUrtipUjAmamanvAnAnanyayUthyAn prabodhayati - pUjyA na pratimA'rhatAmiti vacaH syAt kasya cetasvino ? nIrUpezvaramUrttimAracayitA bhrAntaH kathaM neti cet ? / jIvanmukta mahezamapyupayatAM no no idaM dUSaNaM dhyAnAlambanahetave smRtikRte'rUpezavimbo'pi san // 36 // Which thoughtful man would say that the image of Arhats must not be worshipped? If he says that we are mistaken in trying to construct an image of God who is formless, it is not true; for, this fault is not applicable to us who admit even the Jivanmukta as God. Moreover, to construct an image of God who is form-less is good, as it is useful for the purpose of concentration and as it reminds us of the ideal. ( 36) 266

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takhaka. Nyaya-Kusumanjali Notes: The author examines in this and the following verses the arguments advanced by some persons against image-worship. In this verse, he refutes the arguments of those who say that imageworship is unjustifiable, since it is impossible to construct an image that shall be an exact representative of God, in two ways: (i) by admitting that God is formless and (ii) by considering God as having form. In the former case, it is argued that though it is impossible to construct an image which shall be without form, yet it is desirable to have an image as it helps us in concentrating our mind and bringing before our eyes the ideals that God possesses. The main reason of worshipping images is that thereby the intended purpose of awakening in us the true notion of God is served. The image is not identified with God, but it inspires us with noble sentiments, which, if put into practice will enable us to attain His status. Thus it is clear that it is not unjustifiable to worship images, when they help us in our spiritual progress. Moreover, it may be here pointed out that according to Jainism imageworship is not an end but a means to an end. Further, it may be remembered that Jainism does not compel every one to take the help of an image. Those persons, who, in virtue of their having far advanced in spirituality can concentrate their mind without the medium of an image are allowed to do so. They meditate upon no one else but the divine nature of their own soul. 267

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nyAyakusumAMjali. [ turthaIn the latter case, that is to say, by considering that God has form- by looking upon even the Jivanmukta as God, it can be easily seen how ill-based the charge is. The same thing can be rather said for those who do not admit the Jivan-mukta as God and who consider God as Nitya-mukta. bhatti-yon. ahaMntanI pratimA pUjya nathI, evuM vacana ko manasvI uccAre ? arUpI IzvaranI mUrtine racanAra tame brAnDa nathI zuM ? nA, nahi ja, kemake Izvarane jIvanmukta paNa mAnanArA amane A dUSaNa ghaTI zakatuM nathI. vaLI arUpI IzvaranI mUrti paNa dhyAna dharavAmAM Alamban35 bhane 2bhRtinu / 29 lAvAthI 44 cha."-36 sAmrAjyaM sumahadvihAya tRNavadyogaM samArUDhavAn kRtvA ghoravane tapo'tigahanaM krmendhnoddaahtH| lokAlokavidaM dhiyaM parigato'haMpUrvikAto nato __ yogIndrastridazezvaraiH sumilitaire'pi tiryaggaNaiH // 37 / / vizvAbhyantaragADhamohatimirazreNImanAdisthitA madhvaMsAmapi saptasaptizatakaiH saMsArasaMsAriNIm / vAcA zAntisudhAmahArasabhRtA puM-deva-tiryagmano gAminyA prabhayA jaghAna nitarAM yo'laukiko'haskaraH // 38 // taM trailokyamahezvaraM nirupamajyotiHsvarUpAtmakaM __ brahmAnandamahodayaM ca parameSTivAdimaM daivatam / dadhANaM karapAdazIrSavadanAyaGgaM yathA'smadvapujIvanmuktamadhikSipeH pratimayA dhyAyantamAH! pAtakin! // 39 // tribhirvizeSakam / 268

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pleys. ] Nyaya-Kusumanjali Oh wretch ! do you find fault with him who contemplates through the medium of an image the Jivanmukta, the great Lord of the three worlds, the embodiment of matchless lustre, the great source of supreme happiness, the leader among the five deified saints (Pancha Parameshthi ) and the possessor of a body having hands, feet, the head and the mouth like ours-that God, the extraordinary sun who having abandoned the great kingdom like a straw attained to Yoga, who having practised very severe austerities in dreadful forests consumed the fuel in the form of Karmans and hence obtained the knowledge of discerning Loka and Aloka and who was worshipped by Yogindras ( masterly saints ), Indras and multitudes of Tiryachs assembled together in spite of their natural antipathy, rushing forward in emulation to bow to Him first and who, by the light in the form of a speech full of excessive juice of the nectar of peace and effective as to be followed by human beings, gods and Tiryachs, completely destroyed the line of darkness in the form of excessive infatuation of the universe, which existed from beginning-less time, which is the cause of mundane existence and which cannot be annihilated even by seven suns ? (37-39 ) Pancha Parameshthi, Notes:-In Jainism Arhat, Siddha, Acharya, Upadhyaya and Sadhu are collectively spoken of as Pancha Parameskthi. Pancha means 'five' and Parameshthin, a superior Being, so Pancha Parameshthi 269

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nyAyakusumAMjali. [ agen means a group of five Superior Beings-the five deified saints to whom it is the duty of every. Jaina to bow every morning. We shall enumerate one hundred and eight attributes of Pancha Parameshthi-twelve of Arhat, eight of Siddha, thirty-six of Acharya, twenty-five of Upadhyaya and twenty-seven of Sadhu. The twelve attributes of Arhat have been already mentioned in the first chapter. Arhat (Tirthankara) is given the first place in Pancha Parameshthi, though in several respects he is inferior to Siddha. But this is justifiable on the ground that it is he who explains to us the nature of Siddha and thus makes us realize him and it is he who guides us in this Samsara by showing the right path-by preaching truth. Siddha is the name applied to a perfect beingto one who has attained final emancipation. He is thus a disembodied perfect soul. The number of attributes associated with Siddha is infinite; all the same, for practical purposes they are mentioned as eight. These we shall consider in the last chapter. Acharya is one who has almost reached the highest stage of asceticism but who has not yet attained omniscience. He is the head of the saints and his chief aim is to promote the welfare of his institution. Not only is he acquainted with the doctrines of his own system of philosophy but he knows also the tenets of other systems. He is a 270

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R414 53 ] Nyaya-Kusumanjali personage of genial disposition, grave, learned and benevolent. He holds a third rank as he comes after Arhat and Siddha. He possesses thirty-six attributes. 1 Restraint over the five senses. (1-5) 2 Observance of the nine kinds of celebacy : (i) Not to live in a place inhabited by women, eunuchs and animals. (ii) Not to passionately talk about women. (iii) Not to sit on the seat previously occupied by a woman, till forty-eight minutes are over. (iv) Not to look at the features of a woman with a covetous eye. (v) Not to sit near a place which is separated only by a wall from the place where the husband and the wife are sleeping or talking about love-affairs. (vi) Not to recollect the enjoyments of sexual intercourse previously enjoyed. ( vii ) Not to take rich food which may excite passions. ( viii) Not to take even insipid food in excess. (ix ) Not to think of enhancing the beauty of the body, etc. (6-14) 3 Control over the four kinds of passions (Kashayas), viz., anger (Krodha), pride (Mana), deceit (Maya) and avarice (Lobha). (15-18 ) 4 Observance of five Mahavratas. ( 19-23 ) 5. Performance of the five kinds of conduct (Achara): (i) Jnanachara, to turn oneself to the attainment of knowledge. (ii) Dars'anachara, to have full faith in the tenets of one's own religion. (iii) Charitrachara, to lead an ideal life. (iv) Tapachara, to perform asceticism. (v) Viryachara, 271

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nyAyakusumAMjali. [agen to give full scope to one's inherent power to perform the desirable acts. ( 24-28 ) 6 Observance of five Samitis : (i) Irya-samiti, to walk along the paths trodden by men and beasts with the eyes carefully directed three and a half yards ahead. (ii) Bhasha-samiti, to speak relevently and according to the scriptures. ( iii ) Eshana-samiti, to receive alms after proper examination- avoiding the faults mentioned in the ganon. (iv) Adana-nikshepana-samiti, to receive and keep things necessary for religious purposes, i. e., to handle them carefully. (v) Pratisthapana-samiti, to attend to the calls of nature in unfrequented places after examination, (29-33 ) 7 Observance of three Guptis : (i) Mano-gupti, to restrain the mind. (ii) Vag-gupti, to restrain the tongue so that it may not utter bad language. (iii) Kaya-gupti, to restrain the movements of the body. ( 34-36 ) (Total 36 ). Upadhyaya comes next in rank to Acharya. His chief duty is to give religious instructions to others. He has twenty-five attributes, in as much as he has to study and teach the eleven Angas and the fourteen Purvas. The twenty-seven attributes of Sadhu who occupies the last rank among the Pancha Parameshthi are as follows--(1-5) To observe the five Mahavratas. (6) Not to eat at night. ( 7-12 ) To abstain from injuring the six kinds of living beings-the earthbodied, the water-bodied, the fire-bodied, the airbodied, the vegetable-bodied and the mobile. (13-18) 272

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hatA. ] Nyaya-Kusumanjali To restrain the five senses and a varice. ( 19 ) To observe forgiveness. (20 , To purify the mind. (21) To carefully inspect the pieces of cloth and other materials for the removal and protection of insects. ( 22 ) To observe five Samitis and three Guptis. (23-25 ) To check the evil activities of body, speech and mind. ( 26 ) To endure the twenty-two kinds of troubles (Parishahas ). ( 27 ) Not to swerve from the path of duty even at the cost of life. (Total 27). "moTA sAmrAjyane tRNavat tyAga karI, yoga upara ArUDha thaI, ghera vanamAM atikaThina tapa karI, karma rUpa Izvanane bALIne, jeoe kAlakanA svarUpane jANanArI buddhine saMpUrNa rIte prApta karI; ane jeo gIzvara, devendra ane vairabhAva hovA chatAM paNa zAMtipUrvaka ekatrita thayelA tiryaMcanA samUhathI, "huM paheluM namuM, huM pahelo namuM " evA bhAvapUrvaka namaskRta thayA; ane je alokika-bhAskara bhagavAne seMkaDo sUryothI nahi nAza pAmelI ane saMsAramAM paribhramaNa karIvanArI evI vizvanI anAdikAlika Antarika gADha meDarUpa andhakAranI zreNIne, zAMtirUpa amRtanA atyanta rasathI bharelI, manuSya, deva ane tiryacenA manamAM utarI janArI evI vANIrUpa prabhAthI nAza karyo, te anupamati svarUpI, cidAnandamahadayarUpa, parameSimAM prathama deva ane ApaNu zarIranI mAphaka hasta, pAda, mastaka, ane mukhAdikathI yukata dehane dhAraNa karanAra evA jIvanmukata trilekIpati bhagavAnanuM pratimAdvArA dhyAna karanArAne, he pAmara, tuM vakheDe che "--37-39 brahmANaM paramezvaraM virahitaM dehAdibhiH sarvathA rUpAtItamagamyarUpamapi vA mUttauM samAropya sad / dhyAyantaM sa nirAkarodalabhatA''ropasvarUpaM na yaH zAstrAt svAnubhavAt jagadyavahateH siddhaM vivekAndhalaH // 40 // That indiscriminating man who does not under 278 35

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[yaturtha .. nyAyasumanasi. stand the nature of Aropa* established by scriptures, personal experience and the practical affairs of the world looks with contempt at him who, after having superimposed with deep consideration the nature of God in an image contemplates Him who is the supreme being, who is entirely free from body, etc., who is formless and whose nature is incomprehensible. (40) che je vivekAnta manuSya zAstrathI, anubhavathI ane jagatanA vyavahArathI siddha thayela ArepanA svarUpane (upacArane ) samajato nathI, te, dehAdikathI sarva prakAre rahita, arUpI ane agamya evA parabrahmarUpa siddha paramezvarane mUrtine viSe buddhipUrvaka Aropita karI tenuM dhyAna 42nArana ti224||2 re cha. "-40 mUrtipUjAM nindataH svayUthyAna anuzAsad aSTa vikalpAnupanyasyatipApAdvA viphalatvataH kimathavA puNyaprasaktebhayAd dravyANAM vyayato'thavA tanumatAM hiMsAsamudbhUtitaH / devAkRtyasamudbhavAditarasatkarttavyasaMvyAhate rjADayAdvA pratimArcyate na bhavate-tyaSTau vikalpA ime // 41 // Why do you not worship the image ? Is it becarise of (i) the fear of incurring sin, (ii) want of getting any fruit, (iii) the fear of acquiring merit, (iv) the question of spending money, ( v ) the chance of killing insects, ( vi ) the impossibility of constructing the exact image of God, (vii) its * Aropa means attributing the nature of one thing to another. 274

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stakhaka. ] Nyaya-Kusumanjali coming in the way of performing other important functions or (viii) the image being inanimate? These are the eight alternatives (Vikalpas ). ( 41 ) 46 tame pratimA je pUjatA nathI, te zuM pApanA bhayathI, phaLanI prApti nahi thavAthI, puNyaprasaganA Dara heAvAthI, dravyanA vyaya karavA paDatA heAvAthI, prANionI hi'sA thatI heAvAthI, devanI AkRti hi manatI heAvAthI, anya satkAOmAM kSati AvatI hovAthI athavA mUrtti jaDa che evI samaja heAvAthI; ema ATha vikalpo ubhA thAya che, "-41 aiae fameura yatafa-- no pApaM gurupAdamUrttinativad, bodhyAdyatucchaM phalaM yourzaiaqungmafe 44, 3046qy: aria: 1 9195a9sfq #8148 YEqP1r7474, ai-aigfa: zi ca, yaziuiaqfq, fa fazaiqdi aiet: ? 11 82 || (The corresponding answers to the above-mentioned Vikalpas are:) (i) There is no sin in worshipping an image of God as in the case of that of a preceptor. (ii) One gets no small fruit in the form of Bodhi. (iii) There is no fear if merit is acquired; for, it in its turn leads to salvation. (iv) The spending of money is fruitful. (v) A little bit of sin that is committed while performing an action with a good motive is nothing as compared to the great * Bodhi means perfect faith in the tenets of Jainism. To believe in objects as they actually are is the right belief. This right belief which is based upon reason is known in other words as Samyaktva, Thus Bodhi and Samyaktva are synonimous. 275

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nyAyakusumAMjali. (234fruit accruing from image-worship. (vi) The quiet form ( of the image ) gives happiness. (vii) Even this image-worship is an important function. (viii) People care for Chintamani though it is inanimate. (42) Notes:- In the preceding verse the author has mentioned some of the objections raised against image-worship. Here he examines them and proves them to be ill-based. To believe that by worshipping the image of God one incurs sin is unreasonable; for, if it were so, it would be foolish even to worship-to look with reverence at the image-the photo of a preceptor or a great personage. To think that there is no benefit accruing from image-worship is unjustifiable, when the contrary result, viz., the attainment of Samyaktva-the advantage of immense value in as much as it leads to salvation, is achieved, To argue that by image-worship, there is a danger of achieving merit, merit that acts as a golden chain binding the soul to the world-is unsound; for, it shows the lack of insight on the part of him who advances the argument, when it has been distinctly stated that merit which is followed by merit (Punyaanubandhi-punya) does not come in the way of attaining salvation. It is unreasonable to believe that money spent in constructing images is wasted, when this distinct advantage is gained, viz., that several persons thereby get a chance of purifying their mind, ennobling their heart. It is true that in constructing an image, in worshipping it, etc., sin is incurred 276

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Prleks. ] Nyaya-Kusumanjali but what is this sin when compared to the merit achieved from it? Is it not desirable that one should always perform acts where the gain preponderates oyer loss? To say that it is a sheer waste of time to worship image and that it comes in the way of performing important acts is a height of foolishness; for, even image-worship is one of the means of attaining salvation. To laugh at the idea of imageworship by advancing an argument that an image is after all inanimate shows the want of understanding the underlying principle of image-worship, the principle that none can question. Moreover, is it not that people solicit Chinta-ratna though inanimate ? There is a great deal of variety in the images selected as an object of concentration. Any thing that will enable us to realize our aim, viz., of being free from the fetters of births and deaths, in other words, of attainig the status of God-of reaching salvation is a fit object of serious concentration. A Jaina image of God is the right one to inspire the mind with the sentiment of renunciation (Vairagya). It teaches us the correct posture for concentration and meditation. Such a result can hardly be expected in case an image is so constructed that it has an image of some woman embracing it or sitting by its side, that some weapons are placed in its arms, that it is shown as turning beads or that it is of a ghastly or terrible appearance. zrIgurUnI mUrtine namaskAra karavAnI mAphaka IzvaranI pratimAne namavAmAM pApa nathI; ethI samyakatva prAptirUpa mahAphaLa meLavAya che; ethI 277

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vAyakusumAMjali. [caturthamekSamArgane anukULa puNya prApta thatuM hovAthI tevA puNyathI bhaya rAkhavAnuM kAma nathI; IzvaranI mUrti pUjAne aMge dravyavyaya sArthaka che; suhRdayapUrvaka AraMbha karanArAne alpa pApa lAgatAM chatAM mahAphaLa prApta thAya che; bhagavAnanI zAntAkRti sukha ApanArI che; A (mUrtipUjA ) paNa mahata kArya che; ane jaDa evA cintAmaNine viSe paNa leke zuM Adara rAkhatA nathI ? "--42 spaSTI. gata lekamAM darzAvelA ATha vikalpe asthAne che, ema prastuta lekathI pratipAdana karavAmAM Ave che. keTalAke ema vikalpa kare che ke IzvaranI pratimA pUjavAthI pApa lAge che, paraMtu jema guvAMdikanI mUrtine-chabIne namaskAra karavAmAM pApa lAgatuM nathI, tema atre paNa samajI levuM. vaLI mUrti pUjAnuM kaMI phaLa nathI, ema paNa keTalAkanuM mAnavuM che, kintu teoe jANavuM joIe ke mUrtipUjAthI samyakatva-zuddhirU5 phaLa prApta thAya che. mUrtipUjAthI puNya baMdhAya che ane AthI saMsAramAM bhramaNa karavuM paDe che, evI dalIla keTalAke kare che, paNa te lokoe dhyAnamAM rAkhavuM joIe ke puNyAnubaMdhI puNya paNa paraMparAe mekSanuM kAraNa che. mUrti pUjAmAM kharacela dravya nakAmuM jAya che ema mAnavuM yukata nathI, kemake mUrti pUjA dvArA ghaNuM jIvo Atmazuddhine lAbha uThAve che. mUrtinI racanA, pUja, vigere kAryomAM jIvonI hiMsA thavAno saMbhava che ane AthI pApa lAgavAno bhaya rahe che, tethI mUrtipUjA joIe nahi, ema keTalAke taraphathI sUcanA karavAmAM Ave che, kintu samadaSTie vicAra karatAM mAluma paDe che ke upagapUrvaka-saMpUrNa saMbhALasahita kArya karanArane, je ke alpa pApa lAge, paNa pariNAma zuddha hovAthI mahAphaLa meLavAya che. vaLI vaNipha-buddhie dareka kArya karavuM joIe. kheTa karatAM lAbha vadhu hoya to te kArya karavAmAM hAni nathI. A nyAya pramANe mUrti pUjAdvArA je pavitra puNya upArjana thAya che, tenI sAme pApane lava kaI hisAbamAM na hovAthI ane te pApalava puNyarAzimAM vilIna thaI jato hovAthI mUrtipUjAno niSedha karavA ayukta che. vaLI, IzvaranI AkRti barAbara banI na zake, e dalIla paNa ayukta che, kemake tenI zAMta AkRti banAvIne tenI pUjA karavAmAM Ave te te zAMti meLavavAnuM eka sAdhana che. mUrtipUjA karavAmAM samaya jAya. 278

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tabaka, ] Nyaya-Kusumanjali che tethI bIjA mahakAryo rahI jAya che, ema kahevuM nirarthaka che, kemake mUrtipUjA e paNa eka mahakAya che ane enAthI paraMparAe mekSa meLavI zakAya che. mUrti jaDa che vAste enI pUjA karavI yukata nathI, ema paNa mAnavuM joIe nahi; kemake cintAmaNi-rana jaDa hovA chatAM tenI leke upAsanA kare che. A uparathI mUrtipUjA svIkAravAmAM kaI paNa jAtane bAdha AvatuM nathI ema siddha thAya che. vaLI, game te prakAre paNa dareka darzanakAre mUrti pUjAne svIkAra karyo che. bhagavatpUjAyai Iya'taH paridevayate cyutaM cintAratnaM galitamamRtaM kAmakalazaH / paridhvasto hastAdamaraphalino'dahyata punaH / amISAM durbhAgyajvalitamanasAM hanta ! bhagavan ! asUyAM ye mandA dadhati bhavataH pUjanasukhe // 43 // Alas, oh Lord i Chinta-ratna has slipped off, nectar has leaked out and Kama-kalas'a* has fallen down from the hands and Amara-falina (a wish-granting tree ) is burnt up, of those dull-witted fellows whose minds are consumed by misfortune-who are jealous of the happiness resulting from thy worship. (48) bhagavapUjAnA byaluo tarapha zekapradazana "he bhagavana ! je mandabuddhivALA purUSo tArA pUjanasukha tarapha ISya dhAraNa kare che, temanA, ke jeonAM aMtaHkaraNo durbhAgyathI baLI rahelAM che, hAthathI kharekhara cintArana paDI gayuM che, kAmakaLaza phUTI gayo che ane kalpavRkSane dAha lAge che. "- 3 * Kama-kalas'a is a sort of pitcher which grants every desire. 2i79

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nyAyakusumAMjali, vikaTatama prasaMgespi bhagavacchAsanaM na moktavyam - cettoye'zmA tarati taraNizvodiyAcetpratIcyAM nirdhAtvaGgaM yadi nRSu bhaved dhAtumaJcAmareSu / khAduttIya-padizatitarAmIzvarIbhUya sAkSAt kazcinmayI tadapi bhagavan ! tvAM kadAcinna muce // 44 // Oh God, I will never forsake thee, even if a stone were to float on water, the sun were to rise in the west, body of man were to be free from secretions, that of gods were to be affected with these (i. e, a man were to be turned into a god and a god into a man) and some conjurer were to assume thy form and descend from the sky and were to give a great deal of advice. ( 44 ) bhagavAnanA zAsananI aMdara sthira rahevuM-- " jo paththara jalamAM tare, sUrya pazcima dizAmAM uge, manuSyanuM zarIra dhAturahita thAya ane divya zarIra dhAtumAna thAya ane krAimAyAvI sAkSAt izvararUpa laI AkAzamAMthI utarI Ave ane khUba upadeza Ape te paNa he bhagavan ! hu' tane cheADanAra nathI. ". --44 * * * * * * * * * * * * 280 * * * * prakIrNaka-vicAra e nAmanA caturtha stabaka pUrNa thayA. AmAM ahiMsAnuM svarUpa, vedanA prAmANyasaMbadhI AlAyanA, mUrtti-pUjAnI siddhi atyAdi vividha viSayeA levAyA. have mekSamA para prakAza nAkhanArA paMcama ( aMtima ) staMbakamAM AvIe. [ catu * * * *

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pnycm-stbkH| mokssmaargvivecnaa| d CHAPTER. V Path to Liberation Contents :-Path to Liberation, Nine Principles, Ontology, Infinity of souls, Return of the Liberated, Duties of Sadhus and Sravakas defined, Salvation and Conclusion. mokSamArgamupadarzayan nava tattvAni prastautisamyagjJAna-susaMyamau nigadito mokSasya panthAH paro yAthAyana padArthasaMparicayaH sajjJAnamAveditam / puNyA'ghA'navasaMvarA nijaraNaM bandhazca mokSaH puna rjIvo'jIva iti dvaye'pi bhavati vyAsena bhAvA nava // 1 // It is said that right knowledge and right conduct constitute the highest path to salvation. To realize the objects as they are is called right knowledge. Though there are only two categories Jiva and Ajiva, they can be treated in detail as nine, viz., Jiva ( animate ), Ajiva ( inanimate ), Punya (merit), Papa (sin ), Asrava ( influx of Karmans ), Samvara ___* agham-pApam / 36 281

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bhAyakusumAMjali [ paMcama( stoppage of Asrava), Nirjara ( wearing out of Karmans ), Bandha ( bondage ) and Moksha ( liberation). (1) Notes :--The number of categories under which the substances can be classified differs according to various stand-points. For instance, if reality-existence is taken as the standard of classification, all the substances will fall under one category, viz., that of Sat. If we examine the substances from the standpoint of life, we shall have the two categories- animate and inanimate. If we take into account the five subdivisions of Ajiva, we shall have six categories. And, if we include Punya and Papa in Asrava and Bandha as they can be really so included, the number of categories will be soven and not nine. mekSamAnuM pradarzana ane nava tattAno prastAva " samyajJAna ane samyakSyAritrane mokSane parama mArga kahevAmAM Ave che. yathArtha rUpe padArthanA jJAnate " samyajJAna" kahevAmAM Ave che. jIva ane ajIva ema be padArtha rahete chate paNa vistArathI jIva, ajIva, puNya, pApa, Asava, saMvara, nirjarA, baMdha ane mokSa ema nava padArtho ( ) batAvavAmAM AvyA che. "--1 * spaSTIe vastutaH AmatatvanI oLakhANa karavI e "samyagu. nAna" che. AtmAnI sAthe saMbaMdha dharAvatAM jaDa ( karma ) nuM yathArtha svarUpa samajyA vinA Atmatatvane baMdha thaI zakato nathI. saMsAranI sava upAdhinuM kAraNa ajJAnatA che. AtmatAne bodha na tha eja bhayaMkara ajJAnatA che. AtmAnuM jJAna thatAM zuddha vivekamArga para akhkhalita gati thAya che, eTale mokSa meLavatAM vAra lAgatI nathI, AthI jJAna e mekSa meLavavAmAM parama sAdhana che. A uparathI ekalA jJAnathI ja mekSa meLavI zakAya che, ema mAnavuM yukta nathI. jANyA pachI te 282

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pense ] Nyaya-Kusumanjali pramANe vartana karavuM joIe. te pramANe vartana karavAmAM na Ave te bhaNeluM nirarthaka che. A uparathI samyagajJAna ane samyaphavartana (samyaka cAritra) e % mekSane parama mArga che, ema sahelAIthI samajI zakAya che. samyapha cAritrane artha pitAnA jIvanane pApanA sagothI dUra rAkhI nirmaLa banAvavuM e che. nava tattvAni lakSayatijJAnAtmA khalu jIva etaditaro'jIvastu dharmAdikaH syAt satkarma ca puNyametaditarat pApaM bhavedAzravaH / dvAraM karmaNa etadAvaraNakRt syAt saMvaro, nirjarA dhvaMsaH karmaNa eva bandharacanA bandho'tha mokSaH zivam // 2 // Those who possess knowledge are indeed Jivas, whereas those devoid of it are Ajivas-Dharma and the like. Good action is called Punya; bad action, Papa; the channel of Karmans, Asrava; the stoppage of Asrava, Samvara; destruction of Karmans, Nirjara; the bondage of the soul with Karmans, Bandha; and quietitude ( resulting from the complete annihilation of Karmans ), Moksha. (2) Notes :- The activities of body, speech and mind which are technically called Yoga are the channels through which Karmans flow into the soul. Imagine the soul to be a pond and Karmans, water. Then, the inlets to the pond through which the water flows in are Asrava. To shut them up is Samvara. It is clear that the accumulated water of the pond can be exhausted by first stopping the inlets and then by allowing it to be dried up in the heat of the sun or by allowing the people to use it. This corresponds 283

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nyAkusumAMjali [pacamato Samvara and the two types of Nirjara. When there remains no water in the pond, it gets dry; similarly, when all the Karmans are destroyed, the soul attains liberation. nava tatvonAM lakSaNa- je jJAnasvarUpa che, te " jIva " che, ane e sivAyanA jJAnarahita-jaDa padArtho " ajIva " kahevAya che. ajIva padArthanA dharmAstikAya vigere bhedo che. satkarma te "puNya ', asatkarma te pApa', karmanuM dvAra te " Azrava ', tene ( Azravane ) rekanAra te "saMvara', karmane kSaya te " nirjarA ', karmane saMbaMdha te "baMdha " ane ziva ( sarva karmakSayathI prAdurbhuta zAMta-avasthA ) te "mekSa' che."-- spaSTIjJAna-zakti e AtmAnuM mukhya lakSaNa che. chava, bIjA padArthonI mAphaka pratyakSa dekhAto nathI paraMtu svAnubhavathI jANuM zakAya che. jemAM sukha-duHkhanI lAgaNI ke jJAna hetuM nathI, tene ajIva kahevAmAM Ave che. A ajIva tavanA pAMca bheda che-dharma, adharma, AkAza, pudagala ane kAla. prazasta karma te " puNya ' ane aprazasta ( duSTa ) karma te "pApa" kahevAya che. saMpatti, Arogya, rUpa, dIrdha AyuSya vigere sukhanAM sAdhane, je karma dvArA prApta thAya che, te zubha karmone * puNya' kahevAmAM Ave che. ane jethI du:khanI sAmagrI prApta thAya che te karmane "pApa" sAdhavAmAM Ave che. jJAnAvaraNa, darzanAvaraNa, vedanIya, mehanIya, Ayu, nAma, gotra ane antarAya-e ATha karmomAM jJAnAvaraNa, darzanAvaraNa, mohanIya ane antarAya e cAra azubha karmo pApa karmo che kAraNa ke jJAnAvaraNa karmathI AtmAnuM mULa svarUpa-jJAna dabAI jAya che. darzanAvaraNa darzanazaktine AcchAdana karanAra che. mehara nIya kama mehanuM kAraNa che eTale A karma cAritrane aTakAyata karanAra che tathA tattva-zraddhAmAM bAdhA nAMkhanAra che. atarAya karmanA prabhAvathI, iSTa vastunI prApti thaI zakatI nathI. A cAra karmo sivAya, zubha ane azubha ema be prakAranA nAma kamanI aMdaranI azubha pravRtio, AyuSya karmamAM narakanuM AyuSya, netra karmamAMthI nIca gotra prakRti ane 284

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tabaka] Nyaya-Kusumanjali vedanIya karmamAMnI asAtavedanIya prakRti-eTalA azubha hevAthI pApa karma che. vedanIya karmamAne sAtavedanIya prakAra, nAma karmanI zubha prakRtio, ucca gotra ane deva AyuSya, manuSya AyuSya tathA tiryaMca AyuSya eTalA zubha karmo che-puNya karmo che. gAvRttei kArya ane tyAghava " arthAta jenAthI karma Ave te " Azrava " che. Athavane "Asava " paNa kahevAmAM Ave che, ene artha paNa "sAstrati varSa ne rUtyAva:"e vyutpattithI pUrvokata pramANeja thAya che. AmAnI sAthe karmano saMbaMdha je kAraNe dvArA thAya che te kAraNone "Azrava " yA " Asrava ' kahevAmAM Ave che. mana, vacana ane zarIranA vyApAra zubha heya te zubha karma ane azubha hoya te azubha karma baMdhAya che. e mATe mana, vacana ane zarIranA vyApAra eja " Azrava ' che. manane vyApAra sArUM yA duSTa citana, vacanane vyApAra sArUM yA duSTa bhASaNa ane zarIrane vyApAra jIvadayA, paropakAra, Izvarabhajana vigere sadAcaraNa athavA hiMsA, cerI vigere durAcaraNa che. mananA, vacananA ane zarIranA vyApArarUpa AzravathI baMdhAtAM karmone aTakAvanAra Atmika nirmaLa pariNAmane "saMvara" kahevAmAM Ave che. "sacitte vArma ane kRti saMkaH " arthAta kiAya che karma jenAthI te "saMvara" che. karmane rokavuM e paNa artha saMvarane thaI zake che. jeTale aMze karma baMdhAtuM aTake te "saMvara" samaja. kamanuM AtmA sAthe baMdhAvuM-AtmA sAthe karmane dUdha ane pANInI peThe saMbaMdha thavo enuM nAma * baMdha " che. AtmA ane karma e baMne sAthe-anAdisaMbaddha che, ema mAnavuM yukta che, kAraNake AtmA pahelo ane karma pachI ema te saMbhavI zake nahi, kemake zuddha AtmAne karmarUpa cikAsa lAgavAnuM kaMI prayojana nathI. karma paheluM ane AtmA pachI ema te kahI zakAya ja nahi, kemake ema mAnavAmAM te AtmAnI utpatti ane vinAza mAnavAnI jarUra paDe che, ke je hakIkata ISTa nathI. vaLI " karma " je vastu kahevAya che te AtmAnA saMbadhane laIne ja. che ke koI khAsa eka pRthaka vastu nathI; je dravya eka vakhate karma tarIke hatAM nathI, teja dravya AtmAnA tathAvidha viziSTa saMbadhamAM joDAtAM "ka ' kahevAya che. 28.

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nyAyakusumAMjali. . pacama adhAyalAM karyAM bhAgavyA bAda je chUTI paDe che-kharI paDe che, tene nirjarA kahevAmAM Ave che. A nirA e prakAranI che-sakAma nirjarA ane akAma nirA. 'mArA kane kSaya thAe' evI buddhipUrvaka karAtA tapazcaryAdikathI katA je kSaya thAya che te sakAma nirA, ane jema, vRkSanAM phaLe! samaya upara svataH pAtra thAya che ane jamIna upara kharI paDe che, tema karmI avadhi pUrNa thaye svataH je kharI paDe che te akAmanirA che. sava karmonA kSaya thavAthI mokSaprApti thAya che. have prathama jIvatattva upara vicAra karavAmAM Ave che. jIvabhedAn vicArayati - jIvAstatra matA dvidhA bhavabhRto muktAzca tatrAdimA eka - dvi- tri- catuSka - paJcakaraNA AveditAH prANinaH / ekAkSAH kujalA'gnivAtataravastvamAtrataH sthAvarAH paryApte tara bhedakAstrasavapurbhAjastvane kendriyAH || 3 || The souls (Jivas) are believed to be of two kinds :--( i ) mundane (Samsarin) and (ii ) liberated (Mukta). Amongst these, the mundane are of five kinds according to the number of senses they possess. The earth-bodied, the water-bodied, the fire-bodied, the air-bodied and the vegetable-bodied souls are called Sthavara and they possess only one sense-organ, viz., that of touch. All the other souls having more than one organ are called Trasa. All these souls are two-fold : (i) Paryupta and (ii ) Apayapta. (3) Notes :--Mundane souls are are subject to the cycles of birth have not as yet attained liberation. are disembodied. They will be no 286 embodied. They and death and Liberated souls more embodied,

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Zelen8. ] Ngaya-Kusumanjali They have nothing to do with the worldly affairs and have reached the state of perfection. Some persons admit the fire-bodied and the airbodied souls as Sthavara, while others hold a contrary opinion. These differences in opinion can be reconciled as follows. It is true that Sthavara literally means stationary-immobile, while Trasa signifies mobile. Thus if we were to take into account the literal meanings of these words, we cannot look upon the fire-bodied and the air-bodied souls as Sthavara. But if we consider Sthavara as a technical name to be applied to the one-organed beings and as having nothing to do with its literal meaning, we can include the fire-bodied and the air-bodied in the category of Sthavara. Tattvarthadhigama Sutra holds the latter opinion. Jivabhigama and Acharanga-niryuktivgitti differ from this as well as from each other in their consideration about Trasa. Both of these divide the Trasa souls into two kinds, Gati-Trasa and Labdhi-Trasa but they differ in the meanings of these words. According to Jivabhigama, the souls having more than one organ are called Gati-Trasa, while the fire-bodied and the air-bodied souls are looked upon as Labdhi-Irasa. The contrary is the opinion of Acharanga-niryukti-vritti, for, according to it the fire-bodied and the air-bodied are Gati-Trasa and the souls having more than one organ, LabdhiTrasa. In the next verse are mentioned the number of Paryaptis (powers) that the living beings of different 237

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- nyAyakusumAMjali [ pacama= kinds can have. So long as a living being does not attain the number of Paryaptis expected in its case, it is called Aparyapta (incomplete ), but on its attaining the required number, it is known as Paryapta ( complete ). jIva-bheda jIva be prakAranA mAnyA che-~-sasArI ane mukata. temAM prathama ( saMsArI) che eka, be, traNa, cAra ane pAMca IndriyavALA ema pAMca prakAranA jANavA. pRthvI, jaLa, agni, vAyu ane vanaspati e eka tvacA IndriyavALA ekendriya jIvo "sthAvarakahevAya che. te sivAyanA badhA anekendriyavALA cha trasa-zarIradhArI jANavA. A badhA jIvo paryApta ane aparyApta ema be bhedevALA che. -3 spaSTI, saMsAra zabda upasargapUrvaka "g ' dhAtuthI banela che. paNa dhAtune artha "bhramaNa thAya che. te upasarga eja arthanI puSTi karanAra che. jUdI jUdI gatiomAM paribhramaNa karavuM te saMsAra ane paribhramaNa karanAra te "saMsArI' samajavA. vastutaH AtmAnI karmabaddhaavasthA eja saMsAra che ane aeva karmabaddha-avasthA e saMsArI januM lakSaNa che. A lakSaNavALA jevo "saMsArI kahevAya che. AthI viparIta arthAta karmathI mukata-avasthA e mukta jIvonuM lakSaNa che. A pramANe jIva mA be bheda pADavAmAM AvyA che. temAM prathama saMsArI nA pAMca prakAre che-ekendriya, hIndriya, trIndriya, caturindriya ane paMcendriya. ekendriya jIvone tvacA, hIndriyane tvacA ane jihA; trIndriyane tvacA, jihA ane nAsikA, caturindriyane tvacA, jihA, nAsikA ane netra ane paMcendriyane tvacA, jihA, nAsikA, netra ane kaNuM ema Indriye hoya che. have prathama ekendriya jIvonA pAMca vibhAgo paDI zake che-pRthvI, jala, agni, vAyu ane vanaspati. ekendriya jIvone " sthAvara " paNa kahevAmAM Ave che. sthAvara zabdane artha sthira rahenArA thAya che. paraMtu A artha vAyu ane tejamAM ghaTI zakato nathI, mATe "sthAvara e ekendriya jIvonuM pAribhASika nAma samajavuM. 988

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tabaka, ] Nyaya-Kusmanjali A sivAyanA bAkInA jene "trasa' kahevAmAM Ave che, kAraNake teo hAlavA-cAlavAnI kriyA kare che. paryApti e zaktivizeSanuM nAma che, e jenA pAribhASika zabda che. je jIvamAM jeTalI paryApti hevAnuM uttara zlokamAM darzAvavAmAM Avela che, teTalI paryApti te jIva jyAM sudhI pUrI na kare tyAM sudhI te jIvane aparyApta kahevAmAM Ave che ane jayAre pUrI kare tyAre tene paryApta kahevAmAM Ave che. AhAraH karaNAlayo'kSanikaraH prANAzca bhASA manaH SaT paryAptaya eka-paJca-vikalAkSANAM catasraH kramAt / paT pazcApyatha sUkSma-bAdaratayai-kAkSA drumAstu kramAt proktA bAdara-sUkSmavAdaratayA pratyeka-sAdhAraNAH // 4 // Ahara ( taking food ), S'arira ( body ), Indriya ( sense-organ ), Pranapana ( respiration ), Bhasha ( speech ) and Manas (mind) are the six Paryaptis ( capacities ). All those living beings who have one organ have four Paryaptis, and those that have two, three or four organs have five, while those who possess five organs have six. The one-organed have two subdivisions. Sukshma ( subtle ) and Badara ( gross ). Pratyeka Vanaspatis are Badara, while Sadharana Vanaspatis are of two kinds, Sukishima AB well as Badara. ( 4 ) Notes:-The one-organed living beings have Ahara-Paryapti, Sarira-Paryapti, Indriya-Paryapti, and Pranapana-Paryapti, that is to say, they have the capacity of receiving Ahara, those of developing the bodily form and the organ of touch and that of respiration. Those that have two, three or four organs and the Asanjni-Panchendriyas have the 37 289

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m414fyriertel capacity of speaking besides the above-mentioned ones. The Sanjni-Panchendriyas have all the six capacities. The one-organed are of two kinds, the subtle and the gross. Out of the earth-bodied, the waterbodied, the fire-bodied, the air-bodied and the vegetable-bodied, the subtle fill up the complete space. These living beings are so minute that they are invisible to us. The last class of the one-organed lives viz., the Vanaspatis ( plants) are of two kinds. Of some plants each is the body of one soul only, while of other plants each is an aggregation of embodied souls which have certain functions of life in common. The former are called Pratyeka Vanaspati, while the latter are known as Sadharana Vanaspati. The former are always gross and they exist in the habitable part of the world only. The latter may be gross or subtle and in the latter case they are distributed all over the world. These subtle plants are called Nigoda. They are composed of an infinite number of souls that form a very small cluster. Innumerable Nigodas form a globule and with them the entire space of the world is closely packed, like a box filled with powder. AhAra, zarIra, indri, prANa, bhASA ane mana e cha paryAtio che. ekendriyane cAra, vikendriya ane asaMzI paMcendriyane pAMca ane saMsI padriyane cha paryAptio anukrame jANavI. ekendriyanA sUma ane bAdara ema be bhedo che. pratyeka vanaspati bAdara che ane cozy ft maH 414187 27 27 3181241 . " 290

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staba.] Nyaya-Kusumanjali spaSTI ekendriyane AhAra, zarI, indriya, ane prANa; vikalendriyane arthata dIndriya, trIndriya ane caturindriyane tathA asanI pacendriyane AhAra, zarIra, indriya, prANu ane bhASA ane saMjJI paMcendriyane AhAra, zarIra, indriya, prANa, bhASA ane mane ema cha paryAtio che. ekendriyanA be bheda che -sUkSma ane bAdara. badira eTale dhULa. e jainazAstrane pAribhASika zabda che. sUkSma pRthvIkAya, sUkSma jalakAya, sUkSma tejaskAya, sUkSma vAyukAya ane sUkSma vanaspatikAya cho AkhA lokamAM vyApI rahelA che. tamAma pilANa sUkSma jIthI bharelI che, ema vartamAna vijJAnikanuM paNa mAnavuM che. A ja atyanta sUkSma hovAthI ApaNAthI joI zakAtA nathI. bAdara pRthvIkAya, bAdara jalakAya, bAdara agnikAya, bAdara vAyukAya, ane bAdara vanaspatikAya pratyakSa jovAmAM Ave che. gharSaNa, chedana, vigere prahAro jene na lAgyA hoya, evI mATI, patthara vigere pRthvI, je jInAM zarIranuM piDa che, te ja bAdara pRthvIkAya jANavA. je jaLane agni vigerethI AghAta na thaye haiya, te jaLa-kUvA talAva, vigerenAM-je jIvonAM zarIranuM piMDa che, te bAdara jalakAya jIvo samajavA. e pramANe dIva, agni, vIjaLI vigere je jIvonAM zarIranuM piMDa che te bAdara, agnikAya jIvo che. anubhavAto vAyu, je jIvonAM zarIranuM piMDa che, te bAdara vAyukAya che. vRkSa, zAkhA, prazAkhA, patrAdika bAdara vanaspatikAya che. bAdara vanaspatikAyanA be bhedo che-pratyeka ane sAdhAraNa. eka zarIramAM anaMta jIvavALI vanaspati bodara sAdhAraNa vanaspati jANuMvI. je vanaspatinA kaNasalAM, sAMdhAnI nase, ane parva-gAMThe gUDha heya, bhAMgavAthI jenA sarakhA bhAga (phADIA ) thaI zakatA hoya, jemAM tAMtaNuM na hoya ane jene chedIne vAvIe te pharIthI Uge te kaMdamUlAdikane bAdara sAdhAraNa vanaspati samajavI. ane tethI viparIta lakSaNavALA pratyeka vanaspati samajavI. paJcAkSANi punastvageva rasanA ghANaM ca netraM zrutiH syuH sparzo-rasa-gandha-rUpa-niravA arthA amISAM kramAta / 291

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nyAyakusumAMjali. [ paMcama tatra sva-rajiyAH kRmi-gau-zA-guravAra - syakSA nAsikayA punaH zatapadI-matkoTa-likSAdayaH // 5 // akSaNA syuzcaturindriyAzca mazakA bhRkSAH pataGgAdaya stiryagyonibhavA jala-sthala-khagAH zeSAstathA naarkaaH| gIrvANA manujAH punaH prabhaNitAH zrotreNa paJcendriyAH paJcAkSA api saMzyasaMjJividhayaH saMjJA ca cintAmatiH // 6 // -puram | There are five senses, the skin, the tongue, the nose, the eye and the ear. Touch, taste, smell, colour, and sound are their respective objects. Worms, leeches, conches, shells, etc., possess the first two senses, while centipedes, bugs, lice, etc., have the first three senses. Mosquitoes, wasps, moths, and the like are the four-sensed. The Tiryachs namely the aquatic, the terrestrial and the aerial, Narakas (denizens of hell ), gods and human beings have five senses. The five-sensed are of two kinds-the Sanjnin and the Asanjnin. Sanjna means power of thinking. ( 5-6 ) " vacA, jihA, ghANa, netra ane karNa ema pAMca Indriye che ane enA anukrame sparza, rasa, gabdha, rUpa ane zabda viSaya che. temAM kRmi, jaLa, zaMkha, zukita vigere tvacA ane jIbha ema be indriyavALA; kAnakhajura, makeDe, mAMkaDa, likha Adi nAsikA sahita traNa IndriyavALA; macchara, bhamarA ane pataMga Adi cakSu sahita cAra IndriyavALA; ane jaLacara, sthaLacara ane khecara e tiya ce temaja nArakI, deva ane manuSya karNayiyukata paMcendriya jANavA. paMcendriya be prakAranA che-saMsI ane asaMsI. saMjJA arthAta manana karavAnI zakti. "-5, 6 spaSTI, paMcendriyanA cAra prakAre che nArakI, timanuSya 292

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tabaka] Nyaya-Kusumanjali ane devatA. tiryaMcanA traNa bheda che-jalacara, sthalacara ane khecara kAcabA, magara vigere jalacara samajavA. sthalacaranA traNa prakAre chegAya pramukha cAra pagavALA, sarpa pramukha uraparisarSa ane nakulAdika bhujaparisarSa. khecara be prakAranA che-maja pakSio ane carmaja pakSio. jemanI pAMkho rUvADAthI thayelI hoya te remaja pakSIo samajavA. jemake pipaTa, haMsa vigere. jemanI pAMkho cAmaDAthI thayelI hoya te carmaja pakSIo kahevAya che. vaDavAguru ( vaDavAMdarI ), cAmAcIDIyA vigere carmaja pakSIo che. paMcendriya be prakAranA che-saMsI ane asI. saMjJA arthAtuM mana-ceSTA eTale vicAravAnI-manana karavAnI zakti saMjJAvAna te saMsI ane tethI viparIta te asaMsI. paMcendriya sivAyanA te badhA asaMjJI che. paMcendriyamAM paNa deva, nArakI, garbha ja tiryaMca tathA garbhaja manuSyo e jIvane saMjJI paMcendriya kahevAmAM Ave che ane saMmUrchAima paMcendriya tiryo tathA saMmariSThama manuSya asaMjJI paMcendriya che. mANA-jA-no-ndriAbAbu-zvAsa raza prANAstatra sameSu deha-karaNo-cchavA''yuSAM sambhavaH / bhASA syAdapasaMjJinAM ca vikalAkSANAM, manaH saMjJinAM devAnAmatha nArakakSitijuSAM janmopapAdo mataH // 7 // javAda-nApu-ghonanuSAM vAstu pUrijIna; strIpuMvedabhRtaH punardiviSadaH, saMmUchino nArakAH / klISAH, tattrayavedabhAja itare'thau-dArikaM vaikriyaM syAdAhAraka-teja-AvaraNakaM paJcaprakAraM vapuH // 8 // Speech ( power of speaking ), body, mental power, the five senses, duration of life and respiration are the ten Pranas. Therein every soul has (at least ) four Pranas, viz., the body, the sense of touch, respiration and duration of life. A Vikalen 298

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nyAyakusumAMjali (paMcamadriya (i. e., & soul having two, three or four senges ) and an Asanjni-Panchendriya have speech, and a soul possessing Sanina has mind. Gods and denizens of hell simply rise into their conditions. Those that are incubatory (Andaja), umbilical ( Jarayuja ) and unumbilical (Potaja) are known as Garbhaja ( uterine ) and the rest are Sammurchchhins, Gods have two sexes namely the male and the female; the Sammurchchhins and the Narakas are of the neuter sex and the rest have all the three sexes. The bodies are of five kinds:- (1) Audarika, (2) Vaikriya, (3) Aharaka (4) Taijasa and (5) Karmana. (7-8) Notes:--The one-organed lives have four. Pranas, viz., body, the sense of touch, duration of life and respiration. The two-organed have in addition to these the two other Pranas, vis., the sense of taste and the power of speech; the three-organed have over and above these the sense of smell; the fourorganed have one more Prana, vis., the sense of sight and the five-organed irrational (Asanjni) beings have nine Pranas, the sense of hearing being the ninth. It is only the Sanjni-Panchendriyas that have all the ten Pranas, the mind being the last. Birth is of three kinds namely Sammurchchhana, Garbha and Upapada. The first is the spontaneous birth. Such a birth is not the result of the union of the sexes. The second is the formation of the physical body by the union and development of 294

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-4l4byniola. [444m: the father's seed and mother's blood in the womb. of the female. This is again of three kinds, viz., Jarayuja ( birth in a yolk sack, flesh envelope, like a human child), Potaja ( birth without any sack or shell, like a young one of an elephant ) and Andaja ( birth from a shell like an egg, like a pigeon ). The third is Upapada. Gods are so born in a bed while the Narakas are born in a Kumbha. All beings having one to four organs are Sammurchchhins. Except the gods and the Narakas who are Upapadaja, the remaining. Panchendriyas, viz., the TiryachPanchendriyas and human beings may be either Sammurchchhin or Garbhaja. The bodies are of five kinds:- (1) Audarika, (2). Vaikriya, (3) Aharaka, (4) Taijasa and (5) Karmana. Of these each is a higher and more refined than the preceding one. The first body is gross whereas the remaining ones are subtle ( invisible to ordinary human eyesight ). The first three bodies are formed from the Aharaka Vargana ( molecules of assimilative matter ), the fourth from the Taijasa Vargana and the fifth, from the Karmana Vargana. In the case of the first three bodies each has innumerable times the Prades'as which are in the one preceding it, whereas in the case of the last two, each has an infinite-fold number of Prades'as as compared with the body immediately preceding it. At one and the same time one can have at best the four bodies, Audarika, Taijasa, Karmana, and Aharaka and this is so in the case of the saints alone. Thus, at no time a living 295

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takhaka. ] Nyaya-Kusumanjali being can have all the five bodies at once. Every mundane soul has always at least the two bodies, Taijasa and Karmana. During the time the soul is on its way from one incarnation to another it has only these two bodies. Otherwise, it has generally speaking three bodies. In case of gods and denizens of hell the three bodies are Vaikriya, Taijasa and Karmana, while in the case of the other living beings they are Audarika, Taijasa and Karmana, All those beings who are Garbhaja (born in the embr. yonic way) or Sammurchchhins (born spontaneously) have the Audarika body, whereas those who are born by Upapada have the Vaikriya body from their very birth. The Vaikriya and Taijasa bodies can also be acquired by performing the special austerities. By means of the Vaikriya body one can assume different shapes and produce various appearances. In the case of the meritorious persons the Taijasa body performs the function of giving effect to their curses as well as to benedictions. The Taijasa and Karmana bodies offer no resistance and they penetrate and permeate up to the end of the universe. They are connected with the soul from the time without beginning and are absent only in liberated souls. The Karmana body which is the receptacle of Karmans cannot be the means of enjoyment to the soul through the senses and the mind, as the Audarika body is; that is to say, one cannot perform the functions of the senses and the mind by means of this body. Aharaka body which is the special 296

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staba4. ] Nyaya-Kusumanjali property of a saint is created by him, when he wants to consult a Tirthankara on some subtle or momentous question. It re-enters the body after the function is over. ik bhASA, zarIra, maneAkhala, pAMca indriyA, AyuSya ane zvAsecchavAsa e daza prANA che. dareka jIvane zarIra, Indriya, zvAseAcchavAsa ane AyuSya eTalA (cAra) prANA teA haiAya ja che.vikalendriye ane asajJIone 'bhASA' hAya che; ane sa'jJI jIvAte mana hoya che.vaLI devA ane nArakanA janma 'upapAda' mAnyA che. iMDAmAMthI, jarAyu (yoni)mAMthI ane peAtamAMthI utpanna thayela gaja; ane bAkInA samUcchima jANuvA. vaLI devatA veda ane purUSavedavALA che ane samUcchima tathA nArakI napusakavedI che khAkInA badhA traNa veyukta che. zarIranA pAMca prakAra che--AdArika, vaikriya, AhAraka, tejasa ane kA`Nu. "--7=8+ spaSTI ekendriyane cAra prANu hAya che...zarIra khaLa, sparzendriya, AyuSya ane zvAsecchavAsa. dIndriyane cha--zarIrabaLa, sparzendriya, rasanendriya, bhASAbaLa, AyuSya ane zvAseAcchavAsa; trIndriyane eka indriya vadhavAthI sAta; caturindriyane eka indriya vadhavAthI ATha; asaMgI pacendriyane eka indriya vadhavAthI nava ane sIM pacendriyane eka mana vadhavAthI daza prANA haiAya che. mAtApitAnI apekSA vinA je utpanna thAya che te samUcchima jANavA. A jIvA pasevA, zleSma vigere aneka sthAnake utpanna thAya che. ekrendriyathI caturindriya sudhInA sarve jIve samUcchima jANavA. tiryaMca paMcendriya arthAt jalacara, sthalacara ane khecara--e samUcchima temaja gajaema be prakAranA haiAya che. manuSyanA paNa e pramANe e vibhAgeA paDe che. nArakI ane devanI A pramANe utpatti mAnavAmAM AvI nathI. temene janma upA6ja mAnavAmAM AvyA che, arthAt devatAe zayyAnI aMdara ane nArakI bhInI aMdara utpanna thAya ane aMta dUta mAM niSpannazarIra batI bahAra Ave che. jaina zAstrAmAM zarIranA pAMca prakAro batAvyA che. te pAMcAnAM nAma dArika, vaikriya, AhAraka, vaijasa ane kAma Nu che. AhArika 38 297

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nyAyakusumAMjali. [NyamazarIra, manuSya-pazu-pakSio vagerene maLeluM ApaNe joIe chIe. vaikriya zarIra svargamAM rahetA devatAo tathA narakamAM rahetA nArakene heya che. A zarIra evI zakita dharAvanAruM hoya che ke ene meTuM, nAnuM, ThIMgaNuM, dhaLuM, kALuM vagere aneka vicitra rUpAntare mAM mUkI zakAya che. tathAvidha puNyazAlI manuSyone paNa AvuM (vaikriya) zarIra prApta thaI zake che. AhAraka zarIra yogIzvarone hoya che. A zarIrane prabhAva adabhuta che. jyAre yogIzvarane atigUDha-atIndriya viSayamAM sarva devanI pAsethI khulAso karavAnI jarUra paDe che tyAre teo vicitra prakAranA divyA paramANupuMjanuM pUtaLuM (je "AhAraka zarIra" kahevAya che) banAve che ane te zarIradhArA teo sarvajJa deva pAse pahoMcI pitAnI jijJAsAne khulAsA kare che. tejasa zarIranuM kAma AhArane pacAvavAnuM che. A tejasa zarIra bIju kAI nahi, paNa te ApaNuM peTanI aMdara rahele jaTharAnala che. kAzmaNa zarIra karma dravyanA samUharUpa che. te AtmAnI sAthe atigADha saMbaddha che. jyotiSkA bhavanAdhivAsapatayo vaimAnikA vyantarA devAH santi caturvidhA iha catuHSaSTiH surendrAH punaH / Ayo-pAntyasurA bhavantyuparigAH zeSA adhovAsinaH kliSTAH saptamu nArakA api tathA'dho'dhaH pRthukSoNiSu // 9 // Gods are of four kinds:-Bhavanapati, Vyantara, Jyotishka and Vaimanika. Indras are sixty-four in number. Jyotishka and Vaimanika gods live in the region above us and the remaining reside below us. Narakas live in a condition of torment in soven hells, each one being thicker than the one above it. (9) Notes:-According to the Sretambaras, there are twelve heavens and sixty-four Indras, whereas the Digambaras maintain that there are sixteen heavens 298

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ratabaka] Nyaya-Kusumanjali and one hundred Indras. Among the Bhavanapatis, there are twenty Indras; among the Vyantaras, there are thirty-two; among the Jyotishkas, there are two, the sun and the moon; and among the Vaimanikas, there are ten. Thus, there are sixty-four Indras according to the S'vetambaras. According to the Digambaras, there are forty Indras among the Bhavanapatis, thirty-two among the Vyantaras,twentyfour among the Kalpavasins, two among the Jyotishka, viz., the sun and the moon, one among the human beings and one among the Tiryachs. bhavanapati, vyantara, tiSka ane vaimAnika ema cAra prakAranA deva che; ane cosaTha indro che. jyotiSka ane vimAnika devo upara vase che ane bAkInA nIce rahe che. kilaSTa nArakI je nIce nIce jADI sAta pRthvIomAM rahe che."--9 spaSTIka bhavanapatinA vIsa Indro, vyaMtaranA batrIsa Inpho. - tiSkanA be Indra-sUrya ane caMdramA ane vaimAnikanA daza indro ema save maLIne cesaTha indro che. tiSka ane vaimAnika ApaNI upara vase che ane bhavanapati ane vyantara ApaNa nIce rahe che. naraka sAta che-ghamA, vaMza, selA, aMjaNa, &iaa, maghA tathA mAghavatI. e sAta sthaLe, pUrvajanmopArjita atikilaSTa pApa bhogavavAne janmelA paMcendriya jIvone nArakI kahevAmAM Ave che. jambU-dhAtaki-puSkarArdhadharaNImadhyUSivAMso janA stiryaJcastu bhavantya-to'pi parato'saGkhyA'mbunidhyAdiSu / loko'loka iti dvidhA ca bhuvanaM dharmAstikAyAdiSaD dravyAtmA khalu loka eSa ca, nabhomAnaM tvalokaH punaH // 10 // Human beings reside in Jambudvipa, Dhatakidvipa and in half the portion of Pushkaradvipa, while 299.

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nyAyakusumAMjali. [ pacamaTiryachs live in innumerable oceans ( and Dvipas ). The universe is divided into two parts, Loka and Aloka. The portion where there are ( found ) the six substances such as Dharma is called Loka, whereas the portion where there is nothing else but space is termed Aloka. ( 10 ) - "manuSya jakhU, ghAtakI ane ardha puSkarAva dvIpamAM vase che. kintu tiryaMca ethI AgaLa bIjA asaMkhya dvIpa ane samudromAM paNa che. leka ane aloka ema be prakAranuM jagata che. temAM leka dharmAstikAyAdika dravyayukta che, jyAre aloka te phakta AkAzamAtra che."--10 - spaSTI, jammu, ghAtakI, puSparAvarta e traNa dIpe che. te sivAya bIjA asaMkhya dvIpa che. kintu manuSya jakhkha dvIpamAM, ghAtakI khaMDamAM ane puSparAvarta dvIpanA adha bhAgamAM vase che. tiryaMca to A sivAyanA bIjA asaMkhya dIpa ane samudramAM paNa che. jagatanA be vibhAga che-loka ane aleka. jyAM dharma, adharma, pudgala, AkAza, kAla ane jIva e cha dravyo che tene "loka' kahevAmAM Ave che, jyAre alakamAM te phakta AkAzaja che. dharma ane adharmarUpa padArtho mAnyA vinA loka ane aloka ema be vibhAge paDI zakatA nathI. tenuM kAraNa e che ke sarva karmane kSaya karyA pachI AbhA pitAnA svabhAvAnusAra Urdhvagamana kare che. Ama Urdhvagamana karatAM AtmA kyAM aTake joIe, e dekhItI vAta che ane e mATe tenA aTakavAnuM kAraNa kaMi hevuM joIe. A praznane niveDe dharmAstikAya vigere padArtho mAnyA vinA AvI zakatuM nathI, kemake A padArtha mAnyA vinA Urdhvagamana karate mAta AtmA kayAM aTakaze ene patto lAgI zakato nathI; jayAre dhamastikAya padArtha mAnIe chIe, tyAre te gati karavAmAM sahAyaka hovAthI te padArtha jyAM sudhI hoya che, tyAM sudhI mukta AtmA Urdhva gamana kare che ane te padArthane jyAM aMta Ave che, tyAM ja te mukata AtmAnI gati paNa aTakI jAya che. Ama mukata AtmAnI gatinA nidhi tarapha khyAla ApatAM dhamastikAya padArtha siddha thAya che, ane tene laine lokaalokanA vibhAga sAbita thAya che. kAraNa ke te (dhamasti 200

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tabakI ] Nyaya-Kusumanjali kAya) upara, nIce, cAre tarapha jeTalI hadamAM che, teTalI hadane "ka" kahevAmAM Ave che, ane tenI bahAra kevaLa AkAzarUpa alaka che. syurlakSANi ca sapta kau-dhanarase-vahnau-samIre tathA' nantadrau manuje caturdaza, daza pratyekabhUmIhi / syustiryakSu tathA dazA'tha narake deve catasraH puna yonInAM caturuttare-tyasumatAM lakSANyazItibhave // 11 // The birth-places ( Yonis ) of the earth-bodied, water-bodied, fire-bodied and wind-bodied souls are in each case seven lacs in number. Those of Ananta Vanaspati ( vegetables ) as well as of human beings are fourteen lacs. The number of Yonis of Pratyeka Vanaspati as well as of Tiryachs is ten lacs. That of gods and denizens of hell is four lacs in each case. Thus in all the total number of Yonis is eightyfour lacs. (11) Notes:-It may here be pointed out that in this verse is given the number of the kinds of Yonis ( birth-places ) and not the number of living beings, which is rather infinite. Those Yonis which resemble one another in shape, touch, etc., are considered as one. The number of the Yonis which are considered as different from one another is eighty-four lacs. "pRthvIkAya, jalakAya, agnikAya ane vAyukAya jIvo sAta sAta lAkha che. vaLI sAdhAraNa vanaspatikAya jIvo temaja manuSyo da lAkha che. pratyeka vanaspatikAya daza lAkha, tiryae daza lAkha, nArakI ane deva cAra cAra lAkha e pramANe saMsAramAM corAsI lAkha jIva-ni che."--11 spaSTIka saMsAramAM manuSyo cAra lAkha che, ema kaMI nathI, paNa 301

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nyAyakusumAMjali. [ paMcamasamagra manuSyanI utpattisthAnarUpa ni cAda lAkha prakAranI che. cAda lAkha prakAranI niomAMthI cada lAkha karatAM vadhAre manuSyo utpanna thAya, emAM kaMI vAMdho nathI. paraMtu sarva manuSyonI utpattisthAnarUpa bionuM sAdhamya-vaidhamya jotAM te yonio cauda lAkha prakAranI che, ema zAstrakArenuM kathana che. rUpa, rasa Adi svarUpathI je nio paraspara sarakhI heya te badhI eka prakAranI kahevAya. AvI rIte prastuta lekamAM chava nionI saMkhyA batAvI che; nahi ke jIvonI saMkhyA, e dhyAnamAM rAkhavuM. jIvabhedAnAlocya teSAM mukti-sambandha vicArayatievaM santi nirantakA* stanubhRto bhavyA abhavyA dvidhA bhavyA yogyatayA matAH zivapade'bhavyAstu naivaMvidhAH / kumbhAhApyakhilA na mRt kalazatAmAsAdayet kahicit mokSArtho'pyasumAn tathA na sakalo nirvANamAsAdayet // 12 // Thus there are infinite souls. They are divided into two groups-the Bhavyas and the Abhavyas, Those who have the capacity of being liberated are called Bharyas, where as those who lack it are termed Abhavyas. Just as at no place clay though fit for a pitcher is transformed into it, so all those beings that are fit to attain salvation cannot get the final beatitude. ( 12 ) Notes:-The living beings are divided into two groups, the Bhavyas and the Abhavyas. The number of the living beings of each of these kinds is infinite and the number of the living beings of the latter is immensely bigger than that of the former. * mananta: | 80,

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staka] Nyaya-Kusumanjali chanI mukita sambandhI vicAra- e pramANe che ananta che. temAM vaLI chava be prakAranA cherbhavya ane abhavya. mokSapadane yeAgya te bhavya ane mokSane sArU ayogya te abhavya. sarva mATI ghaTane lAyaka hovA chatAM paNa sarva mATI ghaTa rUpe kadI paNa pariNamatI nathI; tevI rIte mekSane lAyaka sarva prANIo nirvANa meLavI zake nahi. "-1ra muktAnAM bhavAvatAraM vyapAsyati bhavyAnantatayA na bhavyarahitaH saMsAra Apadyate __ kAlo nAma samApnuyAt yadi tadA bhavyaH samApti vrajet / itthaM buddhibahiSkRtairmitavapuSmadvAdabaddhAgrahaiH zUnyatvasya bhave bhiyA jaDatamaileMpe'pi muktAgamaH // 13 // As the Bhavyas are infinite in number, the Samsara will never be without them. If time can ever come to an end, the Bhavyas can then be exhausted. Those who did not think so and who persisted in their belief that the number of souls was finite, spoke about the return of the liberated as they were afraid that the universe would be without souls. (18). Notes:- In this verse the author examines the statement of those who believe that even the Mukta return to the Samsara. He says that it is perhaps due to their fear that the Samsara will be empty of living beings that they believe in the return of the liberated. Every system of philosophy admits 808

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nyAyakusumAMjali. [ pathamathat it is desirable to have the Samsara never empty of living beings. Now this can be secured in two ways either by admitting that the liberated return to Samsara or by admitting that the number of living beings is infinite, that is to say, it is so big that in spite of the living beings leaving this world at every moment and attaining salvation, at no time the Samsara will be empty of them. The former alternative is inadmissible in as much as it destroys the importance-the greatness of Mukti and it is unreasonable to believe that the liberated will return to Samsara even when they have completely annihilated Karmans, and when they have accomplished every object-when there remains no work for them to perform. Thus it follows that it is against reasoning to admit the first alternative. We shall now examine the second alternative. It is a fact that the number of human beings residing in this Samsara is falling off every moment as some of them go on attaining liberation by leaving it. But this is not a sufficient ground to believe that the Samsara will be hence empty of living beings. For, the Nigodas furnish the supply of souls in place of those who reach Nirvana. An infinitesimally small fraction of one single Nigoda is sufficient to replace the vacancy caused in this Samsara by the Nirvana of all those souls that have been liberated from the beginningless past down to the present. Moreover, the word "infinite is taken to mean a number which is infinite times the number of the Samayas 22 304

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2448. ] Nyaya-Kusumanjali the infinite Samayas* of the past, one of the present and the infinite Samayas of the future. Thus it is clear that even after the lapse of infinite futuritiesa futurity which has no end even though the number of its Samayas goes on decreasing as days, months and years roll on, Samsara will not be empty of living beings. Those who say that the liberated return to the world support their statement by an argument that whatever has a beginning has an end also and as liberation has a beginning, it must have an end. But this argument does not stand the test of reasoning as we saw in the first chapter, for, the statement that whatever has a beginning must have an end is viciated by the example of Pradhvamsabhava. More. over, attaining liberation does not mean the creation of a new thing. It is only that the true nature of the soul is manifested as the obstructions, viz., the Karmans are completely removed; it is not that the goul has gained something new. muktanuM saMsAramAM punarAgamana heI zake nahi- bhavya jIvo ananta hovAne lIdhe saMsAra bhavyarahita nahi thAya. je kAla samAptine prApta thAya, te bhavyarAzi samAptine pAme. A pramANenI buddhithI bahiSkata, ane "saMsAramAM parimita che che" evA vAdamAM AgrahavAna banelA adUradazI lokAe "saMsAra zunya thaI jaze.' evA bhayathI mukta jIvonuM paNa pharI saMsAramAM Agamana mAnyuM che."--13 * Samaya is the minutest division of time. We cannot count the number of the Samayas that pass off during one moment. 305 39

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nyAyakusumAMjali. [ paMcamapaSTIsaMsAramAMthI jIvo karmakSaya karIne mukitamAM gayA che, jAya che ane jaze. A pramANe saMsAramAMthI chane ghaTADe thayA kare che te kAIka samaye saMsAra jIvarahita thaI jaze, ema keTalAke dhAre che. sUma daSTie vicAra karatAM mAlUma paDaze ke temanI A mAnyatA bhUlabharelI che. saMsAra jIvarahita thai jAya e vAta koI paNa zAstrane saMmata nathI; temaja e vAta ApaNane ApaNA anubhavathI paNa yukata lAgatI nathI. saMsAra jIvarahita na thavo joIe" e vastusthiti rAkhavAne sArU be mArgo che. eka te muktimAMthI cho pAchA phare, athavA te saMsAramAM eTalA badhA chavo joIe ke temAMthI je pratikSaNa mukta thavA chatAM paNa saMsAra jIvothI khAlI na thaI jAya; arthAta saMsAramAM ananta cha mAnavA joIe. A be bhAgamAM prathama mArga baMdha besatA nathI, kemake nilepa-parabrahmasvarUpa mukata jIvone saMsAramAM pAcho janma levAne mATe kaI paNa prakAranA karmasaMbaMdha nahi hovAthI teo mukitamAMthI pAchI phare e mAnavuM ghaTI zakatuM nathI. vaLI mokSamAMthI jIvo pAchA phare ema mAnavAthI te mokSanuM mahatva spaSTa rIte uDI jAya che. eTalA mATe bIjo mArga svIkAra nyAya che. jeTalA jIvo saMsAramAMthI muktimAM jAya che eTalA jIvo vastutaH khUTe che. chatAM brahmAMDamAM che ane hevAthI te khAlI thaI zake nahi. saMsAramAM rahela jIvarAzimAM koI paNa jAtane vadhAro na thavA chatAM ane saMsAramAMthI niraMtara jIvone ghaTADe thate rahete paNa, koI paNa kAle jIvana aMta na Ave eTalA cho " ananta' zabdathI samajavA joIe. sUmamAM sUkSma vakhatane jene zAstramAM "samaya" kahevAmAM AvyuM che. * samaya " eTalo sUkSma vakhata che ke eka paLamAM evA keTalA samaya pasAra thaI jAya che tenI ApaNAthI gaNatrI thaI zake tema nathI. AvA ananta samaye-bhUtakALanA ananta samaye, vartamAnakALane cAlu eka samaya ane bhaviSyakALanA ananta samaye--eka karavAthI jeTalA samaye thAya tenAthI paNa anantagaNuM jIve che. A uparathI spaSTa samajAya che ke ananta bhaviSyakALe paNa saMsAra chothI khAlI thaI zake nahi. jeTalA jeTalA divaso ane varSo pasAra thatA jAya che eTalo eTale 306

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stamaka ] Nyaya-Kusumanjali bhaviSyakALamAMthI ghaTADA thatA jAya che, kSaNe kSaNe bhaviSyakALamAMthI ghaTADA thayA kare che, chatAM paNa bhaviSyakALanA aMta Avaze--bhaviSyakALa taddana khalAsa thai jaze evI kalpanA paNa kAi svapne paNa karatA nathI; te pachI sasAramAM jIvarAzi ananta bhaviSyakALanA ananta samasyA karatAM paNa anantagaNI hAya to tene aMta AvavAnI kalpanA kyAMthIja thai zake ? muktAnAM punarAgamaM bhavapure kaH svasthadhIrAlape - datyantaM bhavabIjakarmadalane mukti samAseduSAm / bIjasyA'samupasthiteriha punarjanmodayAbhAvato bIjasyAsparathA'Gkarodbhava samApatteH pradAhe'pyaho ! // 14 // Which calm-minded person will talk about the return to this world, of the liberated who have attained salvation after completely destroying the Karmans-the seeds of Samsara, when there is no possibility of a rebirth in this Samsara as the seed (in the form of Karman cannot be begotten otherwise, there will arise an occasion of the springing up of a sprout even when a seed is burnt up. (14). " sasAranA bIjarUpa kanu atyanta klana karIne muktine prApta thayelA mukta jIvA saMsAra-nagara taraph pAchA phare ema kayA buddhimAn vaDe. kAraNa ke mukta jIvAne saMsArAgamananA kArabhUta karmarUpa khIjanI utpattinA asabhava hAvAthI punarjanmane nitarAM asabhava che. nahi to khIja baLI gayA pachI paNa aMkurA utpanna thavAneA prasaMga kAM nahi Ave ? "--14, " dagdhe bAje yathA'tyantaM prAdurbhavati nAGkuraH / karmabAje tathA dagve na rohati bhavAGkuraH ,, 307 tattvAryasUtra, umAsvAti

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nyAyakusumAMjali. 1 camaspaSTIva jyAre sarva kane kSaya thAya che. tyAreja AtmA mukta thAya che arthAta muktimAM jAya che. eka vakhata kamane saMpUrNa kSaya thayethI mukta thayela nirmaLa AtmAne karmasaMbaMdha thavAnuM koI paNa kAraNa nahi rahevAne lIdhe tenuM saMsAramAM pharI avataravuM ghaTI zake tema nathI. AthI mukta che saMsAramAM avataratA nathI, ema mAnavuM vyAjabI che. syAnmAnuSyaka eva muktivanito-dvAhapramododayaH klIvaH sidhyati naiva, naiva vibudho mRtvo-pagacchedivi / na zvabhre'pi ca, nArako'pi narake svargepi mRtvai-ti no tiryagdehavatAM nRNAM ca gatayo'ruddhAzcatasropi hi // 15 // A human being alone can have the opportunity of feeling the joy arising from his marriage with the woman in the form of liberation. An impotent being can not certainly attain salvation. It is a fact that a god immediately after his death cannot be born in heaven or hell and a similar remark holds good for a Naraka while for Tiryachs and human beings all the four grades ( Gatis ) are open ( lit. unbarred ). ( 15 ) " muktirUpI vanitAnA lagnanA AnaMdano udaya manuSyagatinAja upara AdhAra rAkhe che. naisargika napuMsaka siddhine (muktine) pAmato nathI. devatA marIne (devagatimAMthI) devagati temaja narakagatimAM jaI zake nahi. tevI ja rIte nArakI mArIne (narakagatimAM) narake ke svarge jaI zake nahi. (paraMtu) tiryaMca ane manuSyane mATe cAra gatie khullI che. "--15 uktaM samyagjJAnam, atha samyakcAritramAhasarvasmAdatha dezataH parihatiH saavdyvRtterih| proktaH saMyama Adimo munimato'ntyaH zrAvakaiH svIkRtaH / paJcatriMzata eva nItijadhanAdInAM guNAnAM sRjan sevAM madaghanano ma ta: zrIzrAddha II 26 za08.

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143 ) Nyaya-Kusumanjali The abandonment of sinful acts is called Samyama (Samyak-Charitra). It is of two kinds, complete and partial. The former is to be observed by Sadhus, while the latter by S'ravakas. A person who adopts the thirty-five rules of conduct such as of earning maintenance by righteous means, etc., is entitled to observe the religion of a S'ravaka. ( 16 ) Notes :--The thirty-five rules of conduct which are referred to in this verse are: (1) To earn maintenance by just and fair means. (2) To appreciate the conduct, life and doings of a highly spiritual character. (3) To marry a person whose tastes, culture, etc., are of the same kind but who does not belong to the same family. (4) To be afraid of committing evil acts. (5) To act according to the wellestablished customs of the country one lives in-the customs that do not involve the breaking up of any high principle. (6) Not to libelor slander any body. (7) To live in a house which is equipped with many doors and windows and which is situated in a good locality. (8) To keep the company of only persons of good conduct and sound character. ( 9 ) To respect the parents. (10) To avoid or abandon the places of difficulties and dangers. (11) Not to take part in mean actions. (12) To spend money in proportion to the income. ( 13 ) To wear a dress in conformity with one's means. (14) To resort to the eight sorts of intellect. ( 15 ) To hear or read the scriptures every day. (16) To eat or drink at the proper time. (17) Not to take food however substantial or enticing it may be, before the 309

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nyAyakusumAMjali. [ paMcama food previously taken is digested. (18) To attend to the four objects of life-Dharma, Artha, Kama and Moksha, without giving undue importance to any one of them. (19) To render service to the guests and the poor. (20) Not to think of taking revenge upon any one. ( 21) To be partial to virtues. ( 22 ) Not to travel in country which is full of dangers. ( 23 ) To undertake work according to one's capacity. (24) To maintain the dependent. ( 25 ) To render service to those who have taken spiritual vows and who are experienced in wisdom and knowledge. ( 26 ) To be far-sighted. ( 27 ) To have the power of discrimination. (28) To be grateful, ( 29 ) Not to act in such a way as to become unnecessarily hostile to the public. (30) To adopt the proper remedy when one is getting weak physically. (31) To be compassionate. (32) To give up obstinacy in all matters. (33) To be benevolent. ( 34) To conquer the internal enemies. (35) To keep the senses under restraint. samyakcAritra " sAvadya-vRttinA parityAga te ' sayama '-(sabhyazcAritra) jANavA. te e prakAranA che-sasayama ane dezasayama. prathama sayama munione AtrIne che ane bIjo zrAvakAe svIkAryAM che. nyAyApArjita-vaibhavAdika pAMtrIsa guNNAnI sevA karnAr bhavya jana zrAvakadhama Adara karavAne adhikArI DrAi zake''--16 spaSTI0 sAvadha vRtti arthAt pApamaya AcaraNa; enA tyAgane 'sa'yama' kahevAmAM Ave che. eneja khIjA zabdamAM cAritra' tarIke oLakhAvavAmAM Ave che. sayamanA be bheddo che. eka te sarvasayama ane bIjo deza 310

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tabaka] Nyya-Kusumanjali saMyama. sarva-saMyama arthAta saMpUrNa saMyama-saMpUrNa niravagha vRtti. enA adhikArI sAdhuo che. deza saMyama-AMzika saMyama-apUrNa saMyama zrAvake svIkAre che. zrAvake saMpUrNa rIte niravadya saMyama pALI zake nahi. gRhasthane ( zrAvakAne ) to sAMsArika kAryo karavAnAM hovAne lIdhe teo phakta dezasaMyamaja svIkArI zake tema che. have zrAvakadharma kyAre prApta thaI zake e prazna vicAratAM tene uttara e ja che ke "zrAvaka' thavAnA umedavAre prathama mAnusAritvanA pAMtrIsa guNa prApta karavA joIe, ema zAstrakAra darzAve che. A pAMtrIsa guNomAM "nyAyathI dravya upArjana karavuM e guNane prathama sthAna ApavAmAM AvyuM che.* sAdhu-zrAvakadharma darzayati procuH paJca mahAvratAni yatinAM, zrAddhatvamAseduSAM santi dvAdaza suvratAni vikasatsamyaktvamUlAni ca / zrAmaNyazriyamIpsatAM balavato vinAdasampApuSAM tatrAprItimatastu deza viratiH samyak na sambhASitA // 17 // Five great vows ( Maha-vratas ) are laid down for Sadhus and twelve vows which are based upon Samyaktva, are laid down for S'ravakas who desire to acquire the wealth of asceticism but who are unable to get it owing to overwhelming obstacles. Those who have dislike for asceticism are not even authorized for Des'a-virati ( i. e. S'ravaka-dharma ). (17) Notes :--The twelve vows of a Sravaka consist * A hakIkata sArU haribhadrakRta "dharmabindu" ane hemacaMdrakRta gazAstra' juo. rUAntoSaratA ali

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nyAyakusumAMjali. | pathamaof the five Anuvratas (small vows), the three Guna. vratas (vows pertaining to conduct) and the four S'ikshavratas (disciplinary vows). The five Mahavratas that are laid down for a Sadhu are not to be observed so strictly by a Sravaka and in his case these vows become Anuvratas, as the rigour of the vows is somewhat abated. He may however, for a limited time follow a more rigorous course of actions by taking up the Gunavratas. These are (i) Digvirati, he may put a limit to the distance he may go in one or the other direction; (ii) Anarthadandavirati, he may refrain from taking part in anything that does not strictly concern him; (iii) Upabhogaparibhogaparimana, he may set a measure to the articles of enjoyment-food, drink, etc., avoiding besides gross enjoyments. The four S'ikshavratas are (i) Des'avakas'ika, he may reduce the area in which he may move; (ii) Samayika, he may undertake to give up for a short time all the sinful acts by devoting himself to holy thoughts; (iii) Paushadhopavasa, he may lead the life of a monk for the time being, by taking such a vow on one of the days like the eighth, the fourteenth, the fifteenth of a fortnight; ( iv ) Atithisamvibhaga, he may provide a Sadhu with what he wants. sAdhuone mATe pAMca mahAtratA batAvyAM che. sAdhudharUpa lakSmInI icchA rAkhanArA, kintu balavAna, vighnane lIdhe tene nahi prApta karI zakanArA evA zrAvakAne mATe zuddhasamyakatvamUtraka khAra tratA batAvyAM che. sAdhudhama tarapha jene aprIti hAya, evA te dezavirati-zrAvakadhama nA paNu adhikArI nathI. 17. 33 (< 312

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takhaka. 1 yogaM paricAyayati Nyaya-Kusumanjali yogo'yaM parikIrttito bhagavatA zrIarhatA viSNunA mAhAtmyAdidamIyato'navadhito niHzeSakarmakSayAt / AtithyaM narakAsspadAmupagatA ghorAghasaGghAtatakoida-267e1fdagar arwana faafaq || 26 || The co-operation of right knowledge and right conduct is spoken of as Yoga by the divine Arhat who pervades the universe. On account of the immense greatness of this Yoga, even persons like Chailateya and Dridhapraharin, who had become the guests of horrible hell on account of the series of terrible atrocities that they had committed, attained salvation by completely annihilating all the Karmans. (18) Notes:-In this verse the author points out the importance and the inherent power of Yoga, in virtue of which even those persons who spend most of their life in wickedness succeed in attaining heaven, if not final liberation. To illustrate this, we give below the stories of Chilati-putra (Chailateya) and Dridhapraharin. Chilati-putra. There lived in the city of Rajagriha, a rich merchant named Dhana-sarthavaha. He had five legitimate sons and a daughter named Susama and an illegitimate son Chilati-putra, by his female serv 40 313

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nyAyakusumAMjali [424x ant named Chilati. Chilati-putra was entrusted with the work of guardianship-companionship of Susama. As he was very strong, he used to harass the people of the city. So, they complained about it first o L'hana-sarthavaha and in the end informed the Kotval (police-officer ) of the place. Being afraid of the king, the merchant dismissed Chilati-putra rom his house. Thereafter, he went to the rendezvous of thieves known as Simha-gufa and in their ompany he went from bad to worse. He was appointed their head to succeed the one who died. During this time Susama attained ber youth and became well-versed in several arts. Chilatiputra had not forgotten the ill-treatment he was meeted out by the S'reshthin and was even now pining away for Susanur; he decided to take revenge ipon the Sreshthin by plundering his wealth and depriving him of his only daughter Susama. Thereupon he called his companions together and said to them, " There lives in Rajagriha Dhana-sarthavaha, who has amassed immense wealth and has a charm. ing daughter Susama. To-night we shall go to his place; whatever wealth we get, I shall give over to you and I shall only reserve Susama as my share. Accordingly, thoy started that night for Rajagriha. When they came near the gates of the city, they sent the city-guards to sleep by means of Avasvapini Vidyal and broke open the locks of the 1 It is a charm that induces persons to sleep and so long as the persons are under its influence, 314

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sakhaka. ] Nyaya-Kusumanjali gates by Talodghatana Vidya2. On entering the house of the S'reshthin they found all the persons asleep. All the thieves except Chilati-putra were engaged in taking hold of every valuable possession they could lay their hands upon. He, however, took up Susama and came out of the house along with his companions. When the S'reshthin awoke, he found several things in his house missing and the worst of it all was that his dear daughter also was carried away by the thieves. He immediately informed the Kotval of this theft and requested him to trace out the thieves, promising as the reward the entire wealth stolen away. Thereupon, the Kotval started with some police-men. The S'reshthin, too, accompanied him, along with his five sons. They soon came up very near the thieves, who, seeing them left the wealth on the ground, took to their heels, and soon disappeared in some dense forest. The Kotval stopped there to take the possession of what was left by the thieves but the S'reshthin and his sons pursued Chilati-putra, who was running away with Susama on his shoulder. Chilati-putra at last got tired of passing through forests, of crossing streamlets and of enduring the severe heat of the sun. So, cn finding himself within the reach of his pursuers, they cannot wake up of their own accord, until the charm is removed. 2 It is also a charm by virtue of which the locks give way. 315

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4145yhisset. [ 4*21* he thought over what he should do next. He came to the conclusion that it was impossible to escape safely along with Susama and it was also improper to go alone, leaving Susama behind him- Susama, the sole object of his pleasure and the one that he valued more than his own life. So he decided that as he could neither take her away nor leave her behind him to fall into the hands of others, he cut off her head with his sword and entered a forest, with the head of Susama in one hand and the sword in the other. The S'reshthin felt very much when he came there and found that his daughter for whom he cherished so much affection was killed, With great difficulty he went home and to free himself from the grief he took up Diksha. Chilati-putra lost his way and was unable to meet his companions. Over and above, he felt hungry and thirsty. He made the final attempt to find out the way that would lead him to his place but it was in vain. While he was so engaged, he was astonished to find a Charana-muni.1 in the Kayotsargaposture. He never knew what modesty and discrimination meant; but believing that the Mahatmans preach Dharma and Dharma leads to happiness, he thought of approaching him. But a tho 1 Charana-muni is a name given to that class of ascetics who have acquired the power of flying in air by practising austerities. 2 During this posture one gives up attachment to the body and spends the time in holy meditation, 316 .. ... ma

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telys ] Nyaya-Kusumanjali ught flashed across his mind that perhaps the Muni would refuse to preach to him; so, he thought of demanding Dharma in an imperative tone. ACcordingly, after coming near the Muni, he threatened him with the words, " Give me Dharma or else I shall cut off your head." The Muni was wonderstruck with this unique way in which Chilati-putra demanded Dharma. All the same, he could realize his eagerness to acquire Dharma and he thought it would be worth-while to show him the path of religion, and that too in short, as that occassion was not suitable to explain the principles of religion in details. So he stopped meditating and said to Chilati-putra," Upas' ama, Samvara and Viveka constitute Dharma." With these words he departed. Chilati-putra began to reflect what these three words signified. First of all, he began to consider the meaning of Upas'ama. Upas' ama means control. He said to himself, " I am alone; I have nothing by my side nor anything on my body; so what shall I keep in control ?" Thinking seriously about this, he realised that he had to control anger that was burning like conflagrationthe anger directed towards the Sreshthin of killing him if once he was in his power, and the thought of taking revenge upon the Kotval, who was the cause of his separation from his comrades. He further realised that he had to control pride- pride that he felt injured on finding that the Kotval harassed him, the leader of thieves. Moreover, he found that he had to be straight-forward and self-contented, Thus he came to the conclusion that the Mahatinan 317

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nyAyakusumAMjali. [ paMcamameant by the word Upas'ama that he should keep control over anger, pride, deceit and avarice. In order to carry out these, he resorted to forgiveness, modesty, straight-forwardness and contentment. was Then he tried to understand the meaning of Samvara. Samvara means stoppago. He began to reffect what he should stop. He thought about that it was useless to stop others to meddle with others as he wanted to attain his own welfare. This led him to the consideration if the Guru had at all advised him to stop from moving, speaking, thinking, etc. He said to himself that even if that the piece of advice given to him it was impossible for him to follow it, since it involved the complete cessation of moving, speaking, etc. After a great deal of reflection he realised that as the Guru himself moved, spoke, etc., it was not that he was advised to refrain from these activities. After a deep and deliberate consideration, he realised that there were two sorts of activities, good and bad, wherein the body and the senses played an important part. He thought of engaging himself in good activities only-the activities which did not involve the slightest injury to other living beings. Thereupon, he examined himself whether he was then engaged in such an activity or not, and came to the conclusion that as he had still kept the sword in one hand and the head of Susama in the other, he was far from it. Thinking so, he threw away at once both the things, and refrained from undesirable activities of body, speech and mind. All 318

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R41948] Nyaya-Kusumanjali this time, some ants had quickly begun to mount his body which was coagulated with blood that had been all the while trickling from the head of Susama. The ants now began to sting him bitterly. At this time Chilati-putra was engaged in realising the meaning of Viveka, which signified discrimina. tion. He thought over what really belonged to him. At first he came to the conclusion that the relatives were not his own. A deeper thought convinced him that even his body was not his own- he was different from his body. By this time, the ants had been fast sucking his blood and causing him endless pain. The whole body was soon turned into a sieve, All the same, he did not think in the least of caring for his body. He thought of observing Upas'ama, Samvara and Viveka. At times, he could not carry on the meditation undisturbed, but he often succeeded in paci. fying anger, in keeping his senses in control, and refraining from evil activities. He remained in this condition two days and a half. At the end of this period, he died and attained heaven, as he was engaged in good thoughts at the time of his death. He will be born as a man and will finally obtain salvation. This story suggests that Yoga is the firm supportthe main prop of those who want to annihilate Karmans. Yoga never fails to lead to Moksha, but it must be practised to the full extent. Chilati--putra had failed to practise Yoga completely, so he attained heaven. Had he resorted to Kshaya instead of Upas'ama, 319

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nyAyakusumAMjali. [ 4244 had he observed Samvara completely instead of partially, and reached the ultimate stage of Viveka, he would have surely attained salvation. Even leaving aside this it may be easily seen that it is not an ordinary thing, if one can attain heaven and in the long run Moksha by observing Yoga. Mahatma Dridha-prahari. There lived in a certain village & Brahmana who was insolent from his very birth. He was driven out of the village by the police-officer ( Kotval), as he was morally depraved and was burden-some to the society. While wandering in forests, he met with the head of the gang of thieves, who, finding him as wicked as himself, began to treat him as if he were his own son. He was known amongst the people as Dridha-prahari, because he dealt severe blows while engaged in fighting. He was elected the leader of the thieves, when their master died. Once, with a large body of thieves, he entered a village called Kus'a-sthala and began to plunder it. In that village there lived a Brahmana with his wife and children. His children clamoured every day for Kshira. On one occasion, the Brahmana succeeded by begging in collecting the requisites for Kshira, and after preparing it, he went for a bath to a river. During his absence the thieves entered his house and searched in vain for costly materials and precious metals. However, on finding Kshira, they took up the pot of Kshira. On seeing this, the children became extremely disappointed to find that the verything which they had so long wished for and which they 320

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2015. ] Nyaya-Kusumanjali had secured after a great deal of trouble was being snatched away from their bands. One or two of them went out to inform their father. No sooner did their father learn the situation than he became excessively angry and ran after the thieves with a heavy cudgel in his band. He began to assault the thieves without caring in the least for his own life with the result that some were killed on the spot and some took to their heels. Learning this, Dridhaprahari's anger knew no bounds. He started im. mediately to kill the Brahmana. On his way he met a very stout cow and thinking that it wanted to hinder his way, he cut her into two, with a single stroke of his sword. On his approach, the wife of the Brahmana who was pregnant, entreated him to spare her husband. But without heeding her request he killed her and her husband too Thereupon the children that were all the while watching these events began to tremble with fear and to weep aloud. The piteous sight of the faetus struggling on the ground, the dead bodies of the Brahmana, his wife, and the cow and the bitter lamentation of the chiIdren would be sufficient to melt the heart of any individual however hard-hearted he may be This did not fail to produce a feeling of remorse in the heart of Dridha-prahari. He soon began to realize the helpless condition to which the children were reduced and the atrocities he had committed. Now only one thought occupied his mind and that was to find out the means of saving himself from the terrible consequences that were sure to overtake him, 321 41

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nyAyakusumAMjali. (424from his having rashly committed the murders of a Brahmana, a woman, a faetus and a cow-the murders which are considered extremely horrible in this world. He then seriously thought over the question and came to the conclusion that without approaching a Mahatman and without acting up to his advice, it was impossible for him to avert the fate. He determined to abstain completely from stealing. Without caring and waiting for his companions, he started and reached the outer skirts of the village. He then sat under a tree and became indifferent to things round about him. Step by step he began to climb the ladder of Vairagya. When he was thus engaged in holy thoughts, he saw at a distance Charana-munis. Thereupon he shouted out to them to save him and prayed to them that they should have pity on him though he was the very wickedness incarnate. He requested them to take into consi. deration his case, as it was in accordance with their nature. For, it rains everywhere-in a low as well as a high place; and the sun illuminates the house of a Brahmana and that of a Chandala as well. Moreover, a differential treatment can never be expected at the hands of a Mahatman whose nature it is to treat friend and foe alike. Saying so, be approached the Charana-munis and lay prostrate at their holy feet. He tried his best to speak but his throat got choked. The Munis, however, consoled him with sweet words and inquired what the matter was. After sometime he narrated in stammering words bis history and inquired if he could be in any way saved. 322

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7145. ] Nyaya - Kusumanjili As long as persons do not look upon evil acts as evil, do not make up their mind to abstain from committing such acts even after realising truth, do not carry out their resolution even after making a determination, and do not entertain the thoughts of Vairagya, they are not the right persons to practise Yoga The case of Dridha-prahari at present was quite different. His whole mind was now concentrated on one single thought of saving himself from the consequences of the evil acts committed by him. On realising such a condition of Dridha-prahari, the Munis assured him that it was possible for him to eave himself, and explained to him the distinction between body and soul, causes of influx of Karmans, ways of stopping their influx and those of annihilating the past Karmans and the advantages resulting from the observance of forgiveness Dridha-prahari was so much moved by the right advice that the Munis gave to him that he prayed to them to give him Diksha. His request being granted, Dridha-prahari took up the vow that he would remain in the Kayotsarga posture, would observe fasts and pass bis days in meditation in that very village, which he had plundered on the previous day, so long as he was reminded of bis evil acts by the people therein The Gurus gave him the permission and departed Thereupon Dridha prahari went to the northern gate of that village and stood there all absorbed in holy meditation. In the morning the people of that village found Dridha-prahari in the dress of a Sadhu. On seeing him, several charges were levelled at him. 323

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nyAyakusumAMjali. [ 424Some charged him as a thief and a rogue. Others branded him as a murderer of their parents and relatives; some began to abuse him, some began to throw stones at him, while some were engaged in beating him with sticks. In short, every one tried to take revenge upon bim in the way he could In spite of all this, Dridha prahari did not lose his balance of mind; but quietly endured all the sufferings, controlled his anger and began to recollect the words of his Gurus about forgiveness. He had not forgotten the lessons he had learnt from his Gurus about the influx, the stoppage and the destruction of Karmans. He began to think that if he continued to keep control over his senses, the past Karmans that required thousands of years to be annihilated would be destroyed within a very short period He began to address his soul with the words, " Oh Atman, thou art reaping the fruits of the seeds sown by thee. If thou calmly endurest these calamities, thou wilt be in no time free from thy Karmans. Thou bast worked havoc in the hearts of the thousands of families by murdering their members and plundering their wealth, so thou shouldst not now come in the way of these people when they want to derive pleasure by taking revenge upon thee. These people are rot thy foes but they are thy fast friends, for, they wash out by means of the harsh words and sound thrashes the heap of the dirt of thy Karmans. Thou art surely to be purified in case thou bearest with pleasure and tranquility all these hardships, as 324

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24deg45. ] Nyaya-Kusumanjali is seen in the case of gold that is thrown in fire. Thou wilt not get better benefactors than these, for they help thee, though they destroy their own merit and commit sin, as they are engaged in evil thoughts and deeds. Thou must rather feel pity for these people as they are thus degrading their own soul." People continued to harass him for a month and a half. At the end of that period, when he found that they had ceased to take notice of him, he went to the eastern gate and took up the same posture. Sometimes, when he went in the village to beg alms, he was insulted and was given no bread to eat, and was, on the contrary, reminded of evil deeds. So he passed a month and a half at this gate. Thereafter he similarly passed a month and a half at each of the other two gates-the southein and the western. By thus observing fasts for six months running and remaining steady in meditation he annibilated most of bis Karmans. His fortitude, meditation and concentration reached the utmost limit. At last he ceased even to care for his body and began to ponder over the natural state of the soul with a calm mind, looking upon friend and foe, gold and dirt, pleasure and pain and Samsara and Moksha in the same light. This was the final state of Yoga that he now entered. He burnt the fuel of Karmans by the fire of Yoga and thus became within six months omniscient and as his Ayushya Karman also expired, he attained salvation. It is thus clear that even Dridha-prahari who was to be 325

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nyAyakusumAMjali. [ paMcama a victim of hell attained Moksha within half a year by resorting to Yoga.* There are many lessons that can be derived from this story. Some of them are his repentance of evil deeds, his eagerness for saving himself from the clutches of the threatening future, his firm belief in the words of Mahatmans, his height of forgiveness, his spirit of endurance and his purity of heart. It is only such elements as these that constitute Yoya, when they are acquired in entirety. yogane paricaya- jJAnathI vyApaka zrIyuta ana bhagavAne samyajJAna ane saMyamanA sagane "ga" kahyo che. A yoganA atula mAhAbhyane lIdhe, ghora pApanA saMgrahathI narakanI ApattinA atithi banelA evA "cilAtIputra" " daDhaprahAra' vigere purUSoe paNa niHzeSa karmone kSaya karI nivRttine prApta karI. "--18 spaSTI, "yujha' dhAtu parathI "ga" zabda banelo che. A dhAtane artha "joDavuM" thAya che. A uparathI muktinI sAthe joDI ApanAra sAdhanane "ga" kahevAmAM Ave che. mukitanuM parama sAdhana te samyaga-jJAna ane sammacAritra che ema ApaNe AgaLa joI gayA chIe. mATe vastutaH e baMnene sahayoga eja "yoga" che. mahAtmA pataMjali " ganI vyAkhyA " yogazcittavRttiniH " arthAta yoga eTale cittanI vRttione nirAdha, ema kare che. A vyAkhyA pramANe anyatra jyAM tyAM bhaTakatI cittanI vRttione AtmAnA svarUpamAM joDI rAkhavI e yoga che. e sivAya yogane sArU sahAyabhUta sAdhanane paNa yoga kahevAmAM Ave che. * " awNIgaLoSAtapAtarAna narAtiH.. dRDhaprahAriprabhRteryogo hastAvalambanam " // -ArAma ! 326

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25. ] Nyaya-Kusumanjali yogajanitaM muktilakSaNaM phalaM varNayatiprAgbhArA surabhizca lokazikhare puNyA paraM bhAsurA tanvI siddhizilA''hvayAntarayutA vizvambharA vartate / viSkambhaM dadhatI nRlokasadRzaM zvetAtapatropamA sidhyantyaGgina ekayojanamatazcordhvaM tato'lokakham // 19 // In the topmost part of Loka there is the earth known as Ishat-Pragbhara otherwise called Siddhi-s'ila, which is fragrant, holy, resplendent with lustre and fine. The magnitude of this earth is the same as that of the earth inhabited by human beings and this earth has the form of a white umbrella. The liberated (Siddhas) reside in a region one Yojana high from this earth. Above this earth there is Alokakas'a. (19) sugaMdhavALI, pavitra, dedIpyamAna ane aMtamAM pAtaLI evI "4Sata bhaagmaa|" athavA " sirvazikSA" nAmanI thI sonA abhAge che. te pRthvI manuSyalakanA parimANavALI ane zveta chatranI upamAvALI che. AnAthI eka yojana uce akarmaka prANIo siddhAvasthAne prApta kare che. eka yojana pachI akAkAza che."--18 Urca yAta samaprayANavidhayA zrIkevalI bhUghanaM / muktvA yAvadupaiti lokazikharaM noz2a tu lokAgrataH / kazcid gantumadhIzvaro bhavati, yat sattAmalokAmbare gatyAyopakRtikSamA na dadhata dharmAstikAyAdayaH // 20 // The omniscient go up to the top of Loka in a vertical straight line, after abandoning their physical body. No one is in a position to go further than this; for, in Alokakasa there do not exist substances, 327

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nyAyakusumAMjali. [ paMcama such as Dharmastikaya assisting objects in their motion. ( 20 ) zrIyuta kevalI bhagavAna paMcabhUta zarIranA tyAga karIne sama~ zreNIvALI gatie uMce leAkanA agrabhAga sudhI jAya che. kintu leAkAgraMthI uMce javAne kAi paNa samartha nathI; kemake alekAkAzamAM gati, sthiti vigerene sahAya karanAra dharmAstikAyAdika padArthI vidyamAna nathI. '-20 ' spaSTI AtmA karahita thatAM samazreNI prayANa kare che; kintu tiae athavA teA kASTa khIjI dizAmAM jatA nathI. sarva karmanA kSaya thatAM Urdhvagamana karavuM e AtmAnA svabhAva che. jema pANImAM rahela mATInA lepavALI tuMbaDI, tenA uparanA melane sarvathA nAza thatAM pANI upara Ave che tema AtmAne vaLagelA karma rUpa mela naSTa thatAM te paNu U gamana kare che. jIvA UrdhvagatisvabhAvasahitA adhyAvRtipreraNAt tiryagyAMtyadha eva vAghaitayaH syuH pudgalAzrordhvagAH / lokAgraM samupAgatastu bhagavAn nAyAtyadho gauravA SbhAvAtprerakamantareNa na punaH kurvIta tiryaggatim // 21 // Souls even though they have the natural tendency of going upwards, go slantwise or downwards as they are directed by Karmans; and the matter which has the tendency of going downwards goes up (in case a force is so exerted). The divine soul that has reached the topmost part of Loka, does not come down as it has no weight and it does not go crosswise as there is none to so direct it. ( 21 ) " jIveA uMce javAnA svabhAvavALA DhAvA chatAM paNa karmanI geraNAne lIdhe tiA~ gati temaja adhAti kare che. tevIja rIte pudgale adhAgamanasvabhAvayukata hAvA chatAM paNa tathAvidha preraNAne lIdhe Udhva gamana kare che. kintu leAkAgra upara gayelA bhagavAna gAravanA (gurUtvanA } 328

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2054 Nyaya-Kusumanjali abhAvane lIdhe nIce AvatA nathI, temaja vaLI preraka abhAva hevAthI manI ti gati 5 tha/ nahi."--21 varttante, trijagatsvarUpaviSayAnantapravodhAtmakA vijJAnAvaraNasya nihaNanato nAzAcca dRssttyaahteH| antAgocaradarzanaprasRmaraprodbhAsarUpaM gatA mohasya pralayAt gatA anupame samyaktva-cAritrake // 22 // saukhyaM vIryamanantamapyupagatA vedyAntarAyakSaye' mUrttAnantavigAhanA pralayato nAmnazca gotrasya ca / AyuSkasya nizubhmato'kSayagati samprAptavantaH punaH siddhAstatra mahezvarA iti bhavedeSA parA nirvRtiH // 23 // yugmam / That is (Para-Mukti) the second type of libera. tion which the great lords, the Siddhas enjoy- the Siddhas who have, acquired (the eight qualities ) (i) infinite knowledge shedding light on all the objects of the three worlds and (ii) infinite perception by destroying the Jnanavaraniya and Dars'anavaraniya Karmans, who have attained. (iii) the matchless Samyaktva and Charitra by annihilating the Mohaniya Karmans, who have secured (iv) infinite happiness and (v) power by destroying the Vedaniya and Antaraya Karmans, who have attained (vi) Amurttata and ( vii ) infinite Avagahana* by annihi * Avagahana means interpenetrability. In virtue of this quality one liberated soul can allow others to exist without obstruction, just as the light of one lamp does not prevent the interpenetration of the light of other lamps. 42 329

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nyAyayusumAMjali. [ pazcama lating the Nama and Gotra Karmans and who have reached ( viii) the imperishable state by destroying the Ayushya Karmans. ( 22-23) muktimAM siddha bhagavAna, jJAnAvaraNIya karmane kSaya thayela hevAthI jagatanA (kAlekanA ) padArthone prakAzanAra anantajhAnarUpa, darzanA varaNIya karmanA vaMsane lIdhe anantadarzanArUpa, mohanIyakabA nAzane lIdhe anupama samyakatva ane cAritrane prApta karela, vedanIya karmanA dhvasathI ananta sukha ane antarAyakarmanA kSayathI ananta vIyane prApta karela, nAma ane gAtra karmonA abhAvane lIdhe amUrta ane anantaavagAhanAyuta, ane AyuSya karmane ucheda thavAthI akSayagatine prApta thayela heya che. Ane "para-mukti " jANavI. - 2, 23 spaSTI, "riyaDanA " arthAta karavAmAM Ave te karma. mithyAtva, avirati, pramAda, ane krodha, mAna, mAyA, leba vigere karmabaMdhanAM kAraNe che. karmanI sattA dareka darzanakAre svIkArI che. koI kamane prakRti kahe che te koI tene prArabdha, saMcita, mAyA, avidyA vigere nAmathI saMbodhe che. karmanA ATha bhedo che. temAM prathama jJAnAvaraNIya karma che. A karmanuM kAma jJAnazaktine dabAvavAnuM che. ApaNe pratyakSa anubhavIe chIe ke ke manuSya thoDI mahenate jJAna saMpAdana karI zake che, jyAre bIjo manuSya tenAthI daza gaNe prayatna karavA chatAM paNa tenAthI cothe bhAge paNa jJAna prApta karI zakatuM nathI. AnuM kAraNa jJAnAvaraNIya karma che. A karmane lIdhe ja keTalAka manuSya jJAna meLavI zakatA nathI. A karmane jeTalA pramANamAM ghaTADo thAya che, teTalA pramANamAM jJAnanI mAtrA vikasita thAya che. jJAnanI mAtrAnI taratamatAne AzrIne jJAnAvaraNIya karmanA pAMca bheda pADavAmAM AvyA che. jevI rIte ke-1 matijJAnAvaraNIya, 2 zrutajJAnAvaraNIya, 3 avadhijJAnAvaraNIya, 4 mana:paryayajJAnAvaraNIya ane 5 kevalajJAnAvaraNIya. A pAMca AvaraNo paikI je AvaraNa je jJAnamAtrAne AAdita kare che, te jJAnamAtrAne udaya te AvaraNanA vilayathI thAya che. A karmane saMpUrNa kSaya thavAthI AtmAne kevalajJAna prApta thAya che. A jJAnanA prabhAvathI AtmA samasta bhavanamAM rahelA samIpa, dUra, sUkSma, sthUla vigere sarva padArtho jANI zake che-sarvajJa bane che. 880

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kertenke ] Nyaya-Kusumanjali darzanAvaraNIya karma, AtmAnI darzanazaktine dabAvanAra che. jJAna ane darzanamAM bahu phera nathI. sAmAnya AkAranA jJAnane darzana kahevAmAM Ave che. jevI rIte koI manuSyane dUrathI jevAthI te manuSya che e prakAranuM je sAmAnya jJAna thAya che te darzana che; ane pachI vizeSa prakAre tene bodha thavo te jJAna che. nidrA AvavI, AMdhaLApaNuM, baherApaNuM vigere A karmanAM phaLo che. A karmane sarvathA kSaya thavAthI kevaladarzana prakaTa thAya che. vedanIya karmanA be bheda che-sAta vedanIya ane asAta vedanIya. A be karmanuM phaLa anukrame sukhAnubhava ane duHkhAnubhava karAvavo e che. A karma jyAre sarvathA nAza pAme che, tyAre AtmAne ananta sukha utpanna thAya che. mukta paramAtmAone nirmaLa Atma-timAMthI je svAbhAvika Ananda spare che te ja kharekhara paramArtha sukha che. mehanIya karma be prakAranuM che-darzanamohanIya ane cAritramohanIya. darzanamohanIya yathArtha zraddhA (tattvazraddhAna) thavAmAM vinarUpa che ane cAritramehanIya cAritra yA saMyamane aTakAvanAra che. sAmAnya rIte mehanIya zabdane artha meha upajAvanAra thAya che. strI, putra, mitra vigere para ane sArI sArI cIjo upara meha thavo e badhuM mohanIya karmanuM pariNAma che. mehAMdha purUSa kArya-akAryane vicAra karI zakatA nathI. jema dArU pIdhela mANasa yathArtha vastusthiti joI zakatA nathI, tevI ja rIte mohAMdha purUSa paNa to samajI zakatA nathI. sarva karmomAM A karma atiprabaLa che. AtmAnI adhogati karavAmAM A karma mukhya bhAga bhajave che. A karmane saMpUrNa nAza thavAthI parizuddha samyakatva temaja saMpUrNa cAritra prApta thAya che. AyuSya karmanA cAra prakAra che-devatAnuM AyuSya, manuSyanuM AyuSya, tiryaMcanuM AyuSya ane nArakInuM AyuSya. jema pagamAM beDI hoya tyAM sudhI mANasa chuTI zakatuM nathI, tema jyAM sudhI jIva AyuSyarUpa beDIthI baddha hoya che tyAM sudhI te potAnI gatimAMthI chUTI zakatA nathI. AyuSya sApakrama ane nirUpakrama ema be prakAranuM che. je AyuSya AghAta lAgatAM TUTI jAya te sapakrama ane na tUTe te nirUpakrama. je AyuSyanAM dalika so varSe bhagavAIne pUrAM thaI rahe tema heya, chatAM vacce koI sakhta AghAta lAgI jAya te te daLiyAM tatkALaja bhagavAI jAya che ane so varSanI avadhi pahelAM te prANI pareka sadhAve che. A sopakrama AyuSyanI 881

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nyAyakusumAMjali. [ paMcamasthiti che. nirUkrama AyuSyavALAne jeTalAM varSo jIvavAnI avadhi heya temAM eka paLa paNa ochI thaI zakatI nathI. AyuSyakarmane saMpUrNa uccheda thavAthI AtmA ananta sthitivALA thAya che arthAta akSaya gatine te prApta kare che. nAmakarmanA be vibhAga che-zubha nAmakarma ane azubha nAmakarma. A karmanA aneka bheda che. paraMtu TUMkamAM A karma zubhAzubha zarIra, rUpa, svayaza vigerenuM kAraNa che. jema citAra sArA ke kharAba citro banAve che tevI rIte A karma prANIne vicitra saMjogomAM-rUpAntaromAM lAvI mUke che. gevakarmanA paNa be bheda che-ucca gotra ane nIca gotra. UMca ke nIca gotramAM janma thavAnuM kAraNa A karma che. jJAtibaMdhanane tarachoDanArA dezamAM paNa UMca-nIcane vyavahAra hoya che. te A karmanuM pariNAma che. nAma ane gotrakarmanA abhAvathI AbhAmAM amUrtatA ane ananta avagAhanArUpa guNene prAdurbhAva thAya che. amUrtatA eTale rUpAdarahitapaNuM ane avagAhanA eTale eka bIjA siddho sAthe ekameka maLI javAnI zakti. antarAya karmanuM kAma viddha nAkhavAnuM che. A karmane kSaya thavAthI anantavIryarUpa guNa AtmA anubhave che. jainadarzanamAM mekSe gayelA chavAmAM ATha karmonA kSayathI prakaTa thatA ATha guNo mAnelA che. e ATha guNe upara batAvavAmAM AvyA che. jevA adhyavasAya-mananA vyApAra hoya tevA prakAranuM karma baMdhAya che ane phaLa paNa tevAja prakAranuM bhogavavuM paDe che. karmanA baMdha samaye tenI sthiti arthAta karma-vipAka keTalA vakhata sudhI bhogavavo joIe e kAlane niyama paNa baMdhAI jAya che. karma baMdhAyA pachI tarata ja tenuM phaLa maLavuM joIe evo kaMi niyama nathI. udayamAM Avela karma keTalo vakhata bhegavavuM paDe che tenuM kaMI baMdhAraNa nathI, kAraNa ke baMdhAyelA sthitikALamAM bhAvanAo dvArA pharaka paDI jAya che. vaLI karmanuM baMdhAvuM eka tarahanuM nathI. koI gADha, kAI zithila ane koI atizithila 332

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Forlys) Nyaya-Kusumanjali baMdhAya che. je karma atigADha baMdhAya che, tene jainAgamamAM nikAcita kahevAmAM Ave che. A karma prAya: bhogavavuM ja paDe che. bAkInAM karmo zubha bhAvanAonA prAbalyathI bhagavyA vinA paNa kharI paDe che. mukti-sukhaM varNayati bhUpAnAM balividviSAM halabhRtAM cakrezvarANAM puna rdevAnAmapi vajriNAM bhavati yHpronidrshrmodyH| siddhAnAM paramezinAM sakalabhUzaGga samAjagmuSAM zuddhAnandamahodayasya mahato nAnantabhAge'pyasau // 24 // . That happiness which the kings, the Vasudevas, the Baladevas, the Chakravartins and the Indras enjoy is not even the infinitesimal part of the unsullied and perfect bliss that is enjoyed by the SiddhaParames'varas who have reached the summit of the universe. ( 24 ) Notes :--The Vasudevas, the Baladevas and the Chakravartins come under the list of the sixty-three great personages (S'alaku-Purushas) admitted by the Jainas. The twenty-four Tirthankaras, the nine Vasudevas, the nine Baladevas, the nine Prati-Vasudevas and the twelve Chakravartins--the sixty-three great personages flourish during every cycle-Utsarpini as well as Avasarpini. A Chakravartin rules over the six continents, whereas a Vasudeva is the ruler of the three continents. Balaileva is the name given to the elder brother of Vasudevu.

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nyAyasumAMjali muktimukha-- " rAjAone, vAsudevAne, aLadevAne, cakravarti one, devAne ane vaLI indrone je mahAna sukhanA udaya hAya che, te, sakaLalAkAgre vasanArA siddha paramezvarAnA zuddha anantamahAyanA anantame bhAge pazu nathI."~~24 [ 5ma muktau sukhamanabhyupajagmuSaH zikSayati muktAnAM sukhazUnyatAmupayato yogasya kiM vaiduSI ? tenetthaM vadatA yataH zivapuradvAraM dRDhaM mudritam / saukhyArthena hi muktaye sumanasazceSTanta uccaistarAM duHkhAbhAvasamIhitaM tu bhavitA mUrcchAdyavasthAsvapi // 25 // What sense is there in the statement of the Naiyayikas and the Vais'eshikas who declare that the liberated are devoid of happiness when by saying so they closely bolt the portals of the city of Moksha? The great persons make the utmost efforts for attaining salvation with a view to get happiness. The desire of the absence of misery can be satisfied even in a state of swoon and the like, ( 2 ) mukitamAM sukhanI siddhi " mukata jIvA sukharahita che ema mAnanArA naiyAyikanI buddhi kevI che ? kAraNa ke ema khelanArA vaiyika meAkSa-nagaranu' dvAra majabUtAprathA baMdha karI dIdhuM che; kemake sa ta purUSa! sukhane uddezIneja mukitane mATe mahAna prayatna kare che. vaLI khAlI duHkhanA abhAvanA uddeza tA mUGgadika avasthAmAM paNa prApta thAya che. "~~~25 spaSTI jaina zAstramAM jJAna, darzana, cAritra, vIrya, sukha vigere ATha guNA muktAmAmAM mAnavAmAM AvyA che. naiyAyika vigere danaDhArIe mukta jIvAmAM sukha mAnya nathI. eenA mata pramANe duHkhanA 334

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staka] Nyaya-Kusumanjali tyano abhAva teja mekSa che. mekSane sAruM niyAyikanI nIce mujaba mAnyatA che. 'svasamAnAdhikaraNaduHkhaprAgabhAvAsahavRttiduHkhadhvaMso hi mokSa' arthAta potAnA adhikaraNamAM rahevAvALA evA duHkhaprAgabhAva sAthe saMbaMdha nahi rAkhate e duHkharvasa te mikSa che, athavA "kutima di motaH' arthAt duHkhane atyanta abhAva e mokSa che. sAMkhya matavALA mukta jIvamAM jJAna vigere mAnatA nathI. vedAntIoe mukitamAM jJAna temaja sukha mAnela che. je mukatAvarathAmAM sukha na hoya te kayo vidvAna mukita meLavavA prayatna kare? vaLI dukhano abhAva to mUcha, nidrA vigere avasthAmAM paNa anubhavavAmAM Ave che. mATe jo duHkhAbhAvane mokSanuM lakSaNa mAnIe te mUccha, nidrA vigerene paNa mokSa mAnavo paDaze, ke je hakIkata ISTa nathI. vAste mukatAvasthAmAM sukhane svIkAra karavo yukata che. saukhye raktatayA muninanu kathaM mokSaM samAsAdayet ? duHkhe dviSTatayA muninanu kathaM mokSaM samAsAdayet ? / duHkhe'dviSTatayA munine nu kathaM mokSaM samAsAdayet ? saukhe'raktatayA munirna nu kathaM mokSaM samAsAdayet ? // 26 // How can an ascetic ( Muni ) attain liberation, when he is attached to happiness? How can an ascetic acquire final beatitude, when he hates misery? Is it not possible for an ascetic to obtain final emancipation when he does not condemn misery? Why cannot an ascetic reach salvation when he is not attached to happiness? (26). Notes :- In this verse the author maintains that there is bliss in Mukti. The Naiyayikas who deny it say that there is only negation of misery in Mukti. The author then considers their statement and proves it to be untenable. For, he says that if the Naiya 385

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nyAyakusumAMjali, [ pathama= yikas think that by admitting bliss in Mukti, the persons attempting to achieve it will not succeed, since they will be in that case attached to bliss, that is to say, they will be charged as having Raga, is it not equally reasonable-in exact accordance with the rules of logic- to say that those who try for Mukti, after admitting therein the absolute negation of misery, will not get it as they are open to the charge of Dvesha, since they make an attempt of destroying misery and this destruction presupposes the existence of aversion? If the Naiyayikas try to refute this argument by saying that though there is negation of misery in Mukti, it is not to be supposed that those who try to achieve Mukti, hate misery-suffer from Dvesha, is it not equally reasonable to say that those who try for final beatitude, are not open to the charge of Raga, though there is bliss in Mukti for which they are trying? Thus the author shows that there is nothing wrong in believing-on the contrary, that is the only right way of believing-that there is certainly found perfect bliss in Mukti. " jo ema kahetA hai| ke sukhamAM rAgI evA munine kevI rIte meAkSa sA~bhavI zake, teA pachI duHkhanA dveSI murjhanane paNa te kema saMbhavI zake ? jo ema kahetA hA ke duHkhane viSe dveSarahita evA mutine meAkSa krama prApta na thai zake, teA pachI teja pramANe sukhamAM Asatirahita munine paNa mukita kema na maLI zake ? "--2 6 spaSTI0 mukatAvasthAmAM sukha mAnavAmAM, te tarapha rAgarUpa dUSaNa AtmAne lAgu paDaze ane ethI mukita meLavI zakAze nahiM, evI bhIti naiyAyikAne jo hAya ane ethI mukta avasthAmAM te sukha na mAnatA hoya teA temanI tevI dhAraNA nirarthaka che, ema graMthakAra prastuta 336

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stakhaka, ] Nyaya-Kusumanjali zlokathI pratipAdana kare che. mukta avasthAmAM sukha haiAya, te| evI mukita meLavavAne prayatna karanAra munie sukhanA rAgI banavAthI te mukita prApta karI zakaze nahi, ema mAnavu nyAyapuraskara nathI, kemake ema mAnavAmAM je nyAyanA AdhAra levAmAM Ave che, teja nyAya pramANe te ema kAM na kahI zakAya ke muta avasthAmAM duHkhatA abhAva hAya tA evI mukitanI prApti mATe mahenata karanArA munie duHkhanA dveSI khanavAthI mukita sapAdana karI zakaze nahi. jo AnA uttara taiyAyikA ema ApatA hAya ke muktimAM duHkhane abhAva rahete chate paNa suni duHkhanA dveSI thatA nathI, teA eja niyama pramANe mukitamAM sukha rahete te paNa muni te sukhanA rAgI che, ema mAnavAnI kazI jarUra nathI. A uparathI mukitamAM sukha mAnavAmAM kAi paNa jAtanA Adha udbhavatA nathI, ema sahaja zamajI zakAya che. yattUktaM ' na* sukhAsukhe ' iti tadapyastyeva no bAdhakaM saukhyAsaukhyayugaM na tatra bhavatItyetatparA hi zrutiH / evaM caikamukhazriyo'bhyupagame'pyetadvirodhaH kutaH ? satyekatra ghaTespi " no ghaTapaTau stotre "tisaMpratyayAt ||27|| The saying of the S'ruti that there is nonexistence of happiness and misery ( Sukla-asulcha) in salvation is not objectionable to us, for, this Sruti simply signifies that there do not exist both happiness and misery in Mukti. Such being the case, whence is the possibility of contradiction even in admitting happiness alone in Mukti, for, we all agree in saying that there is the nonexistence of a pitcher and a piece of cloth in a place where there is only a pitcher ? (27) sukha-duHkhane abhAva mukitamAM che evuM zrutinuM kathana paNa * " azarIraM vA vasantaM priyApriye na spRzataH >> 43 337 "C

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nyAyamuksamAMjali amane bAdhAkAraka nathI, kAraNa ke ene artha sukha ane duHkhanuM dUdha mukitamAM nathI ema karo. amuka sthaLe ekaja ghaTa vastu hovA chatAM paNa atra ghaTa ane paTanuM dUdha nathI," ema jema kahI zakAya che, tema mukitamAM ekaluM sukha svIkArIne paNa tyAM sukha-du:khanuM kaMTha nathI, ema bedhaDaka kahI zakAya che. e kAMI virodhanI vAta nathI. "--27 AhA''tyantikabuddhigamyakaraNAtItaM sukhaM yatra vai jAnIyAdakRtAtmadurlabhataraM taM mokSamevaM smRtiH / ko bAdhaH sukhasaGgare zivapade sAMsArikaM yat sukhaM sammohaprabhavaM svarUparamaNAnandastu mokSaH punaH // 28 / / One should know that Moksha is one wherein the bliss is everlasting, realizable by experience and beyond the reach of the senses, and it is unattainable to a person who does not possess self, controlso says the Smriti. If it is so, what harm is there in admitting bliss in liberation ? It is the worldly happiness that arises from infatuation, whereas the joy accruing from self-absorption is Moksha. (28) ja anubhavagamya, indriyagrAhya ane Atyantika evuM sukha jyAM che tene mokSa jANa; ane te mekSa AtmAne nahi sAdhanArane durlabhatara * ema smRti-vAya che. mokSamAM sukha svIkAravAmAM zuM deSa che, kemake je sAMsArika sukha che, teja mohI upanna thanArUM che, jayAre mokSa to parizuddha AtmaramaNanA AnandasvarUpa che."--28 mokSasAdhanajJAna kriyAnyataraikAntavAdaM vyudasyati-- ye tu jJAnata eva muktimavadan satyetaratte'vadan na jJAnAt mukhito bhavennara iha strIbhakSyabhogAbhivit / + "yuvAnnivaM catra vRddhigrAhyamataridrayam | taM vai mokSaM vijAnIyAd duSprApamakRtAtmabhiH " // 888

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2 ] Nyaya-Kusumanjali ye tyAhuH kriyayaiva muktiramaNI te'nyAhurucchRGkhalaM mithyAjJAnavataH kRte'pi yatane'saMvAdasaMdarzanAt / / 29 // tasmAt jJAnamatha kriyA dvayamihArthaprApagapratyalaM mokSaprAptinivandhanaM dvayamidaM saMkIrtitaM svaaminaa| na jJAnaM na hi sarvathe-hitavato vastrAdikapApaNe nirjJAnA'parathA kriyA'rthajananI syAnmUcchitAdarapi // 30 // yugmam / The opimou OL some wuo uuclare that liberation is attained by knowledge alone is far from true because a person who simply knows what enjoyments of a woman, a dinner, etc., are, does not thereby get the happiness accruing from such enjoyments. Moreover, those who advocate that the Mukti-ramani can be secured by action only, have said so thoughtlessly; for, one who has incorrect knowledge (of an object) fails to get the desired object, even though he makes an attempt. So right knowledge and the right conduct-these two together are capable of yielding the (desired) object and the co-operation of these two has been declared by the Lord as the (right) means of attaining salvation. It is not that by totally disregarding knowledge one who desires to get cloth gets it; for, otherwise, action which is unaccompanied by knowledge, performed in a state of swoon, etc., must surely produce the desired effect. (29-30) "jeo jJAnathI ja mukita belyA che teo asatya bolyA che; kAraNa ke strI ane bhajana vigerenA sukhane jANavA mAtrathI ja mANasa te bhegane Ananda laI zakatuM nathIvaLI jeo kriyAmArgathIja

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nyAyapusumAMjali. [NcamamukitaramaNa maLe che ema kahe che teo paNa ucaDDakhala che, kAraNa ke mithANAnavALA purUSane prayatna karyA chatAM paNa phaLa maLatuM nathI. tethI jJAna ane kriyA e baMnenuM ThaMja artha meLavavAne samartha che ane eja kaMdha ekSaprAptinuM sAdhana che, ema he bhagavana! Ape prakAzya che. vastrAdikanI prApti mATe prayatna karatA manuSyane svAbhISTanI siddhi je thAya che temAM kriyAnuM svAtaMtraya che, jJAnanuM nathI ema kahI zakAya nahi, kemake tyAM jJAna paNa prAdhAnya bhegave che. anyathA jJAnarahita kriyA, mUrchAdika avasthAmAM paNa artha janaka thavI joIe."--29-30 spaSTI, jUdA jUdA darzanakAe mukita meLavavAnAM sAdhane judAM judAM batAvyAM. jevI rIte ke keAI kahe che ke gurUnA vacanamAM zraddhA rAkhavAthI mokSa prApta thAya che, tyAre kaI kahe che ke guNAtIta vastunA jJAnathI, te kAI, mana aMgIkAra karavAthI, koI tIrthayAtrA, japa, tapa vigerethI, kAI, jJAnathI to koI kriyAthI. paraMtu A badhAnuM tAtparya jJAna-cAritramAM samAI jAya che. ane e ja vastutaH mukitanuM mukhya sAdhana che. - je leke phakta jJAnaThArAja mukitanI prApti mAne che, teo asatya bele che. kemake je vastunA jJAnamAtrathI ja tenI prApti thaI jatI hoya, to A lADu che, ema jANavA mAtrathI ja moDhAmAM AsvAda AvI ja joIe. kintu A pramANenI vastusthiti nathI e darekane suvidita che. keTalAka vaLI kriyAthIja mukita maLe che, ema mAne che. A lekenI mAnyatA paNa bhUlabharelI che, kemake samyaka jJAnanA abhAvamAM karelI kriyA phaLadAyaka thatI nathI. prathama to jJAnanI jarUra che ane te jANyA bAda te pramANe vartavuM-kriyA karavI ke jethI prayatna siddha thAya. AthI ekalI kriyAthI paNa mukti maLI zake nahi ema spaSTa samajI zakAya che. upasaMharan bhagavantamabhiSTautiityevaM jagadIza ! yuktivisaraiH svacchaiH prasiddhi gate yacceto ramate na te pravacane te vajrasArAzayAH / kintvanveSayituM pravINamanasastvAM nirgatA'sadahArantAro niyamena zAsanamahAprAsAdamAzritya te // 31 // 940

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rAmaka] Nyaya-Kusumanjali Oh lord of the universe ! those whose mind does not find pleasure in thy Pravachana well-known for its clear reasonings, possess adamantine (flinty) hearts. Even these persons, if they try to comprehend thee, after leaving aside their bigotism, can surely attain liberation, by resorting to the high palace of thy Sasana. (31) upasaMhAramAM bhagavastavana- A pramANe he jagannAtha ! nirmaLa yuktionA samUha vaDe prasiddhine pAmelA tArA zAsanamAM je manuSyanuM mana ramatuM nathI, te vajanA jevA kaThina AzayavALA che. kintu e purUSo paNa kadAgrahane dUra karI pravINa manathI tane zedhe te tArA pravacananA mahAprAsAdane Azraya laIne cokkasa, mukti-strInA ramaNa banI zake. "-31 garamA mA ! sara ! vimo ! yuvAdhoLIpaanaasvnmukhdrshne samabhavat netraM nimeSojjhitam / trailokyeza ! manastathApi taralaM no'dyApi no tRpyate svatsevAsukhamIhate pratibhavaM mokSAbhikADA jahat // 32 // But oh Mahadeva, the bestower of happiness and the pervader of the universe (when looked at from the standpoint of knowledge), our eyes have ceased winking as they are engaged in seeing thy face, after drinking the uninterrupted stream of the nectar of thy speech. Oh Lord of the three worlds ! in spite of this, our fickle mind is not yet satisfied as it still longs for (securing) the happiness resulting from serving thee in every birth, by discarding (even) the desire for (attaining) salyation. (32) 41

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nyAyakusumAMjali. [ paMcama"he sukhanA karanAra ! he jJAnathI vyApaka ! he mahAdeva ! amArAM ne te tArA vacanAmRtanI dhArAnuM pAna karIne tArA mukhane jovAmAM nirnimeSa thayAM che. te paNa he trilokanA nAtha! mekSanI paNa abhilASAne tyAga karIne, bhavobhava tArI sevAnA sukhanI icchA rAkhatuM amAruM mana hajI paNa tRptine pAmatuM nathI. - 2 iSTAniSTaviyogayogaharaNIM tvadbhaktimevAzraye vizvathApi zarArAkunanana svArikavAtha ! cakrezAmarazakratAM pradadatI tvadbhaktimevAzraye mokSAnandamahodayaM vidadhatIM tvadbhaktimevAzraye // 33 // . I resort to thy devotion only-the devotion that is helpful to me in achieving the desired objects and in removing the undesirable ones, which gives rise to the moon in the form of fame pervading the universe, which gives the status of a Chakravartin, a god and an Indra and which bestows the great joy in the form of beatitude. (33) ISTanA viyoga ane aniSTanA saMyogane dUra karanArI tArI bhaktine ja huM Azraya lauM chuM; vizvavyApI yazazcandrane utpanna karanArI tArI upAsanAne ja svIkAra karuM chuM; cakravatitva, amaratva ane indrava ApanArI tArI sevAnuM ja zaraNa lauM chuM ane mekSAnandanA mahAna udayane vitaraNa karanArI tArI pUjAnuM ja avalaMbana karuM chuM.-33 mAnuSyaM viphalaM prazastakulabhUbhAvo'pyakizcitkaro vaizAradyamabodhatA gurupadArohopi pApAspadam / jJAna-dhyAna-tapa-nAvidhayA zAhI varuM zraddadhyAyadi durbhagastribhuvanAdhIzaM bhavantaM nahi // 34 // If an unfortunate being fails to have full faith 31.

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tabaka] Nyaya-Kusuminjali in thee, the lord of the three worlds, his state of being born as a human being has been to no purpose, his birth in a noble family is of no avail, his scholarship is ignorance, his attainment of a high post is an object of sin, and his knowledge, meditations, austerities, silent prayers, etc., cause him pain only. (34) je kaI durbhAgI manuSya, he tribhuvananA nAtha ! tArI tarapha zraddhALu na hoya, te kahevuM joIe ke tenuM manuSyatva niSphaLa che, tene prazasta kuLamAM janma paNa akicikara che, tenI vidvattA ajJAnarUpa che, tene UMcI padavInI prApti pApAspada che ane jJAna, dhyAna, tapa, japa vigerenI vidhio tene kevala kalezakara che. "-34 teSAmugratapasyayA bhavatu ye tvadvAksudhAsvAdina steSAmugratapasyayA bhavatu ye'tvdvaaksudhaasvaadinH| . taileMbhe zivamandiraM sukutukaM yaiH zizriye tvatpathastairlebhe'zivamandiraM sakutukaM yaiH zizriye'tvatpathaH // 35 // There is no need of severe asceticism for those who taste the nectar of thy speech. The terrible austerities of those who taste the nectar-like speech of others than thine are of no avail. The temple of bliss was easily reached by those who followed thy instructions (lit. resorted to thy path) and the temple of misery, by those who followed the path of others. (85) " jeo tArI vANIrUpa amRtanA svAdamAM ramaNa karanArA che temane ugra tapasyAthI zuM ? ane je tArI vANIrUpa sudhAne svAda karatA nathI, temane paNa ugra tapasyAthI sayuM. jeoe tArA mArgano Azraya lIdhe che teoe zivamaMdirane lIlAmAtramAM meLavyuM che ane jeoe 343

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nyAyakusumAMjali. [55mtane tyajI anyane mArga grahaNa karyo che teoe duHkhanuM maMdira lIlAmAtramAM prApta karyuM che. -35 te dhAvanti marIcikAM prati tRSAzAntyai sarastyAgata ste gRhNanti payaHkRte ca gavayaM mAhAparityAgataH / te tailaM ca pibanti dhInayanayoH puSTayai ghRtatyAgato ye devAntaramAzrayanti bhagavan ! muktyai bhavatyAgataH // 36 // Oh divine being I those who discard thee and resort to other gods for ( attaining ) liberation, are ( as it were ) running towards a mirage, leaving aside a lake for quenching their thirst; are approaching a Gavaya, for milk, instead of a cow; and are drinking oil instead of clarified butter for increasing the power of their intellect and eyes. ( 36 ) che je purUSo tAre tyAga karIne mukitane sArU anya devane bhaje che. teo taLAvane tyAga karIne tRSAnI zAti mATe jhAMjhavA prati doDe che, teo dUdhane sArU gAyane choDIne rojhane grahaNa kare che ane teo buddhi temaja netranI puSTi mATe ghIne mUkI tela pIe che. -36 nirdoSAnubhavAnurUpaviSayavyAkAriNaH svAmino nyAyyaM khalvavalambanaM na tu parezA* manyathAbhAvataH / vaktraM vIkSya vizeSakasya karaNaM nItau nahi zrayate tiSThatyeva sadA satAM hRdi punaH satpakSapAto'rhati // 37 // It is certainly reasonable to resort to that lord who expounds objects in exact accordance with his right experience; but, reverse is the case in the case ___ * pareSAm , IzaH (IzAH ) parezaH, teSAm / 344

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ratabaka, ] Nyaya-Kusumanjali of those who do not make right expositions; for, it is not an act of propriety (Niti ) that after seeing the face, a mark is made on the forehead. (On the otherhand ) there always does exist partiality in the heart of the good for the deserving. (37) "nirdoSa anubhava pramANe viSayanI vyAkhyA karanArA svAmIne Azraya levo nyAyapuraHsara che; kintu tethI ulaTA bIjAnuM avalambana yukata nathI; kAraNa ke meTuM joIne cAMdalo karavAnuM nItimAM lakhyuM nathI. ane yogya purUSa tarapha kha pakSapAta hamezAM sajajanenA hRdayamAM rahe ja che. " 37 adbhahyAH samucitakRtaH santi ki nyAyato nAs nadyA anucitakRtaH santiH kiM nyAyato na ? / zraddhAmAtrAt na samupagamazcAlitastvahaMdIzo nedhyAtrAsapura vinA ghareNA rU8 || Is it not in accordance with justice to say that those who resort to Arhat (the deserving ) are doing what is right and is it not that the reverse is the case with those who do not resort to Arhat ? It is not due to my blind) faith in Lord Arhat that I resort to him but it is owing to his being Apta that I do so and it is not because of jealousy that I do not resort to others but it is (rather) due to the absence of Aptatva in them. ( 38 ) " nyAyapUrvaka vicAratAM arvana () pakSa grahaNa karanArA zuM yegya kAma karatA nathI ane nyAyapUrvaka vicAratAM ahaMno (gyane) nahi sevanArA zuM anucita kAryo karatA nathI ? kevaLa zraddhAmAtrathI ja ahana bhagavAnano svIkAra karyo nathI; kintu ahana bhagavAnanI Atine ( Aptavane ) lIdhe; temaja anyane asvIkAra paNa IrSyAne lIdhe nathI karyo, kintu teo anApta che, tethI. "-38 " 44 840

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nyAyamusumAMjali. saubhAgyena mahIyasA munipate ! tvacchAsanaM prApyate tat saMprAptavati prabho ! mayi jane dIne dayAmAtanu / dhUlIkalpa vikalpajALamalinIbhAvApahAreNa yat nItenAtmagRhe tvayA saha sadA kurvIya goSTIsukham // 39 // [ paMthabha Oh lord of the ascetics Thy S'asana can be had through great fortune. Oh lord have mercy upon me, a poor man, who has secured this S'asana, so that I may enshrine thee in my heart after removing its impurity resulting from the contact with muddy doubts and may always derive the pleasure of conversing with thee. ( 39 ) " he yoginAtha, dhaNA saubhAgye tAI zAsana Apta thAya che. he prabhA, tArA zAsanane prApta karela mArA jevA dIna manuSya para dayA kara, ke jethI karIne phUla jevA vikalpajALathI thayelI mArA maneAdiranI mAlanatAne dUra karIne tenI aMdara tane padharAvuM; ane tArI sAthe vArtAgAchI " 53. -38 bhrAmaM bhrAmamanAdikAlata iha prApaM mahAntaM zramaM tahUrIkaraNAya devasadana prAptaM na mokSyAmyatha / sAnando'pi ca tatra devacaraNakSIraM mahAnandadaM pAtuM na prabhavAmi durbhagatayA hA hanta ! baddho'smyaham // 40 // I have been extremely fatigued as I had to wander incessantly in this Samsara, from time immemorial. Now I will not leave the temple obtained by me for removing my fatigue. Even though I enjoy felicity therein, I am unable to drink the enrapturing milk gushing forth from thy revered feet. Alas 1 I am singularly unfortunate. ( 40 ) 346

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drils. ] Nyaya-Kusumanjali "anAdi kALathI bhamI bhamIne A saMsAramAM huM bahuja zramane pAme che. tene (zramane ) dUra karavAno meLavela devamandirane huM have cheDanAra nathI. tyAM paNa je ke AnandathI rahuM chuM, paNa mahAna Anandane ApanArI pUjyapAdanI kSIranuM (cAritra-dharmanuM) pAna karavAne huM zakitamAna thatuM nathI. hA, huM durbhAgyathI baMdhAyela chuM -40 agamyo'dhyAtmavaMcanacaNavAcAmaviSayaH parokSo'pyakSANAM tribhuvanavicitrAtmavibhavaH / jagatsRSTi-dhvasti-sthitikaraNajambAlavimukhaH sadAbrahmAnando mama nutimapIto'si bhagavAn / / 41 // Oh Lord ! Thou who art inaccessible to spiritual leaders, art indescribable even to Vachaspati, art imperceptible to senses, possessest self-prosperity which is unique in the three worlds and art free from the dirt of the act of creating, destroying and sustaining the universe hast become an object even of my praise. ( 41 adhyAtmavettAone agamya, vAcaspationI vAcAne aviSaya, IndrayothI paNa parokSa, tribhuvanathI vicitra evA AtmavaibhavathI pUrNa ane jagatanI sRSTi, nAza tathA sthitinA kAryarUpa kiccaDa tarapha vimukha evA sadAbrahmAnandasvarUpa tuM bhagavAna, ahA ! mArI stutigata thayo che. "-41 dhanyo'haM nanu janmavAnahamahaM puNyaH kRtArtho'pyaha bhavyo'haM puruSo'pyahaM zivapadazrIbhAjanaM khalvaham / adyA'stokazubhaijinendra ! bhavato nirbAdhasiddhAntagI:saundaryAnubhavapramodavisare jAto'smi yallampaTaH // 42 // I am indeed fortunate; my birth has been fruit 347

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nyAyakusumAMjali. [ pacama ful; I have achieved my object; am fit to live, deserye to be called a man, and am a right person to attain to the wealth of final beatitude. For, oh Jinendra, I am to-day enraptured by the series of delight arising from the realization of the beauty of thy unsullied canon. ( 42 ) "kharekhara huM dhanya chuM, mAre ja sArthaka che, huM puNyazALI chuM, huM kRtArtha chuM, huM lAyaka chuM, huM purUSa chuM ane nizcayapUrvaka zivapadalakSmIne huM pAtra chuM, ke Aje huM jinendra ! tArA nirdeva siddhAntanI vANInA sandaryanA anubhavI AnandamavAhamAM lakhyuTa banyo chuM. - 2 kiM lipse'tha kadApi kalpalatikA ? dUre'stu cintAmaNiH kurve kAmaghaTena kiM ? suragavIM manye kRNAyApi na / dagdhA durbhagatA'dya puNyakamalAlIlA sanmIlitA yallokottaradeva ! mAdRzazorapyAgamo gocaram / / 43 // Shall I now ever long for Kalpa-lata or try to procure Chinta.mani ? Of what use is Kama-ghata to me? I do not care even a straw for Kama-dhenu. My misfortune has been destroyed to-day and my fortune bas commenced to shine in full. For, oh wonderful God, even I got an opportunity of seeing thee. (48) zuM huM have kadApi kelparanI latAnI lAlasA rAkhuM khare che are cintAmaNi ratna paNa dara ra. zA kAmakAzanuM paNa zuM prayojana che ? have suradhenune tRNavata paNa te nathI. kharekhara Aje mArUM durbhAgya dagdha thayuM ane puNyalakSmInI talA gArajI ta thaI, ke he lokottara deva, tuM mArA jevAne daSTigorAra thaye '...3

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stama] Nyaya-Kusumanjali malA svacchandaM vidadhatu pare nAtha ! bhavataH pidhAtuM tvIzIran kathamiva yathArthapravacanam ! | guNaH khalveko'yaM suvihitadhiyAM kampayati kaM vivektuM tat ke - hA mamaka parito mAtumiva kham ! // 44 // Oh, Lord! let others express their wanton opinion about thee if they wish; all the same, how can they find fault with thy Pravachana which is entirely free from blemishes? This beauty of thine excites wonder in the hearts of the learned. My longing to completely express this beauty in words corresponds to the desire of measuring Akas'a. (44) huM nAtha ! khIjA leAkeA bhale game tema tArA saMbadhamAM svacchandu pralApa kare, paNa tArA yathA pravacanane dUSita karavAne teo kevI rIte zaktimAna thai zake tema che ? kharekhara tArA A guNu paNDitAnA mastakane kapAve che. te guNanuM sarva prakAre vivecana karavu te AkAzane mApavA zrazara che. te abha bhArAthI zuM panI rADe ? ". -44 iti viramaNa devArya ! tvAM praNamya kRtAJjali vi imAM saMvijJapti prasIda ! gRhANa ! tAm / pratibhavamapi zrImatpAdAmbujAtayugasya te paricaraNato lapsIyA'haM zamAmRta sampadam // 45 // While concluding, Oh Mahavira : I bow to thee with folded hands and request thee to have mercy upon me and by granting this request give me an opportunity of serving in every birth thy holy lotus-like feet whereby I can get the excellence of nectar-like tranquility. ( 45 ) 349

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1-414 priorfer. [YPHHe pramANe stuti karIne aTakatAM, he devAya, he mahAvIra, tane aMjali jeDI praNAma karIne A vinati karUM chuM. kRpA kara ane vinatine svIkAra. vinati e ja che ke bhavabhava tArA caraNakamaLanI paricayadvArA Page 41474 ellertz4 yalx1deg4fna ang. "-y4 rAgadveSaparikSaye'pi bhavataH samyaktarAM zraddadhe cintAratnavadIza ! bhktirmlaa'bhiissttaarthsNsaadhinii| so'yaM nyAyasumAJjalistava pade samyaktvagandhoddharo nirvAdho vinivezito'mRtarasaM bhaktAya dAsISTa tat // 46 // Oh God I Though I know full well that attachment and aversion have been completely destroyed by thee, I firmly believe that my pure devotion to thee will surely grant me my desired objects as is the case with Chintamani. Hence, I humbly place in thy holy feet Nyaya-Kusumanjali, a handful of Nyaya flowers which are full of fragrance of Samyaktva and which will never wither away and hope that this Nyaya-Kusumanjali will bestow nectar to thy devotees. ( 46 ) Note :-The author had distinctly pointed out in this verse that as God is free from attachment and aversion. He is not going to confer favour upon him; all the same this favour will be conferred upon him by his very devotion. For, devotion will pacify his soul and this is of primary importance in achieving salvation There is no need to say that the Jainas worship God because thereby they automatically acquire, to a certain extent, the good qualities belonging to Him. It is well-known that a person 350

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stabaka ] Nyaya-Kusumanjali sitting by the side of a hearth has the heat transferred to him without the fire doing anything specially for him. tArA rAgadveSane saMpUrNa vaMsa thayo che, chatAM paNa mane sArI peThe vizvAsa che ke he Iza! tArI pavitra bhakita cintAmaNi ratnanI mAphaka Icchita arthane sAdhI ApanArI che. mATe te A "nyAyakusumAMjali" ke je samyakatvarUpa gabdhathI skurAyamAna che ane jene saMkoca thaI zakato nathI, te tArA caraNamAM apuM chuM ane AzA rAkhuM chuM ke te bhakta janane amRtarasa Ape. e-46 iti vIraprabhoH pUjAM zrInyAyakusumAJjalim / dharmAcAryapadopAsI zrInyAyavijayo vyadhAt // Thus Sri Nyayavijaya, a disciple of Vijayadharmasuri completed Nyaya-Kusumanjali, the worship of Lord Mahavira. jIje che samApta. ?

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Errata Page 11 line 23 : Read ( 7 ) 350 for ( 7 ) 300. 17 >> 11: , Ataca ,,Haga. 18 , 1: ,, Karmans ,,Karmas. , , ,, 11: Insert Indra before Yama. . , , 23 : Read sva rlokaM for svalokaM. 19 , 1: ,, AITT: ,, ATST:. ,, ,, 11: omniscient , omnsicient. 20 , 6: celibacy , celebacy. 32 ,, 20 : crystallised >> crystalised. , 9: Insert colon after former. , 15: Read Karmans for Karmnans. 8: ,, mighty ,,mightly. 12: ,, dash for comma after attri butes. 17: Insert full point after Atis'ayas, 40 , 21: Read experience for experince. , 3: , believe for belive. , 27 : Insert comma after atoms. 3: Read Chapter for Part. , 7 : Insert comma after Sankhyas. ,, 9: ,, ,, soul. ,, ,, 11: Read matter for substance. >> 2: Prakriti - Vikriti for Prak riti - Vikrtti. ,, ,, ,, 26: Insert since after qualities.

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27 Page 77 line 27: be before bound. 78 6: full point after etc. 37 80 10: Read full point for comma after 99 3. .. 93 21 12 19 93 "3 19 39 :9 3, "" .. 39 29 "" 3 3. 29 " " 19 " 19 91 C+ 9 201 101 106 115 3 ". 120 121 151 161 3. "" "3 167 " 209 211 19 11 19 "" "" "" 99 9) "" " "" 19 29 8: 4: 7: 10: 12: 10 foot--note 177 line 1: 17: a 9: As'raya for A'sraya. himself. 12:, 4: oneself 126 what ,, "" 11: whom. 197 15: Drop comma after condition. 142 "in". 2: Read "on" for 39 " " 19 9: "? 25 15: 11: 8: foot-note "1 179 line 15: 194 2: " 27 " 12: 13: 18 "" * 6: 9) Insert to after not. Read perception for perception. "9 Bhatta Bhatt. 31 39 Insert" of calamity" after well. Read constructed for constucted. classes classess. Pratyabhijnana for Praty bhijnana 31 " 91 ? 33 "" "" (2) " "" Indriya. Chapter for Part. "" "" "f "" .. "" rw "3 Read 35 for 34. "an". "a" Chakshus for Chakshush. "" 19 Omit "it" after that. 39 "" " cc "" "" indicates indicated. anekAnta...,, nekAnta ... "" Insert comma after well. than before we. comma after curd. "" Read "is to" for "isto". an 29

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33 Page 13 line 3: 999 :1: 14: 2: 247 10: manes men. " 251 1 Insert comma after sell. 257 16: Read celibacy 19 19 "" 20 :) .. 19 " 29 " 39 "" 3. 23 " "" dw * * * * * * * 17 >> > 243 271 30 272 274 277 293 29. 296 301 302 307 99 EUR 08 19 558 350 31 " 39 258 line 21: 267 7: :9 .. "" foot note 19 39 "" 12 "3 "" 39 39 "0 "1 >> " 99 "" d. ,, "S 18: 26: 16: 6 9: 17: 11: 16: 13: 16 15: Bauddhas Jainism Insert except after substances. Read Jaiminism for Jaiminisms. 19: .. 3: Add 5: Read 8: 23: > (3) .. d. a 19 Insert the Read "" " Read representation for represen dr "" "" 99 celibacy after no 19 r spending. wasting attaining Omit therein before every. attainig. "" higher. case. "" 39 13 "9 tative. as under" after "attributes". for celebacy. after. for celebacy. "" "" " Bunddhas. Jainish. " "" 33 (Sadharana), Vanaspati. whereas for where as. which. semi-colon after begotten. cannot for can not. 39 "7 Insert comma after Naraka. Read self-control, for self,control has bad. 39

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